T10n0279_大方廣佛華嚴經
大正藏第 10 冊 No. 0279 大方廣佛華嚴經
No. 279 [No. 278]
大周新譯大方廣佛華嚴經序
天冊金輪聖神皇帝制
蓋聞：「造化權輿之首，天道未分；龜龍系象之初，人文始著。雖萬八千歲，同臨有截之區；七十二君，詎識無邊之義。」由是人迷四忍，輪迴於六趣之中；家纏五蓋，沒溺於三塗之下。及夫鷲巖西峙，像駕東驅，慧日法王超四大而高視，中天調御越十地以居尊，包括鐵圍，延促沙劫。其為體也，則不生不滅；其為相也，則無去無來。念處、正勤，三十七品為其行；慈、悲、喜、舍，四無量法運其心。方便之力難思，圓對之機多緒，混大空而為量，豈算數之能窮？入纖芥之微區，匪名言之可述，無得而稱者，其唯大覺歟！
朕曩劫植因，叨承 佛記。金仙降旨，大云之偈先彰；玉扆披祥，寶雨之文后及。加以積善餘慶，俯集微躬，遂得地平天成，河清海晏。殊禎絕瑞，既日至而月書；貝牒靈文，亦時臻而歲洽。逾海越漠，獻琛之禮備焉；架險航深，重譯之辭罄矣。
《大方廣佛華嚴經》者，斯乃 諸佛之密藏，如來之性海。視之者，莫識其指歸；挹之者，罕測其涯際。有學、無學，志絕窺覦；二乘、三乘，寧希聽受。最勝
種智，莊嚴之跡既隆；普賢、文殊，願行之因斯滿。一句之內，包法界之無邊；一毫之中，置剎土而非隘。摩竭陀國，肇興妙會之緣；普光法堂，爰敷寂滅之理。緬惟奧義，譯在晉朝；時逾六代，年將四百。然圓一部之典，才獲三萬余言，唯啟半珠，未窺全寶。朕聞其梵本，先在於闐國中，遣使奉迎，近方至此。既睹百千之妙頌，乃披十萬之正文。粵以證聖元年，歲次乙未，月旅沽洗，朔惟戊申，以其十四日辛酉，于大遍空寺，親受筆削，敬譯斯經。遂得甘露流津，預夢庚申之夕；膏雨灑潤，后覃壬戌之辰。式開實相之門，還符一味之澤。以聖歷二年，歲次己亥，十月壬午朔，八日己丑，繕寫畢功；添性海之波瀾，廓法界之疆域。大乘頓教，普被于無窮；方廣真筌，遐該於有識。豈謂后五百歲，忽奉金口之言；娑婆境中，俄啟珠函之秘。所冀：闡揚沙界，宣暢塵區；並兩曜而長懸，彌十方而永布。一窺寶偈，慶溢心靈；三複幽宗，喜盈身意。雖則無說無示，理符不二之門；然而因言顯言，方闡大千之義。輒申鄙作，爰題序云。
大方廣佛華嚴經卷第一
于闐國三藏實叉難陀奉 制譯
世主妙嚴品第一之一
如是我聞：
一時，佛在摩竭提國阿蘭若法菩提場中，始成正覺。其地堅固，金
【現代漢語翻譯】 現代漢語譯本：佛陀的智慧，莊嚴的跡像已經興盛；普賢菩薩（象徵一切菩薩的普遍賢善的德行）和文殊菩薩（象徵智慧），他們的願力和修行已經圓滿。在一句話中，就包含了無邊無際的法界；在一根毫毛之中，就能容納無數的佛土而毫不狹隘。在摩竭陀國（古印度地名），開啟了奇妙法會的因緣；在普光法堂，宣講寂滅的真理。追溯這深奧的教義，翻譯成漢文是在晉朝；時間已經過了六代，將近四百年。然而，整部經典的篇幅，才翻譯了三萬多字，只開啟了半顆寶珠，未能窺見全部的寶藏。我聽說它的梵文字，先前在位於闐國（古西域國名）中，派遣使者去迎請，最近才到達這裡。既然看到了百千首美妙的偈頌，就展開了十萬字的經文。于證聖元年，歲次乙未年，在沽洗月，朔日為戊申日，十四日辛酉，在大遍空寺，親自進行筆削，恭敬地翻譯這部經典。於是得到了甘露般的法味，在庚申日的晚上預先夢見；膏雨般的法雨灑下，在壬戌日之後滋潤萬物。開啟了實相之門，還符合一味的法澤。在聖歷二年，歲次己亥年，十月壬午朔，八日己丑，繕寫完畢；增添了性海的波瀾，擴充套件了法界的疆域。大乘頓教，普遍覆蓋無量眾生；方廣的真實教義，廣泛涵蓋一切有情。難道說在後五百歲，忽然奉到佛陀金口所說的教言；在娑婆世界（我們所居住的世界）中，突然開啟了寶藏的秘密。所希望的是：闡揚沙界，宣揚塵區；與日月同輝，永遠流佈於十方。一旦看到寶貴的偈頌，心中充滿喜悅；反覆研習深奧的宗旨，身心都充滿歡喜。雖然說無說無示，道理符合不二之門；然而通過言語來顯明真理，才能闡述大千世界的意義。我冒昧地寫下這篇序言。 《大方廣佛華嚴經》卷第一 于闐國三藏實叉難陀（唐代高僧）奉旨翻譯 世主妙嚴品第一之一 如是我聞： 一時，佛在摩竭提國（古印度地名）阿蘭若法（寂靜處）菩提場中，剛剛成就正覺。那裡的土地堅固，
【English Translation】 English version: The wisdom of the Buddha, the majestic signs have already flourished; Samantabhadra Bodhisattva (symbolizing the universal virtuous conduct of all Bodhisattvas) and Manjushri Bodhisattva (symbolizing wisdom), their vows and practices have been fulfilled. Within a single sentence, it encompasses the boundless Dharma realm; within a single hair, it can contain countless Buddha lands without being cramped. In the country of Magadha (an ancient Indian place name), the conditions for a wonderful Dharma assembly were initiated; in the Puguang Dharma Hall, the truth of Nirvana was expounded. Tracing back to this profound doctrine, its translation into Chinese was during the Jin Dynasty; time has passed through six generations, nearly four hundred years. However, the entire length of the scripture has only been translated into more than thirty thousand words, only opening half of the precious pearl, failing to glimpse the entire treasure. I heard that its Sanskrit version was previously in the country of Khotan (an ancient Western Region country), and envoys were sent to welcome it, and it has only recently arrived here. Since I have seen hundreds and thousands of beautiful verses, I have unfolded the text of one hundred thousand words. In the first year of the Zheng Sheng era, the year of Yiwei, in the month of Guxi, the first day was Wushen, and on the fourteenth day, Xinyou, at the Dabiankong Temple, I personally engaged in editing and respectfully translated this scripture. Thus, I received the taste of nectar-like Dharma, and had a premonition in a dream on the night of Gengshen; the rain of Dharma like ointment sprinkled down, nourishing all things after the day of Renxu. It opened the door to the true form, and also conformed to the taste of oneness. In the second year of the Shengli era, the year of Jihai, on the first day of the month of Renwu, on the eighth day of Jichou, the copying was completed; it added to the waves of the nature sea, and expanded the boundaries of the Dharma realm. The sudden teaching of Mahayana, universally covers countless sentient beings; the true teachings of Fangguang, widely encompass all sentient beings. Could it be said that after five hundred years, we suddenly received the teachings spoken from the golden mouth of the Buddha; in the Saha world (the world we live in), the secret of the treasure was suddenly opened. What is hoped for is: to propagate the sand realms, to proclaim the dust regions; to shine with the sun and moon, and to be eternally spread throughout the ten directions. Once seeing the precious verses, the heart is filled with joy; repeatedly studying the profound principles, the body and mind are filled with joy. Although it is said that there is no speaking and no showing, the principle conforms to the gate of non-duality; however, through words to reveal the truth, the meaning of the great chiliocosm can be explained. I have presumptuously written this preface. The Avatamsaka Sutra, Volume One Translated by Tripitaka Master Siksananda of Khotan by Imperial Decree Chapter One: The Wondrous Adornments of the World Rulers, Part One Thus have I heard: At one time, the Buddha was in the Bodhi field of the Aranya Dharma (a place of tranquility) in the country of Magadha (an ancient Indian place name), having just attained perfect enlightenment. The ground there was firm,
剛所成；上妙寶輪，及眾寶華、清凈摩尼，以為嚴飾；諸色相海，無邊顯現；摩尼為幢，常放光明，恒出妙音，眾寶羅網，妙香華纓，周匝垂布；摩尼寶王，變現自在，雨無盡寶及眾妙華分散於地；寶樹行列，枝葉光茂。佛神力故，令此道場一切莊嚴于中影現。其菩提樹高顯殊特：金剛為身，琉璃為干；眾雜妙寶以為枝條；寶葉扶疏，垂蔭如雲；寶華雜色，分枝布影，復以摩尼而為其果，含輝發焰，與華間列。其樹周圍咸放光明，于光明中雨摩尼寶，摩尼寶內，有諸菩薩，其眾如雲，俱時出現。又以如來威神力故，其菩提樹恒出妙音，說種種法，無有盡極。如來所處宮殿樓閣，廣博嚴麗充遍十方，眾色摩尼之所整合，種種寶華以為莊校；諸莊嚴具流光如雲，從宮殿間萃影成幢。無邊菩薩道場眾會咸集其所，以能出現諸佛光明不思議音。摩尼寶王而為其網，如來自在神通之力所有境界皆從中出；一切眾生居處屋宅，皆於此中現其影像。又以諸佛神力所加，一念之間，悉包法界。其師子座，高廣妙好：摩尼為臺，蓮華為網，清凈妙寶以為其輪，眾色雜華而作瓔珞。堂榭、樓閣、階砌、戶牖，凡諸物像，備體莊嚴；寶樹枝果，週迴間列。摩尼光云，互相照耀；十方諸佛，化現珠玉；一切菩薩髻中妙寶，悉放光明而來瑩燭。復
【現代漢語翻譯】 現代漢語譯本：剛剛成就；最上等的寶輪，以及各種寶花、清凈的摩尼寶珠，用來莊嚴修飾；各種色彩的景象如海洋般，無邊無際地顯現；摩尼寶珠做成的寶幢，常常放出光明，恒常發出美妙的聲音，各種寶物羅織成的網，美妙的香花瓔珞，周匝垂掛分佈；摩尼寶王，變化顯現自在，降下無盡的寶物和各種美妙的花朵散佈在地上；寶樹成行排列，枝葉光彩茂盛。由於佛的神力，使得這個道場的一切莊嚴景象都顯現在其中。那菩提樹高大顯眼，非常特別：樹身是金剛所成，樹幹是琉璃所成；各種雜色的美妙寶物作為枝條；寶葉茂盛，垂下的樹蔭像云一樣；寶花顏色多樣，分枝布影，又用摩尼寶珠作為果實，包含光輝，發出火焰，與花朵交錯排列。樹的周圍都放出光明，在光明中降下摩尼寶珠，摩尼寶珠內，有各種菩薩，他們的數量像云一樣，同時出現。又因為如來的威神力，那菩提樹恒常發出美妙的聲音，宣說種種佛法，沒有窮盡。如來所處的宮殿樓閣，廣闊莊嚴，遍佈十方，由各種顏色的摩尼寶珠聚集而成，用各種寶花來裝飾；各種莊嚴的器具，光芒如雲，從宮殿之間聚集，形成寶幢。無邊的菩薩道場集會都聚集在那裡，能夠顯現諸佛的光明和不可思議的聲音。摩尼寶王作為寶網，如來自在神通的力量所顯現的一切境界都從中出現；一切眾生居住的房屋宅院，都在其中顯現出影像。又因為諸佛神力的加持，在一念之間，就包含了整個法界。那獅子座，高大廣闊，美妙無比：用摩尼寶珠做成臺座，用蓮花做成網，用清凈的美妙寶物做成輪，用各種顏色的雜花做成瓔珞。殿堂、樓閣、臺階、門窗，凡是各種物像，都具備莊嚴的形態；寶樹的枝條和果實，週迴排列。摩尼寶珠的光芒像云一樣，互相照耀；十方諸佛，化現出珠玉；一切菩薩頭頂的妙寶，都放出光明來照耀。 復
【English Translation】 English version: Just accomplished; the supreme precious wheel, and various precious flowers, pure mani jewels, used for adornment; scenes of various colors, like an ocean, appear boundless; mani jewels made into banners, constantly emitting light, always producing wonderful sounds, nets woven from various treasures, wonderful fragrant flower garlands, hanging and spreading all around; the mani jewel king, transforming and manifesting freely, raining down endless treasures and various wonderful flowers scattered on the ground; rows of precious trees, branches and leaves shining and lush. Due to the Buddha's divine power, all the adornments of this Bodhimanda appear within it. That Bodhi tree is tall and conspicuous, very special: its body is made of diamond, its trunk is made of lapis lazuli; various mixed precious treasures are used as branches; the precious leaves are luxuriant, the shade hanging down like clouds; the precious flowers are of various colors, branching out and casting shadows, and mani jewels are used as fruits, containing radiance, emitting flames, interspersed with the flowers. The surroundings of the tree all emit light, and in the light, mani jewels rain down, and within the mani jewels, there are various Bodhisattvas, their numbers like clouds, appearing simultaneously. Also, because of the Tathagata's majestic power, that Bodhi tree constantly emits wonderful sounds, proclaiming various Dharmas, without end. The palaces and pavilions where the Tathagata resides, are vast and magnificent, pervading the ten directions, assembled from mani jewels of various colors, decorated with various precious flowers; various adornments, their light like clouds, gather from the palaces, forming banners. The boundless Bodhisattva assemblies of the Bodhimanda all gather there, able to manifest the Buddhas' light and inconceivable sounds. The mani jewel king serves as a net, and all the realms manifested by the Tathagata's power of free and unobstructed spiritual abilities emerge from it; the houses and dwellings where all sentient beings reside, all manifest their images within it. Also, because of the blessings of the Buddhas' divine power, in a single thought, it encompasses the entire Dharma realm. That lion throne is tall, vast, and wonderfully beautiful: made of mani jewels as a platform, with lotuses as a net, with pure and wonderful treasures as wheels, and with various colored mixed flowers as garlands. Halls, pavilions, steps, doors, and windows, all kinds of objects, are fully adorned; the branches and fruits of the precious trees, are arranged all around. The light of the mani jewels, like clouds, illuminate each other; the Buddhas of the ten directions, manifest pearls and jades; the wonderful jewels on the crowns of all Bodhisattvas, all emit light to illuminate. Furthermore
以諸佛威神所持，演說如來廣大境界，妙音遐暢，無處不及。
爾時，世尊處於此座，於一切法成最正覺，智入三世悉皆平等，其身充滿一切世間，其音普順十方國土。譬如虛空具含眾像，于諸境界無所分別；又如虛空普遍一切，于諸國土平等隨入。身恒遍坐一切道場，菩薩眾中威光赫奕，如日輪出，照明世界。三世所行，眾福大海，悉已清凈，而恒示生諸佛國土。無邊色相，圓滿光明，遍周法界，等無差別；演一切法，如布大云。一一毛端，悉能容受一切世界而無障礙，各現無量神通之力，教化調伏一切眾生；身遍十方而無來往，智入諸相，了法空寂。三世諸佛所有神變，于光明中靡不咸睹；一切佛土不思議劫所有莊嚴，悉令顯現。
有十佛世界微塵數菩薩摩訶薩所共圍繞，其名曰：普賢菩薩摩訶薩、普德最勝燈光照菩薩摩訶薩、普光師子幢菩薩摩訶薩、普寶焰妙光菩薩摩訶薩、普音功德海幢菩薩摩訶薩、普智光照如來境菩薩摩訶薩、普寶髻華幢菩薩摩訶薩、普覺悅意聲菩薩摩訶薩、普清凈無盡福光菩薩摩訶薩、普光明相菩薩摩訶薩、海月光大明菩薩摩訶薩、云音海光無垢藏菩薩摩訶薩、功德寶髻智生菩薩摩訶薩、功德自在王大光菩薩摩訶薩、善勇猛蓮華髻菩薩摩訶薩、普智云日幢菩薩摩訶薩、大精進
【現代漢語翻譯】 現代漢語譯本：憑藉諸佛的威神之力，宣說如來廣大的境界，美妙的聲音傳遍遙遠的地方，無處不到。 那時，世尊安坐於此座上，於一切法成就最正覺，智慧通達過去、現在、未來三世，完全平等。他的身體充滿一切世間，他的聲音普遍順應十方國土。譬如虛空包含一切形象，對於各種境界沒有分別；又如虛空普遍存在於一切，平等地進入各個國土。他的身體恒常遍坐於一切道場，在菩薩眾中威光顯赫，如同日輪升起，照亮世界。過去、現在、未來三世所修行的無量福德，都已清凈，並且恒常示現誕生於諸佛國土。他擁有無邊的色相，圓滿的光明，遍佈整個法界，平等無差別；他宣說一切法，如同佈下大云。他每一個毛孔，都能容納一切世界而沒有障礙，各自展現無量的神通之力，教化調伏一切眾生；他的身體遍佈十方而沒有來去，他的智慧通達一切現象，明瞭一切法的空性寂靜。過去、現在、未來三世諸佛所有的神通變化，都在他的光明中完全顯現；一切佛土在不可思議的劫數中所擁有的莊嚴，都令其顯現出來。 有十個佛世界微塵數（形容極多）的菩薩摩訶薩（大菩薩）共同圍繞著他，他們的名字是：普賢菩薩摩訶薩（普遍賢善的大菩薩）、普德最勝燈光照菩薩摩訶薩（以普遍的德行和最殊勝的燈光照耀的大菩薩）、普光師子幢菩薩摩訶薩（以普遍的光明和獅子旗幟為象徵的大菩薩）、普寶焰妙光菩薩摩訶薩（以普遍的寶焰和美妙的光芒為象徵的大菩薩）、普音功德海幢菩薩摩訶薩（以普遍的聲音、功德和海洋般的旗幟為象徵的大菩薩）、普智光照如來境菩薩摩訶薩（以普遍的智慧之光照耀如來境界的大菩薩）、普寶髻華幢菩薩摩訶薩（以普遍的寶髻和華麗的旗幟為象徵的大菩薩）、普覺悅意聲菩薩摩訶薩（以普遍的覺悟和悅耳的聲音為象徵的大菩薩）、普清凈無盡福光菩薩摩訶薩（以普遍的清凈和無盡的福德之光為象徵的大菩薩）、普光明相菩薩摩訶薩（以普遍的光明相貌為象徵的大菩薩）、海月光大明菩薩摩訶薩（以海洋、月光和光明為象徵的大菩薩）、云音海光無垢藏菩薩摩訶薩（以云的聲音、海洋的光芒和無垢的寶藏為象徵的大菩薩）、功德寶髻智生菩薩摩訶薩（以功德、寶髻和智慧為象徵的大菩薩）、功德自在王大光菩薩摩訶薩（以功德、自在和光明為象徵的大菩薩）、善勇猛蓮華髻菩薩摩訶薩（以善行、勇猛和蓮花寶髻為象徵的大菩薩）、普智云日幢菩薩摩訶薩（以普遍的智慧、雲和太陽旗幟為象徵的大菩薩）、大精進菩薩摩訶薩（具有大精進力的大菩薩）。
【English Translation】 English version: By the power of the Buddhas' majestic spiritual might, they expound the vast realm of the Tathagata (Buddha), their wondrous sounds travel far and wide, reaching everywhere. At that time, the World Honored One, seated on this seat, attained the most perfect enlightenment regarding all dharmas (teachings), his wisdom penetrating the three periods of time (past, present, and future) with complete equality. His body filled all the worlds, and his voice resonated throughout the ten directions. Like space containing all forms, without discrimination towards any realm; and like space pervading all, entering all lands equally. His body constantly sits in all sacred places, his majestic light shining brightly among the Bodhisattvas, like the rising sun illuminating the world. The immeasurable merits he has cultivated in the three periods of time are all purified, and he constantly manifests birth in the Buddha lands. He possesses boundless forms, perfect light, pervading the entire Dharma realm, equal and without difference; he expounds all dharmas, like spreading vast clouds. Each pore of his body can contain all worlds without obstruction, each manifesting immeasurable spiritual powers, teaching and subduing all sentient beings; his body pervades the ten directions without coming or going, his wisdom penetrates all phenomena, understanding the emptiness and stillness of all dharmas. All the spiritual transformations of the Buddhas of the three periods of time are fully revealed in his light; all the adornments of all Buddha lands throughout inconceivable kalpas (eons) are made manifest. There were Bodhisattva Mahasattvas (great Bodhisattvas), as numerous as the dust particles of ten Buddha worlds, surrounding him. Their names were: Samantabhadra Bodhisattva Mahasattva (Universal Worthy Great Bodhisattva), Pradeepa-Uttama-Jyoti-Prabha Bodhisattva Mahasattva (Great Bodhisattva of Universal Virtue, Supreme Light Illumination), Sarva-Prabha-Simha-Dhvaja Bodhisattva Mahasattva (Great Bodhisattva of Universal Light, Lion Banner), Sarva-Ratna-Jyoti-Prabha Bodhisattva Mahasattva (Great Bodhisattva of Universal Jewel Flame, Wonderful Light), Sarva-Ghosa-Guna-Sagara-Dhvaja Bodhisattva Mahasattva (Great Bodhisattva of Universal Sound, Merit Ocean Banner), Sarva-Jnana-Jyoti-Tathagata-Visaya Bodhisattva Mahasattva (Great Bodhisattva of Universal Wisdom Light, Tathagata Realm), Sarva-Ratna-Mukuta-Pushpa-Dhvaja Bodhisattva Mahasattva (Great Bodhisattva of Universal Jewel Crown, Flower Banner), Sarva-Bodhi-Manorama-Svara Bodhisattva Mahasattva (Great Bodhisattva of Universal Enlightenment, Delightful Sound), Sarva-Visuddha-Ananta-Punya-Prabha Bodhisattva Mahasattva (Great Bodhisattva of Universal Purity, Endless Merit Light), Sarva-Prabha-Lakshana Bodhisattva Mahasattva (Great Bodhisattva of Universal Light Appearance), Sagara-Chandra-Jyoti-Mahaprabha Bodhisattva Mahasattva (Great Bodhisattva of Ocean, Moon Light, Great Illumination), Megha-Ghosa-Sagara-Prabha-Vimala-Garbha Bodhisattva Mahasattva (Great Bodhisattva of Cloud Sound, Ocean Light, Immaculate Treasury), Guna-Ratna-Mukuta-Jnana-Jata Bodhisattva Mahasattva (Great Bodhisattva of Merit, Jewel Crown, Wisdom Born), Guna-Svabhava-Raja-Mahaprabha Bodhisattva Mahasattva (Great Bodhisattva of Merit, Self-Mastery, Great Light), Subhadra-Virya-Padma-Mukuta Bodhisattva Mahasattva (Great Bodhisattva of Good Conduct, Courage, Lotus Crown), Sarva-Jnana-Megha-Surya-Dhvaja Bodhisattva Mahasattva (Great Bodhisattva of Universal Wisdom, Cloud, Sun Banner), and Mahavirya Bodhisattva Mahasattva (Great Bodhisattva of Great Vigor).
金剛𪗇菩薩摩訶薩、香焰光幢菩薩摩訶薩、大明德深美音菩薩摩訶薩、大福光智生菩薩摩訶薩……。如是等而為上首，有十佛世界微塵數。此諸菩薩，往昔皆與毗盧遮那如來共集善根，修菩薩行；皆從如來善根海生，諸波羅蜜悉已圓滿；慧眼明徹，等觀三世；于諸三昧，具足清凈；辯才如海，廣大無盡；具佛功德，尊嚴可敬；知眾生根，如應化伏；入法界藏，智無差別；證佛解脫，甚深廣大；能隨方便，入於一地，而以一切愿海所持，恒與智俱盡未來際；了達諸佛希有廣大秘密之境，善知一切佛平等法，已踐如來普光明地，入于無量三昧海門；於一切處，皆隨現身；世法所行，悉同其事；總持廣大，集眾法海；辯才善巧，轉不退輪；一切如來功德大海，咸入其身；一切諸佛所在國土，皆隨愿往；已曾供養一切諸佛，無邊際劫，歡喜無倦；一切如來得菩提處，常在其中，親近不捨；恒以所得普賢愿海，令一切眾生智身具足。成就如是無量功德。
復有佛世界微塵數執金剛神，所謂：妙色那羅延執金剛神、日輪速疾幢執金剛神、須彌華光執金剛神、清凈云音執金剛神、諸根美妙執金剛神、可愛樂光明執金剛神、大樹雷音執金剛神、師子王光明執金剛神、密焰勝目執金剛神、蓮華光摩尼髻執金剛神……。如是等而為上
【現代漢語翻譯】 現代漢語譯本：金剛𪗇菩薩摩訶薩（金剛手菩薩，Mahāsattva，偉大的菩薩）、香焰光幢菩薩摩訶薩（散發香氣火焰光芒的旗幟菩薩）、大明德深美音菩薩摩訶薩（具有偉大美德、深邃美妙聲音的菩薩）、大福光智生菩薩摩訶薩（具有大福報、光明智慧的菩薩）……。像這樣等菩薩為首，有十個佛世界微塵數之多。這些菩薩，過去都與毗盧遮那如來（Vairocana，光明遍照佛）共同積累善根，修行菩薩行；都從如來的善根海中出生，諸波羅蜜（pāramitā，到達彼岸的方法）都已圓滿；智慧之眼明亮透徹，平等觀察過去、現在、未來三世；對於各種三昧（samādhi，禪定），具足清凈；辯才如大海般，廣大無盡；具足佛的功德，尊貴莊嚴，令人敬畏；瞭解眾生的根性，根據情況教化降伏；進入法界（dharma-dhātu，宇宙真理）的寶藏，智慧沒有差別；證得佛的解脫，非常深奧廣大；能夠隨順方便，進入一個境界，而以一切愿海所持，恒常與智慧同在，直到未來際；明瞭諸佛希有廣大秘密的境界，善於瞭解一切佛的平等法，已經踐行如來普光明地，進入無量三昧之海；在一切地方，都隨順顯現身形；世俗所做的事情，都與他們相同；總持廣大，聚集眾法之海；辯才善巧，轉動不退轉的法輪；一切如來的功德大海，都融入自身；一切諸佛所在的國土，都隨愿前往；曾經供養一切諸佛，無邊無際的劫數，歡喜沒有疲倦；一切如來證得菩提（bodhi，覺悟）的地方，常常在其中，親近不捨；恒常以所獲得的普賢（Samantabhadra）愿海，令一切眾生智慧之身具足。成就這樣無量的功德。 復有佛世界微塵數執金剛神（Vajrapāṇi，手持金剛杵的神），所謂：妙色那羅延執金剛神（具有美妙色彩的Nārāyaṇa神）、日輪速疾幢執金剛神（像太陽輪一樣快速的旗幟神）、須彌華光執金剛神（具有須彌山光芒的神）、清凈云音執金剛神（具有清凈雲朵聲音的神）、諸根美妙執金剛神（具有美妙根性的神）、可愛樂光明執金剛神（具有可愛光明之神）、大樹雷音執金剛神（具有大樹雷鳴聲音的神）、師子王光明執金剛神（具有獅子王光明的神）、密焰勝目執金剛神（具有秘密火焰和殊勝眼睛的神）、蓮華光摩尼髻執金剛神（具有蓮花光芒和摩尼寶珠髮髻的神）……。像這樣等神為首。
【English Translation】 English version: Vajra-ketu Bodhisattva Mahāsattva (Vajra-hand Bodhisattva, a great being), Fragrant Flame Banner Bodhisattva Mahāsattva (Bodhisattva with fragrant flame banners), Great Virtuous Profound Beautiful Sound Bodhisattva Mahāsattva (Bodhisattva with great virtue and profound beautiful sound), Great Fortune Light Wisdom Born Bodhisattva Mahāsattva (Bodhisattva with great fortune, light, and wisdom)…. These and other Bodhisattvas are the leaders, numbering as many as the dust particles of ten Buddha worlds. These Bodhisattvas, in the past, all gathered good roots with Vairocana Tathagata (the Buddha of universal light), practiced the Bodhisattva path; all were born from the Tathagata's sea of good roots, and all the pāramitās (perfections) were fulfilled; their wisdom eyes are bright and clear, equally observing the three periods of time; regarding all samādhis (meditative absorptions), they are fully pure; their eloquence is like the ocean, vast and endless; they possess the Buddha's merits, are noble and dignified, and worthy of respect; they understand the roots of sentient beings, and transform and subdue them accordingly; they enter the treasury of the dharma-dhātu (the realm of reality), their wisdom is without differentiation; they have realized the Buddha's liberation, which is profound and vast; they can follow expedient means, enter one stage, and are sustained by the ocean of all vows, constantly with wisdom, until the end of the future; they understand the rare, vast, and secret realms of all Buddhas, are skilled in knowing all the equal dharmas of the Buddhas, have already trod the Tathagata's universally luminous ground, and entered the ocean of immeasurable samādhis; in all places, they manifest their bodies accordingly; the things done in the world, they do the same; they uphold the vast, gathering the ocean of all dharmas; their eloquence is skillful, turning the wheel of non-retrogression; the ocean of all the Tathagatas' merits, all enter their bodies; they go to all the lands where all the Buddhas are, according to their wishes; they have offered to all the Buddhas, for endless kalpas (eons), with joy and without weariness; in all the places where all the Tathagatas attain bodhi (enlightenment), they are always there, close and not leaving; they constantly use the Samantabhadra's ocean of vows they have attained, to make all sentient beings' wisdom bodies complete. They have accomplished such immeasurable merits. Furthermore, there are as many Vajrapāṇi (thunderbolt-wielding) gods as the dust particles of Buddha worlds, namely: Wonderful Color Nārāyaṇa Vajrapāṇi God (Nārāyaṇa god with wonderful colors), Sun Wheel Swift Banner Vajrapāṇi God (god with a banner as swift as the sun wheel), Sumeru Flower Light Vajrapāṇi God (god with the light of Mount Sumeru), Pure Cloud Sound Vajrapāṇi God (god with the sound of pure clouds), All Roots Wonderful Vajrapāṇi God (god with wonderful roots), Lovely Light Vajrapāṇi God (god with lovely light), Great Tree Thunder Sound Vajrapāṇi God (god with the sound of great tree thunder), Lion King Light Vajrapāṇi God (god with the light of the lion king), Secret Flame Superior Eye Vajrapāṇi God (god with secret flames and superior eyes), Lotus Light Mani Topknot Vajrapāṇi God (god with lotus light and mani jewel topknot)…. These and other gods are the leaders.
首，有佛世界微塵數，皆于往昔無量劫中恒發大愿，愿常親近供養諸佛；隨愿所行，已得圓滿，到于彼岸；積集無邊清凈福業，于諸三昧所行之境悉已明達；獲神通力，隨如來住，入不思議解脫境界；處於眾會，威光特達，隨諸眾生所應現身而示調伏；一切諸佛化形所在，皆隨化往；一切如來所住之處，常勤守護。
復有佛世界微塵數身眾神，所謂：華髻莊嚴身眾神、光照十方身眾神、海音調伏身眾神、凈華嚴髻身眾神、無量威儀身眾神、最上光嚴身眾神、凈光香云身眾神、守護攝持身眾神、普現攝取身眾神、不動光明身眾神……。如是等而為上首，有佛世界微塵數，皆于往昔成就大愿，供養承事一切諸佛。
復有佛世界微塵數足行神，所謂；寶印手足行神、蓮華光足行神、清凈華髻足行神、攝諸善見足行神、妙寶星幢足行神、樂吐妙音足行神、栴檀樹光足行神、蓮華光明足行神、微妙光明足行神、積集妙華足行神……。如是等而為上首，有佛世界微塵數，皆於過去無量劫中，親近如來，隨逐不捨。
復有佛世界微塵數道場神，所謂：凈莊嚴幢道場神、須彌寶光道場神、雷音幢相道場神、雨華妙眼道場神、華纓光髻道場神、雨寶莊嚴道場神、勇猛香眼道場神、金剛彩雲道場神、蓮華光明道場神、妙
【現代漢語翻譯】 現代漢語譯本：首先，有如佛世界微塵數般眾多的菩薩，他們都在過去無量劫中恒常發下大愿，愿能時常親近供養諸佛；他們隨著自己的願力修行，已經達到圓滿的境界，到達了彼岸（涅槃）；他們積累了無邊清凈的福德，對於各種三昧（禪定）所達到的境界都已明瞭通達；他們獲得了神通之力，追隨如來（佛陀）的住處，進入不可思議的解脫境界；他們處於大眾集會之中，威光特別顯赫，隨著各種眾生所應接受的教化而示現不同的身形來調伏他們；一切諸佛化身所在之處，他們都隨之前往；一切如來所居住的地方，他們都常勤守護。 又有如佛世界微塵數般眾多的身眾神，他們是：華髻莊嚴身眾神（以華麗髮髻裝飾身體的神）、光照十方身眾神（以光明照耀十方的神）、海音調伏身眾神（以海潮般的聲音調伏眾生的神）、凈華嚴髻身眾神（以清凈華麗的髮髻裝飾身體的神）、無量威儀身眾神（具有無量威儀的神）、最上光嚴身眾神（具有最上光明莊嚴的神）、凈光香云身眾神（以清凈的光明和香云爲裝飾的神）、守護攝持身眾神（守護和攝持眾生的神）、普現攝取身眾神（普遍示現並攝取眾生的神）、不動光明身眾神（具有不動光明之力的神）……。像這樣以他們為首的，有如佛世界微塵數般眾多的神，他們都在過去成就了大愿，供養承事一切諸佛。 又有如佛世界微塵數般眾多的足行神，他們是：寶印手足行神（手持寶印的足行神）、蓮華光足行神（足部發出蓮花光明的足行神）、清凈華髻足行神（以清凈華髻裝飾的足行神）、攝諸善見足行神（攝取各種善見的足行神）、妙寶星幢足行神（足部有妙寶星幢的足行神）、樂吐妙音足行神（喜歡發出美妙聲音的足行神）、栴檀樹光足行神（足部發出栴檀樹光明的足行神）、蓮華光明足行神（足部發出蓮花光明的足行神）、微妙光明足行神（足部發出微妙光明的足行神）、積集妙華足行神（足部積聚美妙花朵的足行神）……。像這樣以他們為首的，有如佛世界微塵數般眾多的神，他們都在過去無量劫中，親近如來，隨從不離。 又有如佛世界微塵數般眾多的道場神，他們是：凈莊嚴幢道場神（以清凈莊嚴的寶幢裝飾道場的神）、須彌寶光道場神（道場發出須彌山寶光的神）、雷音幢相道場神（道場發出雷音寶幢之相的神）、雨華妙眼道場神（道場降下花雨，具有美妙眼睛的神）、華纓光髻道場神（道場以花纓和光髻裝飾的神）、雨寶莊嚴道場神（道場降下寶物莊嚴的神）、勇猛香眼道場神（道場具有勇猛香眼的神）、金剛彩雲道場神（道場有金剛彩雲的神）、蓮華光明道場神（道場發出蓮花光明之神）、妙
【English Translation】 English version: First, there are as many Bodhisattvas as there are dust particles in countless Buddha worlds, all of whom have constantly made great vows in the immeasurable past kalpas, wishing to always be close to and make offerings to all Buddhas; they have practiced according to their vows, have attained perfect realization, and have reached the other shore (Nirvana); they have accumulated boundless pure merits, and are clear and understanding of all the states attained through various Samadhis (meditative absorptions); they have obtained supernatural powers, follow the dwelling places of the Tathagatas (Buddhas), and enter the inconceivable realm of liberation; they are present in the assemblies, their majestic light is particularly outstanding, and they manifest different forms to tame and subdue various sentient beings according to their needs; they follow wherever the emanations of all Buddhas appear; and they constantly and diligently protect all the places where the Tathagatas reside. Furthermore, there are as many body-dwelling spirits as there are dust particles in countless Buddha worlds, namely: the Flower-Crest Adornment Body-Dwelling Spirits, the Light-Illuminating-Ten-Directions Body-Dwelling Spirits, the Ocean-Sound Taming Body-Dwelling Spirits, the Pure-Flower-Crest Adornment Body-Dwelling Spirits, the Immeasurable-Dignity Body-Dwelling Spirits, the Supreme-Light-Adornment Body-Dwelling Spirits, the Pure-Light-Fragrant-Cloud Body-Dwelling Spirits, the Protecting-and-Sustaining Body-Dwelling Spirits, the Universally-Manifesting-and-Gathering Body-Dwelling Spirits, the Immovable-Light Body-Dwelling Spirits... Such as these, leading as many spirits as there are dust particles in countless Buddha worlds, all of whom have accomplished great vows in the past, making offerings and serving all Buddhas. Furthermore, there are as many foot-traveling spirits as there are dust particles in countless Buddha worlds, namely: the Jewel-Seal-Hand Foot-Traveling Spirits, the Lotus-Light Foot-Traveling Spirits, the Pure-Flower-Crest Foot-Traveling Spirits, the Gathering-All-Good-Views Foot-Traveling Spirits, the Wonderful-Jewel-Star-Banner Foot-Traveling Spirits, the Joyful-Uttering-Wonderful-Sounds Foot-Traveling Spirits, the Sandalwood-Tree-Light Foot-Traveling Spirits, the Lotus-Light Foot-Traveling Spirits, the Subtle-Light Foot-Traveling Spirits, the Accumulating-Wonderful-Flowers Foot-Traveling Spirits... Such as these, leading as many spirits as there are dust particles in countless Buddha worlds, all of whom in the immeasurable past kalpas have been close to the Tathagatas, following them without leaving. Furthermore, there are as many spirits of the Bodhimanda (place of enlightenment) as there are dust particles in countless Buddha worlds, namely: the Pure-Adornment-Banner Bodhimanda Spirits, the Sumeru-Jewel-Light Bodhimanda Spirits, the Thunder-Sound-Banner-Appearance Bodhimanda Spirits, the Rain-of-Flowers-Wonderful-Eye Bodhimanda Spirits, the Flower-Tassel-Light-Crest Bodhimanda Spirits, the Rain-of-Jewels-Adornment Bodhimanda Spirits, the Courageous-Fragrant-Eye Bodhimanda Spirits, the Vajra-Colored-Cloud Bodhimanda Spirits, the Lotus-Light Bodhimanda Spirits, the Wonderful
光照耀道場神……。如是等而為上首，有佛世界微塵數，皆於過去值無量佛，成就願力，廣興供養。
復有佛世界微塵數主城神，所謂：寶峰光耀主城神、妙嚴宮殿主城神、清凈喜寶主城神、離憂清凈主城神、華燈焰眼主城神、焰幢明現主城神、盛福光明主城神、清凈光明主城神、香髻莊嚴主城神、妙寶光明主城神……。如是等而為上首，有佛世界微塵數，皆于無量不思議劫，嚴凈如來所居宮殿。
復有佛世界微塵數主地神，所謂：普德凈華主地神、堅福莊嚴主地神、妙華嚴樹主地神、普散眾寶主地神、凈目觀時主地神、妙色勝眼主地神、香毛髮光主地神、悅意音聲主地神、妙華旋髻主地神、金剛嚴體主地神……。如是等而為上首，有佛世界微塵數，皆于往昔發深重愿，愿常親近諸佛如來，同修福業。
復有無量主山神，所謂：寶峰開華主山神，華林妙髻主山神、高幢普照主山神、離塵凈髻主山神、光照十方主山神、大力光明主山神、威光普勝主山神、微密光輪主山神、普眼現見主山神、金剛密眼主山神……。如是等而為上首，其數無量，皆于諸法得清凈眼。
復有不可思議數主林神，所謂：布華如雲主林神、擢干舒光主林神、生芽發耀主林神、吉祥凈葉主林神、垂布焰藏主林神、清凈光明
【現代漢語翻譯】 現代漢語譯本 光照耀道場的神……。像這樣為首的，有佛世界微塵數那麼多，他們都在過去值遇過無數的佛，成就了願力，廣泛地進行供養。 又有佛世界微塵數那麼多的主城神，他們是：寶峰光耀主城神、妙嚴宮殿主城神、清凈喜寶主城神、離憂清凈主城神、華燈焰眼主城神、焰幢明現主城神、盛福光明主城神、清凈光明主城神、香髻莊嚴主城神、妙寶光明主城神……。像這樣為首的，有佛世界微塵數那麼多，他們都在無數不可思議的劫中，莊嚴清凈如來所居住的宮殿。 又有佛世界微塵數那麼多的主地神，他們是：普德凈華主地神、堅福莊嚴主地神、妙華嚴樹主地神、普散眾寶主地神、凈目觀時主地神、妙色勝眼主地神、香毛髮光主地神、悅意音聲主地神、妙華旋髻主地神、金剛嚴體主地神……。像這樣為首的，有佛世界微塵數那麼多，他們都在往昔發下深重的誓願，愿常常親近諸佛如來，一同修習福業。 又有無數的主山神，他們是：寶峰開華主山神、華林妙髻主山神、高幢普照主山神、離塵凈髻主山神、光照十方主山神、大力光明主山神、威光普勝主山神、微密光輪主山神、普眼現見主山神、金剛密眼主山神……。像這樣為首的，數量無數，他們都在諸法中得到了清凈的眼。 又有不可思議數量的主林神，他們是：布華如雲主林神、擢干舒光主林神、生芽發耀主林神、吉祥凈葉主林神、垂布焰藏主林神、清凈光明
【English Translation】 English version The gods who illuminate the Bodhimanda (道場, the place of enlightenment)... Such beings, leading the others, are as numerous as the dust particles in a Buddha-world. They have all encountered countless Buddhas in the past, fulfilled their vows, and extensively made offerings. Again, there are gods of the city, as numerous as the dust particles in a Buddha-world. They are: the City God of Jeweled Peak Radiance, the City God of Wondrously Adorned Palaces, the City God of Pure Joyful Treasures, the City God of Freedom from Sorrow and Purity, the City God of Flower Lamp Flame Eyes, the City God of Flaming Banner Manifestation, the City God of Abundant Fortune and Light, the City God of Pure Light, the City God of Fragrant Topknot Adornment, the City God of Wondrous Jewel Light... Such beings, leading the others, are as numerous as the dust particles in a Buddha-world. They have all, in countless inconceivable kalpas (劫, eons), adorned and purified the palaces where the Tathagatas (如來, Buddhas) reside. Again, there are gods of the earth, as numerous as the dust particles in a Buddha-world. They are: the Earth God of Universal Virtue and Pure Flowers, the Earth God of Firm Fortune Adornment, the Earth God of Wondrous Flower Adorned Trees, the Earth God of Universally Scattering Treasures, the Earth God of Pure Eyes Observing the Time, the Earth God of Wondrous Color and Superior Eyes, the Earth God of Fragrant Hair Radiance, the Earth God of Pleasing Sounds, the Earth God of Wondrous Flower Whorled Topknots, the Earth God of Vajra (金剛, diamond) Adorned Body... Such beings, leading the others, are as numerous as the dust particles in a Buddha-world. They have all, in the past, made profound vows, wishing to always be close to the Buddhas and Tathagatas, and to cultivate meritorious deeds together. Again, there are countless mountain gods. They are: the Mountain God of Jeweled Peak Opening Flowers, the Mountain God of Flower Forest Wondrous Topknots, the Mountain God of High Banner Universal Illumination, the Mountain God of Freedom from Dust and Pure Topknots, the Mountain God of Light Illuminating the Ten Directions, the Mountain God of Great Power and Light, the Mountain God of Majestic Light Universally Victorious, the Mountain God of Subtle and Secret Light Wheels, the Mountain God of Universal Eyes Manifesting Vision, the Mountain God of Vajra Secret Eyes... Such beings, leading the others, are countless in number. They have all attained pure eyes in all dharmas (法, teachings). Again, there are an inconceivable number of forest gods. They are: the Forest God of Spreading Flowers Like Clouds, the Forest God of Upright Stems Extending Light, the Forest God of Sprouting Buds and Radiating Brilliance, the Forest God of Auspicious Pure Leaves, the Forest God of Hanging and Spreading Flame Treasures, the Forest God of Pure Light
主林神、可意雷音主林神、光香普遍主林神、妙光回耀主林神、華果光味主林神……。如是等而為上首，不思議數，皆有無量可愛光明。
復有無量主藥神，所謂：吉祥主藥神、栴檀林主藥神、清凈光明主藥神、名稱普聞主藥神、毛孔光明主藥神、普治清凈主藥神、大發吼聲主藥神、蔽日光幢主藥神、明見十方主藥神、益氣明目主藥神……。如是等而為上首，其數無量，性皆離垢，仁慈祐物。
復有無量主稼神，所謂：柔軟勝味主稼神、時華凈光主稼神、色力勇健主稼神、增長精氣主稼神、普生根果主稼神、妙嚴環髻主稼神、潤澤凈華主稼神、成就妙香主稼神、見者愛樂主稼神、離垢凈光主稼神……。如是等而為上首，其數無量，莫不皆得大喜成就。
復有無量主河神，所謂：普發迅流主河神、普潔泉澗主河神、離塵凈眼主河神、十方遍吼主河神、救護眾生主河神、無熱凈光主河神、普生歡喜主河神、廣德勝幢主河神、光照普世主河神、海德光明主河神……。如是等而為上首，有無量數，皆勤作意利益眾生。
復有無量主海神，所謂：出現寶光主海神、成金剛幢主海神、遠塵離垢主海神、普水宮殿主海神、吉祥寶月主海神、妙華龍髻主海神、普持光味主海神、寶焰華光主海神、金剛妙髻主海
【現代漢語翻譯】 現代漢語譯本 還有主林神，如主林神（守護森林的神）中的主林神、可意雷音主林神（發出悅耳雷聲的守護森林的神）、光香普遍主林神（散發光芒和香氣的守護森林的神）、妙光回耀主林神（以奇妙光芒照耀的守護森林的神）、華果光味主林神（使花果散發光芒和美味的守護森林的神）……。像這樣等等為首的，數量不可思議，都具有無量可愛的光明。 又有無量主藥神，如吉祥主藥神（帶來吉祥的守護藥草的神）、栴檀林主藥神（守護栴檀林的藥神）、清凈光明主藥神（擁有清凈光明的藥神）、名稱普聞主藥神（名聲遠揚的藥神）、毛孔光明主藥神（毛孔散發光明的藥神）、普治清凈主藥神（普遍治療疾病的藥神）、大發吼聲主藥神（發出巨大吼聲的藥神）、蔽日光幢主藥神（能遮蔽陽光的藥神）、明見十方主藥神（能明見十方的藥神）、益氣明目主藥神（能增強氣力、明亮眼睛的藥神）……。像這樣等等為首的，數量無量，本性都遠離污垢，仁慈地庇佑萬物。 又有無量主稼神，如柔軟勝味主稼神（使莊稼具有柔軟和美味的守護神）、時華凈光主稼神（使莊稼在適時開花並散發清凈光芒的守護神）、色力勇健主稼神（使莊稼具有色彩、力量和健壯的守護神）、增長精氣主稼神（使莊稼增長精氣的守護神）、普生根果主稼神（使莊稼普遍生長根和果實的守護神）、妙嚴環髻主稼神（使莊稼具有美妙莊嚴的環形髮髻的守護神）、潤澤凈華主稼神（使莊稼潤澤並開出清凈花朵的守護神）、成就妙香主稼神（使莊稼成就美妙香氣的守護神）、見者愛樂主稼神（使見到莊稼的人都喜愛快樂的守護神）、離垢凈光主稼神（使莊稼遠離污垢並散發清凈光芒的守護神）……。像這樣等等為首的，數量無量，沒有一個不獲得大歡喜成就的。 又有無量主河神，如普發迅流主河神（使河流普遍發出迅猛水流的守護神）、普潔泉澗主河神（使泉水和山澗普遍清凈的守護神）、離塵凈眼主河神（使河流遠離塵埃並具有清凈眼睛的守護神）、十方遍吼主河神（使河流在十方發出吼聲的守護神）、救護眾生主河神（救護眾生的守護神）、無熱凈光主河神（使河流沒有熱量並散發清凈光芒的守護神）、普生歡喜主河神（使河流普遍產生歡喜的守護神）、廣德勝幢主河神（使河流具有廣大功德和勝利旗幟的守護神）、光照普世主河神（使河流的光芒照耀整個世界的守護神）、海德光明主河神（使河流具有大海功德和光明的守護神）……。像這樣等等為首的，數量無量，都勤奮地致力於利益眾生。 又有無量主海神，如出現寶光主海神（使海洋出現寶貴光芒的守護神）、成金剛幢主海神（使海洋形成金剛旗幟的守護神）、遠塵離垢主海神（使海洋遠離塵埃和污垢的守護神）、普水宮殿主海神（使海洋普遍具有宮殿的守護神）、吉祥寶月主海神（使海洋具有吉祥寶月的守護神）、妙華龍髻主海神（使海洋具有美妙花朵和龍形髮髻的守護神）、普持光味主海神（使海洋普遍具有光芒和味道的守護神）、寶焰華光主海神（使海洋具有寶焰和光芒的守護神）、金剛妙髻主海神（使海洋具有金剛和美妙髮髻的守護神）……
【English Translation】 English version There are also forest-ruling spirits, such as the Chief Forest Spirit (guardian of the forest), the Pleasant Thunder Sound Chief Forest Spirit (guardian of the forest who emits pleasant thunder sounds), the Light and Fragrance Universal Chief Forest Spirit (guardian of the forest who emits light and fragrance), the Wonderful Light Returning Chief Forest Spirit (guardian of the forest who illuminates with wonderful light), the Flower and Fruit Light and Flavor Chief Forest Spirit (guardian of the forest who makes flowers and fruits emit light and flavor)... Such beings and others are the leaders, their numbers are inconceivable, and they all possess immeasurable and lovely light. There are also immeasurable medicine-ruling spirits, such as the Auspicious Medicine-Ruling Spirit (guardian of medicinal herbs who brings auspiciousness), the Sandalwood Forest Medicine-Ruling Spirit (guardian of the sandalwood forest), the Pure Light Medicine-Ruling Spirit (guardian of medicine who possesses pure light), the Name Universally Heard Medicine-Ruling Spirit (guardian of medicine whose name is widely known), the Pore Light Medicine-Ruling Spirit (guardian of medicine whose pores emit light), the Universal Healing Pure Medicine-Ruling Spirit (guardian of medicine who universally heals diseases), the Great Roaring Sound Medicine-Ruling Spirit (guardian of medicine who emits a great roar), the Sun-Shielding Banner Medicine-Ruling Spirit (guardian of medicine who can shield the sun), the Clearly Seeing Ten Directions Medicine-Ruling Spirit (guardian of medicine who can clearly see the ten directions), the Benefit Energy and Bright Eyes Medicine-Ruling Spirit (guardian of medicine who can enhance energy and brighten the eyes)... Such beings and others are the leaders, their numbers are immeasurable, their nature is free from defilement, and they are benevolent and protect all things. There are also immeasurable crop-ruling spirits, such as the Soft and Superior Flavor Crop-Ruling Spirit (guardian of crops who makes them soft and delicious), the Timely Flower Pure Light Crop-Ruling Spirit (guardian of crops who makes them bloom at the right time and emit pure light), the Color Strength and Courage Crop-Ruling Spirit (guardian of crops who gives them color, strength, and vigor), the Increase Essence Energy Crop-Ruling Spirit (guardian of crops who increases their essence and energy), the Universal Growth Root and Fruit Crop-Ruling Spirit (guardian of crops who makes them universally grow roots and fruits), the Wonderful Adornment Ringed Hair Crop-Ruling Spirit (guardian of crops who gives them wonderful and adorned ringed hair), the Moist and Pure Flower Crop-Ruling Spirit (guardian of crops who makes them moist and bloom with pure flowers), the Accomplish Wonderful Fragrance Crop-Ruling Spirit (guardian of crops who makes them achieve wonderful fragrance), the Those Who See Love and Joy Crop-Ruling Spirit (guardian of crops who makes those who see them love and rejoice), the Defilement-Free Pure Light Crop-Ruling Spirit (guardian of crops who makes them free from defilement and emit pure light)... Such beings and others are the leaders, their numbers are immeasurable, and all of them have attained great joy and accomplishment. There are also immeasurable river-ruling spirits, such as the Universal Rapid Flow River-Ruling Spirit (guardian of rivers who makes them universally emit rapid currents), the Universal Clean Spring and Stream River-Ruling Spirit (guardian of rivers who makes springs and streams universally pure), the Dust-Free Pure Eye River-Ruling Spirit (guardian of rivers who makes them free from dust and possess pure eyes), the Ten Directions Universal Roar River-Ruling Spirit (guardian of rivers who makes them roar in the ten directions), the Save and Protect Sentient Beings River-Ruling Spirit (guardian of rivers who saves and protects sentient beings), the No Heat Pure Light River-Ruling Spirit (guardian of rivers who makes them free from heat and emit pure light), the Universal Joy River-Ruling Spirit (guardian of rivers who makes them universally produce joy), the Vast Virtue Victory Banner River-Ruling Spirit (guardian of rivers who gives them vast merit and victory banners), the Light Illuminating the World River-Ruling Spirit (guardian of rivers whose light illuminates the entire world), the Ocean Virtue Light River-Ruling Spirit (guardian of rivers who gives them the merit and light of the ocean)... Such beings and others are the leaders, their numbers are immeasurable, and they all diligently work to benefit sentient beings. There are also immeasurable ocean-ruling spirits, such as the Appearing Treasure Light Ocean-Ruling Spirit (guardian of the ocean who makes it emit precious light), the Forming Vajra Banner Ocean-Ruling Spirit (guardian of the ocean who forms a vajra banner), the Far from Dust and Defilement Ocean-Ruling Spirit (guardian of the ocean who makes it far from dust and defilement), the Universal Water Palace Ocean-Ruling Spirit (guardian of the ocean who makes it universally possess palaces), the Auspicious Treasure Moon Ocean-Ruling Spirit (guardian of the ocean who gives it an auspicious treasure moon), the Wonderful Flower Dragon Hair Ocean-Ruling Spirit (guardian of the ocean who gives it wonderful flowers and dragon-shaped hair), the Universal Holding Light and Flavor Ocean-Ruling Spirit (guardian of the ocean who makes it universally possess light and flavor), the Treasure Flame Flower Light Ocean-Ruling Spirit (guardian of the ocean who gives it treasure flames and light), the Vajra Wonderful Hair Ocean-Ruling Spirit (guardian of the ocean who gives it vajra and wonderful hair)...
神、海潮雷聲主海神……。如是等而為上首，其數無量，悉以如來功德大海充滿其身。
復有無量主水神，所謂：普興云幢主水神、海潮云音主水神、妙色輪髻主水神、善巧漩澓主水神、離垢香積主水神、福橋光音主水神、知足自在主水神、凈喜善音主水神、普現威光主水神、吼音遍海主水神……。如是等而為上首，其數無量，常勤救護一切眾生而為利益。
復有無數主火神，所謂：普光焰藏主火神、普集光幢主火神、大光普照主火神、眾妙宮殿主火神、無盡光髻主火神、種種焰眼主火神、十方宮殿如須彌山主火神、威光自在主火神、光明破暗主火神、雷音電光主火神……。如是等而為上首，不可稱數，皆能示現種種光明，令諸眾生熱惱除滅。
復有無量主風神，所謂：無礙光明主風神、普現勇業主風神、飄擊云幢主風神、凈光莊嚴主風神、力能竭水主風神、大聲遍吼主風神、樹杪垂髻主風神、所行無礙主風神、種種宮殿主風神、大光普照主風神……。如是等而為上首，其數無量，皆勤散滅我慢之心。
復有無量主空神，所謂：凈光普照主空神、普游深廣主空神、生吉祥風主空神、離障安住主空神、廣步妙髻主空神、無礙光焰主空神、無礙勝力主空神、離垢光明主空神、深遠妙音主空神、光
【現代漢語翻譯】 現代漢語譯本：還有神、海潮雷聲主海神等等，他們是首領，數量無量，都以如來的功德大海充滿自身。 又有無量的主水神，他們是：普興云幢主水神、海潮云音主水神、妙色輪髻主水神、善巧漩澓主水神、離垢香積主水神、福橋光音主水神、知足自在主水神、凈喜善音主水神、普現威光主水神、吼音遍海主水神等等。他們是首領，數量無量，常常勤奮地救護一切眾生，為他們帶來利益。 又有無數的主火神，他們是：普光焰藏主火神、普集光幢主火神、大光普照主火神、眾妙宮殿主火神、無盡光髻主火神、種種焰眼主火神、十方宮殿如須彌山主火神、威光自在主火神、光明破暗主火神、雷音電光主火神等等。他們是首領，數量不可計數，都能示現種種光明，使眾生的熱惱消除。 又有無量的主風神，他們是：無礙光明主風神、普現勇業主風神、飄擊云幢主風神、凈光莊嚴主風神、力能竭水主風神、大聲遍吼主風神、樹杪垂髻主風神、所行無礙主風神、種種宮殿主風神、大光普照主風神等等。他們是首領，數量無量，都勤奮地散滅眾生的我慢之心。 又有無量的主空神，他們是：凈光普照主空神、普游深廣主空神、生吉祥風主空神、離障安住主空神、廣步妙髻主空神、無礙光焰主空神、無礙勝力主空神、離垢光明主空神、深遠妙音主空神、光
【English Translation】 English version: There were also gods, sea tide thunder masters of the sea, and so on, who were leaders, countless in number, all filled with the great ocean of the Tathagata's merits. There were also countless water-ruling gods, namely: Universal Cloud Banner Water-Ruling God, Sea Tide Cloud Sound Water-Ruling God, Wonderful Color Hair Knot Water-Ruling God, Skillful Whirlpool Water-Ruling God, Immaculate Fragrant Accumulation Water-Ruling God, Blessing Bridge Light Sound Water-Ruling God, Contented Freedom Water-Ruling God, Pure Joyful Good Sound Water-Ruling God, Universal Manifestation of Majestic Light Water-Ruling God, Roaring Sound Pervading the Sea Water-Ruling God, and so on. They were leaders, countless in number, always diligently protecting all living beings and bringing them benefits. There were also countless fire-ruling gods, namely: Universal Light Flame Treasury Fire-Ruling God, Universal Gathering Light Banner Fire-Ruling God, Great Light Universal Illumination Fire-Ruling God, Various Wonderful Palace Fire-Ruling God, Endless Light Hair Knot Fire-Ruling God, Various Flame Eye Fire-Ruling God, Ten Directions Palace Like Mount Sumeru Fire-Ruling God, Majestic Light Freedom Fire-Ruling God, Light Breaking Darkness Fire-Ruling God, Thunder Sound Lightning Light Fire-Ruling God, and so on. They were leaders, countless in number, all able to manifest various lights, causing the afflictions of living beings to be extinguished. There were also countless wind-ruling gods, namely: Unobstructed Light Wind-Ruling God, Universal Manifestation of Courageous Deeds Wind-Ruling God, Fluttering Cloud Banner Wind-Ruling God, Pure Light Adornment Wind-Ruling God, Power to Exhaust Water Wind-Ruling God, Great Sound Pervading Roar Wind-Ruling God, Tree Top Hanging Hair Knot Wind-Ruling God, Unobstructed Movement Wind-Ruling God, Various Palaces Wind-Ruling God, Great Light Universal Illumination Wind-Ruling God, and so on. They were leaders, countless in number, all diligently scattering the arrogance of living beings. There were also countless space-ruling gods, namely: Pure Light Universal Illumination Space-Ruling God, Universal Wandering Deep and Vast Space-Ruling God, Generating Auspicious Wind Space-Ruling God, Free from Obstacles Abiding Space-Ruling God, Wide Step Wonderful Hair Knot Space-Ruling God, Unobstructed Light Flame Space-Ruling God, Unobstructed Superior Power Space-Ruling God, Immaculate Light Space-Ruling God, Deep and Far Wonderful Sound Space-Ruling God, Light
遍十方主空神……。如是等而為上首，其數無量，心皆離垢，廣大明潔。
復有無量主方神，所謂：遍住一切主方神、普現光明主方神、光行莊嚴主方神、周行不礙主方神、永斷迷惑主方神、普游凈空主方神、大云幢音主方神、髻目無亂主方神、普觀世業主方神、周遍遊覽主方神……。如是等而為上首，其數無量，能以方便，普放光明，恒照十方，相續不絕。
復有無量主夜神，所謂：普德凈光主夜神、喜眼觀世主夜神、護世精氣主夜神、寂靜海音主夜神、普現吉祥主夜神、普發樹華主夜神、平等護育主夜神、遊戲快樂主夜神、諸根常喜主夜神、出生凈福主夜神……。如是等而為上首，其數無量，皆勤修習，以法為樂。
復有無量主晝神，所謂：示現宮殿主晝神、發起慧香主晝神、樂勝莊嚴主晝神、香華妙光主晝神、普集妙藥主晝神、樂作喜目主晝神、普現諸方主晝神、大悲光明主晝神、善根光照主晝神、妙華瓔珞主晝神……。如是等而為上首，其數無量，皆于妙法能生信解，恒共精勤嚴飾宮殿。
復有無量阿修羅王，所謂：羅睺阿修羅王、毗摩質多羅阿修羅王、巧幻術阿修羅王、大眷屬阿修羅王、大力阿修羅王、遍照阿修羅王、堅固行妙莊嚴阿修羅王、廣大因慧阿修羅王、出現勝德阿修羅
【現代漢語翻譯】 現代漢語譯本 遍佈十方虛空的主空神……。像這樣等等為首的，數量無量，他們的心都已遠離塵垢，廣大而明凈。
又有無量主方神，他們是：遍住一切的主方神、普現光明的主方神、光行莊嚴的主方神、周行無礙的主方神、永斷迷惑的主方神、普游凈空的主方神、大云幢音的主方神、髻目無亂的主方神、普觀世業的主方神、周遍遊覽的主方神……。像這樣等等為首的，數量無量，他們能以方便法門，普遍放出光明，恒常照耀十方，相續不斷。
又有無量主夜神，他們是：普德凈光的主夜神、喜眼觀世的主夜神、護世精氣的主夜神、寂靜海音的主夜神、普現吉祥的主夜神、普發樹華的主夜神、平等護育的主夜神、遊戲快樂的主夜神、諸根常喜的主夜神、出生凈福的主夜神……。像這樣等等為首的，數量無量，他們都勤奮修習，以佛法為樂。
又有無量主晝神，他們是：示現宮殿的主晝神、發起慧香的主晝神、樂勝莊嚴的主晝神、香華妙光的主晝神、普集妙藥的主晝神、樂作喜目的主晝神、普現諸方的主晝神、大悲光明的主晝神、善根光照的主晝神、妙華瓔珞的主晝神……。像這樣等等為首的，數量無量，他們都對微妙的佛法能生起信心和理解，恒常共同精勤地裝飾宮殿。
又有無量阿修羅王（Asura King，一種神道生物），他們是：羅睺阿修羅王（Rāhu Asura King）、毗摩質多羅阿修羅王（Vemacitrin Asura King）、巧幻術阿修羅王、大眷屬阿修羅王、大力阿修羅王、遍照阿修羅王、堅固行妙莊嚴阿修羅王、廣大因慧阿修羅王、出現勝德阿修羅
【English Translation】 English version The space-ruling deities who pervade the ten directions... Such beings and others are the leaders, their number is immeasurable, and their minds are all free from defilement, vast and clear.
There are also immeasurable direction-ruling deities, namely: the direction-ruling deities who dwell everywhere, the direction-ruling deities who universally manifest light, the direction-ruling deities who adorn with light, the direction-ruling deities who travel without obstruction, the direction-ruling deities who have permanently severed delusion, the direction-ruling deities who universally roam in pure space, the direction-ruling deities of the great cloud banner sound, the direction-ruling deities with topknot eyes without confusion, the direction-ruling deities who universally observe the world's karma, the direction-ruling deities who travel everywhere... Such beings and others are the leaders, their number is immeasurable, and they are able to use skillful means to universally emit light, constantly illuminating the ten directions, continuously without ceasing.
There are also immeasurable night-ruling deities, namely: the night-ruling deities of universal virtue and pure light, the night-ruling deities who observe the world with joyful eyes, the night-ruling deities who protect the world's essence, the night-ruling deities of the sound of the tranquil sea, the night-ruling deities who universally manifest auspiciousness, the night-ruling deities who universally cause trees to flower, the night-ruling deities who equally protect and nurture, the night-ruling deities who delight in play and joy, the night-ruling deities whose senses are always joyful, the night-ruling deities who give birth to pure blessings... Such beings and others are the leaders, their number is immeasurable, and they all diligently cultivate, taking the Dharma as their joy.
There are also immeasurable day-ruling deities, namely: the day-ruling deities who manifest palaces, the day-ruling deities who initiate wisdom fragrance, the day-ruling deities who delight in superior adornment, the day-ruling deities of fragrant flowers and wondrous light, the day-ruling deities who universally gather wondrous medicines, the day-ruling deities who delight in making joyful eyes, the day-ruling deities who universally manifest in all directions, the day-ruling deities of great compassion and light, the day-ruling deities whose good roots illuminate, the day-ruling deities of wondrous flower garlands... Such beings and others are the leaders, their number is immeasurable, and they all are able to generate faith and understanding in the wondrous Dharma, constantly together diligently adorning their palaces.
There are also immeasurable Asura Kings (Asura King, a type of demigod), namely: Rāhu Asura King, Vemacitrin Asura King, the Asura King of skillful illusions, the Asura King of great retinues, the Asura King of great power, the Asura King who illuminates everywhere, the Asura King of firm practice and wondrous adornment, the Asura King of vast causes and wisdom, the Asura
王、妙好音聲阿修羅王……。如是等而為上首，其數無量，悉已精勤摧伏我慢及諸煩惱。
復有不可思議數迦樓羅王，所謂：大速疾力迦樓羅王、無能壞寶髻迦樓羅王、清凈速疾迦樓羅王、心不退轉迦樓羅王、大海處攝持力迦樓羅王、堅固凈光迦樓羅王、巧嚴冠髻迦樓羅王、普捷示現迦樓羅王、普觀海迦樓羅王、普音廣目迦樓羅王……。如是等而為上首，不思議數，悉已成就大方便力，善能救攝一切眾生。
復有無量緊那羅王，所謂：善慧光明天緊那羅王、妙華幢緊那羅王、種種莊嚴緊那羅王、悅意吼聲緊那羅王、寶樹光明緊那羅王、見者欣樂緊那羅王、最勝光莊嚴緊那羅王、微妙華幢緊那羅王、動地力緊那羅王、攝伏惡眾緊那羅王……。如是等而為上首，其數無量，皆勤精進，觀一切法，心恒快樂，自在遊戲。
復有無量摩睺羅伽王，所謂：善慧摩睺羅伽王、清凈威音摩睺羅伽王、勝慧莊嚴髻摩睺羅伽王、妙目主摩睺羅伽王、如燈幢為眾所歸摩睺羅伽王、最勝光明幢摩睺羅伽王、師子臆摩睺羅伽王、眾妙莊嚴音摩睺羅伽王、須彌堅固摩睺羅伽王、可愛樂光明摩睺羅伽王……。如是等而為上首，其數無量，皆勤修習廣大方便，令諸眾生永割癡網。
復有無量夜叉王，所謂：毗沙門夜叉王、自
【現代漢語翻譯】 現代漢語譯本：還有妙好音聲阿修羅王（Asura King of Wonderful and Pleasant Sounds）……等等，這些為首的阿修羅王數量無量，都已精勤地摧伏了自身的我慢和各種煩惱。 又有不可思議數量的迦樓羅王（Garuda Kings），例如：大速疾力迦樓羅王（Garuda King of Great Swift Power）、無能壞寶髻迦樓羅王（Garuda King of Indestructible Jeweled Topknot）、清凈速疾迦樓羅王（Garuda King of Pure Swiftness）、心不退轉迦樓羅王（Garuda King of Unwavering Mind）、大海處攝持力迦樓羅王（Garuda King of Power to Hold the Ocean）、堅固凈光迦樓羅王（Garuda King of Firm and Pure Light）、巧嚴冠髻迦樓羅王（Garuda King of Skillfully Adorned Crown）、普捷示現迦樓羅王（Garuda King of Universal Swift Manifestation）、普觀海迦樓羅王（Garuda King of Universal Observation of the Sea）、普音廣目迦樓羅王（Garuda King of Universal Sound and Wide Eyes）……等等，這些為首的迦樓羅王數量不可思議，都已成就了偉大的方便之力，善於救護和攝受一切眾生。 又有無量的緊那羅王（Kinnara Kings），例如：善慧光明天緊那羅王（Kinnara King of Good Wisdom and Bright Heaven）、妙華幢緊那羅王（Kinnara King of Wonderful Flower Banner）、種種莊嚴緊那羅王（Kinnara King of Various Adornments）、悅意吼聲緊那羅王（Kinnara King of Pleasant Roar）、寶樹光明緊那羅王（Kinnara King of Jeweled Tree Light）、見者欣樂緊那羅王（Kinnara King Who Pleases Those Who See Him）、最勝光莊嚴緊那羅王（Kinnara King of Supreme Light and Adornment）、微妙華幢緊那羅王（Kinnara King of Subtle Flower Banner）、動地力緊那羅王（Kinnara King of Earth-Shaking Power）、攝伏惡眾緊那羅王（Kinnara King Who Subdues Evil Beings）……等等，這些為首的緊那羅王數量無量，都勤奮精進，觀察一切法，內心恒常快樂，自在遊戲。 又有無量的摩睺羅伽王（Mahoraga Kings），例如：善慧摩睺羅伽王（Mahoraga King of Good Wisdom）、清凈威音摩睺羅伽王（Mahoraga King of Pure Majestic Sound）、勝慧莊嚴髻摩睺羅伽王（Mahoraga King of Supreme Wisdom and Adorned Topknot）、妙目主摩睺羅伽王（Mahoraga King of Wonderful Eyes）、如燈幢為眾所歸摩睺羅伽王（Mahoraga King Who Is Like a Lamp Banner and a Refuge for All）、最勝光明幢摩睺羅伽王（Mahoraga King of Supreme Light Banner）、師子臆摩睺羅伽王（Mahoraga King of Lion's Chest）、眾妙莊嚴音摩睺羅伽王（Mahoraga King of Various Wonderful Adorned Sounds）、須彌堅固摩睺羅伽王（Mahoraga King of Sumeru-like Firmness）、可愛樂光明摩睺羅伽王（Mahoraga King of Lovable and Joyful Light）……等等，這些為首的摩睺羅伽王數量無量，都勤奮修習廣大的方便法門，使一切眾生永遠割斷愚癡的羅網。 又有無量的夜叉王（Yaksa Kings），例如：毗沙門夜叉王（Yaksa King Vaisravana）……
【English Translation】 English version: There were also Asura Kings, such as the Asura King of Wonderful and Pleasant Sounds... and so on, leading a countless number, all of whom had diligently subdued their arrogance and various afflictions. There were also an inconceivable number of Garuda Kings, such as the Garuda King of Great Swift Power, the Garuda King of Indestructible Jeweled Topknot, the Garuda King of Pure Swiftness, the Garuda King of Unwavering Mind, the Garuda King of Power to Hold the Ocean, the Garuda King of Firm and Pure Light, the Garuda King of Skillfully Adorned Crown, the Garuda King of Universal Swift Manifestation, the Garuda King of Universal Observation of the Sea, the Garuda King of Universal Sound and Wide Eyes... and so on, leading an inconceivable number, all of whom had achieved great skillful means and were adept at saving and embracing all sentient beings. There were also countless Kinnara Kings, such as the Kinnara King of Good Wisdom and Bright Heaven, the Kinnara King of Wonderful Flower Banner, the Kinnara King of Various Adornments, the Kinnara King of Pleasant Roar, the Kinnara King of Jeweled Tree Light, the Kinnara King Who Pleases Those Who See Him, the Kinnara King of Supreme Light and Adornment, the Kinnara King of Subtle Flower Banner, the Kinnara King of Earth-Shaking Power, the Kinnara King Who Subdues Evil Beings... and so on, leading a countless number, all of whom were diligent and assiduous, observing all dharmas, with their minds constantly joyful, and freely playing. There were also countless Mahoraga Kings, such as the Mahoraga King of Good Wisdom, the Mahoraga King of Pure Majestic Sound, the Mahoraga King of Supreme Wisdom and Adorned Topknot, the Mahoraga King of Wonderful Eyes, the Mahoraga King Who Is Like a Lamp Banner and a Refuge for All, the Mahoraga King of Supreme Light Banner, the Mahoraga King of Lion's Chest, the Mahoraga King of Various Wonderful Adorned Sounds, the Mahoraga King of Sumeru-like Firmness, the Mahoraga King of Lovable and Joyful Light... and so on, leading a countless number, all of whom diligently cultivated vast skillful means, enabling all sentient beings to forever sever the net of ignorance. There were also countless Yaksa Kings, such as the Yaksa King Vaisravana...
在音夜叉王、嚴持器仗夜叉王、大智慧夜叉王、焰眼主夜叉王、金剛眼夜叉王、勇健臂夜叉王、勇敵大軍夜叉王、富資財夜叉王、力壞高山夜叉王……。如是等而為上首，其數無量，皆勤守護一切眾生。
復有無量諸大龍王，所謂：毗樓博叉龍王、娑竭羅龍王、云音妙幢龍王、焰口海光龍王、普高雲幢龍王、德叉迦龍王、無邊步龍王、清凈色龍王、普運大聲龍王、無熱惱龍王……。如是等而為上首，其數無量，莫不勤力興雲佈雨，令諸眾生熱惱消滅。
復有無量鳩槃荼王，所謂：增長鳩槃荼王、龍主鳩槃荼王、善莊嚴幢鳩槃荼王、普饒益行鳩槃荼王、甚可怖畏鳩槃荼王、美目端嚴鳩槃荼王、高峰慧鳩槃荼王、勇健臂鳩槃荼王、無邊凈華眼鳩槃荼王、廣大天面阿修羅眼鳩槃荼王……。如是等而為上首，其數無量，皆勤修學無礙法門，放大光明。
復有無量乾闥婆王，所謂：持國乾闥婆王、樹光乾闥婆王、凈目乾闥婆王、華冠乾闥婆王、普音乾闥婆王、樂搖動妙目乾闥婆王、妙音師子幢乾闥婆王、普放寶光明乾闥婆王、金剛樹華幢乾闥婆王、樂普現莊嚴乾闥婆王……。如是等而為上首，其數無量，皆于大法深生信解，歡喜愛重，勤修不倦。
復有無量月天子，所謂月天子：華王髻光明天子、眾妙
【現代漢語翻譯】 現代漢語譯本：還有音夜叉王（Yaksha King of Sound）、嚴持器仗夜叉王（Yaksha King of Firmly Holding Weapons）、大智慧夜叉王（Yaksha King of Great Wisdom）、焰眼主夜叉王（Yaksha King of Flaming Eyes）、金剛眼夜叉王（Yaksha King of Diamond Eyes）、勇健臂夜叉王（Yaksha King of Courageous Arms）、勇敵大軍夜叉王（Yaksha King of Courageous Enemy Armies）、富資財夜叉王（Yaksha King of Wealth and Resources）、力壞高山夜叉王（Yaksha King of Power to Destroy High Mountains）……。像這樣等等為首的，數量無量，都勤奮地守護一切眾生。 又有無量諸大龍王，如：毗樓博叉龍王（Virupaksha Dragon King）、娑竭羅龍王（Sagara Dragon King）、云音妙幢龍王（Dragon King of Wonderful Cloud Sound Banner）、焰口海光龍王（Dragon King of Flaming Mouth Sea Light）、普高雲幢龍王（Dragon King of Universal High Cloud Banner）、德叉迦龍王（Takshaka Dragon King）、無邊步龍王（Dragon King of Boundless Steps）、清凈色龍王（Dragon King of Pure Color）、普運大聲龍王（Dragon King of Universal Great Sound）、無熱惱龍王（Anavatapta Dragon King）……。像這樣等等為首的，數量無量，沒有不努力興起雲彩降下雨水，使眾生的熱惱消滅的。 又有無量鳩槃荼王（Kumbhanda King），如：增長鳩槃荼王（Kumbhanda King of Growth）、龍主鳩槃荼王（Kumbhanda King of Dragon Lord）、善莊嚴幢鳩槃荼王（Kumbhanda King of Well-Adorned Banner）、普饒益行鳩槃荼王（Kumbhanda King of Universal Benefit Practice）、甚可怖畏鳩槃荼王（Kumbhanda King of Great Terror）、美目端嚴鳩槃荼王（Kumbhanda King of Beautiful and Dignified Eyes）、高峰慧鳩槃荼王（Kumbhanda King of High Peak Wisdom）、勇健臂鳩槃荼王（Kumbhanda King of Courageous Arms）、無邊凈華眼鳩槃荼王（Kumbhanda King of Boundless Pure Flower Eyes）、廣大天面阿修羅眼鳩槃荼王（Kumbhanda King of Vast Heavenly Face Asura Eyes）……。像這樣等等為首的，數量無量，都勤奮修學無礙的法門，放出大光明。 又有無量乾闥婆王（Gandharva King），如：持國乾闥婆王（Dhritarashtra Gandharva King）、樹光乾闥婆王（Gandharva King of Tree Light）、凈目乾闥婆王（Gandharva King of Pure Eyes）、華冠乾闥婆王（Gandharva King of Flower Crown）、普音乾闥婆王（Gandharva King of Universal Sound）、樂搖動妙目乾闥婆王（Gandharva King of Delight in Moving Wonderful Eyes）、妙音師子幢乾闥婆王（Gandharva King of Wonderful Sound Lion Banner）、普放寶光明乾闥婆王（Gandharva King of Universal Precious Light Emission）、金剛樹華幢乾闥婆王（Gandharva King of Diamond Tree Flower Banner）、樂普現莊嚴乾闥婆王（Gandharva King of Delight in Universal Manifestation of Adornments）……。像這樣等等為首的，數量無量，都對大法深生信解，歡喜愛重，勤奮修習而不懈怠。 又有無量月天子（Moon Deva），如月天子：華王髻光明天子（Deva of Flower King Topknot Light）、眾妙
【English Translation】 English version: There were also Yaksha Kings such as the Yaksha King of Sound, the Yaksha King of Firmly Holding Weapons, the Yaksha King of Great Wisdom, the Yaksha King of Flaming Eyes, the Yaksha King of Diamond Eyes, the Yaksha King of Courageous Arms, the Yaksha King of Courageous Enemy Armies, the Yaksha King of Wealth and Resources, the Yaksha King of Power to Destroy High Mountains... These and others were the leaders, their number was immeasurable, and they all diligently protected all living beings. There were also immeasurable great Dragon Kings, such as the Virupaksha Dragon King, the Sagara Dragon King, the Dragon King of Wonderful Cloud Sound Banner, the Dragon King of Flaming Mouth Sea Light, the Dragon King of Universal High Cloud Banner, the Takshaka Dragon King, the Dragon King of Boundless Steps, the Dragon King of Pure Color, the Dragon King of Universal Great Sound, the Anavatapta Dragon King... These and others were the leaders, their number was immeasurable, and they all diligently exerted themselves to raise clouds and send down rain, causing the heat and vexation of all living beings to cease. There were also immeasurable Kumbhanda Kings, such as the Kumbhanda King of Growth, the Kumbhanda King of Dragon Lord, the Kumbhanda King of Well-Adorned Banner, the Kumbhanda King of Universal Benefit Practice, the Kumbhanda King of Great Terror, the Kumbhanda King of Beautiful and Dignified Eyes, the Kumbhanda King of High Peak Wisdom, the Kumbhanda King of Courageous Arms, the Kumbhanda King of Boundless Pure Flower Eyes, the Kumbhanda King of Vast Heavenly Face Asura Eyes... These and others were the leaders, their number was immeasurable, and they all diligently studied the unobstructed Dharma, emitting great light. There were also immeasurable Gandharva Kings, such as the Dhritarashtra Gandharva King, the Gandharva King of Tree Light, the Gandharva King of Pure Eyes, the Gandharva King of Flower Crown, the Gandharva King of Universal Sound, the Gandharva King of Delight in Moving Wonderful Eyes, the Gandharva King of Wonderful Sound Lion Banner, the Gandharva King of Universal Precious Light Emission, the Gandharva King of Diamond Tree Flower Banner, the Gandharva King of Delight in Universal Manifestation of Adornments... These and others were the leaders, their number was immeasurable, and they all deeply believed in and understood the great Dharma, joyfully cherished it, and diligently practiced without weariness. There were also immeasurable Moon Devas, such as the Moon Deva: the Deva of Flower King Topknot Light, the multitude of wonderful
凈光明天子、安樂世間心天子、樹王眼光明天子、示現清凈光天子、普游不動光天子、星宿王自在天子、凈覺月天子、大威德光明天子……。如是等而為上首，其數無量，皆勤顯發眾生心寶。
復有無量日天子，所謂日天子：光焰眼天子、須彌光可畏敬幢天子、離垢寶莊嚴天子、勇猛不退轉天子、妙華纓光明天子、最勝幢光明天子、寶髻普光明天子、光明眼天子、持勝德天子、普光明天子……。如是等而為上首，其數無量，皆勤修習，利益眾生，增其善根。
復有無量三十三天王，所謂：釋迦因陀羅天王、普稱滿音天王、慈目寶髻天王、寶光幢名稱天王、發生喜樂髻天王、可愛樂正念天王、須彌勝音天王、成就念天王、可愛樂凈華光天王、智日眼天王、自在光明能覺悟天王……。如是等而為上首，其數無量，皆勤發起一切世間廣大之業。
復有無量須夜摩天王，所謂：善時分天王、可愛樂光明天王、無盡慧功德幢天王、善變化端嚴天王、總持大光明天王、不思議智慧天王、輪𪗇天王、光焰天王、光照天王、普觀察大名稱天王……。如是等而為上首，其數無量，皆勤修習廣大善根，心常喜足。
復有不可思議數兜率陀天王，所謂：知足天王、喜樂海髻天王、最勝功德幢天王、寂靜光天王、可愛
【現代漢語翻譯】 現代漢語譯本：還有凈光明天子、安樂世間心天子、樹王眼光明天子、示現清凈光天子、普游不動光天子、星宿王自在天子、凈覺月天子、大威德光明天子……。像這樣等等為首的，數量無量，都勤奮地顯發眾生的心寶。 又有無量日天子，他們是：光焰眼天子、須彌光可畏敬幢天子、離垢寶莊嚴天子、勇猛不退轉天子、妙華纓光明天子、最勝幢光明天子、寶髻普光明天子、光明眼天子、持勝德天子、普光明天子……。像這樣等等為首的，數量無量，都勤奮地修習，利益眾生，增長他們的善根。 又有無量三十三天王，他們是：釋迦因陀羅天王（帝釋天）、普稱滿音天王、慈目寶髻天王、寶光幢名稱天王、發生喜樂髻天王、可愛樂正念天王、須彌勝音天王、成就念天王、可愛樂凈華光天王、智日眼天王、自在光明能覺悟天王……。像這樣等等為首的，數量無量，都勤奮地發起一切世間廣大的事業。 又有無量須夜摩天王，他們是：善時分天王、可愛樂光明天王、無盡慧功德幢天王、善變化端嚴天王、總持大光明天王、不思議智慧天王、輪𪗇天王、光焰天王、光照天王、普觀察大名稱天王……。像這樣等等為首的，數量無量，都勤奮地修習廣大的善根，內心常常喜悅滿足。 又有不可思議數量的兜率陀天王，他們是：知足天王、喜樂海髻天王、最勝功德幢天王、寂靜光天王、可愛
【English Translation】 English version: There were also countless sons of gods of pure light, such as the son of god of peaceful world mind, the son of god of tree king eye light, the son of god of manifesting pure light, the son of god of universally traveling unmoving light, the son of god of star king self-mastery, the son of god of pure awareness moon, the son of god of great majestic virtue light... These and others were the leaders, their number was immeasurable, all diligently revealing the treasure of sentient beings' minds. There were also countless sons of sun gods, namely: the son of god of blazing eye, the son of god of Sumeru light awe-inspiring banner, the son of god of immaculate treasure adornment, the son of god of courageous non-retrogression, the son of god of wonderful flower garland light, the son of god of most victorious banner light, the son of god of treasure crest universal light, the son of god of bright eye, the son of god of holding victorious virtue, the son of god of universal light... These and others were the leaders, their number was immeasurable, all diligently cultivating, benefiting sentient beings, and increasing their roots of goodness. There were also countless kings of the Thirty-Three Heavens, namely: King Śakra Indra (Indra, king of the gods), King of Universal Sound, King of Compassionate Eye Treasure Crest, King of Treasure Light Banner Name, King of Arising Joy Crest, King of Lovely Right Mindfulness, King of Sumeru Victorious Sound, King of Accomplished Mindfulness, King of Lovely Pure Flower Light, King of Wisdom Sun Eye, King of Self-Mastery Light Enlightenment... These and others were the leaders, their number was immeasurable, all diligently initiating great deeds in all worlds. There were also countless kings of the Suyama Heaven, namely: King of Good Time Division, King of Lovely Light, King of Endless Wisdom Merit Banner, King of Good Transformation Dignity, King of Total Retention Great Light, King of Inconceivable Wisdom, King of Wheel, King of Blazing Light, King of Illuminating Light, King of Universal Observation Great Name... These and others were the leaders, their number was immeasurable, all diligently cultivating great roots of goodness, their minds always joyful and content. There were also an inconceivable number of kings of the Tuṣita Heaven, namely: King of Contentment, King of Joyful Ocean Crest, King of Most Victorious Merit Banner, King of Tranquil Light, Lovely
樂妙目天王、寶峰凈月天王、最勝勇健力天王、金剛妙光明天王、星宿莊嚴幢天王、可愛樂莊嚴天王……。如是等而為上首，不思議數，皆勤念持一切諸佛所有名號。
復有無量化樂天王，所謂：善變化天王、寂靜音光明天王、變化力光明天王、莊嚴主天王、念光天王、最上云音天王、眾妙最勝光天王、妙髻光明天王、成就喜慧天王、華光髻天王、普見十方天王……。如是等而為上首，其數無量，皆勤調伏一切眾生，令得解脫。
復有無數他化自在天王，所謂：得自在天王、妙目主天王、妙冠幢天王、勇猛慧天王、妙音句天王、妙光幢天王、寂靜境界門天王、妙輪莊嚴幢天王、華蕊慧自在天王、因陀羅力妙莊嚴光明天王……。如是等而為上首，其數無量，皆勤修習自在方便廣大法門。
復有不可數大梵天王，所謂：尸棄天王、慧光天王、善慧光明天王、普云音天王、觀世言音自在天王、寂靜光明眼天王、光遍十方天王、變化音天王、光明照耀眼天王、悅意海音天王……。如是等而為上首，不可稱數，皆具大慈，憐愍眾生，舒光普照，令其快樂。
復有無量光音天王，所謂：可愛樂光明天王、清凈妙光天王、能自在音天王、最勝念智天王、可愛樂清凈妙音天王、善思惟音天王、普音遍照天王、
【現代漢語翻譯】 現代漢語譯本：還有樂妙目天王（喜好美妙事物的眼睛之天王）、寶峰凈月天王（如寶峰般清凈明月之天王）、最勝勇健力天王（最殊勝勇猛強健力量之天王）、金剛妙光明天王（如金剛般美妙光芒之天王）、星宿莊嚴幢天王（以星宿裝飾旗幟之天王）、可愛樂莊嚴天王（喜愛快樂莊嚴之天王）……。像這樣等等為首領，數量不可思議，都勤奮唸誦所有諸佛的名號。 又有無量化樂天王，即：善變化天王（善於變化之天王）、寂靜音光明天王（寂靜聲音光芒之天王）、變化力光明天王（變化力量光芒之天王）、莊嚴主天王（莊嚴之主天王）、念光天王（念力光芒之天王）、最上云音天王（最上雲朵聲音之天王）、眾妙最勝光天王（眾多美妙最殊勝光芒之天王）、妙髻光明天王（美妙髮髻光芒之天王）、成就喜慧天王（成就喜悅智慧之天王）、華光髻天王（花朵光芒髮髻之天王）、普見十方天王（普遍看見十方之天王）……。像這樣等等為首領，數量無量，都勤奮調伏一切眾生，使他們得到解脫。 又有無數他化自在天王，即：得自在天王（得到自在之天王）、妙目主天王（美妙眼睛之主天王）、妙冠幢天王（美妙寶冠旗幟之天王）、勇猛慧天王（勇猛智慧之天王）、妙音句天王（美妙聲音語句之天王）、妙光幢天王（美妙光芒旗幟之天王）、寂靜境界門天王（寂靜境界之門天王）、妙輪莊嚴幢天王（美妙輪寶莊嚴旗幟之天王）、華蕊慧自在天王（花蕊智慧自在之天王）、因陀羅力妙莊嚴光明天王（因陀羅力量美妙莊嚴光芒之天王）……。像這樣等等為首領，數量無量，都勤奮修習自在方便廣大法門。 又有不可數大梵天王，即：尸棄天王（尸棄梵天）、慧光天王（智慧光芒之天王）、善慧光明天王（善良智慧光芒之天王）、普云音天王（普遍雲朵聲音之天王）、觀世言音自在天王（觀察世間聲音自在之天王）、寂靜光明眼天王（寂靜光明眼睛之天王）、光遍十方天王（光芒遍照十方之天王）、變化音天王（變化聲音之天王）、光明照耀眼天王（光明照耀眼睛之天王）、悅意海音天王（喜悅心意海洋聲音之天王）……。像這樣等等為首領，數量不可稱數，都具有大慈悲心，憐憫眾生，舒放光芒普遍照耀，使他們快樂。 又有無量光音天王，即：可愛樂光明天王（可愛快樂光芒之天王）、清凈妙光天王（清凈美妙光芒之天王）、能自在音天王（能夠自在聲音之天王）、最勝念智天王（最殊勝念力智慧之天王）、可愛樂清凈妙音天王（可愛快樂清凈美妙聲音之天王）、善思惟音天王（善於思考聲音之天王）、普音遍照天王（普遍聲音遍照之天王）……。
【English Translation】 English version: There were also the Joyful-Eye Heavenly King (Heavenly King with eyes that delight in beautiful things), the Treasure-Peak Pure-Moon Heavenly King (Heavenly King like a treasure peak, pure and bright as the moon), the Most-Victorious Courageous-Strength Heavenly King (Heavenly King with the most victorious, courageous, and strong power), the Vajra-Wonderful-Light Heavenly King (Heavenly King with light as wonderful as a vajra), the Constellation-Adorned-Banner Heavenly King (Heavenly King who adorns his banner with constellations), the Lovely-Joyful-Adornment Heavenly King (Heavenly King who loves joyful adornment)... Such beings and others were the leaders, in inconceivable numbers, all diligently reciting the names of all the Buddhas. There were also countless Transformation-Joy Heavenly Kings, namely: the Good-Transformation Heavenly King (Heavenly King skilled in transformation), the Tranquil-Sound-Light Heavenly King (Heavenly King with tranquil sound and light), the Transformation-Power-Light Heavenly King (Heavenly King with the light of transformation power), the Adornment-Lord Heavenly King (Heavenly King who is the lord of adornment), the Mindfulness-Light Heavenly King (Heavenly King with the light of mindfulness), the Supreme-Cloud-Sound Heavenly King (Heavenly King with the supreme sound of clouds), the All-Wonderful-Most-Victorious-Light Heavenly King (Heavenly King with the most victorious light of all wonders), the Wonderful-Topknot-Light Heavenly King (Heavenly King with the light of a wonderful topknot), the Accomplishment-Joy-Wisdom Heavenly King (Heavenly King who has accomplished joy and wisdom), the Flower-Light-Topknot Heavenly King (Heavenly King with a topknot of flower light), the Universally-Seeing-Ten-Directions Heavenly King (Heavenly King who universally sees the ten directions)... Such beings and others were the leaders, in immeasurable numbers, all diligently subduing all sentient beings, enabling them to attain liberation. There were also countless Other-Transformation-Free Heavenly Kings, namely: the Attained-Freedom Heavenly King (Heavenly King who has attained freedom), the Wonderful-Eye-Lord Heavenly King (Heavenly King who is the lord of wonderful eyes), the Wonderful-Crown-Banner Heavenly King (Heavenly King with a wonderful crown and banner), the Courageous-Wisdom Heavenly King (Heavenly King with courageous wisdom), the Wonderful-Sound-Phrase Heavenly King (Heavenly King with wonderful sound and phrases), the Wonderful-Light-Banner Heavenly King (Heavenly King with a wonderful light banner), the Tranquil-Realm-Gate Heavenly King (Heavenly King who is the gate to the tranquil realm), the Wonderful-Wheel-Adornment-Banner Heavenly King (Heavenly King with a wonderful wheel and adorned banner), the Flower-Stamen-Wisdom-Free Heavenly King (Heavenly King who is free with the wisdom of flower stamens), the Indra-Power-Wonderful-Adornment-Light Heavenly King (Heavenly King with the wonderful adornment light of Indra's power)... Such beings and others were the leaders, in immeasurable numbers, all diligently cultivating the vast Dharma gates of free and expedient means. There were also countless Great Brahma Heavenly Kings, namely: the Śikhin Heavenly King (Brahma Śikhin), the Wisdom-Light Heavenly King (Heavenly King with the light of wisdom), the Good-Wisdom-Light Heavenly King (Heavenly King with the light of good wisdom), the Universal-Cloud-Sound Heavenly King (Heavenly King with the universal sound of clouds), the World-Observing-Sound-Free Heavenly King (Heavenly King who is free with the sound of observing the world), the Tranquil-Bright-Eye Heavenly King (Heavenly King with tranquil and bright eyes), the Light-Pervading-Ten-Directions Heavenly King (Heavenly King whose light pervades the ten directions), the Transformation-Sound Heavenly King (Heavenly King with the sound of transformation), the Bright-Shining-Eye Heavenly King (Heavenly King with bright shining eyes), the Pleasing-Ocean-Sound Heavenly King (Heavenly King with the pleasing sound of the ocean)... Such beings and others were the leaders, in countless numbers, all possessing great compassion, pitying sentient beings, radiating light universally, bringing them happiness. There were also immeasurable Light-Sound Heavenly Kings, namely: the Lovely-Joyful-Light Heavenly King (Heavenly King with lovely and joyful light), the Pure-Wonderful-Light Heavenly King (Heavenly King with pure and wonderful light), the Able-Free-Sound Heavenly King (Heavenly King with the sound of being able to be free), the Most-Victorious-Mindfulness-Wisdom Heavenly King (Heavenly King with the most victorious mindfulness and wisdom), the Lovely-Joyful-Pure-Wonderful-Sound Heavenly King (Heavenly King with lovely, joyful, pure, and wonderful sound), the Good-Contemplation-Sound Heavenly King (Heavenly King with the sound of good contemplation), the Universal-Sound-Pervading-Light Heavenly King (Heavenly King with universal sound and pervading light)...
甚深光音天王、無垢稱光明天王、最勝凈光天王……。如是等而為上首，其數無量，皆住廣大寂靜喜樂無礙法門。
復有無量遍凈天王，所謂：清凈名稱天王、最勝見天王、寂靜德天王、須彌音天王、凈念眼天王、可愛樂最勝光照天王、世間自在主天王、光焰自在天王、樂思惟法變化天王、變化幢天王、星宿音妙莊嚴天王……。如是等而為上首，其數無量，悉已安住廣大法門，于諸世間勤作利益。
復有無量廣果天王，所謂：愛樂法光明幢天王、清凈莊嚴海天王、最勝慧光明天王、自在智慧幢天王、樂寂靜天王、普智眼天王、樂旋慧天王、善種慧光明天王、無垢寂靜光天王、廣大清凈光天王……。如是等而為上首，其數無量，莫不皆以寂靜之法而為宮殿安住其中。
復有無數大自在天王，所謂：妙焰海天王、自在名稱光天王、清凈功德眼天王、可愛樂大慧天王、不動光自在天王、妙莊嚴眼天王、善思惟光明天王、可愛樂大智天王、普音莊嚴幢天王、極精進名稱光天王……。如是等而為上首，不可稱數，皆勤觀察無相之法，所行平等。
大方廣佛華嚴經卷第一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二
于闐國三藏實叉難陀奉 制譯
【現代漢語翻譯】 現代漢語譯本：還有甚深光音天王（Shenshen Guangyin Tianwang，意為具有極深光明和聲音的天王）、無垢稱光明天王（Wugou Cheng Guangming Tianwang，意為具有無垢稱讚光明天王）、最勝凈光天王（Zuisheng Jingguang Tianwang，意為具有最殊勝清凈光的天王）……。像這樣等等的天王為首，數量無量，都安住在廣大寂靜喜樂無礙的法門中。 又有無量遍凈天王，他們是：清凈名稱天王（Qingjing Mingcheng Tianwang，意為具有清凈名稱的天王）、最勝見天王（Zuisheng Jian Tianwang，意為具有最殊勝見解的天王）、寂靜德天王（Jijing De Tianwang，意為具有寂靜功德的天王）、須彌音天王（Xumi Yin Tianwang，意為具有須彌山般聲音的天王）、凈念眼天王（Jingnian Yan Tianwang，意為具有清凈意念之眼的天王）、可愛樂最勝光照天王（Keaile Zuisheng Guangzhao Tianwang，意為具有可愛樂最殊勝光照的天王）、世間自在主天王（Shijian Zizaizhu Tianwang，意為世間自在的主宰天王）、光焰自在天王（Guangyan Zizai Tianwang，意為具有光焰自在的天王）、樂思惟法變化天王（Le Siwei Fa Bianhua Tianwang，意為樂於思惟佛法變化的天王）、變化幢天王（Bianhua Chuang Tianwang，意為具有變化旗幟的天王）、星宿音妙莊嚴天王（Xingxiu Yin Miao Zhuangyan Tianwang，意為具有星宿般聲音和美妙莊嚴的天王）……。像這樣等等的天王為首，數量無量，都已安住在廣大的法門中，在各個世間勤奮地利益眾生。 又有無量廣果天王，他們是：愛樂法光明幢天王（Aile Fa Guangming Chuang Tianwang，意為愛樂佛法光明旗幟的天王）、清凈莊嚴海天王（Qingjing Zhuangyan Hai Tianwang，意為具有清凈莊嚴如海的天王）、最勝慧光明天王（Zuisheng Hui Guangming Tianwang，意為具有最殊勝智慧光的天王）、自在智慧幢天王（Zizai Zhihui Chuang Tianwang，意為具有自在智慧旗幟的天王）、樂寂靜天王（Le Jijing Tianwang，意為樂於寂靜的天王）、普智眼天王（Puzhi Yan Tianwang，意為具有普遍智慧之眼的天王）、樂旋慧天王（Le Xuan Hui Tianwang，意為樂於旋轉智慧的天王）、善種慧光明天王（Shanzhong Hui Guangming Tianwang，意為具有善種智慧光的天王）、無垢寂靜光天王（Wugou Jijing Guang Tianwang，意為具有無垢寂靜光的天王）、廣大清凈光天王（Guangda Qingjing Guang Tianwang，意為具有廣大清凈光的天王）……。像這樣等等的天王為首，數量無量，沒有一個不是以寂靜的佛法作為宮殿安住在其中。 又有無數大自在天王，他們是：妙焰海天王（Miao Yan Hai Tianwang，意為具有美妙火焰如海的天王）、自在名稱光天王（Zizai Mingcheng Guang Tianwang，意為具有自在名稱光的天王）、清凈功德眼天王（Qingjing Gongde Yan Tianwang，意為具有清凈功德之眼的天王）、可愛樂大慧天王（Keaile Dahui Tianwang，意為具有可愛樂大智慧的天王）、不動光自在天王（Budong Guang Zizai Tianwang，意為具有不動光自在的天王）、妙莊嚴眼天王（Miao Zhuangyan Yan Tianwang，意為具有美妙莊嚴之眼的天王）、善思惟光明天王（Shan Siwei Guangming Tianwang，意為具有善於思惟光的天王）、可愛樂大智天王（Keaile Dazhi Tianwang，意為具有可愛樂大智慧的天王）、普音莊嚴幢天王（Puyin Zhuangyan Chuang Tianwang，意為具有普遍聲音莊嚴旗幟的天王）、極精進名稱光天王（Ji Jingjin Mingcheng Guang Tianwang，意為具有極其精進名稱光的天王）……。像這樣等等的天王為首，數量不可計數，都勤奮地觀察無相的佛法，所行持的都是平等之法。 《大方廣佛華嚴經》卷第一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第二 于闐國三藏實叉難陀奉 制譯
【English Translation】 English version: Furthermore, there were immeasurable Shenshen Guangyin Tianwang (Deep Sound Light Heavenly King), Wugou Cheng Guangming Tianwang (Immaculate Praised Light Heavenly King), Zuisheng Jingguang Tianwang (Most Excellent Pure Light Heavenly King), and so on, leading a countless multitude, all dwelling in the vast, tranquil, joyful, and unobstructed Dharma gate. Again, there were immeasurable Bianjing Tianwang (Universally Pure Heavenly Kings), namely: Qingjing Mingcheng Tianwang (Pure Name Heavenly King), Zuisheng Jian Tianwang (Most Excellent Vision Heavenly King), Jijing De Tianwang (Tranquil Virtue Heavenly King), Xumi Yin Tianwang (Mount Sumeru Sound Heavenly King), Jingnian Yan Tianwang (Pure Thought Eye Heavenly King), Keaile Zuisheng Guangzhao Tianwang (Lovable Most Excellent Light Illuminating Heavenly King), Shijian Zizaizhu Tianwang (Worldly Sovereign Heavenly King), Guangyan Zizai Tianwang (Radiant Flame Sovereign Heavenly King), Le Siwei Fa Bianhua Tianwang (Joyful Contemplation Dharma Transformation Heavenly King), Bianhua Chuang Tianwang (Transformation Banner Heavenly King), Xingxiu Yin Miao Zhuangyan Tianwang (Constellation Sound Wonderful Adornment Heavenly King), and so on, leading a countless multitude, all dwelling in the vast Dharma gate, diligently working for the benefit of all beings in the worlds. Again, there were immeasurable Guangguo Tianwang (Vast Fruit Heavenly Kings), namely: Aile Fa Guangming Chuang Tianwang (Loving Dharma Light Banner Heavenly King), Qingjing Zhuangyan Hai Tianwang (Pure Adornment Ocean Heavenly King), Zuisheng Hui Guangming Tianwang (Most Excellent Wisdom Light Heavenly King), Zizai Zhihui Chuang Tianwang (Sovereign Wisdom Banner Heavenly King), Le Jijing Tianwang (Joyful Tranquility Heavenly King), Puzhi Yan Tianwang (Universal Wisdom Eye Heavenly King), Le Xuan Hui Tianwang (Joyful Revolving Wisdom Heavenly King), Shanzhong Hui Guangming Tianwang (Good Seed Wisdom Light Heavenly King), Wugou Jijing Guang Tianwang (Immaculate Tranquil Light Heavenly King), Guangda Qingjing Guang Tianwang (Vast Pure Light Heavenly King), and so on, leading a countless multitude, all dwelling in palaces of tranquil Dharma. Again, there were countless Da Zizai Tianwang (Great Sovereign Heavenly Kings), namely: Miao Yan Hai Tianwang (Wonderful Flame Ocean Heavenly King), Zizai Mingcheng Guang Tianwang (Sovereign Name Light Heavenly King), Qingjing Gongde Yan Tianwang (Pure Merit Eye Heavenly King), Keaile Dahui Tianwang (Lovable Great Wisdom Heavenly King), Budong Guang Zizai Tianwang (Immovable Light Sovereign Heavenly King), Miao Zhuangyan Yan Tianwang (Wonderful Adornment Eye Heavenly King), Shan Siwei Guangming Tianwang (Good Contemplation Light Heavenly King), Keaile Dazhi Tianwang (Lovable Great Wisdom Heavenly King), Puyin Zhuangyan Chuang Tianwang (Universal Sound Adornment Banner Heavenly King), Ji Jingjin Mingcheng Guang Tianwang (Extremely Diligent Name Light Heavenly King), and so on, leading an immeasurable multitude, all diligently observing the formless Dharma, practicing equality. The Avatamsaka Sutra, Volume 1 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 2 Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
世主妙嚴品第一之二
爾時，如來道場眾海，悉已雲集；無邊品類，周匝遍滿；形色部從，各各差別；隨所來方，親近世尊，一心瞻仰。此諸眾會，已離一切煩惱心垢及其餘習，摧重障山，見佛無礙。如是皆以毗盧遮那如來往昔之時，于劫海中修菩薩行，以四攝事而曾攝受；一一佛所種善根時，皆已善攝種種方便，教化成熟，令其安立一切智道；種無量善，獲眾大福，悉已入于方便愿海；所行之行，具足清凈；于出離道，已能善出；常見於佛，分明照了；以勝解力入于如來功德大海，得於諸佛解脫之門遊戲神通。所謂：
妙焰海大自在天王，得法界、虛空界寂靜方便力解脫門；自在名稱光天王，得普觀一切法悉自在解脫門；清凈功德眼天王，得知一切法不生、不滅、不來、不去、無功用行解脫門；可愛樂大慧天王，得現見一切法真實相智慧海解脫門；不動光自在天王，得與眾生無邊安樂大方便定解脫門；妙莊嚴眼天王，得令觀寂靜法滅諸癡暗怖解脫門；善思惟光明天王，得善入無邊境界不起一切諸有思惟業解脫門；可愛樂大智天王，得普往十方說法而不動無所依解脫門；普音莊嚴幢天王，得入佛寂靜境界普現光明解脫門；名稱光善精進天王，得住自所悟處而以無邊廣大境界為所緣解脫門。
【現代漢語翻譯】 現代漢語譯本 當時，如來（Tathagata）的道場（Bodhimanda）聚集了無量的眾生，他們來自無邊的世界，種類繁多，遍佈四周。他們的形貌、顏色和所屬的部類各不相同。他們從各自的來處，親近世尊（World-Honored One），一心瞻仰。這些集會的大眾，已經遠離了一切煩惱的垢染和殘餘習氣，摧毀了如山的重重障礙，能夠無礙地見到佛陀。他們之所以能如此，都是因為毗盧遮那如來（Vairocana Tathagata）在過去無量劫中修行菩薩道時，以四攝法（Four Means of Conversion）攝受了他們。在每一位佛陀那裡種下善根時，都善巧地運用種種方便法門，教化他們成熟，使他們安立於一切智道（Path of Omniscience）。他們種下了無量的善根，獲得了廣大的福德，都已進入了方便愿海（Ocean of Expedient Vows）。他們所修行的行為，具足清凈；對於出離之道，已經能夠善巧地出離；常常見到佛陀，明明白白地照見；以殊勝的理解力進入如來的功德大海，獲得了諸佛的解脫之門，能夠遊戲神通。他們是： 妙焰海大自在天王（Wonderful Flame Ocean Great Free and Sovereign Deva King），獲得了法界（Dharmadhatu）、虛空界（Akasadhatu）寂靜方便力解脫門；自在名稱光天王（Free and Sovereign Name Light Deva King），獲得了普遍觀察一切法都自在的解脫門；清凈功德眼天王（Pure Merit Eye Deva King），獲得了知曉一切法不生、不滅、不來、不去、無功用行的解脫門；可愛樂大慧天王（Lovable Great Wisdom Deva King），獲得了現見一切法真實相的智慧海解脫門；不動光自在天王（Immovable Light Free and Sovereign Deva King），獲得了給予眾生無邊安樂的大方便定解脫門；妙莊嚴眼天王（Wonderful Adornment Eye Deva King），獲得了令觀寂靜法滅除一切愚癡黑暗怖畏的解脫門；善思惟光明天王（Good Contemplation Light Deva King），獲得了善入無邊境界不起一切諸有思惟業的解脫門；可愛樂大智天王（Lovable Great Wisdom Deva King），獲得了普遍前往十方說法而不動搖、無所依的解脫門；普音莊嚴幢天王（Universal Sound Adornment Banner Deva King），獲得了進入佛陀寂靜境界普遍顯現光明的解脫門；名稱光善精進天王（Name Light Good Vigor Deva King），獲得了安住于自己所悟之處，而以無邊廣大境界為所緣的解脫門。
【English Translation】 English version At that time, the assemblies of the Tathagata's (如來) Bodhimanda (道場, place of enlightenment) had all gathered; countless beings of various kinds, filled the space all around; their forms, colors, and groups were each different; from the directions they came, they approached the World-Honored One (世尊), gazing at him with one mind. These assemblies had already left behind all afflictions, mental defilements, and their residual habits; they had shattered the heavy mountain of obstacles, and could see the Buddha without hindrance. This was all because Vairocana Tathagata (毗盧遮那如來) in the past, during countless kalpas (劫, eons), had practiced the Bodhisattva path, and had embraced them with the Four Means of Conversion (四攝事). When planting roots of goodness at each Buddha's place, they had skillfully used various expedient means, teaching and maturing them, enabling them to establish themselves on the Path of Omniscience (一切智道). They had planted immeasurable good roots, obtained great blessings, and had all entered the Ocean of Expedient Vows (方便愿海). Their practices were completely pure; they had skillfully emerged from the path of liberation; they constantly saw the Buddha, clearly perceiving him; with the power of superior understanding, they entered the great ocean of the Tathagata's merits, obtained the gates of liberation of all Buddhas, and could play with spiritual powers. They were: The Wonderful Flame Ocean Great Free and Sovereign Deva King (妙焰海大自在天王), obtained the liberation gate of the power of tranquil expedient means of the Dharmadhatu (法界, realm of phenomena) and Akasadhatu (虛空界, realm of space); the Free and Sovereign Name Light Deva King (自在名稱光天王), obtained the liberation gate of universally observing all dharmas with freedom; the Pure Merit Eye Deva King (清凈功德眼天王), obtained the liberation gate of knowing that all dharmas are not born, not extinguished, not coming, not going, and are without effort; the Lovable Great Wisdom Deva King (可愛樂大慧天王), obtained the liberation gate of the wisdom ocean of directly seeing the true nature of all dharmas; the Immovable Light Free and Sovereign Deva King (不動光自在天王), obtained the liberation gate of the great expedient samadhi (定, meditative absorption) that gives boundless joy to sentient beings; the Wonderful Adornment Eye Deva King (妙莊嚴眼天王), obtained the liberation gate of causing the observation of tranquil dharmas to extinguish all ignorance, darkness, and fear; the Good Contemplation Light Deva King (善思惟光明天王), obtained the liberation gate of skillfully entering boundless realms without arising any thoughts of existence; the Lovable Great Wisdom Deva King (可愛樂大智天王), obtained the liberation gate of universally going to the ten directions to teach the Dharma without moving or relying on anything; the Universal Sound Adornment Banner Deva King (普音莊嚴幢天王), obtained the liberation gate of entering the Buddha's tranquil realm and universally manifesting light; the Name Light Good Vigor Deva King (名稱光善精進天王), obtained the liberation gate of abiding in the place of one's own enlightenment, while taking boundless and vast realms as the object of contemplation.
爾時，妙焰海天王，承佛威力，普觀一切自在天眾而說頌言：
「佛身普遍諸大會， 充滿法界無窮盡， 寂滅無性不可取， 為救世間而出現。 如來法王出世間， 能然照世妙法燈， 境界無邊亦無盡， 此自在名之所證。 佛不思議離分別， 了相十方無所有， 為世廣開清凈道， 如是凈眼能觀見。 如來智慧無邊際， 一切世間莫能測， 永滅眾生癡暗心， 大慧入此深安住。 如來功德不思議， 眾生見者煩惱滅， 普使世間獲安樂， 不動自在天能見。 眾生癡暗常迷覆， 如來為說寂靜法， 是則照世智慧燈， 妙眼能知此方便。 如來清凈妙色身， 普現十方無有比， 此身無性無依處， 善思惟天所觀察。 如來音聲無限礙， 堪受化者靡不聞， 而佛寂然恒不動， 此樂智天之解脫。 寂靜解脫天人主， 十方無處不現前， 光明照耀滿世間， 此無礙法嚴幢見。 佛于無邊大劫海， 為眾生故求菩提， 種種神通化一切， 名稱光天悟斯法。」
複次，可愛樂法光明幢天王，得普觀一切眾生根為說法斷疑解脫門；凈莊嚴海天王，得隨憶念令見佛解脫門；最勝慧光明天王，得法性平等無所依莊嚴身
【現代漢語翻譯】 現代漢語譯本 那時，妙焰海天王（Miao Yan Hai Tian Wang），承蒙佛陀的威神之力，普遍觀察一切自在天眾，並以偈頌說道： 『佛陀的身體普遍存在於所有法會之中，充滿整個法界，沒有窮盡。 寂靜無性，不可執取，爲了救度世間眾生而顯現。 如來法王（Ru Lai Fa Wang）出世，能夠點燃照耀世間的微妙法燈。 境界無邊無盡，這是自在天（Zi Zai Tian）所證悟的境界。 佛陀的境界不可思議，超越分別，明瞭十方諸相皆無所有。 為世人廣開清凈之道，這樣的清凈之眼才能觀見。 如來的智慧沒有邊際，一切世間都無法測度。 永遠滅除眾生的愚癡黑暗之心，大智慧深入其中安住。 如來的功德不可思議，眾生見到就能滅除煩惱。 普遍使世間獲得安樂，不動自在天（Bu Dong Zi Zai Tian）能夠見到。 眾生愚癡黑暗，常常被迷惑覆蓋，如來為他們宣說寂靜之法。 這就是照耀世間的智慧之燈，妙眼（Miao Yan）能夠知道這種方便法門。 如來清凈微妙的色身，普遍顯現在十方，沒有可以比擬的。 此身無自性，無所依處，善思惟天（Shan Si Wei Tian）所觀察。 如來的音聲沒有障礙，能夠接受教化的眾生沒有聽不到的。 而佛陀寂然不動，這是樂智天（Le Zhi Tian）的解脫境界。 寂靜解脫的天人主，在十方無處不顯現。 光明照耀充滿世間，這是無礙法嚴幢（Wu Ai Fa Yan Chuang）所見。 佛陀在無邊的大劫海中，爲了眾生而求菩提。 以種種神通教化一切眾生，名稱光天（Ming Cheng Guang Tian）領悟了這個法理。』 其次，可愛樂法光明幢天王（Ke Ai Le Fa Guang Ming Chuang Tian Wang），獲得了普遍觀察一切眾生根性，為他們說法，斷除疑惑的解脫法門；凈莊嚴海天王（Jing Zhuang Yan Hai Tian Wang），獲得了隨憶念就能見到佛陀的解脫法門；最勝慧光明天王（Zui Sheng Hui Guang Ming Tian Wang），獲得了法性平等，無所依的莊嚴身解脫法門。
【English Translation】 English version At that time, the Heavenly King Wonderful Flame Ocean (Miao Yan Hai Tian Wang), empowered by the Buddha's majestic power, universally observed all the Free Heavens and spoke in verse: 'The Buddha's body pervades all assemblies, filling the entire Dharma realm without end. It is tranquil, without inherent nature, and cannot be grasped, appearing to save the world. The Tathagata Dharma King (Ru Lai Fa Wang) appears in the world, able to light the wonderful lamp of Dharma that illuminates the world. Its realm is boundless and endless; this is what the Free Heavens (Zi Zai Tian) have realized. The Buddha's realm is inconceivable, beyond discrimination, understanding that all phenomena in the ten directions are without substance. He widely opens the pure path for the world, and such pure eyes can see this. The Tathagata's wisdom is boundless, and all the world cannot fathom it. It eternally extinguishes the ignorant and darkened minds of beings, and great wisdom deeply abides within this. The Tathagata's merits are inconceivable; beings who see them have their afflictions extinguished. He universally brings peace and joy to the world; the Immovable Free Heavens (Bu Dong Zi Zai Tian) can see this. Beings are ignorant and darkened, often covered by delusion; the Tathagata speaks the Dharma of tranquility for them. This is the lamp of wisdom that illuminates the world; the Wonderful Eyes (Miao Yan) can know this expedient method. The Tathagata's pure and wonderful form appears universally in the ten directions, without comparison. This body has no inherent nature and no place to rely on; this is what the Well-Thinking Heavens (Shan Si Wei Tian) observe. The Tathagata's voice is without obstruction; all beings who can be transformed hear it. Yet the Buddha remains tranquil and unmoving; this is the liberation of the Joyful Wisdom Heavens (Le Zhi Tian). The lord of the tranquil and liberated heavens appears everywhere in the ten directions. His light shines and fills the world; this is what the Unobstructed Dharma Adornment Banner (Wu Ai Fa Yan Chuang) sees. The Buddha, in boundless great kalpas, sought Bodhi for the sake of all beings. He transforms all beings with various spiritual powers; the Name and Light Heavens (Ming Cheng Guang Tian) have awakened to this Dharma.' Furthermore, the Heavenly King Delightful Dharma Light Banner (Ke Ai Le Fa Guang Ming Chuang Tian Wang) obtained the liberation door of universally observing the roots of all beings, speaking Dharma for them, and cutting off their doubts; the Heavenly King Pure Adornment Ocean (Jing Zhuang Yan Hai Tian Wang) obtained the liberation door of seeing the Buddha upon recollection; the Heavenly King Supreme Wisdom Light (Zui Sheng Hui Guang Ming Tian Wang) obtained the liberation door of the Dharma nature being equal, with an adorned body without reliance.
解脫門；自在智慧幢天王，得了知一切世間法一念中安立不思議莊嚴海解脫門；樂寂靜天王，得於一毛孔現不思議佛剎無障礙解脫門；普智眼天王，得入普門觀察法界解脫門；樂旋慧天王，得為一切眾生種種出現無邊劫常現前解脫門；善種慧光明天王，得觀一切世間境界入不思議法解脫門；無垢寂靜光天王，得示一切眾生出要法解脫門；廣大清凈光天王，得觀察一切應化眾生令入佛法解脫門。
爾時，可愛樂法光明幢天王，承佛威力，普觀一切少廣天、無量廣天、廣果天眾而說頌言：
「諸佛境界不思議， 一切眾生莫能測， 普令其心生信解， 廣大意樂無窮盡。 若有眾生堪受法， 佛威神力開導彼， 令其恒睹佛現前， 嚴海天王如是見。 一切法性無所依， 佛現世間亦如是， 普于諸有無依處， 此義勝智慧觀察。 隨諸眾生心所欲， 佛神通力皆能現， 各各差別不思議， 此智幢王解脫海。 過去所有諸國土， 一毛孔中皆示現， 此是諸佛大神通， 愛樂寂靜能宣說。 一切法門無盡海， 同會一法道場中， 如是法性佛所說， 智眼能明此方便。 十方所有諸國土， 悉在其中而說法， 佛身無去亦無來， 愛樂慧旋之境界。
【現代漢語翻譯】 現代漢語譯本 解脫門：自在智慧幢天王（自在智慧的旗幟天王），獲得了一念之間安立一切世間法，不可思議的莊嚴大海解脫門；樂寂靜天王（喜愛寂靜的天王），獲得在一個毛孔中顯現不可思議佛剎，無障礙的解脫門；普智眼天王（具有普遍智慧之眼的天王），獲得進入普門觀察法界的解脫門；樂旋慧天王（喜愛智慧旋轉的天王），獲得爲了所有眾生種種出現，在無邊劫中常現前的解脫門；善種慧光明天王（具有善良種子智慧光芒的天王），獲得觀察一切世間境界，進入不可思議法的解脫門；無垢寂靜光天王（具有無垢寂靜光芒的天王），獲得向所有眾生展示出離之法的解脫門；廣大清凈光天王（具有廣大清凈光芒的天王），獲得觀察一切應被教化的眾生，使他們進入佛法的解脫門。
那時，可愛樂法光明幢天王（喜愛佛法光明的旗幟天王），承蒙佛的威神之力，普遍觀察一切少廣天、無量廣天、廣果天的天眾，並說頌道：
諸佛的境界不可思議，一切眾生都無法測度，普遍使他們的心中產生信仰和理解，廣大的意樂無窮無盡。 如果有眾生堪能接受佛法，佛以威神之力開導他們，使他們恒常見到佛在眼前，莊嚴大海天王就是這樣看到的。 一切法的本性無所依，佛顯現在世間也是如此，普遍在一切有情無所依之處，這個道理是殊勝的智慧才能觀察到的。 隨著眾生心中所希望的，佛的神通力都能顯現，各種各樣的差別不可思議，這是智慧旗幟天王的解脫之海。 過去所有的國土，都在一個毛孔中全部顯現，這是諸佛的大神通，喜愛寂靜的天王能夠宣說。 一切法門無盡的海洋，都彙集在一個法道場中，佛所說的法性就是這樣，智慧之眼能夠明白這個方便。 十方所有的國土，都在其中而說法，佛身沒有去也沒有來，這是喜愛智慧旋轉天王的境界。
【English Translation】 English version The Gate of Liberation: The King of the Gods, Free and Wise Banner (the king of the banner of free wisdom), obtained the gate of liberation of establishing all worldly dharmas in a single thought, an inconceivable ocean of adornments; the King of the Gods, Joyful in Tranquility (the king of the gods who loves tranquility), obtained the gate of liberation of manifesting inconceivable Buddha lands in a single pore, without obstruction; the King of the Gods, Universal Wisdom Eye (the king of the gods with the eye of universal wisdom), obtained the gate of liberation of entering the universal gate to observe the dharma realm; the King of the Gods, Joyful in Revolving Wisdom (the king of the gods who loves the rotation of wisdom), obtained the gate of liberation of appearing in various forms for all sentient beings, constantly present in endless kalpas; the King of the Gods, Light of Good Seed Wisdom (the king of the gods with the light of good seed wisdom), obtained the gate of liberation of observing all worldly realms and entering inconceivable dharma; the King of the Gods, Immaculate Tranquil Light (the king of the gods with immaculate tranquil light), obtained the gate of liberation of showing all sentient beings the dharma of liberation; the King of the Gods, Vast Pure Light (the king of the gods with vast pure light), obtained the gate of liberation of observing all sentient beings who should be transformed, leading them into the Buddha Dharma.
At that time, the King of the Gods, Delightful Dharma Light Banner (the king of the banner of delightful dharma light), by the power of the Buddha, universally observed all the gods of the Lesser Light Heavens, Immeasurable Light Heavens, and Abundant Fruit Heavens, and spoke in verse:
The realm of the Buddhas is inconceivable, all sentient beings cannot fathom it, universally causing their minds to generate faith and understanding, the vast intention is endless. If there are sentient beings capable of receiving the Dharma, the Buddha guides them with divine power, causing them to constantly see the Buddha before them, the King of the Adorned Ocean saw it this way. The nature of all dharmas has no reliance, the Buddha's appearance in the world is also like this, universally in all places where sentient beings have no reliance, this principle can be observed by superior wisdom. According to what sentient beings desire in their hearts, the Buddha's divine powers can manifest, the various differences are inconceivable, this is the ocean of liberation of the King of the Wise Banner. All the past lands are all manifested in a single pore, this is the great divine power of the Buddhas, the King of Joyful Tranquility can proclaim it. The endless ocean of all dharma gates, all gather in one dharma assembly, the dharma nature spoken by the Buddha is like this, the eye of wisdom can understand this expedient. All the lands in the ten directions, all speak the Dharma within them, the Buddha's body neither goes nor comes, this is the realm of the King of Joyful Revolving Wisdom.
佛觀世法如光影， 入彼甚深幽奧處， 說諸法性常寂然， 善種思惟能見此。 佛善了知諸境界， 隨眾生根雨法雨， 為啟難思出要門， 此寂靜天能悟入。 世尊恒以大慈悲， 利益眾生而出現， 等雨法雨充其器， 清凈光天能演說。」
複次，清凈慧名稱天王，得了達一切眾生解脫道方便解脫門；最勝見天王，得隨一切諸天眾所樂如光影普示現解脫門；寂靜德天王，得普嚴凈一切佛境界大方便解脫門；須彌音天王，得隨諸眾生永流轉生死海解脫門；凈念眼天王，得憶念如來調伏眾生行解脫門；可愛樂普照天王，得普門陀羅尼海所流出解脫門；世間自在主天王，得能令眾生值佛生信藏解脫門；光焰自在天王，得能令一切眾生聞法信喜而出離解脫門；樂思惟法變化天王，得入一切菩薩調伏行如虛空無邊無盡解脫門；變化幢天王，得觀眾生無量煩惱普悲智解脫門星宿音妙莊嚴天王，得放光現佛三輪攝化解脫門。
爾時，清凈慧名稱天王，承佛威力，普觀一切少凈天、無量凈天、遍凈天眾而說頌言：
「了知法性無礙者， 普現十方無量剎， 說佛境界不思議， 令眾同歸解脫海。 如來處世無所依， 譬如光影現眾國， 法性究竟無生起， 此勝見王所入
【現代漢語翻譯】 現代漢語譯本 佛陀觀察世間萬法，如同光影一般虛幻不實，深入那幽深玄奧的境界。 宣說諸法本性常住寂靜，只有善根深厚、勤于思惟的人才能領悟。 佛陀善於了知一切眾生的根器和境界，隨順眾生的根性降下法雨。 爲了開啟難以思議的解脫之門，寂靜天能夠領悟並進入這個境界。 世尊恒常以大慈悲心，爲了利益眾生而示現於世。 平等地降下法雨，充滿眾生的器皿，清凈光天能夠演說此理。
此外，清凈慧名稱天王（天王名，意為具有清凈智慧和名聲的天神），獲得了通達一切眾生解脫道的方便解脫門；最勝見天王（天王名，意為具有最殊勝見解的天神），獲得了隨順一切諸天眾所喜樂，如光影般普遍示現的解脫門；寂靜德天王（天王名，意為具有寂靜功德的天神），獲得了普遍莊嚴清凈一切佛境界的大方便解脫門；須彌音天王（天王名，意為聲音如須彌山般洪亮的天神），獲得了隨順諸眾生在生死苦海中永恒流轉的解脫門；凈念眼天王（天王名，意為具有清凈意念和眼力的天神），獲得了憶念如來調伏眾生之行的解脫門；可愛樂普照天王（天王名，意為令人喜愛、快樂並普照一切的天神），獲得了從普門陀羅尼海流出的解脫門；世間自在主天王（天王名，意為在世間自在為主的天神），獲得了能令眾生值遇佛陀並生起信心的解脫門；光焰自在天王（天王名，意為具有光焰自在的天神），獲得了能令一切眾生聽聞佛法，生起信心和喜悅並出離輪迴的解脫門；樂思惟法變化天王（天王名，意為樂於思惟佛法並能變化的天神），獲得了進入一切菩薩調伏眾生之行，如虛空般無邊無盡的解脫門；變化幢天王（天王名，意為能變化旗幟的天神），獲得了觀察眾生無量煩惱，生起普遍悲智的解脫門；星宿音妙莊嚴天王（天王名，意為聲音如星宿般美妙莊嚴的天神），獲得了放光顯現佛陀三輪（身輪、語輪、意輪）攝化眾生的解脫門。
當時，清凈慧名稱天王，承蒙佛陀的威神之力，普遍觀察一切少凈天、無量凈天、遍凈天的天眾，並說偈頌道：
『了知諸法本性無礙的人，能夠普遍顯現在十方無量剎土。 宣說佛陀的境界不可思議，令一切眾生共同歸向解脫之海。 如來在世間沒有所依，就像光影顯現在各個國土一樣。 諸法本性究竟沒有生起，這是最勝見天王所證入的境界。』
【English Translation】 English version The Buddha observes the worldly phenomena as if they were light and shadows, entering into that profound and mysterious realm. He proclaims that the nature of all dharmas is eternally tranquil, and only those with good roots and diligent contemplation can perceive this. The Buddha is skilled in understanding the realms of all beings, and according to their capacities, he pours down the rain of Dharma. To open the inconceivable gate of liberation, the Tranquil Heaven is able to comprehend and enter this state. The World Honored One constantly appears with great compassion, for the benefit of all beings. He equally pours down the rain of Dharma, filling the vessels of all beings, and the Pure Light Heaven is able to expound this truth.
Furthermore, the Heavenly King Pure Wisdom Name (a heavenly king with pure wisdom and reputation) obtained the liberation gate of expedient means to understand the path of liberation for all beings; the Heavenly King Supreme Vision (a heavenly king with supreme vision) obtained the liberation gate of universally manifesting like light and shadows according to the desires of all heavenly beings; the Heavenly King Tranquil Virtue (a heavenly king with tranquil virtue) obtained the liberation gate of great expedient means to universally adorn and purify all Buddha realms; the Heavenly King Sumeru Sound (a heavenly king with a sound as loud as Mount Sumeru) obtained the liberation gate of following all beings in their eternal cycle of birth and death; the Heavenly King Pure Thought Eye (a heavenly king with pure thought and vision) obtained the liberation gate of remembering the Tathagata's actions in taming beings; the Heavenly King Delightful Universal Illumination (a heavenly king who is delightful, joyful, and illuminates all) obtained the liberation gate flowing from the ocean of the Universal Dharani; the Heavenly King World Sovereign (a heavenly king who is the sovereign of the world) obtained the liberation gate of enabling beings to encounter the Buddha and generate faith; the Heavenly King Flame Sovereign (a heavenly king with sovereign flames) obtained the liberation gate of enabling all beings to hear the Dharma, generate faith and joy, and depart from samsara; the Heavenly King Joyful Contemplation of Dharma Transformation (a heavenly king who enjoys contemplating the Dharma and transformation) obtained the liberation gate of entering the boundless and endless practice of all Bodhisattvas in taming beings, like the void; the Heavenly King Transformation Banner (a heavenly king who can transform banners) obtained the liberation gate of observing the immeasurable afflictions of beings and generating universal compassion and wisdom; the Heavenly King Constellation Sound Wonderful Adornment (a heavenly king with a sound as beautiful and adorned as constellations) obtained the liberation gate of emitting light and manifesting the Buddha's three wheels (body, speech, and mind) to gather and transform beings.
At that time, the Heavenly King Pure Wisdom Name, empowered by the Buddha's majestic power, universally observed all the heavenly beings of the Lesser Pure Heaven, Immeasurable Pure Heaven, and Universal Pure Heaven, and spoke in verse:
'Those who understand the nature of dharmas without obstruction can universally manifest in the immeasurable lands of the ten directions. They proclaim the inconceivable realm of the Buddha, leading all beings to the ocean of liberation. The Tathagata has no reliance in the world, just as light and shadows appear in various lands. The nature of dharmas is ultimately without arising, this is the realm entered by the Heavenly King Supreme Vision.'
門。 無量劫海修方便， 普凈十方諸國土， 法界如如常不動， 寂靜德天之所悟。 眾生愚癡所覆障， 盲暗恒居生死中， 如來示以清凈道， 此須彌音之解脫。 諸佛所行無上道， 一切眾生莫能測， 示以種種方便門， 凈眼諦觀能悉了。 如來恒以總持門， 譬如剎海微塵數， 示教眾生遍一切， 普照天王此能入。 如來出世甚難值， 無量劫海時一遇， 能令眾生生信解， 此自在天之所得。 佛說法性皆無性， 甚深廣大不思議， 普使眾生生凈信， 光焰天王能善了。 三世如來功德滿， 化眾生界不思議， 于彼思惟生慶悅， 如是樂法能開演。 眾生沒在煩惱海， 愚癡見濁甚可怖， 大師哀愍令永離， 此化幢王所觀境。 如來恒放大光明， 一一光中無量佛， 各各現化眾生事， 此妙音天所入門。」
複次，可愛樂光明天王，得恒受寂靜樂而能降現消滅世間苦解脫門；清凈妙光天王，得大悲心相應海一切眾生喜樂藏解脫門；自在音天王，得一念中普現無邊劫一切眾生福德力解脫門；最勝念智天王，得普使成住壞一切世間皆悉如虛空清凈解脫門；可愛樂凈妙音天王，得愛樂信受一切聖人法解脫門；善
【現代漢語翻譯】 現代漢語譯本 無量劫海中修習種種方便法門，普遍清凈十方一切國土，法界真如如如不動，這是寂靜德天所領悟的境界。 眾生被愚癡所覆蓋障礙，盲目黑暗地恒常處於生死輪迴之中，如來為他們開示清凈的解脫之道，這是須彌音天所理解的解脫法門。 諸佛所修行的無上道，一切眾生都無法測度，佛陀開示種種方便法門，以清凈的智慧眼仔細觀察才能完全瞭解。 如來恒常以總持法門，譬如剎土世界如微塵般眾多，教導眾生遍及一切處，這是普照天王能夠進入的境界。 如來出世非常難得，在無量劫海中才有可能遇到一次，能夠使眾生生起信心和理解，這是自在天所獲得的境界。 佛陀所說的法性皆是空性，甚深廣大不可思議，普遍使眾生生起清凈的信心，這是光焰天王能夠很好地理解的。 三世如來的功德圓滿，教化眾生界不可思議，對於這些道理思惟而生起慶悅，像這樣樂於佛法才能開演。 眾生沉沒在煩惱的海洋中，愚癡和污濁的見解非常可怕，大師慈悲憐憫使他們永遠脫離，這是化幢王所觀察到的境界。 如來恒常放出大光明，每一道光明中都有無量的佛，各自顯現教化眾生的事業，這是妙音天所進入的法門。 其次，可愛樂光明天王，獲得了恒常享受寂靜之樂，並且能夠降伏、顯現、消滅世間痛苦的解脫法門；清凈妙光天王，獲得了與大悲心相應的，令一切眾生喜悅的寶藏解脫法門；自在音天王，獲得了一念之間普遍顯現無邊劫中一切眾生福德力量的解脫法門；最勝念智天王，獲得了普遍使成、住、壞的一切世間都像虛空一樣清凈的解脫法門；可愛樂凈妙音天王，獲得了愛樂、信受一切聖人教法的解脫法門；善
【English Translation】 English version Through countless kalpas (aeons) of practice, various expedient means are cultivated, purifying all lands in the ten directions. The Dharma realm is always unmoving, such as it is, this is what the Deva (god) of Tranquil Virtue has realized. Beings are covered and obstructed by ignorance, blindly and darkly dwelling in the cycle of birth and death. The Tathagata (Buddha) shows them the pure path of liberation, this is the liberation understood by the Deva of Sumeru Sound. The unsurpassed path practiced by all Buddhas cannot be fathomed by all beings. The Buddha shows various expedient means, only by observing with pure wisdom eyes can one fully understand. The Tathagata always uses the Dharani (mantra) gate, as numerous as the dust particles in countless Buddha lands, teaching beings everywhere. This is the realm that the Deva of Universal Illumination can enter. It is very rare for a Tathagata to appear in the world, only encountered once in countless kalpas. Being able to make beings generate faith and understanding, this is what the Deva of Freedom has attained. The Buddha says that the nature of all dharmas (phenomena) is emptiness, profound, vast, and inconceivable. Universally making beings generate pure faith, this is what the Deva of Radiant Flame can understand well. The merits and virtues of the Tathagatas of the three times are complete, transforming the realms of beings in an inconceivable way. Contemplating these principles brings joy and delight, and one can expound the Dharma with such joy. Beings are submerged in the ocean of afflictions, their ignorance and defiled views are terrifying. The great teacher compassionately enables them to be free forever, this is the realm observed by the Deva of Transformation Banner. The Tathagata always emits great light, in each light there are countless Buddhas, each manifesting the activities of transforming beings. This is the gate entered by the Deva of Wonderful Sound. Furthermore, the Deva of Lovable Light, has attained the liberation gate of constantly experiencing the joy of tranquility and being able to subdue, manifest, and eliminate the suffering of the world; the Deva of Pure Wonderful Light, has attained the liberation gate of the treasure of joy for all beings, corresponding to the great compassionate heart; the Deva of Free Sound, has attained the liberation gate of universally manifesting the power of merit and virtue of all beings in countless kalpas in a single thought; the Deva of Supreme Thought and Wisdom, has attained the liberation gate of universally making all worlds in formation, abiding, and destruction as pure as the void; the Deva of Lovable Pure Wonderful Sound, has attained the liberation gate of loving, believing, and accepting the Dharma of all sages; the Good
思惟音天王，得能經劫住演說一切地義及方便解脫門；演莊嚴音天王，得一切菩薩從兜率天宮沒下生時大供養方便解脫門；甚深光音天王，得觀察無盡神通智慧海解脫門；廣大名稱天王，得一切佛功德海滿足出現世間方便力解脫門；最勝凈光天王，得如來往昔誓願力發生深信愛樂藏解脫門。
爾時，可愛樂光明天王，承佛威力，普觀一切少光天、無量光天、極光天眾而說頌言：
「我念如來昔所行， 承事供養無邊佛， 如本信心清凈業， 以佛威神今悉見。 佛身無相離眾垢， 恒住慈悲哀愍地， 世間憂患悉使除， 此是妙光之解脫。 佛法廣大無涯際， 一切剎海于中現， 如其成壞各不同， 自在音天解脫力。 佛神通力無與等， 普現十方廣大剎， 悉令嚴凈常現前， 勝念解脫之方便。 如諸剎海微塵數， 所有如來咸敬奉， 聞法離染不唐捐， 此妙音天法門用。 佛于無量大劫海， 說地方便無倫匹， 所說無邊無有窮， 善思音天知此義。 如來神變無量門， 一念現於一切處， 降神成道大方便， 此莊嚴音之解脫。 威力所持能演說， 及現諸佛神通事， 隨其根欲悉令凈， 此光音天解脫門。 如來智慧無邊際
【現代漢語翻譯】 現代漢語譯本 思惟音天王（Sivara-ghosa-deva），獲得了能夠經歷劫數安住，演說一切地義以及方便解脫之門的能力；演莊嚴音天王（Vyuha-ghosa-deva），獲得了一切菩薩從兜率天宮（Tusita）降生時，以大供養方便解脫之門的能力；甚深光音天王（Gambhirabhasa-deva），獲得了觀察無盡神通智慧海的解脫之門；廣大名稱天王（Prthu-nama-deva），獲得了一切佛陀功德海圓滿顯現於世間的方便力解脫之門；最勝凈光天王（Paramasuddha-prabha-deva），獲得瞭如來往昔誓願力所生起的深信愛樂藏解脫之門。 當時，可愛樂光明天王（Abhirucira-prabha-deva），憑藉佛陀的威神之力，普遍觀察一切少光天（Parittabha-deva）、無量光天（Apramanabha-deva）、極光天（Abhasvara-deva）的眾天人，並說頌道： 『我憶念如來過去所行，承事供養無量無邊的佛陀，如同原本的信心和清凈的業力，憑藉佛陀的威神之力，如今都得以看見。 佛身無相，遠離一切垢染，恒常安住于慈悲哀憫的境界，世間一切憂患都能使之消除，這就是妙光天（Subha-prabha-deva）的解脫。 佛法廣大無邊際，一切剎土世界都於其中顯現，如同它們各自的成住壞空各不相同，這是自在音天（Svaraghosa-deva）的解脫之力。 佛陀的神通之力無與倫比，普遍顯現於十方廣大的剎土，都能使之莊嚴清凈，常在眼前顯現，這是勝念天（Uttama-smrti-deva）的解脫方便。 如同諸剎土世界微塵數一樣多的如來，都受到恭敬奉事，聽聞佛法，遠離染污，不會徒勞無功，這是妙音天（Manju-ghosa-deva）的法門作用。 佛陀于無量大劫海中，所說的地方便無與倫比，所說的無邊無盡，善思音天（Sucinta-ghosa-deva）知道這個道理。 如來的神變有無量法門，一念之間顯現在一切處，降生神蹟，成就佛道，這是莊嚴音天（Vyuha-ghosa-deva）的解脫。 憑藉威力所持，能夠演說，並顯現諸佛的神通事蹟，隨順眾生的根基和慾望，使之清凈，這是光音天（Abhasvara-deva）的解脫之門。 如來的智慧無邊無際，'
【English Translation】 English version The Deva Sivaraghosa (Thinking Sound Deva) obtained the ability to abide for eons, expounding on all the meanings of the earth and the doors to expedient liberation; the Deva Vyuhaghosa (Arrayed Sound Deva) obtained the door to expedient liberation through great offerings when all Bodhisattvas descend from the Tusita Heaven; the Deva Gambhirabhasa (Profound Light Sound Deva) obtained the door to liberation through observing the endless ocean of miraculous wisdom; the Deva Prthunama (Vast Name Deva) obtained the door to liberation through the expedient power of all Buddhas' ocean of merit manifesting fully in the world; the Deva Paramasuddha-prabha (Supreme Pure Light Deva) obtained the door to liberation through the deep faith and love arising from the power of the Tathagata's past vows. At that time, the Deva Abhirucira-prabha (Delightful Light Deva), empowered by the Buddha's spiritual might, universally observed all the devas of the Parittabha (Minor Light), Apramanabha (Immeasurable Light), and Abhasvara (Radiant Light) heavens, and spoke in verse: 'I recall the past practices of the Tathagata, serving and making offerings to countless Buddhas, just like the original faith and pure karma, through the Buddha's spiritual power, I now see them all. The Buddha's body is without form, free from all defilements, constantly abiding in the realm of compassion and pity, all the sorrows of the world can be eliminated, this is the liberation of Subha-prabha (Auspicious Light). The Buddha's Dharma is vast and boundless, all the Buddha-lands appear within it, just as their formation, existence, destruction, and emptiness are different, this is the power of liberation of Svaraghosa (Free Sound). The Buddha's miraculous power is unparalleled, universally manifesting in the vast lands of the ten directions, making them all adorned and pure, constantly appearing before us, this is the expedient of liberation of Uttama-smrti (Supreme Mindfulness). Like the number of dust particles in all the Buddha-lands, all the Tathagatas are revered and served, hearing the Dharma, free from defilement, not in vain, this is the function of the Dharma gate of Manju-ghosa (Gentle Sound). The Buddha, in the immeasurable ocean of eons, speaks of expedient means that are unparalleled, what is spoken is boundless and endless, Sucinta-ghosa (Well-Thought Sound) knows this meaning. The Tathagata's miraculous transformations have countless doors, manifesting in all places in a single thought, descending as a divine being, achieving Buddhahood, this is the liberation of Vyuhaghosa (Arrayed Sound). Through the power held, able to expound, and manifest the miraculous deeds of all Buddhas, according to the roots and desires of beings, making them pure, this is the door to liberation of Abhasvara (Radiant Light). The Tathagata's wisdom is boundless and limitless,'
， 世中無等無所著， 慈心應物普現前， 廣大名天悟斯道。 佛昔修習菩提行， 供養十方一切佛， 一一佛所發誓心， 最勝光聞大歡喜。」
複次，尸棄梵王，得普住十方道場中說法而所行清凈無染著解脫門；慧光梵王，得使一切眾生入禪三昧住解脫門；善思慧光明梵王，得普入一切不思議法解脫門；普云音梵王，得入諸佛一切音聲海解脫門；觀世言音自在梵王，得能憶念菩薩教化一切眾生方便解脫門；寂靜光明眼梵王，得現一切世間業報相各差別解脫門；普光明梵王，得隨一切眾生品類差別皆現前調伏解脫門；變化音梵王，得住一切法清凈相寂滅行境界解脫門；光耀眼梵王，得於一切有無所著、無邊際、無依止、常勤出現解脫門；悅意海音梵王，得常思惟觀察無盡法解脫門。
爾時，尸棄大梵王，承佛神力，普觀一切梵身天、梵輔天、梵眾天、大梵天眾而說頌言：
「佛身清凈常寂滅， 光明照耀遍世間， 無相無行無影像， 譬如空云如是見。 佛身如是定境界， 一切眾生莫能測， 示彼難思方便門， 此慧光王之所悟。 佛剎微塵法門海， 一言演說盡無餘， 如是劫海演不窮， 善思慧光之解脫。 諸佛圓音等世間， 眾生隨類各得解，
【現代漢語翻譯】 現代漢語譯本：
『在世間無與倫比，沒有任何執著， 以慈悲之心應物，普遍顯現在眼前， 廣大的名號響徹天界，領悟了這個道理。 佛陀過去修習菩提之道， 供養十方一切諸佛， 在每一位佛前都發下誓願， 最殊勝的光芒，聽聞后無比歡喜。』 『此外，尸棄梵王（Shikhi Brahma King），獲得了普遍安住於十方道場中說法，並且所行清凈無染的解脫之門；慧光梵王（Wisdom Light Brahma King），獲得了使一切眾生進入禪定三昧的安住解脫之門；善思慧光明梵王（Good Thought Wisdom Light Brahma King），獲得了普遍進入一切不可思議之法的解脫之門；普云音梵王（Universal Cloud Sound Brahma King），獲得了進入諸佛一切音聲海的解脫之門；觀世言音自在梵王（Free Observation of Worldly Sounds Brahma King），獲得了能夠憶念菩薩教化一切眾生的方便解脫之門；寂靜光明眼梵王（Silent Light Eye Brahma King），獲得了顯現一切世間業報之相各不相同的解脫之門；普光明梵王（Universal Light Brahma King），獲得了隨一切眾生品類差別都顯現並調伏的解脫之門；變化音梵王（Transforming Sound Brahma King），獲得了安住於一切法清凈之相寂滅行境界的解脫之門；光耀眼梵王（Radiant Eye Brahma King），獲得了對於一切有無所執著、無邊際、無所依止、常勤出現的解脫之門；悅意海音梵王（Pleasing Ocean Sound Brahma King），獲得了常思惟觀察無盡之法的解脫之門。』 『當時，尸棄大梵王（Shikhi Great Brahma King），承蒙佛陀的神力，普遍觀察一切梵身天（Brahma Body Heaven）、梵輔天（Brahma Assistant Heaven）、梵眾天（Brahma Assembly Heaven）、大梵天眾（Great Brahma Heaven Assembly），並說頌道：』 『佛身清凈，常處於寂滅狀態， 光明照耀，遍佈世間， 無相、無行、無影像， 譬如虛空中的雲彩，應當如此看待。 佛身是如此的禪定境界， 一切眾生都無法測度， 展示那難以思議的方便之門， 這是慧光梵王所領悟的。 佛剎微塵般多的法門之海， 用一句話就能全部演說無餘， 即使經過無量劫海也說不盡， 這是善思慧光所獲得的解脫。 諸佛的圓滿音聲遍及世間， 眾生隨各自的類別都能理解，』
【English Translation】 English version:
'In the world, unequaled and without attachment, With a compassionate heart responding to all, universally appearing before them, The vast name resounds in the heavens, having awakened to this principle. The Buddha in the past cultivated the path of Bodhi, Making offerings to all Buddhas in the ten directions, Before each Buddha, making vows, The most supreme light, hearing it, brought great joy.' 'Furthermore, Shikhi Brahma King, attained the gate of liberation of dwelling universally in the Dharma assemblies of the ten directions, teaching the Dharma, and practicing pure and unattached liberation; Wisdom Light Brahma King, attained the gate of liberation of enabling all sentient beings to enter into the samadhi of meditation; Good Thought Wisdom Light Brahma King, attained the gate of liberation of universally entering all inconceivable dharmas; Universal Cloud Sound Brahma King, attained the gate of liberation of entering the ocean of all sounds of the Buddhas; Free Observation of Worldly Sounds Brahma King, attained the gate of liberation of being able to remember the skillful means of Bodhisattvas teaching all sentient beings; Silent Light Eye Brahma King, attained the gate of liberation of manifesting the different appearances of karmic retributions of all worlds; Universal Light Brahma King, attained the gate of liberation of appearing and subduing all sentient beings according to their different categories; Transforming Sound Brahma King, attained the gate of liberation of dwelling in the realm of the pure aspect of all dharmas, the practice of extinction; Radiant Eye Brahma King, attained the gate of liberation of being unattached to all existence and non-existence, boundless, without reliance, and constantly appearing diligently; Pleasing Ocean Sound Brahma King, attained the gate of liberation of constantly contemplating and observing endless dharmas.' 'At that time, Shikhi Great Brahma King, empowered by the Buddha's spiritual power, universally observed all the Brahma Body Heavens, Brahma Assistant Heavens, Brahma Assembly Heavens, and the Great Brahma Heaven Assembly, and spoke in verse:' 'The Buddha's body is pure, always in a state of extinction, The light shines, pervading the world, Without form, without action, without image, Like clouds in the sky, one should see it thus. The Buddha's body is such a state of meditation, All sentient beings cannot fathom it, Revealing the inconceivable skillful means, This is what Wisdom Light King has awakened to. The ocean of Dharma gates, as numerous as the dust of Buddha lands, Can be completely expounded in one word without remainder, Even after countless eons, it cannot be exhausted, This is the liberation attained by Good Thought Wisdom Light. The perfect sounds of all Buddhas pervade the world, Sentient beings understand according to their respective categories,'
而於音聲不分別， 普音梵天如是悟。 三世所有諸如來， 趣入菩提方便行， 一切皆于佛身現， 自在音天之解脫。 一切眾生業差別， 隨其因感種種殊， 世間如是佛皆現， 寂靜光天能悟入。 無量法門皆自在， 調伏眾生遍十方， 亦不于中起分別， 此是普光之境界。 佛身如空不可盡， 無相無礙遍十方， 所有應現皆如化， 變化音王悟斯道。 如來身相無有邊， 智慧音聲亦如是， 處世現形無所著， 光耀天王入此門。 法王安處妙法宮， 法身光明無不照， 法性無比無諸相， 此海音王之解脫。」
複次，自在天王，得現前成熟無量眾生自在藏解脫門；善目主天王，得觀察一切眾生樂令入聖境界樂解脫門；妙寶幢冠天王，得隨諸眾生種種欲解令起行解脫門；勇猛慧天王，得普攝為一切眾生所說義解脫門；妙音句天王，得憶念如來廣大慈增進自所行解脫門；妙光幢天王，得示現大悲門摧滅一切憍慢幢解脫門；寂靜境天王，得調伏一切世間瞋害心解脫門；妙輪莊嚴幢天王，得十方無邊佛隨憶念悉來赴解脫門；華光慧天王，得隨眾生心念普現成正覺解脫門；因陀羅妙光天王，得普入一切世間大威力自在法解脫門。
爾時，
【現代漢語翻譯】 現代漢語譯本 對於聲音不加以分別，普音梵天（指能發出普遍聲音的梵天）如此領悟。 過去、現在、未來三世所有的如來（佛的稱號），進入菩提（覺悟）的方便法門， 一切都顯現在佛的身上，這是自在音天（指能自在發出聲音的天）的解脫境界。 一切眾生的業力各有差別，隨著各自的因緣感受種種不同的果報， 世間的情況就是這樣，佛都能顯現其中，寂靜光天（指具有寂靜光芒的天）能夠領悟並進入這種境界。 無量的法門都能夠自在運用，調伏十方一切眾生， 也不在其中產生分別，這就是普光天（指具有普遍光芒的天）的境界。 佛的身軀如同虛空一樣沒有邊際，沒有形象，沒有障礙，遍佈十方， 所有應化顯現的都如同幻化一般，變化音王（指能變化聲音的王）領悟了這個道理。 如來的身相沒有邊際，智慧和聲音也是如此， 在世間顯現各種形象而不執著，光耀天王（指具有光耀的天）進入了這個法門。 法王安住在微妙的法宮中，法身的光明無處不照耀， 法性無比，沒有各種表象，這是海音王（指聲音如海的王）的解脫境界。 此外，自在天王（指具有自在力量的天王），獲得了在當下成熟無量眾生的自在藏解脫門；善目主天王（指眼睛明亮的天王），獲得了觀察一切眾生的喜好，引導他們進入聖境的快樂解脫門；妙寶幢冠天王（指頭戴美妙寶幢的天王），獲得了隨著眾生各種慾望，引導他們修行解脫的法門；勇猛慧天王（指具有勇猛智慧的天王），獲得了普遍攝受一切眾生所說之義的解脫門；妙音句天王（指能發出美妙聲音語句的天王），獲得了憶念如來廣大慈悲，增進自己修行的解脫門；妙光幢天王（指具有美妙光芒寶幢的天王），獲得了示現大悲之門，摧毀一切驕慢之幢的解脫門；寂靜境天王（指處於寂靜境界的天王），獲得了調伏一切世間嗔恨之心的解脫門；妙輪莊嚴幢天王（指具有美妙輪寶莊嚴寶幢的天王），獲得了十方無邊佛隨憶念都來赴會的解脫門；華光慧天王（指具有華麗光芒智慧的天王），獲得了隨著眾生心念普遍顯現成正覺的解脫門；因陀羅妙光天王（指具有因陀羅般美妙光芒的天王），獲得了普遍進入一切世間大威力自在法的解脫門。 當時，
【English Translation】 English version Not discriminating sounds, the Universal Sound Brahma (referring to Brahma who can emit universal sounds) thus understands. All Tathagatas (Buddhas) of the past, present, and future, enter the expedient practices of Bodhi (enlightenment), All appear in the Buddha's body, this is the liberation of the Free Sound Deva (referring to the deva who can freely emit sounds). The karmas of all sentient beings are different, and they experience various results according to their respective causes, The world is like this, and the Buddha can manifest in all of it, the Tranquil Light Deva (referring to the deva with tranquil light) can understand and enter this state. Limitless Dharma doors can be freely used, subduing all sentient beings in the ten directions, And not creating discriminations within them, this is the realm of the Universal Light Deva (referring to the deva with universal light). The Buddha's body is like the void, without limit, without form, without obstruction, pervading the ten directions, All manifestations are like illusions, the Transforming Sound King (referring to the king who can transform sounds) understands this principle. The Tathagata's form has no limit, and so are wisdom and sound, Appearing in the world without attachment, the Radiant Light Deva (referring to the deva with radiant light) enters this Dharma door. The Dharma King resides in the wonderful Dharma palace, the light of the Dharma body shines everywhere, The Dharma nature is incomparable, without various appearances, this is the liberation of the Ocean Sound King (referring to the king whose sound is like the ocean). Furthermore, the Free Deva King (referring to the deva king with free power) obtained the liberation door of the treasury of freedom to mature countless sentient beings in the present; the Good Eye Lord Deva King (referring to the deva king with bright eyes) obtained the liberation door of observing the preferences of all sentient beings and guiding them into the joy of the holy realm; the Wonderful Jewel Banner Crown Deva King (referring to the deva king wearing a wonderful jewel banner) obtained the liberation door of guiding sentient beings to practice according to their various desires; the Courageous Wisdom Deva King (referring to the deva king with courageous wisdom) obtained the liberation door of universally embracing the meaning of what is said to all sentient beings; the Wonderful Sound Phrase Deva King (referring to the deva king who can emit wonderful sound phrases) obtained the liberation door of remembering the great compassion of the Tathagata and advancing one's own practice; the Wonderful Light Banner Deva King (referring to the deva king with a wonderful light banner) obtained the liberation door of manifesting the door of great compassion and destroying all banners of arrogance; the Tranquil Realm Deva King (referring to the deva king in a tranquil realm) obtained the liberation door of subduing all worldly hatred; the Wonderful Wheel Adorned Banner Deva King (referring to the deva king with a wonderful wheel adorned banner) obtained the liberation door of all Buddhas from the ten directions coming to the assembly upon remembrance; the Flower Light Wisdom Deva King (referring to the deva king with flower-like light and wisdom) obtained the liberation door of universally manifesting enlightenment according to the thoughts of sentient beings; the Indra Wonderful Light Deva King (referring to the deva king with Indra-like wonderful light) obtained the liberation door of universally entering the great powerful and free Dharma of all worlds. At that time,
自在天王，承佛威神，遍觀一切自在天眾而說頌言：
「佛身周遍等法界， 普應眾生悉現前， 種種教門常化誘， 於法自在能開悟。 世間所有種種樂， 聖寂滅樂為最勝， 住于廣大法性中， 妙眼天王觀見此。 如來出現遍十方， 普應群心而說法， 一切疑念皆除斷， 此妙幢冠解脫門。 諸佛遍世演妙音， 無量劫中所說法， 能以一言咸說盡， 勇猛慧大之解脫。 世間所有廣大慈， 不及如來一毫分， 佛慈如空不可盡， 此妙音天之所得。 一切眾生慢高山， 十力摧殄悉無餘， 此是如來大悲用， 妙光幢王所行道。 慧光清凈滿世間， 若有見者除癡暗， 令其遠離諸惡道， 寂靜天王悟斯法。 毛孔光明能演說， 等眾生數諸佛名， 隨其所樂悉得聞， 此妙輪幢之解脫。 如來自在不可量， 法界虛空悉充滿， 一切眾會皆明睹， 此解脫門華慧入。 無量無邊大劫海， 普現十方而說法， 未曾見佛有去來， 此主光天之所悟。」
複次，善化天王，得開示一切業變化力解脫門；寂靜音光明天王，得舍離一切攀緣解脫門；變化力光明天王，得普滅一切眾生癡暗心令智慧圓滿解脫門；莊嚴主天
【現代漢語翻譯】 現代漢語譯本 自在天王（Deva King of Sovereignty），憑藉佛陀的威神之力，遍觀一切自在天眾，並說頌道： 『佛陀的身體周遍如同法界（Dharmadhatu），普遍應現於一切眾生之前， 以種種教法常加化導，於法自在，能夠開悟眾生。 世間所有種種的快樂，以聖者的寂滅之樂最為殊勝， 安住于廣大的法性（Dharmata）之中，妙眼天王（Wonderful Eye Deva King）能觀見此理。 如來（Tathagata）出現於十方世界，普遍應合衆生的心意而說法， 一切疑惑和念頭都被消除斷絕，這是妙幢冠（Wonderful Banner Crown）的解脫之門。 諸佛（Buddhas）遍於世間演說微妙的音聲，在無量劫中所說的法， 能夠用一句話全部說完，這是勇猛慧大（Great Courageous Wisdom）的解脫。 世間所有廣大的慈悲，都比不上如來的一毫分， 佛陀的慈悲如同虛空一樣不可窮盡，這是妙音天（Wonderful Sound Deva）所證得的。 一切眾生如同高傲的山峰，佛陀的十力（Ten Powers）能夠摧毀消滅，沒有剩餘， 這是如來大悲的運用，是妙光幢王（Wonderful Light Banner King）所修行的道路。 智慧的光明清凈充滿世間，如果有眾生見到，就能消除愚癡和黑暗， 使其遠離各種惡道，寂靜天王（Tranquil Deva King）領悟了這個法。 毛孔所發出的光明能夠演說，如同眾生數量一樣多的諸佛名號， 隨眾生所喜好，都能聽到，這是妙輪幢（Wonderful Wheel Banner）的解脫。 如來的自在不可衡量，法界和虛空都被充滿， 一切集會的大眾都能清楚地看到，這是華慧（Flower Wisdom）所入的解脫之門。 在無量無邊的大劫海中，普遍顯現於十方世界而說法， 從未見過佛陀有來去，這是主光天（Chief Light Deva）所領悟的。』 其次，善化天王（Good Transformation Deva King），證得開示一切業變化力的解脫門；寂靜音光明天王（Tranquil Sound Light Deva King），證得舍離一切攀緣的解脫門；變化力光明天王（Transformation Power Light Deva King），證得普遍滅除一切眾生愚癡黑暗之心，令智慧圓滿的解脫門；莊嚴主天（Adornment Chief Deva）
【English Translation】 English version The Deva King of Sovereignty, empowered by the Buddha's majestic power, surveyed all the Devas of Sovereignty and spoke in verse: 'The Buddha's body pervades the Dharmadhatu (realm of reality), universally appearing before all sentient beings, Constantly guiding and transforming them with various teachings, being sovereign in the Dharma, able to enlighten them. Of all the various pleasures in the world, the sacred joy of Nirvana is the most supreme, Abiding in the vast Dharmata (suchness), the Wonderful Eye Deva King beholds this truth. The Tathagata (Buddha) appears in the ten directions, universally responding to the minds of beings and teaching the Dharma, All doubts and thoughts are eliminated and cut off; this is the liberation gate of the Wonderful Banner Crown. The Buddhas throughout the world proclaim the wonderful sound, the Dharma spoken in countless kalpas (eons), Can be completely expressed in one word; this is the liberation of Great Courageous Wisdom. All the vast compassion in the world cannot compare to a single hair of the Tathagata, The Buddha's compassion is like the void, inexhaustible; this is what the Wonderful Sound Deva has attained. All sentient beings are like proud mountains, the Ten Powers of the Buddha can crush and destroy them without remainder, This is the application of the Tathagata's great compassion, the path practiced by the Wonderful Light Banner King. The light of wisdom, pure and clear, fills the world; if any being sees it, they will eliminate ignorance and darkness, Causing them to be far from all evil paths; the Tranquil Deva King has awakened to this Dharma. The light from the pores can proclaim the names of the Buddhas, as numerous as sentient beings, According to their preferences, all can hear; this is the liberation of the Wonderful Wheel Banner. The Tathagata's sovereignty is immeasurable, the Dharmadhatu and the void are filled, All the assemblies clearly see this; this is the liberation gate entered by Flower Wisdom. In the immeasurable and boundless ocean of kalpas, universally appearing in the ten directions to teach the Dharma, Never has it been seen that the Buddha comes or goes; this is what the Chief Light Deva has realized.' Furthermore, the Good Transformation Deva King attained the liberation gate of revealing the power of all karmic transformations; the Tranquil Sound Light Deva King attained the liberation gate of abandoning all clinging; the Transformation Power Light Deva King attained the liberation gate of universally extinguishing the darkness of ignorance in all sentient beings' minds, enabling their wisdom to be perfected; the Adornment Chief Deva
王，得示現無邊悅意聲解脫門；念光天王，得了知一切佛無盡福德相解脫門；最上云音天王，得普知過去一切劫成壞次第解脫門；勝光天王，得開悟一切眾生智解脫門；妙髻天王，得舒光疾滿十方虛空界解脫門；喜慧天王，得一切所作無能壞精進力解脫門；華光髻天王，得知一切眾生業所受報解脫門；普見十方天王，得示現不思議眾生形類差別解脫門。
爾時，善化天王，承佛威力，普觀一切善化天眾而說頌言：
「世間業性不思議， 佛為群迷悉開示， 巧說因緣真實理， 一切眾生差別業。 種種觀佛無所有， 十方求覓不可得， 法身示現無真實， 此法寂音之所見。 佛于劫海修諸行， 為滅世間癡暗惑， 是故清凈最照明， 此是力光心所悟。 世間所有妙音聲， 無有能比如來音， 佛以一音遍十方， 入此解脫莊嚴主。 世間所有眾福力， 不與如來一相等， 如來福德同虛空， 此念光天所觀見。 三世所有無量劫， 如其成敗種種相， 佛一毛孔皆能現， 最上云音所了知。 十方虛空可知量， 佛毛孔量不可得， 如是無礙不思議， 妙髻天王已能悟。 佛于曩世無量劫， 具修廣大波羅蜜， 勤行精進無厭怠， 喜
【現代漢語翻譯】 現代漢語譯本 王（天王名），獲得了示現無邊悅意聲解脫門；念光天王（天王名），獲得了知曉一切佛無盡福德相解脫門；最上云音天王（天王名），獲得了普遍知曉過去一切劫成住壞空次第的解脫門；勝光天王（天王名），獲得了開悟一切眾生智慧的解脫門；妙髻天王（天王名），獲得了舒展光明迅速充滿十方虛空界的解脫門；喜慧天王（天王名），獲得了一切所作都不能被破壞的精進力量解脫門；華光髻天王（天王名），獲得了知曉一切眾生業所受報的解脫門；普見十方天王（天王名），獲得了示現不可思議眾生形體種類差別的解脫門。 這時，善化天王（天王名），憑藉佛的威神力量，普遍觀察一切善化天眾，並說頌道： 『世間的業性不可思議，佛為迷惑的眾生全部開示，巧妙地講述因緣真實的道理，以及一切眾生不同的業報。 種種觀察佛，發現佛無所依，在十方尋求都不可得，佛的法身示現並非真實，這是寂音天王所見到的。 佛在無量劫中修行各種善行，爲了滅除世間的愚癡和迷惑，所以清凈而最光明，這是力光天王心中所領悟的。 世間所有美妙的聲音，沒有能比得上如來的聲音，佛用一個聲音遍佈十方，進入此解脫門的是莊嚴主天王。 世間所有眾生的福德力量，都不能與如來的一相等同，如來的福德如同虛空一樣廣大，這是念光天王所觀察到的。 三世所有無量劫，如其成住壞空的種種相貌，佛的一個毛孔都能顯現，這是最上云音天王所了知的。 十方虛空可以知道它的限量，佛的毛孔數量卻不可得知，如此無礙不可思議的境界，妙髻天王已經能夠領悟。 佛在過去無量劫中，具足修習廣大的波羅蜜（到達彼岸的方法），勤奮修行精進沒有厭倦懈怠，喜慧天王已經能夠領悟。』
【English Translation】 English version King (a Deva King), obtained the liberation door of manifesting boundless pleasing sounds; Thought-Light Deva King (a Deva King), obtained the liberation door of knowing all the immeasurable meritorious qualities of all Buddhas; Supreme Cloud-Sound Deva King (a Deva King), obtained the liberation door of universally knowing the order of formation, existence, destruction, and emptiness of all past kalpas; Victory-Light Deva King (a Deva King), obtained the liberation door of enlightening the wisdom of all sentient beings; Wonderful-Crest Deva King (a Deva King), obtained the liberation door of extending light swiftly to fill the ten directions of the space realm; Joyful-Wisdom Deva King (a Deva King), obtained the liberation door of the power of diligence that cannot be destroyed by anything; Flower-Light-Crest Deva King (a Deva King), obtained the liberation door of knowing the karmic retributions received by all sentient beings; Universally-Seeing-Ten-Directions Deva King (a Deva King), obtained the liberation door of manifesting the inconceivable differences in the forms and types of sentient beings. At that time, Good-Transformation Deva King (a Deva King), relying on the Buddha's power, universally observed all the Good-Transformation Devas and spoke in verse: 'The nature of karma in the world is inconceivable, the Buddha has fully revealed it to the deluded beings, skillfully explaining the true principle of cause and condition, and the different karmas of all sentient beings. Observing the Buddha in various ways, one finds that the Buddha has no basis, and cannot be found in the ten directions. The manifestation of the Buddha's Dharma body is not real; this is what Tranquil-Sound Deva King has seen. The Buddha cultivated various practices in countless kalpas, in order to eliminate the ignorance and delusion of the world, therefore he is pure and most illuminating; this is what Power-Light Deva King has realized in his heart. All the wonderful sounds in the world cannot compare to the sound of the Tathagata. The Buddha uses one sound to pervade the ten directions; the one who enters this liberation door is the Majestic Lord Deva King. All the meritorious power of sentient beings in the world cannot be equal to even one part of the Tathagata. The Tathagata's merit is as vast as space; this is what Thought-Light Deva King has observed. All the countless kalpas of the three times, such as the various aspects of their formation, existence, destruction, and emptiness, can be manifested in one pore of the Buddha; this is what Supreme Cloud-Sound Deva King has understood. The extent of the ten directions of space can be known, but the number of the Buddha's pores cannot be known. Such an unobstructed and inconceivable state, Wonderful-Crest Deva King has already realized. The Buddha, in countless past kalpas, fully cultivated the vast Paramitas (methods to reach the other shore), diligently practiced with diligence without weariness or laziness; Joyful-Wisdom Deva King has already realized.'
慧能知此法門。 業性因緣不可思， 佛為世間皆演說， 法性本凈無諸垢， 此是華光之入處。 汝應觀佛一毛孔， 一切眾生悉在中， 彼亦不來亦不去， 此普見王之所了。」
複次，知足天王，得一切佛出興世圓滿教輪解脫門；喜樂海髻天王，得盡虛空界清凈光明身解脫門；最勝功德幢天王，得消滅世間苦凈愿海解脫門；寂靜光天王，得普現身說法解脫門；善目天王，得普凈一切眾生界解脫門；寶峰月天王，得普化世間常現前無盡藏解脫門；勇健力天王，得開示一切佛正覺境界解脫門；金剛妙光天王，得堅固一切眾生菩提心令不可壞解脫門；星宿幢天王，得一切佛出興咸親近觀察調伏眾生方便解脫門；妙莊嚴天王，得一念悉知眾生心隨機應現解脫門。
爾時，知足天王，承佛威力，普觀一切知足天眾而說頌言：
「如來廣大遍法界， 于諸眾生悉平等， 普應群情闡妙門， 令入難思清凈法。 佛身普現於十方， 無著無礙不可取， 種種色像世咸見， 此喜髻天之所入。 如來往昔修諸行， 清凈大愿深如海， 一切佛法皆令滿， 勝德能知此方便。 如來法身不思議， 如影分形等法界， 處處闡明一切法， 寂靜光天解脫門。 眾生
【現代漢語翻譯】 現代漢語譯本 慧能（指六祖慧能）領悟了這個法門。 業的性質和因緣是不可思議的，佛為世間一切眾生都宣說了這個道理。 法的本性是清凈的，沒有一切污垢，這是華光（指佛的光明）進入之處。 你應該觀察佛的一個毛孔，一切眾生都在其中。 他們既不來也不去，這是普見王（指佛）所領悟的境界。
此外，知足天王（欲界第四天之主），獲得了『一切佛出世時圓滿教化眾生的解脫法門』；喜樂海髻天王（天神名），獲得了『窮盡虛空界清凈光明身解脫法門』；最勝功德幢天王（天神名），獲得了『消滅世間苦難的清凈愿海解脫法門』；寂靜光天王（天神名），獲得了『普遍顯現身形說法解脫法門』；善目天王（天神名），獲得了『普遍凈化一切眾生界的解脫法門』；寶峰月天王（天神名），獲得了『普遍教化世間，常現前無盡藏的解脫法門』；勇健力天王（天神名），獲得了『開示一切佛正覺境界的解脫法門』；金剛妙光天王（天神名），獲得了『堅定一切眾生菩提心，使其不可破壞的解脫法門』；星宿幢天王（天神名），獲得了『一切佛出世時都親近觀察，調伏眾生的方便解脫法門』；妙莊嚴天王（天神名），獲得了一念之間悉知眾生心，隨機應現的解脫法門。
這時，知足天王，憑藉佛的威神之力，普遍觀察一切知足天眾，並說頌道： 『如來的廣大遍及法界，對於一切眾生都是平等的，普遍應和眾生的心意，闡明微妙的法門，使他們進入難以思議的清凈法。 佛身普遍顯現在十方，沒有執著，沒有障礙，不可捉摸，種種色相世間都能看見，這是喜髻天（指喜樂海髻天王）所進入的境界。 如來往昔修行各種善行，清凈的大愿深如大海，一切佛法都使其圓滿，最勝功德（指最勝功德幢天王）能夠知道這個方便。 如來的法身不可思議，如同影子分形遍佈法界，處處闡明一切佛法，這是寂靜光天（指寂靜光天王）的解脫法門。 眾生
【English Translation】 English version Huineng (referring to the Sixth Patriarch Huineng) understood this Dharma gate. The nature of karma and its causes are inconceivable; the Buddha expounded this to all beings in the world. The nature of Dharma is pure, without any defilements; this is where the light of Hua (referring to the Buddha's light) enters. You should observe a single pore of the Buddha; all sentient beings are within it. They neither come nor go; this is the realm understood by the King of Universal Vision (referring to the Buddha).
Furthermore, the King of Contentment Heaven (the lord of the fourth heaven of the desire realm) attained the 'liberation gate of the perfect teaching wheel when all Buddhas appear in the world'; the King of Joyful Sea Crest Heaven (a celestial being) attained the 'liberation gate of the pure light body that pervades the entire space realm'; the King of Supreme Merit Banner Heaven (a celestial being) attained the 'liberation gate of the pure ocean of vows that eliminates the suffering of the world'; the King of Tranquil Light Heaven (a celestial being) attained the 'liberation gate of universally manifesting bodies to teach the Dharma'; the King of Good Eyes Heaven (a celestial being) attained the 'liberation gate of universally purifying all realms of sentient beings'; the King of Jeweled Peak Moon Heaven (a celestial being) attained the 'liberation gate of universally transforming the world, constantly appearing with an inexhaustible treasury'; the King of Courageous Strength Heaven (a celestial being) attained the 'liberation gate of revealing the realm of perfect enlightenment of all Buddhas'; the King of Vajra Wonderful Light Heaven (a celestial being) attained the 'liberation gate of strengthening the Bodhi mind of all sentient beings, making it indestructible'; the King of Constellation Banner Heaven (a celestial being) attained the 'liberation gate of the expedient means of approaching, observing, and taming sentient beings when all Buddhas appear in the world'; the King of Wonderful Adornment Heaven (a celestial being) attained the 'liberation gate of instantly knowing the minds of all sentient beings and manifesting accordingly'.
At that time, the King of Contentment Heaven, relying on the Buddha's majestic power, universally observed all the beings in the Contentment Heaven and spoke in verse: 'The Tathagata's vastness pervades the Dharma realm, and is equal to all sentient beings, universally responding to the minds of all, elucidating the subtle Dharma gates, leading them into the inconceivable pure Dharma. The Buddha's body universally appears in the ten directions, without attachment, without obstruction, and cannot be grasped; various forms and appearances are seen by the world; this is the realm entered by the Joyful Crest Heaven (referring to the King of Joyful Sea Crest Heaven). The Tathagata cultivated various virtuous practices in the past; the pure great vows are as deep as the ocean; all the Buddha's teachings are fulfilled; the Supreme Merit (referring to the King of Supreme Merit Banner Heaven) is able to know this expedient means. The Tathagata's Dharma body is inconceivable, like a shadow dividing and spreading throughout the Dharma realm, elucidating all the Dharma everywhere; this is the liberation gate of Tranquil Light Heaven (referring to the King of Tranquil Light Heaven). Sentient beings
業惑所纏覆， 憍慢放逸心馳蕩， 如來為說寂靜法， 善目照知心喜慶。 一切世間真導師， 為救為歸而出現， 普示眾生安樂處， 峰月於此能深入。 諸佛境界不思議， 一切法界皆周遍， 入于諸法到彼岸， 勇慧見此生歡喜。 若有眾生堪受化， 聞佛功德趣菩提， 令住福海常清凈， 妙光於此能觀察。 十方剎海微塵數， 一切佛所皆往集， 恭敬供養聽聞法， 此莊嚴幢之所見。 眾生心海不思議， 無住無動無依處， 佛於一念皆明見， 妙莊嚴天斯善了。」
複次，時分天王，得發起一切眾生善根令永離憂惱解脫門；妙光天王，得普入一切境界解脫門；無盡慧功德幢天王，得滅除一切患大悲輪解脫門；善化端嚴天王，得了知三世一切眾生心解脫門；總持大光明天王，得陀羅尼門光明憶持一切法無忘失解脫門；不思議慧天王，得善入一切業自性不思議方便解脫門；輪臍天王，得轉法輪成熟眾生方便解脫門；光焰天王，得廣大眼普觀眾生而往調伏解脫門；光照天王，得超出一切業障不隨魔所作解脫門；普觀察大名稱天王，得善誘誨一切諸天眾令受行心清凈解脫門。
爾時，時分天王，承佛威力，普觀一切時分天眾而說頌言：
「佛
【現代漢語翻譯】 現代漢語譯本 被業力和迷惑纏繞覆蓋， 驕傲自滿、放縱的心四處飄蕩， 如來為他們宣說寂靜的佛法， 善目（指佛的智慧之眼）照見，心中充滿喜悅。
一切世間的真正導師， 爲了救度、爲了歸宿而出現於世， 普遍指示眾生安樂的所在， 峰月（指菩薩）在此能夠深入理解。
諸佛的境界不可思議， 遍及一切法界， 進入諸法，到達彼岸， 勇慧（指菩薩的智慧）見到此情景，心生歡喜。
如果有眾生堪能接受教化， 聽聞佛的功德，趨向菩提（覺悟）， 令他們安住于福德之海，常保清凈， 妙光（指菩薩）在此能夠觀察到。
十方剎土如微塵般眾多， 一切佛所在之處都前往聚集， 恭敬供養，聽聞佛法， 這是莊嚴幢（指菩薩）所見到的。
眾生的心海不可思議， 無所住、無所動、無所依， 佛在一念之間都能明見， 妙莊嚴天（指天神）對此善能了知。
再次，時分天王（掌管時間的護法神），獲得了發起一切眾生善根，令其永遠脫離憂惱的解脫門；妙光天王（具有妙光的護法神），獲得了普遍進入一切境界的解脫門；無盡慧功德幢天王（具有無盡智慧功德的護法神），獲得了滅除一切患難的大悲輪解脫門；善化端嚴天王（善於教化、端莊的護法神），獲得了知曉三世一切眾生心的解脫門；總持大光明天王（具有總持大光明的護法神），獲得了陀羅尼門（總持一切法門的法門）光明，憶持一切法而不忘失的解脫門；不思議慧天王（具有不可思議智慧的護法神），獲得了善入一切業自性不可思議方便的解脫門；輪臍天王（具有輪臍的護法神），獲得了轉法輪成熟眾生的方便解脫門；光焰天王（具有光焰的護法神），獲得了以廣大之眼普觀眾生而前往調伏的解脫門；光照天王（具有光照的護法神），獲得了超出一切業障，不隨魔所作的解脫門；普觀察大名稱天王（具有普觀察大名稱的護法神），獲得了善於引導教誨一切諸天眾，令其受行心清凈的解脫門。
當時，時分天王，承蒙佛的威神之力，普遍觀察一切時分天眾，而說頌道：
『佛』
【English Translation】 English version Entangled and covered by karma and delusion, The arrogant and unrestrained mind wanders, The Tathagata (Buddha) speaks the Dharma of tranquility for them, The benevolent eyes (referring to the Buddha's wisdom eyes) perceive, and the heart is filled with joy.
The true guide of all the world, Appears in the world for salvation and refuge, Universally indicating the place of peace and happiness for sentient beings, Peak Moon (referring to Bodhisattvas) can deeply understand this.
The realm of all Buddhas is inconceivable, Pervading all Dharma realms, Entering all Dharmas, reaching the other shore, Courageous wisdom (referring to the wisdom of Bodhisattvas) sees this scene and rejoices.
If there are sentient beings who are capable of being taught, Hearing the merits of the Buddha, they strive towards Bodhi (enlightenment), Enabling them to dwell in the sea of blessings, always maintaining purity, Miao Guang (referring to Bodhisattvas) can observe this.
The lands of the ten directions are as numerous as dust particles, All the places where Buddhas are present are gathered, Respectfully making offerings and listening to the Dharma, This is what Zhuang Yan Chuang (referring to Bodhisattvas) has seen.
The minds of sentient beings are inconceivable, Without dwelling, without movement, without reliance, The Buddha can clearly see all in a single thought, Miao Zhuang Yan Tian (referring to a deity) is well aware of this.
Furthermore, the Time-Division Heavenly King (a guardian deity in charge of time), obtained the liberation gate of initiating the roots of goodness in all sentient beings, enabling them to be forever free from sorrow and distress; the Wonderful Light Heavenly King (a guardian deity with wonderful light), obtained the liberation gate of universally entering all realms; the Inexhaustible Wisdom Merit Banner Heavenly King (a guardian deity with inexhaustible wisdom and merit), obtained the liberation gate of extinguishing all suffering with the great compassionate wheel; the Well-Transforming Dignified Heavenly King (a guardian deity who is good at teaching and dignified), obtained the liberation gate of knowing the minds of all sentient beings in the three times; the All-Holding Great Light Heavenly King (a guardian deity with all-holding great light), obtained the liberation gate of the light of the Dharani gate (a gate that holds all Dharmas), remembering all Dharmas without forgetting; the Inconceivable Wisdom Heavenly King (a guardian deity with inconceivable wisdom), obtained the liberation gate of skillfully entering the inconceivable means of the self-nature of all karmas; the Wheel-Navel Heavenly King (a guardian deity with a wheel navel), obtained the liberation gate of turning the Dharma wheel to mature sentient beings; the Flaming Light Heavenly King (a guardian deity with flaming light), obtained the liberation gate of observing all sentient beings with vast eyes and going to tame them; the Light-Illuminating Heavenly King (a guardian deity with illuminating light), obtained the liberation gate of transcending all karmic obstacles and not following the actions of demons; the Universally Observing Great Name Heavenly King (a guardian deity with a universally observing great name), obtained the liberation gate of skillfully guiding and teaching all the heavenly beings, enabling them to practice with a pure mind.
At that time, the Time-Division Heavenly King, empowered by the Buddha's majestic power, universally observed all the Time-Division heavenly beings, and spoke the following verse:
'Buddha'
于無量久遠劫， 已竭世間憂惱海， 廣辟離塵清凈道， 永耀眾生智慧燈。 如來法身甚廣大， 十方邊際不可得， 一切方便無限量， 妙光明天智慧入。 生老病死憂悲苦， 逼迫世間無暫歇， 大師哀愍誓悉除， 無盡慧光能覺了。 佛如幻智無所礙， 於三世法悉明達， 普入眾生心行中， 此善化天之境界。 總持邊際不可得， 辯才大海亦無盡， 能轉清凈妙法輪， 此是大光之解脫。 業性廣大無窮盡， 智慧覺了善開示， 一切方便不思議， 如是慧天之所入。 轉不思議妙法輪， 顯示修習菩提道， 永滅一切眾生苦， 此是輪臍方便地。 如來真身本無二， 應物隨形滿世間， 眾生各見在其前， 此是焰天之境界。 若有眾生一見佛， 必使凈除諸業障， 離諸魔業永無餘， 光照天王所行道。 一切眾會廣如海， 佛在其中最威耀， 普雨法雨潤眾生， 此解脫門名稱入。」
複次，釋迦因陀羅天王，得憶念三世佛出興乃至剎成壞皆明見大歡喜解脫門；普稱滿音天王，得能令佛色身最清凈廣大世無能比解脫門；慈目寶髻天王，得慈雲普覆解脫門；寶光幢名稱天王，得恒見佛於一切世主前現種種形
【現代漢語翻譯】 現代漢語譯本 在無量久遠的劫數中，已經竭盡了世間的憂愁煩惱之海，廣泛開闢了遠離塵垢的清凈之道，永遠照耀著眾生的智慧之燈。 如來的法身極其廣大，十方邊際都無法測得，一切方便法門都無所障礙，微妙的光明和智慧能夠進入。 生老病死、憂愁悲傷的痛苦，逼迫著世間沒有片刻的停歇，大師慈悲憐憫發誓要全部消除，無盡的智慧之光能夠覺悟明瞭。 佛的智慧如幻化般沒有障礙，對於過去、現在、未來三世的法都明瞭通達，普遍進入眾生的心念和行為之中，這是善化天（指天界眾生）的境界。 總持（指能總攝憶持一切法義的智慧）的邊際無法測得，辯才如大海般無有窮盡，能夠轉動清凈微妙的法輪，這是大光（指佛的光明）的解脫。 業的性質廣大無有窮盡，智慧覺悟后能夠善巧開示，一切方便法門都不可思議，這是慧天（指具有智慧的天人）所能進入的境界。 轉動不可思議的微妙法輪，顯示修習菩提之道，永遠滅除一切眾生的痛苦，這是輪臍（指法輪的中心）方便的境界。 如來的真身本來沒有差別，應眾生的根機而隨形顯現充滿世間，眾生各自看到佛在自己面前，這是焰天（指光明熾盛的天人）的境界。 如果有眾生一旦見到佛，必定能使他清凈消除各種業障，遠離各種魔業永無剩餘，這是光照天王（指光明照耀的天王）所行之道。 一切眾會廣大如海，佛在其中最為威嚴耀眼，普遍降下法雨滋潤眾生，這是名為解脫門的境界。 再次，釋迦因陀羅天王（Śakra-devānām-Indra，帝釋天），獲得了憶念三世諸佛出世乃至世界成住壞空都能明見的大歡喜解脫門；普稱滿音天王，獲得了能使佛的色身最清凈廣大世間無與倫比的解脫門；慈目寶髻天王，獲得了慈悲的雲彩普遍覆蓋的解脫門；寶光幢名稱天王，獲得了恒常見到佛在一切世主前顯現種種形相的解脫門。
【English Translation】 English version In immeasurable, long kalpas, the sea of worldly sorrows and afflictions has been exhausted, the pure path of detachment from defilement has been widely opened, and the lamp of wisdom for all beings is eternally illuminated. The Dharma-body of the Tathagata is exceedingly vast, its boundaries in the ten directions cannot be attained, all skillful means are without obstruction, and the subtle light and wisdom can enter. The suffering of birth, old age, sickness, and death, sorrow and grief, oppress the world without a moment's respite. The great master, with compassion, vows to eliminate them all, and the endless light of wisdom can awaken and understand. The Buddha's wisdom is like an illusion, without hindrance. He is clear and understands the Dharma of the three times (past, present, and future), universally entering the minds and actions of all beings. This is the realm of the Good-Transforming Devas (referring to celestial beings). The boundary of total retention (referring to the wisdom that can encompass and remember all Dharma teachings) cannot be attained, and eloquence is like an inexhaustible ocean. He can turn the pure and wonderful Dharma wheel. This is the liberation of Great Light (referring to the Buddha's light). The nature of karma is vast and endless. After awakening with wisdom, it can be skillfully revealed. All skillful means are inconceivable. This is the realm that the Wisdom Devas (referring to wise celestial beings) can enter. Turning the inconceivable, wonderful Dharma wheel, he reveals the path of cultivating Bodhi, and eternally extinguishes the suffering of all beings. This is the realm of the hub of the wheel (referring to the center of the Dharma wheel) of skillful means. The true body of the Tathagata is originally without duality. It manifests in forms according to the capacities of beings, filling the world. Each being sees the Buddha in front of them. This is the realm of the Flame Devas (referring to celestial beings with radiant light). If any being sees the Buddha even once, it will surely purify and eliminate all karmic obstacles, and be free from all demonic activities forever. This is the path walked by the Light-Illuminating Deva King (referring to a deva king who illuminates with light). All the assemblies are vast like the sea, and the Buddha is the most majestic and radiant among them. He universally rains down the Dharma rain to nourish all beings. This is the realm called the gate of liberation. Furthermore, Śakra-devānām-Indra (Shijia Yintuo Luotianwang, the king of the gods, also known as Indra), obtained the gate of liberation of great joy, remembering the appearance of the Buddhas of the three times and clearly seeing the formation, existence, and destruction of worlds; Pucheng Manyin Deva King obtained the gate of liberation that enables the Buddha's physical body to be the most pure, vast, and incomparable in the world; Cimu Baoji Deva King obtained the gate of liberation of the compassionate clouds universally covering; Baoguang Chuang Mingcheng Deva King obtained the gate of liberation of constantly seeing the Buddha manifesting various forms in front of all world lords.
相威德身解脫門；發生喜樂髻天王，得知一切眾生城邑宮殿從何福業生解脫門；端正念天王，得開示諸佛成熟眾生事解脫門；高勝音天王，得知一切世間成壞劫轉變相解脫門；成就念天王，得憶念當來菩薩調伏眾生行解脫門；凈華光天王，得了知一切諸天快樂因解脫門；智日眼天王，得開示一切諸天子受生善根𢔌無癡惑解脫門；自在光明天王，得開悟一切諸天眾令永斷種種疑解脫門。
爾時，釋迦因陀羅天王，承佛威力，普觀一切三十三天眾而說頌言：
「我念三世一切佛， 所有境界悉平等， 如其國土壞與成， 以佛威神皆得見。 佛身廣大遍十方， 妙色無比利群生， 光明照耀靡不及， 此道普稱能觀見。 如來方便大慈海， 往劫修行極清凈， 化導眾生無有邊， 寶髻天王斯悟了。 我念法王功德海， 世中最上無與等， 發生廣大歡喜心， 此寶光天之解脫。 佛知眾生善業海， 種種勝因生大福， 皆令顯現無有餘， 此喜髻天之所見。 諸佛出現於十方， 普遍一切世間中， 觀眾生心示調伏， 正念天王悟斯道。 如來智身廣大眼， 世界微塵無不見， 如是普遍於十方， 此云音天之解脫。 一切佛子菩提行， 如來悉
【現代漢語翻譯】 相威德身解脫門（通過觀察佛的威嚴和德行而獲得的解脫法門）；發生喜樂髻天王（一位天王的名字），得知一切眾生城邑宮殿從何福業生解脫門（瞭解眾生的城市和宮殿因何種福報而產生的解脫法門）；端正念天王（一位天王的名字），得開示諸佛成熟眾生事解脫門（領悟諸佛如何引導眾產生熟的解脫法門）；高勝音天王（一位天王的名字），得知一切世間成壞劫轉變相解脫門（瞭解世界形成、毀滅和劫數變化的解脫法門）；成就念天王（一位天王的名字），得憶念當來菩薩調伏眾生行解脫門（能夠憶念未來菩薩如何調伏眾生的解脫法門）；凈華光天王（一位天王的名字），得了知一切諸天快樂因解脫門（瞭解諸天快樂的因由的解脫法門）；智日眼天王（一位天王的名字），得開示一切諸天子受生善根𢔌無癡惑解脫門（領悟諸天子如何接受善根，不受愚癡迷惑的解脫法門）；自在光明天王（一位天王的名字），得開悟一切諸天眾令永斷種種疑解脫門（開悟所有天眾，使他們永遠斷除各種疑惑的解脫法門）。 爾時，釋迦因陀羅天王（釋迦天神之王），承佛威力，普觀一切三十三天眾而說頌言： 『我念三世一切佛，所有境界悉平等，如其國土壞與成，以佛威神皆得見。 佛身廣大遍十方，妙色無比利群生，光明照耀靡不及，此道普稱能觀見。 如來方便大慈海，往劫修行極清凈，化導眾生無有邊，寶髻天王斯悟了。 我念法王功德海，世中最上無與等，發生廣大歡喜心，此寶光天之解脫。 佛知眾生善業海，種種勝因生大福，皆令顯現無有餘，此喜髻天之所見。 諸佛出現於十方，普遍一切世間中，觀眾生心示調伏，正念天王悟斯道。 如來智身廣大眼，世界微塵無不見，如是普遍於十方，此云音天之解脫。 一切佛子菩提行，如來悉
【English Translation】 The liberation door of the majestic and virtuous body; the Joyful Crown Heavenly King, knowing the liberation door of how all beings' cities and palaces arise from meritorious deeds; the Right Mindfulness Heavenly King, obtaining the liberation door of revealing how all Buddhas mature beings; the High and Superior Sound Heavenly King, knowing the liberation door of all the world's formation, destruction, and kalpa transformations; the Accomplished Mindfulness Heavenly King, obtaining the liberation door of remembering the future Bodhisattvas' practices of subduing beings; the Pure Flower Light Heavenly King, knowing the liberation door of the causes of all heavenly beings' happiness; the Wisdom Sun Eye Heavenly King, obtaining the liberation door of revealing to all heavenly sons the good roots of their births, free from ignorance and delusion; the Free and Luminous Heavenly King, obtaining the liberation door of enlightening all heavenly beings, causing them to forever sever all doubts. At that time, Śakra Indra (King of the Gods), by the power of the Buddha, universally observed all the beings of the Trayastriṃśa Heaven and spoke in verse: 'I contemplate all the Buddhas of the three times, all their realms are equal, whether their lands are destroyed or formed, all can be seen by the Buddha's divine power. The Buddha's body is vast and pervades the ten directions, its wondrous form is unparalleled, benefiting all beings, its light shines everywhere, this path is universally known and can be seen. The Tathāgata's skillful means are a vast ocean of compassion, his past kalpas of practice are extremely pure, his guidance of beings is boundless, this the Jeweled Crown Heavenly King has realized. I contemplate the Dharma King's ocean of merit, the most supreme in the world, without equal, generating a vast joyful heart, this is the liberation of the Jeweled Light Heavenly King. The Buddha knows the ocean of beings' good deeds, all kinds of superior causes give rise to great blessings, all are made manifest without remainder, this is what the Joyful Crown Heavenly King has seen. The Buddhas appear in the ten directions, universally throughout all the worlds, observing beings' minds and showing them how to subdue, the Right Mindfulness Heavenly King has realized this path. The Tathāgata's wisdom body is a vast eye, seeing all the dust motes of the world, thus pervading the ten directions, this is the liberation of the Cloud Sound Heavenly King. All the Buddha's disciples' Bodhi practices, the Tathāgata...
現毛孔中， 如其無量皆具足， 此念天王所明見。 世間所有安樂事， 一切皆由佛出生， 如來功德勝無等， 此解脫處華王入。 若念如來少功德， 乃至一念心專仰， 諸惡道怖悉永除， 智眼於此能深悟。 寂滅法中大神通， 普應群心靡不周， 所有疑惑皆令斷， 此光明王之所得。」
複次，日天子，得凈光普照十方眾生盡未來劫常為利益解脫門；光焰眼天子，得以一切隨類身開悟眾生令入智慧海解脫門；須彌光歡喜幢天子，得為一切眾生主令勤修無邊凈功德解脫門；凈寶月天子，得修一切苦行深心歡喜解脫門；勇猛不退轉天子，得無礙光普照令一切眾生益其精爽解脫門；妙華纓光明天子，得凈光普照眾生身令生歡喜信解海解脫門；最勝幢光明天子，得光明普照一切世間令成辦種種妙功德解脫門；寶髻普光明天子，得大悲海現無邊境界種種色相寶解脫門；光明眼天子，得凈治一切眾生眼令見法界藏解脫門；持德天子，得發生清凈相續心令不失壞解脫門；普執行光明天子，得普運日宮殿照十方一切眾生令成就所作業解脫門。
爾時，日天子，承佛威力，遍觀一切日天子眾而說頌言：
「如來廣大智慧光， 普照十方諸國土， 一切眾生咸見佛， 種種
【現代漢語翻譯】 現代漢語譯本 在每一個毛孔中， 都具備著無量的功德，這是念天王（指一位天神）所明見的。 世間所有安樂的事情，一切都是由佛陀出生。 如來的功德殊勝無比，這是華王（指一位菩薩）所進入的解脫之處。 如果憶念如來哪怕少許的功德，甚至只是一念專心仰慕， 所有惡道的怖畏都將永遠消除，智慧之眼能夠對此有深刻的領悟。 在寂滅的法中，有大神通，普遍應和眾生的心念，沒有不周到的地方。 所有疑惑都能被斷除，這是光明王（指一位菩薩）所獲得的境界。
此外，日天子（指太陽神），獲得了凈光普照十方眾生，直至未來永劫常為利益的解脫門；光焰眼天子（指一位天神），獲得了以一切隨類化身開悟眾生，令其進入智慧海的解脫門；須彌光歡喜幢天子（指一位天神），獲得了成為一切眾生之主，令其勤修無邊清凈功德的解脫門；凈寶月天子（指一位天神），獲得了修一切苦行，內心深感歡喜的解脫門；勇猛不退轉天子（指一位天神），獲得了無礙光明普照，令一切眾生增益其精爽的解脫門；妙華纓光明天子（指一位天神），獲得了凈光普照眾生身，令其生起歡喜信解之海的解脫門；最勝幢光明天子（指一位天神），獲得了光明普照一切世間，令其成就種種妙功德的解脫門；寶髻普光明天子（指一位天神），獲得了大悲海顯現無邊境界種種色相寶的解脫門；光明眼天子（指一位天神），獲得了清凈治理一切眾生之眼，令其得見法界藏的解脫門；持德天子（指一位天神），獲得了發生清凈相續之心，令其不失壞的解脫門；普執行光明天子（指一位天神），獲得了普遍執行日宮殿，照耀十方一切眾生，令其成就所作業的解脫門。
這時，日天子，承佛的威神之力，遍觀一切日天子眾，而說偈頌：
如來廣大的智慧之光，普遍照耀十方諸國土， 一切眾生都能夠見到佛，種種
【English Translation】 English version In each pore, All immeasurable merits are fully present, as seen by this Nian Tianwang (a celestial king). All the joyful things in the world are born from the Buddha. The Tathagata's merits are supremely unmatched; this is the place of liberation entered by Hua Wang (a Bodhisattva). If one remembers even a small merit of the Tathagata, or even for a single moment, wholeheartedly reveres him, All fears of the evil paths will be forever eliminated, and the eye of wisdom can deeply understand this. In the Dharma of Nirvana, there is great spiritual power, universally responding to the minds of all beings, without any omission. All doubts can be cut off; this is the attainment of Guangming Wang (a Bodhisattva).
Furthermore, the Sun Deity (the sun god) obtained the liberation gate of pure light universally illuminating all beings in the ten directions, constantly for their benefit throughout the future kalpas; the Flame-Eye Deity (a celestial being) obtained the liberation gate of enlightening beings with all kinds of manifested bodies, leading them into the sea of wisdom; the Sumeru Light Joy Banner Deity (a celestial being) obtained the liberation gate of becoming the master of all beings, urging them to diligently cultivate boundless pure merits; the Pure Treasure Moon Deity (a celestial being) obtained the liberation gate of cultivating all ascetic practices with deep joy in the heart; the Courageous Non-Retreating Deity (a celestial being) obtained the liberation gate of unobstructed light universally illuminating, benefiting all beings with their essence; the Wonderful Flower Garland Light Deity (a celestial being) obtained the liberation gate of pure light universally illuminating the bodies of beings, causing them to generate a sea of joy and faith; the Most Victorious Banner Light Deity (a celestial being) obtained the liberation gate of light universally illuminating all worlds, enabling them to accomplish various wonderful merits; the Treasure Crest Universal Light Deity (a celestial being) obtained the liberation gate of the great compassionate sea manifesting boundless realms of various precious forms; the Light Eye Deity (a celestial being) obtained the liberation gate of purifying the eyes of all beings, enabling them to see the treasury of the Dharma realm; the Virtue Holder Deity (a celestial being) obtained the liberation gate of generating a pure continuous mind, preventing it from being corrupted; the Universal Moving Light Deity (a celestial being) obtained the liberation gate of universally moving the sun palace, illuminating all beings in the ten directions, enabling them to accomplish their tasks.
At that time, the Sun Deity, empowered by the Buddha's spiritual might, surveyed all the Sun Deities and spoke in verse:
The Tathagata's vast light of wisdom universally illuminates all lands in the ten directions, All beings can see the Buddha, in various
調伏多方便。 如來色相無有邊， 隨其所樂悉現身， 普為世間開智海， 焰眼如是觀于佛。 佛身無等無有比， 光明照耀遍十方， 超過一切最無上， 如是法門歡喜得。 為利世間修苦行， 往來諸有無量劫， 光明遍凈如虛空， 寶月能知此方便。 佛演妙音無障礙， 普遍十方諸國土， 以法滋味益群生， 勇猛能知此方便。 放光明網不思議， 普凈一切諸含識， 悉使發生深信解， 此華纓天所入門。 世間所有諸光明， 不及佛一毛孔光， 佛光如是不思議， 此勝幢光之解脫。 一切諸佛法如是， 悉坐菩提樹王下， 令非道者住于道， 寶髻光明如是見。 眾生盲闇愚癡苦， 佛欲令其生凈眼， 是故為然智慧燈， 善目於此深觀察。 解脫方便自在尊， 若有曾見一供養， 悉使修行至於果， 此是德天方便力。 一法門中無量門， 無量千劫如是說， 所演法門廣大義， 普運光天之所了。」
複次，月天子，得凈光普照法界攝化眾生解脫門；華王髻光明天子，得觀察一切眾生界令普入無邊法解脫門；眾妙凈光天子，得了知一切眾生心海種種攀緣轉解脫門；安樂世間心天子，得與一切眾生不可
【現代漢語翻譯】 現代漢語譯本 調伏眾生有多種方便法門。 如來的色身和相貌是無邊無際的，他會根據眾生各自的喜好顯現不同的身形，普遍地為世間開啟智慧的海洋，焰眼（菩薩名）就是這樣觀想佛的。 佛的身形是無與倫比的，他的光明照耀遍佈十方世界，超越一切，是最為至上的，能這樣理解佛法，就會感到歡喜。 爲了利益世間眾生，佛陀修行了無數的苦行，在無量劫中往來於各個世界，他的光明清凈如虛空一般，寶月（菩薩名）能夠理解這種方便法門。 佛陀演說微妙的法音，沒有任何障礙，普遍傳遍十方各個國土，用佛法的滋味來利益眾生，勇猛（菩薩名）能夠理解這種方便法門。 佛陀放出不可思議的光明網，普遍凈化一切有情眾生，使他們都生起深刻的信心和理解，這是華纓天（菩薩名）所入門的法門。 世間所有的光明，都比不上佛陀一個毛孔所發出的光芒，佛光是如此的不可思議，這是勝幢光（菩薩名）所理解的解脫法門。 一切諸佛的法都是如此，他們都坐在菩提樹下，使那些不修行正道的人能夠走上正道，寶髻光明（菩薩名）就是這樣理解的。 眾生處在盲目、愚癡和痛苦之中，佛陀想要讓他們生出清凈的眼睛，所以為他們點燃智慧的燈，善目（菩薩名）對此進行了深入的觀察。 解脫自在的尊者，如果有人曾經見過佛陀並供養過他，佛陀都會使他修行直至證得果位，這是德天（菩薩名）的方便力量。 一個法門中包含著無量的法門，即使經過無量千劫也說不完，所演說的法門包含著廣大的意義，普運光天（菩薩名）能夠理解這些。 此外，月天子（菩薩名）獲得了以清凈光明普遍照耀法界、攝受教化眾生的解脫法門；華王髻光明天子（菩薩名）獲得了觀察一切眾生界、使他們普遍進入無邊佛法的解脫法門；眾妙凈光天子（菩薩名）獲得了知曉一切眾生心海中種種攀緣並使其轉變的解脫法門；安樂世間心天子（菩薩名）獲得了給予一切眾生不可思議的安樂的解脫法門。
【English Translation】 English version There are many skillful means to subdue beings. The Tathagata's (如來) form and appearance are boundless; he manifests bodies according to the preferences of beings, universally opening the sea of wisdom for the world. Flame Eye (焰眼, a Bodhisattva) thus contemplates the Buddha. The Buddha's form is unparalleled and incomparable; his light shines throughout the ten directions, surpassing all and being the most supreme. To understand the Dharma in this way brings joy. For the benefit of beings, the Buddha practiced countless austerities, traveling through various realms for immeasurable kalpas (劫, eons). His light is as pure as the void. Treasure Moon (寶月, a Bodhisattva) understands this skillful means. The Buddha proclaims the wonderful sound of the Dharma without obstruction, spreading it throughout the lands of the ten directions, nourishing beings with the taste of the Dharma. Courageous (勇猛, a Bodhisattva) understands this skillful means. The Buddha emits an inconceivable net of light, universally purifying all sentient beings, causing them to generate deep faith and understanding. This is the Dharma gate entered by Flower Garland Heaven (華纓天, a Bodhisattva). All the lights in the world cannot compare to the light emitted from one pore of the Buddha. The Buddha's light is so inconceivable. This is the liberation understood by Victorious Banner Light (勝幢光, a Bodhisattva). Such is the Dharma of all Buddhas; they all sit under the Bodhi tree, enabling those who are not on the path to abide on the path. Jeweled Crest Light (寶髻光明, a Bodhisattva) sees it this way. Beings are in blindness, ignorance, and suffering. The Buddha wishes to give them pure eyes, so he lights the lamp of wisdom. Good Eye (善目, a Bodhisattva) deeply observes this. The liberated and sovereign one, if anyone has ever seen and made offerings to the Buddha, the Buddha will enable them to cultivate until they attain the fruit. This is the skillful power of Virtue Heaven (德天, a Bodhisattva). Within one Dharma gate are countless gates, which cannot be fully explained even in countless kalpas. The Dharma expounded contains vast meanings, which Universal Light Heaven (普運光天, a Bodhisattva) understands. Furthermore, Moon Heavenly Son (月天子, a Bodhisattva) obtained the liberation gate of universally illuminating the Dharma realm with pure light and gathering and transforming sentient beings; Flower King Crest Light Heavenly Son (華王髻光明天子, a Bodhisattva) obtained the liberation gate of observing all realms of sentient beings and enabling them to universally enter the boundless Dharma; All Wonderful Pure Light Heavenly Son (眾妙凈光天子, a Bodhisattva) obtained the liberation gate of knowing all the various attachments in the minds of sentient beings and transforming them; Peaceful World Mind Heavenly Son (安樂世間心天子, a Bodhisattva) obtained the liberation gate of giving inconceivable peace to all sentient beings.
思議樂令踴躍大歡喜解脫門；樹王眼光明天子，得如田家作業種芽莖等隨時守護令成就解脫門；出現凈光天子，得慈悲救護一切眾生令現見受苦受樂事解脫門；普游不動光天子，得能持清凈月普現十方解脫門；星宿王自在天子，得開示一切法如幻如虛空無相無自性解脫門；凈覺月天子，得普為一切眾生起大業用解脫門；大威德光明天子，得普斷一切疑惑解脫門。
爾時，月天子，承佛神力，普觀一切月宮殿中諸天眾會而說頌曰：
「佛放光明遍世間， 照耀十方諸國土， 演不思議廣大法， 永破眾生癡惑暗。 境界無邊無有盡， 于無量劫常開導， 種種自在化群生， 華髻如是觀于佛。 眾生心海唸唸殊， 佛智寬廣悉了知， 普為說法令歡喜， 此妙光明之解脫。 眾生無有聖安樂， 沉迷惡道受諸苦， 如來示彼法性門， 安樂思惟如是見。 如來希有大慈悲， 為利眾生入諸有， 說法勸善令成就， 此目光天所了知。 世尊開闡法光明， 分別世間諸業性， 善惡所行無失壞， 凈光見此生歡喜。 佛為一切福所依， 譬如大地持宮室， 巧示離憂安隱道， 不動能知此方便。 智火大明周法界， 現形無數等眾生， 普為一切
【現代漢語翻譯】 現代漢語譯本 思議樂令踴躍大歡喜解脫門（不可思議的快樂使人踴躍歡喜的解脫法門）；樹王眼光明天子（樹王般目光明亮的天子），得如田家作業種芽莖等隨時守護令成就解脫門（得到像農家耕作一樣，隨時守護種子、幼苗、莖等使其成就的解脫法門）；出現凈光天子（出現清凈光芒的天子），得慈悲救護一切眾生令現見受苦受樂事解脫門（得到慈悲救護一切眾生，使他們親眼見到受苦受樂之事的解脫法門）；普游不動光天子（普遍遊歷而不動搖光芒的天子），得能持清凈月普現十方解脫門（得到能保持清凈的月亮普遍顯現在十方的解脫法門）；星宿王自在天子（星宿之王自在的天子），得開示一切法如幻如虛空無相無自性解脫門（得到開示一切法如夢幻、如虛空，無形相、無自性的解脫法門）；凈覺月天子（清凈覺悟的月亮天子），得普為一切眾生起大業用解脫門（得到普遍為一切眾生髮起廣大事業作用的解脫法門）；大威德光明天子（具有大威德光芒的天子），得普斷一切疑惑解脫門（得到普遍斷除一切疑惑的解脫法門）。 爾時，月天子，承佛神力，普觀一切月宮殿中諸天眾會而說頌曰： 『佛放光明遍世間，照耀十方諸國土，演不思議廣大法，永破眾生癡惑暗。 境界無邊無有盡，于無量劫常開導，種種自在化群生，華髻如是觀于佛。 眾生心海唸唸殊，佛智寬廣悉了知，普為說法令歡喜，此妙光明之解脫。 眾生無有聖安樂，沉迷惡道受諸苦，如來示彼法性門，安樂思惟如是見。 如來希有大慈悲，為利眾生入諸有，說法勸善令成就，此目光天所了知。 世尊開闡法光明，分別世間諸業性，善惡所行無失壞，凈光見此生歡喜。 佛為一切福所依，譬如大地持宮室，巧示離憂安隱道，不動能知此方便。 智火大明周法界，現形無數等眾生，普為一切』
【English Translation】 English version The 'Door of Liberation of Joyful and Exuberant Delight' (the liberation method of inconceivable joy that makes one leap with joy); the 'Heavenly Son of the King of Trees' Bright Eyes' (the heavenly son whose eyes are as bright as the king of trees), obtained the 'Door of Liberation of Nurturing Growth' (the liberation method of nurturing seeds, sprouts, stems, etc., like a farmer, ensuring their growth); the 'Heavenly Son of Pure Light' (the heavenly son of pure light), obtained the 'Door of Liberation of Compassionately Protecting All Beings' (the liberation method of compassionately protecting all beings, enabling them to witness suffering and joy); the 'Heavenly Son of Universal Unmoving Light' (the heavenly son of universal and unmoving light), obtained the 'Door of Liberation of Holding the Pure Moon Manifesting in All Directions' (the liberation method of holding the pure moon that manifests in all directions); the 'Heavenly Son of the King of Constellations' Freedom' (the heavenly son of the king of constellations, who is free), obtained the 'Door of Liberation of Revealing All Dharmas as Illusions, Emptiness, Without Form, and Without Self-Nature' (the liberation method of revealing all dharmas as illusions, emptiness, without form, and without self-nature); the 'Heavenly Son of Pure Awareness Moon' (the heavenly son of the pure awareness moon), obtained the 'Door of Liberation of Universally Initiating Great Actions for All Beings' (the liberation method of universally initiating great actions for all beings); the 'Heavenly Son of Great Majestic Light' (the heavenly son of great majestic light), obtained the 'Door of Liberation of Universally Eradicating All Doubts' (the liberation method of universally eradicating all doubts). At that time, the Heavenly Son of the Moon, empowered by the Buddha's spiritual power, surveyed all the heavenly assemblies in the moon palaces and spoke in verse: 'The Buddha emits light throughout the world, illuminating all lands in the ten directions, expounding the inconceivable and vast Dharma, forever breaking the darkness of ignorance and delusion of beings. The realm is boundless and endless, constantly guiding for countless eons, transforming beings with various freedoms, thus does Flower Crest contemplate the Buddha. The minds of beings are different in every thought, the Buddha's wisdom is vast and knows all, universally speaking the Dharma to bring joy, this is the liberation of wondrous light. Beings have no sacred joy, they are immersed in evil paths and suffer all kinds of pain, the Tathagata shows them the door of Dharma nature, contemplating joyfully, thus they see. The Tathagata has rare great compassion, entering all realms for the benefit of beings, speaking the Dharma and encouraging good deeds to bring about accomplishment, this is what the Heavenly Son of Bright Eyes understands. The World Honored One opens and expounds the light of the Dharma, distinguishing the nature of all actions in the world, the good and evil deeds are not lost, Pure Light sees this and rejoices. The Buddha is the foundation of all blessings, like the earth supporting palaces, skillfully showing the path of peace and freedom from sorrow, Unmoving is able to know this expedient. The great light of wisdom fire pervades the Dharma realm, manifesting countless forms equal to beings, universally for all.'
開真實， 星宿王天悟斯道。 佛如虛空無自性， 為利眾生現世間， 相好莊嚴如影像， 凈覺天王如是見。 佛身毛孔普演音， 法雲覆世悉無餘， 聽聞莫不生歡喜， 如是解脫光天悟。」
大方廣佛華嚴經卷第二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三
于闐國三藏實叉難陀奉 制譯
世主妙嚴品第一之三
複次，持國乾闥婆王，得自在方便攝一切眾生解脫門；樹光乾闥婆王，得普見一切功德莊嚴解脫門；凈目乾闥婆王，得永斷一切眾生憂苦出生歡喜藏解脫門；華冠乾闥婆王，得永斷一切眾生邪見惑解脫門；喜步普音乾闥婆王，得如雲廣佈普蔭澤一切眾生解脫門，樂搖動美目乾闥婆王，得現廣大妙好身令一切獲安樂解脫門；妙音師子幢乾闥婆王，得普散十方一切大名稱寶解脫門；普放寶光明乾闥婆王，得現一切大歡喜光明清凈身解脫門；金剛樹華幢乾闥婆王，得普滋榮一切樹令見者歡喜解脫門；普現莊嚴乾闥婆王，得善入一切佛境界與眾生安樂解脫門。
爾時，持國乾闥婆王，承佛威力，普觀一切乾闥婆眾而說頌言：
「諸佛境界無量門， 一切眾生莫能入， 善逝如空性清凈， 普為世間開
【現代漢語翻譯】 現代漢語譯本 開啟真實之理，星宿王天（指天神名）領悟了此道。 佛陀如同虛空一般沒有自性，爲了利益眾生而顯現在世間。 佛陀的相好莊嚴如同影像一般，凈覺天王（指天神名）如是見到。 佛陀身上的每個毛孔都普遍演說佛法之音，法音如雲覆蓋世間沒有遺漏。 聽聞佛法的人沒有不生歡喜的，如是理解，天（指天神）便領悟了。
《大方廣佛華嚴經》卷第二 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三
于闐國三藏實叉難陀（指唐代譯經師）奉 制譯
世主妙嚴品第一之三
再次，持國乾闥婆王（指天神名），獲得了自在方便攝受一切眾生解脫之門；樹光乾闥婆王（指天神名），獲得了普遍見到一切功德莊嚴的解脫之門；凈目乾闥婆王（指天神名），獲得了永遠斷除一切眾生憂愁痛苦，出生歡喜寶藏的解脫之門；華冠乾闥婆王（指天神名），獲得了永遠斷除一切眾生邪見迷惑的解脫之門；喜步普音乾闥婆王（指天神名），獲得瞭如云一般廣佈，普遍蔭澤一切眾生的解脫之門；樂搖動美目乾闥婆王（指天神名），獲得了顯現廣大美妙的身形，令一切眾生獲得安樂的解脫之門；妙音師子幢乾闥婆王（指天神名），獲得了普遍散佈十方一切大名稱寶的解脫之門；普放寶光明乾闥婆王（指天神名），獲得了顯現一切大歡喜光明清凈之身的解脫之門；金剛樹華幢乾闥婆王（指天神名），獲得了普遍滋養一切樹木，令見到的人歡喜的解脫之門；普現莊嚴乾闥婆王（指天神名），獲得了善巧進入一切佛的境界，給予眾生安樂的解脫之門。
這時，持國乾闥婆王，承蒙佛陀的威神之力，普遍觀察一切乾闥婆眾，並說頌道：
諸佛的境界有無量的法門，一切眾生都不能進入。 善逝（指佛陀）的自性如同虛空一般清凈，普遍為世間開啟。
【English Translation】 English version Opening to the truth, the Star Constellation King Deva (a celestial being) awakened to this path. The Buddha is like the void, without inherent nature, appearing in the world to benefit sentient beings. The Buddha's magnificent features are like reflections, as seen by the Pure Awareness King Deva (a celestial being). From every pore of the Buddha's body, the sound of Dharma is universally proclaimed, like clouds covering the world without omission. Those who hear the Dharma cannot help but rejoice; understanding thus, the Deva (a celestial being) awakened.
The Avatamsaka Sutra, Volume 2 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 3
Translated under imperial decree by the Tripiṭaka master Śikṣānanda (a Tang Dynasty translator) of Khotan.
Chapter 1, Part 3: The Wondrous Adornments of World Rulers
Furthermore, the Dhṛtarāṣṭra Gandharva King (a celestial being) obtained the liberation door of freely and skillfully gathering all sentient beings; the Tree Light Gandharva King (a celestial being) obtained the liberation door of universally seeing all meritorious adornments; the Pure Eye Gandharva King (a celestial being) obtained the liberation door of eternally severing all sentient beings' sorrows and sufferings, and bringing forth a treasury of joy; the Flower Crown Gandharva King (a celestial being) obtained the liberation door of eternally severing all sentient beings' wrong views and delusions; the Joyful Step Universal Sound Gandharva King (a celestial being) obtained the liberation door of spreading like clouds, universally sheltering all sentient beings; the Joyful Shaking Beautiful Eyes Gandharva King (a celestial being) obtained the liberation door of manifesting a vast and wondrous form, bringing peace and joy to all; the Wonderful Sound Lion Banner Gandharva King (a celestial being) obtained the liberation door of universally scattering the great and renowned treasures of the ten directions; the Universally Radiating Precious Light Gandharva King (a celestial being) obtained the liberation door of manifesting a great joy, light, and pure body; the Vajra Tree Flower Banner Gandharva King (a celestial being) obtained the liberation door of universally nourishing all trees, bringing joy to those who see them; the Universally Manifesting Adornments Gandharva King (a celestial being) obtained the liberation door of skillfully entering all Buddha realms, bringing peace and joy to sentient beings.
At that time, the Dhṛtarāṣṭra Gandharva King, empowered by the Buddha's spiritual might, universally observed all the Gandharvas and spoke in verse:
The realms of the Buddhas have limitless gates, which all sentient beings cannot enter. The Sugata (Buddha) is pure in nature like the void, universally opening the way for the world.
正道。 如來一一毛孔中， 功德大海皆充滿， 一切世間咸利樂， 此樹光王所能見。 世間廣大憂苦海， 佛能消竭悉無餘， 如來慈愍多方便， 凈目於此能深解。 十方剎海無有邊， 佛以智光咸照耀， 普使滌除邪惡見， 此樹光王所入門。 佛于往昔無量劫， 修習大慈方便行， 一切世間咸慰安， 此道普音能悟入。 佛身清凈皆樂見， 能生世間無盡樂， 解脫因果次第成， 美目於斯善開示。 眾生迷惑常流轉， 愚癡障蓋極堅密， 如來為說廣大法， 師子幢王能演暢。 如來普現妙色身， 無量差別等眾生， 種種方便照世間， 普放寶光如是見。 大智方便無量門， 佛為群生普開闡， 入勝菩提真實行， 此金剛幢善觀察。 一剎那中百千劫， 佛力能現無所動， 等以安樂施群生， 此樂莊嚴之解脫。」
複次，增長鳩槃荼王，得滅一切怨害力解脫門；龍主鳩槃荼王，得修習無邊行門海解脫門；莊嚴幢鳩槃荼王，得知一切眾生心所樂解脫門；饒益行鳩槃荼王，得普成就清凈大光明所作業解脫門；可怖畏鳩槃荼王，得開示一切眾生安隱無畏道解脫門；妙莊嚴鳩槃荼王，得消竭一切眾生愛慾海解脫門；高
【現代漢語翻譯】 現代漢語譯本 正道。 如來每一個毛孔中，都充滿了功德的海洋， 一切世間都得到安樂，這是樹光王（菩薩名）所能見到的。 世間廣大如憂苦的海洋，佛能將其完全消除，不留一絲餘燼， 如來慈悲憐憫，運用多種方便法門，凈目（菩薩名）對此能有深刻的理解。 十方剎土的海洋無邊無際，佛用智慧的光芒照耀一切， 普遍使眾生滌除邪惡的見解，這是樹光王（菩薩名）所入門的法門。 佛在過去無量劫中，修習大慈悲的方便法門， 使一切世間都得到安慰和安寧，這是普音（菩薩名）所能領悟的。 佛的身相清凈，大家都樂於見到，能給世間帶來無盡的快樂， 解脫的因果次第成就，美目（菩薩名）對此有很好的開示。 眾生迷惑，常常在輪迴中流轉，愚癡的障礙極其堅固， 如來為他們宣說廣大的佛法，師子幢王（菩薩名）能夠將其發揚光大。 如來普遍顯現微妙的色身，與無量眾生各不相同， 用種種方便法門照耀世間，普遍放出寶光，就像這樣被看見。 大智慧的方便法門無量無邊，佛為眾生普遍開示， 進入殊勝菩提的真實修行，這是金剛幢（菩薩名）所能善於觀察的。 在一剎那間，能顯現百千劫的景象，佛的力量能做到而毫不動搖， 平等地將安樂施予眾生，這就是樂莊嚴的解脫。 再者，增長鳩槃荼王（夜叉名），得到滅除一切怨恨傷害的力量的解脫門；龍主鳩槃荼王（夜叉名），得到修習無邊行門海的解脫門；莊嚴幢鳩槃荼王（夜叉名），得到知曉一切眾生心中所喜好的解脫門；饒益行鳩槃荼王（夜叉名），得到普遍成就清凈大光明所作事業的解脫門；可怖畏鳩槃荼王（夜叉名），得到開示一切眾生安穩無畏之道的解脫門；妙莊嚴鳩槃荼王（夜叉名），得到消滅一切眾生愛慾之海的解脫門；高
【English Translation】 English version The Right Path. In each pore of the Tathagata, the ocean of merits is fully filled, All the world is peaceful and happy, this is what Tree Light King (a Bodhisattva) can see. The world is vast like an ocean of sorrow, the Buddha can completely eliminate it, leaving no trace, The Tathagata is compassionate and uses many expedient methods, Pure Eye (a Bodhisattva) can deeply understand this. The oceans of lands in the ten directions are boundless, the Buddha illuminates everything with the light of wisdom, Universally causing sentient beings to cleanse away evil views, this is the Dharma gate that Tree Light King (a Bodhisattva) enters. In the past countless kalpas, the Buddha practiced the expedient methods of great compassion, Bringing comfort and peace to all the world, this is what Universal Sound (a Bodhisattva) can realize. The Buddha's body is pure and everyone is happy to see it, able to bring endless joy to the world, The causes and effects of liberation are achieved in order, Beautiful Eye (a Bodhisattva) has a good explanation of this. Sentient beings are confused and constantly revolve in samsara, the obstacles of ignorance are extremely firm, The Tathagata proclaims the vast Dharma for them, Lion Banner King (a Bodhisattva) is able to promote it. The Tathagata universally manifests wonderful forms, different for countless sentient beings, Illuminating the world with various expedient methods, universally emitting precious light, seen in this way. The expedient methods of great wisdom are boundless, the Buddha universally reveals them to sentient beings, Entering the true practice of supreme Bodhi, this is what Vajra Banner (a Bodhisattva) is good at observing. In a single instant, the scene of hundreds of thousands of kalpas can be manifested, the Buddha's power can do it without moving, Equally bestowing peace and happiness to sentient beings, this is the liberation of Joyful Adornment. Furthermore, Increasing Kumbhanda King (a Yaksha), obtained the liberation gate of the power to extinguish all hatred and harm; Dragon Lord Kumbhanda King (a Yaksha), obtained the liberation gate of practicing the boundless ocean of practices; Adornment Banner Kumbhanda King (a Yaksha), obtained the liberation gate of knowing what all sentient beings like in their hearts; Beneficial Practice Kumbhanda King (a Yaksha), obtained the liberation gate of universally accomplishing the deeds of pure great light; Fearful Kumbhanda King (a Yaksha), obtained the liberation gate of revealing the path of peace and fearlessness to all sentient beings; Wonderful Adornment Kumbhanda King (a Yaksha), obtained the liberation gate of extinguishing the ocean of desires of all sentient beings; High
峰慧鳩槃荼王，得普現諸趣光明雲解脫門；勇健臂鳩槃荼王，得普放光明滅如山重障解脫門；無邊凈華眼鳩槃荼王，得開示不退轉大悲藏解脫門；廣大面鳩槃荼王，得普現諸趣流轉身解脫門。
爾時，增長鳩槃荼王，承佛威力，普觀一切鳩槃荼眾而說頌言：
「成就忍力世導師， 為物修行無量劫， 永離世間憍慢惑， 是故其身最嚴凈。 佛昔普修諸行海， 教化十方無量眾， 種種方便利群生， 此解脫門龍主得。 佛以大智救眾生， 莫不明瞭知其心， 種種自在而調伏， 嚴幢見此生歡喜。 神通應現如光影， 法輪真實同虛空， 如是處世無央劫， 此饒益王之所證。 眾生癡翳常蒙惑， 佛光照現安隱道， 為作救護令除苦， 可畏能觀此法門。 慾海漂淪具眾苦， 智光普照滅無餘， 既除苦已為說法， 此妙莊嚴之所悟。 佛身普應無不見， 種種方便化群生， 音如雷震雨法雨， 如是法門高慧入。 清凈光明不唐發， 若遇必令消重障， 演佛功德無有邊， 勇臂能明此深理。 為欲安樂諸眾生， 修習大悲無量劫， 種種方便除眾苦， 如是凈華之所見。 神通自在不思議， 其身普現遍十方， 而
【現代漢語翻譯】 現代漢語譯本 峰慧鳩槃荼王（Kumbhanda King，一種夜叉），獲得了普現一切眾生境界的光明雲解脫法門；勇健臂鳩槃荼王，獲得了普放光明，滅除如山般重重障礙的解脫法門；無邊凈華眼鳩槃荼王，獲得了開示不退轉大悲藏的解脫法門；廣大面鳩槃荼王，獲得了普現一切眾生流轉生死的解脫法門。 當時，增長鳩槃荼王，憑藉佛的威神之力，普遍觀察一切鳩槃荼眾，並說頌道： 『成就忍辱之力的世間導師，爲了眾生修行了無量劫，永遠脫離了世間的驕慢和迷惑，因此他的身體最為莊嚴清凈。 佛陀過去普遍修習各種行海，教化十方無量眾生，用種種方便利益眾生，這個解脫法門是龍主所證得的。 佛陀以大智慧救度眾生，沒有不明白眾生心意的，用種種自在的方式調伏他們，嚴幢見到此情景心生歡喜。 神通應現如同光影，法輪的真實性如同虛空，像這樣在世間度過無量劫，這是饒益王所證悟的。 眾生愚癡矇昧常常被迷惑，佛光照耀顯現安穩的道路，為他們作救護，令他們消除痛苦，可畏能觀察到這個法門。 在慾望的海洋中漂流，充滿各種痛苦，智慧的光芒普遍照耀，將其全部滅除，消除痛苦后為他們說法，這是妙莊嚴所領悟的。 佛身普遍應現，沒有看不到的，用種種方便教化眾生，聲音如雷震動，降下法雨，這個法門是高慧所證入的。 清凈的光明不會徒然發出，如果遇到必定能消除重重障礙，演說佛的功德無有邊際，勇臂能夠明白這個深奧的道理。 爲了安樂一切眾生，修習大悲心無量劫，用種種方便消除眾生的痛苦，這是凈華所見到的。 神通自在不可思議，他的身體普遍顯現在十方，而』
【English Translation】 English version Peak Wisdom Kumbhanda King (Kumbhanda King, a type of Yaksha), obtained the liberation door of the cloud of light that universally manifests all realms of beings; Valiant Arm Kumbhanda King, obtained the liberation door of universally emitting light and extinguishing mountain-like heavy obstacles; Boundless Pure Flower Eye Kumbhanda King, obtained the liberation door of revealing the great treasury of non-retrogression compassion; Vast Face Kumbhanda King, obtained the liberation door of universally manifesting the cycle of birth and death of all beings. At that time, the Increasing Kumbhanda King, relying on the Buddha's power, universally observed all the Kumbhanda assembly and spoke in verse: 'The world teacher who has achieved the power of patience, has practiced for countless kalpas for the sake of beings, has forever left behind the arrogance and delusion of the world, therefore his body is most dignified and pure. The Buddha in the past universally cultivated the ocean of all practices, taught countless beings in the ten directions, and used various skillful means to benefit beings; this liberation door is attained by the Dragon Lord. The Buddha saves beings with great wisdom, and there is none whose mind he does not understand, he tames them with various forms of freedom, and Dignified Banner sees this and rejoices. Supernatural powers manifest like light and shadow, the truth of the Dharma wheel is like the void, in this way he has been in the world for countless kalpas, this is what Benefiting King has realized. Beings are foolish and ignorant, often confused, the Buddha's light shines and reveals the path of peace, acting as their protector, causing them to eliminate suffering, the Fearful One can observe this Dharma door. Drifting in the sea of desire, filled with all kinds of suffering, the light of wisdom universally shines, extinguishing it all, after eliminating suffering, he teaches them the Dharma, this is what Wondrous Adornment has understood. The Buddha's body universally manifests, there is nothing that is not seen, he uses various skillful means to teach beings, his voice is like thunder, raining down the Dharma rain, this Dharma door is entered by High Wisdom. Pure light is not emitted in vain, if encountered, it will surely eliminate heavy obstacles, expounding the Buddha's merits without end, Valiant Arm can understand this profound principle. For the sake of bringing peace and happiness to all beings, he has cultivated great compassion for countless kalpas, using various skillful means to eliminate the suffering of beings, this is what Pure Flower has seen. Supernatural powers are free and inconceivable, his body universally manifests in the ten directions, and'
於一切無來去， 此廣面王心所了。」
複次，毗樓博叉龍王，得消滅一切諸龍趣熾然苦解脫門；娑竭羅龍王，得一念中轉自龍形示現無量眾生身解脫門；云音幢龍王，得於一切諸有趣中以清凈音說佛無邊名號海解脫門；焰口龍王，得普現無邊佛世界建立差別解脫門；焰龍王，得一切眾生瞋癡蓋纏如來慈愍令除滅解脫門；云幢龍王，得開示一切眾生大喜樂福德海解脫門；德叉迦龍王，得以清凈救護音滅除一切怖畏解脫門；無邊步龍王，得示現一切佛色身及住劫次第解脫門；清凈色速疾龍王，得出生一切眾生大愛樂歡喜海解脫門；普行大音龍王，得示現一切平等悅意無礙音解脫門；無熱惱龍王，得以大悲普覆云滅一切世間苦解脫門。
爾時，毗樓博叉龍王，承佛威力，普觀一切諸龍眾已，即說頌言：
「汝觀如來法常爾， 一切眾生咸利益， 能以大慈哀愍力， 拔彼畏涂淪墜者。 一切眾生種種別， 於一毛端皆示現， 神通變化滿世間， 娑竭如是觀于佛。 佛以神通無限力， 廣演名號等眾生， 隨其所樂普使聞， 如是云音能悟解。 無量無邊國土眾， 佛能令入一毛孔， 如來安坐彼會中， 此焰口龍之所見。 一切眾生瞋恚心， 纏蓋愚癡深若海，
【現代漢語翻譯】 『對於一切沒有來去之處，這是廣面王（指毗樓博叉龍王）心中所領悟的。』 此外，毗樓博叉龍王（Virupaksa，四大龍王之一），獲得了能消滅一切龍道眾生熾熱痛苦的解脫法門；娑竭羅龍王（Sagara，傳說中的海龍王），獲得了一念之間轉變自身龍形，示現無量眾生身形的解脫法門；云音幢龍王（Ghosha-dhvaja），獲得了在一切有情眾生中，以清凈的聲音宣說佛陀無量名號的解脫法門；焰口龍王（Jvalamukha），獲得了普遍示現無邊佛世界建立差別的解脫法門；焰龍王（Jvala），獲得了一切眾生被嗔恚和愚癡所纏縛，如來以慈悲心令其消除滅盡的解脫法門；云幢龍王（Megha-dhvaja），獲得了開示一切眾生大喜樂福德海的解脫法門；德叉迦龍王（Takshaka，印度神話中的蛇神），獲得了以清凈的救護之音滅除一切怖畏的解脫法門；無邊步龍王（Ananta-pada），獲得了示現一切佛陀色身以及住世劫次第的解脫法門；清凈色速疾龍王（Suchi-varna-vega），獲得了出生一切眾生大愛樂歡喜海的解脫法門；普行大音龍王（Samanta-ghosha），獲得了示現一切平等悅意無礙之音的解脫法門；無熱惱龍王（Anavatapta），獲得了以大悲普覆云，滅除一切世間痛苦的解脫法門。 這時，毗樓博叉龍王，承蒙佛陀的威神之力，普遍觀察一切龍眾之後，即說頌偈： 『你們看如來的法則是永恒不變的，一切眾生都得到利益，能以大慈悲的憐憫之力，拔救那些在畏懼中沉淪的人。 一切眾生各有不同，都能在一毛端上示現，神通變化充滿世間，娑竭羅龍王是這樣觀察佛陀的。 佛陀以神通無量的力量，廣泛宣說名號，如同眾生數量一樣多，隨著他們所喜好的，普遍讓他們聽聞，云音幢龍王是這樣領悟理解的。 無量無邊的國土眾生，佛陀能讓他們進入一個毛孔中，如來安坐在那個集會中，這是焰口龍王所見到的。 一切眾生的嗔恚之心，被愚癡深深地纏繞覆蓋，如同大海一般，
【English Translation】 'Regarding all that has no coming or going, this is what the Broad-faced King (referring to Virupaksa) understands in his heart.' Furthermore, Virupaksa Dragon King (one of the four great dragon kings), obtained the liberation door of extinguishing the burning suffering of all dragon-realm beings; Sagara Dragon King (a legendary sea dragon king), obtained the liberation door of transforming his own dragon form in a single thought, manifesting countless beings' forms; Ghosha-dhvaja Dragon King, obtained the liberation door of speaking the Buddha's boundless names with pure sounds among all sentient beings; Jvalamukha Dragon King, obtained the liberation door of universally manifesting the establishment and differences of boundless Buddha worlds; Jvala Dragon King, obtained the liberation door of the Tathagata compassionately eliminating the afflictions of anger and ignorance that bind all sentient beings; Megha-dhvaja Dragon King, obtained the liberation door of revealing the great joy and merit ocean to all sentient beings; Takshaka Dragon King (a serpent deity in Hindu mythology), obtained the liberation door of extinguishing all fears with pure protective sounds; Ananta-pada Dragon King, obtained the liberation door of manifesting all Buddha's physical forms and the order of kalpas they reside in; Suchi-varna-vega Dragon King, obtained the liberation door of generating the great love, joy, and happiness ocean for all sentient beings; Samanta-ghosha Dragon King, obtained the liberation door of manifesting all equal, pleasing, and unobstructed sounds; Anavatapta Dragon King, obtained the liberation door of extinguishing all worldly suffering with a great compassionate cloud covering all. At that time, Virupaksa Dragon King, empowered by the Buddha's majestic power, having observed all the dragon assembly, then spoke the following verses: 'You see that the Tathagata's Dharma is constant, all sentient beings benefit, and with great compassion and pity, he rescues those who are sinking in fear. All sentient beings are different, yet all can be manifested on a single hair tip, and the magical transformations fill the world; this is how Sagara Dragon King observes the Buddha. The Buddha, with boundless magical power, widely proclaims his names, as numerous as sentient beings, and according to their preferences, universally allows them to hear; this is how Ghosha-dhvaja understands. The countless lands and beings, the Buddha can cause them to enter a single pore, and the Tathagata sits peacefully in that assembly; this is what Jvalamukha Dragon King sees. The minds of all sentient beings are deeply entangled and covered by ignorance, like a vast ocean,
如來慈愍皆滅除， 焰龍觀此能明見。 一切眾生福德力， 佛毛孔中皆顯現， 現已令歸大福海， 此高雲幢之所觀。 佛身毛孔發智光， 其光處處演妙音， 眾生聞者除憂畏， 德叉迦龍悟斯道。 三世一切諸如來， 國土莊嚴劫次第， 如是皆于佛身現， 廣步見此神通力。 我觀如來往昔行， 供養一切諸佛海， 于彼咸增喜樂心， 此速疾龍之所入。 佛以方便隨類音， 為眾說法令歡喜， 其音清雅眾所悅， 普行聞此心欣悟。 眾生逼迫諸有中， 業惑漂轉無人救， 佛以大悲令解脫， 無熱大龍能悟此。」
複次，毗沙門夜叉王，得以無邊方便救護惡眾生解脫門；自在音夜叉王，得普觀察眾生方便救護解脫門；嚴持器仗夜叉王，得能資益一切甚羸惡眾生解脫門；大智慧夜叉王，得稱揚一切聖功德海解脫門；焰眼主夜叉王，得普觀察一切眾生大悲智解脫門；金剛眼夜叉王，得種種方便利益安樂一切眾生解脫門；勇健臂夜叉王，得普入一切諸法義解脫門；勇敵大軍夜叉王，得守護一切眾生令住于道無空過者解脫門；富財夜叉王，得增長一切眾生福德聚令恒受快樂解脫門；力壞高山夜叉王，得隨順憶念出生佛力智光明解脫門。
爾時
【現代漢語翻譯】 現代漢語譯本 如來以慈悲之心，將一切苦難都滅除，焰龍（Yama Dragon）觀察到這一點，能夠清楚地看見。 一切眾生的福德之力，都在佛的毛孔中顯現出來， 顯現之後，令其歸入大福德的海洋，這是高雲幢（High Cloud Banner）所觀察到的。 佛身毛孔發出智慧之光，其光芒在各處演說微妙的音聲， 眾生聽到這些聲音，就能消除憂愁和恐懼，德叉迦龍（Takshaka Dragon）領悟了這個道理。 三世一切諸佛如來，他們的國土莊嚴以及經歷的劫數次第， 都像這樣在佛的身上顯現出來，廣步（Wide Step）看見了這種神通之力。 我觀察如來往昔的修行，供養一切諸佛如海， 對他們都增添了歡喜快樂的心，這是速疾龍（Swift Dragon）所領悟的。 佛以方便法門，隨順眾生的類別發出不同的聲音，為眾生說法，令他們歡喜， 佛的聲音清雅，眾生都喜歡聽，普行（Universal Practice）聽到這些聲音，心中欣然領悟。 眾生在各種生存狀態中遭受逼迫，被業力和迷惑所牽引，漂泊不定，沒有人能夠救度， 佛以大慈悲心令他們解脫，無熱大龍（Anavatapta Dragon）能夠領悟這個道理。
此外，毗沙門夜叉王（Vaishravana Yaksha King），得到了以無邊方便救護惡眾生，使他們解脫的法門；自在音夜叉王（Free Sound Yaksha King），得到了普遍觀察眾生，以方便救護他們解脫的法門；嚴持器仗夜叉王（Strict Weapon Yaksha King），得到了能夠資助一切非常虛弱的惡眾生，使他們解脫的法門；大智慧夜叉王（Great Wisdom Yaksha King），得到了稱揚一切聖者功德如海的解脫法門；焰眼主夜叉王（Flame Eye Lord Yaksha King），得到了普遍觀察一切眾生的大悲智慧解脫法門；金剛眼夜叉王（Vajra Eye Yaksha King），得到了以種種方便利益安樂一切眾生的解脫法門；勇健臂夜叉王（Brave Arm Yaksha King），得到了普遍進入一切諸法義理的解脫法門；勇敵大軍夜叉王（Brave Enemy Great Army Yaksha King），得到了守護一切眾生，使他們安住于正道，不虛度光陰的解脫法門；富財夜叉王（Wealthy Yaksha King），得到了增長一切眾生福德聚集，使他們恒常享受快樂的解脫法門；力壞高山夜叉王（Power Destroy Mountain Yaksha King），得到了隨順憶念，出生佛力智慧光明的解脫法門。
當時
【English Translation】 English version The Tathagata, with compassion, eliminates all suffering; Yama Dragon, observing this, can clearly see. The power of merit of all sentient beings is manifested in the pores of the Buddha's body, Having manifested, it leads them to the great ocean of merit; this is what High Cloud Banner observes. The pores of the Buddha's body emit light of wisdom, and that light proclaims wondrous sounds everywhere, Sentient beings who hear these sounds are freed from sorrow and fear; Takshaka Dragon understands this principle. All the Tathagatas of the three times, the adornments of their lands, and the order of their kalpas, All appear in the Buddha's body in this way; Wide Step sees this power of spiritual transformation. I observe the past practices of the Tathagata, offering to all Buddhas as vast as the ocean, And to them, I increase my joyful heart; this is what Swift Dragon enters into. The Buddha, with skillful means, uses sounds that accord with the categories of beings, teaching the Dharma to make them happy, The Buddha's voice is clear and elegant, pleasing to all; Universal Practice, hearing these sounds, joyfully understands. Sentient beings are oppressed in various states of existence, driven by karma and delusion, drifting without anyone to save them, The Buddha, with great compassion, liberates them; Anavatapta Dragon can understand this principle.
Furthermore, Vaishravana Yaksha King obtained the gate of liberation of saving evil beings with boundless skillful means; Free Sound Yaksha King obtained the gate of liberation of universally observing beings and saving them with skillful means; Strict Weapon Yaksha King obtained the gate of liberation of being able to aid all very weak evil beings; Great Wisdom Yaksha King obtained the gate of liberation of praising the ocean of merits of all sages; Flame Eye Lord Yaksha King obtained the gate of liberation of universally observing all beings with great compassion and wisdom; Vajra Eye Yaksha King obtained the gate of liberation of benefiting and bringing peace to all beings with various skillful means; Brave Arm Yaksha King obtained the gate of liberation of universally entering the meaning of all dharmas; Brave Enemy Great Army Yaksha King obtained the gate of liberation of protecting all beings, enabling them to abide in the path without wasting time; Wealthy Yaksha King obtained the gate of liberation of increasing the accumulation of merits of all beings, enabling them to constantly enjoy happiness; Power Destroy Mountain Yaksha King obtained the gate of liberation of following the recollection and giving rise to the light of the Buddha's power and wisdom.
At that time
，多聞大夜叉王，承佛威力，普觀一切夜叉眾會而說頌言：
「眾生罪惡深可怖， 于百千劫不見佛， 漂流生死受眾苦， 為救是等佛興世。 如來救護諸世間， 悉現一切眾生前， 息彼畏涂輪轉苦， 如是法門音主入。 眾生惡業為重障， 佛示妙理令開解， 譬以明燈照世間， 此法嚴仗能觀見。 佛昔劫海修諸行， 稱讚十方一切佛， 故有高遠大名聞， 此智慧王之所了。 智慧如空無有邊， 法身廣大不思議， 是故十方皆出現， 焰目於此能觀察。 一切趣中演妙音， 說法利益諸群生， 其聲所暨眾苦滅， 入此方便金剛眼。 一切甚深廣大義， 如來一句能演說， 如是教理等世間， 勇健慧王之所悟。 一切眾生住邪道， 佛示正道不思議， 普使世間成法器， 此勇敵軍能悟解。 世間所有眾福業， 一切皆由佛光照， 佛智慧海難測量， 如是富財之解脫。 憶念往劫無央數， 佛於是中修十力， 能令諸力皆圓滿， 此高幢王所了知。」
複次，善慧摩睺羅伽王，得以一切神通方便令眾生集功德解脫門；凈威音摩睺羅伽王，得使一切眾生除煩惱得清涼悅樂解脫門；勝慧莊嚴髻摩睺羅伽王，得
【現代漢語翻譯】 現代漢語譯本 多聞大夜叉王（Yaksha King, 守護神），承蒙佛陀的威神之力，普遍觀察一切夜叉眾會，並說頌道： 『眾生的罪惡深重可怕，在百千劫中都見不到佛陀， 漂流在生死輪迴中遭受各種痛苦，爲了救度這些眾生，佛陀才降生於世。 如來救護世間一切眾生，在所有眾生面前顯現， 平息他們畏懼的輪迴之苦，這樣的法門是音主（Sound Master）所領悟的。 眾生的惡業是沉重的障礙，佛陀開示微妙的道理使他們開悟理解， 譬如用明燈照亮世間，這種法門的莊嚴依靠它才能被看見。 佛陀在過去無量劫中修行各種善行，稱讚十方一切諸佛， 所以有高遠廣大的名聲，這是智慧之王（Wisdom King）所瞭解的。 智慧如同虛空沒有邊際，法身廣大不可思議， 因此在十方世界都能顯現，焰目（Flame Eye）能觀察到這些。 在一切道趣中演說微妙的音聲，說法利益一切眾生， 佛陀的聲音所到之處，眾生的痛苦都消滅，這是金剛眼（Diamond Eye）所進入的方便法門。 一切甚深廣大的義理，如來一句話就能演說， 這樣的教理等同於世間，這是勇健慧王（Courageous Wisdom King）所領悟的。 一切眾生都住在邪道中，佛陀開示不可思議的正道， 普遍使世間成為法器，這是勇敵軍（Courageous Enemy Army）所能理解的。 世間所有一切的福德善業，都是由於佛陀的光明照耀， 佛陀的智慧如大海難以測量，這是富財（Wealthy Treasure）所解脫的境界。 憶念過去無量劫，佛陀在其中修行十力（Ten Powers）， 能使一切力量都圓滿，這是高幢王（High Banner King）所瞭解的。』 其次，善慧摩睺羅伽王（Mahoraga King, 大蟒神），得到以一切神通方便使眾生積聚功德的解脫法門；凈威音摩睺羅伽王，得到使一切眾生消除煩惱，獲得清涼喜悅的解脫法門；勝慧莊嚴髻摩睺羅伽王，得到
【English Translation】 English version Then, the Yaksha King, Many-Learned (a guardian deity), empowered by the Buddha's might, surveyed all the Yaksha assemblies and spoke in verse: 'The sins of sentient beings are deep and terrifying, for hundreds of thousands of kalpas they do not see the Buddha, Drifting in the cycle of birth and death, they endure all kinds of suffering; to save these beings, the Buddha appears in the world. The Tathagata protects all beings in the world, appearing before all sentient beings, Calming their fear of the suffering of transmigration; such a Dharma gate is entered by the Sound Master. The evil karma of sentient beings is a heavy obstacle; the Buddha reveals the subtle truth to enlighten them, Like a bright lamp illuminating the world; this Dharma's solemnity is seen through it. In past kalpas, the Buddha cultivated various practices, praising all the Buddhas of the ten directions, Therefore, he has a high and far-reaching reputation; this is what the Wisdom King understands. Wisdom is like space, without boundaries; the Dharma body is vast and inconceivable, Therefore, it appears in all ten directions; Flame Eye can observe these. In all realms, he proclaims the wonderful sound, teaching the Dharma to benefit all beings, Wherever his voice reaches, the sufferings of beings cease; this is the expedient Dharma gate entered by the Diamond Eye. All profound and vast meanings, the Tathagata can expound in one sentence, Such teachings are equal to the world; this is what the Courageous Wisdom King has realized. All sentient beings dwell on wrong paths; the Buddha reveals the inconceivable right path, Universally making the world into vessels of Dharma; this is what the Courageous Enemy Army can understand. All the meritorious deeds in the world are due to the Buddha's light shining, The Buddha's wisdom is like an ocean, immeasurable; this is the liberation of the Wealthy Treasure. Recalling countless past kalpas, the Buddha cultivated the Ten Powers within them, Enabling all powers to be perfected; this is what the High Banner King knows.' Furthermore, the Mahoraga King, Good Wisdom (a great serpent deity), obtained the liberation gate of enabling beings to accumulate merit through all supernatural powers and skillful means; the Mahoraga King, Pure Majestic Sound, obtained the liberation gate of enabling all beings to eliminate afflictions and attain cool joy; the Mahoraga King, Supreme Wisdom Adorned Crest, obtained
普使一切善不善思覺眾生入清凈法解脫門；妙目主摩睺羅伽王，得了達一切無所著福德自在平等相解脫門；燈幢摩睺羅伽王，得開示一切眾生令離黑闇怖畏道解脫門；最勝光明幢摩睺羅伽王，得了知一切佛功德生歡喜解脫門；師子臆摩睺羅伽王，得勇猛力為一切眾生救護主解脫門；眾妙莊嚴音摩睺羅伽王，得令一切眾生隨憶念生無邊喜樂解脫門；須彌臆摩睺羅伽王，得於一切所緣決定不動到彼岸滿足解脫門；可愛樂光明摩睺羅伽王，得為一切不平等眾生開示平等道解脫門。
爾時，善慧威光摩睺羅伽王，承佛威力，普觀一切摩睺羅伽眾而說頌言：
「汝觀如來性清凈， 普現威光利群品， 示甘露道使清涼， 眾苦永滅無所依。 一切眾生居有海， 諸惡業惑自纏覆， 示彼所行寂靜法， 離塵威音能善了。 佛智無等叵思議， 知眾生心無不盡， 為彼闡明清凈法， 如是嚴髻心能悟。 無量諸佛現世間， 普為眾生作福田， 福海廣大深難測， 妙目大王能悉見。 一切眾生憂畏苦， 佛普現前而救護， 法界虛空靡不周， 此是燈幢所行境。 佛一毛孔諸功德， 世間共度不能了， 無邊無盡同虛空， 如是廣大光幢見。 如來通達一切法， 于
【現代漢語翻譯】 現代漢語譯本 普遍使一切有善念和不善念、有知覺的眾生進入清凈的佛法解脫之門；妙目主摩睺羅伽王（Mahoraga King，一種蛇神），獲得了通達一切無所執著的福德自在平等之相的解脫之門；燈幢摩睺羅伽王，獲得了開示一切眾生，使他們遠離黑暗和恐懼的道路的解脫之門；最勝光明幢摩睺羅伽王，獲得了了知一切佛的功德而生歡喜的解脫之門；師子臆摩睺羅伽王，獲得了以勇猛的力量作為一切眾生的救護者的解脫之門；眾妙莊嚴音摩睺羅伽王，獲得了使一切眾生隨著憶念而生起無邊喜樂的解脫之門；須彌臆摩睺羅伽王，獲得了對於一切所緣境都能堅定不動，到達彼岸圓滿的解脫之門；可愛樂光明摩睺羅伽王，獲得了為一切不平等的眾生開示平等之道的解脫之門。 當時，善慧威光摩睺羅伽王，憑藉佛的威神之力，普遍觀察一切摩睺羅伽眾，並說了以下偈頌： 『你們看如來的自性清凈，普遍顯現威光利益眾生，指示甘露之道使眾生清涼，使眾生的痛苦永遠滅盡，無所依傍。 一切眾生居住在有海之中，被各種惡業和迷惑所纏繞覆蓋，佛為他們指示所應修行的寂靜之法，遠離塵垢的威嚴之音能夠善巧了知。 佛的智慧無與倫比，不可思議，知道眾生的心念沒有不窮盡的，為他們闡明清凈的佛法，就像這樣，嚴髻（指摩睺羅伽王）的心能夠領悟。 無量諸佛出現在世間，普遍為眾生作為福田，福德之海廣大深邃難以測度，妙目大王能夠全部看見。 一切眾生都有憂愁和恐懼的痛苦，佛普遍顯現在他們面前而救護他們，佛法界和虛空無不周遍，這是燈幢所行之境。 佛的一個毛孔所具有的功德，世間眾生共同度量也不能了知，無邊無盡如同虛空，就像這樣，廣大光明之幢能夠看見。 如來通達一切佛法，對於一切法都自在無礙，就像這樣，師子臆能夠明瞭。』
【English Translation】 English version Universally causing all sentient beings with good and bad thoughts and perceptions to enter the gate of liberation of the pure Dharma; Wonderful Eye Lord Mahoraga King (a kind of serpent deity), obtained the gate of liberation of understanding all unattached meritorious virtues, self-mastery, and equality; Lamp Banner Mahoraga King, obtained the gate of liberation of enlightening all sentient beings, enabling them to depart from the path of darkness and fear; Supreme Bright Banner Mahoraga King, obtained the gate of liberation of knowing all the merits of the Buddhas and generating joy; Lion Chest Mahoraga King, obtained the gate of liberation of using courageous power as the protector of all sentient beings; All Wonderful Adornment Sound Mahoraga King, obtained the gate of liberation of causing all sentient beings to generate boundless joy and happiness as they remember; Sumeru Chest Mahoraga King, obtained the gate of liberation of being firm and unmoving in all objects of focus, reaching the other shore of fulfillment; Lovable Light Mahoraga King, obtained the gate of liberation of enlightening all unequal sentient beings with the path of equality. At that time, Good Wisdom Majestic Light Mahoraga King, relying on the Buddha's majestic power, universally observed all the Mahoraga assembly and spoke the following verses: 'You see the Tathagata's nature is pure, universally manifesting majestic light to benefit beings, indicating the path of nectar to make beings cool, causing the sufferings of beings to be extinguished forever, without any reliance. All sentient beings dwell in the ocean of existence, entangled and covered by various evil karmas and delusions, the Buddha indicates to them the tranquil Dharma they should practice, the majestic sound that is free from defilement is able to skillfully understand. The Buddha's wisdom is unparalleled, inconceivable, knowing the thoughts of sentient beings without exception, explaining the pure Dharma to them, just like this, the mind of Adorned Crest (referring to Mahoraga King) is able to comprehend. Limitless Buddhas appear in the world, universally acting as fields of merit for sentient beings, the ocean of merit is vast and deep, difficult to measure, Wonderful Eye King is able to see all of it. All sentient beings have the suffering of worry and fear, the Buddha universally appears before them and protects them, the Dharma realm and space are all-pervasive, this is the realm of Lamp Banner's practice. The merits of one pore of the Buddha, the beings of the world cannot understand even if they measure together, boundless and endless like space, just like this, the vast banner of light is able to see. The Tathagata is thoroughly versed in all Dharmas, being free and unobstructed in all Dharmas, just like this, Lion Chest is able to understand.'
彼法性皆明照， 如須彌山不傾動， 入此法門師子臆。 佛于往昔廣大劫， 集歡喜海深無盡， 是故見者靡不欣， 此法嚴音之所入。 了知法界無形相， 波羅蜜海悉圓滿， 大光普救諸眾生， 山臆能知此方便。 汝觀如來自在力， 十方降現罔不均， 一切眾生咸照悟， 此妙光明能善入。」
複次，善慧光明天緊那羅王，得普生一切喜樂業解脫門；妙華幢緊那羅王，得能生無上法喜令一切受安樂解脫門；種種莊嚴緊那羅王，得一切功德滿足廣大清凈信解藏解脫門；悅意吼聲緊那羅王，得恒出一切悅意聲令聞者離憂怖解脫門；寶樹光明緊那羅王，得大悲安立一切眾生令覺悟所緣解脫門；普樂見緊那羅王，得示現一切妙色身解脫門；最勝光莊嚴緊那羅王，得了知一切殊勝莊嚴果所從生業解脫門；微妙華幢緊那羅王，得善觀察一切世間業所生報解脫門；動地力緊那羅王，得恒起一切利益眾生事解脫門；威猛主緊那羅王，得善知一切緊那羅心巧攝御解脫門。
爾時，善慧光明天緊那羅王，承佛威力，普觀一切緊那羅眾而說頌言：
「世間所有安樂事， 一切皆由見佛興， 導師利益諸眾生， 普作救護歸依處。 出生一切諸喜樂， 世間鹹得無有盡，
【現代漢語翻譯】 現代漢語譯本 他們的法性都光明照耀，如同須彌山（Sumeru）一樣不可動搖，能進入這種法門的人，心胸如獅子般勇敢。 佛陀在過去無量劫中，積累了如歡喜之海般深廣無盡的功德，因此見到佛的人沒有不歡喜的，這是佛法莊嚴音聲所能進入的境界。 他們了知法界沒有固定的形相，波羅蜜（Paramita）的海洋圓滿無缺，佛陀以大光明普遍救度一切眾生，心胸如山一樣寬廣的人才能理解這種方便法門。 你們看如來（Tathagata）的自在神力，在十方世界顯現，沒有不平等的，一切眾生都能被照耀開悟，這種微妙的光明能夠善巧地進入眾生的心中。
此外，善慧光明天緊那羅王（Gandharva King），獲得了能普遍產生一切喜樂的業解脫門；妙華幢緊那羅王，獲得了能產生無上法喜，令一切眾生安樂的解脫門；種種莊嚴緊那羅王，獲得了一切功德圓滿，廣大清凈信解藏的解脫門；悅意吼聲緊那羅王，獲得了能恒常發出一切悅意之聲，使聽聞者遠離憂愁恐懼的解脫門；寶樹光明緊那羅王，獲得了以大悲心安立一切眾生，令其覺悟所緣的解脫門；普樂見緊那羅王，獲得了能示現一切美妙色身的解脫門；最勝光莊嚴緊那羅王，獲得了知曉一切殊勝莊嚴果報從何而生的業解脫門；微妙華幢緊那羅王，獲得了善於觀察一切世間業所生果報的解脫門；動地力緊那羅王，獲得了恒常發起一切利益眾生之事的解脫門；威猛主緊那羅王，獲得了善於瞭解一切緊那羅心，巧妙攝受引導的解脫門。
這時，善慧光明天緊那羅王，承蒙佛陀的威神之力，普遍觀察一切緊那羅眾，並以偈頌說道：
世間所有安樂的事情，一切都是因為見到佛陀而興起的，導師利益一切眾生，普遍作為救護和歸依之處。 出生一切喜樂，世間都能獲得，沒有窮盡。
【English Translation】 English version Their Dharma-nature is all bright and illuminating, like Mount Sumeru (Sumeru) unshakeable, those who enter this Dharma gate have the courage of a lion. The Buddha, in the past countless kalpas, accumulated merit as deep and boundless as an ocean of joy, therefore, those who see the Buddha cannot help but rejoice, this is the realm that the solemn sound of the Dharma can enter. They understand that the Dharma realm has no fixed form, the ocean of Paramita is complete and flawless, the Buddha uses great light to universally save all sentient beings, those with a heart as broad as a mountain can understand this expedient Dharma gate. You see the Tathagata's (Tathagata) power of self-mastery, appearing in the ten directions without any inequality, all sentient beings can be illuminated and enlightened, this subtle light can skillfully enter the hearts of sentient beings.
Furthermore, the Gandharva King, Good Wisdom Light, obtained the liberation gate of karma that universally generates all joy and happiness; the Gandharva King, Wonderful Flower Banner, obtained the liberation gate that generates supreme Dharma joy, bringing peace to all beings; the Gandharva King, Various Adornments, obtained the liberation gate of the treasury of vast and pure faith and understanding, where all merits are fulfilled; the Gandharva King, Pleasant Roar, obtained the liberation gate that constantly emits all pleasant sounds, allowing listeners to be free from worry and fear; the Gandharva King, Jewel Tree Light, obtained the liberation gate of establishing all beings with great compassion, enabling them to awaken to what they are connected to; the Gandharva King, Universal Joyful Sight, obtained the liberation gate of manifesting all wonderful forms; the Gandharva King, Most Excellent Light Adornment, obtained the liberation gate of knowing from what karma all excellent adornment results arise; the Gandharva King, Subtle Flower Banner, obtained the liberation gate of skillfully observing the karmic retribution of all worldly actions; the Gandharva King, Earth-Shaking Power, obtained the liberation gate of constantly initiating all actions that benefit sentient beings; the Gandharva King, Mighty Lord, obtained the liberation gate of skillfully understanding the minds of all Gandharvas, skillfully embracing and guiding them.
At that time, the Gandharva King, Good Wisdom Light, empowered by the Buddha's majestic power, universally observed all the Gandharva assembly and spoke in verse:
All the joyful things in the world arise from seeing the Buddha, the guide benefits all sentient beings, universally acting as a place of refuge and reliance. All joy and happiness are born, and the world can obtain them without end.
能令見者不唐捐， 此是華幢之所悟。 佛功德海無有盡， 求其邊際不可得， 光明普照於十方， 此莊嚴王之解脫。 如來大音常演暢， 開示離憂真實法， 眾生聞者咸欣悅， 如是吼聲能信受。 我觀如來自在力， 皆由往昔所修行， 大悲救物令清凈， 此寶樹王能悟入。 如來難可得見聞， 眾生億劫時乃遇， 眾相為嚴悉具足， 此樂見王之所睹。 汝觀如來大智慧， 普應群生心所欲， 一切智道靡不宣， 最勝莊嚴此能了。 業海廣大不思議， 眾生苦樂皆從起， 如是一切能開示， 此華幢王所了知。 諸佛神通無間歇， 十方大地恒震動， 一切眾生莫能知， 此廣大力恒明見。 處於眾會現神通， 放大光明令覺悟， 顯示一切如來境， 此威猛主能觀察。」
複次，大速疾力迦樓羅王，得無著無礙眼普觀察眾生界解脫門；不可壞寶髻迦樓羅王，得普安住法界教化眾生解脫門；清凈速疾迦樓羅王，得普成就波羅蜜精進力解脫門；不退心莊嚴迦樓羅王，得勇猛力入如來境界解脫門；大海處攝持力迦樓羅王，得入佛行廣大智慧海解脫門；堅法凈光迦樓羅王，得成就無邊眾生差別智解脫門；妙嚴冠髻迦樓羅王，得莊嚴
【現代漢語翻譯】 現代漢語譯本 能使見到的人不空耗，這是華幢（一種旗幟）所領悟的。 佛的功德如大海般無邊無盡，想要尋求它的邊際是無法得到的。 佛的光明普遍照耀十方世界，這是莊嚴王（指佛）的解脫境界。 如來（佛的稱號）以洪亮的聲音經常宣講，開示遠離憂愁的真實佛法。 眾生聽聞后都感到歡喜，這樣的獅子吼聲能夠使人信受。 我觀察如來的自在力量，都是由於往昔所修行的功德。 以大慈悲心救度眾生，使他們清凈，這是寶樹王（指佛）所能領悟的。 如來難以得見和聽聞，眾生要經過億劫的時間才能遇到。 佛的各種相好莊嚴都圓滿具足，這是樂見王（指佛）所見到的。 你觀察如來的大智慧，普遍應合衆生心中的願望。 對於一切智慧之道沒有不宣說的，這是最殊勝的莊嚴，此人能夠明瞭。 業力的海洋廣大不可思議，眾生的苦樂都由此而生起。 能夠開示這一切道理，這是華幢王（指佛）所了知的。 諸佛的神通沒有間斷，十方大地恒常震動。 一切眾生都不能知曉，這是廣大力量恒常顯現。 在眾會之中顯現神通，放出大光明使眾生覺悟。 顯示一切如來的境界，這是威猛主（指佛）所能觀察到的。 此外，大速疾力迦樓羅王（一種神鳥），獲得了以無執著無障礙的眼睛普遍觀察眾生界的解脫法門；不可壞寶髻迦樓羅王，獲得了普遍安住於法界教化眾生的解脫法門；清凈速疾迦樓羅王，獲得了普遍成就波羅蜜（到達彼岸）精進力量的解脫法門；不退心莊嚴迦樓羅王，獲得了以勇猛力量進入如來境界的解脫法門；大海處攝持力迦樓羅王，獲得了進入佛行廣大智慧海的解脫法門；堅法凈光迦樓羅王，獲得了成就無邊眾生差別智慧的解脫法門；妙嚴冠髻迦樓羅王，獲得了以莊嚴
【English Translation】 English version That which enables those who see it not to be in vain, this is what the Flower Banner (a type of flag) has realized. The Buddha's merits and virtues are like a boundless ocean, seeking its edge is impossible to obtain. The Buddha's light shines universally in the ten directions, this is the liberation realm of the Majestic King (referring to the Buddha). The Tathagata (an epithet of the Buddha) constantly proclaims with a great voice, revealing the true Dharma that is free from sorrow. Sentient beings who hear it all feel joy, such a lion's roar can inspire faith and acceptance. I observe the Tathagata's power of self-mastery, all of which comes from the merits of past practices. With great compassion, he saves beings, making them pure, this is what the Jewel Tree King (referring to the Buddha) can realize. The Tathagata is difficult to see and hear, beings may encounter him only after countless eons. The Buddha's various auspicious marks are all perfectly complete, this is what the Joyful Sight King (referring to the Buddha) has seen. You observe the Tathagata's great wisdom, universally responding to the desires in the minds of beings. There is no path of wisdom that is not proclaimed, this is the most supreme adornment, this person can understand. The ocean of karma is vast and inconceivable, the suffering and joy of beings all arise from it. Being able to reveal all these principles, this is what the Flower Banner King (referring to the Buddha) knows. The Buddhas' spiritual powers are without interruption, the ten directions of the earth constantly shake. All sentient beings cannot know this, this is the constant manifestation of great power. Manifesting spiritual powers in the assembly, emitting great light to awaken beings. Revealing all the realms of the Tathagata, this is what the Powerful Lord (referring to the Buddha) can observe. Furthermore, the Great Swift Power Garuda King (a type of divine bird) has obtained the liberation gate of universally observing the realm of sentient beings with unobstructed eyes; the Indestructible Jewel Crest Garuda King has obtained the liberation gate of universally abiding in the Dharma realm and teaching sentient beings; the Pure Swift Garuda King has obtained the liberation gate of universally accomplishing the power of diligence in Paramita (reaching the other shore); the Unwavering Mind Adornment Garuda King has obtained the liberation gate of entering the realm of the Tathagata with courageous power; the Ocean Abiding Power Garuda King has obtained the liberation gate of entering the vast ocean of wisdom of the Buddha's practice; the Firm Dharma Pure Light Garuda King has obtained the liberation gate of accomplishing the wisdom of the differences of boundless sentient beings; the Wondrous Adornment Crown Crest Garuda King has obtained the liberation gate of adorning
佛法城解脫門；普捷示現迦樓羅王，得成就不可壞平等力解脫門；普觀海迦樓羅王，得了知一切眾生身而為現形解脫門；龍音大目精迦樓羅王，得普入一切眾生歿生行智解脫門。
爾時，大速疾力迦樓羅王，承佛威力，普觀一切迦樓羅眾而說頌言：
「佛眼廣大無邊際， 普見十方諸國土， 其中眾生不可量， 現大神通悉調伏。 佛神通力無所礙， 遍坐十方覺樹下， 演法如雲悉充滿， 寶髻聽聞心不逆。 佛于往昔修諸行， 普凈廣大波羅蜜， 供養一切諸如來， 此速疾王深信解。 如來一一毛孔中， 一念普現無邊行， 如是難思佛境界， 不退莊嚴悉明睹。 佛行廣大不思議， 一切眾生莫能測， 導師功德智慧海， 此執持王所行處。 如來無量智慧光， 能滅眾生癡惑網， 一切世間咸救護， 此是堅法所持說。 法城廣大不可窮， 其門種種無數量， 如來處世大開闡， 此妙冠髻能明入。 一切諸佛一法身， 真如平等無分別， 佛以此力常安住， 普捷現王斯具演。 佛昔諸有攝眾生， 普放光明遍世間， 種種方便示調伏， 此勝法門觀海悟。 佛觀一切諸國土， 悉依業海而安住， 普雨法雨于
【現代漢語翻譯】 現代漢語譯本 佛法城解脫門（指進入佛法真理的途徑）；普捷示現迦樓羅王（一種神鳥，象徵力量和速度），獲得了成就不可破壞的平等力量的解脫門；普觀海迦樓羅王，獲得了知曉一切眾生身形併爲其顯現的解脫門；龍音大目精迦樓羅王，獲得了普遍進入一切眾生死亡和出生的行為智慧的解脫門。
當時，大速疾力迦樓羅王，憑藉佛陀的威神之力，普遍觀察一切迦樓羅眾，並說了以下偈頌：
『佛陀的眼睛廣大無邊際，普遍看見十方一切國土，其中眾生數量不可估量，佛陀顯現大神通來調伏他們。 佛陀的神通力量沒有障礙，遍坐於十方世界的菩提樹下，演說佛法如同雲彩般充滿一切，寶髻（指一位菩薩）聽聞后內心不違逆。 佛陀在過去修行各種善行，普遍清凈廣大的波羅蜜（指到達彼岸的方法），供養一切諸佛如來，這位速疾王對此深信不疑。 如來每一個毛孔中，一念之間普遍顯現無邊的修行，如此難以思議的佛陀境界，不退轉的莊嚴都能夠清楚地看見。 佛陀的修行廣大不可思議，一切眾生都無法測度，導師的功德如同智慧的海洋，這是執持王所修行的境界。 如來無量的智慧之光，能夠滅除眾生的愚癡迷惑之網，救護一切世間，這是堅法（指佛法）所持守並宣說的。 佛法之城廣大無邊無法窮盡，它的門有種種無數，如來在世間大開闡揚，這位妙冠髻（指一位菩薩）能夠明白地進入。 一切諸佛都是一個法身，真如平等沒有分別，佛陀以此力量常住，普捷現王完全地闡述了這一點。 佛陀過去所攝受的眾生，普遍放出光明照耀世間，用種種方便來顯示調伏，這個殊勝的法門是觀海（指一位菩薩）所領悟的。 佛陀觀察一切國土，都依業力之海而安住，普遍降下法雨于
【English Translation】 English version The liberation gate of the Dharma City (referring to the path to enter the truth of Buddhism); Puji Manifestation Garuda King (a mythical bird, symbolizing power and speed), obtained the liberation gate of achieving indestructible equal power; Pu Guan Hai Garuda King, obtained the liberation gate of knowing the forms of all sentient beings and manifesting for them; Long Yin Da Mu Jing Garuda King, obtained the liberation gate of universally entering the wisdom of the actions of all sentient beings' death and birth.
At that time, the Great Swift Power Garuda King, relying on the Buddha's majestic power, universally observed all the Garuda assembly and spoke the following verses:
'The Buddha's eyes are vast and boundless, universally seeing all the lands in the ten directions, the number of sentient beings within them is immeasurable, the Buddha manifests great supernatural powers to subdue them. The Buddha's supernatural power is unobstructed, sitting under the Bodhi trees in the ten directions, expounding the Dharma like clouds filling everything, Bao Ji (referring to a Bodhisattva) listens without any opposition in his heart. The Buddha in the past cultivated various good deeds, universally purifying the vast Paramitas (referring to the methods of reaching the other shore), making offerings to all the Buddhas Tathagatas, this Swift King deeply believes in this. In each pore of the Tathagata, in a single thought, boundless practices are universally manifested, such an inconceivable realm of the Buddha, the non-retrogressing adornments can all be clearly seen. The Buddha's practice is vast and inconceivable, all sentient beings cannot fathom it, the Teacher's merits are like an ocean of wisdom, this is the realm practiced by the Holding King. The Tathagata's immeasurable light of wisdom can extinguish the net of ignorance and delusion of sentient beings, protecting all the world, this is what the Firm Dharma (referring to the Buddha's teachings) upholds and proclaims. The city of Dharma is vast and boundless, its gates are various and countless, the Tathagata greatly opens and expounds it in the world, this Wonderful Crown Crest (referring to a Bodhisattva) can clearly enter. All Buddhas are one Dharma body, the true suchness is equal without distinction, the Buddha abides in this power, Puji Manifestation King fully explains this. The sentient beings that the Buddha has taken in the past, universally emit light illuminating the world, using various skillful means to show subduing, this supreme Dharma gate is what Guan Hai (referring to a Bodhisattva) has realized. The Buddha observes all lands, all abide by the sea of karma, universally raining the Dharma rain upon
其中， 龍音解脫能如是。」
複次，羅睺阿修羅王，得現為大會尊勝主解脫門；毗摩質多羅阿修羅王，得示現無量劫解脫門；巧幻術阿修羅王，得消滅一切眾生苦令清凈解脫門；大眷屬阿修羅王，得修一切苦行自莊嚴解脫門；婆稚阿修羅王，得震動十方無邊境界解脫門；遍照阿修羅王，得種種方便安立一切眾生解脫門；堅固行妙莊嚴阿修羅王，得普集不可壞善根凈諸染著解脫門；廣大因慧阿修羅王，得大悲力無疑惑主解脫門；現勝德阿修羅王，得普令見佛承事供養修諸善根解脫門；善音阿修羅王，得普入一切趣決定平等行解脫門。
爾時，羅睺阿修羅王，承佛威力，普觀一切阿修羅眾而說頌言：
「十方所有廣大眾， 佛在其中最殊特， 光明遍照等虛空， 普現一切眾生前。 百千萬劫諸佛土， 一剎那中悉明現， 舒光化物靡不周， 如是毗摩深贊喜。 如來境界無與等， 種種法門常利益， 眾生有苦皆令滅， 苫末羅王此能見。 無量劫中修苦行， 利益眾生凈世間， 由是牟尼智普成， 大眷屬王斯見佛。 無礙無等大神通， 遍動十方一切剎， 不使眾生有驚怖， 大力於此能明瞭。 佛出於世救眾生， 一切智道咸開示， 悉令舍苦
【現代漢語翻譯】 現代漢語譯本 『龍音』（Naga sound）的解脫就是這樣實現的。」
再者，羅睺（Rāhu）阿修羅王（Asura king），獲得了『示現為大會尊勝主』的解脫門；毗摩質多羅（Vemacitrin）阿修羅王，獲得了『示現無量劫』的解脫門；巧幻術（Skillful Illusion）阿修羅王，獲得了『消滅一切眾生苦令清凈』的解脫門；大眷屬（Great Retinue）阿修羅王，獲得了『修一切苦行自我莊嚴』的解脫門；婆稚（Bali）阿修羅王，獲得了『震動十方無邊境界』的解脫門；遍照（Universally Illuminating）阿修羅王，獲得了『用種種方便安立一切眾生』的解脫門；堅固行妙莊嚴（Firm Practice and Wonderful Adornment）阿修羅王，獲得了『普遍聚集不可破壞的善根，凈化一切染著』的解脫門；廣大因慧（Vast Cause and Wisdom）阿修羅王，獲得了『以大悲力成為無疑惑之主』的解脫門；現勝德（Manifesting Superior Virtue）阿修羅王，獲得了『普遍令眾生見佛，承事供養，修諸善根』的解脫門；善音（Good Sound）阿修羅王，獲得了『普遍進入一切趣，決定平等行』的解脫門。
這時，羅睺阿修羅王，承佛的威神力，普遍觀察一切阿修羅眾，並說頌道：
『十方所有廣大眾，佛在其中最殊特， 光明遍照等虛空，普現一切眾生前。 百千萬劫諸佛土，一剎那中悉明現， 舒光化物靡不周，如是毗摩深贊喜。 如來境界無與等，種種法門常利益， 眾生有苦皆令滅，苫末羅王此能見。 無量劫中修苦行，利益眾生凈世間， 由是牟尼智普成，大眷屬王斯見佛。 無礙無等大神通，遍動十方一切剎， 不使眾生有驚怖，大力於此能明瞭。 佛出於世救眾生，一切智道咸開示， 悉令舍苦』
【English Translation】 English version 『The liberation of the Naga sound is like this.』
Furthermore, Rāhu (Rāhu) the Asura king, obtained the liberation door of 『manifesting as the supreme lord of the great assembly』; Vemacitrin (Vemacitrin) the Asura king, obtained the liberation door of 『manifesting immeasurable kalpas』; Skillful Illusion (Skillful Illusion) the Asura king, obtained the liberation door of 『eliminating all sentient beings』 suffering and purifying them』; Great Retinue (Great Retinue) the Asura king, obtained the liberation door of 『cultivating all ascetic practices and self-adornment』; Bali (Bali) the Asura king, obtained the liberation door of 『shaking the boundless realms of the ten directions』; Universally Illuminating (Universally Illuminating) the Asura king, obtained the liberation door of 『establishing all sentient beings with various skillful means』; Firm Practice and Wonderful Adornment (Firm Practice and Wonderful Adornment) the Asura king, obtained the liberation door of 『universally gathering indestructible roots of goodness and purifying all attachments』; Vast Cause and Wisdom (Vast Cause and Wisdom) the Asura king, obtained the liberation door of 『becoming the lord of no doubt with the power of great compassion』; Manifesting Superior Virtue (Manifesting Superior Virtue) the Asura king, obtained the liberation door of 『universally enabling sentient beings to see the Buddha, serve and make offerings, and cultivate all roots of goodness』; Good Sound (Good Sound) the Asura king, obtained the liberation door of 『universally entering all destinies and practicing decisively and equally.』
At that time, Rāhu the Asura king, empowered by the Buddha』s spiritual might, universally observed all the Asura assembly and spoke in verse:
『The vast assembly in the ten directions, the Buddha is the most extraordinary among them, His light illuminates everywhere like space, universally appearing before all sentient beings. The Buddha lands of hundreds of thousands of millions of kalpas, all appear clearly in a single instant, His light extends to transform beings without exception, thus Vemacitrin deeply praises and rejoices. The Tathagata』s realm is incomparable, with various Dharma doors constantly benefiting, He eliminates the suffering of all sentient beings, this is what Śamvara king can see. He cultivates ascetic practices for immeasurable kalpas, benefiting sentient beings and purifying the world, Therefore, the Muni』s wisdom is universally accomplished, this is how the Great Retinue king sees the Buddha. His great spiritual powers are unobstructed and incomparable, shaking all lands in the ten directions, Without causing fear in sentient beings, the mighty one can understand this clearly. The Buddha appears in the world to save sentient beings, revealing the path of all wisdom, Enabling all to abandon suffering』
得安樂， 此義遍照所弘闡。 世間所有眾福海， 佛力能生普令凈， 佛能開示解脫處， 堅行莊嚴入此門。 佛大悲身無與等， 周行無礙悉令見， 猶如影像現世間， 因慧能宣此功德。 希有無等大神通， 處處現身充法界， 各在菩提樹下坐， 此義勝德能宣說。 如來往修三世行， 諸趣輪迴靡不經， 脫眾生苦無有餘， 此妙音王所稱讚。」
複次，示現宮殿主晝神，得普入一切世間解脫門；發起慧香主晝神，得普觀察一切眾生皆利益令歡喜滿足解脫門；樂勝莊嚴主晝神，得能放無邊可愛樂法光明解脫門；華香妙光主晝神，得開發無邊眾生清凈信解心解脫門；普集妙藥主晝神，得積集莊嚴普光明力解脫門；樂作喜目主晝神，得普開悟一切苦樂眾生皆令得法樂解脫門；觀方普現主晝神，得十方法界差別身解脫門；大悲威力主晝神，得救護一切眾生令安樂解脫門；善根光照主晝神，得普生喜足功德力解脫門；妙華瓔珞主晝神，得聲稱普聞眾生見者皆獲益解脫門。
爾時，示現宮殿主晝神，承佛威力，普觀一切主晝神眾而說頌言：
「佛智如空無有盡， 光明照耀遍十方， 眾生心行悉了知， 一切世間無不入。 知諸眾生心所樂， 如應為說
【現代漢語翻譯】 現代漢語譯本 獲得安樂，這個道理被普遍照耀所弘揚闡述。 世間所有眾多的福德之海，佛的力量能夠產生並普遍令其清凈。 佛能夠開示解脫之處，堅定修行並莊嚴地進入此門。 佛的大悲之身無與倫比，周遍執行沒有障礙，使一切眾生都能見到。 猶如影像顯現在世間，因為智慧能夠宣說這種功德。 稀有無比的大神通，在各處顯現身形充滿法界。 各自在菩提樹下端坐，這個道理和殊勝功德能夠被宣說。 如來過去修行三世的行跡，在各個輪迴中沒有不經歷的。 脫離眾生的痛苦沒有遺漏，這是美妙的音王所稱讚的。
再次，示現宮殿主晝神（掌管宮殿的白晝神），獲得了普遍進入一切世間的解脫門；發起慧香主晝神（發起智慧之香的白晝神），獲得了普遍觀察一切眾生，使他們都得到利益並歡喜滿足的解脫門；樂勝莊嚴主晝神（喜愛殊勝莊嚴的白晝神），獲得了能夠放出無邊可愛樂法光明的解脫門；華香妙光主晝神（具有花香和美妙光明的白晝神），獲得了開發無邊眾生清凈信解心的解脫門；普集妙藥主晝神（普遍聚集妙藥的白晝神），獲得了積聚莊嚴普光明力的解脫門；樂作喜目主晝神（喜歡以喜悅的目光看待眾生的白晝神），獲得了普遍開悟一切苦樂眾生，使他們都得到法樂的解脫門；觀方普現主晝神（觀察各方並普遍顯現的白晝神），獲得了十方法界差別身的解脫門；大悲威力主晝神（具有大悲威力的白晝神），獲得了救護一切眾生使他們安樂的解脫門；善根光照主晝神（以善根之光照耀的白晝神），獲得了普遍產生喜悅和滿足的功德力的解脫門；妙華瓔珞主晝神（佩戴美妙花朵瓔珞的白晝神），獲得了名聲普遍傳聞，眾生見到都能獲得利益的解脫門。
這時，示現宮殿主晝神，承蒙佛的威神之力，普遍觀察一切主晝神眾，並說頌道：
佛的智慧如同虛空沒有窮盡，光明照耀遍及十方。 眾生的心念和行為都完全知曉，一切世間沒有不進入的。 知道眾生心中所喜愛的，就應機說法。
【English Translation】 English version Attaining peace and joy, this meaning is universally illuminated and expounded. All the oceans of blessings in the world, the Buddha's power can generate and universally purify them. The Buddha can reveal the place of liberation, and with steadfast practice, one enters this gate with adornment. The Buddha's great compassionate body is unparalleled, moving freely without obstruction, allowing all beings to see. Like an image appearing in the world, because of wisdom, this merit can be proclaimed. Rare and incomparable great spiritual powers, manifesting bodies everywhere, filling the Dharma realm. Each sitting under the Bodhi tree, this meaning and supreme virtue can be proclaimed. The Tathagata's past practice of the three lifetimes, in all cycles of rebirth, there is no experience not undergone. Releasing beings from suffering without omission, this is what the wonderful sound king praises.
Furthermore, the Day-Ruling Spirit Manifesting Palaces (the day spirit in charge of palaces) obtained the liberation gate of universally entering all worlds; the Day-Ruling Spirit Initiating Wisdom Fragrance (the day spirit initiating the fragrance of wisdom) obtained the liberation gate of universally observing all beings, benefiting them and making them joyful and satisfied; the Day-Ruling Spirit Delighting in Supreme Adornments (the day spirit delighting in supreme adornments) obtained the liberation gate of being able to emit boundless light of delightful and pleasing Dharma; the Day-Ruling Spirit Flower Fragrance Wonderful Light (the day spirit with flower fragrance and wonderful light) obtained the liberation gate of developing the pure faith and understanding of boundless beings; the Day-Ruling Spirit Universally Gathering Wonderful Medicines (the day spirit universally gathering wonderful medicines) obtained the liberation gate of accumulating adorned universal light power; the Day-Ruling Spirit Delighting in Joyful Sight (the day spirit who likes to look at beings with joyful eyes) obtained the liberation gate of universally enlightening all suffering and joyful beings, enabling them to attain the joy of Dharma; the Day-Ruling Spirit Observing Directions and Universally Manifesting (the day spirit observing all directions and universally manifesting) obtained the liberation gate of the differentiated bodies of the ten directions; the Day-Ruling Spirit of Great Compassionate Power (the day spirit with great compassionate power) obtained the liberation gate of protecting all beings and bringing them peace and joy; the Day-Ruling Spirit of Good Root Illumination (the day spirit illuminating with the light of good roots) obtained the liberation gate of universally generating the power of joy and satisfaction; the Day-Ruling Spirit of Wonderful Flower Garlands (the day spirit wearing wonderful flower garlands) obtained the liberation gate of having their name universally heard, and all beings who see them obtain benefit.
At that time, the Day-Ruling Spirit Manifesting Palaces, empowered by the Buddha's majestic power, universally observed all the Day-Ruling Spirits and spoke in verse:
The Buddha's wisdom is like the void, without end, its light shines throughout the ten directions. The thoughts and actions of all beings are completely known, and there is no world that it does not enter. Knowing what beings delight in, the Dharma is taught accordingly.
眾法海， 句義廣大各不同， 具足慧神能悉見。 佛放光明照世間， 見聞歡喜不唐捐， 示其深廣寂滅處， 此樂莊嚴心悟解。 佛雨法雨無邊量， 能令見者大歡喜， 最勝善根從此生， 如是妙光心所悟。 普入法門開悟力， 曠劫修治悉清凈， 如是皆為攝眾生， 此妙藥神之所了。 種種方便化群生， 若見若聞咸受益， 皆令踴躍大歡喜， 妙眼晝神如是見。 十力應現遍世間， 十方法界悉無餘， 體性非無亦非有， 此觀方神之所入。 眾生流轉險難中， 如來哀愍出世間， 悉令除滅一切苦， 此解脫門悲力住。 眾生闇覆淪永夕， 佛為說法大開曉， 皆使得樂除眾苦， 大善光神入此門。 如來福量同虛空， 世間眾福悉從生， 凡有所作無空過， 如是解脫華瓔得。」
複次，普德凈光主夜神，得寂靜禪定樂大勇健解脫門；喜眼觀世主夜神，得廣大清凈可愛樂功德相解脫門；護世精氣主夜神，得普現世間調伏眾生解脫門；寂靜海音主夜神，得積集廣大歡喜心解脫門；普現吉祥主夜神，得甚深自在悅意言音解脫門；普發樹華主夜神，得光明滿足廣大歡喜藏解脫門；平等護育主夜神，得開悟眾生令成熟善根解脫
【現代漢語翻譯】 現代漢語譯本 諸位法海（指佛法深廣如海）， 句子的意義廣大而各不相同，具備智慧的神明能夠全部看見。 佛陀放出光明照耀世間，凡是見到或聽到的都歡喜而不落空， 顯示那深廣寂滅的境界，這種快樂莊嚴的境界能讓心領悟理解。 佛陀降下無量無邊的法雨，能夠讓見到的人都非常歡喜， 最殊勝的善根由此而生，這樣的美妙光明是心所領悟的。 普遍進入佛法之門，開啟覺悟的力量，經過曠劫的修行都清凈無染， 這些都是爲了攝受眾生，這種妙藥是神明所瞭解的。 用種種方便來教化眾生，無論是見到還是聽到都能受益， 都讓他們踴躍歡喜，妙眼晝神（指晝神中的一位）是這樣看見的。 佛陀的十力（如來十種力）應現於世間，遍佈十方世界沒有遺漏， 其本體既非空無也非實有，這是觀方神（指方位神）所進入的境界。 眾生在流轉的險難之中，如來慈悲憐憫而出現於世間， 使他們都能夠消除一切痛苦，這是解脫之門，是悲憫的力量所住持的。 眾生被黑暗覆蓋而沉淪於長夜，佛陀為他們說法，大開曉悟， 都讓他們得到快樂，消除各種痛苦，大善光神（指一位神明）進入了這個法門。 如來的福德如同虛空一樣廣大，世間所有的福德都由此而生， 凡是所作所為都不會落空，這是解脫的華瓔（指裝飾品）所得到的。 再者，普德凈光主夜神（指一位主夜神），得到寂靜禪定之樂和大勇健的解脫門；喜眼觀世主夜神（指一位主夜神），得到廣大清凈可愛樂的功德相解脫門；護世精氣主夜神（指一位主夜神），得到普遍顯現世間調伏眾生的解脫門；寂靜海音主夜神（指一位主夜神），得到積聚廣大歡喜心的解脫門；普現吉祥主夜神（指一位主夜神），得到甚深自在悅意的言音解脫門；普發樹華主夜神（指一位主夜神），得到光明圓滿廣大歡喜藏的解脫門；平等護育主夜神（指一位主夜神），得到開悟眾生令其成熟善根的解脫門。
【English Translation】 English version O assembly of the Dharma Ocean, The meanings of the phrases are vast and varied, those with wisdom and divine power can see them all. The Buddha emits light illuminating the world, those who see or hear it rejoice and do not waste their efforts, Revealing the profound and tranquil state of Nirvana, this joyful and magnificent state is understood by the mind. The Buddha pours down immeasurable Dharma rain, enabling those who see it to greatly rejoice, The most supreme roots of goodness arise from this, such wondrous light is what the mind comprehends. Universally entering the gate of Dharma, opening the power of enlightenment, after eons of cultivation, all is pure and undefiled, All of this is to gather and embrace sentient beings, this wondrous medicine is understood by the gods. Using various skillful means to transform sentient beings, whether seen or heard, all benefit, Causing them all to leap with great joy, the Wondrous Eye Day God sees it this way. The Ten Powers (of the Tathagata) manifest throughout the world, pervading the ten directions without remainder, Its essence is neither non-existent nor existent, this is the realm entered by the Direction Gods. Sentient beings are adrift in perilous difficulties, the Tathagata compassionately appears in the world, Enabling them to eliminate all suffering, this is the gate of liberation, sustained by the power of compassion. Sentient beings are covered in darkness and sink into the long night, the Buddha expounds the Dharma, greatly enlightening them, Enabling them all to attain joy and eliminate all suffering, the Great Good Light God enters this gate. The Buddha's merit is as vast as space, all the merits of the world arise from this, Whatever is done is never in vain, this is what the liberation of the flower garland has attained. Furthermore, the Night God of Universal Virtue and Pure Light, has attained the liberation gate of the joy of tranquil meditation and great courage; the Night God of Joyful Eyes Observing the World, has attained the liberation gate of the vast, pure, lovely, and joyful meritorious qualities; the Night God of Protecting the World's Essence, has attained the liberation gate of universally manifesting in the world and subduing sentient beings; the Night God of Tranquil Ocean Sound, has attained the liberation gate of accumulating vast joy in the heart; the Night God of Universal Manifestation of Auspiciousness, has attained the liberation gate of profound, free, and pleasing speech; the Night God of Universal Blossoming Trees, has attained the liberation gate of the light-filled, complete, vast treasury of joy; the Night God of Equal Protection and Nurturing, has attained the liberation gate of enlightening sentient beings and maturing their roots of goodness.
門；遊戲快樂主夜神，得救護眾生無邊慈解脫門；諸根常喜主夜神，得普現莊嚴大悲門解脫門；示現凈福主夜神，得普使一切眾生所樂滿足解脫門。
爾時，普德凈光主夜神，承佛威力，遍觀一切主夜神眾而說頌言：
「汝等應觀佛所行， 廣大寂靜虛空相， 慾海無涯悉治凈， 離垢端嚴照十方。 一切世間咸樂見， 無量劫海時一遇， 大悲念物靡不周， 此解脫門觀世睹。 導師救護諸世間， 眾生悉見在其前， 能令諸趣皆清凈， 如是護世能觀察。 佛昔修治歡喜海， 廣大無邊不可測， 是故見者咸欣樂， 此是寂音之所了。 如來境界不可量， 寂而能演遍十方， 普使眾生意清凈， 尸利夜神聞踴悅。 佛于無福眾生中， 大福莊嚴甚威曜， 示彼離塵寂滅法， 普發華神悟斯道。 十方普現大神通， 一切眾生悉調伏， 種種色相皆令見， 此護育神之所觀。 如來往昔唸唸中， 悉凈方便慈悲海， 救護世間無不遍， 此福樂神之解脫。 眾生愚癡常亂濁， 其心堅毒甚可畏， 如來慈愍為出興， 此滅怨神能悟喜。 佛昔修行為眾生， 一切愿欲皆令滿， 由是具成功德相， 此現福神之所入。」
【現代漢語翻譯】 現代漢語譯本 遊戲快樂主夜神（Gānakrīḍā-rātridevatā），獲得了救護無邊眾生的慈悲解脫之門；諸根常喜主夜神（Sarvendriya-prīti-rātridevatā），獲得了普遍顯現莊嚴大悲之門解脫之門；示現凈福主夜神（Śuddha-puṇya-darśana-rātridevatā），獲得了普遍使一切眾生所樂滿足的解脫之門。 這時，普德凈光主夜神（Prabhūta-tejas-viśuddhi-rātridevatā），憑藉佛陀的威神之力，遍觀一切主夜神眾，並說頌道： 『你們應當觀察佛陀的所作所為，廣大寂靜如同虛空之相，慾望的海洋無邊無際都被治理清凈，遠離垢染端正莊嚴照耀十方。 一切世間都樂於見到佛陀，在無量劫海中才得一遇，佛陀的大悲心念及萬物無不周遍，這是通過觀察世間所能領悟的解脫之門。 導師救護一切世間，眾生都能看見佛陀在他們面前，能夠使一切趣向都清凈，像這樣護持世間的能力可以觀察到。 佛陀過去修治歡喜的海洋，廣大無邊不可測度，因此見到佛陀的人都感到欣喜快樂，這是寂靜之音所能理解的。 如來的境界不可衡量，寂靜無聲卻能演說遍及十方，普遍使眾生的心意清凈，尸利夜神（Śrī-rātridevatā）聽聞后歡喜踴躍。 佛陀在沒有福報的眾生中，以大福德莊嚴顯得非常威嚴光耀，向他們展示遠離塵垢寂滅的佛法，普發華神（Puṣpa-vikāsa-rātridevatā）領悟了這個道理。 佛陀在十方普遍顯現大神通，一切眾生都被調伏，種種色相都讓他們看見，這是護育神（Gopana-rātridevatā）所觀察到的。 如來在過去每一個念頭中，都清凈了方便慈悲的海洋，救護世間沒有不周遍的，這是福樂神（Sukha-rātridevatā）的解脫。 眾生愚癡常常混亂污濁，他們的心堅硬狠毒非常可怕，如來慈悲憐憫為他們出現於世，這是滅怨神（Vaira-śamana-rātridevatā）能夠領悟並歡喜的。 佛陀過去修行是爲了眾生，使他們一切願望都得到滿足，因此具足了功德的相貌，這是現福神（Puṇya-darśana-rātridevatā）所進入的境界。』
【English Translation】 English version The Night-Goddess of Joyful Games (Gānakrīḍā-rātridevatā) obtained the liberation door of compassionate deliverance, protecting limitless beings; the Night-Goddess of Constant Joy in All Senses (Sarvendriya-prīti-rātridevatā) obtained the liberation door of universally manifesting majestic great compassion; the Night-Goddess of Manifesting Pure Blessings (Śuddha-puṇya-darśana-rātridevatā) obtained the liberation door of universally fulfilling all beings' desires. At that time, the Night-Goddess of Pure Light of Abundant Virtue (Prabhūta-tejas-viśuddhi-rātridevatā), empowered by the Buddha's spiritual might, surveyed all the night-goddesses and spoke in verse: 'You should observe the Buddha's actions, vast and serene like the aspect of space, the boundless ocean of desires is completely purified, free from defilement, upright, and majestic, illuminating the ten directions. All the worlds are delighted to see the Buddha, who is encountered once in countless eons, the Buddha's great compassion encompasses all things without exception, this is the liberation door that can be understood through observing the world. The guide protects all the worlds, beings can see the Buddha before them, able to purify all destinies, such is the ability to protect the world that can be observed. The Buddha in the past cultivated the ocean of joy, vast and boundless, immeasurable, therefore those who see the Buddha feel joy and happiness, this is what the silent sound can understand. The Tathagata's realm is immeasurable, silent yet able to preach throughout the ten directions, universally purifying the minds of beings, the Night-Goddess Śrī (Śrī-rātridevatā) heard this and rejoiced. Among beings without blessings, the Buddha's great blessings and majesty are exceedingly radiant, showing them the Dharma of detachment from defilement and extinction, the Night-Goddess of Blooming Flowers (Puṣpa-vikāsa-rātridevatā) understood this principle. The Buddha universally manifests great spiritual powers in the ten directions, all beings are subdued, all kinds of forms are made visible to them, this is what the Night-Goddess of Protection and Nurturing (Gopana-rātridevatā) observes. In every thought in the past, the Tathagata purified the ocean of skillful means and compassion, protecting the world without exception, this is the liberation of the Night-Goddess of Bliss (Sukha-rātridevatā). Beings are foolish, often confused and turbid, their hearts are hard and poisonous, very frightening, the Tathagata compassionately appears for them, this is what the Night-Goddess of Subduing Enmity (Vaira-śamana-rātridevatā) can understand and rejoice in. The Buddha's past practice was for the sake of beings, fulfilling all their desires, therefore possessing the marks of merit and virtue, this is the realm entered by the Night-Goddess of Manifesting Blessings (Puṇya-darśana-rātridevatā).'
複次，遍住一切主方神，得普救護力解脫門；普現光明主方神，得成辦化一切眾生神通業解脫門；光行莊嚴主方神，得破一切闇障生喜樂大光明解脫門；周行不礙主方神，得普現一切處不唐勞解脫門；永斷迷惑主方神，得示現等一切眾生數名號發生功德解脫門；遍游凈空主方神，得恒發妙音令聽者皆歡喜解脫門；云幢大音主方神，得如龍普雨令眾生歡喜解脫門；髻目無亂主方神，得示現一切眾生業無差別自在力解脫門；普觀世業主方神，得觀察一切趣生中種種業解脫門；周遍遊覽主方神，得所作事皆究竟生一切眾生歡喜解脫門。
爾時，遍住一切主方神，承佛威力，普觀一切主方神眾而說頌言：
「如來自在出世間， 教化一切諸群生， 普示法門令悟入， 悉使當成無上智。 神通無量等眾生， 隨其所樂示諸相， 見者皆蒙出離苦， 此現光神解脫力。 佛于闇障眾生海， 為現法炬大光明， 其光普照無不見， 此行莊嚴之解脫。 具足世間種種音， 普轉法輪無不解， 眾生聽者煩惱滅， 此遍往神之所悟。 一切世間所有名， 佛名等彼而出生， 悉使眾生離癡惑， 此斷迷神所行處。 若有眾生至佛前， 得聞如來美妙音， 莫不心生大
【現代漢語翻譯】 現代漢語譯本 再說，遍住一切主方神（遍佈各方的主神），獲得了普遍救護一切眾生的力量的解脫之門；普現光明主方神（普遍顯現光明的神），獲得了成就和化現一切眾生神通事業的解脫之門；光行莊嚴主方神（以光明行為莊嚴的神），獲得了破除一切黑暗障礙，產生喜樂大光明的解脫之門；周行不礙主方神（周遍行走沒有障礙的神），獲得了普遍顯現在一切處而不徒勞的解脫之門；永斷迷惑主方神（永遠斷除迷惑的神），獲得了示現等同一切眾生數量的名號，從而產生功德的解脫之門；遍游凈空主方神（遍游清凈虛空的神），獲得了恒常發出美妙聲音，使聽者都歡喜的解脫之門；云幢大音主方神（如雲般覆蓋，發出大聲音的神），獲得了像龍一樣普遍降雨，使眾生歡喜的解脫之門；髻目無亂主方神（頭頂有髻，目光不亂的神），獲得了示現一切眾生業力沒有差別的自在力量的解脫之門；普觀世業主方神（普遍觀察世間業力的神），獲得了觀察一切眾生輪迴中所造各種業力的解脫之門；周遍遊覽主方神（周遍遊覽的神），獲得了所做的事情都圓滿究竟，使一切眾生歡喜的解脫之門。 當時，遍住一切主方神，憑藉佛陀的威神之力，普遍觀察一切主方神眾，並說頌道： 『如來自在地出現在世間，教化一切眾生，普遍開示佛法，使他們領悟並進入，最終都成就無上智慧。 神通無量，等同眾生數量，隨順他們所喜好的，示現各種形象，見到的人都得以脫離痛苦，這是普現光明神所具有的解脫力量。 佛陀在充滿黑暗障礙的眾生苦海中，為他們顯現法炬般的大光明，這光明普遍照耀，沒有誰看不見，這是光行莊嚴神所具有的解脫。 具備世間種種聲音，普遍轉動法輪，沒有誰不理解，眾生聽到后煩惱都消滅，這是周行不礙神所領悟的。 世間所有的一切名稱，佛陀的名號都等同於它們而出現，使一切眾生遠離愚癡迷惑，這是永斷迷惑神所行之處。 如果有眾生來到佛陀面前，得以聽聞如來美妙的聲音，沒有誰不心生大歡喜。』
【English Translation】 English version Furthermore, the Direction-Ruling Deities (deities who dwell in all directions), who dwell everywhere, obtained the liberation door of the power to universally protect and save all beings; the Direction-Ruling Deities of Universally Manifesting Light, obtained the liberation door of accomplishing and transforming all beings' supernatural activities; the Direction-Ruling Deities of Light-Conduct Adornment, obtained the liberation door of breaking through all darkness and obstacles, and generating great light of joy and happiness; the Direction-Ruling Deities of Unobstructed Universal Travel, obtained the liberation door of universally appearing everywhere without being in vain; the Direction-Ruling Deities of Eternally Cutting Off Delusion, obtained the liberation door of manifesting names equal to the number of all beings, thereby generating merit; the Direction-Ruling Deities of Universally Traveling in Pure Space, obtained the liberation door of constantly emitting wonderful sounds that make all listeners rejoice; the Direction-Ruling Deities of Cloud Banner Great Sound, obtained the liberation door of universally raining down like a dragon, making all beings rejoice; the Direction-Ruling Deities of Topknot-Eyed Without Confusion, obtained the liberation door of manifesting the unobstructed power of all beings' karma without difference; the Direction-Ruling Deities of Universally Observing Worldly Karma, obtained the liberation door of observing the various karmas created by all beings in their cycles of rebirth; the Direction-Ruling Deities of Universal Touring and Viewing, obtained the liberation door of all actions being completed and perfected, making all beings rejoice. At that time, the Direction-Ruling Deities, who dwell everywhere, relying on the Buddha's majestic power, universally observed all the Direction-Ruling Deities and spoke in verse: 'The Thus Come One (Tathagata) freely appears in the world, teaching and transforming all living beings, universally revealing the Dharma, enabling them to understand and enter, and ultimately all achieve unsurpassed wisdom. Supernatural powers are immeasurable, equal to the number of beings, according to what they like, manifesting various forms, those who see them are all liberated from suffering, this is the liberation power of the Light-Manifesting Deities. The Buddha, in the sea of suffering of beings filled with darkness and obstacles, manifests a great light like a Dharma torch for them, this light universally illuminates, and no one does not see it, this is the liberation of the Light-Conduct Adornment Deities. Possessing all kinds of sounds in the world, universally turning the Dharma wheel, no one does not understand, when beings hear it, their afflictions are extinguished, this is what the Unobstructed Universal Travel Deities have realized. All the names in the world, the Buddha's name appears equal to them, enabling all beings to be free from ignorance and delusion, this is the place where the Eternally Cutting Off Delusion Deities act. If there are beings who come before the Buddha, and are able to hear the Thus Come One's wonderful sounds, there is no one who does not generate great joy.'
歡喜， 遍游虛空悟斯法。 佛於一一剎那中， 普雨無邊大法雨， 悉使眾生煩惱滅， 此云幢神所了知。 一切世間諸業海， 佛悉開示等無異， 普使眾生除業惑， 此髻目神之所了。 一切智地無有邊， 一切眾生種種心， 如來照見悉明瞭， 此廣大門觀世入。 佛于往昔修諸行， 無量諸度悉圓滿， 大慈哀愍利眾生， 此遍游神之解脫。」
複次，凈光普照主空神，得普知諸趣一切眾生心解脫門；普游深廣主空神，得普入法界解脫門；生吉祥風主空神，得了達無邊境界身相解脫門；離障安住主空神，得能除一切眾生業惑障解脫門；廣步妙髻主空神，得普觀察思惟廣大行海解脫門；無礙光焰主空神，得大悲光普救護一切眾生厄難解脫門；無礙勝力主空神，得普入一切無所著福德力解脫門；離垢光明主空神，得能令一切眾生心離諸蓋清凈解脫門；深遠妙音主空神，得普見十方智光明解脫門；光遍十方主空神，得不動本處而普現世間解脫門。
爾時，凈光普照主空神，承佛威力，普觀一切主空神眾而說頌言：
「如來廣大目， 清凈如虛空， 普見諸眾生， 一切悉明瞭。 佛身大光明， 遍照於十方， 處處現前住， 普遊觀此道。
【現代漢語翻譯】 現代漢語譯本 歡喜，遍游虛空領悟此法。 佛在每一個剎那中，普遍降下無邊的大法雨， 使一切眾生的煩惱都消滅，這是云幢神所瞭解的。 世間一切的業海，佛都開示得平等無異， 普遍使眾生消除業的迷惑，這是髻目神所瞭解的。 一切智慧的境界沒有邊際，一切眾生有種種不同的心， 如來都能照見並完全明瞭，這是通過廣大之門觀察世間而入的。 佛在過去修行各種行為，無量的度化都圓滿完成， 以大慈悲哀憐眾生，利益他們，這是遍游神所理解的解脫。
再次，凈光普照主空神，獲得了普遍瞭解各道一切眾生心的解脫之門；普游深廣主空神，獲得了普遍進入法界的解脫之門；生吉祥風主空神，獲得了通達無邊境界身相的解脫之門；離障安住主空神，獲得了能夠消除一切眾生業惑障礙的解脫之門；廣步妙髻主空神，獲得了普遍觀察思惟廣大行海的解脫之門；無礙光焰主空神，獲得了以大悲光普遍救護一切眾生厄難的解脫之門；無礙勝力主空神，獲得了普遍進入一切無所執著的福德力的解脫之門；離垢光明主空神，獲得了能夠使一切眾生心遠離各種覆蓋而清凈的解脫之門；深遠妙音主空神，獲得了普遍見到十方智慧光明的解脫之門；光遍十方主空神，獲得了不移動本處而普遍顯現在世間的解脫之門。
這時，凈光普照主空神，憑藉佛的威神之力，普遍觀察一切主空神眾，並說了以下偈頌：
『如來廣大的眼睛，清凈如同虛空， 普遍看見一切眾生，一切都明瞭。 佛身的大光明，普遍照耀十方， 處處顯現安住，普遍遊歷觀察此道。』
【English Translation】 English version Joyfully, having traveled throughout the void, he comprehended this Dharma. In each and every moment, the Buddha universally rains down boundless great Dharma rain, Causing all sentient beings' afflictions to cease; this is what the Cloud Banner Spirit understands. All the oceans of karma in the world, the Buddha reveals them to be equal and without difference, Universally causing sentient beings to eliminate the delusion of karma; this is what the Topknot Eye Spirit understands. The realm of all wisdom has no boundaries, and all sentient beings have various different minds, The Tathagata sees and completely understands them all; this is entering through the vast gate of observing the world. In the past, the Buddha cultivated various practices, and countless perfections were all fulfilled, With great compassion and pity for sentient beings, benefiting them; this is the liberation that the Universally Traveling Spirit understands.
Furthermore, the Pure Light Universally Illuminating Space-Ruling Spirit obtained the liberation gate of universally knowing the minds of all sentient beings in all realms; the Universally Traveling Deep and Vast Space-Ruling Spirit obtained the liberation gate of universally entering the Dharma realm; the Auspicious Wind Generating Space-Ruling Spirit obtained the liberation gate of understanding the form of the body in boundless realms; the Obstacle-Free Abiding Space-Ruling Spirit obtained the liberation gate of being able to remove the karmic delusions and obstacles of all sentient beings; the Vastly Striding Wonderful Topknot Space-Ruling Spirit obtained the liberation gate of universally observing and contemplating the vast ocean of practices; the Unobstructed Light Flame Space-Ruling Spirit obtained the liberation gate of universally protecting all sentient beings from calamities with great compassionate light; the Unobstructed Superior Power Space-Ruling Spirit obtained the liberation gate of universally entering all unattached meritorious power; the Defilement-Free Bright Light Space-Ruling Spirit obtained the liberation gate of being able to cause the minds of all sentient beings to be free from all coverings and pure; the Deep and Wonderful Sound Space-Ruling Spirit obtained the liberation gate of universally seeing the light of wisdom in the ten directions; the Light Pervading the Ten Directions Space-Ruling Spirit obtained the liberation gate of universally appearing in the world without moving from its original place.
At that time, the Pure Light Universally Illuminating Space-Ruling Spirit, relying on the Buddha's majestic power, universally observed all the Space-Ruling Spirits and spoke the following verses:
'The Tathagata's vast eyes, are pure like the void, Universally seeing all sentient beings, everything is understood. The great light of the Buddha's body, universally illuminates the ten directions, Appearing and abiding everywhere, universally traveling and observing this path.'
佛身如虛空， 無生無所取， 無得無自性， 吉祥風所見。 如來無量劫， 廣說諸聖道， 普滅眾生障， 圓光悟此門。 我觀佛往昔， 所集菩提行， 悉為安世間， 妙髻行斯境。 一切眾生界， 流轉生死海， 佛放滅苦光， 無礙神能見。 清凈功德藏， 能為世福田， 隨以智開覺， 力神於此悟。 眾生癡所覆， 流轉于險道， 佛為放光明， 離垢神能證。 智慧無邊際， 悉現諸國土， 光明照世間， 妙音斯見佛。 佛為度眾生， 修行遍十方， 如是大願心， 普現能觀察。」
複次，無礙光明主風神，得普入佛法及一切世間解脫門；普現勇業主風神，得無量國土佛出現咸廣大供養解脫門；飄擊云幢主風神，得以香風普滅一切眾生病解脫門；凈光莊嚴主風神，得普生一切眾生善根令摧滅重障山解脫門；力能竭水主風神，得能破無邊惡魔眾解脫門；大聲遍吼主風神，得永滅一切眾生怖解脫門；樹杪垂髻主風神，得入一切諸法實相辯才海解脫門；普行無礙主風神，得調伏一切眾生方便藏解脫門；種種宮殿主風神，得入寂靜禪定門滅極重愚癡闇解脫門；大光普照主風神，得隨順一切眾生行無礙力解脫門。
爾時，無
【現代漢語翻譯】 現代漢語譯本 佛的身體如同虛空一般，沒有生起，也沒有執取。 沒有獲得，也沒有自性，吉祥的風能夠見到它。 如來（Tathagata，佛的稱號）在無量劫的時間裡，廣泛地宣說了各種聖道。 普遍地消除眾生的障礙，圓滿的光明能夠領悟這個法門。 我觀察佛陀過去所積累的菩提（Bodhi，覺悟）修行， 都是爲了安穩世間，妙髻（Miao Ji，菩薩名）能夠行於這種境界。 一切眾生的世界，都在生死輪迴的苦海中流轉， 佛陀放出熄滅痛苦的光芒，無礙的神力能夠見到。 清凈的功德寶藏，能夠成為世間的福田， 隨著智慧的開啟和覺悟，力神（Li Shen，神名）能夠在此領悟。 眾生被愚癡所覆蓋，在危險的道路上流轉， 佛陀為他們放出光明，離垢神（Li Gou Shen，神名）能夠證悟。 智慧沒有邊際，顯現在各個國土， 光明照耀世間，妙音（Miao Yin，菩薩名）能夠見到佛陀。 佛陀爲了度化眾生，在十方世界修行， 如此廣大的願心，普遍顯現，能夠被觀察到。
此外，無礙光明主風神（Wu Ai Guang Ming Zhu Feng Shen，神名），獲得了普遍進入佛法和一切世間解脫的法門；普現勇業主風神（Pu Xian Yong Ye Zhu Feng Shen，神名），獲得了在無量國土中佛陀出現時都能夠廣大供養的解脫法門；飄擊云幢主風神（Piao Ji Yun Chuang Zhu Feng Shen，神名），獲得了以香風普遍消除一切眾生疾病的解脫法門；凈光莊嚴主風神（Jing Guang Zhuang Yan Zhu Feng Shen，神名），獲得了普遍生起一切眾生善根，並摧毀重大障礙山的解脫法門；力能竭水主風神（Li Neng Jie Shui Zhu Feng Shen，神名），獲得了能夠破除無邊惡魔眾的解脫法門；大聲遍吼主風神（Da Sheng Bian Hou Zhu Feng Shen，神名），獲得了永遠消除一切眾生恐懼的解脫法門；樹杪垂髻主風神（Shu Miao Chui Ji Zhu Feng Shen，神名），獲得了進入一切諸法實相的辯才海的解脫法門；普行無礙主風神（Pu Xing Wu Ai Zhu Feng Shen，神名），獲得了調伏一切眾生的方便法門的寶藏；種種宮殿主風神（Zhong Zhong Gong Dian Zhu Feng Shen，神名），獲得了進入寂靜禪定之門，滅除極重愚癡黑暗的解脫法門；大光普照主風神（Da Guang Pu Zhao Zhu Feng Shen，神名），獲得了隨順一切眾生行為的無礙力量的解脫法門。
當時，無
【English Translation】 English version The Buddha's body is like empty space, without arising and without grasping. Without attainment and without self-nature, it is seen by the auspicious wind. The Tathagata (Buddha's title) throughout immeasurable kalpas (aeons), extensively expounds all the holy paths. Universally eliminating the obstacles of sentient beings, the perfect light can realize this dharma gate. I observe the Bodhi (enlightenment) practices accumulated by the Buddha in the past, All are for the peace of the world, Miao Ji (a Bodhisattva's name) can practice in this realm. All realms of sentient beings are transmigrating in the sea of birth and death, The Buddha emits light that extinguishes suffering, which can be seen by unimpeded divine power. The pure treasury of merits can become a field of blessings for the world, With the opening of wisdom and awakening, Li Shen (a deity's name) can realize this. Sentient beings are covered by ignorance, transmigrating on dangerous paths, The Buddha emits light for them, which can be realized by Li Gou Shen (a deity's name). Wisdom is boundless, manifesting in all lands, Light illuminates the world, Miao Yin (a Bodhisattva's name) can see the Buddha. The Buddha practices throughout the ten directions to liberate sentient beings, Such a great vow, universally manifested, can be observed.
Furthermore, the Wind Spirit of Unimpeded Light (Wu Ai Guang Ming Zhu Feng Shen) obtained the liberation gate of universally entering the Buddha's Dharma and all worlds; the Wind Spirit of Universal Manifestation of Courage (Pu Xian Yong Ye Zhu Feng Shen) obtained the liberation gate of making vast offerings when Buddhas appear in immeasurable lands; the Wind Spirit of Fluttering Cloud Banners (Piao Ji Yun Chuang Zhu Feng Shen) obtained the liberation gate of universally eliminating all sentient beings' illnesses with fragrant winds; the Wind Spirit of Pure Light Adornment (Jing Guang Zhuang Yan Zhu Feng Shen) obtained the liberation gate of universally generating the roots of goodness in all sentient beings and destroying the mountains of heavy obstacles; the Wind Spirit of Power to Exhaust Water (Li Neng Jie Shui Zhu Feng Shen) obtained the liberation gate of being able to break the boundless hosts of demons; the Wind Spirit of Loud Roaring Everywhere (Da Sheng Bian Hou Zhu Feng Shen) obtained the liberation gate of eternally eliminating all sentient beings' fears; the Wind Spirit of Hair Hanging from Treetops (Shu Miao Chui Ji Zhu Feng Shen) obtained the liberation gate of entering the sea of eloquence of the true nature of all dharmas; the Wind Spirit of Universal Unimpeded Practice (Pu Xing Wu Ai Zhu Feng Shen) obtained the treasury of skillful means to tame all sentient beings; the Wind Spirit of Various Palaces (Zhong Zhong Gong Dian Zhu Feng Shen) obtained the liberation gate of entering the gate of tranquil meditation and extinguishing the darkness of extreme ignorance; the Wind Spirit of Great Light Universally Illuminating (Da Guang Pu Zhao Zhu Feng Shen) obtained the liberation gate of the unimpeded power to accord with the practices of all sentient beings.
At that time, the
礙光明主風神，承佛威力，普觀一切主風神眾而說頌言：
「一切諸佛法甚深， 無礙方便普能入， 所有世間常出現， 無相無形無影像。 汝觀如來於往昔， 一念供養無邊佛， 如是勇猛菩提行， 此普現神能悟了。 如來救世不思議， 所有方便無空過， 悉使眾生離諸苦， 此云幢神之解脫。 眾生無福受眾苦， 重蓋密障常迷覆， 一切皆令得解脫， 此凈光神所了知。 如來廣大神通力， 克殄一切魔軍眾， 所有調伏諸方便， 勇健威力能觀察。 佛于毛孔演妙音， 其音普遍於世間， 一切苦畏皆令息， 此遍吼神之所了。 佛於一切眾剎海， 不思議劫常演說， 此如來地妙辯才， 樹杪髻神能悟解。 佛於一切方便門， 智入其中悉無礙， 境界無邊無與等， 此普行神之解脫。 如來境界無有邊， 處處方便皆令見， 而身寂靜無諸相， 種種宮神解脫門。 如來劫海修諸行， 一切諸力皆成滿， 能隨世法應眾生， 此普照神之所見。」
大方廣佛華嚴經卷第三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四
于闐國三藏實叉難陀奉 制譯
【現代漢語翻譯】 現代漢語譯本 礙光明主風神（障礙光明的主風神），承蒙佛陀的威神之力，普遍觀察一切主風神眾，並說頌偈： 『一切諸佛的法義都極其深奧，沒有任何障礙的方便法門可以普遍進入，所有在世間常顯現的，都是無相、無形、無影像的。 你們看如來在過去，一念之間就供養了無邊無際的佛，像這樣勇猛精進的菩提行，是這位普現神（普遍顯現的神）所能領悟的。 如來救度世人是不可思議的，所有方便法門都不會白費，都能使一切眾生脫離各種痛苦，這是云幢神（雲彩旗幟神）的解脫境界。 眾生沒有福報，遭受各種痛苦，被重重覆蓋的障礙常常迷惑，如來能使一切眾生都得到解脫，這是凈光神（清凈光芒神）所瞭解的。 如來有廣大神通之力，能夠戰勝一切魔軍，所有調伏眾生的方便法門，勇猛健壯的威力都能觀察到。 佛陀從毛孔中發出美妙的聲音，這聲音普遍傳遍世間，使一切痛苦和恐懼都得以止息，這是遍吼神（普遍吼叫的神）所瞭解的。 佛陀在一切眾剎海（無數佛土的世界）中，在不可思議的劫數中常常演說佛法，這是如來境界的微妙辯才，是樹杪髻神（樹梢髮髻神）所能領悟的。 佛陀對於一切方便法門，以智慧進入其中沒有任何障礙，其境界無邊無際，沒有任何事物可以與之相比，這是普行神（普遍行走的神）的解脫境界。 如來的境界沒有邊際，在各處都用方便法門讓眾生看見，而自身卻寂靜無相，這是種種宮神（各種宮殿神）的解脫法門。 如來在無數劫中修行各種善行，一切力量都圓滿成就，能夠隨順世間法來應化眾生，這是普照神（普遍照耀的神）所見到的。』
【English Translation】 English version The Wind Spirit, Lord of Unobstructed Light, empowered by the Buddha's might, universally observed all the Wind Spirit Lords and spoke in verses: 'All the Buddhas' teachings are profoundly deep, and unobstructed skillful means can universally enter them. All that appears in the world is without form, shape, or image. You see how the Tathagata in the past, in a single thought, made offerings to countless Buddhas. Such courageous Bodhi practice is what this Universal Manifestation Spirit can comprehend. The Tathagata's salvation of the world is inconceivable; all skillful means are never in vain, and they all enable sentient beings to be free from all suffering. This is the liberation of the Cloud Banner Spirit. Sentient beings, lacking merit, endure various sufferings, and are constantly confused by heavy, obscuring obstacles. The Tathagata enables all to attain liberation; this is what the Pure Light Spirit understands. The Tathagata has vast supernatural powers, capable of vanquishing all the demon armies. All the skillful means for subduing beings, the courageous and mighty power can observe. The Buddha emits wondrous sounds from his pores, and these sounds pervade the world, causing all suffering and fear to cease. This is what the Universal Roar Spirit understands. The Buddha, in all the oceans of Buddha-lands, constantly expounds the Dharma for inconceivable eons. This is the Tathagata's realm of wondrous eloquence, which the Tree-Top Knot Spirit can comprehend. The Buddha, regarding all skillful means, enters them with wisdom without any obstruction. His realm is boundless and incomparable; this is the liberation of the Universal Walking Spirit. The Tathagata's realm is without limit, and everywhere he uses skillful means to make beings see, while his own body is tranquil and without form. This is the liberation gate of the various Palace Spirits. The Tathagata cultivates various practices for countless eons, and all powers are fully accomplished. He can accord with worldly laws to respond to sentient beings; this is what the Universal Illumination Spirit sees.'
世主妙嚴品第一之四
複次，普光焰藏主火神，得悉除一切世間闇解脫門；普集光幢主火神，得能息一切眾生諸惑漂流熱惱苦解脫門，大光遍照主火神，得無動福力大悲藏解脫門；眾妙宮殿主火神，得觀如來神通力示現無邊際解脫門；無盡光髻主火神，得光明照耀無邊虛空界解脫門；種種焰眼主火神，得種種福莊嚴寂靜光解脫門；十方宮殿如須彌山主火神，得能滅一切世間諸趣熾然苦解脫門；威光自在主火神，得自在開悟一切世間解脫門；光照十方主火神，得永破一切愚癡執著見解脫門；雷音電光主火神，得成就一切願力大震吼解脫門。
爾時，普光焰藏主火神，承佛威力，遍觀一切主火神眾而說頌言：
「汝觀如來精進力， 廣大億劫不思議， 為利眾生現世間， 所有暗障皆令滅。 眾生愚癡起諸見， 煩惱如流及火然， 導師方便悉滅除， 普集光幢於此悟。 福德如空無有盡， 求其邊際不可得， 此佛大悲無動力， 光照悟入心生喜。 我觀如來之所行， 經于劫海無邊際， 如是示現神通力， 眾妙宮神所了知。 億劫修成不可思， 求其邊際莫能知， 演法實相令歡喜， 無盡光神所觀見。 十方所有廣大眾， 一切現前瞻仰佛，
【現代漢語翻譯】 現代漢語譯本 再者，普光焰藏主火神（普光焰藏：火焰光芒普遍照耀的寶藏），獲得了能徹底消除一切世間黑暗的解脫法門；普集光幢主火神（普集光幢：普遍聚集光芒如旗幟），獲得了能平息一切眾生各種迷惑、漂流、熱惱痛苦的解脫法門；大光遍照主火神（大光遍照：大光明普遍照耀），獲得了無動搖的福德力量和大悲心藏的解脫法門；眾妙宮殿主火神（眾妙宮殿：各種奇妙的宮殿），獲得了觀察如來神通力，示現無邊際的解脫法門；無盡光髻主火神（無盡光髻：無盡光芒如髮髻），獲得了光明照耀無邊虛空界的解脫法門；種種焰眼主火神（種種焰眼：各種火焰般的眼睛），獲得了各種福德莊嚴寂靜光明的解脫法門；十方宮殿如須彌山主火神（十方宮殿如須彌山：十方宮殿如須彌山般高大），獲得了能滅除一切世間諸趣熾熱痛苦的解脫法門；威光自在主火神（威光自在：威德光明自在），獲得了自在開悟一切世間的解脫法門；光照十方主火神（光照十方：光明照耀十方），獲得了永遠破除一切愚癡執著見解的解脫法門；雷音電光主火神（雷音電光：雷鳴般的聲音和閃電般的光芒），獲得了成就一切願力，發出大震吼的解脫法門。 這時，普光焰藏主火神，憑藉佛的威神力量，普遍觀察一切主火神眾，並說頌道： 『你們看如來的精進力，廣大無邊，歷經億劫不可思議，爲了利益眾生顯現在世間，所有黑暗障礙都令其消滅。 眾生愚癡產生各種見解，煩惱如流水般涌動，又如火焰般燃燒，導師以方便法門全部滅除，普集光幢主火神對此有所領悟。 福德如虛空般沒有窮盡，想要尋求它的邊際是無法得到的，這是佛的大悲無動搖的力量，光明照耀，使人領悟，心中生起歡喜。 我觀察如來的所作所為，經歷的劫海無邊無際，如此示現神通力量，是眾妙宮殿主火神所瞭解的。 歷經億劫修行成就，不可思議，想要尋求它的邊際是無法知道的，演說真實法相，令人歡喜，這是無盡光髻主火神所觀察到的。 十方所有廣大的大眾，都現前瞻仰佛陀，
【English Translation】 English version Furthermore, the Fire-Spirit named Universal Light Flame Treasury (Universal Light Flame Treasury: a treasure of flames and light that shines universally), obtained the liberation door of completely eliminating all darkness in the world; the Fire-Spirit named Universal Gathering Light Banner (Universal Gathering Light Banner: universally gathering light like a banner), obtained the liberation door of being able to pacify all sentient beings' various confusions, drifting, and the suffering of hot afflictions; the Fire-Spirit named Great Light Universally Illuminating (Great Light Universally Illuminating: great light that shines universally), obtained the liberation door of the unmoving power of merit and the treasury of great compassion; the Fire-Spirit named Various Wonderful Palaces (Various Wonderful Palaces: various wonderful palaces), obtained the liberation door of observing the Tathagata's power of spiritual abilities, manifesting without boundaries; the Fire-Spirit named Endless Light Topknot (Endless Light Topknot: endless light like a topknot), obtained the liberation door of light illuminating the boundless realms of space; the Fire-Spirit named Various Flame Eyes (Various Flame Eyes: various flame-like eyes), obtained the liberation door of various meritorious adornments of tranquil light; the Fire-Spirit named Ten Directions Palaces Like Mount Sumeru (Ten Directions Palaces Like Mount Sumeru: ten directions of palaces as tall as Mount Sumeru), obtained the liberation door of being able to extinguish the burning suffering of all realms in the world; the Fire-Spirit named Majestic Light Self-Mastery (Majestic Light Self-Mastery: majestic virtue and light with self-mastery), obtained the liberation door of freely enlightening all worlds; the Fire-Spirit named Light Illuminating the Ten Directions (Light Illuminating the Ten Directions: light illuminating the ten directions), obtained the liberation door of forever breaking all ignorant attachments and views; the Fire-Spirit named Thunder Sound Lightning Light (Thunder Sound Lightning Light: thunderous sound and lightning-like light), obtained the liberation door of accomplishing all vows and emitting a great roar. At that time, the Fire-Spirit named Universal Light Flame Treasury, relying on the Buddha's majestic power, universally observed all the Fire-Spirit assemblies and spoke in verse: 'You see the Tathagata's power of diligence, vast and boundless, passing through countless eons, inconceivable, for the benefit of sentient beings, appearing in the world, all dark obstacles are caused to be eliminated. Sentient beings, due to ignorance, give rise to various views, afflictions flow like a stream, and burn like flames, the guide, with skillful means, completely eliminates them, the Fire-Spirit named Universal Gathering Light Banner understands this. Merit is like space, without end, seeking its boundary is impossible to obtain, this is the Buddha's great compassion, unmoving power, light illuminates, causing people to understand, and joy arises in their hearts. I observe the Tathagata's actions, the eons he has passed through are boundless and limitless, thus manifesting spiritual powers, this is what the Fire-Spirit named Various Wonderful Palaces understands. Having cultivated for countless eons, it is inconceivable, seeking its boundary is impossible to know, expounding the true nature of Dharma, causing joy, this is what the Fire-Spirit named Endless Light Topknot observes. The vast assembly in all ten directions, all look up to the Buddha,
寂靜光明照世間， 此妙焰神所能了。 牟尼出現諸世間， 坐於一切宮殿中， 普雨無邊廣大法， 此十方神之境界。 諸佛智慧最甚深， 於法自在現世間， 能悉闡明真實理， 威光悟此心欣慶。 諸見愚癡為暗蓋， 眾生迷惑常流轉， 佛為開闡妙法門， 此照方神能悟入。 愿門廣大不思議， 力度修治已清凈， 如昔願心皆出現， 此震音神之所了。」
複次，普興云幢主水神，得平等利益一切眾生慈解脫門；海潮云音主水神，得無邊法莊嚴解脫門；妙色輪髻主水神，得觀所應化方便普攝解脫門；善巧漩澓主水神，得普演諸佛甚深境界解脫門；離垢香積主水神，得普現清凈大光明解脫門；福橋光音主水神，得清凈法界無相無性解脫門；知足自在主水神，得無盡大悲海解脫門；凈喜善音主水神，得於菩薩眾會道場中為大歡喜藏解脫門；普現威光主水神，得以無礙廣大福德力普出現解脫門；吼聲遍海主水神，得觀察一切眾生髮起如虛空調伏方便解脫門。
爾時，普興云幢主水神，承佛威力，遍觀一切主水神眾而說頌言：
「清凈慈門剎塵數， 共生如來一妙相， 一一諸相莫不然， 是故見者無厭足。 世尊往昔修行時， 普詣一切如來所
【現代漢語翻譯】 現代漢語譯本 寂靜的光明照耀世間，這是美妙的火焰神所能理解的。 牟尼（釋迦牟尼佛的尊稱）出現在各個世間，安坐於一切宮殿之中， 普遍降下無邊廣大的佛法，這是十方諸神的境界。 諸佛的智慧最為深奧，在佛法中自在地顯現在世間， 能夠完全闡明真實的道理，威光神領悟到此理內心歡喜慶幸。 各種見解和愚癡像黑暗一樣遮蓋著，眾生迷惑而常常流轉于生死之中， 佛為他們開示闡明微妙的法門，這是照方神能夠領悟並進入的。 佛的願力廣大不可思議，修行的力量已經清凈， 如同過去所發的願心都顯現出來，這是震音神所能理解的。
再次，普興云幢主水神，獲得了平等利益一切眾生的慈悲解脫法門；海潮云音主水神，獲得了無邊佛法莊嚴的解脫法門；妙色輪髻主水神，獲得了觀察所應教化眾生，用方便法普遍攝受的解脫法門；善巧漩澓主水神，獲得了普遍演說諸佛甚深境界的解脫法門；離垢香積主水神，獲得了普遍顯現清凈大光明的解脫法門；福橋光音主水神，獲得了清凈法界無相無性的解脫法門；知足自在主水神，獲得了無盡大悲海的解脫法門；凈喜善音主水神，獲得了在菩薩眾會道場中成為大歡喜寶藏的解脫法門；普現威光主水神，獲得了以無礙廣大福德力普遍顯現的解脫法門；吼聲遍海主水神，獲得了觀察一切眾生，發起如同虛空般調伏方便的解脫法門。
這時，普興云幢主水神，承蒙佛的威神之力，遍觀一切主水神眾，並說頌道：
清凈慈悲的法門如同微塵般眾多，共同成就如來一個微妙的相好， 每一個相好都無不如此，所以見到的人沒有厭足的時候。 世尊在往昔修行的時候，普遍前往一切如來所在之處
【English Translation】 English version The silent light illuminates the world, this is what the wondrous Flame God can understand. Muni (an honorific title for Shakyamuni Buddha) appears in all worlds, sitting in all palaces, Universally raining down boundless and vast Dharma, this is the realm of the gods of the ten directions. The wisdom of all Buddhas is the most profound, freely manifesting in the world within the Dharma, Able to fully explain the true principles, the God of Majestic Light, having understood this, rejoices in his heart. Various views and ignorance are like darkness covering, sentient beings are confused and constantly transmigrate in birth and death, The Buddha opens and explains the wonderful Dharma gate for them, this is what the God of Illumination can understand and enter. The vows of the Buddha are vast and inconceivable, the power of practice has become pure, Just like the vows made in the past, they all manifest, this is what the God of Resounding Sound can understand.
Furthermore, the Water God named Universally Rising Cloud Banner obtained the liberation door of compassion that equally benefits all sentient beings; the Water God named Ocean Tide Cloud Sound obtained the liberation door adorned with boundless Dharma; the Water God named Wondrous Color Wheel Topknot obtained the liberation door of observing what should be taught and universally gathering beings with skillful means; the Water God named Skillful Whirlpool obtained the liberation door of universally expounding the profound realms of all Buddhas; the Water God named Immaculate Fragrant Accumulation obtained the liberation door of universally manifesting pure great light; the Water God named Blessed Bridge Light Sound obtained the liberation door of the pure Dharma realm, without characteristics and without nature; the Water God named Contented Freedom obtained the liberation door of the endless great ocean of compassion; the Water God named Pure Joyful Sound obtained the liberation door of being a great treasury of joy in the assembly of Bodhisattvas; the Water God named Universally Manifesting Majestic Light obtained the liberation door of universally manifesting with unobstructed and vast power of merit; the Water God named Roaring Sound Pervading the Sea obtained the liberation door of observing all sentient beings and initiating skillful means of taming like the void.
At that time, the Water God named Universally Rising Cloud Banner, empowered by the Buddha's majestic power, observed all the Water Gods and spoke in verse:
The pure and compassionate Dharma doors are as numerous as dust motes, together they accomplish one wondrous mark of the Tathagata, Each and every mark is like this, therefore those who see it are never satiated. When the World Honored One practiced in the past, he universally went to all the places where the Tathagatas were.
， 種種修治無懈倦， 如是方便云音入。 佛於一切十方中， 寂然不動無來去， 應化眾生悉令見， 此是髻輪之所知。 如來境界無邊量， 一切眾生不能了， 妙音演說遍十方， 此善旋神所行處。 世尊光明無有盡， 充遍法界不思議， 說法教化度眾生， 此凈香神所觀見。 如來清凈等虛空， 無相無形遍十方， 而令眾會靡不見， 此福光神善觀察。 佛昔修習大悲門， 其心廣遍等眾生， 是故如雲現於世， 此解脫門知足了。 十方所有諸國土， 悉見如來坐于座， 朗然開悟大菩提， 如是喜音之所入。 如來所行無掛礙， 遍往十方一切剎， 處處示現大神通， 普現威光已能悟。 修習無邊方便行， 等眾生界悉充滿， 神通妙用靡暫停， 吼聲遍海斯能入。」
複次，出現寶光主海神，得以等心施一切眾生福德海眾寶莊嚴身解脫門；不可壞金剛幢主海神，得巧方便守護一切眾生善根解脫門；不雜塵垢主海神，得能竭一切眾生煩惱海解脫門；恒住波浪主海神，得令一切眾生離惡道解脫門；吉祥寶月主海神，得普滅大癡暗解脫門；妙華龍髻主海神，得滅一切諸趣苦與安樂解脫門；普持光味主海神，得凈治一切
【現代漢語翻譯】 現代漢語譯本 精進修行不懈怠，如此方便法音入耳。 佛陀在一切十方世界中，寂靜不動，無來無去， 應化眾生，使他們都能見到佛，這是髻輪神所了知的。 如來的境界無邊無量，一切眾生都無法完全瞭解， 美妙的法音遍佈十方，這是善旋神所行之處。 世尊的光明沒有窮盡，充滿整個法界，不可思議， 說法教化，度化眾生，這是凈香神所觀察到的。 如來的清凈如同虛空，無相無形，遍佈十方， 卻能讓所有集會的人都看見，這是福光神所善於觀察的。 佛陀過去修習大悲法門，他的心廣大遍及一切眾生， 因此像云一樣顯現在世間，這是解脫門所能瞭解的。 十方所有國土，都能看見如來坐在蓮花座上， 明朗地開悟大菩提，這是喜音神所能領悟的。 如來所行沒有障礙，遍往十方一切剎土， 處處示現大神通，普放威光，這是普現威光神所能領悟的。 修習無邊方便之行，充滿一切眾生界， 神通妙用沒有停歇，吼聲遍及大海，這是吼聲遍海神所能領悟的。
再者，出現寶光主海神，得到以平等心施予一切眾生福德海眾寶莊嚴身的解脫門；不可壞金剛幢主海神，得到巧妙方便守護一切眾生善根的解脫門；不雜塵垢主海神，得到能竭盡一切眾生煩惱海的解脫門；恒住波浪主海神，得到令一切眾生脫離惡道的解脫門；吉祥寶月主海神，得到普遍滅除大癡暗的解脫門；妙華龍髻主海神，得到滅除一切諸趣苦並給予安樂的解脫門；普持光味主海神，得到凈化一切
【English Translation】 English version Diligently cultivate without weariness, thus the Dharma sound enters through skillful means. The Buddha, in all the ten directions, is still and unmoving, neither coming nor going, Transforming beings, enabling them all to see the Buddha, this is what the Hair-Wheel Spirit knows. The realm of the Tathagata is boundless and immeasurable, beyond the full comprehension of all beings, The wonderful sound of Dharma pervades the ten directions, this is where the Well-Turning Spirit travels. The light of the World Honored One is endless, filling the entire Dharma realm, inconceivable, Expounding the Dharma, teaching and transforming beings, this is what the Pure Fragrance Spirit observes. The purity of the Tathagata is like the void, formless and without appearance, pervading the ten directions, Yet enabling all in the assembly to see, this is what the Blessing Light Spirit skillfully observes. The Buddha in the past cultivated the great compassion path, his heart vast and encompassing all beings, Therefore, he appears in the world like a cloud, this is what the Liberation Gate understands. In all the lands of the ten directions, one can see the Tathagata sitting on a lotus seat, Clearly awakening to great Bodhi, this is what the Joyful Sound Spirit enters. The Tathagata's actions are without hindrance, traveling to all lands in the ten directions, Manifesting great spiritual powers everywhere, radiating majestic light, this is what the Universally Manifesting Light Spirit has realized. Cultivating boundless skillful means, filling all realms of beings, The wondrous use of spiritual powers never ceases, the roar pervades the sea, this is what the Roar Pervading the Sea Spirit can enter.
Furthermore, the Sea-Ruling Spirit Appearing Precious Light obtained the liberation gate of adorning the body with a multitude of treasures from the sea of merit, bestowing them with an equal mind upon all beings; the Sea-Ruling Spirit Indestructible Vajra Banner obtained the liberation gate of skillfully protecting the roots of goodness of all beings; the Sea-Ruling Spirit Unmixed with Dust obtained the liberation gate of being able to exhaust the sea of afflictions of all beings; the Sea-Ruling Spirit Constantly Abiding in Waves obtained the liberation gate of enabling all beings to depart from evil paths; the Sea-Ruling Spirit Auspicious Precious Moon obtained the liberation gate of universally extinguishing the darkness of great ignorance; the Sea-Ruling Spirit Wonderful Flower Dragon Crest obtained the liberation gate of extinguishing the suffering of all destinies and giving peace and joy; the Sea-Ruling Spirit Universally Holding Light and Flavor obtained the liberation gate of purifying all
眾生諸見愚癡性解脫門；寶焰華光主海神，得出生一切寶種性菩提心解脫門；金剛妙髻主海神，得不動心功德海解脫門；海潮雷音主海神，得普入法界三昧門解脫門。
爾時，出現寶光主海神，承佛威力，普觀一切主海神眾而說頌言：
「不可思議大劫海， 供養一切諸如來， 普以功德施群生， 是故端嚴最無比。 一切世間皆出現， 眾生根欲靡不知， 普為弘宣大法海， 此是堅幢所欣悟。 一切世間眾導師， 法雲大雨不可測， 消竭無窮諸苦海， 此離垢塵入法門。 一切眾生煩惱覆， 流轉諸趣受眾苦， 為其開示如來境， 普水宮神入此門。 佛于難思劫海中， 修行諸行無有盡， 永截眾生癡惑網， 寶月於此能明入。 佛見眾生常恐怖， 流轉生死大海中， 示彼如來無上道， 龍髻悟解生欣悅。 諸佛境界不思議， 法界虛空平等相， 能凈眾生癡惑網， 如是持味能宣說。 佛眼清凈不思議， 一切境界悉該覽， 普示眾生諸妙道， 此是華光心所悟。 魔軍廣大無央數， 一剎那中悉摧滅， 心無傾動難測量， 金剛妙髻之方便。 普於十方演妙音， 其音法界靡不周， 此是如來三昧境， 海
【現代漢語翻譯】 現代漢語譯本 眾生以各種錯誤的見解和愚癡的本性為解脫之門；寶焰華光主海神（掌管海洋，名為寶焰華光的神），獲得了出生一切寶種性的菩提心解脫之門；金剛妙髻主海神（掌管海洋，名為金剛妙髻的神），獲得了不動心功德海的解脫之門；海潮雷音主海神（掌管海洋，名為海潮雷音的神），獲得了普遍進入法界三昧之門的解脫之門。
這時，出現寶光主海神（掌管海洋，名為出現寶光的神），憑藉佛陀的威神之力，普遍觀察一切主海神眾，並說頌道：
『在不可思議的漫長劫海中，供養一切諸如來，普遍以功德施予眾生，因此莊嚴無比。一切世間都顯現，眾生的根性和慾望沒有不知道的，普遍爲了弘揚宣說大法海，這是堅幢（主海神名）所欣然領悟的。一切世間的導師，佛法如雲如雨廣大不可測度，消滅無窮無盡的諸苦海，這是離垢塵（主海神名）所進入的法門。 一切眾生被煩惱覆蓋，在各個輪迴中遭受各種痛苦，爲了他們開示如來的境界，普水宮神（主海神名）進入此法門。佛陀在難以思量的劫海中，修行各種行為沒有窮盡，永遠斬斷眾生的愚癡迷惑之網，寶月（主海神名）能夠明白地進入此法門。佛陀見到眾生常常處於恐怖之中，在生死大海中流轉，向他們展示如來無上的道，龍髻（主海神名）領悟理解後心生喜悅。 諸佛的境界不可思議，法界虛空是平等之相，能夠凈化眾生的愚癡迷惑之網，像這樣持味（主海神名）能夠宣說。佛眼清凈不可思議，一切境界都能夠全面觀察，普遍向眾生展示各種微妙的道路，這是華光（主海神名）心中所領悟的。魔軍廣大無邊無量，在一剎那間全部摧毀，內心沒有動搖難以測量，這是金剛妙髻（主海神名）的方便法門。 普遍在十方演說微妙的音聲，這音聲遍佈整個法界，這是如來的三昧境界，海潮雷音（主海神名）能夠進入此法門。』
【English Translation】 English version Sentient beings take their various views and ignorant nature as the gate of liberation; the Sea-Ruling Spirit named Jewel Flame Radiance (寶焰華光主海神), obtains the liberation gate of the Bodhi mind that gives rise to all jewel natures; the Sea-Ruling Spirit named Vajra Wondrous Crest (金剛妙髻主海神), obtains the liberation gate of the imperturbable mind's ocean of merit; the Sea-Ruling Spirit named Ocean Tide Thunder Sound (海潮雷音主海神), obtains the liberation gate of universally entering the Samadhi gate of the Dharma Realm.
At that time, the Sea-Ruling Spirit named Appearing Jewel Radiance (出現寶光主海神), by the power of the Buddha, universally observed all the Sea-Ruling Spirit assembly and spoke in verse:
'In the inconceivable ocean of great kalpas, offering to all the Thus Come Ones, universally bestowing merit upon all beings, therefore, one is incomparably adorned. All worlds appear, the roots and desires of sentient beings are all known, universally to propagate and proclaim the great Dharma ocean, this is what Firm Banner (堅幢) joyfully understands. All the guides of the world, the Dharma is like clouds and rain, vast and immeasurable, extinguishing the endless oceans of suffering, this is the Dharma gate that Defiled Dust (離垢塵) enters. All sentient beings are covered by afflictions, transmigrating through various realms, enduring all kinds of suffering, for them, revealing the realm of the Thus Come One, the Spirit of Universal Water Palace (普水宮神) enters this gate. The Buddha, in the immeasurable ocean of kalpas, practices all kinds of conduct without end, forever cutting off the net of ignorance and delusion of sentient beings, Jewel Moon (寶月) is able to clearly enter this gate. The Buddha sees sentient beings constantly in fear, transmigrating in the great ocean of birth and death, showing them the unsurpassed path of the Thus Come One, Dragon Crest (龍髻) understands and feels joy. The realms of all Buddhas are inconceivable, the Dharma Realm and empty space are of equal nature, able to purify the net of ignorance and delusion of sentient beings, like this, Sustaining Taste (持味) is able to proclaim. The Buddha's eye is pure and inconceivable, all realms are completely observed, universally showing sentient beings all the wondrous paths, this is what Radiance (華光) understands in their heart. The demon armies are vast and boundless, in an instant, all are destroyed, the mind is unwavering and immeasurable, this is the expedient means of Vajra Wondrous Crest (金剛妙髻). Universally in the ten directions, proclaiming wondrous sounds, these sounds pervade the entire Dharma Realm, this is the Samadhi realm of the Thus Come One, Ocean Tide Thunder Sound (海潮雷音) is able to enter this gate.'
潮音神所行處。」
複次，普發迅流主河神，得普雨無邊法雨解脫門；普潔泉澗主河神，得普現一切眾生前令永離煩惱解脫門；離塵凈眼主河神，得以大悲方便普滌一切眾生諸惑塵垢解脫門；十方遍吼主河神，得恒出饒益眾生音解脫門；普救護眾生主河神，得於一切含識中恒起無惱害慈解脫門；無熱凈光主河神，得普示一切清涼善根解脫門；普生歡喜主河神，得修行具足施令一切眾生永離慳著解脫門；廣德勝幢主河神，得作一切歡喜福田解脫門；光照普世主河神，得能令一切眾生雜染者清凈瞋毒者歡喜解脫門；海德光明主河神，得能令一切眾生入解脫海恒受具足樂解脫門。
爾時，普發迅流主河神，承佛威力，遍觀一切主河神眾而說頌言：
「如來往昔為眾生， 修治法海無邊行， 譬如霈澤清炎暑， 普滅眾生煩惱熱。 佛昔難宣無量劫， 以愿光明凈世間， 諸根熟者令悟道， 此普潔神心所悟。 大悲方便等眾生， 悉現其前常化誘， 普使凈治煩惱垢， 凈眼見此深歡悅。 佛演妙音普使聞， 眾生愛樂心歡喜， 悉使滌除無量苦， 此遍吼神之解脫。 佛昔修習菩提行， 為利眾生無量劫， 是故光明遍世間， 護神憶念生歡喜。 佛昔修行為眾
【現代漢語翻譯】 現代漢語譯本 『潮音神（以潮水般的聲音教化眾生的神）所行之處。』
再者，普發迅流主河神（掌管普遍發出迅猛水流的河神），獲得了普降無邊法雨的解脫門；普潔泉澗主河神（掌管普遍清潔泉水和山澗的河神），獲得了普遍顯現在一切眾生面前，令他們永遠脫離煩惱的解脫門；離塵凈眼主河神（擁有遠離塵垢的清凈眼睛的河神），獲得了以大悲方便普遍洗滌一切眾生各種迷惑塵垢的解脫門；十方遍吼主河神（在十方發出吼聲的河神），獲得了恒常發出饒益眾生聲音的解脫門；普救護眾生主河神（普遍救護眾生的河神），獲得了在一切有情眾生心中恒常生起無惱害慈悲的解脫門；無熱凈光主河神（擁有無熱清凈光明的河神），獲得了普遍顯示一切清涼善根的解脫門；普生歡喜主河神（普遍產生歡喜的河神），獲得了修行圓滿佈施，令一切眾生永遠脫離慳吝執著的解脫門；廣德勝幢主河神（擁有廣大功德殊勝旗幟的河神），獲得了作為一切歡喜福田的解脫門；光照普世主河神（光明照耀普遍世界的河神），獲得了能夠令一切眾生雜染者清凈，瞋毒者歡喜的解脫門；海德光明主河神（擁有如海功德光明的河神），獲得了能夠令一切眾生進入解脫之海，恒常享受圓滿快樂的解脫門。
這時，普發迅流主河神，承蒙佛的威神之力，遍觀一切主河神眾，而說頌道：
『如來往昔爲了眾生，修治法海無邊之行，譬如普降甘霖消除炎熱，普遍滅除眾生煩惱之熱。 佛陀過去在難以言說的無量劫中，以願力光明凈化世間，使諸根成熟者領悟真道，這是普潔神心中所領悟的。 以大悲方便對待一切眾生，常常顯現在他們面前教化引導，普遍使他們清凈煩惱垢染，凈眼神見到此情景深感歡悅。 佛陀演說微妙之音普遍使眾生聽聞，眾生愛樂歡喜，使他們滌除無量痛苦，這是遍吼神所獲得的解脫。 佛陀過去修習菩提之行，爲了利益眾生歷經無量劫，因此光明遍照世間，護神憶念此事心生歡喜。 佛陀過去修行爲了眾
【English Translation】 English version 'The place where the Tide-Sounding Spirit (a spirit who teaches beings with a sound like the tide) dwells.'
Furthermore, the River-Ruling Spirit named Universally-Emitting-Swift-Currents, obtained the liberation door of universally raining down boundless Dharma rain; the River-Ruling Spirit named Universally-Purifying-Springs-and-Brooks, obtained the liberation door of universally appearing before all sentient beings, causing them to forever depart from afflictions; the River-Ruling Spirit named Pure-Eyes-Free-from-Dust, obtained the liberation door of universally washing away all the defilements and impurities of all sentient beings with great compassion and skillful means; the River-Ruling Spirit named Universally-Roaring-in-Ten-Directions, obtained the liberation door of constantly emitting sounds that benefit sentient beings; the River-Ruling Spirit named Universally-Protecting-and-Guarding-Sentient-Beings, obtained the liberation door of constantly arising unharming compassion in the hearts of all sentient beings; the River-Ruling Spirit named Cool-Pure-Light, obtained the liberation door of universally showing all cool and pure roots of goodness; the River-Ruling Spirit named Universally-Generating-Joy, obtained the liberation door of practicing perfect giving, causing all sentient beings to forever depart from stinginess and attachment; the River-Ruling Spirit named Vast-Virtue-Victorious-Banner, obtained the liberation door of being a field of blessings that brings joy to all; the River-Ruling Spirit named Light-Illuminating-the-World, obtained the liberation door of being able to purify those who are defiled and bring joy to those who are filled with anger; the River-Ruling Spirit named Ocean-Virtue-Luminous, obtained the liberation door of being able to lead all sentient beings into the ocean of liberation, constantly enjoying perfect bliss.
At that time, the River-Ruling Spirit named Universally-Emitting-Swift-Currents, empowered by the Buddha's spiritual might, contemplated all the River-Ruling Spirits and spoke in verse:
『The Thus Come One in the past, for the sake of sentient beings, cultivated the boundless practice of the Dharma ocean, like a heavy rain that clears away the heat, universally extinguishing the heat of afflictions of sentient beings. The Buddha in the past, in countless eons that are difficult to describe, purified the world with the light of vows, causing those whose roots are mature to awaken to the Way, this is what the Spirit of Universal Purity has realized. With great compassion and skillful means, treating all sentient beings equally, constantly appearing before them to teach and guide, universally causing them to purify the defilements of afflictions, the Spirit of Pure Eyes sees this and is deeply delighted. The Buddha proclaims the wonderful sound, causing all sentient beings to hear, sentient beings love and rejoice, causing them to wash away immeasurable suffering, this is the liberation of the Spirit of Universal Roar. The Buddha in the past cultivated the practice of Bodhi, for the benefit of sentient beings for countless eons, therefore the light shines throughout the world, the Protecting Spirit remembers this and is filled with joy. The Buddha in the past practiced for the sake of all
生， 種種方便令成熟， 普凈福海除眾苦， 無熱見此心欣慶。 施門廣大無窮盡， 一切眾生咸利益， 能令見者無慳著， 此普喜神之所悟。 佛昔修行實方便， 成就無邊功德海， 能令見者靡不欣， 此勝幢神心悟悅。 眾生有垢咸凈治， 一切怨害等生慈， 故得光照滿虛空， 普世河神見歡喜。 佛是福田功德海， 能令一切離諸惡， 乃至成就大菩提， 此海光神之解脫。」
複次，柔軟勝味主稼神，得與一切眾生法滋味令成就佛身解脫門；時華凈光主稼神，得能令一切眾生受廣大喜樂解脫門；色力勇健主稼神，得以一切圓滿法門凈諸境界解脫門；增益精氣主稼神，得見佛大悲無量神通變化力解脫門；普生根果主稼神，得普現佛福田令下種無失壞解脫門；妙嚴環髻主稼神，得普發眾生凈信華解脫門；潤澤凈華主稼神，得大慈愍濟諸眾生令增長福德海解脫門；成就妙香主稼神，得廣開示一切行法解脫門；見者愛樂主稼神，得能令法界一切眾生舍離懈怠憂惱等諸惡普清凈解脫門；離垢光明主稼神，得觀察一切眾生善根隨應說法令眾會歡喜滿足解脫門。
爾時，柔軟勝味主稼神，承佛威力，遍觀一切主稼神眾而說頌言：
「如來無上功德海， 普
【現代漢語翻譯】 現代漢語譯本 （佛陀）以種種方便使眾產生熟，普遍以清凈的福德之海消除眾生的痛苦，無熱（神名）見到此情景內心欣喜慶幸。 佈施之門廣大無邊，利益一切眾生，能使見到的人沒有慳吝執著，這是普喜神（神名）所領悟的。 佛陀過去修行時，以真實方便成就無邊的功德之海，能使見到的人沒有不歡喜的，這是勝幢神（神名）內心領悟到的喜悅。 眾生所具有的污垢都被凈化，對一切怨恨和傷害都生起慈悲心，因此得到光明照耀充滿虛空，普世河神（神名）見到后都歡喜。 佛陀是福田功德之海，能使一切眾生遠離各種惡行，乃至成就大菩提，這是海光神（神名）的解脫境界。
其次，柔軟勝味主稼神（神名），得到以一切眾生法滋味令成就佛身解脫之門；時華凈光主稼神（神名），得到能令一切眾生接受廣大喜樂的解脫之門；色力勇健主稼神（神名），得到以一切圓滿法門凈化各種境界的解脫之門；增益精氣主稼神（神名），得到見到佛陀大悲無量神通變化力的解脫之門；普生根果主稼神（神名），得到普遍展現佛陀福田令下種沒有失壞的解脫之門；妙嚴環髻主稼神（神名），得到普遍發起眾生清凈信心的解脫之門；潤澤凈華主稼神（神名），得到以大慈悲救濟眾生令增長福德之海的解脫之門；成就妙香主稼神（神名），得到廣泛開示一切修行方法的解脫之門；見者愛樂主稼神（神名），得到能使法界一切眾生舍離懈怠憂愁等各種惡行，普遍清凈的解脫之門；離垢光明主稼神（神名），得到觀察一切眾生善根，隨其根性說法，令眾會歡喜滿足的解脫之門。
這時，柔軟勝味主稼神（神名），承蒙佛陀的威神之力，遍觀一切主稼神眾，而說頌言： 『如來無上的功德之海，普遍
【English Translation】 English version （The Buddha）uses various skillful means to mature sentient beings, universally removing their suffering with the pure ocean of blessings, and the deity Wu Re (a deity's name) rejoices upon seeing this. The gate of giving is vast and boundless, benefiting all sentient beings, enabling those who see it to be free from stinginess and attachment. This is what the deity Pu Xi (a deity's name) has realized. When the Buddha practiced in the past, he used true skillful means to achieve the boundless ocean of merits, enabling those who see it to be filled with joy. This is the joy that the deity Sheng Chuang (a deity's name) has realized in his heart. The defilements of sentient beings are all purified, and compassion arises towards all hatred and harm. Therefore, they receive the light that fills the void, and the deity Pu Shi He Shen (a deity's name) rejoices upon seeing it. The Buddha is the field of blessings and the ocean of merits, enabling all sentient beings to be free from all evil deeds, and even to achieve great Bodhi. This is the liberation realm of the deity Hai Guang Shen (a deity's name).
Furthermore, the deity Rou Ruan Sheng Wei Zhu Jia Shen (a deity's name) obtained the liberation gate of using the taste of all sentient beings' Dharma to achieve the Buddha's body; the deity Shi Hua Jing Guang Zhu Jia Shen (a deity's name) obtained the liberation gate of enabling all sentient beings to receive great joy and happiness; the deity Se Li Yong Jian Zhu Jia Shen (a deity's name) obtained the liberation gate of purifying all realms with all perfect Dharma methods; the deity Zeng Yi Jing Qi Zhu Jia Shen (a deity's name) obtained the liberation gate of seeing the Buddha's great compassion and immeasurable supernatural powers; the deity Pu Sheng Gen Guo Zhu Jia Shen (a deity's name) obtained the liberation gate of universally manifesting the Buddha's field of blessings, ensuring that the seeds sown are not lost; the deity Miao Yan Huan Ji Zhu Jia Shen (a deity's name) obtained the liberation gate of universally arousing pure faith in sentient beings; the deity Run Ze Jing Hua Zhu Jia Shen (a deity's name) obtained the liberation gate of using great compassion to save all sentient beings, enabling them to increase their ocean of blessings; the deity Cheng Jiu Miao Xiang Zhu Jia Shen (a deity's name) obtained the liberation gate of widely revealing all methods of practice; the deity Jian Zhe Ai Le Zhu Jia Shen (a deity's name) obtained the liberation gate of enabling all sentient beings in the Dharma realm to abandon laziness, sorrow, and other evils, and to be universally purified; the deity Li Gou Guang Ming Zhu Jia Shen (a deity's name) obtained the liberation gate of observing the good roots of all sentient beings, teaching the Dharma according to their nature, and enabling the assembly to be joyful and satisfied.
At that time, the deity Rou Ruan Sheng Wei Zhu Jia Shen (a deity's name), empowered by the Buddha's majestic power, surveyed all the deities in charge of crops and spoke the following verse: 'The Tathagata's unsurpassed ocean of merits, universally'
現明燈照世間， 一切眾生咸救護， 悉與安樂無遺者。 世尊功德無有邊， 眾生聞者不唐捐， 悉使離苦常歡喜， 此是時華之所入。 善逝諸力皆圓滿， 功德莊嚴現世間， 一切眾生悉調伏， 此法勇力能明證。 佛昔修治大悲海， 其心念念等世間， 是故神通無有邊， 增益精氣能觀見。 佛遍世間常現前， 一切方便無空過， 悉凈眾生諸惑惱， 此普生神之解脫。 佛是世間大智海， 放凈光明無不遍， 廣大信解悉從生， 如是嚴髻能明入。 如來觀世起慈心， 為利眾生而出現， 示彼恬怡最勝道， 此凈華神之解脫。 善逝所修清凈行， 菩提樹下具宣說， 如是教化滿十方， 此妙香神能聽受。 佛於一切諸世間， 悉使離憂生大喜， 所有根欲皆治凈， 可愛樂神斯悟入。 如來出現於世間， 普觀眾生心所樂， 種種方便而成熟， 此凈光神解脫門。」
複次，吉祥主藥神，得普觀一切眾生心而勤攝取解脫門；栴檀林主藥神，得以光明攝眾生俾見者無空過解脫門；離塵光明主藥神，得能以凈方便滅一切眾生煩惱解脫門；名稱普聞主藥神，得能以大名稱增長無邊善根海解脫門；毛孔現光主藥神，得
【現代漢語翻譯】 現代漢語譯本 如今，佛如明燈照耀世間， 救護一切眾生，給予他們安樂，沒有遺漏。 世尊的功德無邊無際，眾生聽聞不會徒勞無功， 都能使他們脫離痛苦，常常歡喜，這是時華神所證入的境界。 善逝（佛的稱號）的諸種力量都圓滿具足，功德莊嚴顯現在世間， 一切眾生都被調伏，這種法的勇猛力量能夠清楚地證明。 佛陀過去修習廣大的慈悲之海，他的心念與世間一切眾生平等， 因此神通廣大無邊，增長精氣，能夠被人們所見。 佛陀普遍在世間顯現，一切方便法門都不會落空， 能夠凈化眾生的一切迷惑煩惱，這是普生神所證悟的解脫。 佛陀是世間的大智慧之海，放出清凈的光明，無處不照耀， 廣大的信解都由此而生，這是嚴髻神能夠明瞭進入的境界。 如來觀察世間，生起慈悲之心，爲了利益眾生而出現， 向他們展示安詳寧靜的最殊勝的道路，這是凈華神所證悟的解脫。 善逝所修的清凈行為，在菩提樹下完全宣說， 如此教化遍滿十方世界，這是妙香神能夠聽聞領受的。 佛陀在一切世間，都使眾生脫離憂愁，生起大歡喜， 所有根性和慾望都被治理清凈，這是可愛樂神所領悟進入的。 如來出現在世間，普遍觀察眾生心中所喜愛的， 用種種方便法門來使他們成熟，這是凈光神所證悟的解脫之門。 此外，吉祥主藥神，證得普遍觀察一切眾生心而勤奮攝取的解脫門；栴檀林主藥神，證得以光明攝受眾生，使見到的人都不會空過的解脫門；離塵光明主藥神，證得能夠用清凈方便滅除一切眾生煩惱的解脫門；名稱普聞主藥神，證得能夠用大名稱增長無邊善根海的解脫門；毛孔現光主藥神，證得……
【English Translation】 English version Now, like a bright lamp illuminating the world, The Buddha saves and protects all living beings, granting them peace and joy without exception. The World Honored One's merits are boundless, and those who hear of them will not do so in vain, They will all be freed from suffering and always be joyful; this is the realm entered by the Time Flower Spirit. The Sugata's (Buddha's epithet) powers are all complete, and his meritorious adornments manifest in the world, All living beings are subdued; this courageous power of the Dharma can be clearly demonstrated. The Buddha cultivated the great ocean of compassion in the past, his mind being equal to all beings in the world, Therefore, his spiritual powers are boundless, increasing his essence and energy, and can be seen. The Buddha is always present throughout the world, and all skillful means are never in vain, He purifies all the delusions and afflictions of living beings; this is the liberation realized by the Universal Birth Spirit. The Buddha is the great ocean of wisdom in the world, emitting pure light that shines everywhere, Vast faith and understanding arise from this; this is the realm that the Adorned Hair Spirit can clearly enter. The Tathagata (Buddha's epithet) observes the world with a compassionate heart, appearing for the benefit of living beings, Showing them the most excellent path of peace and tranquility; this is the liberation realized by the Pure Flower Spirit. The pure practices cultivated by the Sugata were fully proclaimed under the Bodhi tree, Thus, his teachings spread throughout the ten directions; this is what the Wonderful Fragrance Spirit can hear and receive. In all worlds, the Buddha causes living beings to be free from sorrow and to generate great joy, All their roots and desires are purified; this is what the Beloved Joy Spirit has realized and entered. The Tathagata appears in the world, universally observing what living beings desire in their hearts, Using various skillful means to mature them; this is the gate of liberation realized by the Pure Light Spirit. Furthermore, the Auspicious Chief Medicine Spirit has attained the liberation gate of diligently gathering by universally observing the minds of all living beings; the Sandalwood Forest Chief Medicine Spirit has attained the liberation gate of gathering living beings with light, so that those who see it will not do so in vain; the Dust-Free Light Chief Medicine Spirit has attained the liberation gate of being able to extinguish the afflictions of all living beings with pure skillful means; the Name Universally Heard Chief Medicine Spirit has attained the liberation gate of being able to increase the boundless ocean of good roots with a great name; the Pore Manifesting Light Chief Medicine Spirit has attained...
大悲幢速赴一切病境界解脫門；破暗清凈主藥神，得療治一切盲冥眾生令智眼清凈解脫門；普發吼聲主藥神，得能演佛音說諸法差別義解脫門；蔽日光幢主藥神，得能作一切眾生善知識令見者咸生善根解脫門；明見十方主藥神，得清凈大悲藏能以方便令生信解解脫門；普發威光主藥神，得方便令唸佛滅一切眾生病解脫門。
爾時，吉祥主藥神，承佛威力，遍觀一切主藥神眾而說頌言：
「如來智慧不思議， 悉知一切眾生心， 能以種種方便力， 滅彼群迷無量苦。 大雄善巧難測量， 凡有所作無空過， 必使眾生諸苦滅， 栴檀林神能悟此。 汝觀諸佛法如是， 往悉勤修無量劫， 而於諸有無所著， 此離塵光所入門。 佛百千劫難可遇， 若有得見及聞名， 必令獲益無空過， 此普稱神之所了。 如來一一毛孔中， 悉放光明滅眾患， 世間煩惱皆令盡， 此現光神所入門。 一切眾生癡所盲， 惑業眾苦無量別， 佛悉蠲除開智照， 如是破暗能觀見。 如來一音無限量， 能開一切法門海， 眾生聽者悉了知， 此是大音之解脫。 汝觀佛智難思議， 普現諸趣救群生， 能令見者皆從化， 此蔽日幢深悟了。 如來大悲
{ "translations": [ "現代漢語譯本", "大悲幢（Dabei Chuang）主藥神，證得迅速進入一切疾病境界的解脫門；破暗清凈（Po An Qingjing）主藥神，證得能療治一切盲昧眾生，使他們智慧之眼清凈的解脫門；普發吼聲（Pu Fa Housheng）主藥神，證得能宣說佛音，闡釋諸法差別義的解脫門；蔽日光幢（Bi Ri Guang Chuang）主藥神，證得能作為一切眾生的善知識，使見者都生善根的解脫門；明見十方（Ming Jian Shifang）主藥神，證得清凈大悲藏，能以方便使眾生生起信解的解脫門；普發威光（Pu Fa Weiguang）主藥神，證得能以方便使眾生唸佛，滅除一切疾病的解脫門。", "這時，吉祥（Jixiang）主藥神，承佛的威神力，遍觀一切主藥神眾，並說頌道：", "『如來的智慧不可思議，完全知曉一切眾生的心，能以種種方便之力，滅除他們無量的迷惑痛苦。大雄（Daxiong，指佛）的善巧難以衡量，凡有所作沒有空過的，必定使眾生的各種痛苦滅除，栴檀林（Zhan Tan Lin）神能領悟到這一點。你們看諸佛的法就是這樣，往昔勤修無量劫，而對於一切存在都沒有執著，這是離塵光（Li Chen Guang）神所入門的境界。佛百千劫難以遇到，如果有人得見或聽聞佛名，必定使他們獲得利益不會空過，這是普稱（Pu Cheng）神所瞭解的。如來每一個毛孔中，都放出光明滅除眾生的疾病，使世間的煩惱都消盡，這是現光（Xian Guang）神所入門的境界。一切眾生被愚癡所矇蔽，迷惑和業力造成的痛苦有無量差別，佛都消除這些痛苦，開啟智慧之光，就像這樣破除黑暗，使人能夠看見。如來一音沒有差別，能開啟一切法門之海，眾生聽聞后都能瞭解，這是大音（Da Yin）神的解脫。你們看佛的智慧難以思議，普遍顯現在各種境界救度眾生，能使見到的人都受到教化，這是蔽日幢（Bi Ri Chuang）神深刻領悟的。如來的大悲』" , "english_translations": [ "English version", "The Medicine Deity Great Compassion Banner (Dabei Chuang) attained the liberation door of swiftly entering all realms of sickness; the Medicine Deity Breaking Darkness and Purity (Po An Qingjing) attained the liberation door of being able to cure all blind and ignorant beings, enabling their eyes of wisdom to become pure; the Medicine Deity Universally Emitting Roar (Pu Fa Housheng) attained the liberation door of being able to proclaim the Buddha's voice and explain the different meanings of all dharmas; the Medicine Deity Covering the Sunlight Banner (Bi Ri Guang Chuang) attained the liberation door of being able to act as a good teacher for all beings, causing those who see them to generate roots of goodness; the Medicine Deity Clearly Seeing the Ten Directions (Ming Jian Shifang) attained the liberation door of the pure great compassion treasury, being able to use skillful means to cause beings to generate faith and understanding; the Medicine Deity Universally Emitting Majestic Light (Pu Fa Weiguang) attained the liberation door of being able to use skillful means to cause beings to recite the Buddha's name, extinguishing all sicknesses.", "At that time, the Medicine Deity Auspicious (Jixiang), relying on the Buddha's majestic power, observed all the Medicine Deities and spoke in verse:", "'The Tathagata's wisdom is inconceivable, completely knowing the minds of all beings, able to use various skillful means to extinguish their immeasurable deluded suffering. The Great Hero's (Daxiong, referring to the Buddha) skillful means are difficult to measure, whatever he does is never in vain, he will surely cause all the sufferings of beings to be extinguished, the Sandalwood Forest (Zhan Tan Lin) Deity can realize this. You see that the Buddhas' Dharma is like this, in the past they diligently cultivated for immeasurable kalpas, yet they have no attachment to any existence, this is the realm entered by the Deity Light Free from Dust (Li Chen Guang). The Buddha is difficult to encounter in hundreds of thousands of kalpas, if someone sees or hears the Buddha's name, it will surely cause them to gain benefit and not be in vain, this is what the Deity Universally Praised (Pu Cheng) understands. From each pore of the Tathagata, light is emitted to extinguish the diseases of beings, causing all worldly afflictions to be exhausted, this is the realm entered by the Deity Manifesting Light (Xian Guang). All beings are blinded by ignorance, the suffering caused by delusion and karma has immeasurable differences, the Buddha eliminates all these sufferings, opening the light of wisdom, just like this breaking through darkness, enabling people to see. The Tathagata's one sound has no difference, able to open the sea of all Dharma doors, those who hear it can understand, this is the liberation of the Deity Great Sound (Da Yin). You see that the Buddha's wisdom is inconceivable, universally manifesting in all realms to save beings, able to cause those who see him to be transformed, this is what the Deity Covering the Sun Banner (Bi Ri Chuang) deeply understands. The Tathagata's great compassion'" ] }
方便海， 為利世間而出現， 廣開正道示眾生， 此見方神能了達。 如來普放大光明， 一切十方無不照， 令隨唸佛生功德， 此發威光解脫門。」
複次，布華如雲主林神，得廣大無邊智海藏解脫門；擢干舒光主林神，得廣大修治普清凈解脫門；生芽發耀主林神，得增長種種凈信芽解脫門；吉祥凈葉主林神，得一切清凈功德莊嚴聚解脫門；垂布焰藏主林神，得普門清凈慧恒周覽法界解脫門；妙莊嚴光主林神，得普知一切眾生行海而興布法雲解脫門；可意雷聲主林神，得忍受一切不可意聲演清凈音解脫門；香光普遍主林神，得十方普現昔所修治廣大行境界解脫門；妙光回耀主林神，得以一切功德法饒益世間解脫門；華果光味主林神，得能令一切見佛出興常敬念不忘莊嚴功德藏解脫門。
爾時，布華如雲主林神，承佛威力，普觀一切主林神眾而說頌言：
「佛昔修習菩提行， 福德智慧悉成滿， 一切諸力皆具足， 放大光明出世間。 悲門無量等眾生， 如來往昔普凈治， 是故於世能為益， 此擢干神之所了。 若有眾生一見佛， 必使入于深信海， 普示一切如來道， 此妙芽神之解脫。 一毛所集諸功德， 劫海宣揚不可盡， 諸佛方便難思
【現代漢語翻譯】 現代漢語譯本 方便之海（方便：指佛菩薩為引導眾生而施設的種種方法），爲了利益世間而出現， 廣泛開示正道給眾生，這種見解是方神（方神：指守護一方的神）能夠理解的。 如來普遍放出大光明，照耀一切十方世界， 使眾生隨唸佛陀而生功德，這是發威光解脫門（解脫門：指修行者通過某種方法達到解脫的途徑）。
其次，布華如雲主林神（主林神：指守護樹林的神），得到廣大無邊智慧海藏解脫門；擢干舒光主林神，得到廣大修治普清凈解脫門；生芽發耀主林神，得到增長種種凈信芽解脫門；吉祥凈葉主林神，得到一切清凈功德莊嚴聚解脫門；垂布焰藏主林神，得到普門清凈慧恒常周覽法界解脫門；妙莊嚴光主林神，得到普遍知曉一切眾生行為之海而興起布法雲解脫門；可意雷聲主林神，得到忍受一切不可意之聲而演說清凈之音解脫門；香光普遍主林神，得到十方普遍顯現過去所修治的廣大行境界解脫門；妙光回耀主林神，得到以一切功德法饒益世間解脫門；華果光味主林神，得到能令一切眾生見到佛陀出世，常敬念不忘莊嚴功德藏解脫門。
這時，布華如雲主林神，承佛的威神之力，普遍觀察一切主林神眾，並說頌道：
『佛陀過去修習菩提（菩提：指覺悟的智慧）之行，福德和智慧都圓滿成就， 一切諸力都具足，放出大光明照耀世間。 悲憫之門無量無邊，普度眾生，如來往昔普遍清凈治理， 因此在世間能夠利益眾生，這是擢干神（擢干神：指守護樹幹的神）所理解的。 如果有眾生一旦見到佛陀，必定使其進入深信之海， 普遍開示一切如來之道，這是妙芽神（妙芽神：指守護樹木新芽的神）的解脫。 一毛孔所聚集的諸功德，即使經過無量劫宣揚也無法窮盡， 諸佛的方便難以思議，
【English Translation】 English version The ocean of expedient means (expedient means: referring to the various methods employed by Buddhas and Bodhisattvas to guide sentient beings), appears for the benefit of the world, Widely opens the right path to show sentient beings, this view is understood by the Direction Deities (Direction Deities: deities who guard a direction). The Tathagata universally emits great light, illuminating all the ten directions, Causing sentient beings to generate merit by recollecting the Buddha, this is the liberation door of emitting majestic light (liberation door: referring to the path through which practitioners attain liberation).
Furthermore, the Forest Guardian Deity named 'Spreading Flowers Like Clouds' (Forest Guardian Deity: deities who guard forests), obtained the liberation door of the vast and boundless treasury of wisdom; the Forest Guardian Deity named 'Erecting Trunks and Spreading Light', obtained the liberation door of vast cultivation and universal purification; the Forest Guardian Deity named 'Sprouting and Shining', obtained the liberation door of increasing various pure faith sprouts; the Forest Guardian Deity named 'Auspicious Pure Leaves', obtained the liberation door of the gathering of all pure merit and adornments; the Forest Guardian Deity named 'Hanging and Spreading Flame Treasury', obtained the liberation door of universal pure wisdom constantly surveying the Dharma realm; the Forest Guardian Deity named 'Wonderfully Adorned Light', obtained the liberation door of universally knowing the ocean of all sentient beings' actions and raising clouds of Dharma; the Forest Guardian Deity named 'Pleasing Thunder Sound', obtained the liberation door of enduring all unpleasant sounds and expounding pure sounds; the Forest Guardian Deity named 'Universal Fragrant Light', obtained the liberation door of universally manifesting in the ten directions the vast realm of practices cultivated in the past; the Forest Guardian Deity named 'Wonderfully Shining Light', obtained the liberation door of benefiting the world with all meritorious Dharmas; the Forest Guardian Deity named 'Light, Taste of Flowers and Fruits', obtained the liberation door of enabling all who see the Buddha's appearance to constantly remember and never forget the treasury of adorned merit.
At that time, the Forest Guardian Deity named 'Spreading Flowers Like Clouds', empowered by the Buddha's majestic power, universally observed all the Forest Guardian Deities and spoke in verse:
'The Buddha in the past cultivated the practices of Bodhi (Bodhi: referring to the wisdom of enlightenment), both merit and wisdom were fully accomplished, All powers are fully possessed, emitting great light to illuminate the world. The gate of compassion is immeasurable, equal to all sentient beings, the Tathagata in the past universally purified and governed, Therefore, in the world, one can benefit sentient beings, this is understood by the Deity of Erecting Trunks (Deity of Erecting Trunks: deities who guard tree trunks). If there are sentient beings who once see the Buddha, they will surely be made to enter the ocean of deep faith, Universally showing all the paths of the Tathagata, this is the liberation of the Deity of Wonderful Sprouts (Deity of Wonderful Sprouts: deities who guard new tree sprouts). The merits gathered in a single pore, even if proclaimed for countless eons, cannot be exhausted, The expedient means of the Buddhas are inconceivable,
議， 凈葉能明此深義。 我念如來於往昔， 供養剎塵無量佛， 一一佛所智漸明， 此焰藏神之所了。 一切眾生諸行海， 世尊一念悉了知， 如是廣大無礙智， 妙莊嚴神能悟入。 恒演如來寂妙音， 普生無等大歡喜， 隨其解欲皆令悟， 此是雷音所行法。 如來示現大神通， 十方國土皆周遍， 佛昔修行悉令見， 此普香光所入門。 眾生譣诐不修德， 迷惑沈流生死中， 為彼闡明眾智道， 此妙光神之所見。 佛為業障諸眾生， 經于億劫時乃現， 其餘唸唸常令見， 此味光神所觀察。」
複次，寶峰開華主山神，得入大寂定光明解脫門；華林妙髻主山神，得修集慈善根成熟不可思議數眾生解脫門；高幢普照主山神，得觀察一切眾生心所樂嚴凈諸根解脫門；離塵寶髻主山神，得無邊劫海勤精進無厭怠解脫門；光照十方主山神，得以無邊功德光普覺悟解脫門；大力光明主山神，得能自成熟復令眾生舍離愚迷行解脫門；威光普勝主山神，得拔一切苦使無有餘解脫門；微密光輪主山神，得演教法光明顯示一切如來功德解脫門；普眼現見主山神，得令一切眾生乃至於夢中增長善根解脫門；金剛堅固眼主山神，得出現無邊大義海解脫門。
【現代漢語翻譯】 現代漢語譯本 凈葉（指菩薩）能夠明白這深奧的道理。 我憶念如來在過去，供養了像微塵一樣無數的佛， 在每一位佛那裡智慧逐漸明朗，這是焰藏神所領悟的。 一切眾生的各種行為，世尊在一念之間全部了知， 如此廣大無礙的智慧，妙莊嚴神能夠領悟並進入。 恒常演說如來寂靜微妙的音聲，普遍產生無與倫比的大歡喜， 隨著眾生的理解和慾望使他們覺悟，這是雷音神所修行的法門。 如來示現大神通，在十方國土都普遍顯現， 佛陀過去所修行的都讓他們看見，這是普香光神所入門的法門。 眾生奸詐虛偽不修善德，迷惑沉淪在生死輪迴中， 為他們闡明各種智慧之道，這是妙光神所見到的。 佛陀爲了業障深重的眾生，經過億劫才顯現一次， 其餘時間唸唸都讓他們看見，這是味光神所觀察到的。
再次，寶峰開華主山神，得到了進入大寂定光明解脫門； 華林妙髻主山神，得到了修集慈善根，成熟不可思議數量眾生的解脫門； 高幢普照主山神，得到了觀察一切眾生心中所喜愛的，莊嚴清凈諸根的解脫門； 離塵寶髻主山神，得到了在無邊劫海中勤奮精進，永不厭倦的解脫門； 光照十方主山神，得到了以無邊功德之光普遍覺悟的解脫門； 大力光明主山神，得到了能夠自我成熟，並且使眾生舍離愚癡迷惑行為的解脫門； 威光普勝主山神，得到了拔除一切痛苦煩惱，沒有剩餘的解脫門； 微密光輪主山神，得到了演說教法光明，顯示一切如來功德的解脫門； 普眼現見主山神，得到了使一切眾生乃至在夢中都增長善根的解脫門； 金剛堅固眼主山神，得到了顯現無邊廣大義理之海的解脫門。
【English Translation】 English version Net Leaf (referring to a Bodhisattva) can understand this profound meaning. I remember that the Tathagata in the past, made offerings to countless Buddhas like dust particles, In each Buddha's place, wisdom gradually became clear, this is what the Flame Treasury Spirit understood. All the various actions of sentient beings, the World Honored One knows all in a single thought, Such vast and unobstructed wisdom, the Wondrous Adornment Spirit can comprehend and enter. Constantly expounding the Tathagata's tranquil and subtle sound, universally generating unparalleled great joy, According to their understanding and desires, making them awaken, this is the Dharma practiced by the Thunder Sound Spirit. The Tathagata manifests great supernatural powers, appearing universally in the ten directions, All the past practices of the Buddha are made visible to them, this is the gateway entered by the Universal Fragrant Light Spirit. Sentient beings are deceitful and do not cultivate virtue, confused and sinking in the cycle of birth and death, For them, clarifying the paths of various wisdoms, this is what the Wondrous Light Spirit has seen. The Buddha, for sentient beings with heavy karmic obstacles, appears only once after countless eons, At other times, they are made to see him in every thought, this is what the Taste Light Spirit observes.
Furthermore, the Mountain Spirit, Jewel Peak Opening Flower, obtained the liberation gate of entering the Great Tranquility Samadhi Light; The Mountain Spirit, Flower Forest Wondrous Hair, obtained the liberation gate of cultivating roots of kindness, maturing an inconceivable number of sentient beings; The Mountain Spirit, High Banner Universal Illumination, obtained the liberation gate of observing what all sentient beings desire in their hearts, adorning and purifying their faculties; The Mountain Spirit, Jewel Hair Free from Dust, obtained the liberation gate of diligent and tireless effort in the boundless ocean of eons; The Mountain Spirit, Light Illuminating the Ten Directions, obtained the liberation gate of universally awakening with boundless merit light; The Mountain Spirit, Great Power Light, obtained the liberation gate of being able to mature oneself and also cause sentient beings to abandon foolish and deluded actions; The Mountain Spirit, Majestic Light Universal Victory, obtained the liberation gate of eradicating all suffering and afflictions without remainder; The Mountain Spirit, Subtle Secret Light Wheel, obtained the liberation gate of expounding the Dharma light, revealing all the merits of the Tathagatas; The Mountain Spirit, Universal Eye Manifestation, obtained the liberation gate of causing all sentient beings to increase their roots of goodness even in their dreams; The Mountain Spirit, Vajra Firm Eye, obtained the liberation gate of manifesting the boundless ocean of great meanings.
爾時，開華匝地主山神，承佛威力，普觀一切主山神眾而說頌言：
「往修勝行無有邊， 今獲神通亦無量， 法門廣辟如塵數， 悉使眾生深悟喜。 眾相嚴身遍世間， 毛孔光明悉清凈， 大慈方便示一切， 華林妙髻悟此門。 佛身普現無有邊， 十方世界皆充滿， 諸根嚴凈見者喜， 此法高幢能悟入。 歷劫勤修無懈倦， 不染世法如虛空， 種種方便化群生， 悟此法門名寶髻。 眾生盲暗入險道， 佛哀愍彼舒光照， 普使世間從睡覺， 威光悟此心生喜。 昔在諸有廣修行， 供養剎塵無數佛， 令眾生見發大愿， 此地大力能明入。 見諸眾生流轉苦， 一切業障恒纏覆， 以智慧光悉滅除， 此普勝神之解脫。 一一毛孔出妙音， 隨眾生心贊諸佛， 悉遍十方無量劫， 此是光輪所入門。 佛遍十方普現前， 種種方便說妙法， 廣益眾生諸行海， 此現見神之所悟。 法門如海無邊量， 一音為說悉令解， 一切劫中演不窮， 入此方便金剛目。」
複次，普德凈華主地神，得以慈悲心念念普觀一切眾生解脫門；堅福莊嚴主地神，得普現一切眾生福德力解脫門；妙華嚴樹主地神，得普入諸法
【現代漢語翻譯】 現代漢語譯本 當時，開華匝地主山神（開華匝地：地名，主山神：掌管山脈的神），承蒙佛陀的威神之力，普遍觀察所有主山神眾，並以偈頌說道： 『過去修行殊勝的善行沒有邊際，如今獲得的神通也無量無邊。 佛法的大門廣闊開啟如同塵沙般眾多，全部使眾生深深領悟而歡喜。 佛陀的莊嚴相好遍佈世間，每個毛孔都放出清凈的光明。 以大慈悲的方便示現一切，華林妙髻（華林妙髻：菩薩名）領悟了這個法門。 佛身普遍顯現沒有邊際，充滿十方世界。 諸根清凈莊嚴，見到的人都歡喜，這個法門高聳如旗幟，能使人領悟進入。 經歷無數劫勤奮修行，沒有懈怠疲倦，不被世俗的法所污染，如同虛空一般。 用種種方便教化眾生，領悟這個法門名為寶髻（寶髻：菩薩名）。 眾生盲目無知，進入危險的道路，佛陀憐憫他們，舒放光明照耀。 普遍使世間從沉睡中醒來，威光使他們領悟，心中生起歡喜。 過去在各種存在中廣泛修行，供養如微塵般無數的佛陀。 令眾生見到而發起大愿，這位地神大力能明白進入。 見到眾生在生死中流轉受苦，一切業障常常纏繞覆蓋。 用智慧的光明全部滅除，這是普勝神（普勝神：地神名）的解脫。 每一個毛孔都發出美妙的聲音，隨著眾生的心讚歎諸佛。 普遍遍及十方無量劫，這是光輪（光輪：地神名）所入門的法門。 佛陀普遍在十方顯現，用種種方便宣說微妙的佛法。 廣泛利益眾生，如同進入諸行的大海，這是現見神（現見神：地神名）所領悟的。 佛法的大門如大海般無邊無量，用一個聲音為他們宣說，全部使他們理解。 在一切劫中演說不窮盡，進入這個方便法門名為金剛目（金剛目：地神名）。』 其次，普德凈華主地神（普德凈華：地神名），得到以慈悲心念念普遍觀察一切眾生解脫的法門；堅福莊嚴主地神（堅福莊嚴：地神名），得到普遍顯現一切眾生福德力的解脫法門；妙華嚴樹主地神（妙華嚴樹：地神名），得到普遍進入諸法
【English Translation】 English version At that time, the Mountain God, Master of the Opening Flower Land (Kaihua Zadi: place name, Master Mountain God: god in charge of mountains), empowered by the Buddha's majestic power, universally observed all the Mountain Gods and spoke in verse: 'In the past, you cultivated superior practices without limit, and now you have obtained immeasurable spiritual powers. The Dharma doors are widely opened, as numerous as dust particles, all enabling sentient beings to deeply understand and rejoice. The Buddha's majestic forms adorn the world, and from every pore emanates pure light. With great compassion and skillful means, he shows everything, and Hualin Miaoji (Hualin Miaoji: Bodhisattva name) comprehends this Dharma door. The Buddha's body appears universally without limit, filling the ten directions. His faculties are pure and majestic, bringing joy to those who see him. This Dharma is like a high banner, enabling one to understand and enter. Through countless kalpas of diligent practice, without laziness or weariness, he is not tainted by worldly dharmas, like the void. Using various skillful means to transform sentient beings, understanding this Dharma door is named Baoji (Baoji: Bodhisattva name). Sentient beings are blind and ignorant, entering dangerous paths. The Buddha pities them, extending light to illuminate them. Universally awakening the world from slumber, his majestic light enables them to understand, and joy arises in their hearts. In the past, in various existences, he practiced extensively, making offerings to countless Buddhas, as numerous as dust particles. Enabling sentient beings to see and make great vows, this powerful Earth God can clearly enter. Seeing sentient beings transmigrating in suffering, constantly entangled and covered by all karmic obstacles. With the light of wisdom, he completely eliminates them. This is the liberation of Pusheng God (Pusheng God: Earth God name). From each pore, wonderful sounds emerge, praising the Buddhas according to the minds of sentient beings. Universally pervading the ten directions for immeasurable kalpas, this is the Dharma door entered by Guanglun (Guanglun: Earth God name). The Buddha universally appears in the ten directions, using various skillful means to expound the wonderful Dharma. Extensively benefiting sentient beings, like entering the ocean of practices, this is what Xianjian God (Xianjian God: Earth God name) has understood. The Dharma doors are like the ocean, boundless and immeasurable. With one sound, he explains them, enabling all to understand. Expounding them inexhaustibly throughout all kalpas, entering this skillful means is named Vajra Eye (Vajra Eye: Earth God name).' Furthermore, the Earth God, Master of Pude Jinghua (Pude Jinghua: Earth God name), obtained the Dharma door of universally observing the liberation of all sentient beings with a compassionate mind in every thought; the Earth God, Master of Jianfu Zhuangyan (Jianfu Zhuangyan: Earth God name), obtained the Dharma door of universally manifesting the power of merit of all sentient beings; the Earth God, Master of Miaohua Yan Tree (Miaohua Yan Tree: Earth God name), obtained the Dharma door of universally entering all dharmas
出生一切佛剎莊嚴解脫門；普散眾寶主地神，得修習種種諸三昧令眾生除障垢解脫門；凈目觀時主地神，得令一切眾生常遊戲快樂解脫門；金色妙眼主地神，得示現一切清凈身調伏眾生解脫門；香毛髮光主地神，得了知一切佛功德海大威力解脫門；寂音悅意主地神，得普攝持一切眾生言音海解脫門；妙華旋髻主地神，得充滿佛剎離垢性解脫門；金剛普持主地神，得一切佛法輪所攝持普出現解脫門。
爾時，普德凈華主地神，承佛威力，普觀一切主地神眾而說頌言：
「如來往昔唸唸中， 大慈悲門不可說， 如是修行無有已， 故得堅牢不壞身。 三世眾生及菩薩， 所有一切眾福聚， 悉現如來毛孔中， 福嚴見已生歡喜。 廣大寂靜三摩地， 不生不滅無來去， 嚴凈國土示眾生， 此樹華神之解脫。 佛于往昔修諸行， 為令眾生消重障， 普散眾寶主地神， 見此解脫生歡喜。 如來境界無邊際， 唸唸普現於世間， 凈目觀時主地神， 見佛所行心慶悅。 妙音無限不思議， 普為眾生滅煩惱， 金色眼神能了悟， 見佛無邊勝功德。 一切色形皆化現， 十方法界悉充滿， 香毛髮光常見佛， 如是普化諸眾生。 妙音普遍於十方，
【現代漢語翻譯】 現代漢語譯本 出生一切佛剎莊嚴解脫門（指證悟后能使一切佛土都莊嚴的境界）；普散眾寶主地神（指掌管散佈各種珍寶的地神），得修習種種諸三昧（指通過修行進入各種禪定狀態）令眾生除障垢解脫門（指能使眾生消除業障和煩惱的境界）；凈目觀時主地神（指眼睛清凈能觀察一切的地神），得令一切眾生常遊戲快樂解脫門（指能使一切眾生常常在快樂中自在的境界）；金色妙眼主地神（指擁有金色美妙眼睛的地神），得示現一切清凈身調伏眾生解脫門（指能示現清凈之身來調伏眾生的境界）；香毛髮光主地神（指毛髮散發香氣光芒的地神），得了知一切佛功德海大威力解脫門（指能瞭解一切佛的功德如大海般廣大威力的境界）；寂音悅意主地神（指聲音寂靜悅耳的地神），得普攝持一切眾生言音海解脫門（指能普遍攝持一切眾生的語言如大海般廣闊的境界）；妙華旋髻主地神（指頭頂有美妙花朵旋轉的地神），得充滿佛剎離垢性解脫門（指能使佛土充滿清凈無垢的境界）；金剛普持主地神（指像金剛一樣能普遍護持的地神），得一切佛法輪所攝持普出現解脫門（指能被一切佛的法輪所攝持並普遍顯現的境界）。 爾時，普德凈華主地神（指擁有普遍美德和清凈蓮花的地神），承佛威力，普觀一切主地神眾而說頌言： 『如來往昔唸唸中，大慈悲門不可說，如是修行無有已，故得堅牢不壞身。 三世眾生及菩薩，所有一切眾福聚，悉現如來毛孔中，福嚴見已生歡喜。 廣大寂靜三摩地（指廣大寂靜的禪定狀態），不生不滅無來去，嚴凈國土示眾生，此樹華神之解脫。 佛于往昔修諸行，為令眾生消重障，普散眾寶主地神，見此解脫生歡喜。 如來境界無邊際，唸唸普現於世間，凈目觀時主地神，見佛所行心慶悅。 妙音無限不思議，普為眾生滅煩惱，金色眼神能了悟，見佛無邊勝功德。 一切色形皆化現，十方法界悉充滿，香毛髮光常見佛，如是普化諸眾生。 妙音普遍於十方，'
【English Translation】 English version The gate of liberation of manifesting the adornments of all Buddha lands; the Earth-Ruling Spirit named Universally Scattering Treasures, obtained the gate of liberation of practicing various Samadhis (states of meditative absorption), enabling sentient beings to remove obstacles and defilements; the Earth-Ruling Spirit named Pure-Eyed Observer, obtained the gate of liberation of enabling all sentient beings to always play and be joyful; the Earth-Ruling Spirit named Golden Wonderful Eyes, obtained the gate of liberation of manifesting all pure bodies to tame sentient beings; the Earth-Ruling Spirit named Fragrant Hair Radiating Light, obtained the gate of liberation of understanding the great power of the ocean of all Buddha's merits; the Earth-Ruling Spirit named Peaceful and Pleasing Sound, obtained the gate of liberation of universally embracing the ocean of all sentient beings' voices; the Earth-Ruling Spirit named Wonderful Flower Wreath, obtained the gate of liberation of filling Buddha lands with the nature of being free from defilements; the Earth-Ruling Spirit named Vajra Universally Holding, obtained the gate of liberation of being universally manifested, embraced by all Buddha's Dharma wheels. At that time, the Earth-Ruling Spirit named Universal Virtue Pure Flower, empowered by the Buddha's might, universally observed all the Earth-Ruling Spirits and spoke in verse: 'In every thought of the Tathagata's past, the gate of great compassion is ineffable, such practice has no end, therefore, a firm and indestructible body is obtained. All the merits accumulated by sentient beings and Bodhisattvas of the three times, all appear in the pores of the Tathagata, seeing this, the Adorned with Blessings rejoices. The vast and tranquil Samadhi (state of meditative absorption), neither arising nor ceasing, neither coming nor going, adorns and purifies the lands to show sentient beings, this is the liberation of the Tree Flower Spirit. The Buddha practiced all kinds of conduct in the past, to enable sentient beings to eliminate heavy obstacles, the Earth-Ruling Spirit named Universally Scattering Treasures, seeing this liberation, rejoices. The realm of the Tathagata is boundless, manifesting universally in the world in every thought, the Earth-Ruling Spirit named Pure-Eyed Observer, seeing the Buddha's conduct, is delighted. The wonderful sound is infinite and inconceivable, universally extinguishing afflictions for sentient beings, the Golden-Eyed Spirit is able to understand, seeing the Buddha's boundless and supreme merits. All forms and shapes are manifested, filling the ten directions of the Dharma realm, the Fragrant Hair Radiating Light constantly sees the Buddha, thus universally transforming all sentient beings. The wonderful sound pervades the ten directions,'
無量劫中為眾說， 悅意地神心了達， 從佛得聞深敬喜。 佛毛孔出香焰云， 隨眾生心遍世間， 一切見者皆成熟， 此是華旋所觀處。 堅固難壞如金剛， 不可傾動逾須彌， 佛身如是處世間， 普持得見生歡喜。」
複次，寶峰光耀主城神，得方便利益眾生解脫門；妙嚴宮殿主城神，得知眾生根教化成熟解脫門；清凈喜寶主城神，得常歡喜令一切眾生受諸福德解脫門；離憂清凈主城神，得救諸怖畏大悲藏解脫門；華燈焰眼主城神，得普明瞭大智慧解脫門；焰幢明現主城神，得普方便示現解脫門；盛福威光主城神，得普觀察一切眾生令修廣大福德海解脫門；凈光明身主城神，得開悟一切愚闇眾生解脫門；香幢莊嚴主城神，得觀如來自在力普遍世間調伏眾生解脫門；寶峰光目主城神，得能以大光明破一切眾生障礙山解脫門。
爾時，寶峰光耀主城神，承佛威力，普觀一切主城神眾而說頌言：
「導師如是不思議， 光明遍照於十方， 眾生現前悉見佛， 教化成熟無央數。 諸眾生根各差別， 佛悉了知無有餘， 妙嚴宮殿主城神， 入此法門心慶悅。 如來無量劫修行， 護持往昔諸佛法， 意常承奉生歡喜， 妙寶城神悟此門。 如來昔
【現代漢語翻譯】 現代漢語譯本 在無量劫的時間裡，佛為眾生宣說佛法， 令悅意地神（掌管喜悅的地神）心領神會， 從佛那裡聽聞佛法，內心深感敬畏和歡喜。 佛的毛孔中散發出香焰云， 隨著眾生的心念遍佈世間， 一切見到這些景象的眾生都得以成熟， 這就是華旋（一種菩薩的境界）所觀察到的地方。 佛身堅固難以摧毀，如同金剛一般， 不可動搖，超越須彌山（佛教中的聖山）， 佛身如此安住於世間， 普遍讓眾生得見，心生歡喜。
此外，寶峰光耀主城神（掌管寶峰光耀的主城神），獲得了以方便法門利益眾生，使之解脫的法門；妙嚴宮殿主城神（掌管妙嚴宮殿的主城神），得知眾生的根性，以教化使之成熟的解脫法門；清凈喜寶主城神（掌管清凈喜寶的主城神），獲得了常保歡喜，令一切眾生獲得各種福德的解脫法門；離憂清凈主城神（掌管離憂清凈的主城神），獲得了救度一切恐懼，擁有大悲藏的解脫法門；華燈焰眼主城神（掌管華燈焰眼的主城神），獲得了普遍明瞭大智慧的解脫法門；焰幢明現主城神（掌管焰幢明現的主城神），獲得了普遍以方便法門示現的解脫法門；盛福威光主城神（掌管盛福威光的主城神），獲得了普遍觀察一切眾生，令其修習廣大福德海的解脫法門；凈光明身主城神（掌管凈光明身的主城神），獲得了開啟一切愚昧黑暗眾生的解脫法門；香幢莊嚴主城神（掌管香幢莊嚴的主城神），獲得了觀察如來自在力，普遍在世間調伏眾生的解脫法門；寶峰光目主城神（掌管寶峰光目的主城神），獲得了能以大光明破除一切眾生障礙山的解脫法門。
當時，寶峰光耀主城神，承蒙佛的威神之力，普遍觀察一切主城神眾，並以偈頌說道：
『導師（指佛）是如此不可思議， 光明遍照於十方世界， 眾生在眼前都能見到佛， 被教化成熟的眾生無量無數。 眾生的根性各有差別， 佛完全瞭解，沒有遺漏， 妙嚴宮殿主城神， 進入這個法門，內心歡喜。 如來在無量劫中修行， 護持過去諸佛的教法， 心中常常承奉，生起歡喜， 妙寶城神領悟了這個法門。 如來過去
【English Translation】 English version Throughout immeasurable kalpas, the Buddha has spoken for the benefit of all beings, causing the Joyful Earth Deities to understand, and upon hearing the Dharma from the Buddha, they felt deep reverence and joy. From the Buddha's pores emanated fragrant flame clouds, spreading throughout the world according to the minds of beings, and all who witnessed these sights were brought to maturity, this is the realm observed by the Flower Whorl (a Bodhisattva's state). The Buddha's body is firm and indestructible, like a diamond, unshakable, surpassing Mount Sumeru (a sacred mountain in Buddhism), the Buddha's body thus abides in the world, universally allowing beings to see and generate joy.
Furthermore, the City Guardian Deity of Jewel Peak Radiance, obtained the Dharma gate of benefiting beings with expedient means, leading them to liberation; the City Guardian Deity of Wondrous Adornment Palace, understood the roots of beings and obtained the Dharma gate of maturing them through teachings; the City Guardian Deity of Pure Joyful Treasure, obtained the Dharma gate of constantly rejoicing, enabling all beings to receive various blessings; the City Guardian Deity of Sorrowless Purity, obtained the Dharma gate of saving all from fear, possessing the great treasury of compassion; the City Guardian Deity of Flower Lamp Flame Eyes, obtained the Dharma gate of universally illuminating great wisdom; the City Guardian Deity of Flame Banner Manifestation, obtained the Dharma gate of universally manifesting through expedient means; the City Guardian Deity of Abundant Fortune Majesty, obtained the Dharma gate of universally observing all beings, enabling them to cultivate the vast ocean of merit; the City Guardian Deity of Pure Light Body, obtained the Dharma gate of enlightening all ignorant and darkened beings; the City Guardian Deity of Fragrant Banner Adornment, obtained the Dharma gate of observing the Tathagata's power of freedom, universally subduing beings in the world; the City Guardian Deity of Jewel Peak Light Eyes, obtained the Dharma gate of being able to break the mountain of obstacles for all beings with great light.
At that time, the City Guardian Deity of Jewel Peak Radiance, empowered by the Buddha's majestic power, universally observed all the City Guardian Deities and spoke in verse:
'The Guide (referring to the Buddha) is so inconceivable, His light shines throughout the ten directions, Beings can see the Buddha before them, The number of beings matured through teachings is immeasurable. The roots of beings are each different, The Buddha fully understands, without omission, The City Guardian Deity of Wondrous Adornment Palace, enters this Dharma gate, with a joyful heart. The Tathagata has cultivated for immeasurable kalpas, protecting the teachings of past Buddhas, constantly serving with joy, the City Guardian Deity of Wondrous Treasure understands this gate. The Tathagata in the past
已能除遣， 一切眾生諸恐怖， 而恒于彼起慈悲， 此離憂神心悟喜。 佛智廣大無有邊， 譬如虛空不可量， 華目城神斯悟悅， 能學如來之妙慧。 如來色相等眾生， 隨其樂欲皆令見， 焰幢明現心能悟， 習此方便生歡喜。 如來往修眾福海， 清凈廣大無邊際， 福德幢光於此門， 觀察了悟心欣慶。 眾生愚迷諸有中， 如世生盲卒無睹， 佛為利益興於世， 清凈光神入此門。 如來自在無有邊， 如雲普遍於世間， 乃至現夢令調伏， 此是香幢所觀見。 眾生癡暗如盲瞽， 種種障蓋所纏覆， 佛光照徹普令開， 如是寶峰之所入。」
複次，凈莊嚴幢道場神，得出現供養佛廣大莊嚴具誓願力解脫門；須彌寶光道場神，得現一切眾生前成就廣大菩提行解脫門；雷音幢相道場神，得隨一切眾生心所樂令見佛于夢中為說法解脫門；雨華妙眼道場神，得能雨一切難捨眾寶莊嚴具解脫門；清凈焰形道場神，得能現妙莊嚴道場廣化眾生令成熟解脫門；華纓垂髻道場神，得隨根說法令生正念解脫門；雨寶莊嚴道場神，得能以辯才普雨無邊歡喜法解脫門；勇猛香眼道場神，得廣稱讚諸佛功德解脫門；金剛彩雲道場神，得示現無邊色相樹莊嚴道
【現代漢語翻譯】 現代漢語譯本 已能消除遣散，一切眾生的種種恐懼，並且恒常對他們生起慈悲之心，這位離憂神的心因此領悟而歡喜。 佛的智慧廣大無邊，譬如虛空一樣不可測量，華目城神因此領悟而喜悅，能夠學習如來的微妙智慧。 如來的色身和相貌，能隨眾生的喜好而讓他們看見，焰幢明現神的心能夠領悟，學習這種方便法門而生歡喜。 如來往昔修習無量福德之海，清凈廣大沒有邊際，福德幢光神在此門觀察領悟，心中欣喜慶幸。 眾生愚昧迷惑于各種存在之中，如同世間生來就瞎的人一樣什麼都看不見，佛爲了利益眾生而出現於世，清凈光神由此門進入。 如來自在無邊，如同雲彩普遍覆蓋世間，乃至在夢中顯現來調伏眾生，這是香幢神所觀察到的。 眾生愚癡昏暗如同盲人，被種種障礙所纏繞覆蓋，佛的光明照耀通徹，普遍令他們開悟，這是寶峰神所進入的境界。 再者，凈莊嚴幢道場神，獲得了示現供養佛的廣大莊嚴具的誓願力解脫門；須彌寶光道場神，獲得了在一切眾生面前示現成就廣大菩提行的解脫門；雷音幢相道場神，獲得了隨順一切眾生的心意，讓他們在夢中見到佛併爲他們說法的解脫門；雨華妙眼道場神，獲得了能夠降下一切難以捨棄的珍寶莊嚴具的解脫門；清凈焰形道場神，獲得了能夠示現美妙莊嚴的道場，廣泛教化眾生使他們成熟的解脫門；華纓垂髻道場神，獲得了隨順眾生的根器說法，使他們生起正念的解脫門；雨寶莊嚴道場神，獲得了能夠以辯才普遍降下無邊歡喜法的解脫門；勇猛香眼道場神，獲得了廣泛稱讚諸佛功德的解脫門；金剛彩雲道場神，獲得了示現無邊色相樹莊嚴的解脫門。
【English Translation】 English version Having been able to dispel all the fears of all sentient beings, and constantly arising compassion for them, this 'Free from Sorrow' spirit's heart awakens to joy. The Buddha's wisdom is vast and boundless, like the immeasurable void, the 'Flower Eye City' spirit thus awakens to joy, able to learn the Tathagata's wonderful wisdom. The Tathagata's form and appearance, according to the desires of sentient beings, allows them to see, the 'Flame Banner Manifestation' spirit's heart is able to understand, learning this expedient method and giving rise to joy. The Tathagata in the past cultivated a sea of immeasurable blessings, pure, vast, and without limit, the 'Blessing Banner Light' spirit observes and understands at this gate, and the heart is joyful and rejoicing. Sentient beings are foolish and deluded in all existences, like those born blind in the world who cannot see anything, the Buddha appears in the world for the benefit of sentient beings, the 'Pure Light' spirit enters through this gate. The Tathagata is free and boundless, like clouds covering the world, even appearing in dreams to tame sentient beings, this is what the 'Fragrant Banner' spirit observes. Sentient beings are ignorant and dark like the blind, entangled and covered by various obstacles, the Buddha's light shines through and illuminates, universally causing them to awaken, this is the realm that the 'Precious Peak' spirit enters. Furthermore, the 'Pure Adornment Banner' Bodhimanda spirit obtained the liberation gate of the power of vows to manifest offerings of vast adornments to the Buddha; the 'Sumeru Precious Light' Bodhimanda spirit obtained the liberation gate of manifesting the accomplishment of vast Bodhi practices before all sentient beings; the 'Thunder Sound Banner Appearance' Bodhimanda spirit obtained the liberation gate of following the desires of all sentient beings, allowing them to see the Buddha in dreams and hear the Dharma; the 'Rain of Flowers Wonderful Eye' Bodhimanda spirit obtained the liberation gate of being able to rain down all precious adornments that are difficult to relinquish; the 'Pure Flame Form' Bodhimanda spirit obtained the liberation gate of being able to manifest a wonderfully adorned Bodhimanda, widely transforming sentient beings and causing them to mature; the 'Flower Garland Hanging Hair' Bodhimanda spirit obtained the liberation gate of speaking the Dharma according to the roots of sentient beings, causing them to generate right mindfulness; the 'Rain of Treasures Adornment' Bodhimanda spirit obtained the liberation gate of being able to universally rain down boundless joyful Dharma with eloquence; the 'Courageous Fragrant Eye' Bodhimanda spirit obtained the liberation gate of widely praising the merits of all Buddhas; the 'Vajra Colorful Cloud' Bodhimanda spirit obtained the liberation gate of manifesting the adornment of trees with boundless forms.
場解脫門；蓮華光明道場神，得菩提樹下寂然不動而充遍十方解脫門；妙光照耀道場神，得顯示如來種種力解脫門。
爾時，凈莊嚴幢道場神，承佛威力，普觀一切道場神眾而說頌言；
「我念如來往昔時， 于無量劫所修行， 諸佛出興咸供養， 故獲如空大功德。 佛昔修行無盡施， 無量剎土微塵等， 須彌光照菩提神， 憶念善逝心欣慶。 如來色相無有窮， 變化周流一切剎， 乃至夢中常示現， 雷幢見此生歡喜。 昔行舍行無量劫， 能捨難捨眼如海， 如是舍行為眾生， 此妙眼神能悟悅。 無邊色相寶焰云， 現菩提場遍世間， 焰形清凈道場神， 見佛自在生歡喜。 眾生行海無有邊， 佛普彌綸雨法雨， 隨其根解除疑惑， 華纓悟此心歡喜。 無量法門差別義， 辯才大海皆能入， 雨寶嚴具道場神， 於心唸唸恒如是。 于不可說一切土， 盡世言辭稱讚佛， 故獲名譽大功德， 此勇眼神能憶念。 種種色相無邊樹， 普現菩提樹王下， 金剛彩雲悟此門， 恒觀道樹生歡喜。 十方邊際不可得， 佛坐道場智亦然， 蓮華步光凈信心， 入此解脫深生喜。 道場一切出妙音， 贊佛難
【現代漢語翻譯】 現代漢語譯本 蓮華光明道場神（Lianhua Guangming Daochang Shen），領悟了在菩提樹下寂然不動而遍佈十方的解脫之門；妙光照耀道場神（Miaoguang Zhaoyao Daochang Shen），領悟了顯示如來種種力量的解脫之門。
當時，凈莊嚴幢道場神（Jingzhuangyan Chuang Daochang Shen），憑藉佛陀的威神之力，普遍觀察所有的道場神眾，並以偈頌說道：
『我憶念如來往昔之時，于無量劫所修行的種種善行，諸佛出世都供養他們，因此獲得瞭如虛空般廣大的功德。 佛陀過去修行無盡的佈施，其數量如同無量剎土的微塵一般，須彌光照菩提神（Xumi Guangzhao Puti Shen），憶念善逝（Sugata，佛的稱號）的心中感到欣喜。 如來的色相沒有窮盡，變化周流於一切剎土，乃至在夢中也常常示現，雷幢（Leichuang）見到此情景，心中生起歡喜。 過去修行捨棄之行無量劫，能夠捨棄難以捨棄的眼如大海，如此捨棄之行是爲了眾生，這位妙眼神（Miaoyan Shen）能夠領悟並感到喜悅。 無邊色相的寶焰云，顯現在菩提道場遍佈世間，焰形清凈道場神（Yanxing Qingjing Daochang Shen），見到佛陀的自在，心中生起歡喜。 眾生的行為如大海般無邊無際，佛陀普遍地施予法雨，隨著眾生的根器解除他們的疑惑，華纓（Huaying）領悟到這一點，心中感到歡喜。 無量法門的差別義理，辯才如大海般都能進入，雨寶嚴具道場神（Yubao Yanjv Daochang Shen），心中唸唸都是如此。 在不可說的一切國土中，用盡世間的言辭來稱讚佛陀，因此獲得了名譽和巨大的功德，這位勇眼神（Yongyan Shen）能夠憶念這些。 種種色相無邊的樹木，普遍顯現在菩提樹王之下，金剛彩雲（Jingang Caiyun）領悟了這個法門，恒常觀察道樹，心中生起歡喜。 十方邊際不可得，佛陀安坐道場，其智慧也是如此，蓮華步光（Lianhua Buguang）以清凈的信心，進入這個解脫之門，心中深深歡喜。 道場中發出一切美妙的聲音，讚歎佛陀的難思議功德。』
【English Translation】 English version The Lotus Light Adornment of the Bodhimanda Spirit (Lianhua Guangming Daochang Shen) obtained the liberation door of being still and unmoving under the Bodhi tree while pervading the ten directions; the Wonderful Light Illuminating Bodhimanda Spirit (Miaoguang Zhaoyao Daochang Shen) obtained the liberation door of displaying the various powers of the Tathagata.
At that time, the Pure Adornment Banner Bodhimanda Spirit (Jingzhuangyan Chuang Daochang Shen), by the power of the Buddha, universally observed all the Bodhimanda spirits and spoke in verse:
'I remember when the Tathagata in the past, cultivated practices for countless kalpas, all the Buddhas who appeared were offered to, thus obtaining great merits like the void. The Buddha in the past practiced endless giving, as numerous as the dust of countless lands, the Sumeru Light Illuminating Bodhi Spirit (Xumi Guangzhao Puti Shen), remembering the Sugata (title of Buddha), feels joy in his heart. The Tathagata's form is inexhaustible, transforming and flowing throughout all lands, even in dreams it often appears, Thunder Banner (Leichuang) seeing this, gives rise to joy. In the past, practicing giving for countless kalpas, able to give up the hard-to-give eyes like the sea, such giving is for the sake of sentient beings, this Wonderful Eye Spirit (Miaoyan Shen) can realize and feel joy. The treasure flame clouds of boundless forms, appear in the Bodhi field pervading the world, the Flame Form Pure Bodhimanda Spirit (Yanxing Qingjing Daochang Shen), seeing the Buddha's freedom, gives rise to joy. The actions of sentient beings are boundless like the sea, the Buddha universally bestows the rain of Dharma, according to their roots, resolving their doubts, Flower Garland (Huaying) realizes this and feels joy in his heart. The different meanings of countless Dharma doors, with eloquence like the sea, all can enter, the Rain of Treasures Adornment Bodhimanda Spirit (Yubao Yanjv Daochang Shen), in his heart, thinks of this constantly. In all unspeakable lands, using all worldly words to praise the Buddha, thus obtaining fame and great merit, this Courageous Eye Spirit (Yongyan Shen) can remember these. Various forms of boundless trees, universally appear under the Bodhi Tree King, Vajra Colored Clouds (Jingang Caiyun) realize this door, constantly observing the Bodhi tree, giving rise to joy. The boundaries of the ten directions are unattainable, the Buddha sits in the Bodhi field, his wisdom is also like this, Lotus Step Light (Lianhua Buguang) with pure faith, enters this liberation door, feeling deep joy. From the Bodhi field, all wonderful sounds emerge, praising the Buddha's inconceivable merits.'
思清凈力， 及以成就諸因行， 此妙光神能聽受。」
複次，寶印手足行神，得普雨眾寶生廣大歡喜解脫門；蓮華光足行神，得示現佛身坐一切光色蓮華座令見者歡喜解脫門；最勝華髻足行神，得一一心念中建立一切如來眾會道場解脫門；攝諸善見足行神，得舉足發步悉調伏無邊眾生解脫門；妙寶星幢足行神，得唸唸中化現種種蓮華網光明普雨眾寶出妙音聲解脫門；樂吐妙音足行神，得出生無邊歡喜海解脫門；栴檀樹光足行神，得以香風普覺一切道場眾會解脫門；蓮華光明足行神，得一切毛孔放光明演微妙法音解脫門；微妙光明足行神，得其身遍出種種光明網普照耀解脫門；積集妙華足行神，得開悟一切眾生令生善根海解脫門。
爾時，寶印手足行神，承佛神力，遍觀一切足行神眾而說頌言：
「佛昔修行無量劫， 供養一切諸如來， 心恒慶悅不疲厭， 喜門深大猶如海。 唸唸神通不可量， 化現蓮華種種香， 佛坐其上普游往， 紅色光神皆睹見。 諸佛如來法如是， 廣大眾會遍十方， 普現神通不可議， 最勝華神悉明矚。 十方國土一切處， 于中舉足若下足， 悉能成就諸群生， 此善見神心悟喜。 如眾生數普現身， 此一一身充法界，
【現代漢語翻譯】 現代漢語譯本 『思清凈力』（思維清凈的力量），以及成就各種因行的修行，這位『妙光神』（擁有奇妙光芒的神）能夠聽受這些教誨。 再者，『寶印手足行神』（手足行動如寶印般的神），獲得了『普雨眾寶生廣大歡喜解脫門』（普遍降下各種珍寶，產生廣大歡喜的解脫之門）；『蓮華光足行神』（足部散發蓮花光芒的神），獲得了『示現佛身坐一切光色蓮華座令見者歡喜解脫門』（示現佛身，坐在各種光彩的蓮花座上，使見到的人都歡喜的解脫之門）；『最勝華髻足行神』（頭頂有最殊勝花髻的神），獲得了『一一心念中建立一切如來眾會道場解脫門』（在每一個念頭中都建立一切如來集會的道場的解脫之門）；『攝諸善見足行神』（攝取各種善見的神），獲得了『舉足發步悉調伏無邊眾生解脫門』（舉足邁步都能調伏無量眾生的解脫之門）；『妙寶星幢足行神』（擁有奇妙珍寶星幢的神），獲得了『唸唸中化現種種蓮華網光明普雨眾寶出妙音聲解脫門』（在每一個念頭中都化現各種蓮花網光明，普遍降下珍寶，發出美妙聲音的解脫之門）；『樂吐妙音足行神』（喜歡發出美妙聲音的神），獲得了『出生無邊歡喜海解脫門』（產生無邊歡喜海洋的解脫之門）；『栴檀樹光足行神』（散發栴檀樹光芒的神），獲得了『以香風普覺一切道場眾會解脫門』（用香風普遍覺醒一切道場集會的解脫之門）；『蓮華光明足行神』（散發蓮花光明的神），獲得了『一切毛孔放光明演微妙法音解脫門』（從每一個毛孔都放出光明，演說微妙法音的解脫之門）；『微妙光明足行神』（散發微妙光明的神），獲得了『其身遍出種種光明網普照耀解脫門』（身體遍佈各種光明網，普遍照耀的解脫之門）；『積集妙華足行神』（積聚各種美妙花朵的神），獲得了『開悟一切眾生令生善根海解脫門』（開悟一切眾生，使他們產生善根海洋的解脫之門）。 這時，『寶印手足行神』（手足行動如寶印般的神），承蒙佛陀的神力，遍觀一切足行神眾，並說頌道： 『佛陀過去修行無量劫，供養一切諸如來，心中恒常喜悅不疲倦，歡喜之門深廣如大海。 唸唸神通不可限量，化現蓮花種種香，佛陀坐在其上普遍遊歷，紅色光神都能夠看見。 諸佛如來的法就是這樣，廣大的集會遍佈十方，普遍顯現神通不可思議，『最勝華神』（擁有最殊勝花的神）都能夠清楚地看到。 十方國土一切地方，在其中舉足或下足，都能夠成就各種眾生，這位『善見神』（擁有善見的神）心中領悟而歡喜。 如同眾生的數量普遍顯現身形，這每一個身形都充滿法界，
【English Translation】 English version 'Thinking of the power of purity' (the power of thinking purely), and accomplishing the practice of various causes, this 'Wonderful Light Spirit' (a spirit with wonderful light) is able to receive these teachings. Furthermore, the 'Treasure Seal Hand and Foot Movement Spirit' (a spirit whose hand and foot movements are like a treasure seal) obtained the 'Universally Raining Treasures, Generating Great Joy Liberation Gate' (universally raining down various treasures, generating the liberation gate of great joy); the 'Lotus Light Foot Movement Spirit' (a spirit whose feet emit lotus light) obtained the 'Manifesting Buddha Body, Sitting on a Lotus Seat of All Colors, Causing Joy in Those Who See, Liberation Gate' (manifesting the Buddha body, sitting on a lotus seat of various colors, causing joy in those who see, the liberation gate); the 'Most Excellent Flower Crest Foot Movement Spirit' (a spirit with the most excellent flower crest on its head) obtained the 'Establishing All Tathagata Assemblies' Practice Places in Each Thought, Liberation Gate' (establishing the practice places of all Tathagata assemblies in each thought, the liberation gate); the 'Gathering All Good Views Foot Movement Spirit' (a spirit that gathers various good views) obtained the 'Lifting the Foot and Taking a Step, Subduing Limitless Beings, Liberation Gate' (lifting the foot and taking a step, subduing limitless beings, the liberation gate); the 'Wonderful Treasure Star Banner Foot Movement Spirit' (a spirit with a wonderful treasure star banner) obtained the 'Transforming Various Lotus Net Lights in Each Thought, Universally Raining Treasures, Emitting Wonderful Sounds, Liberation Gate' (transforming various lotus net lights in each thought, universally raining down treasures, emitting wonderful sounds, the liberation gate); the 'Joyful Uttering Wonderful Sounds Foot Movement Spirit' (a spirit that likes to emit wonderful sounds) obtained the 'Giving Birth to Limitless Ocean of Joy, Liberation Gate' (giving birth to the limitless ocean of joy, the liberation gate); the 'Sandalwood Tree Light Foot Movement Spirit' (a spirit that emits sandalwood tree light) obtained the 'Using Fragrant Wind to Universally Awaken All Practice Place Assemblies, Liberation Gate' (using fragrant wind to universally awaken all practice place assemblies, the liberation gate); the 'Lotus Light Foot Movement Spirit' (a spirit that emits lotus light) obtained the 'Every Pore Emitting Light, Expounding Wonderful Dharma Sounds, Liberation Gate' (every pore emitting light, expounding wonderful dharma sounds, the liberation gate); the 'Subtle Light Foot Movement Spirit' (a spirit that emits subtle light) obtained the 'Body Universally Emitting Various Light Nets, Universally Illuminating, Liberation Gate' (the body universally emitting various light nets, universally illuminating, the liberation gate); the 'Accumulating Wonderful Flowers Foot Movement Spirit' (a spirit that accumulates various wonderful flowers) obtained the 'Enlightening All Beings, Causing Them to Generate the Ocean of Good Roots, Liberation Gate' (enlightening all beings, causing them to generate the ocean of good roots, the liberation gate). At that time, the 'Treasure Seal Hand and Foot Movement Spirit' (a spirit whose hand and foot movements are like a treasure seal), empowered by the Buddha's divine power, surveyed all the foot movement spirits and spoke in verse: 'The Buddha practiced for countless kalpas in the past, making offerings to all the Tathagatas, the mind is constantly joyful and not weary, the gate of joy is as deep and vast as the sea. The supernatural powers in each thought are immeasurable, transforming lotuses of various fragrances, the Buddha sits upon them and travels everywhere, the red light spirits can all see. The Dharma of all Buddhas and Tathagatas is like this, the vast assemblies pervade the ten directions, universally manifesting inconceivable supernatural powers, the 'Most Excellent Flower Spirit' (a spirit with the most excellent flower) can all clearly see. In all places of the ten directions' lands, whether lifting or lowering the foot, all can accomplish various beings, this 'Good View Spirit' (a spirit with good views) understands and rejoices in his heart. Like the number of beings, universally manifesting forms, each of these forms fills the Dharma realm,
悉放凈光雨眾寶， 如是解脫星幢入。 如來境界無邊際， 普雨法雨皆充滿， 眾會睹佛生歡喜， 此妙音聲之所見。 佛音聲量等虛空， 一切音聲悉在中， 調伏眾生靡不遍， 如是栴檀能聽受。 一切毛孔出化音， 闡揚三世諸佛名， 聞此音者皆歡喜， 蓮華光神如是見。 佛身變現不思議， 步步色相猶如海， 隨眾生心悉令見， 此妙光明之所得。 十方普現大神通， 一切眾生悉開悟， 眾妙華神於此法， 見已心生大歡喜。」
複次，凈喜境界身眾神，得憶佛往昔誓願海解脫門；光照十方身眾神，得光明普照無邊世界解脫門；海音調伏身眾神，得大音普覺一切眾生令歡喜調伏解脫門；凈華嚴髻身眾神，得身如虛空周遍住解脫門；無量威儀身眾神，得示一切眾生諸佛境界解脫門；最勝光嚴身眾神，得令一切饑乏眾生色力滿足解脫門；凈光香云身眾神，得除一切眾生煩惱垢解脫門；守護攝持身眾神，得轉一切眾生愚癡魔業解脫門；普現攝化身眾神，得普於一切世主宮殿中顯示莊嚴相解脫門；不動光明身眾神，得普攝一切眾生皆令生清凈善根解脫門。
爾時，凈喜境界身眾神，承佛威力，普觀一切身眾神眾而說頌言：
「我憶須彌塵劫前，
【現代漢語翻譯】 現代漢語譯本 （佛陀）放出清凈的光芒，如雨般灑落各種珍寶，如同解脫的星辰旗幟般進入（眾生心中）。 如來的境界無邊無際，普降法雨，充滿一切。 大眾見到佛陀都心生歡喜，這是美妙音聲所展現的景象。 佛陀的聲音量等同虛空，一切音聲都包含在其中。 調伏眾生無所不遍，如同栴檀（一種香木）能聽受（佛法）。 一切毛孔都發出化現的音聲，宣揚過去、現在、未來三世諸佛的名號。 聽到這些音聲的人都心生歡喜，蓮華光神（菩薩名）就是這樣看到的。 佛陀的身體變現不可思議，每一步都呈現出如大海般無盡的色相。 隨著眾生的心意而讓他們看到，這是美妙光明所帶來的。 十方普遍展現大神通，一切眾生都因此開悟。 眾妙華神（菩薩名）對於這種法，見到後心中生起大歡喜。
其次，凈喜境界身眾神（菩薩名），獲得了憶念佛陀往昔誓願海的解脫門；光照十方身眾神（菩薩名），獲得了光明普照無邊世界的解脫門；海音調伏身眾神（菩薩名），獲得了以大音聲普遍覺悟一切眾生，令其歡喜調伏的解脫門；凈華嚴髻身眾神（菩薩名），獲得了身體如虛空般周遍安住的解脫門；無量威儀身眾神（菩薩名），獲得了向一切眾生展示諸佛境界的解脫門；最勝光嚴身眾神（菩薩名），獲得了令一切飢餓睏乏的眾生色力滿足的解脫門；凈光香云身眾神（菩薩名），獲得了去除一切眾生煩惱垢的解脫門；守護攝持身眾神（菩薩名），獲得了轉變一切眾生愚癡魔業的解脫門；普現攝化身眾神（菩薩名），獲得了普遍在一切世主宮殿中顯示莊嚴相的解脫門；不動光明身眾神（菩薩名），獲得了普遍攝受一切眾生，使他們生起清凈善根的解脫門。
這時，凈喜境界身眾神（菩薩名），承蒙佛陀的威神之力，普遍觀察一切身眾神眾，並說頌道：
『我憶念須彌塵劫（極長的時間）之前，'
【English Translation】 English version '(The Buddha) released pure light, raining down various treasures, entering (the minds of sentient beings) like liberating star banners.' 'The realm of the Tathagata is boundless, universally raining down the Dharma rain, filling everything.' 'The assembly, seeing the Buddha, all rejoiced, this is what is seen by the wonderful sound.' 'The volume of the Buddha's voice is equal to space, all sounds are contained within it.' 'Subduing sentient beings without exception, like sandalwood (a fragrant wood) can receive (the Dharma).' 'All pores emit manifested sounds, proclaiming the names of the Buddhas of the past, present, and future three times.' 'Those who hear these sounds all rejoice, this is how the Lotus Light God (a Bodhisattva) sees it.' 'The Buddha's body manifests inconceivably, each step presenting endless forms like the ocean.' 'According to the minds of sentient beings, they are made to see, this is what is brought about by the wonderful light.' 'The great spiritual powers are universally manifested in the ten directions, all sentient beings are enlightened because of this.' 'The Various Wonderful Flower Gods (a Bodhisattva), upon seeing this Dharma, their hearts give rise to great joy.'
'Furthermore, the Pure Joy Realm Body Gods (Bodhisattva), obtained the liberation door of remembering the Buddha's past vows like an ocean; the Light Illuminating Ten Directions Body Gods (Bodhisattva), obtained the liberation door of light universally illuminating boundless worlds; the Ocean Sound Subduing Body Gods (Bodhisattva), obtained the liberation door of using great sound to universally awaken all sentient beings, causing them to rejoice and be subdued; the Pure Adorned Hairknot Body Gods (Bodhisattva), obtained the liberation door of the body abiding everywhere like space; the Immeasurable Dignity Body Gods (Bodhisattva), obtained the liberation door of showing all sentient beings the realms of the Buddhas; the Most Excellent Light Adornment Body Gods (Bodhisattva), obtained the liberation door of causing all hungry and destitute sentient beings to be satisfied in color and strength; the Pure Light Fragrant Cloud Body Gods (Bodhisattva), obtained the liberation door of removing all sentient beings' defilements of afflictions; the Guarding and Sustaining Body Gods (Bodhisattva), obtained the liberation door of transforming all sentient beings' ignorance and demonic deeds; the Universally Manifesting and Transforming Body Gods (Bodhisattva), obtained the liberation door of universally displaying adorned appearances in the palaces of all world rulers; the Immovable Light Body Gods (Bodhisattva), obtained the liberation door of universally gathering all sentient beings, causing them to generate pure good roots.'
'At that time, the Pure Joy Realm Body Gods (Bodhisattva), receiving the Buddha's majestic power, universally observed all the assembly of body gods, and spoke in verse:'
'I remember before countless kalpas (extremely long time) like the dust of Mount Sumeru,'
有佛妙光出興世， 世尊于彼如來所， 發心供養一切佛。 如來身放大光明， 其光法界靡不充， 眾生遇者心調伏， 此照方神之所見。 如來聲震十方國， 一切言音悉圓滿， 普覺群生無有餘， 調伏聞此心歡慶。 佛身清凈恒寂滅， 普現眾色無諸相， 如是遍住於世間， 此凈華神之所入。 導師如是不思議， 隨眾生心悉令見， 或坐或行或時住， 無量威儀所悟門。 佛百千劫難逢遇， 出興利益能自在， 令世悉離貧窮苦， 最勝光嚴入斯處。 如來一一齒相間， 普放香燈光焰云， 滅除一切眾生惑， 離垢云神如是見。 眾生染惑為重障， 隨逐魔徑常流轉， 如來開示解脫道， 守護執持能悟入。 我觀如來自在力， 光布法界悉充滿， 處王宮殿化眾生， 此普現神之境界。 眾生迷妄具眾苦， 佛在其中常救攝， 皆令滅惑生喜心， 不動光神所觀見。」
複次，妙色那羅延執金剛神，得見如來示現無邊色相身解脫門；日輪速疾幢執金剛神，得佛身一一毛如日輪現種種光明雲解脫門；須彌華光執金剛神，得化現無量身大神變解脫門；清凈云音執金剛神，得無邊隨類音解脫門；妙臂天主執金剛
【現代漢語翻譯】 現代漢語譯本 有一位佛陀，名為妙光（妙光：佛名），出現於世間。 世尊（世尊：對佛的尊稱）在那位如來（如來：佛的稱號）之處，發心供養一切佛。 如來身放廣大光明，其光芒充滿整個法界（法界：佛教指宇宙萬有）， 眾生遇到這光明，內心便能調伏，這是照方神（照方神：護法神名）所見到的。 如來的聲音震動十方國土，一切言語音聲都圓滿無缺， 普遍覺悟一切眾生，沒有遺漏，聽到這聲音，內心歡喜慶幸。 佛身清凈，恒常寂滅，普遍顯現各種色彩，卻沒有固定的形相， 像這樣普遍安住於世間，這是凈華神（凈華神：護法神名）所證入的境界。 導師（導師：指佛）的境界如此不可思議，隨著眾生的心意，都能讓他們見到， 或坐或行或站立，通過無量的威儀，都能使眾生開悟。 佛陀百千劫難得一遇，出現於世間，能自在地利益眾生， 使世間眾生都脫離貧窮困苦，最殊勝的光明莊嚴進入這個境界。 如來每一顆牙齒之間，都普遍放出香燈光焰云， 滅除一切眾生的迷惑，這是離垢云神（離垢云神：護法神名）所見到的。 眾生的染污迷惑是深重的障礙，總是跟隨魔的路徑流轉， 如來開示解脫之道，守護執持，就能開悟進入。 我觀察如來的自在力量，光明遍佈法界，充滿一切， 在王宮殿中教化眾生，這是普現神（普現神：護法神名）的境界。 眾生迷失妄想，充滿各種痛苦，佛陀在其中常常救護攝受， 都使他們滅除迷惑，生起歡喜心，這是不動光神（不動光神：護法神名）所觀察到的。
其次，妙色那羅延執金剛神（妙色那羅延執金剛神：護法神名），得到見到如來示現無邊色相身的解脫門；日輪速疾幢執金剛神（日輪速疾幢執金剛神：護法神名），得到佛身每一根毛孔都像日輪一樣顯現種種光明雲的解脫門；須彌華光執金剛神（須彌華光執金剛神：護法神名），得到化現無量身的大神變解脫門；清凈云音執金剛神（清凈云音執金剛神：護法神名），得到無邊隨類音的解脫門；妙臂天主執金剛（妙臂天主執金剛：護法神名）
【English Translation】 English version There was a Buddha named Wonderful Light (Wonderful Light: name of a Buddha) who appeared in the world. The World Honored One (World Honored One: a title for the Buddha) at that Thus Come One's (Thus Come One: a title for the Buddha) place, resolved to make offerings to all Buddhas. The Thus Come One's body emitted great light, its radiance filling the entire Dharma Realm (Dharma Realm: Buddhist term for the universe and all existence), Beings who encountered this light had their minds subdued, this was seen by the Illuminating Direction Spirit (Illuminating Direction Spirit: name of a Dharma-protecting spirit). The Thus Come One's voice shook the ten directions, all speech and sounds were complete and perfect, Universally awakening all beings, without omission, hearing this voice, their hearts rejoiced and were glad. The Buddha's body is pure, eternally in stillness, universally manifesting various colors, yet without fixed forms, Dwelling universally in the world in this way, this is the realm entered by the Pure Flower Spirit (Pure Flower Spirit: name of a Dharma-protecting spirit). The Guide (Guide: refers to the Buddha)'s realm is so inconceivable, according to the minds of beings, they can all see it, Whether sitting, walking, or standing, through countless dignified manners, they can all be enlightened. A Buddha is difficult to encounter in hundreds of thousands of kalpas, appearing in the world, able to benefit beings freely, Causing all beings in the world to be free from poverty and suffering, the most supreme light and adornment enters this realm. Between each of the Thus Come One's teeth, universally emitted fragrant lamp light flame clouds, Eliminating all beings' delusions, this is what the Cloud of Purity Spirit (Cloud of Purity Spirit: name of a Dharma-protecting spirit) saw. Beings' defilements and delusions are heavy obstacles, always following the path of demons, constantly transmigrating, The Thus Come One reveals the path of liberation, guarding and upholding it, one can be enlightened and enter. I observe the Thus Come One's power of freedom, light spreading throughout the Dharma Realm, filling everything, In the royal palace, transforming beings, this is the realm of the Universally Manifesting Spirit (Universally Manifesting Spirit: name of a Dharma-protecting spirit). Beings are lost in delusion, filled with various sufferings, the Buddha is always among them, saving and embracing them, Causing them all to eliminate delusion and give rise to joy, this is what the Immovable Light Spirit (Immovable Light Spirit: name of a Dharma-protecting spirit) observed.
Furthermore, the Wonderful Color Narayana Vajra-Holding Spirit (Wonderful Color Narayana Vajra-Holding Spirit: name of a Dharma-protecting spirit) attained the liberation door of seeing the Thus Come One manifest a body of boundless forms; the Sun Wheel Swift Banner Vajra-Holding Spirit (Sun Wheel Swift Banner Vajra-Holding Spirit: name of a Dharma-protecting spirit) attained the liberation door of each hair of the Buddha's body manifesting various light clouds like the sun; the Sumeru Flower Light Vajra-Holding Spirit (Sumeru Flower Light Vajra-Holding Spirit: name of a Dharma-protecting spirit) attained the liberation door of transforming and manifesting countless bodies with great spiritual powers; the Pure Cloud Sound Vajra-Holding Spirit (Pure Cloud Sound Vajra-Holding Spirit: name of a Dharma-protecting spirit) attained the liberation door of boundless sounds that follow the nature of beings; the Wonderful Arm Heavenly Lord Vajra-Holding (Wonderful Arm Heavenly Lord Vajra-Holding: name of a Dharma-protecting spirit)
神，得現為一切世間主開悟眾生解脫門；可愛樂光明執金剛神，得普開示一切佛法差別門咸盡無遺解脫門；大樹雷音執金剛神，得以可愛樂莊嚴具攝一切樹神解脫門；師子王光明執金剛神，得如來廣大福莊嚴聚皆具足明瞭解脫門；密焰吉祥目執金剛神，得普觀察險惡眾生心為現威嚴身解脫門；蓮華摩尼髻執金剛神，得普雨一切菩薩莊嚴具摩尼髻解脫門。
爾時，妙色那羅延執金剛神，承佛威力，普觀一切執金剛神眾而說頌言：
「汝應觀法王， 法王法如是， 色相無有邊， 普現於世間。 佛身一一毛， 光網不思議， 譬如凈日輪， 普照十方國。 如來神通力， 法界悉周遍， 一切眾生前， 示現無盡身。 如來說法音， 十方莫不聞， 隨諸眾生類， 悉令心滿足。 眾見牟尼尊， 處世宮殿中， 普為諸群生， 闡揚于大法。 法海漩澓處， 一切差別義， 種種方便門， 演說無窮盡。 無邊大方便， 普應十方國， 遇佛凈光明， 悉見如來身。 供養于諸佛， 億剎微塵數， 功德如虛空， 一切所瞻仰。 神通力平等， 一切剎皆現， 安坐妙道場， 普現眾生前。 焰云普照明， 種種光圓滿， 法
【現代漢語翻譯】 現代漢語譯本 神，獲得了為一切世間主開啟覺悟眾生解脫之門的能力；可愛樂光明執金剛神（指執持金剛杵，喜愛光明，具有神力的神），獲得了普遍開示一切佛法差別之門，使其全部無遺地解脫的能力；大樹雷音執金剛神（指執持金剛杵，聲音如雷鳴般的神），獲得了以可愛樂的莊嚴之物攝受一切樹神，使其解脫的能力；師子王光明執金剛神（指執持金剛杵，具有如獅子王般光明神力的神），獲得瞭如來廣大福德莊嚴聚集，完全明瞭的解脫之門；密焰吉祥目執金剛神（指執持金剛杵，眼睛如秘密火焰般吉祥的神），獲得了普遍觀察險惡眾生之心，為其顯現威嚴之身的能力；蓮華摩尼髻執金剛神（指執持金剛杵，頭頂蓮花摩尼寶髻的神），獲得了普遍降下一切菩薩莊嚴之物摩尼寶髻的能力。 當時，妙色那羅延執金剛神（指執持金剛杵，具有美妙色彩的那羅延神），承蒙佛陀的威神之力，普遍觀察一切執金剛神眾，並說了以下偈頌： 『你們應當觀察法王（指佛陀），法王的法就是這樣， 他的色相沒有邊際，普遍顯現在世間。 佛身每一根毫毛，都散發出不可思議的光網， 就像清凈的太陽輪，普遍照耀十方世界。 如來的神通之力，遍佈整個法界， 在一切眾生面前，示現無盡的身形。 如來說法的聲音，十方世界沒有聽不到的， 隨著各種眾生的類別，都讓他們內心感到滿足。 眾人都見到牟尼尊（指釋迦牟尼佛），處在世間的宮殿中， 普遍為一切眾生，闡揚偉大的佛法。 在佛法如大海般漩渦涌動之處，一切差別的意義， 種種方便的法門，演說無窮無盡。 無邊的大方便，普遍應化於十方世界， 遇到佛陀清凈的光明，都能見到如來的身形。 供養諸佛，數量如億萬剎土的微塵， 功德如虛空般廣大，為一切眾生所瞻仰。 神通之力平等無二，在一切剎土都顯現， 安坐在美妙的道場，普遍顯現在眾生面前。 火焰雲彩普遍照明，種種光明圓滿具足， 佛法如甘露般滋潤，普施一切眾生。』
【English Translation】 English version The deity, obtained the ability to open the door of liberation for all sentient beings to awaken; The Vajra-wielding deity, Adorable Light, obtained the ability to universally reveal all the differences in the Buddhadharma, enabling complete and unreserved liberation; The Vajra-wielding deity, Great Tree Thunder Sound, obtained the ability to gather all tree deities with adorable and adorned objects, leading them to liberation; The Vajra-wielding deity, Lion King Light, obtained the door of liberation through the complete understanding of the gathering of the Tathagata's vast blessings and adornments; The Vajra-wielding deity, Secret Flame Auspicious Eye, obtained the ability to universally observe the minds of dangerous sentient beings and manifest a majestic body for them; The Vajra-wielding deity, Lotus Mani Topknot, obtained the ability to universally rain down mani topknots, which are adornments for all Bodhisattvas. At that time, the Vajra-wielding deity, Wonderful Color Narayana, empowered by the Buddha's majestic power, universally observed all the Vajra-wielding deities and spoke the following verses: 'You should observe the Dharma King (referring to the Buddha), the Dharma King's Dharma is like this, His form and appearance are boundless, universally manifesting in the world. Each and every hair of the Buddha's body emits an inconceivable net of light, Like the pure sun wheel, universally illuminating the ten directions. The Tathagata's power of spiritual penetrations pervades the entire Dharma realm, In front of all sentient beings, he manifests endless forms. The Tathagata's voice of Dharma, is heard in all ten directions, According to the various kinds of sentient beings, he satisfies their hearts. All see the Muni Honored One (referring to Shakyamuni Buddha), residing in the palaces of the world, Universally for all beings, he expounds the great Dharma. In the place where the Dharma ocean swirls, the meanings of all differences, Various expedient methods, are expounded endlessly. Boundless great expedients, universally respond to the ten directions, Encountering the Buddha's pure light, all can see the Tathagata's form. Offering to all Buddhas, as numerous as the dust of billions of lands, Merit and virtue are as vast as space, revered by all. The power of spiritual penetrations is equal, manifesting in all lands, Sitting peacefully in the wondrous Bodhi-mandala, universally appearing before all beings. Flames and clouds universally illuminate, all kinds of light are complete and perfect, The Dharma is like sweet dew, universally bestowing upon all beings.'
界無不及， 示佛所行處。」
大方廣佛華嚴經卷第四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五
于闐國三藏實叉難陀奉 制譯
世主妙嚴品第一之五
複次，普賢菩薩摩訶薩，入不思議解脫門方便海，入如來功德海。所謂：有解脫門，名：嚴凈一切佛國土調伏眾生令究竟出離。有解脫門，名：普詣一切如來所修具足功德境界。有解脫門，名：安立一切菩薩地諸大愿海。有解脫門，名：普現法界微塵數無量身。有解脫門，名：演說遍一切國土不可思議數差別名。有解脫門，名：一切微塵中悉現無邊諸菩薩神通境界。有解脫門，名：一念中現三世劫成壞事。有解脫門，名：示現一切菩薩諸根海各入自境界。有解脫門，名：能以神通力化現種種身遍無邊法界。有解脫門，名：顯示一切菩薩修行法次第門入一切智廣大方便。
爾時，普賢菩薩摩訶薩，以自功德，復承如來威神之力，普觀一切眾會海已，即說頌言：
「佛所莊嚴廣大剎， 等於一切微塵數， 清凈佛子悉滿中， 雨不思議最妙法。 如於此會見佛坐， 一切塵中悉如是， 佛身無去亦無來， 所有國土皆明現。 顯示菩薩所修行， 無量趣地諸方便
【現代漢語翻譯】 現代漢語譯本 『界無不及，示佛所行處。』
《大方廣佛華嚴經》卷第四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五
于闐國三藏實叉難陀（Siksananda）奉 制譯
世主妙嚴品第一之五
複次，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva），入不思議解脫門方便海，入如來功德海。所謂：有解脫門，名：嚴凈一切佛國土調伏眾生令究竟出離。有解脫門，名：普詣一切如來所修具足功德境界。有解脫門，名：安立一切菩薩地諸大愿海。有解脫門，名：普現法界微塵數無量身。有解脫門，名：演說遍一切國土不可思議數差別名。有解脫門，名：一切微塵中悉現無邊諸菩薩神通境界。有解脫門，名：一念中現三世劫成壞事。有解脫門，名：示現一切菩薩諸根海各入自境界。有解脫門，名：能以神通力化現種種身遍無邊法界。有解脫門，名：顯示一切菩薩修行法次第門入一切智廣大方便。
爾時，普賢菩薩摩訶薩，以自功德，復承如來威神之力，普觀一切眾會海已，即說頌言：
『佛所莊嚴廣大剎，等於一切微塵數， 清凈佛子悉滿中，雨不思議最妙法。 如於此會見佛坐，一切塵中悉如是， 佛身無去亦無來，所有國土皆明現。 顯示菩薩所修行，無量趣地諸方便』
【English Translation】 English version 'The realm is boundless, showing where the Buddha walks.'
The Great Extensive Buddha Flower Adornment Sutra, Volume Four Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume Five
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
The Wondrous Adornments of World Rulers, Chapter One, Part Five
Furthermore, Samantabhadra Bodhisattva Mahasattva, entered the inconceivable gate of liberation, the ocean of skillful means, and entered the ocean of Tathagata's merits. Namely: There is a gate of liberation, named: 'Adorning and purifying all Buddha lands, subduing sentient beings, enabling them to ultimately transcend.' There is a gate of liberation, named: 'Universally reaching all Tathagatas, cultivating and perfecting the realm of merits.' There is a gate of liberation, named: 'Establishing all Bodhisattva grounds, the great ocean of vows.' There is a gate of liberation, named: 'Universally manifesting countless bodies, as numerous as the dust motes in the Dharma realm.' There is a gate of liberation, named: 'Expounding inconceivable numbers of different names throughout all lands.' There is a gate of liberation, named: 'Within all dust motes, manifesting the boundless spiritual powers of all Bodhisattvas.' There is a gate of liberation, named: 'In a single thought, manifesting the formation and destruction of the three periods of time.' There is a gate of liberation, named: 'Showing all Bodhisattvas' sense faculties, each entering its own realm.' There is a gate of liberation, named: 'Being able to transform and manifest various bodies with spiritual powers, pervading the boundless Dharma realm.' There is a gate of liberation, named: 'Revealing the sequential gates of all Bodhisattvas' practices, entering the vast skillful means of all-knowing wisdom.'
At that time, Samantabhadra Bodhisattva Mahasattva, with his own merits, and further relying on the majestic power of the Tathagata, having universally observed all the assemblies, then spoke in verse:
'The vast lands adorned by the Buddha, are equal to the number of all dust motes, Pure Buddha children are all within, raining down the most wondrous inconceivable Dharma. As the Buddha is seen sitting in this assembly, so it is in every dust mote, The Buddha's body neither goes nor comes, all lands are clearly manifest. Revealing the practices of Bodhisattvas, the countless paths and skillful means.'
， 及說難思真實理， 令諸佛子入法界。 出生化佛如塵數， 普應群生心所欲， 入深法界方便門， 廣大無邊悉開演。 如來名號等世間， 十方國土悉充遍， 一切方便無空過， 調伏眾生皆離垢。 佛於一切微塵中， 示現無邊大神力， 悉坐道場能演說， 如佛往昔菩提行。 三世所有廣大劫， 佛唸唸中皆示現， 彼諸成壞一切事， 不思議智無不了。 佛子眾會廣無限， 欲共測量諸佛地， 諸佛法門無有邊， 能悉了知甚為難。 佛如虛空無分別， 等真法界無所依， 化現周行靡不至， 悉坐道場成正覺。 佛以妙音廣宣暢， 一切諸地皆明瞭， 普現一一眾生前， 盡與如來平等法。」
複次，凈德妙光菩薩摩訶薩，得遍往十方菩薩眾會莊嚴道場解脫門；普德最勝燈光照菩薩摩訶薩，得一念中現無盡成正覺門教化成熟不思議眾生界解脫門；普光師子幢菩薩摩訶薩，得修習菩薩福德莊嚴出生一切佛國土解脫門；普寶焰妙光菩薩摩訶薩，得觀察佛神通境界無迷惑解脫門；普音功德海幢菩薩摩訶薩，得於一眾會道場中示現一切佛土莊嚴解脫門；普智光照如來境菩薩摩訶薩，得隨逐如來觀察甚深廣大法界藏解脫門；普覺悅意聲菩
【現代漢語翻譯】 現代漢語譯本 並且宣說難以思議的真實道理，使所有佛的弟子進入法界（dharma-dhātu，宇宙的真實本質）。 化現出如微塵般眾多的佛，普遍應和所有眾生的心願。 進入深奧法界的方便之門，廣大無邊地全部開演。 如來的名號遍佈世間，充滿十方國土。 一切方便法門都不會空過，調伏眾生，使他們都遠離煩惱。 佛在每一個微塵中，都示現無邊的大神力。 都能坐在道場中演說佛法，如同佛往昔所修的菩提行（bodhi-caryā，成佛之道）。 三世所有廣大的劫數，佛在每一個念頭中都示現出來。 那些成住壞空的一切事情，佛以不可思議的智慧都完全明瞭。 佛的弟子和聽眾廣大無邊，想要共同測量諸佛的境界。 諸佛的法門沒有邊際，能夠完全瞭解是非常困難的。 佛如同虛空沒有分別，等同於真實的法界，沒有任何依靠。 化現周遍，沒有不到的地方，都能坐在道場中成就正覺（samyak-saṃbodhi，完全的覺悟）。 佛用美妙的聲音廣泛宣說，使一切菩薩的修行階段都明瞭。 普遍出現在每一個眾生面前，給予他們與如來平等的佛法。
其次，凈德妙光菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）得到遍往十方菩薩眾會莊嚴道場解脫門（vimokṣa-mukha，解脫之門）；普德最勝燈光照菩薩摩訶薩，得到在一念中示現無盡成就正覺之門，教化成熟不可思議眾生界的解脫門；普光師子幢菩薩摩訶薩，得到修習菩薩福德莊嚴，出生一切佛國土的解脫門；普寶焰妙光菩薩摩訶薩，得到觀察佛神通境界而沒有迷惑的解脫門；普音功德海幢菩薩摩訶薩，得到在一個眾會道場中示現一切佛土莊嚴的解脫門；普智光照如來境菩薩摩訶薩，得到隨順如來觀察甚深廣大法界藏的解脫門；普覺悅意聲菩
【English Translation】 English version And expounds the inconceivable true principle, enabling all Buddha's disciples to enter the dharma-dhātu (the realm of reality). Manifesting Buddhas as numerous as dust particles, universally responding to the desires of all sentient beings. Entering the gate of expedient means to the profound dharma-dhātu, extensively and boundlessly revealing all. The names of the Tathāgata (Buddha) pervade the world, filling all the ten directions. All expedient means are not in vain, subduing sentient beings, causing them to be free from defilements. In every single dust particle, the Buddha manifests boundless great spiritual powers. All can sit in the bodhi-maṇḍa (enlightenment place) and expound the Dharma, just like the Buddha's past bodhi-caryā (path to enlightenment). All the vast kalpas (eons) of the three times, the Buddha manifests in every single thought. All the events of formation, existence, destruction, and emptiness, the Buddha completely understands with inconceivable wisdom. The assembly of Buddha's disciples is vast and limitless, desiring to jointly measure the realms of all Buddhas. The Dharma gates of all Buddhas are boundless, and it is very difficult to fully understand them. The Buddha is like space, without discrimination, equal to the true dharma-dhātu, without any reliance. Manifesting everywhere, reaching all places, all can sit in the bodhi-maṇḍa and attain samyak-saṃbodhi (perfect enlightenment). The Buddha widely proclaims with wonderful sounds, making all the stages of bodhisattva practice clear. Universally appearing before every sentient being, giving them the Dharma equal to the Tathāgata.
Furthermore, the Bodhisattva-Mahāsattva (great bodhisattva) Pure Virtue Wonderful Light obtained the liberation gate (vimokṣa-mukha) of going to the adorned bodhi-maṇḍas of bodhisattva assemblies in all ten directions; the Bodhisattva-Mahāsattva Universal Virtue Supreme Lamp Light Illumination obtained the liberation gate of manifesting endless attainments of perfect enlightenment in a single thought, teaching and maturing the inconceivable realm of sentient beings; the Bodhisattva-Mahāsattva Universal Light Lion Banner obtained the liberation gate of cultivating the adornments of bodhisattva merit and virtue, giving rise to all Buddha lands; the Bodhisattva-Mahāsattva Universal Treasure Flame Wonderful Light obtained the liberation gate of observing the Buddha's spiritual powers without confusion; the Bodhisattva-Mahāsattva Universal Sound Merit Ocean Banner obtained the liberation gate of manifesting the adornments of all Buddha lands in a single assembly bodhi-maṇḍa; the Bodhisattva-Mahāsattva Universal Wisdom Light Illuminating the Tathāgata's Realm obtained the liberation gate of following the Tathāgata and observing the profound and vast dharma-dhātu treasury; the Bodhisattva Universal Awakening Delightful Sound
薩摩訶薩，得親近承事一切諸佛供養藏解脫門；普清凈無盡福威光菩薩摩訶薩，得出世一切神變廣大加持解脫門；普寶髻華幢菩薩摩訶薩，得普入一切世間行出生菩薩無邊行門解脫門；普相最勝光菩薩摩訶薩，得能于無相法界中出現一切諸佛境界解脫門。
爾時，凈德妙光菩薩摩訶薩，承佛威力，普觀一切菩薩解脫門海已，即說頌言：
「十方所有諸國土， 一剎那中悉嚴凈， 以妙音聲轉法輪， 普遍世間無與等。 如來境界無邊際， 一念法界悉充滿， 一一塵中建道場， 悉證菩提起神變。 世尊往昔修諸行， 經于百千無量劫， 一切佛剎皆莊嚴， 出現無礙如虛空。 佛神通力無限量， 充滿無邊一切劫， 假使經于無量劫， 唸唸觀察無疲厭。 汝應觀佛神通境， 十方國土皆嚴凈， 一切於此悉現前， 唸唸不同無量種。 觀佛百千無量劫， 不得一毛之分限， 如來無礙方便門， 此光普照難思剎。 如來往劫在世間， 承事無邊諸佛海， 是故一切如川騖， 咸來供養世所尊。 如來出現遍十方， 一一塵中無量土， 其中境界皆無量， 悉住無邊無盡劫。 佛于曩劫為眾生， 修習無邊大悲海， 隨諸眾生入生
【現代漢語翻譯】 現代漢語譯本 薩摩訶薩（菩薩名），獲得了親近承事一切諸佛，供養寶藏的解脫之門；普清凈無盡福威光菩薩摩訶薩（菩薩名），獲得了超出世間一切神通變化，廣大加持的解脫之門；普寶髻華幢菩薩摩訶薩（菩薩名），獲得了普遍進入一切世間，修行出生菩薩無邊行門的解脫之門；普相最勝光菩薩摩訶薩（菩薩名），獲得了能在無相法界中顯現一切諸佛境界的解脫之門。 當時，凈德妙光菩薩摩訶薩（菩薩名），憑藉佛陀的威神之力，普遍觀察一切菩薩的解脫門海之後，就說了以下偈頌： 『十方所有諸國土，一剎那中都莊嚴清凈，以美妙的聲音轉動法輪，普遍於世間無與倫比。 如來的境界無邊無際，一念之間法界都充滿，每一個微塵中都建立道場，都證得菩提，顯現神通變化。 世尊往昔修行各種善行，經歷了百千無量劫，一切佛剎都莊嚴，顯現無礙如同虛空。 佛的神通力量沒有障礙，充滿無邊的一切劫，即使經過無量劫，唸唸觀察也不會疲倦厭煩。 你應該觀察佛的神通境界，十方國土都莊嚴清凈，一切都在這裡顯現，唸唸不同，有無量種類。 觀察佛百千無量劫，也無法得到一毛的限度，如來無礙的方便之門，這光明普遍照耀難以思議的剎土。 如來往昔劫在世間，承事無邊諸佛如海，因此一切都像川流不息，都來供養世間所尊敬的佛陀。 如來出現遍佈十方，每一個微塵中都有無量國土，其中的境界都無量，都安住于無邊無盡的劫數。 佛在過去劫爲了眾生，修習無邊的大悲之海，隨著眾生進入生
【English Translation】 English version Samohasattva (a Bodhisattva), obtained the liberation gate of being close to and serving all Buddhas, and offering the treasury of Dharma; Puqingjing Wujin Fuweiguang Bodhisattva Mahasattva (a Bodhisattva), obtained the liberation gate of transcending all worldly supernatural transformations and vast blessings; Pubaoji Huachuang Bodhisattva Mahasattva (a Bodhisattva), obtained the liberation gate of universally entering all worlds, practicing the boundless practices of Bodhisattvas; Puxiang Zuisheng Guang Bodhisattva Mahasattva (a Bodhisattva), obtained the liberation gate of being able to manifest all Buddha realms in the formless Dharma realm. At that time, Jingde Miaoguang Bodhisattva Mahasattva (a Bodhisattva), relying on the Buddha's majestic power, having universally observed the sea of liberation gates of all Bodhisattvas, then spoke the following verses: 'All the lands in the ten directions, are adorned and purified in an instant, turning the Dharma wheel with wonderful sounds, universally unparalleled in the world. The realm of the Tathagata is boundless, the Dharma realm is filled in a single thought, in each dust particle a Bodhimanda is established, all attaining Bodhi and manifesting supernatural transformations. The World Honored One practiced various good deeds in the past, having gone through hundreds of thousands of countless kalpas, all Buddha lands are adorned, appearing unobstructed like the void. The Buddha's supernatural power is without obstruction, filling all boundless kalpas, even if observing for countless kalpas, one would not be tired or weary. You should observe the Buddha's supernatural realm, the lands in the ten directions are all adorned and purified, everything appears here, different in every thought, with countless kinds. Observing the Buddha for hundreds of thousands of countless kalpas, one cannot obtain even a hair's breadth of limit, the Tathagata's unobstructed expedient gate, this light universally illuminates inconceivable lands. The Tathagata in past kalpas in the world, served the boundless sea of Buddhas, therefore all come like a flowing river, all come to offer to the World Honored One. The Tathagata appears throughout the ten directions, in each dust particle there are countless lands, the realms within are all immeasurable, all abiding in boundless and endless kalpas. The Buddha in past kalpas for the sake of sentient beings, cultivated the boundless ocean of great compassion, following sentient beings into birth
死， 普化眾會令清凈。 佛住真如法界藏， 無相無形離諸垢， 眾生觀見種種身， 一切苦難皆消滅。」
複次，海月光大明菩薩摩訶薩，得出生菩薩諸地諸波羅蜜教化眾生及嚴凈一切佛國土方便解脫門；云音海光離垢藏菩薩摩訶薩，得唸唸中普入法界種種差別處解脫門；智生寶髻菩薩摩訶薩，得不可思議劫於一切眾生前現清凈大功德解脫門；功德自在王凈光菩薩摩訶薩，得普見十方一切菩薩初詣道場時種種莊嚴解脫門；善勇猛蓮華髻菩薩摩訶薩，得隨諸眾生根解海普為顯示一切佛法解脫門；普智云日幢菩薩摩訶薩，得成就如來智永住無量劫解脫門；大精進金剛𪗇菩薩摩訶薩，得普入一切無邊法印力解脫門；香焰光幢菩薩摩訶薩，得顯示現在一切佛始修菩薩行乃至成就智慧聚解脫門；大明德深美音菩薩摩訶薩，得安住毗盧遮那一切大愿海解脫門；大福光智生菩薩摩訶薩，得顯示如來遍法界甚深境界解脫門。
爾時，海月光大明菩薩摩訶薩，承佛威力，普觀一切菩薩眾莊嚴海已，即說頌言：
「諸波羅蜜及諸地， 廣大難思悉圓滿， 無量眾生盡調伏， 一切佛土皆嚴凈。 如佛教化眾生界， 十方國土皆充滿， 一念心中轉法輪， 普應群情無不遍。 佛于無量廣大劫
【現代漢語翻譯】 現代漢語譯本 『死』，普遍教化所有集會，使他們清凈。 佛安住于真如法界藏（宇宙真理的寶藏），無相無形，遠離一切污垢。 眾生觀見佛的種種化身，一切苦難都得以消滅。
再次，海月光大明菩薩摩訶薩（菩薩名，意為如海月般光明的菩薩），獲得了出生菩薩諸地（菩薩修行的各個階段）和諸波羅蜜（到達彼岸的六種方法）的教化眾生以及莊嚴清凈一切佛國土的方便解脫門（通往解脫的法門）；云音海光離垢藏菩薩摩訶薩（菩薩名，意為如雲音般光明，遠離污垢的菩薩），獲得了在每一個念頭中普遍進入法界種種差別之處的解脫門；智生寶髻菩薩摩訶薩（菩薩名，意為智慧生起，頭戴寶髻的菩薩），獲得了在不可思議的劫數中於一切眾生前顯現清凈大功德的解脫門；功德自在王凈光菩薩摩訶薩（菩薩名，意為功德自在，如凈光般的菩薩），獲得了普遍見到十方一切菩薩初次到達道場時種種莊嚴的解脫門；善勇猛蓮華髻菩薩摩訶薩（菩薩名，意為善於勇猛，頭戴蓮花寶髻的菩薩），獲得了隨順一切眾生的根性理解，普遍為他們顯示一切佛法的解脫門；普智云日幢菩薩摩訶薩（菩薩名，意為智慧如雲日般，高舉旗幟的菩薩），獲得了成就如來智慧，永住無量劫的解脫門；大精進金剛𪗇菩薩摩訶薩（菩薩名，意為精進如金剛，手持金剛杵的菩薩），獲得了普遍進入一切無邊法印力量的解脫門；香焰光幢菩薩摩訶薩（菩薩名，意為香焰光明，高舉旗幟的菩薩），獲得了顯示現在一切佛開始修行菩薩行，乃至成就智慧聚集的解脫門；大明德深美音菩薩摩訶薩（菩薩名，意為具有大光明美德，聲音深美的菩薩），獲得了安住于毗盧遮那（佛名，意為光明遍照）一切大愿海的解脫門；大福光智生菩薩摩訶薩（菩薩名，意為具有大福光明，智慧生起的菩薩），獲得了顯示如來遍佈法界的甚深境界的解脫門。
那時，海月光大明菩薩摩訶薩，憑藉佛的威神力量，普遍觀察一切菩薩眾的莊嚴大海之後，即說頌言：
『諸波羅蜜（到達彼岸的六種方法）和諸地（菩薩修行的各個階段），廣大難思，都圓滿成就， 無量眾生都被調伏，一切佛土都莊嚴清凈。 如來教化眾生界，十方國土都充滿， 在一念心中轉法輪（佛法的傳播），普遍應和眾生的心意，無所不遍。 佛在無量廣大劫中
【English Translation】 English version 'Death,' universally teaching all assemblies, making them pure. The Buddha dwells in the treasury of the true suchness dharma realm (the treasure of cosmic truth), without form or appearance, free from all defilements. Sentient beings see the various manifestations of the Buddha, and all suffering is extinguished.
Furthermore, the Bodhisattva Mahasattva Sea Moon Great Light (a Bodhisattva's name, meaning a Bodhisattva as bright as the sea moon), obtained the expedient liberation gate (a path to liberation) of giving rise to the Bodhisattva's various stages (stages of Bodhisattva practice) and the Paramitas (six methods to reach the other shore), teaching sentient beings, and adorning and purifying all Buddha lands; the Bodhisattva Mahasattva Cloud Sound Sea Light Immaculate Treasury (a Bodhisattva's name, meaning a Bodhisattva as bright as cloud sound, free from defilements), obtained the liberation gate of universally entering the various different places of the dharma realm in every thought; the Bodhisattva Mahasattva Wisdom Born Jeweled Crest (a Bodhisattva's name, meaning a Bodhisattva whose wisdom arises, wearing a jeweled crest), obtained the liberation gate of manifesting pure great merit before all sentient beings in inconceivable kalpas; the Bodhisattva Mahasattva Merit Sovereign Pure Light (a Bodhisattva's name, meaning a Bodhisattva whose merit is sovereign, like pure light), obtained the liberation gate of universally seeing the various adornments of all Bodhisattvas in the ten directions when they first arrive at the place of enlightenment; the Bodhisattva Mahasattva Good Courageous Lotus Crest (a Bodhisattva's name, meaning a Bodhisattva who is good and courageous, wearing a lotus crest), obtained the liberation gate of universally displaying all the Buddha's teachings according to the roots of understanding of all sentient beings; the Bodhisattva Mahasattva Universal Wisdom Cloud Sun Banner (a Bodhisattva's name, meaning a Bodhisattva whose wisdom is like the cloud sun, holding a banner), obtained the liberation gate of accomplishing the Tathagata's wisdom and dwelling for immeasurable kalpas; the Bodhisattva Mahasattva Great Diligence Vajra Pestle (a Bodhisattva's name, meaning a Bodhisattva who is diligent like a vajra, holding a vajra pestle), obtained the liberation gate of universally entering the power of all boundless dharma seals; the Bodhisattva Mahasattva Fragrant Flame Light Banner (a Bodhisattva's name, meaning a Bodhisattva whose fragrant flame is bright, holding a banner), obtained the liberation gate of displaying how all Buddhas of the present began their Bodhisattva practice, up to the accomplishment of the accumulation of wisdom; the Bodhisattva Mahasattva Great Virtue Profound Beautiful Sound (a Bodhisattva's name, meaning a Bodhisattva with great bright virtue and a profound beautiful sound), obtained the liberation gate of dwelling in the great ocean of all vows of Vairocana (a Buddha's name, meaning the one who illuminates everywhere); the Bodhisattva Mahasattva Great Fortune Light Wisdom Born (a Bodhisattva's name, meaning a Bodhisattva with great fortune light, whose wisdom arises), obtained the liberation gate of displaying the profound realm of the Tathagata pervading the dharma realm.
At that time, the Bodhisattva Mahasattva Sea Moon Great Light, relying on the Buddha's majestic power, having universally observed the adorned ocean of all Bodhisattvas, then spoke the following verses:
'The Paramitas (six methods to reach the other shore) and the stages (stages of Bodhisattva practice), vast and inconceivable, are all perfectly accomplished, Immeasurable sentient beings are all subdued, and all Buddha lands are adorned and purified. As the Tathagata teaches the realm of sentient beings, the ten directions of lands are all filled, In a single thought, the wheel of dharma (the propagation of Buddha's teachings) is turned, universally responding to the minds of sentient beings, without exception. The Buddha in immeasurable vast kalpas
， 普現一切眾生前， 如其往昔廣修治， 示彼所行清凈處。 我睹十方無有餘， 亦見諸佛現神通， 悉坐道場成正覺， 眾會聞法共圍繞。 廣大光明佛法身， 能以方便現世間， 普隨眾生心所樂， 悉稱其根而雨法。 真如平等無相身， 離垢光明凈法身， 智慧寂靜身無量， 普應十方而演法。 法王諸力皆清凈， 智慧如空無有邊， 悉為開示無遺隱， 普使眾生同悟入。 如佛往昔所修治， 乃至成於一切智， 今放光明遍法界， 于中顯現悉明瞭。 佛以本願現神通， 一切十方無不照， 如佛往昔修治行， 光明網中皆演說。 十方境界無有盡， 無等無邊各差別， 佛無礙力發大光， 一切國土皆明顯。」
爾時，如來師子之座，眾寶、妙華、輪臺、基陛，及諸戶牖，如是一切莊嚴具中，一一各出佛剎微塵數菩薩摩訶薩，其名曰：海慧自在神通王菩薩摩訶薩、雷音普震菩薩摩訶薩、眾寶光明髻菩薩摩訶薩、大智日勇猛慧菩薩摩訶薩、不思議功德寶智印菩薩摩訶薩、百目蓮華髻菩薩摩訶薩、金焰圓滿光菩薩摩訶薩、法界普音菩薩摩訶薩、云音凈月菩薩摩訶薩、善勇猛光明幢菩薩摩訶薩……。如是等而為上首，有眾多佛剎
【現代漢語翻譯】 現代漢語譯本 普遍在一切眾生面前顯現， 依據他們過去廣泛修習的功德，向他們展示所修行的清凈境界。 我看見十方世界沒有遺漏，也看見諸佛顯現神通， 都坐在菩提道場成就正覺，大眾集會聽聞佛法共同圍繞。 廣大光明的佛法身，能夠以方便法門顯現在世間， 普遍隨順眾生的心意所喜好，都按照他們的根器降下佛法。 真如平等無相的法身，遠離垢染光明清凈的法身， 智慧寂靜的法身無量無邊，普遍應化十方世界而演說佛法。 法王（佛）的各種力量都清凈無染，智慧如同虛空沒有邊際， 全部為眾生開示而沒有絲毫隱瞞，普遍使眾生一同領悟進入佛道。 如同佛陀往昔所修行的功德，乃至成就一切智慧， 如今放出光明遍照法界，在光明中顯現一切都清清楚楚。 佛陀以本願力顯現神通，照耀一切十方世界沒有不被照到的， 如同佛陀往昔修行的種種行為，都在光明網中演說。 十方世界的境界沒有窮盡，無與倫比、無邊無際各不相同， 佛陀以無礙的力量發出大光明，一切國土都清晰顯現。
這時，如來的獅子座，各種寶物、美妙的蓮花、輪臺、基座，以及各種門窗，像這樣一切莊嚴的器具中，每一個都出現佛剎微塵數（形容極多）的菩薩摩訶薩（大菩薩），他們的名字是：海慧自在神通王菩薩摩訶薩、雷音普震菩薩摩訶薩、眾寶光明髻菩薩摩訶薩、大智日勇猛慧菩薩摩訶薩、不思議功德寶智印菩薩摩訶薩、百目蓮華髻菩薩摩訶薩、金焰圓滿光菩薩摩訶薩、法界普音菩薩摩訶薩、云音凈月菩薩摩訶薩、善勇猛光明幢菩薩摩訶薩……。像這樣等等的菩薩為首，有眾多佛剎（佛所教化的世界）的菩薩。
【English Translation】 English version Universally appearing before all sentient beings, According to their past extensive cultivation, showing them the pure realms they have practiced. I see the ten directions without omission, and also see the Buddhas manifesting their spiritual powers, All sitting in the Bodhi-mandala, attaining perfect enlightenment, with the assembly listening to the Dharma, surrounding them. The vast and luminous Dharma-body of the Buddha, able to manifest in the world through skillful means, Universally according with the desires of sentient beings, raining down the Dharma according to their capacities. The Dharma-body of true suchness, equal and without form, the pure Dharma-body, free from defilements and luminous, The wisdom-serene body, immeasurable, universally responding to the ten directions, expounding the Dharma. The King of Dharma's (Buddha's) powers are all pure, wisdom like space, without boundaries, All are revealed without any concealment, universally enabling sentient beings to awaken and enter the path. Like the merits the Buddha cultivated in the past, until achieving all wisdom, Now emitting light that pervades the Dharma realm, in which everything is clearly revealed. The Buddha manifests spiritual powers through original vows, illuminating all ten directions without exception, Like the practices the Buddha cultivated in the past, all are expounded in the net of light. The realms of the ten directions are endless, incomparable, boundless, and each different, The Buddha, with unobstructed power, emits great light, making all lands clearly visible.
At that time, from the Lion Throne of the Tathagata, from all the treasures, wondrous flowers, wheel platforms, bases, and all the windows, from each of these adornments, there emerged as many Bodhisattva Mahasattvas (great Bodhisattvas) as there are dust particles in a Buddha-land. Their names are: Ocean Wisdom Self-Mastery Spiritual Power King Bodhisattva Mahasattva, Thunder Sound Universal Vibration Bodhisattva Mahasattva, Assembly of Treasures Luminous Crest Bodhisattva Mahasattva, Great Wisdom Sun Courageous Wisdom Bodhisattva Mahasattva, Inconceivable Merit Treasure Wisdom Seal Bodhisattva Mahasattva, Hundred-Eyed Lotus Crest Bodhisattva Mahasattva, Golden Flame Perfect Light Bodhisattva Mahasattva, Dharma Realm Universal Sound Bodhisattva Mahasattva, Cloud Sound Pure Moon Bodhisattva Mahasattva, Good Courageous Luminous Banner Bodhisattva Mahasattva... Such Bodhisattvas and others were the leaders, and there were many Bodhisattvas from numerous Buddha-lands.
微塵數同時出現。此諸菩薩，各興種種供養云，所謂：一切摩尼寶華云、一切蓮華妙香云、一切寶圓滿光云、無邊境界香焰云、日藏摩尼輪光明雲、一切悅意樂音云、無邊色相一切寶燈光焰云、眾寶樹枝華果云、無盡寶清凈光明摩尼王云、一切莊嚴具摩尼王云……。如是等諸供養云，有佛世界微塵數。彼諸菩薩，一一皆興如是供養云，雨於一切道場眾海，相續不絕。現是云已，右繞世尊，經無量百千匝，隨其方面，去佛不遠，化作無量種種寶蓮華師子之座；各于其上，結跏趺坐。是諸菩薩所行清凈廣大如海，得智慧光照普門法，隨順諸佛，所行無礙；能入一切辯才法海，得不思議解脫法門，住于如來普門之地；已得一切陀羅尼門，悉能容受一切法海，善住三世平等智地；已得深信，廣大喜樂，無邊福聚，極善清凈；虛空法界靡不觀察，十方世界一切國土，所有佛興，咸勤供養。
爾時，海慧自在神通王菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「諸佛所悟悉已知， 如空無礙皆明照， 光遍十方無量土， 處於眾會普嚴潔。 如來功德不可量， 十方法界悉充滿， 普坐一切樹王下， 諸大自在共雲集。 佛有如是神通力， 一念現於無盡相， 如來境界無有邊， 各
【現代漢語翻譯】 現代漢語譯本 如同微塵數量一樣多的菩薩同時出現。這些菩薩各自興起種種供養云，包括：一切摩尼寶華云（摩尼寶：如意寶珠，能發出光芒，滿足願望）、一切蓮華妙香云、一切寶圓滿光云、無邊境界香焰云、日藏摩尼輪光明雲、一切悅意樂音云、無邊色相一切寶燈光焰云、眾寶樹枝華果云、無盡寶清凈光明摩尼王云、一切莊嚴具摩尼王云……。像這樣的供養云，數量有如佛世界微塵數。那些菩薩，每一個都興起這樣的供養云，降落在一切道場眾海之上，連綿不斷。展現這些云之後，他們右繞世尊，繞行無數百千圈，然後各自朝向一方，在離佛不遠的地方，化現出無數種種寶蓮花獅子座；各自在上面結跏趺坐。這些菩薩所修行的清凈廣大如海，獲得了智慧光明，照耀著普門之法，隨順著諸佛的教導，所行無礙；能夠進入一切辯才法海，獲得不可思議的解脫法門，安住于如來普門之地；已經獲得一切陀羅尼門（陀羅尼：總持，能持一切法），能夠容納一切法海，善於安住於三世平等智慧之地；已經獲得深厚的信心，廣大的喜悅，無邊的福德聚集，極其清凈；虛空法界沒有不觀察到的，十方世界一切國土，所有佛陀出現的地方，都勤奮地供養。 這時，海慧自在神通王菩薩摩訶薩（菩薩摩訶薩：大菩薩），承蒙佛的威神之力，普遍觀察一切道場眾海，隨即說偈頌道： 『諸佛所證悟的我都已了知，如同虛空一樣無礙，都明亮照耀，光明遍佈十方無量國土，處於眾會之中，普遍莊嚴清凈。 如來的功德不可衡量，充滿十方法界，普遍坐在一切樹王之下，諸大自在者共同雲集。 佛有這樣的神通力量，一念之間顯現出無盡的形象，如來的境界沒有邊際，各自……』
【English Translation】 English version Bodhisattvas as numerous as dust particles simultaneously appeared. These Bodhisattvas each raised various clouds of offerings, including: clouds of all Mani jewels and flowers (Mani jewel: a wish-fulfilling jewel that emits light and fulfills desires), clouds of all lotus flowers and wondrous fragrances, clouds of all perfectly radiant jewels, clouds of fragrant flames of boundless realms, clouds of light from the sun-treasury Mani wheel, clouds of all pleasing and delightful sounds, clouds of light and flames from all jeweled lamps of boundless forms, clouds of jeweled tree branches, flowers, and fruits, clouds of endless pure light Mani kings, clouds of all adornment Mani kings... Such clouds of offerings were as numerous as the dust particles in a Buddha-world. Each of those Bodhisattvas raised such clouds of offerings, raining down upon all the assemblies of the Bodhimanda, continuously without interruption. Having manifested these clouds, they circumambulated the World-Honored One to the right, circling countless hundreds of thousands of times, and then each facing a direction, not far from the Buddha, they transformed into countless various jeweled lotus lion thrones; each sat upon them in the lotus posture. The practice of these Bodhisattvas was pure and vast like the ocean, they had obtained the light of wisdom, illuminating the Dharma of Universal Access, following the teachings of all Buddhas, their practice was unobstructed; they were able to enter the ocean of all eloquence, obtain the inconceivable Dharma-gate of liberation, and abide in the Universal Access ground of the Tathagata; they had already obtained all Dharani gates (Dharani: a mnemonic device, a summary of teachings), able to contain all the ocean of Dharma, and were skilled in abiding in the ground of equal wisdom of the three times; they had already obtained deep faith, vast joy, boundless accumulations of merit, and were extremely pure; there was no realm in the Dharma-realm of emptiness that they did not observe, and in all the lands of the ten directions, wherever Buddhas arose, they diligently made offerings. At that time, the Bodhisattva Mahasattva (Mahasattva: great Bodhisattva) named Ocean Wisdom Sovereign Power King, empowered by the Buddha's majestic power, universally observed all the assemblies of the Bodhimanda, and then spoke in verse: 'All that the Buddhas have realized, I have understood, like the void, unobstructed, all is brightly illuminated, light pervades the immeasurable lands of the ten directions, being in the assemblies, universally adorned and pure. The merits of the Tathagata are immeasurable, filling the Dharma-realm of the ten directions, universally sitting beneath all the king of trees, all the great sovereigns gather together. The Buddha has such miraculous power, in a single thought manifesting endless forms, the realm of the Tathagata has no boundaries, each...'
隨解脫能觀見。 如來往昔經劫海， 在於諸有勤修行， 種種方便化眾生， 令彼受行諸佛法。 毗盧遮那具嚴好， 坐蓮華藏師子座， 一切眾會皆清凈， 寂然而住同瞻仰。 摩尼寶藏放光明， 普發無邊香焰云， 無量華纓共垂布， 如是座上如來坐。 種種嚴飾吉祥門， 恒放燈光寶焰云， 廣大熾然無不照， 牟尼處上增嚴好。 種種摩尼綺麗窗， 妙寶蓮華所垂飾， 恒出妙音聞者悅， 佛坐其上特明顯。 寶輪承座半月形， 金剛為臺色焰明， 持髻菩薩常圍繞， 佛在其中最光耀。 種種變化滿十方， 演說如來廣大愿， 一切影像于中現， 如是座上佛安坐。」
爾時，雷音普震菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「世尊往集菩提行， 供養十方無量佛， 善逝威力所加持， 如來座中無不睹。 香焰摩尼如意王， 填飾妙華師子座， 種種莊嚴皆影現， 一切眾會悉明矚。 佛座普現莊嚴相， 唸唸色類各差別， 隨諸眾生解不同， 各見佛坐于其上。 寶枝垂布蓮華網， 華開踴現諸菩薩， 各出微妙悅意聲， 稱讚如來坐于座。 佛功德量如虛空， 一切莊
【現代漢語翻譯】 現代漢語譯本 隨著解脫的智慧，可以觀察到實相。 如來（Tathagata，佛的稱號）在過去無量劫中，在各種存在形式中勤奮修行， 用種種方便法門教化眾生，使他們能夠接受並修行諸佛的教法。 毗盧遮那佛（Vairocana，法身佛）具足莊嚴美好，端坐在蓮華藏師子座上， 一切與會大眾都清凈無染，寂靜安住，一同瞻仰佛陀。 摩尼寶藏（Mani，如意寶珠）放出光明，普遍散發無邊香焰云， 無數華鬘瓔珞共同垂掛，如是莊嚴的寶座上，如來安坐。 各種裝飾吉祥的門，恒常放出燈光和寶焰云， 廣大熾盛的光芒無不照耀，牟尼（Muni，佛的稱號）安坐其上，更增莊嚴美好。 各種摩尼寶珠裝飾的綺麗窗戶，用美妙的寶蓮花垂飾， 恒常發出美妙的聲音，聽聞者心生喜悅，佛陀安坐其上，顯得格外明顯。 寶輪承托著半月形的寶座，金剛為臺，光色焰明， 持髻菩薩（Bodhisattva with a topknot）常常圍繞在旁，佛陀在其中最為光耀。 種種變化充滿十方世界，演說如來廣大的誓願， 一切影像都在其中顯現，如是寶座上，佛陀安然端坐。
這時，雷音普震菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）承佛的威神之力，普遍觀察一切道場中的大眾，即說頌言：
『世尊（Bhagavan，佛的尊稱）過去積聚菩提（Bodhi，覺悟）之行，供養十方無量諸佛， 善逝（Sugata，佛的稱號）的威神之力所加持，如來寶座中的一切無不被看見。 香焰摩尼如意寶王，裝飾著美妙的蓮花師子座， 種種莊嚴都顯現出影像，一切與會大眾都清晰地看見。 佛座普遍顯現莊嚴的景象，唸唸之間，色彩種類各不相同， 隨著眾生理解的不同，各自看見佛陀安坐于其上。 寶枝垂掛著蓮花網，蓮花開放，涌現出諸菩薩， 各自發出微妙悅耳的聲音，稱讚如來安坐于寶座之上。 佛陀的功德量如虛空一般，一切莊
【English Translation】 English version With the wisdom of liberation, one can observe reality. The Tathagata (Buddha's title) in the past countless kalpas, diligently practiced in various forms of existence, Using various skillful means to teach sentient beings, enabling them to receive and practice the teachings of all Buddhas. Vairocana (Dharmakaya Buddha) is adorned with magnificent beauty, sitting on the Lion Throne of the Lotus Treasury, All the assembly are pure and undefiled, dwelling in silence, gazing at the Buddha together. The Mani (wish-fulfilling jewel) treasure emits light, universally spreading boundless fragrant flame clouds, Countless flower garlands hang together, on such a magnificent throne, the Tathagata sits. Various auspiciously decorated gates, constantly emit light and precious flame clouds, The vast and blazing light shines everywhere, Muni (Buddha's title) sitting upon it, further enhancing its magnificence. Various Mani jewel-decorated beautiful windows, adorned with exquisite precious lotuses, Constantly emit wonderful sounds, delighting those who hear, the Buddha sitting upon it, appears particularly prominent. A precious wheel supports the crescent-shaped throne, with a diamond platform, its color and flames bright, Bodhisattvas with topknots constantly surround it, the Buddha within is the most radiant. Various transformations fill the ten directions, expounding the vast vows of the Tathagata, All images appear within it, on such a throne, the Buddha sits peacefully.
At that time, the Bodhisattva Mahasattva (Great Bodhisattva) of Thunderous Sound, empowered by the Buddha's majestic power, universally observed the assembly in all the Bodhimandas, and spoke in verses:
'The Bhagavan (Buddha's honorific title) in the past accumulated the practice of Bodhi (enlightenment), making offerings to countless Buddhas in the ten directions, Empowered by the majestic power of the Sugata (Buddha's title), everything in the Tathagata's throne is seen. The fragrant flame Mani wish-fulfilling jewel king, adorns the exquisite lotus lion throne, All kinds of adornments manifest as images, all the assembly clearly see. The Buddha's throne universally manifests magnificent scenes, in every moment, the colors and types are different, According to the different understandings of sentient beings, each sees the Buddha sitting upon it. Precious branches hang lotus nets, lotuses bloom, and Bodhisattvas emerge, Each emits subtle and pleasing sounds, praising the Tathagata sitting on the throne. The measure of the Buddha's merits is like the void, all the adorn
嚴從此生， 一一地中嚴飾事， 一切眾生不能了。 金剛為地無能壞， 廣博清凈極夷坦， 摩尼為網垂布空， 菩提樹下皆周遍。 其地無邊色相殊， 真金為末布其中， 普散名華及眾寶， 悉以光瑩如來座。 地神歡喜而踴躍， 剎那示現無有盡， 普興一切莊嚴云， 恒在佛前瞻仰住。 寶燈廣大極熾然， 香焰流光無斷絕， 隨時示現各差別， 地神以此為供養。 十方一切剎土中， 彼地所有諸莊嚴， 今此道場無不現， 以佛威神故能爾。」
爾時，眾寶光明髻菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「世尊往昔修行時， 見諸佛土皆圓滿， 如是所見地無盡， 此道場中皆顯現。 世尊廣大神通力， 舒光普雨摩尼寶， 如是寶藏散道場， 其地週迴悉嚴麗。 如來福德神通力， 摩尼妙寶普莊嚴， 其地及以菩提樹， 遞發光音而演說。 寶燈無量從空雨， 寶王間錯為嚴飾， 悉吐微妙演法音， 如是地神之所現。 寶地普現妙光云， 寶炬焰明如電發， 寶網遐張覆其上， 寶枝雜布為嚴好。 汝等普觀於此地， 種種妙寶所莊嚴， 顯示眾生諸業海， 令彼了知
【現代漢語翻譯】 現代漢語譯本 從這（佛陀）誕生開始， 每一處地方的莊嚴裝飾，一切眾生都無法完全瞭解。 地面堅固如金剛無法摧毀，廣闊清凈極其平坦， 摩尼寶珠結成網狀垂掛在空中，菩提樹下都遍佈。 這地面無邊無際，色彩各異，用真金磨成的粉末鋪在其中， 普遍散佈著名貴的花朵和各種珍寶，都用光芒照耀著如來的寶座。 地神歡喜地跳躍，剎那間展現出無盡的景象， 普遍興起一切莊嚴的雲彩，恒常在佛前瞻仰駐留。 寶燈廣大極其熾熱，香氣和光芒流動不絕， 隨時展現出各種不同的景象，地神用這些來供養。 十方一切剎土中，那些地方所有的莊嚴， 現在這個道場都無不顯現，這是因為佛陀的威神之力。
這時，眾寶光明髻菩薩摩訶薩（菩薩中的大菩薩，頭頂有眾多寶珠裝飾），承蒙佛陀的威神之力，普遍觀察一切道場中的大眾，即說頌道：
『世尊往昔修行時，見到諸佛的國土都圓滿， 像這樣所見到的地面無邊無盡，都在這個道場中顯現。 世尊廣大的神通之力，舒放光明普遍降下摩尼寶珠， 像這樣的寶藏散佈在道場，地面周圍都莊嚴美麗。 如來的福德和神通之力，用摩尼妙寶普遍莊嚴， 地面以及菩提樹，都交替發出光芒和聲音來演說佛法。 無量的寶燈從空中降落，寶王交錯排列作為裝飾， 都吐出微妙的法音，這是地神所展現的景象。 寶地普遍顯現美妙的光云，寶炬的光焰明亮如閃電， 寶網廣闊地張開覆蓋其上，寶枝交錯分佈作為美好的裝飾。 你們都普遍觀察這片土地，用各種美妙的珍寶所莊嚴， 顯示眾生各種業力的海洋，使他們能夠了解。』
【English Translation】 English version From this birth onwards, The majestic adornments of each and every place, all sentient beings cannot fully comprehend. The ground is as indestructible as diamond, vast, pure, and extremely flat, Mani jewels form a net hanging in the air, spreading everywhere beneath the Bodhi tree. This ground is boundless and of various colors, with powdered pure gold scattered within, Universally scattering precious flowers and various treasures, all illuminating the Tathagata's seat. The earth deities joyfully leap, manifesting endless scenes in an instant, Universally raising clouds of all adornments, constantly gazing and dwelling before the Buddha. The jeweled lamps are vast and extremely blazing, the fragrance and light flow without ceasing, Manifesting various different scenes at all times, the earth deities use these as offerings. In all the lands of the ten directions, all the adornments of those places, Now all appear in this Bodhimanda, it is because of the Buddha's majestic power.
At that time, the Bodhisattva Mahasattva (a great Bodhisattva with many jewels adorning his head) named 'Crown of Light of Many Jewels', empowered by the Buddha's majestic power, universally observed the assembly in all the Bodhimandas, and then spoke in verse:
'When the World Honored One practiced in the past, he saw all the Buddha lands were perfect, The ground he saw like this was boundless and endless, all appearing in this Bodhimanda. The World Honored One's vast supernatural power, emits light and universally rains down Mani jewels, Such treasures are scattered in the Bodhimanda, the ground all around is majestic and beautiful. The Tathagata's merit and supernatural power, universally adorns with Mani jewels, The ground and the Bodhi tree, alternately emit light and sound to expound the Dharma. Countless jeweled lamps rain down from the sky, jeweled kings are interspersed as decorations, All emit subtle Dharma sounds, this is what the earth deities manifest. The jeweled ground universally manifests wondrous light clouds, the flames of jeweled torches are bright like lightning, The jeweled net is widely spread covering above, jeweled branches are scattered as beautiful adornments. You all universally observe this land, adorned with various wondrous treasures, Revealing the ocean of all sentient beings' karmas, enabling them to understand.'
真法性。 普遍十方一切佛， 所有圓滿菩提樹， 莫不皆現道場中， 演說如來清凈法。 隨諸眾生心所樂， 其地普出妙音聲， 如佛座上所應演， 一一法門咸具說。 其地恒出妙香光， 光中普演清凈音， 若有眾生堪受法， 悉使得聞煩惱滅。 一一莊嚴悉圓滿， 假使億劫無能說， 如來神力靡不周， 是故其地皆嚴凈。」
爾時，大智日勇猛慧菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「世尊凝睟處法堂， 炳然照耀宮殿中， 隨諸眾生心所樂， 其身普現十方土。 如來宮殿不思議， 摩尼寶藏為嚴飾， 諸莊嚴具咸光耀， 佛坐其中特明顯。 摩尼為柱種種色， 真金鈴鐸如雲布， 寶階四面列成行， 門闥隨方咸洞啟。 妙華繒綺莊嚴帳， 寶樹枝條共嚴飾， 摩尼瓔珞四面垂， 智海于中湛然坐。 摩尼為網妙香幢， 光焰燈明若云布， 覆以種種莊嚴具， 超世正知於此坐。 十方普現變化云， 其云演說遍世間， 一切眾生悉調伏， 如是皆從佛宮現。 摩尼為樹發妙華， 十方所有無能匹， 三世國土莊嚴事， 莫不于中現其影。 處處皆有摩尼聚， 光焰熾然
【現代漢語翻譯】 現代漢語譯本 真實法性（Dharmata）。 遍佈十方一切諸佛，所有圓滿的菩提樹（Bodhi tree，覺悟之樹）， 無不都顯現在道場（Bodhimanda，覺悟之地）之中，演說如來（Tathagata，佛的稱號）清凈的佛法。 隨著各種眾生心中所喜愛的，那地方普遍發出美妙的聲音， 如同佛陀在座位上所應宣講的，每一種法門都完全具備地講述。 那地方恒常發出美妙的香氣和光明，光明中普遍演說清凈的聲音， 如果有眾生能夠接受佛法，都能聽到並消除煩惱。 每一個莊嚴都圓滿具足，即使經過億劫也無法說完， 如來的神力無處不周遍，因此那地方都莊嚴清凈。
這時，大智日勇猛慧菩薩摩訶薩（Mahasattva，大菩薩），承蒙佛陀的威神之力，普遍觀察一切道場中的大眾，即說頌偈：
世尊（Bhagavan，佛的稱號）安詳地坐在法堂（Dharmasala，宣講佛法之所），光輝照耀著宮殿之中， 隨著各種眾生心中所喜愛的，他的身體普遍顯現在十方國土。 如來的宮殿不可思議，以摩尼寶藏（Mani，如意寶珠）作為裝飾， 各種莊嚴的器具都光彩照耀，佛陀坐在其中特別顯眼。 摩尼寶珠作為柱子，呈現各種顏色，真金鈴鐸如雲般分佈， 寶階四面排列成行，門窗隨著方位都敞開。 美妙的鮮花和絲綢裝飾著帷帳，寶樹的枝條共同裝飾著， 摩尼瓔珞（Mani necklace，寶珠項鍊）四面垂掛，智慧之海（指佛的智慧）在其中安然端坐。 摩尼寶珠作為網和美妙的香幢，光焰燈明如雲般分佈， 覆蓋著各種莊嚴的器具，超越世間的正知（Samyak-jñana，正確的智慧）在此安坐。 十方普遍顯現變化之云，那云演說遍佈世間， 一切眾生都被調伏，這些都是從佛陀的宮殿中顯現出來的。 摩尼寶珠化為樹木，發出美妙的花朵，十方所有都無法比擬， 三世（過去、現在、未來）國土的莊嚴景象，沒有不在其中顯現其影像的。 處處都有摩尼寶珠聚集，光焰熾盛。
【English Translation】 English version The true nature of Dharma (Dharmata). Throughout the ten directions, all Buddhas, and all perfect Bodhi trees (Bodhi tree, the tree of enlightenment), All appear in the Bodhimanda (place of enlightenment), expounding the pure Dharma of the Tathagata (Buddha). According to the desires of all sentient beings, that place universally emits wonderful sounds, Just as the Buddha should preach on his seat, each and every Dharma gate is fully explained. That place constantly emits wonderful fragrance and light, and in the light, pure sounds are universally expounded, If there are sentient beings capable of receiving the Dharma, they will all hear it and eliminate their afflictions. Each and every adornment is perfectly complete, and even after billions of kalpas (eons), it cannot be fully described, The divine power of the Tathagata is all-pervasive, therefore that place is all adorned and pure.
At that time, the Bodhisattva Mahasattva (great Bodhisattva) Great Wisdom Sun Courageous Wisdom, empowered by the Buddha's majestic power, universally observed the multitude in all Bodhimandas, and spoke the following verses:
The Bhagavan (Buddha) sits serenely in the Dharma hall (Dharmasala, place for teaching Dharma), his radiance illuminating the palace, According to the desires of all sentient beings, his body universally appears in the lands of the ten directions. The Tathagata's palace is inconceivable, adorned with Mani treasures (Mani, wish-fulfilling jewel), All the adornments shine with radiance, and the Buddha sitting within is particularly prominent. Mani jewels serve as pillars, displaying various colors, and golden bells are distributed like clouds, Jeweled staircases are arranged in rows on all four sides, and doors and windows are open in all directions. Exquisite flowers and silks adorn the curtains, and the branches of jeweled trees adorn together, Mani necklaces (Mani necklace, jewel necklace) hang down on all four sides, and the ocean of wisdom (referring to the Buddha's wisdom) sits serenely within. Mani jewels serve as nets and wonderful incense banners, and the flames of lamps are distributed like clouds, Covered with various adornments, the transcendent right knowledge (Samyak-jñana, correct wisdom) sits here. Clouds of transformation universally appear in the ten directions, and those clouds preach throughout the world, All sentient beings are subdued, and these all manifest from the Buddha's palace. Mani jewels transform into trees, emitting wonderful flowers, unmatched by anything in the ten directions, The adornments of the lands of the three times (past, present, future), all appear as reflections within. Everywhere there are gatherings of Mani jewels, their flames blazing.
無量種， 門牖隨方相間開， 棟宇莊嚴極殊麗。 如來宮殿不思議， 清凈光明具眾相， 一切宮殿于中現， 一一皆有如來坐。 如來宮殿無有邊， 自然覺者處其中， 十方一切諸眾會， 莫不向佛而來集。」
爾時，不思議功德寶智印菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「佛昔修治眾福海， 一切剎土微塵數， 神通願力所出生， 道場嚴凈無諸垢。 如意珠王作樹根， 金剛摩尼以為身， 寶網遐施覆其上， 妙香氛氳共旋繞。 樹枝嚴飾備眾寶， 摩尼為干爭聳擢， 枝條密佈如重云， 佛于其下坐道場。 道場廣大不思議， 其樹週迴盡彌覆， 密葉繁華相庇映， 華中悉結摩尼果。 一切枝間發妙光， 其光遍照道場中， 清凈熾然無有盡， 以佛願力如斯睹。 摩尼寶藏以為華， 布影騰輝若綺雲， 匝樹垂芳無不遍， 于道場中普嚴飾。 汝觀善逝道場中， 蓮華寶網俱清凈， 光焰成輪從此現， 鈴音鐸響云間發。 十方一切國土中， 所有妙色莊嚴樹， 菩提樹中無不現， 佛于其下離眾垢。 道場廣大福所成， 樹枝雨寶恒無盡， 寶中出現諸菩薩， 悉往
【現代漢語翻譯】 現代漢語譯本 無數的種類， 門窗隨著方向相互間隔地打開，殿宇莊嚴極其華麗。 如來的宮殿不可思議，清凈光明具備各種殊勝的相， 一切宮殿都在其中顯現，每一個宮殿都有如來端坐。 如來的宮殿沒有邊際，自然覺悟者處在其中， 十方一切諸大會眾，沒有不向佛而來聚集的。
這時，不可思議功德寶智印菩薩摩訶薩（菩薩中的大菩薩），承蒙佛的威神之力，普遍觀察一切道場眾海，即說頌言：
『佛陀過去修治眾多的福德之海，遍及一切剎土（佛土）如微塵般無數， 神通願力所生出的，道場莊嚴清凈沒有各種污垢。 如意珠王作為樹根，金剛摩尼（一種寶珠）作為樹身， 寶網廣闊地覆蓋在樹的上方，美妙的香氣芬芳共同環繞。 樹枝裝飾著各種珍寶，摩尼寶珠作為樹幹爭相聳立， 枝條密集分佈如同重重雲朵，佛陀在樹下端坐于道場。 道場廣大不可思議，那樹周匝環繞完全覆蓋， 茂密的樹葉和繁盛的花朵相互掩映，花中都結著摩尼寶果。 一切枝條間發出美妙的光芒，那光芒遍照道場之中， 清凈熾盛沒有窮盡，因佛陀的願力才能如此見到。 摩尼寶藏作為花朵，散佈光影騰起光輝如同綺麗的雲彩， 環繞樹木垂落的芬芳無處不遍，在道場中普遍地莊嚴裝飾。 你觀看善逝（佛陀）的道場中，蓮花和寶網都清凈無比， 光焰形成輪狀從此顯現，鈴音和鐸聲在云間發出。 十方一切國土中，所有美妙色彩的莊嚴樹木， 都在菩提樹中顯現，佛陀在樹下遠離各種污垢。 道場廣大由福德所成就，樹枝降下寶物恒常沒有窮盡， 寶物中出現各種菩薩，都前往
【English Translation】 English version Innumerable kinds, Doors and windows open intermittently in all directions, the buildings are solemn and extremely magnificent. The palaces of the Tathagata are inconceivable, pure and bright, possessing all kinds of auspicious marks, All palaces appear within them, and in each palace, a Tathagata sits. The palaces of the Tathagata are boundless, and the naturally awakened ones dwell within them, All the assemblies of the ten directions, without exception, come and gather towards the Buddha.
At that time, the Bodhisattva Mahasattva (great Bodhisattva) Inconceivable Merit Treasure Wisdom Seal, empowered by the Buddha's majestic power, universally observed all the assemblies in the Bodhimanda (place of enlightenment), and then spoke in verse:
'The Buddha in the past cultivated the ocean of merits, as numerous as the dust particles in all Buddha-lands, Born from the power of spiritual abilities and vows, the Bodhimanda is adorned and pure, without any defilements. The wish-fulfilling jewel king serves as the roots of the tree, and Vajra Mani (a kind of precious jewel) as its trunk, A vast net of jewels covers the top, and exquisite fragrances swirl around it. The branches are adorned with various treasures, and Mani jewels as trunks rise up in competition, The branches are densely distributed like layers of clouds, and the Buddha sits in the Bodhimanda beneath the tree. The Bodhimanda is vast and inconceivable, the tree encircles and completely covers it, Dense leaves and flourishing flowers shade each other, and Mani fruits are formed within the flowers. From all the branches, wondrous light emanates, and that light illuminates the Bodhimanda, Pure and blazing without end, it is seen thus due to the Buddha's vows. The treasury of Mani jewels serves as flowers, scattering light and radiance like beautiful clouds, The fragrance hanging from the tree pervades everywhere, universally adorning the Bodhimanda. You see, in the Bodhimanda of the Sugata (Buddha), both the lotus flowers and the jewel nets are pure, Flames of light form wheels and appear from here, and the sounds of bells and chimes arise in the clouds. In all the lands of the ten directions, all the trees adorned with wondrous colors, Appear within the Bodhi tree, and the Buddha beneath it is free from all defilements. The Bodhimanda is vast and accomplished by merit, the branches rain down treasures endlessly, From the treasures, various Bodhisattvas appear, all going towards
十方供事佛。 諸佛境界不思議， 普令其樹出樂音， 如昔所集菩提道， 眾會聞音鹹得見。」
爾時，百目蓮華髻菩薩摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「一切摩尼出妙音， 稱揚三世諸佛名， 彼佛無量神通事， 此道場中皆現睹。 眾華競發如纓布， 光云流演遍十方， 菩提樹神持向佛， 一心瞻仰為供養。 摩尼光焰悉成幢， 幢中熾然發妙香， 其香普熏一切眾， 是故其處皆嚴潔。 蓮華垂布金色光， 其光演佛妙聲云， 普蔭十方諸剎土， 永息眾生煩惱熱。 菩提樹王自在力， 常放光明極清凈， 十方眾會無有邊， 莫不影現道場中。 寶枝光焰若明燈， 其光演音宣大愿， 如佛往昔于諸有， 本所修行皆具說。 樹下諸神剎塵數， 悉共依於此道場， 各各如來道樹前， 唸唸宣揚解脫門。 世尊往昔修諸行， 供養一切諸如來， 本所修行及名聞， 摩尼寶中皆悉現。 道場一切出妙音， 其音廣大遍十方， 若有眾生堪受法， 莫不調伏令清凈。 如來往昔普修治， 一切無量莊嚴事， 十方一切菩提樹， 一一莊嚴無量種。」
爾時，金焰圓滿光菩薩
【現代漢語翻譯】 現代漢語譯本 供養十方諸佛。 諸佛的境界不可思議，普遍令菩提樹發出美妙的音樂，如同過去所積累的菩提道，所有集會的人聽到音樂都能夠看見。
這時，百目蓮華髻菩薩摩訶薩（菩薩中的大菩薩），憑藉佛的威神之力，普遍觀察一切道場中的大眾，即說頌道：
一切摩尼寶珠發出美妙的聲音，稱揚過去、現在、未來三世諸佛的名號，那些佛無量的神通事蹟，在這個道場中都能夠親眼看見。 各種鮮花競相開放，如同瓔珞般鋪展開來，光明的雲彩流轉散佈到十方，菩提樹神將花持向佛，一心瞻仰作為供養。 摩尼寶珠的光焰都變成寶幢，寶幢中熾盛地散發出美妙的香氣，這香氣普遍薰染一切大眾，因此這個地方都非常莊嚴潔凈。 蓮花垂布著金色的光芒，這光芒演化出佛的微妙音聲云，普遍覆蓋十方諸佛剎土，永遠止息眾生的煩惱熱。 菩提樹王具有自在的力量，常常放出極其清凈的光明，十方集會的大眾無邊無際，沒有不在道場中顯現身影的。 寶樹的枝條光焰如同明燈，這光芒演化出聲音宣說大愿，如同佛過去在各種生命形態中所修行的，都詳細地講述出來。 樹下的諸神如同微塵般眾多，都共同依止於這個道場，各自在如來的菩提樹前，唸唸宣揚解脫之門。 世尊過去所修行的各種善行，供養一切諸如來，過去所修行的以及名聲，都在摩尼寶珠中全部顯現出來。 道場的一切都發出美妙的聲音，這聲音廣大遍佈十方，如果有眾生堪能接受佛法，沒有不被調伏而變得清凈的。 如來過去普遍修治，一切無量的莊嚴之事，十方一切的菩提樹，每一棵都具有無量的莊嚴。
這時，金焰圓滿光菩薩（菩薩名）
【English Translation】 English version Offerings to the Buddhas of the ten directions. The realms of the Buddhas are inconceivable, universally causing the Bodhi trees to emit beautiful music, just like the Bodhi path accumulated in the past, all those assembled, upon hearing the music, are able to see.
At that time, the Bodhisattva Mahasattva (great Bodhisattva) Hundred-Eyed Lotus Crest, by the power of the Buddha, universally observed the multitude in all the Bodhimandas (places of enlightenment), and spoke in verse:
All Mani jewels emit wonderful sounds, praising the names of the Buddhas of the three times (past, present, and future), the immeasurable miraculous deeds of those Buddhas, are all seen in this Bodhimanda. Various flowers bloom in competition, spreading out like necklaces, clouds of light flow and spread throughout the ten directions, the Bodhi tree deities hold the flowers towards the Buddha, gazing with one mind as an offering. The flames of the Mani jewels all transform into banners, within the banners, a wonderful fragrance blazes forth, this fragrance universally permeates all the multitude, therefore this place is all adorned and pure. Lotuses hang down, spreading golden light, this light evolves into clouds of the Buddha's wonderful voice, universally covering the Buddha lands of the ten directions, forever ceasing the heat of afflictions of sentient beings. The Bodhi tree king has the power of freedom, constantly emitting light that is extremely pure, the multitude assembled from the ten directions is boundless, none are not reflected in the Bodhimanda. The light of the precious branches is like bright lamps, this light evolves into sound proclaiming great vows, just as the Buddha practiced in various forms of life in the past, all are explained in detail. The deities under the trees are as numerous as dust particles, all rely on this Bodhimanda, each before the Bodhi tree of the Tathagata (Buddha), constantly proclaiming the gate of liberation. The various good deeds that the World Honored One (Buddha) practiced in the past, offering to all the Tathagatas, the practices and fame of the past, all appear in the Mani jewels. Everything in the Bodhimanda emits wonderful sounds, these sounds are vast and pervade the ten directions, if there are sentient beings capable of receiving the Dharma (Buddha's teachings), none are not subdued and made pure. The Tathagata universally cultivated and adorned, all immeasurable adornments, all the Bodhi trees of the ten directions, each one has immeasurable kinds of adornments.
At that time, the Bodhisattva Golden Flame Perfect Light
摩訶薩，承佛威力，普觀一切道場眾海，即說頌言：
「佛昔修習菩提行， 于諸境界解明瞭， 處與非處凈無疑， 此是如來初智力。 如昔等觀諸法性， 一切業海皆明徹， 如是今于光網中， 普遍十方能具演。 往劫修治大方便， 隨眾生根而化誘， 普使眾會心清凈， 故佛能成根智力。 如諸眾生解不同， 欲樂諸行各差別， 隨其所應為說法， 佛以智力能如是。 普盡十方諸剎海， 所有一切眾生界， 佛智平等如虛空， 悉能顯現毛孔中。 一切處行佛盡知， 一念三世畢無餘， 十方剎劫眾生時， 悉能開示令現了。 禪定解脫力無邊， 三昧方便亦復然， 佛為示現令歡喜， 普使滌除煩惱闇。 佛智無礙包三世， 剎那悉現毛孔中， 佛法國土及眾生， 所現皆由隨念力。 佛眼廣大如虛空， 普見法界盡無餘， 無礙地中無等用， 彼眼無量佛能演。 一切眾生具諸結， 所有隨眠與習氣， 如來出現遍世間， 悉以方便令除滅。」
爾時，法界普音菩薩摩訶薩，承佛威力，普觀一切道場眾會海已，即說頌言：
「佛威神力遍十方， 廣大示現無分別， 大菩提行波羅蜜， 昔所滿足
【現代漢語翻譯】 現代漢語譯本 摩訶薩（菩薩的尊稱），憑藉佛陀的威神力量，普遍觀察一切道場的眾會，隨即說頌道： 『佛陀過去修習菩提（覺悟）之行，對於各種境界都理解得清清楚楚， 對於什麼是合理的，什麼是不合理的，都明凈無疑，這是如來（佛陀的稱號）最初的智慧力量。 如同過去平等觀察諸法的本性，一切業力的海洋都明澈透亮， 現在在光網之中，也能夠普遍地向十方世界完全展現。 過去無數劫修治種種大方便法門，隨著眾生的根器而教化引導， 普遍使眾會的心清凈，所以佛陀能夠成就根智力。 如同眾生的理解不同，慾望和喜好以及所行的行為各有差別， 佛陀隨著他們各自相應的根器而說法，佛陀以智慧的力量能夠做到這樣。 普遍窮盡十方諸佛剎土的世界，所有一切眾生的境界， 佛陀的智慧平等如同虛空，都能夠顯現在毛孔之中。 一切處所的修行佛陀都完全知曉，一念之間三世的一切都無遺漏， 十方剎土的劫數和眾生的時間，都能夠開示令其明瞭。 禪定和解脫的力量無邊無際，三昧（專注）的方便法門也是如此， 佛陀爲了示現這些令眾生歡喜，普遍使他們滌除煩惱的黑暗。 佛陀的智慧沒有障礙，包容三世，剎那之間都顯現在毛孔之中， 佛陀的佛法、國土以及眾生，所顯現的都是由於隨唸的力量。 佛陀的眼睛廣大如同虛空，普遍看見法界的一切而沒有遺漏， 在無礙的境界中，有無與倫比的作用，這眼睛的無量功德佛陀能夠演說。 一切眾生都具有各種煩惱的束縛，所有的潛在習氣和習慣， 如來出現在世間，都用方便法門使他們消除滅盡。』 這時，法界普音菩薩摩訶薩（菩薩的尊稱），憑藉佛陀的威神力量，普遍觀察一切道場的眾會之後，隨即說頌道： 『佛陀的威神力量遍佈十方，廣大示現而沒有分別， 大菩提（覺悟）之行波羅蜜（到達彼岸），是過去所圓滿成就的。』
【English Translation】 English version The Mahasattva (a great being), empowered by the Buddha's majestic power, universally observed the assemblies in all the sacred sites, and then spoke in verse: 'The Buddha in the past cultivated the practice of Bodhi (enlightenment), understanding all realms clearly, Being clear and without doubt about what is appropriate and what is not, this is the Tathagata's (Buddha's title) initial power of wisdom. Just as in the past, equally observing the nature of all dharmas (teachings), all the oceans of karma (actions) are clear and transparent, So now, within the net of light, he can universally and completely manifest to the ten directions. In past kalpas (eons), he cultivated great skillful means, guiding and transforming beings according to their capacities, Universally purifying the minds of the assemblies, therefore the Buddha can achieve the power of wisdom of the roots. Just as beings have different understandings, desires, and practices, The Buddha teaches according to their respective capacities, and the Buddha, with the power of wisdom, can do this. Universally exhausting the worlds of the ten directions, all the realms of beings, The Buddha's wisdom is equal to space, and can manifest in every pore. The Buddha knows all practices in all places, and in a single thought, all three times are without remainder, The kalpas of the ten directions and the times of beings, he can reveal and make them clear. The power of meditation and liberation is boundless, and the skillful means of samadhi (concentration) are also the same, The Buddha manifests these to make beings happy, universally cleansing the darkness of afflictions. The Buddha's wisdom is unobstructed, encompassing the three times, and in an instant, manifests in every pore, The Buddha's Dharma (teachings), lands, and beings, all that is manifested is due to the power of mindfulness. The Buddha's eyes are vast like space, universally seeing all of the Dharma realm without remainder, In the unobstructed realm, there is unparalleled function, and the Buddha can expound on the immeasurable virtues of these eyes. All beings have various bonds of afflictions, all latent tendencies and habits, The Tathagata appears in the world, using skillful means to eliminate and extinguish them all.' At that time, the Bodhisattva Mahasattva (a great being) 'Universal Sound of the Dharma Realm', empowered by the Buddha's majestic power, universally observed the assemblies in all the sacred sites, and then spoke in verse: 'The Buddha's majestic power pervades the ten directions, manifesting vastly without discrimination, The great Bodhi (enlightenment) practice of Paramita (perfection), was fulfilled in the past.'
皆令見。 昔于眾生起大悲， 修行佈施波羅蜜， 以是其身最殊妙， 能令見者生歡喜。 昔在無邊大劫海， 修治凈戒波羅蜜， 故獲凈身遍十方， 普滅世間諸重苦。 往昔修行忍清凈， 信解真實無分別， 是故色相皆圓滿， 普放光明照十方。 往昔勤修多劫海， 能轉眾生深重障， 故能分身遍十方， 悉現菩提樹王下。 佛久修行無量劫， 禪定大海普清凈， 故令見者深歡喜， 煩惱障垢悉除滅。 如來往修諸行海， 具足般若波羅蜜， 是故舒光普照明， 克殄一切愚癡暗。 種種方便化眾生， 令所修治悉成就， 一切十方皆遍往， 無邊際劫不休息。 佛昔修行大劫海， 凈治諸愿波羅蜜， 是故出現遍世間， 盡未來際救眾生。 佛無量劫廣修治， 一切法力波羅蜜， 由是能成自然力， 普現十方諸國土。 佛昔修治普門智， 一切智性如虛空， 是故得成無礙力， 舒光普照十方剎。」
爾時，云音凈月菩薩摩訶薩，承佛威力，普觀一切道場眾會海已，即說頌言：
「神通境界等虛空， 十方眾生靡不見， 如昔修行所成地， 摩尼果中咸具說。 清凈勤修無量劫， 入于初地
【現代漢語翻譯】 現代漢語譯本 都讓他們看見。 過去，（佛）對眾生生起大悲心，修行佈施波羅蜜（paramita，意為到達彼岸）， 因此他的身體最為殊勝美妙，能讓見到的人都心生歡喜。 過去在無邊的大劫海中，修持清凈的戒律波羅蜜， 所以獲得清凈的身體遍佈十方，普遍消滅世間各種深重的痛苦。 過去修行忍辱清凈，信解真實而無分別， 因此色相都圓滿，普遍放出光明照耀十方。 過去勤奮修行多劫，能轉變眾生深重的業障， 所以能分身遍佈十方，都顯現在菩提樹王下。 佛陀長久修行無量劫，禪定如大海般普遍清凈， 所以讓見到的人都深感歡喜，煩惱的障礙和污垢都消除滅盡。 如來過去修行各種行海，具足般若波羅蜜（prajna paramita，意為智慧的到達彼岸）， 因此舒放光明普遍照耀，徹底消滅一切愚癡的黑暗。 用種種方便教化眾生，讓他們所修行的都能成就， 一切十方都普遍前往，無邊際的劫數都不休息。 佛陀過去修行大劫海，清凈修治各種愿波羅蜜， 因此出現在世間，盡未來際救度眾生。 佛陀無量劫廣泛修治，一切法力波羅蜜， 由此能成就自然之力，普遍顯現在十方各個國土。 佛陀過去修治普門之智，一切智性如同虛空， 因此得以成就無礙之力，舒放光明普遍照耀十方世界。
這時，云音凈月菩薩摩訶薩（bodhisattva mahasattva，意為大菩薩），承蒙佛的威神之力，普遍觀察一切道場眾會海之後，即說頌偈：
『神通境界如同虛空，十方眾生沒有看不見的， 如同過去修行所成就的境界，在摩尼果中都完全說明了。 清凈勤奮修行無量劫，進入初地（bhumi，菩薩的修行階位）』
【English Translation】 English version All are made to see. In the past, (the Buddha) arose great compassion for all beings, practicing the perfection of giving (dana paramita), Therefore, his body is most extraordinary and wonderful, able to make those who see him rejoice. In the past, in the boundless ocean of kalpas (aeons), he cultivated the perfection of pure precepts (sila paramita), Therefore, he obtained a pure body that pervades the ten directions, universally extinguishing the heavy sufferings of the world. In the past, he cultivated patience with purity, believing and understanding the truth without discrimination, Therefore, his forms and appearances are all perfect, universally emitting light that illuminates the ten directions. In the past, he diligently cultivated for many kalpas, able to transform the deep karmic obstacles of beings, Therefore, he can manifest bodies throughout the ten directions, all appearing under the Bodhi tree king. The Buddha has cultivated for countless kalpas, his samadhi (meditative concentration) is like a vast ocean, universally pure, Therefore, he makes those who see him deeply rejoice, and the obstacles and defilements of afflictions are all eliminated. The Tathagata (Buddha) in the past cultivated various practices, fully possessing the perfection of wisdom (prajna paramita), Therefore, he emits light that universally illuminates, completely destroying the darkness of all ignorance. He uses various skillful means to teach beings, enabling them to achieve all that they cultivate, He travels everywhere in all ten directions, without rest for boundless kalpas. The Buddha in the past cultivated in the great ocean of kalpas, purifying and cultivating the perfections of vows, Therefore, he appears in the world, saving beings for the rest of the future. The Buddha extensively cultivated for countless kalpas, the perfection of all powers of dharma, From this, he is able to achieve natural power, universally manifesting in all lands of the ten directions. The Buddha in the past cultivated the wisdom of universal access, the nature of all wisdom is like space, Therefore, he attained the power of non-obstruction, emitting light that universally illuminates the ten directions.
At that time, the Bodhisattva Mahasattva Cloud Sound Pure Moon, empowered by the Buddha's majestic power, having universally observed all the assemblies in the practice places, then spoke in verse:
'The realm of spiritual powers is like space, there is no being in the ten directions that does not see it, Like the realm achieved through past cultivation, it is fully explained in the mani fruit. Having diligently cultivated with purity for countless kalpas, entering the first bhumi (stage of a Bodhisattva)'
極歡喜， 出生法界廣大智， 普見十方無量佛。 一切法中離垢地， 等眾生數持凈戒， 已於多劫廣修行， 供養無邊諸佛海。 積集福德發光地， 奢摩他藏堅固忍， 法雲廣大悉已聞， 摩尼果中如是說。 焰海慧明無等地， 善了境界起慈悲， 一切國土平等身， 如佛所治皆演暢。 普藏等門難勝地， 動寂相順無違反， 佛法境界悉平等， 如佛所凈皆能說。 廣大修行慧海地， 一切法門咸遍了， 普現國土如虛空， 樹中演暢此法音。 周遍法界虛空身， 普照眾生智慧燈， 一切方便皆清凈， 昔所遠行令具演。 一切願行所莊嚴， 無量剎海皆清凈， 所有分別無能動， 此無等地咸宣說。 無量境界神通力， 善入教法光明力， 此是清凈善慧地， 劫海所行皆備闡。 法雲廣大第十地， 含藏一切遍虛空， 諸佛境界聲中演， 此聲是佛威神力。」
爾時，善勇猛光幢菩薩摩訶薩，承佛威神，觀察十方，即說頌言：
「無量眾生處會中， 種種信解心清凈， 悉能悟入如來智， 了達一切莊嚴境。 各起凈愿修諸行， 悉曾供養無量佛， 能見如來真實體， 及以一切諸神變。
【現代漢語翻譯】 現代漢語譯本 極其歡喜， 出生於法界廣大智慧之中，普遍見到十方無量諸佛。 在一切法中處於離垢之地，持守著與眾生數量相等的清凈戒律， 已經在多劫中廣泛修行，供養無邊無際的諸佛之海。 積累福德，處於發光之地，擁有奢摩他（止，平靜）的寶藏和堅固的忍耐， 法雲廣大，一切都已聽聞，在摩尼（如意）果中如此宣說。 智慧如火焰之海般明亮，處於無與倫比之地，善於瞭解境界，生起慈悲之心， 在一切國土中顯現平等之身，如佛所教導的那樣，都加以宣揚。 處於普藏等門難以超越之地，動與靜相互順應，沒有違背， 佛法境界完全平等，如佛所凈化的一切，都能宣說。 處於廣大修行智慧之海的境界，一切法門都普遍通曉， 普遍顯現國土如虛空一般，在樹中宣揚這法音。 周遍法界，身如虛空，普遍照耀眾生的智慧之燈， 一切方便都清凈無染，將過去所修行的遠大行愿，完全展現出來。 一切願行所莊嚴，無量剎土之海都清凈無染， 所有分別都不能動搖，這無與倫比的境界都加以宣說。 擁有無量境界的神通之力，善於進入教法光明之力， 這是清凈善慧之地，在劫海中所修行的都完全闡明。 法雲廣大，處於第十地，含藏一切，遍佈虛空， 諸佛的境界在聲音中宣揚，這聲音是佛的威神之力。
這時，善勇猛光幢菩薩摩訶薩（偉大的菩薩），承蒙佛的威神之力，觀察十方，即說頌言：
『無量眾生聚集會中，各種信解之心清凈無染， 都能領悟進入如來智慧，了達一切莊嚴的境界。 各自發起清凈的願望，修行各種善行，都曾供養無量諸佛， 能夠見到如來的真實本體，以及一切諸佛的神通變化。』
【English Translation】 English version Extremely joyful, Born from the vast wisdom of the Dharma realm, universally seeing the immeasurable Buddhas of the ten directions. In all dharmas, dwelling in the ground free from defilement, upholding pure precepts equal to the number of sentient beings, Having cultivated extensively for many kalpas, making offerings to the boundless ocean of Buddhas. Accumulating merits, dwelling in the ground of radiance, possessing the treasury of Samatha (calm abiding) and firm endurance, The Dharma cloud is vast, all has been heard, and thus it is proclaimed in the Mani (wish-fulfilling) fruit. Wisdom is bright like an ocean of flames, dwelling in an unparalleled ground, skillfully understanding realms, giving rise to compassion, Manifesting an equal body in all lands, as taught by the Buddha, all is proclaimed. Dwelling in the ground of the universally encompassing gate, difficult to surpass, movement and stillness are in harmony, without contradiction, The realm of the Buddha's Dharma is completely equal, all that is purified by the Buddha can be proclaimed. Dwelling in the realm of the vast ocean of wisdom from practice, all Dharma gates are universally understood, Universally manifesting lands like empty space, proclaiming this Dharma sound in the trees. Pervading the Dharma realm, the body like empty space, universally illuminating the wisdom lamp of sentient beings, All skillful means are pure and undefiled, fully manifesting the great vows and practices cultivated in the past. Adorned by all vows and practices, the immeasurable oceans of lands are pure and undefiled, All discriminations cannot be moved, this unparalleled realm is all proclaimed. Possessing the power of immeasurable realms and spiritual abilities, skillfully entering the power of the light of the teachings, This is the ground of pure and good wisdom, all that has been practiced in the kalpas is fully explained. The Dharma cloud is vast, dwelling in the tenth ground, containing all, pervading empty space, The realms of the Buddhas are proclaimed in sound, this sound is the majestic power of the Buddha.
At that time, the Bodhisattva Mahasattva (great Bodhisattva) named 'Good Courageous Light Banner', empowered by the Buddha's majestic power, observed the ten directions and spoke in verses:
'Immeasurable sentient beings gather in the assembly, with various pure and undefiled minds of faith and understanding, All are able to awaken and enter the wisdom of the Tathagata (Buddha), understanding all adorned realms. Each arises with pure vows, cultivating various good practices, all having made offerings to immeasurable Buddhas, Able to see the true essence of the Tathagata, as well as all the spiritual transformations of the Buddhas.'
或有能見佛法身， 無等無礙普周遍， 所有無邊諸法性， 悉入其身無不盡。 或有見佛妙色身， 無邊色相光熾然， 隨諸眾生解不同， 種種變現十方中。 或見無礙智慧身， 三世平等如虛空， 普隨眾生心樂轉， 種種差別皆令見。 或有能了佛音聲， 普遍十方諸國土， 隨諸眾生所應解， 為出言音無障礙。 或見如來種種光， 種種照耀遍世間， 或有于佛光明中， 復見諸佛現神通。 或有見佛海云光， 從毛孔出色熾然， 示現往昔修行道， 令生深信入佛智。 或見佛相福莊嚴， 及見此福所從生， 往昔修行諸度海， 皆佛相中明瞭見。 如來功德不可量， 充滿法界無邊際， 及以神通諸境界， 以佛力故能宣說。」
爾時，華藏莊嚴世界海，以佛神力，其地一切六種、十八相震動。所謂：動、遍動、普遍動；起、遍起、普遍起；涌、遍涌、普遍涌；震、遍震、普遍震；吼、遍吼、普遍吼；擊、遍擊、普遍擊。此諸世主，一一皆現不思議諸供養云，雨于如來道場眾海。所謂：一切香華莊嚴云、一切摩尼妙飾云、一切寶焰華網云、無邊種類摩尼寶圓光云、一切眾色寶真珠藏云、一切寶栴檀香云、一切寶蓋云、清凈
【現代漢語翻譯】 現代漢語譯本 或者有人能見到佛的法身（Dharmakaya，佛的真理之身），它無與倫比，沒有障礙，普遍周遍；所有無邊的諸法（Dharma，宇宙的真理和法則）的本性，都完全融入其中，沒有遺漏。 或者有人能見到佛的妙色身（Rupakaya，佛的色相之身），它有無邊的色相，光芒熾盛；隨著眾生理解的不同，在十方世界中展現種種變化。 或者有人能見到佛的無礙智慧身（Jnana-kaya，佛的智慧之身），它在過去、現在、未來三世中平等如虛空；普遍隨著眾生的心意而轉變，展現種種差別，使他們都能見到。 或者有人能理解佛的聲音，它普遍傳遍十方諸國土；隨著眾生所應理解的，發出言語聲音，沒有障礙。 或者有人能見到如來的種種光明，種種照耀遍佈世間；或者有人在佛的光明中，又見到諸佛展現神通。 或者有人能見到佛的海云光，從毛孔中發出熾盛的光芒，示現往昔修行的道路，使眾生生起深信，進入佛的智慧。 或者有人能見到佛的相好福德莊嚴，以及見到這福德所從生之處，往昔修行諸波羅蜜（Paramita，到達彼岸的方法）的海洋，都在佛的相好中明瞭可見。 如來的功德不可衡量，充滿法界（Dharmadhatu，宇宙的真理和法則的界限）沒有邊際，以及神通的種種境界，因為佛的力量，所以能夠宣說。 這時，華藏莊嚴世界海（Avatamsaka-vyuha，華嚴經所描述的宇宙）因為佛的神力，其地面一切都發生了六種十八相的震動。所謂：動、遍動、普遍動；起、遍起、普遍起；涌、遍涌、普遍涌；震、遍震、普遍震；吼、遍吼、普遍吼；擊、遍擊、普遍擊。這些世界的主宰，每一個都顯現不可思議的種種供養云，降落在如來的道場眾海。所謂：一切香花莊嚴云、一切摩尼（Mani，寶珠）妙飾云、一切寶焰華網云、無邊種類摩尼寶圓光云、一切眾色寶真珠藏云、一切寶栴檀香云、一切寶蓋云、清凈
【English Translation】 English version Or some may see the Dharma-body (Dharmakaya) of the Buddha, which is unparalleled, unobstructed, and universally pervasive; all the natures of the boundless Dharmas (universal truths and laws) are completely integrated into it, without omission. Or some may see the wondrous form-body (Rupakaya) of the Buddha, which has boundless forms and blazing light; according to the different understandings of sentient beings, it manifests various transformations in the ten directions. Or some may see the unobstructed wisdom-body (Jnana-kaya) of the Buddha, which is equal to emptiness in the three periods of time—past, present, and future; it universally transforms according to the minds of sentient beings, displaying various differences so that they can all see it. Or some may understand the voice of the Buddha, which pervades all the lands in the ten directions; according to what sentient beings should understand, it emits speech without obstruction. Or some may see the various lights of the Tathagata (Buddha), which shine throughout the world; or some, within the light of the Buddha, may also see the Buddhas manifesting their spiritual powers. Or some may see the sea-cloud light of the Buddha, which emits blazing light from the pores, demonstrating the path of past practices, causing sentient beings to generate deep faith and enter the wisdom of the Buddha. Or some may see the auspicious and adorned blessings of the Buddha, and see where these blessings originate; the ocean of past practices of the Paramitas (perfections) are all clearly visible in the auspicious marks of the Buddha. The merits of the Tathagata are immeasurable, filling the Dharmadhatu (the realm of truth and law) without limit, and the various realms of spiritual powers; because of the power of the Buddha, they can be proclaimed. At that time, the ocean of the adorned world of Avatamsaka (Avatamsaka-vyuha), by the spiritual power of the Buddha, caused the ground to shake in six ways and eighteen aspects. These are: moving, universally moving, and completely moving; rising, universally rising, and completely rising; surging, universally surging, and completely surging; quaking, universally quaking, and completely quaking; roaring, universally roaring, and completely roaring; striking, universally striking, and completely striking. Each of these world rulers manifested inconceivable clouds of offerings, raining down upon the assembly of the Tathagata's place of enlightenment. These are: clouds of all fragrant flowers, clouds of all Mani (jewel) adornments, clouds of all jeweled flame nets, clouds of Mani jewels of boundless kinds, clouds of all colored jeweled pearl treasures, clouds of all jeweled sandalwood incense, clouds of all jeweled canopies, pure
妙聲摩尼王云、日光摩尼瓔珞輪云、一切寶光明藏云、一切各別莊嚴具云……。如是等諸供養云，其數無量不可思議。此諸世主，一一皆現如是供養云，雨于如來道場眾海，靡不周遍。如此世界中，一一世主，心生歡喜，如是供養；其華藏莊嚴世界海中，一切世界所有世主，悉亦如是而為供養。其一切世界中，悉有如來坐于道場；一一世主，各各信解，各各所緣，各各三昧方便門，各各修習助道法，各各成就，各各歡喜，各各趣入，各各悟解諸法門，各各入如來神通境界，各各入如來力境界，各各入如來解脫門。如於此華藏世界海，十方盡法界、虛空界、一切世界海中，悉亦如是。
大方廣佛華嚴經卷第五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六
于闐國三藏實叉難陀奉 制譯
如來現相品第二
爾時，諸菩薩及一切世間主，作是思惟：「云何是諸佛地？云何是諸佛境界？云何是諸佛加持？云何是諸佛所行？云何是諸佛力？云何是諸佛無所畏？云何是諸佛三昧？云何是諸佛神通？云何是諸佛自在？云何是諸佛無能攝取？云何是諸佛眼？云何是諸佛耳？云何是諸佛鼻？云何是諸佛舌？云何是諸佛身？云何是諸佛意？云何是諸佛身光？云何是
【現代漢語翻譯】 現代漢語譯本：妙音摩尼王云（發出美妙聲音的摩尼寶珠之云）、日光摩尼瓔珞輪云（如同日光般閃耀的摩尼寶珠瓔珞之輪的云）、一切寶光明藏云（蘊藏一切寶物光明的云）、一切各別莊嚴具云（各種不同的莊嚴器具之云）……。像這樣種種供養的云，數量無量，不可思議。這些世界之主，每一個都顯現出這樣的供養云，降落在如來的道場和眾生聚集的海洋中，沒有哪個地方不被覆蓋。在這個世界中，每一位世界之主，心中都充滿歡喜，如此進行供養；在華藏莊嚴世界海中，所有世界的所有世界之主，也都像這樣進行供養。在所有世界中，都有如來坐在道場；每一位世界之主，各自都有不同的信解，各自所專注的境界，各自的三昧方便法門，各自修習的助道之法，各自的成就，各自的歡喜，各自趣入的道路，各自領悟的諸法門，各自進入如來的神通境界，各自進入如來的力量境界，各自進入如來的解脫之門。就像在這華藏世界海一樣，十方盡法界、虛空界的一切世界海中，也都是如此。
這時，諸位菩薩和一切世間之主，都在思考：『什麼是諸佛的境界？什麼是諸佛的境界？什麼是諸佛的加持？什麼是諸佛的修行？什麼是諸佛的力量？什麼是諸佛的無所畏懼？什麼是諸佛的三昧？什麼是諸佛的神通？什麼是諸佛的自在？什麼是諸佛的不可攝取？什麼是諸佛的眼？什麼是諸佛的耳？什麼是諸佛的鼻？什麼是諸佛的舌？什麼是諸佛的身？什麼是諸佛的意？什麼是諸佛的身光？什麼是』
【English Translation】 English version: 'Wonderful Sound Mani King Clouds, Sunlight Mani Necklace Wheel Clouds, All Treasure Light Store Clouds, All Various Adornment Clouds...'. Such are the clouds of offerings, their number immeasurable and inconceivable. Each of these world rulers manifests such clouds of offerings, raining down upon the assembly of the Tathagata's (the one who has thus come) place of enlightenment, covering every place without exception. In this world, each world ruler, with a heart full of joy, makes such offerings; in the Ocean of Wondrous Adornment World, all the world rulers of all the worlds also make offerings in this way. In all the worlds, there are Tathagatas sitting in the place of enlightenment; each world ruler has their own faith and understanding, their own focused realm, their own Samadhi (meditative absorption) skillful means, their own practices of aiding the path, their own achievements, their own joy, their own paths of entry, their own understanding of the Dharma (teachings) doors, their own entry into the Tathagata's realm of spiritual powers, their own entry into the Tathagata's realm of power, their own entry into the Tathagata's door of liberation. Just as in this Ocean of Wondrous Adornment World, so it is in all the oceans of worlds throughout the ten directions, the Dharma Realm, and the Space Realm.
At that time, all the Bodhisattvas (enlightenment beings) and all the world rulers were contemplating: 'What are the Buddha's (enlightened one) grounds? What are the Buddha's realms? What are the Buddha's blessings? What are the Buddha's practices? What are the Buddha's powers? What are the Buddha's fearlessness? What are the Buddha's Samadhis? What are the Buddha's spiritual powers? What are the Buddha's freedoms? What are the Buddha's ungraspability? What are the Buddha's eyes? What are the Buddha's ears? What are the Buddha's noses? What are the Buddha's tongues? What are the Buddha's bodies? What are the Buddha's minds? What are the Buddha's body lights? What are'
諸佛光明？云何是諸佛聲？云何是諸佛智？唯愿世尊，哀愍我等，開示演說！又，十方世界海一切諸佛，皆為諸菩薩說世界海、眾生海、法海、安立海、佛海、佛波羅蜜海、佛解脫海、佛變化海、佛演說海、佛名號海、佛壽量海，及一切菩薩誓願海、一切菩薩發趣海、一切菩薩助道海、一切菩薩乘海、一切菩薩行海，一切菩薩出離海、一切菩薩神通海、一切菩薩波羅蜜海、一切菩薩地海、一切菩薩智海。愿佛世尊，亦為我等，如是而說！」
爾時，諸菩薩威神力故，於一切供養具雲中，自然出音而說頌言：
「無量劫中修行滿， 菩提樹下成正覺， 為度眾生普現身， 如雲充遍盡未來。 眾生有疑皆使斷， 廣大信解悉令發， 無邊際苦普使除， 諸佛安樂咸令證。 菩薩無數等剎塵， 俱來此會同瞻仰， 愿隨其意所應受， 演說妙法除疑惑！ 云何了知諸佛地？ 云何觀察如來境？ 佛所加持無有邊， 愿示此法令清凈！ 云何是佛所行處， 而以智慧能明入？ 佛力清凈廣無邊， 為諸菩薩應開示！ 云何廣大諸三昧？ 云何凈治無畏法？ 神通力用不可量， 愿隨眾生心樂說！ 諸佛法王如世主， 所行自在無能制， 及餘一切廣大法，
【現代漢語翻譯】 現代漢語譯本：諸佛的光明是什麼？諸佛的聲音是什麼？諸佛的智慧是什麼？唯愿世尊，憐憫我們，開示演說！並且，十方世界海的一切諸佛，都為諸菩薩宣說世界海（指無盡的世界）、眾生海（指無量的眾生）、法海（指佛法的深廣）、安立海（指佛法安立的境界）、佛海（指佛的無量功德）、佛波羅蜜海（指佛的圓滿智慧）、佛解脫海（指佛的自在解脫）、佛變化海（指佛的無量神通變化）、佛演說海（指佛的無礙說法）、佛名號海（指佛的無量名號）、佛壽量海（指佛的無量壽命），以及一切菩薩的誓願海、一切菩薩的發趣海（指菩薩的修行方向）、一切菩薩的助道海（指菩薩的修行助緣）、一切菩薩的乘海（指菩薩的修行法門）、一切菩薩的行海（指菩薩的修行實踐）、一切菩薩的出離海（指菩薩的解脫境界）、一切菩薩的神通海（指菩薩的無量神通）、一切菩薩的波羅蜜海（指菩薩的圓滿智慧）、一切菩薩的地海（指菩薩的修行階位）、一切菩薩的智海（指菩薩的無量智慧）。愿佛世尊，也為我們，如此宣說！ 那時，由於諸菩薩的威神力，在一切供養具的雲中，自然發出聲音而說偈頌： 『無量劫中修行圓滿，在菩提樹下成就正覺，爲了度化眾生普遍示現身形，如雲一般充滿整個未來。使眾生的疑惑都得以斷除，使廣大的信解都得以生髮，使無邊際的痛苦都得以消除，使諸佛的安樂都得以證得。無數如微塵般的菩薩，都來到這個法會一同瞻仰，愿佛隨順他們的心意所應接受的，演說微妙的佛法以消除疑惑！如何了知諸佛的境界？如何觀察如來的境界？佛的加持是無邊無際的，愿佛開示此法使我們清凈！什麼是佛所行之處，而能以智慧明瞭進入？佛的力量清凈而廣大無邊，應當為諸菩薩開示！什麼是廣大的諸三昧（指禪定）？如何清凈地修持無畏的法？神通的力量和作用不可衡量，愿佛隨順眾生的心意而宣說！諸佛法王如同世間的主宰，所行自在沒有誰能制約，以及其他一切廣大的佛法，愿佛都為我們開示！』
【English Translation】 English version: What is the light of all Buddhas? What is the voice of all Buddhas? What is the wisdom of all Buddhas? We beseech the World-Honored One, have compassion on us, and reveal and explain these! Moreover, all the Buddhas in the ocean of worlds in the ten directions are speaking to all Bodhisattvas about the ocean of worlds (referring to endless worlds), the ocean of sentient beings (referring to immeasurable sentient beings), the ocean of Dharma (referring to the profundity of the Buddha's teachings), the ocean of establishment (referring to the realms established by the Dharma), the ocean of Buddhas (referring to the immeasurable merits of the Buddhas), the ocean of Buddha's Paramitas (referring to the perfect wisdom of the Buddhas), the ocean of Buddha's liberation (referring to the Buddhas' freedom and liberation), the ocean of Buddha's transformations (referring to the Buddhas' immeasurable supernatural powers), the ocean of Buddha's teachings (referring to the Buddhas' unobstructed teachings), the ocean of Buddha's names (referring to the Buddhas' immeasurable names), the ocean of Buddha's lifespans (referring to the Buddhas' immeasurable lifespans), as well as the ocean of all Bodhisattvas' vows, the ocean of all Bodhisattvas' aspirations (referring to the direction of Bodhisattvas' practice), the ocean of all Bodhisattvas' aids to the path (referring to the supporting conditions for Bodhisattvas' practice), the ocean of all Bodhisattvas' vehicles (referring to the methods of Bodhisattvas' practice), the ocean of all Bodhisattvas' practices (referring to the practical actions of Bodhisattvas' practice), the ocean of all Bodhisattvas' departures (referring to the realms of Bodhisattvas' liberation), the ocean of all Bodhisattvas' supernatural powers (referring to the Bodhisattvas' immeasurable supernatural powers), the ocean of all Bodhisattvas' Paramitas (referring to the Bodhisattvas' perfect wisdom), the ocean of all Bodhisattvas' stages (referring to the stages of Bodhisattvas' practice), and the ocean of all Bodhisattvas' wisdom (referring to the Bodhisattvas' immeasurable wisdom). May the World-Honored Buddha also explain these to us! At that time, due to the majestic spiritual power of the Bodhisattvas, from the clouds of all offerings, sounds naturally arose and spoke in verses: 'Having perfected practice through immeasurable kalpas, having attained perfect enlightenment under the Bodhi tree, in order to liberate sentient beings, universally manifesting bodies, like clouds filling the entire future. May all doubts of sentient beings be severed, may vast faith and understanding be generated, may boundless suffering be universally removed, may the bliss of all Buddhas be attained. Countless Bodhisattvas, like dust particles of lands, have all come to this assembly to pay homage. May the Buddha, according to their minds and what they are ready to receive, expound the wonderful Dharma to dispel doubts! How can one understand the realms of the Buddhas? How can one observe the realms of the Tathagata? The Buddha's blessings are boundless, may the Buddha reveal this Dharma to purify us! What is the place where the Buddha walks, and how can one enter it with wisdom? The Buddha's power is pure, vast, and boundless, it should be revealed to all Bodhisattvas! What are the vast Samadhis (referring to meditative states)? How can one purify the fearless Dharma? The power and function of supernatural abilities are immeasurable, may the Buddha speak according to the minds of sentient beings! The Buddhas, the Dharma Kings, are like the rulers of the world, their actions are free and unrestrained, and all other vast Dharmas, may the Buddha reveal them to us!'
為利益故當開演！ 佛眼云何無有量？ 耳鼻舌身亦復然？ 意無有量復云何？ 愿示能知此方便！ 如諸剎海眾生海， 法界所有安立海， 及諸佛海亦無邊， 愿為佛子咸開暢！ 永出思議眾度海， 普入解脫方便海， 所有一切法門海， 此道場中愿宣說！」
爾時，世尊知諸菩薩心之所念，即于面門眾齒之間，放佛剎微塵數光明，所謂：眾寶華遍照光明、出種種音莊嚴法界光明、垂布微妙云光明、十方佛坐道場現神變光明、一切寶焰云蓋光明、充滿法界無礙光明、遍莊嚴一切佛剎光明、迥建立清凈金剛寶幢光明、普莊嚴菩薩眾會道場光明、妙音稱揚一切佛名號光明……。如是等佛剎微塵數，一一復有佛剎微塵數光明以為眷屬，其光悉具眾妙寶色，普照十方各一億佛剎微塵數世界海。彼世界海諸菩薩眾，于光明中，各得見此華藏莊嚴世界海。以佛神力，其光于彼一切菩薩眾會之前而說頌言：
「無量劫中修行海， 供養十方諸佛海， 化度一切眾生海， 今成妙覺遍照尊。 毛孔之中出化云， 光明普照於十方， 應受化者咸開覺， 令趣菩提凈無礙。 佛昔往來諸趣中， 教化成熟諸群生， 神通自在無邊量， 一念皆令得解脫。 摩尼妙寶菩
【現代漢語翻譯】 現代漢語譯本：爲了利益眾生，請您開示演說！ 佛的眼睛為何是無量的？耳朵、鼻子、舌頭、身體也是如此嗎？ 意念的無量又是如何體現的？愿您開示，讓我們能瞭解其中的方便法門！ 如同諸佛剎土的海洋、眾生的海洋、法界所有安立的海洋，以及諸佛的海洋都是無邊無際的，愿您為佛子們全部開示明白！ 永遠超出思議的種種度脫之海，普遍進入解脫的方便之海，所有一切的法門之海，愿您在此道場中宣說！
這時，世尊知道諸位菩薩心中所想，就從面門牙齒之間，放出如佛剎微塵數般的光明，這些光明分別是：眾寶華遍照光明、發出種種聲音莊嚴法界的光明、垂布微妙云的光明、十方佛在道場顯現神通變化的光明、一切寶焰云蓋的光明、充滿法界無礙的光明、普遍莊嚴一切佛剎的光明、高高建立清凈金剛寶幢的光明、普遍莊嚴菩薩眾會道場的光明、用美妙的聲音稱揚一切佛名號的光明……。像這樣佛剎微塵數的光明，每一道光明又各有佛剎微塵數的光明作為眷屬，這些光明都具有各種美妙的寶色，普遍照耀十方各一億佛剎微塵數的世界海。那些世界海的諸位菩薩，在光明中，各自都見到了這個華藏莊嚴世界海。憑藉佛的神力，這些光明在他們一切菩薩眾會之前，說出偈頌：
在無量劫中修行如海，供養十方諸佛如海，化度一切眾生如海，如今成就了妙覺，成為遍照尊。 從毛孔中放出化現的雲彩，光明普遍照耀十方，使應該被教化的眾生都開悟覺醒，讓他們趨向菩提，清凈無礙。 佛過去在各種輪迴中往來，教化成熟各種眾生，神通自在，無邊無量，一念之間就讓他們都得到解脫。 摩尼妙寶菩...
【English Translation】 English version: For the sake of benefiting all beings, please expound and explain! How is the Buddha's eye immeasurable? Are the ears, nose, tongue, and body also like that? How is the immeasurability of the mind manifested? May you reveal it so that we can understand the expedient methods! Like the oceans of Buddha lands, the oceans of sentient beings, the oceans of all established realms in the Dharma realm, and the oceans of Buddhas are all boundless, may you explain them all clearly for the Buddha's disciples! Forever transcending the oceans of inconceivable means of liberation, universally entering the oceans of expedient methods of liberation, all the oceans of Dharma gates, may you proclaim them in this Bodhimanda!
At that time, the World Honored One, knowing the thoughts in the minds of all the Bodhisattvas, emitted from between his teeth, light rays as numerous as the dust motes of Buddha lands. These light rays were: light of jeweled flowers illuminating everywhere, light of various sounds adorning the Dharma realm, light of subtle clouds hanging down, light of Buddhas in the ten directions manifesting miraculous transformations in the Bodhimanda, light of all jeweled flame cloud canopies, light of unobstructedness filling the Dharma realm, light of adorning all Buddha lands everywhere, light of pure Vajra jeweled banners standing tall, light of adorning the Bodhimanda of the Bodhisattva assemblies everywhere, light of wonderful sounds praising the names of all Buddhas... Like this, there were light rays as numerous as the dust motes of Buddha lands, and each light ray had light rays as numerous as the dust motes of Buddha lands as its retinue. These light rays all possessed various wonderful jeweled colors, universally illuminating the ocean of worlds, each as numerous as one hundred million dust motes of Buddha lands in the ten directions. The Bodhisattvas in those oceans of worlds, within the light, each saw this adorned ocean of the Avatamsaka world. By the Buddha's spiritual power, the light, in front of all the Bodhisattva assemblies, spoke these verses:
In immeasurable kalpas, practicing like an ocean, making offerings to the Buddhas of the ten directions like an ocean, transforming and liberating all sentient beings like an ocean, now having attained wonderful enlightenment, becoming the universally illuminating Honored One. From the pores of his skin, emanate clouds of transformation, light universally illuminating the ten directions, causing those who should be transformed to awaken and become enlightened, leading them towards Bodhi, pure and unobstructed. The Buddha in the past traveled through various realms of rebirth, teaching and maturing all kinds of beings, with spiritual powers that are free and boundless, in a single thought, causing them all to attain liberation. Mani wonderful jewel...
提樹， 種種莊嚴悉殊特， 佛于其下成正覺， 放大光明普威耀。 大音震吼遍十方， 普為弘宣寂滅法， 隨諸眾生心所樂， 種種方便令開曉。 往修諸度皆圓滿， 等於千剎微塵數， 一切諸力悉已成， 汝等應往同瞻禮。 十方佛子等剎塵， 悉共歡喜而來集， 已雨諸云爲供養， 今在佛前專覲仰。 如來一音無有量， 能演契經深大海， 普雨妙法應群心， 彼兩足尊宜往見。 三世諸佛所有愿， 菩提樹下皆宣說， 一剎那中悉現前， 汝可速詣如來所。 毗盧遮那大智海， 面門舒光無不見， 今待眾集將演音， 汝可往觀聞所說。」
爾時，十方世界海一切眾會，蒙佛光明所開覺已，各共來詣毗盧遮那如來所，親近供養。所謂——
此華藏莊嚴世界海東，次有世界海，名：清凈光蓮華莊嚴。彼世界種中，有國土，名：摩尼瓔珞金剛藏，佛號：法水覺虛空無邊王。于彼如來大眾海中，有菩薩摩訶薩，名：觀察勝法蓮華幢，與世界海微塵數諸菩薩俱，來詣佛所，各現十種菩薩身相云，遍滿虛空而不散滅；復現十種雨一切寶蓮華光明雲，復現十種須彌寶峰云，復現十種日輪光云，復現十種寶華瓔珞云，復現十種一切音樂云，復現
【現代漢語翻譯】 現代漢語譯本 菩提樹挺拔聳立，各種裝飾都非常獨特和莊嚴。 佛陀在樹下成就正覺，放出廣大光明，普照一切。 佛陀發出震動十方的大音，普遍宣揚寂滅的佛法。 佛陀隨著眾生內心的喜好，用各種方便法門使他們開悟。 佛陀過去所修的各種波羅蜜都已圓滿，數量等同於千個佛剎的微塵。 一切諸佛的力量都已成就，你們應當前去一同瞻仰禮拜。 十方世界的佛子，數量如同佛剎的微塵，都歡喜地聚集而來。 他們已經降下各種雲朵作為供養，現在在佛前專心仰望。 如來的一音沒有限量，能夠演說深奧如大海的契經。 普遍降下微妙的佛法，應和眾生的心意，你們應該前去拜見這位兩足尊。 三世諸佛所有的願望，都在菩提樹下宣說， 在一剎那間全部顯現，你們可以快速前往如來所在之處。 毗盧遮那佛的智慧如大海般深廣，面門所放的光明無所不見。 現在等待大眾聚集，將要演說佛法，你們可以前去觀看並聽聞佛陀所說。
這時，十方世界海的一切大眾，蒙受佛陀的光明開悟后，各自一同來到毗盧遮那如來所在之處，親近供養。他們是——
在這個華藏莊嚴世界海的東方，依次有一個世界海，名為：清凈光蓮華莊嚴。那個世界種中，有一個國土，名為：摩尼瓔珞金剛藏，佛號：法水覺虛空無邊王（意為：以法水覺悟，如同虛空般無邊無際的王者）。在那位如來的大眾海中，有一位菩薩摩訶薩，名為：觀察勝法蓮華幢（意為：觀察殊勝佛法，如蓮花般莊嚴的旗幟），與如同世界海微塵數一樣多的菩薩們一起，來到佛陀所在之處，各自顯現十種菩薩身相云，遍滿虛空而不消散；又顯現十種雨一切寶蓮花光明雲，又顯現十種須彌寶峰云，又顯現十種日輪光云，又顯現十種寶華瓔珞云，又顯現十種一切音樂云，又顯現十種
【English Translation】 English version The Bodhi tree stands tall, adorned with various unique and magnificent decorations. The Buddha attained enlightenment beneath the tree, emitting great light that illuminates all. The Buddha utters a great sound that reverberates throughout the ten directions, universally proclaiming the Dharma of Nirvana. The Buddha, according to the desires of sentient beings, uses various skillful means to enlighten them. The various Paramitas that the Buddha cultivated in the past have been perfected, their number equal to the dust particles of a thousand Buddha-lands. All the powers of the Buddhas have been accomplished, you should go and pay homage together. The Buddha's disciples from the ten directions, as numerous as the dust particles of Buddha-lands, have joyfully gathered. They have already rained down various clouds as offerings, and now they are attentively looking up to the Buddha. The Tathagata's one sound is limitless, capable of expounding the profound Sutras like a vast ocean. Universally raining down the wonderful Dharma, responding to the minds of sentient beings, you should go and see this Two-Footed Honored One. All the vows of the Buddhas of the three times are proclaimed under the Bodhi tree, All appear in a single instant, you can quickly go to where the Tathagata is. The wisdom of Vairocana Buddha is as vast as the ocean, the light emitted from his face is all-seeing. Now waiting for the assembly to gather, he will expound the Dharma, you can go and observe and hear what the Buddha says.
At this time, all the great assemblies of the ten directions, having been enlightened by the Buddha's light, each came to the place of Vairocana Tathagata to draw near and make offerings. They are—
To the east of this Flower Adornment World Sea, there is a world sea named: Pure Light Lotus Adornment. In that world seed, there is a land named: Mani Necklace Vajra Treasury, the Buddha's name is: Dharma Water Awakening Boundless King (meaning: awakened by Dharma water, a king as boundless as space). In that Tathagata's great assembly, there is a Bodhisattva Mahasattva named: Observing Superior Dharma Lotus Banner (meaning: observing the superior Dharma, a banner as magnificent as a lotus), together with Bodhisattvas as numerous as the dust particles of the world sea, came to the place of the Buddha, each manifesting ten kinds of Bodhisattva body appearance clouds, filling the void without dissipating; also manifesting ten kinds of clouds raining all precious lotus light, also manifesting ten kinds of Sumeru precious peak clouds, also manifesting ten kinds of sun wheel light clouds, also manifesting ten kinds of precious flower necklace clouds, also manifesting ten kinds of all music clouds, also manifesting ten kinds of
十種末香樹云，復現十種涂香燒香眾色相云，復現十種一切香樹云……如是等世界海微塵數諸供養云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于東方，各化作種種華光明藏師子之座，于其座上，結跏趺坐。
此華藏世界海南，次有世界海，名：一切寶月光明莊嚴藏。彼世界種中，有國土，名：無邊光圓滿莊嚴，佛號：普智光明德須彌王。于彼如來大眾海中，有菩薩摩訶薩，名：普照法海慧，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切莊嚴光明藏摩尼王云，遍滿虛空而不散滅；復現十種雨一切寶莊嚴具普照耀摩尼王云，復現十種寶焰熾然稱揚佛名號摩尼王云，復現十種說一切佛法摩尼王云，復現十種眾妙樹莊嚴道場摩尼王云，復現十種寶光普照現眾化佛摩尼王云，復現十種普現一切道場莊嚴像摩尼王云，復現十種密焰燈說諸佛境界摩尼王云，復現十種不思議佛剎宮殿像摩尼王云，復現十種普現三世佛身像摩尼王云……如是等世界海微塵數摩尼王云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于南方，各化作帝青寶閻浮檀金蓮華藏師子之座，于其座上，結跏趺坐。
此華藏世界海西，次有世界海，名：可愛樂寶光明。彼世界種中，有國土，名：出生上妙資身具，佛號：
【現代漢語翻譯】 現代漢語譯本：十種末香樹云（末香：磨成粉末的香），又顯現十種涂香和燒香的各種色彩的云，又顯現十種一切香樹的云……像這樣等同於世界海微塵數量的各種供養云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在東方，各自化現出各種華光明藏的獅子座，在這些座位上，結跏趺坐（佛教坐姿）。 在這個華藏世界海的南方，緊接著有一個世界海，名為：一切寶月光明莊嚴藏。那個世界種中，有一個國土，名為：無邊光圓滿莊嚴，佛號：普智光明德須彌王（須彌山王）。在那位如來的大眾海中，有一位菩薩摩訶薩（大菩薩），名為：普照法海慧，與等同於世界海微塵數量的諸位菩薩一起，來到佛陀所在之處，各自顯現十種一切莊嚴光明藏的摩尼王云（摩尼：寶珠），遍滿虛空而不消散；又顯現十種雨下一切寶莊嚴具普照耀的摩尼王云，又顯現十種寶焰熾盛稱揚佛名號的摩尼王云，又顯現十種宣說一切佛法的摩尼王云，又顯現十種眾妙樹莊嚴道場的摩尼王云，又顯現十種寶光普照顯現眾多化佛的摩尼王云，又顯現十種普現一切道場莊嚴形象的摩尼王云，又顯現十種密焰燈宣說諸佛境界的摩尼王云，又顯現十種不可思議佛剎宮殿形象的摩尼王云，又顯現十種普現三世佛身形象的摩尼王云……像這樣等同於世界海微塵數量的摩尼王云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在南方，各自化現出帝青寶和閻浮檀金（一種金色）蓮花藏的獅子座，在這些座位上，結跏趺坐。 在這個華藏世界海的西方，緊接著有一個世界海，名為：可愛樂寶光明。那個世界種中，有一個國土，名為：出生上妙資身具，佛號：
【English Translation】 English version: Ten kinds of clouds of powdered incense trees, and again appeared ten kinds of clouds of various colors of applied incense and burning incense, and again appeared ten kinds of clouds of all incense trees... Such as these, clouds of offerings equal to the number of dust particles in a world sea, all pervaded the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, in the east, each transformed into various lion thrones of the Flower Light Treasury, and on these thrones, they sat in the lotus position. To the south of this Flower Treasury World Sea, there is another world sea, named: All Treasure Moon Light Adornment Treasury. In that world seed, there is a land named: Boundless Light Perfect Adornment, the Buddha's name is: Universal Wisdom Light Virtue Sumeru King (Sumeru: a sacred mountain). In that Tathagata's (Buddha) assembly sea, there is a Bodhisattva Mahasattva (great Bodhisattva), named: Universal Illumination Dharma Sea Wisdom, together with Bodhisattvas equal to the number of dust particles in a world sea, came to the Buddha's place, each manifesting ten kinds of Mani King clouds (Mani: jewel) of all adornment light treasury, pervading the void without dissipating; again manifesting ten kinds of Mani King clouds that rain down all treasure adornments and universally illuminate; again manifesting ten kinds of Mani King clouds with blazing treasure flames praising the Buddha's name; again manifesting ten kinds of Mani King clouds that speak all the Buddha's teachings; again manifesting ten kinds of Mani King clouds of wonderful trees adorning the Bodhi-mandala; again manifesting ten kinds of Mani King clouds of treasure light universally illuminating and manifesting many transformation Buddhas; again manifesting ten kinds of Mani King clouds that universally manifest the adornment images of all Bodhi-mandalas; again manifesting ten kinds of Mani King clouds of secret flame lamps speaking of the realms of all Buddhas; again manifesting ten kinds of Mani King clouds of inconceivable Buddha-land palace images; again manifesting ten kinds of Mani King clouds that universally manifest the images of the Buddhas of the three times... Such as these, Mani King clouds equal to the number of dust particles in a world sea, all pervaded the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, in the south, each transformed into lion thrones of sapphire and Jambudvipa gold (a type of gold) lotus treasury, and on these thrones, they sat in the lotus position. To the west of this Flower Treasury World Sea, there is another world sea, named: Delightful Treasure Light. In that world seed, there is a land named: Birth of Supreme Provisions, the Buddha's name is:
香焰功德寶莊嚴。于彼如來大眾海中，有菩薩摩訶薩，名：月光香焰普莊嚴，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切寶香眾妙華樓閣云，遍滿虛空而不散滅；復現十種無邊色相眾寶王樓閣云，復現十種寶燈香焰樓閣云，復現十種一切真珠樓閣云，復現十種一切寶華樓閣云，復現十種寶瓔珞莊嚴樓閣云，復現十種普現十方一切莊嚴光明藏樓閣云，復現十種眾寶末間錯莊嚴樓閣云，復現十種周遍十方一切莊嚴樓閣云，復現十種華門鐸網樓閣云……如是等世界海微塵數樓閣云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于西方，各化作真金葉大寶藏師子之座，于其座上，結跏趺坐。
此華藏世界海北，次有世界海，名：毗琉璃蓮華光圓滿藏。彼世界種中，有國土，名：優缽羅華莊嚴，佛號：普智幢音王。于彼如來大眾海中，有菩薩摩訶薩，名：師子奮迅光明，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切香摩尼眾妙樹云，遍滿虛空而不散滅；復現十種密葉妙香莊嚴樹云，復現十種化現一切無邊色相樹莊嚴樹云，復現十種一切華周布莊嚴樹云，復現十種一切寶焰圓滿光莊嚴樹云，復現十種現一切栴檀香菩薩身莊嚴樹云，復現十種現往昔道場處不思議莊嚴樹云，復現十種眾寶衣服藏如日光
【現代漢語翻譯】 現代漢語譯本：香焰功德寶莊嚴的菩薩們。在那如來大眾海中，有一位菩薩摩訶薩，名為月光香焰普莊嚴，他與如世界海微塵數一樣多的菩薩們一同來到佛陀所在之處，各自展現十種一切寶香構成的奇妙華麗樓閣云，這些雲彩遍佈虛空而不消散；又展現十種無邊色彩的眾寶王樓閣云，又展現十種寶燈香焰樓閣云，又展現十種一切真珠樓閣云，又展現十種一切寶華樓閣云，又展現十種寶瓔珞莊嚴樓閣云，又展現十種普現十方一切莊嚴光明藏樓閣云，又展現十種眾寶末間錯莊嚴樓閣云，又展現十種周遍十方一切莊嚴樓閣云，又展現十種華門鐸網樓閣云……像這樣，如世界海微塵數一樣多的樓閣云，全部遍佈虛空而不消散。展現這些雲彩之後，他們向佛陀頂禮，以此作為供養。隨即在西方，各自化現出真金葉製成的大寶藏獅子之座，在這些座位上，他們結跏趺坐。 在這個華藏世界海的北方，緊接著有一個世界海，名為毗琉璃蓮華光圓滿藏。那個世界種中，有一個國土，名為優缽羅華莊嚴，那裡的佛號為普智幢音王。在那如來大眾海中，有一位菩薩摩訶薩，名為師子奮迅光明，他與如世界海微塵數一樣多的菩薩們一同來到佛陀所在之處，各自展現十種一切香摩尼構成的奇妙樹云，這些雲彩遍佈虛空而不消散；又展現十種密葉妙香莊嚴樹云，又展現十種化現一切無邊色彩的樹莊嚴樹云，又展現十種一切華周布莊嚴樹云，又展現十種一切寶焰圓滿光莊嚴樹云，又展現十種顯現一切栴檀香菩薩身的莊嚴樹云，又展現十種顯現往昔道場處不可思議莊嚴的樹云，又展現十種眾寶衣服藏如日光
【English Translation】 English version: The Bodhisattvas adorned with the merits and virtues of fragrant flames. In that ocean of the assembly of Tathagatas, there was a Bodhisattva Mahasattva named Moonlight Fragrant Flame Universally Adorned, who, together with Bodhisattvas as numerous as the dust particles of world-seas, came to the place of the Buddha. Each manifested ten kinds of wondrous and magnificent cloud-palaces made of all precious fragrances, which filled the void without dissipating; they also manifested ten kinds of cloud-palaces of all precious kings with boundless colors, ten kinds of cloud-palaces of precious lamps and fragrant flames, ten kinds of cloud-palaces of all pearls, ten kinds of cloud-palaces of all precious flowers, ten kinds of cloud-palaces adorned with precious necklaces, ten kinds of cloud-palaces that universally manifested the treasury of light of all adornments in the ten directions, ten kinds of cloud-palaces adorned with mixed precious powders, ten kinds of cloud-palaces that pervaded all adornments in the ten directions, and ten kinds of cloud-palaces with flower gates and bell nets... Like this, cloud-palaces as numerous as the dust particles of world-seas all filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, in the west, each transformed great lion thrones of precious treasures made of pure gold leaves, and upon these thrones, they sat in the lotus position. North of this Flower Treasury World-Sea, there is another world-sea named Beryl Lotus Light Perfect Treasury. In that world-seed, there is a land named Adorned with Utpala Flowers, where the Buddha is named Universal Wisdom Banner Sound King. In that ocean of the assembly of Tathagatas, there was a Bodhisattva Mahasattva named Lion's Swift Light, who, together with Bodhisattvas as numerous as the dust particles of world-seas, came to the place of the Buddha. Each manifested ten kinds of wondrous tree-clouds made of all fragrant mani jewels, which filled the void without dissipating; they also manifested ten kinds of tree-clouds adorned with dense leaves and wondrous fragrances, ten kinds of tree-clouds adorned with the manifestation of all boundless colors, ten kinds of tree-clouds adorned with all flowers spread around, ten kinds of tree-clouds adorned with all precious flames of perfect light, ten kinds of tree-clouds adorned with the manifestation of all sandalwood fragrant Bodhisattva bodies, ten kinds of tree-clouds that manifested the inconceivable adornments of the past places of enlightenment, and ten kinds of tree-clouds of precious clothing treasuries like the sunlight.
明樹云，復現十種普發一切悅意音聲樹云……如是等世界海微塵數樹云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于北方，各化作摩尼燈蓮華藏師子之座，于其座上，結跏趺坐。
此華藏世界海東北方，次有世界海，名：閻浮檀金玻璃色幢。彼世界種中，有國土，名：眾寶莊嚴，佛號：一切法無畏燈。于彼如來大眾海中，有菩薩摩訶薩，名：最勝光明燈無盡功德藏，與世界海微塵數諸菩薩俱，來詣佛所，各現十種無邊色相寶蓮華藏師子座云，遍滿虛空而不散滅；復現十種摩尼王光明藏師子座云，復現十種一切莊嚴具種種校飾師子座云，復現十種眾寶鬘燈焰藏師子座云，復現十種普雨寶瓔珞師子座云，復現十種一切香華寶瓔珞藏師子座云，復現十種示現一切佛座莊嚴摩尼王藏師子座云，復現十種戶牖階砌及諸瓔珞一切莊嚴師子座云，復現十種一切摩尼樹寶枝莖藏師子座云，復現十種寶香間飾日光明藏師子座云……如是等世界海微塵數師子座云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于東北方，各化作寶蓮華摩尼光幢師子之座，于其座上，結跏趺坐。
此華藏世界海東南方，次有世界海，名：金莊嚴琉璃光普照。彼世界種中，有國土，名：清凈香光明，佛號：普喜深信王。于
【現代漢語翻譯】 現代漢語譯本：明亮的樹云，再次顯現十種普遍散發一切悅意音聲的樹云……像這樣等同於世界海微塵數量的樹云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在北方，各自化現出摩尼燈蓮花藏獅子之座，在這些座位上，結跏趺坐。 此華藏世界海（華藏世界海：佛教宇宙觀中的一個巨大世界體系）的東北方，緊接著有一個世界海，名為：閻浮檀金玻璃色幢。那個世界種中，有一個國土，名為：眾寶莊嚴，佛號：一切法無畏燈。在那位如來的大眾海中，有一位菩薩摩訶薩（菩薩摩訶薩：偉大的菩薩），名為：最勝光明燈無盡功德藏，與等同於世界海微塵數量的諸位菩薩一起，來到佛陀所在之處，各自顯現十種無邊色彩的寶蓮花藏獅子座云，遍滿虛空而不消散；又顯現十種摩尼王光明藏獅子座云，又顯現十種一切莊嚴具種種裝飾的獅子座云，又顯現十種眾寶鬘燈焰藏獅子座云，又顯現十種普遍降下寶瓔珞的獅子座云，又顯現十種一切香花寶瓔珞藏獅子座云，又顯現十種示現一切佛座莊嚴的摩尼王藏獅子座云，又顯現十種門窗臺階以及各種瓔珞一切莊嚴的獅子座云，又顯現十種一切摩尼樹寶枝莖藏獅子座云，又顯現十種寶香裝飾的日光藏獅子座云……像這樣等同於世界海微塵數量的獅子座云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在東北方，各自化現出寶蓮花摩尼光幢獅子之座，在這些座位上，結跏趺坐。 此華藏世界海的東南方，緊接著有一個世界海，名為：金莊嚴琉璃光普照。那個世界種中，有一個國土，名為：清凈香光明，佛號：普喜深信王。于
【English Translation】 English version: Bright tree clouds, again manifested ten kinds of tree clouds that universally emit all pleasing sounds... Like these, tree clouds as numerous as the dust motes of world-seas, all pervaded the void without dissipating. Having manifested these clouds, they bowed to the Buddha, offering them as a tribute. Then, in the northern direction, each transformed into a lion's seat of mani-lamp lotus treasury, and upon these seats, they sat in the lotus posture. To the northeast of this Flower Treasury World-Sea (Flower Treasury World-Sea: a vast cosmic system in Buddhist cosmology), there is another world-sea, named: Jambudana Gold Glass-Colored Banner. Within that world-seed, there is a land named: Adorned with Various Treasures, the Buddha's name is: Fearless Lamp of All Dharmas. In that Tathagata's great assembly, there is a Bodhisattva Mahasattva (Bodhisattva Mahasattva: a great Bodhisattva), named: Most Excellent Light Lamp of Endless Merit Treasury, who, together with Bodhisattvas as numerous as the dust motes of world-seas, came to the Buddha's place, each manifesting ten kinds of lion's seat clouds of precious lotuses with boundless colors, filling the void without dissipating; again manifesting ten kinds of lion's seat clouds of mani-king light treasury, again manifesting ten kinds of lion's seat clouds adorned with all kinds of ornaments, again manifesting ten kinds of lion's seat clouds of jeweled garland lamp flame treasury, again manifesting ten kinds of lion's seat clouds that universally rain down jeweled necklaces, again manifesting ten kinds of lion's seat clouds of all fragrant flower jeweled necklace treasury, again manifesting ten kinds of lion's seat clouds of mani-king treasury that display the adornments of all Buddha seats, again manifesting ten kinds of lion's seat clouds of doors, windows, steps, and all kinds of jeweled ornaments, again manifesting ten kinds of lion's seat clouds of all mani-tree precious branches and stems treasury, again manifesting ten kinds of lion's seat clouds of sun-light treasury adorned with precious fragrances... Like these, lion's seat clouds as numerous as the dust motes of world-seas, all pervaded the void without dissipating. Having manifested these clouds, they bowed to the Buddha, offering them as a tribute. Then, in the northeastern direction, each transformed into a lion's seat of precious lotus mani-light banner, and upon these seats, they sat in the lotus posture. To the southeast of this Flower Treasury World-Sea, there is another world-sea, named: Golden Adornment Lapis Lazuli Light Universally Illuminating. Within that world-seed, there is a land named: Pure Fragrant Light, the Buddha's name is: King of Universal Joy and Deep Faith. In
彼如來大眾海中，有菩薩摩訶薩，名：慧燈普明，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切如意王摩尼帳云，遍滿虛空而不散滅；復現十種帝青寶一切華莊嚴帳云，復現十種一切香摩尼帳云，復現十種寶焰燈帳云，復現十種示現佛神通說法摩尼王帳云，復現十種現一切衣服莊嚴色像摩尼帳云，復現十種一切寶華叢光明帳云，復現十種寶網鈴鐸音帳云，復現十種摩尼為臺蓮華為網帳云，復現十種現一切不思議莊嚴具色像帳云……如是等世界海微塵數眾寶帳云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于東南方，各化作寶蓮華藏師子之座，于其座上，結跏趺坐。
此華藏世界海西南方，次有世界海，名：日光遍照。彼世界種中，有國土，名：師子日光明，佛號：普智光明音。于彼如來大眾海中，有菩薩摩訶薩，名：普華光焰髻，與世界海微塵數諸菩薩俱，來詣佛所，各現十種眾妙莊嚴寶蓋云，遍滿虛空而不散滅；復現十種光明莊嚴華蓋云，復現十種無邊色真珠藏蓋云，復現十種出一切菩薩悲愍音摩尼王蓋云，復現十種眾妙寶焰鬘蓋云，復現十種妙寶嚴飾垂網鐸蓋云，復現十種摩尼樹枝莊嚴蓋云，復現十種日光普照摩尼王蓋云，復現十種一切涂香燒香蓋云，復現十種栴檀藏蓋云，復現十種廣
【現代漢語翻譯】 現代漢語譯本：在那如來大眾海中，有一位菩薩摩訶薩，名為慧燈普明（智慧之燈普遍照耀），與如同世界海微塵數一樣多的菩薩們一同前來佛陀所在之處，各自顯現十種一切如意王摩尼寶帳云，遍滿虛空而不消散；又顯現十種帝青寶一切華莊嚴帳云，又顯現十種一切香摩尼帳云，又顯現十種寶焰燈帳云，又顯現十種示現佛神通說法摩尼王帳云，又顯現十種顯現一切衣服莊嚴色像摩尼帳云，又顯現十種一切寶華叢光明帳云，又顯現十種寶網鈴鐸音帳云，又顯現十種摩尼為臺蓮華為網帳云，又顯現十種顯現一切不可思議莊嚴具色像帳云……像這樣等同於世界海微塵數一樣多的眾寶帳云，全部遍滿虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在東南方，各自化現出寶蓮華藏獅子之座，在座位上，結跏趺坐。 在這個華藏世界海的西南方，緊接著有一個世界海，名為日光遍照（日光普遍照耀）。那個世界種中，有一個國土，名為師子日光明（獅子般的日光照耀），佛號為普智光明音（普遍智慧光明之音）。在那如來大眾海中，有一位菩薩摩訶薩，名為普華光焰髻（普遍光華火焰髮髻），與如同世界海微塵數一樣多的菩薩們一同前來佛陀所在之處，各自顯現十種眾妙莊嚴寶蓋云，遍滿虛空而不消散；又顯現十種光明莊嚴華蓋云，又顯現十種無邊色真珠藏蓋云，又顯現十種發出一切菩薩悲憫之音的摩尼王蓋云，又顯現十種眾妙寶焰鬘蓋云，又顯現十種妙寶裝飾垂網鐸蓋云，又顯現十種摩尼樹枝莊嚴蓋云，又顯現十種日光普照摩尼王蓋云，又顯現十種一切涂香燒香蓋云，又顯現十種栴檀藏蓋云，又顯現十種廣
【English Translation】 English version: In that ocean of the assembly of Tathagatas, there was a Bodhisattva Mahasattva named 'Wisdom Lamp Universally Illuminating' (Hui Deng Pu Ming), who, together with Bodhisattvas as numerous as the dust motes of a world-ocean, came to the place of the Buddha. Each manifested ten kinds of wish-fulfilling king mani-jewel tent clouds, which filled the void without dissipating; they also manifested ten kinds of lapis lazuli jewel all-flower adorned tent clouds, ten kinds of all-fragrance mani-jewel tent clouds, ten kinds of jewel-flame lamp tent clouds, ten kinds of mani-jewel king tent clouds that manifested the Buddha's supernatural powers and Dharma teachings, ten kinds of mani-jewel tent clouds that manifested all clothing adornments and forms, ten kinds of all-jewel flower cluster light tent clouds, ten kinds of jewel net bell sound tent clouds, ten kinds of mani-jewel platforms with lotus flower net tent clouds, and ten kinds of tent clouds that manifested all inconceivable adornment forms... These numerous jewel tent clouds, as many as the dust motes of a world-ocean, completely filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, in the southeast direction, each transformed a jeweled lotus treasury lion seat, and upon their seats, they sat in the lotus posture. To the southwest of this Flower Treasury World-Ocean, there was another world-ocean named 'Sunlight Universally Illuminating' (Ri Guang Bian Zhao). Within that world-seed, there was a land named 'Lion Sun Light' (Shi Zi Ri Guang Ming), where the Buddha was named 'Universal Wisdom Light Sound' (Pu Zhi Guang Ming Yin). In that ocean of the assembly of Tathagatas, there was a Bodhisattva Mahasattva named 'Universal Flower Flame Crest' (Pu Hua Guang Yan Ji), who, together with Bodhisattvas as numerous as the dust motes of a world-ocean, came to the place of the Buddha. Each manifested ten kinds of wondrously adorned jewel canopy clouds, which filled the void without dissipating; they also manifested ten kinds of light-adorned flower canopy clouds, ten kinds of boundless color pearl treasury canopy clouds, ten kinds of mani-jewel king canopy clouds that emitted the compassionate sounds of all Bodhisattvas, ten kinds of wondrous jewel flame garland canopy clouds, ten kinds of wondrous jewel adorned hanging net bell canopy clouds, ten kinds of mani-jewel tree branch adorned canopy clouds, ten kinds of sunlight universally illuminating mani-jewel king canopy clouds, ten kinds of all-perfume incense canopy clouds, ten kinds of sandalwood treasury canopy clouds, and ten kinds of wide
大佛境界普光明莊嚴蓋云……如是等世界海微塵數眾寶蓋云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于西南方，各化作帝青寶光焰莊嚴藏師子之座，于其座上，結跏趺坐。
此華藏世界海西北方，次有世界海，名：寶光照耀。彼世界種中，有國土，名：眾香莊嚴，佛號：無量功德海光明。于彼如來大眾海中，有菩薩摩訶薩，名：無盡光摩尼王，與世界海微塵數諸菩薩俱，來詣佛所，各現十種一切寶圓滿光云，遍滿虛空而不散滅；復現十種一切寶焰圓滿光云，復現十種一切妙華圓滿光云，復現十種一切化佛圓滿光云，復現十種十方佛土圓滿光云，復現十種佛境界雷聲寶樹圓滿光云，復現十種一切琉璃寶摩尼王圓滿光云，復現十種一念中現無邊眾生相圓滿光云，復現十種演一切如來大愿音圓滿光云，復現十種演化一切眾生音摩尼王圓滿光云……如是等世界海微塵數圓滿光云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于西北方，各化作無盡光明威德藏師子之座，于其座上，結跏趺坐。
此華藏世界海下方，次有世界海，名：蓮華香妙德藏。彼世界種中，有國土，名：寶師子光明照耀，佛號：法界光明。于彼如來大眾海中，有菩薩摩訶薩，名：法界光焰慧，與世界海微塵數諸菩薩
【現代漢語翻譯】 現代漢語譯本：大佛的境界普放出光明，莊嚴的寶蓋云……像這樣等同於世界海微塵數量的眾寶蓋云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在西南方，各自化現出帝青寶光焰莊嚴的獅子座，在這些座位上，結跏趺坐。 在這個華藏世界海的西北方，緊接著有一個世界海，名為：寶光照耀。那個世界種中，有一個國土，名為：眾香莊嚴，佛號：無量功德海光明（意為具有無量功德，如大海般光明的佛）。在那位如來的大眾海中，有一位菩薩摩訶薩，名為：無盡光摩尼王（意為具有無盡光明，如摩尼寶珠的菩薩），與等同於世界海微塵數量的諸位菩薩一起，來到佛陀所在之處，各自顯現十種一切寶圓滿光云，遍滿虛空而不消散；又顯現十種一切寶焰圓滿光云，又顯現十種一切妙華圓滿光云，又顯現十種一切化佛圓滿光云，又顯現十種十方佛土圓滿光云，又顯現十種佛境界雷聲寶樹圓滿光云，又顯現十種一切琉璃寶摩尼王圓滿光云，又顯現十種一念中顯現無邊眾生相圓滿光云，又顯現十種演說一切如來大愿音圓滿光云，又顯現十種演化一切眾生音摩尼王圓滿光云……像這樣等同於世界海微塵數量的圓滿光云，全部遍佈虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在西北方，各自化現出無盡光明威德藏獅子座，在這些座位上，結跏趺坐。 在這個華藏世界海的下方，緊接著有一個世界海，名為：蓮華香妙德藏。那個世界種中，有一個國土，名為：寶獅子光明照耀，佛號：法界光明（意為照耀法界的光明）。在那位如來的大眾海中，有一位菩薩摩訶薩，名為：法界光焰慧（意為具有法界光焰智慧的菩薩），與等同於世界海微塵數量的諸位菩薩
【English Translation】 English version: The great Buddha's realm universally emits light, with majestic jeweled canopies of clouds... Such as these, countless jeweled canopy clouds, equal to the number of dust particles in the ocean of worlds, all pervade the void without dissipating. Having manifested these clouds, they bow to the Buddha as an offering. Then, in the southwest direction, each transforms into a lion's seat adorned with lapis lazuli light flames, and upon these seats, they sit in the lotus position. To the northwest of this Flower Treasury Ocean of Worlds, there is another ocean of worlds, named: Jeweled Light Illumination. Within that world seed, there is a land named: Adorned with All Fragrances, the Buddha's name is: Immeasurable Merit Ocean Light (meaning a Buddha with immeasurable merits, as vast and bright as the ocean). In that Tathagata's great assembly, there is a Bodhisattva Mahasattva named: Inexhaustible Light Mani King (meaning a Bodhisattva with inexhaustible light, like a mani jewel), who, along with Bodhisattvas equal to the number of dust particles in the ocean of worlds, comes to the Buddha's place, each manifesting ten kinds of all-jeweled perfect light clouds, filling the void without dissipating; again manifesting ten kinds of all-jeweled flame perfect light clouds, again manifesting ten kinds of all-wonderful flower perfect light clouds, again manifesting ten kinds of all-transformed Buddha perfect light clouds, again manifesting ten kinds of perfect light clouds of the Buddha lands in the ten directions, again manifesting ten kinds of perfect light clouds of the Buddha's realm, thunderous jeweled trees, again manifesting ten kinds of all-lapis lazuli jeweled mani king perfect light clouds, again manifesting ten kinds of perfect light clouds that manifest boundless sentient beings in a single thought, again manifesting ten kinds of perfect light clouds that proclaim the great vows of all Tathagatas, again manifesting ten kinds of perfect light clouds of mani kings that transform the sounds of all sentient beings... Such as these, perfect light clouds equal to the number of dust particles in the ocean of worlds, all pervade the void without dissipating. Having manifested these clouds, they bow to the Buddha as an offering. Then, in the northwest direction, each transforms into a lion's seat of inexhaustible light and majestic virtue, and upon these seats, they sit in the lotus position. Below this Flower Treasury Ocean of Worlds, there is another ocean of worlds, named: Lotus Fragrance Wonderful Virtue Treasury. Within that world seed, there is a land named: Jeweled Lion Light Illumination, the Buddha's name is: Dharma Realm Light (meaning the light that illuminates the Dharma realm). In that Tathagata's great assembly, there is a Bodhisattva Mahasattva named: Dharma Realm Flame Wisdom (meaning a Bodhisattva with the wisdom of the Dharma realm's flame), who, along with Bodhisattvas equal to the number of dust particles in the ocean of worlds
俱，來詣佛所，各現十種一切摩尼藏光明雲，遍滿虛空而不散滅；復現十種一切香光明雲，復現十種一切寶焰光明雲，復現十種出一切佛說法音光明雲，復現十種現一切佛土莊嚴光明雲，復現十種一切妙華樓閣光明雲，復現十種現一切劫中諸佛教化眾生事光明雲，復現十種一切無盡寶華蕊光明雲，復現十種一切莊嚴座光明雲……如是等世界海微塵數光明雲，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于下方，各化作寶焰燈蓮華藏師子之座，于其座上，結跏趺坐。
此華藏世界海上方，次有世界海，名：摩尼寶照耀莊嚴。彼世界種中，有國土，名：無相妙光明，佛號：無礙功德光明王。于彼如來大眾海中，有菩薩摩訶薩，名：無礙力精進慧，與世界海微塵數諸菩薩俱，來詣佛所，各現十種無邊色相寶光焰云，遍滿虛空而不散滅；復現十種摩尼寶網光焰云，復現十種一切廣大佛土莊嚴光焰云，復現十種一切妙香光焰云，復現十種一切莊嚴光焰云，復現十種諸佛變化光焰云，復現十種眾妙樹華光焰云，復現十種一切金剛光焰云，復現十種說無邊菩薩行摩尼光焰云，復現十種一切真珠燈光焰云……如是等世界海微塵數光焰云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。即于上方，各化作演佛音聲
【現代漢語翻譯】 現代漢語譯本 他們一起，來到佛陀所在之處，各自顯現十種一切摩尼藏（如意寶珠）光明雲，遍滿虛空而不消散；又顯現十種一切香光明雲，又顯現十種一切寶焰光明雲，又顯現十種發出一切佛說法聲音的光明雲，又顯現十種顯現一切佛國土莊嚴的光明雲，又顯現十種一切美妙華麗樓閣的光明雲，又顯現十種顯現一切劫中諸佛教化眾生事蹟的光明雲，又顯現十種一切無盡寶華蕊的光明雲，又顯現十種一切莊嚴寶座的光明雲……像這樣等同於世界海微塵數的光明雲，全部遍滿虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在下方，各自化現出寶焰燈蓮花藏獅子座，在座位上，結跏趺坐。 在這個華藏世界海的上方，依次有另一個世界海，名為：摩尼寶照耀莊嚴。那個世界種中，有一個國土，名為：無相妙光明，佛號：無礙功德光明王。在那位如來的大眾海中，有一位菩薩摩訶薩（大菩薩），名為：無礙力精進慧，與等同於世界海微塵數的諸位菩薩一起，來到佛陀所在之處，各自顯現十種無邊色彩的寶光焰云，遍滿虛空而不消散；又顯現十種摩尼寶網光焰云，又顯現十種一切廣大佛國土莊嚴光焰云，又顯現十種一切美妙香氣光焰云，又顯現十種一切莊嚴光焰云，又顯現十種諸佛變化光焰云，又顯現十種各種美妙樹華光焰云，又顯現十種一切金剛光焰云，又顯現十種宣說無邊菩薩行摩尼光焰云，又顯現十種一切珍珠燈光焰云……像這樣等同於世界海微塵數的光焰云，全部遍滿虛空而不消散。顯現這些云之後，向佛陀頂禮，以此作為供養。隨即在上方，各自化現出宣說佛陀聲音的
【English Translation】 English version Together, they came to where the Buddha was, each manifesting ten kinds of all-Mani-treasure (wish-fulfilling jewel) light clouds, filling the void without dissipating; they also manifested ten kinds of all-fragrance light clouds, ten kinds of all-precious flame light clouds, ten kinds of light clouds emitting the sounds of all Buddhas preaching the Dharma, ten kinds of light clouds manifesting the adornments of all Buddha lands, ten kinds of all-exquisite and magnificent pavilion light clouds, ten kinds of light clouds manifesting the deeds of all Buddhas teaching sentient beings in all kalpas, ten kinds of all-inexhaustible precious flower stamen light clouds, ten kinds of all-adorned seat light clouds... Such light clouds, as numerous as the dust particles in a world sea, all filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, below, each transformed a jeweled flame lamp lotus treasury lion seat, and upon their seats, they sat in the lotus position. Above this Flower Treasury World Sea, there is another world sea, named: Mani-Treasure Shining Adornment. Within that world seed, there is a land named: Formless Wonderful Light, where the Buddha is named: Unobstructed Merit Light King. In that Tathagata's great assembly, there is a Bodhisattva Mahasattva (great Bodhisattva) named: Unobstructed Power Diligent Wisdom, who, along with Bodhisattvas as numerous as the dust particles in a world sea, came to where the Buddha was, each manifesting ten kinds of boundless colored precious flame clouds, filling the void without dissipating; they also manifested ten kinds of Mani-treasure net flame clouds, ten kinds of all-vast Buddha land adornment flame clouds, ten kinds of all-exquisite fragrance flame clouds, ten kinds of all-adornment flame clouds, ten kinds of all-Buddha transformation flame clouds, ten kinds of all-wonderful tree flower flame clouds, ten kinds of all-vajra (diamond) flame clouds, ten kinds of Mani flame clouds proclaiming the boundless Bodhisattva practices, ten kinds of all-pearl lamp flame clouds... Such flame clouds, as numerous as the dust particles in a world sea, all filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. Then, above, each transformed a seat that proclaimed the Buddha's voice.
光明蓮華藏師子之座，于其座上，結跏趺坐。
如是等十億佛剎微塵數世界海中，有十億佛剎微塵數菩薩摩訶薩，一一各有世界海微塵數諸菩薩眾前後圍繞而來集會。是諸菩薩，一一各現世界海微塵數種種莊嚴諸供養云，悉遍虛空而不散滅。現是云已，向佛作禮，以為供養。隨所來方，各化作種種寶莊嚴師子之座，于其座上，結跏趺坐。如是坐已，其諸菩薩身毛孔中，一一各現十世界海微塵數一切寶種種色光明；一一光中，悉現十世界海微塵數諸菩薩，皆坐蓮華藏師子之座。此諸菩薩，悉能遍入一切法界諸安立海所有微塵；彼一一塵中，皆有十佛世界微塵數諸廣大剎；一一剎中，皆有三世諸佛世尊。此諸菩薩，悉能遍往親近供養；于唸唸中，以夢自在，示現法門，開悟世界海微塵數眾生；唸唸中，以示現一切諸天沒生法門，開悟世界海微塵數眾生；唸唸中，以說一切菩薩行法門，開悟世界海微塵數眾生；唸唸中，以普震動一切剎嘆佛功德神變法門，開悟世界海微塵數眾生；唸唸中，以嚴凈一切佛國土顯示一切大愿海法門，開悟世界海微塵數眾生；唸唸中，以普攝一切眾生言辭佛音聲法門，開悟世界海微塵數眾生；唸唸中，以能雨一切佛法雲法門，開悟世界海微塵數眾生；唸唸中，以光明普照十方國土周遍法界示
【現代漢語翻譯】 現代漢語譯本：光明蓮華藏師子之座（指佛陀所坐的蓮花寶座），在那個寶座上，佛陀結跏趺坐（一種禪坐姿勢）。 像這樣，在十億佛剎微塵數（形容極多）的世界海中，有十億佛剎微塵數菩薩摩訶薩（大菩薩），每一位菩薩都各自有世界海微塵數那麼多的菩薩眾前後圍繞而來。這些菩薩，每一位都各自顯現世界海微塵數那麼多種種莊嚴的供養云，這些云遍佈虛空而不消散。顯現這些云之後，他們向佛陀頂禮，以此作為供養。他們各自從來的方向，都化現出種種以寶物莊嚴的獅子座，在那些寶座上，結跏趺坐。這樣坐好之後，這些菩薩的每一個毛孔中，都各自顯現出十世界海微塵數一切寶物種種顏色的光明；每一道光明中，都顯現出十世界海微塵數菩薩，他們都坐在蓮華藏獅子之座上。這些菩薩，都能夠遍入一切法界（宇宙萬法）諸安立海（一切安立之處）的所有微塵；在那每一粒微塵中，都有十佛世界微塵數那麼多的廣大佛剎（佛的國土）；每一個佛剎中，都有三世（過去、現在、未來）諸佛世尊。這些菩薩，都能夠普遍前往親近供養；在每一個念頭中，以夢境般的自在，示現法門，開悟世界海微塵數眾生；在每一個念頭中，以示現一切諸天（天神）的沒生（死亡和出生）法門，開悟世界海微塵數眾生；在每一個念頭中，以宣說一切菩薩行法門，開悟世界海微塵數眾生；在每一個念頭中，以普遍震動一切佛剎，讚歎佛陀功德神變法門，開悟世界海微塵數眾生；在每一個念頭中，以莊嚴清凈一切佛國土，顯示一切大愿海法門，開悟世界海微塵數眾生；在每一個念頭中，以普遍攝受一切眾生言辭的佛音聲法門，開悟世界海微塵數眾生；在每一個念頭中，以能夠降下一切佛法雲的法門，開悟世界海微塵數眾生；在每一個念頭中，以光明普遍照耀十方國土，周遍法界，示
【English Translation】 English version: On the Lion's Throne of Radiant Lotus Treasury (referring to the lotus throne where the Buddha sits), the Buddha sat in the lotus position (a meditative posture). In this way, within the ocean of worlds as numerous as ten billion Buddha-lands' dust particles, there were ten billion Buddha-lands' dust particles of Bodhisattva Mahasattvas (great Bodhisattvas), each surrounded by a retinue of Bodhisattvas as numerous as the dust particles in an ocean of worlds. Each of these Bodhisattvas manifested clouds of various magnificent offerings, as numerous as the dust particles in an ocean of worlds, which filled the void without dissipating. Having manifested these clouds, they bowed to the Buddha as an offering. From the directions they came, they each transformed various lion thrones adorned with jewels, and sat in the lotus position upon them. Having sat in this way, from each pore of these Bodhisattvas' bodies, there emanated light of all kinds of jewels and colors, as numerous as ten oceans of worlds' dust particles; within each ray of light, there appeared Bodhisattvas as numerous as ten oceans of worlds' dust particles, all seated on Lion's Thrones of Lotus Treasury. These Bodhisattvas were able to pervade all the dust particles within all the established realms of the Dharma Realm (the universe and all its phenomena); within each of those dust particles, there were vast Buddha-lands as numerous as ten Buddha-worlds' dust particles; within each of those Buddha-lands, there were Buddhas, World Honored Ones, of the three times (past, present, and future). These Bodhisattvas were able to universally go forth to draw near and make offerings; in each thought, with the freedom of a dream, they manifested the Dharma, enlightening sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by manifesting the Dharma of the passing and birth of all devas (gods), they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by expounding the Dharma of all Bodhisattva practices, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by universally shaking all Buddha-lands, praising the Buddha's merits and miraculous transformations, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by adorning and purifying all Buddha-lands, revealing the Dharma of the great ocean of vows, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by universally embracing the Buddha's voice of all sentient beings' languages, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by the Dharma of being able to rain down all the clouds of the Buddha's teachings, they enlightened sentient beings as numerous as the dust particles in an ocean of worlds; in each thought, by the light universally illuminating the ten directions of lands, pervading the Dharma Realm, showing
現神變法門，開悟世界海微塵數眾生；唸唸中，以普現佛身充遍法界一切如來解脫力法門，開悟世界海微塵數眾生；唸唸中，以普賢菩薩建立一切眾會道場海法門，開悟世界海微塵數眾生。如是普遍一切法界，隨眾生心，悉令開悟。唸唸中，一一國土，各令如須彌山微塵數眾生墮惡道者，永離其苦；各令如須彌山微塵數眾生住邪定者，入正定聚；各令如須彌山微塵數眾生，隨其所樂生於天上；各令如須彌山微塵數眾生，安住聲聞、辟支佛地；各令如須彌山微塵數眾生，事善知識具眾福行；各令如須彌山微塵數眾生，發於無上菩提之心；各令如須彌山微塵數眾生，趣于菩薩不退轉地；各令如須彌山微塵數眾生，得凈智眼，見於如來所見一切諸平等法；各令如須彌山微塵數眾生，安住諸力諸愿海中，以無盡智而為方便凈諸佛國；各令如須彌山微塵數眾生，皆得安住毗盧遮那廣大愿海，生如來家。
爾時，諸菩薩光明中同時發聲，說此頌言：
「諸光明中出妙音， 普遍十方一切國， 演說佛子諸功德， 能入菩提之妙道。 劫海修行無厭倦， 令苦眾生得解脫， 心無下劣及勞疲， 佛子善入斯方便。 盡諸劫海修方便， 無量無邊無有餘， 一切法門無不入， 而恒說彼性寂滅。 三
【現代漢語翻譯】 現代漢語譯本 以展現神通變化的法門，開悟如世界海微塵數般眾多的眾生；在每一個念頭中，以普遍顯現佛身充滿法界一切如來的解脫力法門，開悟如世界海微塵數般眾多的眾生；在每一個念頭中，以普賢菩薩建立一切眾會道場海的法門，開悟如世界海微塵數般眾多的眾生。像這樣普遍地遍及一切法界，隨著眾生的心意，全部令他們開悟。在每一個念頭中，使每一個國土，各自令如須彌山微塵數般墮入惡道的眾生，永遠脫離他們的痛苦；各自令如須彌山微塵數般住在邪定的眾生，進入正定之聚；各自令如須彌山微塵數般眾生，隨著他們所喜好的而生於天上；各自令如須彌山微塵數般眾生，安住于聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界；各自令如須彌山微塵數般眾生，侍奉善知識，具足各種福德修行；各自令如須彌山微塵數般眾生，發起無上菩提之心；各自令如須彌山微塵數般眾生，趨向菩薩不退轉的地位；各自令如須彌山微塵數般眾生，得到清凈的智慧之眼，見到如來所見的一切平等之法；各自令如須彌山微塵數般眾生，安住于各種力量和愿海之中，以無盡的智慧作為方便來清凈諸佛國土；各自令如須彌山微塵數般眾生，都能夠安住于毗盧遮那（Vairocana，佛的法身）廣大的愿海，生於如來之家。 那時，諸菩薩的光明中同時發出聲音，說了這首偈頌： 『在各種光明中發出美妙的聲音，普遍地遍及十方一切國土，演說佛子們的各種功德，能夠進入菩提的微妙之道。在無量劫海中修行而沒有厭倦，使受苦的眾生得到解脫，心中沒有卑劣和疲勞，佛子們善於進入這種方便法門。窮盡無量劫海修習方便法門，無量無邊沒有窮盡，一切法門沒有不進入的，而恒常宣說它們的自性寂滅。』
【English Translation】 English version Using the Dharma gate of manifesting miraculous transformations, enlightening sentient beings as numerous as the dust particles in the ocean of worlds; in every thought, using the Dharma gate of universally manifesting the Buddha's body, filling the entire Dharma realm with the liberation power of all Tathagatas (如來, Thus Come Ones), enlightening sentient beings as numerous as the dust particles in the ocean of worlds; in every thought, using the Dharma gate of Samantabhadra Bodhisattva (普賢菩薩, Universal Worthy Bodhisattva) establishing the ocean of all assembly's Bodhimanda (道場, place of enlightenment), enlightening sentient beings as numerous as the dust particles in the ocean of worlds. Thus, universally pervading the entire Dharma realm, according to the minds of sentient beings, causing all of them to be enlightened. In every thought, in each and every land, respectively causing sentient beings as numerous as the dust particles of Mount Sumeru (須彌山, mythical cosmic mountain) who have fallen into evil paths, to forever leave their suffering; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru who dwell in wrong concentration, to enter the gathering of right concentration; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, according to their preferences, to be born in the heavens; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to abide in the stages of Sravakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas); respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to serve good teachers and possess all meritorious practices; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to generate the unsurpassed Bodhi mind; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to proceed to the irreversible stage of Bodhisattvas; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to obtain the pure wisdom eye, seeing all the equal Dharmas seen by the Tathagatas; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to abide in the ocean of all powers and vows, using endless wisdom as a means to purify all Buddha lands; respectively causing sentient beings as numerous as the dust particles of Mount Sumeru, to all be able to abide in the vast ocean of vows of Vairocana (毗盧遮那, the cosmic Buddha), and be born into the family of the Tathagatas. At that time, from the light of the Bodhisattvas, voices arose simultaneously, speaking this verse: 'From all the lights, beautiful sounds emerge, universally pervading all lands in the ten directions, expounding the various merits of the Buddha's children, capable of entering the wondrous path of Bodhi. Cultivating for kalpas (劫, eons) without weariness, enabling suffering sentient beings to attain liberation, with no inferiority or fatigue in their minds, the Buddha's children are skilled in entering these expedient means. Exhausting countless kalpas in cultivating expedient means, immeasurable and boundless without end, entering all Dharma gates without exception, and constantly proclaiming their nature of quiescence.'
世諸佛所有愿， 一切修治悉令盡， 即以利益諸眾生， 而為自行清凈業。 一切諸佛眾會中， 普遍十方無不往， 皆以甚深智慧海， 入彼如來寂滅法。 一一光明無有邊， 悉入難思諸國土， 清凈智眼普能見， 是諸菩薩所行境。 菩薩能住一毛端， 遍動十方諸國土， 不令眾生有怖想， 是其清凈方便地。 一一塵中無量身， 復現種種莊嚴剎， 一念沒生普令見， 獲無礙意莊嚴者。 三世所有一切劫， 一剎那中悉能現， 知身如幻無體相， 證明法性無礙者。 普賢勝行皆能入， 一切眾生悉樂見， 佛子能住此法門， 諸光明中大音吼。」
爾時，世尊欲令一切菩薩大眾得於如來無邊境界神通力故，放眉間光，此光名：一切菩薩智光明，普照耀十方藏。其狀猶如寶色燈云，遍照十方一切佛剎，其中國土及以眾生悉令顯現。又普震動諸世界網，一一塵中現無數佛。隨諸眾生性慾不同，普雨三世一切諸佛妙法輪云，顯示如來波羅蜜海；又雨無量諸出離云，令諸眾生永度生死；復雨諸佛大愿之云，顯示十方諸世界中。普賢菩薩道場眾會，作是事已，右繞于佛，從足下入。
爾時，佛前有大蓮華，忽然出現。其華具有十種莊嚴，
【現代漢語翻譯】 現代漢語譯本 諸佛在世時所發的所有誓願，都完全修習並使其圓滿， 隨即以這些功德利益一切眾生，作為自己修行的清凈之業。 在一切諸佛的集會中，菩薩普遍前往十方世界，無處不到， 都以甚深的智慧之海，進入諸佛如來的寂滅之法。 每一道光明都無邊無際，全部進入難以思議的各個國土， 以清凈的智慧之眼普遍能夠看見，這是諸位菩薩所修行的境界。 菩薩能夠安住在一根毫毛的尖端，遍動十方各個國土， 不讓眾生產生恐懼的念頭，這是他們清凈方便的境界。 在每一個微塵中都顯現無量的身形，又顯現種種莊嚴的佛剎， 在一念之間生滅都讓眾生看見，這是獲得無礙意莊嚴的菩薩。 過去、現在、未來三世所有的一切劫數，都能在一剎那間全部顯現， 知道自身如幻象沒有實體，這是證明法性無礙的菩薩。 能夠進入普賢菩薩的殊勝行愿，一切眾生都樂於見到， 佛子能夠安住於此法門，在光明中發出巨大的獅子吼。
這時，世尊爲了讓一切菩薩大眾獲得如來無邊的境界神通力，從眉間放出光明，這道光明名為：一切菩薩智光明，普遍照耀十方世界。其形狀猶如寶色的燈云，遍照十方一切佛剎，其中的國土以及眾生都顯現出來。又普遍震動各個世界網路，在每一個微塵中顯現無數的佛。隨著眾生的不同根性，普遍降下三世一切諸佛的微妙法輪云，顯示如來的波羅蜜（paramita，意為到達彼岸）之海；又降下無量諸出離之云，讓眾生永遠脫離生死輪迴；又降下諸佛大愿之云，顯示十方各個世界中。普賢菩薩（Samantabhadra）道場的集會，做完這些事後，右繞佛陀，從足下進入。
這時，佛前出現一朵巨大的蓮花，忽然出現。這朵蓮花具有十種莊嚴，
【English Translation】 English version All the vows that all Buddhas made in the world, are completely cultivated and brought to fulfillment, Then, they use these merits to benefit all sentient beings, as their own pure practice. In all the assemblies of Buddhas, Bodhisattvas universally go to the ten directions, reaching everywhere, All enter the tranquil Dharma of the Tathagatas (Buddhas), with the profound ocean of wisdom. Each ray of light is boundless, all entering the inconceivable lands, With pure wisdom eyes, they can universally see, this is the realm of practice for Bodhisattvas. Bodhisattvas can dwell on the tip of a single hair, moving all the lands in the ten directions, Without causing fear in sentient beings, this is their pure and skillful means. In each dust mote, countless bodies appear, and various adorned Buddha-lands manifest, In a single thought, their arising and ceasing are seen by all, these are the Bodhisattvas who have attained unobstructed adornment of mind. All the kalpas (aeons) of the past, present, and future, can be shown in a single instant, Knowing that the body is like an illusion without substance, these are the Bodhisattvas who have proven the unobstructed nature of Dharma. They can enter the superior practices of Samantabhadra (Universal Worthy), all sentient beings are delighted to see them, The Buddha's disciples can dwell in this Dharma gate, and roar like a lion in the light.
At that time, the World Honored One, wishing to enable all the Bodhisattva assemblies to attain the Tathagata's boundless realm of spiritual powers, emitted light from between his eyebrows. This light was named: 'The Light of Wisdom of All Bodhisattvas,' universally illuminating the ten directions. Its form was like a cloud of jeweled lamps, shining throughout all the Buddha-lands in the ten directions, revealing the lands and sentient beings within them. It also universally shook the networks of worlds, and in each dust mote, countless Buddhas appeared. According to the different capacities of sentient beings, it universally rained down the wondrous Dharma-wheel clouds of all the Buddhas of the three times, revealing the Tathagata's ocean of paramita (perfection); it also rained down countless clouds of renunciation, enabling sentient beings to forever transcend birth and death; and it rained down the clouds of the great vows of the Buddhas, revealing the assemblies of Samantabhadra's (Universal Worthy) Bodhimanda (place of enlightenment) in the ten directions. Having done these things, they circumambulated the Buddha to the right and entered from beneath his feet.
At that time, a great lotus flower suddenly appeared before the Buddha. This flower had ten kinds of adornments,
一切蓮華所不能及。所謂：眾寶間錯以為其莖；摩尼寶王以為其藏；法界眾寶普作其葉；諸香摩尼而作其須；閻浮檀金莊瑩其臺；妙網覆上，光色清凈；於一念中，示現無邊諸佛神變；普能發起一切音聲；摩尼寶王影現佛身；于音聲中，普能演說一切菩薩所修行愿。此華生已，一念之間，于如來白毫相中，有菩薩摩訶薩，名：一切法勝音，與世界海微塵數諸菩薩眾，俱時而出，右繞如來，經無量匝，禮佛足已。
時，勝音菩薩坐蓮華臺，諸菩薩眾坐蓮華須，各于其上，次第而住。其一切法勝音菩薩，了深法界，生大歡喜；入佛所行，智無凝滯；入不可測佛法身海，往一切剎諸如來所；身諸毛孔悉現神通，唸唸普觀一切法界；十方諸佛，共與其力，令普安住一切三昧，盡未來劫，常見諸佛無邊法界功德海身，乃至一切三昧解脫、神通變化。即于眾中，承佛威神，觀察十方而說頌曰：
「佛身充滿於法界， 普現一切眾生前， 隨緣赴感靡不周， 而恒處此菩提座。 如來一一毛孔中， 一切剎塵諸佛坐， 菩薩眾會共圍繞， 演說普賢之勝行。 如來安處菩提座， 一毛示現多剎海， 一一毛現悉亦然， 如是普周於法界。 一一剎中悉安立， 一切剎土皆周遍， 十方菩薩如雲
【現代漢語翻譯】 現代漢語譯本 此蓮花的殊勝之處，是任何其他蓮花都無法比擬的。它的莖由各種珍寶交錯構成；摩尼寶王（一種珍貴的寶石）作為它的花蕊；法界中各種珍寶普遍形成它的葉子；各種香摩尼（散發香氣的寶石）構成它的花須；閻浮檀金（一種珍貴的黃金）裝飾著它的花臺，使其光彩奪目；上面覆蓋著精美的網，光澤清凈；在一念之間，它能示現無量諸佛的神通變化；普遍能發出一切音聲；摩尼寶王映現出佛的身影；在音聲中，普遍能演說一切菩薩所修行的願望。此蓮花產生之後，在一念之間，從如來的白毫相（佛眉間白色的毫毛）中，有一位菩薩摩訶薩（大菩薩），名為一切法勝音（精通一切佛法，聲音殊勝），與世界海微塵數（數量如世界海洋中的微塵一樣多）的諸菩薩眾，同時出現，右繞如來，繞行無數圈，禮拜佛足之後。 這時，勝音菩薩坐在蓮花臺上，諸菩薩眾坐在蓮花須上，各自在其位置上，依次而住。這位一切法勝音菩薩，通達深奧的法界，生起大歡喜；進入佛所行的境界，智慧沒有障礙；進入不可測量的佛法身海，前往一切佛剎諸如來所在之處；身上的每個毛孔都顯現神通，唸唸普遍觀察一切法界；十方諸佛，共同給予他力量，使他普遍安住於一切三昧（禪定），直到未來劫盡，常見諸佛無邊法界功德海身，乃至一切三昧解脫、神通變化。隨即在眾菩薩中，承蒙佛的威神之力，觀察十方而說偈頌： 『佛身充滿於法界，普遍顯現在一切眾生面前，隨順因緣，應機感應，無處不周遍，而恒常安處於此菩提座上。 如來每一個毛孔中，都有如一切剎土微塵數一樣多的諸佛安坐，菩薩大眾共同圍繞，演說普賢菩薩的殊勝行愿。 如來安處於菩提座上，一根毫毛就能示現多個剎土世界海，每一根毫毛所顯現的也是如此，這樣普遍周遍于整個法界。 在每一個剎土中都安立著佛，一切剎土都普遍周遍，十方菩薩如雲一般聚集。』
【English Translation】 English version This lotus is beyond the reach of any other lotus. Its stem is formed by the interweaving of various treasures; the Mani Jewel King (a precious gem) serves as its core; various treasures of the Dharma realm universally form its leaves; various fragrant Manis (fragrant gems) form its stamens; Jambudvipa gold (a precious gold) adorns its platform, making it shine brilliantly; it is covered with a fine net, its luster pure and clear; in a single thought, it can manifest the miraculous transformations of countless Buddhas; it can universally produce all sounds; the Mani Jewel King reflects the image of the Buddha; in the sounds, it can universally expound the vows practiced by all Bodhisattvas. After this lotus is formed, in a single thought, from the white hair mark (the white hair between the Buddha's eyebrows) of the Tathagata, a Bodhisattva Mahasattva (great Bodhisattva), named Sarvadharma-Vijayaghosha (one who is proficient in all Buddhist teachings and has a superior voice), along with a multitude of Bodhisattvas as numerous as the dust particles in the ocean of worlds, simultaneously appear, circumambulating the Tathagata, circling countless times, and after bowing at the Buddha's feet. At this time, Bodhisattva Vijayaghosha sits on the lotus platform, and the multitude of Bodhisattvas sit on the lotus stamens, each in their respective positions, in order. This Bodhisattva Sarvadharma-Vijayaghosha, understanding the profound Dharma realm, generates great joy; enters the realm of the Buddha's practice, his wisdom unobstructed; enters the immeasurable ocean of the Buddha's Dharma body, goes to all the places where the Tathagatas are in all Buddha lands; every pore of his body manifests miraculous powers, constantly and universally observing the entire Dharma realm; the Buddhas of the ten directions, together give him strength, enabling him to universally abide in all Samadhis (meditative states), until the end of the future kalpa, constantly seeing the immeasurable Dharma realm, the ocean of merits of the Buddha's body, and even all Samadhi liberations and miraculous transformations. Then, among the Bodhisattvas, receiving the Buddha's majestic power, he observes the ten directions and speaks the following verses: 'The Buddha's body pervades the Dharma realm, universally appearing before all sentient beings, adapting to conditions, responding to needs, omnipresent, and yet constantly abiding on this Bodhi seat. In each pore of the Tathagata, there are as many Buddhas seated as there are dust particles in all lands, with the Bodhisattva assembly surrounding them, expounding the superior practices and vows of Samantabhadra Bodhisattva. The Tathagata is seated on the Bodhi seat, a single hair can manifest multiple world-oceans, and each hair manifests in the same way, thus universally pervading the entire Dharma realm. In each land, the Buddha is established, pervading all lands, and the Bodhisattvas of the ten directions gather like clouds.'
集， 莫不咸來詣道場。 一切剎土微塵數， 功德光明菩薩海， 普在如來眾會中， 乃至法界咸充遍。 法界微塵諸剎土， 一切眾中皆出現， 如是分身智境界， 普賢行中能建立。 一切諸佛眾會中， 勝智菩薩僉然坐， 各各聽法生歡喜， 處處修行無量劫。 已入普賢廣大愿， 各各出生眾佛法， 毗盧遮那法海中， 修行克證如來地。 普賢菩薩所開覺， 一切如來同贊喜， 已獲諸佛大神通， 法界周流無不遍。 一切剎土微塵數， 常現身云悉充滿， 普為眾生放大光， 各雨法雨稱其心。」
爾時，眾中復有菩薩摩訶薩，名：觀察一切勝法蓮華光慧王，承佛威神，觀察十方而說頌曰：
「如來甚深智， 普入於法界， 能隨三世轉， 與世為明導。 諸佛同法身， 無依無差別， 隨諸眾生意， 令見佛色形。 具足一切智， 遍知一切法， 一切國土中， 一切無不現。 佛身及光明， 色相不思議， 眾生信樂者， 隨應悉令見。 於一佛身上， 化為無量佛， 雷音遍眾剎， 演法深如海。 一一毛孔中， 光網遍十方， 演佛妙音聲， 調彼難調者。 如來光明中，
【現代漢語翻譯】 現代漢語譯本 聚集在一起，沒有誰不來到道場。 一切剎土如同微塵般眾多，功德光明如海洋般的菩薩們， 普遍都在如來的集會之中，乃至充滿整個法界。 法界中如同微塵般眾多的剎土，在一切集會中都顯現出來， 這樣的分身智慧境界，在普賢菩薩的修行中得以建立。 在一切諸佛的集會中，具有殊勝智慧的菩薩們都端坐著， 各自聽聞佛法，心生歡喜，在各處修行無量劫。 已經進入普賢菩薩的廣大誓願，各自生出眾多的佛法， 在毗盧遮那佛（Vairocana）的法海中，修行並最終證得如來果位。 普賢菩薩所開悟的道理，一切如來都共同讚歎歡喜， 已經獲得諸佛的大神通，在法界中周流無所不遍。 在一切剎土如同微塵般眾多的地方，常常顯現身云充滿各處， 普遍為眾生放出大光明，各自降下佛法之雨，以滿足他們的心願。
這時，大眾中又有一位菩薩摩訶薩（Bodhisattva-Mahāsattva），名為：觀察一切勝法蓮華光慧王（Sarvadharma-Vijayalokita-Jnana-Raja），承蒙佛的威神之力，觀察十方后，以偈頌說道：
如來甚深的智慧，普遍進入法界， 能夠隨著過去、現在、未來三世運轉，為世間眾生指引方向。 諸佛的法身相同，沒有依賴，沒有差別， 隨著眾生的心意，讓他們見到佛的色身形象。 具足一切智慧，普遍知曉一切法， 在一切國土之中，一切無不顯現。 佛的身形和光明，色相不可思議， 眾生如果信奉和喜樂，就隨其根器讓他們見到。 在一個佛的身上，化現出無量無數的佛， 雷鳴般的聲音遍佈各個剎土，演說佛法深邃如海。 每一個毛孔中，光網遍佈十方， 演說佛的微妙音聲，調伏那些難以調伏的眾生。 在如來的光明中，
【English Translation】 English version Gathered, none did not come to the Bodhimanda (place of enlightenment). All lands, as numerous as dust motes, bodhisattvas (enlightenment beings) with merit and light like the ocean, Are universally present in the assembly of the Tathagata (Buddha), even pervading the entire Dharma Realm. The lands, as numerous as dust motes in the Dharma Realm, all appear in every assembly, Such a realm of wisdom of emanations is established in the practice of Samantabhadra (Universal Worthy). In the assemblies of all Buddhas, bodhisattvas with supreme wisdom are seated, Each listening to the Dharma (teachings), filled with joy, practicing in every place for countless kalpas (eons). Having entered the vast vows of Samantabhadra, each gives rise to numerous Buddha Dharmas, In the Dharma ocean of Vairocana (the cosmic Buddha), they cultivate and attain the Tathagata's (Buddha's) stage. The principles awakened by Samantabhadra, all Tathagatas (Buddhas) jointly praise and rejoice, Having obtained the great spiritual powers of all Buddhas, they flow throughout the Dharma Realm without exception. In all lands, as numerous as dust motes, they constantly manifest clouds of bodies, filling everywhere, Universally emitting great light for sentient beings, each raining down Dharma rain according to their minds.
At that time, in the assembly, there was also a Bodhisattva-Mahāsattva (great bodhisattva), named: Sarvadharma-Vijayalokita-Jnana-Raja (King of Wisdom of the Lotus Light Observing All Victorious Dharmas), relying on the Buddha's majestic power, observing the ten directions, and spoke in verse:
The Tathagata's (Buddha's) profound wisdom, universally enters the Dharma Realm, Able to revolve with the three periods of time, past, present, and future, guiding the world. The Dharmakaya (Dharma body) of all Buddhas is the same, without reliance, without difference, According to the minds of sentient beings, allowing them to see the Buddha's form and appearance. Possessing all wisdom, universally knowing all Dharmas, In all lands, everything is manifested without exception. The Buddha's body and light, the forms and appearances are inconceivable, If sentient beings believe and rejoice, they are allowed to see according to their capacity. On one Buddha's body, transforming into countless Buddhas, Thunderous sounds pervade all lands, expounding the Dharma as deep as the ocean. From each and every pore, nets of light pervade the ten directions, Expounding the Buddha's wonderful voice, taming those who are difficult to tame. In the Tathagata's (Buddha's) light,
常出深妙音， 贊佛功德海， 及菩薩所行。 佛轉正法輪， 無量無有邊， 所說法無等， 淺智不能測。 一切世界中， 現身成正覺， 各各起神變， 法界悉充滿。 如來一一身， 現佛等眾生， 一切微塵剎， 普現神通力。」
爾時，眾中復有菩薩摩訶薩，名：法喜慧光明，承佛威神，觀察十方而說頌曰：
「佛身常顯現， 法界悉充滿， 恒演廣大音， 普震十方國。 如來普現身， 遍入於世間， 隨眾生樂欲， 顯示神通力。 佛隨眾生心， 普現於其前， 眾生所見者， 皆是佛神力。 光明無有邊， 說法亦無量， 佛子隨其智， 能入能觀察。 佛身無有生， 而能示出生， 法性如虛空， 諸佛于中住。 無住亦無去， 處處皆見佛， 光明靡不周， 名稱悉遠聞。 無體無住處， 亦無生可得， 無相亦無形， 所現皆如影。 佛隨眾生心， 為興大法雲， 種種方便門， 示悟而調伏。 一切世界中， 見佛坐道場， 大眾所圍繞， 照耀十方國。 一切諸佛身， 皆有無盡相， 示現雖無量， 色相終不盡。」
爾時，眾中復有菩薩摩訶薩，名：
【現代漢語翻譯】 現代漢語譯本 常發出深奧微妙的聲音，讚歎佛陀如大海般的功德，以及菩薩所修行的法門。 佛陀轉動正法輪，其教法無量無邊，所說的法深奧無比，淺薄的智慧無法測度。 在一切世界中，佛陀顯現自身成就正覺，各自展現神通變化，充滿整個法界。 如來每一尊身，都顯現出與眾生數量相等的佛身，在一切微塵般的世界中，普遍展現神通力量。
這時，大眾中又有一位菩薩摩訶薩（菩薩中的大菩薩），名為法喜慧光明，承蒙佛陀的威神之力，觀察十方世界，並以偈頌說道：
佛陀的身體常顯現，充滿整個法界，恒常演說廣大的音聲，普遍震動十方國土。 如來普遍顯現身形，遍入於世間，隨著眾生的喜好和慾望，顯示神通力量。 佛陀隨著眾生的心念，普遍顯現在他們面前，眾生所見到的，都是佛陀的神通力量。 佛陀的光明沒有邊際，所說的法也無量無邊，佛弟子們隨著自己的智慧，能夠進入並觀察。 佛陀的身體沒有生起，卻能示現出生，法的本性如同虛空，諸佛安住其中。 沒有住處也沒有去處，處處都能見到佛陀，光明無處不周遍，名聲遠播。 沒有實體也沒有住處，也沒有生可以得到，沒有相貌也沒有形體，所顯現的都如影像。 佛陀隨著眾生的心念，興起大法雲，用種種方便法門，開示覺悟並調伏眾生。 在一切世界中，都能見到佛陀坐在菩提道場，被大眾所圍繞，照耀十方國土。 一切諸佛的身體，都有無盡的相好，雖然示現無量，但其色相終究不會窮盡。
這時，大眾中又有一位菩薩摩訶薩，名為：
【English Translation】 English version Constantly emitting profound and subtle sounds, praising the Buddha's ocean-like merits, and the practices of Bodhisattvas. The Buddha turns the Dharma wheel, his teachings are boundless and limitless, the Dharma he speaks is immeasurable, and shallow wisdom cannot fathom it. In all worlds, the Buddha manifests himself attaining perfect enlightenment, each displaying miraculous transformations, filling the entire Dharma realm. Each body of the Tathagata manifests Buddhas equal in number to sentient beings, universally displaying miraculous powers in every dust-mote-like world.
At that time, among the assembly, there was another Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas), named Dharma Joy Wisdom Light, who, empowered by the Buddha's majestic spiritual power, observed the ten directions and spoke in verse:
The Buddha's body is constantly manifested, filling the entire Dharma realm, constantly uttering vast sounds, universally shaking the ten directions. The Tathagata universally manifests his body, pervading the world, displaying miraculous powers according to the desires and inclinations of sentient beings. The Buddha manifests himself before sentient beings according to their minds, and what sentient beings see is all the Buddha's miraculous power. The Buddha's light is boundless, and the Dharma he speaks is also immeasurable, and the Buddha's disciples, according to their wisdom, can enter and observe. The Buddha's body has no birth, yet he can manifest birth, the nature of Dharma is like space, and all Buddhas dwell within it. There is no dwelling and no going, and the Buddha can be seen everywhere, his light pervades everywhere, and his name is widely heard. There is no substance and no dwelling place, and no birth can be obtained, there is no form and no shape, and what is manifested is like a shadow. The Buddha, according to the minds of sentient beings, raises the great Dharma cloud, using various skillful means to enlighten and subdue sentient beings. In all worlds, one can see the Buddha sitting in the Bodhi-mandala, surrounded by the assembly, illuminating the ten directions. All the bodies of the Buddhas have endless marks, and although the manifestations are immeasurable, their forms will never be exhausted.
At that time, among the assembly, there was another Bodhisattva Mahasattva, named:
香焰光普明慧，承佛威神，觀察十方而說頌曰：
「此會諸菩薩， 入佛難思地， 一一皆能見， 一切佛神力。 智身能遍入， 一切剎微塵， 見身在彼中， 普見於諸佛。 如影現眾剎， 一切如來所， 于彼一切中， 悉現神通事。 普賢諸行愿， 修治已明潔， 能於一切剎， 普見佛神變。 身住一切處， 一切皆平等， 智慧如是行， 入佛之境界。 已證如來智， 等照於法界， 普入佛毛孔， 一切諸剎海。 一切佛國土， 皆現神通力， 示現種種身， 及種種名號。 能於一念頃， 普現諸神變， 道場成正覺， 及轉妙法輪。 一切廣大剎， 億劫不思議， 菩薩三昧中， 一念皆能現。 一切諸佛土， 一一諸菩薩， 普入于佛身， 無邊亦無盡。」
爾時，眾中復有菩薩摩訶薩，名：師子奮迅慧光明，承佛威神，遍觀十方而說頌曰：
「毗盧遮那佛， 能轉正法輪， 法界諸國土， 如雲悉周遍。 十方中所有， 諸大世界海， 佛神通願力， 處處轉法輪。 一切諸剎土， 廣大眾會中， 名號各不同， 隨應演妙法。 如來大威力， 普賢愿所成， 一
【現代漢語翻譯】 現代漢語譯本 香焰光普明慧菩薩，憑藉佛陀的威神之力，觀察十方世界后，以偈頌說道： 『此法會中的諸位菩薩，都已進入佛陀難以思議的境界， 他們每一位都能見到，一切佛陀的神通力量。 他們的智慧之身能夠遍入，一切剎土的微塵之中， 見到自身在那微塵之中，普遍見到諸佛。 如同影像顯現在眾多剎土，一切如來所在之處， 在那些一切處所中，都顯現神通之事。 普賢菩薩的種種行愿，修習治理得清凈明潔， 能夠在一切剎土中，普遍見到佛陀的神通變化。 他們的身處在一切處所，一切都平等無差別， 智慧能夠如此執行，進入佛陀的境界。 他們已經證得如來的智慧，平等照耀於法界， 普遍進入佛陀的毛孔，一切諸剎土之海。 一切佛陀的國土，都顯現神通之力， 示現種種不同的身形，以及種種不同的名號。 他們能夠在一念之間，普遍顯現諸種神通變化， 在道場成就正覺，以及轉動微妙的法輪。 一切廣大的剎土，經歷億劫不可思議的時間， 菩薩在三昧之中，一念之間都能顯現。 一切諸佛的國土，每一位菩薩， 都普遍進入佛身之中，無邊無盡。』 這時，大眾中又有一位菩薩摩訶薩（菩薩中的大菩薩），名為師子奮迅慧光明（具有獅子般迅猛精進智慧光明的菩薩），憑藉佛陀的威神之力，遍觀十方后，以偈頌說道： 『毗盧遮那佛（釋迦牟尼佛的法身），能夠轉動正法輪， 法界中的各個國土，如同雲彩般普遍周遍。 十方之中所有，諸大世界海， 佛陀的神通願力，在處處轉動法輪。 一切諸剎土，廣大的法會之中， 名號各不相同，隨應機緣演說微妙的佛法。 如來偉大的威力，是普賢菩薩的願力所成就， 一
【English Translation】 English version Fragrant Flame Light Universal Wisdom, relying on the Buddha's majestic power, observed the ten directions and spoke in verse: 'All the Bodhisattvas in this assembly have entered the Buddha's inconceivable realm, Each one of them can see all the Buddha's divine powers. Their wisdom bodies can pervade all the dust motes of all lands, Seeing their bodies within those dust motes, universally seeing all the Buddhas. Like reflections appearing in numerous lands, in all the places where the Tathagatas are, In all those places, they manifest miraculous events. The vows and practices of Samantabhadra (Universal Worthy), having been cultivated and purified, They can universally see the Buddha's miraculous transformations in all lands. Their bodies dwell in all places, all are equal and without difference, Their wisdom can operate in this way, entering the Buddha's realm. They have already attained the Tathagata's wisdom, equally illuminating the Dharma realm, Universally entering the Buddha's pores, all the oceans of lands. All the Buddha's lands manifest divine powers, Showing various different forms, and various different names. They can, in a single thought, universally manifest all kinds of miraculous transformations, Attaining enlightenment in the Bodhi-mandala (place of enlightenment), and turning the wonderful Dharma wheel. All the vast lands, through countless eons, inconceivable, Bodhisattvas in Samadhi (meditative absorption), can manifest them all in a single thought. All the Buddha's lands, each and every Bodhisattva, Universally enter the Buddha's body, boundless and endless.' At that time, among the assembly, there was another Bodhisattva Mahasattva (great Bodhisattva), named Lion's Swift Wisdom Light, relying on the Buddha's majestic power, observing the ten directions and spoke in verse: 'Vairocana Buddha (the Dharmakaya of Shakyamuni Buddha), can turn the true Dharma wheel, All the lands in the Dharma realm, like clouds, pervade everywhere. All the great world-seas in the ten directions, Through the Buddha's divine power and vows, the Dharma wheel is turned everywhere. In all the lands, in the vast assemblies, The names are different, according to the circumstances, expounding the wonderful Dharma. The Tathagata's great power, is accomplished by Samantabhadra's vows, One
切國土中， 妙音無不至。 佛身等剎塵， 普雨於法雨， 無生無差別， 現一切世間。 無數諸億劫， 一切塵剎中， 往昔所行事， 妙音咸具演。 十方塵國土， 光網悉周遍， 光中悉有佛， 普化諸群生。 佛身無差別， 充滿於法界， 能令見色身， 隨機善調伏。 三世一切剎， 所有眾導師， 種種名號殊， 為說皆令見。 過未及現在， 一切諸如來， 所轉妙法輪， 此會皆得聞。」
爾時，眾中復有菩薩摩訶薩，名：法海慧功德藏，承佛威神，觀察十方而說頌曰：
「此會諸佛子， 善修眾智慧， 斯人已能入， 如是方便門。 一一國土中， 普演廣大音， 說佛所行處， 周聞十方剎。 一一心念中， 普觀一切法， 安住真如地， 了達諸法海。 一一佛身中， 億劫不思議， 修習波羅蜜， 及嚴凈國土。 一一微塵中， 能證一切法， 如是無所礙， 周行十方國。 一一佛剎中， 往詣悉無餘， 見佛神通力， 入佛所行處。 諸佛廣大音， 法界靡不聞， 菩薩能了知， 善入音聲海。 劫海演妙音， 其音等無別， 智周三世者， 入彼音
【現代漢語翻譯】 現代漢語譯本 在一切國土之中，美妙的聲音無處不至。 佛陀的身軀如同微塵般遍佈，普遍降下佛法的甘露。 沒有生滅，沒有差別，佛陀顯現在一切世間。 在無數的億劫之中，在一切微塵般的國土中， 過去所做的一切修行，都用美妙的聲音完全地演說出來。 十方微塵般的國土，都被佛的光網所遍佈， 光中都有佛陀，普遍教化一切眾生。 佛陀的身軀沒有差別，充滿整個法界， 能夠讓眾生見到佛的色身，根據他們的根器善巧地調伏他們。 過去、現在、未來三世的一切國土，所有的導師（佛陀）， 他們的種種名號雖然不同，但佛陀都為眾生宣說，讓眾生都能見到。 過去、未來以及現在，一切的如來（佛陀）， 所轉的微妙法輪，這次法會都能聽聞。
這時，大眾中又有一位菩薩摩訶薩（大菩薩），名為法海慧功德藏（以法為海，智慧如海，功德如藏的菩薩），承蒙佛陀的威神之力，觀察十方后，以偈頌說道：
這次法會中的諸位佛子，都善於修習各種智慧， 這些人已經能夠進入這樣的方便之門。 在每一個國土中，都普遍演說廣大的聲音， 宣說佛陀所行之處，周遍傳聞於十方國土。 在每一個心念之中，都普遍觀察一切法， 安住在真如的境界，通達諸法的海洋。 在每一個佛陀的身軀中，都有億劫不可思議的修行， 修習波羅蜜（到達彼岸的方法），以及莊嚴清凈國土。 在每一個微塵中，都能證悟一切法， 這樣沒有任何障礙，周遊於十方國土。 在每一個佛剎中，前往都沒有遺漏， 見到佛陀的神通之力，進入佛陀所行之處。 諸佛廣大的聲音，法界沒有聽不到的， 菩薩能夠了解，善於進入聲音的海洋。 在劫海中演說美妙的聲音，這些聲音平等沒有差別， 智慧周遍三世的人，能夠進入這些聲音之中。
【English Translation】 English version In all lands, the wonderful sounds reach everywhere. The Buddha's body is like dust particles, universally showering the rain of Dharma. Without birth or distinction, appearing in all worlds. In countless eons, in all dust-like lands, All past practices are fully expounded with wonderful sounds. The ten directions of dust-like lands are all covered by the light net of the Buddha, In the light, there are Buddhas, universally transforming all beings. The Buddha's body is without distinction, filling the entire Dharma realm, Able to let beings see the physical form, skillfully subduing them according to their capacities. All lands of the three times, all the guides (Buddhas), Their various names are different, but the Buddha speaks for all to see. Past, future, and present, all the Tathagatas (Buddhas), The wonderful Dharma wheel they turn, all can be heard in this assembly.
At that time, among the assembly, there was also a Bodhisattva Mahasattva (great Bodhisattva), named Dharma Ocean Wisdom Treasure (a Bodhisattva whose Dharma is like an ocean, wisdom like an ocean, and merit like a treasure), receiving the Buddha's majestic power, observing the ten directions, and speaking in verse:
The Buddha's disciples in this assembly, are skilled in cultivating all kinds of wisdom, These people have already been able to enter such a gate of skillful means. In each and every land, universally expounding vast sounds, Speaking of the places where the Buddha has walked, heard throughout the ten directions. In each and every thought, universally observing all dharmas, Dwelling in the realm of Suchness, understanding the ocean of all dharmas. In each and every Buddha's body, there are countless eons of inconceivable practices, Cultivating Paramitas (methods to reach the other shore), and adorning pure lands. In each and every dust particle, one can realize all dharmas, Thus, without any hindrance, traveling throughout the ten directions. In each and every Buddha land, going to all without omission, Seeing the Buddha's power of spiritual penetrations, entering the places where the Buddha has walked. The vast sounds of all Buddhas, the Dharma realm hears without exception, Bodhisattvas are able to understand, skillfully entering the ocean of sounds. In eons of time, expounding wonderful sounds, these sounds are equal without distinction, Those whose wisdom pervades the three times, can enter into these sounds.
聲地。 眾生所有音， 及佛自在聲， 獲得音聲智， 一切皆能了。 從地而得地， 住于力地中， 億劫勤修行， 所獲法如是。」
爾時，眾中復有菩薩摩訶薩，名：慧燈普明，承佛威神，觀察十方而說頌曰：
「一切諸如來， 遠離於眾相， 若能知是法， 乃見世導師。 菩薩三昧中， 慧光普明瞭， 能知一切佛， 自在之體性。 見佛真實體， 則悟甚深法， 普觀於法界， 隨愿而受身。 從於福海生， 安住于智地， 觀察一切法， 修行最勝道。 一切佛剎中， 一切如來所， 如是遍法界， 悉見真實體。 十方廣大剎， 億劫勤修行， 能游正遍知， 一切諸法海。 唯一堅密身， 一切塵中見， 無生亦無相， 普現於諸國。 隨諸眾生心， 普現於其前， 種種示調伏， 速令向佛道。 以佛威神故， 出現諸菩薩， 佛力所加持， 普見諸如來。 一切眾導師， 無量威神力， 開悟諸菩薩， 法界悉周遍。」
爾時，眾中復有菩薩摩訶薩，名：華焰髻普明智，承佛威力，觀察十方而說頌曰：
「一切國土中， 普演微妙音， 稱揚佛功德， 法界悉充滿
【現代漢語翻譯】 現代漢語譯本 聲音的境地。 所有眾生的聲音，以及佛的自在之聲， 獲得對聲音的智慧，一切都能明瞭。 從一個境地到達另一個境地，安住在力量的境地中， 億萬劫勤奮修行，所獲得的法就是這樣。
這時，大眾中又有一位菩薩摩訶薩（偉大的菩薩），名叫慧燈普明，憑藉佛的威神之力，觀察十方而說偈頌：
『一切諸如來（佛的稱號），都遠離各種表象， 如果能瞭解這個法，才能見到世間的導師。 菩薩在三昧（禪定）中，智慧的光芒普遍明亮， 能瞭解一切佛，自在的體性。 見到佛的真實本體，就能領悟甚深的法， 普遍觀察法界（宇宙萬物），隨愿而受生。 從福德的海洋中誕生，安住在智慧的境地， 觀察一切法，修行最殊勝的道。 在一切佛剎（佛的國土）中，在一切如來（佛的稱號）所在之處， 這樣遍佈法界，都能見到真實的本體。 在十方廣大的國土，億萬劫勤奮修行， 能遊歷正遍知（佛的智慧），一切諸法的海洋。 唯一堅固的身體，在一切微塵中顯現， 無生也無相，普遍顯現在各個國土。 隨著眾生的心念，普遍顯現在他們面前， 用各種方式示現調伏，迅速引導他們走向佛道。 因為佛的威神之力，才出現諸位菩薩， 佛的力量所加持，普遍見到諸如來。 一切眾導師，擁有無量的威神之力， 開悟諸位菩薩，法界都普遍周遍。』
這時，大眾中又有一位菩薩摩訶薩，名叫華焰髻普明智，憑藉佛的威力，觀察十方而說偈頌：
『在一切國土中，普遍演說微妙的聲音， 稱揚佛的功德，法界都充滿。』
【English Translation】 English version The realm of sound. All beings' sounds, and the Buddha's free and unhindered voice, Having obtained the wisdom of sound, all can be understood. From one realm to another, dwelling in the realm of power, Having diligently practiced for countless eons, the Dharma obtained is thus.
At that time, among the assembly, there was again a Bodhisattva Mahasattva (great Bodhisattva), named 'Wisdom Lamp Universally Illuminating', who, by the Buddha's majestic power, observed the ten directions and spoke in verse:
'All the Thus Come Ones (Tathagatas, a title for Buddha), are far removed from all forms, If one can understand this Dharma, then one can see the world's guide. In the Bodhisattva's Samadhi (meditative absorption), the light of wisdom shines universally, Able to know all Buddhas, the nature of their freedom. Seeing the true essence of the Buddha, one then awakens to the profound Dharma, Universally observing the Dharma Realm (universe), taking on bodies according to one's vows. Born from the ocean of blessings, dwelling in the realm of wisdom, Observing all Dharmas, practicing the most supreme path. In all Buddha lands (Buddha-ksetras), in all places where the Thus Come Ones (Tathagatas) are, Thus pervading the Dharma Realm, all can see the true essence. In the vast lands of the ten directions, having diligently practiced for countless eons, Able to roam in the Right and Universal Knowledge (Buddha's wisdom), the ocean of all Dharmas. The one firm and solid body, seen in all dust particles, Without birth and without form, universally appearing in all lands. According to the minds of all beings, universally appearing before them, Showing various ways to tame and subdue, quickly leading them towards the Buddha's path. Because of the Buddha's majestic power, the Bodhisattvas appear, By the power of the Buddha's blessing, all see the Thus Come Ones. All the guides of the world, possessing immeasurable majestic power, Enlightening all the Bodhisattvas, pervading the entire Dharma Realm.'
At that time, among the assembly, there was again a Bodhisattva Mahasattva, named 'Flower Flame Crest Universally Illuminating Wisdom', who, by the Buddha's power, observed the ten directions and spoke in verse:
'In all lands, universally proclaiming the subtle and wonderful sound, Praising the Buddha's merits and virtues, filling the entire Dharma Realm.'
。 佛以法為身， 清凈如虛空， 所現眾色形， 令入此法中。 若有深信喜， 及為佛攝受， 當知如是人， 能生了佛智。 諸有少智者， 不能知此法， 慧眼清凈人， 於此乃能見。 以佛威神力， 觀察一切法， 入住及出時， 所見皆明瞭。 一切諸法中， 法門無有邊， 成就一切智， 入于深法海。 安住佛國土， 出興一切處， 無去亦無來， 諸佛法如是。 一切眾生海， 佛身如影現， 隨其解差別， 如是見導師。 一切毛孔中， 各各現神通， 修行普賢愿， 清凈者能見。 佛以一一身， 處處轉法輪， 法界悉周遍， 思議莫能及。」
爾時，眾中復有菩薩摩訶薩，名：威德慧無盡光，承佛威神，觀察十方而說頌曰：
「一一佛剎中， 處處坐道場， 眾會共圍繞， 魔軍悉摧伏。 佛身放光明， 遍滿於十方， 隨應而示現， 色相非一種。 一一微塵內， 光明悉充滿， 普見十方土， 種種各差別。 十方諸剎海， 種種無量剎， 悉平坦清凈， 帝青寶所成。 或覆或傍住， 或似蓮華合， 或圓或四方， 種種眾形相。 法界諸剎土，
【現代漢語翻譯】 現代漢語譯本 佛陀以法為身，清凈如同虛空，所顯現的各種色相形體，都令其融入這法之中。 如果有人深信歡喜，並且被佛陀所攝受，應當知道這樣的人，能夠生起佛的智慧。 那些少有智慧的人，不能瞭解這法，只有慧眼清凈的人，才能見到這法。 憑藉佛陀的威神之力，觀察一切法，無論是入住還是出離時，所見都明明白白。 在一切諸法之中，法門沒有邊際，成就一切智慧，進入深邃的法海。 安住在佛的國土，出現在一切地方，沒有去也沒有來，諸佛的法就是這樣。 在一切眾生的海洋中，佛身如同影子顯現，隨著他們理解的差別，如此見到導師。 在每一個毛孔中，各自顯現神通，修行普賢愿，清凈的人才能見到。 佛陀以每一個身體，在各處轉法輪，法界都普遍周遍，思議無法企及。
這時，大眾中又有一位菩薩摩訶薩（菩薩中的大菩薩），名為威德慧無盡光，承蒙佛陀的威神之力，觀察十方而說偈頌：
在每一個佛剎（佛的國土）中，處處都有佛陀坐在道場，大眾共同圍繞，魔軍都被摧毀。 佛身放出光明，遍滿十方，隨著眾生的根器而示現，色相不是隻有一種。 在每一個微塵之內，光明都充滿，普遍見到十方國土，種種各不相同。 十方諸剎海，種種無量的剎土，都平坦清凈，由帝青寶所構成。 有的覆蓋，有的側立，有的像蓮花合攏，有的圓形，有的四方形，有種種不同的形狀。 法界中的各個剎土，
【English Translation】 English version The Buddha takes Dharma as his body, pure like the void, and all the various forms and appearances manifested are made to enter into this Dharma. If there are those who have deep faith and joy, and are embraced by the Buddha, know that such people can generate the wisdom of the Buddha. Those with little wisdom cannot understand this Dharma, only those with pure eyes of wisdom can see it. Through the majestic power of the Buddha, observing all Dharmas, whether entering or leaving, all that is seen is clear and distinct. Among all Dharmas, the Dharma doors are boundless, achieving all wisdom, entering the deep ocean of Dharma. Dwelling in the Buddha's land, appearing in all places, neither going nor coming, such is the Dharma of all Buddhas. In the ocean of all sentient beings, the Buddha's body appears like a shadow, according to their different understandings, they see the guide in this way. In each and every pore, various spiritual powers are manifested, those who cultivate the vows of Samantabhadra, the pure ones, can see them. The Buddha, with each and every body, turns the Dharma wheel in all places, pervading the entire Dharma realm, beyond the reach of thought.
At that time, among the assembly, there was another Bodhisattva Mahasattva (a great Bodhisattva), named Majestic Virtue Wisdom Infinite Light, receiving the majestic power of the Buddha, observing the ten directions and speaking in verse:
In each and every Buddha-land, everywhere the Buddha sits in the Bodhi-mandala, surrounded by the assembly, the armies of Mara are all subdued. The Buddha's body emits light, filling the ten directions, manifesting according to the capacities of beings, the forms are not just one kind. Within each and every mote of dust, light is fully present, universally seeing the lands of the ten directions, each different in various ways. The oceans of lands in the ten directions, various and countless lands, are all flat and pure, made of lapis lazuli. Some are covering, some are standing sideways, some are like lotus flowers joined together, some are round, some are square, with various different shapes. The various lands in the Dharma realm,
周行無所礙， 一切眾會中， 常轉妙法輪。 佛身不思議， 國土悉在中， 于其一切處， 導世演真法。 所轉妙法輪， 法性無差別， 依於一實理， 演說諸法相。 佛以圓滿音， 闡明真實理， 隨其解差別， 現無盡法門。 一切剎土中， 見佛坐道場， 佛身如影現， 生滅不可得。」
爾時，眾中復有菩薩摩訶薩，名：法界普明慧，承佛威力，觀察十方而說頌曰：
「如來微妙身， 色相不思議， 見者生歡喜， 恭敬信樂法。 佛身一切相， 悉現無量佛， 普入十方界， 一一微塵中。 十方國土海， 無量無邊佛， 咸于唸唸中， 各各現神通。 大智諸菩薩， 深入於法海， 佛力所加持， 能知此方便。 若有已安住， 普賢諸行愿， 見彼眾國土， 一切佛神力。 若人有信解， 及以諸大愿， 具足深智慧， 通達一切法。 能于諸佛身， 一一而觀察， 色聲無所礙， 了達于諸境。 能于諸佛身， 安住智所行， 速入如來地， 普攝於法界。 佛剎微塵數， 如是諸國土， 能令一念中， 一一塵中現。 一切諸國土， 及以神通事， 悉現
【現代漢語翻譯】 現代漢語譯本 行走於世間，毫無阻礙， 在一切眾會之中， 常常轉動微妙的法輪（佛法的教義）。 佛的身軀不可思議， 一切國土都包含在其中， 在所有的地方， 引導世人宣講真正的佛法。 所轉動的微妙法輪， 其法性沒有差別， 依據唯一的真實道理， 闡述諸法的實相。 佛以圓滿的聲音， 闡明真實的道理， 隨著眾生理解的差異， 展現無盡的法門。 在一切剎土（佛的國土）中， 都能見到佛坐在菩提道場， 佛的身軀如同影子顯現， 生滅的現象是不可執著的。
這時，眾會中又有一位菩薩摩訶薩（大菩薩），名為法界普明慧，他承蒙佛的威神之力，觀察十方世界，並以偈頌說道：
『如來（佛的稱號）微妙的身軀， 其色相不可思議， 見到的人都會心生歡喜， 恭敬信奉並樂於修習佛法。 佛的身軀顯現一切相， 都顯現出無量的佛， 普遍進入十方世界， 在每一個微塵之中。 十方國土如大海般無量， 無量無邊的佛， 都在每一個念頭中， 各自展現神通。 具有大智慧的菩薩們， 深入于佛法的海洋， 憑藉佛力的加持， 能夠了解這種方便法門。 如果有人已經安住于， 普賢菩薩的各種行愿， 就能見到那些國土中， 一切佛的神通力量。 如果有人具有信心和理解， 以及各種宏大的願望， 具備深厚的智慧， 通達一切佛法。 就能在諸佛的身軀上， 一一進行觀察， 色相和聲音都不能阻礙， 從而了達一切境界。 能在諸佛的身軀上， 安住于智慧所行的境界， 迅速進入如來的境界， 普遍攝受整個法界。 佛剎（佛的國土）如同微塵般眾多， 像這樣的諸國土， 能讓它們在一念之間， 在每一個微塵中顯現。 一切諸國土， 以及神通之事， 都顯現
【English Translation】 English version Walking without any hindrance, In all assemblies, Constantly turning the wonderful Dharma wheel (the teachings of Buddhism). The Buddha's body is inconceivable, All lands are contained within it, In all places, Guiding the world to expound the true Dharma. The wonderful Dharma wheel that is turned, Its Dharma nature has no difference, Based on the one true principle, Expounding the characteristics of all dharmas. The Buddha, with a perfect voice, Clarifies the true principle, According to the differences in understanding, Manifests endless Dharma doors. In all Buddha lands (Buddha's realms), One can see the Buddha sitting in the Bodhi field, The Buddha's body appears like a shadow, The phenomena of arising and ceasing are not attainable.
At that time, in the assembly, there was another Bodhisattva Mahasattva (great Bodhisattva), named Dharmadhatu Universal Bright Wisdom, who, by the power of the Buddha, observed the ten directions and spoke in verse:
'The Tathagata's (title of the Buddha) subtle body, Its form is inconceivable, Those who see it will generate joy, Respectfully believe and delight in practicing the Dharma. The Buddha's body manifests all forms, All manifesting countless Buddhas, Universally entering the ten directions, In each and every dust mote. The lands of the ten directions are as vast as the ocean, Countless and boundless Buddhas, All in every thought, Each manifesting their own spiritual powers. The Bodhisattvas with great wisdom, Deeply enter the ocean of Dharma, Through the blessing of the Buddha's power, Are able to understand this expedient method. If there are those who have already settled in, The various vows and practices of Samantabhadra Bodhisattva, They will see in those lands, All the spiritual powers of the Buddhas. If a person has faith and understanding, As well as various great vows, Possesses profound wisdom, And comprehends all dharmas. They will be able to observe, Each and every Buddha's body, Form and sound cannot hinder, Thus understanding all realms. They can, in the Buddhas' bodies, Abide in the realm of wisdom's practice, Quickly enter the realm of the Tathagata, Universally embracing the entire Dharmadhatu. Buddha lands are as numerous as dust motes, Such are these lands, They can, in a single thought, Manifest in each and every dust mote. All the lands, And spiritual powers, All manifest
一剎中， 菩薩力如是。」
爾時，眾中復有菩薩摩訶薩，名：精進力無礙慧，承佛威神，觀察十方而說頌曰：
「佛演一妙音， 周聞十方剎， 眾音悉具足， 法雨皆充遍。 一切言辭海， 一切隨類音， 一切佛剎中， 轉于凈法輪。 一切諸國土， 悉見佛神變， 聽佛說法音， 聞已趣菩提。 法界諸國土， 一一微塵中， 如來解脫力， 于彼普現身。 法身同虛空， 無礙無差別， 色形如影像， 種種眾相現。 影像無方所， 如空無體性， 智慧廣大人， 了達其平等。 佛身不可取， 無生無起作， 應物普現前， 平等如虛空。 十方所有佛， 盡入一毛孔， 各各現神通， 智眼能觀見。 毗盧遮那佛， 願力周法界， 一切國土中， 恒轉無上輪。 一毛現神變， 一切佛同說， 經于無量劫， 不得其邊際。」
如此四天下道場中，以佛神力，十方各有一億世界海微塵數諸菩薩眾而來集會；應知一切世界海、一一四天下諸道場中，悉亦如是。
大方廣佛華嚴經卷第六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七
于闐國
【現代漢語翻譯】 現代漢語譯本 在極短的時間內，菩薩的力量就是這樣展現的。 那時，大眾中又有一位菩薩摩訶薩（菩薩中的大菩薩），名為精進力無礙慧（以精進的力量，智慧沒有障礙），他憑藉佛的威神之力，觀察十方世界，並以偈頌說道： 『佛陀演說一個微妙的音聲，普遍傳遍十方世界，各種音聲都具備，佛法如雨般充滿一切地方。 一切言語辭藻的海洋，一切隨順眾生的音聲，在一切佛剎（佛所教化的國土）中，轉動清凈的法輪（佛法的教義）。 一切諸國土，都能見到佛的神通變化，聽聞佛陀說法之音，聽聞后便趨向菩提（覺悟）。 法界（宇宙）中的各個國土，每一個微塵中，如來（佛的稱號）的解脫之力，都在那裡普遍顯現自身。 法身（佛的真身）如同虛空一樣，沒有障礙，沒有差別，色身（佛的化身）如同影像，顯現種種不同的形象。 影像沒有固定的方位，如同虛空一樣沒有實體，智慧廣大的人，能夠了達其中的平等性。 佛身不可執取，沒有生起，沒有造作，應眾生之機緣普遍顯現，平等如同虛空。 十方所有的佛，都進入一個毛孔之中，各自展現神通，有智慧的眼睛能夠看見。 毗盧遮那佛（佛的法身）的願力周遍法界，在一切國土中，恒常轉動無上的法輪。 一根毛孔顯現神通變化，一切佛都共同宣說，即使經過無量劫的時間，也無法窮盡其邊際。』 就像這四天下（指我們所居住的世界）的道場中，憑藉佛的神力，十方每一方都有一億世界海微塵數（形容極多）的菩薩眾前來；應當知道一切世界海、每一個四天下的道場中，情況也都是這樣。 《大方廣佛華嚴經》卷第六 《大正藏》第10冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第七 于闐國
【English Translation】 English version In a single instant, the power of a Bodhisattva is like this. At that time, among the assembly, there was another Bodhisattva Mahasattva (a great Bodhisattva), named 'Vigorous Power Unobstructed Wisdom,' who, relying on the Buddha's majestic power, observed the ten directions and spoke in verse: 'The Buddha utters a single wondrous sound, which is heard throughout the ten directions, all sounds are complete, and the Dharma rain fills everywhere. The ocean of all words and languages, all sounds that accord with beings, in all Buddha-lands (lands where the Buddha teaches), turn the pure Dharma wheel (the teachings of the Buddha). All lands see the Buddha's miraculous transformations, hear the Buddha's voice of Dharma, and having heard, they proceed towards Bodhi (enlightenment). In each and every dust particle of the Dharma realm (the universe), the Tathagata's (another name for the Buddha) power of liberation manifests itself everywhere. The Dharma body (the true body of the Buddha) is like space, without obstruction or difference, the physical form (the manifested body of the Buddha) is like an image, appearing in various forms. The image has no fixed location, like space it has no substance, people of vast wisdom understand its equality. The Buddha's body cannot be grasped, it has no birth, no arising, no action, it appears universally according to the needs of beings, equal like space. All the Buddhas of the ten directions enter into a single pore, each manifesting their miraculous powers, which can be seen by the eye of wisdom. The power of Vairochana Buddha's (the cosmic Buddha) vows pervades the Dharma realm, in all lands, constantly turning the supreme Dharma wheel. A single pore manifests miraculous transformations, all Buddhas speak in unison, even after countless eons, its boundaries cannot be reached.' Just as in this assembly of the four continents (referring to the world we live in), by the Buddha's divine power, from each of the ten directions, there come a number of Bodhisattvas equal to the dust particles of a billion world-seas; it should be known that in all world-seas, in each assembly of the four continents, it is also like this. The Avatamsaka Sutra, Volume Six Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume Seven Khotan
三藏實叉難陀奉 制譯
普賢三昧品第三
爾時，普賢菩薩摩訶薩于如來前，坐蓮華藏師子之座，承佛神力，入於三昧。此三昧名：一切諸佛毗盧遮那如來藏身，普入一切佛平等性，能於法界示眾影像；廣大無礙，同於虛空；法界海漩，靡不隨入；出生一切諸三昧法，普能包納十方法界；三世諸佛智光明海皆從此生，十方所有諸安立海悉能示現；含藏一切佛力解脫諸菩薩智，能令一切國土微塵普能容受無邊法界；成就一切佛功德海，顯示如來諸大愿海；一切諸佛所有法輪，流通護持，使無斷絕。如此世界中，普賢菩薩於世尊前，入此三昧；如是，盡法界、虛空界，十方三世，微細無礙，廣大光明，佛眼所見、佛力能到、佛身所現一切國土，及此國土所有微塵，一一塵中有世界海微塵數佛剎，一一剎中有世界海微塵數諸佛，一一佛前有世界海微塵數普賢菩薩，皆亦入此一切諸佛毗盧遮那如來藏身三昧。
爾時，一一普賢菩薩，皆有十方一切諸佛而現其前。彼諸如來同聲贊言：「善哉！善哉！善男子！汝能入此一切諸佛毗盧遮那如來藏身菩薩三昧。佛子！此是十方一切諸佛共加於汝，以毗盧遮那如來本願力故，亦以汝修一切諸佛行願力故。所謂：能轉一切佛法輪故；開顯一切如來智慧海故；普照十方諸
【現代漢語翻譯】 現代漢語譯本 三藏實叉難陀奉旨翻譯
普賢三昧品第三
那時，普賢菩薩摩訶薩在如來面前，坐于蓮華藏獅子座上，憑藉佛的神力，進入三昧（samadhi，禪定）。此三昧名為：一切諸佛毗盧遮那如來藏身（Vairocana Tathagata Garbha Body，毗盧遮那佛的法身），普遍進入一切佛的平等性，能在法界中示現一切影像；廣大無礙，等同於虛空；法界如海漩般，無不隨之進入；出生一切三昧法，普遍能夠包容十方法界；三世諸佛的智慧光明之海都由此產生，十方所有安立之海都能夠示現；包含一切佛的力量、解脫和諸菩薩的智慧，能夠使一切國土的微塵普遍容納無邊的法界；成就一切佛的功德之海，顯示如來的諸大愿海；一切諸佛所有的法輪（Dharma wheel，佛法），流通護持，使其不致斷絕。如此世界中，普賢菩薩在世尊面前，進入此三昧；如此，盡法界、虛空界，十方三世，微細無礙，廣大光明，佛眼所見、佛力所及、佛身所現的一切國土，以及此國土所有微塵，每一微塵中都有世界海微塵數（as many as the dust particles in the ocean of worlds）的佛剎（Buddha-ksetra，佛的國土），每一佛剎中都有世界海微塵數的諸佛，每一佛前都有世界海微塵數的普賢菩薩，他們也都進入此一切諸佛毗盧遮那如來藏身三昧。
那時，每一位普賢菩薩，都有十方一切諸佛顯現在他們面前。那些如來同聲讚歎說：『善哉！善哉！善男子！你能夠進入此一切諸佛毗盧遮那如來藏身菩薩三昧。佛子！這是十方一切諸佛共同加持於你，因為毗盧遮那如來的本願力，也因為你修習一切諸佛的行願力。所謂：能夠轉動一切佛的法輪；開顯一切如來的智慧之海；普遍照耀十方諸
【English Translation】 English version Translated by Tripitaka Master Sikshananda under Imperial Order
Chapter Three: Samantabhadra's Samadhi
At that time, the Bodhisattva Mahasattva Samantabhadra, in front of the Tathagata, sat on the Lion Throne of the Lotus Treasury, relying on the Buddha's divine power, entered into samadhi (meditative absorption). This samadhi is named: The Womb Body of Vairocana Tathagata of All Buddhas, universally entering the equality of all Buddhas, able to manifest all images in the Dharma Realm; vast and unobstructed, like unto empty space; the Dharma Realm like an ocean whirlpool, nothing does not enter into it; giving birth to all samadhi dharmas, universally able to encompass the ten directions of the Dharma Realm; the wisdom and light ocean of all Buddhas of the three times all arise from this, all the established oceans of the ten directions are able to manifest; containing all the Buddha's power, liberation, and the wisdom of all Bodhisattvas, able to make all the dust particles of all lands universally contain the boundless Dharma Realm; accomplishing the ocean of all Buddha's merits, displaying the great vows of the Tathagata; all the Dharma wheels (Dharma wheel, the teachings of the Buddha) of all Buddhas, circulating and protecting, so that they are not cut off. In this world, Bodhisattva Samantabhadra, in front of the World Honored One, entered this samadhi; thus, throughout the Dharma Realm, the Realm of Empty Space, the ten directions and three times, subtle and unobstructed, vast and luminous, all lands seen by the Buddha's eye, reached by the Buddha's power, manifested by the Buddha's body, and all the dust particles of this land, in each dust particle there are as many Buddha-ksetras (Buddha-ksetra, Buddha's land) as the dust particles in the ocean of worlds, in each Buddha-ksetra there are as many Buddhas as the dust particles in the ocean of worlds, in front of each Buddha there are as many Bodhisattvas Samantabhadra as the dust particles in the ocean of worlds, they all also enter this samadhi of the Womb Body of Vairocana Tathagata of All Buddhas.
At that time, each Bodhisattva Samantabhadra, all the Buddhas of the ten directions appeared before them. Those Tathagatas praised in unison, saying: 'Excellent! Excellent! Good man! You are able to enter this Bodhisattva samadhi of the Womb Body of Vairocana Tathagata of All Buddhas. Buddha-son! This is all the Buddhas of the ten directions jointly blessing you, because of the original vow power of Vairocana Tathagata, and also because of your cultivation of the practice and vow power of all Buddhas. Namely: able to turn all the Dharma wheels of the Buddhas; revealing the wisdom ocean of all Tathagatas; universally illuminating all the
安立海，悉無餘故；令一切眾生凈治雜染，得清凈故；普攝一切諸大國土，無所著故；深入一切諸佛境界，無障礙故；普示一切佛功德故；能入一切諸法實相，增智慧故；觀察一切諸法門故；了知一切眾生根故；能持一切諸佛如來教文海故。」
爾時，十方一切諸佛，即與普賢菩薩摩訶薩能入一切智性力智，與入法界無邊量智，與成就一切佛境界智，與知一切世界海成壞智，與知一切眾生界廣大智，與住諸佛甚深解脫無差別諸三昧智，與入一切菩薩諸根海智，與知一切眾生語言海轉法輪辭辯智，與普入法界一切世界海身智，與得一切佛音聲智。如此世界中，如來前，普賢菩薩蒙諸佛與如是智；如是，一切世界海，及彼世界海一一塵中，所有普賢，悉亦如是。何以故？證彼三昧法如是故。是時，十方諸佛，各舒右手，摩普賢菩薩頂。其手皆以相好莊嚴，妙網光舒，香流焰發。復出諸佛種種妙音，及以自在神通之事；過、現、未來一切菩薩普賢愿海，一切如來清凈法輪，及三世佛所有影像，皆于中現。如此世界中，普賢菩薩為十方佛所共摩頂；如是，一切世界海，及彼世界海一一塵中，所有普賢，悉亦如是，為十方佛之所摩頂。
爾時，普賢菩薩即從是三昧而起。從此三昧起時，即從一切世界海微塵數三昧海
【現代漢語翻譯】 現代漢語譯本：安立於大海之上，因為沒有任何剩餘；使一切眾生凈化雜染，獲得清凈的緣故；普遍攝取一切廣大的國土，因為沒有任何執著；深入一切諸佛的境界，因為沒有任何障礙；普遍顯示一切佛的功德；能夠進入一切諸法實相，增長智慧的緣故；觀察一切諸法門；瞭解一切眾生的根性；能夠持守一切諸佛如來的教誨之海。 那時，十方一切諸佛，即給予普賢菩薩摩訶薩（大菩薩）能夠進入一切智慧的智力，給予進入法界無邊量的智慧，給予成就一切佛境界的智慧，給予知曉一切世界海成住壞空的智慧，給予知曉一切眾生界廣大的智慧，給予安住于諸佛甚深解脫無差別的各種三昧（禪定）的智慧，給予進入一切菩薩諸根海的智慧，給予知曉一切眾生語言海轉法輪的辭辯智慧，給予普遍進入法界一切世界海的身智，給予獲得一切佛音聲的智慧。在這個世界中，如來（佛）面前，普賢菩薩蒙受諸佛給予這樣的智慧；同樣，一切世界海，以及那些世界海的每一個微塵中，所有的普賢菩薩，也都如此。為什麼呢？因為證得那種三昧的法就是如此。這時，十方諸佛，各自伸出右手，摩普賢菩薩的頭頂。他們的手都以相好莊嚴，美妙的光網舒展，香氣流動，火焰散發。又發出諸佛種種美妙的聲音，以及自在的神通之事；過去、現在、未來一切菩薩普賢的愿海，一切如來的清凈法輪，以及三世佛所有的影像，都在其中顯現。在這個世界中，普賢菩薩被十方佛共同摩頂；同樣，一切世界海，以及那些世界海的每一個微塵中，所有的普賢菩薩，也都如此，被十方佛所摩頂。 那時，普賢菩薩即從這個三昧（禪定）中起身。從這個三昧起身時，即從一切世界海微塵數的三昧海中起身。
【English Translation】 English version: Established on the great ocean, because there is nothing remaining; causing all sentient beings to purify their defilements and attain purity; universally encompassing all great lands, because there is no attachment; deeply entering all the realms of the Buddhas, because there is no obstruction; universally demonstrating all the merits of the Buddhas; being able to enter the true nature of all dharmas, increasing wisdom; observing all the dharma gates; understanding the roots of all sentient beings; being able to uphold the ocean of teachings of all the Buddhas and Tathagatas. At that time, all the Buddhas of the ten directions bestowed upon the Bodhisattva Mahasattva (great Bodhisattva) Samantabhadra the power of wisdom to enter all knowledge, the wisdom to enter the boundless measure of the Dharma realm, the wisdom to accomplish all Buddha realms, the wisdom to know the formation, dwelling, decay, and emptiness of all world-seas, the wisdom to know the vastness of all sentient being realms, the wisdom to abide in the various samadhis (meditative states) of the Buddhas' profound liberation without difference, the wisdom to enter the ocean of all Bodhisattvas' roots, the wisdom of eloquence in turning the Dharma wheel of the ocean of languages of all sentient beings, the wisdom of universally entering the body of all world-seas of the Dharma realm, and the wisdom of obtaining all the Buddha's voices. In this world, in front of the Tathagata (Buddha), Bodhisattva Samantabhadra received such wisdom from all the Buddhas; likewise, in all world-seas, and in each dust particle of those world-seas, all the Samantabhadras are also like this. Why is that? Because the dharma of attaining that samadhi is like this. At this time, all the Buddhas of the ten directions each extended their right hand and stroked the crown of Bodhisattva Samantabhadra's head. Their hands were adorned with auspicious marks, beautiful nets of light spread out, fragrance flowed, and flames emitted. They also emitted various wonderful sounds of the Buddhas, as well as the events of their unhindered supernatural powers; the ocean of vows of all Bodhisattvas Samantabhadra of the past, present, and future, the pure Dharma wheel of all Tathagatas, and all the images of the Buddhas of the three times, all appeared within them. In this world, Bodhisattva Samantabhadra was jointly stroked on the head by the Buddhas of the ten directions; likewise, in all world-seas, and in each dust particle of those world-seas, all the Samantabhadras are also like this, being stroked on the head by the Buddhas of the ten directions. At that time, Bodhisattva Samantabhadra arose from this samadhi (meditative state). When arising from this samadhi, he arose from the ocean of samadhis as numerous as the dust particles of all world-seas.
門起。所謂：從知三世唸唸無差別善巧智三昧門起，從知三世一切法界所有微塵三昧門起，從現三世一切佛剎三昧門起，從現一切眾生舍宅三昧門起，從知一切眾生心海三昧門起，從知一切眾生各別名字三昧門起，從知十方法界處所各差別三昧門起，從知一切微塵中各有無邊廣大佛身云三昧門起，從演說一切法理趣海三昧門起。普賢菩薩從如是等三昧門起時，其諸菩薩一一各得世界海微塵數三昧海云、世界海微塵數陀羅尼海云、世界海微塵數諸法方便海云、世界海微塵數辯才門海云、世界海微塵數修行海云、世界海微塵數普照法界一切如來功德藏智光明海云、世界海微塵數一切如來諸力智慧無差別方便海云、世界海微塵數一切如來一一毛孔中各現眾剎海云、世界海微塵數一一菩薩示現從兜率天宮沒下產生佛轉正法輪般涅槃等海云。如此世界中，普賢菩薩從三昧起，諸菩薩眾獲如是益；如是，一切世界海，及彼世界海所有微塵，一一塵中，悉亦如是。
爾時，十方一切世界海以諸佛威神力，及普賢菩薩三昧力故，悉皆微動。一一世界眾寶莊嚴，及出妙音演說諸法。復於一切如來眾會道場海中，普雨十種大摩尼王云。何等為十？所謂：妙金星幢摩尼王云、光明照耀摩尼王云、寶輪垂下摩尼王云、眾寶藏現菩薩像摩尼
【現代漢語翻譯】 現代漢語譯本：門開啟。所謂：從了知三世（過去、現在、未來）唸唸無差別善巧智慧的三昧門生起，從了知三世一切法界所有微塵的三昧門生起，從顯現三世一切佛剎（佛的國土）的三昧門生起，從顯現一切眾生住所的三昧門生起，從了知一切眾生心海的三昧門生起，從了知一切眾生各自不同的名字的三昧門生起，從了知十方法界處所各自不同的三昧門生起，從了知一切微塵中各自有無邊廣大佛身云的三昧門生起，從演說一切法理趣海的三昧門生起。普賢菩薩從這些三昧門生起時，那些菩薩們一一各自獲得世界海微塵數的三昧海云、世界海微塵數的陀羅尼（總持）海云、世界海微塵數的諸法方便海云、世界海微塵數的辯才門海云、世界海微塵數的修行海云、世界海微塵數的普照法界一切如來功德藏智慧光明海云、世界海微塵數的一切如來諸力智慧無差別方便海云、世界海微塵數的一切如來一一毛孔中各自顯現眾剎海云、世界海微塵數的一一菩薩示現從兜率天宮（欲界天頂）降生、成佛、轉正法輪、般涅槃等海云。在這個世界中，普賢菩薩從三昧中起身，諸位菩薩眾獲得這樣的利益；同樣，一切世界海，以及那些世界海中所有的微塵，每一個微塵中，也都如此。 那時，十方一切世界海因為諸佛的威神力，以及普賢菩薩的三昧力，都微微震動。每一個世界都以眾寶莊嚴，並且發出美妙的聲音演說諸法。又在一切如來眾會道場海中，普降十種大摩尼王云。是哪十種呢？所謂：妙金星幢摩尼王云、光明照耀摩尼王云、寶輪垂下摩尼王云、眾寶藏顯現菩薩像摩尼
【English Translation】 English version: The door opens. That is to say: arising from the Samadhi door of knowing the skillful wisdom of the three times (past, present, and future) without difference in each thought; arising from the Samadhi door of knowing all the dust motes in the Dharma realm of the three times; arising from the Samadhi door of manifesting all the Buddha lands of the three times; arising from the Samadhi door of manifesting all the dwellings of sentient beings; arising from the Samadhi door of knowing the mind-ocean of all sentient beings; arising from the Samadhi door of knowing the distinct names of all sentient beings; arising from the Samadhi door of knowing the different locations of the ten directions of the Dharma realm; arising from the Samadhi door of knowing that each dust mote contains boundless and vast Buddha body clouds; arising from the Samadhi door of expounding the ocean of all Dharma principles. When Samantabhadra Bodhisattva arises from these Samadhi doors, each of those Bodhisattvas obtains Samadhi ocean clouds as numerous as the dust motes in the ocean of worlds, Dharani (mantra) ocean clouds as numerous as the dust motes in the ocean of worlds, Dharma expedient ocean clouds as numerous as the dust motes in the ocean of worlds, eloquence door ocean clouds as numerous as the dust motes in the ocean of worlds, practice ocean clouds as numerous as the dust motes in the ocean of worlds, wisdom light ocean clouds of the treasury of merits of all Tathagatas illuminating the entire Dharma realm as numerous as the dust motes in the ocean of worlds, expedient ocean clouds of the non-differentiated powers and wisdom of all Tathagatas as numerous as the dust motes in the ocean of worlds, ocean clouds of all the Buddha lands manifested from each pore of all Tathagatas as numerous as the dust motes in the ocean of worlds, and ocean clouds of each Bodhisattva manifesting descent from the Tusita Heaven (the top of the desire realm), attaining Buddhahood, turning the Dharma wheel, and entering Nirvana, as numerous as the dust motes in the ocean of worlds. In this world, when Samantabhadra Bodhisattva arises from Samadhi, the assembly of Bodhisattvas obtains such benefits; likewise, in all the oceans of worlds, and in each dust mote within those oceans of worlds, it is also the same. At that time, all the oceans of worlds in the ten directions, due to the majestic power of all the Buddhas and the Samadhi power of Samantabhadra Bodhisattva, all trembled slightly. Each world was adorned with various treasures, and emitted wonderful sounds expounding the Dharma. Moreover, in the ocean of all the Tathagata assemblies' Bodhimanda (place of enlightenment), ten kinds of great Mani King clouds rained down. What are these ten? They are: wonderful golden star banner Mani King cloud, light illuminating Mani King cloud, jeweled wheel hanging down Mani King cloud, Mani
王云、稱揚佛名摩尼王云、光明熾盛普照一切佛剎道場摩尼王云、光照十方種種變化摩尼王云、稱讚一切菩薩功德摩尼王云、如日光熾盛摩尼王云、悅意樂音周聞十方摩尼王云。普雨如是十種大摩尼王云已，一切如來諸毛孔中咸放光明，于光明中而說頌言：
「普賢遍住于諸剎， 坐寶蓮華眾所觀， 一切神通靡不現， 無量三昧皆能入。 普賢恒以種種身， 法界周流悉充滿， 三昧神通方便力， 圓音廣說皆無礙。 一切剎中諸佛所， 種種三昧現神通， 一一神通悉周遍， 十方國土無遺者。 如一切剎如來所， 彼剎塵中悉亦然， 所現三昧神通事， 毗盧遮那之願力。 普賢身相如虛空， 依真而住非國土， 隨諸眾生心所欲， 示現普身等一切。 普賢安住諸大愿， 獲此無量神通力， 一切佛身所有剎， 悉現其形而詣彼。 一切眾海無有邊， 分身住彼亦無量， 所現國土皆嚴凈， 一剎那中見多劫。 普賢安住一切剎， 所現神通勝無比， 震動十方靡不周， 令其觀者悉得見。 一切佛智功德力， 種種大法皆成滿， 以諸三昧方便門， 示己往昔菩提行。 如是自在不思議， 十方國土皆示現， 為顯普入
【現代漢語翻譯】 現代漢語譯本 王云（摩尼寶珠之王）稱揚佛名，摩尼王云（摩尼寶珠之王）光明熾盛，普照一切佛剎道場，摩尼王云（摩尼寶珠之王）光照十方，種種變化，摩尼王云（摩尼寶珠之王）稱讚一切菩薩功德，摩尼王云（摩尼寶珠之王）如日光熾盛，摩尼王云（摩尼寶珠之王）悅意樂音周聞十方。 普雨如是十種大摩尼王云（摩尼寶珠之王）已，一切如來諸毛孔中咸放光明，于光明中而說頌言： 『普賢（菩薩名）遍住于諸剎，坐寶蓮華眾所觀，一切神通靡不現，無量三昧皆能入。 普賢（菩薩名）恒以種種身，法界周流悉充滿，三昧神通方便力，圓音廣說皆無礙。 一切剎中諸佛所，種種三昧現神通，一一神通悉周遍，十方國土無遺者。 如一切剎如來所，彼剎塵中悉亦然，所現三昧神通事，毗盧遮那（佛名）之願力。 普賢（菩薩名）身相如虛空，依真而住非國土，隨諸眾生心所欲，示現普身等一切。 普賢（菩薩名）安住諸大愿，獲此無量神通力，一切佛身所有剎，悉現其形而詣彼。 一切眾海無有邊，分身住彼亦無量，所現國土皆嚴凈，一剎那中見多劫。 普賢（菩薩名）安住一切剎，所現神通勝無比，震動十方靡不周，令其觀者悉得見。 一切佛智功德力，種種大法皆成滿，以諸三昧方便門，示己往昔菩提行。 如是自在不思議，十方國土皆示現，為顯普入』
【English Translation】 English version The King Cloud (Mani King Cloud) praised the Buddha's name, the Mani King Cloud (Mani King Cloud) was ablaze with light, illuminating all Buddha lands and sacred sites, the Mani King Cloud (Mani King Cloud) shone light in all directions, with various transformations, the Mani King Cloud (Mani King Cloud) praised the merits of all Bodhisattvas, the Mani King Cloud (Mani King Cloud) was as radiant as the sun, the Mani King Cloud (Mani King Cloud) with pleasing and joyful sounds heard throughout the ten directions. After raining down these ten great Mani King Clouds (Mani King Clouds), all the pores of all Tathagatas emitted light, and within the light, they spoke in verses: 'Samantabhadra (Bodhisattva's name) dwells everywhere in all lands, seated on a jeweled lotus, observed by all, all supernatural powers are manifested, and countless samadhis can be entered. Samantabhadra (Bodhisattva's name) constantly uses various bodies, flowing throughout the Dharma realm, completely filling it, with the power of samadhi, supernatural powers, and skillful means, the perfect sound is widely spoken without obstruction. In all lands, in the places of all Buddhas, various samadhis manifest supernatural powers, each supernatural power pervades everywhere, leaving no land in the ten directions unreached. Just as in all lands, in the places of the Tathagatas, so it is in every dust particle of those lands, the supernatural events manifested through samadhi are due to the power of Vairochana's (Buddha's name) vows. Samantabhadra's (Bodhisattva's name) form is like space, dwelling in truth, not in a land, according to the desires of all sentient beings, manifesting universal bodies equal to all. Samantabhadra (Bodhisattva's name) abides in great vows, obtaining immeasurable supernatural powers, in all the lands where the bodies of all Buddhas are, he manifests his form and goes there. All the oceans of beings are boundless, his manifested bodies dwelling there are also immeasurable, the lands manifested are all adorned and pure, in a single instant, one sees many kalpas. Samantabhadra (Bodhisattva's name) abides in all lands, the supernatural powers manifested are incomparably superior, shaking the ten directions, pervading everywhere, allowing all who observe to see. All the wisdom and meritorious power of the Buddhas, all kinds of great Dharma are completely fulfilled, through the skillful means of various samadhis, he shows his past Bodhi practices. Such is the freedom and inconceivable nature, manifested in all lands of the ten directions, to reveal the universal entry.'
諸三昧， 佛光雲中贊功德。」
爾時，一切菩薩眾皆向普賢合掌瞻仰，承佛神力，同聲贊言：
「從諸佛法而出生， 亦因如來願力起， 真如平等虛空藏， 汝已嚴凈此法身。 一切佛剎眾會中， 普賢遍住于其所， 功德智海光明者， 等照十方無不見。 普賢廣大功德海， 遍往十方親近佛， 一切塵中所有剎， 悉能詣彼而明現。 佛子我曹常見汝， 諸如來所悉親近， 住於三昧實境中， 一切國土微塵劫。 佛子能以普遍身， 悉詣十方諸國土， 眾生大海咸濟度， 法界微塵無不入。 入於法界一切塵， 其身無盡無差別， 譬如虛空悉周遍， 演說如來廣大法。 一切功德光明者， 如雲廣大力殊勝， 眾生海中皆往詣， 說佛所行無等法。 為度眾生於劫海， 普賢勝行皆修習， 演一切法如大云， 其音廣大靡不聞。 國土云何得成立？ 諸佛云何而出現？ 及以一切眾生海？ 愿隨其義如實說。 此中無量大眾海， 悉在尊前恭敬住， 為轉清凈妙法輪， 一切諸佛皆隨喜。」
世界成就品第四
爾時，普賢菩薩摩訶薩以佛神力，遍觀察一切世界海、一切眾生海、一切諸佛海、一
【現代漢語翻譯】 現代漢語譯本 『諸三昧』（各種禪定），佛的光芒在雲中讚歎功德。 這時，所有的菩薩眾都向普賢菩薩合掌瞻仰，憑藉佛的神力，同聲讚歎道： 『從諸佛的教法中誕生，也因如來的願力而興起，真如平等如同虛空寶藏，你已經莊嚴清凈了這法身。 在一切佛剎的集會中，普賢菩薩普遍安住于各個地方，功德智慧如海洋般光明，平等照耀十方，沒有看不到的。 普賢菩薩的廣大功德如海洋，遍往十方親近諸佛，一切微塵中所有的佛剎，都能到達那裡並顯現出來。 佛子，我們常常見到你，在諸如來所在之處都親近，安住在三昧的真實境界中，經歷一切國土微塵般的劫數。 佛子，你能夠以普遍的身形，到達十方所有的國土，救度眾生如大海般無量，進入法界微塵般無處不在。 進入法界的一切微塵中，你的身形無盡無差別，譬如虛空周遍一切，演說如來廣大的佛法。 一切功德光明者，如雲般廣大力量殊勝，在眾生海中都前往，宣說佛所修行的無上之法。 爲了救度眾生於無盡的劫海，普賢菩薩修習一切殊勝的行持，演說一切佛法如大云，其聲音廣大無處不聞。 國土是如何成立的？諸佛是如何出現的？以及一切眾生海是如何形成的？愿你隨順其義如實解說。 這裡無量的大眾如海洋，都在您的面前恭敬地安住，爲了轉動清凈微妙的法輪，一切諸佛都隨喜讚歎。』 世界成就品 第四 這時，普賢菩薩摩訶薩憑藉佛的神力，普遍觀察一切世界海、一切眾生海、一切諸佛海、一切
【English Translation】 English version 『All Samadhis』 (various states of meditation), the Buddha's light praises merits in the clouds. At that time, all the Bodhisattvas, with palms joined, looked up to Samantabhadra, and by the power of the Buddha, they praised in unison: 『Born from the teachings of all Buddhas, and arising from the vows of the Tathagata, the true suchness is equal to the treasury of space, you have adorned and purified this Dharma body. In the assemblies of all Buddha lands, Samantabhadra dwells everywhere, his merits and wisdom are like an ocean of light, illuminating the ten directions equally, with nothing unseen. Samantabhadra's vast ocean of merits goes everywhere in the ten directions to be close to the Buddhas, and all the Buddha lands within every dust mote can be reached and manifested. Oh, Buddha's child, we often see you, close to all the Tathagatas, dwelling in the true realm of Samadhi, for kalpas as numerous as the dust of all lands. Oh, Buddha's child, you are able to reach all the lands in the ten directions with your universal body, saving sentient beings as vast as the ocean, entering the Dharma realm as pervasive as dust. Entering all the dust motes of the Dharma realm, your body is endless and without difference, like space pervading everywhere, expounding the vast Dharma of the Tathagata. Oh, you who are the light of all merits, your power is as vast and extraordinary as the clouds, you go to all the oceans of sentient beings, proclaiming the unsurpassed Dharma practiced by the Buddha. To save sentient beings from the endless kalpas, Samantabhadra practices all the supreme conducts, expounding all the Dharma like great clouds, his voice is vast and heard everywhere. How are the lands established? How do the Buddhas appear? And how is the ocean of all sentient beings formed? May you explain according to their true meaning. Here, the immeasurable assembly is like an ocean, all standing respectfully before you, to turn the pure and wonderful Dharma wheel, all the Buddhas rejoice and praise.』 Chapter Four: World Formation At that time, the Bodhisattva Mahasattva Samantabhadra, by the power of the Buddha, universally observed all the oceans of worlds, all the oceans of sentient beings, all the oceans of Buddhas, all the
切法界海、一切眾生業海、一切眾生根慾海、一切諸佛法輪海、一切三世海、一切如來願力海、一切如來神變海；如是觀察已，普告一切道場眾海諸菩薩言：「佛子！諸佛世尊知一切世界海成壞清凈智不可思議，知一切眾生業海智不可思議，知一切法界安立海智不可思議，說一切無邊佛海智不可思議，入一切欲解根海智不可思議，一念普知一切三世智不可思議，顯示一切如來無量愿海智不可思議，示現一切佛神變海智不可思議，轉法輪智不可思議，建立演說海不可思議，清凈佛身不可思議，無邊色相海普照明不可思議，相及隨好皆清凈不可思議，無邊色相光明輪海具足清凈不可思議，種種色相光明雲海不可思議，殊勝寶焰海不可思議，成就言音海不可思議，示現三種自在海調伏成熟一切眾生不可思議，勇猛調伏諸眾生海無空過者不可思議，安住佛地不可思議，入如來境界不可思議，威力護持不可思議，觀察一切佛智所行不可思議，諸力圓滿無能摧伏不可思議，無畏功德無能過者不可思議，住無差別三昧不可思議，神通變化不可思議，清凈自在智不可思議，一切佛法無能毀壞不可思議。如是等一切法，我當承佛神力，及一切如來威神力故，具足宣說。為令眾生，入佛智慧海故；為令一切菩薩，于佛功德海中得安住故；為
令一切世界海，一切佛自在所莊嚴故；為令一切劫海中，如來種性恒不斷故；為令於一切世界海中，顯示諸法真實性故；為令隨一切眾生無量解海，而演說故；為令隨一切眾生諸根海，方便令生諸佛法故；為令隨一切眾生樂慾海，摧破一切障礙山故；為令隨一切眾生心行海，令凈修治出要道故；為令一切菩薩，安住普賢愿海中故。」
是時，普賢菩薩復欲令無量道場眾海生歡喜故，令於一切法增長愛樂故，令生廣大真實信解海故，令凈治普門法界藏身故，令安立普賢愿海故，令凈治入三世平等智眼故，令增長普照一切世間藏大慧海故，令生陀羅尼力持一切法輪故，令於一切道場中盡佛境界悉開示故，令開闡一切如來法門故，令增長法界廣大甚深一切智性故，即說頌言：
「智慧甚深功德海， 普現十方無量國， 隨諸眾生所應見， 光明遍照轉法輪。 十方剎海叵思議， 佛無量劫皆嚴凈， 為化眾生使成熟， 出興一切諸國土。 佛境甚深難可思， 普示眾生令得入， 其心樂小著諸有， 不能通達佛所悟。 若有凈信堅固心， 常得親近善知識， 一切諸佛與其力， 此乃能入如來智。 離諸諂誑心清凈， 常樂慈悲性歡喜， 志欲廣大深信人， 彼聞此法生欣
【現代漢語翻譯】 現代漢語譯本：爲了使一切世界海（指無量無邊的世界）都以一切佛的自在力量所莊嚴；爲了使一切劫海（指無量無邊的時劫）中，如來的種性（指佛的傳承）恒常不斷；爲了在一切世界海中，顯示諸法（指一切事物）的真實本性；爲了隨順一切眾生無量的理解，而演說佛法；爲了隨順一切眾生諸根（指眼、耳、鼻、舌、身、意六種感官）的差別，方便地使他們生起諸佛的法；爲了隨順一切眾生的喜好和慾望，摧毀一切障礙之山；爲了隨順一切眾生的心念和行為，使他們清凈修行，走上解脫之道；爲了使一切菩薩，安住在普賢菩薩的愿海（指普賢菩薩的廣大誓願）中。 這時，普賢菩薩又想讓無量道場（指佛陀教化眾生的場所）的眾海（指聚集的眾多修行者）生起歡喜心，讓他們對一切佛法增長愛樂，讓他們生起廣大真實的信解，讓他們清凈修治普門法界藏身（指遍一切處的法身），讓他們安立普賢愿海，讓他們清凈修治進入三世（指過去、現在、未來）平等智慧的眼睛，讓他們增長普照一切世間的廣大智慧，讓他們生起陀羅尼（指總持一切法義的記憶力）的力量，保持一切法輪（指佛陀的教法），讓他們在一切道場中，完全開示佛的境界，讓他們開闡一切如來的法門，讓他們增長法界廣大甚深的一切智性（指佛陀的智慧），於是就說了以下偈頌： 『智慧深邃如功德之海，普遍顯現在十方無量國土，隨順眾生所應見到的，光明遍照，轉動法輪。十方剎土之海不可思議，佛陀在無量劫中都加以莊嚴清凈，爲了教化眾生使他們成熟，出現在一切國土之中。佛的境界深邃難以思議，普遍指示眾生使他們得以進入，那些心樂於小乘，執著於三界有漏之法的人，不能通達佛所證悟的境界。如果有人具有清凈堅固的信心，常常親近善知識，一切諸佛都會給予他力量，這樣才能進入如來的智慧。遠離虛偽諂媚，內心清凈，常常喜愛慈悲，性情歡喜，志向廣大，深信佛法的人，他們聽到此法會生起歡喜。』
【English Translation】 English version: To adorn all world-seas (referring to immeasurable and boundless worlds) with the sovereign power of all Buddhas; to ensure that the lineage of the Tathagata (referring to the Buddha's lineage) is perpetually unbroken throughout all kalpa-seas (referring to immeasurable and boundless eons); to reveal the true nature of all dharmas (referring to all things) in all world-seas; to expound the Dharma in accordance with the immeasurable understanding of all sentient beings; to facilitate the arising of the Buddhas' Dharma in accordance with the diverse faculties (referring to the six senses: eyes, ears, nose, tongue, body, and mind) of all sentient beings; to shatter all mountains of obstacles in accordance with the preferences and desires of all sentient beings; to guide all sentient beings to purify their minds and practices, and embark on the path of liberation in accordance with their thoughts and actions; to enable all Bodhisattvas to dwell within the Vow-sea of Samantabhadra (referring to the vast vows of Samantabhadra Bodhisattva). At that time, Bodhisattva Samantabhadra also wished to bring joy to the multitude of beings in the immeasurable Bodhimandas (referring to the places where the Buddha teaches), to increase their love and devotion for all the Buddhas' teachings, to generate vast and genuine faith and understanding, to purify and cultivate the all-pervading Dharmadhatu-body (referring to the Dharma body that pervades all places), to establish the Vow-sea of Samantabhadra, to purify and cultivate the eye of wisdom that enters the equality of the three times (past, present, and future), to increase the great wisdom that illuminates all worlds, to generate the power of Dharani (referring to the power of memory that holds all the meanings of the Dharma) to uphold all the Dharma wheels (referring to the Buddha's teachings), to fully reveal the Buddha's realm in all Bodhimandas, to expound all the Tathagata's Dharma doors, and to increase the all-knowing nature of the vast and profound Dharmadhatu (referring to the Buddha's wisdom). Therefore, he spoke the following verses: 'Wisdom is profound like an ocean of merit, universally manifesting in the immeasurable lands of the ten directions, in accordance with what sentient beings should see, its light shines everywhere, turning the Dharma wheel. The seas of lands in the ten directions are inconceivable, the Buddhas have adorned and purified them for immeasurable kalpas, to teach and mature sentient beings, they appear in all lands. The Buddha's realm is profound and difficult to conceive, universally showing sentient beings so they may enter, those whose minds delight in the small vehicle and are attached to the conditioned dharmas of the three realms, cannot comprehend the realm the Buddha has realized. If there is someone with pure and firm faith, who constantly draws near to good spiritual friends, all the Buddhas will give them strength, and they will be able to enter the wisdom of the Tathagata. Those who are free from deceit and flattery, with pure minds, who constantly love compassion, whose nature is joyful, whose aspirations are vast, and who deeply believe in the Dharma, will rejoice upon hearing this Dharma.'
悅。 安住普賢諸愿地， 修行菩薩清凈道， 觀察法界如虛空， 此乃能知佛行處。 此諸菩薩獲善利， 見佛一切神通力， 修余道者莫能知， 普賢行人方得悟。 眾生廣大無有邊， 如來一切皆護念， 轉正法輪靡不至， 毗盧遮那境界力。 一切剎土入我身， 所住諸佛亦復然， 汝應觀我諸毛孔， 我今示汝佛境界。 普賢行愿無邊際， 我已修行得具足， 普眼境界廣大身， 是佛所行應諦聽。」
爾時，普賢菩薩摩訶薩告諸大眾言：
「諸佛子！世界海有十種事，過去、現在、未來諸佛，已說、現說、當說。何者為十？所謂：世界海起具因緣，世界海所依住，世界海形狀，世界海體性，世界海莊嚴，世界海清凈，世界海佛出興，世界海劫住，世界海劫轉變差別，世界海無差別門。諸佛子！略說世界海，有此十事；若廣說者，與世界海微塵數等，過去、現在、未來諸佛，已說、現說、當說。
「諸佛子！略說以十種因緣故，一切世界海已成、現成、當成。何者為十？所謂：如來神力故，法應如是故，一切眾生行業故，一切菩薩成一切智所得故，一切眾生及諸菩薩同集善根故，一切菩薩嚴凈國土願力故，一切菩薩成就不退行愿故，一切菩薩
【現代漢語翻譯】 現代漢語譯本 喜悅。 安住于普賢（Samantabhadra）菩薩的願行之地，修行菩薩清凈的道，觀察法界如同虛空一般，這才是能夠了解佛陀行處的地方。 這些菩薩獲得了殊勝的利益，見到了佛陀的一切神通力量，修行其他道的人無法知曉，只有普賢的修行者才能領悟。 眾生廣大無邊，如來（Tathagata）對一切眾生都加以護念，轉動正法輪無處不到，這是毗盧遮那（Vairocana）佛的境界力量。 一切剎土都進入我的身體，所住的諸佛也是如此，你應該觀察我的每一個毛孔，我現在向你展示佛的境界。 普賢的行愿無邊無際，我已經修行圓滿具足，普眼（Samantacakṣus）的境界廣大無邊，這是佛陀所行的境界，你應該仔細聽聞。 這時，普賢菩薩摩訶薩（Mahāsattva）告訴大眾說： 『諸位佛子！世界海有十種事，過去、現在、未來諸佛，已經說過、正在說、將要說。哪十種呢？就是：世界海生起的因緣，世界海所依住的地方，世界海的形狀，世界海的體性，世界海的莊嚴，世界海的清凈，世界海佛陀的出現，世界海的劫住，世界海劫的轉變差別，世界海無差別的法門。諸位佛子！簡略地說，世界海有這十種事；如果廣說，就如同世界海的微塵數一樣多，過去、現在、未來諸佛，已經說過、正在說、將要說。』 『諸位佛子！簡略地說，因為十種因緣，一切世界海已經形成、正在形成、將要形成。哪十種呢？就是：如來的神力，法理本應如此，一切眾生的行業，一切菩薩成就一切智所得，一切眾生和諸菩薩共同積累善根，一切菩薩莊嚴清凈國土的願力，一切菩薩成就永不退轉的行愿，一切菩薩
【English Translation】 English version Joy. Dwelling in the grounds of Samantabhadra's (Universal Worthy) vows, cultivating the pure path of a Bodhisattva, observing the Dharma realm as if it were empty space, this is where one can know the conduct of the Buddha. These Bodhisattvas obtain excellent benefits, seeing all the miraculous powers of the Buddha, those who cultivate other paths cannot know, only the practitioners of Samantabhadra can realize it. Sentient beings are vast and boundless, the Tathagata (Thus Come One) protects and cherishes all, turning the wheel of the true Dharma everywhere, this is the power of the realm of Vairocana (the Illuminator). All Buddha-lands enter my body, and the Buddhas who dwell there are also like this, you should observe my every pore, I now show you the realm of the Buddha. The vows and practices of Samantabhadra are boundless, I have cultivated them to perfection, the realm of Samantacakṣus (Universal Eye) is vast and boundless, this is the realm of the Buddha's conduct, you should listen carefully. At that time, the Bodhisattva Mahāsattva (Great Being) Samantabhadra said to the assembly: 'Oh, sons of the Buddha! There are ten things about the ocean of worlds, which the Buddhas of the past, present, and future have spoken, are speaking, and will speak. What are the ten? They are: the causes and conditions for the arising of the ocean of worlds, the place where the ocean of worlds is based, the shape of the ocean of worlds, the nature of the ocean of worlds, the adornment of the ocean of worlds, the purity of the ocean of worlds, the appearance of Buddhas in the ocean of worlds, the duration of the kalpas in the ocean of worlds, the differences in the transformations of the kalpas in the ocean of worlds, and the gate of non-differentiation of the ocean of worlds. Oh, sons of the Buddha! Briefly speaking, the ocean of worlds has these ten things; if speaking extensively, they are as numerous as the dust particles in the ocean of worlds, which the Buddhas of the past, present, and future have spoken, are speaking, and will speak.' 'Oh, sons of the Buddha! Briefly speaking, because of ten causes and conditions, all oceans of worlds have been formed, are being formed, and will be formed. What are the ten? They are: the miraculous power of the Tathagata, the Dharma should be like this, the karma of all sentient beings, the attainment of all-knowing wisdom by all Bodhisattvas, the collective accumulation of good roots by all sentient beings and Bodhisattvas, the vows of all Bodhisattvas to adorn and purify their lands, the vows of all Bodhisattvas to achieve non-retrogression in their practices, all Bodhisattvas
清凈勝解自在故，一切如來善根所流及一切諸佛成道時自在勢力故，普賢菩薩自在願力故。諸佛子！是為略說十種因緣；若廣說者，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「所說無邊眾剎海， 毗盧遮那悉嚴凈， 世尊境界不思議， 智慧神通力如是。 菩薩修行諸愿海， 普隨眾生心所欲， 眾生心行廣無邊， 菩薩國土遍十方。 菩薩趣於一切智， 勤修種種自在力， 無量愿海普出生， 廣大剎土皆成就。 修諸行海無有邊， 入佛境界亦無量， 為凈十方諸國土， 一一土經無量劫。 眾生煩惱所擾濁， 分別欲樂非一相， 隨心造業不思議， 一切剎海斯成立。 佛子剎海莊嚴藏， 離垢光明寶所成， 斯由廣大信解心， 十方所住咸如是。 菩薩能修普賢行， 遊行法界微塵道， 塵中悉現無量剎， 清凈廣大如虛空。 等虛空界現神通， 悉詣道場諸佛所， 蓮華座上示眾相， 一一身包一切剎。 一念普現於三世， 一切剎海皆成立， 佛以方便悉入中， 此是毗盧所嚴凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！一一世界海有世界海微塵數所依住。所謂
【現代漢語翻譯】 現代漢語譯本 由於清凈的殊勝理解和自在，一切如來（Tathagata，佛的稱號）的善根所流露，以及一切諸佛成道時的自在力量，加上普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）的自在願力。諸位佛子！以上是簡略地說明了十種因緣；如果要詳細解說，那就有如世界海微塵數那麼多。」
這時，普賢菩薩想要再次宣說這個道理，憑藉佛陀的威神之力，觀察十方而說偈頌：
『所說的無邊眾剎海（Buddha-ksetra，佛的國土），都是毗盧遮那佛（Vairocana，佛的法身）所莊嚴清凈的，世尊的境界不可思議，智慧神通之力就是這樣。菩薩修行各種愿海，普遍隨順眾生的心願，眾生的心念行為廣大無邊，菩薩的國土遍佈十方。菩薩趨向一切智慧，勤奮修習各種自在力量，無量的愿海普遍生出，廣大的剎土都得以成就。修習各種行海沒有邊際，進入佛的境界也無量無邊，爲了清凈十方諸國土，每一個國土都經歷無量劫。眾生被煩惱所擾亂，分別各種慾望和快樂，沒有統一的形態，隨心所欲地造作各種業，不可思議，一切剎海因此而成立。佛子，剎海的莊嚴寶藏，由清凈無垢的光明寶物所構成，這是由於廣大信解心的緣故，十方所居住的地方都像這樣。菩薩能夠修習普賢菩薩的行愿，在法界（Dharmadhatu，宇宙萬法）微塵般的道路上，每一粒微塵中都顯現無量的剎土，清凈廣大如虛空。像虛空界一樣顯現神通，都到達道場諸佛所在之處，在蓮花座上示現各種形象，每一個身體都包含一切剎土。一念之間普遍顯現於過去、現在、未來三世，一切剎海都得以成立，佛以方便法門都進入其中，這就是毗盧遮那佛所莊嚴清凈的。』
這時，普賢菩薩再次告訴大眾說：『諸位佛子！每一個世界海都有如世界海微塵數那麼多的所依住。所謂……』
【English Translation】 English version Due to the pure and supreme understanding and freedom, the flow of good roots of all Tathagatas (Buddha's title), and the free power when all Buddhas attain enlightenment, as well as the free power of the vows of Samantabhadra Bodhisattva (a Bodhisattva symbolizing all Bodhisattva's vows and practices). O Buddhas' children! These are the ten causes and conditions briefly explained; if explained in detail, there would be as many as the dust particles in the ocean of worlds.」
At that time, Samantabhadra Bodhisattva, wishing to proclaim the meaning again, relying on the Buddha's majestic power, observed the ten directions and spoke in verses:
『The boundless oceans of Buddha-ksetras (Buddha's lands) that are spoken of are all adorned and purified by Vairocana Buddha (the Dharmakaya Buddha), the realm of the World Honored One is inconceivable, and the power of wisdom and supernatural abilities is like this. Bodhisattvas cultivate various oceans of vows, universally following the wishes of sentient beings, the thoughts and actions of sentient beings are vast and boundless, and the Bodhisattvas' lands pervade the ten directions. Bodhisattvas strive towards all wisdom, diligently cultivating various powers of freedom, countless oceans of vows are universally born, and vast lands are all accomplished. Cultivating various oceans of practices is without limit, entering the realm of the Buddha is also boundless, in order to purify the lands of the ten directions, each land goes through countless kalpas. Sentient beings are disturbed by afflictions, distinguishing various desires and pleasures, without a unified form, creating various karmas as they wish, inconceivably, all the oceans of lands are thus established. O Buddhas' children, the adorned treasures of the oceans of lands, are made of pure and immaculate luminous treasures, this is due to the vast heart of faith and understanding, and all the places in the ten directions are like this. Bodhisattvas are able to cultivate the practices of Samantabhadra Bodhisattva, on the paths like dust particles in the Dharmadhatu (the realm of all phenomena), in each dust particle, countless lands appear, pure and vast like the void. Manifesting supernatural powers like the realm of the void, all arrive at the places where the Buddhas are in the Bodhimanda, showing various forms on the lotus seats, each body encompassing all lands. In a single thought, universally appearing in the three periods of past, present, and future, all the oceans of lands are established, the Buddha enters into them all with expedient means, this is what Vairocana Buddha has adorned and purified.』
At that time, Samantabhadra Bodhisattva again told the assembly, 『O Buddhas' children! Each ocean of worlds has as many abodes as the dust particles in the ocean of worlds. Namely...』
：或依一切莊嚴住，或依虛空住，或依一切寶光明住，或依一切佛光明住，或依一切寶色光明住，或依一切佛音聲住，或依如幻業生大力阿修羅形金剛手住，或依一切世主身住，或依一切菩薩身住，或依普賢菩薩愿所生一切差別莊嚴海住。諸佛子！世界海有如是等世界海微塵數所依住。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「遍滿十方虛空界， 所有一切諸國土， 如來神力之所加， 處處現前皆可見。 或有種種諸國土， 無非離垢寶所成， 清凈摩尼最殊妙， 熾然普現光明海。 或有清凈光明剎， 依止虛空界而住， 或在摩尼寶海中， 復有安住光明藏。 如來處此眾會海， 演說法輪皆巧妙， 諸佛境界廣無邊， 眾生見者心歡喜。 有以摩尼作嚴飾， 狀如華燈廣分佈， 香焰光云色熾然， 覆以妙寶光明網。 或有剎土無邊際， 安住蓮華深大海， 廣博清凈與世殊， 諸佛妙善莊嚴故。 或有剎海隨輪轉， 以佛威神得安住， 諸菩薩眾遍在中， 常見無央廣大寶。 或有住于金剛手， 或復有住天主身， 毗盧遮那無上尊， 常於此處轉法輪。 或依寶樹平均住， 香焰雲中亦復然；
【現代漢語翻譯】 現代漢語譯本：或者依附於一切莊嚴之物而住，或者依附於虛空而住，或者依附於一切寶光明而住，或者依附於一切佛光明而住，或者依附於一切寶色光明而住，或者依附於一切佛音聲而住，或者依附於如幻業力所生的強大阿修羅（Asura，意為非天）形金剛手（Vajrapani，意為執金剛）而住，或者依附於一切世主之身而住，或者依附於一切菩薩之身而住，或者依附於普賢菩薩（Samantabhadra，意為普皆賢善）願力所生的一切差別莊嚴之海而住。諸佛子！世界海有如是等世界海微塵數之所依住。
爾時，普賢菩薩想要再次宣說這個道理，憑藉佛陀的威神之力，觀察十方而說偈頌：
『遍滿十方虛空界，所有一切諸國土，如來神力之所加，處處現前皆可見。 或有種種諸國土，無非離垢寶所成，清凈摩尼（Mani，意為寶珠）最殊妙，熾然普現光明海。 或有清凈光明剎，依止虛空界而住，或在摩尼寶海中，復有安住光明藏。 如來處此眾會海，演說法輪皆巧妙，諸佛境界廣無邊，眾生見者心歡喜。 有以摩尼作嚴飾，狀如華燈廣分佈，香焰光云色熾然，覆以妙寶光明網。 或有剎土無邊際，安住蓮華深大海，廣博清凈與世殊，諸佛妙善莊嚴故。 或有剎海隨輪轉，以佛威神得安住，諸菩薩眾遍在中，常見無央廣大寶。 或有住于金剛手，或復有住天主身，毗盧遮那（Vairocana，意為光明遍照）無上尊，常於此處轉法輪。 或依寶樹平均住，香焰雲中亦復然；』
【English Translation】 English version: Or they abide relying on all adornments, or they abide relying on empty space, or they abide relying on all precious light, or they abide relying on all Buddha light, or they abide relying on all precious-colored light, or they abide relying on all Buddha sounds, or they abide relying on the Vajrapani (Vajrapani, meaning 'holder of the vajra') in the form of a powerful Asura (Asura, meaning 'non-god') born from illusory karma, or they abide relying on the bodies of all world rulers, or they abide relying on the bodies of all Bodhisattvas, or they abide relying on the sea of all differentiated adornments born from the vows of Samantabhadra (Samantabhadra, meaning 'Universal Worthy') Bodhisattva. Children of the Buddhas! The world-seas have such abidings, as many as the dust motes of world-seas.
At that time, Samantabhadra Bodhisattva, wishing to declare the meaning again, by the power of the Buddha, observed the ten directions and spoke in verse:
'Throughout the ten directions of the space realm, all the lands, by the power of the Tathagata, are visible everywhere. Some lands are of various kinds, all made of immaculate treasures, the purest and most wonderful Mani (Mani, meaning 'jewel'), blazing and universally manifesting a sea of light. Some pure and luminous lands abide relying on the space realm, some are in the sea of Mani treasures, and some abide in a treasury of light. The Tathagata is in this sea of assemblies, skillfully turning the Dharma wheel, the realm of the Buddhas is vast and boundless, and those who see it are joyful. Some are adorned with Mani, shaped like lamps widely distributed, the fragrant flames and light clouds are blazing, covered by a net of wonderful precious light. Some lands are boundless, abiding in a deep sea of lotuses, vast, pure, and different from the world, because of the Buddhas' wonderful and excellent adornments. Some sea of lands revolve, abiding by the Buddha's majestic power, the Bodhisattva assemblies are everywhere within, constantly seeing immeasurable and vast treasures. Some abide in Vajrapani, and some abide in the bodies of the heavenly rulers, Vairocana (Vairocana, meaning 'Illuminating All') the unsurpassed honored one, constantly turns the Dharma wheel here. Some abide evenly on precious trees, and so it is in the fragrant flame clouds;'
或有依諸大水中， 有住堅固金剛海。 或有依止金剛幢， 或有住于華海中， 廣大神通無不周， 毗盧遮那此能現。 或修或短無量種， 其相旋環亦非一， 妙莊嚴藏與世殊， 清凈修治乃能見。 如是種種各差別， 一切皆依愿海住； 或有國土常在空， 諸佛如雲悉充遍。 或有在空懸覆住， 或時而有或無有； 或有國土極清凈， 住于菩薩寶冠中。 十方諸佛大神通， 一切皆於此中見， 諸佛音聲咸遍滿， 斯由業力之所化。 或有國土周法界， 清凈離垢從心起， 如影如幻廣無邊， 如因陀網各差別。 或現種種莊嚴藏， 依止虛空而建立， 諸業境界不思議， 佛力顯示皆令見。 一一國土微塵內， 唸唸示現諸佛剎， 數皆無量等眾生， 普賢所作恒如是。 為欲成熟眾生故， 是中修行經劫海， 廣大神變靡不興， 法界之中悉周遍。 法界國土一一塵， 諸大剎海住其中， 佛云平等悉彌覆， 於一切處咸充滿。 如一塵中自在用， 一切塵內亦復然， 諸佛菩薩大神通， 毗盧遮那悉能現。 一切廣大諸剎土， 如影如幻亦如焰， 十方不見所從生， 亦復無來無去處。
滅壞產生互循復， 于虛空中無暫已， 莫不皆由清凈愿， 廣大業力之所持。」
爾時，普賢菩薩復告大眾言：「諸佛子！世界海有種種差別形相。所謂：或圓，或方，或非圓方，無量差別；或如水漩形，或如山焰形，或如樹形，或如華形，或如宮殿形，或如眾生形，或如佛形……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「諸國土海種種別， 種種莊嚴種種住， 殊形共美遍十方， 汝等咸應共觀察。 其狀或圓或有方， 或復三維及八隅， 摩尼輪狀蓮華等， 一切皆由業令異。 或有清凈焰莊嚴， 真金間錯多殊好， 門闥競開無壅滯， 斯由業廣意無雜。 剎海無邊差別藏， 譬如雲布在虛空， 寶輪布地妙莊嚴， 諸佛光明照耀中。 一切國土心分別， 種種光明而照現， 佛于如是剎海中， 各各示現神通力。 或有雜染或清凈， 受苦受樂各差別， 斯由業海不思議， 諸流轉法恒如是。 一毛孔內難思剎， 等微塵數種種住， 一一皆有遍照尊， 在眾會中宣妙法。 於一塵中大小剎， 種種差別如塵數， 平坦高下各不同， 佛悉往詣轉法輪。
【現代漢語翻譯】 現代漢語譯本 『生滅壞滅的循環往復，在虛空中沒有片刻停止，無不都是由清凈的願力，以及廣大業力的支援。』
這時，普賢菩薩又告訴大眾說：『各位佛子！世界海有種種不同的形狀和樣貌。例如：有圓形的，有方形的，有非圓非方的，有無數種差別；有的像水漩渦的形狀，有的像山焰的形狀，有的像樹的形狀，有的像花的形狀，有的像宮殿的形狀，有的像眾生的形狀，有的像佛的形狀……。像這樣等等，有如世界海微塵數那麼多。』
這時，普賢菩薩想要再次宣說這個道理，憑藉佛的威神力量，觀察十方而說偈頌：
『各個國土海有種種不同，有種種莊嚴，有種種安住的方式，各種不同的形狀共同美好地遍佈十方，你們都應當共同觀察。 它們的形狀有的是圓的，有的是方的，有的又是三維的或八角的，像摩尼寶輪的形狀，像蓮花的形狀等等，一切都是由業力所造成的不同。 有的以清凈的火焰來莊嚴，用真金鑲嵌，非常美好，門窗競相打開，沒有阻礙，這都是由於廣大業力，心意沒有雜念。 剎土海無邊無際，像雲彩一樣分佈在虛空中，寶輪鋪在地上，非常莊嚴，在諸佛的光明照耀之中。 一切國土都是由心分別出來的，顯現出種種光明，佛在這樣的剎土海中，各自示現神通力量。 有的雜染，有的清凈，感受痛苦和快樂各有不同，這都是由於不可思議的業力之海，一切流轉的法都是這樣。 在一個毛孔內，有難以思議的剎土，像微塵數一樣多種多樣地安住，每一個剎土都有遍照尊（佛的別稱），在眾會中宣說微妙的佛法。 在一個微塵中，有大小不同的剎土，種種差別像微塵數一樣多，平坦的、高低的各不相同，佛都前往那裡轉法輪。』
【English Translation】 English version 'The cycle of destruction and generation continues without pause in the void, all sustained by pure vows and the power of vast karma.'
At that time, Samantabhadra Bodhisattva further addressed the assembly, saying: 'Disciples of the Buddha! The ocean of worlds has various different shapes and appearances. For example, some are round, some are square, some are neither round nor square, with countless differences; some are shaped like water whirlpools, some like mountain flames, some like trees, some like flowers, some like palaces, some like living beings, some like Buddhas... Such as these, there are as many as the dust particles in the ocean of worlds.'
Then, Samantabhadra Bodhisattva, wishing to reiterate the meaning, relying on the Buddha's power, observed the ten directions and spoke in verse:
'The oceans of lands are all different, with various adornments and various ways of dwelling, their diverse forms together beautifully pervading the ten directions, you should all observe them together. Their shapes are sometimes round, sometimes square, sometimes three-dimensional or eight-cornered, like the shape of a mani wheel, like the shape of a lotus flower, etc., all are different due to the power of karma. Some are adorned with pure flames, inlaid with real gold, very beautiful, doors and windows open in competition, without obstruction, all due to vast karma, with no mixed thoughts. The ocean of lands is boundless, distributed in the void like clouds, with jeweled wheels spread on the ground, very magnificent, illuminated by the light of all Buddhas. All lands are distinguished by the mind, manifesting various lights, and in such oceans of lands, Buddhas each demonstrate their supernatural powers. Some are defiled, some are pure, experiencing suffering and joy differently, all due to the inconceivable ocean of karma, all the laws of transmigration are like this. Within a single pore, there are inconceivable lands, dwelling in various ways like the number of dust particles, each land has a universally illuminating one (another name for Buddha), proclaiming the wonderful Dharma in the assembly. In a single dust particle, there are lands of different sizes, with various differences like the number of dust particles, some flat, some high, all different, and the Buddhas all go there to turn the Dharma wheel.'
一切塵中所現剎， 皆是本願神通力， 隨其心樂種種殊， 于虛空中悉能作。 一切國土所有塵， 一一塵中佛皆入， 普為眾生起神變， 毗盧遮那法如是。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有種種體。所謂：或以一切寶莊嚴為體，或以一寶種種莊嚴為體，或以一切寶光明為體，或以種種色光明為體，或以一切莊嚴光明為體，或以不可壞金剛為體，或以佛力持為體，或以妙寶相為體，或以佛變化為體，或以日摩尼輪為體，或以極微細寶為體，或以一切寶焰為體，或以種種香為體，或以一切寶華冠為體，或以一切寶影像為體，或以一切莊嚴所示現為體，或以一念心普示現境界為體，或以菩薩形寶為體，或以寶華蕊為體，或以佛言音為體。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「或有諸剎海， 妙寶所合成， 堅固不可壞， 安住寶蓮華。 或是凈光明， 出生不可知， 一切光莊嚴， 依止虛空住。 或凈光為體， 復依光明住， 光云作嚴飾， 菩薩共遊處。 或有諸剎海， 從於願力生， 猶如影像住， 取說不可得。 或以摩尼成， 普放日藏光， 珠輪以嚴地， 菩薩悉充滿。
【現代漢語翻譯】 現代漢語譯本 一切微塵中所顯現的剎土（kṣetra，佛土），都是本願（pūrvapraṇidhāna）和神通力（ṛddhibala）所致。 隨著眾生心意的喜好而有種種不同，在虛空中都能顯現出來。 一切國土（kṣetra）中的所有微塵，每一粒微塵中都有佛陀進入，普遍為眾生示現神通變化，毗盧遮那佛（Vairocana）的法則是這樣的。
這時，普賢菩薩（Samantabhadra）又告訴大眾說：『各位佛子！應當知道世界海（lokadhātu-sāgara）有種種不同的體性。』 所謂的體性是：或者以一切寶物莊嚴為體，或者以一種寶物作種種莊嚴為體，或者以一切寶物光明為體，或者以種種色彩光明為體，或者以一切莊嚴光明為體，或者以不可破壞的金剛（vajra）為體，或者以佛力加持為體，或者以美妙的寶相為體，或者以佛陀變化為體，或者以日摩尼輪（sūrya-maṇi-cakra）為體，或者以極微細的寶物為體，或者以一切寶焰為體，或者以種種香為體，或者以一切寶華冠為體，或者以一切寶物影像為體，或者以一切莊嚴所顯示為體，或者以一念心普遍顯示境界為體，或者以菩薩（bodhisattva）形寶為體，或者以寶華蕊為體，或者以佛陀的言語聲音為體。
這時，普賢菩薩想要再次宣說這個道理，承蒙佛陀的威神力，觀察十方而說偈頌：
『或者有些剎土海，是由美妙的寶物合成，堅固不可破壞，安住在寶蓮花上。 或者是由清凈光明所生，不可知曉，一切光明莊嚴，依止虛空而住。 或者以清凈光明為體，又依止光明而住，以光云作為莊嚴，是菩薩共同遊歷之處。 或者有些剎土海，是從願力而生，猶如影像般存在，取說都不可得。 或者以摩尼寶珠構成，普遍放出日藏光明，用寶珠輪來莊嚴地面，菩薩都充滿其中。』
【English Translation】 English version All the lands (kṣetra) that appear in every dust mote are due to the power of original vows (pūrvapraṇidhāna) and spiritual abilities (ṛddhibala). They vary according to the preferences of beings' minds, and can all be manifested in empty space. In all the lands (kṣetra), every single dust mote has a Buddha entering it, universally displaying miraculous transformations for all beings; such is the Dharma of Vairocana Buddha.
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying: 'Oh, sons of the Buddha! You should know that the ocean of worlds (lokadhātu-sāgara) has various kinds of substance.' The so-called substances are: either having all kinds of jewels as their substance, or having one kind of jewel with various adornments as their substance, or having the light of all jewels as their substance, or having the light of various colors as their substance, or having the light of all adornments as their substance, or having indestructible vajra as their substance, or having the power of the Buddha's blessing as their substance, or having the form of wondrous jewels as their substance, or having the Buddha's transformations as their substance, or having the sun-jewel wheel (sūrya-maṇi-cakra) as their substance, or having extremely fine jewels as their substance, or having the flames of all jewels as their substance, or having various fragrances as their substance, or having crowns of all jewels as their substance, or having the reflections of all jewels as their substance, or having the manifestations of all adornments as their substance, or having the universally manifested realm of a single thought as their substance, or having the form of a Bodhisattva (bodhisattva) jewel as their substance, or having the pistils of jeweled flowers as their substance, or having the Buddha's speech and sounds as their substance.
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse:
'Some oceans of lands are formed of wondrous jewels, firm and indestructible, resting on jeweled lotuses. Or they are born from pure light, unknowable, adorned with all kinds of light, dwelling in reliance on empty space. Or they have pure light as their substance, and again dwell in light, with clouds of light as adornments, places where Bodhisattvas roam together. Or some oceans of lands are born from the power of vows, existing like reflections, impossible to grasp or describe. Or they are made of mani jewels, universally emitting the light of the sun's treasury, with jeweled wheels adorning the ground, and filled with Bodhisattvas.'
有剎寶焰成， 焰云覆其上， 眾寶光殊妙， 皆由業所得。 或從妙相生， 眾相莊嚴地， 如冠共持戴， 斯由佛化起。 或從心海生， 隨心所解住， 如幻無處所， 一切是分別。 或以佛光明， 摩尼光為體， 諸佛于中現， 各起神通力。 或普賢菩薩， 化現諸剎海， 願力所莊嚴， 一切皆殊妙。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有種種莊嚴。所謂：或以一切莊嚴具中出上妙云莊嚴，或以說一切菩薩功德莊嚴，或以說一切眾生業報莊嚴，或以示現一切菩薩愿海莊嚴，或以表示一切三世佛影像莊嚴，或以一念頃示現無邊劫神通境界莊嚴，或以出現一切佛身莊嚴，或以出現一切寶香云莊嚴，或以示現一切道場中諸珍妙物光明照耀莊嚴，或以示現一切普賢行愿莊嚴……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「廣大剎海無有邊， 皆由清凈業所成， 種種莊嚴種種住， 一切十方皆遍滿。 無邊色相寶焰云， 廣大莊嚴非一種， 十方剎海常出現， 普演妙音而說法。 菩薩無邊功德海， 種種大愿所莊嚴， 此土俱時出妙音， 普震十方諸剎網
【現代漢語翻譯】 現代漢語譯本 有的剎土由寶焰構成，寶焰云覆蓋其上，各種寶物光芒殊勝奇妙，這都是由眾生的業力所感得。 有的剎土從微妙的相好中產生，各種相好莊嚴著土地，如同頭冠共同佩戴，這是由佛的教化所引發。 有的剎土從心海中產生，隨著心中所理解的而安住，如同幻象沒有固定的處所，一切都是分別妄想。 有的剎土以佛的光明為體，以摩尼寶珠的光芒為本質，諸佛在其中顯現，各自展現神通之力。 有的剎土由普賢菩薩（菩薩名，象徵一切菩薩行愿的代表）化現的諸剎海，以願力所莊嚴，一切都殊勝奇妙。
這時，普賢菩薩又告訴大眾說：『諸位佛子！應當知道世界海有種種莊嚴。所謂：有的以一切莊嚴具中出現最上妙的云來莊嚴，有的以宣說一切菩薩的功德來莊嚴，有的以宣說一切眾生的業報來莊嚴，有的以示現一切菩薩的愿海來莊嚴，有的以表示一切三世佛的影像來莊嚴，有的以在一念頃示現無邊劫的神通境界來莊嚴，有的以出現一切佛身來莊嚴，有的以出現一切寶香云來莊嚴，有的以示現一切道場中各種珍妙物品的光明照耀來莊嚴，有的以示現一切普賢行愿來莊嚴……。像這樣，有世界海微塵數那麼多。』
這時，普賢菩薩想要重新宣說這個道理，承蒙佛的威神之力，觀察十方而說偈頌： 廣大的剎土海洋沒有邊際，都是由清凈的業力所成就，種種莊嚴以種種方式安住，一切都遍滿十方。 無邊的色彩和寶焰云，廣大的莊嚴不是隻有一種，十方剎土海洋常常出現，普遍演說微妙的音聲而說法。 菩薩無邊的功德海洋，由種種大愿所莊嚴，此土同時發出美妙的音聲，普遍震動十方諸剎土的網路。
【English Translation】 English version Some Buddha lands are formed from jeweled flames, with flame clouds covering them, and the light of various jewels is exceptionally wonderful, all of which is obtained through the karma of sentient beings. Some Buddha lands arise from subtle marks and characteristics, with various marks and characteristics adorning the land, like a crown worn together, which is caused by the Buddha's teachings. Some Buddha lands arise from the ocean of mind, abiding according to what is understood in the mind, like illusions without a fixed place, everything is discrimination and delusion. Some Buddha lands take the Buddha's light as their substance, with the light of mani jewels as their essence, where Buddhas appear, each manifesting their supernatural powers. Some Buddha lands are manifested by Samantabhadra Bodhisattva (a Bodhisattva, symbolizing the representative of all Bodhisattva's practices and vows) as oceans of Buddha lands, adorned by the power of vows, all of which are exceptionally wonderful.
At that time, Samantabhadra Bodhisattva again told the assembly: 'Oh, Buddhas' children! You should know that the oceans of worlds have various adornments. Namely: some are adorned by the appearance of the most wonderful clouds from all adornments, some are adorned by expounding the merits of all Bodhisattvas, some are adorned by expounding the karmic retributions of all sentient beings, some are adorned by manifesting the oceans of vows of all Bodhisattvas, some are adorned by representing the images of all Buddhas of the three times, some are adorned by manifesting the supernatural realms of boundless kalpas in a single thought, some are adorned by the appearance of all Buddha bodies, some are adorned by the appearance of all jeweled incense clouds, some are adorned by manifesting the light of various precious and wonderful objects in all Bodhimandas, some are adorned by manifesting all the practices and vows of Samantabhadra... Like this, there are as many as the dust particles of the oceans of worlds.'
At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, relying on the Buddha's majestic power, observed the ten directions and spoke in verses: The vast oceans of Buddha lands are boundless, all are accomplished by pure karma, various adornments abide in various ways, all pervading the ten directions. Boundless colors and jeweled flame clouds, vast adornments are not of one kind, the oceans of Buddha lands in the ten directions constantly appear, universally expounding wonderful sounds and teaching the Dharma. The boundless ocean of merits of Bodhisattvas, adorned by various great vows, this land simultaneously emits wonderful sounds, universally shaking the networks of all Buddha lands in the ten directions.
。 眾生業海廣無量， 隨其感報各不同， 於一切處莊嚴中， 皆由諸佛能演說。 三世所有諸如來， 神通普現諸剎海， 一一事中一切佛， 如是嚴凈汝應觀。 過去未來現在劫， 十方一切諸國土， 于彼所有大莊嚴， 一一皆于剎中見。 一切事中無量佛， 數等眾生遍世間， 為令調伏起神通， 以此莊嚴國土海。 一切莊嚴吐妙云， 種種華云香焰云， 摩尼寶云常出現， 剎海以此為嚴飾。 十方所有成道處， 種種莊嚴皆具足， 流光布迥若彩雲， 於此剎海咸令見。 普賢願行諸佛子， 等眾生劫勤修習， 無邊國土悉莊嚴， 一切處中皆顯現。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有世界海微塵數清凈方便海。所謂：諸菩薩親近一切善知識同善根故，增長廣大功德云遍法界故，凈修廣大諸勝解故，觀察一切菩薩境界而安住故，修治一切諸波羅蜜悉圓滿故，觀察一切菩薩諸地而入住故，出生一切凈愿海故，修習一切出要行故，入於一切莊嚴海故，成就清凈方便力故……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「一切剎海諸莊嚴， 無數方便愿
【現代漢語翻譯】 現代漢語譯本 眾生的業力如海洋般廣闊無邊，他們所感受的果報也各不相同，在一切莊嚴的處所中，這些都是由諸佛能夠演說開示的。 過去、現在和未來三世的所有如來（Tathagata，佛的稱號），他們的神通普遍顯現在各個剎土（Buddha-field，佛所教化的世界）的海洋中，在每一件事物中都有一切佛的存在，你應該如此觀察這些清凈莊嚴的景象。 過去、未來和現在的劫數中，十方一切諸國土，在那些地方所有的大莊嚴，每一個都可以在剎土中見到。 在一切事物中都有無量的佛，他們的數量如同遍佈世間的眾生一樣多，爲了調伏眾生而展現神通，用這些來莊嚴國土的海洋。 一切莊嚴都吐出美妙的雲彩，有各種各樣的花云、香焰云，摩尼寶云也經常出現，剎土的海洋用這些來裝飾。 十方所有佛陀成道的地方，各種莊嚴都具備，流光散佈如同彩雲，在這個剎土的海洋中都能夠看到。 普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的願行是諸佛的弟子，他們如同眾生劫一樣勤奮地修習，無邊的國土都被莊嚴，在一切處所都顯現出來。
這時，普賢菩薩又告訴大眾說：『諸位佛子！應當知道世界海有如世界海微塵數一樣多的清凈方便海。這些方便海是：諸菩薩親近一切善知識，與他們有相同的善根；增長廣大的功德云，遍佈法界；清凈地修習廣大的殊勝理解；觀察一切菩薩的境界而安住其中；修治一切諸波羅蜜（Paramita，到達彼岸的方法）使之圓滿；觀察一切菩薩的階位而進入；出生一切清凈的愿海；修習一切出離要道的行為；進入一切莊嚴的海洋；成就清凈的方便力量……。像這樣，有如世界海微塵數一樣多的方便海。』
這時，普賢菩薩想要再次宣說這個道理，承佛的威神之力，觀察十方而說偈頌： 『一切剎土海洋的莊嚴，有無數的方便願力』
【English Translation】 English version The karmic ocean of sentient beings is vast and immeasurable, and the retributions they experience are each different. In all places of adornment, these are all expounded by the Buddhas. All the Tathagatas (Buddhas) of the past, present, and future, their spiritual powers universally manifest in the oceans of Buddha-fields. In each and every thing, there are all Buddhas. You should observe such pure and adorned scenes. In the kalpas (eons) of the past, future, and present, in all the lands of the ten directions, the great adornments in those places can all be seen in the Buddha-fields. In all things, there are immeasurable Buddhas, their number equal to the sentient beings throughout the world. To tame and subdue sentient beings, they manifest spiritual powers, using these to adorn the oceans of lands. All adornments emit wondrous clouds, various flower clouds, fragrant flame clouds, and mani-jewel clouds constantly appear. The oceans of Buddha-fields are adorned with these. In all the places where Buddhas attain enlightenment in the ten directions, all kinds of adornments are complete. The flowing light spreads like colorful clouds, and all can be seen in this ocean of Buddha-fields. The vows and practices of Samantabhadra (Universal Worthy Bodhisattva) are the disciples of all Buddhas. They diligently practice like the kalpas of sentient beings. The boundless lands are adorned, and they all appear in every place.
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying: 'Disciples of the Buddhas! You should know that the ocean of worlds has as many pure expedient oceans as there are dust motes in the ocean of worlds. These expedient oceans are: Bodhisattvas draw near to all good teachers, sharing the same good roots; they increase vast clouds of merit, pervading the Dharma realm; they purely cultivate vast and superior understandings; they observe all the realms of Bodhisattvas and abide in them; they cultivate all the Paramitas (perfections) to completion; they observe all the stages of Bodhisattvas and enter them; they give rise to all pure oceans of vows; they cultivate all the practices of the essential path of liberation; they enter all the oceans of adornment; they accomplish the power of pure expedients... Like this, there are as many expedient oceans as there are dust motes in the ocean of worlds.'
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, relying on the Buddha's majestic power, observed the ten directions and spoke in verse: 'The adornments of all the oceans of lands, have countless expedient vows.'
力生， 一切剎海常光耀， 無量清凈業力起。 久遠親近善知識， 同修善業皆清凈， 慈悲廣大遍眾生， 以此莊嚴諸剎海。 一切法門三昧等， 禪定解脫方便地， 于諸佛所悉凈治， 以此出生諸剎海。 發生無量決定解， 能解如來等無異， 忍海方便已修治， 故能嚴凈無邊剎。 為利眾生修勝行， 福德廣大常增長， 譬如雲布等虛空， 一切剎海皆成就。 諸度無量等剎塵， 悉已修行令具足， 愿波羅蜜無有盡， 清凈剎海從此生。 凈修無等一切法， 生起無邊出要行， 種種方便化群生， 如是莊嚴國土海。 修習莊嚴方便地， 入佛功德法門海， 普使眾生竭苦源， 廣大凈剎皆成就。 力海廣大無與等， 普使眾生種善根， 供養一切諸如來， 國土無邊悉清凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知一一世界海有世界海微塵數佛出現差別。所謂：或現小身，或現大身，或現短壽，或現長壽，或唯嚴凈一佛國土，或有嚴凈無量佛土，或唯顯示一乘法輪，或有顯示不可思議諸乘法輪，或現調伏少分眾生，或示調伏無邊眾生……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承
【現代漢語翻譯】 現代漢語譯本 力生， 一切佛剎的海洋都常放光明，無量清凈的業力由此生起。 長久親近善知識（指引修行的人），共同修習的善業都清凈無染。 以廣大慈悲心遍及一切眾生，以此來莊嚴諸佛剎的海洋。 一切法門、三昧（禪定）等，禪定、解脫的方便之法， 在諸佛那裡都得到清凈的修治，以此出生諸佛剎的海洋。 生起無量堅定的理解，能理解如來（佛）的智慧與佛無異。 忍辱的海洋和方便之法已經修習圓滿，所以能夠莊嚴清凈無邊的佛剎。 爲了利益眾生而修習殊勝的修行，福德廣大並且常增長。 譬如雲彩佈滿虛空一樣，一切佛剎的海洋都得以成就。 無量的度化眾生的法門如同佛剎的微塵一樣多，都已修行圓滿具足。 愿波羅蜜（到達彼岸的方法）沒有窮盡，清凈的佛剎海洋由此而生。 清凈修習無與倫比的一切法，生起無邊出離輪迴的修行。 用種種方便來教化眾生，如此莊嚴國土的海洋。 修習莊嚴的方便之法，進入佛的功德法門之海。 普遍使眾生竭盡痛苦的根源，廣大清凈的佛剎都得以成就。 力量的海洋廣大無與倫比，普遍使眾生種下善根。 供養一切諸如來（佛），無邊的國土都清凈無染。
這時，普賢菩薩又告訴大眾說：『諸位佛子！應當知道每一個世界海都有世界海微塵數那麼多的佛出現，各有差別。』 『所謂：有的佛示現小身，有的佛示現大身；有的佛示現短壽，有的佛示現長壽；有的佛只莊嚴清凈一個佛國土，有的佛莊嚴清凈無量佛土；有的佛只顯示一乘（唯一成佛之道）的法輪，有的佛顯示不可思議的諸乘法輪；有的佛示現調伏少部分眾生，有的佛示現調伏無邊眾生……』 『像這樣，有世界海微塵數那麼多的差別。』
這時，普賢菩薩想要再次宣說這個道理，承蒙
【English Translation】 English version O Power-born, All Buddha-lands' oceans constantly shine with light, from which immeasurable pure karmic forces arise. Having long associated with virtuous teachers (those who guide practice), all the virtuous deeds practiced together become pure. With vast compassion pervading all beings, these adorn all the oceans of Buddha-lands. All Dharma gates, Samadhi (meditative concentration), etc., the expedient paths of meditation and liberation, are all purified at the Buddhas' places, from which the oceans of Buddha-lands are born. Generating immeasurable firm understanding, able to understand the Tathagata's (Buddha's) wisdom as no different from the Buddha. The ocean of patience and expedient means have been cultivated and perfected, therefore able to adorn and purify boundless lands. For the benefit of beings, cultivating supreme practices, merit and virtue are vast and constantly increasing. Like clouds spreading across the void, all the oceans of Buddha-lands are accomplished. The immeasurable means of deliverance are as numerous as the dust of Buddha-lands, all having been cultivated to perfection. May the Paramitas (perfections) be without end, from which pure oceans of Buddha-lands arise. Purely cultivating all unparalleled Dharmas, giving rise to boundless practices of liberation from samsara. Using various expedient means to transform beings, thus adorning the oceans of lands. Cultivating the expedient grounds of adornment, entering the ocean of the Buddha's meritorious Dharma gates. Universally enabling beings to exhaust the source of suffering, vast and pure Buddha-lands are all accomplished. The ocean of power is vast and unparalleled, universally enabling beings to plant roots of goodness. Making offerings to all the Tathagatas (Buddhas), boundless lands are all pure.
At that time, Samantabhadra Bodhisattva further addressed the assembly, saying: 'O sons of the Buddhas! You should know that in each ocean of worlds, there are as many Buddhas appearing with differences as there are dust particles in an ocean of worlds.' 'That is to say: some Buddhas manifest small bodies, some manifest large bodies; some manifest short lifespans, some manifest long lifespans; some only adorn and purify one Buddha-land, some adorn and purify immeasurable Buddha-lands; some only reveal the Dharma wheel of the One Vehicle (the only path to Buddhahood), some reveal the inconceivable Dharma wheels of various vehicles; some manifest the taming of a small number of beings, some manifest the taming of boundless beings…' 'Like this, there are as many differences as there are dust particles in an ocean of worlds.'
At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, received
佛威力，觀察十方而說頌言：
「諸佛種種方便門， 出興一切諸剎海， 皆隨眾生心所樂， 此是如來善權力。 諸佛法身不思議， 無色無形無影像， 能為眾生現眾相， 隨其心樂悉令見。 或為眾生現短壽， 或現住壽無量劫， 法身十方普現前， 隨宜出現於世間。 或有嚴凈不思議， 十方所有諸剎海； 或唯嚴凈一國土， 於一示現悉無餘。 或隨眾生心所樂， 示現難思種種乘； 或有唯宣一乘法， 一中方便現無量。 或有自然成正覺， 令少眾生住于道； 或有能於一念中， 開悟群迷無有數。 或於毛孔出化云， 示現無量無邊佛， 一切世間皆現睹， 種種方便度群生。 或有言音普周遍， 隨其心樂而說法， 不可思議大劫中， 調伏無量眾生海。 或有無量莊嚴國， 眾會清凈儼然坐， 佛如雲布在其中， 十方剎海靡不充。 諸佛方便不思議， 隨眾生心悉現前， 普住種種莊嚴剎， 一切國土皆周遍。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有世界海微塵數劫住。所謂：或有阿僧祇劫住，或有無量劫住，或有無邊劫住，或有無等劫住，或有不可數劫住，或有不可稱劫住，
【現代漢語翻譯】 現代漢語譯本 佛陀以其威神之力，觀察十方世界，宣說了以下偈頌： 『諸佛以種種方便法門，出現在一切諸佛剎土的海洋中， 都順應眾生心中所喜愛的，這就是如來善巧的威德力量。 諸佛的法身不可思議，沒有顏色，沒有形狀，也沒有影像， 卻能爲了眾生顯現各種不同的形象，隨順他們心中所喜愛的，都讓他們看見。 有時爲了眾生示現短暫的壽命，有時示現安住無量劫的壽命， 法身在十方普遍顯現，隨順因緣出現在世間。 有的佛土莊嚴清凈不可思議，遍佈十方所有的佛剎海洋； 有的只莊嚴清凈一個國土，在一個國土中示現一切，沒有遺漏。 有的隨順眾生心中所喜愛的，示現難以思議的種種乘法（教法）； 有的只宣說一乘佛法，在一乘中方便示現無量法門。 有的自然成就正覺，令少數眾生安住于菩提道； 有的能在一念之間，開悟無數迷惑的眾生。 有的從毛孔中放出化現的雲彩，示現無量無邊的佛陀， 一切世間都能看見，用種種方便來度化眾生。 有的佛陀的言音普遍周遍，隨順眾生心中所喜愛的而說法， 在不可思議的大劫中，調伏無量眾生。 有的佛土有無量的莊嚴，眾會清凈莊嚴地安坐， 佛陀像云一樣遍佈其中，十方佛剎的海洋沒有不充滿的。 諸佛的方便不可思議，隨順眾生的心念都顯現在眼前， 普遍安住在種種莊嚴的佛剎，一切國土都周遍充滿。』 這時，普賢菩薩又告訴大眾說：『諸佛子！應當知道世界海有世界海微塵數劫的時間安住。所謂：有的安住阿僧祇劫（無數劫），有的安住無量劫，有的安住無邊劫，有的安住無等劫，有的安住不可數劫，有的安住不可稱劫，
【English Translation】 English version The Buddha, with his majestic power, observed the ten directions and spoke these verses: 'All Buddhas, through various skillful means, appear in all the oceans of Buddha-lands, All according to what beings desire in their hearts; this is the Tathagata's skillful power. The Dharmakaya (Dharma body) of the Buddhas is inconceivable, without color, form, or image, Yet it can manifest various forms for beings, according to what they desire in their hearts, allowing them to see. Sometimes for beings, it manifests a short lifespan, sometimes it manifests dwelling for immeasurable kalpas (eons), The Dharmakaya appears universally in the ten directions, manifesting in the world according to circumstances. Some Buddha-lands are adorned and pure beyond comprehension, throughout all the oceans of Buddha-lands in the ten directions; Some only adorn and purify one land, manifesting everything within that one land, without omission. Some, according to what beings desire in their hearts, manifest various inconceivable vehicles (teachings); Some only proclaim the One Vehicle (Ekayana) Dharma, within the One Vehicle, skillfully manifesting countless methods. Some naturally attain perfect enlightenment, causing a few beings to abide in the path; Some can, in a single thought, enlighten countless deluded beings. Some emit clouds of transformation from their pores, manifesting immeasurable and boundless Buddhas, All the worlds can see, using various skillful means to liberate beings. Some Buddhas' voices pervade everywhere, teaching according to what beings desire in their hearts, In inconceivable great kalpas, they tame immeasurable oceans of beings. Some Buddha-lands have immeasurable adornments, with pure assemblies sitting solemnly, The Buddhas are like clouds spread throughout, filling every ocean of Buddha-lands in the ten directions. The Buddhas' skillful means are inconceivable, appearing before beings according to their thoughts, Universally dwelling in various adorned Buddha-lands, pervading all lands.' At that time, Bodhisattva Samantabhadra again addressed the assembly, saying: 'All you Buddha-sons! You should know that the world-ocean abides for as many kalpas as there are dust particles in a world-ocean. That is to say: some abide for asankhyeya kalpas (countless kalpas), some abide for immeasurable kalpas, some abide for boundless kalpas, some abide for unequaled kalpas, some abide for innumerable kalpas, some abide for incalculable kalpas,
或有不可思劫住，或有不可量劫住，或有不可說劫住……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「世界海中種種劫， 廣大方便所莊嚴， 十方國土咸觀見， 數量差別悉明瞭。 我見十方世界海， 劫數無量等眾生， 或長或短或無邊， 以佛音聲今演說。 我見十方諸剎海， 或住國土微塵劫， 或有一劫或無數， 以愿種種各不同。 或有純凈或純染， 或復染凈二俱雜， 愿海安立種種殊， 住于眾生心想中。 往昔修行剎塵劫， 獲大清凈世界海， 諸佛境界具莊嚴， 永住無邊廣大劫。 有名種種寶光明， 或名等音焰眼藏， 離塵光明及賢劫， 此清凈劫攝一切。 有清凈劫一佛興， 或一劫中無量現， 無盡方便大願力， 入於一切種種劫。 或無量劫入一劫， 或復一劫入多劫， 一切劫海種種門， 十方國土皆明現。 或一切劫莊嚴事， 於一劫中皆現睹， 或一劫內所莊嚴， 普入一切無邊劫。 始從一念終成劫， 悉依眾生心想生， 一切剎海劫無邊， 以一方便皆清凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有
【現代漢語翻譯】 現代漢語譯本 有的世界持續的時間長到無法被劫數所劫住（劫：佛教時間單位，指極長的時間），有的世界持續的時間長到無法被劫數所衡量，有的世界持續的時間長到無法用言語來描述……。像這樣，有如世界海微塵般數量的世界。
這時，普賢菩薩想要再次宣說這個道理，憑藉佛陀的威神之力，觀察十方世界而說偈頌：
『在世界海中，存在著種種不同的劫數，這些劫數都由廣大的方便法門所莊嚴； 十方國土的種種景象都能被看見，它們在數量上的差別也都完全明瞭。 我看見十方世界海，它們的劫數如同眾生一樣無量無邊， 有的長，有的短，有的無邊無際，現在用佛陀的聲音來演說。 我看見十方諸佛的剎土海，有的持續的時間如同國土微塵般的劫數， 有的持續一劫，有的持續無數劫，這都是因為各自的願力不同。 有的世界純凈，有的世界純粹污濁，有的世界則是染污和清凈兩者混合， 願力之海安立了種種不同的世界，這些世界都存在於眾生的心中。 過去在如剎土微塵般多的劫數中修行，獲得了清凈廣大的世界海， 諸佛的境界都具足莊嚴，永遠持續無邊廣大的劫數。 有的世界名為種種寶光明，有的名為等音焰眼藏， 還有離塵光明和賢劫（賢劫：佛教中一個特定的時期），這些清凈的劫數涵蓋了一切。 有的清凈劫中有一尊佛出現，有的劫中則出現無量佛， 以無盡的方便法門和大願力，進入一切種種的劫數。 或者無量劫進入一劫，或者一劫進入多劫， 一切劫海的種種法門，在十方國土都清晰地顯現。 或者一切劫所莊嚴的事物，在一劫中都能看見， 或者一劫中所莊嚴的事物，普遍進入一切無邊劫。 從一念開始最終形成劫數，這一切都依眾生的心念而生， 一切剎土海的劫數無邊無際，用一種方便法門都能使之清凈。』
這時，普賢菩薩又告訴大眾說：『諸位佛子！應當知道世界海有
【English Translation】 English version Some exist for incalculable kalpas (kalpa: a very long period of time in Buddhism) that cannot be seized, some exist for immeasurable kalpas, some exist for unspeakable kalpas... Like this, there are as many worlds as there are dust particles in an ocean of worlds.
At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse:
'In the ocean of worlds, there are various kalpas, adorned by vast expedient means, The various scenes of the ten directions can be seen, and their differences in quantity are all clearly understood. I see the oceans of worlds in the ten directions, their kalpas are as immeasurable as living beings, Some are long, some are short, some are boundless, now I explain them with the Buddha's voice. I see the oceans of Buddha lands in the ten directions, some last for kalpas like dust particles of lands, Some last for one kalpa, some last for countless kalpas, all because of their different vows. Some worlds are pure, some are purely defiled, and some are a mixture of both defilement and purity, The ocean of vows establishes various different worlds, and these worlds exist in the minds of living beings. In the past, practicing for kalpas as numerous as dust particles of lands, one obtained pure and vast oceans of worlds, The realms of all Buddhas are fully adorned, and they last for endless and vast kalpas. Some worlds are named Various Jewel Lights, some are named Equal Sound Flame Eye Treasury, There are also Dust-Free Light and the Bhadrakalpa (Bhadrakalpa: a specific period in Buddhism), these pure kalpas encompass everything. In some pure kalpas, one Buddha appears, and in some kalpas, countless Buddhas appear, With endless expedient means and great vows, one enters all kinds of kalpas. Or countless kalpas enter one kalpa, or one kalpa enters many kalpas, All the various gates of the ocean of kalpas are clearly manifested in the ten directions. Or the adornments of all kalpas can be seen in one kalpa, Or the adornments of one kalpa universally enter all boundless kalpas. Starting from one thought, it eventually forms a kalpa, all of this arises from the thoughts of living beings, The kalpas of all Buddha land oceans are boundless, and they can all be purified with one expedient means.'
At that time, Samantabhadra Bodhisattva again told the assembly: 'All you Buddha-sons! You should know that the ocean of worlds has
世界海微塵數劫轉變差別。所謂：法如是故，世界海無量成壞劫轉變；染污眾生住故，世界海成染污劫轉變；修廣大福眾生住故，世界海成染凈劫轉變；信解菩薩住故，世界海成染凈劫轉變；無量眾生髮菩提心故，世界海純清凈劫轉變；諸菩薩各各游諸世界故，世界海無邊莊嚴劫轉變；十方一切世界海諸菩薩雲集故，世界海無量大莊嚴劫轉變；諸佛世尊入涅槃故，世界海莊嚴滅劫轉變；諸佛出現於世故，一切世界海廣博嚴凈劫轉變；如來神通變化故，世界海普清凈劫轉變……。如是等，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「一切諸國土， 皆隨業力生， 汝等應觀察， 轉變相如是。 染污諸眾生， 業惑纏可怖， 彼心令剎海， 一切成染污。 若有清凈心， 修諸福德行， 彼心令剎海， 雜染及清凈。 信解諸菩薩， 于彼劫中生， 隨其心所有， 雜染清凈見。 無量諸眾生， 悉發菩提心， 彼心令剎海， 住劫恒清凈。 無量億菩薩， 往詣於十方， 莊嚴無有殊， 劫中差別見。 一一微塵內， 佛剎如塵數， 菩薩共雲集， 國土皆清凈。 世尊入涅槃， 彼土莊嚴滅， 眾
【現代漢語翻譯】 現代漢語譯本 世界海（指宇宙）經歷如微塵數般劫（佛教時間單位，極長的時間）的轉變和差別。這些轉變包括：由於法（宇宙的規律）的緣故，世界海經歷無量的成劫（宇宙形成時期）和壞劫（宇宙毀滅時期）的轉變；由於充滿染污的眾生居住，世界海經歷成為染污劫的轉變；由於修行廣大福報的眾生居住，世界海經歷成為染凈劫（既有染污也有清凈）的轉變；由於信解菩薩（對佛法有堅定信仰和理解的修行者）居住，世界海經歷成為染凈劫的轉變；由於無量眾生髮菩提心（立志成佛的心），世界海經歷純清凈劫的轉變；由於諸菩薩各自遊歷各個世界，世界海經歷無邊莊嚴劫的轉變；由於十方一切世界海的諸菩薩雲集，世界海經歷無量大莊嚴劫的轉變；由於諸佛世尊入涅槃（佛的最終寂滅），世界海經歷莊嚴滅劫的轉變；由於諸佛出現於世，一切世界海經歷廣博嚴凈劫的轉變；由於如來（佛的稱號）的神通變化，世界海經歷普清凈劫的轉變……。像這樣，有如世界海微塵數般的轉變。 那時，普賢菩薩（佛教中象徵大行愿的菩薩）想要再次宣說這個道理，承佛的威神之力，觀察十方而說偈頌： 『一切諸國土，都隨著業力而生，你們應當觀察，這些轉變的相狀就是這樣。染污的眾生，被業和迷惑纏繞，非常可怕，他們的心使得剎海（佛土）一切都變成染污。如果有清凈的心，修行各種福德善行，他們的心使得剎海既有雜染也有清凈。信解的菩薩，在那些劫中出生，隨著他們心中所想，看到雜染和清凈。無量的眾生，都發起了菩提心，他們的心使得剎海在劫中恒常清凈。無量億的菩薩，前往十方世界，莊嚴沒有差別，在劫中看到差別。每一個微塵內，佛剎（佛的國土）如微塵數般多，菩薩共同雲集，國土都清凈。世尊入涅槃，那些國土的莊嚴就滅盡，眾生都感到悲傷。諸佛出現於世，國土都廣博而清凈，眾生都感到歡喜。』
【English Translation】 English version The world-ocean (referring to the universe) undergoes transformations and differentiations as numerous as the dust particles in the ocean, over countless kalpas (Buddhist time unit, an extremely long period). These transformations include: because of the Dharma (the law of the universe), the world-ocean experiences countless transformations of formation kalpas (periods of universe formation) and destruction kalpas (periods of universe destruction); because of the dwelling of defiled beings, the world-ocean experiences transformations into defiled kalpas; because of the dwelling of beings who cultivate vast blessings, the world-ocean experiences transformations into mixed defiled and pure kalpas; because of the dwelling of Bodhisattvas (practitioners with firm faith and understanding of Buddhism) who have faith and understanding, the world-ocean experiences transformations into mixed defiled and pure kalpas; because of countless beings generating Bodhicitta (the aspiration to become a Buddha), the world-ocean experiences transformations into purely pure kalpas; because of the Bodhisattvas each traveling to various worlds, the world-ocean experiences transformations into boundless adorned kalpas; because of the gathering of Bodhisattvas from all world-oceans in the ten directions, the world-ocean experiences transformations into immeasurable great adorned kalpas; because of the Buddhas entering Nirvana (the final extinction of a Buddha), the world-ocean experiences transformations into adorned extinction kalpas; because of the Buddhas appearing in the world, all world-oceans experience transformations into vast and adorned pure kalpas; because of the Tathagata's (an epithet of the Buddha) supernatural transformations, the world-ocean experiences transformations into universally pure kalpas... Like this, there are transformations as numerous as the dust particles in the world-ocean. At that time, Bodhisattva Samantabhadra (a Bodhisattva symbolizing great vows in Buddhism), wishing to proclaim this meaning again, relying on the Buddha's majestic power, observed the ten directions and spoke in verses: 'All lands are born according to karma, you should observe, the aspects of these transformations are like this. Defiled beings, entangled by karma and delusion, are terrifying, their minds cause all the Buddha-lands to become defiled. If there are pure minds, cultivating various meritorious deeds, their minds cause the Buddha-lands to be both defiled and pure. Bodhisattvas who have faith and understanding, are born in those kalpas, according to what they think in their minds, they see defilement and purity. Countless beings, all generate Bodhicitta, their minds cause the Buddha-lands to remain constantly pure in the kalpas. Countless billions of Bodhisattvas, go to the ten directions, the adornments are not different, in the kalpas they see differences. Within each dust particle, Buddha-lands are as numerous as dust particles, Bodhisattvas gather together, the lands are all pure. When the World Honored One enters Nirvana, the adornments of those lands are extinguished, and beings feel sorrow. When the Buddhas appear in the world, the lands are vast and pure, and beings feel joy.'
生無法器， 世界成雜染。 若有佛興世， 一切悉珍好， 隨其心清凈， 莊嚴皆具足。 諸佛神通力， 示現不思議， 是時諸剎海， 一切普清凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！應知世界海有世界海微塵數無差別。所謂：一一世界海中，有世界海微塵數世界無差別；一一世界海中，諸佛出現所有威力無差別；一一世界海中，一切道場遍十方法界無差別；一一世界海中，一切如來道場眾會無差別；一一世界海中，一切佛光明遍法界無差別；一一世界海中，一切佛變化名號無差別；一一世界海中，一切佛音聲普遍世界海無邊劫住無差別；一一世界海中，法輪方便無差別；一一世界海中，一切世界海普入一塵無差別；一一世界海中，一一微塵，一切三世諸佛世尊廣大境界皆于中現無差別。諸佛子！世界海無差別，略說如是；若廣說者，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛威力，觀察十方而說頌言：
「一微塵中多剎海， 處所各別悉嚴凈， 如是無量入一中， 一一區分無雜越。 一一塵內難思佛， 隨眾生心普現前， 一切剎海靡不周， 如是方便無差別。 一一塵中諸樹王， 種種莊嚴悉垂布， 十方國土皆同現，
【現代漢語翻譯】 現代漢語譯本 眾生沒有能力創造器物，世界因此變得污濁雜亂。 如果有佛陀出現於世，一切都會變得珍貴美好， 隨著眾生內心的清凈，莊嚴的景象都會圓滿具足。 諸佛以神通之力，展現不可思議的境界， 那時，所有的剎土（佛土）之海，都會普遍清凈。
這時，普賢菩薩又告訴大眾說：『各位佛子！應當知道世界海有如世界海微塵數一樣多的無差別之處。』 所謂：每一個世界海中，都有如世界海微塵數一樣多的世界，彼此沒有差別；每一個世界海中，諸佛出現所具有的威力沒有差別；每一個世界海中，一切道場遍佈十方法界沒有差別；每一個世界海中，一切如來道場中的集會沒有差別；每一個世界海中，一切佛的光明遍照法界沒有差別；每一個世界海中，一切佛變化的名號沒有差別；每一個世界海中，一切佛的聲音普遍傳遍世界海，經歷無量劫住世沒有差別；每一個世界海中，法輪的方便教化沒有差別；每一個世界海中，一切世界海普遍進入一微塵中沒有差別；每一個世界海中，每一微塵中，一切三世諸佛世尊的廣大境界都於其中顯現，沒有差別。 『各位佛子！世界海的無差別之處，簡略地說就是這樣；如果要詳細地說，那就有如世界海微塵數一樣多。』
這時，普賢菩薩想要再次宣說這個道理，承蒙佛陀的威神之力，觀察十方而說偈頌：
『一微塵中包含眾多剎土之海，每個處所都各自莊嚴清凈， 像這樣無量的剎土進入一微塵中，每一個都區分開來，沒有混雜錯亂。 每一微塵中都有難以思議的佛陀，隨著眾生的心念普遍顯現於前， 一切剎土之海沒有不周遍的，這樣的方便教化沒有差別。 每一微塵中都有各種樹王，種種莊嚴的裝飾都垂掛佈滿， 十方國土都同時顯現，
【English Translation】 English version Beings lack the capacity to create vessels, thus the world becomes impure and defiled. If a Buddha arises in the world, everything becomes precious and wonderful, As beings' minds become pure, the majestic scenes will be fully complete. The Buddhas, with their power of spiritual abilities, manifest inconceivable realms, At that time, all the oceans of ksetras (Buddha-lands) will become universally pure.
At this time, Samantabhadra Bodhisattva further addressed the assembly, saying: 'All you Buddha-sons! You should know that the ocean of worlds has as many non-differentiations as there are dust motes in the ocean of worlds.' That is to say: In each ocean of worlds, there are as many worlds as there are dust motes in the ocean of worlds, without differentiation; in each ocean of worlds, the power of all Buddhas appearing is without differentiation; in each ocean of worlds, all the bodhimandas (places of enlightenment) pervade the ten directions of the Dharma realm without differentiation; in each ocean of worlds, the assemblies in all the Tathagatas' bodhimandas are without differentiation; in each ocean of worlds, the light of all Buddhas pervades the Dharma realm without differentiation; in each ocean of worlds, the names of all Buddhas' transformations are without differentiation; in each ocean of worlds, the voices of all Buddhas universally spread throughout the ocean of worlds, abiding for countless kalpas without differentiation; in each ocean of worlds, the skillful means of the Dharma wheel are without differentiation; in each ocean of worlds, all the oceans of worlds universally enter into one dust mote without differentiation; in each ocean of worlds, in each dust mote, the vast realms of all the Buddhas, World-Honored Ones of the three times, all manifest within, without differentiation. 'All you Buddha-sons! The non-differentiations of the ocean of worlds are briefly described as such; if one were to speak in detail, there would be as many as there are dust motes in the ocean of worlds.'
At this time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse:
'Within one dust mote are many oceans of ksetras, each place is separately adorned and pure, Like this, countless ksetras enter into one dust mote, each is distinguished, without mixing or confusion. Within each dust mote are inconceivable Buddhas, universally appearing before beings according to their minds, All the oceans of ksetras are pervaded, such skillful means are without differentiation. Within each dust mote are various tree kings, all kinds of majestic decorations are hanging and spread out, The lands of the ten directions all appear simultaneously,
如是一切無差別。 一一塵內微塵眾， 悉共圍繞人中主， 出過一切遍世間， 亦不迫隘相雜亂。 一一塵中無量光， 普遍十方諸國土， 悉現諸佛菩提行， 一切剎海無差別。 一一塵中無量身， 變化如雲普周遍， 以佛神通導群品， 十方國土亦無別。 一一塵中說眾法， 其法清凈如輪轉， 種種方便自在門， 一切皆演無差別。 一塵普演諸佛音， 充滿法器諸眾生， 遍住剎海無央劫， 如是音聲亦無異。 剎海無量妙莊嚴， 於一塵中無不入， 如是諸佛神通力， 一切皆由業性起。 一一塵中三世佛， 隨其所樂悉令見， 體性無來亦無去， 以願力故遍世間。」
大方廣佛華嚴經卷第七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第八
于闐國三藏實叉難陀奉 制譯
華藏世界品第五之一
爾時，普賢菩薩復告大眾言：「諸佛子！此華藏莊嚴世界海，是毗盧遮那如來往昔於世界海微塵數劫修菩薩行時，一一劫中親近世界海微塵數佛，一一佛所凈修世界海微塵數大愿之所嚴凈。諸佛子！此華藏莊嚴世界海，有須彌山微塵數風輪所持。其最下風輪，名：平等住，能
【現代漢語翻譯】 現代漢語譯本 一切都是如此沒有差別。 每一個微塵之中，都有無數的微塵眾，全都圍繞著人中之主（指佛陀）。 他們超越一切，遍佈世間，卻不會擁擠、狹隘或混雜。 每一個微塵中都散發著無量的光芒，普遍照耀十方諸國土。 所有佛陀的菩提修行都顯現在其中，一切剎土（佛國）的海洋都沒有差別。 每一個微塵中都有無數的身影，變化如雲，普遍周遍。 他們以佛的神通引導眾生，十方國土也沒有分別。 每一個微塵中都在宣說佛法，其法清凈如輪轉。 種種方便法門自在無礙，一切都在演說，沒有差別。 一個微塵中普遍演說諸佛的聲音，充滿所有能接受佛法的眾生。 遍佈剎土的海洋，經歷無量的劫數，這樣的聲音也沒有任何差異。 剎土的海洋有無量美妙的莊嚴，都融入一個微塵之中。 諸佛的神通力量就是如此，一切都由業的本性所生起。 每一個微塵中都有三世（過去、現在、未來）的佛陀，隨眾生所樂，都能讓他們見到。 他們的本體性既不來也不去，因為願力的緣故，遍佈世間。
《大方廣佛華嚴經》卷第七 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第八
于闐國三藏實叉難陀（Siksananda）奉 制譯
華藏世界品第五之一
這時，普賢菩薩（Samantabhadra Bodhisattva）再次告訴大眾說：『諸位佛子！這個華藏莊嚴世界海，是毗盧遮那如來（Vairocana Tathagata）在過去世界海微塵數劫中修菩薩行時，每一劫都親近世界海微塵數佛，在每一位佛那裡都清凈修習世界海微塵數的大愿所莊嚴清凈的。諸位佛子！這個華藏莊嚴世界海，有須彌山（Sumeru）微塵數風輪所支撐。其中最下層的風輪，名為：平等住，能夠』
【English Translation】 English version Thus, all are without any difference. Within each and every dust mote, there are countless multitudes of dust motes, all surrounding the Lord among humans (referring to the Buddha). They transcend everything, pervading the world, yet they are not crowded, confined, or mixed up. From each and every dust mote, immeasurable light radiates, universally illuminating the lands of the ten directions. All the Bodhi practices of the Buddhas are manifested within them, and there is no difference among all the oceans of Buddha-lands. Within each and every dust mote, there are countless forms, transforming like clouds, universally pervading. They guide sentient beings with the Buddhas' spiritual powers, and there is no distinction among the lands of the ten directions. Within each and every dust mote, the Dharma is expounded, its purity like a turning wheel. Various skillful means and unobstructed gates are freely manifested, all being expounded without any difference. From one dust mote, the voices of all Buddhas are universally proclaimed, filling all sentient beings who are vessels for the Dharma. They dwell throughout the oceans of Buddha-lands for countless eons, and these voices are also without any difference. The oceans of Buddha-lands have immeasurable wondrous adornments, all of which are contained within a single dust mote. Such is the spiritual power of the Buddhas; all arises from the nature of karma. Within each and every dust mote, the Buddhas of the three times (past, present, and future) are present, and according to the wishes of sentient beings, they can all be seen. Their essential nature neither comes nor goes; due to the power of their vows, they pervade the world.
The Avatamsaka Sutra, Volume 7 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 8
Translated by the Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 5, Part 1: The Flower Treasury World
At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'Disciples of the Buddhas! This Flower Treasury Adorned World Sea is the result of Vairocana Tathagata's practice of the Bodhisattva path for as many kalpas as there are dust motes in a world sea. In each kalpa, he approached as many Buddhas as there are dust motes in a world sea, and in the presence of each Buddha, he purified and cultivated as many great vows as there are dust motes in a world sea. Disciples of the Buddhas! This Flower Treasury Adorned World Sea is supported by as many wind wheels as there are dust motes in Mount Sumeru. The lowest of these wind wheels is named: Equal Abiding, and it is able to'
持其上一切寶焰熾然莊嚴。次上風輪，名：出生種種寶莊嚴，能持其上凈光照耀摩尼王幢。次上風輪，名：寶威德，能持其上一切寶鈴。次上風輪，名：平等焰，能持其上日光明相摩尼王輪。次上風輪，名：種種普莊嚴，能持其上光明輪華。次上風輪，名：普清凈，能持其上一切華焰師子座。次上風輪，名：聲遍十方，能持其上一切珠王幢。次上風輪，名：一切寶光明，能持其上一切摩尼王樹華。次上風輪，名：速疾普持，能持其上一切香摩尼須彌云。次上風輪，名：種種宮殿遊行，能持其上一切寶色香臺云。諸佛子！彼須彌山微塵數風輪，最在上者，名：殊勝威光藏，能持普光摩尼莊嚴香水海；此香水海有大蓮華，名：種種光明蕊香幢。華藏莊嚴世界海，住在其中，四方均平，清凈堅固；金剛輪山，周匝圍繞；地海眾樹，各有區別。」
是時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「世尊往昔于諸有， 微塵佛所修凈業， 故獲種種寶光明， 華藏莊嚴世界海。 廣大悲云遍一切， 捨身無量等剎塵， 以昔劫海修行力， 今此世界無諸垢。 放大光明遍住空， 風力所持無動搖， 佛藏摩尼普嚴飾， 如來願力令清凈。 普散摩尼妙藏華， 以昔願力空中住
【現代漢語翻譯】 現代漢語譯本：在其之上，一切寶焰熾盛，莊嚴無比。再往上是風輪，名為『出生種種寶莊嚴』，能承載其上凈光照耀的摩尼王幢（一種寶幢）。再往上是風輪，名為『寶威德』，能承載其上的一切寶鈴。再往上是風輪，名為『平等焰』，能承載其上日光明相的摩尼王輪（一種寶輪）。再往上是風輪，名為『種種普莊嚴』，能承載其上的光明輪華。再往上是風輪，名為『普清凈』，能承載其上的一切華焰獅子座。再往上是風輪，名為『聲遍十方』，能承載其上的一切珠王幢。再往上是風輪，名為『一切寶光明』，能承載其上的一切摩尼王樹華。再往上是風輪，名為『速疾普持』，能承載其上的一切香摩尼須彌云。再往上是風輪，名為『種種宮殿』，能承載其上的一切寶色香臺云。諸佛子！那須彌山微塵數般的風輪中，最上面的一個，名為『殊勝威光藏』，能承載普光摩尼莊嚴的香水海；這香水海中有一朵大蓮花，名為『種種光明蕊香幢』。華藏莊嚴世界海，就安住在其中，四方均平，清凈堅固；金剛輪山，周匝圍繞；地海眾樹，各有區別。 這時，普賢菩薩想要再次宣說這個道理，憑藉佛的神力，觀察十方而說頌道： 『世尊往昔在諸有（三界）中，于微塵數般的佛所修習清凈的業，所以獲得了種種寶光明，成就了華藏莊嚴世界海。廣大的悲云遍佈一切，捨身無數，如同剎土微塵，憑藉過去劫海的修行力量，如今這個世界沒有絲毫污垢。放出大光明遍佈虛空，被風力所持，不會動搖，佛的寶藏摩尼普遍莊嚴裝飾，如來的願力使其清凈。普遍散佈摩尼妙藏之花，憑藉過去的願力，使其安住在空中。』
【English Translation】 English version: Above it, all the flames of jewels are blazing and magnificent. Above that is a wind wheel named 'Birth of Various Jewel Adornments', which can hold the Mani King Banner (a kind of jeweled banner) that shines with pure light. Above that is a wind wheel named 'Jewel Majesty', which can hold all the jeweled bells above it. Above that is a wind wheel named 'Equal Flame', which can hold the Mani King Wheel (a kind of jeweled wheel) with the appearance of sunlight. Above that is a wind wheel named 'Various Universal Adornments', which can hold the luminous wheel flowers above it. Above that is a wind wheel named 'Universal Purity', which can hold all the lion thrones of flame flowers above it. Above that is a wind wheel named 'Sound Pervading the Ten Directions', which can hold all the jeweled king banners above it. Above that is a wind wheel named 'All Jewel Light', which can hold all the Mani King tree flowers above it. Above that is a wind wheel named 'Swift Universal Holding', which can hold all the fragrant Mani Sumeru clouds above it. Above that is a wind wheel named 'Various Palaces', which can hold all the clouds of jeweled colored fragrant platforms above it. O Buddhas' children! Among the wind wheels as numerous as the dust particles of Mount Sumeru, the uppermost one is named 'Treasury of Supreme Majestic Light', which can hold the fragrant ocean of water adorned with universal light Mani; in this fragrant ocean of water, there is a great lotus flower named 'Banner of Various Luminous Stamen Fragrance'. The Flower Treasury Adorned World Sea dwells within it, with its four sides even, pure, and firm; the Vajra Wheel Mountain surrounds it; the trees of the land and sea are each distinct. At this time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse: 'The World Honored One, in the past, in all existences (the three realms), cultivated pure karma at the places of Buddhas as numerous as dust particles, therefore obtained various jewel lights, and accomplished the Flower Treasury Adorned World Sea. The vast cloud of compassion pervades all, sacrificing bodies countless as the dust of lands, by the power of past kalpas of cultivation, this world now has no defilement. Emitting great light pervading the void, held by the power of the wind, it does not shake, the Buddha's treasury Mani universally adorns, the Tathagata's vow power makes it pure. Universally scattering the flowers of the Mani wondrous treasury, by the power of past vows, it dwells in the void.'
， 種種堅固莊嚴海， 光云垂佈滿十方。 諸摩尼中菩薩云， 普詣十方光熾然， 光焰成輪妙華飾， 法界周流靡不遍。 一切寶中放凈光， 其光普照眾生海， 十方國土皆周遍， 咸令出苦向菩提。 寶中佛數等眾生， 從其毛孔出化形， 梵主帝釋輪王等， 一切眾生及諸佛。 化現光明等法界， 光中演說諸佛名， 種種方便示調伏， 普應群心無不盡。 華藏世界所有塵， 一一塵中見法界， 寶光現佛如雲集， 此是如來剎自在。 廣大愿云周法界， 於一切劫化群生， 普賢智地行悉成， 所有莊嚴從此出。」
爾時，普賢菩薩復告大眾言：「諸佛子！此華藏莊嚴世界海大輪圍山，住日珠王蓮華之上，栴檀摩尼以為其身，威德寶王以為其峰，妙香摩尼而作其輪，焰藏金剛所共成立，一切香水流注其間；眾寶為林，妙華開敷，香草布地，明珠間飾，種種香華處處盈滿；摩尼為網，周匝垂覆……。如是等，有世界海微塵數眾妙莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「世界大海無有邊， 寶輪清凈種種色， 所有莊嚴盡奇妙， 此由如來神力起。 摩尼寶輪妙香輪， 及以真珠燈焰輪
【現代漢語翻譯】 現代漢語譯本 種種堅固莊嚴的海洋，光芒如雲般垂落，遍佈十方。 在各種摩尼寶珠（mani，一種寶珠）中，菩薩的光芒如雲，普遍到達十方，光芒熾盛。 光焰形成輪狀，以美妙的花朵裝飾，在法界（dharma-dhātu，宇宙的真實本質）中周流，無處不在。 一切寶物都放出清凈的光芒，其光芒普遍照耀眾生之海。 十方國土都被光芒周遍照耀，使眾生都能脫離苦難，走向菩提（bodhi，覺悟）。 寶物中顯現的佛陀數量如同眾生一樣多，從他們的毛孔中化現出各種形象。 包括梵主（Brahmā，創造之神）、帝釋（Indra，眾神之王）、轉輪王（cakravartin，統治世界的理想君主）等，一切眾生以及諸佛都顯現其中。 化現的光明如同法界一樣廣大，在光明中宣說諸佛的名號。 用各種方便法門來展示調伏眾生的方法，普遍迴應眾生的心願，沒有遺漏。 華藏世界（Avataṃsaka，佛陀的莊嚴世界）中所有的微塵，每一顆微塵中都能看到法界。 寶光中顯現的佛陀如同雲集一般，這就是如來（tathāgata，佛陀的稱號）的剎土自在。 廣大的願力如雲般周遍法界，在一切劫（kalpa，極長的時間單位）中化度眾生。 普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的智慧之地，所有修行都圓滿成就，所有的莊嚴都由此產生。
這時，普賢菩薩又告訴大眾說：『諸位佛子！這華藏莊嚴世界海的大輪圍山（Cakravāla，環繞世界的山），安住在日珠王蓮花之上，以栴檀摩尼（candana-mani，檀香寶珠）為山身，以威德寶王為山峰，以妙香摩尼為山輪，由焰藏金剛共同構成，一切香水在其中流淌；各種寶物形成樹林，美妙的花朵盛開，香草鋪滿地面，明珠點綴其間，各種香花處處充滿；摩尼寶珠形成網狀，周匝垂覆……。像這樣，有如世界海微塵數一樣多的美妙莊嚴。』
這時，普賢菩薩想要再次宣說這個道理，承佛的神力，觀察十方而說偈頌：
『世界大海沒有邊際，寶輪清凈，呈現各種顏色。 所有的莊嚴都極其奇妙，這都是由如來的神力所產生的。 摩尼寶輪、妙香輪，以及真珠燈焰輪，
【English Translation】 English version Various firm and majestic oceans, with light clouds hanging down, filling the ten directions. Among all kinds of mani jewels (mani, a type of jewel), the Bodhisattva's clouds of light universally reach the ten directions, with blazing radiance. The flames of light form wheels, adorned with exquisite flowers, flowing throughout the dharma-dhātu (the true essence of the universe), omnipresent. All treasures emit pure light, which universally illuminates the sea of sentient beings. The lands of the ten directions are all pervaded by the light, enabling all beings to escape suffering and move towards bodhi (enlightenment). The number of Buddhas manifested in the treasures is as numerous as sentient beings, with various forms emanating from their pores. Including Brahmā (the creator god), Indra (king of the gods), cakravartin (the ideal ruler of the world), all sentient beings, and all Buddhas are manifested within. The manifested light is as vast as the dharma-dhātu, proclaiming the names of all Buddhas within the light. Using various skillful means to demonstrate methods of subduing beings, universally responding to the wishes of all hearts, without omission. Every single dust particle in the Avataṃsaka world (the majestic world of the Buddha) reveals the dharma-dhātu. Buddhas appear in the light of treasures like gathering clouds, this is the Tathāgata's (title of the Buddha) realm of freedom. Vast vows like clouds pervade the dharma-dhātu, transforming sentient beings throughout all kalpas (extremely long units of time). The wisdom ground of Samantabhadra (a Bodhisattva symbolizing all Bodhisattva vows and practices), where all practices are perfectly accomplished, and all majesty arises from this.
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying: 'Oh, sons of the Buddha! This great Cakravāla (mountain surrounding the world) of the Avataṃsaka majestic world sea, dwells upon the lotus of the Sun Jewel King, with a body of candana-mani (sandalwood jewel), peaks of majestic treasure kings, wheels of exquisite fragrant mani, jointly established by the blazing treasure vajra, with all fragrant waters flowing within; various treasures form forests, exquisite flowers bloom, fragrant grasses cover the ground, pearls are interspersed, various fragrant flowers fill every place; mani jewels form nets, hanging all around... Like this, there are as many wonderful majesties as the dust particles of the world sea.'
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, relying on the Buddha's divine power, observed the ten directions and spoke in verses:
'The great ocean of the world has no boundaries, the treasure wheels are pure, displaying various colors. All the majesties are extremely marvelous, all of which arise from the divine power of the Tathāgata. Mani treasure wheels, exquisite fragrant wheels, and pearl lamp flame wheels,
， 種種妙寶為嚴飾， 清凈輪圍所安住。 堅固摩尼以為藏， 閻浮檀金作嚴飾， 舒光發焰遍十方， 內外映徹皆清凈。 金剛摩尼所整合， 復雨摩尼諸妙寶， 其寶精奇非一種， 放凈光明普嚴麗。 香水分流無量色， 散諸華寶及栴檀， 眾蓮競發如衣布， 珍草羅生悉芬馥。 無量寶樹普莊嚴， 開華髮蕊色熾然， 種種名衣在其內， 光云四照常圓滿。 無量無邊大菩薩， 執蓋焚香充法界， 悉發一切妙音聲， 普轉如來正法輪。 諸摩尼樹寶末成， 一一寶末現光明， 毗盧遮那清凈身， 悉入其中普令見。 諸莊嚴中現佛身， 無邊色相無央數， 悉往十方無不遍， 所化眾生亦無限。 一切莊嚴出妙音， 演說如來本願輪， 十方所有凈剎海， 佛自在力咸令遍。」
爾時，普賢菩薩復告大眾言：「諸佛子！此世界海大輪圍山內所有大地，一切皆以金剛所成，堅固莊嚴，不可沮壞；清凈平坦，無有高下；摩尼為輪，眾寶為藏；一切眾生，種種形狀；諸摩尼寶，以為間錯；散眾寶末，布以蓮華；香藏摩尼，分置其間；諸莊嚴具，充遍如雲，三世一切諸佛國土所有莊嚴而為校飾；摩尼妙寶以為其網，普現如來所有境
【現代漢語翻譯】 現代漢語譯本 種種珍貴的寶物用來裝飾，清凈的輪圍安穩地坐落其中。 堅固的摩尼寶作為寶藏，用閻浮檀金來裝飾， 光芒四射，照耀十方，內外通透，一片清凈。 由金剛摩尼寶聚集而成，又降下摩尼寶等各種珍寶， 這些寶物精美奇特，種類繁多，散發出清凈的光明，普遍莊嚴華麗。 香水四處流淌，呈現出無量的色彩，散佈著各種花朵、寶物和栴檀（一種香木）， 各種蓮花競相開放，如同鋪展開的衣物，珍貴的草木羅列生長，散發著芬芳。 無量的寶樹普遍莊嚴，開出鮮花，綻放花蕊，色彩熾熱， 各種名貴的衣物在其中，光芒如雲，四處照耀，常保圓滿。 無量無邊的大菩薩們，手持寶蓋，焚燒香料，充滿整個法界， 發出一切美妙的聲音，普遍轉動如來的正法輪。 各種摩尼寶樹由寶末構成，每一粒寶末都顯現光明， 毗盧遮那佛（釋迦牟尼佛的法身）的清凈之身，都進入其中，普遍讓眾生看見。 在各種莊嚴中顯現佛身，無邊的色相，無量的數目， 普遍前往十方，無處不遍，所教化的眾生也無限量。 一切莊嚴都發出美妙的聲音，演說如來的本願輪， 十方所有清凈的剎土海，都因佛的自在神力而普遍顯現。
這時，普賢菩薩又告訴大眾說：『各位佛子！這個世界海大輪圍山內所有的大地，一切都是由金剛構成，堅固莊嚴，不可破壞；清凈平坦，沒有高低不平；以摩尼寶為輪，各種珍寶為寶藏；一切眾生，呈現各種形狀；各種摩尼寶，交錯排列；散佈各種寶末，鋪上蓮花；香藏摩尼，分佈在其中；各種莊嚴器具，充滿如雲，以三世一切諸佛國土所有的莊嚴來裝飾；摩尼妙寶作為網，普遍顯現如來所有的境界。』
【English Translation】 English version Adorned with various exquisite treasures, the pure wheel-enclosure is securely established. Solid mani jewels serve as a treasury, embellished with Jambu-gold, Radiating light and flames in all ten directions, both inside and out, it is clear and pure. Formed by the gathering of Vajra mani jewels, it also rains down mani jewels and various treasures, These treasures are exquisite and unique, of many kinds, emitting pure light, universally magnificent and beautiful. Fragrant waters flow in countless colors, scattering various flowers, treasures, and sandalwood (a type of fragrant wood), Various lotuses bloom in competition, like spread-out garments, precious grasses grow in rows, all exuding fragrance. Countless jeweled trees are universally adorned, blossoming with flowers and buds, their colors blazing, Various precious garments are within them, light like clouds, shining in all directions, always complete. Limitless and boundless great Bodhisattvas, holding canopies and burning incense, fill the entire Dharma realm, Uttering all kinds of wonderful sounds, universally turning the Tathagata's (Buddha's) true Dharma wheel. Various mani jewel trees are formed of jewel dust, each particle of jewel dust manifesting light, The pure body of Vairocana (the cosmic Buddha) enters into them, universally allowing all beings to see. In various adornments, Buddha bodies appear, with boundless forms and countless numbers, Universally going to the ten directions, pervading everywhere, the beings they transform are also limitless. All adornments emit wonderful sounds, expounding the Tathagata's original vows, All pure Buddha-lands in the ten directions, through the Buddha's power, are made to appear universally.
At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'Oh, Buddha-sons! All the lands within this world-sea's great wheel-enclosure mountain are all made of Vajra, solid and magnificent, indestructible; pure and flat, without any high or low places; with mani jewels as wheels, and various treasures as treasuries; all beings, appearing in various forms; various mani jewels, interspersed; scattering various jewel dust, covered with lotuses; fragrant mani jewels, placed in between; various adornments, filling like clouds, adorned with all the adornments of all the Buddha-lands of the three times; mani jewels as nets, universally manifesting all the realms of the Tathagata.'
界，如天帝網于中佈列。諸佛子！此世界海地，有如是等世界海微塵數莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「其地平坦極清凈， 安住堅固無能壞， 摩尼處處以為嚴， 眾寶于中相間錯。 金剛為地甚可悅， 寶輪寶網具莊嚴， 蓮華布上皆圓滿， 妙衣彌覆悉周遍。 菩薩天冠寶瓔珞， 悉布其地為嚴好， 栴檀摩尼普散中， 咸舒離垢妙光明。 寶華髮焰出妙光， 光焰如雲照一切， 散此妙華及眾寶， 普覆于地為嚴飾。 密雲興佈滿十方， 廣大光明無有盡， 普至十方一切土， 演說如來甘露法。 一切佛愿摩尼內， 普現無邊廣大劫， 最勝智者昔所行， 於此寶中無不見。 其地所有摩尼寶， 一切佛剎咸來入， 彼諸佛剎一一塵， 一切國土亦入中。 妙寶莊嚴華藏界， 菩薩遊行遍十方， 演說大士諸弘願， 此是道場自在力。 摩尼妙寶莊嚴地， 放凈光明備眾飾， 充滿法界等虛空， 佛力自然如是現。 諸有修治普賢愿， 入佛境界大智人， 能知於此剎海中， 如是一切諸神變。」
爾時，普賢菩薩復告大眾言：「諸佛子！此世界海大地中，有不
【現代漢語翻譯】 現代漢語譯本 就像天帝的網一樣在其中鋪展開來。諸位佛子！這個世界海的地面，有像這樣無數世界海微塵數量的莊嚴景象。
這時，普賢菩薩想要再次宣說這個道理，憑藉佛的神力，觀察十方世界而說了這首偈頌：
『這地面平坦極其清凈，安穩堅固沒有能破壞的，摩尼寶珠到處用來裝飾，各種寶物在其中交錯排列。 金剛為地，非常令人喜悅，寶輪寶網都具備莊嚴，蓮花布滿其上都圓滿無缺，美妙的衣物覆蓋著一切地方。 菩薩的天冠和寶瓔珞，都佈滿在地面上作為裝飾，栴檀（一種香木）和摩尼寶珠普遍散佈其中，都散發出沒有污垢的美妙光明。 寶花發出火焰般的光芒，光焰像云一樣照耀一切，散佈這些美妙的花和各種寶物，普遍覆蓋在地面上作為裝飾。 濃密的雲彩興起佈滿十方，廣大光明沒有窮盡，普遍到達十方一切國土，演說如來的甘露妙法。 一切佛的願力在摩尼寶珠內，普遍顯現無邊廣大的劫數，最殊勝的智者過去所修行的，在這寶珠中沒有看不見的。 這地面所有的摩尼寶珠，一切佛剎都來到這裡融入其中，那些佛剎的每一粒微塵，一切國土也融入其中。 美妙的寶物莊嚴的華藏世界（指佛所居的清凈世界），菩薩的身影遍佈十方，演說大士的各種弘大誓願，這是道場的自在力量。 摩尼妙寶莊嚴的地面，放出清凈光明具備各種裝飾，充滿法界等同虛空，佛的力量自然顯現是這樣的。 凡是修習普賢菩薩願行，進入佛的境界的大智慧之人，能夠知道在這剎海中，像這樣一切的神奇變化。』
這時，普賢菩薩又告訴大眾說：『諸位佛子！這個世界海的大地上，有不
【English Translation】 English version like the net of Indra (the king of gods) spread out within it. O sons of the Buddhas! This ground of the ocean of worlds has such adornments as numerous as the dust particles of the oceans of worlds.
At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke the following verses:
'Its ground is flat and extremely pure, abiding firm and indestructible, with mani jewels used as adornments everywhere, and various treasures interspersed within. The ground is made of vajra (diamond), which is very pleasing, adorned with treasure wheels and treasure nets, lotuses are spread all over, all perfectly complete, and wonderful garments cover all places. The Bodhisattvas' heavenly crowns and jeweled necklaces are all spread on the ground as adornments, sandalwood and mani jewels are scattered everywhere, all emitting pure and wonderful light. Jeweled flowers emit flames of light, the flames of light like clouds illuminate everything, scattering these wonderful flowers and various treasures, universally covering the ground as adornments. Dense clouds arise and fill the ten directions, the vast light is endless, universally reaching all lands in the ten directions, expounding the nectar-like Dharma of the Tathagata (Buddha). All the vows of the Buddhas are within the mani jewels, universally manifesting boundless and vast kalpas (eons), what the most excellent wise ones practiced in the past, nothing is unseen in these jewels. All the mani jewels on this ground, all Buddha-lands come and merge into them, each dust particle of those Buddha-lands, all lands also merge into them. The Flower Adornment World (a pure land where Buddhas reside), adorned with wonderful treasures, the Bodhisattvas' bodies pervade the ten directions, expounding the great vows of the great beings, this is the power of the Bodhimanda (place of enlightenment). The ground adorned with mani jewels, emits pure light and is equipped with various decorations, filling the Dharma realm equal to space, the power of the Buddha naturally manifests in this way. Those who cultivate the vows of Samantabhadra, great wise ones who enter the realm of the Buddha, can know in this ocean of lands, all such miraculous transformations.'
At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'O sons of the Buddhas! In this great ground of the ocean of worlds, there are not
可說佛剎微塵數香水海，一切妙寶莊嚴其底，妙香摩尼莊嚴其岸，毗盧遮那摩尼寶王以為其網；香水映徹，具眾寶色，充滿其中；種種寶華，旋布其上；栴檀細末，澄垽其下；演佛言音，放寶光明；無邊菩薩，持種種蓋，現神通力。一切世界所有莊嚴，悉于中現。十寶階陛，行列分佈；十寶欄楯，周匝圍繞；四天下微塵數一切寶莊嚴芬陀利華，敷榮水中；不可說百千億那由他數十寶尸羅幢，恒河沙數一切寶衣鈴網幢，恒河沙數無邊色相寶華樓閣，百千億那由他數十寶蓮華城，四天下微塵數眾寶樹林——寶焰摩尼以為其網，恒河沙數栴檀香，諸佛言音光焰摩尼，不可說百千億那由他數眾寶垣墻，悉共圍繞，周遍嚴飾。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「此世界中大地上， 有香水海摩尼嚴， 清凈妙寶布其底， 安住金剛不可壞。 香藏摩尼積成岸， 日焰珠輪布若云， 蓮華妙寶為瓔珞， 處處莊嚴凈無垢。 香水澄渟具眾色， 寶華旋布放光明， 普震音聲聞遠近， 以佛威神演妙法。 階陛莊嚴具眾寶， 復以摩尼為間飾， 週迴欄楯悉寶成， 蓮華珠網如雲布。 摩尼寶樹列成行， 華蕊敷榮光赫奕， 種種樂音恒競奏， 佛
【現代漢語翻譯】 現代漢語譯本 可以描述佛剎（Buddha-kṣetra，佛的國土）如同微塵數量的香水海，其底部用一切奇妙的寶物莊嚴，岸邊用奇妙的香摩尼（fragrant mani）裝飾，並以毗盧遮那摩尼寶王（Vairocana mani jewel king）作為網狀結構；香水清澈透亮，呈現各種寶物的顏色，充滿其中；各種寶華在上面旋轉散佈；栴檀（candana）細末沉澱在下面；宣講佛的言語聲音，放出寶貴的光明；無邊的菩薩，手持各種寶蓋，展現神通力量。一切世界所有的莊嚴，都顯現在其中。十種寶物製成的階梯，排列分佈；十種寶物製成的欄桿，環繞四周；四天下（catvāro dvīpāḥ，四大洲）微塵數量的一切寶物莊嚴的芬陀利華（puṇḍarīka，白蓮花），在水中盛開；不可說百千億那由他（nayuta，數量單位）數十種寶物製成的尸羅幢（śīla-dhvaja，戒幢），恒河沙數的一切寶衣鈴網幢，恒河沙數無邊色彩的寶華樓閣，百千億那由他數十種寶蓮花城，四天下微塵數量的眾寶樹林——以寶焰摩尼作為網狀結構，恒河沙數的栴檀香，諸佛言語聲音的光焰摩尼，不可說百千億那由他數量的眾寶墻垣，都共同環繞，周遍裝飾。 那時，普賢菩薩（Samantabhadra）想要再次宣說這個意義，承蒙佛的神力，觀察十方而說頌偈： 『在這個世界的大地上，有香水海用摩尼寶裝飾，清凈奇妙的寶物鋪在其底部，安住在金剛（vajra）般不可摧毀的狀態。香藏摩尼堆積成岸邊，日焰珠輪像云一樣散佈，蓮花奇妙的寶物作為瓔珞，處處莊嚴清凈無垢。香水清澈平靜，呈現各種顏色，寶華旋轉散佈放出光明，普遍震動聲音傳到遠近，以佛的威神演說奇妙的佛法。階梯莊嚴具備各種寶物，又用摩尼寶作為間隔裝飾，周圍的欄桿全部用寶物製成，蓮花珠網像云一樣散佈。摩尼寶樹排列成行，花蕊盛開光芒閃耀，各種樂音恒常競相演奏，佛』
【English Translation】 English version It can be described that the Buddha-kṣetras (Buddha lands) are like fragrant water seas as numerous as dust particles, their bottoms adorned with all kinds of wonderful treasures, their shores decorated with wonderful fragrant manis, and with Vairocana mani jewel king as their net-like structure; the fragrant water is clear and transparent, displaying various treasure colors, filling them; various precious flowers are scattered and rotating on top; fine candana powder settles at the bottom; the sounds of the Buddha's words are proclaimed, emitting precious light; boundless Bodhisattvas, holding various precious canopies, display their supernatural powers. All the adornments of all the worlds appear within them. Ten kinds of precious stairs are arranged and distributed; ten kinds of precious railings surround them; puṇḍarīka flowers, adorned with all kinds of treasures as numerous as the dust particles of the four continents, bloom in the water; countless hundreds of thousands of billions of nayutas of tens of precious śīla-dhvajas, countless as the sands of the Ganges, all kinds of precious clothing bell-net banners, countless as the sands of the Ganges, boundless colored precious flower pavilions, hundreds of thousands of billions of nayutas of tens of precious lotus cities, and forests of precious trees as numerous as the dust particles of the four continents—with flame mani jewels as their net-like structure, candana incense as numerous as the sands of the Ganges, the light flame manis of the Buddhas' words, countless hundreds of thousands of billions of nayutas of precious walls, all surround and adorn them completely. At that time, Bodhisattva Samantabhadra, wishing to proclaim this meaning again, by the power of the Buddha, observed the ten directions and spoke in verses: 'In this world, on the great earth, there are fragrant water seas adorned with mani jewels, pure and wonderful treasures spread at their bottoms, abiding in an indestructible state like vajra. Fragrant mani treasures are piled up to form the shores, sun-flame pearl wheels are scattered like clouds, lotus wonderful treasures serve as necklaces, everywhere adorned pure and without defilement. The fragrant water is clear and calm, displaying various colors, precious flowers rotate and scatter emitting light, universally vibrating sounds reach far and near, with the Buddha's majestic power, the wonderful Dharma is expounded. The stairs are adorned with various treasures, and mani jewels are used as interval decorations, the surrounding railings are all made of treasures, lotus pearl nets are scattered like clouds. Mani precious trees are arranged in rows, the flower stamens bloom with radiant light, various musical sounds are constantly played in competition, the Buddha'
神通力令如是。 種種妙寶芬陀利， 敷布莊嚴香水海， 香焰光明無暫停， 廣大圓滿皆充遍。 明珠寶幢恒熾盛， 妙衣垂布為嚴飾， 摩尼鈴網演法音， 令其聞者趣佛智。 妙寶蓮華作城廓， 眾彩摩尼所嚴瑩， 真珠雲影布四隅， 如是莊嚴香水海。 垣墻繚繞皆周匝， 樓閣相望布其上， 無量光明恒熾然， 種種莊嚴清凈海。 毗盧遮那于往昔， 種種剎海皆嚴凈， 如是廣大無有邊， 悉是如來自在力。」
爾時，普賢菩薩復告大眾言：「諸佛子！一一香水海，各有四天下微塵數香水河，右旋圍繞，一切皆以金剛為岸，凈光摩尼以為嚴飾，常現諸佛寶色光云，及諸眾生所有言音；其河所有漩澓之處，一切諸佛所修因行種種形相皆從中出；摩尼為網，眾寶鈴鐸，諸世界海所有莊嚴悉于中現；摩尼寶云以覆其上，其云普現華藏世界毗盧遮那十方化佛，及一切佛神通之事；復出妙音，稱揚三世佛菩薩名；其香水中，常出一切寶焰光云，相續不絕。若廣說者，一一河各有世界海微塵數莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「清凈香流滿大河， 金剛妙寶為其岸， 寶末為輪布其地， 種種嚴飾皆珍好。
【現代漢語翻譯】 現代漢語譯本 這是通過神通力實現的。 各種美妙的芬陀利（蓮花的一種），鋪展開來莊嚴著香水海， 香焰光明沒有停歇，廣大圓滿地充滿一切。 明亮的珠寶寶幢恒常熾盛，美妙的衣飾垂掛下來作為裝飾， 摩尼寶鈴網演奏著佛法之音，使聽到的人趨向佛的智慧。 用美妙的寶蓮花作為城墻，用各種色彩的摩尼寶裝飾得光彩奪目， 真珠雲影佈滿四方角落，如此莊嚴著香水海。 周圍環繞著墻垣，樓閣相互遙望地分佈其上， 無量的光明恒常熾燃，種種莊嚴清凈的海洋。 毗盧遮那佛在過去，種種剎土世界都莊嚴清凈， 如此廣大沒有邊際，都是如來佛的自在神力。
這時，普賢菩薩又告訴大眾說：『各位佛子！每一個香水海，都有四天下微塵數（極多的意思）的香水河，右旋圍繞，一切都以金剛為岸，用清凈光明的摩尼寶作為裝飾，常常顯現諸佛的寶色光云，以及一切眾生所有的言語聲音；那些河流所有漩渦的地方，一切諸佛所修的因行種種形相都從中顯現；用摩尼寶作為網，各種寶鈴，所有世界海的莊嚴都在其中顯現；摩尼寶云覆蓋在上面，那云普遍顯現華藏世界毗盧遮那佛十方化身佛，以及一切佛的神通之事；又發出美妙的聲音，稱揚三世佛菩薩的名號；那香水中，常常出現一切寶焰光云，相續不斷。如果廣說的話，每一條河都有世界海微塵數那麼多的莊嚴。』
這時，普賢菩薩想要再次宣說這個道理，承佛的神力，觀察十方而說偈頌：
『清凈的香流充滿大河，用金剛妙寶作為河岸， 用寶末作為輪子鋪在地上，種種裝飾都珍貴美好。
【English Translation】 English version Such is the power of spiritual penetrations. Various wonderful Pundarika (a type of lotus), are spread out, adorning the fragrant ocean, The light of fragrant flames does not cease, vast and perfect, filling everything. Bright jeweled banners are constantly blazing, wonderful garments hang down as ornaments, Mani bell nets play the sound of Dharma, causing those who hear it to move towards the wisdom of the Buddha. Wonderful jeweled lotuses form the city walls, adorned with various colors of mani jewels, shining brightly, Shadows of pearl clouds are spread in all four corners, thus adorning the fragrant ocean. Walls surround and encircle, with pavilions facing each other above, Limitless light is constantly blazing, a pure ocean of various adornments. Vairochana Buddha in the past, adorned and purified all kinds of Buddha lands, So vast and without limit, all are the self-mastery power of the Tathagata.
At that time, Bodhisattva Samantabhadra again told the assembly: 'Oh, Buddha-sons! Each fragrant ocean has as many fragrant rivers as the dust of four continents, circling to the right, all with diamond as their banks, adorned with pure light mani jewels, constantly manifesting the precious light clouds of all Buddhas, and all the speech and sounds of all sentient beings; in the whirlpools of those rivers, all the causes and practices of all Buddhas appear in various forms; mani jewels form nets, various precious bells, and all the adornments of the world oceans appear within them; mani jewel clouds cover them, and those clouds universally manifest the Vairochana Buddha of the Flower Adornment World, the transformation Buddhas of the ten directions, and all the spiritual powers of all Buddhas; they also emit wonderful sounds, praising the names of the Buddhas and Bodhisattvas of the three times; in the fragrant waters, all precious flame light clouds constantly appear, without interruption. If described in detail, each river has as many adornments as the dust of world oceans.'
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, relying on the Buddha's spiritual power, observed the ten directions and spoke in verse:
'Pure fragrant streams fill the great rivers, with diamond and wonderful jewels as their banks, With powdered jewels as wheels spread on the ground, all kinds of adornments are precious and wonderful.'
寶階行列妙莊嚴， 欄楯週迴悉殊麗， 真珠為藏眾華飾， 種種纓鬘共垂下。 香水寶光清凈色， 恒吐摩尼競疾流， 眾華隨浪皆搖動， 悉奏樂音宣妙法。 細末栴檀作泥垽， 一切妙寶同洄澓， 香藏氛氳布在中， 發焰流芬普周遍。 河中出生諸妙寶， 悉放光明色熾然， 其光布影成臺座， 華蓋珠瓔皆具足。 摩尼王中現佛身， 光明普照十方剎， 以此為輪嚴飾地， 香水映徹常盈滿。 摩尼為網金為鐸， 遍覆香河演佛音， 克宣一切菩提道， 及以普賢之妙行。 寶岸摩尼極清凈， 恒出如來本願音， 一切諸佛曩所行， 其音普演皆令見。 其河所有漩流處， 菩薩如雲常踴出， 悉往廣大剎土中， 乃至法界咸充滿。 清凈珠王布若云， 一切香河悉彌覆， 其珠等佛眉間相， 炳然顯現諸佛影。」
爾時，普賢菩薩復告大眾言：「諸佛子！此諸香水河，兩間之地，悉以妙寶種種莊嚴，一一各有四天下微塵數眾寶莊嚴；芬陀利華周匝遍滿，各有四天下微塵數；眾寶樹林次第行列，一一樹中恒出一切諸莊嚴云，摩尼寶王照耀其間，種種華香處處盈滿；其樹復出微妙音聲，說諸如來一切劫中所修大愿；復散種種
【現代漢語翻譯】 現代漢語譯本 寶階行列布置得精妙莊嚴，欄桿迴繞四周，都顯得特別華麗。 真珠被用作寶藏，裝飾著各種鮮花，各種纓絡和花鬘一同垂掛下來。 香水寶光清凈明亮，不斷涌出摩尼寶珠，競相快速流動。 鮮花隨著波浪搖曳，都奏出音樂，宣揚著微妙的佛法。 細末的栴檀（一種香木）被製成泥土，一切珍寶一同迴旋盪漾。 香氣瀰漫在其中，散發出火焰般的光芒，芬芳普照四方。 河流中涌現出各種珍寶，都散發出熾熱的光芒。 光芒交織成臺座，華蓋和珠瓔都完備無缺。 摩尼寶王中顯現出佛的身影，光明普照十方世界。 用這些作為輪盤來裝飾大地，香水清澈透明，永遠充滿。 摩尼寶珠結成網，黃金製成鈴鐸，遍佈香河，演奏著佛的音聲。 宣揚一切菩提之道，以及普賢菩薩的微妙修行。 寶岸上的摩尼寶珠極其清凈，不斷發出如來本願的音聲。 一切諸佛過去所修行的，其音聲普遍宣揚，使眾生都能見到。 河流中所有漩渦之處，菩薩像云一樣不斷涌現出來。 他們前往廣大的剎土中，乃至充滿整個法界。 清凈的珠王像云一樣佈滿，覆蓋著所有的香河。 這些寶珠如同佛的眉間白毫相，清晰地顯現出諸佛的身影。
這時，普賢菩薩又告訴大眾說：『各位佛子！這些香水河，兩岸之間的土地，都用各種珍寶莊嚴裝飾，每一處都有四天下微塵數（形容極多）的珍寶裝飾；芬陀利華（白蓮花）周匝遍滿，每一處都有四天下微塵數；各種寶樹林依次排列，每一棵樹中都不斷涌現出各種莊嚴云，摩尼寶王在其中照耀，各種鮮花和香氣處處充滿；這些樹還發出微妙的音聲，講述諸如來在一切劫中所修的大愿；還散發出各種
【English Translation】 English version The jeweled steps are arranged in a wondrous and majestic manner, with railings encircling them, all appearing exceptionally magnificent. Pearls are used as treasures, adorned with various flowers, and all kinds of tassels and garlands hang down together. The fragrant water's precious light is pure and bright, constantly emitting Mani jewels, racing and flowing swiftly. Flowers sway with the waves, all playing music, proclaiming the subtle Dharma. Fine powdered sandalwood is made into mud, and all kinds of treasures swirl and eddy together. Fragrance permeates the space, emitting flame-like light, with its fragrance spreading everywhere. Various treasures emerge from the river, all emitting intense light. The light intertwines to form platforms, with canopies and jeweled necklaces all complete. The Buddha's form appears within the Mani King jewel, its light illuminating the ten directions. These are used as wheels to adorn the earth, with fragrant water clear and transparent, always full. Mani jewels form a net, and golden bells are made, covering the fragrant river, playing the Buddha's sound. Proclaiming all the paths to Bodhi, as well as the wondrous practices of Samantabhadra. The Mani jewels on the jeweled shore are extremely pure, constantly emitting the sounds of the Tathagata's original vows. All the practices that all Buddhas have done in the past, their sounds are universally proclaimed, enabling all beings to see. In all the whirlpools of the river, Bodhisattvas emerge like clouds. They go to vast Buddha lands, even filling the entire Dharma realm. Pure jeweled kings are spread like clouds, covering all the fragrant rivers. These jewels are like the white hair between the Buddha's eyebrows, clearly showing the forms of all Buddhas.
At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'Oh, Buddhas' children! These fragrant water rivers, the land between the two banks, are all adorned with various precious jewels, each place having as many precious jewels as the dust of four world systems; Pundarika flowers (white lotus) are fully spread all around, each place having as many as the dust of four world systems; various precious tree forests are arranged in order, and in each tree, various adornment clouds constantly emerge, with Mani King jewels shining in between, and various flowers and fragrances filling every place; these trees also emit subtle sounds, telling of the great vows that the Tathagatas have cultivated in all kalpas; they also scatter various
摩尼寶王，充遍其地，所謂：蓮華輪摩尼寶王、香焰光云摩尼寶王、種種嚴飾摩尼寶王、現不可思議莊嚴色摩尼寶王、日光明衣藏摩尼寶王、周遍十方普垂布光網云摩尼寶王、現一切諸佛神變摩尼寶王、現一切眾生業報海摩尼寶王……如是等，有世界海微塵數。其香水河，兩間之地，一一悉具如是莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「其地平坦極清凈， 真金摩尼共嚴飾， 諸樹行列蔭其中， 聳干垂條華若云。 枝條妙寶所莊嚴， 華焰成輪光四照， 摩尼為果如雲布， 普使十方常現睹。 摩尼布地皆充滿， 眾華寶末共莊嚴， 復以摩尼作宮殿， 悉現眾生諸影像。 諸佛影像摩尼王， 普散其地靡不周， 如是赫奕遍十方， 一一塵中咸見佛。 妙寶莊嚴善分佈， 真珠燈網相間錯， 處處悉有摩尼輪， 一一皆現佛神通。 眾寶莊嚴放大光， 光中普現諸化佛， 一一週行靡不遍， 悉以十力廣開演。 摩尼妙寶芬陀利， 一切水中咸遍滿， 其華種種各不同， 悉現光明無盡歇。 三世所有諸莊嚴， 摩尼果中皆顯現， 體性無生不可取， 此是如來自在力。 此地一切莊嚴中， 悉
【現代漢語翻譯】 現代漢語譯本 摩尼寶王（mani-jewel kings），遍佈其地，例如：蓮花輪摩尼寶王（lotus-wheel mani-jewel king）、香焰光云摩尼寶王（fragrant-flame-light-cloud mani-jewel king）、種種嚴飾摩尼寶王（various-adornment mani-jewel king）、顯現不可思議莊嚴色摩尼寶王（manifesting-inconceivable-adornment-color mani-jewel king）、日光明衣藏摩尼寶王（sunlight-bright-robe-treasury mani-jewel king）、周遍十方普垂布光網云摩尼寶王（universally-extending-light-net-cloud mani-jewel king）、顯現一切諸佛神變摩尼寶王（manifesting-all-Buddhas'-miraculous-transformations mani-jewel king）、顯現一切眾生業報海摩尼寶王（manifesting-all-sentient-beings'-karma-sea mani-jewel king）……像這樣，有世界海微塵數那麼多。其香水河，兩岸之間，每一處都具備這樣的莊嚴景象。 當時，普賢菩薩（Samantabhadra Bodhisattva）想要再次宣說這個道理，憑藉佛的神力，觀察十方而說頌偈： 『那裡的地面平坦極其清凈，用真金和摩尼寶共同裝飾，各種樹木成行排列在其中，樹幹高聳，枝條下垂，花朵像云一樣。枝條用美妙的寶物裝飾，花焰形成輪狀，光芒四射，摩尼寶作為果實像云一樣分佈，普遍讓十方世界常常看見。摩尼寶佈滿地面，各種花朵和寶末共同裝飾，又用摩尼寶建造宮殿，都顯現出眾生的各種影像。諸佛的影像在摩尼寶王中，普遍散佈在地面上，沒有不周遍的，像這樣光輝燦爛地遍佈十方，在每一粒微塵中都能看見佛。美妙的寶物裝飾得很好，珍珠燈網交錯排列，處處都有摩尼寶輪，每一個都顯現佛的神通。各種寶物裝飾放出大光明，光明中普遍顯現各種化身佛，每一個都周行無不遍及，都用十力廣泛開演佛法。摩尼寶芬陀利（pundarika，白蓮花），在一切水中都普遍充滿，它的花朵各種各樣各不相同，都顯現出無盡的光明。三世所有的一切莊嚴，都在摩尼寶果中顯現，其體性無生不可執取，這是如來（Tathagata）的自在力量。這片土地上的一切莊嚴，都』
【English Translation】 English version Mani-jewel kings, pervading the land, such as: lotus-wheel mani-jewel king, fragrant-flame-light-cloud mani-jewel king, various-adornment mani-jewel king, manifesting-inconceivable-adornment-color mani-jewel king, sunlight-bright-robe-treasury mani-jewel king, universally-extending-light-net-cloud mani-jewel king, manifesting-all-Buddhas'-miraculous-transformations mani-jewel king, manifesting-all-sentient-beings'-karma-sea mani-jewel king... Like these, there are as many as the dust particles in an ocean of worlds. The fragrant water rivers, between their banks, each place is fully equipped with such adornments. At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, by the power of the Buddha, observed the ten directions and spoke in verse: 'The ground there is flat and extremely pure, adorned with true gold and mani-jewels, various trees are arranged in rows within it, their trunks towering, branches hanging down, flowers like clouds. The branches are adorned with exquisite treasures, the flower flames form wheels, radiating light in all directions, mani-jewels as fruits are distributed like clouds, universally allowing the ten directions to always see. Mani-jewels cover the ground completely, various flowers and precious powders adorn it together, and palaces are built with mani-jewels, all manifesting the various images of sentient beings. The images of the Buddhas are in the mani-jewel kings, universally scattered on the ground, without any place not covered, like this, brilliantly pervading the ten directions, in each dust particle, one can see the Buddha. Exquisite treasures are well distributed, pearl lamp nets are interspersed, everywhere there are mani-jewel wheels, each manifesting the Buddha's miraculous powers. Various treasures adorn and emit great light, in the light, various transformation Buddhas are universally manifested, each one travels everywhere without exception, all using the ten powers to widely expound the Dharma. Mani-jewel pundarika (white lotus), is universally filled in all waters, its flowers are various and different, all manifesting endless light. All the adornments of the three times are manifested in the mani-jewel fruits, their nature is unborn and cannot be grasped, this is the Tathagata's power of freedom. All the adornments on this land are'
現如來廣大身， 彼亦不來亦不去， 佛昔願力皆令見。 此地一一微塵中， 一切佛子修行道， 各見所記當來剎， 隨其意樂悉清凈。」
爾時，普賢菩薩復告大眾言：「諸佛子！諸佛世尊世界海，莊嚴不可思議。何以故？諸佛子！此華藏莊嚴世界海一切境界，一一皆以世界海微塵數清凈功德之所莊嚴。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「此剎海中一切處， 悉以眾寶為嚴飾， 發焰騰空布若云， 光明洞徹常彌覆。 摩尼吐云無有盡， 十方佛影于中現， 神通變化靡暫停， 一切菩薩咸來集。 一切摩尼演佛音， 其音美妙不思議， 毗盧遮那昔所行， 於此寶內恒聞見。 清凈光明遍照尊， 莊嚴具中皆現影， 變化分身眾圍繞， 一切剎海咸周遍。 所有化佛皆如幻， 求其來處不可得， 以佛境界威神力， 一切剎中如是現。 如來自在神通事， 悉遍十方諸國土， 以此剎海凈莊嚴， 一切皆于寶中見。 十方所有諸變化， 一切皆如鏡中像， 但由如來昔所行， 神通願力而出生。 若有能修普賢行， 入于菩薩勝智海， 能於一切微塵中， 普現其身凈眾剎。
【現代漢語翻譯】 現代漢語譯本 現在如來顯現廣大的身軀，他既不來也不去，佛陀往昔的願力都使眾生得見。 在這片土地的每一個微塵中，一切佛子都在修行佛道，各自見到自己被授記的未來佛土，都隨著他們的意願而清凈。 這時，普賢菩薩又告訴大眾說：『各位佛子！諸佛世尊的世界海，莊嚴得不可思議。為什麼呢？各位佛子！這華藏莊嚴世界海的一切境界，每一個都以世界海微塵數般的清凈功德所莊嚴。』 這時，普賢菩薩想要再次宣說這個道理，承佛的神力，觀察十方而說偈頌： 『這個佛土海中的一切地方，都用各種珍寶來裝飾，火焰騰空升起，像云一樣佈滿，光明透徹，常常覆蓋著。 摩尼寶珠吐出雲彩，無窮無盡，十方佛的影像在其中顯現，神通變化沒有停歇，一切菩薩都來聚集。 一切摩尼寶珠都演說佛的音聲，那聲音美妙不可思議，毗盧遮那佛（Vairocana，意為光明遍照）過去所行的，在這裡的寶物中都能恒常聽見和看見。 清凈光明遍照的佛陀，在莊嚴的器具中都顯現身影，變化分身被大眾圍繞，遍佈一切佛土海。 所有化現的佛都如幻影一般，追尋他們的來處卻不可得，憑藉佛的境界和威神力，在一切佛土中都這樣顯現。 如來自在的神通事蹟，遍佈十方各個國土，用這佛土海的清凈莊嚴，一切都在寶物中顯現。 十方所有的一切變化，都像鏡子中的影像一樣，只是由於如來過去所行的，神通願力而產生。 如果有人能夠修行普賢菩薩的行愿，進入菩薩的殊勝智慧海，就能在一切微塵中，普遍顯現自身，清凈各個佛土。』
【English Translation】 English version Now the Tathagata manifests his vast body, he neither comes nor goes, the Buddha's past vows enable all beings to see. In each and every dust mote of this land, all the Buddha's disciples are practicing the path, each seeing their future Buddha-lands that have been prophesied, all purified according to their wishes. At that time, Samantabhadra Bodhisattva again addressed the assembly, saying: 'Oh, Buddha's disciples! The world-seas of the Buddhas, the World Honored Ones, are adorned in an inconceivable manner. Why is this so? Oh, Buddha's disciples! Every single realm of this adorned world-sea of the Flower Treasury is adorned by the pure merits of a number of dust motes equal to the world-sea.' At that time, Samantabhadra Bodhisattva, wishing to reiterate the meaning, relying on the Buddha's divine power, observed the ten directions and spoke in verse: 'In all places of this land-sea, everything is adorned with various treasures, flames rise into the sky, spreading like clouds, the light is clear and constantly covers everything. Mani jewels emit clouds without end, the shadows of Buddhas from the ten directions appear within them, the magical transformations do not cease, and all Bodhisattvas gather. All Mani jewels proclaim the Buddha's voice, that sound is wonderful and inconceivable, what Vairocana (meaning 'the Illuminator') Buddha did in the past, is constantly heard and seen within these treasures. The pure light of the Illuminating One appears in all the adorned objects, the transformed bodies are surrounded by the multitude, pervading all the Buddha-land seas. All the manifested Buddhas are like illusions, their origin cannot be found, by the power of the Buddha's realm and divine might, they appear in all Buddha-lands in this way. The Tathagata's free and miraculous deeds pervade all the lands of the ten directions, with the pure adornment of this land-sea, everything is seen within the treasures. All the transformations in the ten directions are like images in a mirror, they arise only from the Tathagata's past deeds, his miraculous powers, and vows. If one can cultivate the practices of Samantabhadra, entering the sea of the Bodhisattva's supreme wisdom, one can universally manifest oneself in every dust mote, purifying all Buddha-lands.'
不可思議億大劫， 親近一切諸如來， 如其一切之所行， 一剎那中悉能現。 諸佛國土如虛空， 無等無生無有相， 為利眾生普嚴凈， 本願力故住其中。」
爾時，普賢菩薩復告大眾言：
「諸佛子！此中有何等世界住？我今當說。諸佛子！此不可說佛剎微塵數香水海中，有不可說佛剎微塵數世界種安住；一一世界種，復有不可說佛剎微塵數世界。諸佛子！彼諸世界種，於世界海中，各各依住，各各形狀，各各體性，各各方所，各各趣入，各各莊嚴，各各分齊，各各行列，各各無差別，各各力加持。
「諸佛子！此世界種，或有依大蓮華海住，或有依無邊色寶華海住，或有依一切真珠藏寶瓔珞海住，或有依香水海住，或有依一切華海住，或有依摩尼寶網海住，或有依漩流光海住，或有依菩薩寶莊嚴冠海住，或有依種種眾生身海住，或有依一切佛音聲摩尼王海住……。如是等，若廣說者，有世界海微塵數。
「諸佛子！彼一切世界種，或有作須彌山形，或作江河形，或作迴轉形，或作漩流形，或作輪輞形，或作壇墠形，或作樹林形，或作樓閣形，或作山幢形，或作普方形，或作胎藏形，或作蓮華形，或作佉勒迦形，或作眾生身形，或作云形，或作諸佛相好形，或作圓滿
【現代漢語翻譯】 現代漢語譯本： 在不可思議的億萬大劫中，我親近了所有諸佛如來， 他們一切的修行，我都能在一剎那間全部顯現。 諸佛的國土如同虛空一般，無與倫比，無生無滅，沒有具體的形象， 爲了利益眾生，普遍莊嚴清凈，憑藉本願的力量安住其中。
這時，普賢菩薩又告訴大眾說：
『各位佛子！這裡有什麼樣的世界安住呢？我現在就來解說。各位佛子！在這不可言說的佛剎微塵數香水海中，有不可言說的佛剎微塵數世界種安住；每一個世界種，又有不可言說的佛剎微塵數世界。各位佛子！那些世界種，在世界海中，各自依附而住，各自有不同的形狀，各自有不同的體性，各自有不同的方位，各自有不同的趨入方式，各自有不同的莊嚴，各自有不同的界限，各自有不同的排列，各自沒有差別，各自有不同的力量加持。
『各位佛子！這些世界種，有的依附於大蓮花海而住，有的依附於無邊色彩的寶花海而住，有的依附於一切珍珠寶藏瓔珞海而住，有的依附於香水海而住，有的依附於一切花海而住，有的依附於摩尼寶網海而住，有的依附於漩流光海而住，有的依附於菩薩寶莊嚴冠海而住，有的依附於種種眾生身海而住，有的依附於一切佛音聲摩尼王海而住……。像這樣等等，如果廣說的話，有世界海微塵數那麼多。
『各位佛子！那些一切世界種，有的呈現須彌山（佛教宇宙觀中的中心山）的形狀，有的呈現江河的形狀，有的呈現迴轉的形狀，有的呈現漩流的形狀，有的呈現輪輞的形狀，有的呈現壇場的形狀，有的呈現樹林的形狀，有的呈現樓閣的形狀，有的呈現山幢的形狀，有的呈現普方的形狀，有的呈現胎藏的形狀，有的呈現蓮花的形狀，有的呈現佉勒迦（一種容器）的形狀，有的呈現眾生身體的形狀，有的呈現云的形狀，有的呈現諸佛相好的形狀，有的呈現圓滿的形狀。
【English Translation】 English version: In inconceivable billions of kalpas, I have been close to all the Tathagatas (Buddhas), All their practices, I can manifest in a single instant. The Buddha lands are like empty space, incomparable, without birth or death, without a specific form, For the benefit of all beings, universally adorned and pure, abiding therein by the power of their original vows.
At that time, Samantabhadra Bodhisattva again addressed the assembly:
'Disciples of the Buddha! What kind of worlds abide here? I will now explain. Disciples of the Buddha! In these ineffable Buddha-land dust-mote number fragrant water seas, there are ineffable Buddha-land dust-mote number world-systems abiding; each world-system, again has ineffable Buddha-land dust-mote number worlds. Disciples of the Buddha! Those world-systems, in the sea of worlds, each relies on its own abode, each has its own shape, each has its own nature, each has its own direction, each has its own way of entering, each has its own adornment, each has its own boundaries, each has its own arrangement, each is without difference, each has its own power of blessing.
'Disciples of the Buddha! These world-systems, some abide relying on great lotus flower seas, some abide relying on boundless colored treasure flower seas, some abide relying on all pearl treasure necklace seas, some abide relying on fragrant water seas, some abide relying on all flower seas, some abide relying on mani jewel net seas, some abide relying on swirling light seas, some abide relying on Bodhisattva treasure adorned crown seas, some abide relying on various sentient being body seas, some abide relying on all Buddha voice mani king seas... Such as these, if described in detail, there are as many as the dust motes of the sea of worlds.
'Disciples of the Buddha! Those all world-systems, some take the shape of Mount Sumeru (the central mountain in Buddhist cosmology), some take the shape of rivers, some take the shape of rotation, some take the shape of whirlpools, some take the shape of wheel rims, some take the shape of altars, some take the shape of forests, some take the shape of pavilions, some take the shape of mountain banners, some take the shape of squares, some take the shape of wombs, some take the shape of lotuses, some take the shape of kharaka (a type of container), some take the shape of sentient beings' bodies, some take the shape of clouds, some take the shape of the Buddhas' marks and characteristics, some take the shape of completeness.'
光明形，或作種種珠網形，或作一切門闥形，或作諸莊嚴具形……。如是等，若廣說者，有世界海微塵數。
「諸佛子！彼一切世界種，或有以十方摩尼云爲體，或有以眾色焰為體，或有以諸光明為體，或有以寶香焰為體，或有以一切寶莊嚴多羅華為體，或有以菩薩影像為體，或有以諸佛光明為體，或有以佛色相為體，或有以一寶光為體，或有以眾寶光為體，或有以一切眾生福德海音聲為體，或有以一切眾生諸業海音聲為體，或有以一切佛境界清凈音聲為體，或有以一切菩薩大愿海音聲為體，或有以一切佛方便音聲為體，或有以一切剎莊嚴具成壞音聲為體，或有以無邊佛音聲為體，或有以一切佛變化音聲為體，或有以一切眾生善音聲為體，或有以一切佛功德海清凈音聲為體……。如是等，若廣說者，有世界海微塵數。」
爾時，普賢菩薩欲重宣其義，承佛神力，觀察十方而說頌言：
「剎種堅固妙莊嚴， 廣大清凈光明藏， 依止蓮華寶海住， 或有住于香海等。 須彌城樹壇墠形， 一切剎種遍十方， 種種莊嚴形相別， 各各佈列而安住。 或有體是凈光明， 或是華藏及寶云， 或有剎種焰所成， 安住摩尼不壞藏。 燈云焰彩光明等， 種種無邊清凈色， 或有
【現代漢語翻譯】 現代漢語譯本 光明形，或者呈現出各種珠網的形狀，或者呈現出一切門的樣子，或者呈現出各種裝飾品的形狀……。像這樣等等，如果詳細來說，有如世界海微塵的數量那麼多。
『諸位佛子！那些一切世界種子，有的以十方摩尼云（摩尼：寶珠）為本體，有的以各種顏色的火焰為本體，有的以各種光明為本體，有的以寶香火焰為本體，有的以一切寶裝飾的多羅花（多羅：一種樹）為本體，有的以菩薩的影像為本體，有的以諸佛的光明為本體，有的以佛的色相為本體，有的以一種寶光為本體，有的以多種寶光為本體，有的以一切眾生福德海的音聲為本體，有的以一切眾生諸業海的音聲為本體，有的以一切佛境界清凈的音聲為本體，有的以一切菩薩大愿海的音聲為本體，有的以一切佛方便的音聲為本體，有的以一切剎土裝飾品的成壞音聲為本體，有的以無邊佛的音聲為本體，有的以一切佛變化的音聲為本體，有的以一切眾生善的音聲為本體，有的以一切佛功德海清凈的音聲為本體……。像這樣等等，如果詳細來說，有如世界海微塵的數量那麼多。』
這時，普賢菩薩想要再次宣說這個道理，憑藉佛的神力，觀察十方而說頌語：
『剎土種子堅固而美妙莊嚴，廣大清凈是光明的寶藏，依止蓮花寶海而安住，有的安住在香海等等。 須彌山、城市、樹木、壇場等形狀，一切剎土種子遍佈十方，各種莊嚴的形狀各不相同，各自排列安住。 有的本體是清凈的光明，有的是華藏（華藏：蓮花藏世界）和寶云，有的剎土種子由火焰構成，安住在摩尼（摩尼：寶珠）不壞的寶藏中。 燈云、火焰、色彩、光明等等，各種無邊清凈的顏色，有的
【English Translation】 English version Forms of light, or taking the form of various pearl nets, or taking the form of all doors, or taking the form of various ornaments... Such as these, if described in detail, are as numerous as the dust motes in an ocean of worlds.
'Oh, Buddhas' children! Those all world seeds, some have the ten directions' mani clouds (mani: jewel) as their substance, some have various colored flames as their substance, some have various lights as their substance, some have precious fragrant flames as their substance, some have all precious adorned Tala flowers (Tala: a kind of tree) as their substance, some have Bodhisattvas' images as their substance, some have all Buddhas' lights as their substance, some have Buddhas' forms as their substance, some have one precious light as their substance, some have many precious lights as their substance, some have all sentient beings' ocean of merit's sounds as their substance, some have all sentient beings' ocean of karma's sounds as their substance, some have all Buddhas' realm's pure sounds as their substance, some have all Bodhisattvas' great vows' ocean's sounds as their substance, some have all Buddhas' skillful means' sounds as their substance, some have all lands' ornaments' formation and destruction sounds as their substance, some have boundless Buddhas' sounds as their substance, some have all Buddhas' transformation sounds as their substance, some have all sentient beings' good sounds as their substance, some have all Buddhas' ocean of merit's pure sounds as their substance... Such as these, if described in detail, are as numerous as the dust motes in an ocean of worlds.'
At that time, Bodhisattva Samantabhadra, wishing to reiterate the meaning, relying on the Buddha's divine power, observed the ten directions and spoke in verse:
'The land seeds are firm and wonderfully adorned, vast and pure, a treasury of light, relying on the lotus jewel ocean to abide, some abide in the fragrant ocean and so on. The shapes of Mount Sumeru, cities, trees, altars, etc., all land seeds pervade the ten directions, the shapes of various adornments are different, each arranged and abiding. Some have pure light as their substance, some are the Flower Treasury (Flower Treasury: Lotus Treasury World) and precious clouds, some land seeds are formed by flames, abiding in the mani (mani: jewel) indestructible treasury. Lamp clouds, flames, colors, lights, etc., various boundless pure colors, some
言音以為體， 是佛所演不思議。 或是願力所出音， 神變音聲為體性， 一切眾生大福業， 佛功德音亦如是。 剎種一一差別門， 不可思議無有盡， 如是十方皆遍滿， 廣大莊嚴現神力。 十方所有廣大剎， 悉來入此世界種， 雖見十方普入中， 而實無來無所入。 以一剎種入一切， 一切入一亦無餘， 體相如本無差別， 無等無量悉周遍。 一切國土微塵中， 普見如來在其所， 愿海言音若雷震， 一切眾生悉調伏。 佛身周遍一切剎， 無數菩薩亦充滿， 如來自在無等倫， 普化一切諸含識。」
爾時，普賢菩薩復告大眾言：
「諸佛子！此不可說佛剎微塵數香水海，在華藏莊嚴世界海中，如天帝網分佈而住。諸佛子！此最中央香水海，名：無邊妙華光，以現一切菩薩形摩尼王幢為底；出大蓮華，名：一切香摩尼王莊嚴；有世界種而住其上，名：普照十方熾然寶光明，以一切莊嚴具為體，有不可說佛剎微塵數世界于中佈列。其最下方有世界，名：最勝光遍照，以一切金剛莊嚴光耀輪為際，依眾寶摩尼華而住；其狀猶如摩尼寶形，一切寶華莊嚴云彌覆其上，佛剎微塵數世界周匝圍繞，種種安住，種種莊嚴，佛號：凈眼離垢燈
【現代漢語翻譯】 現代漢語譯本 言語聲音被認為是其本體，這是佛所演說不可思議的法理。 或者，這些聲音是佛的願力所產生的，神變的聲音是其本體性質。 一切眾生都有巨大的福德業力，佛的功德之音也是如此。 每個剎土（佛土）的種類都有各自不同的法門，其不可思議且無有窮盡。 這樣的法理遍滿十方世界，以廣大莊嚴的方式展現其神力。 十方所有廣大的剎土，都來到並進入這個世界種（宇宙的種子）。 雖然看到十方世界普遍進入其中，但實際上並沒有來處，也沒有進入之處。 以一個剎土的種子進入一切剎土，一切剎土進入一個剎土也沒有剩餘。 其本體和現象如同原本一樣沒有差別，無與倫比、無量無邊且周遍一切。 在一切國土的微塵中，普遍見到如來在那裡。 佛的愿海之音如同雷鳴般震動，一切眾生都被調伏。 佛身周遍一切剎土，無數菩薩也充滿其中。 如來自在無與倫比，普遍教化一切有情眾生。
這時，普賢菩薩又告訴大眾說：
『諸位佛子！這不可說佛剎微塵數（多到無法用語言描述的佛土微塵數量）的香水海，在華藏莊嚴世界海（佛所居住的清凈世界）中，如同天帝的網一樣分佈而住。 諸位佛子！這最中央的香水海，名為：無邊妙華光，以顯現一切菩薩形象的摩尼王幢（一種寶幢）為底座；從中生出大蓮花，名為：一切香摩尼王莊嚴；其上有世界種安住，名為：普照十方熾然寶光明，以一切莊嚴的器具為本體，其中排列著不可說佛剎微塵數的世界。 其最下方有一個世界，名為：最勝光遍照，以一切金剛莊嚴的光耀輪為邊界，依附在眾寶摩尼花上而住；其形狀猶如摩尼寶的形狀，一切寶華莊嚴的雲彩覆蓋在其上，佛剎微塵數的世界周匝圍繞，以各種方式安住，以各種方式莊嚴，佛號：凈眼離垢燈（佛的名號）。』
【English Translation】 English version Speech and sound are considered its substance, this is the inconceivable Dharma expounded by the Buddha. Or, these sounds are produced by the power of the Buddha's vows, and the transformed sounds are its essential nature. All sentient beings have great meritorious karma, and the Buddha's meritorious sounds are also like this. Each type of Buddha-land (Kṣetra) has its own different Dharma gates, which are inconceivable and without end. Such Dharma pervades the ten directions, manifesting its divine power in a vast and majestic manner. All the vast lands in the ten directions come and enter this world-seed (the seed of the universe). Although it is seen that the ten directions universally enter into it, in reality, there is no place of coming and no place of entering. With one land-seed entering all lands, and all lands entering one land without remainder. Its substance and phenomena are the same as the original, without difference, incomparable, immeasurable, and all-pervading. In the dust of all lands, the Tathagata is universally seen there. The sound of the Buddha's ocean of vows is like thunder, and all sentient beings are subdued. The Buddha's body pervades all lands, and countless Bodhisattvas also fill them. The Tathagata is free and incomparable, universally teaching all sentient beings.
At that time, Bodhisattva Samantabhadra again addressed the assembly:
'Oh, Buddhas' children! These inexpressible numbers of Buddha-land dust-like fragrant seas, in the Avatamsaka Majestic World Sea (the pure world where the Buddha resides), are distributed and dwell like the net of Indra. Oh, Buddhas' children! This most central fragrant sea is named: Boundless Wonderful Flower Light, with the Mani King Banner (a kind of precious banner) that manifests the forms of all Bodhisattvas as its base; from it emerges a great lotus flower, named: All Fragrant Mani King Adornment; upon it dwells a world-seed, named: Universally Illuminating Ten Directions Blazing Jewel Light, with all kinds of adornments as its substance, in which are arranged inexpressible numbers of Buddha-land dust-like worlds. At its lowest part, there is a world named: Most Excellent Light Universally Illuminating, with the wheel of light adorned with all vajras as its boundary, dwelling on the multitude of precious Mani flowers; its shape is like the shape of a Mani jewel, with clouds of all precious flower adornments covering it, and Buddha-land dust-like worlds surrounding it, dwelling in various ways, adorned in various ways, the Buddha's name is: Pure Eye Free from Defilement Lamp (the Buddha's name).'
。此上過佛剎微塵數世界，有世界，名：種種香蓮華妙莊嚴，以一切莊嚴具為際，依寶蓮華網而住；其狀猶如師子之座，一切寶色珠帳云彌覆其上，二佛剎微塵數世界周匝圍繞，佛號：師子光勝照。此上過佛剎微塵數世界，有世界，名：一切寶莊嚴普照光，以香風輪為際，依種種寶華瓔珞住；其形八隅，妙光摩尼日輪云而覆其上，三佛剎微塵數世界周匝圍繞，佛號：凈光智勝幢。此上過佛剎微塵數世界，有世界，名：種種光明華莊嚴，以一切寶王為際，依眾色金剛尸羅幢海住；其狀猶如摩尼蓮華，以金剛摩尼寶光云而覆其上，四佛剎微塵數世界周匝圍繞，純一清凈，佛號：金剛光明無量精進力善出現。此上過佛剎微塵數世界，有世界，名：普放妙華光，以一切寶鈴莊嚴網為際，依一切樹林莊嚴寶輪網海住；其形普方而多有隅角，梵音摩尼王云以覆其上，五佛剎微塵數世界周匝圍繞，佛號：香光喜力海。此上過佛剎微塵數世界，有世界，名：凈妙光明，以寶王莊嚴幢為際，依金剛宮殿海住；其形四方，摩尼輪髻帳云而覆其上，六佛剎微塵數世界周匝圍繞，佛號：普光自在幢。此上過佛剎微塵數世界，有世界，名：眾華焰莊嚴，以種種華莊嚴為際，依一切寶色焰海住；其狀猶如樓閣之形，一切寶色衣真珠欄楯云而覆其上，
【現代漢語翻譯】 現代漢語譯本： 在這些之上，經過了佛剎微塵數的世界，有一個世界，名為『種種香蓮華妙莊嚴』（以各種香氣和蓮花裝飾的奇妙莊嚴）。它以一切莊嚴的器具為邊界，依靠寶蓮花網而住；它的形狀像獅子座，上面覆蓋著各種寶色的珠帳云，周圍環繞著兩個佛剎微塵數的世界。那裡的佛號為『師子光勝照』（獅子般的光明殊勝照耀）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『一切寶莊嚴普照光』（一切珍寶裝飾的普遍照耀之光）。它以香風輪為邊界，依靠各種寶華瓔珞而住；它的形狀是八角形，上面覆蓋著奇妙的光明摩尼日輪云，周圍環繞著三個佛剎微塵數的世界。那裡的佛號為『凈光智勝幢』（清凈光明智慧殊勝的旗幟）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『種種光明華莊嚴』（各種光明花朵的莊嚴）。它以一切寶王為邊界，依靠各種顏色的金剛尸羅幢海而住；它的形狀像摩尼蓮花，上面覆蓋著金剛摩尼寶光云，周圍環繞著四個佛剎微塵數的世界，純凈無染。那裡的佛號為『金剛光明無量精進力善出現』（金剛般的光明，無量精進的力量，善巧地顯現）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『普放妙華光』（普遍散發奇妙花朵的光芒）。它以一切寶鈴莊嚴網為邊界，依靠一切樹林莊嚴的寶輪網海而住；它的形狀是普遍的方形，但有很多角，上面覆蓋著梵音摩尼王云，周圍環繞著五個佛剎微塵數的世界。那裡的佛號為『香光喜力海』（香氣光明喜悅力量的海洋）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『凈妙光明』（清凈奇妙的光明）。它以寶王莊嚴幢為邊界，依靠金剛宮殿海而住；它的形狀是四方形，上面覆蓋著摩尼輪髻帳云，周圍環繞著六個佛剎微塵數的世界。那裡的佛號為『普光自在幢』（普遍光明自在的旗幟）。
在這些之上，又經過了佛剎微塵數的世界，有一個世界，名為『眾華焰莊嚴』（眾多花朵火焰的莊嚴）。它以各種花朵的莊嚴為邊界，依靠一切寶色火焰海而住；它的形狀像樓閣，上面覆蓋著各種寶色的衣物和珍珠欄桿云。
【English Translation】 English version: Above these, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Variously Fragrant Lotus Flower Marvelous Adornment' (adorned with various fragrances and lotus flowers). It is bounded by all kinds of adornments and rests upon a net of jeweled lotuses; its shape is like a lion's seat, covered above by clouds of jeweled curtains of all colors, and surrounded by two Buddha-land dust particle worlds. The Buddha there is named 'Lion Light Supreme Illumination' (the supreme illumination of lion-like light).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'All Jewel Adornment Universal Illumination Light' (the universal illumination light of all jewel adornments). It is bounded by a wheel of fragrant wind and rests upon various jeweled flower garlands; its shape is octagonal, covered above by marvelous light mani sun wheel clouds, and surrounded by three Buddha-land dust particle worlds. The Buddha there is named 'Pure Light Wisdom Supreme Banner' (the banner of pure light and supreme wisdom).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Variously Luminous Flower Adornment' (the adornment of various luminous flowers). It is bounded by all jewel kings and rests upon a sea of multi-colored vajra shila banners; its shape is like a mani lotus flower, covered above by vajra mani jewel light clouds, and surrounded by four Buddha-land dust particle worlds, purely immaculate. The Buddha there is named 'Vajra Light Immeasurable Diligence Power Well Manifested' (the vajra-like light, immeasurable diligence power, well manifested).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Universally Emitting Marvelous Flower Light' (universally emitting the light of marvelous flowers). It is bounded by a net of all jeweled bell adornments and rests upon a sea of jeweled wheel nets adorned with all forests; its shape is generally square but with many corners, covered above by Brahma sound mani king clouds, and surrounded by five Buddha-land dust particle worlds. The Buddha there is named 'Fragrant Light Joy Power Ocean' (the ocean of fragrant light and joy power).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Pure Marvelous Light' (pure and marvelous light). It is bounded by a jeweled king adornment banner and rests upon a sea of vajra palaces; its shape is square, covered above by mani wheel topknot curtain clouds, and surrounded by six Buddha-land dust particle worlds. The Buddha there is named 'Universal Light Self-Mastery Banner' (the banner of universal light and self-mastery).
Above these, again passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Multitude of Flower Flame Adornment' (the adornment of a multitude of flower flames). It is bounded by various flower adornments and rests upon a sea of all jeweled color flames; its shape is like a pavilion, covered above by clouds of all jeweled color garments and pearl railings.
七佛剎微塵數世界周匝圍繞，純一清凈，佛號：歡喜海功德名稱自在光。此上過佛剎微塵數世界，有世界，名：出生威力地，以出一切聲摩尼王莊嚴為際，依種種寶色蓮華座虛空海住；其狀猶如因陀羅網，以無邊色華網云而覆其上，八佛剎微塵數世界周匝圍繞，佛號：廣大名稱智海幢。此上過佛剎微塵數世界，有世界，名：出妙音聲，以心王摩尼莊嚴輪為際，依恒出一切妙音聲莊嚴云摩尼王海住；其狀猶如梵天身形，無量寶莊嚴師子座云而覆其上，九佛剎微塵數世界周匝圍繞，佛號：清凈月光明相無能摧伏。此上過佛剎微塵數世界，有世界，名：金剛幢，以無邊莊嚴真珠藏寶瓔珞為際，依一切莊嚴寶師子座摩尼海住；其狀周圓，十須彌山微塵數一切香摩尼華須彌云彌覆其上，十佛剎微塵數世界周匝圍繞，純一清凈，佛號：一切法海最勝王。此上過佛剎微塵數世界，有世界，名：恒出現帝青寶光明，以極堅牢不可壞金剛莊嚴為際，依種種殊異華海住；其狀猶如半月之形，諸天寶帳云而覆其上，十一佛剎微塵數世界周匝圍繞，佛號：無量功德法。此上過佛剎微塵數世界，有世界，名：光明照耀，以普光莊嚴為際，依華旋香水海住；狀如華旋，種種衣云而覆其上，十二佛剎微塵數世界周匝圍繞，佛號：超釋梵。此上過佛剎微
【現代漢語翻譯】 現代漢語譯本：有七佛剎微塵數（指極多的數量）世界圍繞，它們純凈無染，其中的佛號為：歡喜海功德名稱自在光（指佛的稱號，意為具有歡喜、功德、名稱和自在光明的佛）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：出生威力地（指具有強大力量的世界），以能發出一切聲音的摩尼寶王（指珍貴的寶物）莊嚴為邊界，依靠各種寶色蓮花座虛空海而存在；它的形狀像因陀羅網（指帝釋天的網，象徵無限），上面覆蓋著無邊色彩的華網云，有八佛剎微塵數的世界圍繞，其中的佛號為：廣大名稱智海幢（指具有廣大名稱、智慧如海的佛）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：出妙音聲（指能發出美妙聲音的世界），以心王摩尼（指珍貴的心形寶物）莊嚴輪為邊界，依靠恒常發出一切美妙聲音的莊嚴云摩尼寶王海而存在；它的形狀像梵天（指印度教中的創造神）的身形，上面覆蓋著無量寶莊嚴的獅子座云，有九佛剎微塵數的世界圍繞，其中的佛號為：清凈月光明相無能摧伏（指具有清凈月光般光明，且不可戰勝的佛）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：金剛幢（指堅固如金剛的世界），以無邊莊嚴的珍珠藏寶瓔珞（指珍貴的裝飾品）為邊界，依靠一切莊嚴的寶獅子座摩尼海而存在；它的形狀是圓形的，上面覆蓋著十須彌山微塵數（指極多的數量）的一切香摩尼花須彌云，有十佛剎微塵數的世界圍繞，它們純凈無染，其中的佛號為：一切法海最勝王（指在一切佛法中最為殊勝的佛）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：恒出現帝青寶光明（指恒常發出帝青色寶光的世界），以極其堅牢不可破壞的金剛莊嚴為邊界，依靠各種殊異的華海而存在；它的形狀像半月形，上面覆蓋著諸天寶帳云，有十一佛剎微塵數的世界圍繞，其中的佛號為：無量功德法（指具有無量功德的佛法）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：光明照耀（指光明照耀的世界），以普光莊嚴為邊界，依靠華旋香水海而存在；形狀像華旋，上面覆蓋著各種衣云，有十二佛剎微塵數的世界圍繞，其中的佛號為：超釋梵（指超越釋迦牟尼和梵天的佛）。
【English Translation】 English version: There are worlds surrounded by seven Buddha-lands' dust-mote numbers (referring to an extremely large quantity), which are purely clean, and the Buddha there is named: Joyful Ocean Merit Name Self-Mastery Light (referring to a Buddha's title, meaning a Buddha with joy, merit, name, and self-mastery light). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Birth Power Ground (referring to a world with great power), with the boundary adorned by the Mani Jewel King (referring to precious jewels) that can produce all sounds, existing based on various precious-colored lotus seat void seas; its shape is like Indra's net (referring to the net of Indra, symbolizing infinity), covered by boundless colored flower net clouds, surrounded by eight Buddha-lands' dust-mote number of worlds, and the Buddha there is named: Vast Name Wisdom Ocean Banner (referring to a Buddha with a vast name and wisdom like the ocean). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Emanating Wonderful Sounds (referring to a world that can emit wonderful sounds), with the boundary adorned by the Mind King Mani (referring to a precious heart-shaped jewel) adorned wheel, existing based on the constantly emanating all wonderful sounds adorned cloud Mani Jewel King sea; its shape is like the form of Brahma (referring to the Hindu god of creation), covered by immeasurable precious adorned lion seat clouds, surrounded by nine Buddha-lands' dust-mote number of worlds, and the Buddha there is named: Pure Moon Light Appearance Unconquerable (referring to a Buddha with pure moonlight-like light and is invincible). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Vajra Banner (referring to a world as firm as Vajra), with the boundary adorned by boundless precious pearl treasure necklaces (referring to precious ornaments), existing based on all adorned precious lion seat Mani seas; its shape is round, covered by ten Sumeru mountain dust-mote number (referring to an extremely large quantity) of all fragrant Mani flower Sumeru clouds, surrounded by ten Buddha-lands' dust-mote number of worlds, which are purely clean, and the Buddha there is named: All Dharma Ocean Supreme King (referring to the most supreme Buddha in all Buddhist teachings). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Constantly Appearing Imperial Blue Jewel Light (referring to a world that constantly emits imperial blue jewel light), with the boundary adorned by extremely firm and indestructible Vajra adornments, existing based on various unique flower seas; its shape is like a half-moon, covered by celestial treasure tent clouds, surrounded by eleven Buddha-lands' dust-mote number of worlds, and the Buddha there is named: Immeasurable Merit Dharma (referring to the Dharma with immeasurable merit). Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: Light Illumination (referring to a world of light illumination), with the boundary adorned by universal light adornments, existing based on flower swirl fragrant water seas; its shape is like a flower swirl, covered by various clothing clouds, surrounded by twelve Buddha-lands' dust-mote number of worlds, and the Buddha there is named: Transcending Shakra and Brahma (referring to a Buddha who transcends Shakyamuni and Brahma).
塵數世界，至此世界，名：娑婆，以金剛莊嚴為際，依種種色風輪所持蓮華網住；狀如虛空，以普圓滿天宮殿莊嚴虛空云而覆其上，十三佛剎微塵數世界周匝圍繞，其佛即是毗盧遮那如來世尊。此上過佛剎微塵數世界，有世界，名：寂靜離塵光，以一切寶莊嚴為際，依種種寶衣海住；其狀猶如執金剛形，無邊色金剛云而覆其上，十四佛剎微塵數世界周匝圍繞，佛號：遍法界勝音。此上過佛剎微塵數世界，有世界，名：眾妙光明燈，以一切莊嚴帳為際，依凈華網海住；其狀猶如卐字之形，摩尼樹香水海云而覆其上，十五佛剎微塵數世界周匝圍繞，純一清凈，佛號：不可摧伏力普照幢。此上過佛剎微塵數世界，有世界，名：清凈光遍照，以無盡寶云摩尼王為際，依種種香焰蓮華海住；其狀猶如龜甲之形，圓光摩尼輪栴檀云而覆其上，十六佛剎微塵數世界周匝圍繞，佛號：清凈日功德眼。此上過佛剎微塵數世界，有世界，名：寶莊嚴藏，以一切眾生形摩尼王為際，依光明藏摩尼王海住；其形八隅，以一切輪圍山寶莊嚴華樹網彌覆其上，十七佛剎微塵數世界周匝圍繞，佛號：無礙智光明遍照十方。此上過佛剎微塵數世界，有世界，名：離塵，以一切殊妙相莊嚴為際，依眾妙華師子座海住；狀如珠瓔，以一切寶香摩尼王圓光云而
【現代漢語翻譯】 現代漢語譯本 從微塵數世界到這個世界，名為'娑婆'（Saha，意為堪忍），以金剛莊嚴為邊界，依靠各種顏色的風輪所支撐的蓮花網而住；形狀如同虛空，以普遍圓滿的天宮殿莊嚴虛空云覆蓋其上，有十三佛剎微塵數的世界環繞，那裡的佛就是毗盧遮那如來世尊（Vairocana，意為光明遍照）。 在此之上，經過微塵數的世界，有一個世界，名為'寂靜離塵光'，以一切寶物莊嚴為邊界，依靠各種寶衣海而住；其形狀猶如執金剛形，無邊色彩的金剛云覆蓋其上，有十四佛剎微塵數的世界環繞，佛號為'遍法界勝音'。 在此之上，經過微塵數的世界，有一個世界，名為'眾妙光明燈'，以一切莊嚴帳為邊界，依靠清凈的蓮花網海而住；其形狀猶如'卍'字形，摩尼樹香水海云覆蓋其上，有十五佛剎微塵數的世界環繞，純一清凈，佛號為'不可摧伏力普照幢'。 在此之上，經過微塵數的世界，有一個世界，名為'清凈光遍照'，以無盡寶云摩尼王為邊界，依靠各種香焰蓮花海而住；其形狀猶如龜甲之形，圓光摩尼輪栴檀云覆蓋其上，有十六佛剎微塵數的世界環繞，佛號為'清凈日功德眼'。 在此之上，經過微塵數的世界，有一個世界，名為'寶莊嚴藏'，以一切眾生形摩尼王為邊界，依靠光明藏摩尼王海而住；其形狀為八角形，以一切輪圍山寶莊嚴華樹網覆蓋其上，有十七佛剎微塵數的世界環繞，佛號為'無礙智光明遍照十方'。 在此之上，經過微塵數的世界，有一個世界，名為'離塵'，以一切殊妙相莊嚴為邊界，依靠眾妙華獅子座海而住；形狀如同珠瓔，以一切寶香摩尼王圓光云而
【English Translation】 English version From the number of dust-like worlds to this world, named 'Saha' (meaning 'enduring'), with a boundary of Vajra (diamond) adornment, dwelling upon a lotus net held by various colored wind wheels; its shape is like space, covered by universally complete heavenly palace clouds, surrounded by thirteen Buddha-lands of dust-like worlds, and the Buddha there is Vairocana Tathagata (meaning 'the one who illuminates everywhere'). Above this, passing through dust-like worlds, there is a world named 'Silent Light Free from Dust', with a boundary of all precious adornments, dwelling upon various precious garment seas; its shape is like a Vajra-holding form, covered by boundless colored Vajra clouds, surrounded by fourteen Buddha-lands of dust-like worlds, and the Buddha is named 'Victorious Sound Throughout the Dharma Realm'. Above this, passing through dust-like worlds, there is a world named 'Lamp of All Wonderful Lights', with a boundary of all adorned canopies, dwelling upon a pure lotus net sea; its shape is like the '卍' character, covered by Mani tree fragrant water sea clouds, surrounded by fifteen Buddha-lands of dust-like worlds, purely clean, and the Buddha is named 'Unconquerable Power Universally Illuminating Banner'. Above this, passing through dust-like worlds, there is a world named 'Pure Light Universally Illuminating', with a boundary of endless precious cloud Mani kings, dwelling upon various fragrant flame lotus seas; its shape is like a tortoise shell, covered by round light Mani wheel sandalwood clouds, surrounded by sixteen Buddha-lands of dust-like worlds, and the Buddha is named 'Pure Sun Merit Eye'. Above this, passing through dust-like worlds, there is a world named 'Treasury of Precious Adornments', with a boundary of all sentient being-shaped Mani kings, dwelling upon a light treasury Mani king sea; its shape is octagonal, covered by all wheel-enclosing mountain precious adorned flower tree nets, surrounded by seventeen Buddha-lands of dust-like worlds, and the Buddha is named 'Unobstructed Wisdom Light Universally Illuminating the Ten Directions'. Above this, passing through dust-like worlds, there is a world named 'Free from Dust', with a boundary of all extraordinary and wonderful adornments, dwelling upon a sea of wonderful flower lion thrones; its shape is like a pearl necklace, with all precious fragrant Mani king round light clouds
覆其上，十八佛剎微塵數世界周匝圍繞，純一清凈，佛號：無量方便最勝幢。此上過佛剎微塵數世界，有世界，名：清凈光普照，以出無盡寶云摩尼王為際，依無量色香焰須彌山海住；其狀猶如寶華旋布，以無邊色光明摩尼王帝青雲而覆其上，十九佛剎微塵數世界周匝圍繞，佛號：普照法界虛空光。此上過佛剎微塵數世界，有世界，名：妙寶焰，以普光明日月寶為際，依一切諸天形摩尼王海住；其狀猶如寶莊嚴具，以一切寶衣幢云及摩尼燈藏網而覆其上，二十佛剎微塵數世界周匝圍繞，純一清凈，佛號：福德相光明。
「諸佛子！此遍照十方熾然寶光明世界種，有如是等不可說佛剎微塵數廣大世界，各各所依住，各各形狀，各各體性，各各方面，各各趣入，各各莊嚴，各各分齊，各各行列，各各無差別，各各力加持，周匝圍繞。所謂：十佛剎微塵數迴轉形世界、十佛剎微塵數江河形世界、十佛剎微塵數漩流形世界、十佛剎微塵數輪輞形世界、十佛剎微塵數壇墠形世界、十佛剎微塵數樹林形世界、十佛剎微塵數樓觀形世界、十佛剎微塵數尸羅幢形世界、十佛剎微塵數普方形世界、十佛剎微塵數胎藏形世界、十佛剎微塵數蓮華形世界、十佛剎微塵數佉勒迦形世界、十佛剎微塵數種種眾生形世界、十佛剎微塵數佛相形
【現代漢語翻譯】 現代漢語譯本：在其之上，有十八個佛剎微塵數（佛剎：佛所教化的世界；微塵數：像微塵一樣多的數量，形容極多）的世界環繞，純凈無染，佛號為：無量方便最勝幢（無量方便：無量的善巧方法；最勝幢：最殊勝的旗幟，比喻佛的智慧和功德）。此上再過佛剎微塵數的世界，有一個世界，名為：清凈光普照，以出無盡寶云摩尼王（摩尼王：如意寶珠）為邊界，依無量色香焰須彌山海（須彌山：佛教宇宙觀中的中心山）而住；其形狀猶如寶華旋轉分佈，以無邊色光明摩尼王帝青雲覆蓋其上，有十九個佛剎微塵數的世界環繞，佛號為：普照法界虛空光（法界：宇宙萬法；虛空光：像虛空一樣無邊無際的光明）。此上再過佛剎微塵數的世界，有一個世界，名為：妙寶焰，以普光明日月寶為邊界，依一切諸天形摩尼王海而住；其形狀猶如寶莊嚴具，以一切寶衣幢云及摩尼燈藏網覆蓋其上，有二十個佛剎微塵數的世界環繞，純凈無染，佛號為：福德相光明（福德相：福德的相貌）。 『諸佛子！此遍照十方熾然寶光明世界種（世界種：宇宙中世界的集合），有如是等不可說佛剎微塵數廣大世界，各各所依住，各各形狀，各各體性，各各方面，各各趣入，各各莊嚴，各各分齊，各各行列，各各無差別，各各力加持，周匝圍繞。所謂：十佛剎微塵數迴轉形世界、十佛剎微塵數江河形世界、十佛剎微塵數漩流形世界、十佛剎微塵數輪輞形世界、十佛剎微塵數壇墠形世界、十佛剎微塵數樹林形世界、十佛剎微塵數樓觀形世界、十佛剎微塵數尸羅幢形世界、十佛剎微塵數普方形世界、十佛剎微塵數胎藏形世界、十佛剎微塵數蓮華形世界、十佛剎微塵數佉勒迦形世界、十佛剎微塵數種種眾生形世界、十佛剎微塵數佛相形世界。』
【English Translation】 English version: Above it, eighteen Buddha-lands' dust-mote number (Buddha-lands: worlds where Buddhas teach; dust-mote number: a number as numerous as dust motes, describing an extremely large quantity) of worlds encircle it, purely immaculate, with the Buddha named: Immeasurable Expedient Supreme Banner (Immeasurable Expedient: immeasurable skillful means; Supreme Banner: the most supreme banner, a metaphor for the Buddha's wisdom and merit). Above this, passing beyond a Buddha-lands' dust-mote number of worlds, there is a world named: Pure Light Universally Illuminating, with the boundary of the emerging Endless Treasure Cloud Mani King (Mani King: wish-fulfilling jewel), dwelling upon immeasurable colored fragrant flame Sumeru mountains and seas (Sumeru mountain: the central mountain in Buddhist cosmology); its shape is like precious flowers rotating and spreading, covered by the boundless colored light Mani King lapis lazuli clouds, encircled by nineteen Buddha-lands' dust-mote number of worlds, with the Buddha named: Universally Illuminating Dharma Realm Void Light (Dharma Realm: the universe and all its phenomena; Void Light: light as boundless as the void). Above this, passing beyond a Buddha-lands' dust-mote number of worlds, there is a world named: Wondrous Treasure Flame, with the boundary of the Universal Light Sun and Moon Treasure, dwelling upon all the celestial forms of Mani King seas; its shape is like precious adornments, covered by all precious clothing banners clouds and Mani lamp treasury nets, encircled by twenty Buddha-lands' dust-mote number of worlds, purely immaculate, with the Buddha named: Auspicious Virtue Appearance Light (Auspicious Virtue Appearance: the appearance of auspicious virtue). 'Oh, Buddhas' children! This Universally Illuminating Ten Directions Blazing Treasure Light world-seed (world-seed: a collection of worlds in the universe), has such unspeakable Buddha-lands' dust-mote number of vast worlds, each with its own dwelling, each with its own shape, each with its own essence, each with its own aspect, each with its own entry, each with its own adornment, each with its own boundary, each with its own arrangement, each without difference, each with its own power blessing, encircling all around. Namely: ten Buddha-lands' dust-mote number of rotating-shaped worlds, ten Buddha-lands' dust-mote number of river-shaped worlds, ten Buddha-lands' dust-mote number of whirlpool-shaped worlds, ten Buddha-lands' dust-mote number of wheel-rim-shaped worlds, ten Buddha-lands' dust-mote number of altar-shaped worlds, ten Buddha-lands' dust-mote number of forest-shaped worlds, ten Buddha-lands' dust-mote number of pavilion-shaped worlds, ten Buddha-lands' dust-mote number of Shila banner-shaped worlds, ten Buddha-lands' dust-mote number of universally square-shaped worlds, ten Buddha-lands' dust-mote number of womb-shaped worlds, ten Buddha-lands' dust-mote number of lotus-shaped worlds, ten Buddha-lands' dust-mote number of Khareka-shaped worlds, ten Buddha-lands' dust-mote number of various sentient being-shaped worlds, ten Buddha-lands' dust-mote number of Buddha-form-shaped worlds.'
世界、十佛剎微塵數圓光形世界、十佛剎微塵數云形世界、十佛剎微塵數網形世界、十佛剎微塵數門闥形世界……。如是等，有不可說佛剎微塵數。此一一世界，各有十佛剎微塵數廣大世界周匝圍繞。此諸世界，一一復有如上所說微塵數世界而為眷屬。如是所說一切世界，皆在此無邊妙華光香水海及圍繞此海香水河中。」
大方廣佛華嚴經卷第八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第九
于闐國三藏實叉難陀奉 制譯
華藏世界品第五之二
爾時，普賢菩薩復告大眾言：
「諸佛子！此無邊妙華光香水海東，次有香水海，名：離垢焰藏；出大蓮華，名：一切香摩尼王妙莊嚴；有世界種而住其上，名：遍照剎旋，以菩薩行吼音為體。此中最下方，有世界，名：宮殿莊嚴幢；其形四方，依一切寶莊嚴海住，蓮華光網云彌覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：眉間光遍照。此上過佛剎微塵數世界，有世界，名：德華藏；其形周圓，依一切寶華蕊海住，真珠幢師子座云彌覆其上，二佛剎微塵數世界圍繞，佛號：一切無邊法海慧。此上過佛剎微塵數世界，有世界，名：善變化妙香輪；形如金剛，依一切寶莊嚴鈴網海住，種種莊嚴圓
【現代漢語翻譯】 現代漢語譯本：世界，有十佛剎微塵數（佛剎：佛所教化的國土；微塵數：像微塵一樣多的數量，形容極多）圓光形世界，十佛剎微塵數云形世界，十佛剎微塵數網形世界，十佛剎微塵數門闥形世界……。像這樣，有不可說佛剎微塵數的世界。這每一個世界，各有十佛剎微塵數廣大世界周匝圍繞。這些世界，每一個又各有如上面所說的微塵數世界作為眷屬。像這樣所說的一切世界，都在這無邊妙華光香水海以及圍繞這海的香水河中。
現代漢語譯本：這時，普賢菩薩又告訴大眾說：
『諸位佛子！這無邊妙華光香水海的東邊，依次有香水海，名叫：離垢焰藏；生出大蓮花，名叫：一切香摩尼王妙莊嚴；有一個世界種住在上面，名叫：遍照剎旋，以菩薩行吼音為本體。這其中最下方，有一個世界，名叫：宮殿莊嚴幢；它的形狀是四方形，依一切寶莊嚴海而住，蓮花光網云覆蓋在它的上面，有佛剎微塵數的世界圍繞著它，純一清凈，佛號：眉間光遍照。在這上面經過佛剎微塵數的世界，有一個世界，名叫：德華藏；它的形狀是圓形的，依一切寶華蕊海而住，真珠幢獅子座云覆蓋在它的上面，有二佛剎微塵數的世界圍繞著它，佛號：一切無邊法海慧。在這上面經過佛剎微塵數的世界，有一個世界，名叫：善變化妙香輪；形狀像金剛，依一切寶莊嚴鈴網海而住，各種莊嚴圓滿。
【English Translation】 English version: Worlds, there are worlds shaped like round lights as many as the dust particles of ten Buddha lands (Buddha land: the territory where a Buddha teaches; dust particle number: a number as many as dust particles, describing an extremely large quantity), worlds shaped like clouds as many as the dust particles of ten Buddha lands, worlds shaped like nets as many as the dust particles of ten Buddha lands, worlds shaped like gates as many as the dust particles of ten Buddha lands... Like this, there are unspeakable numbers of worlds as many as the dust particles of Buddha lands. Each of these worlds is surrounded by ten Buddha land dust particle number of vast worlds. Each of these worlds is again accompanied by the dust particle number of worlds as mentioned above. All the worlds mentioned like this are within this boundless wondrous flower light fragrant water sea and the fragrant water rivers surrounding this sea.
English version: At that time, Bodhisattva Samantabhadra again addressed the assembly:
'Oh, Buddhas' disciples! To the east of this boundless wondrous flower light fragrant water sea, there is a fragrant water sea in sequence, named: 'Store of Flame Free from Impurities'; it produces a great lotus flower, named: 'Wondrous Adornment of All Fragrant Mani King'; a world seed dwells upon it, named: 'Universal Illumination Revolving Land', with the roar of Bodhisattva's practice as its essence. In the lowest part of this, there is a world, named: 'Palace Adornment Banner'; its shape is square, dwelling upon the sea of all precious adornments, covered by a lotus light net cloud, surrounded by worlds as many as the dust particles of Buddha lands, purely clean, the Buddha's name is: 'Light Between the Eyebrows Universally Illuminating'. Above this, passing through worlds as many as the dust particles of Buddha lands, there is a world, named: 'Virtue Flower Store'; its shape is round, dwelling upon the sea of all precious flower stamens, covered by a pearl banner lion seat cloud, surrounded by worlds as many as two Buddha land dust particles, the Buddha's name is: 'Wisdom of All Boundless Dharma Sea'. Above this, passing through worlds as many as the dust particles of Buddha lands, there is a world, named: 'Good Transformation Wondrous Fragrant Wheel'; its shape is like a diamond, dwelling upon the sea of all precious adornment bell nets, with various adornments complete.'
光云彌覆其上，三佛剎微塵數世界圍繞，佛號：功德相光明普照。此上過佛剎微塵數世界，有世界，名：妙色光明；其狀猶如摩尼寶輪，依無邊色寶香水海住，普光明真珠樓閣云彌覆其上，四佛剎微塵數世界圍繞，純一清凈，佛號：善眷屬出興遍照。此上過佛剎微塵數世界，有世界，名：善蓋覆；狀如蓮華，依金剛香水海住，離塵光明香水云彌覆其上，五佛剎微塵數世界圍繞，佛號：法喜無盡慧。此上過佛剎微塵數世界，有世界，名：尸利華光輪；其形三角，依一切堅固寶莊嚴海住，菩薩摩尼冠光明雲彌覆其上，六佛剎微塵數世界圍繞，佛號：清凈普光明雲。此上過佛剎微塵數世界，有世界，名：寶蓮華莊嚴；形如半月，依一切蓮華莊嚴海住，一切寶華云彌覆其上，七佛剎微塵數世界圍繞，純一清凈，佛號：功德華清凈眼。此上過佛剎微塵數世界，有世界，名：無垢焰莊嚴；其狀猶如寶燈行列，依寶焰藏海住，常雨香水種種身云彌覆其上，八佛剎微塵數世界圍繞，佛號：慧力無能勝。此上過佛剎微塵數世界，有世界，名：妙梵音；形如卐字，依寶衣幢海住，一切華莊嚴帳云彌覆其上，九佛剎微塵數世界圍繞，佛號：廣大目如空中凈月。此上過佛剎微塵數世界，有世界，名：微塵數音聲；其狀猶如因陀羅網，依一切寶水
【現代漢語翻譯】 現代漢語譯本：光芒如雲般覆蓋其上，有三佛剎微塵數（形容極多）的世界圍繞，佛號是：功德相光明普照（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙色光明；它的形狀像摩尼寶輪（一種寶珠），依附在無邊色彩的寶香水海中，普光明真珠樓閣云覆蓋其上，有四佛剎微塵數的世界圍繞，純凈無雜，佛號是：善眷屬出興遍照（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：善蓋覆；形狀像蓮花，依附在金剛香水海中，離塵光明香水云覆蓋其上，有五佛剎微塵數的世界圍繞，佛號是：法喜無盡慧（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：尸利華光輪；它的形狀是三角形，依附在一切堅固寶莊嚴海中，菩薩摩尼冠光明雲覆蓋其上，有六佛剎微塵數的世界圍繞，佛號是：清凈普光明雲（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：寶蓮華莊嚴；形狀像半月，依附在一切蓮花莊嚴海中，一切寶華云覆蓋其上，有七佛剎微塵數的世界圍繞，純凈無雜，佛號是：功德華清凈眼（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：無垢焰莊嚴；它的形狀像寶燈排列，依附在寶焰藏海中，常降香水和各種身云覆蓋其上，有八佛剎微塵數的世界圍繞，佛號是：慧力無能勝（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙梵音；形狀像卍字，依附在寶衣幢海中，一切華莊嚴帳云覆蓋其上，有九佛剎微塵數的世界圍繞，佛號是：廣大目如空中凈月（佛的名號）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：微塵數音聲；它的形狀像因陀羅網（帝釋天的宮殿），依附在一切寶水中 English version: A cloud of light covers it, and it is surrounded by worlds equal to the dust particles of three Buddha lands. The Buddha's name is: 'Merit Appearance Light Universally Illuminating'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Color Light'; its shape is like a Mani jewel wheel, residing in a boundless sea of colorful, fragrant water. A cloud of universally illuminating pearl pavilions covers it, and it is surrounded by worlds equal to the dust particles of four Buddha lands, purely and immaculately. The Buddha's name is: 'Good Retinue Arising and Universally Illuminating'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Good Covering'; its shape is like a lotus flower, residing in a Vajra fragrant water sea. A cloud of dust-free, bright, fragrant water covers it, and it is surrounded by worlds equal to the dust particles of five Buddha lands. The Buddha's name is: 'Dharma Joy Inexhaustible Wisdom'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Shri Flower Light Wheel'; its shape is triangular, residing in a sea adorned with all firm treasures. A cloud of Bodhisattva Mani crown light covers it, and it is surrounded by worlds equal to the dust particles of six Buddha lands. The Buddha's name is: 'Pure Universal Bright Cloud'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Treasure Lotus Flower Adornment'; its shape is like a half-moon, residing in a sea adorned with all lotus flowers. A cloud of all precious flowers covers it, and it is surrounded by worlds equal to the dust particles of seven Buddha lands, purely and immaculately. The Buddha's name is: 'Merit Flower Pure Eye'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Immaculate Flame Adornment'; its shape is like a row of precious lamps, residing in a sea of treasure flames. Clouds of fragrant water and various forms constantly rain down upon it, and it is surrounded by worlds equal to the dust particles of eight Buddha lands. The Buddha's name is: 'Wisdom Power Unsurpassed'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Brahma Sound'; its shape is like a swastika, residing in a sea of treasure garment banners. A cloud of all flower-adorned canopies covers it, and it is surrounded by worlds equal to the dust particles of nine Buddha lands. The Buddha's name is: 'Vast Eye Like a Pure Moon in the Sky'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Dust Particle Number of Sounds'; its shape is like Indra's net, residing in all precious waters.
【English Translation】 A cloud of light covers it, and it is surrounded by worlds equal to the dust particles of three Buddha lands. The Buddha's name is: 'Merit Appearance Light Universally Illuminating'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Color Light'; its shape is like a Mani jewel wheel, residing in a boundless sea of colorful, fragrant water. A cloud of universally illuminating pearl pavilions covers it, and it is surrounded by worlds equal to the dust particles of four Buddha lands, purely and immaculately. The Buddha's name is: 'Good Retinue Arising and Universally Illuminating'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Good Covering'; its shape is like a lotus flower, residing in a Vajra fragrant water sea. A cloud of dust-free, bright, fragrant water covers it, and it is surrounded by worlds equal to the dust particles of five Buddha lands. The Buddha's name is: 'Dharma Joy Inexhaustible Wisdom'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Shri Flower Light Wheel'; its shape is triangular, residing in a sea adorned with all firm treasures. A cloud of Bodhisattva Mani crown light covers it, and it is surrounded by worlds equal to the dust particles of six Buddha lands. The Buddha's name is: 'Pure Universal Bright Cloud'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Treasure Lotus Flower Adornment'; its shape is like a half-moon, residing in a sea adorned with all lotus flowers. A cloud of all precious flowers covers it, and it is surrounded by worlds equal to the dust particles of seven Buddha lands, purely and immaculately. The Buddha's name is: 'Merit Flower Pure Eye'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Immaculate Flame Adornment'; its shape is like a row of precious lamps, residing in a sea of treasure flames. Clouds of fragrant water and various forms constantly rain down upon it, and it is surrounded by worlds equal to the dust particles of eight Buddha lands. The Buddha's name is: 'Wisdom Power Unsurpassed'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Brahma Sound'; its shape is like a swastika, residing in a sea of treasure garment banners. A cloud of all flower-adorned canopies covers it, and it is surrounded by worlds equal to the dust particles of nine Buddha lands. The Buddha's name is: 'Vast Eye Like a Pure Moon in the Sky'. Beyond this, passing through worlds equal to the dust particles of Buddha lands, there is a world named: 'Dust Particle Number of Sounds'; its shape is like Indra's net, residing in all precious waters.
海住，一切樂音寶蓋云彌覆其上，十佛剎微塵數世界圍繞，純一清凈，佛號：金色須彌燈。此上過佛剎微塵數世界，有世界，名：寶色莊嚴；形如卐字，依帝釋形寶王海住，日光明華云彌覆其上，十一佛剎微塵數世界圍繞，佛號：迥照法界光明智。此上過佛剎微塵數世界，有世界，名：金色妙光；其狀猶如廣大城廓，依一切寶莊嚴海住，道場寶華云彌覆其上，十二佛剎微塵數世界圍繞，佛號：寶燈普照幢。此上過佛剎微塵數世界，有世界，名：遍照光明輪；狀如華旋，依寶衣旋海住，佛音聲寶王樓閣云彌覆其上，十三佛剎微塵數世界圍繞，純一清凈，佛號：蓮華焰遍照。此上過佛剎微塵數世界，有世界，名：寶藏莊嚴；狀如四洲，依寶瓔珞須彌住，寶焰摩尼云彌覆其上，十四佛剎微塵數世界圍繞，佛號：無盡福開敷華。此上過佛剎微塵數世界，有世界，名：如映象普現；其狀猶如阿修羅身，依金剛蓮華海住，寶冠光影云彌覆其上，十五佛剎微塵數世界圍繞，佛號：甘露音。此上過佛剎微塵數世界，有世界，名：栴檀月；其形八隅，依金剛栴檀寶海住，真珠華摩尼云彌覆其上，十六佛剎微塵數世界圍繞，純一清凈，佛號：最勝法無等智。此上過佛剎微塵數世界，有世界，名：離垢光明；其狀猶如香水漩流，依無邊色寶光
【現代漢語翻譯】 現代漢語譯本 海住（菩薩名），一切美妙的音樂和寶蓋云覆蓋在其上，有十個佛剎微塵數的世界圍繞著它，純凈無染，那裡的佛號是：金色須彌燈（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：寶色莊嚴；形狀像卍字，依附於帝釋形狀的寶王海住（菩薩名），日光般的光華云覆蓋在其上，有十一個佛剎微塵數的世界圍繞著它，那裡的佛號是：迥照法界光明智（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：金色妙光；它的形狀像廣大的城廓，依附於一切寶莊嚴海住（菩薩名），道場的寶華云覆蓋在其上，有十二個佛剎微塵數的世界圍繞著它，那裡的佛號是：寶燈普照幢（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：遍照光明輪；形狀像花朵旋轉，依附於寶衣旋海住（菩薩名），佛音聲的寶王樓閣云覆蓋在其上，有十三個佛剎微塵數的世界圍繞著它，純凈無染，那裡的佛號是：蓮華焰遍照（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：寶藏莊嚴；形狀像四大洲，依附於寶瓔珞須彌住（菩薩名），寶焰摩尼云覆蓋在其上，有十四個佛剎微塵數的世界圍繞著它，那裡的佛號是：無盡福開敷華（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：如映象普現；它的形狀像阿修羅的身形，依附於金剛蓮華海住（菩薩名），寶冠的光影云覆蓋在其上，有十五個佛剎微塵數的世界圍繞著它，那裡的佛號是：甘露音（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：栴檀月；它的形狀是八個角，依附於金剛栴檀寶海住（菩薩名），真珠華摩尼云覆蓋在其上，有十六個佛剎微塵數的世界圍繞著它，純凈無染，那裡的佛號是：最勝法無等智（佛名）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：離垢光明；它的形狀像香水漩渦，依附於無邊色寶光
【English Translation】 English version Hai Zhu (a Bodhisattva's name), all delightful music and jeweled canopies cover it, surrounded by ten Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha there is named: Golden Sumeru Lamp (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Jeweled Color Adornment; shaped like a swastika, relying on the Emperor Sakra-shaped Jeweled King Sea Dwelling (a Bodhisattva's name), sun-like radiant clouds cover it, surrounded by eleven Buddha-lands' dust-mote number of worlds, the Buddha there is named: Universally Illuminating Dharma Realm Wisdom Light (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Golden Wonderful Light; its shape is like a vast city, relying on All Jeweled Adornment Sea Dwelling (a Bodhisattva's name), the Bodhi-mandala's jeweled flower clouds cover it, surrounded by twelve Buddha-lands' dust-mote number of worlds, the Buddha there is named: Jeweled Lamp Universally Illuminating Banner (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Universally Illuminating Light Wheel; shaped like a flower's swirl, relying on Jeweled Garment Swirl Sea Dwelling (a Bodhisattva's name), the Buddha's voice jeweled king pavilion clouds cover it, surrounded by thirteen Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha there is named: Lotus Flame Universally Illuminating (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Jeweled Treasury Adornment; shaped like the four continents, relying on Jeweled Necklace Sumeru Dwelling (a Bodhisattva's name), jeweled flame mani clouds cover it, surrounded by fourteen Buddha-lands' dust-mote number of worlds, the Buddha there is named: Endless Blessings Unfolding Flower (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Like a Mirror Universally Manifesting; its shape is like an Asura's body, relying on Vajra Lotus Sea Dwelling (a Bodhisattva's name), jeweled crown light and shadow clouds cover it, surrounded by fifteen Buddha-lands' dust-mote number of worlds, the Buddha there is named: Ambrosia Sound (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Sandalwood Moon; its shape has eight corners, relying on Vajra Sandalwood Jeweled Sea Dwelling (a Bodhisattva's name), pearl flower mani clouds cover it, surrounded by sixteen Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha there is named: Most Supreme Dharma Unequaled Wisdom (Buddha's name). Above this, passing through a Buddha-lands' dust-mote number of worlds, there is a world named: Immaculate Light; its shape is like a fragrant water vortex, relying on Boundless Color Jeweled Light
海住，妙香光明雲彌覆其上，十七佛剎微塵數世界圍繞，佛號：遍照虛空光明音。此上過佛剎微塵數世界，有世界，名：妙華莊嚴；其狀猶如旋繞之形，依一切華海住，一切樂音摩尼云彌覆其上，十八佛剎微塵數世界圍繞，佛號：普現勝光明。此上過佛剎微塵數世界，有世界，名：勝音莊嚴；其狀猶如師子之座，依金師子座海住，眾色蓮華藏師子座云彌覆其上，十九佛剎微塵數世界圍繞，佛號：無邊功德稱普光明。此上過佛剎微塵數世界，有世界，名：高勝燈；狀如佛掌，依寶衣服香幢海住，日輪普照寶王樓閣云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：普照虛空燈。
「諸佛子！此離垢焰藏香水海南，次有香水海，名：無盡光明輪；世界種，名：佛幢莊嚴；以一切佛功德海音聲為體。此中最下方，有世界，名：愛見華；狀如寶輪，依摩尼樹藏寶王海住，化現菩薩形寶藏云彌覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：蓮華光歡喜面。此上過佛剎微塵數世界，有世界，名：妙音；佛號：須彌寶燈。此上過佛剎微塵數世界，有世界，名：眾寶莊嚴光；佛號：法界音聲幢。此上過佛剎微塵數世界，有世界，名：香藏金剛；佛號：光明音。此上過佛剎微塵數世界，有世界，名：凈妙音；佛號：最勝精
【現代漢語翻譯】 現代漢語譯本：海住（菩薩名），在上方，有美妙的香氣和光明如雲般覆蓋，有十七個佛剎微塵數的世界圍繞，佛號是：遍照虛空光明音（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙華莊嚴；它的形狀像旋轉的形狀，依附於一切花海而住，一切悅耳的音樂和摩尼寶珠云覆蓋其上，有十八個佛剎微塵數的世界圍繞，佛號是：普現勝光明（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：勝音莊嚴；它的形狀像獅子座，依附於金獅子座海而住，各種顏色的蓮花藏獅子座云覆蓋其上，有十九個佛剎微塵數的世界圍繞，佛號是：無邊功德稱普光明（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：高勝燈；形狀像佛的手掌，依附於寶衣服香幢海而住，日輪普照的寶王樓閣云覆蓋其上，有二十個佛剎微塵數的世界圍繞，純凈無雜，佛號是：普照虛空燈（佛名）。 諸佛子！在這個離垢焰藏香水海的南方，接下來有一個香水海，名為：無盡光明輪；世界種，名為：佛幢莊嚴；以一切佛的功德海音聲為本體。在這個香水海的最下方，有一個世界，名為：愛見華；形狀像寶輪，依附於摩尼樹藏寶王海而住，化現菩薩形象的寶藏云覆蓋其上，有佛剎微塵數的世界圍繞，純凈無雜，佛號是：蓮華光歡喜面（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙音；佛號是：須彌寶燈（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：眾寶莊嚴光；佛號是：法界音聲幢（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：香藏金剛；佛號是：光明音（佛名）。在此之上，經過佛剎微塵數的世界，有一個世界，名為：凈妙音；佛號是：最勝精（佛名）。
【English Translation】 English version: Hai Zhu (a Bodhisattva's name), above, there are wonderful fragrances and light like clouds covering it, surrounded by seventeen Buddha-lands' dust-mote number of worlds, the Buddha's name is: 'Universally Illuminating Space Light Sound'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Wonderful Flower Adornment'; its shape is like a swirling form, dwelling upon all flower seas, with all pleasant music and Mani jewel clouds covering it, surrounded by eighteen Buddha-lands' dust-mote number of worlds, the Buddha's name is: 'Universally Manifesting Superior Light'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Superior Sound Adornment'; its shape is like a lion's seat, dwelling upon the golden lion seat sea, with various colored lotus-treasury lion seat clouds covering it, surrounded by nineteen Buddha-lands' dust-mote number of worlds, the Buddha's name is: 'Boundless Merit Praise Universal Light'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'High Superior Lamp'; its shape is like the palm of a Buddha, dwelling upon the treasure clothing fragrant banner sea, with sun-wheel universally illuminating treasure king pavilion clouds covering it, surrounded by twenty Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha's name is: 'Universally Illuminating Space Lamp'. Oh, Buddhas' children! South of this Immaculate Flame Treasury Fragrant Water Sea, there is next a fragrant water sea named: 'Endless Light Wheel'; the world seed is named: 'Buddha Banner Adornment'; its essence is the sound of all Buddhas' merit sea. In the lowest part of this fragrant water sea, there is a world named: 'Love and View Flower'; its shape is like a treasure wheel, dwelling upon the Mani tree treasury treasure king sea, with manifested Bodhisattva form treasure clouds covering it, surrounded by Buddha-lands' dust-mote number of worlds, purely immaculate, the Buddha's name is: 'Lotus Light Joyful Face'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Wonderful Sound'; the Buddha's name is: 'Mount Sumeru Treasure Lamp'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Multitude of Treasure Adornment Light'; the Buddha's name is: 'Dharma Realm Sound Banner'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Fragrance Treasury Vajra'; the Buddha's name is: 'Light Sound'. Above this, passing through Buddha-lands' dust-mote number of worlds, there is a world named: 'Pure Wonderful Sound'; the Buddha's name is: 'Most Superior Essence'.
進力。此上過佛剎微塵數世界，有世界，名：寶蓮華莊嚴；佛號：法城云雷音。此上過佛剎微塵數世界，有世界，名：與安樂；佛號：大名稱智慧燈。此上過佛剎微塵數世界，有世界，名：無垢網；佛號：師子光功德海。此上過佛剎微塵數世界，有世界，名：華林幢遍照；佛號：大智蓮華光。此上過佛剎微塵數世界，有世界，名：無量莊嚴；佛號：普眼法界幢。此上過佛剎微塵數世界，有世界，名：普光寶莊嚴；佛號：勝智大商主。此上過佛剎微塵數世界，有世界，名：華王；佛號：月光幢。此上過佛剎微塵數世界，有世界，名：離垢藏；佛號：清凈覺。此上過佛剎微塵數世界，有世界，名：寶光明；佛號：一切智虛空燈。此上過佛剎微塵數世界，有世界，名：出生寶瓔珞；佛號：諸度福海相光明。此上過佛剎微塵數世界，有世界，名：妙輪遍覆；佛號：調伏一切染著心令歡喜。此上過佛剎微塵數世界，有世界，名：寶華幢；佛號：廣博功德音大名稱。此上過佛剎微塵數世界，有世界，名：無量莊嚴；佛號：平等智光明功德海。此上過佛剎微塵數世界，有世界，名：無盡光莊嚴幢；狀如蓮華，依一切寶網海住，蓮華光摩尼網彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：法界凈光明。
「諸佛子！此無
【現代漢語翻譯】 現代漢語譯本 再往上經過如佛剎微塵數般多的世界，有一個世界，名為：寶蓮華莊嚴（珍寶蓮花裝飾）。佛號：法城云雷音（如法城般莊嚴，聲音如雲雷）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：與安樂（給予安樂）。佛號：大名稱智慧燈（名聲廣大，智慧如燈）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：無垢網（沒有污垢的網）。佛號：師子光功德海（如獅子般的光明，功德如海）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：華林幢遍照（花林旗幟遍照）。佛號：大智蓮華光（大智慧如蓮花般的光明）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：無量莊嚴（無量的莊嚴）。佛號：普眼法界幢（普遍觀察的眼睛，法界旗幟）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：普光寶莊嚴（普遍光明的珍寶莊嚴）。佛號：勝智大商主（殊勝智慧的大商主）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：華王（花中之王）。佛號：月光幢（如月光般的旗幟）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：離垢藏（遠離污垢的寶藏）。佛號：清凈覺（清凈的覺悟）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：寶光明（珍寶光明）。佛號：一切智虛空燈（一切智慧如虛空中的燈）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：出生寶瓔珞（出生珍寶瓔珞）。佛號：諸度福海相光明（各種度化眾生的福德如海，其相光明）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：妙輪遍覆（美妙的輪子遍佈覆蓋）。佛號：調伏一切染著心令歡喜（調伏一切染著的心，使之歡喜）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：寶華幢（珍寶花旗）。佛號：廣博功德音大名稱（廣博的功德之音，名聲廣大）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：無量莊嚴（無量的莊嚴）。佛號：平等智光明功德海（平等智慧的光明，功德如海）。再往上經過如佛剎微塵數般多的世界，有一個世界，名為：無盡光莊嚴幢（無盡光明的莊嚴旗幟）；形狀如蓮花，依一切寶網海而住，蓮花光摩尼網覆蓋其上，二十佛剎微塵數的世界圍繞，純一清凈，佛號：法界凈光明（法界清凈光明）。 『諸佛子！』這個無
【English Translation】 English version Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Jeweled Lotus Adornment'; the Buddha is named: 'Dharma City Cloud Thunder Sound'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Bestowing Peace and Joy'; the Buddha is named: 'Great Renown Wisdom Lamp'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Immaculate Net'; the Buddha is named: 'Lion Light Merit Ocean'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Flower Forest Banner Illuminating Everywhere'; the Buddha is named: 'Great Wisdom Lotus Light'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Immeasurable Adornment'; the Buddha is named: 'Universal Eye Dharma Realm Banner'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Universal Light Jewel Adornment'; the Buddha is named: 'Victorious Wisdom Great Merchant'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Flower King'; the Buddha is named: 'Moonlight Banner'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Defilement-Free Treasury'; the Buddha is named: 'Pure Awakening'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Jewel Light'; the Buddha is named: 'Omniscient Void Lamp'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Birth of Jeweled Necklace'; the Buddha is named: 'All Perfections Blessing Ocean Appearance Light'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Wondrous Wheel Covering All'; the Buddha is named: 'Subduing All Attachment Minds and Causing Joy'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Jewel Flower Banner'; the Buddha is named: 'Vast Merit Sound Great Renown'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Immeasurable Adornment'; the Buddha is named: 'Equal Wisdom Light Merit Ocean'. Further, passing beyond worlds as numerous as the dust particles of Buddha-lands, there is a world named: 'Endless Light Adornment Banner'; its shape is like a lotus flower, dwelling upon the ocean of all jewel nets, covered by a lotus light mani net, surrounded by twenty Buddha-land dust particle worlds, purely immaculate, the Buddha is named: 'Dharma Realm Pure Light'. 『Oh, Buddhas』 children!』 This immeasurable
盡光明輪香水海右旋，次有香水海，名：金剛寶焰光；世界種，名：佛光莊嚴藏，以稱說一切如來名音聲為體。此中最下方，有世界，名：寶焰蓮華；其狀猶如摩尼色眉間毫相，依一切寶色水漩海住，一切莊嚴樓閣云彌覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：無垢寶光明。此上過佛剎微塵數世界，有世界，名：光焰藏；佛號：無礙自在智慧光。此上過佛剎微塵數世界，有世界，名：寶輪妙莊嚴；佛號：一切寶光明。此上過佛剎微塵數世界，有世界，名：栴檀樹華幢；佛號：清凈智光明。此上過佛剎微塵數世界，有世界，名：佛剎妙莊嚴；佛號：廣大歡喜音。此上過佛剎微塵數世界，有世界，名：妙光莊嚴；佛號：法界自在智。此上過佛剎微塵數世界，有世界，名：無邊相；佛號：無礙智。此上過佛剎微塵數世界，有世界，名：焰云幢；佛號：演說不退輪。此上過佛剎微塵數世界，有世界，名：眾寶莊嚴清凈輪；佛號：離垢華光明。此上過佛剎微塵數世界，有世界，名：廣大出離；佛號：無礙智日眼。此上過佛剎微塵數世界，有世界，名：妙莊嚴金剛座；佛號：法界智大光明。此上過佛剎微塵數世界，有世界，名：智慧普莊嚴；佛號：智炬光明王。此上過佛剎微塵數世界，有世界，名：蓮華池深妙音；佛號：一
【現代漢語翻譯】 現代漢語譯本 在盡光明輪香水海的右側旋轉，接下來是香水海，名為：金剛寶焰光（Vajra-ratna-jvālā-prabhā）；世界種名為：佛光莊嚴藏（Buddha-prabhā-vyūha-garbha），以稱說一切如來名號的聲音為本體。在這其中最下方，有一個世界，名為：寶焰蓮華（Ratna-jvālā-padma）；它的形狀猶如摩尼寶珠（maṇi）的顏色，如同眉間白毫相，依附於一切寶色水漩渦海而住，一切莊嚴的樓閣雲層覆蓋其上，有如佛剎微塵數的世界圍繞著它，純凈無染，佛號為：無垢寶光明（Vimala-ratna-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：光焰藏（Prabhā-garbha）；佛號為：無礙自在智慧光（Anāvaraṇa-svatantra-jñāna-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：寶輪妙莊嚴（Ratna-cakra-vyūha）；佛號為：一切寶光明（Sarva-ratna-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：栴檀樹華幢（Candana-vṛkṣa-puṣpa-dhvaja）；佛號為：清凈智光明（Viśuddha-jñāna-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：佛剎妙莊嚴（Buddha-kṣetra-vyūha）；佛號為：廣大歡喜音（Vipula-prīti-ghoṣa）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙光莊嚴（Subha-prabhā-vyūha）；佛號為：法界自在智（Dharma-dhātu-svatantra-jñāna）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：無邊相（Ananta-lakṣaṇa）；佛號為：無礙智（Anāvaraṇa-jñāna）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：焰云幢（Jvālā-megha-dhvaja）；佛號為：演說不退輪（Avinivartanīya-cakra-nirghoṣa）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：眾寶莊嚴清凈輪（Nānā-ratna-vyūha-viśuddha-cakra）；佛號為：離垢華光明（Vimala-puṣpa-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：廣大出離（Vipula-niḥsaraṇa）；佛號為：無礙智日眼（Anāvaraṇa-jñāna-sūrya-netra）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：妙莊嚴金剛座（Subha-vyūha-vajrāsana）；佛號為：法界智大光明（Dharma-dhātu-jñāna-mahā-prabhā）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：智慧普莊嚴（Jñāna-sarva-vyūha）；佛號為：智炬光明王（Jñāna-jvālā-prabhā-rāja）。 在此之上，經過佛剎微塵數的世界，有一個世界，名為：蓮華池深妙音（Padma-hrada-gambhīra-ghoṣa）；佛號為：一
【English Translation】 English version To the right of the 'Exhausting Light Wheel Fragrant Water Sea' (盡光明輪香水海), there is another fragrant water sea named: 'Vajra-ratna-jvālā-prabhā' (金剛寶焰光); the world-seed is named: 'Buddha-prabhā-vyūha-garbha' (佛光莊嚴藏), which takes the sound of reciting the names of all Tathāgatas as its essence. In the lowest part of this, there is a world named: 'Ratna-jvālā-padma' (寶焰蓮華); its shape is like the color of a maṇi (摩尼) jewel, resembling the white hair between the eyebrows, residing upon the swirling seas of all precious colors, with all adorned pavilions and clouds covering it, surrounded by worlds as numerous as Buddha-kṣetra dust particles, purely immaculate, and the Buddha's name is: 'Vimala-ratna-prabhā' (無垢寶光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Prabhā-garbha' (光焰藏); the Buddha's name is: 'Anāvaraṇa-svatantra-jñāna-prabhā' (無礙自在智慧光). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Ratna-cakra-vyūha' (寶輪妙莊嚴); the Buddha's name is: 'Sarva-ratna-prabhā' (一切寶光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Candana-vṛkṣa-puṣpa-dhvaja' (栴檀樹華幢); the Buddha's name is: 'Viśuddha-jñāna-prabhā' (清凈智光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Buddha-kṣetra-vyūha' (佛剎妙莊嚴); the Buddha's name is: 'Vipula-prīti-ghoṣa' (廣大歡喜音). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Subha-prabhā-vyūha' (妙光莊嚴); the Buddha's name is: 'Dharma-dhātu-svatantra-jñāna' (法界自在智). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Ananta-lakṣaṇa' (無邊相); the Buddha's name is: 'Anāvaraṇa-jñāna' (無礙智). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Jvālā-megha-dhvaja' (焰云幢); the Buddha's name is: 'Avinivartanīya-cakra-nirghoṣa' (演說不退輪). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Nānā-ratna-vyūha-viśuddha-cakra' (眾寶莊嚴清凈輪); the Buddha's name is: 'Vimala-puṣpa-prabhā' (離垢華光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Vipula-niḥsaraṇa' (廣大出離); the Buddha's name is: 'Anāvaraṇa-jñāna-sūrya-netra' (無礙智日眼). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Subha-vyūha-vajrāsana' (妙莊嚴金剛座); the Buddha's name is: 'Dharma-dhātu-jñāna-mahā-prabhā' (法界智大光明). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Jñāna-sarva-vyūha' (智慧普莊嚴); the Buddha's name is: 'Jñāna-jvālā-prabhā-rāja' (智炬光明王). Above this, passing through worlds as numerous as Buddha-kṣetra dust particles, there is a world named: 'Padma-hrada-gambhīra-ghoṣa' (蓮華池深妙音); the Buddha's name is: 'One'
切智普照。此上過佛剎微塵數世界，有世界，名：種種色光明；佛號：普光華王云。此上過佛剎微塵數世界，有世界，名：妙寶幢；佛號：功德光。此上過佛剎微塵數世界，有世界，名：摩尼華毫相光；佛號：普音云。此上過佛剎微塵數世界，有世界，名：甚深海；佛號：十方眾生主。此上過佛剎微塵數世界，有世界，名：須彌光；佛號：法界普智音。此上過佛剎微塵數世界，有世界，名：金蓮華；佛號：福德藏普光明。此上過佛剎微塵數世界，有世界，名：寶莊嚴藏；形如卐字，依一切香摩尼莊嚴樹海住，清凈光明雲彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：大變化光明網。
「諸佛子！此金剛寶焰香水海右旋，次有香水海，名：帝青寶莊嚴；世界種，名：光照十方，依一切妙莊嚴蓮華香云住，無邊佛音聲為體。於此最下方，有世界，名：十方無盡色藏輪；其狀週迴，有無量角，依無邊色一切寶藏海住，因陀羅網而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：蓮華眼光明遍照。此上過佛剎微塵數世界，有世界，名：凈妙莊嚴藏；佛號：無上慧大師子。此上過佛剎微塵數世界，有世界，名：出現蓮華座；佛號：遍照法界光明王。此上過佛剎微塵數世界，有世界，名：寶幢音；佛號：大功德普名
【現代漢語翻譯】 現代漢語譯本： 智慧的光芒普照一切。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『種種色光明』；佛號為『普光華王云』（普光華王云：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『妙寶幢』；佛號為『功德光』（功德光：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『摩尼華毫相光』；佛號為『普音云』（普音云：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『甚深海』；佛號為『十方眾生主』（十方眾生主：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『須彌光』；佛號為『法界普智音』（法界普智音：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『金蓮華』；佛號為『福德藏普光明』（福德藏普光明：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『寶莊嚴藏』；形狀如『卍』字，依一切香摩尼莊嚴樹海而住，清凈光明雲覆蓋其上，有二十佛剎微塵數的世界圍繞，純凈無雜，佛號為『大變化光明網』（大變化光明網：佛名）。 『諸佛子！』這金剛寶焰香水海向右旋轉，接著有香水海，名為『帝青寶莊嚴』；世界種名為『光照十方』，依一切美妙莊嚴的蓮花香云而住，以無邊的佛音聲為本體。在這個最下方，有一個世界，名為『十方無盡色藏輪』；其形狀是週迴的，有無數的角，依無邊色彩的一切寶藏海而住，因陀羅網覆蓋其上，有如微塵數般多的佛剎世界圍繞，純凈無雜，佛號為『蓮華眼光明遍照』（蓮華眼光明遍照：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『凈妙莊嚴藏』；佛號為『無上慧大師子』（無上慧大師子：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『出現蓮華座』；佛號為『遍照法界光明王』（遍照法界光明王：佛名）。在上方，經過如微塵數般多的佛剎世界，有一個世界，名為『寶幢音』；佛號為『大功德普名』（大功德普名：佛名）。
【English Translation】 English version: The wisdom light illuminates all. Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Various Colors of Light'; the Buddha is named 'Universal Light Flower King Cloud' ('Universal Light Flower King Cloud': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Wonderful Jewel Banner'; the Buddha is named 'Merit Light' ('Merit Light': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Mani Flower Hair Mark Light'; the Buddha is named 'Universal Sound Cloud' ('Universal Sound Cloud': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Profound Sea'; the Buddha is named 'Lord of All Beings in the Ten Directions' ('Lord of All Beings in the Ten Directions': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Mount Sumeru Light'; the Buddha is named 'Universal Wisdom Sound of the Dharma Realm' ('Universal Wisdom Sound of the Dharma Realm': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Golden Lotus Flower'; the Buddha is named 'Universal Brightness of the Treasury of Blessings' ('Universal Brightness of the Treasury of Blessings': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Jewel Adornment Treasury'; its shape is like a '卍' symbol, residing upon a sea of trees adorned with all fragrant Manis, covered by pure bright clouds, surrounded by twenty Buddha land dust particle worlds, purely immaculate, the Buddha is named 'Great Transformation Light Net' ('Great Transformation Light Net': Buddha's name). 'Oh, Buddhas' children!' This Vajra Flame Fragrant Water Sea rotates to the right, followed by a fragrant water sea named 'Azure Jewel Adornment'; the world seed is named 'Light Illuminating the Ten Directions', residing upon clouds of fragrant lotus flowers of all wonderful adornments, with the sound of boundless Buddhas as its essence. At the very bottom of this, there is a world named 'Wheel of the Inexhaustible Colors of the Ten Directions'; its shape is circular, with countless angles, residing upon a sea of all treasures of boundless colors, covered by Indra's net, surrounded by Buddha land dust particle worlds, purely immaculate, the Buddha is named 'Lotus Eye Light Universally Illuminating' ('Lotus Eye Light Universally Illuminating': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Pure Wonderful Adornment Treasury'; the Buddha is named 'Supreme Wisdom Great Lion' ('Supreme Wisdom Great Lion': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Appearing Lotus Seat'; the Buddha is named 'Light King Universally Illuminating the Dharma Realm' ('Light King Universally Illuminating the Dharma Realm': Buddha's name). Above this, passing through worlds as numerous as dust particles of Buddha lands, there is a world named 'Jewel Banner Sound'; the Buddha is named 'Great Merit Universal Name' ('Great Merit Universal Name': Buddha's name).
稱。此上過佛剎微塵數世界，有世界，名：金剛寶莊嚴藏；佛號：蓮華日光明。此上過佛剎微塵數世界，有世界，名：因陀羅華月；佛號：法自在智慧幢。此上過佛剎微塵數世界，有世界，名：妙輪藏；佛號：大喜清凈音。此上過佛剎微塵數世界，有世界，名：妙音藏；佛號：大力善商主。此上過佛剎微塵數世界，有世界，名：清凈月；佛號：須彌光智慧力。此上過佛剎微塵數世界，有世界，名：無邊莊嚴相；佛號：方便愿凈月光。此上過佛剎微塵數世界，有世界，名：妙華音；佛號：法海大愿音。此上過佛剎微塵數世界，有世界，名：一切寶莊嚴；佛號：功德寶光明相。此上過佛剎微塵數世界，有世界，名：堅固地；佛號：美音最勝天。此上過佛剎微塵數世界，有世界，名：普光善化；佛號：大精進寂靜慧。此上過佛剎微塵數世界，有世界，名：善守護莊嚴行；佛號：見者生歡喜。此上過佛剎微塵數世界，有世界，名：栴檀寶華藏；佛號：甚深不可動智慧光遍照。此上過佛剎微塵數世界，有世界，名：現種種色相海；佛號：普放不思議勝義王光明。此上過佛剎微塵數世界，有世界，名：化現十方大光明；佛號：勝功德威光無與等。此上過佛剎微塵數世界，有世界，名：須彌云幢；佛號：極凈光明眼。此上過佛剎微塵
【現代漢語翻譯】 現代漢語譯本 再往上經過如佛剎微塵數般的世界，有一個世界，名為：金剛寶莊嚴藏（Vajra-ratna-vyūha-garbha），佛號：蓮華日光明（Padma-sūrya-prabha）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：因陀羅華月（Indra-puṣpa-candra），佛號：法自在智慧幢（Dharma-svātantrya-jñāna-ketu）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：妙輪藏（Subha-cakra-garbha），佛號：大喜清凈音（Mahā-prīti-viśuddha-ghoṣa）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：妙音藏（Subha-ghoṣa-garbha），佛號：大力善商主（Mahā-bala-sad-vāṇijya-pati）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：清凈月（Viśuddha-candra），佛號：須彌光智慧力（Sumeru-prabha-jñāna-bala）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：無邊莊嚴相（Ananta-vyūha-lakṣaṇa），佛號：方便愿凈月光（Upāya-praṇidhāna-viśuddha-candra-prabha）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：妙華音（Subha-puṣpa-ghoṣa），佛號：法海大愿音（Dharma-sāgara-mahā-praṇidhāna-ghoṣa）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：一切寶莊嚴（Sarva-ratna-vyūha），佛號：功德寶光明相（Guṇa-ratna-prabha-lakṣaṇa）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：堅固地（Dṛḍha-bhūmi），佛號：美音最勝天（Madhura-ghoṣa-śreṣṭha-deva）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：普光善化（Samanta-prabha-sad-vinaya），佛號：大精進寂靜慧（Mahā-vīrya-śānta-mati）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：善守護莊嚴行（Su-rakṣita-vyūha-caryā），佛號：見者生歡喜（Dṛṣṭa-prīti-janana）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：栴檀寶華藏（Candana-ratna-puṣpa-garbha），佛號：甚深不可動智慧光遍照（Gambhīra-acala-jñāna-prabha-samanta-avabhāsa）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：現種種色相海（Nānā-varṇa-rūpa-sāgara-darśana），佛號：普放不思議勝義王光明（Samanta-pramocana-acintya-paramārtha-rāja-prabha）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：化現十方大光明（Vikurvita-daśa-diśā-mahā-prabha），佛號：勝功德威光無與等（Śreṣṭha-guṇa-tejas-atulya）。 再往上經過如佛剎微塵數般的世界，有一個世界，名為：須彌云幢（Sumeru-megha-ketu），佛號：極凈光明眼（Atyanta-viśuddha-prabha-netra）。 再往上經過如佛剎微塵數般的世界，...
【English Translation】 English version Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Vajra-ratna-vyūha-garbha (Diamond Treasure Adornment Repository); the Buddha is named: Padma-sūrya-prabha (Lotus Sun Light). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Indra-puṣpa-candra (Indra Flower Moon); the Buddha is named: Dharma-svātantrya-jñāna-ketu (Dharma Freedom Wisdom Banner). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Subha-cakra-garbha (Auspicious Wheel Repository); the Buddha is named: Mahā-prīti-viśuddha-ghoṣa (Great Joy Pure Sound). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Subha-ghoṣa-garbha (Auspicious Sound Repository); the Buddha is named: Mahā-bala-sad-vāṇijya-pati (Great Power Good Merchant Lord). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Viśuddha-candra (Pure Moon); the Buddha is named: Sumeru-prabha-jñāna-bala (Mount Sumeru Light Wisdom Power). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Ananta-vyūha-lakṣaṇa (Infinite Adornment Aspect); the Buddha is named: Upāya-praṇidhāna-viśuddha-candra-prabha (Skillful Means Vow Pure Moon Light). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Subha-puṣpa-ghoṣa (Auspicious Flower Sound); the Buddha is named: Dharma-sāgara-mahā-praṇidhāna-ghoṣa (Dharma Ocean Great Vow Sound). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Sarva-ratna-vyūha (All Treasure Adornment); the Buddha is named: Guṇa-ratna-prabha-lakṣaṇa (Merit Treasure Light Aspect). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Dṛḍha-bhūmi (Firm Ground); the Buddha is named: Madhura-ghoṣa-śreṣṭha-deva (Sweet Sound Supreme God). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Samanta-prabha-sad-vinaya (Universal Light Good Discipline); the Buddha is named: Mahā-vīrya-śānta-mati (Great Effort Tranquil Wisdom). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Su-rakṣita-vyūha-caryā (Well-Guarded Adornment Conduct); the Buddha is named: Dṛṣṭa-prīti-janana (Seeing Generates Joy). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Candana-ratna-puṣpa-garbha (Sandalwood Treasure Flower Repository); the Buddha is named: Gambhīra-acala-jñāna-prabha-samanta-avabhāsa (Profound Immovable Wisdom Light Universal Illumination). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Nānā-varṇa-rūpa-sāgara-darśana (Various Color Form Ocean Manifestation); the Buddha is named: Samanta-pramocana-acintya-paramārtha-rāja-prabha (Universal Liberation Inconceivable Supreme Truth King Light). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Vikurvita-daśa-diśā-mahā-prabha (Transformation Manifest Ten Directions Great Light); the Buddha is named: Śreṣṭha-guṇa-tejas-atulya (Supreme Merit Radiance Incomparable). Above this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Sumeru-megha-ketu (Mount Sumeru Cloud Banner); the Buddha is named: Atyanta-viśuddha-prabha-netra (Extremely Pure Light Eye). Above this, passing through worlds as numerous as the dust particles of Buddha-lands,...
數世界，有世界，名：蓮華遍照；其狀周圓，依無邊色眾妙香摩尼海住，一切乘莊嚴云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：解脫精進日。
「諸佛子！此帝青寶莊嚴香水海右旋，次有香水海，名：金剛輪莊嚴底；世界種，名：妙寶間錯因陀羅網，普賢智所生音聲為體。此中最下方，有世界，名：蓮華網；其狀猶如須彌山形，依眾妙華山幢海住，佛境界摩尼王帝網云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：法身普覺慧。此上過佛剎微塵數世界，有世界，名：無盡日光明；佛號：最勝大覺慧。此上過佛剎微塵數世界，有世界，名：普放妙光明；佛號：大福云無盡力。此上過佛剎微塵數世界，有世界，名：樹華幢；佛號：無邊智法界音。此上過佛剎微塵數世界，有世界，名：真珠蓋；佛號：波羅蜜師子頻申。此上過佛剎微塵數世界，有世界，名：無邊音；佛號：一切智妙覺慧。此上過佛剎微塵數世界，有世界，名：普見樹峰；佛號：普現眾生前。此上過佛剎微塵數世界，有世界，名：師子帝網光；佛號：無垢日金色光焰云。此上過佛剎微塵數世界，有世界，名：眾寶間錯；佛號：帝幢最勝慧。此上過佛剎微塵數世界，有世界，名：無垢光明地；佛號：一切力清凈月。此上過佛剎微塵數世
【現代漢語翻譯】 現代漢語譯本 在無數世界中，有一個世界名為『蓮華遍照』（蓮花普遍照耀）。它的形狀是圓形的，依靠無邊色彩的各種奇妙香摩尼海而存在。一切乘的莊嚴云覆蓋在其上，有二十個佛剎微塵數的世界圍繞著它，純凈而統一。那裡的佛號為『解脫精進日』（從解脫中精進如太陽般）。 『諸佛子！』（佛的弟子們）這個帝青寶莊嚴香水海向右旋轉，接下來有一個香水海，名為『金剛輪莊嚴底』（金剛輪莊嚴的底部）。世界種名為『妙寶間錯因陀羅網』（奇妙寶物交錯的因陀羅網），以普賢智所生的音聲為本體。在這個世界種的最下方，有一個世界名為『蓮華網』（蓮花網）。它的形狀像須彌山，依靠各種奇妙的華山幢海而存在，佛境界的摩尼王帝網云覆蓋在其上，有佛剎微塵數的世界圍繞著它，純凈而統一。那裡的佛號為『法身普覺慧』（法身普遍覺悟的智慧）。 在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『無盡日光明』（無盡的太陽光明）。那裡的佛號為『最勝大覺慧』（最殊勝的偉大覺悟的智慧）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『普放妙光明』（普遍放出奇妙光明）。那裡的佛號為『大福云無盡力』（大福德云的無盡力量）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『樹華幢』（樹花旗幟）。那裡的佛號為『無邊智法界音』（無邊智慧的法界之音）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『真珠蓋』（珍珠傘蓋）。那裡的佛號為『波羅蜜師子頻申』（到達彼岸的獅子頻頻伸展）。 在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『無邊音』（無邊聲音）。那裡的佛號為『一切智妙覺慧』（一切智慧的奇妙覺悟的智慧）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『普見樹峰』（普遍可見的樹峰）。那裡的佛號為『普現眾生前』（普遍顯現在眾生面前）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『師子帝網光』（獅子帝釋網的光芒）。那裡的佛號為『無垢日金色光焰云』（無垢的太陽金色光焰云）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『眾寶間錯』（各種寶物交錯）。那裡的佛號為『帝幢最勝慧』（帝釋旗幟最殊勝的智慧）。在這個世界之上，經過佛剎微塵數的世界，有一個世界名為『無垢光明地』（無垢的光明之地）。那裡的佛號為『一切力清凈月』（一切力量的清凈月亮）。在這個世界之上，經過佛剎微塵數的世界
【English Translation】 English version Among countless worlds, there is a world named 'Lotus Universally Illuminating' (Lian Hua Bian Zhao). Its shape is round, and it exists based on the boundless, colorful, wondrous fragrant Mani Sea. Clouds of adornment of all vehicles cover it, and it is surrounded by worlds equal to twenty Buddha-lands' dust particles, pure and unified. The Buddha there is named 'Liberation Progress Sun' (Jie Tuo Jing Jin Ri). 'Oh, Buddhas' children!' (Zhu Fo Zi), this lapis lazuli treasure adorned fragrant water sea rotates to the right, and next there is a fragrant water sea named 'Vajra Wheel Adorned Base' (Jin Gang Lun Zhuang Yan Di). The world seed is named 'Wondrous Treasures Interspersed Indra Net' (Miao Bao Jian Cuo Yin Tuo Luo Wang), with the sound produced by Samantabhadra's wisdom as its essence. At the very bottom of this world seed, there is a world named 'Lotus Net' (Lian Hua Wang). Its shape is like Mount Sumeru, and it exists based on various wondrous flower mountain banner seas. The Mani King Indra Net clouds of the Buddha's realm cover it, and it is surrounded by worlds equal to Buddha-lands' dust particles, pure and unified. The Buddha there is named 'Dharma Body Universal Awakening Wisdom' (Fa Shen Pu Jue Hui). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Endless Sun Light' (Wu Jin Ri Guang Ming). The Buddha there is named 'Most Supreme Great Awakening Wisdom' (Zui Sheng Da Jue Hui). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Universally Emitting Wondrous Light' (Pu Fang Miao Guang Ming). The Buddha there is named 'Great Fortune Cloud Endless Power' (Da Fu Yun Wu Jin Li). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Tree Flower Banner' (Shu Hua Chuang). The Buddha there is named 'Boundless Wisdom Dharma Realm Sound' (Wu Bian Zhi Fa Jie Yin). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Pearl Canopy' (Zhen Zhu Gai). The Buddha there is named 'Paramita Lion Frequently Stretching' (Bo Luo Mi Shi Zi Pin Shen). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Boundless Sound' (Wu Bian Yin). The Buddha there is named 'Omniscient Wondrous Awakening Wisdom' (Yi Qie Zhi Miao Jue Hui). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Universally Seen Tree Peak' (Pu Jian Shu Feng). The Buddha there is named 'Universally Appearing Before Sentient Beings' (Pu Xian Zhong Sheng Qian). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Lion Indra Net Light' (Shi Zi Di Wang Guang). The Buddha there is named 'Immaculate Sun Golden Light Flame Cloud' (Wu Gou Ri Jin Se Guang Yan Yun). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Various Treasures Interspersed' (Zhong Bao Jian Cuo). The Buddha there is named 'Indra Banner Most Supreme Wisdom' (Di Chuang Zui Sheng Hui). Above this world, passing through worlds equal to Buddha-lands' dust particles, there is a world named 'Immaculate Light Ground' (Wu Gou Guang Ming Di). The Buddha there is named 'All Power Pure Moon' (Yi Qie Li Qing Jing Yue). Above this world, passing through worlds equal to Buddha-lands' dust particles
界，有世界，名：恒出嘆佛功德音；佛號：如虛空普覺慧。此上過佛剎微塵數世界，有世界，名：高焰藏；佛號：化現十方大云幢。此上過佛剎微塵數世界，有世界，名：光嚴道場；佛號：無等智遍照。此上過佛剎微塵數世界，有世界，名：出生一切寶莊嚴；佛號：廣度眾生神通王。此上過佛剎微塵數世界，有世界，名：光嚴妙宮殿；佛號：一切義成廣大慧。此上過佛剎微塵數世界，有世界，名：離塵寂靜；佛號：不唐現。此上過佛剎微塵數世界，有世界，名：摩尼華幢；佛號：悅意吉祥音。此上過佛剎微塵數世界，有世界，名：普云藏；其狀猶如樓閣之形，依種種宮殿香水海住，一切寶燈云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：最勝覺神通王。
「諸佛子！此金剛輪莊嚴底香水海右旋，次有香水海，名：蓮華因陀羅網；世界種，名：普現十方影，依一切香摩尼莊嚴蓮華住，一切佛智光音聲為體。此中最下方，有世界，名：眾生海寶光明；其狀猶如真珠之藏，依一切摩尼瓔珞海漩住，水光明摩尼云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：不思議功德遍照月。此上過佛剎微塵數世界，有世界，名：妙香輪；佛號：無量力幢。此上過佛剎微塵數世界，有世界，名：妙光輪；佛號：法界光
【現代漢語翻譯】 現代漢語譯本 世界，有一個世界，名為：恒出嘆佛功德音（總是發出讚歎佛陀功德的聲音）；佛號：如虛空普覺慧（如同虛空般普遍覺悟的智慧）。此上經過佛剎微塵數（像佛土微塵一樣多的）世界，有一個世界，名為：高焰藏（高聳火焰的寶藏）；佛號：化現十方大云幢（化現十方巨大的雲彩旗幟）。此上經過佛剎微塵數世界，有一個世界，名為：光嚴道場（光明莊嚴的道場）；佛號：無等智遍照（無與倫比的智慧普遍照耀）。此上經過佛剎微塵數世界，有一個世界，名為：出生一切寶莊嚴（出生一切珍寶莊嚴）；佛號：廣度眾生神通王（廣度眾生的神通之王）。此上經過佛剎微塵數世界，有一個世界，名為：光嚴妙宮殿（光明莊嚴的奇妙宮殿）；佛號：一切義成廣大慧（一切意義成就的廣大智慧）。此上經過佛剎微塵數世界，有一個世界，名為：離塵寂靜（遠離塵埃的寂靜）；佛號：不唐現（不會徒勞顯現）。此上經過佛剎微塵數世界，有一個世界，名為：摩尼華幢（摩尼寶珠花朵的旗幟）；佛號：悅意吉祥音（令人喜悅的吉祥聲音）。此上經過佛剎微塵數世界，有一個世界，名為：普云藏（普遍雲彩的寶藏）；它的形狀猶如樓閣，依附於各種宮殿香水海而住，一切寶燈云覆蓋其上，二十佛剎微塵數世界圍繞，純凈無染，佛號：最勝覺神通王（最殊勝覺悟的神通之王）。 『諸佛子！』這金剛輪莊嚴底香水海向右旋轉，接著有香水海，名為：蓮華因陀羅網（蓮花因陀羅網）；世界種，名為：普現十方影（普遍顯現十方影像），依附於一切香摩尼莊嚴蓮花而住，一切佛智光音聲為它的本體。這其中最下方，有一個世界，名為：眾生海寶光明（眾生海洋珍寶光明）；它的形狀猶如珍珠的寶藏，依附於一切摩尼瓔珞海漩渦而住，水光明摩尼云覆蓋其上，佛剎微塵數世界圍繞，純凈無染，佛號：不思議功德遍照月（不可思議功德普遍照耀的月亮）。此上經過佛剎微塵數世界，有一個世界，名為：妙香輪（奇妙香氣的輪）；佛號：無量力幢（無量力量的旗幟）。此上經過佛剎微塵數世界，有一個世界，名為：妙光輪（奇妙光明的輪）；佛號：法界光（法界之光）。
【English Translation】 English version There is a world named: 'Constantly Uttering Sounds Praising Buddha's Merits'; the Buddha's name is: 'Wisdom of Universal Enlightenment Like Space'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'High Flame Treasury'; the Buddha's name is: 'Manifesting Great Cloud Banners in the Ten Directions'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Splendidly Adorned Bodhimanda'; the Buddha's name is: 'Unsurpassed Wisdom Universally Illuminating'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Producing All Jewel Adornments'; the Buddha's name is: 'King of Supernatural Powers Who Vastsly Liberates Sentient Beings'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Splendid and Wonderful Palace'; the Buddha's name is: 'Vast Wisdom That Accomplishes All Meanings'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Tranquility Free from Dust'; the Buddha's name is: 'Not Appearing in Vain'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Mani Flower Banner'; the Buddha's name is: 'Pleasing Auspicious Sound'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Universal Cloud Treasury'; its shape is like a pavilion, residing upon various palace-fragrant water seas, covered by clouds of all jewel lamps, surrounded by twenty times the number of worlds equal to the dust particles of Buddha lands, purely immaculate, the Buddha's name is: 'King of Supreme Enlightenment and Supernatural Powers'. 'Oh, Buddhas' children!' This Vajra Wheel Adorned Fragrant Water Sea rotates to the right, and next there is a fragrant water sea named: 'Indra's Net of Lotuses'; the world seed is named: 'Universally Manifesting Shadows in the Ten Directions', residing upon lotuses adorned with all fragrant Manis, with the light and sound of all Buddha's wisdom as its essence. In the lowest part of this, there is a world named: 'Ocean of Sentient Beings' Jewel Light'; its shape is like a treasure of pearls, residing upon the whirlpools of all Mani-necklace seas, covered by clouds of water-light Manis, surrounded by a number of worlds equal to the dust particles of Buddha lands, purely immaculate, the Buddha's name is: 'Inconceivable Merits Universally Illuminating Moon'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Fragrant Wheel'; the Buddha's name is: 'Banner of Immeasurable Power'. Above this, passing through a number of worlds equal to the dust particles of Buddha lands, there is a world named: 'Wonderful Light Wheel'; the Buddha's name is: 'Light of the Dharma Realm'.
音覺悟慧。此上過佛剎微塵數世界，有世界，名：吼聲摩尼幢；佛號：蓮華光恒垂妙臂。此上過佛剎微塵數世界，有世界，名：極堅固輪；佛號：不退轉功德海光明。此上過佛剎微塵數世界，有世界，名：眾行光莊嚴；佛號：一切智普勝尊。此上過佛剎微塵數世界，有世界，名：師子座遍照；佛號：師子光無量力覺慧。此上過佛剎微塵數世界，有世界，名：寶焰莊嚴；佛號：一切法清凈智。此上過佛剎微塵數世界，有世界，名：無量燈；佛號：無憂相。此上過佛剎微塵數世界，有世界，名：常聞佛音；佛號：自然勝威光。此上過佛剎微塵數世界，有世界，名：清凈變化；佛號：金蓮華光明。此上過佛剎微塵數世界，有世界，名：普入十方；佛號：觀法界頻申慧。此上過佛剎微塵數世界，有世界，名：熾然焰；佛號：光焰樹緊那羅王。此上過佛剎微塵數世界，有世界，名：香光遍照；佛號：香燈善化王。此上過佛剎微塵數世界，有世界，名：無量華聚輪；佛號：普現佛功德。此上過佛剎微塵數世界，有世界，名：眾妙普清凈；佛號：一切法平等神通王。此上過佛剎微塵數世界，有世界，名：金光海；佛號：十方自在大變化。此上過佛剎微塵數世界，有世界，名：真珠華藏；佛號：法界寶光明不可思議慧。此上過佛剎微塵
【現代漢語翻譯】 現代漢語譯本 音覺悟慧（通過聲音領悟智慧）。在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：吼聲摩尼幢（發出吼聲的摩尼寶幢）；佛號：蓮華光恒垂妙臂（蓮花般的光芒，永遠垂下美妙的手臂）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：極堅固輪（極其堅固的輪）；佛號：不退轉功德海光明（永不退轉的功德如海洋般的光明）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：眾行光莊嚴（以各種修行之光莊嚴）；佛號：一切智普勝尊（在一切智慧上普遍殊勝的尊者）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：師子座遍照（獅子座遍照）；佛號：師子光無量力覺慧（獅子般的光芒，具有無量力量的覺悟智慧）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：寶焰莊嚴（以寶焰莊嚴）；佛號：一切法清凈智（對一切法清凈的智慧）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：無量燈（無量的燈）；佛號：無憂相（沒有憂愁的相）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：常聞佛音（經常聽到佛的聲音）；佛號：自然勝威光（自然而然殊勝的威德光明）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：清凈變化（清凈的變化）；佛號：金蓮華光明（金色蓮花的光明）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：普入十方（普遍進入十方）；佛號：觀法界頻申慧（觀察法界，頻繁展現智慧）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：熾然焰（熾熱燃燒的火焰）；佛號：光焰樹緊那羅王（光焰樹的緊那羅王）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：香光遍照（香氣和光芒遍照）；佛號：香燈善化王（香燈善於教化的國王）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：無量華聚輪（無量花朵聚集的輪）；佛號：普現佛功德（普遍顯現佛的功德）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：眾妙普清凈（各種美妙的事物普遍清凈）；佛號：一切法平等神通王（對一切法平等的神通之王）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：金光海（金色的光芒如海洋）；佛號：十方自在大變化（在十方自在的大變化）。 在此之上，經過如佛剎微塵數般的世界，有一個世界，名為：真珠華藏（珍珠般的花朵寶藏）；佛號：法界寶光明不可思議慧（法界寶般的光明，不可思議的智慧）。 在此之上，經過如佛剎微塵數般的世界...
【English Translation】 English version Sound-awakened wisdom. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Roaring Mani Banner; the Buddha is named: Lotus Light Constantly Hanging Wonderful Arm. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Extremely Firm Wheel; the Buddha is named: Non-Retreating Merit Ocean Light. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Adorned with the Light of Various Practices; the Buddha is named: Universally Victorious Honored One of All Wisdom. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Lion Seat Universally Illuminating; the Buddha is named: Lion Light Immeasurable Power Awakened Wisdom. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Adorned with Jeweled Flames; the Buddha is named: Pure Wisdom of All Dharmas. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Immeasurable Lamps; the Buddha is named: Free from Sorrow Appearance. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Constantly Hearing the Buddha's Voice; the Buddha is named: Naturally Superior Majestic Light. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Pure Transformation; the Buddha is named: Golden Lotus Light. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Universally Entering the Ten Directions; the Buddha is named: Observing the Dharma Realm Frequently Manifesting Wisdom. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Blazing Flames; the Buddha is named: Light Flame Tree Kinnara King. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Fragrant Light Universally Illuminating; the Buddha is named: Fragrant Lamp Good Transformation King. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Immeasurable Flower Cluster Wheel; the Buddha is named: Universally Manifesting Buddha's Merits. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Universally Pure with Various Wonders; the Buddha is named: King of Equal Supernatural Powers of All Dharmas. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Golden Light Ocean; the Buddha is named: Great Free Transformation in the Ten Directions. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands, there is a world named: Pearl Flower Treasury; the Buddha is named: Inconceivable Wisdom of the Dharma Realm's Jewel Light. Beyond this, passing through worlds as numerous as the dust particles of Buddha-lands...
數世界，有世界，名：帝釋須彌師子座；佛號：勝力光。此上過佛剎微塵數世界，有世界，名：無邊寶普照；其形四方，依華林海住，普雨無邊色摩尼王帝網彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：遍照世間最勝音。
「諸佛子！此蓮華因陀羅網香水海右旋，次有香水海，名：積集寶香藏；世界種，名：一切威德莊嚴，以一切佛法輪音聲為體。此中最下方，有世界，名：種種出生；形如金剛，依種種金剛山幢住，金剛寶光云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：蓮華眼。此上過佛剎微塵數世界，有世界，名：喜見音；佛號：生喜樂。此上過佛剎微塵數世界，有世界，名：寶莊嚴幢；佛號：一切智。此上過佛剎微塵數世界，有世界，名：多羅華普照；佛號：無垢寂妙音。此上過佛剎微塵數世界，有世界，名：變化光；佛號：清凈空智慧月。此上過佛剎微塵數世界，有世界，名：眾妙間錯；佛號：開示福德海密雲相。此上過佛剎微塵數世界，有世界，名：一切莊嚴具妙音聲；佛號：歡喜云。此上過佛剎微塵數世界，有世界，名：蓮華池；佛號：名稱幢。此上過佛剎微塵數世界，有世界，名：一切寶莊嚴；佛號：頻申觀察眼。此上過佛剎微塵數世界，有世界，名：凈妙華；佛號：無盡金剛
【現代漢語翻譯】 現代漢語譯本 在無數世界中，有一個世界名為『帝釋須彌師子座』（Indra's Sumeru Lion Throne），其佛號為『勝力光』（Victorious Light Power）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『無邊寶普照』（Boundless Treasure Universal Illumination）；其形狀為四方形，依傍著華林海而住，普遍降下無邊色彩的摩尼寶王帝網覆蓋其上，有二十個佛剎微塵數的世界圍繞著它，純凈無染，其佛號為『遍照世間最勝音』（Universally Illuminating World's Most Victorious Sound）。 『諸佛子！』（Buddha's children）此蓮華因陀羅網香水海（Lotus Indra Net Fragrant Water Sea）右旋，接著有一個香水海，名為『積集寶香藏』（Accumulated Treasure Fragrance Store）；世界種名為『一切威德莊嚴』（All Majestic Virtues Adornment），以一切佛法輪音聲為本體。在此最下方，有一個世界名為『種種出生』（Various Births）；形狀如金剛，依傍著種種金剛山幢而住，金剛寶光云覆蓋其上，有如佛剎微塵數的世界圍繞著它，純凈無染，其佛號為『蓮華眼』（Lotus Eye）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『喜見音』（Joyful Sound）；其佛號為『生喜樂』（Generating Joy and Happiness）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『寶莊嚴幢』（Treasure Adornment Banner）；其佛號為『一切智』（Omniscience）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『多羅華普照』（Tara Flower Universal Illumination）；其佛號為『無垢寂妙音』（Immaculate Tranquil Wonderful Sound）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『變化光』（Transformation Light）；其佛號為『清凈空智慧月』（Pure Empty Wisdom Moon）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『眾妙間錯』（Various Wonders Intertwined）；其佛號為『開示福德海密雲相』（Revealing the Dense Cloud Appearance of the Sea of Merit）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『一切莊嚴具妙音聲』（All Adornments Wonderful Sound）；其佛號為『歡喜云』（Joyful Cloud）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『蓮華池』（Lotus Pond）；其佛號為『名稱幢』（Name Banner）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『一切寶莊嚴』（All Treasure Adornments）；其佛號為『頻申觀察眼』（Frequently Observing Eye）。越過此世界，經過如微塵數般多的佛剎，有一個世界名為『凈妙華』（Pure Wonderful Flower）；其佛號為『無盡金剛』（Endless Vajra）。
【English Translation】 English version Among countless worlds, there is a world named 'Indra's Sumeru Lion Throne' (帝釋須彌師子座), and its Buddha is named 'Victorious Light Power' (勝力光). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Boundless Treasure Universal Illumination' (無邊寶普照); its shape is square, it dwells by the Flower Forest Sea, and it is covered by a universal rain of boundless colored Mani King Indra nets, surrounded by twenty Buddha lands as numerous as dust motes, purely immaculate, and its Buddha is named 'Universally Illuminating World's Most Victorious Sound' (遍照世間最勝音). 'Buddha's children!' (諸佛子) This Lotus Indra Net Fragrant Water Sea (蓮華因陀羅網香水海) turns to the right, and next there is a fragrant water sea named 'Accumulated Treasure Fragrance Store' (積集寶香藏); the world seed is named 'All Majestic Virtues Adornment' (一切威德莊嚴), with the sound of all Buddha's Dharma wheels as its essence. In the lowest part of this, there is a world named 'Various Births' (種種出生); its shape is like a vajra, it dwells by various vajra mountain banners, covered by vajra treasure light clouds, surrounded by as many worlds as dust motes in a Buddha land, purely immaculate, and its Buddha is named 'Lotus Eye' (蓮華眼). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Joyful Sound' (喜見音); its Buddha is named 'Generating Joy and Happiness' (生喜樂). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Treasure Adornment Banner' (寶莊嚴幢); its Buddha is named 'Omniscience' (一切智). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Tara Flower Universal Illumination' (多羅華普照); its Buddha is named 'Immaculate Tranquil Wonderful Sound' (無垢寂妙音). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Transformation Light' (變化光); its Buddha is named 'Pure Empty Wisdom Moon' (清凈空智慧月). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Various Wonders Intertwined' (眾妙間錯); its Buddha is named 'Revealing the Dense Cloud Appearance of the Sea of Merit' (開示福德海密雲相). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'All Adornments Wonderful Sound' (一切莊嚴具妙音聲); its Buddha is named 'Joyful Cloud' (歡喜云). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Lotus Pond' (蓮華池); its Buddha is named 'Name Banner' (名稱幢). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'All Treasure Adornments' (一切寶莊嚴); its Buddha is named 'Frequently Observing Eye' (頻申觀察眼). Beyond this world, passing through as many Buddha lands as dust motes, there is a world named 'Pure Wonderful Flower' (凈妙華); its Buddha is named 'Endless Vajra' (無盡金剛).
智。此上過佛剎微塵數世界，有世界，名：蓮華莊嚴城；佛號：日藏眼普光明。此上過佛剎微塵數世界，有世界，名：無量樹峰；佛號：一切法雷音。此上過佛剎微塵數世界，有世界，名：日光明；佛號：開示無量智。此上過佛剎微塵數世界，有世界，名：依止蓮華葉；佛號：一切福德山。此上過佛剎微塵數世界，有世界，名：風普持；佛號：日曜根。此上過佛剎微塵數世界，有世界，名：光明顯現；佛號：身光普照。此上過佛剎微塵數世界，有世界，名：香雷音金剛寶普照；佛號：最勝華開敷相。此上過佛剎微塵數世界，有世界，名：帝網莊嚴；形如欄楯，依一切莊嚴海住，光焰樓閣云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：示現無畏云。
「諸佛子！此積集寶香藏香水海右旋，次有香水海，名：寶莊嚴；世界種，名：普無垢，以一切微塵中佛剎神變聲為體。此中最下方，有世界，名：凈妙平坦；形如寶身，依一切寶光輪海住，種種栴檀摩尼真珠云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：難摧伏無等幢。此上過佛剎微塵數世界，有世界，名：熾然妙莊嚴；佛號：蓮華慧神通王。此上過佛剎微塵數世界，有世界，名：微妙相輪幢；佛號：十方大名稱無盡光。此上過佛剎微塵數世界，有
【現代漢語翻譯】 現代漢語譯本 智者啊，從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：蓮華莊嚴城（蓮花裝飾的城市）；佛號：日藏眼普光明（太陽般隱藏的眼睛，普照光明）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：無量樹峰（無數樹木的山峰）；佛號：一切法雷音（一切佛法的雷鳴之音）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：日光明（太陽的光明）；佛號：開示無量智（開示無量智慧）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：依止蓮華葉（依靠蓮花葉）；佛號：一切福德山（一切福德之山）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：風普持（風普遍支援）；佛號：日曜根（太陽的根源）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：光明顯現（光明明顯顯現）；佛號：身光普照（身體的光芒普遍照耀）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：香雷音金剛寶普照（香氣雷鳴，金剛寶普遍照耀）；佛號：最勝華開敷相（最殊勝的花朵開放的形象）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：帝網莊嚴（帝釋天的網裝飾）；形狀像欄桿，依靠一切裝飾海而住，光焰樓閣云覆蓋其上，二十個佛剎微塵數的世界圍繞，純凈無染，佛號：示現無畏云（示現無畏的云）。 諸佛子！這個積聚寶香藏香水海向右旋轉，接下來有一個香水海，名為：寶莊嚴（寶物裝飾）；世界種，名為：普無垢（普遍無垢），以一切微塵中佛剎的神變之聲為本體。這裡最下方，有一個世界，名為：凈妙平坦（清凈美妙平坦）；形狀像寶身，依靠一切寶光輪海而住，各種栴檀、摩尼、真珠云覆蓋其上，如佛剎微塵數般的世界圍繞，純凈無染，佛號：難摧伏無等幢（難以摧毀，無與倫比的旗幟）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：熾然妙莊嚴（熾熱美妙的裝飾）；佛號：蓮華慧神通王（蓮花智慧神通之王）。從這裡向上經過如佛剎微塵數般的世界，有一個世界，名為：微妙相輪幢（微妙的形象輪狀旗幟）；佛號：十方大名稱無盡光（十方大名聲，無盡的光芒）。從這裡向上經過如佛剎微塵數般的世界，有
【English Translation】 English version Wise ones, going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Lotus Adorned City; the Buddha is named: Sun-Hidden Eye Universal Light. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Immeasurable Tree Peak; the Buddha is named: All Dharma Thunder Sound. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Sun Light; the Buddha is named: Revealing Immeasurable Wisdom. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Relying on Lotus Leaf; the Buddha is named: All Merit Mountain. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Wind Universally Sustaining; the Buddha is named: Sun Root. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Light Manifestation; the Buddha is named: Body Light Universally Illuminating. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Fragrant Thunder Sound Vajra Treasure Universally Illuminating; the Buddha is named: Most Excellent Flower Blooming Appearance. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Indra's Net Adornment; its shape is like a railing, it dwells relying on all Adornment Seas, with light and flame pavilions and clouds covering it, surrounded by twenty Buddha land dust particle worlds, purely immaculate, the Buddha is named: Manifesting Fearless Cloud. Oh, Buddha's children! This accumulated treasure of fragrant water sea rotates to the right, next there is a fragrant water sea named: Treasure Adornment; the world seed is named: Universal Immaculate, with the sound of Buddha land transformations in all dust particles as its essence. In the lowest part of this, there is a world named: Pure Wonderful Flat; its shape is like a treasure body, it dwells relying on all Treasure Light Wheel Seas, with various sandalwood, mani, and pearl clouds covering it, surrounded by worlds as numerous as the dust particles of Buddha lands, purely immaculate, the Buddha is named: Indestructible Unequaled Banner. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Blazing Wonderful Adornment; the Buddha is named: Lotus Wisdom Supernatural King. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a world named: Subtle Appearance Wheel Banner; the Buddha is named: Ten Directions Great Name Endless Light. Going upwards from here, passing through worlds as numerous as the dust particles of Buddha lands, there is a
世界，名：焰藏摩尼妙莊嚴；佛號：大智慧見聞皆歡喜。此上過佛剎微塵數世界，有世界，名：妙華莊嚴；佛號：無量力最勝智。此上過佛剎微塵數世界，有世界，名：出生凈微塵；佛號：超勝梵。此上過佛剎微塵數世界，有世界，名：普光明變化香；佛號：香象金剛大力勢。此上過佛剎微塵數世界，有世界，名：光明旋；佛號：義成善名稱。此上過佛剎微塵數世界，有世界，名：寶瓔珞海；佛號：無比光遍照。此上過佛剎微塵數世界，有世界，名：妙華燈幢；佛號：究竟功德無礙慧燈。此上過佛剎微塵數世界，有世界，名：善巧莊嚴；佛號：慧日波羅蜜。此上過佛剎微塵數世界，有世界，名：栴檀華普光明；佛號：無邊慧法界音。此上過佛剎微塵數世界，有世界，名：帝網幢；佛號：燈光迥照。此上過佛剎微塵數世界，有世界，名：凈華輪；佛號：法界日光明。此上過佛剎微塵數世界，有世界，名：大威耀；佛號：無邊功德海法輪音。此上過佛剎微塵數世界，有世界，名：同安住寶蓮華池；佛號：開示入不可思議智。此上過佛剎微塵數世界，有世界，名：平坦地；佛號：功德寶光明王。此上過佛剎微塵數世界，有世界，名：香摩尼聚：佛號：無盡福德海妙莊嚴。此上過佛剎微塵數世界，有世界，名：微妙光明：佛號
【現代漢語翻譯】 現代漢語譯本 世界名為『焰藏摩尼妙莊嚴』（Yancang Moni Miaozhuangyan），佛號為『大智慧見聞皆歡喜』（Dazhihui Jianwen Jiehuanxi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『妙華莊嚴』（Miaohua Zhuangyan），佛號為『無量力最勝智』（Wuliangli Zuishengzhi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『出生凈微塵』（Chusheng Jingweichen），佛號為『超勝梵』（Chaosheng Fan）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『普光明變化香』（Puguangming Bianhua Xiang），佛號為『香象金剛大力勢』（Xiangxiang Jingang Dali Shi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『光明旋』（Guangming Xuan），佛號為『義成善名稱』（Yicheng Shanmingcheng）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『寶瓔珞海』（Baoyingluo Hai），佛號為『無比光遍照』（Wubiguang Bianzhao）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『妙華燈幢』（Miaohua Dengchuang），佛號為『究竟功德無礙慧燈』（Jiuijing Gongde Wuai Huideng）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『善巧莊嚴』（Shanqiao Zhuangyan），佛號為『慧日波羅蜜』（Huiribo Luomi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『栴檀華普光明』（Zhanhua Puguangming），佛號為『無邊慧法界音』（Wubianhui Fajieyin）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『帝網幢』（Diwangchuang），佛號為『燈光迥照』（Dengguang Jiongzhao）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『凈華輪』（Jinghualun），佛號為『法界日光明』（Fajie Riguangming）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『大威耀』（Daweiyao），佛號為『無邊功德海法輪音』（Wubian Gongdehai Falunyin）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『同安住寶蓮華池』（Tong Anzhu Baolianhua Chi），佛號為『開示入不可思議智』（Kaishi Ru Bukesiyi Zhi）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『平坦地』（Pingtandi），佛號為『功德寶光明王』（Gongde Baoguangming Wang）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『香摩尼聚』（Xiangmoniju），佛號為『無盡福德海妙莊嚴』（Wujin Fudehai Miaozhuangyan）。 在此之上，經過如佛剎微塵數般的世界，有一個世界名為『微妙光明』（Weimiao Guangming），佛號為
【English Translation】 English version A world named 'Flame-Hidden Mani Marvelous Adornment' (Yancang Moni Miaozhuangyan), and the Buddha's name is 'Great Wisdom, Hearing and Seeing All Rejoice' (Dazhihui Jianwen Jiehuanxi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Marvelous Flower Adornment' (Miaohua Zhuangyan), and the Buddha's name is 'Immeasurable Power, Most Supreme Wisdom' (Wuliangli Zuishengzhi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Birth of Pure Fine Dust' (Chusheng Jingweichen), and the Buddha's name is 'Transcendent Brahma' (Chaosheng Fan). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Universal Brightness Transformation Fragrance' (Puguangming Bianhua Xiang), and the Buddha's name is 'Fragrant Elephant Vajra Great Power Force' (Xiangxiang Jingang Dali Shi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Light Rotation' (Guangming Xuan), and the Buddha's name is 'Meaningful Accomplishment, Good Name' (Yicheng Shanmingcheng). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Jeweled Necklace Sea' (Baoyingluo Hai), and the Buddha's name is 'Incomparable Light Universally Illuminating' (Wubiguang Bianzhao). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Marvelous Flower Lamp Banner' (Miaohua Dengchuang), and the Buddha's name is 'Ultimate Merit, Unobstructed Wisdom Lamp' (Jiuijing Gongde Wuai Huideng). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Skillful Adornment' (Shanqiao Zhuangyan), and the Buddha's name is 'Wisdom Sun Paramita' (Huiribo Luomi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Sandalwood Flower Universal Brightness' (Zhanhua Puguangming), and the Buddha's name is 'Boundless Wisdom Dharma Realm Sound' (Wubianhui Fajieyin). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Indra's Net Banner' (Diwangchuang), and the Buddha's name is 'Lamp Light Shining Far' (Dengguang Jiongzhao). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Pure Flower Wheel' (Jinghualun), and the Buddha's name is 'Dharma Realm Sun Brightness' (Fajie Riguangming). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Great Majestic Radiance' (Daweiyao), and the Buddha's name is 'Boundless Merit Sea Dharma Wheel Sound' (Wubian Gongdehai Falunyin). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Dwelling Together Jeweled Lotus Pond' (Tong Anzhu Baolianhua Chi), and the Buddha's name is 'Revealing Entry into Inconceivable Wisdom' (Kaishi Ru Bukesiyi Zhi). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Flat Land' (Pingtandi), and the Buddha's name is 'Merit Jewel Brightness King' (Gongde Baoguangming Wang). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Fragrant Mani Cluster' (Xiangmoniju), and the Buddha's name is 'Endless Blessing Virtue Sea Marvelous Adornment' (Wujin Fudehai Miaozhuangyan). Beyond this, passing through worlds as numerous as dust particles in a Buddha-land, there is a world named 'Subtle Brightness' (Weimiao Guangming), and the Buddha's name is
：無等力普遍音。此上過佛剎微塵數世界，有世界，名：十方普堅固莊嚴照耀；其形八隅，依心王摩尼輪海住，一切寶莊嚴帳云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：普眼大明燈。
「諸佛子！此寶莊嚴香水海右旋，次有香水海，名：金剛寶聚；世界種，名：法界行，以一切菩薩地方便法音聲為體。此中最下方，有世界，名：凈光照耀；形如珠貫，依一切寶色珠瓔海住，菩薩珠髻光明摩尼云而覆其上，佛剎微塵數世界圍繞，純一清凈，佛號：最勝功德光。此上過佛剎微塵數世界，有世界，名：妙蓋；佛號：法自在慧。此上過佛剎微塵數世界，有世界，名：寶莊嚴師子座；佛號：大龍淵。此上過佛剎微塵數世界，有世界，名：出現金剛座：佛號：升師子座蓮華臺；此上過佛剎微塵數世界，有世界，名：蓮華勝音：佛號：智光普開悟。此上過佛剎微塵數世界，有世界，名：善慣習；佛號：持地妙光王。此上過佛剎微塵數世界，有世界，名：喜樂音；佛號：法燈王。此上過佛剎微塵數世界，有世界，名：摩尼藏因陀羅網；佛號：不空見。此上過佛剎微塵數世界，有世界，名：眾妙地藏：佛號：焰身幢。此上過佛剎微塵數世界，有世界，名：金光輪；佛號：凈治眾生行。此上過佛剎微塵數世界，有世界
【現代漢語翻譯】 現代漢語譯本：無等力普遍音（佛名）。在這個佛剎微塵數世界之上，有一個世界，名為：十方普堅固莊嚴照耀；它的形狀是八角形，依附於心王摩尼輪海而住，一切寶莊嚴的帳云覆蓋其上，有二十個佛剎微塵數的世界圍繞著它，純凈無染，佛號為：普眼大明燈。 諸佛子！這個寶莊嚴香水海向右旋轉，接下來有一個香水海，名為：金剛寶聚；世界種名為：法界行，以一切菩薩的方便法音聲為本體。在這個香水海的最下方，有一個世界，名為：凈光照耀；形狀像珠子串聯，依附於一切寶色珠瓔海而住，菩薩的珠髻光明摩尼云覆蓋其上，有佛剎微塵數的世界圍繞著它，純凈無染，佛號為：最勝功德光。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：妙蓋；佛號為：法自在慧。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：寶莊嚴師子座；佛號為：大龍淵。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：出現金剛座；佛號為：升師子座蓮華臺。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：蓮華勝音；佛號為：智光普開悟。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：善慣習；佛號為：持地妙光王。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：喜樂音；佛號為：法燈王。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：摩尼藏因陀羅網；佛號為：不空見。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：眾妙地藏；佛號為：焰身幢。在這個世界之上，經過佛剎微塵數的世界，有一個世界，名為：金光輪；佛號為：凈治眾生行。在這個世界之上，經過佛剎微塵數的世界，有一個世界
【English Translation】 English version: 'Unequaled Power Universal Sound' (Buddha's name). Above this world, which is like a dust mote of Buddha lands, there is a world named: 'Universal Solid Adornment Illumination of the Ten Directions'; its shape is octagonal, it dwells relying on the Mind King Mani Wheel Sea, with clouds of all precious adornments covering it, surrounded by twenty dust mote worlds of Buddha lands, purely immaculate, the Buddha's name is: 'Universal Eye Great Bright Lamp'. Oh, Buddhas' children! This precious adorned fragrant water sea rotates to the right, next there is a fragrant water sea named: 'Vajra Treasure Gathering'; the world seed is named: 'Dharma Realm Practice', its essence is the sound of all Bodhisattvas' expedient Dharma. In the lowest part of this fragrant water sea, there is a world named: 'Pure Light Illumination'; its shape is like a string of pearls, it dwells relying on the sea of all precious colored pearl necklaces, with the Bodhisattvas' pearl topknot bright mani clouds covering it, surrounded by dust mote worlds of Buddha lands, purely immaculate, the Buddha's name is: 'Supreme Merit Light'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Wonderful Canopy'; the Buddha's name is: 'Dharma Self-Mastery Wisdom'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Precious Adornment Lion Seat'; the Buddha's name is: 'Great Dragon Abyss'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Appearing Vajra Seat'; the Buddha's name is: 'Ascending Lion Seat Lotus Platform'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Lotus Superior Sound'; the Buddha's name is: 'Wisdom Light Universal Enlightenment'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Well-Accustomed Practice'; the Buddha's name is: 'Earth-Holding Wonderful Light King'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Joyful Sound'; the Buddha's name is: 'Dharma Lamp King'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Mani Treasury Indra Net'; the Buddha's name is: 'Unfailing Vision'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Multitude of Wonderful Earth Treasury'; the Buddha's name is: 'Flame Body Banner'. Above this world, passing through dust mote worlds of Buddha lands, there is a world named: 'Golden Light Wheel'; the Buddha's name is: 'Purifying Sentient Beings' Practice'. Above this world, passing through dust mote worlds of Buddha lands, there is a world
，名：須彌山莊嚴；佛號：一切功德云普照。此上過佛剎微塵數世界，有世界，名：眾樹形；佛號：寶華相凈月覺。此上過佛剎微塵數世界，有世界，名：無怖畏；佛號：最勝金光炬。此上過佛剎微塵數世界，有世界，名：大名稱龍王幢；佛號：觀等一切法。此上過佛剎微塵數世界，有世界，名：示現摩尼色；佛號：變化日。此上過佛剎微塵數世界，有世界，名：光焰燈莊嚴：佛號：寶蓋光遍照。此上過佛剎微塵數世界，有世界，名：香光云：佛號：思惟慧。此上過佛剎微塵數世界，有世界，名：無怨仇；佛號：精進勝慧海。此上過佛剎微塵數世界，有世界，名：一切莊嚴具光明幢；佛號：普現悅意蓮華自在王。此上過佛剎微塵數世界，有世界，名：毫相莊嚴；形如半月，依須彌山摩尼華海住，一切莊嚴熾盛光摩尼王云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：清凈眼。
「諸佛子！此金剛寶聚香水海右旋，次有香水海，名：天城寶堞；世界種，名：燈焰光明，以普示一切平等法輪音為體。此中最下方，有世界，名：寶月光焰輪；形如一切莊嚴具，依一切寶莊嚴華海住，琉璃色師子座云而覆其上。佛剎微塵數世界圍繞，純一清凈，佛號：日月自在光。此上過佛剎微塵數世界，有世界，名：須彌寶光
【現代漢語翻譯】 現代漢語譯本 名為：須彌山莊嚴（Sumeru Mountain Adornment）；佛號：一切功德云普照（All Merits Cloud Universally Illuminating）。此上經過佛剎微塵數（Buddha-land dust particle number）世界，有一個世界，名為：眾樹形（Multitude of Trees Shape）；佛號：寶華相凈月覺（Precious Flower Appearance Pure Moon Awareness）。此上經過佛剎微塵數世界，有一個世界，名為：無怖畏（Fearless）；佛號：最勝金光炬（Most Excellent Golden Light Torch）。此上經過佛剎微塵數世界，有一個世界，名為：大名稱龍王幢（Great Name Dragon King Banner）；佛號：觀等一切法（Observing Equality of All Dharmas）。此上經過佛剎微塵數世界，有一個世界，名為：示現摩尼色（Manifesting Mani Color）；佛號：變化日（Transformation Sun）。此上經過佛剎微塵數世界，有一個世界，名為：光焰燈莊嚴（Light Flame Lamp Adornment）；佛號：寶蓋光遍照（Precious Canopy Light Universally Illuminating）。此上經過佛剎微塵數世界，有一個世界，名為：香光云（Fragrant Light Cloud）；佛號：思惟慧（Contemplative Wisdom）。此上經過佛剎微塵數世界，有一個世界，名為：無怨仇（Without Enmity）；佛號：精進勝慧海（Vigorous Excellent Wisdom Ocean）。此上經過佛剎微塵數世界，有一個世界，名為：一切莊嚴具光明幢（All Adornments Light Banner）；佛號：普現悅意蓮華自在王（Universally Manifesting Delightful Lotus Sovereign King）。此上經過佛剎微塵數世界，有一個世界，名為：毫相莊嚴（Urna Adornment）；形狀如半月，依須彌山（Sumeru Mountain）摩尼華海（Mani Flower Ocean）而住，一切莊嚴熾盛光摩尼王云（All Adornments Blazing Light Mani King Cloud）覆蓋其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：清凈眼（Pure Eye）。 『諸佛子！』此金剛寶聚香水海（Vajra Treasure Gathering Fragrant Water Sea）右旋，其次有香水海，名為：天城寶堞（Heavenly City Treasure Rampart）；世界種，名為：燈焰光明（Lamp Flame Light），以普示一切平等法輪音（Universally Showing All Equal Dharma Wheel Sound）為體。此中最下方，有一個世界，名為：寶月光焰輪（Precious Moon Light Flame Wheel）；形狀如一切莊嚴具，依一切寶莊嚴華海（All Treasure Adornment Flower Ocean）而住，琉璃色師子座云（Lapis Lazuli Lion Throne Cloud）覆蓋其上。佛剎微塵數世界圍繞，純一清凈，佛號：日月自在光（Sun and Moon Sovereign Light）。此上經過佛剎微塵數世界，有一個世界，名為：須彌寶光（Sumeru Treasure Light）
【English Translation】 English version Named: Sumeru Mountain Adornment; Buddha's name: All Merits Cloud Universally Illuminating. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Multitude of Trees Shape; Buddha's name: Precious Flower Appearance Pure Moon Awareness. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Fearless; Buddha's name: Most Excellent Golden Light Torch. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Great Name Dragon King Banner; Buddha's name: Observing Equality of All Dharmas. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Manifesting Mani Color; Buddha's name: Transformation Sun. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Light Flame Lamp Adornment; Buddha's name: Precious Canopy Light Universally Illuminating. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Fragrant Light Cloud; Buddha's name: Contemplative Wisdom. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Without Enmity; Buddha's name: Vigorous Excellent Wisdom Ocean. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: All Adornments Light Banner; Buddha's name: Universally Manifesting Delightful Lotus Sovereign King. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Urna Adornment; its shape is like a half-moon, residing upon the Mani Flower Ocean of Sumeru Mountain, covered by the All Adornments Blazing Light Mani King Cloud, surrounded by twenty Buddha-land dust particle number of worlds, purely immaculate, Buddha's name: Pure Eye. 'Oh, Buddhas' children!' This Vajra Treasure Gathering Fragrant Water Sea turns to the right, next there is a fragrant water sea named: Heavenly City Treasure Rampart; the world seed is named: Lamp Flame Light, its essence is the Universally Showing All Equal Dharma Wheel Sound. In the lowest part of this, there is a world named: Precious Moon Light Flame Wheel; its shape is like all adornments, residing upon the All Treasure Adornment Flower Ocean, covered by the Lapis Lazuli Lion Throne Cloud. Surrounded by a number of worlds equal to the dust particles of a Buddha-land, purely immaculate, Buddha's name: Sun and Moon Sovereign Light. Passing beyond a number of worlds equal to the dust particles of a Buddha-land, there is a world named: Sumeru Treasure Light.
；佛號：無盡法寶幢。此上過佛剎微塵數世界，有世界，名：眾妙光明幢；佛號：大華聚。此上過佛剎微塵數世界，有世界，名：摩尼光明華；佛號：人中最自在。此上過佛剎微塵數世界，有世界，名：普音；佛號：一切智遍照。此上過佛剎微塵數世界，有世界，名：大樹緊那羅音；佛號：無量福德自在龍。此上過佛剎微塵數世界，有世界，名：無邊凈光明；佛號：功德寶華光。此上過佛剎微塵數世界，有世界，名：最勝音；佛號：一切智莊嚴。此上過佛剎微塵數世界，有世界，名：眾寶間飾；佛號：寶焰須彌山。此上過佛剎微塵數世界，有世界，名：清凈須彌音；佛號：出現一切行光明。此上過佛剎微塵數世界，有世界，名：香水蓋；佛號：一切波羅蜜無礙海。此上過佛剎微塵數世界，有世界，名：師子華網；佛號：寶焰幢。此上過佛剎微塵數世界，有世界，名：金剛妙華燈；佛號：一切大愿光。此上過佛剎微塵數世界，有世界，名：一切法光明地；佛號：一切法廣大真實義。此上過佛剎微塵數世界，有世界，名：真珠末平坦莊嚴；佛號：勝慧光明網。此上過佛剎微塵數世界，有世界，名：琉璃華；佛號：寶積幢。此上過佛剎微塵數世界，有世界，名：無量妙光輪；佛號：大威力智海藏。此上過佛剎微塵數世界，有
【現代漢語翻譯】 現代漢語譯本：佛號：無盡法寶幢（佛的稱號，象徵佛法如無盡的寶藏，如旗幟般指引眾生）。此上過佛剎微塵數世界（指數量極多的世界），有世界，名：眾妙光明幢（世界名，意為充滿各種美妙光明的旗幟）；佛號：大華聚（佛的稱號，象徵佛如盛開的蓮花般聚集美好）。此上過佛剎微塵數世界，有世界，名：摩尼光明華（世界名，意為如摩尼寶珠般光明的花朵）；佛號：人中最自在（佛的稱號，象徵佛在人中最自由自在）。此上過佛剎微塵數世界，有世界，名：普音（世界名，意為普遍傳播聲音）；佛號：一切智遍照（佛的稱號，象徵佛的智慧照耀一切）。此上過佛剎微塵數世界，有世界，名：大樹緊那羅音（世界名，意為如大樹般發出緊那羅美妙的聲音）；佛號：無量福德自在龍（佛的稱號，象徵佛擁有無量福德，如龍般自在）。此上過佛剎微塵數世界，有世界，名：無邊凈光明（世界名，意為無邊無際的清凈光明）；佛號：功德寶華光（佛的稱號，象徵佛的功德如寶華般閃耀光芒）。此上過佛剎微塵數世界，有世界，名：最勝音（世界名，意為最殊勝的聲音）；佛號：一切智莊嚴（佛的稱號，象徵佛的智慧莊嚴）。此上過佛剎微塵數世界，有世界，名：眾寶間飾（世界名，意為以各種珍寶裝飾）；佛號：寶焰須彌山（佛的稱號，象徵佛如寶焰般照耀的須彌山）。此上過佛剎微塵數世界，有世界，名：清凈須彌音（世界名，意為清凈的須彌山發出的聲音）；佛號：出現一切行光明（佛的稱號，象徵佛的光明照亮一切行為）。此上過佛剎微塵數世界，有世界，名：香水蓋（世界名，意為香水形成的覆蓋）；佛號：一切波羅蜜無礙海（佛的稱號，象徵佛的智慧如無礙的波羅蜜海）。此上過佛剎微塵數世界，有世界，名：師子華網（世界名，意為如獅子般的花網）；佛號：寶焰幢（佛的稱號，象徵佛如寶焰般閃耀的旗幟）。此上過佛剎微塵數世界，有世界，名：金剛妙華燈（世界名，意為如金剛般堅固的美妙花燈）；佛號：一切大愿光（佛的稱號，象徵佛的大愿如光芒般照耀）。此上過佛剎微塵數世界，有世界，名：一切法光明地（世界名，意為一切佛法光明的土地）；佛號：一切法廣大真實義（佛的稱號，象徵佛的教義廣大而真實）。此上過佛剎微塵數世界，有世界，名：真珠末平坦莊嚴（世界名，意為用珍珠粉末裝飾的平坦之地）；佛號：勝慧光明網（佛的稱號，象徵佛的殊勝智慧如光明之網）。此上過佛剎微塵數世界，有世界，名：琉璃華（世界名，意為琉璃般的花朵）；佛號：寶積幢（佛的稱號，象徵佛如寶物堆積的旗幟）。此上過佛剎微塵數世界，有世界，名：無量妙光輪（世界名，意為無量美妙光芒的輪）；佛號：大威力智海藏（佛的稱號，象徵佛的智慧如大海般深藏，威力強大）。此上過佛剎微塵數世界，有
【English Translation】 English version: Buddha name: Inexhaustible Dharma Treasure Banner. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Multitudinous Wonderful Light Banner; Buddha name: Great Flower Cluster. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Mani Light Flower; Buddha name: Most Free Among Humans. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Universal Sound; Buddha name: All-Knowing Illumination. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Great Tree Kinnara Sound; Buddha name: Immeasurable Merit Free Dragon. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Boundless Pure Light; Buddha name: Merit Treasure Flower Light. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Most Excellent Sound; Buddha name: All-Knowing Adornment. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Interspersed with Various Treasures; Buddha name: Jewel Flame Sumeru Mountain. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Pure Sumeru Sound; Buddha name: Manifesting Light of All Actions. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Fragrant Water Canopy; Buddha name: Unobstructed Ocean of All Paramitas. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Lion Flower Net; Buddha name: Jewel Flame Banner. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Vajra Wonderful Flower Lamp; Buddha name: Light of All Great Vows. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Ground of Light of All Dharmas; Buddha name: Vast and True Meaning of All Dharmas. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Flat Adornment of Pearl Powder; Buddha name: Net of Superior Wisdom Light. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Lapis Lazuli Flower; Buddha name: Treasure Accumulation Banner. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is a world named: Immeasurable Wonderful Light Wheel; Buddha name: Great Power Wisdom Sea Treasury. Beyond this, passing through worlds as numerous as dust particles in a Buddha-field, there is
世界，名：明見十方；佛號：凈修一切功德幢。此上過佛剎微塵數世界，有世界，名：可愛樂梵音；形如佛手，依寶光網海住，菩薩身一切莊嚴云彌覆其上，二十佛剎微塵數世界圍繞，純一清凈，佛號：普照法界無礙光。」
大方廣佛華嚴經卷第九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十
于闐國三藏實叉難陀奉 制譯
華藏世界品第五之三
爾時，普賢菩薩復告大眾言：
「諸佛子！彼離垢焰藏香水海東，次有香水海，名：變化微妙身；此海中，有世界種，名：善布差別方。次有香水海，名：金剛眼幢；世界種，名：莊嚴法界橋。次有香水海，名：種種蓮華妙莊嚴；世界種，名：恒出十方變化。次有香水海，名：無間寶王輪；世界種，名：寶蓮華莖密雲。次有香水海，名：妙香焰普莊嚴；世界種，名：毗盧遮那變化行。次有香水海，名：寶末閻浮幢；世界種，名：諸佛護念境界。次有香水海，名：一切色熾然光；世界種，名：最勝光遍照。次有香水海，名：一切莊嚴具境界；世界種，名：寶焰燈……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：玻璃地；世界種，名：常放光明，以世界海清凈劫音聲為體。此中最
【現代漢語翻譯】 現代漢語譯本 世界，名為『明見十方』；佛號為『凈修一切功德幢』。在此之上，經過如微塵數般多的佛剎世界，有一個世界，名為『可愛樂梵音』；其形狀如佛手，依寶光網海而住，菩薩的身形被一切莊嚴的雲彩所覆蓋，有二十個佛剎微塵數的世界圍繞著它，純凈無染，佛號為『普照法界無礙光』。
《大方廣佛華嚴經》卷第九 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十
于闐國三藏實叉難陀奉 制譯
華藏世界品第五之三
爾時，普賢菩薩再次告訴大眾說：
『諸位佛子！在那離垢焰藏香水海的東邊，依次有香水海，名為『變化微妙身』；此海中，有一個世界種，名為『善布差別方』。其次有香水海，名為『金剛眼幢』；世界種，名為『莊嚴法界橋』。其次有香水海，名為『種種蓮華妙莊嚴』；世界種，名為『恒出十方變化』。其次有香水海，名為『無間寶王輪』；世界種，名為『寶蓮華莖密雲』。其次有香水海，名為『妙香焰普莊嚴』；世界種，名為『毗盧遮那（Vairocana）變化行』。其次有香水海，名為『寶末閻浮幢』；世界種，名為『諸佛護念境界』。其次有香水海，名為『一切色熾然光』；世界種，名為『最勝光遍照』。其次有香水海，名為『一切莊嚴具境界』；世界種，名為『寶焰燈』……。像這樣不可說佛剎微塵數般的香水海，其中最靠近輪圍山的香水海，名為『玻璃地』；世界種，名為『常放光明』，以世界海清凈劫的音聲為體。這裡面最』
【English Translation】 English version A world named 'Manifestly Seeing the Ten Directions'; the Buddha's name is 'Purely Cultivating All Meritorious Virtues Banner'. Beyond this, passing through worlds as numerous as dust motes of Buddha lands, there is a world named 'Lovely Sound of Brahma'; its shape is like a Buddha's hand, dwelling upon the sea of jeweled light nets, the body of a Bodhisattva is covered by clouds of all adornments, surrounded by twenty Buddha land dust mote worlds, purely immaculate, the Buddha's name is 'Universally Illuminating the Dharma Realm Unobstructed Light'.
The Avatamsaka Sutra, Volume 9 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 10
Translated by Tripiṭaka Śikṣānanda of Khotan under Imperial Decree
Chapter Five, Part Three: The Flower Treasury World
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying:
'Oh, sons of the Buddhas! To the east of that Fragrant Water Sea of the Treasury of Flame Free from Defilement, there is successively a Fragrant Water Sea named 'Transformation of Subtle Bodies'; within this sea, there is a world-seed named 'Well-Arranged Diverse Directions'. Next, there is a Fragrant Water Sea named 'Vajra Eye Banner'; the world-seed is named 'Adorned Dharma Realm Bridge'. Next, there is a Fragrant Water Sea named 'Various Lotus Flower Wonderful Adornments'; the world-seed is named 'Constantly Emanating Transformations in the Ten Directions'. Next, there is a Fragrant Water Sea named 'Uninterrupted Jeweled King Wheel'; the world-seed is named 'Dense Clouds of Jeweled Lotus Stems'. Next, there is a Fragrant Water Sea named 'Wonderful Fragrant Flame Universal Adornment'; the world-seed is named 'Vairocana's (毗盧遮那) Transformation Practice'. Next, there is a Fragrant Water Sea named 'Jeweled Powder Jambudvipa Banner'; the world-seed is named 'The Realm Protected and Remembered by All Buddhas'. Next, there is a Fragrant Water Sea named 'All Colors Blazing Light'; the world-seed is named 'Most Excellent Light Universally Illuminating'. Next, there is a Fragrant Water Sea named 'The Realm of All Adornments'; the world-seed is named 'Jeweled Flame Lamp'.... Like this, there are incalculable Fragrant Water Seas as numerous as dust motes of Buddha lands, among which the Fragrant Water Sea closest to the surrounding mountain is named 'Glass Land'; the world-seed is named 'Constantly Emitting Light', with the sound of the pure kalpas of the world sea as its essence. Within this most'
下方，有世界，名：可愛樂凈光幢，佛剎微塵數世界圍繞，純一清凈，佛號；最勝三昧精進慧。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：香莊嚴幢，十佛剎微塵數世界圍繞，純一清凈，佛號：無障礙法界燈。此上過三佛剎微塵數世界，與娑婆世界齊等，有世界，名：放光明藏；佛號：遍法界無障礙慧明。此上過七佛剎微塵數世界，至此世界種最上方，有世界，名：最勝身香，二十佛剎微塵數世界圍繞，純一清凈，佛號：覺分華。
「諸佛子！彼無盡光明輪香水海外，次有香水海，名：具足妙光；世界種，名：遍無垢。次有香水海，名：光耀蓋；世界種，名：無邊普莊嚴。次有香水海，名：妙寶莊嚴；世界種，名：香摩尼軌度形。次有香水海，名：出佛音聲；世界種，名：善建立莊嚴。次有香水海，名：香幢須彌藏；世界種，名：光明遍滿。次有香水海，名：栴檀妙光明；世界種，名：華焰輪。次有香水海，名：風力持：世界種，名：寶焰云幢。次有香水海，名：帝釋身莊嚴；世界種，名：真珠藏。次有香水海，名：平坦嚴凈；世界種，名：毗琉璃末種種莊嚴……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：妙樹華：世界種，名：出生諸方廣大剎，以一切佛摧伏魔音為體。此
【現代漢語翻譯】 現代漢語譯本 下方，有一個世界，名為『可愛樂凈光幢』，它被佛剎微塵數（形容極多的數量）的世界圍繞，純凈無染。那裡的佛號是『最勝三昧精進慧』（佛名）。 在這個世界之上，經過十個佛剎微塵數的世界，有一個與金剛幢世界大小相同的世界，名為『香莊嚴幢』，它被十個佛剎微塵數的世界圍繞，純凈無染。那裡的佛號是『無障礙法界燈』（佛名）。 在這個世界之上，經過三個佛剎微塵數的世界，有一個與娑婆世界大小相同的世界，名為『放光明藏』，那裡的佛號是『遍法界無障礙慧明』（佛名）。 在這個世界之上，經過七個佛剎微塵數的世界，到達這個世界種的最上方，有一個世界，名為『最勝身香』，它被二十個佛剎微塵數的世界圍繞，純凈無染。那裡的佛號是『覺分華』（佛名）。 『諸位佛子！在那無盡光明輪香水海外，依次有香水海，名為『具足妙光』；其世界種名為『遍無垢』。 其次有香水海，名為『光耀蓋』；其世界種名為『無邊普莊嚴』。 其次有香水海，名為『妙寶莊嚴』；其世界種名為『香摩尼軌度形』。 其次有香水海，名為『出佛音聲』；其世界種名為『善建立莊嚴』。 其次有香水海，名為『香幢須彌藏』；其世界種名為『光明遍滿』。 其次有香水海，名為『栴檀妙光明』；其世界種名為『華焰輪』。 其次有香水海，名為『風力持』；其世界種名為『寶焰云幢』。 其次有香水海，名為『帝釋身莊嚴』；其世界種名為『真珠藏』。 其次有香水海，名為『平坦嚴凈』；其世界種名為『毗琉璃末種種莊嚴』……。 像這樣不可說佛剎微塵數（形容極多的數量）的香水海，其中最靠近輪圍山的香水海，名為『妙樹華』；其世界種名為『出生諸方廣大剎』，以一切佛摧伏魔音為本體。』
【English Translation】 English version Below, there is a world named 'Adorable Joy Pure Light Banner', surrounded by worlds as numerous as dust particles in a Buddha-land, purely immaculate. The Buddha there is named 'Most Excellent Samadhi Diligent Wisdom'. Above this world, passing through ten Buddha-land dust particle worlds, there is a world equal in size to the Vajra Banner world, named 'Fragrant Adornment Banner', surrounded by ten Buddha-land dust particle worlds, purely immaculate. The Buddha there is named 'Unobstructed Dharma Realm Lamp'. Above this world, passing through three Buddha-land dust particle worlds, there is a world equal in size to the Saha world, named 'Radiant Light Treasury'; the Buddha there is named 'Pervading Dharma Realm Unobstructed Wisdom Brightness'. Above this world, passing through seven Buddha-land dust particle worlds, reaching the very top of this world-seed, there is a world named 'Most Excellent Body Fragrance', surrounded by twenty Buddha-land dust particle worlds, purely immaculate. The Buddha there is named 'Awakening Factor Flower'. 'Oh, Buddhas' children! Beyond that endless radiant light wheel fragrant water ocean, there is successively a fragrant water ocean named 'Complete Wonderful Light'; its world-seed is named 'Pervading Immaculate'. Next, there is a fragrant water ocean named 'Radiant Canopy'; its world-seed is named 'Boundless Universal Adornment'. Next, there is a fragrant water ocean named 'Wonderful Treasure Adornment'; its world-seed is named 'Fragrant Mani Track Shape'. Next, there is a fragrant water ocean named 'Emitting Buddha's Voice'; its world-seed is named 'Well-Established Adornment'. Next, there is a fragrant water ocean named 'Fragrant Banner Sumeru Treasury'; its world-seed is named 'Light Pervading'. Next, there is a fragrant water ocean named 'Sandalwood Wonderful Light'; its world-seed is named 'Flame Wheel'. Next, there is a fragrant water ocean named 'Wind Power Sustaining'; its world-seed is named 'Treasure Flame Cloud Banner'. Next, there is a fragrant water ocean named 'Indra's Body Adornment'; its world-seed is named 'Pearl Treasury'. Next, there is a fragrant water ocean named 'Flat and Pure Adornment'; its world-seed is named 'Various Adornments of Beryl Powder'… Like this, there are incalculable fragrant water oceans as numerous as dust particles in a Buddha-land. The fragrant water ocean closest to the surrounding mountain is named 'Wonderful Tree Flower'; its world-seed is named 'Birth of Vast Lands in All Directions', with the essence of all Buddhas subduing demonic sounds.'
中最下方，有世界，名：焰炬幢；佛號：世間功德海。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：出生寶；佛號：師子力寶云。此上與娑婆世界齊等，有世界，名：衣服幢；佛號：一切智海王。於此世界種最上方，有世界，名：寶瓔珞師子光明；佛號：善變化蓮華幢。
「諸佛子！彼金剛焰光明香水海外，次有香水海，名：一切莊嚴具瑩飾幢；世界種，名：清凈行莊嚴。次有香水海，名：一切寶華光耀海；世界種，名：功德相莊嚴。次有香水海，名：蓮華開敷；世界種，名：菩薩摩尼冠莊嚴。次有香水海，名：妙寶衣服；世界種，名：凈珠輪。次有香水海，名：可愛華遍照；世界種，名：百光云照耀。次有香水海，名：遍虛空大光明；世界種，名：寶光普照。次有香水海，名：妙華莊嚴幢；世界種，名：金月眼瓔珞。次有香水海，名：真珠香海藏；世界種，名：佛光明。次有香水海，名：寶輪光明；世界種，名：善化現佛境界光明……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：無邊輪莊嚴底；世界種，名：無量方差別，以一切國土種種言說音為體。此中最下方，有世界，名：金剛華蓋；佛號：無盡相光明普門音。此上過十佛剎微塵數世界，有世界，與金剛幢世界齊等，名：
【現代漢語翻譯】 現代漢語譯本 在最下方，有一個世界，名為『焰炬幢』（Flame Banner），佛號為『世間功德海』（Ocean of Worldly Merit）。在這個世界之上，經過十個佛剎微塵數的世界，與金剛幢世界（Vajra Banner World）相等，有一個世界，名為『出生寶』（Birth Treasure），佛號為『師子力寶云』（Lion Strength Treasure Cloud）。在這個世界之上，與娑婆世界（Saha World）相等，有一個世界，名為『衣服幢』（Garment Banner），佛號為『一切智海王』（King of the Ocean of All Wisdom）。在這個世界種的最上方，有一個世界，名為『寶瓔珞師子光明』（Jeweled Necklace Lion Light），佛號為『善變化蓮華幢』（Well-Transforming Lotus Banner）。 『諸佛子！』（Buddha's children）在那金剛焰光明香水海（Vajra Flame Light Fragrant Water Sea）之外，依次有香水海，名為『一切莊嚴具瑩飾幢』（Banner Adorned with All Ornaments），世界種名為『清凈行莊嚴』（Pure Conduct Adornment）。其次有香水海，名為『一切寶華光耀海』（Sea of All Precious Flower Radiance），世界種名為『功德相莊嚴』（Merit Mark Adornment）。其次有香水海，名為『蓮華開敷』（Lotus Blossoming），世界種名為『菩薩摩尼冠莊嚴』（Bodhisattva Mani Crown Adornment）。其次有香水海，名為『妙寶衣服』（Wonderful Treasure Garments），世界種名為『凈珠輪』（Pure Pearl Wheel）。其次有香水海，名為『可愛華遍照』（Lovely Flower Illuminating Everywhere），世界種名為『百光云照耀』（Hundred Light Cloud Illumination）。其次有香水海，名為『遍虛空大光明』（Great Light Pervading Space），世界種名為『寶光普照』（Treasure Light Universally Illuminating）。其次有香水海，名為『妙華莊嚴幢』（Wonderful Flower Adornment Banner），世界種名為『金月眼瓔珞』（Golden Moon Eye Necklace）。其次有香水海，名為『真珠香海藏』（Pearl Fragrance Sea Treasury），世界種名為『佛光明』（Buddha Light）。其次有香水海，名為『寶輪光明』（Treasure Wheel Light），世界種名為『善化現佛境界光明』（Good Manifestation of Buddha Realm Light）……。像這樣不可說佛剎微塵數（inexpressible Buddha-land dust particle number）的香水海，其最靠近輪圍山（Chakravada Mountain）的香水海，名為『無邊輪莊嚴底』（Bottom of Boundless Wheel Adornment），世界種名為『無量方差別』（Immeasurable Directional Differences），以一切國土種種言說音為體。在這個世界種的最下方，有一個世界，名為『金剛華蓋』（Vajra Flower Canopy），佛號為『無盡相光明普門音』（Endless Form Light Universal Sound）。在這個世界之上，經過十個佛剎微塵數的世界，有一個世界，與金剛幢世界相等，名為『……』
【English Translation】 English version At the very bottom, there is a world named 'Flame Banner' (焰炬幢, Yàn Jù Chuáng), whose Buddha is named 'Ocean of Worldly Merit' (世間功德海, Shìjiān Gōngdé Hǎi). Above this world, passing through a number of worlds equal to the dust particles of ten Buddha-lands, and equal to the Vajra Banner World (金剛幢世界, Jīngāng Chuáng Shìjiè), there is a world named 'Birth Treasure' (出生寶, Chūshēng Bǎo), whose Buddha is named 'Lion Strength Treasure Cloud' (師子力寶云, Shīzi Lì Bǎo Yún). Above this world, equal to the Saha World (娑婆世界, Suōpó Shìjiè), there is a world named 'Garment Banner' (衣服幢, Yīfu Chuáng), whose Buddha is named 'King of the Ocean of All Wisdom' (一切智海王, Yīqiè Zhì Hǎi Wáng). At the very top of this world-seed, there is a world named 'Jeweled Necklace Lion Light' (寶瓔珞師子光明, Bǎo Yīngluò Shīzi Guāngmíng), whose Buddha is named 'Well-Transforming Lotus Banner' (善變化蓮華幢, Shàn Biànhuà Liánhuá Chuáng). 'Oh, children of the Buddhas!' (諸佛子, Zhū Fózǐ), beyond that Vajra Flame Light Fragrant Water Sea (金剛焰光明香水海, Jīngāng Yàn Guāngmíng Xiāngshuǐ Hǎi), there are, in order, fragrant water seas, one named 'Banner Adorned with All Ornaments' (一切莊嚴具瑩飾幢, Yīqiè Zhuāngyán Jù Yíngshì Chuáng), whose world-seed is named 'Pure Conduct Adornment' (清凈行莊嚴, Qīngjìng Xíng Zhuāngyán). Next, there is a fragrant water sea named 'Sea of All Precious Flower Radiance' (一切寶華光耀海, Yīqiè Bǎo Huā Guāngyào Hǎi), whose world-seed is named 'Merit Mark Adornment' (功德相莊嚴, Gōngdé Xiàng Zhuāngyán). Next, there is a fragrant water sea named 'Lotus Blossoming' (蓮華開敷, Liánhuá Kāifū), whose world-seed is named 'Bodhisattva Mani Crown Adornment' (菩薩摩尼冠莊嚴, Púsà Móní Guān Zhuāngyán). Next, there is a fragrant water sea named 'Wonderful Treasure Garments' (妙寶衣服, Miàobǎo Yīfu), whose world-seed is named 'Pure Pearl Wheel' (凈珠輪, Jìngzhū Lún). Next, there is a fragrant water sea named 'Lovely Flower Illuminating Everywhere' (可愛華遍照, Kě'ài Huá Biànzhào), whose world-seed is named 'Hundred Light Cloud Illumination' (百光云照耀, Bǎi Guāng Yún Zhàoyào). Next, there is a fragrant water sea named 'Great Light Pervading Space' (遍虛空大光明, Biàn Xūkōng Dà Guāngmíng), whose world-seed is named 'Treasure Light Universally Illuminating' (寶光普照, Bǎo Guāng Pǔzhào). Next, there is a fragrant water sea named 'Wonderful Flower Adornment Banner' (妙華莊嚴幢, Miàohuā Zhuāngyán Chuáng), whose world-seed is named 'Golden Moon Eye Necklace' (金月眼瓔珞, Jīn Yuè Yǎn Yīngluò). Next, there is a fragrant water sea named 'Pearl Fragrance Sea Treasury' (真珠香海藏, Zhēnzhū Xiāng Hǎi Zàng), whose world-seed is named 'Buddha Light' (佛光明, Fó Guāngmíng). Next, there is a fragrant water sea named 'Treasure Wheel Light' (寶輪光明, Bǎolún Guāngmíng), whose world-seed is named 'Good Manifestation of Buddha Realm Light' (善化現佛境界光明, Shàn Huàxiàn Fó Jìngjiè Guāngmíng)…. Like this, there are inexpressible numbers of fragrant water seas equal to the dust particles of Buddha-lands (不可說佛剎微塵數, Bùkěshuō Fóchà Wéichénshù). The fragrant water sea closest to the Chakravada Mountain (輪圍山, Lúnwéi Shān) is named 'Bottom of Boundless Wheel Adornment' (無邊輪莊嚴底, Wúbiān Lún Zhuāngyán Dǐ), whose world-seed is named 'Immeasurable Directional Differences' (無量方差別, Wúliàng Fāng Chābié), with the various languages and sounds of all lands as its essence. At the very bottom of this world-seed, there is a world named 'Vajra Flower Canopy' (金剛華蓋, Jīngāng Huágài), whose Buddha is named 'Endless Form Light Universal Sound' (無盡相光明普門音, Wújìn Xiàng Guāngmíng Pǔmén Yīn). Above this world, passing through a number of worlds equal to the dust particles of ten Buddha-lands, there is a world, equal to the Vajra Banner World, named '...'
出生寶衣幢；佛號：福德云大威勢。此上與娑婆世界齊等，有世界，名：眾寶具妙莊嚴；佛號：勝慧海。於此世界種最上方，有世界，名：日光明衣服幢；佛號：智日蓮華云。
「諸佛子！彼帝青寶莊嚴香水海外，次有香水海，名：阿修羅宮殿；世界種，名：香水光所持。次有香水海，名：寶師子莊嚴；世界種，名：遍示十方一切寶；次有香水海，名：宮殿色光明雲；世界種，名：寶輪妙莊嚴。次有香水海，名：出大蓮華；世界種，名：妙莊嚴遍照法界。次有香水海，名：燈焰妙眼；世界種，名：遍觀察十方變化。次有香水海，名：不思議莊嚴輪；世界種，名：十方光明普名稱。次有香水海，名：寶積莊嚴；世界種，名：燈光照耀。次有香水海，名：清凈寶光明；世界種，名：須彌無能為礙風。次有香水海，名：寶衣欄楯；世界種，名：如來身光明……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：樹莊嚴幢；世界種，名：安住帝網，以一切菩薩智地音聲為體。此中最下方，有世界，名：妙金色；佛號：香焰勝威光。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：摩尼樹華；佛號：無礙普現。此上與娑婆世界齊等，有世界，名：毗琉璃妙莊嚴；佛號：法自在堅固慧。於此世界種最上
【現代漢語翻譯】 現代漢語譯本 出生寶衣幢（世界名）；佛號：福德云大威勢（佛號）。此上與娑婆世界（我們所處的世界）齊等，有世界，名：眾寶具妙莊嚴（世界名）；佛號：勝慧海（佛號）。於此世界種最上方，有世界，名：日光明衣服幢（世界名）；佛號：智日蓮華云（佛號）。 『諸佛子！彼帝青寶莊嚴香水海（香水海名）外，次有香水海，名：阿修羅宮殿（香水海名）；世界種，名：香水光所持（世界種名）。次有香水海，名：寶師子莊嚴（香水海名）；世界種，名：遍示十方一切寶（世界種名）。次有香水海，名：宮殿色光明雲（香水海名）；世界種，名：寶輪妙莊嚴（世界種名）。次有香水海，名：出大蓮華（香水海名）；世界種，名：妙莊嚴遍照法界（世界種名）。次有香水海，名：燈焰妙眼（香水海名）；世界種，名：遍觀察十方變化（世界種名）。次有香水海，名：不思議莊嚴輪（香水海名）；世界種，名：十方光明普名稱（世界種名）。次有香水海，名：寶積莊嚴（香水海名）；世界種，名：燈光照耀（世界種名）。次有香水海，名：清凈寶光明（香水海名）；世界種，名：須彌無能為礙風（世界種名）。次有香水海，名：寶衣欄楯（香水海名）；世界種，名：如來身光明（世界種名）……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：樹莊嚴幢（香水海名）；世界種，名：安住帝網（世界種名），以一切菩薩智地音聲為體。此中最下方，有世界，名：妙金色（世界名）；佛號：香焰勝威光（佛號）。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：摩尼樹華（世界名）；佛號：無礙普現（佛號）。此上與娑婆世界齊等，有世界，名：毗琉璃妙莊嚴（世界名）；佛號：法自在堅固慧（佛號）。於此世界種最上
【English Translation】 English version Born from a precious garment banner; the Buddha is named: Cloud of Auspicious Virtue and Great Power. Above this, equal to the Saha world (the world we inhabit), there is a world named: Adorned with Myriad Treasures; the Buddha is named: Ocean of Supreme Wisdom. At the very top of this world-system, there is a world named: Banner of Sunlight Garments; the Buddha is named: Lotus Cloud of Wisdom Sun. 'Oh, Buddhas' children! Beyond that Fragrant Ocean of Lapis Lazuli Adornment, there is another fragrant ocean named: Palace of Asuras; the world-system is named: Sustained by Fragrant Light. Next, there is a fragrant ocean named: Adorned with Precious Lions; the world-system is named: Universally Displaying All Treasures of the Ten Directions. Next, there is a fragrant ocean named: Cloud of Palace-Colored Light; the world-system is named: Wondrous Adornment of Precious Wheels. Next, there is a fragrant ocean named: Emerging Great Lotus; the world-system is named: Wondrous Adornment Universally Illuminating the Dharma Realm. Next, there is a fragrant ocean named: Flame-like Wondrous Eyes; the world-system is named: Universally Observing the Transformations of the Ten Directions. Next, there is a fragrant ocean named: Inconceivable Adornment Wheel; the world-system is named: Universal Renown of Light in the Ten Directions. Next, there is a fragrant ocean named: Adorned with Accumulations of Treasures; the world-system is named: Illumination of Lamp Light. Next, there is a fragrant ocean named: Pure Precious Light; the world-system is named: Sumeru Unobstructed by Wind. Next, there is a fragrant ocean named: Precious Garment Railings; the world-system is named: Light of the Tathagata's Body... Like these, there are incalculable fragrant oceans, as many as the dust particles of Buddha-lands. The fragrant ocean closest to the surrounding mountains is named: Banner of Tree Adornment; the world-system is named: Abiding in the Net of Indra, with the voice of all Bodhisattvas' wisdom-grounds as its essence. In the lowest part of this, there is a world named: Wondrous Golden Color; the Buddha is named: Fragrant Flame of Supreme Majestic Light. Above this, passing through worlds as numerous as the dust particles of ten Buddha-lands, equal to the Vajra Banner world, there is a world named: Mani Tree Flowers; the Buddha is named: Unobstructed Universal Manifestation. Above this, equal to the Saha world, there is a world named: Wondrous Adornment of Beryl; the Buddha is named: Dharma-Sovereign Firm Wisdom. At the very top of this world-system,
方，有世界，名：梵音妙莊嚴；佛號：蓮華開敷光明王。
「諸佛子！彼金剛輪莊嚴底香水海外，次有香水海，名：化現蓮華處；世界種，名：國土平正。次有香水海，名：摩尼光；世界種，名：遍法界無迷惑。次有香水海，名：眾妙香日摩尼；世界種，名：普現十方。次有香水海，名：恒納寶流；世界種，名：普行佛言音。次有香水海，名：無邊深妙音；世界種，名：無邊方差別。次有香水海，名：堅實積聚；世界種，名：無量處差別。次有香水海，名：清凈梵音；世界種，名：普清凈莊嚴。次有香水海，名：栴檀欄楯音聲藏；世界種，名：迥出幢。次有香水海，名：妙香寶王光莊嚴；世界種，名：普現光明力。
「諸佛子！彼蓮華因陀羅網香水海外，次有香水海，名：銀蓮華妙莊嚴；世界種，名：普遍行。次有香水海，名：毗琉璃竹密焰云；世界種，名：普出十方音。次有香水海，名：十方光焰聚；世界種，名：恒出變化分佈十方。次有香水海，名：出現真金摩尼幢；世界種，名：金剛幢相。次有香水海，名：平等大莊嚴；世界種，名：法界勇猛旋。次有香水海，名：寶華叢無盡光；世界種，名：無邊凈光明。次有香水海，名：妙金幢；世界種，名：演說微密處。次有香水海，名：光影遍照；世界種
【現代漢語翻譯】 現代漢語譯本 在東方，有一個世界，名為『梵音妙莊嚴』（梵音美妙莊嚴），那裡的佛號是『蓮華開敷光明王』（蓮花盛開，光芒普照的國王）。 『諸位佛子！』在那金剛輪莊嚴底香水海之外，依次有香水海，名為『化現蓮華處』（化現蓮花之處）；其世界種名為『國土平正』（國土平坦公正）。其次有香水海，名為『摩尼光』（摩尼寶珠的光芒）；其世界種名為『遍法界無迷惑』（遍佈法界，沒有迷惑）。其次有香水海，名為『眾妙香日摩尼』（眾多美妙香氣和太陽般的摩尼寶珠）；其世界種名為『普現十方』（普遍顯現在十方）。其次有香水海，名為『恒納寶流』（恒常接納寶物流淌）；其世界種名為『普行佛言音』（普遍傳播佛的言語和聲音）。其次有香水海，名為『無邊深妙音』（無邊深奧微妙的聲音）；其世界種名為『無邊方差別』（無邊方位的差別）。其次有香水海，名為『堅實積聚』（堅實的積聚）；其世界種名為『無量處差別』（無量處所的差別）。其次有香水海，名為『清凈梵音』（清凈的梵天之音）；其世界種名為『普清凈莊嚴』（普遍清凈莊嚴）。其次有香水海，名為『栴檀欄楯音聲藏』（檀香欄桿的聲音寶藏）；其世界種名為『迥出幢』（高聳突出的旗幟）。其次有香水海，名為『妙香寶王光莊嚴』（美妙香氣、寶王光芒的莊嚴）；其世界種名為『普現光明力』（普遍顯現光明力量）。 『諸位佛子！』在那蓮華因陀羅網香水海之外，依次有香水海，名為『銀蓮華妙莊嚴』（銀色蓮花美妙莊嚴）；其世界種名為『普遍行』（普遍執行）。其次有香水海，名為『毗琉璃竹密焰云』（琉璃竹子般密集的火焰云）；其世界種名為『普出十方音』（普遍發出十方聲音）。其次有香水海，名為『十方光焰聚』（十方光芒火焰的聚集）；其世界種名為『恒出變化分佈十方』（恒常出現變化，分佈在十方）。其次有香水海，名為『出現真金摩尼幢』（出現真金摩尼寶幢）；其世界種名為『金剛幢相』（金剛寶幢的形象）。其次有香水海，名為『平等大莊嚴』（平等廣大的莊嚴）；其世界種名為『法界勇猛旋』（法界勇猛的旋轉）。其次有香水海，名為『寶華叢無盡光』（寶花叢中無盡的光芒）；其世界種名為『無邊凈光明』（無邊清凈的光明）。其次有香水海，名為『妙金幢』（美妙的金幢）；其世界種名為『演說微密處』（演說微妙秘密之處）。其次有香水海，名為『光影遍照』（光影普遍照耀）；其世界種名為...
【English Translation】 English version In the east, there is a world named 'Brahma Sound Wonderful Adornment' (梵音妙莊嚴), and the Buddha there is called 'Lotus Blossom Light King' (蓮華開敷光明王). 'Oh, Buddhas' children!' Beyond that Vajra Wheel Adornment Fragrant Water Sea, there are fragrant water seas in sequence, the first named 'Transformation Lotus Place' (化現蓮華處); its world seed is named 'Land Level and Just' (國土平正). Next, there is a fragrant water sea named 'Mani Light' (摩尼光); its world seed is named 'Pervading Dharma Realm Without Confusion' (遍法界無迷惑). Next, there is a fragrant water sea named 'Numerous Wonderful Fragrant Sun Mani' (眾妙香日摩尼); its world seed is named 'Universally Appearing in Ten Directions' (普現十方). Next, there is a fragrant water sea named 'Constantly Receiving Treasure Flow' (恒納寶流); its world seed is named 'Universally Practicing Buddha's Words and Sounds' (普行佛言音). Next, there is a fragrant water sea named 'Boundless Profound Wonderful Sound' (無邊深妙音); its world seed is named 'Boundless Directional Differences' (無邊方差別). Next, there is a fragrant water sea named 'Solid Accumulation' (堅實積聚); its world seed is named 'Limitless Place Differences' (無量處差別). Next, there is a fragrant water sea named 'Pure Brahma Sound' (清凈梵音); its world seed is named 'Universally Pure Adornment' (普清凈莊嚴). Next, there is a fragrant water sea named 'Sandalwood Railing Sound Treasury' (栴檀欄楯音聲藏); its world seed is named 'Towering Banner' (迥出幢). Next, there is a fragrant water sea named 'Wonderful Fragrant Treasure King Light Adornment' (妙香寶王光莊嚴); its world seed is named 'Universally Manifesting Light Power' (普現光明力). 'Oh, Buddhas' children!' Beyond that Lotus Indra Net Fragrant Water Sea, there are fragrant water seas in sequence, the first named 'Silver Lotus Wonderful Adornment' (銀蓮華妙莊嚴); its world seed is named 'Universal Practice' (普遍行). Next, there is a fragrant water sea named 'Beryl Bamboo Dense Flame Cloud' (毗琉璃竹密焰云); its world seed is named 'Universally Emitting Sounds in Ten Directions' (普出十方音). Next, there is a fragrant water sea named 'Ten Directions Light Flame Gathering' (十方光焰聚); its world seed is named 'Constantly Appearing Transformations Distributed in Ten Directions' (恒出變化分佈十方). Next, there is a fragrant water sea named 'Appearing True Gold Mani Banner' (出現真金摩尼幢); its world seed is named 'Vajra Banner Appearance' (金剛幢相). Next, there is a fragrant water sea named 'Equal Great Adornment' (平等大莊嚴); its world seed is named 'Dharma Realm Courageous Rotation' (法界勇猛旋). Next, there is a fragrant water sea named 'Treasure Flower Cluster Endless Light' (寶華叢無盡光); its world seed is named 'Boundless Pure Light' (無邊凈光明). Next, there is a fragrant water sea named 'Wonderful Gold Banner' (妙金幢); its world seed is named 'Expounding Subtle Secret Places' (演說微密處). Next, there is a fragrant water sea named 'Light and Shadow Universally Illuminating' (光影遍照); its world seed is named...
，名：普莊嚴。次有香水海，名：寂音；世界種，名：現前垂布……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：密焰云幢；世界種，名：一切光莊嚴，以一切如來道場眾會音為體。於此最下方，有世界，名：凈眼莊嚴；佛號：金剛月遍照十方。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：蓮華德；佛號：大精進善覺慧。此上與娑婆世界齊等，有世界，名：金剛密莊嚴；佛號：娑羅王幢。此上過七佛剎微塵數世界，有世界，名：凈海莊嚴；佛號：威德絕倫無能制伏。
「諸佛子！彼積集寶香藏香水海外，次有香水海，名：一切寶光明遍照；世界種，名：無垢稱莊嚴。次有香水海，名：眾寶華開敷；世界種，名：虛空相。次有香水海，名：吉祥幄遍照；世界種，名：無礙光普莊嚴。次有香水海，名：栴檀樹華；世界種，名：普現十方旋。次有香水海，名：出生妙色寶；世界種，名：勝幢周遍行。次有香水海，名普生金剛華；世界種，名：現不思議莊嚴。次有香水海，名：心王摩尼輪嚴飾；世界種，名：示現無礙佛光明。次有香水海，名：積集寶瓔珞；世界種，名：凈除疑。次有香水海，名：真珠輪普莊嚴；世界種，名：諸佛愿所流……。如是等不可說佛剎微塵數香水海，其最近輪
【現代漢語翻譯】 現代漢語譯本：名為普莊嚴。其次有香水海，名為寂音；世界種，名為現前垂布……。像這樣不可說佛剎微塵數（形容極多的數量）的香水海，其中最靠近輪圍山的香水海，名為密焰云幢；世界種，名為一切光莊嚴，以一切如來道場眾會音為本體。在這最下方，有一個世界，名為凈眼莊嚴；佛號為金剛月遍照十方（佛的名號）。此上經過十佛剎微塵數的世界，與金剛幢世界相等，有一個世界，名為蓮華德；佛號為大精進善覺慧（佛的名號）。此上與娑婆世界（我們所處的世界）相等，有一個世界，名為金剛密莊嚴；佛號為娑羅王幢（佛的名號）。此上經過七佛剎微塵數的世界，有一個世界，名為凈海莊嚴；佛號為威德絕倫無能制伏（佛的名號）。 『諸佛子！』那積集寶香藏香水海之外，其次有香水海，名為一切寶光明遍照；世界種，名為無垢稱莊嚴。其次有香水海，名為眾寶華開敷；世界種，名為虛空相。其次有香水海，名為吉祥幄遍照；世界種，名為無礙光普莊嚴。其次有香水海，名為栴檀樹華；世界種，名為普現十方旋。其次有香水海，名為出生妙色寶；世界種，名為勝幢周遍行。其次有香水海，名為普生金剛華；世界種，名為現不思議莊嚴。其次有香水海，名為心王摩尼輪嚴飾；世界種，名為示現無礙佛光明。其次有香水海，名為積集寶瓔珞；世界種，名為凈除疑。其次有香水海，名為真珠輪普莊嚴；世界種，名為諸佛愿所流……。像這樣不可說佛剎微塵數的香水海，其中最靠近輪
【English Translation】 English version: named 'Pu Zhuangyan'. Next, there is a fragrant water sea named 'Jiyin'; the world seed is named 'Xianqian Chuibu'.... Like this, there are unspeakable Buddha-lands dust-mote number (describing an extremely large quantity) of fragrant water seas, among which the fragrant water sea closest to the Chakravada Mountains is named 'Miyan Yundong'; the world seed is named 'Yiqie Guangzhuangyan', with the sound of all Tathagata's Bodhimanda assemblies as its essence. Below this, there is a world named 'Jingyan Zhuangyan'; the Buddha's name is 'Vajra Moon Illuminating All Directions' (Buddha's name). Above this, passing ten Buddha-lands dust-mote number of worlds, equal to the Vajra Banner world, there is a world named 'Lianhua De'; the Buddha's name is 'Great Diligence Good Awareness Wisdom' (Buddha's name). Above this, equal to the Saha world (the world we live in), there is a world named 'Vajra Secret Adornment'; the Buddha's name is 'Sala King Banner' (Buddha's name). Above this, passing seven Buddha-lands dust-mote number of worlds, there is a world named 'Jinghai Zhuangyan'; the Buddha's name is 'Peerless Majesty Unconquerable' (Buddha's name). 'Oh, Buddhas' children!' Beyond that Accumulation of Precious Fragrance Treasury fragrant water sea, next there is a fragrant water sea named 'All Precious Light Illuminating Everywhere'; the world seed is named 'Immaculate Praise Adornment'. Next, there is a fragrant water sea named 'Numerous Precious Flowers Blooming'; the world seed is named 'Space Appearance'. Next, there is a fragrant water sea named 'Auspicious Canopy Illuminating Everywhere'; the world seed is named 'Unobstructed Light Universal Adornment'. Next, there is a fragrant water sea named 'Sandalwood Tree Flowers'; the world seed is named 'Universally Manifesting Ten Directions Rotation'. Next, there is a fragrant water sea named 'Birth of Wonderful Color Treasures'; the world seed is named 'Victorious Banner Pervading Movement'. Next, there is a fragrant water sea named 'Universally Born Vajra Flowers'; the world seed is named 'Manifesting Inconceivable Adornment'. Next, there is a fragrant water sea named 'Mind King Mani Wheel Adornment'; the world seed is named 'Manifesting Unobstructed Buddha Light'. Next, there is a fragrant water sea named 'Accumulation of Precious Necklaces'; the world seed is named 'Purifying Doubts'. Next, there is a fragrant water sea named 'Pearl Wheel Universal Adornment'; the world seed is named 'Flowing from the Vows of All Buddhas'.... Like this, there are unspeakable Buddha-lands dust-mote number of fragrant water seas, among which the closest to the wheel
圍山香水海，名：閻浮檀寶藏輪；世界種，名：普音幢，以入一切智門音聲為體。此中最下方，有世界，名：華蕊焰；佛號：精進施。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：蓮華光明幢；佛號：一切功德最勝心王。此上過三佛剎微塵數世界，與娑婆世界齊等，有世界，名：十力莊嚴；佛號：善出現無量功德王。於此世界種最上方，有世界，名：摩尼香山幢；佛號：廣大善眼凈除疑。
「諸佛子！彼寶莊嚴香水海外，次有香水海，名：持須彌光明藏；世界種，名：出生廣大云。次有香水海，名：種種莊嚴大威力境界；世界種，名：無礙凈莊嚴。次有香水海，名：密佈寶蓮華；世界種，名：最勝燈莊嚴。次有香水海，名：依止一切寶莊嚴；世界種，名：日光明網藏。次有香水海，名：眾多嚴凈；世界種，名：寶華依處。次有香水海，名：極聰慧行：世界種，名：最勝形莊嚴。次有香水海，名：持妙摩尼峰；世界種，名：普凈虛空藏。次有香水海，名：大光遍照；世界種，名：帝青炬光明。次有香水海，名：可愛摩尼珠充滿遍照；世界種，名：普吼聲……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：出帝青寶；世界種，名：周遍無差別，以一切菩薩震吼聲為體。此中最下方，有
【現代漢語翻譯】 現代漢語譯本 圍繞著須彌山的香水海，名為：閻浮檀寶藏輪（Jambudvipa Treasure Wheel），其世界種名為：普音幢（Universal Sound Banner），以進入一切智慧之門的音聲為本體。在這其中最下方，有一個世界，名為：華蕊焰（Flower Pistil Flame）；佛號：精進施（Vigorous Giving）。在此之上，經過十個佛剎微塵數的世界，與金剛幢（Vajra Banner）世界相等，有一個世界，名為：蓮華光明幢（Lotus Light Banner）；佛號：一切功德最勝心王（King of the Most Excellent Mind of All Merits）。在此之上，經過三個佛剎微塵數的世界，與娑婆世界（Saha World）相等，有一個世界，名為：十力莊嚴（Ten Powers Adornment）；佛號：善出現無量功德王（King of Good Manifestation of Immeasurable Merits）。在這個世界種的最上方，有一個世界，名為：摩尼香山幢（Mani Fragrant Mountain Banner）；佛號：廣大善眼凈除疑（Vast Good Eye Purifying Doubts）。 『諸佛子！』那寶莊嚴香水海外，依次有香水海，名為：持須彌光明藏（Holder of Sumeru Light Treasury）；世界種，名為：出生廣大云（Emergence of Vast Clouds）。其次有香水海，名為：種種莊嚴大威力境界（Various Adornments of Great Power Realm）；世界種，名為：無礙凈莊嚴（Unobstructed Pure Adornment）。其次有香水海，名為：密佈寶蓮華（Dense Treasure Lotus）；世界種，名為：最勝燈莊嚴（Most Excellent Lamp Adornment）。其次有香水海，名為：依止一切寶莊嚴（Relying on All Treasure Adornments）；世界種，名為：日光明網藏（Sunlight Net Treasury）。其次有香水海，名為：眾多嚴凈（Numerous Pure Adornments）；世界種，名為：寶華依處（Treasure Flower Abode）。其次有香水海，名為：極聰慧行（Extremely Wise Conduct）；世界種，名為：最勝形莊嚴（Most Excellent Form Adornment）。其次有香水海，名為：持妙摩尼峰（Holder of Wonderful Mani Peak）；世界種，名為：普凈虛空藏（Universal Pure Space Treasury）。其次有香水海，名為：大光遍照（Great Light Illuminating Everywhere）；世界種，名為：帝青炬光明（Indra-blue Torch Light）。其次有香水海，名為：可愛摩尼珠充滿遍照（Lovely Mani Pearls Filling and Illuminating Everywhere）；世界種，名為：普吼聲（Universal Roar）……。像這樣不可說佛剎微塵數香水海，其最接近輪圍山（Chakravada Mountain）的香水海，名為：出帝青寶（Emergence of Indra-blue Treasure）；世界種，名為：周遍無差別（Universally Without Difference），以一切菩薩震吼聲為本體。在這其中最下方，有
【English Translation】 English version The fragrant ocean surrounding Mount Sumeru is named: Jambudvipa Treasure Wheel; its world-seed is named: Universal Sound Banner, taking the sound that enters the gate of all wisdom as its essence. In the lowest part of this, there is a world named: Flower Pistil Flame; the Buddha is named: Vigorous Giving. Above this, passing through worlds equal to the number of dust particles in ten Buddha-lands, and equal to the Vajra Banner world, there is a world named: Lotus Light Banner; the Buddha is named: King of the Most Excellent Mind of All Merits. Above this, passing through worlds equal to the number of dust particles in three Buddha-lands, and equal to the Saha World, there is a world named: Ten Powers Adornment; the Buddha is named: King of Good Manifestation of Immeasurable Merits. At the very top of this world-seed, there is a world named: Mani Fragrant Mountain Banner; the Buddha is named: Vast Good Eye Purifying Doubts. 『Oh, Buddhas』 children!』 Beyond that treasure-adorned fragrant ocean, there is successively a fragrant ocean named: Holder of Sumeru Light Treasury; its world-seed is named: Emergence of Vast Clouds. Next, there is a fragrant ocean named: Various Adornments of Great Power Realm; its world-seed is named: Unobstructed Pure Adornment. Next, there is a fragrant ocean named: Dense Treasure Lotus; its world-seed is named: Most Excellent Lamp Adornment. Next, there is a fragrant ocean named: Relying on All Treasure Adornments; its world-seed is named: Sunlight Net Treasury. Next, there is a fragrant ocean named: Numerous Pure Adornments; its world-seed is named: Treasure Flower Abode. Next, there is a fragrant ocean named: Extremely Wise Conduct; its world-seed is named: Most Excellent Form Adornment. Next, there is a fragrant ocean named: Holder of Wonderful Mani Peak; its world-seed is named: Universal Pure Space Treasury. Next, there is a fragrant ocean named: Great Light Illuminating Everywhere; its world-seed is named: Indra-blue Torch Light. Next, there is a fragrant ocean named: Lovely Mani Pearls Filling and Illuminating Everywhere; its world-seed is named: Universal Roar... Like this, there are incalculable fragrant oceans equal to the dust particles in Buddha-lands. The fragrant ocean closest to the Chakravada Mountain is named: Emergence of Indra-blue Treasure; its world-seed is named: Universally Without Difference, taking the roaring sound of all Bodhisattvas as its essence. In the lowest part of this, there is
世界，名：妙勝藏；佛號：最勝功德慧。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：莊嚴相；佛號：超勝大光明。此上與娑婆世界齊等，有世界，名：琉璃輪普莊嚴；佛號：須彌燈。於此世界種最上方，有世界，名：華幢海；佛號：無盡變化妙慧云。
「諸佛子！彼金剛寶聚香水海外，次有香水海，名：崇飾寶埤堄；世界種，名：秀出寶幢。次有香水海，名：寶幢莊嚴；世界種，名：現一切光明。次有香水海，名：妙寶云；世界種，名：一切寶莊嚴光明遍照。次有香水海，名：寶樹華莊嚴；世界種，名：妙華間飾。次有香水海，名：妙寶衣莊嚴；世界種，名：光明海。次有香水海，名：寶樹峰；世界種，名：寶焰云。次有香水海，名：示現光明；世界種，名：入金剛無所礙。次有香水海，名：蓮華普莊嚴；世界種，名：無邊岸海淵。次有香水海，名：妙寶莊嚴；世界種，名：普示現國土藏……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：不可壞海；世界種，名：妙輪間錯蓮華場，以一切佛力所出音為體。此中最下方，有世界，名：最妙香；佛號；變化無量塵數光。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：不思議差別莊嚴門；佛號：無量智。此上與娑婆世界
【現代漢語翻譯】 現代漢語譯本 世界，名為：妙勝藏（Miao Sheng Zang）；佛號：最勝功德慧（Zui Sheng Gong De Hui）。此上經過十個佛剎微塵數的世界，與金剛幢（Jin Gang Chuang）世界相等，有一個世界，名為：莊嚴相（Zhuang Yan Xiang）；佛號：超勝大光明（Chao Sheng Da Guang Ming）。此上與娑婆（Suo Po）世界相等，有一個世界，名為：琉璃輪普莊嚴（Liu Li Lun Pu Zhuang Yan）；佛號：須彌燈（Xu Mi Deng）。在這個世界種的最上方，有一個世界，名為：華幢海（Hua Chuang Hai）；佛號：無盡變化妙慧云（Wu Jin Bian Hua Miao Hui Yun）。 『諸佛子！』彼金剛寶聚香水海（Jin Gang Bao Ju Xiang Shui Hai）外，依次有香水海，名為：崇飾寶埤堄（Chong Shi Bao Pi Ni）；世界種，名為：秀出寶幢（Xiu Chu Bao Chuang）。其次有香水海，名為：寶幢莊嚴（Bao Chuang Zhuang Yan）；世界種，名為：現一切光明（Xian Yi Qie Guang Ming）。其次有香水海，名為：妙寶云（Miao Bao Yun）；世界種，名為：一切寶莊嚴光明遍照（Yi Qie Bao Zhuang Yan Guang Ming Bian Zhao）。其次有香水海，名為：寶樹華莊嚴（Bao Shu Hua Zhuang Yan）；世界種，名為：妙華間飾（Miao Hua Jian Shi）。其次有香水海，名為：妙寶衣莊嚴（Miao Bao Yi Zhuang Yan）；世界種，名為：光明海（Guang Ming Hai）。其次有香水海，名為：寶樹峰（Bao Shu Feng）；世界種，名為：寶焰云（Bao Yan Yun）。其次有香水海，名為：示現光明（Shi Xian Guang Ming）；世界種，名為：入金剛無所礙（Ru Jin Gang Wu Suo Ai）。其次有香水海，名為：蓮華普莊嚴（Lian Hua Pu Zhuang Yan）；世界種，名為：無邊岸海淵（Wu Bian An Hai Yuan）。其次有香水海，名為：妙寶莊嚴（Miao Bao Zhuang Yan）；世界種，名為：普示現國土藏（Pu Shi Xian Guo Tu Zang）……。像這樣不可說佛剎微塵數香水海，其中最靠近輪圍山（Lun Wei Shan）的香水海，名為：不可壞海（Bu Ke Huai Hai）；世界種，名為：妙輪間錯蓮華場（Miao Lun Jian Cuo Lian Hua Chang），以一切佛力所發出的聲音為本體。在這個世界種的最下方，有一個世界，名為：最妙香（Zui Miao Xiang）；佛號：變化無量塵數光（Bian Hua Wu Liang Chen Shu Guang）。此上經過十個佛剎微塵數的世界，與金剛幢世界相等，有一個世界，名為：不思議差別莊嚴門（Bu Si Yi Cha Bie Zhuang Yan Men）；佛號：無量智（Wu Liang Zhi）。此上與娑婆世界
【English Translation】 English version A world named: Wondrous Victory Treasury (Miao Sheng Zang); Buddha named: Supreme Merit and Wisdom (Zui Sheng Gong De Hui). Above this, passing through a number of worlds equal to the dust particles of ten Buddha-lands, and equal to the Vajra Banner (Jin Gang Chuang) world, there is a world named: Adorned Appearance (Zhuang Yan Xiang); Buddha named: Transcendent Great Light (Chao Sheng Da Guang Ming). Above this, equal to the Saha (Suo Po) world, there is a world named: Lapis Lazuli Wheel Universally Adorned (Liu Li Lun Pu Zhuang Yan); Buddha named: Sumeru Lamp (Xu Mi Deng). At the very top of this world-system, there is a world named: Flower Banner Ocean (Hua Chuang Hai); Buddha named: Inexhaustible Transformation Wondrous Wisdom Cloud (Wu Jin Bian Hua Miao Hui Yun). 『Oh, Buddhas』 children!』 Beyond that Vajra Treasure Assembly Fragrant Water Ocean (Jin Gang Bao Ju Xiang Shui Hai), there is successively a fragrant water ocean named: Exalted Adornment Rampart (Chong Shi Bao Pi Ni); world-system named: Emerging Treasure Banner (Xiu Chu Bao Chuang). Next, there is a fragrant water ocean named: Treasure Banner Adornment (Bao Chuang Zhuang Yan); world-system named: Manifesting All Light (Xian Yi Qie Guang Ming). Next, there is a fragrant water ocean named: Wondrous Treasure Cloud (Miao Bao Yun); world-system named: All Treasure Adornment Light Universally Illuminating (Yi Qie Bao Zhuang Yan Guang Ming Bian Zhao). Next, there is a fragrant water ocean named: Treasure Tree Flower Adornment (Bao Shu Hua Zhuang Yan); world-system named: Wondrous Flower Interspersed Adornment (Miao Hua Jian Shi). Next, there is a fragrant water ocean named: Wondrous Treasure Garment Adornment (Miao Bao Yi Zhuang Yan); world-system named: Ocean of Light (Guang Ming Hai). Next, there is a fragrant water ocean named: Treasure Tree Peak (Bao Shu Feng); world-system named: Treasure Flame Cloud (Bao Yan Yun). Next, there is a fragrant water ocean named: Manifesting Light (Shi Xian Guang Ming); world-system named: Entering Vajra Unobstructed (Ru Jin Gang Wu Suo Ai). Next, there is a fragrant water ocean named: Lotus Flower Universally Adorned (Lian Hua Pu Zhuang Yan); world-system named: Boundless Shore Ocean Abyss (Wu Bian An Hai Yuan). Next, there is a fragrant water ocean named: Wondrous Treasure Adornment (Miao Bao Zhuang Yan); world-system named: Universally Manifesting Land Treasury (Pu Shi Xian Guo Tu Zang)…. Like this, there are incalculable Buddha-land dust particle number of fragrant water oceans, among which the fragrant water ocean closest to the Wheel Enclosure Mountain (Lun Wei Shan) is named: Indestructible Ocean (Bu Ke Huai Hai); world-system named: Wondrous Wheel Interspersed Lotus Flower Field (Miao Lun Jian Cuo Lian Hua Chang), with the sound produced by all Buddha's power as its essence. At the very bottom of this world-system, there is a world named: Most Wondrous Fragrance (Zui Miao Xiang); Buddha named: Transformation Immeasurable Dust Particle Light (Bian Hua Wu Liang Chen Shu Guang). Above this, passing through a number of worlds equal to the dust particles of ten Buddha-lands, and equal to the Vajra Banner world, there is a world named: Inconceivable Difference Adornment Gate (Bu Si Yi Cha Bie Zhuang Yan Men); Buddha named: Immeasurable Wisdom (Wu Liang Zhi). Above this, equal to the Saha world
齊等，有世界，名：十方光明妙華藏；佛號：師子眼光焰云。於此最上方，有世界，名：海音聲；佛號：水天光焰門。
「諸佛子！彼天城寶堞香水海外，次有香水海，名：焰輪赫奕光；世界種，名：不可說種種莊嚴。次有香水海，名：寶塵路；世界種，名：普入無量旋。次有香水海，名：具一切莊嚴；世界種，名：寶光遍照。次有香水海，名：布眾寶網；世界種，名：安布深密。次有香水海，名：妙寶莊嚴幢；世界種，名：世界海明瞭音。次有香水海，名：日宮清凈影；世界種，名：遍入因陀羅網。次有香水海，名：一切鼓樂美妙音；世界種，名，圓滿平正。次有香水海，名：種種妙莊嚴；世界種，名：凈密光焰云。次有香水海，名：周遍寶焰燈；世界種，名：隨佛本願種種形……。如是等不可說佛剎微塵數香水海，其最近輪圍山香水海，名：積集瓔珞衣；世界種，名：化現妙衣，以三世一切佛音聲為體。此中最下方，有香水海，名：因陀羅華藏，世界名：發生歡喜，佛剎微塵數世界圍繞，純一清凈，佛號：堅悟智。此上過十佛剎微塵數世界，與金剛幢世界齊等，有世界，名：寶網莊嚴，十佛剎微塵數世界圍繞，純一清凈，佛號：無量歡喜光。此上過三佛剎微塵數世界，與娑婆世界齊等，有世界，名：寶蓮華
【現代漢語翻譯】 現代漢語譯本 齊等，有一個世界，名為：十方光明妙華藏（形容佛土的莊嚴，光明遍照十方，如妙華般珍貴），佛號：師子眼光焰云（佛的智慧如獅子般勇猛，目光如火焰般光明，如雲般覆蓋一切）。在這個世界的最上方，有一個世界，名為：海音聲（形容佛土的聲音如海濤般廣大），佛號：水天光焰門（佛的智慧如水天般清澈，如火焰般光明，是通往真理的門）。 『諸佛子！』彼天城寶堞香水海外，依次有香水海，名為：焰輪赫奕光（形容香水海的光芒如火焰輪般閃耀），世界種，名為：不可說種種莊嚴（形容世界種的莊嚴無法用語言描述）。依次有香水海，名為：寶塵路（形容香水海如寶塵鋪成的道路），世界種，名為：普入無量旋（形容世界種的執行遍及無量空間）。依次有香水海，名為：具一切莊嚴（形容香水海具備一切莊嚴），世界種，名為：寶光遍照（形容世界種的光芒遍照一切）。依次有香水海，名為：布眾寶網（形容香水海如佈滿寶網），世界種，名為：安布深密（形容世界種的結構深奧而秘密）。依次有香水海，名為：妙寶莊嚴幢（形容香水海如妙寶莊嚴的旗幟），世界種，名為：世界海明瞭音（形容世界種的聲音清晰明瞭）。依次有香水海，名為：日宮清凈影（形容香水海如日宮的清凈影子），世界種，名為：遍入因陀羅網（形容世界種遍佈如因陀羅網）。依次有香水海，名為：一切鼓樂美妙音（形容香水海的聲音如一切鼓樂般美妙），世界種，名為：圓滿平正（形容世界種的形態圓滿而平正）。依次有香水海，名為：種種妙莊嚴（形容香水海具備種種美妙的莊嚴），世界種，名為：凈密光焰云（形容世界種的光芒如清凈而秘密的火焰云）。依次有香水海，名為：周遍寶焰燈（形容香水海如周遍的寶焰燈），世界種，名為：隨佛本願種種形（形容世界種的形態隨佛的本願而變化）……。像這樣不可說佛剎微塵數（形容數量極多，如佛土微塵般）的香水海，其中最靠近輪圍山（佛教宇宙觀中的山）的香水海，名為：積集瓔珞衣（形容香水海如積聚的瓔珞衣），世界種，名為：化現妙衣（形容世界種能化現美妙的衣物），以三世一切佛音聲為體（形容世界種的本質是三世一切佛的聲音）。 在這個最下方，有一個香水海，名為：因陀羅華藏（形容香水海如因陀羅的華藏），世界名為：發生歡喜（形容世界能產生歡喜），有佛剎微塵數的世界圍繞，純一清凈，佛號：堅悟智（佛的智慧堅定而覺悟）。在這個世界之上，經過十佛剎微塵數的世界，與金剛幢世界（形容佛土堅固如金剛）齊等，有一個世界，名為：寶網莊嚴（形容世界如寶網般莊嚴），有十佛剎微塵數的世界圍繞，純一清凈，佛號：無量歡喜光（佛的光芒帶來無量的歡喜）。在這個世界之上，經過三佛剎微塵數的世界，與娑婆世界（我們所居住的世界）齊等，有一個世界，名為：寶蓮華（形容世界如寶蓮花般珍貴）。
【English Translation】 English version Equally, there is a world named: 'Ten Directions Luminous Wonderful Treasury' (describing the adornment of the Buddha land, with light illuminating all ten directions, as precious as a wonderful flower); the Buddha is named: 'Lion Eye Light Flame Cloud' (the Buddha's wisdom is as courageous as a lion, the gaze as bright as flames, covering everything like a cloud). At the very top of this world, there is a world named: 'Ocean Sound' (describing the sound of the Buddha land as vast as ocean waves); the Buddha is named: 'Water Sky Light Flame Gate' (the Buddha's wisdom is as clear as the water sky, as bright as flames, the gate to truth). 'Oh, Buddhas' children!' Beyond the fragrant water sea of that heavenly city's ramparts, there is a fragrant water sea named: 'Flame Wheel Blazing Light' (describing the light of the fragrant water sea as dazzling as a wheel of flames); the world seed is named: 'Inexpressible Various Adornments' (describing the adornments of the world seed as indescribable). Next, there is a fragrant water sea named: 'Jewel Dust Path' (describing the fragrant water sea as a path paved with jewel dust); the world seed is named: 'Universally Entering Immeasurable Revolutions' (describing the movement of the world seed as pervading immeasurable space). Next, there is a fragrant water sea named: 'Possessing All Adornments' (describing the fragrant water sea as possessing all adornments); the world seed is named: 'Jewel Light Universally Illuminating' (describing the light of the world seed as universally illuminating). Next, there is a fragrant water sea named: 'Spreading Numerous Jewel Nets' (describing the fragrant water sea as covered with jewel nets); the world seed is named: 'Arranged Deeply and Secretly' (describing the structure of the world seed as profound and secret). Next, there is a fragrant water sea named: 'Wonderful Jewel Adornment Banner' (describing the fragrant water sea as a banner of wonderful jewel adornment); the world seed is named: 'World Sea Clear Sound' (describing the sound of the world seed as clear and distinct). Next, there is a fragrant water sea named: 'Sun Palace Pure Shadow' (describing the fragrant water sea as the pure shadow of the sun palace); the world seed is named: 'Universally Entering Indra's Net' (describing the world seed as pervading like Indra's net). Next, there is a fragrant water sea named: 'All Drum Music Wonderful Sound' (describing the sound of the fragrant water sea as wonderful as all drum music); the world seed is named: 'Perfectly Complete and Even' (describing the form of the world seed as perfect and even). Next, there is a fragrant water sea named: 'Various Wonderful Adornments' (describing the fragrant water sea as possessing various wonderful adornments); the world seed is named: 'Pure Secret Light Flame Cloud' (describing the light of the world seed as a pure and secret flame cloud). Next, there is a fragrant water sea named: 'Universally Pervading Jewel Flame Lamp' (describing the fragrant water sea as a universally pervading jewel flame lamp); the world seed is named: 'Various Forms Following the Buddha's Original Vow' (describing the form of the world seed as changing according to the Buddha's original vow)…. Like this, there are inexpressible Buddha lands' dust-mote number (describing an extremely large number, like the dust motes of Buddha lands) of fragrant water seas, among which the fragrant water sea closest to the surrounding mountains (mountains in Buddhist cosmology) is named: 'Accumulated Garland Clothes' (describing the fragrant water sea as accumulated garland clothes); the world seed is named: 'Manifesting Wonderful Clothes' (describing the world seed as capable of manifesting wonderful clothes), with the voices of all Buddhas of the three times as its essence (describing the essence of the world seed as the voices of all Buddhas of the three times). At the very bottom, there is a fragrant water sea named: 'Indra Flower Treasury' (describing the fragrant water sea as Indra's flower treasury); the world is named: 'Generating Joy' (describing the world as capable of generating joy), surrounded by a dust-mote number of Buddha lands, purely clean, the Buddha is named: 'Firmly Realized Wisdom' (the Buddha's wisdom is firm and realized). Above this world, passing through ten dust-mote number of Buddha lands, equal to the Vajra Banner world (describing the Buddha land as firm as vajra), there is a world named: 'Jewel Net Adornment' (describing the world as adorned like a jewel net), surrounded by ten dust-mote number of Buddha lands, purely clean, the Buddha is named: 'Immeasurable Joy Light' (the Buddha's light brings immeasurable joy). Above this world, passing through three dust-mote number of Buddha lands, equal to the Saha world (the world we live in), there is a world named: 'Jewel Lotus Flower' (describing the world as precious as a jewel lotus flower).
師子座，十三佛剎微塵數世界圍繞，佛號：最清凈不空聞。此上過七佛剎微塵數世界，至此世界種最上方，有世界，名：寶色龍光明，二十佛剎微塵數世界圍繞，純一清凈，佛號：遍法界普照明。
「諸佛子！如是十不可說佛剎微塵數香水海中，有十不可說佛剎微塵數世界種，皆依現一切菩薩形摩尼王幢莊嚴蓮華住，各各莊嚴際無有間斷，各各放寶色光明，各各光明雲而覆其上，各各莊嚴具，各各劫差別，各各佛出現，各各演法海，各各眾生遍充滿，各各十方普趣入，各各一切佛神力所加持。此一一世界種中，一切世界依種種莊嚴住，遞相接連，成世界網；于華藏莊嚴世界海，種種差別，周遍建立。」
爾時，普賢菩薩欲重宣其義，承佛威力而說頌言：
「華藏世界海， 法界等無別， 莊嚴極清凈， 安住于虛空。 此世界海中， 剎種難思議， 一一皆自在， 各各無雜亂。 華藏世界海， 剎種善安布， 殊形異莊嚴， 種種相不同。 諸佛變化音， 種種為其體， 隨其業力見， 剎種妙嚴飾。 須彌山城網， 水旋輪圓形， 廣大蓮華開， 彼彼互圍繞。 山幢樓閣形， 旋轉金剛形， 如是不思議， 廣大諸剎種。 大海真珠焰，
【現代漢語翻譯】 現代漢語譯本 在師子座（象徵佛陀的寶座）之上，有十三佛剎微塵數（形容極多的數量）的世界圍繞，那裡的佛號是：最清凈不空聞（意為聽聞最清凈而不虛妄的佛法）。從這裡向上經過七佛剎微塵數的世界，到達這個世界種的最上方，有一個世界，名為：寶色龍光明（意為如寶色般光明的龍），有二十佛剎微塵數的世界圍繞，純凈無雜，那裡的佛號是：遍法界普照明（意為光明遍照整個法界）。 『諸位佛子！像這樣十不可說佛剎微塵數（形容極其巨大的數量）的香水海中，有十不可說佛剎微塵數的世界種，都依附在能顯現一切菩薩形象的摩尼王幢（一種寶幢）所莊嚴的蓮花上，安住其中。每個世界種的莊嚴邊界都無有間斷，各自放出寶色的光明，各自有光明雲覆蓋其上，各自有莊嚴的器具，各自有劫（時間單位）的差別，各自有佛出現，各自演說佛法之海，各自充滿眾生，各自向十方普遍進入，各自被一切佛的神力所加持。這每一個世界種中，一切世界都依附在各種莊嚴之上安住，彼此相連，形成世界之網；在華藏莊嚴世界海（指佛所居住的清凈世界），有種種差別，周遍建立。』 這時，普賢菩薩（象徵佛陀的行愿）想要再次宣說這個道理，承蒙佛的威神之力，而說偈頌： 『華藏世界海，與法界平等無差別，莊嚴極其清凈，安住在虛空中。 這個世界海中，剎種（世界種子）難以思議，每一個都自在無礙，各自沒有雜亂。 華藏世界海，剎種安布得很好，形狀各異，莊嚴不同，種種相貌都不一樣。 諸佛變化的聲音，種種都是它的本體，隨著眾生的業力而顯現，剎種被巧妙地裝飾。 有的像須彌山（佛教中的聖山）的城網，有的像水旋輪的圓形，有的像廣大的蓮花開放，它們彼此互相圍繞。 有的像山幢樓閣的形狀，有的像旋轉的金剛形狀，像這樣不可思議，廣大諸多的剎種。 像大海中真珠的光焰，
【English Translation】 English version Upon the Lion Throne (symbolizing the Buddha's seat), there are worlds surrounding it, numbering thirteen Buddha-lands' dust-motes (an expression for an extremely large number), and the Buddha there is named: Most Pure Non-Empty Hearing (meaning hearing the purest and non-illusory Dharma). Passing beyond seven Buddha-lands' dust-motes of worlds from here, reaching the very top of this world-seed, there is a world named: Jewel-Colored Dragon Light (meaning a dragon as bright as a jewel), surrounded by twenty Buddha-lands' dust-motes of worlds, purely immaculate, and the Buddha there is named: Universally Illuminating Throughout the Dharma Realm (meaning light that illuminates the entire Dharma realm). 'Oh, Buddhas' children! In these ten inexpressible Buddha-lands' dust-motes of fragrant seas, there are ten inexpressible Buddha-lands' dust-motes of world-seeds, all relying on and dwelling within the lotus flowers adorned by Mani King Banners (a kind of precious banner) that manifest all Bodhisattva forms. The boundaries of each world-seed's adornments are without interruption, each emitting jewel-colored light, each having clouds of light covering it, each having adornment implements, each having different kalpas (units of time), each having Buddhas appearing, each expounding the sea of Dharma, each filled with sentient beings, each universally entering the ten directions, and each being blessed by the divine power of all Buddhas. In each of these world-seeds, all worlds rely on and dwell upon various adornments, connecting with each other, forming a net of worlds; in the Flower Adornment Majestic World Sea (referring to the pure world where Buddhas reside), there are various differences, established everywhere.' At that time, Bodhisattva Samantabhadra (symbolizing the Buddha's vows and practices), wishing to reiterate the meaning, received the Buddha's majestic power and spoke in verses: 'The Flower Adornment World Sea, is equal and without difference from the Dharma Realm, its adornments are extremely pure, dwelling in the void. In this world sea, the world-seeds are inconceivable, each is free and unobstructed, each without confusion. The Flower Adornment World Sea, the world-seeds are well-arranged, with different shapes, different adornments, and various appearances. The transforming sounds of the Buddhas, in various forms, are its essence, appearing according to the karma of sentient beings, the world-seeds are wonderfully adorned. Some are like the city-nets of Mount Sumeru (the sacred mountain in Buddhism), some are like the circular shape of water wheels, some are like vast lotus flowers blooming, they surround each other. Some are like the shapes of mountain banners and pavilions, some are like rotating vajra shapes, like this, inconceivable, vast are the many world-seeds. Like the flames of pearls in the great ocean,
光網不思議， 如是諸剎種， 悉在蓮華住。 一一諸剎種， 光網不可說， 光中現眾剎， 普遍十方海。 一切諸剎種， 所有莊嚴具， 國土悉入中， 普見無有盡。 剎種不思議， 世界無邊際， 種種妙嚴好， 皆由大仙力。 一切剎種中， 世界不思議， 或成或有壞， 或有已壞滅。 譬如林中葉， 有生亦有落， 如是剎種中， 世界有成壞。 譬如依樹林， 種種果差別， 如是依剎種， 種種眾生住。 譬如種子別， 生果各殊異， 業力差別故， 眾生剎不同。 譬如心王寶， 隨心見眾色， 眾生心凈故， 得見清凈剎。 譬如大龍王， 興云遍虛空， 如是佛願力， 出生諸國土。 如幻師咒術， 能現種種事， 眾生業力故， 國土不思議。 譬如眾繢像， 畫師之所作， 如是一切剎， 心畫師所成。 眾生身各異， 隨心分別起， 如是剎種種， 莫不皆由業。 譬如見導師， 種種色差別， 隨眾生心行， 見諸剎亦然。 一切諸剎際， 周布蓮華網， 種種相不同， 莊嚴悉清凈。 彼諸蓮華網， 剎網所安住， 種種莊嚴事， 種種眾生
【現代漢語翻譯】 現代漢語譯本 光網不可思議， 像這樣各種剎土的種子，都安住在蓮花之中。 每一個剎土的種子，其光網都無法用言語描述， 光中顯現眾多剎土，普遍存在於十方世界的海中。 一切剎土的種子，所有莊嚴的器具， 國土都融入其中，普遍可見而沒有窮盡。 剎土的種子不可思議，世界沒有邊際， 種種美妙莊嚴，都是由於大仙（佛）的力量。 一切剎土的種子中，世界不可思議， 有的正在形成，有的正在壞滅，有的已經壞滅。 譬如樹林中的葉子，有生長也有凋落， 像這樣在剎土的種子中，世界有成住壞滅。 譬如依靠樹林，有種種果實的差別， 像這樣依靠剎土的種子，有種種眾生居住。 譬如種子不同，生出的果實也各不相同， 由於業力的差別，眾生所處的剎土也不同。 譬如如意寶珠，隨著心意能顯現各種顏色， 眾生的心清凈，就能得見清凈的剎土。 譬如大龍王，興起雲彩遍佈虛空， 像這樣佛的願力，能出生各種國土。 如同幻術師的咒術，能顯現種種事物， 由於眾生的業力，國土不可思議。 譬如各種彩繪的影象，是畫師所創作的， 像這樣一切剎土，是心畫師所成就的。 眾生的身體各不相同，隨著心念分別而產生， 像這樣剎土的種種不同，沒有不是由業力造成的。 譬如見到導師，有種種顏色的差別， 隨著眾生的心行，所見到的剎土也是如此。 一切剎土的邊緣，都遍佈蓮花網， 種種相貌不同，莊嚴而清凈。 那些蓮花網，是剎土網所安住的地方， 有種種莊嚴的事物，種種眾生。
【English Translation】 English version The light network is inconceivable, Such are all the seeds of lands, all dwelling in lotuses. Each seed of a land, its light network is indescribable, In the light appear numerous lands, pervading the seas of the ten directions. All the seeds of lands, all the adornments, The lands all merge within, universally seen without end. The seeds of lands are inconceivable, the worlds are boundless, All kinds of wonderful adornments, all due to the power of the great sage (Buddha). In all the seeds of lands, the worlds are inconceivable, Some are forming, some are decaying, some have already decayed. Like leaves in a forest, there is growth and falling, So in the seeds of lands, worlds have formation and decay. Like relying on a forest, there are various differences in fruits, So relying on the seeds of lands, various beings dwell. Like different seeds, the fruits produced are each different, Due to the differences in karmic power, the lands of beings are different. Like a wish-fulfilling jewel, according to the mind, various colors are seen, When the minds of beings are pure, they can see pure lands. Like a great dragon king, raising clouds that fill the void, So the power of the Buddha's vows, gives birth to various lands. Like the spells of a magician, able to manifest various things, Due to the karmic power of beings, the lands are inconceivable. Like various painted images, created by a painter, So all lands, are accomplished by the mind-painter. The bodies of beings are each different, arising according to the mind's discriminations, So the various differences in lands, none are not due to karma. Like seeing a guide, there are various differences in colors, According to the mind's actions of beings, the lands seen are also like this. The edges of all lands, are covered by a lotus net, Various appearances are different, adorned and pure. Those lotus nets, are where the land nets dwell, There are various adorned things, various beings.
居。 或有剎土中， 險惡不平坦， 由眾生煩惱， 于彼如是見。 雜染及清凈， 無量諸剎種， 隨眾生心起， 菩薩力所持。 或有剎土中， 雜染及清凈， 斯由業力起， 菩薩之所化。 有剎放光明， 離垢寶所成， 種種妙嚴飾， 諸佛令清凈。 一一剎種中， 劫燒不思議， 所現雖敗惡， 其處常堅固。 由眾生業力， 出生多剎土， 依止於風輪， 及以水輪住。 世界法如是， 種種見不同， 而實無有生， 亦復無滅壞。 一一心念中， 出生無量剎， 以佛威神力， 悉見凈無垢。 有剎泥土成， 其體甚堅硬， 黑闇無光照， 惡業者所居。 有剎金剛成， 雜染大憂怖， 苦多而樂少， 薄福之所處。 或有用鐵成， 或以赤銅作， 石山險可畏， 罪惡者充滿。 剎中有地獄， 眾生苦無救， 常在黑闇中， 焰海所燒然。 或復有畜生， 種種醜陋形， 由其自惡業， 常受諸苦惱。 或見閻羅界， 飢渴所煎逼， 登上大火山， 受諸極重苦。 或有諸剎土， 七寶所合成， 種種諸宮殿， 斯由凈業得。 汝應觀世間， 其中人與天，
【現代漢語翻譯】 現代漢語譯本 有的剎土（kshetra，佛土）中，險惡不平坦，這是由於眾生的煩惱，在他們看來就是那樣。 雜染和清凈，無量各種剎土，隨著眾生的心念而生起，由菩薩的力量所維持。 有的剎土中，既有雜染也有清凈，這是由業力所生起，由菩薩所教化。 有的剎土放出光明，由無垢的寶物構成，以種種美妙的莊嚴裝飾，諸佛使之清凈。 每一個剎土中，經歷不可思議的劫火焚燒，所顯現的雖然是敗壞和醜惡，但其處所仍然堅固。 由於眾生的業力，出生許多剎土，它們依止於風輪和水輪而存在。 世界的法則是這樣，種種所見不同，但實際上沒有生起，也沒有滅壞。 每一個心念中，都出生無量的剎土，以佛的威神力，都能看到清凈無垢。 有的剎土由泥土構成，其體非常堅硬，黑暗沒有光照，是作惡業的人所居住的地方。 有的剎土由金剛構成，雜染充滿，令人憂愁和恐懼，痛苦多而快樂少，是福報淺薄的人所處的地方。 有的用鐵構成，有的用赤銅構成，石山險峻可怕，充滿罪惡的人。 剎土中有地獄，眾生受苦無法解脫，常常在黑暗中，被火焰之海所燃燒。 有的地方是畜生，有種種醜陋的形體，由於他們自己的惡業，常常遭受各種痛苦。 有的地方看到閻羅界（Yama-loka，地獄），被飢渴所煎熬逼迫，登上大火山，遭受各種極重的痛苦。 有的剎土，由七寶所合成，有種種宮殿，這是由清凈的業力所得。 你應該觀察世間，其中有人和天，
【English Translation】 English version In some kshetras (Buddha-fields), there are places that are dangerous and uneven, and this is due to the afflictions of sentient beings, who perceive them as such. The defiled and the pure, countless kinds of kshetras, arise according to the minds of sentient beings, and are sustained by the power of Bodhisattvas. In some kshetras, there is both defilement and purity, which arise from the power of karma and are transformed by Bodhisattvas. Some kshetras emit light, are made of immaculate treasures, adorned with various exquisite decorations, and are purified by the Buddhas. In each kshetra, even after undergoing inconceivable kalpas (eons) of fire, though what appears is ruined and evil, the place remains firm. Due to the karmic power of sentient beings, many kshetras are born, relying on the wind-wheel and the water-wheel for their existence. The laws of the world are such, with various different perceptions, but in reality, there is no birth, nor is there destruction. In each thought, countless kshetras are born, and by the majestic power of the Buddhas, all are seen as pure and immaculate. Some kshetras are made of mud, their substance is very hard, dark without light, and are inhabited by those who commit evil deeds. Some kshetras are made of vajra (diamond), filled with defilement, great sorrow, and fear, with much suffering and little joy, and are the places where those with little merit reside. Some are made of iron, some of red copper, with dangerous and frightening rocky mountains, filled with sinful beings. In the kshetras, there are hells, where sentient beings suffer without salvation, constantly in darkness, burned by the sea of flames. Some places are inhabited by animals, with various ugly forms, and due to their own evil karma, they constantly endure various sufferings. Some places are seen as the realm of Yama (Lord of Death), tormented by hunger and thirst, climbing great volcanoes, and enduring extreme suffering. Some kshetras are made of seven treasures, with various palaces, which are obtained through pure karma. You should observe the world, where there are humans and devas (gods),
凈業果成就， 隨時受快樂。 一一毛孔中， 億剎不思議， 種種相莊嚴， 未曾有迫隘。 眾生各各業， 世界無量種， 于中取著生， 受苦樂不同。 有剎眾寶成， 常放無邊光， 金剛妙蓮華， 莊嚴凈無垢。 有剎光為體， 依止光輪住， 金色栴檀香， 焰云普照明。 有剎月輪成， 香衣悉周布， 於一蓮華內， 菩薩皆充滿。 有剎眾寶成， 色相無諸垢， 譬如天帝網， 光明恒照耀。 有剎香為體， 或是金剛華， 摩尼光影形， 觀察甚清凈。 或有難思剎， 華旋所成就， 化佛皆充滿， 菩薩普光明。 或有清凈剎， 悉是眾華樹， 妙枝佈道場， 蔭以摩尼云。 有剎凈光照， 金剛華所成， 有是佛化音， 無邊列成網。 有剎如菩薩， 摩尼妙寶冠， 或有如座形， 從化光明出。 或是栴檀末， 或是眉間光， 或佛光中音， 而成斯妙剎。 有見清凈剎， 以一光莊嚴， 或見多莊嚴， 種種皆奇妙。 或用十國土， 妙物作嚴飾， 或以千土中， 一切為莊校； 或以億剎物， 莊嚴於一土， 種種相不同， 皆如影像現。 不可說土
【現代漢語翻譯】 現代漢語譯本 清凈的業所結成的果報，使眾生隨時都能享受快樂。 每一個毛孔中，都顯現著億萬不可思議的剎土（佛土）， 這些剎土以種種不同的形態莊嚴，沒有絲毫的擁擠和狹隘。 眾生各自的業力不同，所處的世界也有無量多種， 他們執著于其中而生，所感受的苦樂也各不相同。 有的剎土由眾寶構成，常放出無邊的光明， 以金剛般堅固的妙蓮花莊嚴，清凈無染。 有的剎土以光明為本體，依止於光輪而住， 散發著金色的栴檀香，火焰般的雲彩普照一切。 有的剎土由月輪構成，香衣遍佈四周， 在一朵蓮花之中，菩薩們充滿其中。 有的剎土由眾寶構成，色相清凈沒有污垢， 就像天帝的因陀羅網一樣，光明恒常照耀。 有的剎土以香為本體，或是金剛花， 摩尼寶珠的光影交錯，觀察起來非常清凈。 有的剎土難以思議，由花朵旋轉而成， 化身佛充滿其中，菩薩們普放光明。 有的剎土清凈無比，全部都是各種花樹， 美妙的枝條佈置成道場，用摩尼寶珠的雲彩遮蔽。 有的剎土被清凈的光芒照耀，由金剛花構成， 有的是佛陀的教化之音，無邊無際地排列成網。 有的剎土像菩薩的摩尼妙寶冠， 有的像座位的形狀，從中發出化身的光明。 有的是栴檀香末，有的是佛陀眉間的光芒， 有的是佛光中的聲音，從而成就了這些美妙的剎土。 有的看到清凈的剎土，以一種光明來莊嚴， 有的看到多種莊嚴，種種都非常奇妙。 有的用十個國土的珍寶來裝飾， 有的用千個國土中的一切來莊嚴； 有的用億萬剎土的寶物，來莊嚴一個剎土， 種種形態各不相同，都像影像一樣顯現。 這些剎土的數量不可說盡。
【English Translation】 English version The results of pure karma bring happiness at all times. In each pore, countless inconceivable ksetras (Buddha lands) appear, These ksetras are adorned with various forms, without any crowding or narrowness. Beings' karmas differ, and the worlds they inhabit are countless, They are attached to these worlds and are born within them, experiencing different forms of suffering and joy. Some ksetras are made of various treasures, constantly emitting boundless light, Adorned with diamond-like wonderful lotuses, pure and without defilement. Some ksetras have light as their substance, dwelling upon a wheel of light, Exuding golden sandalwood fragrance, with flame-like clouds illuminating all. Some ksetras are formed by moon wheels, with fragrant garments spread all around, Within a single lotus flower, Bodhisattvas are fully present. Some ksetras are made of various treasures, their forms pure and without blemish, Like the net of Indra, the heavenly king, their light constantly shines. Some ksetras have fragrance as their substance, or are made of diamond flowers, The light and shadows of mani jewels intertwine, appearing very pure when observed. Some ksetras are inconceivable, formed by the rotation of flowers, Transformation Buddhas fill them, and Bodhisattvas radiate light everywhere. Some ksetras are supremely pure, entirely made of various flowering trees, Beautiful branches arranged as a Bodhimanda (place of enlightenment), shaded by clouds of mani jewels. Some ksetras are illuminated by pure light, formed by diamond flowers, Some are the sounds of the Buddha's teachings, arranged in an endless net. Some ksetras are like the mani jewel crowns of Bodhisattvas, Some are shaped like seats, from which emanates the light of transformation. Some are made of sandalwood powder, some from the light between the Buddha's eyebrows, Some from the sounds within the Buddha's light, thus forming these wonderful ksetras. Some see pure ksetras, adorned with a single light, Some see multiple adornments, all of which are wondrous. Some use the treasures of ten lands for adornment, Some use everything from a thousand lands for adornment; Some use the treasures of billions of ksetras to adorn one ksetra, Their various forms are different, all appearing like reflections. The number of these ksetras is beyond description.
物， 莊嚴於一剎， 各各放光明， 如來願力起。 或有諸國土， 願力所凈治， 一切莊嚴中， 普見眾剎海。 諸修普賢愿， 所得清凈土， 三世剎莊嚴， 一切于中現。 佛子汝應觀， 剎種威神力， 未來諸國土， 如夢悉令見。 十方諸世界， 過去國土海， 咸於一剎中， 現像猶如化。 三世一切佛， 及以其國土， 於一剎種中， 一切悉觀見。 一切佛神力， 塵中現眾土， 種種悉明見， 如影無真實。 或有眾多剎， 其形如大海， 或如須彌山， 世界不思議。 有剎善安住， 其形如帝網， 或如樹林形， 諸佛滿其中。 或作寶輪形， 或有蓮華狀， 八隅備眾飾， 種種悉清凈。 或有如座形， 或復有三隅， 或如佉勒迦， 城廓梵王身。 或如天主髻， 或有如半月， 或如摩尼山， 或如日輪形。 或有世界形， 譬如香海旋， 或作光明輪， 佛昔所嚴凈。 或有輪輞形， 或有壇墠形， 或如佛毫相， 肉髻廣長眼。 或有如佛手， 或如金剛杵， 或如焰山形， 菩薩悉周遍。 或如師子形， 或如海蚌形， 無量諸色相，
【現代漢語翻譯】 現代漢語譯本 事物，在一剎那間顯得莊嚴，各自放出光明，這是如來（Tathagata，佛的稱號）的願力所引發。 或者有些國土，因願力而得到凈化治理，在一切莊嚴之中，普遍顯現出眾多的剎土（kshetra，佛土）之海。 那些修習普賢（Samantabhadra，菩薩名）行愿的人，所得到的清凈國土，過去、現在、未來三世的剎土莊嚴，一切都在其中顯現。 佛子啊，你應該觀察，剎土的種子所具有的威神之力，未來的一切國土，都像夢境一樣讓你看見。 十方（dasadik，指東、南、西、北、東南、西南、東北、西北、上、下十個方向）的各個世界，過去無量的國土之海，都可以在一個剎土中顯現，其景象猶如幻化一般。 過去、現在、未來三世的一切佛，以及他們的國土，在一個剎土的種子中，一切都可以觀察到。 一切佛的神力，可以在微塵中顯現眾多的國土，種種景象都清晰可見，如同影子一般虛幻不實。 或者有許多剎土，它們的形狀像大海一樣廣闊，或者像須彌山（Sumeru，佛教中的聖山）一樣高大，世界之奇妙不可思議。 有些剎土安穩地存在，它們的形狀像帝釋天（Indra，天神）的網一樣交織，或者像樹林一樣，諸佛充滿其中。 或者呈現寶輪的形狀，或者呈現蓮花的形狀，八個方位都裝飾著各種寶物，種種都清凈無比。 或者像座位一樣，或者有三個角，或者像佉勒迦（Kharjura，一種容器）一樣，或者像城廓和梵天（Brahma，印度教和佛教中的神）的身體一樣。 或者像天主的頭髻，或者像半月，或者像摩尼山（Mani，寶山），或者像日輪的形狀。 或者有些世界的形狀，像香海一樣旋轉，或者像光明輪一樣，這是佛陀過去所莊嚴清凈的。 或者像輪輞的形狀，或者像祭壇的形狀，或者像佛的毫相（urna，佛眉間白毫）一樣，或者像肉髻（ushnisha，佛頭頂的肉瘤）和廣長的眼睛。 或者像佛的手，或者像金剛杵（vajra，一種法器），或者像火焰山，菩薩們遍佈其中。 或者像獅子的形狀，或者像海蚌的形狀，呈現出無量無數的色彩和形態。
【English Translation】 English version Things, are adorned in a single kshana (moment), each emitting light, arising from the power of the vows of the Tathagata (Buddha). Or there are some lands, purified by the power of vows, in all adornments, universally appearing as a sea of many kshetras (Buddha-lands). Those who cultivate the vows of Samantabhadra (a Bodhisattva), the pure lands they obtain, the adornments of the kshetras of the three times (past, present, future), all appear within them. Oh, son of the Buddha, you should observe, the majestic power of the seeds of the kshetras, all the future lands, are made visible to you as if in a dream. The various worlds of the ten directions (dasadik), the past seas of countless lands, all appear in a single kshetra, their images like transformations. All the Buddhas of the three times, and their lands, within a single seed of a kshetra, all can be observed. The divine power of all Buddhas, can manifest many lands in a mote of dust, all kinds of scenes are clearly visible, like shadows without reality. Or there are many kshetras, their shapes like vast oceans, or like Mount Sumeru (the sacred mountain in Buddhism), the worlds are inconceivable. Some kshetras abide peacefully, their shapes like the net of Indra (a deity), or like forests, filled with Buddhas. Or they appear in the shape of a precious wheel, or in the shape of a lotus flower, with eight corners adorned with various treasures, all pure and immaculate. Or they are like seats, or have three corners, or like a Kharjura (a type of container), or like the body of a city and Brahma (a deity). Or like the topknot of a heavenly lord, or like a half-moon, or like Mount Mani (a precious mountain), or like the shape of the sun. Or some worlds are shaped, like a fragrant sea swirling, or like a wheel of light, purified by the Buddha in the past. Or like the shape of a wheel rim, or like the shape of an altar, or like the urna (a white hair between the eyebrows of the Buddha), or like the ushnisha (a protuberance on the top of the Buddha's head) and the long eyes. Or like the hand of the Buddha, or like a vajra (a ritual implement), or like a flaming mountain, Bodhisattvas are everywhere. Or like the shape of a lion, or like the shape of a sea shell, displaying countless colors and forms.
體性各差別。 於一剎種中， 剎形無有盡， 皆由佛願力， 護念得安住。 有剎住一劫， 或住於十劫， 乃至過百千， 國土微塵數。 或於一劫中， 見剎有成壞， 或無量無數， 乃至不思議。 或有剎有佛， 或有剎無佛， 或有唯一佛， 或有無量佛。 國土若無佛， 他方世界中， 有佛變化來， 為現諸能事。 沒天與降神， 處胎及出生， 降魔成正覺， 轉無上法輪。 隨眾生心樂， 示現種種相， 為轉妙法輪， 悉應其根欲。 一一佛剎中， 一佛出興世， 經于億千歲， 演說無上法。 眾生非法器， 不能見諸佛， 若有心樂者， 一切處皆見。 一一剎土中， 各有佛興世， 一切剎中佛， 億數不思議。 此中一一佛， 現無量神變， 悉遍於法界， 調伏眾生海。 有剎無光明， 黑闇多恐懼， 苦觸如刀劍， 見者自酸毒。 或有諸天光， 或有宮殿光， 或日月光明， 剎網難思議。 有剎自光明， 或樹放凈光， 未曾有苦惱， 眾生福力故。 或有山光明， 或有摩尼光， 或以燈光照， 悉眾生業力。 或有佛光明， 菩薩滿其
【現代漢語翻譯】 現代漢語譯本 它們的本體性質各有差別。 在一個剎種（剎：佛土，種：種類）之中，佛土的形態是無窮無盡的， 這一切都是由於佛的願力，護持和憶念而得以安住。 有的佛土住世一個劫（劫：時間單位），有的住世十個劫， 乃至超過百千，如國土微塵般多的劫數。 有的在一個劫中，看到佛土有成住壞空， 有的則經歷無量無數，乃至不可思議的成住壞空。 有的佛土有佛，有的佛土沒有佛， 有的佛土只有一尊佛，有的佛土有無量佛。 如果國土沒有佛，在其他世界中， 有佛會變化而來，爲了展現各種神通。 示現從天而降，入胎和出生， 降伏魔障，成就正覺，轉動無上法輪。 隨著眾生的心意和喜好，示現種種不同的形象， 爲了轉動微妙的法輪，完全適應眾生的根性和慾望。 在每一個佛土中，都有一尊佛出世， 經歷億千歲，演說無上的佛法。 如果眾生不是法器，就不能見到諸佛， 如果有人心生歡喜，那麼在任何地方都能見到佛。 在每一個剎土中，都有佛出世， 一切剎土中的佛，數量億萬不可思議。 這裡每一尊佛，都展現無量的神通變化， 遍佈整個法界，調伏無量的眾生。 有的佛土沒有光明，黑暗且充滿恐懼， 痛苦的感受如同刀劍，見到的人會感到痛苦。 有的佛土有諸天之光，有的有宮殿之光， 有的有日月之光，佛土的景象難以思議。 有的佛土自身發光，有的樹木放出清凈的光芒， 從未有過痛苦和煩惱，這是由於眾生的福德之力。 有的佛土有山的光明，有的有摩尼寶珠的光明， 有的用燈光照耀，這一切都是眾生的業力所致。 有的佛土有佛的光明，菩薩充滿其中。
【English Translation】 English version Their essential natures are each different. Within a single ksetra-seed (ksetra: Buddha-field, seed: type), the forms of the Buddha-fields are endless, All of this is due to the power of the Buddha's vows, protected and sustained by mindfulness. Some Buddha-fields abide for one kalpa (kalpa: unit of time), some abide for ten kalpas, Even surpassing hundreds of thousands, as many kalpas as there are dust motes in a land. Some, within one kalpa, see the formation, abiding, destruction, and emptiness of a Buddha-field, While others experience immeasurable, countless, even inconceivable formations, abidings, destructions, and emptinesses. Some Buddha-fields have Buddhas, some Buddha-fields have no Buddhas, Some Buddha-fields have only one Buddha, some Buddha-fields have immeasurable Buddhas. If a land has no Buddha, in other worlds, A Buddha will transform and come, to manifest various miraculous powers. Showing descent from the heavens, entering the womb, and birth, Subduing demons, attaining perfect enlightenment, and turning the unsurpassed Dharma wheel. According to the minds and desires of sentient beings, manifesting various forms, To turn the wondrous Dharma wheel, fully adapting to the roots and desires of sentient beings. In each Buddha-field, there is one Buddha who appears in the world, Passing through billions of years, expounding the unsurpassed Dharma. If sentient beings are not vessels for the Dharma, they cannot see the Buddhas, If there are those who have joyful minds, they can see the Buddhas everywhere. In each ksetra, there are Buddhas who appear in the world, The Buddhas in all ksetras are countless and inconceivable. Each of these Buddhas manifests immeasurable miraculous transformations, Pervading the entire Dharma realm, taming the ocean of sentient beings. Some Buddha-fields have no light, are dark and full of fear, The feeling of suffering is like swords, those who see it feel pain. Some Buddha-fields have the light of the heavens, some have the light of palaces, Some have the light of the sun and moon, the scenes of the Buddha-fields are inconceivable. Some Buddha-fields emit light themselves, some trees emit pure light, Never having suffering or affliction, this is due to the power of the merit of sentient beings. Some Buddha-fields have the light of mountains, some have the light of mani jewels, Some are illuminated by the light of lamps, all of this is due to the karma of sentient beings. Some Buddha-fields have the light of the Buddhas, and are filled with Bodhisattvas.
中， 有是蓮華光， 焰色甚嚴好。 有剎華光照， 有以香水照， 涂香燒香照， 皆由凈願力。 有以云光照， 摩尼蚌光照， 佛神力光照， 能宣悅意聲。 或以寶光照， 或金剛焰照， 凈音能遠震， 所至無眾苦。 或有摩尼光， 或是嚴具光， 或道場光明， 照耀眾會中。 佛放大光明， 化佛滿其中， 其光普照觸， 法界悉周遍。 有剎甚可畏， 嗥叫大苦聲， 其聲極酸楚， 聞者生厭怖。 地獄畜生道， 及以閻羅處， 是濁惡世界， 恒出憂苦聲。 或有國土中， 常出可樂音， 悅意順其教， 斯由凈業得。 或有國土中， 恒聞帝釋音， 或聞梵天音， 一切世主音。 或有諸剎土， 雲中出妙聲， 寶海摩尼樹， 及樂音遍滿。 諸佛圓光內， 化聲無有盡， 及菩薩妙音， 周聞十方剎。 不可思議國， 普轉法輪聲， 愿海所出聲， 修行妙音聲。 三世一切佛， 出生諸世界， 名號皆具足， 音聲無有盡。 或有剎中聞， 一切佛力音， 地度及無量， 如是法皆演。 普賢誓願力， 億剎演妙音， 其音若雷震， 住劫亦無盡。
【現代漢語翻譯】 現代漢語譯本 其中，有的世界有蓮花般的光芒，火焰的顏色非常莊嚴美好。 有的剎土被光華照耀，有的被香水照耀， 有的被涂香和燒香照耀，這些都是由於清凈的願力所致。 有的被云的光芒照耀，有的被摩尼寶珠的光芒照耀， 佛的神力之光照耀，能夠宣說令人喜悅的聲音。 有的被寶光照耀，有的被金剛火焰照耀， 清凈的聲音能夠傳得很遠，所到之處沒有眾多的痛苦。 有的地方有摩尼寶珠的光芒，有的是莊嚴器具的光芒， 有的是道場的光明，照耀著大眾集會的地方。 佛放出大光明，化現的佛充滿其中， 這光普遍照耀觸及，法界全部周遍。 有的剎土非常可怕，發出嚎叫的巨大痛苦聲音， 那聲音極其酸楚，聽的人會產生厭惡和恐懼。 地獄、畜生道，以及閻羅王所在的地方， 這些污濁惡劣的世界，總是發出憂愁痛苦的聲音。 有的國土中，常常發出令人喜愛的聲音， 令人喜悅，順應教誨，這是由於清凈的業力所得。 有的國土中，常常聽到帝釋（Indra，佛教的護法神）的聲音， 或者聽到梵天（Brahma，印度教的創造神）的聲音，一切世間主宰的聲音。 有的剎土中，雲中發出美妙的聲音， 寶海、摩尼樹，以及音樂的聲音遍滿。 諸佛的圓光內，化現的聲音沒有窮盡， 以及菩薩美妙的聲音，周遍傳到十方剎土。 不可思議的國土，普遍轉動法輪的聲音， 愿海所發出的聲音，修行美妙的聲音。 過去、現在、未來一切諸佛，出生在各個世界， 名號都具足，聲音沒有窮盡。 有的剎土中聽到，一切佛的力量的聲音， 地、度以及無量，這樣的法都演說。 普賢（Samantabhadra，佛教菩薩）的誓願力，在億萬剎土演說美妙的聲音， 那聲音如同雷鳴震動，即使住劫也沒有窮盡。
【English Translation】 English version Among them, some worlds have light like lotus flowers, the color of the flames is very solemn and beautiful. Some Buddha-lands are illuminated by radiance, some are illuminated by fragrant water, Some are illuminated by scented paste and burning incense, all of which are due to the power of pure vows. Some are illuminated by the light of clouds, some are illuminated by the light of mani jewels, The light of the Buddha's divine power shines, able to proclaim pleasant sounds. Some are illuminated by precious light, some are illuminated by vajra flames, The pure sound can travel far, and where it reaches, there is no multitude of suffering. Some places have the light of mani jewels, some have the light of adorned objects, Some have the light of the Bodhimanda (place of enlightenment), illuminating the assembly of the masses. The Buddha emits great light, and the manifested Buddhas fill it, This light universally illuminates and touches, pervading the entire Dharma realm. Some Buddha-lands are very frightening, emitting howls of great suffering, The sound is extremely bitter, and those who hear it will feel disgust and fear. The hells, the animal realm, and the places where Yama (the god of death) resides, These turbid and evil worlds always emit sounds of sorrow and suffering. In some lands, pleasant sounds are often emitted, Pleasing and in accordance with the teachings, this is due to the attainment of pure karma. In some lands, the sound of Indra (a Buddhist protector deity) is often heard, Or the sound of Brahma (the Hindu god of creation), the sound of all the lords of the world. In some Buddha-lands, wonderful sounds come from the clouds, Precious seas, mani trees, and the sounds of music are everywhere. Within the halo of the Buddhas, the manifested sounds are endless, And the wonderful sounds of the Bodhisattvas, pervading the ten directions. In inconceivable lands, the sound of the turning of the Dharma wheel is universal, The sounds emitted from the ocean of vows, the sounds of wonderful practice. All the Buddhas of the past, present, and future, are born in various worlds, Their names are all complete, and their sounds are endless. In some Buddha-lands, the sounds of the power of all the Buddhas are heard, The earth, the degrees, and the immeasurable, such Dharma are all expounded. The power of Samantabhadra's (a Buddhist Bodhisattva) vows, expounds wonderful sounds in billions of lands, The sound is like thunder, and even if it lasts for an eon, it will not end.
佛于清凈國， 示現自在音， 十方法界中， 一切無不聞。」
大方廣佛華嚴經卷第十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十一
于闐國三藏實叉難陀奉 制譯
毗盧遮那品第六
爾時，普賢菩薩復告大眾言：
「諸佛子！乃往古世，過世界微塵數劫，復倍是數，有世界海，名：普門凈光明。此世界海中，有世界，名：勝音，依摩尼華網海住，須彌山微塵數世界而為眷屬，其形正圓，其地具有無量莊嚴，三百重眾寶樹輪圍山所共圍繞，一切寶云而覆其上，清凈無垢，光明照耀，城邑宮殿如須彌山，衣服飲食隨念而至，其劫名曰：種種莊嚴。
「諸佛子！彼勝音世界中，有香水海，名：清凈光明。其海中，有大華須彌山出現，名：華焰普莊嚴幢，十寶欄楯周匝圍繞。于其山上，有一大林，名：摩尼華枝輪；無量華樓閣，無量寶臺觀，週迴佈列；無量妙香幢，無量寶山幢，迥極莊嚴；無量寶芬陀利華，處處敷榮；無量香摩尼蓮華網，周匝垂布；樂音和悅，香云照耀，數各無量，不可紀極；有百萬億那由他城，周匝圍繞：種種眾生，于中止住。
「諸佛子！此林東有一大城，名：焰光明，人王所都，百萬億那由他
【現代漢語翻譯】 現代漢語譯本 佛陀在清凈的國土中，示現自在的音聲，十方世界中，一切眾生沒有聽不到的。
《大方廣佛華嚴經》卷第十 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十一
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
毗盧遮那品第六
這時，普賢菩薩（Samantabhadra Bodhisattva）又告訴大眾說：
『各位佛子！在遙遠的過去，經過了像世界微塵數那樣多的劫數，還要再乘以這個數目，有一個世界海，名叫：普門凈光明。在這個世界海中，有一個世界，名叫：勝音，它依附在摩尼華網海中，以須彌山（Sumeru）微塵數的世界作為眷屬，它的形狀是正圓的，它的地面具有無量的莊嚴，被三百重眾寶樹輪圍山所圍繞，一切寶云覆蓋在它的上面，清凈無垢，光明照耀，城邑宮殿像須彌山一樣，衣服飲食隨著意念而出現，它的劫數名叫：種種莊嚴。
『各位佛子！在那勝音世界中，有一個香水海，名叫：清凈光明。在那海中，出現一座大華須彌山，名叫：華焰普莊嚴幢，十寶欄楯周匝圍繞。在那山上，有一大林，名叫：摩尼華枝輪；無量的華樓閣，無量的寶臺觀，週迴排列；無量的妙香幢，無量的寶山幢，極其莊嚴；無量的寶芬陀利華（Pundarika），處處開放；無量的香摩尼蓮華網，周匝垂布；樂音和諧悅耳，香云照耀，數量都無量無邊，不可計數；有百萬億那由他（Nayuta）座城，周匝圍繞：各種眾生，在其中居住。
『各位佛子！這片樹林的東邊有一座大城，名叫：焰光明，是人王所居住的地方，有百萬億那由他
【English Translation】 English version The Buddha, in a pure land, manifests a free and unhindered sound, throughout the ten directions of the universe, everything is heard.
The Avatamsaka Sutra, Volume 10 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 11
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter Six: Vairocana
At that time, Bodhisattva Samantabhadra again addressed the assembly, saying:
'Oh, Buddhas' children! In the ancient past, beyond as many kalpas as there are dust motes in a world, and then multiplied by that number, there was a sea of worlds called: Universal Pure Light. Within this sea of worlds, there was a world called: Superior Sound, which resided upon the sea of Mani Flower Nets, with as many worlds as there are dust motes in Mount Sumeru as its retinue. Its shape was perfectly round, its ground possessed immeasurable adornments, surrounded by three hundred layers of jeweled tree-wheel mountains. All jeweled clouds covered it, pure and immaculate, its light shone brightly. Its cities and palaces were like Mount Sumeru, clothing and food appeared at the thought of them. Its kalpa was called: Various Adornments.'
'Oh, Buddhas' children! In that Superior Sound world, there was a sea of fragrant water called: Pure Light. In that sea, a great flower Mount Sumeru appeared, called: Flower Flame Universal Adornment Banner, surrounded by ten jeweled railings. On that mountain, there was a great forest called: Mani Flower Branch Wheel; countless flower pavilions, countless jeweled terraces and viewing platforms, arranged all around; countless wondrous incense banners, countless jeweled mountain banners, extremely adorned; countless jeweled Pundarika flowers, blooming everywhere; countless fragrant Mani lotus flower nets, hanging all around; harmonious and pleasant music, fragrant clouds shining, their numbers all immeasurable and uncountable; there were a hundred million nayutas of cities, surrounding it: various beings, dwelling within it.'
'Oh, Buddhas' children! To the east of this forest, there was a great city called: Flame Light, the capital of the human king, with a hundred million nayutas of
城周匝圍繞；清凈妙寶所共成立，縱廣各有七千由旬；七寶為廓，樓櫓卻敵，悉皆崇麗；七重寶塹，香水盈滿；優缽羅華、波頭摩華、拘物頭華、芬陀利華，悉是眾寶，處處分佈以為嚴飾；寶多羅樹，七重圍繞；宮殿樓閣，悉寶莊嚴；種種妙網，張施其上；涂香散華，芬瑩其中；有百萬億那由他門，悉寶莊嚴；一一門前，各有四十九寶尸羅幢次第行列。
「復有百萬億園林周匝圍繞；其中皆有種種雜香、摩尼樹香，周流普熏；眾鳥和鳴，聽者歡悅。此大城中所有居人，靡不成就業報神足，乘空往來，行同諸天；心有所欲，應念皆至。其城次南，有一天城，名：樹華莊嚴；其次右旋，有大龍城，名曰：究竟；次有夜叉城，名：金剛勝妙幢；次有乾闥婆城，名曰：妙宮；次有阿修羅城，名曰：寶輪；次有迦樓羅城，名：妙寶莊嚴；次有緊那羅城，名：遊戲快樂；次有摩睺羅城，名：金剛幢；次有梵天王城，名：種種妙莊嚴……。如是等百萬億那由他數。此一一城，各有百萬億那由他樓閣所共圍繞，一一皆有無量莊嚴。
「諸佛子！此寶華枝輪大林之中，有一道場，名：寶華遍照，以眾大寶分佈莊嚴，摩尼華輪遍滿開敷，然以香燈，具眾寶色焰云彌覆，光網普照，諸莊嚴具常出妙寶，一切樂中恒奏雅音，摩尼寶
【現代漢語翻譯】 現代漢語譯本 城池四周環繞，由清凈珍寶共同構成，縱橫各有七千由旬（古印度長度單位）；七寶為城墻，樓櫓和防禦工事都非常高大華麗；七重寶塹，充滿香水；優缽羅華（青蓮花）、波頭摩華（紅蓮花）、拘物頭華（黃蓮花）、芬陀利華（白蓮花），都是珍寶所化，處處分佈作為裝飾；寶多羅樹（棕櫚樹），七重環繞；宮殿樓閣，都用珍寶裝飾；各種精妙的網，張掛在上面；涂香散花，芬芳其中；有百萬億那由他（數量單位）個門，都用珍寶裝飾；每一個門前，都有四十九個寶尸羅幢（寶幢）依次排列。 又有百萬億園林環繞四周；其中都有各種雜香、摩尼樹香，周流散發；各種鳥兒和鳴，聽者歡喜。這大城中所有居民，沒有不成就業報神足（神通）的，乘空往來，如同諸天；心中所想，應念即至。這城池的南邊，有一座天城，名為：樹華莊嚴；其次右旋，有一座大龍城，名為：究竟；其次有夜叉城，名為：金剛勝妙幢；其次有乾闥婆城，名為：妙宮；其次有阿修羅城，名為：寶輪；其次有迦樓羅城，名為：妙寶莊嚴；其次有緊那羅城，名為：遊戲快樂；其次有摩睺羅城，名為：金剛幢；其次有梵天王城，名為：種種妙莊嚴……。像這樣有百萬億那由他之多。這每一座城，都有百萬億那由他樓閣環繞，每一座都有無量的莊嚴。 諸位佛子！在這寶華枝輪大林之中，有一處道場，名為：寶華遍照，用各種珍寶分佈裝飾，摩尼華輪遍滿開放，點燃香燈，具備各種寶色焰云覆蓋，光網普照，各種莊嚴器具常常發出美妙的珍寶，一切音樂中恒常演奏雅正的樂音，摩尼寶
【English Translation】 English version The city is surrounded on all sides; it is formed by pure and exquisite treasures, each side measuring seven thousand yojanas (an ancient Indian unit of distance); the ramparts are made of seven treasures, with towers and defenses all being magnificent and lofty; seven layers of precious moats are filled with fragrant water; utpala flowers (blue lotuses), padma flowers (red lotuses), kumuda flowers (yellow lotuses), and pundarika flowers (white lotuses), all made of precious jewels, are distributed everywhere as decorations; precious tala trees (palm trees) encircle it seven times; palaces and pavilions are all adorned with treasures; various exquisite nets are spread above them; fragrant incense and scattered flowers perfume the air; there are a million billion nayutas (a unit of number) of gates, all adorned with treasures; in front of each gate, there are forty-nine precious shila banners (jeweled banners) arranged in order. There are also a million billion gardens surrounding it; within them are various mixed fragrances and the fragrance of mani trees, spreading everywhere; various birds sing in harmony, delighting those who hear them. All the inhabitants of this great city have attained the supernatural power of karmic retribution, traveling through the air like the gods; whatever they desire, it appears instantly. To the south of this city, there is a heavenly city named: Tree Flower Adornment; next to it, turning to the right, there is a great dragon city named: Ultimate; next there is a yaksha city named: Vajra Victorious Banner; next there is a gandharva city named: Wonderful Palace; next there is an asura city named: Jewel Wheel; next there is a garuda city named: Wonderful Jewel Adornment; next there is a kinnara city named: Playful Joy; next there is a mahoraga city named: Vajra Banner; next there is a Brahma King city named: Various Wonderful Adornments... There are a million billion nayutas of such cities. Each of these cities is surrounded by a million billion nayutas of pavilions, each with immeasurable adornments. Disciples of the Buddha! Within this great forest of Jewel Flower Branch Wheels, there is a sacred site named: Jewel Flower Illuminating Everywhere, adorned with various great treasures, mani flower wheels blooming everywhere, with fragrant lamps lit, covered by clouds of flames of various precious colors, with a net of light illuminating everywhere, various adornments constantly emitting exquisite treasures, and in all music, elegant and proper sounds are constantly played, mani jewels
王現菩薩身，種種妙華周遍十方。其道場前，有一大海，名：香摩尼金剛；出大蓮華，名：華蕊焰輪，其華廣大百億由旬，莖、葉、須，臺皆是妙寶，十不可說百千億那由他蓮華所共圍繞，常放光明，恒出妙音，周遍十方。
「諸佛子！彼勝音世界，最初劫中，有十須彌山微塵數如來出興於世。其第一佛，號：一切功德山須彌勝云。諸佛子！應知彼佛將出現時，一百年前，此摩尼華枝輪大林中，一切莊嚴周遍清凈。所謂：出不思議寶焰云，發嘆佛功德音，演無數佛音聲；舒光佈網，彌覆十方；宮殿樓閣，互相照耀；寶華光明，騰聚成云；復出妙音，說一切眾生前世所行廣大善根，說三世一切諸佛名號，說諸菩薩所修願行究竟之道，說諸如來轉妙法輪種種言辭。現如是等莊嚴之相，顯示如來當出於世。其世界中，一切諸王見此相故，善根成熟，悉欲見佛，而來道場。爾時，一切功德山須彌勝云佛，于其道場大蓮華中忽然出現。其身周普等真法界，一切佛剎皆示出生，一切道場悉詣其所；無邊妙色，具足清凈；一切世間，無能映奪；具眾寶相，一一分明，一切宮殿悉現其像；一切眾生鹹得目見無邊化佛從其身出，種種色光充滿世界。如於此清凈光明香水海，華焰莊嚴幢須彌頂上，摩尼華枝輪大林中，出現其身，而坐
【現代漢語翻譯】 現代漢語譯本 王菩薩顯現身形，以種種美妙的鮮花遍佈十方。他的道場前，有一片大海，名為香摩尼金剛海；海中生出一朵巨大的蓮花，名為華蕊焰輪，這朵蓮花廣達百億由旬，其莖、葉、須、臺皆由珍寶構成，被十不可說百千億那由他蓮花所圍繞，常放光明，恒出美妙音聲，遍佈十方。 『諸佛子！』彼勝音世界，在最初劫中，有十須彌山微塵數那麼多的如來出現於世。其中第一位佛，號為一切功德山須彌勝云（一切功德山須彌勝云：佛名）。『諸佛子！』應當知道，當這位佛將要出現時，一百年前，這摩尼華枝輪大林中，一切莊嚴都變得清凈。具體表現為：出現不可思議的寶焰云，發出讚歎佛功德的聲音，演說無數佛的音聲；舒展光芒，布成光網，覆蓋十方；宮殿樓閣，互相輝映；寶華的光明，聚集騰昇成云；又發出美妙的聲音，講述一切眾生前世所行的廣大善根，講述三世一切諸佛的名號，講述諸菩薩所修行的願行究竟之道，講述諸如來轉妙法輪的種種言辭。顯現如此等等莊嚴的景象，預示著如來將要出現於世。那個世界中，一切國王見到這些景象，善根成熟，都想見到佛，於是來到道場。那時，一切功德山須彌勝云佛，在他的道場大蓮花中忽然出現。他的身形周遍等同於真法界，在一切佛剎都示現出生，一切道場都到達他的所在；他的身形具有無邊的美妙色彩，具足清凈；一切世間，沒有能夠與之相比的；具足各種珍寶的相好，一一分明，一切宮殿都顯現他的形象；一切眾生都能夠親眼見到，無邊的化佛從他的身上出現，種種色彩的光芒充滿世界。就像在這清凈光明香水海，華焰莊嚴幢須彌頂上，摩尼華枝輪大林中，顯現他的身形，然後坐下。
【English Translation】 English version The Bodhisattva King manifested his form, with various exquisite flowers spreading throughout the ten directions. In front of his Bodhi-mandala, there was a great ocean named Fragrant Mani Vajra; from it emerged a great lotus flower named Flower-Stamen Flame Wheel, which was a hundred billion yojanas in breadth. Its stems, leaves, stamens, and calyx were all made of precious jewels, surrounded by ten inexpressible hundreds of thousands of billions of nayutas of lotus flowers. It constantly emitted light and beautiful sounds, pervading the ten directions. 'Oh, sons of the Buddhas!' In that World of Superior Sounds, during the initial kalpa, there appeared as many Tathagatas as the dust particles of ten Mount Sumerus. The first Buddha among them was named All Merits Mountain Sumeru Superior Cloud (All Merits Mountain Sumeru Superior Cloud: Name of a Buddha). 'Oh, sons of the Buddhas!' You should know that when this Buddha was about to appear, a hundred years prior, all the adornments in this Mani Flower Branch Wheel Great Forest became pure. Specifically, inconceivable jewel flame clouds appeared, sounds praising the Buddha's merits were emitted, countless Buddha sounds were proclaimed; light was extended, forming a net that covered the ten directions; palaces and pavilions shone upon each other; the light of precious flowers gathered and rose into clouds; and beautiful sounds were emitted, speaking of the vast good roots cultivated by all sentient beings in their past lives, speaking of the names of all Buddhas of the three times, speaking of the ultimate path of vows and practices cultivated by all Bodhisattvas, and speaking of the various words of the Tathagatas turning the wonderful Dharma wheel. Such magnificent signs were manifested, indicating that the Tathagata was about to appear in the world. In that world, all the kings, upon seeing these signs, had their good roots ripened and desired to see the Buddha, so they came to the Bodhi-mandala. At that time, the Buddha All Merits Mountain Sumeru Superior Cloud suddenly appeared in the great lotus flower in his Bodhi-mandala. His form pervaded the true Dharma realm, manifesting his birth in all Buddha-lands, and all Bodhi-mandalas reached his location; his form possessed boundless beautiful colors, complete purity; in all the world, nothing could compare to it; he possessed various precious marks, each one distinct, and all palaces manifested his image; all sentient beings were able to see with their own eyes, and boundless transformation Buddhas emerged from his body, with various colors of light filling the world. Just like in this pure, bright, fragrant water ocean, on the Sumeru peak adorned with flower flames, in the Mani Flower Branch Wheel Great Forest, he manifested his form and then sat down.
于座；其勝音世界，有六十八千億須彌山頂，悉亦于彼現身而坐。爾時，彼佛即于眉間放大光明，其光名：發起一切善根音，十佛剎微塵數光明而為眷屬，充滿一切十方國土。若有眾生應可調伏，其光照觸，即自開悟，息諸惑熱，裂諸蓋網，摧諸障山，凈諸垢濁，發大信解，生勝善根，永離一切諸難恐怖，滅除一切身心苦惱，起見佛心，趣一切智。時，一切世間主，並其眷屬，無量百千，蒙佛光明所開覺故，悉詣佛所，頭面禮足。
「諸佛子！彼焰光明大城中，有王，名：喜見善慧，統領百萬億那由他城，夫人、采女三萬七千人，福吉祥為上首；王子五百人(別本云二萬五千人)，大威光為上首；大威光太子有十千夫人，妙見為上首。爾時，大威光太子見佛光明已，以昔所修善根力故，即時證得十種法門。何謂為十？所謂：證得一切諸佛功德輪三昧，證得一切佛法普門陀羅尼，證得廣大方便藏般若波羅蜜，證得調伏一切眾生大莊嚴大慈，證得普云音大悲，證得生無邊功德最勝心大喜，證得如實覺悟一切法大舍，證得廣大方便平等藏大神通，證得增長信解力大愿，證得普入一切智光明辯才門。
「爾時，大威光太子，獲得如是法光明已，承佛威力，普觀大眾而說頌言：
「『世尊坐道場， 清凈大光明
【現代漢語翻譯】 現代漢語譯本：在座位上；在那個勝音世界，有六十八千億個須彌山（Sumeru，佛教宇宙觀中的中心山）頂，他們也都各自在那裡顯現身形而坐。那時，那佛即從眉間放出大光明，這光明名為『發起一切善根音』，有十佛剎微塵數的光明作為眷屬，充滿一切十方國土。如果有眾生應該被調伏，這光明照觸到他們，他們就會自己開悟，平息各種迷惑的熱惱，破裂各種覆蓋的網，摧毀各種障礙的山，凈化各種污垢，生起大信心和理解，產生殊勝的善根，永遠脫離一切災難和恐怖，滅除一切身心苦惱，生起見佛之心，趨向一切智慧。當時，一切世間的主宰，以及他們的眷屬，無量百千，因為佛的光明所開悟，都來到佛的面前，頂禮佛足。 『諸佛子！』在那焰光明大城中，有一位國王，名叫『喜見善慧』，統領著百萬億那由他（Nayuta，數量單位）座城市，有夫人和采女三萬七千人，以福吉祥為首；有王子五百人（另有版本說是二萬五千人），以大威光為首；大威光太子有十千夫人，以妙見為首。當時，大威光太子見到佛的光明后，因為過去所修的善根之力，立刻證得了十種法門。這十種是什麼呢？就是：證得一切諸佛功德輪三昧（Samadhi，禪定），證得一切佛法普門陀羅尼（Dharani，總持），證得廣大方便藏般若波羅蜜（Prajnaparamita，智慧的完美），證得調伏一切眾生的大莊嚴大慈，證得普云音大悲，證得生無邊功德最勝心大喜，證得如實覺悟一切法的大舍，證得廣大方便平等藏大神通，證得增長信解力的大愿，證得普入一切智光明辯才門。 『當時，大威光太子，獲得這樣的法光明后，承佛的威力，普遍觀察大眾而說頌語：』 『世尊坐在道場， 清凈大光明』
【English Translation】 English version: In their seats; in that World of Superior Sound, there were sixty-eight hundred trillion Sumeru (Sumeru, the central mountain in Buddhist cosmology) peaks, and they all manifested their forms and sat there. At that time, that Buddha emitted great light from between his eyebrows, and this light was named 'Initiating the Sound of All Good Roots,' with light as numerous as the dust particles of ten Buddha-lands as its retinue, filling all the lands of the ten directions. If there were sentient beings who should be tamed, and this light touched them, they would awaken themselves, pacify all the heat of delusion, break through all the nets of coverings, destroy all the mountains of obstacles, purify all the defilements, generate great faith and understanding, produce superior good roots, forever escape all calamities and terrors, extinguish all physical and mental suffering, give rise to the mind of seeing the Buddha, and move towards all wisdom. At that time, all the lords of the world, along with their retinues, countless hundreds of thousands, having been awakened by the Buddha's light, all went to the Buddha, bowing their heads to his feet. 'O sons of the Buddhas!' In that great city of Flaming Light, there was a king named 'Joyful Seeing Good Wisdom,' who ruled over a million trillion Nayutas (Nayuta, a unit of quantity) of cities, with thirty-seven thousand consorts and palace women, with Fortune Auspicious as their leader; there were five hundred princes (another version says twenty-five thousand), with Great Majestic Light as their leader; Prince Great Majestic Light had ten thousand consorts, with Wonderful Seeing as their leader. At that time, Prince Great Majestic Light, having seen the Buddha's light, due to the power of the good roots he had cultivated in the past, immediately attained ten Dharma gates. What are these ten? They are: attaining the Samadhi (Samadhi, meditative absorption) of the Wheel of Merits of All Buddhas, attaining the Dharani (Dharani, mnemonic device) of the Universal Gate of All Buddha Dharmas, attaining the Prajnaparamita (Prajnaparamita, perfection of wisdom) of the Vast Expedient Treasury, attaining the Great Adornment of Great Compassion that tames all sentient beings, attaining the Great Compassion of Universal Cloud Sound, attaining the Great Joy of the Most Superior Mind that generates boundless merits, attaining the Great Equanimity of truly realizing all Dharmas, attaining the Great Supernatural Powers of the Vast Expedient Equal Treasury, attaining the Great Vow that increases the power of faith and understanding, and attaining the Gate of Eloquence of the Light of Universal Entry into All Wisdom. 'At that time, Prince Great Majestic Light, having obtained such Dharma light, by the power of the Buddha, universally observed the assembly and spoke in verse:' 'The World Honored One sits in the Bodhimanda, Pure and great light.'
， 譬如千日出， 普照虛空界。 無量億千劫， 導師時乃現， 佛今出世間， 一切所瞻奉。 汝觀佛光明， 化佛難思議， 一切宮殿中， 寂然而正受。 汝觀佛神通， 毛孔出焰云， 照耀於世間， 光明無有盡。 汝應觀佛身， 光網極清凈， 現形等一切， 遍滿於十方。 妙音遍世間， 聞者皆欣樂， 隨諸眾生語， 讚歎佛功德。 世尊光所照， 眾生悉安樂， 有苦皆滅除， 心生大歡喜。 觀諸菩薩眾， 十方來萃止， 悉放摩尼云， 現前稱讚佛。 道場出妙音， 其音極深遠， 能滅眾生苦， 此是佛神力。 一切咸恭敬， 心生大歡喜， 共在世尊前， 瞻仰於法王。』
「諸佛子！彼大威光太子說此頌時，以佛神力，其聲普遍勝音世界。
「時，喜見善慧王聞此頌已，心大歡喜，觀諸眷屬而說頌言：
「『汝應速召集， 一切諸王眾， 王子及大臣， 城邑宰官等。 普告諸城內， 疾應擊大鼓， 共集所有人， 俱行往見佛。 一切四衢道， 悉應鳴寶鐸， 妻子眷屬俱， 共往觀如來。 一切諸城
【現代漢語翻譯】 現代漢語譯本 『譬如一千個太陽同時出現，普遍照耀整個虛空世界。 無量億千劫的時間裡，導師（佛陀）才會在世間顯現。 佛陀如今出現在世間，一切眾生都瞻仰敬奉。 你觀看佛陀的光明，化身佛的出現難以思議。 在一切宮殿中，佛陀寂靜地處於正定之中。 你觀看佛陀的神通，毛孔中放出火焰般的雲彩， 照耀於世間，光明沒有窮盡。 你應該觀看佛陀的身體，光網極其清凈， 顯現的形象等同於一切，遍滿於十方。 美妙的聲音遍佈世間，聽聞者都感到欣喜快樂， 隨著各種眾生的語言，讚歎佛陀的功德。 世尊的光芒所照耀之處，眾生都感到安樂， 所有的痛苦都被滅除，心中生起巨大的歡喜。 觀看那些菩薩們，從十方聚集而來， 都放出摩尼寶珠般的雲彩，在佛前稱讚佛陀。 道場中發出美妙的聲音，那聲音極其深遠， 能夠滅除眾生的痛苦，這就是佛陀的神力。 一切眾生都恭敬地，心中生起巨大的歡喜， 共同在世尊面前，瞻仰這位法王（佛陀）。』
『諸位佛子！那位大威光太子說這首偈頌時，憑藉佛陀的神力，他的聲音普遍傳遍勝音世界（Sheng Yin Shi Jie）。』
『當時，喜見善慧王（Xi Jian Shan Hui Wang）聽到這首偈頌后，心中非常歡喜，看著他的眷屬們說道：』
『你們應該迅速召集，一切諸王， 王子以及大臣，城邑的官員等。 普遍告知城內，應該快速敲響大鼓， 聚集所有的人，一同前往拜見佛陀。 一切四通八達的道路，都應該鳴響寶鐸， 帶著妻子和眷屬，一同前往觀看如來（佛陀）。 一切城
【English Translation】 English version 'It is like a thousand suns appearing simultaneously, illuminating the entire realm of space. For countless billions of kalpas (eons), a guide (Buddha) appears in the world. The Buddha now appears in the world, and all beings look up to and revere him. You see the light of the Buddha, the manifestation of the transformation bodies is inconceivable. In all the palaces, the Buddha is peacefully in samadhi (meditative absorption). You see the Buddha's spiritual powers, from his pores emanate clouds of flames, Shining upon the world, the light is without end. You should observe the Buddha's body, the net of light is extremely pure, The forms manifested are equal to all, pervading the ten directions. The wonderful sound pervades the world, those who hear it are joyful and happy, Following the languages of all beings, they praise the Buddha's merits. Where the light of the World Honored One shines, all beings are at peace and happy, All suffering is extinguished, and great joy arises in their hearts. Observe the bodhisattvas, who have gathered from the ten directions, All emitting clouds of mani jewels, praising the Buddha before him. From the bodhimanda (place of enlightenment) comes a wonderful sound, the sound is extremely profound, Able to extinguish the suffering of beings, this is the Buddha's spiritual power. All respectfully, with great joy in their hearts, Together before the World Honored One, they gaze upon the Dharma King (Buddha).'
'Disciples of the Buddha! When the great majestic prince spoke this verse, by the power of the Buddha, his voice spread throughout the world of Sheng Yin (Superior Sound).'
'At that time, King Xi Jian Shan Hui (Joyful Vision and Good Wisdom) heard this verse and was greatly delighted. He looked at his retinue and spoke this verse:'
'You should quickly summon, all the kings, The princes and ministers, the officials of the cities, etc. Inform all within the city, quickly beat the great drums, Gather all the people, and together go to see the Buddha. All the crossroads, should ring with precious bells, With wives and families, together go to see the Tathagata (Buddha). All the cities
廓， 宜令悉清凈， 普建勝妙幢， 摩尼以嚴飾。 寶帳羅眾網， 妓樂如雲布， 嚴備在虛空， 處處令充滿。 道路皆嚴凈， 普雨妙衣服， 巾馭汝寶乘， 與我同觀佛。 各各隨自力， 普雨莊嚴具， 一切如雲布， 遍滿虛空中。 香焰蓮華蓋， 半月寶瓔珞， 及無數妙衣， 汝等皆應雨。 須彌香水海， 上妙摩尼輪， 及清凈栴檀， 悉應雨滿空。 眾寶華瓔珞， 莊嚴凈無垢， 及以摩尼燈， 皆令在空住。 一切持向佛， 心生大歡喜， 妻子眷屬俱， 往見世所尊。』
「爾時，喜見善慧王，與三萬七千夫人、采女俱，福吉祥為上首；五百王子俱，大威光為上首；六萬大臣俱，慧力為上首……。如是等七十七百千億那由他眾，前後圍繞，從焰光明大城出。以王力故，一切大眾乘空而往，諸供養具遍滿虛空。至於佛所，頂禮佛足，卻坐一面。復有妙華城善化幢天王，與十億那由他眷屬俱；復有究竟大城凈光龍王，與二十五億眷屬俱；復有金剛勝幢城猛健夜叉王，與七十七億眷屬俱；復有無垢城喜見乾闥婆王，與九十七億眷屬俱；復有妙輪城凈色思惟阿修羅王，與五十八億眷屬俱；復有
【現代漢語翻譯】 現代漢語譯本 『應當使一切都清凈，普遍建立殊勝美妙的寶幢（一種佛教法器），用摩尼寶珠（一種象徵純潔和光明的寶石）來裝飾。 寶帳像羅網一樣張開，各種樂器像云一樣佈滿，在虛空中準備妥當，處處都充滿。 道路都莊嚴潔凈，普遍降下美妙的衣服，你駕馭著你的寶車，與我一同觀看佛陀。 各自都隨自己的能力，普遍降下莊嚴的器具，一切都像云一樣佈滿，遍滿虛空中。 香焰、蓮花寶蓋，半月形的寶瓔珞（一種裝飾品），以及無數美妙的衣服，你們都應當降下。 須彌山（佛教宇宙觀中的中心山）的香水海，最上等的摩尼寶輪，以及清凈的栴檀（一種香木），都應當降滿虛空。 各種寶華瓔珞，莊嚴清凈沒有瑕疵，以及摩尼寶燈，都讓它們在空中停留。 一切都拿去供養佛陀，心中生起大歡喜，妻子眷屬都一起，前往拜見世間所尊敬的佛陀。』
『這時，喜見善慧王，與三萬七千位夫人、采女（宮女）一起，以福吉祥為首；五百位王子一起，以大威光為首；六萬位大臣一起，以慧力為首……。 像這樣等七十七百千億那由他（佛教數字單位）的大眾，前後圍繞，從焰光明大城出發。因為國王的力量，一切大眾都乘空前往，各種供養的器具遍滿虛空。到達佛陀所在的地方，頂禮佛足，退到一旁坐下。 又有妙華城的善化幢天王，與十億那由他的眷屬一起；又有究竟大城的凈光龍王，與二十五億的眷屬一起；又有金剛勝幢城的猛健夜叉王（一種守護神），與七十七億的眷屬一起；又有無垢城的喜見乾闥婆王（一種天神），與九十七億的眷屬一起；又有妙輪城的凈色思惟阿修羅王（一種神祇），與五十八億的眷屬一起；又有……
【English Translation】 English version 'It should be made completely pure, universally establish victorious and wonderful banners (a type of Buddhist ritual implement), adorned with mani jewels (a gem symbolizing purity and light).' 'Jeweled canopies are spread like nets, musical instruments are arranged like clouds, prepared in the void, filling every place.' 'The roads are all solemn and clean, universally raining down wonderful clothes, you ride your jeweled chariot, and together with me, behold the Buddha.' 'Each according to their own ability, universally rain down adornments, everything is spread like clouds, filling the void.' 'Fragrant flames, lotus canopies, crescent-shaped jeweled necklaces (a type of ornament), and countless wonderful clothes, you all should rain down.' 'The fragrant water sea of Mount Sumeru (the central mountain in Buddhist cosmology), the supreme mani jewel wheels, and pure sandalwood (a type of fragrant wood), should all rain down and fill the void.' 'Various jeweled flower necklaces, solemn, pure, and without blemish, and mani jewel lamps, let them all stay in the void.' 'Take everything to offer to the Buddha, with great joy arising in your hearts, wives and family all together, go to see the one revered by the world.'
'At that time, King Joyful Vision Good Wisdom, together with thirty-seven thousand consorts and palace maids, with Fortune Auspicious as their leader; five hundred princes, with Great Majestic Light as their leader; sixty thousand ministers, with Wisdom Power as their leader...' 'Thus, seventy-seven hundred thousand billion nayutas (a Buddhist unit of number) of beings, surrounded from front and back, departed from the Flame Light Great City. Because of the king's power, all the multitude traveled through the air, various offerings filling the void. Arriving at the place of the Buddha, they bowed at his feet, and sat down to one side.' 'There was also King Good Transformation Banner of the Wonderful Flower City, with ten billion nayutas of attendants; there was also King Pure Light Dragon of the Ultimate Great City, with twenty-five billion attendants; there was also King Fierce and Strong Yaksha (a type of guardian deity) of the Vajra Victory Banner City, with seventy-seven billion attendants; there was also King Joyful Vision Gandharva (a type of celestial being) of the Immaculate City, with ninety-seven billion attendants; there was also King Pure Color Contemplation Asura (a type of deity) of the Wonderful Wheel City, with fifty-eight billion attendants; there was also...'
妙莊嚴城十力行迦樓羅王，與九十九千眷屬俱；復有遊戲快樂城金剛德緊那羅王，與十八億眷屬俱；復有金剛幢城寶稱幢摩睺羅伽王，與三億百千那由他眷屬俱；復有凈妙莊嚴城最勝梵王，與十八億眷屬俱……。如是等百萬億那由他大城中，所有諸王，並其眷屬，悉共往詣一切功德須彌勝云如來所，頂禮佛足，卻坐一面。
「時，彼如來為欲調伏諸眾生故，于眾會道場海中，說普集一切三世佛自在法修多羅，世界微塵數修多羅而為眷屬，隨眾生心，悉令獲益。是時，大威光菩薩聞是法已，即獲一切功德須彌勝云佛宿世所集法海光明。所謂：得一切法聚平等三昧智光明，一切法悉入最初菩提心中住智光明，十方法界普光明藏清凈眼智光明，觀察一切佛法大愿海智光明，入無邊功德海清凈行智光明，趣向不退轉大力速疾藏智光明，法界中無量變化力出離輪智光明，決定入無量功德圓滿海智光明，了知一切佛決定解莊嚴成就海智光明，了知法界無邊佛現一切眾生前神通海智光明，了知一切佛力、無所畏法智光明。
「爾時，大威光菩薩，得如是無量智光明已，承佛威力而說頌言：
「『我聞佛妙法， 而得智光明， 以是見世尊， 往昔所行事。 一切所生處， 名號身差別， 及供養于
【現代漢語翻譯】 現代漢語譯本：在妙莊嚴城，有十力行迦樓羅王（Garuda King, 具有十種力量的迦樓羅），與九萬九千眷屬一同前來；又有在遊戲快樂城的金剛德緊那羅王（Kinnara King, 金剛般堅固的緊那羅），與十八億眷屬一同前來；又有在金剛幢城的寶稱幢摩睺羅伽王（Mahoraga King, 寶稱幢的摩睺羅伽），與三億百千那由他眷屬一同前來；又有在凈妙莊嚴城的最勝梵王（Brahma King, 最殊勝的梵天），與十八億眷屬一同前來……。像這樣百萬億那由他大城中的所有諸王，以及他們的眷屬，都一同前往一切功德須彌勝云如來（Tathagata, 如來）所在之處，頂禮佛足，然後退坐一旁。 當時，那位如來爲了調伏一切眾生，在眾會道場海中，宣說了普集一切三世佛自在法修多羅（Sutra, 佛經），以世界微塵數修多羅作為眷屬，隨順眾生的心意，使他們都獲得利益。這時，大威光菩薩（Bodhisattva, 菩薩）聽聞此法后，立即獲得了由一切功德須彌勝云佛在過去世所積累的法海光明。這光明包括：獲得一切法聚平等三昧智光明（Samadhi, 三昧），一切法都融入最初菩提心中住的智光明，十方法界普光明藏清凈眼智光明，觀察一切佛法大愿海的智光明，進入無邊功德海的清凈行智光明，趨向不退轉大力速疾藏的智光明，法界中無量變化力出離輪的智光明，決定進入無量功德圓滿海的智光明，了知一切佛決定解莊嚴成就海的智光明，了知法界無邊佛顯現在一切眾生前的神通海智光明，以及了知一切佛力、無所畏法的智光明。 那時，大威光菩薩獲得如此無量的智光明后，承蒙佛的威神之力，說了以下偈頌： 『我聽聞佛的微妙法， 便獲得了智慧光明， 因此得以見到世尊， 過去所做的一切事。 一切所出生的地方， 名號和身體的差別， 以及供養于'
【English Translation】 English version: In the city of Wondrous Adornment, there was the Garuda King Ten-Powers-Practice (Garuda King, with ten powers), who came with ninety-nine thousand attendants; also, there was the Kinnara King Vajra-Virtue (Kinnara King, the Vajra-like firm Kinnara) of the city of Playful Joy, who came with eighteen billion attendants; also, there was the Mahoraga King Jewel-Banner-Adornment (Mahoraga King, the Mahoraga with a jewel banner) of the city of Vajra Banner, who came with three hundred million nayutas of attendants; also, there was the Brahma King Most-Victorious (Brahma King, the most victorious Brahma) of the city of Pure Wondrous Adornment, who came with eighteen billion attendants... Like this, all the kings in millions of billions of nayutas of great cities, along with their attendants, all went to where the Tathagata All-Merit-Mount-Supreme-Cloud (Tathagata, the Thus Come One) was, bowed at the Buddha's feet, and then sat to one side. At that time, that Tathagata, in order to subdue all sentient beings, in the ocean of the assembly's Bodhimanda (Bodhimanda, the place of enlightenment), expounded the Sutra of the Collected-All-Buddhas-of-Three-Times-Self-Mastery (Sutra, Buddhist scripture), with as many sutras as there are dust motes in the world as its retinue, according with the minds of sentient beings, enabling them all to gain benefit. At this time, the Bodhisattva Great-Radiant-Light (Bodhisattva, an enlightened being) having heard this Dharma, immediately obtained the light of the Dharma ocean accumulated by the Tathagata All-Merit-Mount-Supreme-Cloud in past lives. This light included: obtaining the light of the Samadhi Wisdom of Equality of All Dharma Aggregates (Samadhi, meditative absorption), the light of wisdom where all dharmas reside in the initial Bodhi mind, the light of the pure eye of wisdom of the Universal Light Treasury of the Ten Directions, the light of wisdom that observes the great vow ocean of all Buddha dharmas, the light of wisdom of pure practice that enters the boundless ocean of merit, the light of wisdom of the swift treasury of great power that moves towards non-retrogression, the light of wisdom of the wheel of liberation of immeasurable transformative power in the Dharma realm, the light of wisdom that decisively enters the boundless ocean of perfect merit, the light of wisdom that understands the ocean of the adornment of the decisive understanding of all Buddhas, the light of wisdom of the ocean of miraculous powers where the boundless Buddhas of the Dharma realm appear before all sentient beings, and the light of wisdom that understands all the powers and fearlessness of the Buddhas. At that time, the Bodhisattva Great-Radiant-Light, having obtained such immeasurable light of wisdom, relying on the Buddha's majestic power, spoke the following verses: 'I heard the Buddha's wondrous Dharma, And thus obtained the light of wisdom, Therefore, I am able to see the World Honored One, All the deeds performed in the past. All the places of birth, The differences in names and bodies, And the offerings to'
佛， 如是我咸見。 往昔諸佛所， 一切皆承事， 無量劫修行， 嚴凈諸剎海。 舍施於自身， 廣大無涯際， 修治最勝行， 嚴凈諸剎海。 耳鼻頭手足， 及以諸宮殿， 舍之無有量， 嚴凈諸剎海。 能於一一剎， 億劫不思議， 修習菩提行， 嚴凈諸剎海。 普賢大願力， 一切佛海中， 修行無量行， 嚴凈諸剎海。 如因日光照， 還見於日輪， 我以佛智光， 見佛所行道。 我觀佛剎海， 清凈大光明， 寂靜證菩提， 法界悉周遍。 我當如世尊， 廣凈諸剎海， 以佛威神力， 修習菩提行。』
「諸佛子！時，大威光菩薩，以見一切功德山須彌勝云佛，承事供養故，于如來所心得悟了，為一切世間，顯示如來往昔行海，顯示往昔菩薩行方便，顯示一切佛功德海，顯示普入一切法界清凈智，顯示一切道場中成佛自在力，顯示佛力無畏、無差別智，顯示普示現如來身，顯示不可思議佛神變，顯示莊嚴無量清凈佛土，顯示普賢菩薩所有行愿，令如須彌山微塵數眾生髮菩提心，佛剎微塵數眾產生就如來清凈國土。
「爾時，一切功德山須彌勝云佛，為大威光菩薩而說頌言
【現代漢語翻譯】 現代漢語譯本 佛說：『我全都這樣看見。 過去諸佛所在之處，我都一一承事供養， 在無量劫中修行，莊嚴清凈各個佛剎世界。 捨棄自己的身體，廣大無邊無際， 修習最殊勝的德行，莊嚴清凈各個佛剎世界。 耳朵、鼻子、頭、手、腳，以及各種宮殿， 都無量地捨棄，莊嚴清凈各個佛剎世界。 能在每一個佛剎中，用億劫不可思議的時間， 修習菩提之道，莊嚴清凈各個佛剎世界。 普賢（Samantabhadra）菩薩的大願力，在一切佛的境界中， 修行無量的德行，莊嚴清凈各個佛剎世界。 如同因日光照耀，還能看見太陽的輪廓， 我以佛的智慧之光，看見佛所修行的道路。 我觀察佛的剎土世界，清凈廣大光明， 寂靜地證得菩提，遍佈整個法界。 我應當像世尊一樣，廣闊地清凈各個佛剎世界， 以佛的威神之力，修習菩提之道。』
『諸佛子！當時，大威光菩薩（Mahatejas），因為見到一切功德山須彌勝云佛（Sarvaguṇameruśrīmeghabuddha），承事供養的緣故，在如來那裡得到了覺悟，為一切世間，顯示如來往昔的修行大海，顯示往昔菩薩修行的方便法門，顯示一切佛的功德大海，顯示普遍進入一切法界的清凈智慧，顯示在一切道場中成佛的自在力量，顯示佛的力量、無畏和無差別的智慧，顯示普遍示現如來的身相，顯示不可思議的佛的神通變化，顯示莊嚴無量清凈的佛土，顯示普賢菩薩（Samantabhadra）所有修行和願力，令如須彌山微塵數般的眾生髮起菩提心，令佛剎微塵數般的眾產生就如來清凈的國土。
『那時，一切功德山須彌勝云佛（Sarvaguṇameruśrīmeghabuddha），為大威光菩薩（Mahatejas）說了偈頌：』
【English Translation】 English version The Buddha said: 'Thus have I seen all. In the past, at the places where all Buddhas were, I served and made offerings to each one, Practicing for immeasurable kalpas, adorning and purifying all Buddha-lands. Giving up my own body, vast and boundless, Cultivating the most excellent practices, adorning and purifying all Buddha-lands. Ears, nose, head, hands, feet, and all palaces, I gave them up immeasurably, adorning and purifying all Buddha-lands. Able to, in each Buddha-land, for inconceivable eons, Practice the path of Bodhi, adorning and purifying all Buddha-lands. The great power of Samantabhadra's (Universal Worthy) vows, in all the realms of Buddhas, Practicing immeasurable virtues, adorning and purifying all Buddha-lands. Just as by the light of the sun, one can still see the sun's disc, I, with the light of Buddha's wisdom, see the path that the Buddha has practiced. I observe the Buddha's lands, pure, vast, and luminous, Silently attaining Bodhi, pervading the entire Dharma realm. I shall be like the World Honored One, extensively purifying all Buddha-lands, With the power of the Buddha's majestic spirit, practicing the path of Bodhi.'
'Disciples of the Buddhas! At that time, the Bodhisattva Mahatejas (Great Majestic Light), because he saw the Buddha Sarvaguṇameruśrīmeghabuddha (All Merit Mountain Sumeru Victorious Cloud), and served and made offerings to him, attained enlightenment at the place of the Tathagata, and for all the worlds, revealed the Tathagata's past ocean of practices, revealed the expedient methods of the past Bodhisattvas' practices, revealed the ocean of all Buddhas' merits, revealed the pure wisdom that universally enters all Dharma realms, revealed the power of freely becoming a Buddha in all Bodhimandas, revealed the Buddha's power, fearlessness, and non-discriminating wisdom, revealed the universal manifestation of the Tathagata's body, revealed the inconceivable Buddha's spiritual transformations, revealed the adornment of immeasurable pure Buddha-lands, revealed all the practices and vows of the Bodhisattva Samantabhadra (Universal Worthy), causing beings as numerous as the dust motes of Mount Sumeru to generate the Bodhi mind, and causing beings as numerous as the dust motes of Buddha-lands to accomplish the Tathagata's pure land.
'At that time, the Buddha Sarvaguṇameruśrīmeghabuddha (All Merit Mountain Sumeru Victorious Cloud), spoke these verses for the Bodhisattva Mahatejas (Great Majestic Light):'
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「『善哉大威光， 福藏廣名稱， 為利眾生故， 發趣菩提道。 汝獲智光明， 法界悉充遍， 福慧咸廣大， 當得深智海。 一剎中修行， 經于剎塵劫， 如汝見於我， 當獲如是智。 非諸劣行者， 能知此方便， 獲大精進力， 乃能凈剎海。 一一微塵中， 無量劫修行， 彼人乃能得， 莊嚴諸佛剎。 為一一眾生， 輪迴經劫海， 其心不疲懈， 當成世導師。 供養一一佛， 悉盡未來際， 心無暫疲厭， 當成無上道。 三世一切佛， 當共滿汝愿， 一切佛會中， 汝身安住彼。 一切諸如來， 誓願無有邊， 大智通達者， 能知此方便。 大光供養我， 故獲大威力， 令塵數眾生， 成熟向菩提。 諸修普賢行， 大名稱菩薩， 莊嚴佛剎海， 法界普周遍。』
「諸佛子！汝等應知彼大莊嚴劫中，有恒河沙數小劫，人壽命二小劫。諸佛子！彼一切功德須彌勝云佛，壽命五十億歲。彼佛滅度后，有佛出世，名：波羅蜜善眼莊嚴王，亦于彼摩尼華枝輪大林中而成正覺。爾時，大威光童子，見彼如來成等正覺、現神通力，即得唸佛三
【現代漢語翻譯】 現代漢語譯本 『善哉，大威光（菩薩名），你的福德如同寶藏般廣闊，名聲遠揚。 爲了利益眾生，你發起了追求菩提（覺悟）的道路。 你獲得了智慧的光明，這光明遍佈整個法界（宇宙）。 你的福德和智慧都極其廣大，將來必定能證得深邃的智慧之海。 在一個剎那（極短的時間）中修行，經歷如微塵般多的劫數（極長的時間）。 正如你現在見到我一樣，將來你也會獲得這樣的智慧。 不是那些修行低劣的人，能夠了解這種方便法門。 只有獲得強大精進力量的人，才能凈化無量的佛剎（佛的國土）。 在每一個微塵中，都經歷無量劫的修行。 這樣的人才能獲得莊嚴的諸佛剎土。 爲了每一個眾生，在輪迴中經歷無數劫。 他的心不疲憊懈怠，將來必定能成為世間的導師。 供養每一尊佛，直到未來無盡的時刻。 心中沒有絲毫的疲憊厭倦，將來必定能成就無上的道果。 過去、現在、未來三世的一切諸佛，都會共同滿足你的願望。 在一切佛的集會中，你的身形安住其中。 一切諸如來（佛的稱號），他們的誓願沒有邊際。 只有大智慧通達的人，才能瞭解這種方便法門。 大威光（菩薩名），你供養我，所以獲得了強大的威力。 使得如微塵般多的眾生，成熟並趨向菩提。 那些修持普賢（菩薩名）行愿，擁有大名稱的菩薩們。 他們莊嚴佛剎的海洋，遍佈整個法界。 諸位佛子！你們應當知道，在那大莊嚴劫中，有恒河沙數般多的小劫，人的壽命是二小劫。 諸位佛子！那一切功德須彌勝云佛（佛名），壽命有五十億歲。 在那尊佛滅度后，有佛出世，名為波羅蜜善眼莊嚴王（佛名），也在那摩尼華枝輪大林中成就正覺。 那時，大威光童子，見到那如來成就等正覺，顯現神通力量，立即獲得了唸佛三昧（禪定）。
【English Translation】 English version 'Excellent, Great Majestic Light (a Bodhisattva's name), your blessings are as vast as a treasure, and your reputation is widespread. For the benefit of all beings, you have embarked on the path of Bodhi (enlightenment). You have obtained the light of wisdom, which pervades the entire Dharma realm (universe). Your blessings and wisdom are both extremely vast, and in the future, you will surely attain the profound ocean of wisdom. Practicing in a single moment, you pass through kalpas (extremely long periods of time) as numerous as dust particles. Just as you see me now, you will attain such wisdom in the future. It is not those of inferior practice who can understand this expedient method. Only those who have obtained great diligent power can purify the immeasurable Buddha-lands (Buddha's realms). In each and every dust particle, one practices for immeasurable kalpas. Such a person can then obtain the adorned Buddha-lands. For each and every sentient being, one goes through countless kalpas in the cycle of rebirth. His mind does not become weary or lax, and in the future, he will surely become a guide for the world. Making offerings to each and every Buddha, until the endless future. With no weariness or aversion in his mind, he will surely attain the unsurpassed path. All the Buddhas of the past, present, and future will together fulfill your wishes. In all the assemblies of Buddhas, your form will abide there. All the Tathagatas (title of a Buddha), their vows are without limit. Only those with great wisdom and understanding can comprehend this expedient method. Great Majestic Light (a Bodhisattva's name), you made offerings to me, and therefore you have obtained great power. Causing sentient beings as numerous as dust particles to mature and turn towards Bodhi. Those Bodhisattvas who cultivate the practices of Samantabhadra (a Bodhisattva's name), and possess great renown. They adorn the oceans of Buddha-lands, pervading the entire Dharma realm. Oh, sons of the Buddha! You should know that in that Great Adornment Kalpa, there are as many small kalpas as the sands of the Ganges River, and the lifespan of humans is two small kalpas. Oh, sons of the Buddha! That Buddha, All Merits Sumeru Victorious Cloud (a Buddha's name), has a lifespan of fifty billion years. After that Buddha passed away, a Buddha named Paramita Good Eye Adornment King (a Buddha's name) appeared in the world, and also attained perfect enlightenment in that Mani Flower Branch Wheel Great Forest. At that time, the youth Great Majestic Light, seeing that Tathagata attain perfect enlightenment and manifest supernatural powers, immediately attained the Samadhi (meditative state) of Buddha Recitation.
昧，名：無邊海藏門；即得陀羅尼，名：大智力法淵；即得大慈，名：普隨眾生調伏度脫；即得大悲，名：遍覆一切境界云；即得大喜，名：一切佛功德海威力藏；即得大舍，名：法性虛空平等清凈；即得般若波羅蜜，名：自性離垢法界清凈身；即得神通，名：無礙光普隨現；即得辯才，名：善入離垢淵；即得智光，名：一切佛法清凈藏。如是等十千法門，皆得通達。
「爾時，大威光童子，承佛威力，為諸眷屬而說頌言：
「『不可思議億劫中， 導世明師難一遇， 此土眾生多善利， 而今得見第二佛。 佛身普放大光明， 色相無邊極清凈， 如雲充滿一切土， 處處稱揚佛功德。 光明所照咸歡喜， 眾生有苦悉除滅， 各令恭敬起慈心， 此是如來自在用。 出不思議變化云， 放無量色光明網， 十方國土皆充滿， 此佛神通之所現。 一一毛孔現光云， 普遍虛空發大音， 所有幽冥靡不照， 地獄眾苦咸令滅。 如來妙音遍十方， 一切言音咸具演， 隨諸眾生宿善力， 此是大師神變用。 無量無邊大眾海， 佛于其中皆出現， 普轉無盡妙法輪， 調伏一切諸眾生。 佛神通力無有邊， 一
【現代漢語翻譯】 現代漢語譯本 『昧』（無知），名為：無邊海藏門；即獲得陀羅尼（總持），名為：大智力法淵；即獲得大慈，名為：普隨眾生調伏度脫；即獲得大悲，名為：遍覆一切境界云；即獲得大喜，名為：一切佛功德海威力藏；即獲得大舍，名為：法性虛空平等清凈；即獲得般若波羅蜜（智慧到彼岸），名為：自性離垢法界清凈身；即獲得神通，名為：無礙光普隨現；即獲得辯才，名為：善入離垢淵；即獲得智光，名為：一切佛法清凈藏。像這樣等一萬種法門，都能通達。 『那時，大威光童子，承佛的威力，為各位眷屬說了偈頌：』 『在不可思議的億劫中，引導世間的明師難以遇到， 此土的眾生多有善利，如今得見第二尊佛。 佛身普放廣大光明，色相無邊極其清凈， 如雲一般充滿一切國土，處處稱揚佛的功德。 光明所照之處都歡喜，眾生的痛苦都消除滅盡， 各自令其恭敬生起慈心，這是如來自在的運用。 現出不可思議的變化云，放出無量色彩的光明網， 十方國土都充滿，這是佛神通所顯現。 每一個毛孔都現出光云，普遍虛空發出大音聲， 所有幽暗之處無不照耀，地獄眾苦都令其滅除。 如來的美妙音聲遍佈十方，一切言語音聲都具足演說， 隨著眾生過去所修的善根力量，這是大師的神變運用。 在無量無邊的大眾海中，佛在其中都顯現出來， 普遍轉動無盡的微妙法輪，調伏一切眾生。 佛的神通力量沒有邊際，一
【English Translation】 English version 'Ignorance', named: the gate of the boundless ocean treasury; immediately obtaining Dharani (total retention), named: the abyss of great wisdom power; immediately obtaining great loving-kindness, named: universally following sentient beings to tame and liberate; immediately obtaining great compassion, named: clouds covering all realms; immediately obtaining great joy, named: the power treasury of all Buddha's merit ocean; immediately obtaining great equanimity, named: the pure and equal nature of Dharma-nature void; immediately obtaining Prajna Paramita (wisdom to the other shore), named: the pure body of the self-nature free from defilement Dharma realm; immediately obtaining supernatural powers, named: unobstructed light universally appearing; immediately obtaining eloquence, named: skillfully entering the abyss free from defilement; immediately obtaining wisdom light, named: the pure treasury of all Buddha's Dharma. Like these ten thousand Dharma gates, all can be understood. 'At that time, the Great Majestic Light Youth, relying on the Buddha's power, spoke the following verses for all his family members:' 'In inconceivable eons, a guiding teacher of the world is hard to encounter, The sentient beings of this land have many good benefits, and now they see the second Buddha. The Buddha's body universally emits great light, the appearance is boundless and extremely pure, Like clouds filling all lands, everywhere praising the Buddha's merits. Wherever the light shines, all are joyful, and the sufferings of sentient beings are all extinguished, Each is made to respectfully generate loving-kindness, this is the Tathagata's free use. Manifesting inconceivable transformation clouds, emitting immeasurable colored light nets, The ten directions of lands are all filled, this is the manifestation of the Buddha's supernatural powers. Each pore manifests light clouds, universally in the void emitting great sounds, All dark places are illuminated, and the sufferings of hell are all extinguished. The Tathagata's wonderful sound pervades the ten directions, all languages and sounds are fully expounded, Following the power of the good roots cultivated by sentient beings in the past, this is the master's divine transformation. In the immeasurable and boundless ocean of the great assembly, the Buddha appears in all of them, Universally turning the endless wonderful Dharma wheel, taming all sentient beings. The Buddha's supernatural power is boundless, one
切剎中皆出現， 善逝如是智無礙， 為利眾產生正覺。 汝等應生歡喜心， 踴躍愛樂極尊重， 我當與汝同詣彼， 若見如來眾苦滅。 發心迴向趣菩提， 慈念一切諸眾生， 悉住普賢廣大愿， 當如法王得自在。』
「諸佛子！大威光童子說此頌時，以佛神力，其聲無礙，一切世界皆悉得聞，無量眾生髮菩提心。時，大威光王子，與其父母，並諸眷屬，及無量百千億那由他眾生，前後圍繞，寶蓋如雲遍覆虛空，共詣波羅蜜善眼莊嚴王如來所。其佛為說法界體性清凈莊嚴修多羅，世界海微塵等修多羅而為眷屬。彼諸大眾，聞此經已，得清凈智，名：入一切凈方便；得於地，名：離垢光明；得波羅蜜輪，名：示現一切世間愛樂莊嚴；得增廣行輪，名：普入一切剎土無邊光明清凈見；得趣向行輪，名：離垢福德云光明幢；得隨入證輪，名：一切法海廣大光明：得轉深發趣行，名：大智莊嚴；得灌頂智慧海，名：無功用修極妙見；得顯了大光明，名：如來功德海相光影遍照；得出生願力清凈智，名：無量願力信解藏。
「時，彼佛為大威光菩薩而說頌言：
「『善哉功德智慧海， 發心趣向大菩提， 汝當得佛不思議， 普為眾生作依處。 汝已出生大智
【現代漢語翻譯】 現代漢語譯本 在一切佛剎中都顯現， 善逝（如來）的智慧如此無礙， 爲了利益眾生而成就正覺。 你們應當生起歡喜心， 踴躍愛樂並極度尊重， 我將與你們一同前往那裡， 若能見到如來，眾苦便會消滅。 發起心願迴向菩提， 以慈悲之心念及一切眾生， 都安住于普賢菩薩的廣大願行中， 當如法王一般獲得自在。
諸位佛子！大威光童子說這首偈頌時，憑藉佛的神力，他的聲音沒有障礙，一切世界都聽到了，無量眾生因此發起了菩提心。當時，大威光王子，與他的父母，以及所有眷屬，還有無量百千億那由他（數量單位，表示極大的數目）的眾生，前後圍繞著他，寶蓋如雲一般覆蓋著虛空，一同前往波羅蜜善眼莊嚴王如來所在之處。那位佛正在宣說《法界體性清凈莊嚴修多羅》（經名），以世界海微塵數（數量單位，表示極大的數目）的修多羅（佛經）作為眷屬。那些大眾，聽聞此經后，獲得了清凈的智慧，名為：『入一切凈方便』；獲得了地（菩薩的修行階位），名為：『離垢光明』；獲得了波羅蜜輪（菩薩的修行階段），名為：『示現一切世間愛樂莊嚴』；獲得了增廣行輪（菩薩的修行階段），名為：『普入一切剎土無邊光明清凈見』；獲得了趣向行輪（菩薩的修行階段），名為：『離垢福德云光明幢』；獲得了隨入證輪（菩薩的修行階段），名為：『一切法海廣大光明』；獲得了轉深發趣行（菩薩的修行階段），名為：『大智莊嚴』；獲得了灌頂智慧海（菩薩的修行階段），名為：『無功用修極妙見』；獲得了顯了大光明（菩薩的修行階段），名為：『如來功德海相光影遍照』；獲得了出生願力清凈智（菩薩的修行階段），名為：『無量願力信解藏』。
當時，那位佛為大威光菩薩說了這首偈頌：
『善哉，功德智慧如大海， 發起心願趣向大菩提， 你將獲得佛的不可思議， 普遍為眾生作依靠之處。 你已出生大智慧
【English Translation】 English version Appearing in all Buddha-lands, The Sugata's (Buddha's) wisdom is thus unobstructed, Achieving perfect enlightenment for the benefit of all beings. You all should generate joyful minds, Eagerly love and deeply respect, I shall go there with you all, If we see the Tathagata, all suffering will cease. Generate the aspiration to turn towards Bodhi, With compassion, think of all living beings, All abide in Samantabhadra's vast vows, Then, like a Dharma King, you will attain freedom.'
『O sons of the Buddhas! When the Great Light Youth spoke this verse, by the Buddha's spiritual power, his voice was unobstructed, and all worlds heard it, and countless beings generated the Bodhi mind. At that time, the Great Light Prince, with his parents, and all his relatives, and countless hundreds of thousands of billions of nayutas (a unit of large number) of beings, surrounded him, with jeweled canopies like clouds covering the sky, and together they went to where the Tathagata Paramita Good Eye Adornment King was. That Buddha was expounding the 'Dharma Realm Essence Pure Adornment Sutra', with as many sutras as the dust motes in a sea of worlds as his retinue. Those great assemblies, having heard this sutra, attained pure wisdom, named: 'Entering All Pure Expedients'; attained the ground (a stage of Bodhisattva practice), named: 'Light of Freedom from Defilement'; attained the Paramita Wheel (a stage of Bodhisattva practice), named: 'Manifesting All Worldly Beloved Adornments'; attained the Expanding Practice Wheel (a stage of Bodhisattva practice), named: 'Universally Entering All Lands, Boundless Light, Pure Vision'; attained the Approaching Practice Wheel (a stage of Bodhisattva practice), named: 'Light Banner of Cloud of Merit Free from Defilement'; attained the Entering Realization Wheel (a stage of Bodhisattva practice), named: 'Vast Light of the Ocean of All Dharmas'; attained the Turning Deeply Towards Practice (a stage of Bodhisattva practice), named: 'Adornment of Great Wisdom'; attained the Wisdom Ocean of Empowerment (a stage of Bodhisattva practice), named: 'Supreme Vision of Effortless Practice'; attained the Manifesting Great Light (a stage of Bodhisattva practice), named: 'Light and Shadow of the Tathagata's Ocean of Merits, Universally Illuminating'; attained the Pure Wisdom of the Power of Generated Vows (a stage of Bodhisattva practice), named: 'Treasury of Faith and Understanding of Boundless Vows'.
At that time, that Buddha spoke this verse to the Great Light Bodhisattva:
『Excellent, your merits and wisdom are like the ocean, Generating the aspiration to turn towards Great Bodhi, You shall attain the Buddha's inconceivable power, Universally becoming a place of reliance for all beings. You have already generated great wisdom
海， 悉能遍了一切法， 當以難思妙方便， 入佛無盡所行境。 已見諸佛功德云， 已入無盡智慧地， 諸波羅蜜方便海， 大名稱者當滿足。 已得方便總持門， 及以無盡辯才門， 種種行愿皆修習， 當成無等大智慧。 汝已出生諸愿海， 汝已入於三昧海， 當具種種大神通， 不可思議諸佛法。 究竟法界不思議， 廣大深心已清凈， 普見十方一切佛， 離垢莊嚴眾剎海。 汝已入我菩提行， 昔時本事方便海， 如我修行所凈治， 如是妙行汝皆悟。 我于無量一一剎， 種種供養諸佛海， 如彼修行所得果， 如是莊嚴汝咸見。 廣大劫海無有盡， 一切剎中修凈行， 堅固誓願不可思， 當得如來此神力。 諸佛供養盡無餘， 國土莊嚴悉清凈， 一切劫中修妙行， 汝當成佛大功德。』
「諸佛子！波羅蜜善眼莊嚴王如來入涅槃已，喜見善慧王尋亦去世，大威光童子受轉輪王位。彼摩尼華枝輪大林中第三如來出現於世，名：最勝功德海。時，大威光轉輪聖王，見彼如來成佛之相，與其眷屬，及四兵眾，城邑、聚落一切人民，並持七寶，俱往佛所，以一切香摩尼莊嚴大樓
【現代漢語翻譯】 現代漢語譯本 『啊，你已完全通曉一切法， 應當運用難以思議的巧妙方法，進入佛陀無盡的修行境界。 你已見到諸佛的功德如雲般聚集，已進入無盡智慧的境地， 你將圓滿諸波羅蜜（paramita，意為到達彼岸）的方便法門，成為名聲遠揚的大修行者。 你已獲得方便總持（dharani，意為總攝憶持）之門，以及無盡的辯才之門， 種種修行和願力都已修習，將成就無與倫比的大智慧。 你已生出諸愿如海般廣大，你已進入三昧（samadhi，意為禪定）之海， 你將具備種種大神通，以及不可思議的諸佛法。 你已究竟通達法界（dharma-dhatu，意為宇宙萬法）的不可思議，廣大深邃的心已清凈， 你將普遍見到十方一切佛，以及清凈莊嚴的眾多佛剎（buddha-ksetra，意為佛的國土）。 你已進入我所修行的菩提（bodhi，意為覺悟）之道，過去世的修行方便法門如海般廣大， 如同我修行所凈化的，你都已領悟這些微妙的修行。 我在無量無數的每一個佛剎中，以種種供養諸佛如海般廣大， 如同他們修行所獲得的果報，你都將見到這樣的莊嚴景象。 在廣闊無盡的劫海中，在一切佛剎中修習清凈的修行， 你堅固的誓願不可思議，將獲得如來（tathagata，意為佛的稱號）這樣的神力。 你將供養諸佛無有遺漏，國土莊嚴都將清凈， 在一切劫中修習微妙的修行，你將成就佛陀的偉大功德。』
『諸佛子！波羅蜜善眼莊嚴王如來入涅槃（nirvana，意為寂滅）后，喜見善慧王也隨即去世，大威光童子繼承了轉輪王（cakravartin，意為統治世界的理想君主）的王位。在那摩尼華枝輪大林中，第三位如來出現在世間，名為：最勝功德海。當時，大威光轉輪聖王，見到那位如來成佛的景象，就和他的眷屬，以及四兵眾，城邑、聚落的一切人民，一同帶著七寶，前往佛陀所在之處，用一切香和摩尼寶珠莊嚴的大樓閣
【English Translation】 English version 'O you, who have completely understood all dharmas (laws, phenomena), Should use inconceivable and wonderful skillful means, to enter the Buddha's boundless realm of practice. You have already seen the clouds of merits of all Buddhas, and have entered the ground of endless wisdom, You will fulfill the oceans of skillful means of all paramitas (perfections), and become a great practitioner of great renown. You have already obtained the gate of skillful means of dharani (mantra, mnemonic device), and the gate of endless eloquence, All kinds of practices and vows have been cultivated, and you will achieve unparalleled great wisdom. You have already given birth to oceans of vows, you have already entered the ocean of samadhi (meditative absorption), You will possess all kinds of great supernatural powers, and the inconceivable dharmas of all Buddhas. You have ultimately understood the inconceivable dharma-dhatu (realm of reality), your vast and profound mind has been purified, You will universally see all Buddhas in the ten directions, and the pure and adorned oceans of buddha-ksetras (Buddha-fields). You have already entered my practice of bodhi (enlightenment), the skillful means of past lives are as vast as the ocean, Just as I have purified through practice, you have all realized these wonderful practices. In each of the countless buddha-ksetras, I have made various offerings to the oceans of Buddhas, Just like the fruits they have obtained through practice, you will see such adorned scenes. In the vast and endless kalpas (eons), in all buddha-ksetras, cultivate pure practices, Your firm vows are inconceivable, and you will obtain such divine power of the Tathagata (Buddha). You will make offerings to all Buddhas without omission, and the adornments of the lands will all be purified, In all kalpas, cultivate wonderful practices, and you will achieve the great merits of a Buddha.』
'O sons of the Buddhas! After the Tathagata, King of Adornment of Good Eyes of Paramita, entered nirvana (extinction), King of Good Wisdom of Joyful Sight also passed away, and the Great Light Boy received the position of a cakravartin (wheel-turning king). In that great forest of Mani Flower Branch Wheel, the third Tathagata appeared in the world, named: Most Excellent Ocean of Merits. At that time, the Holy King, Great Light Wheel-Turning King, seeing the appearance of that Tathagata becoming a Buddha, together with his family, and the four divisions of the army, all the people of the cities and villages, and carrying seven treasures, went to the place of the Buddha, with great pavilions adorned with all kinds of incense and mani jewels.
閣奉上于佛。時，彼如來於其林中，說菩薩普眼光明行修多羅，世界微塵數修多羅而為眷屬。爾時，大威光菩薩，聞此法已，得三昧，名：大福德普光明；得此三昧故，悉能了知一切菩薩、一切眾生，過、現、未來，福、非福海。
「時，彼佛為大威光菩薩而說頌言：
「『善哉福德大威光， 汝等今來至我所， 愍念一切眾生海， 發勝菩提大願心。 汝為一切苦眾生， 起大悲心令解脫， 當作群迷所依怙， 是名菩薩方便行。 若有菩薩能堅固， 修諸勝行無厭怠， 最勝最上無礙解， 如是妙智彼當得。 福德光者福幢者， 福德處者福海者， 普賢菩薩所有愿， 是汝大光能趣入。 汝能以此廣大愿， 入不思議諸佛海， 諸佛福海無有邊， 汝以妙解皆能見。 汝於十方國土中， 悉見無量無邊佛， 彼佛往昔諸行海， 如是一切汝咸見。 若有住此方便海， 必得入于智地中， 此是隨順諸佛學， 決定當成一切智。 汝於一切剎海中， 微塵劫海修諸行， 一切如來諸行海， 汝皆學已當成佛。 如汝所見十方中， 一切剎海極嚴凈， 汝剎嚴凈亦如是， 無邊愿者所當得。
【現代漢語翻譯】 現代漢語譯本 他們將供品獻給佛陀。當時，那位如來（Tathagata，佛的稱號）在他的樹林中，宣講《菩薩普眼光明行修多羅》（Bodhisattva Universal Eye Light Practice Sutra），這部經書有如世界微塵數般多的修多羅（Sutra，佛經）作為眷屬。那時，大威光菩薩（Great Majestic Light Bodhisattva），聽聞此法后，獲得了一種三昧（Samadhi，禪定），名為：大福德普光明（Great Merit Universal Light）。因為獲得此三昧的緣故，他能夠完全瞭解一切菩薩、一切眾生，過去、現在、未來，福德和非福德的海洋。 當時，那位佛陀為大威光菩薩說了偈頌： 『善哉，福德大威光！你們今天來到我這裡，憐憫一切眾生的大海，發起了殊勝的菩提大願心（Bodhi，覺悟）。你們爲了所有受苦的眾生，生起大悲心（Great Compassion），使他們解脫，應當成為迷途者的依靠，這被稱為菩薩的方便行（Upaya，善巧方便）。如果菩薩能夠堅定不移，修習各種殊勝的修行而不懈怠，就能獲得最殊勝、最上等的無礙解（Unobstructed Understanding），這樣的妙智（Wonderful Wisdom）他必定能夠獲得。 福德光者、福幢者、福德處者、福海者，普賢菩薩（Samantabhadra Bodhisattva）的所有願望，是你們的大光明所能趨入的。你們能夠憑藉這廣大的願望，進入不可思議的諸佛（Buddha）之海，諸佛的福德之海沒有邊際，你們以巧妙的理解都能看見。 你們在十方國土中，都能看見無量無邊的佛，那些佛陀過去所行的各種修行之海，所有這些你們都能看見。如果有人安住于這種方便之海，必定能夠進入智慧之地，這是隨順諸佛的學習，必定能夠成就一切智（Omniscience）。 你們在一切剎土之海中，經過微塵劫海（Kalpa，劫）修習各種修行，一切如來（Tathagata）的各種修行之海，你們都學習之後將會成佛。正如你們所見十方之中，一切剎土之海極其莊嚴清凈，你們的剎土莊嚴清凈也像這樣，這是無邊願望者所應當得到的。』
【English Translation】 English version They offered gifts to the Buddha. At that time, that Tathagata (Buddha's title) in his grove, was expounding the 'Bodhisattva Universal Eye Light Practice Sutra,' which had as its retinue as many sutras (Buddhist scriptures) as there are dust motes in the world. Then, the Great Majestic Light Bodhisattva, having heard this Dharma, attained a samadhi (meditative state) named: Great Merit Universal Light. Because of attaining this samadhi, he was able to fully understand all Bodhisattvas, all sentient beings, past, present, and future, the oceans of merit and non-merit. At that time, that Buddha spoke these verses for the Great Majestic Light Bodhisattva: 'Well done, Great Majestic Light of Merit! You have come to me today, with compassion for the ocean of all sentient beings, and have generated the supreme aspiration for Bodhi (enlightenment). For all suffering beings, you have generated great compassion, to liberate them, you should become the refuge for those who are lost, this is called the Bodhisattva's skillful means (Upaya). If a Bodhisattva can be steadfast, cultivating all superior practices without weariness, he will attain the most supreme, the highest unobstructed understanding, such wonderful wisdom he will surely attain. The one with the light of merit, the one with the banner of merit, the one in the place of merit, the one with the ocean of merit, all the vows of Samantabhadra Bodhisattva, are what your great light can enter. You can, with these vast vows, enter the inconceivable ocean of all Buddhas, the ocean of merit of all Buddhas is boundless, and you can see it all with your skillful understanding. In the lands of the ten directions, you can see countless Buddhas, the oceans of various practices that those Buddhas have done in the past, all of these you can see. If one dwells in this ocean of skillful means, he will surely enter the land of wisdom, this is following the learning of all Buddhas, and he will surely attain omniscience. In the oceans of all lands, after countless kalpas (eons) of practice, the oceans of all practices of all Tathagatas, after you have learned all of them, you will become a Buddha. Just as you see in the ten directions, all the oceans of lands are extremely adorned and pure, your land's adornment and purity will also be like this, this is what those with boundless vows should attain.'
今此道場眾會海， 聞汝愿已生欣樂， 皆入普賢廣大乘， 發心迴向趣菩提。 無邊國土一一中， 悉入修行經劫海， 以諸願力能圓滿， 普賢菩薩一切行。』
「諸佛子！彼摩尼華枝輪大林中，復有佛出，號：名稱普聞蓮華眼幢。是時，大威光於此命終，生須彌山上寂靜寶宮天城中，為大天王，名：離垢福德幢，共諸天眾俱詣佛所，雨寶華云以為供養。時，彼如來為說廣大方便普門遍照修多羅，世界海微塵數修多羅而為眷屬。時，天王眾聞此經已，得三昧，名：普門歡喜藏。以三昧力，能入一切法實相海。獲是益已，從道場出，還歸本處。」
大方廣佛華嚴經卷第十一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十二
于闐國三藏實叉難陀奉 制譯
如來名號品第七
爾時，世尊在摩竭提國阿蘭若法菩提場中，始成正覺，于普光明殿坐蓮華藏師子之座，妙悟皆滿，二行永絕；達無相法，住于佛住；得佛平等，到無障處；不可轉法，所行無礙；立不思議，普見三世。與十佛剎微塵數諸菩薩俱，莫不皆是一生補處，悉從他方而共來集，普善觀察諸眾生界、法界、世界、涅槃界，諸業果報、心行次第、一切文
【現代漢語翻譯】 現代漢語譯本 現在，這道場集會如海一般，聽聞你的願望后都心生歡喜， 都進入普賢菩薩的廣大乘法，發心迴向，趨向菩提覺悟。 在無邊無際的國土中的每一個地方，都進入修行，經歷無數劫海， 憑藉各種願力能夠圓滿，普賢菩薩的一切行愿。
『諸位佛子！在那摩尼寶華枝輪大林中，又有一尊佛出世，名號為：名稱普聞蓮華眼幢（意為名聲普遍傳揚，如蓮花般清凈的眼睛，如旗幟般莊嚴）。那時，大威光（菩薩名）在此命終，往生到須彌山上的寂靜寶宮天城中，成為大天王，名為：離垢福德幢（意為遠離污垢，福德如旗幟般高聳）。他與諸天眾一起前往佛所，散佈寶華云作為供養。當時，那位如來為他們宣說廣大方便普門遍照修多羅（意為能普遍照耀一切的經典），以世界海微塵數（形容數量極多）的修多羅作為眷屬。當時，天王眾聽聞此經后，獲得三昧，名為：普門歡喜藏（意為能開啟一切歡喜的寶藏）。憑藉三昧的力量，能夠進入一切法實相之海。獲得這樣的利益后，他們從道場出來，返回各自的住所。』
《大方廣佛華嚴經》卷第十一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十二
于闐國三藏實叉難陀（譯者名）奉 制譯
如來名號品第七
那時，世尊在摩竭提國（古印度國名）阿蘭若法（意為寂靜處）菩提場中，剛剛成就正覺，在普光明殿（佛殿名）坐于蓮華藏師子之座（意為如蓮花般莊嚴的獅子座），妙悟圓滿，二行（意為有為和無為）永絕；通達無相之法，安住于佛的境界；獲得佛的平等，到達無障礙之處；不可轉動之法，所行無礙；建立不可思議的境界，普遍見到三世。與十佛剎微塵數（形容數量極多）的諸菩薩在一起，他們無一不是一生補處（意為下一世將成佛的菩薩），都從其他世界共同來到這裡集會，普遍善巧地觀察諸眾生界、法界、世界、涅槃界，諸業果報、心行次第、一切文
【English Translation】 English version Now, this assembly in the sacred site is like an ocean, having heard your vows, they all feel joyful, They all enter the vast vehicle of Samantabhadra, generating the aspiration to dedicate themselves towards Bodhi enlightenment. In each and every one of the boundless lands, they all enter into practice, passing through countless kalpas, With the power of various vows, they are able to perfect all the practices of Samantabhadra Bodhisattva.
'O sons of the Buddhas! In that great forest of the Mani-flower-branch-wheel, there again appears a Buddha, named: 'Renowned-Lotus-Eye-Banner' (meaning: whose fame is widely spread, eyes as pure as lotus, and as majestic as a banner). At that time, Great-Radiance (a Bodhisattva) will end his life here and be reborn in the Tranquil Treasure Palace Heaven City on Mount Sumeru, becoming a great heavenly king named: 'Immaculate-Merit-Banner' (meaning: free from defilement, merit as high as a banner). Together with the heavenly hosts, he will go to the Buddha's place, scattering clouds of precious flowers as offerings. At that time, that Tathagata will expound the vast, expedient, universally illuminating Sutra, with a retinue of Sutras as numerous as the dust particles in a sea of worlds. When the heavenly kings hear this Sutra, they will attain a Samadhi named: 'Universal-Joy-Treasury' (meaning: a treasure that opens up all joy). With the power of this Samadhi, they will be able to enter the ocean of the true nature of all dharmas. Having gained this benefit, they will leave the sacred site and return to their respective abodes.'
The Avatamsaka Sutra, Scroll 11 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 12
Translated by Tripiṭaka Śikṣānanda of Khotan under Imperial Decree
Chapter 7: The Names of the Tathagatas
At that time, the World Honored One, in the Bodhi-field of the Aranya (meaning: quiet place) of Magadha (an ancient Indian kingdom), having just attained Right Enlightenment, sat in the Universal Light Palace on the Lion Throne of the Lotus Treasury (meaning: a lion throne as majestic as a lotus), his wondrous enlightenment complete, the two extremes (meaning: existence and non-existence) forever extinguished; having penetrated the Dharma of No-Form, abiding in the abode of the Buddha; having attained the equality of the Buddha, reaching the place of no obstruction; the Dharma that cannot be turned back, his actions unimpeded; establishing the inconceivable, universally seeing the three times. Together with Bodhisattvas as numerous as the dust particles in ten Buddha-lands, all of whom were those who would attain Buddhahood in their next life, they all came together from other worlds, universally and skillfully observing the realms of all sentient beings, the Dharma realm, the world, the realm of Nirvana, the karmic retributions, the order of mental activities, all the texts
義，世、出世間，有為、無為，過、現、未來。
時，諸菩薩作是思惟：「若世尊見愍我等，愿隨所樂，開示佛剎、佛住、佛剎莊嚴、佛法性、佛剎清凈、佛所說法、佛剎體性、佛威德、佛剎成就、佛大菩提。如十方一切世界諸佛世尊，為成就一切菩薩故，令如來種性不斷故，救護一切眾生故，令諸眾生永離一切煩惱故，了知一切諸行故，演說一切諸法故，凈除一切雜染故，永斷一切疑網故，拔除一切希望故，滅壞一切愛著處故，說諸菩薩十住、十行、十回向、十藏、十地、十愿、十定、十通、十頂，及說如來地、如來境界、如來神力、如來所行、如來力、如來無畏、如來三昧、如來神通、如來自在、如來無礙、如來眼、如來耳、如來鼻、如來舌、如來身、如來意、如來辯才、如來智慧、如來最勝。愿佛世尊，亦為我說！」
爾時，世尊知諸菩薩心之所念，各隨其類，為現神通。現神通已，東方過十佛剎微塵數世界，有世界，名：金色，佛號：不動智。彼世界中，有菩薩，名：文殊師利，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于東方化作蓮華藏師子之座，結跏趺坐。南方過十佛剎微塵數世界，有世界，名：妙色，佛號：無礙智。彼有菩薩，名曰：覺首，與十佛剎微塵數諸菩薩俱，來詣佛所，
【現代漢語翻譯】 現代漢語譯本：意義，世間和出世間，有為和無為，過去、現在和未來。 當時，諸位菩薩這樣思惟：『如果世尊憐憫我們，希望能夠隨我們的意願，開示佛剎（佛所居住的國土）、佛的住處、佛剎的莊嚴、佛法的本性、佛剎的清凈、佛所說的法、佛剎的本體、佛的威德、佛剎的成就、佛的大菩提（覺悟）。就像十方一切世界的諸佛世尊，爲了成就一切菩薩，爲了使如來的種性不斷絕，爲了救護一切眾生，爲了使眾生永遠脫離一切煩惱，爲了了知一切諸行，爲了演說一切諸法，爲了清除一切雜染，爲了永遠斷除一切疑惑，爲了拔除一切希望，爲了滅壞一切愛著之處，宣說諸菩薩的十住、十行、十回向、十藏、十地、十愿、十定、十通、十頂，以及宣說如來地、如來境界、如來神力、如來所行、如來力、如來無畏、如來三昧（禪定）、如來神通、如來自在、如來無礙、如來眼、如來耳、如來鼻、如來舌、如來身、如來意、如來辯才、如來智慧、如來最勝。愿佛世尊，也為我們宣說！』 這時，世尊知道諸位菩薩心中所想，就各自隨著他們的類別，顯現神通。顯現神通后，東方經過十個佛剎微塵數的世界，有一個世界，名為金色，佛號為不動智。那個世界中，有一位菩薩，名為文殊師利（智慧的象徵），與十個佛剎微塵數的諸位菩薩一起，來到佛的住所，到達后頂禮佛，就在東方化作蓮花藏獅子之座，結跏趺坐。南方經過十個佛剎微塵數的世界，有一個世界，名為妙色，佛號為無礙智。那裡有一位菩薩，名為覺首，與十個佛剎微塵數的諸位菩薩一起，來到佛的住所。
【English Translation】 English version: Meaning, the mundane and the supramundane, the conditioned and the unconditioned, the past, present, and future. At that time, the Bodhisattvas thought thus: 『If the World-Honored One has compassion for us, may He, according to our wishes, reveal the Buddha-lands (the lands where Buddhas reside), the abodes of Buddhas, the adornments of Buddha-lands, the nature of the Buddha-dharma, the purity of Buddha-lands, the teachings of the Buddhas, the essence of Buddha-lands, the majestic power of Buddhas, the accomplishments of Buddha-lands, and the great Bodhi (enlightenment) of Buddhas. Just as the Buddhas, the World-Honored Ones in all the worlds of the ten directions, in order to accomplish all Bodhisattvas, to ensure the continuity of the Tathagata lineage, to protect all sentient beings, to enable all sentient beings to be forever free from all afflictions, to understand all phenomena, to expound all dharmas, to purify all defilements, to forever cut off all doubts, to eradicate all hopes, to destroy all attachments, teach the ten abodes, ten practices, ten dedications, ten treasuries, ten grounds, ten vows, ten samadhis, ten superknowledges, and ten summits of Bodhisattvas, as well as the Tathagata-ground, the Tathagata-realm, the Tathagata's divine power, the Tathagata's conduct, the Tathagata's strength, the Tathagata's fearlessness, the Tathagata's samadhi (meditative absorption), the Tathagata's supernormal powers, the Tathagata's freedom, the Tathagata's unobstructedness, the Tathagata's eye, the Tathagata's ear, the Tathagata's nose, the Tathagata's tongue, the Tathagata's body, the Tathagata's mind, the Tathagata's eloquence, the Tathagata's wisdom, and the Tathagata's supreme excellence. May the World-Honored One, the Buddha, also speak for us!』 At that time, the World-Honored One, knowing the thoughts in the minds of the Bodhisattvas, manifested supernormal powers according to their respective categories. After manifesting supernormal powers, to the east, passing through worlds as numerous as the dust particles of ten Buddha-lands, there was a world named Golden Color, and the Buddha there was named Immovable Wisdom. In that world, there was a Bodhisattva named Manjushri (symbol of wisdom), who, together with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's abode. Having arrived, they paid homage to the Buddha and then, in the east, transformed a lion throne of lotus blossoms and sat in the lotus position. To the south, passing through worlds as numerous as the dust particles of ten Buddha-lands, there was a world named Wonderful Color, and the Buddha there was named Unobstructed Wisdom. There was a Bodhisattva named Awakened Leader, who, together with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's abode.
到已作禮，即于南方化作蓮華藏師子之座，結跏趺坐。西方過十佛剎微塵數世界，有世界，名：蓮華色，佛號：滅暗智。彼有菩薩，名曰：財首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于西方化作蓮華藏師子之座，結跏趺坐。北方過十佛剎微塵數世界，有世界，名：薝蔔華色，佛號：威儀智。彼有菩薩，名曰：寶首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于北方化作蓮華藏師子之座，結跏趺坐。東北方過十佛剎微塵數世界，有世界，名：優缽羅華色，佛號：明相智。彼有菩薩，名：功德首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于東北方化作蓮華藏師子之座，結跏趺坐。東南方過十佛剎微塵數世界，有世界，名：金色，佛號：究竟智。彼有菩薩，名：目首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于東南方化作蓮華藏師子之座，結跏趺坐。西南方過十佛剎微塵數世界，有世界，名：寶色，佛號：最勝智。彼有菩薩，名：精進首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于西南方化作蓮華藏師子之座，結跏趺坐。西北方過十佛剎微塵數世界，有世界，名：金剛色，佛號：自在智。彼有菩薩，名：法首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于西
【現代漢語翻譯】 現代漢語譯本 （他們）行禮完畢后，就在南方化現出蓮花寶座，結跏趺坐。西方越過十個佛剎微塵數的世界，有一個世界，名為『蓮華色』，佛號為『滅暗智』（意為熄滅黑暗的智慧）。那裡有一位菩薩，名為『財首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在西方化現出蓮花寶座，結跏趺坐。北方越過十個佛剎微塵數的世界，有一個世界，名為『薝蔔華色』，佛號為『威儀智』（意為威嚴儀態的智慧）。那裡有一位菩薩，名為『寶首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在北方化現出蓮花寶座，結跏趺坐。東北方越過十個佛剎微塵數的世界，有一個世界，名為『優缽羅華色』，佛號為『明相智』（意為明瞭表象的智慧）。那裡有一位菩薩，名為『功德首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在東北方化現出蓮花寶座，結跏趺坐。東南方越過十個佛剎微塵數的世界，有一個世界，名為『金色』，佛號為『究竟智』（意為達到最終的智慧）。那裡有一位菩薩，名為『目首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在東南方化現出蓮花寶座，結跏趺坐。西南方越過十個佛剎微塵數的世界，有一個世界，名為『寶色』，佛號為『最勝智』（意為最殊勝的智慧）。那裡有一位菩薩，名為『精進首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在西南方化現出蓮花寶座，結跏趺坐。西北方越過十個佛剎微塵數的世界，有一個世界，名為『金剛色』，佛號為『自在智』（意為自在的智慧）。那裡有一位菩薩，名為『法首』，與十個佛剎微塵數那麼多的菩薩一起，來到佛陀所在之處，行禮完畢后，就在西
【English Translation】 English version Having paid their respects, they transformed a lion's seat adorned with lotuses in the south and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the west, there is a world named 'Lotus Color,' where the Buddha is called 'Extinguishing Darkness Wisdom' (meaning wisdom that extinguishes darkness). There, a Bodhisattva named 'Wealth Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the west and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the north, there is a world named 'Champak Flower Color,' where the Buddha is called 'Dignified Wisdom' (meaning wisdom of dignified conduct). There, a Bodhisattva named 'Treasure Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the north and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the northeast, there is a world named 'Blue Lotus Color,' where the Buddha is called 'Clear Appearance Wisdom' (meaning wisdom of clear appearances). There, a Bodhisattva named 'Merit Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the northeast and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the southeast, there is a world named 'Golden Color,' where the Buddha is called 'Ultimate Wisdom' (meaning wisdom that reaches the ultimate). There, a Bodhisattva named 'Eye Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the southeast and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the southwest, there is a world named 'Jewel Color,' where the Buddha is called 'Most Excellent Wisdom' (meaning the most excellent wisdom). There, a Bodhisattva named 'Vigor Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the southwest and sat in the lotus position. Beyond ten Buddha-lands of dust-mote worlds to the northwest, there is a world named 'Diamond Color,' where the Buddha is called 'Free Wisdom' (meaning wisdom of freedom). There, a Bodhisattva named 'Dharma Leader,' along with Bodhisattvas as numerous as the dust motes of ten Buddha-lands, came to where the Buddha was. Having paid their respects, they transformed a lion's seat adorned with lotuses in the west
北方化作蓮華藏師子之座，結跏趺坐。下方過十佛剎微塵數世界，有世界，名：玻璃色，佛號：梵智。彼有菩薩，名：智首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于下方化作蓮華藏師子之座，結跏趺坐。上方過十佛剎微塵數世界，有世界，名：平等色，佛號：觀察智。彼有菩薩，名：賢首，與十佛剎微塵數諸菩薩俱，來詣佛所，到已作禮，即于上方化作蓮華藏師子之座，結跏趺坐。
爾時，文殊師利菩薩摩訶薩，承佛威力，普觀一切菩薩眾會而作是言：
「此諸菩薩甚為希有！諸佛子！佛國土不可思議，佛住、佛剎莊嚴、佛法性、佛剎清凈、佛說法、佛出現、佛剎成就、佛阿耨多羅三藐三菩提皆不可思議。何以故？諸佛子！十方世界一切諸佛，知諸眾生樂欲不同，隨其所應，說法調伏，如是乃至等法界、虛空界。
「諸佛子！如來於此娑婆世界諸四天下，種種身、種種名、種種色相、種種修短、種種壽量、種種處所、種種諸根、種種生處、種種語業、種種觀察，令諸眾生各別知見。
「諸佛子！如來於此四天下中，或名：一切義成，或名：圓滿月，或名：師子吼，或名：釋迦牟尼，或名：第七仙，或名：毗盧遮那，或名：瞿曇氏，或名：大沙門，或名：最勝，或名：導師……
【現代漢語翻譯】 現代漢語譯本 北方化現出蓮花寶藏獅子座，（菩薩）結跏趺坐。下方越過十個佛剎微塵數的世界，有一個世界，名為：玻璃色，佛號：梵智（具有梵天智慧的佛）。那裡有一位菩薩，名為：智首（智慧為首的菩薩），與十個佛剎微塵數那麼多的菩薩一起，來到佛的處所，到達后頂禮，隨即在下方化現出蓮花寶藏獅子座，結跏趺坐。上方越過十個佛剎微塵數的世界，有一個世界，名為：平等色，佛號：觀察智（具有觀察智慧的佛）。那裡有一位菩薩，名為：賢首（賢能為首的菩薩），與十個佛剎微塵數那麼多的菩薩一起，來到佛的處所，到達后頂禮，隨即在上方化現出蓮花寶藏獅子座，結跏趺坐。
這時，文殊師利菩薩摩訶薩（大菩薩），憑藉佛的威神之力，普遍觀察一切菩薩眾會，然後說道：
『這些菩薩真是非常稀有！各位佛子！佛的國土不可思議，佛的住處、佛剎的莊嚴、佛的法性、佛剎的清凈、佛的說法、佛的出現、佛剎的成就、佛的阿耨多羅三藐三菩提（無上正等正覺）都不可思議。為什麼呢？各位佛子！十方世界的一切諸佛，知道眾生的喜好慾望不同，就隨著他們所相應的根性，說法調伏他們，像這樣乃至遍及等法界、虛空界。
『各位佛子！如來在這娑婆世界（我們所處的世界）的諸四天下（四大洲），以種種身、種種名、種種色相、種種高矮、種種壽命長短、種種處所、種種諸根、種種出生之處、種種語言行為、種種觀察，使眾生各自有所知見。
『各位佛子！如來在這四天下中，有時名為：一切義成（成就一切意義），有時名為：圓滿月，有時名為：師子吼，有時名為：釋迦牟尼（釋迦族聖人），有時名為：第七仙，有時名為：毗盧遮那（光明遍照），有時名為：瞿曇氏（釋迦族的姓氏），有時名為：大沙門（偉大的修行者），有時名為：最勝，有時名為：導師……』
【English Translation】 English version To the north, a lion's seat adorned with lotus blossoms manifested, where (the Bodhisattva) sat in the lotus position. Below, passing through a number of worlds equal to the dust particles of ten Buddha-lands, there is a world named: 'Crystal Color,' where the Buddha is named: 'Brahma Wisdom' (Buddha with Brahma's wisdom). There, a Bodhisattva named: 'Wisdom Chief' (Bodhisattva whose wisdom is foremost), along with a number of Bodhisattvas equal to the dust particles of ten Buddha-lands, came to the Buddha's place. Upon arriving, they paid homage and then manifested a lion's seat adorned with lotus blossoms below, sitting in the lotus position. Above, passing through a number of worlds equal to the dust particles of ten Buddha-lands, there is a world named: 'Equal Color,' where the Buddha is named: 'Observing Wisdom' (Buddha with observing wisdom). There, a Bodhisattva named: 'Virtuous Chief' (Bodhisattva whose virtue is foremost), along with a number of Bodhisattvas equal to the dust particles of ten Buddha-lands, came to the Buddha's place. Upon arriving, they paid homage and then manifested a lion's seat adorned with lotus blossoms above, sitting in the lotus position.
At that time, the Bodhisattva Mahasattva Manjushri (great Bodhisattva), relying on the Buddha's majestic power, universally observed all the Bodhisattva assemblies and then spoke these words:
'These Bodhisattvas are truly rare! O sons of the Buddha! The Buddha's lands are inconceivable, the Buddha's dwelling, the adornment of the Buddha-lands, the Buddha's Dharma-nature, the purity of the Buddha-lands, the Buddha's teachings, the Buddha's appearance, the accomplishments of the Buddha-lands, and the Buddha's Anuttara-samyak-sambodhi (unexcelled complete enlightenment) are all inconceivable. Why is this so? O sons of the Buddha! All the Buddhas in the ten directions of the world know that the desires and inclinations of sentient beings are different, and according to their corresponding capacities, they teach and subdue them, extending even to the boundaries of the Dharma-realm and the space-realm.
'O sons of the Buddha! The Tathagata (Buddha) in this Saha world (the world we inhabit) of the four continents, with various bodies, various names, various appearances, various heights, various lifespans, various places, various faculties, various birthplaces, various verbal actions, and various observations, enables sentient beings to have their own individual knowledge and understanding.
'O sons of the Buddha! The Tathagata in these four continents is sometimes named: 'Accomplisher of All Meanings,' sometimes named: 'Full Moon,' sometimes named: 'Lion's Roar,' sometimes named: 'Shakyamuni' (Sage of the Shakya clan), sometimes named: 'Seventh Immortal,' sometimes named: 'Vairocana' (Universal Illuminator), sometimes named: 'Gautama' (the clan name of Shakya), sometimes named: 'Great Shramana' (great ascetic), sometimes named: 'Supreme Victor,' sometimes named: 'Guide'…'
。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下東，次有世界，名為：善護。如來於彼，或名：金剛，或名：自在，或名：有智慧，或名：難勝，或名：云王，或名：無諍，或名：能為主，或名：心歡喜，或名：無與等，或名：斷言論……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下南，次有世界，名為：難忍。如來於彼，或名：帝釋，或名：寶稱，或名：離垢，或名：實語，或名：能調伏，或名：具足喜，或名：大名稱，或名：能利益，或名：無邊，或名：最勝……。如是等，其數十千，令諸眾生各別知見
「諸佛子！此四天下西，次有世界，名為：親慧。如來於彼，或名：水天，或名：喜見，或名：最勝王，或名：調伏天，或名：真實慧，或名：到究竟，或名：歡喜，或名：法慧，或名：所作已辦，或名：善住。……如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下北，次有世界，名：有師子。如來於彼，或名：大牟尼，或名：苦行，或名：世所尊，或名：最勝田，或名：一切智，或名：善意，或名：清凈，或名：瑿羅跋那，或名：最上施，或名：苦行得……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下東北
【現代漢語翻譯】 現代漢語譯本：像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下（指我們所處的世界）的東方，緊接著有一個世界，名為『善護』。如來（佛的稱號）在那裡，有時被稱為『金剛』（比喻堅固不壞），有時被稱為『自在』（指不受束縛），有時被稱為『有智慧』，有時被稱為『難勝』（指難以戰勝），有時被稱為『云王』，有時被稱為『無諍』（指沒有爭論），有時被稱為『能為主』（指能夠成為主宰），有時被稱為『心歡喜』，有時被稱為『無與等』（指沒有可以與之相比的），有時被稱為『斷言論』（指斷絕一切言論）。像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下的南方，緊接著有一個世界，名為『難忍』。如來在那裡，有時被稱為『帝釋』（天神之王），有時被稱為『寶稱』，有時被稱為『離垢』（指沒有污垢），有時被稱為『實語』（指說真實的話），有時被稱為『能調伏』（指能夠調伏眾生），有時被稱為『具足喜』，有時被稱為『大名稱』，有時被稱為『能利益』（指能夠利益眾生），有時被稱為『無邊』，有時被稱為『最勝』（指最殊勝的）。像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下的西方，緊接著有一個世界，名為『親慧』。如來在那裡，有時被稱為『水天』，有時被稱為『喜見』，有時被稱為『最勝王』，有時被稱為『調伏天』，有時被稱為『真實慧』，有時被稱為『到究竟』（指達到最終的境界），有時被稱為『歡喜』，有時被稱為『法慧』，有時被稱為『所作已辦』（指該做的都已經做完），有時被稱為『善住』（指安住于善法）。像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下的北方，緊接著有一個世界，名為『有師子』。如來在那裡，有時被稱為『大牟尼』（指偉大的聖人），有時被稱為『苦行』，有時被稱為『世所尊』（指世間所尊敬的），有時被稱為『最勝田』（指最殊勝的福田），有時被稱為『一切智』（指擁有一切智慧），有時被稱為『善意』，有時被稱為『清凈』，有時被稱為『瑿羅跋那』，有時被稱為『最上施』（指最上等的佈施），有時被稱為『苦行得』（指通過苦行而獲得）。像這樣，有成千上萬個世界，讓所有眾生各自都能看見並瞭解。 諸位佛子！在這個四天下的東北方
【English Translation】 English version: Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the east of this four-continent world (referring to our world), there is another world named 'Well-Protected'. The Tathagata (an epithet of the Buddha) there is sometimes called 'Vajra' (meaning indestructible), sometimes called 'Sovereign' (meaning unbound), sometimes called 'Wise', sometimes called 'Invincible', sometimes called 'Cloud King', sometimes called 'Non-Contention' (meaning without disputes), sometimes called 'Able to be the Lord', sometimes called 'Joyful Heart', sometimes called 'Unequaled' (meaning without equal), sometimes called 'Cessation of Discourse' (meaning the end of all discussions). Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the south of this four-continent world, there is another world named 'Difficult to Endure'. The Tathagata there is sometimes called 'Indra' (king of the gods), sometimes called 'Precious Name', sometimes called 'Immaculate' (meaning without defilement), sometimes called 'Truthful Speech' (meaning speaking truthfully), sometimes called 'Able to Subdue' (meaning able to subdue sentient beings), sometimes called 'Full of Joy', sometimes called 'Great Renown', sometimes called 'Able to Benefit' (meaning able to benefit sentient beings), sometimes called 'Boundless', sometimes called 'Supreme' (meaning most excellent). Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the west of this four-continent world, there is another world named 'Close Wisdom'. The Tathagata there is sometimes called 'Water God', sometimes called 'Joyful Sight', sometimes called 'Supreme King', sometimes called 'Subduing God', sometimes called 'True Wisdom', sometimes called 'Reached the Ultimate' (meaning reached the final state), sometimes called 'Joy', sometimes called 'Dharma Wisdom', sometimes called 'Task Accomplished' (meaning the task that needed to be done is completed), sometimes called 'Well-Abiding' (meaning abiding in good dharma). Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the north of this four-continent world, there is another world named 'Having Lions'. The Tathagata there is sometimes called 'Great Sage' (meaning great saint), sometimes called 'Ascetic Practice', sometimes called 'World Honored One' (meaning respected by the world), sometimes called 'Supreme Field' (meaning the most excellent field of merit), sometimes called 'Omniscient' (meaning possessing all wisdom), sometimes called 'Good Intention', sometimes called 'Pure', sometimes called 'Iravana', sometimes called 'Supreme Giving' (meaning the most excellent giving), sometimes called 'Attained Through Asceticism' (meaning attained through ascetic practices). Like this, there are tens of thousands of such worlds, allowing all sentient beings to see and understand them individually. Oh, sons of the Buddha! To the northeast of this four-continent world,
方，次有世界，名：妙觀察。如來於彼，或名：調伏魔，或名：成就，或名：息滅，或名：賢天，或名：離貪，或名：勝慧，或名：心平等，或名：無能勝，或名：智慧音，或名：難出現……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下東南方，次有世界，名為：喜樂。如來於彼，或名：極威嚴，或名：光焰聚，或名：遍知，或名：秘密，或名：解脫，或名：性安住，或名：如法行，或名：凈眼王，或名：大勇健，或名：精進力……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下西南方，次有世界，名：甚堅牢。如來於彼，或名：安住，或名：智王，或名：圓滿，或名：不動，或名：妙眼，或名：頂王，或名：自在音，或名：一切施，或名：持眾仙，或名：勝須彌……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下西北方，次有世界，名為：妙地。如來於彼，或名：普遍，或名：光焰，或名：摩尼髻，或名：可憶念，或名：無上義，或名：常喜樂，或名：性清凈，或名：圓滿光，或名：修臂，或名：住本……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下次下方，有世界，名為：焰慧。如來於彼，或名：集善根，或名
【現代漢語翻譯】 現代漢語譯本：佛子們，在這個世界的東方，還有一個世界，名為『妙觀察』。如來在那裡，有時名為『調伏魔』（降伏魔障者），有時名為『成就』（圓滿功德者），有時名為『息滅』（止息煩惱者），有時名為『賢天』（賢善的天人），有時名為『離貪』（遠離貪慾者），有時名為『勝慧』（殊勝智慧者），有時名為『心平等』（內心平等者），有時名為『無能勝』（無能戰勝者），有時名為『智慧音』（智慧之音），有時名為『難出現』（難以出現者）……。像這樣，有數萬個不同的名號，讓眾生各自知見。 佛子們，在這個世界的東南方，還有一個世界，名為『喜樂』。如來在那裡，有時名為『極威嚴』（極其威嚴者），有時名為『光焰聚』（光芒聚集者），有時名為『遍知』（無所不知者），有時名為『秘密』（秘密的教法），有時名為『解脫』（解脫煩惱者），有時名為『性安住』（安住于本性者），有時名為『如法行』（如法修行者），有時名為『凈眼王』（清凈之眼之王），有時名為『大勇健』（大勇猛者），有時名為『精進力』（精進之力）……。像這樣，有數萬個不同的名號，讓眾生各自知見。 佛子們，在這個世界的西南方，還有一個世界，名為『甚堅牢』。如來在那裡，有時名為『安住』（安住于禪定者），有時名為『智王』（智慧之王），有時名為『圓滿』（圓滿功德者），有時名為『不動』（不為所動者），有時名為『妙眼』（微妙之眼），有時名為『頂王』（頂上之王），有時名為『自在音』（自在之音），有時名為『一切施』（施捨一切者），有時名為『持眾仙』（持守眾仙者），有時名為『勝須彌』（殊勝的須彌山）……。像這樣，有數萬個不同的名號，讓眾生各自知見。 佛子們，在這個世界的西北方，還有一個世界，名為『妙地』。如來在那裡，有時名為『普遍』（普遍存在者），有時名為『光焰』（光芒火焰），有時名為『摩尼髻』（摩尼寶珠之髻），有時名為『可憶念』（值得憶念者），有時名為『無上義』（無上之義），有時名為『常喜樂』（常樂喜悅者），有時名為『性清凈』（本性清凈者），有時名為『圓滿光』（圓滿之光），有時名為『修臂』（修長之臂），有時名為『住本』（安住于根本者）……。像這樣，有數萬個不同的名號，讓眾生各自知見。 佛子們，在這個世界的下方，還有一個世界，名為『焰慧』。如來在那裡，有時名為『集善根』（積聚善根者），有時名為
【English Translation】 English version: 'Disciples of the Buddha, to the east of this world, there is another world named 『Wonderful Observation』. The Tathagata there is sometimes named 『Subduer of Mara』 (one who subdues demonic obstacles), sometimes named 『Accomplishment』 (one who has perfected merits), sometimes named 『Cessation』 (one who has ceased afflictions), sometimes named 『Virtuous Deva』 (virtuous celestial being), sometimes named 『Free from Greed』 (one who is free from greed), sometimes named 『Superior Wisdom』 (one with superior wisdom), sometimes named 『Equanimity of Mind』 (one with an equal mind), sometimes named 『Invincible』 (one who cannot be defeated), sometimes named 『Voice of Wisdom』 (the voice of wisdom), sometimes named 『Rare Appearance』 (one who is rare to appear)…. Like this, there are tens of thousands of different names, allowing each sentient being to perceive them individually.' 'Disciples of the Buddha, to the southeast of this world, there is another world named 『Joyful Bliss』. The Tathagata there is sometimes named 『Extreme Majesty』 (one with extreme majesty), sometimes named 『Gathering of Flames』 (a gathering of flames of light), sometimes named 『Omniscient』 (one who knows all), sometimes named 『Secret』 (secret teachings), sometimes named 『Liberation』 (one who is liberated from afflictions), sometimes named 『Abiding in Nature』 (one who abides in their true nature), sometimes named 『Righteous Conduct』 (one who practices righteously), sometimes named 『King of Pure Eyes』 (king of pure eyes), sometimes named 『Great Courage』 (one with great courage), sometimes named 『Power of Diligence』 (the power of diligence)…. Like this, there are tens of thousands of different names, allowing each sentient being to perceive them individually.' 'Disciples of the Buddha, to the southwest of this world, there is another world named 『Extremely Firm』. The Tathagata there is sometimes named 『Abiding』 (one who abides in meditation), sometimes named 『King of Wisdom』 (king of wisdom), sometimes named 『Perfection』 (one who has perfected merits), sometimes named 『Immovable』 (one who is not moved), sometimes named 『Subtle Eye』 (subtle eye), sometimes named 『King of the Crown』 (king of the crown), sometimes named 『Free Sound』 (free sound), sometimes named 『Giver of All』 (one who gives all), sometimes named 『Holder of Sages』 (one who holds the sages), sometimes named 『Superior Mount Sumeru』 (superior Mount Sumeru)…. Like this, there are tens of thousands of different names, allowing each sentient being to perceive them individually.' 'Disciples of the Buddha, to the northwest of this world, there is another world named 『Wonderful Land』. The Tathagata there is sometimes named 『Universal』 (one who is universally present), sometimes named 『Flames of Light』 (flames of light), sometimes named 『Mani Jewel Topknot』 (topknot of mani jewel), sometimes named 『Worthy of Remembrance』 (one who is worthy of remembrance), sometimes named 『Supreme Meaning』 (supreme meaning), sometimes named 『Constant Joy』 (one who is constantly joyful), sometimes named 『Purity of Nature』 (one who is pure in nature), sometimes named 『Perfect Light』 (perfect light), sometimes named 『Cultivated Arm』 (cultivated arm), sometimes named 『Abiding in the Root』 (one who abides in the root)…. Like this, there are tens of thousands of different names, allowing each sentient being to perceive them individually.' 'Disciples of the Buddha, below this world, there is another world named 『Flame Wisdom』. The Tathagata there is sometimes named 『Accumulator of Good Roots』 (one who accumulates good roots), sometimes named'
：師子相，或名：猛利慧，或名：金色焰，或名：一切知識，或名：究竟音，或名：作利益，或名：到究竟，或名：真實天，或名：普遍勝……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此四天下次上方，有世界，名曰：持地。如來於彼，或名：有智慧，或名：清凈面，或名：覺慧，或名：上首，或名：行莊嚴，或名：發歡喜，或名：意成滿，或名：如盛火，或名：持戒，或名：一道……。如是等，其數十千，令諸眾生各別知見。
「諸佛子！此娑婆世界有百億四天下，如來於中，有百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界東，次有世界，名為：密訓。如來於彼，或名：平等，或名：殊勝，或名：安慰，或名：開曉意，或名：聞慧，或名：真實語，或名：得自在，或名：最勝身，或名：大勇猛，或名：無等智……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界南，次有世界，名曰：豐溢。如來於彼，或名：本性，或名：勤意，或名：無上尊，或名：大智炬，或名：無所依，或名：光明藏，或名：智慧藏，或名：福德藏，或名：天中天，或名：大自在……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界
【現代漢語翻譯】 現代漢語譯本：『師子相』（獅子的形象），又名『猛利慧』（猛烈的智慧），又名『金色焰』（金色的火焰），又名『一切知識』，又名『究竟音』（最終的聲音），又名『作利益』（帶來利益），又名『到究竟』（達到最終），又名『真實天』（真實的聖者），又名『普遍勝』（普遍的勝利）……。像這樣，有成千上萬個名號，讓眾生各自了解和見到。 『諸佛子！』（各位佛的弟子），此四天下（指一個須彌山及其周圍四大洲）的上方，有一個世界，名為『持地』。如來（佛）在那裡，又名『有智慧』，又名『清凈面』，又名『覺慧』（覺悟的智慧），又名『上首』（首領），又名『行莊嚴』（行為莊嚴），又名『發歡喜』（引發歡喜），又名『意成滿』（心意圓滿），又名『如盛火』（像旺盛的火焰），又名『持戒』（遵守戒律），又名『一道』（唯一的道路）……。像這樣，有成千上萬個名號，讓眾生各自了解和見到。 『諸佛子！』此娑婆世界（我們所處的世界）有百億個四天下，如來在其中，有百億萬種不同的名號，讓眾生各自了解和見到。 『諸佛子！』此娑婆世界的東方，依次有一個世界，名為『密訓』。如來在那裡，又名『平等』，又名『殊勝』（特別殊勝），又名『安慰』，又名『開曉意』（開啟智慧），又名『聞慧』（聽聞的智慧），又名『真實語』（真實的話語），又名『得自在』（獲得自在），又名『最勝身』（最殊勝的身體），又名『大勇猛』（大勇猛），又名『無等智』（無與倫比的智慧）……。像這樣，有百億萬種不同的名號，讓眾生各自了解和見到。 『諸佛子！』此娑婆世界的南方，依次有一個世界，名為『豐溢』。如來在那裡，又名『本性』（根本的性質），又名『勤意』（勤奮的意念），又名『無上尊』（至高無上的尊者），又名『大智炬』（大智慧的火炬），又名『無所依』（無所依賴），又名『光明藏』（光明的寶藏），又名『智慧藏』（智慧的寶藏），又名『福德藏』（福德的寶藏），又名『天中天』（天上的天），又名『大自在』（大自在）……。像這樣，有百億萬種不同的名號，讓眾生各自了解和見到。 『諸佛子！』此娑婆世界
【English Translation】 English version: 'Lion Appearance', also named 'Fierce Wisdom', also named 'Golden Flame', also named 'All Knowledge', also named 'Ultimate Sound', also named 'Creating Benefit', also named 'Reaching the Ultimate', also named 'True Celestial', also named 'Universal Victory'.... Like these, there are tens of thousands of names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' Above this four-continent world (referring to a Mount Sumeru and the four continents around it), there is a world named 'Sustaining Earth'. The Tathagata (Buddha) there is also named 'Having Wisdom', also named 'Pure Face', also named 'Awakened Wisdom', also named 'Chief', also named 'Conduct Adornment', also named 'Generating Joy', also named 'Mind Fulfillment', also named 'Like Blazing Fire', also named 'Observing Precepts', also named 'One Path'.... Like these, there are tens of thousands of names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' This Saha world (the world we live in) has a hundred billion four-continent worlds. The Tathagata within them has a hundred billion different names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' To the east of this Saha world, there is a world named 'Secret Training'. The Tathagata there is also named 'Equality', also named 'Superior', also named 'Comfort', also named 'Opening Understanding', also named 'Hearing Wisdom', also named 'True Speech', also named 'Gaining Freedom', also named 'Most Superior Body', also named 'Great Courage', also named 'Unequaled Wisdom'.... Like these, there are a hundred billion different names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' To the south of this Saha world, there is a world named 'Abundant Overflow'. The Tathagata there is also named 'Original Nature', also named 'Diligent Mind', also named 'Supreme Venerable', also named 'Great Wisdom Torch', also named 'Without Reliance', also named 'Light Treasury', also named 'Wisdom Treasury', also named 'Merit Treasury', also named 'Heaven of Heavens', also named 'Great Freedom'.... Like these, there are a hundred billion different names, allowing all beings to each understand and see. 'Oh, Buddhas' disciples!' This Saha world
西，次有世界，名為：離垢。如來於彼，或名：意成，或名：知道，或名：安住本，或名：能解縛，或名：通達義，或名：樂分別，或名：最勝見，或名：調伏行，或名：眾苦行，或名：具足力……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界北，次有世界，名曰：豐樂。如來於彼，或名：薝蔔華色，或名：日藏，或名：善住，或名：現神通，或名：性超邁，或名：慧日，或名：無礙，或名：如月現，或名：迅疾風，或名：清凈身……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界東北方，次有世界，名為：攝取。如來於彼，或名：永離苦，或名：普解脫，或名：大伏藏，或名：解脫智，或名：過去藏，或名：寶光明，或名：離世間，或名：無礙地，或名：凈信藏，或名：心不動……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界東南方，次有世界，名為：饒益。如來於彼，或名：現光明，或名：盡智，或名：美音，或名：勝根，或名：莊嚴蓋，或名：精進根，或名：到分別彼岸，或名：勝定，或名：簡言辭，或名：智慧海……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界西南方，次有世
【現代漢語翻譯】 現代漢語譯本： 「在西方，有一個世界，名為『離垢』。那裡的如來，有時被稱為『意成』（意念成就者），有時被稱為『知道』（覺知者），有時被稱為『安住本』（安住于根本者），有時被稱為『能解縛』（能解脫束縛者），有時被稱為『通達義』（通達真義者），有時被稱為『樂分別』（樂於辨別者），有時被稱為『最勝見』（具有最殊勝見解者），有時被稱為『調伏行』（調伏自身行為者），有時被稱為『眾苦行』（經歷眾苦修行者），有時被稱為『具足力』（具足力量者）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸佛子！在這個娑婆世界（我們所處的世界）的北方，有一個世界，名為『豐樂』。那裡的如來，有時被稱為『薝蔔華色』（像薝蔔花顏色一樣），有時被稱為『日藏』（如太陽般的光芒），有時被稱為『善住』（安住于善），有時被稱為『現神通』（展現神通者），有時被稱為『性超邁』（本性超越者），有時被稱為『慧日』（智慧如太陽般），有時被稱為『無礙』（無所障礙者），有時被稱為『如月現』（如月亮般顯現），有時被稱為『迅疾風』（如迅疾的風），有時被稱為『清凈身』（清凈之身）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸佛子！在這個娑婆世界的東北方，有一個世界，名為『攝取』。那裡的如來，有時被稱為『永離苦』（永遠脫離痛苦者），有時被稱為『普解脫』（普遍解脫者），有時被稱為『大伏藏』（巨大的寶藏），有時被稱為『解脫智』（解脫的智慧），有時被稱為『過去藏』（過去的一切），有時被稱為『寶光明』（如寶般的光明），有時被稱為『離世間』（脫離世俗者），有時被稱為『無礙地』（無所障礙的境界），有時被稱為『凈信藏』（清凈信仰的寶藏），有時被稱為『心不動』（內心不動搖者）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸佛子！在這個娑婆世界的東南方，有一個世界，名為『饒益』。那裡的如來，有時被稱為『現光明』（展現光明者），有時被稱為『盡智』（窮盡一切的智慧），有時被稱為『美音』（美妙的聲音），有時被稱為『勝根』（殊勝的根基），有時被稱為『莊嚴蓋』（莊嚴的覆蓋），有時被稱為『精進根』（精進的根基），有時被稱為『到分別彼岸』（到達分別的彼岸），有時被稱為『勝定』（殊勝的禪定），有時被稱為『簡言辭』（簡潔的言辭），有時被稱為『智慧海』（智慧的海洋）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸佛子！在這個娑婆世界的西南方，有一個世界，
【English Translation】 English version: 'To the west, there is a world named 'Free from Defilement' (離垢). The Tathagata (如來) there is sometimes called 'Accomplishment of Mind' (意成), sometimes 'Knower' (知道), sometimes 'Abiding in the Basis' (安住本), sometimes 'Liberator from Bonds' (能解縛), sometimes 'Understanding of Meaning' (通達義), sometimes 'Fond of Discernment' (樂分別), sometimes 'Supreme Vision' (最勝見), sometimes 'Subduing Conduct' (調伏行), sometimes 'Practicing through Suffering' (眾苦行), sometimes 'Possessing Power' (具足力)... In this way, there are hundreds of billions of different names, allowing all beings to know and perceive them individually.' 'Oh, Buddhas' children! To the north of this Saha world (娑婆世界), there is a world named 'Abundant Joy' (豐樂). The Tathagata there is sometimes called 'Color of Champak Flower' (薝蔔華色), sometimes 'Sun Treasury' (日藏), sometimes 'Well Abiding' (善住), sometimes 'Manifesting Supernatural Powers' (現神通), sometimes 'Transcending Nature' (性超邁), sometimes 'Sun of Wisdom' (慧日), sometimes 'Unobstructed' (無礙), sometimes 'Appearing like the Moon' (如月現), sometimes 'Swift Wind' (迅疾風), sometimes 'Pure Body' (清凈身)... In this way, there are hundreds of billions of different names, allowing all beings to know and perceive them individually.' 'Oh, Buddhas' children! To the northeast of this Saha world, there is a world named 'Gathering' (攝取). The Tathagata there is sometimes called 'Eternally Free from Suffering' (永離苦), sometimes 'Universal Liberation' (普解脫), sometimes 'Great Hidden Treasure' (大伏藏), sometimes 'Wisdom of Liberation' (解脫智), sometimes 'Past Treasury' (過去藏), sometimes 'Precious Light' (寶光明), sometimes 'Detached from the World' (離世間), sometimes 'Unobstructed Ground' (無礙地), sometimes 'Pure Faith Treasury' (凈信藏), sometimes 'Unwavering Mind' (心不動)... In this way, there are hundreds of billions of different names, allowing all beings to know and perceive them individually.' 'Oh, Buddhas' children! To the southeast of this Saha world, there is a world named 'Beneficial' (饒益). The Tathagata there is sometimes called 'Manifesting Light' (現光明), sometimes 'Exhaustive Wisdom' (盡智), sometimes 'Beautiful Sound' (美音), sometimes 'Superior Roots' (勝根), sometimes 'Adorned Canopy' (莊嚴蓋), sometimes 'Roots of Diligence' (精進根), sometimes 'Reaching the Other Shore of Discrimination' (到分別彼岸), sometimes 'Superior Samadhi' (勝定), sometimes 'Concise Words' (簡言辭), sometimes 'Ocean of Wisdom' (智慧海)... In this way, there are hundreds of billions of different names, allowing all beings to know and perceive them individually.' 'Oh, Buddhas' children! To the southwest of this Saha world, there is a world,
界，名為：鮮少。如來於彼，或名：牟尼主，或名：具眾寶，或名：世解脫，或名：遍知根，或名：勝言辭，或名：明瞭見，或名：根自在，或名：大仙師，或名：開導業，或名：金剛師子……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界西北方，次有世界，名為：歡喜。如來於彼，或名：妙華聚，或名：栴檀蓋，或名：蓮華藏，或名：超越諸法，或名：法寶，或名：復出生，或名：凈妙蓋，或名：廣大眼，或名：有善法，或名：專念法，或名：網藏……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界次下方，有世界，名為：關𨷲。如來於彼，或名：發起焰，或名：調伏毒，或名：帝釋弓，或名：無常所，或名：覺悟本，或名：斷增長，或名：大速疾，或名：常樂施，或名：分別道，或名：摧伏幢……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！此娑婆世界次上方，有世界，名曰：振音。如來於彼，或名：勇猛幢，或名：無量寶，或名：樂大施，或名：天光，或名：吉興，或名：超境界，或名：一切主，或名：不退輪，或名：離眾惡，或名：一切智……。如是等百億萬種種名號，令諸眾生各別知見。
「諸佛子！如娑婆世界
【現代漢語翻譯】 現代漢語譯本 『諸位佛子！』有一個世界，名為『鮮少』。如來在那裡的名號，有時稱為『牟尼主』（Muni，意為聖人，主宰），有時稱為『具眾寶』（擁有眾多珍寶），有時稱為『世解脫』（從世間解脫），有時稱為『遍知根』（通曉一切的根源），有時稱為『勝言辭』（殊勝的言辭），有時稱為『明瞭見』（清晰的見解），有時稱為『根自在』（根的自在），有時稱為『大仙師』（偉大的導師），有時稱為『開導業』（開啟引導的業力），有時稱為『金剛師子』（金剛般的獅子）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸位佛子！』這個娑婆世界（Saha，意為堪忍）的西北方，有一個世界，名為『歡喜』。如來在那裡的名號，有時稱為『妙華聚』（美妙的花朵聚集），有時稱為『栴檀蓋』（旃檀木的傘蓋），有時稱為『蓮華藏』（蓮花的寶藏），有時稱為『超越諸法』（超越一切法），有時稱為『法寶』（佛法的珍寶），有時稱為『復出生』（再次出生），有時稱為『凈妙蓋』（清凈美妙的傘蓋），有時稱為『廣大眼』（廣大的眼睛），有時稱為『有善法』（擁有善法），有時稱為『專念法』（專注于正法的修行），有時稱為『網藏』（網狀的寶藏）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸位佛子！』這個娑婆世界的下方，有一個世界，名為『關𨷲』。如來在那裡的名號，有時稱為『發起焰』（發起火焰），有時稱為『調伏毒』（調伏毒害），有時稱為『帝釋弓』（帝釋天的弓），有時稱為『無常所』（無常的處所），有時稱為『覺悟本』（覺悟的根本），有時稱為『斷增長』（斷除增長），有時稱為『大速疾』（非常迅速），有時稱為『常樂施』（恒常喜樂佈施），有時稱為『分別道』（分別道路），有時稱為『摧伏幢』（摧毀降伏的旗幟）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸位佛子！』這個娑婆世界的上方，有一個世界，名為『振音』。如來在那裡的名號，有時稱為『勇猛幢』（勇猛的旗幟），有時稱為『無量寶』（無量的珍寶），有時稱為『樂大施』（喜樂大布施），有時稱為『天光』（天上的光芒），有時稱為『吉興』（吉祥興盛），有時稱為『超境界』（超越境界），有時稱為『一切主』（一切的主宰），有時稱為『不退輪』（不退轉的法輪），有時稱為『離眾惡』（遠離一切惡），有時稱為『一切智』（一切的智慧）……。像這樣有百億萬種不同的名號，讓眾生各自了解和認識。 『諸位佛子！』像娑婆世界一樣，
【English Translation】 English version 'Disciples of the Buddha!' There is a world named 'Few'. The Tathagata (如來, Thus Come One) there is sometimes called 'Muni Lord' (Muni, meaning sage, lord), sometimes called 'Possessor of Many Treasures', sometimes called 'World Liberation', sometimes called 'Knower of All Roots', sometimes called 'Victorious Speech', sometimes called 'Clear Vision', sometimes called 'Freedom of Roots', sometimes called 'Great Immortal Teacher', sometimes called 'Initiator of Karma', sometimes called 'Vajra Lion' (Vajra, meaning diamond)…. In this way, there are hundreds of millions of different names, allowing all beings to understand and perceive them individually. 'Disciples of the Buddha!' To the northwest of this Saha world (娑婆, meaning endurance), there is a world named 'Joy'. The Tathagata there is sometimes called 'Gathering of Wonderful Flowers', sometimes called 'Sandalwood Canopy', sometimes called 'Lotus Treasury', sometimes called 'Transcending All Dharmas', sometimes called 'Dharma Treasure', sometimes called 'Rebirth', sometimes called 'Pure and Wonderful Canopy', sometimes called 'Vast Eye', sometimes called 'Possessor of Good Dharmas', sometimes called 'Focused Dharma', sometimes called 'Net Treasury'…. In this way, there are hundreds of millions of different names, allowing all beings to understand and perceive them individually. 'Disciples of the Buddha!' Below this Saha world, there is a world named 'Guan𨷲'. The Tathagata there is sometimes called 'Initiating Flame', sometimes called 'Subduing Poison', sometimes called 'Indra's Bow' (Indra, a deity), sometimes called 'Place of Impermanence', sometimes called 'Awakening Root', sometimes called 'Cutting Off Growth', sometimes called 'Great Speed', sometimes called 'Constant Joyful Giving', sometimes called 'Distinguishing Paths', sometimes called 'Crushing Banner'…. In this way, there are hundreds of millions of different names, allowing all beings to understand and perceive them individually. 'Disciples of the Buddha!' Above this Saha world, there is a world named 'Vibrating Sound'. The Tathagata there is sometimes called 'Valiant Banner', sometimes called 'Immeasurable Treasure', sometimes called 'Joyful Great Giving', sometimes called 'Heavenly Light', sometimes called 'Auspicious Prosperity', sometimes called 'Transcending Boundaries', sometimes called 'Lord of All', sometimes called 'Non-Retreating Wheel', sometimes called 'Away from All Evils', sometimes called 'All Wisdom'…. In this way, there are hundreds of millions of different names, allowing all beings to understand and perceive them individually. 'Disciples of the Buddha!' Like the Saha world,
，如是東方百千億無數無量，無邊無等，不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、諸世界中，如來名號，種種不同；南、西、北方，四維、上、下，亦復如是。如世尊昔為菩薩時，以種種談論、種種語言、種種音聲，種種業，種種報，種種處，種種方便、種種根，種種信解、種種地位而得成熟，亦令眾生如是知見而為說法。」
四聖諦品第八
爾時，文殊師利菩薩摩訶薩告諸菩薩言：
「諸佛子！苦聖諦，此娑婆世界中，或名：罪，或名：逼迫，或名：變異，或名：攀緣，或名：聚，或名：刺，或名：依根，或名：虛誑，或名：癰瘡處，或名：愚夫行。諸佛子！苦集聖諦，此娑婆世界中，或名：繫縛，或名：滅壞，或名：愛著義，或名：妄覺念，或名：趣入，或名：決定，或名：網，或名：戲論，或名：隨行，或名：顛倒根。諸佛子！苦滅聖諦，此娑婆世界中，或名：無諍，或名：離塵，或名：寂靜，或名：無相，或名：無沒，或名：無自性，或名：無障礙，或名：滅，或名：體真實，或名：住自性。諸佛子！苦滅道聖諦，此娑婆世界中，或名：一乘，或名：趣寂，或名：導引，或名：究竟無分別，或名：平等，或名：舍擔，或名：無所趣，或名：隨聖意，或名：仙人行，或
【現代漢語翻譯】 現代漢語譯本：像這樣，在東方百千億無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，遍及法界（一切諸法所存在的界限）、虛空界（空無邊際的界限）、各個世界中，如來（佛的稱號）的名號，種種不同；南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也都是這樣。就像世尊（佛的尊稱）過去作為菩薩（覺悟的有情）時，用種種談論、種種語言、種種音聲、種種行為、種種果報、種種處所、種種方便、種種根基、種種信解、種種地位而使眾生得以成熟，也讓眾生像這樣知見而為他們說法。」， 四聖諦品第八 這時，文殊師利菩薩摩訶薩（大菩薩）告訴各位菩薩說： 『各位佛子！苦聖諦（四聖諦之一，指人生是苦的真理），在這個娑婆世界（我們所居住的世界）中，有時稱為：罪、有時稱為：逼迫、有時稱為：變異、有時稱為：攀緣、有時稱為：聚、有時稱為：刺、有時稱為：依根、有時稱為：虛誑、有時稱為：癰瘡處、有時稱為：愚夫行。各位佛子！苦集聖諦（四聖諦之一，指苦的根源是集諦），在這個娑婆世界中，有時稱為：繫縛、有時稱為：滅壞、有時稱為：愛著義、有時稱為：妄覺念、有時稱為：趣入、有時稱為：決定、有時稱為：網、有時稱為：戲論、有時稱為：隨行、有時稱為：顛倒根。各位佛子！苦滅聖諦（四聖諦之一，指滅除苦的真理），在這個娑婆世界中，有時稱為：無諍、有時稱為：離塵、有時稱為：寂靜、有時稱為：無相、有時稱為：無沒、有時稱為：無自性、有時稱為：無障礙、有時稱為：滅、有時稱為：體真實、有時稱為：住自性。各位佛子！苦滅道聖諦（四聖諦之一，指滅苦的方法），在這個娑婆世界中，有時稱為：一乘、有時稱為：趣寂、有時稱為：導引、有時稱為：究竟無分別、有時稱為：平等、有時稱為：舍擔、有時稱為：無所趣、有時稱為：隨聖意、有時稱為：仙人行、有時
【English Translation】 English version: Thus, in the east, in hundreds of thousands of billions, immeasurable, boundless, unequaled, uncountable, inexpressible, inconceivable, unquantifiable, unspeakable, throughout the entire Dharma Realm (the realm where all dharmas exist), the Space Realm (the boundless realm of space), and all the worlds, the Tathagata's (title for a Buddha) names are various and different; in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below, it is also the same. Just as the World Honored One (another title for the Buddha) in the past, when he was a Bodhisattva (an enlightened being), used various discussions, various languages, various sounds, various actions, various retributions, various places, various skillful means, various faculties, various beliefs and understandings, and various stages to bring beings to maturity, he also caused beings to have such knowledge and understanding and preached the Dharma for them.』 Chapter Eight: The Four Noble Truths At that time, the Bodhisattva Mahasattva (great Bodhisattva) Manjushri addressed all the Bodhisattvas, saying: 『Noble sons of the Buddha! The Noble Truth of Suffering (one of the Four Noble Truths, referring to the truth that life is suffering), in this Saha world (the world we inhabit), is sometimes called: sin, sometimes called: oppression, sometimes called: change, sometimes called: clinging, sometimes called: gathering, sometimes called: thorn, sometimes called: relying on roots, sometimes called: falsehood, sometimes called: a place of sores, sometimes called: the actions of fools. Noble sons of the Buddha! The Noble Truth of the Origin of Suffering (one of the Four Noble Truths, referring to the truth that the origin of suffering is attachment), in this Saha world, is sometimes called: bondage, sometimes called: destruction, sometimes called: the meaning of attachment, sometimes called: deluded thoughts, sometimes called: entering, sometimes called: determination, sometimes called: net, sometimes called: play of concepts, sometimes called: following, sometimes called: the root of inversion. Noble sons of the Buddha! The Noble Truth of the Cessation of Suffering (one of the Four Noble Truths, referring to the truth of the cessation of suffering), in this Saha world, is sometimes called: non-contention, sometimes called: detachment from defilement, sometimes called: tranquility, sometimes called: no-form, sometimes called: no-extinction, sometimes called: no-self-nature, sometimes called: no-obstacle, sometimes called: cessation, sometimes called: the true essence, sometimes called: abiding in self-nature. Noble sons of the Buddha! The Noble Truth of the Path to the Cessation of Suffering (one of the Four Noble Truths, referring to the method to end suffering), in this Saha world, is sometimes called: the One Vehicle, sometimes called: approaching tranquility, sometimes called: guidance, sometimes called: ultimate non-discrimination, sometimes called: equality, sometimes called: relinquishing burdens, sometimes called: nowhere to go, sometimes called: following the holy intention, sometimes called: the practice of sages, sometimes
名：十藏。諸佛子！此娑婆世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼密訓世界中，或名：營求根，或名：不出離，或名：繫縛本，或名：作所不應作，或名：普斗諍，或名：分析悉無力，或名：作所依，或名：極苦，或名：躁動，或名：形狀物。諸佛子！所言苦集聖諦者，彼密訓世界中，或名：順生死，或名：染著，或名：燒然，或名：流轉，或名：敗壞根，或名：續諸有，或名：惡行，或名：愛著，或名：病源，或名：分數。諸佛子！所言苦滅聖諦者，彼密訓世界中，或名：第一義，或名：出離，或名：可讚嘆，或名：安隱，或名：善入處，或名：調伏，或名：一分，或名：無罪，或名：離貪，或名：決定。諸佛子！所言苦滅道聖諦者，彼密訓世界中，或名：猛將，或名：上行，或名：超出，或名：有方便，或名：平等眼，或名：離邊，或名：了悟，或名：攝取，或名：最勝眼，或名：觀方。諸佛子！密訓世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼最勝世界中，或名：恐怖，或名：分段，或名：可厭惡，或名：須承事，或名：變異，或名：招引怨，或名：能欺奪，或名：難共
【現代漢語翻譯】 現代漢語譯本： 名號有十藏（十種蘊藏）。諸位佛子！這個娑婆世界宣說四聖諦（苦、集、滅、道四種真理），有這樣四百億十千種不同的名稱；這些名稱隨著眾生的心意而變化，都能使他們得到調伏。
諸位佛子！這個娑婆世界所說的苦聖諦，在密訓世界中，或者叫做『營求根』（追求的根源），或者叫做『不出離』（無法脫離），或者叫做『繫縛本』（束縛的根本），或者叫做『作所不應作』（做不應該做的事），或者叫做『普斗諍』（普遍的爭鬥），或者叫做『分析悉無力』（分析也無能為力），或者叫做『作所依』（所依賴的事物），或者叫做『極苦』（極度的痛苦），或者叫做『躁動』（煩躁不安），或者叫做『形狀物』（有形的事物）。
諸位佛子！所說的苦集聖諦，在密訓世界中，或者叫做『順生死』（順應生死輪迴），或者叫做『染著』（被污染執著），或者叫做『燒然』（被燃燒），或者叫做『流轉』（流轉不息），或者叫做『敗壞根』（敗壞的根源），或者叫做『續諸有』（延續各種存在），或者叫做『惡行』（不好的行為），或者叫做『愛著』（愛戀執著），或者叫做『病源』（疾病的根源），或者叫做『分數』（分割的部分）。
諸位佛子！所說的苦滅聖諦，在密訓世界中，或者叫做『第一義』（最高的真理），或者叫做『出離』（脫離），或者叫做『可讚嘆』（值得讚歎），或者叫做『安隱』（安穩平靜），或者叫做『善入處』（好的進入之處），或者叫做『調伏』（調伏煩惱），或者叫做『一分』（一部分），或者叫做『無罪』（沒有罪過），或者叫做『離貪』（遠離貪慾），或者叫做『決定』（確定不移）。
諸位佛子！所說的苦滅道聖諦，在密訓世界中，或者叫做『猛將』（勇猛的將領），或者叫做『上行』（向上提升），或者叫做『超出』（超越），或者叫做『有方便』（有方便的方法），或者叫做『平等眼』（平等看待一切的眼睛），或者叫做『離邊』（遠離極端），或者叫做『了悟』（徹底明白），或者叫做『攝取』（攝取精華），或者叫做『最勝眼』（最殊勝的眼睛），或者叫做『觀方』（觀察方向）。
諸位佛子！密訓世界宣說四聖諦，有這樣四百億十千種不同的名稱；這些名稱隨著眾生的心意而變化，都能使他們得到調伏。
諸位佛子！這個娑婆世界所說的苦聖諦，在最勝世界中，或者叫做『恐怖』（令人恐懼），或者叫做『分段』（分段的），或者叫做『可厭惡』（令人厭惡），或者叫做『須承事』（需要侍奉），或者叫做『變異』（變化無常），或者叫做『招引怨』（招來怨恨），或者叫做『能欺奪』（能夠欺騙奪取），或者叫做『難共』（難以共處）。
【English Translation】 English version: Names: Ten Treasuries. Oh, sons of the Buddhas! This Saha world speaks of the Four Noble Truths (duhkha, samudaya, nirodha, marga), having four hundred billion and ten thousand such names; according to the minds of sentient beings, they are all subdued.
Oh, sons of the Buddhas! What this Saha world calls the Noble Truth of Suffering, in the Secret Training world, is sometimes called 'Root of Seeking,' sometimes 'Non-Departure,' sometimes 'Essence of Bondage,' sometimes 'Doing What Should Not Be Done,' sometimes 'Universal Strife,' sometimes 'Powerless to Analyze,' sometimes 'That Which Is Relied Upon,' sometimes 'Extreme Suffering,' sometimes 'Agitation,' sometimes 'Formed Object.'
Oh, sons of the Buddhas! What is called the Noble Truth of the Cause of Suffering, in the Secret Training world, is sometimes called 'Following Birth and Death,' sometimes 'Attachment,' sometimes 'Burning,' sometimes 'Transmigration,' sometimes 'Root of Decay,' sometimes 'Continuing Existences,' sometimes 'Evil Conduct,' sometimes 'Affection,' sometimes 'Source of Disease,' sometimes 'Division.'
Oh, sons of the Buddhas! What is called the Noble Truth of the Cessation of Suffering, in the Secret Training world, is sometimes called 'Ultimate Meaning,' sometimes 'Departure,' sometimes 'Praiseworthy,' sometimes 'Peaceful,' sometimes 'Good Place of Entry,' sometimes 'Subduing,' sometimes 'A Portion,' sometimes 'Without Fault,' sometimes 'Free from Greed,' sometimes 'Definite.'
Oh, sons of the Buddhas! What is called the Noble Truth of the Path to the Cessation of Suffering, in the Secret Training world, is sometimes called 'Fierce General,' sometimes 'Ascending,' sometimes 'Transcending,' sometimes 'Having Expedient Means,' sometimes 'Equal Eye,' sometimes 'Free from Extremes,' sometimes 'Enlightenment,' sometimes 'Grasping,' sometimes 'Supreme Eye,' sometimes 'Observing Directions.'
Oh, sons of the Buddhas! The Secret Training world speaks of the Four Noble Truths, having four hundred billion and ten thousand such names; according to the minds of sentient beings, they are all subdued.
Oh, sons of the Buddhas! What this Saha world calls the Noble Truth of Suffering, in the Most Excellent world, is sometimes called 'Terror,' sometimes 'Segmented,' sometimes 'Detestable,' sometimes 'Needing Service,' sometimes 'Change,' sometimes 'Inviting Enmity,' sometimes 'Able to Deceive and Plunder,' sometimes 'Difficult to Share.'
事，或名：妄分別，或名：有勢力。諸佛子！所言苦集聖諦者，彼最勝世界中，或名：敗壞，或名：癡根，或名：大怨，或名：利刃，或名：滅味，或名：仇對，或名：非己物，或名：惡導引，或名：增黑闇，或名：壞善利。諸佛子！所言苦滅聖諦者，彼最勝世界中，或名：大義，或名：饒益，或名：義中義，或名：無量，或名：所應見，或名：離分別，或名：最上調伏，或名：常平等，或名：可同住，或名：無為。諸佛子！所言苦滅道聖諦者，彼最勝世界中，或名：能燒然，或名：最上品，或名：決定，或名：無能破，或名：深方便，或名：出離，或名：不下劣，或名：通達，或名：解脫性，或名：能度脫。諸佛子！最勝世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼離垢世界中，或名：悔恨，或名：資待，或名：展轉，或名：住城，或名：一味，或名：非法，或名：居宅，或名：妄著處，或名：虛妄見，或名：無有數。諸佛子！所言苦集聖諦者，彼離垢世界中，或名：無實物，或名：但有語，或名：非潔白，或名：生地，或名：執取，或名：鄙賤，或名：增長，或名：重擔，或名：能生，或名：粗獷。諸佛子！所言苦滅聖諦者，彼離垢世界中，或名
【現代漢語翻譯】 現代漢語譯本：佛子們！所謂的『事』，有時被稱為『妄分別』（錯誤的區分），有時被稱為『有勢力』（具有影響力的）。佛子們！所說的『苦集聖諦』（導致痛苦的根源的真理），在那個最殊勝的世界中，有時被稱為『敗壞』（腐朽），有時被稱為『癡根』（愚癡的根源），有時被稱為『大怨』（巨大的怨恨），有時被稱為『利刃』（鋒利的刀刃），有時被稱為『滅味』（失去味道），有時被稱為『仇對』（仇敵），有時被稱為『非己物』（不屬於自己的東西），有時被稱為『惡導引』（錯誤的引導），有時被稱為『增黑闇』（增加黑暗），有時被稱為『壞善利』（破壞善的利益）。佛子們！所說的『苦滅聖諦』（滅除痛苦的真理），在那個最殊勝的世界中，有時被稱為『大義』（偉大的意義），有時被稱為『饒益』（利益），有時被稱為『義中義』（意義中的意義），有時被稱為『無量』（無限的），有時被稱為『所應見』（應該看到的），有時被稱為『離分別』（脫離區分），有時被稱為『最上調伏』（最上的調伏），有時被稱為『常平等』（永遠平等），有時被稱為『可同住』（可以共同居住），有時被稱為『無為』（不造作）。佛子們！所說的『苦滅道聖諦』（通往滅除痛苦的道路的真理），在那個最殊勝的世界中，有時被稱為『能燒然』（能夠燃燒），有時被稱為『最上品』（最上等的），有時被稱為『決定』（確定的），有時被稱為『無能破』（無法被破壞的），有時被稱為『深方便』（深刻的方便），有時被稱為『出離』（脫離），有時被稱為『不下劣』（不低劣），有時被稱為『通達』（通達），有時被稱為『解脫性』（解脫的性質），有時被稱為『能度脫』（能夠度脫）。佛子們！最殊勝的世界宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。 佛子們！在這個娑婆世界所說的『苦聖諦』（痛苦的真理），在那個離垢世界中，有時被稱為『悔恨』（後悔），有時被稱為『資待』（依賴），有時被稱為『展轉』（輾轉），有時被稱為『住城』（居住的城市），有時被稱為『一味』（單一的味道），有時被稱為『非法』（不合法的），有時被稱為『居宅』（住所），有時被稱為『妄著處』（錯誤執著的地方），有時被稱為『虛妄見』（虛假的見解），有時被稱為『無有數』（沒有數量）。佛子們！所說的『苦集聖諦』（導致痛苦的根源的真理），在那個離垢世界中，有時被稱為『無實物』（沒有真實的東西），有時被稱為『但有語』（只有言語），有時被稱為『非潔白』（不潔白的），有時被稱為『生地』（生長的土地），有時被稱為『執取』（執著），有時被稱為『鄙賤』（卑賤），有時被稱為『增長』（增長），有時被稱為『重擔』（重擔），有時被稱為『能生』（能夠產生），有時被稱為『粗獷』（粗糙）。佛子們！所說的『苦滅聖諦』（滅除痛苦的真理），在那個離垢世界中，有時被稱為
【English Translation】 English version: 'O sons of the Buddhas! That which is called 『thing』 is sometimes called 『false discrimination』 (wrongful distinction), and sometimes called 『having power』 (being influential). O sons of the Buddhas! That which is called the 『Truth of the Arising of Suffering』 (the truth of the origin of suffering), in that most excellent world, is sometimes called 『decay』 (corruption), sometimes called 『root of ignorance』 (the root of delusion), sometimes called 『great resentment』 (huge hatred), sometimes called 『sharp blade』 (a sharp blade), sometimes called 『loss of flavor』 (losing taste), sometimes called 『enemy』 (foe), sometimes called 『not one's own』 (something that does not belong to oneself), sometimes called 『evil guide』 (wrong guidance), sometimes called 『increasing darkness』 (increasing darkness), sometimes called 『destroying good benefits』 (destroying the benefits of good). O sons of the Buddhas! That which is called the 『Truth of the Cessation of Suffering』 (the truth of the cessation of suffering), in that most excellent world, is sometimes called 『great meaning』 (great significance), sometimes called 『benefit』 (advantage), sometimes called 『meaning within meaning』 (meaning within meaning), sometimes called 『immeasurable』 (infinite), sometimes called 『that which should be seen』 (that which should be seen), sometimes called 『separation from discrimination』 (separation from distinction), sometimes called 『supreme taming』 (supreme taming), sometimes called 『constant equality』 (eternal equality), sometimes called 『able to dwell together』 (able to live together), sometimes called 『unconditioned』 (unfabricated). O sons of the Buddhas! That which is called the 『Truth of the Path to the Cessation of Suffering』 (the truth of the path to the cessation of suffering), in that most excellent world, is sometimes called 『able to burn』 (able to burn), sometimes called 『supreme quality』 (supreme quality), sometimes called 『definite』 (certain), sometimes called 『unable to be broken』 (unable to be destroyed), sometimes called 『profound expedient』 (profound expedient), sometimes called 『renunciation』 (detachment), sometimes called 『not inferior』 (not inferior), sometimes called 『penetration』 (penetration), sometimes called 『nature of liberation』 (the nature of liberation), sometimes called 『able to liberate』 (able to liberate). O sons of the Buddhas! The most excellent world speaks of the Four Noble Truths, having such four hundred billion ten thousand names; according with the minds of sentient beings, all are caused to be tamed. O sons of the Buddhas! That which is called the 『Truth of Suffering』 (the truth of suffering) in this Saha world, in that world free from defilement, is sometimes called 『remorse』 (regret), sometimes called 『reliance』 (dependence), sometimes called 『passing on』 (passing on), sometimes called 『dwelling city』 (dwelling city), sometimes called 『one flavor』 (single flavor), sometimes called 『unlawful』 (illegal), sometimes called 『dwelling place』 (residence), sometimes called 『place of false attachment』 (place of false attachment), sometimes called 『false view』 (false view), sometimes called 『without number』 (without number). O sons of the Buddhas! That which is called the 『Truth of the Arising of Suffering』 (the truth of the origin of suffering), in that world free from defilement, is sometimes called 『no real thing』 (no real thing), sometimes called 『only words』 (only words), sometimes called 『not pure white』 (not pure white), sometimes called 『birth ground』 (growing land), sometimes called 『grasping』 (attachment), sometimes called 『despicable』 (despicable), sometimes called 『growth』 (growth), sometimes called 『heavy burden』 (heavy burden), sometimes called 『able to produce』 (able to produce), sometimes called 『rough』 (rough). O sons of the Buddhas! That which is called the 『Truth of the Cessation of Suffering』 (the truth of the cessation of suffering), in that world free from defilement, is sometimes called
：無等等，或名：普除盡，或名：離垢，或名：最勝根，或名：稱會，或名：無資待，或名：滅惑，或名：最上，或名：畢竟，或名：破印。諸佛子！所言苦滅道聖諦者，彼離垢世界中，或名：堅固物，或名：方便分，或名：解脫本，或名：本性實，或名：不可毀，或名：最清凈，或名：諸有邊，或名：受寄全，或名：作究竟，或名：凈分別。諸佛子！離垢世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼豐溢世界中，或名：愛染處，或名：險害根，或名：有海分，或名：積整合，或名：差別根，或名：增長，或名：生滅，或名：障礙，或名：刀劍本，或名：數所成。諸佛子！所言苦集聖諦者，彼豐溢世界中，或名：可惡，或名：名字，或名：無盡，或名：分數，或名：不可愛，或名：能攫噬，或名：粗鄙物，或名：愛著，或名：器，或名：動。諸佛子！所言苦滅聖諦者，彼豐溢世界中，或名：相續斷，或名：開顯，或名：無文字，或名：無所修，或名：無所見，或名：無所作，或名：寂滅，或名：已燒盡，或名：舍重擔，或名：已除壞。諸佛子！所言苦滅道聖諦者，彼豐溢世界中，或名：寂滅行，或名：出離行，或名：勤修證，或名：安隱去，或名：無
【現代漢語翻譯】 現代漢語譯本：『無等等』，又名『普除盡』，又名『離垢』，又名『最勝根』，又名『稱會』，又名『無資待』，又名『滅惑』，又名『最上』，又名『畢竟』，又名『破印』。諸佛子！所說的苦滅道聖諦，在那個離垢世界中，又名『堅固物』，又名『方便分』，又名『解脫本』，又名『本性實』，又名『不可毀』，又名『最清凈』，又名『諸有邊』，又名『受寄全』，又名『作究竟』，又名『凈分別』。諸佛子！離垢世界宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。 諸佛子！這個娑婆世界所說的苦聖諦，在那個豐溢世界中，又名『愛染處』，又名『險害根』，又名『有海分』，又名『積整合』，又名『差別根』，又名『增長』，又名『生滅』，又名『障礙』，又名『刀劍本』，又名『數所成』。諸佛子！所說的苦集聖諦，在那個豐溢世界中，又名『可惡』，又名『名字』，又名『無盡』，又名『分數』，又名『不可愛』，又名『能攫噬』，又名『粗鄙物』，又名『愛著』，又名『器』，又名『動』。諸佛子！所說的苦滅聖諦，在那個豐溢世界中，又名『相續斷』，又名『開顯』，又名『無文字』，又名『無所修』，又名『無所見』，又名『無所作』，又名『寂滅』，又名『已燒盡』，又名『舍重擔』，又名『已除壞』。諸佛子！所說的苦滅道聖諦，在那個豐溢世界中，又名『寂滅行』，又名『出離行』，又名『勤修證』，又名『安隱去』，又名『無』
【English Translation】 English version: 'Unequalled,' also named 'Completely Eliminating,' also named 'Free from Defilement,' also named 'Root of the Most Excellent,' also named 'Assembly of Names,' also named 'Without Dependence,' also named 'Extinguishing Delusion,' also named 'Supreme,' also named 'Ultimate,' also named 'Breaking the Seal.' Disciples of the Buddha! What is called the Noble Truth of the Path to the Cessation of Suffering, in that world of Freedom from Defilement, is also named 'Firm Substance,' also named 'Division of Expedient Means,' also named 'Root of Liberation,' also named 'Reality of Intrinsic Nature,' also named 'Indestructible,' also named 'Most Pure,' also named 'Limit of All Existence,' also named 'Complete Entrustment,' also named 'Accomplishment of the Ultimate,' also named 'Pure Discrimination.' Disciples of the Buddha! The Four Noble Truths are taught in the world of Freedom from Defilement with four hundred billion and ten thousand names; according to the minds of sentient beings, all are brought to subjugation. Disciples of the Buddha! What is called the Noble Truth of Suffering in this Saha world, in that world of Abundance, is also named 'Place of Attachment,' also named 'Root of Danger and Harm,' also named 'Division of the Ocean of Existence,' also named 'Accumulated Formation,' also named 'Root of Differentiation,' also named 'Growth,' also named 'Birth and Death,' also named 'Obstruction,' also named 'Root of Swords and Blades,' also named 'Formed by Numbers.' Disciples of the Buddha! What is called the Noble Truth of the Cause of Suffering, in that world of Abundance, is also named 'Detestable,' also named 'Name,' also named 'Endless,' also named 'Fraction,' also named 'Unlovable,' also named 'That Which Can Seize and Devour,' also named 'Crude Substance,' also named 'Attachment,' also named 'Vessel,' also named 'Movement.' Disciples of the Buddha! What is called the Noble Truth of the Cessation of Suffering, in that world of Abundance, is also named 'Discontinuation of Continuity,' also named 'Revelation,' also named 'Without Words,' also named 'Without Cultivation,' also named 'Without Seeing,' also named 'Without Action,' also named 'Quiescence,' also named 'Already Burned Out,' also named 'Relinquishing the Burden,' also named 'Already Destroyed.' Disciples of the Buddha! What is called the Noble Truth of the Path to the Cessation of Suffering, in that world of Abundance, is also named 'Practice of Quiescence,' also named 'Practice of Renunciation,' also named 'Diligent Cultivation and Realization,' also named 'Peaceful Departure,' also named 'Without'
量壽，或名：善了知，或名：究竟道，或名：難修習，或名：至彼岸，或名：無能勝。諸佛子！豐溢世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼攝取世界中，或名：能劫奪，或名：非善友，或名：多恐怖，或名：種種戲論，或名：地獄性，或名：非實義，或名：貪慾擔，或名：深重根，或名：隨心轉，或名：根本空。諸佛子！所言苦集聖諦者，彼攝取世界中，或名：貪著，或名：惡成辦，或名：過惡，或名：速疾，或名：能執取，或名：想，或名：有果，或名：無可說，或名：無可取，或名：流轉。諸佛子！所言苦滅聖諦者，彼攝取世界中，或名：不退轉，或名：離言說，或名：無相狀，或名：可欣樂，或名：堅固，或名：上妙，或名：離癡，或名：滅盡，或名：遠惡，或名：出離。諸佛子！所言苦滅道聖諦者，彼攝取世界中，或名：離言，或名：無諍，或名：教導，或名：善迴向，或名：大善巧，或名：差別方便，或名：如虛空，或名：寂靜行，或名：勝智，或名：能了義。諸佛子！攝取世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼饒益世界中，或名：重擔，或名：不堅，或名：
【現代漢語翻譯】 現代漢語譯本 『量壽』，又名『善了知』，又名『究竟道』，又名『難修習』，又名『至彼岸』，又名『無能勝』。諸佛子！在豐溢世界中宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。
『諸佛子！』此娑婆世界所說的苦聖諦，在彼攝取世界中，又名『能劫奪』，又名『非善友』，又名『多恐怖』，又名『種種戲論』，又名『地獄性』，又名『非實義』，又名『貪慾擔』，又名『深重根』，又名『隨心轉』，又名『根本空』。諸佛子！所說的苦集聖諦，在彼攝取世界中，又名『貪著』，又名『惡成辦』，又名『過惡』，又名『速疾』，又名『能執取』，又名『想』，又名『有果』，又名『無可說』，又名『無可取』，又名『流轉』。諸佛子！所說的苦滅聖諦，在彼攝取世界中，又名『不退轉』，又名『離言說』，又名『無相狀』，又名『可欣樂』，又名『堅固』，又名『上妙』，又名『離癡』，又名『滅盡』，又名『遠惡』，又名『出離』。諸佛子！所說的苦滅道聖諦，在彼攝取世界中，又名『離言』，又名『無諍』，又名『教導』，又名『善迴向』，又名『大善巧』，又名『差別方便』，又名『如虛空』，又名『寂靜行』，又名『勝智』，又名『能了義』。諸佛子！在攝取世界中宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。
『諸佛子！』此娑婆世界所說的苦聖諦，在彼饒益世界中，又名『重擔』，又名『不堅』，又名『
【English Translation】 English version 'Measure of Life', also named 'Good Understanding', also named 'Ultimate Path', also named 'Difficult Practice', also named 'Reaching the Other Shore', also named 'Invincible'. Disciples of the Buddhas! In the Abundant World, the Four Noble Truths are spoken with four hundred billion ten thousand names; according to the minds of sentient beings, all are subdued.
'Disciples of the Buddhas!' What is called the Noble Truth of Suffering in this Saha World, in that World of Grasping, is also named 'That Which Robs', also named 'Not a Good Friend', also named 'Much Terror', also named 'Various Theatricalities', also named 'Hellish Nature', also named 'Not Real Meaning', also named 'Burden of Desire', also named 'Deep Root', also named 'Following the Mind's Turn', also named 'Fundamentally Empty'. Disciples of the Buddhas! What is called the Noble Truth of the Origin of Suffering, in that World of Grasping, is also named 'Attachment', also named 'Evil Accomplishment', also named 'Fault', also named 'Swift', also named 'That Which Grasps', also named 'Thought', also named 'Having Result', also named 'Unspeakable', also named 'Unattainable', also named 'Transmigration'. Disciples of the Buddhas! What is called the Noble Truth of the Cessation of Suffering, in that World of Grasping, is also named 'Non-Retrogression', also named 'Beyond Words', also named 'Without Form', also named 'Desirable', also named 'Firm', also named 'Supreme', also named 'Free from Ignorance', also named 'Extinction', also named 'Far from Evil', also named 'Liberation'. Disciples of the Buddhas! What is called the Noble Truth of the Path to the Cessation of Suffering, in that World of Grasping, is also named 'Beyond Words', also named 'Without Strife', also named 'Guidance', also named 'Good Dedication', also named 'Great Skill', also named 'Different Expedient Means', also named 'Like Space', also named 'Peaceful Practice', also named 'Superior Wisdom', also named 'Understanding the Meaning'. Disciples of the Buddhas! In the World of Grasping, the Four Noble Truths are spoken with four hundred billion ten thousand names; according to the minds of sentient beings, all are subdued.
'Disciples of the Buddhas!' What is called the Noble Truth of Suffering in this Saha World, in that World of Benefit, is also named 'Heavy Burden', also named 'Not Firm', also named '
如賊，或名：老死，或名：愛所成，或名：流轉，或名：疲勞，或名：惡相狀，或名：生長，或名：利刃。諸佛子！所言苦集聖諦者，彼饒益世界中，或名：敗壞，或名：渾濁，或名：退失，或名：無力，或名：喪失，或名：乖違，或名：不和合，或名：所作，或名：取，或名：意欲。諸佛子！所言苦滅聖諦者，彼饒益世界中，或名：出獄，或名：真實，或名：離難，或名：覆護，或名：離惡，或名：隨順，或名：根本，或名：舍因，或名：無為，或名：無相續。諸佛子！所言苦滅道聖諦者，彼饒益世界中，或名：達無所有，或名：一切印，或名：三昧藏，或名：得光明，或名：不退法，或名：能盡有，或名：廣大路，或名：能調伏，或名：有安隱，或名：不流轉根。諸佛子！饒益世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼鮮少世界中，或名：險樂欲，或名：繫縛處，或名：邪行，或名：隨受，或名：無慚恥，或名：貪慾根，或名：恒河流，或名：常破壞，或名：炬火性，或名：多憂惱。諸佛子！所言苦集聖諦者，彼鮮少世界中，或名：廣地，或名：能趣，或名：遠慧，或名：留難，或名：恐怖，或名：放逸，或名：攝取，或名：著處，或名：宅主
【現代漢語翻譯】 現代漢語譯本：諸位佛子！苦聖諦，在饒益世界中，有時被稱為『賊』，有時被稱為『老死』，有時被稱為『愛所成』（由愛慾產生），有時被稱為『流轉』（生死輪迴），有時被稱為『疲勞』，有時被稱為『惡相狀』，有時被稱為『生長』，有時被稱為『利刃』。諸位佛子！所說的苦集聖諦，在饒益世界中，有時被稱為『敗壞』，有時被稱為『渾濁』，有時被稱為『退失』，有時被稱為『無力』，有時被稱為『喪失』，有時被稱為『乖違』，有時被稱為『不和合』，有時被稱為『所作』（業力所為），有時被稱為『取』（執取），有時被稱為『意欲』。諸位佛子！所說的苦滅聖諦，在饒益世界中，有時被稱為『出獄』，有時被稱為『真實』，有時被稱為『離難』，有時被稱為『覆護』，有時被稱為『離惡』，有時被稱為『隨順』，有時被稱為『根本』，有時被稱為『舍因』，有時被稱為『無為』，有時被稱為『無相續』。諸位佛子！所說的苦滅道聖諦，在饒益世界中，有時被稱為『達無所有』，有時被稱為『一切印』，有時被稱為『三昧藏』（禪定之藏），有時被稱為『得光明』，有時被稱為『不退法』，有時被稱為『能盡有』，有時被稱為『廣大路』，有時被稱為『能調伏』，有時被稱為『有安隱』，有時被稱為『不流轉根』。諸位佛子！在饒益世界中，宣說四聖諦，有如此四百億十千個名稱；隨順眾生的心意，使他們都能得到調伏。 諸位佛子！在這個娑婆世界所說的苦聖諦，在鮮少世界中，有時被稱為『險樂欲』，有時被稱為『繫縛處』，有時被稱為『邪行』，有時被稱為『隨受』，有時被稱為『無慚恥』，有時被稱為『貪慾根』，有時被稱為『恒河流』，有時被稱為『常破壞』，有時被稱為『炬火性』，有時被稱為『多憂惱』。諸位佛子！所說的苦集聖諦，在鮮少世界中，有時被稱為『廣地』，有時被稱為『能趣』，有時被稱為『遠慧』，有時被稱為『留難』，有時被稱為『恐怖』，有時被稱為『放逸』，有時被稱為『攝取』，有時被稱為『著處』，有時被稱為『宅主』。
【English Translation】 English version: Oh, sons of the Buddha! The Noble Truth of Suffering, in the world of Beneficence, is sometimes called 『Thief,』 sometimes called 『Old Age and Death,』 sometimes called 『Born of Love』 (produced by desire), sometimes called 『Transmigration』 (the cycle of birth and death), sometimes called 『Weariness,』 sometimes called 『Evil Appearance,』 sometimes called 『Growth,』 and sometimes called 『Sharp Blade.』 Oh, sons of the Buddha! The Noble Truth of the Arising of Suffering, in the world of Beneficence, is sometimes called 『Decay,』 sometimes called 『Turbidity,』 sometimes called 『Retreat,』 sometimes called 『Powerlessness,』 sometimes called 『Loss,』 sometimes called 『Discord,』 sometimes called 『Disharmony,』 sometimes called 『Action』 (karma), sometimes called 『Grasping,』 and sometimes called 『Desire.』 Oh, sons of the Buddha! The Noble Truth of the Cessation of Suffering, in the world of Beneficence, is sometimes called 『Escape from Prison,』 sometimes called 『Truth,』 sometimes called 『Freedom from Difficulty,』 sometimes called 『Protection,』 sometimes called 『Freedom from Evil,』 sometimes called 『Conformity,』 sometimes called 『Root,』 sometimes called 『Abandoning the Cause,』 sometimes called 『Non-Action,』 and sometimes called 『Non-Continuity.』 Oh, sons of the Buddha! The Noble Truth of the Path to the Cessation of Suffering, in the world of Beneficence, is sometimes called 『Attaining Non-Existence,』 sometimes called 『All Seals,』 sometimes called 『Treasury of Samadhi』 (the treasury of meditation), sometimes called 『Attaining Light,』 sometimes called 『Non-Retreating Dharma,』 sometimes called 『Able to Exhaust Existence,』 sometimes called 『Vast Path,』 sometimes called 『Able to Subdue,』 sometimes called 『Having Peace,』 and sometimes called 『Root of Non-Transmigration.』 Oh, sons of the Buddha! In the world of Beneficence, the Four Noble Truths are taught, having four hundred billion and ten thousand names; according to the minds of sentient beings, they are all subdued. Oh, sons of the Buddha! The Noble Truth of Suffering, as spoken in this Saha world, in the world of Fewness, is sometimes called 『Perilous Pleasure,』 sometimes called 『Place of Bondage,』 sometimes called 『Evil Conduct,』 sometimes called 『Following Reception,』 sometimes called 『Shamelessness,』 sometimes called 『Root of Greed,』 sometimes called 『Constant River,』 sometimes called 『Constant Destruction,』 sometimes called 『Nature of a Torch,』 and sometimes called 『Much Worry and Distress.』 Oh, sons of the Buddha! The Noble Truth of the Arising of Suffering, in the world of Fewness, is sometimes called 『Vast Land,』 sometimes called 『Able to Approach,』 sometimes called 『Distant Wisdom,』 sometimes called 『Obstruction,』 sometimes called 『Terror,』 sometimes called 『Indulgence,』 sometimes called 『Taking,』 sometimes called 『Place of Attachment,』 and sometimes called 『Householder.』
，或名：連縛。諸佛子！所言苦滅聖諦者，彼鮮少世界中，或名：充滿，或名：不死，或名：無我，或名：無自性，或名：分別盡，或名：安樂住，或名：無限量，或名：斷流轉，或名：絕行處，或名：不二。諸佛子！所言苦滅道聖諦者，彼鮮少世界中，或名：大光明，或名：演說海，或名：揀擇義，或名：和合法，或名：離取著，或名：斷相續，或名：廣大路，或名：平等因，或名：凈方便，或名：最勝見。諸佛子！鮮少世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼歡喜世界中，或名：流轉，或名：出生，或名：失利，或名：染著，或名：重擔，或名：差別，或名：內險，或名：集會，或名：惡舍宅，或名：苦惱性。諸佛子！所言苦集聖諦者，彼歡喜世界中，或名：地，或名：方便，或名：非時，或名：非實法，或名：無底，或名：攝取，或名：離戒，或名：煩惱法，或名：狹劣見，或名：垢聚。諸佛子！所言苦滅聖諦者，彼歡喜世界中，或名：破依止，或名：不放逸，或名：真實，或名：平等，或名：善凈，或名：無病，或名：無曲，或名：無相，或名：自在，或名：無生。諸佛子！所言苦滅道聖諦者，彼歡喜世界中，或名：入勝界，或名：斷集
【現代漢語翻譯】 現代漢語譯本：或者名為：連縛（指束縛）。諸位佛子！所說的苦滅聖諦，在那些較少的世界中，或者名為：充滿，或者名為：不死，或者名為：無我，或者名為：無自性，或者名為：分別盡，或者名為：安樂住，或者名為：無慾，或者名為：斷流轉，或者名為：絕行處，或者名為：不二。諸位佛子！所說的苦滅道聖諦，在那些較少的世界中，或者名為：大光明，或者名為：演說海，或者名為：揀擇義，或者名為：和合法，或者名為：離取著，或者名為：斷相續，或者名為：廣大路，或者名為：平等因，或者名為：凈方便，或者名為：最勝見。諸位佛子！在較少的世界中宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，全部令其調伏。 諸位佛子！在這個娑婆世界所說的苦聖諦，在那個歡喜世界中，或者名為：流轉，或者名為：出生，或者名為：失利，或者名為：染著，或者名為：重擔，或者名為：差別，或者名為：內險，或者名為：衰敗，或者名為：惡舍宅，或者名為：苦惱性。諸位佛子！所說的苦集聖諦，在那個歡喜世界中，或者名為：地，或者名為：方便，或者名為：非時，或者名為：非實法，或者名為：無底，或者名為：攝取，或者名為：離戒，或者名為：煩惱法，或者名為：狹劣見，或者名為：垢聚。諸位佛子！所說的苦滅聖諦，在那個歡喜世界中，或者名為：破依止，或者名為：不放逸，或者名為：真實，或者名為：平等，或者名為：善凈，或者名為：無病，或者名為：無曲，或者名為：無相，或者名為：自在，或者名為：無生。諸位佛子！所說的苦滅道聖諦，在那個歡喜世界中，或者名為：入勝界，或者名為：斷集
【English Translation】 English version: Or it is named: 'Attachment' (referring to bondage). O Buddhas' sons! What is called the Noble Truth of the Cessation of Suffering, in those fewer worlds, it is named: 'Fullness', or 'Immortality', or 'No-self', or 'No-own-nature', or 'End of Discrimination', or 'Peaceful Abiding', or 'No-desire', or 'Cessation of Transmigration', or 'Place of Extinguished Practice', or 'Non-duality'. O Buddhas' sons! What is called the Noble Truth of the Path to the Cessation of Suffering, in those fewer worlds, it is named: 'Great Light', or 'Ocean of Teachings', or 'Discernment of Meaning', or 'Harmonious Dharma', or 'Detachment from Grasping', or 'Cessation of Continuity', or 'Vast Path', or 'Equal Cause', or 'Pure Means', or 'Supreme View'. O Buddhas' sons! In fewer worlds, the Four Noble Truths are spoken of, having such four hundred billion ten thousand names; according with the minds of sentient beings, all are brought to subjugation. O Buddhas' sons! What is called the Noble Truth of Suffering in this Saha world, in that Joyful world, it is named: 'Transmigration', or 'Birth', or 'Loss', or 'Attachment', or 'Burden', or 'Difference', or 'Inner Danger', or 'Decay', or 'Evil Dwelling', or 'Nature of Suffering'. O Buddhas' sons! What is called the Noble Truth of the Arising of Suffering, in that Joyful world, it is named: 'Ground', or 'Means', or 'Untimely', or 'Unreal Dharma', or 'Bottomless', or 'Grasping', or 'Departure from Precepts', or 'Affliction Dharma', or 'Narrow View', or 'Accumulation of Defilements'. O Buddhas' sons! What is called the Noble Truth of the Cessation of Suffering, in that Joyful world, it is named: 'Breaking Dependence', or 'Non-negligence', or 'Truth', or 'Equality', or 'Good Purity', or 'No Sickness', or 'No Crookedness', or 'No Form', or 'Freedom', or 'No Birth'. O Buddhas' sons! What is called the Noble Truth of the Path to the Cessation of Suffering, in that Joyful world, it is named: 'Entering the Superior Realm', or 'Cessation of Arising'
，或名：超等類，或名：廣大性，或名：分別盡，或名：神力道，或名：眾方便，或名：正念行，或名：常寂路，或名：攝解脫。諸佛子！歡喜世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！此娑婆世界所言苦聖諦者，彼關𨷲世界中，或名：敗壞相，或名：如壞器，或名：我所成，或名：諸趣身，或名：數流轉，或名：眾惡門，或名：性苦，或名：可棄捨，或名：無味，或名：來去。諸佛子！所言苦集聖諦者，彼關𨷲世界中，或名：行，或名：憤毒，或名：和合，或名：受支，或名：我心，或名：雜毒，或名：虛稱，或名：乖違，或名：熱惱，或名：驚駭。諸佛子！所言苦滅聖諦者，彼關𨷲世界中，或名：無積集，或名：不可得，或名：妙藥，或名：不可壞，或名：無著，或名：無量，或名：廣大，或名：覺分，或名：離染，或名：無障礙。諸佛子！所言苦滅道聖諦者，彼關𨷲世界中，或名：安隱行，或名：離欲，或名：究竟實，或名：入義，或名：性究竟，或名：凈現，或名：攝念，或名：趣解脫，或名：救濟，或名：勝行。諸佛子！關𨷲世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子；此娑婆世界所言苦聖諦者，彼振音世界中，或名：匿疵，或
【現代漢語翻譯】 現代漢語譯本 或者名為：超等類（超越一般類別的），或者名為：廣大性（無限廣大的性質），或者名為：分別盡（分別唸的止息），或者名為：神力道（具有神通力量的道路），或者名為：眾方便（多種方便法門），或者名為：正念行（正確的念頭和行為），或者名為：常寂路（通往永恒寂靜的道路），或者名為：攝解脫（包含解脫的法門）。諸位佛子！在歡喜世界中宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，都能使他們調伏。
『諸位佛子！這個娑婆世界所說的苦聖諦，在彼關𨷲世界中，或者名為：敗壞相（衰敗和破壞的現象），或者名為：如壞器（像破損的器皿），或者名為：我所成（由我執所造成的），或者名為：諸趣身（輪迴于各道的身體），或者名為：數流轉（在輪迴中不斷流轉），或者名為：眾惡門（各種惡行的入口），或者名為：性苦（本性就是痛苦的），或者名為：可棄捨（可以被捨棄的），或者名為：無味（沒有意義的），或者名為：來去（有來有去）。諸位佛子！所說的苦集聖諦，在彼關𨷲世界中，或者名為：行（行為和造作），或者名為：憤毒（憤怒和毒害），或者名為：和合（因緣和合），或者名為：受支（感受的支分），或者名為：我心（執著于自我的心），或者名為：雜毒（混雜的毒素），或者名為：虛稱（虛假的名稱），或者名為：乖違（違背真理），或者名為：熱惱（煩惱和熱惱），或者名為：驚駭（驚恐和害怕）。諸位佛子！所說的苦滅聖諦，在彼關𨷲世界中，或者名為：無積集（沒有積累和聚集），或者名為：不可得（無法獲得），或者名為：妙藥（殊勝的良藥），或者名為：不可壞（不會被破壞），或者名為：無著（沒有執著），或者名為：無量（無限的），或者名為：廣大（廣大的），或者名為：覺分（覺悟的組成部分），或者名為：離染（遠離污染），或者名為：無障礙（沒有障礙）。諸位佛子！所說的苦滅道聖諦，在彼關𨷲世界中，或者名為：安隱行（安穩的修行），或者名為：離欲（遠離慾望），或者名為：究竟實（究竟的真實），或者名為：入義（進入真理的意義），或者名為：性究竟（本性的究竟），或者名為：凈現（清凈的顯現），或者名為：攝念（攝持正念），或者名為：趣解脫（趨向解脫），或者名為：救濟（救助和濟度），或者名為：勝行（殊勝的修行）。諸位佛子！關𨷲世界宣說四聖諦，有如此等四百億十千個名稱；隨順眾生的心意，都能使他們調伏。
『諸位佛子！這個娑婆世界所說的苦聖諦，在彼振音世界中，或者名為：匿疵（隱藏的瑕疵），或者名為：
【English Translation】 English version Or named: Supreme Category, or named: Vastness, or named: Cessation of Discrimination, or named: Path of Divine Power, or named: Numerous Expedients, or named: Practice of Right Mindfulness, or named: Path of Eternal Stillness, or named: Embracing Liberation. Disciples of the Buddhas! In the Joyful World, the Four Noble Truths are spoken with four hundred billion and ten thousand names; according to the minds of sentient beings, all are subdued.
'Disciples of the Buddhas! What is called the Noble Truth of Suffering in this Saha World, in that Guan𨷲 World, is named: Aspect of Decay, or named: Like a Broken Vessel, or named: What is Made by 'I', or named: Bodies of Various Realms, or named: Flow of Numbers, or named: Gate of All Evils, or named: Suffering by Nature, or named: What Can Be Abandoned, or named: Tasteless, or named: Coming and Going. Disciples of the Buddhas! What is called the Noble Truth of the Cause of Suffering, in that Guan𨷲 World, is named: Action, or named: Resentful Poison, or named: Combination, or named: Support of Feeling, or named: My Mind, or named: Mixed Poison, or named: False Claim, or named: Contradictory, or named: Torment, or named: Terror. Disciples of the Buddhas! What is called the Noble Truth of the Cessation of Suffering, in that Guan𨷲 World, is named: No Accumulation, or named: Unattainable, or named: Wonderful Medicine, or named: Indestructible, or named: Non-Attachment, or named: Immeasurable, or named: Vast, or named: Factors of Enlightenment, or named: Detached from Defilement, or named: Unobstructed. Disciples of the Buddhas! What is called the Noble Truth of the Path to the Cessation of Suffering, in that Guan𨷲 World, is named: Peaceful Practice, or named: Detachment from Desire, or named: Ultimate Reality, or named: Entering the Meaning, or named: Ultimate Nature, or named: Pure Manifestation, or named: Holding Mindfulness, or named: Approaching Liberation, or named: Salvation, or named: Superior Practice. Disciples of the Buddhas! In the Guan𨷲 World, the Four Noble Truths are spoken with four hundred billion and ten thousand names; according to the minds of sentient beings, all are subdued.
'Disciples of the Buddhas! What is called the Noble Truth of Suffering in this Saha World, in that Zhenyin World, is named: Hidden Flaw, or named:
名：世間，或名：所依，或名：傲慢，或名：染著性，或名：駛流，或名：不可樂，或名：覆藏，或名：速滅，或名：難調。諸佛子！所言苦集聖諦者，彼振音世界中，或名：須制伏，或名：心趣，或名：能縛，或名：隨念起，或名：至後邊，或名：共和合，或名：分別，或名：門，或名：飄動，或名：隱覆。諸佛子！所言苦滅聖諦者，彼振音世界中，或名：無依處，或名：不可取，或名：轉還，或名：離諍，或名：小，或名：大，或名：善凈，或名：無盡，或名：廣博，或名：無等價。諸佛子！所言苦滅道聖諦者，彼振音世界中，或名：觀察，或名：能摧敵，或名：了知印，或名：能入性，或名：難敵對，或名：無限義，或名：能入智，或名：和合道，或名：恒不動，或名：殊勝義。諸佛子！振音世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。
「諸佛子！如此娑婆世界中，說四聖諦，有四百億十千名。如是，東方百千億無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界，彼一一世界中，說四聖諦，亦各有四百億十千名；隨眾生心，悉令調伏。如東方，南、西、北方，四維、上、下，亦復如是。諸佛子！如娑婆世界，有如上所說；十方世界，彼一切
【現代漢語翻譯】 現代漢語譯本：名：世間（指輪迴的世界），或名：所依（指依賴的根源），或名：傲慢（指自高自大的心態），或名：染著性（指被慾望污染的本性），或名：駛流（指像河流一樣流逝），或名：不可樂（指令人不快樂的），或名：覆藏（指覆蓋和隱藏真理），或名：速滅（指迅速消逝），或名：難調（指難以調伏）。諸佛子！所言苦集聖諦者，彼振音世界中，或名：須制伏（指需要被控制），或名：心趣（指心的傾向），或名：能縛（指能夠束縛的），或名：隨念起（指隨著念頭產生），或名：至後邊（指導致未來的），或名：共和合（指共同聚合），或名：分別（指分別判斷），或名：門（指入口），或名：飄動（指不穩定），或名：隱覆（指隱藏）。諸佛子！所言苦滅聖諦者，彼振音世界中，或名：無依處（指沒有依賴的地方），或名：不可取（指不可執取），或名：轉還（指轉變和返回），或名：離諍（指遠離爭論），或名：小（指微小），或名：大（指廣大），或名：善凈（指善良和清凈），或名：無盡（指沒有盡頭），或名：廣博（指廣闊和博大），或名：無等價（指沒有可以比較的價值）。諸佛子！所言苦滅道聖諦者，彼振音世界中，或名：觀察（指仔細觀察），或名：能摧敵（指能夠摧毀敵人），或名：了知印（指了解的印記），或名：能入性（指能夠進入的性質），或名：難敵對（指難以匹敵），或名：無限義（指無限的意義），或名：能入智（指能夠進入智慧），或名：和合道（指和諧統一的道路），或名：恒不動（指恒常不動），或名：殊勝義（指殊勝的意義）。諸佛子！振音世界說四聖諦，有如是等四百億十千名；隨眾生心，悉令調伏。 諸佛子！如此娑婆世界中，說四聖諦，有四百億十千名。如是，東方百千億無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界，彼一一世界中，說四聖諦，亦各有四百億十千名；隨眾生心，悉令調伏。如東方，南、西、北方，四維、上、下，亦復如是。諸佛子！如娑婆世界，有如上所說；十方世界，彼一切
【English Translation】 English version: Name: 'World' (referring to the cycle of rebirth), or name: 'Support' (referring to the root of dependence), or name: 'Arrogance' (referring to the conceited mindset), or name: 'Attachment' (referring to the nature defiled by desires), or name: 'Flowing Stream' (referring to something that flows like a river), or name: 'Unpleasant' (referring to something that is not enjoyable), or name: 'Concealment' (referring to covering and hiding the truth), or name: 'Quickly Perishing' (referring to something that quickly disappears), or name: 'Difficult to Tame' (referring to something that is difficult to subdue). O Buddhas' children! Regarding the Noble Truth of the Cause of Suffering, in that world of 'Vibrating Sound', it is also called: 'Needs to be Controlled' (referring to something that needs to be controlled), or name: 'Mind's Inclination' (referring to the tendency of the mind), or name: 'Able to Bind' (referring to something that can bind), or name: 'Arising with Thoughts' (referring to something that arises with thoughts), or name: 'Leading to the Future' (referring to something that leads to the future), or name: 'Joint Aggregation' (referring to a joint gathering), or name: 'Discrimination' (referring to distinguishing and judging), or name: 'Gate' (referring to an entrance), or name: 'Fluttering' (referring to instability), or name: 'Concealment' (referring to hiding). O Buddhas' children! Regarding the Noble Truth of the Cessation of Suffering, in that world of 'Vibrating Sound', it is also called: 'No Place of Reliance' (referring to no place to depend on), or name: 'Unattainable' (referring to something that cannot be grasped), or name: 'Turning Back' (referring to turning and returning), or name: 'Free from Strife' (referring to being free from disputes), or name: 'Small' (referring to being small), or name: 'Great' (referring to being vast), or name: 'Good and Pure' (referring to being good and pure), or name: 'Endless' (referring to having no end), or name: 'Vast and Extensive' (referring to being vast and extensive), or name: 'Incomparable Value' (referring to having no comparable value). O Buddhas' children! Regarding the Noble Truth of the Path to the Cessation of Suffering, in that world of 'Vibrating Sound', it is also called: 'Observation' (referring to careful observation), or name: 'Able to Destroy Enemies' (referring to being able to destroy enemies), or name: 'Mark of Understanding' (referring to the mark of understanding), or name: 'Nature of Being Able to Enter' (referring to the nature of being able to enter), or name: 'Difficult to Oppose' (referring to being difficult to oppose), or name: 'Infinite Meaning' (referring to infinite meaning), or name: 'Able to Enter Wisdom' (referring to being able to enter wisdom), or name: 'Harmonious Path' (referring to a harmonious and unified path), or name: 'Constantly Unmoving' (referring to being constantly unmoving), or name: 'Supreme Meaning' (referring to the supreme meaning). O Buddhas' children! In the world of 'Vibrating Sound', the Four Noble Truths are spoken of with four hundred billion and ten thousand names; according to the minds of sentient beings, all are subdued. O Buddhas' children! In this Saha world, the Four Noble Truths are spoken of with four hundred billion and ten thousand names. Likewise, in the East, in hundreds of thousands of billions of countless, immeasurable, boundless, incomparable, uncountable, inexpressible, inconceivable, unquantifiable, and unspeakable worlds, throughout the entire Dharma Realm and Space Realm, in each of those worlds, the Four Noble Truths are also spoken of with four hundred billion and ten thousand names; according to the minds of sentient beings, all are subdued. Just like in the East, the South, West, North, the four intermediate directions, above, and below, it is the same. O Buddhas' children! Just like in the Saha world, as described above; in all the worlds of the ten directions, all of them
世界亦各有如是。十方世界，一一世界中，說苦聖諦有百億萬種名，說集聖諦、滅聖諦、道聖諦亦各有百億萬種名；皆隨眾生心之所樂，令其調伏。」
大方廣佛華嚴經卷第十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十三
于闐國三藏實叉難陀奉 制譯
光明覺品第九
爾時，世尊從兩足輪下放百億光明，照此三千大千世界百億閻浮提、百億弗婆提、百億瞿耶尼、百億郁單越、百億大海、百億輪圍山、百億菩薩受生、百億菩薩出家、百億如來成正覺、百億如來轉法輪、百億如來入涅槃、百億須彌山王、百億四天王眾天、百億三十三天、百億夜摩天、百億兜率天、百億化樂天、百億他化自在天、百億梵眾天、百億光音天、百億遍凈天、百億廣果天、百億色究竟天；其中所有，悉皆明現。如此處，見佛世尊坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞；其百億閻浮提中，百億如來亦如是坐。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其名曰：文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、功德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。是諸菩薩所從來國，所謂：金色世界、妙
【現代漢語翻譯】 現代漢語譯本 世界也是如此。十方世界，每一個世界中，宣說苦聖諦（duhkha satya，四聖諦之一，指人生充滿痛苦的真理）有百億萬種名稱，宣說集聖諦（samudaya satya，四聖諦之一，指痛苦的根源是慾望的真理）、滅聖諦（nirodha satya，四聖諦之一，指滅除痛苦的真理）、道聖諦（marga satya，四聖諦之一，指達到滅苦的道路的真理）也各有百億萬種名稱；都是隨著眾生心中所喜愛的，使他們得以調伏。
《大方廣佛華嚴經》卷第十二 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十三
于闐國三藏實叉難陀（Siksananda，唐代譯經僧）奉 制譯
光明覺品第九
這時，世尊從兩足輪下放出百億光明，照耀這個三千大千世界（trisahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）的百億閻浮提（Jambudvipa，四大洲之一，我們所居住的南贍部洲）、百億弗婆提（Purvavideha，四大洲之一，東勝身洲）、百億瞿耶尼（Godaniya，四大洲之一，西牛貨洲）、百億郁單越（Uttarakuru，四大洲之一，北俱盧洲）、百億大海、百億輪圍山（Cakravada，環繞世界的山脈）、百億菩薩受生、百億菩薩出家、百億如來成正覺、百億如來轉法輪、百億如來入涅槃、百億須彌山王（Sumeru，佛教宇宙觀中的中心山）、百億四天王眾天（Caturmaharajika，欲界六天之一）、百億三十三天（Trayastrimsa，欲界六天之一）、百億夜摩天（Yama，欲界六天之一）、百億兜率天（Tusita，欲界六天之一）、百億化樂天（Nirmanarati，欲界六天之一）、百億他化自在天（Paranirmita-vasavartin，欲界六天之一）、百億梵眾天（Brahma-parisadya，色界十八天之一）、百億光音天（Abhasvara，色界十八天之一）、百億遍凈天（Subhakrtsna，色界十八天之一）、百億廣果天（Brhatphala，色界十八天之一）、百億色究竟天（Akanistha，色界十八天之一）；其中所有的一切，都清晰地顯現出來。就像此處，見到佛世尊坐在蓮華藏師子之座（Padmagarbha-simhasana，佛的寶座），被十佛剎微塵數（十個佛土的微塵數）的菩薩所共同圍繞；那百億閻浮提中，百億如來也像這樣坐著。都是因為佛的神力，十方各有一大菩薩，每一位都與十佛剎微塵數的諸菩薩一起，來到佛的處所。他們的名字是：文殊師利菩薩（Manjusri，智慧的象徵）、覺首菩薩、財首菩薩、寶首菩薩、功德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。這些菩薩所來自的國家，分別是：金色世界、妙
【English Translation】 English version The worlds are each like this. In each of the ten directions' worlds, there are hundreds of billions of names for the Noble Truth of Suffering (duhkha satya, one of the Four Noble Truths, referring to the truth that life is full of suffering), and there are also hundreds of billions of names each for the Noble Truth of the Origin of Suffering (samudaya satya, one of the Four Noble Truths, referring to the truth that the root of suffering is desire), the Noble Truth of the Cessation of Suffering (nirodha satya, one of the Four Noble Truths, referring to the truth of the cessation of suffering), and the Noble Truth of the Path to the Cessation of Suffering (marga satya, one of the Four Noble Truths, referring to the truth of the path to the cessation of suffering); all of these are in accordance with what beings delight in, so that they may be tamed.
The Avatamsaka Sutra, Scroll 12 Taisho Tripitaka Vol. 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 13
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 9: The Light of Enlightenment
At that time, the World Honored One emitted hundreds of billions of lights from beneath the wheels of his two feet, illuminating this three-thousand-great-thousand world (trisahasra-maha-sahasra-lokadhatu, a cosmic unit in Buddhist cosmology) with hundreds of billions of Jambudvipas (Jambudvipa, one of the four continents, the southern continent where we live), hundreds of billions of Purvavidehas (Purvavideha, one of the four continents, the eastern continent), hundreds of billions of Godaniyas (Godaniya, one of the four continents, the western continent), hundreds of billions of Uttarakurus (Uttarakuru, one of the four continents, the northern continent), hundreds of billions of great oceans, hundreds of billions of Cakravada mountains (Cakravada, the mountain range surrounding the world), hundreds of billions of Bodhisattvas taking birth, hundreds of billions of Bodhisattvas leaving home, hundreds of billions of Tathagatas attaining perfect enlightenment, hundreds of billions of Tathagatas turning the Dharma wheel, hundreds of billions of Tathagatas entering Nirvana, hundreds of billions of Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology), hundreds of billions of the Caturmaharajika heavens (Caturmaharajika, one of the six heavens of the desire realm), hundreds of billions of the Trayastrimsa heavens (Trayastrimsa, one of the six heavens of the desire realm), hundreds of billions of the Yama heavens (Yama, one of the six heavens of the desire realm), hundreds of billions of the Tusita heavens (Tusita, one of the six heavens of the desire realm), hundreds of billions of the Nirmanarati heavens (Nirmanarati, one of the six heavens of the desire realm), hundreds of billions of the Paranirmita-vasavartin heavens (Paranirmita-vasavartin, one of the six heavens of the desire realm), hundreds of billions of the Brahma-parisadya heavens (Brahma-parisadya, one of the eighteen heavens of the form realm), hundreds of billions of the Abhasvara heavens (Abhasvara, one of the eighteen heavens of the form realm), hundreds of billions of the Subhakrtsna heavens (Subhakrtsna, one of the eighteen heavens of the form realm), hundreds of billions of the Brhatphala heavens (Brhatphala, one of the eighteen heavens of the form realm), and hundreds of billions of the Akanistha heavens (Akanistha, one of the eighteen heavens of the form realm); everything within them was clearly visible. Just as here, one sees the World Honored One sitting on the Lion Throne of the Lotus Treasury (Padmagarbha-simhasana, the Buddha's throne), surrounded by Bodhisattvas as numerous as the dust particles of ten Buddha lands; in those hundreds of billions of Jambudvipas, hundreds of billions of Tathagatas are also sitting in the same way. All of this is due to the Buddha's divine power. From each of the ten directions, there is one great Bodhisattva, each accompanied by Bodhisattvas as numerous as the dust particles of ten Buddha lands, who come to the Buddha's place. Their names are: Bodhisattva Manjusri (Manjusri, symbol of wisdom), Bodhisattva Jue Shou, Bodhisattva Cai Shou, Bodhisattva Bao Shou, Bodhisattva Gong De Shou, Bodhisattva Mu Shou, Bodhisattva Jing Jin Shou, Bodhisattva Fa Shou, Bodhisattva Zhi Shou, and Bodhisattva Xian Shou. The countries from which these Bodhisattvas come are: the Golden World, the Wonderful
色世界、蓮華色世界、薝蔔華色世界、優缽羅華色世界、金色世界、寶色世界、金剛色世界、玻璃色世界、平等色世界。此諸菩薩各于佛所凈修梵行，所謂：不動智佛、無礙智佛、解脫智佛、威儀智佛、明相智佛、究竟智佛、最勝智佛、自在智佛、梵智佛、觀察智佛。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「若有見正覺， 解脫離諸漏， 不著一切世， 彼非證道眼。 若有知如來， 體相無所有， 修習得明瞭， 此人疾作佛。 能見此世界， 其心不搖動， 于佛身亦然， 當成勝智者。 若於佛及法， 其心了平等， 二念不現前， 當踐難思位。 若見佛及身， 平等而安住， 無住無所入， 當成難遇者。 色受無有數， 想行識亦然， 若能如是知， 當作大牟尼。 世及出世見， 一切皆超越， 而能善知法， 當成大光耀。 若於一切智， 發生迴向心， 見心無所生， 當獲大名稱。 眾生無有生， 亦復無有壞， 若得如是智， 當成無上道。 一中解無量， 無量中解一， 了彼亙生起， 當成無所畏。」
爾時，光明過此世界，遍照東方十佛國土；南、西、北方，四維
【現代漢語翻譯】 現代漢語譯本 有各種各樣的世界，如色世界（充滿色彩的世界）、蓮華色世界（蓮花色彩的世界）、薝蔔華色世界（薝蔔花色彩的世界）、優缽羅華色世界（優缽羅花色彩的世界）、金色世界（金色的世界）、寶色世界（寶物色彩的世界）、金剛色世界（金剛色彩的世界）、玻璃色世界（玻璃色彩的世界）、平等色世界（平等色彩的世界）。這些菩薩們各自在佛陀那裡清凈地修行梵行，他們所追隨的佛陀有：不動智佛（擁有不動智慧的佛）、無礙智佛（擁有無礙智慧的佛）、解脫智佛（擁有解脫智慧的佛）、威儀智佛（擁有威儀智慧的佛）、明相智佛（擁有明相智慧的佛）、究竟智佛（擁有究竟智慧的佛）、最勝智佛（擁有最殊勝智慧的佛）、自在智佛（擁有自在智慧的佛）、梵智佛（擁有梵天智慧的佛）、觀察智佛（擁有觀察智慧的佛）。 那時，在一切地方的文殊師利菩薩，各自在佛陀那裡，同時發出聲音，說了這首偈頌： 『如果有人見到正覺（正確的覺悟），解脫了各種煩惱，不執著於世間的一切，那麼他還沒有真正證得道眼（智慧之眼）。如果有人知道如來（佛陀）的本體和現象都是空無所有的，通過修行而獲得明瞭，這個人很快就能成佛。 如果能夠看到這個世界，內心不為所動，對於佛陀的身體也是如此，那麼他將成為具有殊勝智慧的人。如果對於佛陀和佛法，內心能夠了知平等，兩種念頭都不生起，那麼他將達到難以思議的境界。 如果能夠看到佛陀和自身，平等而安住，不執著于任何地方，不進入任何境界，那麼他將成為難得一見的人。色（物質）、受（感受）、想（思維）、行（意志）、識（意識）都是無數的，如果能夠這樣了知，那麼他將成為偉大的牟尼（聖人）。 能夠超越世間和出世間的見解，並且能夠善巧地瞭解佛法，那麼他將成為偉大的光耀。如果對於一切智慧，生起迴向之心，看到心無所生，那麼他將獲得偉大的名聲。 眾生沒有真正的生，也沒有真正的滅，如果能夠獲得這樣的智慧，那麼他將成就無上的道。能夠在一中理解無量，在無量中理解一，瞭解它們之間的相互生起，那麼他將成為無所畏懼的人。』 那時，光明超越了這個世界，遍照東方十個佛國土；南方、西方、北方，四維（東南、東北、西南、西北）也是如此。
【English Translation】 English version There are various worlds, such as the Color World, the Lotus Color World, the Champak Flower Color World, the Blue Lotus Color World, the Golden World, the Jewel Color World, the Diamond Color World, the Crystal Color World, and the Equal Color World. These Bodhisattvas each cultivate pure Brahma conduct at their respective Buddhas' places. The Buddhas they follow are: Immovable Wisdom Buddha, Unobstructed Wisdom Buddha, Liberation Wisdom Buddha, Dignified Wisdom Buddha, Clear Sign Wisdom Buddha, Ultimate Wisdom Buddha, Supreme Wisdom Buddha, Self-Mastery Wisdom Buddha, Brahma Wisdom Buddha, and Observing Wisdom Buddha. At that time, Manjushri Bodhisattva, present in all places, each at their respective Buddhas' places, simultaneously spoke this verse: 'If one sees Right Enlightenment (correct awakening), is liberated from all defilements, and is not attached to anything in the world, then they have not truly attained the Eye of the Path (eye of wisdom). If one knows that the Tathagata's (Buddha's) essence and phenomena are empty and without substance, and through practice gains clarity, this person will quickly become a Buddha. If one can see this world without being moved in their heart, and the same is true for the Buddha's body, then they will become a person of supreme wisdom. If one can understand the equality of the Buddha and the Dharma in their heart, and if two thoughts do not arise, then they will reach an inconceivable state. If one can see the Buddha and oneself, abiding in equality, not attached to any place, and not entering any realm, then they will become a rare person. Form (matter), sensation, perception, volition, and consciousness are all countless. If one can understand this, then they will become a great Muni (sage). If one can transcend worldly and otherworldly views, and skillfully understand the Dharma, then they will become a great radiance. If one generates a heart of dedication towards all wisdom, and sees that the mind has no origin, then they will gain great renown. Sentient beings have no true birth, nor true destruction. If one can gain such wisdom, then they will attain the unsurpassed path. If one can understand the immeasurable within the one, and the one within the immeasurable, and understand their mutual arising, then they will become fearless.' At that time, the light surpassed this world and illuminated ten Buddha lands in the east; the south, west, north, and four intermediate directions (southeast, northeast, southwest, northwest) were also illuminated.
、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。如此處，見佛世尊坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞；彼一一世界中，各有百億閻浮提、百億如來，亦如是坐。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「眾生無智慧， 愛刺所傷毒， 為彼求菩提， 諸佛法如是。 普見於諸法， 二邊皆舍離， 道成永不退， 轉此無等輪。 不可思議劫， 精進修諸行， 為度諸眾生， 此是大仙力。 導師降眾魔， 勇健無能勝， 光中演妙義， 慈悲故如是。 以彼智慧心， 破諸煩惱障， 一念見一切， 此是佛神力。 擊于正法鼓， 覺寤十方剎， 咸令向菩提， 自在力能爾。 不壞無邊境， 而游諸億剎， 于有無所著， 彼自在如佛。 諸佛如虛空， 究竟常清凈， 憶念生歡喜， 彼諸愿具足。 一一地獄中， 經于無量劫， 為度眾生故， 而能忍是苦。 不惜于身命，
【現代漢語翻譯】 現代漢語譯本 上、下，也同樣如此。在那每一個世界中，都有百億個閻浮提（Jambudvipa，人所居住的四大洲之一），乃至百億個色究竟天（Akanistha，色界天的最高層）；其中所有的一切，都清晰地顯現出來。就像在這裡，見到佛世尊坐在蓮華藏師子座上，被十佛剎微塵數（Asankhyeya，極大的數量單位）的菩薩共同圍繞；在那每一個世界中，各有百億個閻浮提、百億個如來，也像這樣坐著。都因為佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，例如：文殊師利（Manjusri）等；他們所來的國度，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（Akshobhya）等。那時，所有地方的文殊師利菩薩，各自在佛的處所，同時發出聲音，說出這首偈頌： 『眾生沒有智慧，被愛慾的刺所傷而中毒，爲了他們求得菩提（Bodhi，覺悟），諸佛的法就是這樣。普遍見到一切法，舍離兩邊（執著），道業成就永不退轉，轉動這無與倫比的法輪。在不可思議的劫（Kalpa，極長的時間單位）中，精進修行各種行為，爲了度化一切眾生，這是大仙的力量。導師降伏眾魔，勇猛強健無人能勝，在光明中演說微妙的義理，因為慈悲的緣故就是這樣。用那智慧的心，破除各種煩惱的障礙，一念之間見到一切，這是佛的神力。敲響正法的鼓，覺醒十方世界，使他們都趨向菩提，自在的力量能夠做到這樣。不壞無邊的境界，而遊歷各種億萬佛剎，對於有和無都不執著，他的自在就像佛一樣。諸佛就像虛空一樣，究竟常住清凈，憶念他們就生起歡喜，他們的各種願望都具足。在每一個地獄中，經歷無量劫，爲了度化眾生的緣故，而能夠忍受這種痛苦。不吝惜自己的身命，』
【English Translation】 English version Above and below, it is also like this. In each of those worlds, there are a hundred billion Jambudvipas (one of the four great continents where humans reside), and even a hundred billion Akanistha heavens (the highest heaven in the realm of form); everything within them is clearly manifest. Just as here, we see the Buddha World-Honored One sitting on the Lion Throne of the Lotus Treasury, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha lands; in each of those worlds, there are a hundred billion Jambudvipas and a hundred billion Tathagatas, also sitting in the same way. All this is due to the Buddha's divine power. From each of the ten directions, there is a great bodhisattva, each accompanied by bodhisattvas as numerous as the dust particles of ten Buddha lands, coming to the Buddha's place. These great bodhisattvas include: Manjusri, etc.; the countries they come from include: the Golden World, etc.; the Buddhas they originally served include: Akshobhya Tathagata, etc. At that time, Manjusri Bodhisattvas in all places, each at the Buddha's place, simultaneously uttered these verses: 'Beings lack wisdom, wounded and poisoned by the thorns of desire, for them, seeking Bodhi (enlightenment), such is the Dharma of all Buddhas. Universally seeing all dharmas, abandoning both extremes (attachments), the path is accomplished, never retreating, turning this unparalleled Dharma wheel. In immeasurable kalpas (eons), diligently cultivating all practices, for the sake of liberating all beings, this is the power of the great sage. The guide subdues all demons, courageous and invincible, expounding the profound meaning in light, it is so because of compassion. With that wisdom mind, breaking through all the hindrances of afflictions, seeing everything in a single thought, this is the Buddha's divine power. Striking the drum of the true Dharma, awakening the ten directions, causing them all to turn towards Bodhi, the power of freedom can do this. Not destroying the boundless realm, yet traveling through billions of Buddha lands, not attached to existence or non-existence, his freedom is like the Buddha's. The Buddhas are like space, ultimately always pure, remembering them brings joy, their various vows are fulfilled. In each hell, enduring countless kalpas, for the sake of liberating beings, they are able to endure this suffering. Not cherishing their own lives,'
常護諸佛法， 無我心調柔， 能得如來道。」
爾時，光明過十世界，遍照東方百世界；南、西、北方，四維、上、下，亦復如是。彼諸世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等：所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「佛了法如幻， 通達無障礙， 心凈離眾著， 調伏諸群生。 或有見初生， 妙色如金山， 住是最後身， 永作人中月。 或見經行時， 具無量功德， 念慧皆善巧， 丈夫師子步。 或見紺青目， 觀察於十方， 有時現戲笑， 為順眾生欲。 或見師子吼， 殊勝無比身， 示現最後生， 所說無非實。 或有見出家， 解脫一切縛， 修治諸佛行， 常樂觀寂滅。 或見坐道場， 覺知一切法， 到功德彼岸； 癡暗煩惱盡。 或見勝丈夫， 具足大悲心， 轉于妙法輪， 度無量眾生。 或見師子
【現代漢語翻譯】 現代漢語譯本 『常護諸佛法，以無我的心調柔，就能證得如來之道。』
當時，光明超越十個世界，遍照東方一百個世界；南方、西方、北方，四維、上方、下方，也都是這樣。那些世界中，都有百億個閻浮提（Jambudvipa，人所居住的四大洲之一），乃至百億個色究竟天（Akanistha，色界天的最高層）；其中所有的一切，都清晰地顯現出來。在那每一個閻浮提中，都看見如來坐在蓮花藏獅子座上，被十佛剎微塵數（極為巨大的數量）的菩薩共同圍繞。由於佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，如：文殊師利（Manjusri）等；他們所來的國度，如：金色世界等；他們原本侍奉的佛，如：不動智如來（Akshobhya）等。當時，所有地方的文殊師利菩薩，都在佛的處所，同時發出聲音，說了這首偈頌：
『佛了知諸法如幻，通達無礙，心清凈而遠離各種執著，調伏一切眾生。 有人看見佛初生時，美妙的顏色如同金山，住于這最後之身，永遠作為人中的明月。 有人看見佛經行時，具足無量的功德，念力與智慧都善巧，邁著大丈夫的獅子步伐。 有人看見佛紺青色的眼睛，觀察著十方，有時顯現嬉笑，爲了順應眾生的慾望。 有人看見佛發出獅子吼，殊勝無比的身軀，示現最後一次的誕生，所說的一切沒有不真實的。 有人看見佛出家，解脫一切束縛，修行諸佛的行持，常常樂觀寂滅。 有人看見佛坐在道場，覺知一切法，到達功德的彼岸；癡暗和煩惱都已消盡。 有人看見殊勝的丈夫，具足大悲心，轉動微妙的法輪，度化無量的眾生。 有人看見佛如獅子』
【English Translation】 English version 'Always protect the Buddhas' Dharma, with a selfless mind, gentle and yielding, one can attain the path of the Tathagata.'
At that time, the light surpassed ten worlds, illuminating a hundred worlds in the east; south, west, north, the four intermediate directions, above, and below, it was the same. In those worlds, there were hundreds of billions of Jambudvipas (one of the four great continents inhabited by humans), and even hundreds of billions of Akanistha heavens (the highest heaven in the realm of form); everything within them was clearly visible. In each Jambudvipa, one could see the Tathagata sitting on a lion throne adorned with lotus blossoms, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha-lands. Due to the Buddha's divine power, a great bodhisattva from each of the ten directions, each accompanied by bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place. These great bodhisattvas were: Manjusri and others; the countries they came from were: the Golden World and others; the Buddhas they originally served were: Akshobhya Tathagata and others. At that time, Manjusri Bodhisattvas from all places, at the Buddha's place, simultaneously spoke this verse:
'The Buddha understands all dharmas as illusions, comprehending without obstruction, with a pure mind free from all attachments, subduing all sentient beings. Some see the Buddha at his first birth, his wondrous color like a golden mountain, dwelling in this final body, forever as the moon among humans. Some see the Buddha walking, possessing immeasurable merits, with skillful mindfulness and wisdom, taking the lion's stride of a great man. Some see the Buddha's dark blue eyes, observing the ten directions, sometimes showing laughter, to accord with the desires of sentient beings. Some see the Buddha roaring like a lion, with a supremely magnificent body, manifesting his final birth, all that he says is true. Some see the Buddha leaving home, liberated from all bonds, cultivating the practices of all Buddhas, always joyfully observing nirvana. Some see the Buddha sitting in the bodhimanda, awakening to all dharmas, reaching the shore of merit; ignorance and afflictions are exhausted. Some see the supreme man, possessing great compassion, turning the wondrous Dharma wheel, liberating immeasurable sentient beings. Some see the Buddha like a lion'
吼， 威光最殊特， 超一切世間， 神通力無等。 或見心寂靜， 如世燈永滅， 種種現神通， 十力能如是。」
爾時，光明過百世界，遍照東方千世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「佛于甚深法， 通達無與等， 眾生不能了， 次第為開示。 我性未曾有， 我所亦空寂， 云何諸如來， 而得有其身。 解脫明行者， 無數無等倫， 世間諸因量， 求過不可得。 佛非世間蘊， 界處生死法， 數法不能成， 故號人師子。 其性本空寂， 內外俱解脫， 離一切妄念， 無等法如是。 體性常不動， 無我無來去， 而能寤世間， 無邊悉調伏。 常樂觀寂滅， 一相無有二， 其心不增減， 現無量神力。 不
【現代漢語翻譯】 現代漢語譯本 『吼』，威光最為殊勝特異，超越一切世間，神通力量無與倫比。 有時看見（佛的）心寂靜，如同世間的燈火永遠熄滅，（佛）顯現種種神通，十力（如來十種力量）能夠做到這樣。 這時，光明超過百個世界，遍照東方千個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在那每一個世界中，都有百億個閻浮提（Jambudvipa，人所居住的娑婆世界），乃至百億個色究竟天（Akanistha，色界天頂），其中所有的一切，都清晰顯現。在那每一個閻浮提中，都看見如來坐在蓮花藏獅子座上，被十佛剎微塵數（形容極多）的菩薩共同圍繞。都是因為佛的神力，十方各自有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。那些大菩薩，例如：文殊師利（Manjusri）等；他們所來的國度，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來等。這時，所有地方的文殊師利菩薩，各自在佛的處所，同時發出聲音，說出這首偈頌： 『佛對於甚深微妙的佛法，通達無礙，沒有誰能與之相比，眾生不能理解，（佛）次第為他們開示。 我的自性從來沒有存在過，我所擁有的也都是空寂的，為什麼諸如來（Tathagata，佛的稱號）能夠擁有身體呢？' 『解脫明行者（指佛），數量無數，沒有誰能與之相比，世間所有的因果關係，都無法衡量（佛的境界）。' 『佛不是世間的五蘊（skandha，構成人身的五種要素）、十二界（ayatana，六根六塵）、十八處（dhatu，六根六塵六識）和生死之法所能概括的，也不是數量概念所能形成的，所以被稱為人中獅子。 『（佛的）自性本來就是空寂的，內外都已解脫，遠離一切虛妄的念頭，無與倫比的佛法就是這樣。 『（佛的）本體性質恒常不動，無我，無來無去，卻能覺悟世間，無邊無際的眾生都被調伏。 『（佛）常常觀察寂滅的境界，一相（真如實相）沒有二相，（佛的）心不增不減，顯現無量的神通力量。 不生不滅，不垢不凈，（佛）的智慧光明，照耀一切世間。』
【English Translation】 English version 'Roar', the majestic light is most unique and special, surpassing all the worlds, and the power of spiritual abilities is unparalleled. Sometimes seeing (the Buddha's) mind is tranquil, like the lamps of the world extinguished forever, (the Buddha) manifests various spiritual powers, and the ten powers (the ten powers of a Tathagata) are capable of doing this. At this time, the light surpassed a hundred worlds, illuminating a thousand worlds in the east; south, west, north, the four intermediate directions, above, and below, it was also like this. In each of those worlds, there were a hundred billion Jambudvipas (the world where humans live), and even a hundred billion Akanistha heavens (the highest heaven in the realm of form), and everything within them was clearly visible. In each of those Jambudvipas, the Tathagata was seen sitting on a lion throne of lotus blossoms, surrounded by a number of Bodhisattvas equal to the dust of ten Buddha-lands. All of this was due to the Buddha's spiritual power, and from each of the ten directions, there was a great Bodhisattva, each accompanied by a number of Bodhisattvas equal to the dust of ten Buddha-lands, who came to the Buddha's place. Those great Bodhisattvas were, for example, Manjusri, etc.; the countries they came from were, for example, the Golden World, etc.; the Buddhas they originally served were, for example, the Immovable Wisdom Tathagata, etc. At this time, Manjusri Bodhisattvas in all places, each at the Buddha's place, simultaneously spoke, reciting this verse: 'The Buddha, regarding the profound and subtle Dharma, has unobstructed understanding, and no one can compare to him. Sentient beings cannot understand, (the Buddha) gradually reveals it to them. My nature has never existed, and what I possess is also empty and still. Why can the Tathagatas (title of a Buddha) have bodies?' 'The liberated and enlightened practitioners (referring to the Buddha), are countless, and no one can compare to them. All the causal relationships of the world cannot measure (the Buddha's realm).' 'The Buddha is not encompassed by the world's five aggregates (skandha, the five elements that constitute a person), the twelve sense bases (ayatana, the six senses and their objects), the eighteen realms (dhatu, the six senses, their objects, and consciousness), and the laws of birth and death, nor can it be formed by numerical concepts, therefore, he is called the lion among humans. 'The (Buddha's) nature is originally empty and still, both internally and externally liberated, free from all delusive thoughts, and the unparalleled Dharma is like this. 'The (Buddha's) essential nature is constantly unmoving, without self, without coming or going, yet he can awaken the world, and boundless sentient beings are all subdued. 'The (Buddha) constantly observes the realm of stillness and extinction, the one aspect (true suchness) has no duality, (the Buddha's) mind neither increases nor decreases, and manifests immeasurable spiritual powers. Neither born nor destroyed, neither defiled nor pure, (the Buddha's) wisdom light illuminates all the worlds.'
作諸眾生， 業報因緣行， 而能了無礙， 善逝法如是。 種種諸眾生， 流轉於十方， 如來不分別， 度脫無邊類。 諸佛真金色， 非有遍諸有， 隨眾生心樂， 為說寂滅法。」
爾時，光明過千世界，遍照東方十千世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天：其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「發起大悲心， 救護諸眾生， 永出人天眾， 如是業應作。 意常信樂佛， 其心不退轉， 親近諸如來， 如是業應作。 志樂佛功德， 其心永不退， 住于清涼慧， 如是業應作。 一切威儀中， 常唸佛功德， 晝夜無暫斷， 如是業應作。 觀無邊三世， 學彼佛功德， 常無厭倦心， 如是業應作。 觀身如實相， 一切皆寂滅， 離我無我著， 如是業應作
【現代漢語翻譯】 現代漢語譯本 造作一切眾生的，是業報因緣的執行， 而能明瞭通達毫無障礙，善逝（Sugata，佛的稱號之一）的法就是這樣。 種種不同的眾生，在十方世界中流轉， 如來（Tathagata，佛的稱號之一）不加以分別，度脫無量無邊的眾生。 諸佛的真金色身，並非真實存在而遍佈一切， 而是隨著眾生的心意喜好，為他們宣說寂滅之法。 這時，光明照過千個世界，普遍照耀東方十千個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在那每一個世界中，都有百億個閻浮提（Jambudvipa，我們所居住的娑婆世界），乃至百億個色究竟天（Akanistha，色界天的最高層）：其中所有的一切，都清晰地顯現出來。在那每一個閻浮提中，都看見如來坐在蓮華藏師子座上，被十佛剎微塵數（極為巨大的數量）的菩薩共同圍繞。由於佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的所在之處。這些大菩薩，例如：文殊師利（Manjusri）等；他們所來自的國度，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（Akshobhya）等。這時，所有地方的文殊師利菩薩，各自在佛的所在之處，同時發出聲音，說了這首偈頌： 發起大慈悲心，救護一切眾生， 永遠脫離人天道，這樣的事業應當去做。 心中常常信奉愛樂佛，他的心不會退轉， 親近諸位如來，這樣的事業應當去做。 立志愛樂佛的功德，他的心永遠不會退轉， 安住于清涼的智慧，這樣的事業應當去做。 在一切威儀（行住坐臥）中，常常憶念佛的功德， 日夜沒有片刻間斷，這樣的事業應當去做。 觀察無邊三世（過去、現在、未來），學習那些佛的功德， 常常沒有厭倦的心，這樣的事業應當去做。 觀察身體的真實相，一切都是寂滅的， 遠離有我無我的執著，這樣的事業應當去做。
【English Translation】 English version The actions of all beings are driven by the causes and conditions of karmic retribution, Yet, they are understood without any hindrance; such is the Dharma of the Sugata (the Well-Gone One, an epithet of the Buddha). Various kinds of beings transmigrate throughout the ten directions, The Tathagata (the Thus-Gone One, an epithet of the Buddha) does not discriminate, liberating countless beings. The true golden color of the Buddhas is not something that exists and pervades all things, But rather, according to the inclinations of beings' minds, the Dharma of Nirvana is taught to them. At that time, light passed through a thousand worlds, illuminating ten thousand worlds in the east; the south, west, north, four intermediate directions, above, and below were also the same. In each of those worlds, there were a hundred billion Jambudvipas (the world we inhabit), and even a hundred billion Akanistha heavens (the highest heaven in the Form Realm): everything within them was clearly visible. In each of those Jambudvipas, the Tathagata was seen sitting on a lion throne adorned with lotus blossoms, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha-lands. Through the power of the Buddha, a great bodhisattva from each of the ten directions, each accompanied by bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the place of the Buddha. These great bodhisattvas included: Manjusri (the Bodhisattva of Wisdom), etc.; the countries they came from included: the Golden World, etc.; the Buddhas they originally served included: Akshobhya (the Immovable One), etc. At that time, Manjusri Bodhisattvas in all places, each at the place of the Buddha, simultaneously spoke these verses: Having aroused great compassion, to save and protect all beings, To forever leave the realms of humans and gods, such is the work that should be done. With a mind that constantly believes in and delights in the Buddha, one's mind will not regress, To be close to all the Tathagatas, such is the work that should be done. Aspiring to the merits of the Buddha, one's mind will never regress, To abide in cool wisdom, such is the work that should be done. In all forms of conduct, constantly remembering the merits of the Buddha, Day and night without a moment's interruption, such is the work that should be done. Observing the boundless three times (past, present, and future), learning the merits of those Buddhas, Always without a weary mind, such is the work that should be done. Observing the true nature of the body, all is Nirvana, Free from the attachment of self and no-self, such is the work that should be done.
。 等觀眾生心， 不起諸分別， 入于真實境， 如是業應作。 悉舉無邊界， 普飲一切海， 此神通智力， 如是業應作。 思惟諸國土， 色與非色相， 一切悉能知， 如是業應作。 十方國土塵， 一塵為一佛， 悉能知其數， 如是業應作。」
爾時，光明過十千世界，遍照東方百千世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「若以威德色種族， 而見人中調御師， 是為病眼顛倒見， 彼不能知最勝法。 如來色形諸相等， 一切世間莫能測， 億那由劫共思量， 色相威德轉無邊。 如來非以相為體， 但是無相寂滅法， 身相威儀悉具足， 世間隨樂皆得見。 佛法微妙難可量， 一切言說莫能及， 非是和合非不合，
【現代漢語翻譯】 現代漢語譯本 觀察眾生的心念，不起任何分別執著，進入真實的境界，應當如此修行。 能夠舉起無邊無際的世界，普遍飲盡一切大海，擁有這樣的神通智慧力量，應當如此修行。 思量所有國土，色相和非色相，一切都能夠知曉，應當如此修行。 十方國土的微塵，一粒微塵代表一尊佛，都能夠知道它們的數量，應當如此修行。
這時，光明超過十千個世界，普遍照耀東方百千個世界；南方、西方、北方，四維、上方、下方，也是如此。在那每一個世界中，都有百億個閻浮提（我們所居住的娑婆世界），乃至百億個色究竟天（佛教宇宙觀中最高的色界天）；其中所有的一切，都清晰顯現。在那每一個閻浮提中，都看見如來坐在蓮華藏師子座上，被十佛剎微塵數（數量極多）的菩薩共同圍繞。憑藉佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，例如：文殊師利（智慧第一的菩薩）等；他們所來的國土，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（佛的稱號）等。
這時，所有地方的文殊師利菩薩，各自在佛的處所，同時發出聲音，說了這首偈頌：
如果因為威德、色相、種族，而看待人中的調御師（佛的稱號），這是病態的眼睛所產生的顛倒見解，他們不能瞭解最殊勝的佛法。 如來的色身、形貌、諸相，一切世間都無法測度，即使經過億那由他劫（極長的時間）共同思量，色相威德也會變得更加無邊無際。 如來不是以色相為本體，而是無相寂滅的法，雖然身相威儀都具足，世間眾生隨其所樂都能看見。 佛法微妙難以衡量，一切言語都無法表達，它既不是和合，也不是不和合，
【English Translation】 English version Observing the minds of all sentient beings, not giving rise to any discriminations, entering the realm of truth, one should practice thus. Being able to lift up boundless worlds, universally drinking all the oceans, possessing such supernatural wisdom and power, one should practice thus. Contemplating all the lands, their forms and formlessness, being able to know all, one should practice thus. The dust of the lands in the ten directions, each dust representing a Buddha, being able to know their number, one should practice thus.
At that time, the light surpassed ten thousand worlds, illuminating a hundred thousand worlds in the east; south, west, north, the four intermediate directions, above, and below, it was also like this. In each of those worlds, there were a hundred billion Jambudvipas (the world we inhabit), and even a hundred billion Akanistha Heavens (the highest heaven in the realm of form); everything within them was clearly visible. In each of those Jambudvipas, one could see the Tathagata (another name for Buddha) sitting on a lion throne adorned with lotus blossoms, surrounded by a number of Bodhisattvas equal to the dust of ten Buddha-lands. By the power of the Buddha, one great Bodhisattva from each of the ten directions, each accompanied by a number of Bodhisattvas equal to the dust of ten Buddha-lands, came to the place of the Buddha. These great Bodhisattvas were, for example, Manjushri (the Bodhisattva of wisdom) and others; the lands they came from were, for example, the Golden World and others; the Buddhas they originally served were, for example, Akshobhya Tathagata (a Buddha's title) and others.
At that time, Manjushri Bodhisattvas in all places, each at the place of the Buddha, simultaneously spoke these verses:
If one sees the Teacher of Humans (a title for the Buddha) based on his majestic power, appearance, or lineage, it is a distorted view of a diseased eye, and they cannot understand the most supreme Dharma. The Tathagata's physical body, form, and all his characteristics cannot be measured by any in the world. Even if they were to contemplate together for billions of nayutas of kalpas (extremely long periods of time), his appearance and majestic power would become even more boundless. The Tathagata is not embodied by form, but is the formless, tranquil Dharma. Although his physical appearance and demeanor are complete, the world can see him according to their own desires. The Buddha's Dharma is subtle and immeasurable, beyond the reach of all words. It is neither a combination nor a non-combination,
體性寂滅無諸相。 佛身無生超戲論， 非是蘊聚差別法， 得自在力決定見， 所行無畏離言道。 身心悉平等， 內外皆解脫， 永劫住正念， 無著無所繫。 意凈光明者， 所行無染著， 智眼靡不周， 廣大利眾生。 一身為無量， 無量復為一， 了知諸世間， 現形遍一切。 此身無所從， 亦無所積聚， 眾生分別故， 見佛種種身。 心分別世間， 是心無所有， 如來知此法， 如是見佛身。」
爾時，光明過百千世界，遍照東方百萬世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「如來最自在， 超世無所依， 具一切功德， 度脫于諸有。 無染無所著， 無想無依止， 體性不可量， 見者咸稱嘆。 光明遍
【現代漢語翻譯】 現代漢語譯本 本體的性質是寂靜滅絕，沒有任何表象。 佛的身軀並非由生而有，超越了所有戲論， 不是由五蘊（色、受、想、行、識）聚合而成的差別之法， 獲得了自在的力量，擁有確定的見解， 所行之道無所畏懼，遠離了言語的束縛。 身心完全平等， 內外都得到解脫， 永遠安住于正念之中， 沒有執著，也沒有任何牽絆。 意念清凈光明的人， 所行之處沒有污染和執著， 智慧的眼睛無所不周， 廣泛地利益眾生。 一個身體可以化為無量， 無量又可以歸於一， 了知所有世間， 顯現形體遍佈一切。 這個身體沒有從哪裡來， 也沒有任何積聚， 因為眾生的分別心， 才看到佛的種種身形。 心分別世間萬物， 而這顆心本身是空無所有的， 如來知曉這個道理， 所以這樣看待佛的身軀。
那時，光明超越了百千個世界，遍照東方百萬個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在那每一個世界中，都有百億個閻浮提（Jambudvipa，人世間），乃至百億個色究竟天（Akanistha，色界頂層天）；其中所有的一切，都清晰地顯現出來。在那每一個閻浮提中，都看到如來坐在蓮花藏獅子座上，被十佛剎微塵數（Asankhyeya，極大的數量）的菩薩共同圍繞。憑藉佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的所在之處。這些大菩薩，例如：文殊師利（Manjusri）等；他們所來自的國家，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（Akshobhya）等。
那時，所有地方的文殊師利菩薩，各自在佛的所在之處，同時發出聲音，說了這首偈頌：
『如來最為自在， 超越世間，沒有任何依賴， 具足一切功德， 度脫所有存在。 沒有污染，沒有執著， 沒有妄想，沒有依靠， 本體的性質不可衡量， 見到的人都讚歎不已。 光明遍照
【English Translation】 English version The nature of the essence is tranquil extinction, without any forms. The Buddha's body is not born, transcending all conceptual elaborations, It is not a differentiated phenomenon formed by the aggregation of the five skandhas (form, feeling, perception, mental formations, consciousness), Having attained the power of self-mastery, possessing a definite view, The path it walks is fearless, free from the constraints of language. Body and mind are completely equal, Both internally and externally, there is liberation, Eternally abiding in right mindfulness, Without attachment, without any ties. Those whose minds are pure and luminous, Their actions are without defilement or attachment, The eyes of wisdom are all-encompassing, Extensively benefiting all sentient beings. One body can transform into immeasurable ones, And the immeasurable can return to one, Knowing all the worlds, Manifesting forms everywhere. This body does not come from anywhere, Nor is it accumulated from anything, It is because of the discriminating minds of sentient beings, That they see the Buddha in various forms. The mind discriminates the world, But this mind itself is empty and without substance, The Tathagata knows this truth, And thus views the Buddha's body.
At that time, the light surpassed hundreds of thousands of worlds, illuminating a million worlds in the east; south, west, north, the four intermediate directions, above, and below, it was the same. In each of those worlds, there were a hundred billion Jambudvipas (human world), and even a hundred billion Akanistha heavens (highest heaven in the realm of form); everything within them was clearly visible. In each of those Jambudvipas, the Tathagata was seen sitting on a lion throne of lotus blossoms, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha-lands (Asankhyeya). By the power of the Buddha, a great bodhisattva from each of the ten directions, each accompanied by bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the place of the Buddha. These great bodhisattvas, such as: Manjusri; the countries they came from, such as: the Golden World; the Buddhas they originally served, such as: Akshobhya Tathagata.
At that time, Manjusri Bodhisattvas in all places, each at the place of the Buddha, simultaneously spoke, reciting this verse:
'The Tathagata is the most self-mastered, Transcending the world, without any dependence, Possessing all merits, Liberating all existences. Without defilement, without attachment, Without delusion, without reliance, The nature of the essence is immeasurable, Those who see it all praise it. The light shines everywhere'
清凈， 塵累悉蠲滌， 不動離二邊， 此是如來智。 若有見如來， 身心離分別， 則於一切法， 永出諸疑滯。 一切世間中， 處處轉法輪， 無性無所轉， 導師方便說。 於法無疑惑， 永絕諸戲論， 不生分別心， 是念佛菩提。 了知差別法， 不著于言說， 無有一與多， 是名隨佛教。 多中無一性， 一亦無有多， 如是二俱舍， 普入佛功德。 眾生及國土， 一切皆寂滅， 無依無分別， 能入佛菩提。 眾生及國土， 一異不可得， 如是善觀察， 名知佛法義。」
爾時，光明過百萬世界，遍照東方一億世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，各見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「智慧無等法無邊， 超諸有海到彼岸， 壽量光明悉無
【現代漢語翻譯】 現代漢語譯本 清凈無染，一切塵世的煩惱都被洗滌乾淨。 不執著于任何一方，超越對立的二元觀念，這就是如來的智慧。 如果有人能見到如來，身心都脫離了分別執著， 那麼對於一切法，就能永遠擺脫疑惑和滯礙。 在一切世間中，處處都在轉動法輪（佛法的教義）， 實際上並沒有什麼固定的自性，也沒有什麼可轉的，這只是導師爲了方便而說的。 對於佛法沒有疑惑，永遠斷絕各種戲論（無意義的辯論）， 不生起分別之心，這就是念佛的菩提（覺悟）。 瞭解各種差別之法，但不執著于言語的表達， 沒有所謂的一和多，這才是真正隨順佛陀的教誨。 在多的事物中沒有單一的自性，在單一的事物中也沒有多的自性， 像這樣捨棄對一和多的執著，就能普遍進入佛的功德之中。 眾生和國土，一切都是寂靜的， 沒有依賴，沒有分別，就能進入佛的菩提。 眾生和國土，它們的一體性和差異性都不可得， 像這樣善於觀察，就叫做了解佛法的真義。
那時，光明照耀超過百萬個世界，普遍照亮東方一億個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在每一個世界中，都有百億個閻浮提（我們所居住的娑婆世界），乃至百億個色究竟天（最高的天界）；其中所有的一切，都清晰地顯現出來。在每一個閻浮提中，都能看到如來坐在蓮花藏獅子座上，被十佛剎微塵數（極多的數量）的菩薩所圍繞。由於佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，比如文殊師利（智慧第一的菩薩）等；他們所來自的國家，比如金色世界等；他們所侍奉的佛，比如不動智如來等。
那時，在一切地方的文殊師利菩薩，各自在佛的處所，同時發出聲音，說了這首偈頌：
智慧無與倫比，佛法無邊無際，超越一切有為的苦海，到達彼岸， 壽命和光明都是無限的。
【English Translation】 English version Pure and undefiled, all worldly afflictions are cleansed away. Not clinging to either side, transcending the dualistic concept of opposites, this is the wisdom of the Tathagata (Buddha). If one can see the Tathagata, with body and mind free from discrimination, then regarding all dharmas (teachings), one will forever be free from doubts and hindrances. In all the worlds, the Dharma wheel (teachings of Buddhism) is turned everywhere, but in reality, there is no fixed self-nature, nor is there anything to be turned; this is just a skillful means of the guide. Without doubt about the Dharma, forever cutting off all frivolous debates, not generating a discriminating mind, this is the Bodhi (enlightenment) of mindfulness of the Buddha. Understanding the various differentiated dharmas, but not clinging to verbal expressions, there is no such thing as one or many; this is called truly following the Buddha's teachings. In the many, there is no single nature; in the one, there is no multiplicity, thus abandoning the attachment to both one and many, one universally enters the merits of the Buddha. Sentient beings and lands, all are in a state of quiescence, without reliance, without discrimination, one can enter the Bodhi of the Buddha. Sentient beings and lands, their oneness and difference are unattainable, observing well in this way is called understanding the true meaning of the Buddha's Dharma.
At that time, light shone beyond a million worlds, illuminating one hundred million worlds in the east; the south, west, north, four intermediate directions, above, and below were also like this. In each of those worlds, there were a hundred billion Jambudvipas (the world we inhabit), and even a hundred billion Akanistha Heavens (the highest heaven); everything within them was clearly visible. In each Jambudvipa, one could see the Tathagata sitting on a lion throne of lotus blossoms, surrounded by Bodhisattvas as numerous as the dust particles of ten Buddha-lands. Due to the Buddha's divine power, a great Bodhisattva from each of the ten directions, each accompanied by Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place. These great Bodhisattvas, such as Manjushri (Bodhisattva of wisdom); the countries they came from, such as the Golden World; the Buddhas they served, such as the Immovable Wisdom Tathagata.
At that time, Manjushri Bodhisattvas in all places, each at the Buddha's place, simultaneously spoke this verse:
Wisdom is unparalleled, the Dharma is boundless, transcending the sea of all existence, reaching the other shore, lifespan and light are all limitless.
比， 此功德者方便力。 所有佛法皆明瞭， 常觀三世無厭倦， 雖緣境界不分別， 此難思者方便力。 樂觀眾生無生想， 普見諸趣無趣想， 恒住禪寂不繫心， 此無礙慧方便力。 善巧通達一切法， 正念勤修涅槃道， 樂於解脫離不平， 此寂滅人方便力。 有能勸向佛菩提， 趣如法界一切智， 善化眾生入于諦， 此住佛心方便力。 佛所說法皆隨入， 廣大智慧無所礙， 一切處行悉已臻， 此自在修方便力。 恒住涅槃如虛空， 隨心化現靡不周， 此依無相而為相， 到難到者方便力。 晝夜日月及年劫， 世界始終成壞相， 如是憶念悉了知， 此時數智方便力。 一切眾生有生滅， 色與非色想非想， 所有名字悉了知， 此住難思方便力。 過去現在未來世， 所有言說皆能了， 而知三世悉平等， 此無比解方便力。」
爾時，光明過一億世界，遍照東方十億世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，
【現代漢語翻譯】 現代漢語譯本 比丘們，這些功德是方便之力所致。 能夠明瞭一切佛法，常常觀察過去、現在、未來三世而沒有厭倦， 雖然面對各種境界卻不分別執著，這種難以思議的能力是方便之力。 樂於觀察眾生而沒有『生』的念頭，普遍看到所有輪迴的去處而沒有『去』的念頭， 恒常安住于禪定寂靜之中而不被心所束縛，這種無礙的智慧是方便之力。 善巧通達一切法，以正念勤奮修習通往涅槃的道路， 樂於解脫而遠離不平等，這種寂滅之人的能力是方便之力。 有能力勸導眾生趨向佛的菩提（覺悟），趨向如法界（真理的界限）般的一切智慧， 善於教化眾生進入真諦，這種安住于佛心的人的能力是方便之力。 佛所說的一切法都能隨順領悟，擁有廣大無礙的智慧， 在一切處所的修行都已達到圓滿，這種自在修行的能力是方便之力。 恒常安住于涅槃如同虛空一般，隨心所欲地化現而無所不周遍， 這是依據無相而顯現為相，達到難以到達的境界的能力是方便之力。 晝夜、日月以及年劫，世界從開始到終結、成住壞空的各種現象， 能夠如此憶念並完全瞭解，這種對時間數量的智慧是方便之力。 一切眾生都有生滅，有色與無色、有想與無想， 所有這些名稱都能完全瞭解，這種安住于難以思議境界的能力是方便之力。 過去、現在、未來三世，所有言說都能瞭解， 並且知道三世都是平等的，這種無與倫比的理解能力是方便之力。 那時，光明超過一億個世界，普遍照耀東方十億個世界；南方、西方、北方，四維、上方、下方，也都是這樣。在那每一個世界中，都有百億個閻浮提（Jambudvipa，我們所居住的娑婆世界），乃至百億個色究竟天（Akanistha，色界天的最高層）；其中所有的一切，都清晰地顯現出來。在那每一個閻浮提中，都看到如來（Tathagata，佛的稱號）坐在蓮花藏師子之座上，被十佛剎微塵數（形容極多）的菩薩共同圍繞。由於佛的神力，十方各有一位大菩薩，
【English Translation】 English version Monks, these merits are due to the power of skillful means. Being able to understand all the Buddha's teachings, constantly observing the three periods of time—past, present, and future—without weariness, Although facing various realms, not discriminating or clinging, this inconceivable ability is the power of skillful means. Delighting in observing sentient beings without the thought of 『birth,』 universally seeing all destinations of rebirth without the thought of 『going,』 Constantly abiding in meditative tranquility without being bound by the mind, this unobstructed wisdom is the power of skillful means. Skillfully understanding all dharmas, diligently cultivating the path to Nirvana with right mindfulness, Delighting in liberation and being free from inequality, this ability of the one who has attained tranquility is the power of skillful means. Having the ability to encourage sentient beings to aspire to the Bodhi (enlightenment) of the Buddha, to approach all wisdom like the Dharmadhatu (the realm of truth), Being skilled in guiding sentient beings to enter the truth, this ability of the one who dwells in the Buddha's mind is the power of skillful means. Being able to follow and understand all the teachings of the Buddha, possessing vast and unobstructed wisdom, Having perfected practice in all places, this ability of free practice is the power of skillful means. Constantly abiding in Nirvana like the void, manifesting at will and pervading everywhere, This is manifesting form based on formlessness, the ability to reach the unreachable is the power of skillful means. Day and night, sun and moon, and eons, the various phenomena of the world from beginning to end, formation, existence, destruction, and emptiness, Being able to remember and fully understand these, this wisdom of time and numbers is the power of skillful means. All sentient beings have birth and death, form and formlessness, thought and non-thought, Being able to fully understand all these names, this ability of abiding in the inconceivable realm is the power of skillful means. The past, present, and future, being able to understand all speech, And knowing that the three periods of time are all equal, this unparalleled understanding is the power of skillful means. At that time, the light surpassed one hundred million worlds, illuminating ten billion worlds in the east; the south, west, north, four intermediate directions, above, and below were also the same. In each of those worlds, there were one hundred billion Jambudvipas (the world we inhabit), and even one hundred billion Akanistha heavens (the highest heaven in the realm of form); everything within them was clearly visible. In each of those Jambudvipas, the Tathagata (title of the Buddha) was seen sitting on a lion throne of lotus treasury, surrounded by bodhisattvas as numerous as the dust particles of ten Buddha lands. Due to the Buddha's divine power, a great bodhisattva from each of the ten directions,
一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。
爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「廣大苦行皆修習， 日夜精勤無厭怠， 已度難度師子吼， 普化眾生是其行。 眾生流轉愛慾海， 無明網覆大憂迫， 至仁勇猛悉斷除， 誓亦當然是其行。 世間放逸著五欲， 不實分別受眾苦， 奉行佛教常攝心， 誓度於斯是其行。 眾生著我入生死， 求其邊際不可得， 普事如來獲妙法， 為彼宣說是其行。 眾生無怙病所纏， 常淪惡趣起三毒， 大火猛焰恒燒熱， 凈心度彼是其行。 眾生迷惑失正道， 常行邪徑入闇宅， 為彼大然正法燈， 永作照明是其行。 眾生漂溺諸有海， 憂難無涯不可處， 為彼興造大法船， 皆令得度是其行。 眾生無知不見本， 迷惑癡狂險難中， 佛哀愍彼建法橋， 正念令升是其行。 見諸眾生在險道， 老病死苦常逼迫， 修諸方便無限量， 誓當悉度是其行。 聞法信解無疑惑， 了性空寂不驚怖， 隨形六道遍十方， 普教群迷是其行。」
爾時
【現代漢語翻譯】 現代漢語譯本 每一位菩薩都各自帶領著如同十個佛剎（佛所教化的世界）微塵數一樣多的菩薩，來到佛陀所在之處。這些大菩薩，例如文殊師利（Manjushri，智慧的象徵）等；他們所來自的國度，例如金色世界等；他們原本侍奉的佛陀，例如不動智如來（不動智如來，象徵堅定不移的智慧）等。 當時，在所有地方的文殊師利菩薩，各自在佛陀所在之處，同時發出聲音，說了這首偈頌： 『他們廣修各種苦行，日夜精進勤勉不懈，已經度過難以度過的境界，發出如獅子般的吼聲，普遍教化眾生是他們的修行。 眾生在愛慾的海洋中流轉，被無明的羅網覆蓋，遭受巨大的憂愁逼迫，他們以至仁至勇的決心全部斷除這些，發誓要這樣做是他們的修行。 世間的人們放縱自己，執著於五欲（色、聲、香、味、觸），不切實際地分別，承受各種痛苦，他們奉行佛陀的教誨，常常收攝自己的心，發誓要度脫這些是他們的修行。 眾生執著于自我，陷入生死輪迴，尋求其邊際卻不可得，他們普遍侍奉如來，獲得微妙的佛法，為他們宣說佛法是他們的修行。 眾生沒有依靠，被疾病纏繞，常常沉淪於惡道，生起貪、嗔、癡三毒，被猛烈的大火恒常燒灼，他們以清凈的心度脫他們是他們的修行。 眾生迷惑而迷失正道，常常行走在邪路上，進入黑暗的居所，他們為他們點燃正法的明燈，永遠作為照明是他們的修行。 眾生在諸有的海洋中漂流沉溺，憂愁和災難無邊無際，他們為他們建造大法船，使他們都能夠得到度脫是他們的修行。 眾生無知，看不見根本，在迷惑、癡狂和危險中，佛陀哀憫他們，建立法橋，用正念引導他們上升是他們的修行。 看到眾生處在危險的道路上，被衰老、疾病和死亡的痛苦常常逼迫，他們修習各種方便法門，沒有厭倦，發誓要全部度脫他們是他們的修行。 聽聞佛法，產生信心和理解，沒有疑惑，了悟到諸法性空寂，不驚慌恐懼，他們隨順六道眾生的形態，遍佈十方世界，普遍教化迷失的眾生是他們的修行。』 當時
【English Translation】 English version Each one, together with bodhisattvas as numerous as the dust particles in ten buddha-lands, came to the place of the Buddha. These great bodhisattvas, such as Manjushri (symbol of wisdom); the countries they came from, such as the Golden World; and the Buddhas they originally served, such as Akshobhya Tathagata (symbol of unwavering wisdom). At that time, Manjushri Bodhisattvas in all places, each at the Buddha's place, simultaneously spoke this verse: 'They cultivate vast ascetic practices, diligently striving day and night without weariness, having crossed the difficult-to-cross realms, roaring like lions, universally transforming sentient beings is their practice. Sentient beings wander in the ocean of desire, covered by the net of ignorance, suffering great distress, they resolutely cut off all these with utmost benevolence and courage, vowing to do so is their practice. People in the world indulge themselves, clinging to the five desires (form, sound, smell, taste, touch), unrealistically discriminating, enduring various sufferings, they uphold the Buddha's teachings, constantly collecting their minds, vowing to liberate these is their practice. Sentient beings cling to self, falling into the cycle of birth and death, seeking its boundary but unable to find it, they universally serve the Tathagata, obtaining the wonderful Dharma, proclaiming the Dharma for them is their practice. Sentient beings have no refuge, are entangled by illness, often sinking into evil realms, giving rise to the three poisons of greed, hatred, and delusion, constantly burned by fierce flames, they liberate them with pure minds is their practice. Sentient beings are confused and lose the right path, often walking on wrong paths, entering dark dwellings, they light the lamp of the true Dharma for them, forever serving as illumination is their practice. Sentient beings drift and drown in the ocean of existence, with boundless worries and difficulties, they build the great Dharma boat for them, enabling them all to be liberated is their practice. Sentient beings are ignorant, not seeing the root, in confusion, madness, and danger, the Buddha pities them, building a Dharma bridge, guiding them to ascend with right mindfulness is their practice. Seeing sentient beings on dangerous paths, constantly oppressed by the suffering of old age, sickness, and death, they cultivate various skillful means without weariness, vowing to liberate them all is their practice. Hearing the Dharma, generating faith and understanding, without doubt, realizing the emptiness of all phenomena, not being startled or afraid, they follow the forms of beings in the six realms, pervading the ten directions, universally teaching confused beings is their practice.' At that time
，光明過十億世界，遍照東方百億世界、千億世界、百千億世界、那由他億世界、百那由他億世界、千那由他億世界、百千那由他億世界，如是無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、所有世界；南、西、北方，四維、上、下，亦復如是。彼一一世界中，皆有百億閻浮提，乃至百億色究竟天；其中所有，悉皆明現。彼一一閻浮提中，悉見如來坐蓮華藏師子之座，十佛剎微塵數菩薩所共圍繞。悉以佛神力故，十方各有一大菩薩，一一各與十佛剎微塵數諸菩薩俱，來詣佛所。其大菩薩，謂：文殊師利等；所從來國，謂：金色世界等；本所事佛，謂：不動智如來等。爾時，一切處文殊師利菩薩，各于佛所，同時發聲，說此頌言：
「一念普觀無量劫， 無去無來亦無住， 如是了知三世事， 超諸方便成十力。 十方無比善名稱， 永離諸難常歡喜， 普詣一切國土中， 廣為宣揚如是法。 為利眾生供養佛， 如其意獲相似果， 於一切法悉順知， 遍十方中現神力。 從初供佛意柔忍， 入深禪定觀法性， 普勸眾生髮道心， 以此速成無上果。 十方求法情無異， 為修功德令滿足， 有無二相悉滅除， 此人于佛為真見。
【現代漢語翻譯】 現代漢語譯本：光明照耀超過十億個世界，普遍照耀東方百億世界、千億世界、百千億世界、那由他（極大的數量單位）億世界、百那由他億世界、千那由他億世界、百千那由他億世界，像這樣無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，遍及整個法界、虛空界、所有世界；南方、西方、北方，四維、上方、下方，也都是這樣。在每一個世界中，都有百億個閻浮提（我們所居住的娑婆世界），乃至百億個色究竟天（佛教宇宙觀中最高的色界天）；其中所有的一切，都清晰地顯現出來。在每一個閻浮提中，都能看到如來坐在蓮華藏師子之座上，被十佛剎微塵數（極多的數量）的菩薩共同圍繞。由於佛的神力，十方各有一位大菩薩，每一位都與十佛剎微塵數的菩薩一起，來到佛的處所。這些大菩薩，例如：文殊師利（智慧第一的菩薩）等；他們所來自的國家，例如：金色世界等；他們原本侍奉的佛，例如：不動智如來（如來的一種稱號）等。那時，所有地方的文殊師利菩薩，都在佛的處所，同時發出聲音，說了這首偈頌： 『一念之間普遍觀察無量劫，沒有去也沒有來，也沒有停留，像這樣瞭解過去、現在、未來三世的事情，超越一切方便法門，成就十種力量。十方世界無比的善名稱，永遠脫離各種災難，常常歡喜，普遍到達一切國土之中，廣泛地宣揚這樣的佛法。爲了利益眾生而供養佛，就像他們的心意一樣獲得相似的果報，對於一切法都完全順應瞭解，在十方世界中顯現神通力量。從最初供養佛時就心意柔和忍耐，進入深層的禪定觀察法的本性，普遍勸導眾生髮起菩提心，用這個方法迅速成就無上正果。十方眾生求法的意願沒有差別，爲了修習功德使之圓滿，有和無這兩種相對的現象都消滅去除，這樣的人對於佛才是真正的見解。』
【English Translation】 English version: The light surpasses ten billion worlds, illuminating the east by a hundred billion worlds, a thousand billion worlds, a hundred thousand billion worlds, nayuta (an extremely large number) billion worlds, a hundred nayuta billion worlds, a thousand nayuta billion worlds, a hundred thousand nayuta billion worlds. Like this, it is countless, immeasurable, boundless, incomparable, incalculable, unnameable, inconceivable, unquantifiable, and unspeakable, pervading the entire Dharma realm, the space realm, and all worlds. The south, west, north, four intermediate directions, above, and below are also like this. In each of these worlds, there are a hundred billion Jambudvipas (the world we inhabit), up to a hundred billion Akanistha Heavens (the highest heaven in the realm of form in Buddhist cosmology); everything within them is clearly visible. In each Jambudvipa, one can see the Tathagata (another name for Buddha) sitting on the Lion Throne of the Lotus Treasury, surrounded by Bodhisattvas as numerous as the dust particles of ten Buddha lands. Due to the Buddha's divine power, a great Bodhisattva from each of the ten directions, each accompanied by Bodhisattvas as numerous as the dust particles of ten Buddha lands, comes to the Buddha's place. These great Bodhisattvas include: Manjushri (the Bodhisattva of wisdom) and others; the countries they come from include: the Golden World and others; the Buddhas they originally served include: Akshobhya Tathagata (a title of Buddha) and others. At that time, Manjushri Bodhisattvas in all places, at the Buddha's place, simultaneously spoke this verse: 'In a single thought, one universally observes countless kalpas (eons), there is no going, no coming, and no abiding. Thus, understanding the affairs of the three times (past, present, and future), transcending all expedient means, one achieves the ten powers. The good name is unparalleled in the ten directions, forever free from all difficulties, always joyful, universally reaching all lands, widely proclaiming such Dharma. For the benefit of sentient beings, offering to the Buddha, one obtains similar results as their intention, completely understanding all dharmas, manifesting divine powers in the ten directions. From the beginning of offering to the Buddha, one's mind is gentle and patient, entering deep samadhi (meditative absorption) to observe the nature of Dharma, universally encouraging sentient beings to arouse the Bodhi mind, using this method to quickly achieve the unsurpassed fruit. The desire for Dharma is the same in the ten directions, in order to cultivate merits to make them complete, the two aspects of existence and non-existence are all eliminated, this person has a true view of the Buddha.'
普往十方諸國土， 廣說妙法興義利， 住于實際不動搖， 此人功德同於佛。 如來所轉妙法輪， 一切皆是菩提分， 若能聞已悟法性， 如是之人常見佛。 不見十力空如幻， 雖見非見如盲睹， 分別取相不見佛， 畢竟離著乃能見。 眾生隨業種種別， 十方內外難盡見， 佛身無礙遍十方， 不可盡見亦如是。 譬如空中無量剎， 無來無去遍十方， 產生滅壞無所依， 佛遍虛空亦如是。」
菩薩問明品第十
爾時，文殊師利菩薩問覺首菩薩言：「佛子！心性是一。云何見有種種差別？所謂：往善趣、惡趣；諸根滿、缺；受生同、異；端正、醜陋；苦、樂不同；業不知心，心不知業；受不知報，報不知受；心不知受，受不知心；因不知緣，緣不知因；智不知境，境不知智。」
時，覺首菩薩以頌答曰：
「仁今問是義， 為曉悟群蒙， 我如其性答， 惟仁應諦聽。 諸法無作用， 亦無有體性， 是故彼一切， 各各不相知。 譬如河中水， 湍流競奔逝， 各各不相知， 諸法亦如是。 亦如大火聚， 猛焰同時發， 各各不相知， 諸法亦如是。 又如長風起， 遇物咸鼓扇， 各各不相知
【現代漢語翻譯】 現代漢語譯本 普遍前往十方諸佛國土，廣泛宣說微妙佛法，興盛正義和利益，安住于真如實相而不動搖，這樣的人的功德就等同於佛陀。 如來所轉的微妙法輪，一切都是菩提的組成部分，如果能夠聽聞后領悟法性，這樣的人就能常見佛陀。 如果不能見到佛的十力（如來的十種力量，指佛的智慧和能力）如同虛幻，即使看見也如同盲人一樣，通過分別執著于外相是見不到佛的，必須徹底放下執著才能見到。 眾生隨著各自的業力而有種種差別，十方世界內外的情況難以完全看清，佛身無礙遍佈十方，也是無法完全看清的。 譬如虛空中有無量佛剎，無來無去遍佈十方，產生、滅壞沒有所依，佛遍佈虛空也是如此。
菩薩問明品第十
這時，文殊師利菩薩問覺首菩薩說：『佛子！心性本是一樣的，為什麼會看到有種種差別呢？比如：往生善道、惡道；諸根圓滿、殘缺；受生相同、不同；相貌端正、醜陋；感受苦、樂不同；業不知道心，心不知道業；受不知道報，報不知道受；心不知道受，受不知道心；因不知道緣，緣不知道因；智不知道境，境不知道智。』
這時，覺首菩薩用偈頌回答說： 『您今天問的這個道理，是爲了開導迷惑的眾生，我將按照事物的本性來回答，希望您仔細聽。 諸法沒有作用，也沒有實體，所以它們之間互不相知。 譬如河流中的水，湍急奔流，各自互不相知，諸法也是如此。 又如巨大的火堆，猛烈的火焰同時發出，各自互不相知，諸法也是如此。 又如長風吹起，遇到物體就鼓動搖扇，各自互不相知，諸法也是如此。
【English Translation】 English version Universally going to all lands in the ten directions, widely expounding the wonderful Dharma, promoting righteousness and benefit, abiding in the actual reality without wavering, the merits of such a person are equal to those of the Buddha. The wonderful Dharma wheel turned by the Tathagata, all are components of Bodhi, if one can hear and understand the nature of Dharma, such a person can often see the Buddha. If one cannot see the ten powers of the Buddha (the ten powers of the Tathagata, referring to the Buddha's wisdom and abilities) as illusory, even if one sees, it is like a blind person seeing, one cannot see the Buddha by distinguishing and clinging to external appearances, one must completely let go of attachments to see. Sentient beings have various differences according to their respective karmas, the situations inside and outside the ten directions are difficult to see completely, the Buddha's body is unobstructed and pervades the ten directions, and it is also impossible to see completely. For example, in the void there are countless Buddha lands, without coming or going, pervading the ten directions, arising, ceasing, and decaying without any reliance, the Buddha pervading the void is also like this.
Chapter Ten: Bodhisattva's Inquiry on Understanding
At that time, Bodhisattva Manjushri asked Bodhisattva Jue Shou, saying: 'Buddha-son! The nature of mind is one. Why do we see various differences? Such as: going to good realms, evil realms; faculties complete, incomplete; births the same, different; appearance beautiful, ugly; experiencing suffering, joy differently; karma does not know mind, mind does not know karma; reception does not know retribution, retribution does not know reception; mind does not know reception, reception does not know mind; cause does not know condition, condition does not know cause; wisdom does not know object, object does not know wisdom.'
At that time, Bodhisattva Jue Shou answered with a verse: 'You ask about this meaning today, to enlighten the confused beings, I will answer according to the nature of things, I hope you listen carefully. All dharmas have no function, nor do they have substance, therefore they do not know each other. For example, the water in the river, rushing and flowing, does not know each other, all dharmas are also like this. Also like a huge fire, fierce flames erupting at the same time, do not know each other, all dharmas are also like this. Also like a long wind rising, encountering objects it stirs and fans, do not know each other, all dharmas are also like this.'
， 諸法亦如是。 又如眾地界， 展轉因依住， 各各不相知， 諸法亦如是。 眼耳鼻舌身， 心意諸情根， 以此常流轉， 而無能轉者。 法性本無生， 示現而有生， 是中無能現， 亦無所現物。 眼耳鼻舌身， 心意諸情根， 一切空無性， 妄心分別有。 如理而觀察， 一切皆無性， 法眼不思議， 此見非顛倒。 若實若不實， 若妄若非妄， 世間出世間， 但有假言說。」
爾時，文殊師利菩薩問財首菩薩言：「佛子！一切眾生非眾生。云何如來隨其時、隨其命、隨其身、隨其行、隨其解、隨其言論、隨其心樂、隨其方便、隨其思惟、隨其觀察，于如是諸眾生中，為現其身，教化調伏？」
時，財首菩薩以頌答曰：
「此是樂寂滅， 多聞者境界， 我為仁宣說， 仁今應聽受。 分別觀內身， 此中誰是我， 若能如是解， 彼達我有無。 此身假安立， 住處無方所， 諦了是身者， 于中無所著。 于身善觀察， 一切皆明見， 知法皆虛妄， 不起心分別。 壽命因誰起， 復因誰退滅， 猶如旋火輪， 初后不可知。 智者能觀察， 一切有無常， 諸法空無
【現代漢語翻譯】 現代漢語譯本：
諸法也是如此。
又如眾多地界，輾轉互相依賴而存在，各自互不相知，諸法也是如此。
眼、耳、鼻、舌、身，心、意等諸情根，以此不斷流轉，卻沒有能使之流轉的主體。
法的本性本來無生，只是示現出有生，這其中沒有能示現的主體，也沒有被示現的客體。
眼、耳、鼻、舌、身，心、意等諸情根，一切都是空無自性的，只是虛妄的心分別而有。
如理地觀察，一切都是無自性的，法眼的境界不可思議，這樣的見解不是顛倒的。
無論是真實還是不真實，無論是虛妄還是非虛妄，世間和出世間，都只是假借言說而已。
當時，文殊師利菩薩（Manjusri Bodhisattva）問財首菩薩（Dhanaśreṣṭhin Bodhisattva）說：『佛子！一切眾生並非真正的眾生。為何如來（Tathagata）能隨著眾生的時機、壽命、身體、行為、理解、言論、心之所樂、方便、思惟、觀察，在這些眾生中，顯現其身，教化調伏他們呢？』
當時，財首菩薩以偈頌回答說：
『這是樂於寂滅的境界，是多聞者的境界，我為仁者宣說，仁者現在應當聽受。
分別觀察自身內部，這裡面誰是「我」呢？如果能這樣理解，他就通達了「我」的有無。
這個身體是假借安立的，它的住處沒有固定的方位，真正明瞭身體的人，就不會執著於它。
對身體善加觀察，一切都會明見，知道諸法都是虛妄的，就不會生起分別之心。
壽命因何而生起，又因何而消退？就像旋轉的火輪，開始和最後都不可知。
智者能夠觀察到，一切有為法都是無常的，諸法都是空無自性的。』 English version:
Thus are all dharmas.
Just as the many earth elements, mutually dependent and abiding, each unaware of the other, so are all dharmas.
The eyes, ears, nose, tongue, body, mind, and intellect, these sense faculties, are constantly flowing, yet there is no entity that causes them to flow.
The nature of dharma is originally unborn, it only appears as if born, and within this there is neither a manifesting entity nor a manifested object.
The eyes, ears, nose, tongue, body, mind, and intellect, these sense faculties, all are empty and without self-nature, they exist only through the discrimination of the deluded mind.
When observed with proper understanding, all are without self-nature, the realm of the Dharma Eye is inconceivable, and this view is not inverted.
Whether real or unreal, whether false or not false, the mundane and the supramundane, all are merely provisional expressions.
At that time, Manjusri Bodhisattva asked Dhanaśreṣṭhin Bodhisattva, 『Son of Buddha! All sentient beings are not truly sentient beings. How does the Tathagata, according to the time, lifespan, body, conduct, understanding, speech, inclinations, skillful means, thoughts, and observations of these sentient beings, manifest his body among them to teach and subdue them?』
Then, Dhanaśreṣṭhin Bodhisattva replied in verse:
『This is the realm of those who delight in quiescence, the realm of the learned, I will explain it for you, you should now listen and receive it.
Observe the inner body with discernment, who is the 「I」 within it? If one can understand this, one will realize the existence or non-existence of 「I」.
This body is provisionally established, its dwelling place has no fixed location, one who truly understands the body will not be attached to it.
By observing the body well, all will be clearly seen, knowing that all dharmas are illusory, one will not give rise to discriminating thoughts.
From what does life arise, and from what does it cease? Like a spinning fire wheel, the beginning and the end are unknowable.
The wise can observe that all conditioned things are impermanent, and all dharmas are empty and without self-nature.』
【English Translation】 Thus are all dharmas. Just as the many earth elements, mutually dependent and abiding, each unaware of the other, so are all dharmas. The eyes, ears, nose, tongue, body, mind, and intellect, these sense faculties, are constantly flowing, yet there is no entity that causes them to flow. The nature of dharma is originally unborn, it only appears as if born, and within this there is neither a manifesting entity nor a manifested object. The eyes, ears, nose, tongue, body, mind, and intellect, these sense faculties, all are empty and without self-nature, they exist only through the discrimination of the deluded mind. When observed with proper understanding, all are without self-nature, the realm of the Dharma Eye is inconceivable, and this view is not inverted. Whether real or unreal, whether false or not false, the mundane and the supramundane, all are merely provisional expressions. At that time, Manjusri Bodhisattva asked Dhanaśreṣṭhin Bodhisattva, 『Son of Buddha! All sentient beings are not truly sentient beings. How does the Tathagata, according to the time, lifespan, body, conduct, understanding, speech, inclinations, skillful means, thoughts, and observations of these sentient beings, manifest his body among them to teach and subdue them?』 Then, Dhanaśreṣṭhin Bodhisattva replied in verse: 『This is the realm of those who delight in quiescence, the realm of the learned, I will explain it for you, you should now listen and receive it. Observe the inner body with discernment, who is the 「I」 within it? If one can understand this, one will realize the existence or non-existence of 「I」. This body is provisionally established, its dwelling place has no fixed location, one who truly understands the body will not be attached to it. By observing the body well, all will be clearly seen, knowing that all dharmas are illusory, one will not give rise to discriminating thoughts. From what does life arise, and from what does it cease? Like a spinning fire wheel, the beginning and the end are unknowable. The wise can observe that all conditioned things are impermanent, and all dharmas are empty and without self-nature.』
我， 永離一切相。 眾報隨業生， 如夢不真實， 唸唸常滅壞， 如前後亦爾。 世間所見法， 但以心為主， 隨解取眾相， 顛倒不如實。 世間所言論， 一切是分別， 未曾有一法， 得入於法性。 能緣所緣力， 種種法出生， 速滅不暫停， 唸唸悉如是。」
爾時，文殊師利菩薩問寶首菩薩言：「佛子！一切眾生，等有四大，無我、無我所。云何而有受苦、受樂，端正、醜陋，內好、外好，少受、多受，或受現報，或受后報？然法界中，無美、無惡。」
時，寶首菩薩以頌答曰：
「隨其所行業， 如是果報生， 作者無所有， 諸佛之所說。 譬如凈明鏡， 隨其所對質， 現像各不同， 業性亦如是。 亦如田種子， 各各不相知， 自然能出生， 業性亦如是。 又如巧幻師， 在彼四衢道， 示現眾色相， 業性亦如是。 如機關木人， 能出種種聲， 彼無我非我， 業性亦如是。 亦如眾鳥類， 從㲉而得出， 音聲各不同， 業性亦如是。 譬如胎藏中， 諸根悉成就， 體相無來處， 業性亦如是。 又如在地獄， 種種諸苦事， 彼悉無所從， 業性亦如
【現代漢語翻譯】 現代漢語譯本 我，永遠脫離一切表象。 各種果報隨著業力產生，如同夢境般不真實。 念頭時刻生滅壞滅，如同前後相續一般。 世間所見的萬法，都以心為根本。 隨著理解而執取各種表象，顛倒錯亂不符合實情。 世間所說的一切言論，都是分別妄想。 從來沒有一種法，能夠進入到法性（Dharmata，諸法實相）。 能緣（subject）和所緣（object）的力量，使種種法產生。 迅速生滅不停留，每個念頭都是如此。
這時，文殊師利菩薩（Manjusri Bodhisattva，代表智慧的菩薩）問寶首菩薩（Ratnakara Bodhisattva，一位菩薩的名字）說：『佛子！一切眾生，都有四大（地、水、火、風），無我（anatman，沒有永恒不變的自我），無我所（no possession，沒有屬於自我的東西）。為什麼會有感受痛苦、感受快樂，端正、醜陋，內在美好、外在美好，少受、多受，或者感受現世的果報，或者感受來世的果報？然而在法界（Dharmadhatu，宇宙萬法的本體）中，沒有美，也沒有惡。』
當時，寶首菩薩用偈頌回答說： 『隨著所造的行業，就會產生相應的果報， 作者（karma maker）實際上並不存在，這是諸佛所說的道理。 譬如清凈明亮的鏡子，隨著所對映的物體， 顯現的影像各不相同，業的性質也是如此。 也像田地裡的種子，彼此之間互不相知， 自然能夠生長出來，業的性質也是如此。 又像技藝高超的魔術師，在十字路口， 展示各種各樣的景象，業的性質也是如此。 如同機關木偶人，能夠發出各種各樣的聲音， 它既不是我，也不是非我，業的性質也是如此。 也像各種鳥類，從蛋中孵化出來， 發出的聲音各不相同，業的性質也是如此。 譬如在胎兒的腹中，各種器官都逐漸形成， 身體的形態沒有來處，業的性質也是如此。 又如在地獄中，各種各樣的痛苦之事， 它們都沒有來源，業的性質也是如此。
【English Translation】 English version I am forever free from all appearances. Various retributions arise according to karma, like dreams, unreal. Thoughts constantly arise and perish, like before and after. The phenomena seen in the world are all based on the mind. According to understanding, one grasps various appearances, distorted and not in accordance with reality. All the words spoken in the world are discriminations. There has never been a single dharma that can enter into Dharmata (the true nature of all things). The power of the subject and object causes various dharmas to arise. They quickly perish without stopping, every thought is like this.
At that time, Manjusri Bodhisattva (Bodhisattva of wisdom) asked Ratnakara Bodhisattva (a Bodhisattva's name), 'Son of Buddha! All sentient beings equally possess the four great elements (earth, water, fire, wind), are without self (anatman, no permanent self), and without what belongs to self (no possession). Why then do they experience suffering and pleasure, beauty and ugliness, inner goodness and outer goodness, little or much, or receive present retribution or future retribution? Yet in the Dharmadhatu (the realm of all phenomena), there is neither beauty nor evil.'
Then, Ratnakara Bodhisattva replied in verse: 'According to the actions performed, such are the retributions that arise, The doer (karma maker) is non-existent, as the Buddhas have said. Like a clear and bright mirror, according to what it reflects, The images appear differently, the nature of karma is also like this. Also like seeds in the field, each not knowing the other, Naturally they can grow, the nature of karma is also like this. Also like a skillful illusionist, at the crossroads, Showing various appearances, the nature of karma is also like this. Like a mechanical wooden figure, able to produce various sounds, It is neither self nor non-self, the nature of karma is also like this. Also like various kinds of birds, hatching from eggs, Their sounds are different, the nature of karma is also like this. For example, in the womb, all organs are gradually formed, The form of the body has no origin, the nature of karma is also like this. Also like in hell, various kinds of suffering, They have no source, the nature of karma is also like this.'
是。 譬如轉輪王， 成就勝七寶， 來處不可得， 業性亦如是。 又如諸世界， 大火所燒然， 此火無來處， 業性亦如是。」
爾時，文殊師利菩薩問德首菩薩言：「佛子！如來所悟，唯是一法。云何乃說無量諸法，現無量剎，化無量眾，演無量音，示無量身，知無量心，現無量神通，普能震動無量世界，示現無量殊勝莊嚴，顯示無邊種種境界？而法性中，此差別相，皆不可得。」
時，德首菩薩以頌答曰：
「佛子所問義， 甚深難可了， 智者能知此， 常樂佛功德。 譬如地性一， 眾生各別住， 地無一異念， 諸佛法如是。 亦如火性一， 能燒一切物， 火焰無分別， 諸佛法如是。 亦如大海一， 波濤千萬異， 水無種種殊， 諸佛法如是。 亦如風性一， 能吹一切物， 風無一異念， 諸佛法如是。 亦如大云雷， 普雨一切地， 雨滴無差別， 諸佛法如是。 亦如地界一， 能生種種芽， 非地有殊異， 諸佛法如是。 如日無雲曀， 普照於十方， 光明無異性， 諸佛法如是。 亦如空中月， 世間靡不見， 非月往其處， 諸佛法如是。 譬如大梵王， 應現
【現代漢語翻譯】 現代漢語譯本 例如，轉輪王（擁有統治世界的理想君主）成就了殊勝的七寶（象徵權力和財富的七種珍寶），但這些珍寶的來處是不可尋覓的，業的性質也是如此。 又如，當諸世界被大火焚燒時，這火焰沒有來處，業的性質也是如此。
那時，文殊師利菩薩（代表智慧的菩薩）問德首菩薩（一位有德行的菩薩）說：『佛子！如來（佛的稱號）所證悟的，唯有一法（真理的本質）。為何卻說有無量諸法（各種教義），顯現無量剎（佛土），化度無量眾生，演說無量音聲，示現無量身形，了知無量心念，展現無量神通，普遍震動無量世界，示現無量殊勝莊嚴，顯示無邊種種境界？而法性（真理的本質）之中，這些差別相，都是不可得的。』
當時，德首菩薩以偈頌回答說： 『佛子所問的意義，非常深奧難以理解，只有智者才能明白，並常樂於佛的功德。 譬如，地的性質是唯一的，眾生卻各自居住在不同的地方，地本身沒有一或異的念頭，諸佛的法也是如此。 又如，火的性質是唯一的，能燃燒一切事物，火焰本身沒有分別，諸佛的法也是如此。 又如，大海是唯一的，波濤卻有千萬種不同，水本身沒有種種差別，諸佛的法也是如此。 又如，風的性質是唯一的，能吹動一切事物，風本身沒有一或異的念頭，諸佛的法也是如此。 又如，大云雷普遍降雨到一切土地，雨滴本身沒有差別，諸佛的法也是如此。 又如，地界是唯一的，能生長出各種各樣的芽，並非地本身有殊異，諸佛的法也是如此。 如太陽沒有云霧遮蔽，普遍照耀十方，光明本身沒有不同的性質，諸佛的法也是如此。 又如空中的月亮，世間沒有看不到的，並非月亮自己去到那裡，諸佛的法也是如此。 譬如大梵天王（印度教的創造之神），應眾生之需而顯現各種不同的身形，但梵天王本身沒有分別，諸佛的法也是如此。』
【English Translation】 English version For example, a Cakravartin king (an ideal monarch who rules the world) achieves the supreme seven treasures (seven jewels symbolizing power and wealth), but the origin of these treasures cannot be found, and the nature of karma is also like this. Also, like when all the worlds are burned by a great fire, this fire has no origin, and the nature of karma is also like this.
At that time, Manjushri Bodhisattva (the Bodhisattva representing wisdom) asked Virtue-Head Bodhisattva (a virtuous Bodhisattva), saying: 'Son of Buddha! What the Tathagata (an epithet of the Buddha) has realized is only one Dharma (the essence of truth). Why then are there said to be countless Dharmas (various teachings), manifesting countless kshetras (Buddha-lands), transforming countless beings, expounding countless sounds, showing countless forms, knowing countless thoughts, displaying countless supernatural powers, universally shaking countless worlds, manifesting countless supreme adornments, and revealing boundless various realms? Yet within the nature of Dharma (the essence of truth), these differences are all unattainable.'
Then, Virtue-Head Bodhisattva replied in verse: 'The meaning of what the Son of Buddha asks is very profound and difficult to understand; only the wise can comprehend this and always rejoice in the merits of the Buddha. For example, the nature of earth is one, yet beings dwell in different places; the earth itself has no thought of one or different; the Dharma of all Buddhas is like this. Also, like the nature of fire is one, able to burn all things; the flames themselves have no distinctions; the Dharma of all Buddhas is like this. Also, like the ocean is one, yet the waves are of thousands of different kinds; the water itself has no various differences; the Dharma of all Buddhas is like this. Also, like the nature of wind is one, able to blow all things; the wind itself has no thought of one or different; the Dharma of all Buddhas is like this. Also, like great clouds and thunder universally rain on all lands; the raindrops themselves have no differences; the Dharma of all Buddhas is like this. Also, like the earth realm is one, able to produce all kinds of sprouts; it is not that the earth itself has differences; the Dharma of all Buddhas is like this. Like the sun without cloud cover, universally shining in all ten directions; the light itself has no different nature; the Dharma of all Buddhas is like this. Also, like the moon in the sky, there is no place in the world that cannot see it; it is not that the moon itself goes there; the Dharma of all Buddhas is like this. For example, the Great Brahma King (the Hindu god of creation), manifests various forms according to the needs of beings, but Brahma himself has no distinctions; the Dharma of all Buddhas is like this.'
滿三千， 其身無別異， 諸佛法如是。」
爾時，文殊師利菩薩問目首菩薩言：「佛子！如來福田，等一無異。云何而見眾生布施果報不同？所謂：種種色、種種形、種種家、種種根、種種財、種種主、種種眷屬、種種官位、種種功德、種種智慧；而佛于彼，其心平等，無異思惟。」
時，目首菩薩以頌答曰：
「譬如大地一， 隨種各生芽， 于彼無怨親， 佛福田亦然。 又如水一味， 因器有差別， 佛福田亦然， 眾生心故異。 亦如巧幻師， 能令眾歡喜， 佛福田如是， 令眾生敬悅。 如有才智王， 能令大眾喜， 佛福田如是， 令眾悉安樂。 譬如凈明鏡， 隨色而現像， 佛福田如是， 隨心獲眾報。 如阿揭陀藥， 能療一切毒， 佛福田如是， 滅諸煩惱患。 亦如日出時， 照曜於世間， 佛福田如是， 滅除諸黑暗。 亦如凈滿月， 普照于大地， 佛福田亦然， 一切處平等。 譬如毗藍風， 普震於大地， 佛福田如是， 動三有眾生。 譬如大火起， 能燒一切物， 佛福田如是， 燒一切有為。」
爾時，文殊師利菩薩問勤首菩薩言：「佛子！佛教是一，眾生得
【現代漢語翻譯】 現代漢語譯本 『圓滿三千世界，他們的身體沒有差別，諸佛的法就是這樣。』
當時，文殊師利菩薩問目首菩薩說：『佛子！如來的福田，平等無差別。為什麼看到眾生布施的果報不同呢？所謂：種種顏色、種種形狀、種種家庭、種種根器、種種財富、種種主人、種種眷屬、種種官位、種種功德、種種智慧；而佛對於他們，內心平等，沒有不同的想法。』
這時，目首菩薩用偈頌回答說：
『譬如大地只有一個，隨著所種的種子各自生長出芽，對於它們沒有怨恨和親近，佛的福田也是這樣。 又如水只有一種味道，因為容器的不同而有差別，佛的福田也是這樣，因為眾生的心不同。 也像巧妙的幻術師，能夠讓大眾歡喜，佛的福田也是這樣，讓眾生敬重喜悅。 如有才智的國王，能夠讓大眾歡喜，佛的福田也是這樣，讓眾生都安樂。 譬如清凈明亮的鏡子，隨著顏色而顯現影像，佛的福田也是這樣，隨著心而獲得各種果報。 如阿伽陀藥（能治百病的藥），能夠治療一切毒，佛的福田也是這樣，滅除各種煩惱的病患。 也像太陽升起時，照耀於世間，佛的福田也是這樣，滅除各種黑暗。 也像清凈圓滿的月亮，普遍照耀于大地，佛的福田也是這樣，在一切處都平等。 譬如毗藍風（大風），普遍震動于大地，佛的福田也是這樣，動搖三有（欲界、色界、無色界）的眾生。 譬如大火燃起，能夠燒燬一切事物，佛的福田也是這樣，燒燬一切有為法。』
當時，文殊師利菩薩問勤首菩薩說：『佛子！佛教是一樣的，眾生得到的
【English Translation】 English version 'The three thousand worlds are full, their bodies are not different, the Buddhas' Dharma is like this.'
At that time, Bodhisattva Manjushri asked Bodhisattva Mukha-shira, 'Son of Buddha! The field of merit of the Tathagata is equal and without difference. Why do we see that the results of sentient beings' offerings are different? Such as: various colors, various shapes, various families, various roots, various wealth, various masters, various relatives, various official positions, various merits, various wisdoms; while the Buddha, towards them, has an equal mind, without different thoughts.'
Then, Bodhisattva Mukha-shira answered with a verse:
'Like the earth is one, each sprout grows according to the seed planted, there is no resentment or closeness to them, the Buddha's field of merit is also like this. Also, like water has only one taste, but there are differences due to the containers, the Buddha's field of merit is also like this, because the minds of sentient beings are different. Also like a skillful illusionist, who can make the masses happy, the Buddha's field of merit is also like this, making sentient beings respect and rejoice. If there is a wise king, who can make the masses happy, the Buddha's field of merit is also like this, making all sentient beings peaceful and happy. Like a clear and bright mirror, which reflects images according to colors, the Buddha's field of merit is also like this, obtaining various rewards according to the mind. Like the Agada medicine (a medicine that can cure all diseases), which can cure all poisons, the Buddha's field of merit is also like this, eliminating all afflictions and illnesses. Also like when the sun rises, illuminating the world, the Buddha's field of merit is also like this, eliminating all darkness. Also like the pure and full moon, which shines universally on the earth, the Buddha's field of merit is also like this, being equal in all places. Like the Vairambha wind (a great wind), which shakes the earth universally, the Buddha's field of merit is also like this, moving the sentient beings of the three realms (desire realm, form realm, formless realm). Like a great fire that rises, which can burn all things, the Buddha's field of merit is also like this, burning all conditioned dharmas.'
At that time, Bodhisattva Manjushri asked Bodhisattva Qinshou, 'Son of Buddha! The Buddha's teachings are one, and sentient beings obtain
見，云何不即悉斷一切諸煩惱縛而得出離？然其色蘊、受蘊、想蘊、行蘊、識蘊，欲界、色界、無色界，無明、貪愛，無有差別，是則佛教。于諸眾生，或有利益？或無利益？」
時，勤首菩薩以頌答曰：
「佛子善諦聽， 我今如實答， 或有速解脫， 或有難出離。 若欲求除滅， 無量諸過惡， 當於佛法中， 勇猛常精進。 譬如微少火， 樵濕速令滅， 于佛教法中， 懈怠者亦然。 如鉆燧求火， 未出而數息， 火勢隨止滅， 懈怠者亦然。 如人持日珠， 不以物承影， 火終不可得， 懈怠者亦然。 譬如赫日照， 孩稚閉其目， 怪言何不睹， 懈怠者亦然。 如人無手足， 欲以芒草箭， 遍射破大地， 懈怠者亦然。 如以一毛端， 而取大海水， 欲令盡干竭， 懈怠者亦然。 又如劫火起， 欲以少水滅， 于佛教法中， 懈怠者亦然。 如有見虛空， 端居不搖動， 而言普騰躡， 懈怠者亦然。」
爾時，文殊師利菩薩問法首菩薩言：「佛子！如佛所說：『若有眾生，受持正法，悉能除斷一切煩惱。』何故復有受持正法而不斷者？隨貪、瞋、癡，隨慢、隨覆、隨忿、隨恨、隨嫉、
【現代漢語翻譯】 現代漢語譯本：
『見』，為什麼不立即斷除一切煩惱的束縛而得到解脫呢？然而，色蘊（物質的聚集）、受蘊（感受）、想蘊（概念）、行蘊（意志）、識蘊（意識），欲界（慾望的領域）、（此處原文缺失，指色界，即物質的領域）、無（此處原文缺失，指無色界，即非物質的領域），無明（無知）、貪愛（貪婪和愛慾），都沒有差別，這就是佛教的教義。對於眾生，或者有利益，或者沒有利益？」 當時，勤首菩薩用偈頌回答說： 『佛子啊，好好聽著，我現在如實回答你， 有的人很快就能解脫，有的人卻難以出離。 如果想要消除，無量無邊的過錯和罪惡， 應當在佛法中，勇猛精進。 譬如微小的火，遇到潮濕的柴火很快就會熄滅， 在佛教的教法中，懈怠的人也是這樣。 如同鉆木取火，還沒出火就停止休息， 火勢就會隨著停止而熄滅，懈怠的人也是這樣。 如同人拿著日光鏡，不用東西承接光影， 最終無法得到火，懈怠的人也是這樣。 譬如太陽照耀，小孩卻閉上眼睛， 奇怪地說為什麼看不到，懈怠的人也是這樣。 如同人沒有手腳，想要用芒草做的箭， 射穿整個大地，懈怠的人也是這樣。 如同用一根毛髮的尖端，去取大海的水， 想要讓它全部乾涸，懈怠的人也是這樣。 又如劫火燃起，想要用少量的水去撲滅， 在佛教的教法中，懈怠的人也是這樣。 如同有人看著虛空，端坐不動， 卻說自己已經普遍騰空飛躍，懈怠的人也是這樣。』 當時，文殊師利菩薩問法首菩薩說：『佛子！如同佛所說：『如果有眾生，受持正法，都能斷除一切煩惱。』為什麼又有人受持正法卻不能斷除煩惱呢？隨著貪婪、嗔恨、愚癡，隨著傲慢、隱瞞、憤怒、怨恨、嫉妒、
【English Translation】 English version:
'Seeing,' why not immediately cut off all the bonds of afflictions and attain liberation? Yet, the skandha of form (material aggregation), the skandha of feeling (sensation), the skandha of perception (conception), the skandha of mental formations (volition), the skandha of consciousness (awareness), the desire realm, the (missing in original text, referring to the form realm, i.e., the realm of matter), the non (missing in original text, referring to the formless realm, i.e., the non-material realm), ignorance, and craving, are not different. This is the teaching of Buddhism. For sentient beings, is it beneficial or not beneficial?' At that time, Bodhisattva Diligent Head replied in verse: 'Good sons of the Buddha, listen carefully, I will now answer truthfully, Some attain liberation quickly, while others find it difficult to escape. If you wish to eliminate, the immeasurable faults and evils, You should be courageous and diligent in the Buddha's teachings. Like a small fire, quickly extinguished by wet firewood, Those who are lazy in the Buddha's teachings are the same. Like drilling for fire, stopping to rest before it appears, The fire's power will cease and extinguish, so are the lazy. Like a person holding a sun crystal, not using something to receive the light, Fire will never be obtained, so are the lazy. Like the bright sun shining, a child closes their eyes, Strangely saying why they cannot see, so are the lazy. Like a person without hands or feet, wanting to use a grass arrow, To pierce the entire earth, so are the lazy. Like using the tip of a single hair, to take water from the ocean, Wanting to make it completely dry, so are the lazy. Also, like a cosmic fire rising, wanting to extinguish it with a little water, Those who are lazy in the Buddha's teachings are the same. Like someone looking at the void, sitting still without moving, Yet saying they have already soared and leaped everywhere, so are the lazy.' At that time, Bodhisattva Manjushri asked Bodhisattva Dharma Head, 'Good son of the Buddha! As the Buddha said: 『If there are sentient beings who uphold the true Dharma, they can cut off all afflictions.』 Why are there those who uphold the true Dharma but cannot cut off afflictions? Following greed, hatred, delusion, following arrogance, concealment, anger, resentment, jealousy,
隨慳、隨誑、隨諂，勢力所轉，無有離心。能受持法，何故復於心行之內起諸煩惱？」
時，法首菩薩以頌答曰：
「佛子善諦聽， 所問如實義， 非但以多聞， 能入如來法。 如人水所漂， 懼溺而渴死， 於法不修行， 多聞亦如是。 如人設美膳， 自餓而不食， 於法不修行， 多聞亦如是。 如人善方藥， 自疾不能救， 於法不修行， 多聞亦如是。 如人數他寶， 自無半錢分， 於法不修行， 多聞亦如是。 如有生王宮， 而受喂與寒， 於法不修行， 多聞亦如是。 如聾奏音樂， 悅彼不自聞， 於法不修行， 多聞亦如是。 如盲繢眾像， 示彼不自見， 於法不修行， 多聞亦如是。 譬如海船師， 而於海中死， 於法不修行， 多聞亦如是。 如在四衢道， 廣說眾好事， 內自無實德， 不行亦如是。」
爾時，文殊師利菩薩問智首菩薩言：「佛子！于佛法中，智為上首。如來何故，或為眾生讚歎佈施，或贊持戒，或贊堪忍，或贊精進，或贊禪定，或贊智慧，或復讚歎慈、悲、喜、舍？而終無有唯以一法，而得出離成阿耨多羅三藐三菩提者。」
時，智首菩薩以頌答曰
【現代漢語翻譯】 現代漢語譯本：'他們'隨著慳吝、隨著虛誑、隨著諂媚，被勢力所左右，沒有離開這些念頭。'如果'能夠受持佛法，為什麼還要在心中生起各種煩惱呢？' 當時，法首菩薩用偈頌回答說： 『佛子啊，好好地聽著，你所問的確實是真義，不是僅僅依靠多聞就能進入如來的佛法。 就像一個人被水漂流，害怕溺水而渴死，對於佛法不修行，多聞也像這樣。 就像一個人準備了美味的食物，自己卻餓著不吃，對於佛法不修行，多聞也像這樣。 就像一個人精通醫術，卻不能醫治自己的疾病，對於佛法不修行，多聞也像這樣。 就像一個人替別人數寶物，自己卻沒有半分錢，對於佛法不修行，多聞也像這樣。 就像一個人出生在王宮，卻遭受飢餓和寒冷，對於佛法不修行，多聞也像這樣。 就像聾子演奏音樂，使別人高興自己卻聽不見，對於佛法不修行，多聞也像這樣。 就像盲人描繪各種影象，給別人看自己卻看不見，對於佛法不修行，多聞也像這樣。 譬如船長在海上航行，卻死在海中，對於佛法不修行，多聞也像這樣。 就像在十字路口，廣泛地宣說各種好事，自己內心卻沒有真實的德行，不修行也像這樣。』 這時，文殊師利菩薩問智首菩薩說：『佛子！在佛法中，智慧是最重要的。如來為什麼有時為眾生讚歎佈施（dana，慷慨施捨），有時讚歎持戒（sila，遵守戒律），有時讚歎堪忍（ksanti，忍耐），有時讚歎精進（virya，努力），有時讚歎禪定（dhyana，冥想），有時讚歎智慧（prajna，洞察力），有時又讚歎慈（maitri，仁愛）、悲（karuna，同情）、喜（mudita，喜悅）、舍（upeksa，平靜）？而最終沒有隻用一種法門，就能出離生死，成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的。』 當時，智首菩薩用偈頌回答說：
【English Translation】 English version: 'They' follow miserliness, follow deceit, follow flattery, swayed by power, without abandoning these thoughts. 'If' one can uphold the Dharma, why do they still generate various afflictions within their minds?' At that time, Bodhisattva Dharmamukha (法首菩薩) replied in verse: 'Good sons of the Buddha, listen carefully, what you ask is indeed the true meaning, it is not merely through much learning that one can enter the Dharma of the Tathagata (如來). Like a person being swept away by water, fearing drowning and dying of thirst, if one does not practice the Dharma, much learning is also like this. Like a person who prepares delicious food, but starves themselves without eating, if one does not practice the Dharma, much learning is also like this. Like a person who is skilled in medicine, but cannot cure their own illness, if one does not practice the Dharma, much learning is also like this. Like a person who counts treasures for others, but has not a single coin for themselves, if one does not practice the Dharma, much learning is also like this. Like a person born in a royal palace, yet suffers from hunger and cold, if one does not practice the Dharma, much learning is also like this. Like a deaf person playing music, pleasing others but not hearing it themselves, if one does not practice the Dharma, much learning is also like this. Like a blind person painting various images, showing them to others but not seeing them themselves, if one does not practice the Dharma, much learning is also like this. Like a captain sailing the sea, yet dying in the sea, if one does not practice the Dharma, much learning is also like this. Like standing at a crossroads, widely proclaiming various good things, but having no real virtue within oneself, not practicing is also like this.' At that time, Bodhisattva Manjushri (文殊師利菩薩) asked Bodhisattva Jishou (智首菩薩), 'Good son of the Buddha! In the Buddha's Dharma, wisdom is the most important. Why does the Tathagata sometimes praise giving (dana, generosity), sometimes praise keeping precepts (sila, moral conduct), sometimes praise patience (ksanti, forbearance), sometimes praise diligence (virya, effort), sometimes praise meditation (dhyana, contemplation), sometimes praise wisdom (prajna, insight), and sometimes praise loving-kindness (maitri, benevolence), compassion (karuna, empathy), joy (mudita, sympathetic joy), and equanimity (upeksa, composure)? And ultimately, there is no single practice that can lead to liberation from birth and death and the attainment of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' At that time, Bodhisattva Jishou replied in verse:
：
「佛子甚希有， 能知眾生心， 如仁所問義， 諦聽我今說。 過去未來世， 現在諸導師， 無有說一法， 而得於道者。 佛知眾生心， 性分各不同， 隨其所應度， 如是而說法。 慳者為贊施， 毀禁者贊戒， 多瞋為贊忍， 好懈贊精進。 亂意贊禪定， 愚癡贊智慧， 不仁贊慈愍， 怒害贊大悲。 憂戚為贊喜， 曲心讚歎舍， 如是次第修， 漸具諸佛法。 如先立基堵， 而後造宮室， 施戒亦復然， 菩薩眾行本。 譬如建城廓， 為護諸人眾， 忍進亦如是， 防護諸菩薩。 譬如大力王， 率土咸戴仰， 定慧亦如是， 菩薩所依賴。 亦如轉輪王， 能與一切樂， 四等亦如是， 與諸菩薩樂。」
爾時，文殊師利菩薩問賢首菩薩言：「佛子！諸佛世尊，唯以一道，而得出離。云何今見一切佛土，所有眾事，種種不同？所謂：世界、眾生界、說法調伏、壽量、光明、神通、眾會、教儀、法住，各有差別。無有不具一切佛法，而成阿耨多羅三藐三菩提者。」
時，賢首菩薩以頌答曰：
「文殊法常爾， 法王唯一法， 一切無礙人， 一道出生死。 一切諸佛身，
【現代漢語翻譯】 現代漢語譯本： 佛子（指菩薩），真是非常稀有，能夠了解眾生的心念。 正如你所問的道理，仔細聽我接下來所說。 過去、未來和現在的諸位導師（佛），沒有哪一位是通過只說一種法，就能證得真道的。 佛陀瞭解眾生的心，知道他們的根性各不相同，所以會根據他們各自應該被度化的方式，來宣說佛法。 對於吝嗇的人，佛會讚美佈施；對於毀犯戒律的人，佛會讚美持戒； 對於嗔恨心重的人，佛會讚美忍辱；對於懈怠的人，佛會讚美精進。 對於心意散亂的人，佛會讚美禪定；對於愚癡的人，佛會讚美智慧； 對於不仁慈的人，佛會讚美慈悲；對於憤怒和傷害他人的人，佛會讚美大悲。 對於憂愁的人，佛會讚美喜悅；對於心懷邪曲的人，佛會讚美捨棄。 像這樣次第修行，就能逐漸具備諸佛的功德。 就像先打好地基，然後才能建造宮殿一樣，佈施和持戒也是如此，是菩薩修行的根本。 譬如建造城墻，是爲了保護城中的民眾，忍辱和精進也是如此，是爲了保護菩薩。 譬如強大的國王，受到所有人的敬仰，禪定和智慧也是如此，是菩薩所依賴的。 又如轉輪王，能夠給予一切快樂，四無量心（慈、悲、喜、舍）也是如此，能給予諸菩薩快樂。
這時，文殊師利菩薩問賢首菩薩說：『佛子！諸佛世尊，只用一種道，就能得到解脫。為什麼現在看到一切佛土，所有的事情，種種不同呢？比如：世界、眾生界、說法調伏、壽命長短、光明、神通、集會、教化儀式、佛法住世的時間，各有差別。難道沒有不具備一切佛法，就能成就阿耨多羅三藐三菩提（無上正等正覺）的嗎？』
當時，賢首菩薩用偈頌回答說： 『文殊啊，佛法本來就是這樣，法王（佛）只有一種法，一切無障礙的人，都通過這一道脫離生死。 一切諸佛的身體，
【English Translation】 English version: Oh, Buddha's children (Bodhisattvas), it is truly rare to be able to understand the minds of all beings. As you have asked, listen carefully to what I will now say. In the past, future, and present, all the guides (Buddhas) have not attained the path by speaking only one Dharma. The Buddha understands the minds of all beings, knowing that their natures are different, and thus teaches the Dharma according to how they should be guided. To the stingy, the Buddha praises generosity; to those who break precepts, the Buddha praises discipline; To those with much anger, the Buddha praises patience; to the lazy, the Buddha praises diligence. To those with scattered minds, the Buddha praises meditation; to the ignorant, the Buddha praises wisdom; To the unkind, the Buddha praises loving-kindness; to those who are angry and harmful, the Buddha praises great compassion. To the sorrowful, the Buddha praises joy; to the crooked-minded, the Buddha praises equanimity. By cultivating in this order, one gradually attains the qualities of all Buddhas. Just as one first lays the foundation before building a palace, so too are generosity and discipline the foundation of a Bodhisattva's practice. Like building city walls to protect the people, patience and diligence protect the Bodhisattvas. Like a powerful king who is revered by all, meditation and wisdom are what Bodhisattvas rely on. Like a Chakravartin king who can give all happiness, the four immeasurables (loving-kindness, compassion, joy, and equanimity) give happiness to all Bodhisattvas.
At that time, Manjushri Bodhisattva asked the Bodhisattva Shian Shou, 'Oh, Buddha's child! All the World Honored Buddhas attain liberation through only one path. Why do we now see that in all Buddha lands, all things are so different? For example: the worlds, the realms of beings, the ways of teaching and taming, the length of life, the light, the spiritual powers, the assemblies, the teaching rituals, and the duration of the Dharma, all have differences. Is it possible to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) without possessing all the Buddha's qualities?'
Then, Bodhisattva Shian Shou replied in verse: 'Manjushri, the Dharma is always like this, the Dharma King (Buddha) has only one Dharma, and all those without obstacles are born from this one path to transcend birth and death. The bodies of all Buddhas,
唯是一法身， 一心一智慧， 力無畏亦然。 如本趣菩提， 所有迴向心， 得如是剎土， 眾會及說法。 一切諸佛剎， 莊嚴悉圓滿， 隨眾生行異， 如是見不同。 佛剎與佛身， 眾會及言說， 如是諸佛法， 眾生莫能見。 其心已清凈， 諸愿皆具足， 如是明達人， 於此乃能睹。 隨眾生心樂， 及以業果力， 如是見差別， 此佛威神故。 佛剎無分別， 無憎無有愛， 但隨眾生心， 如是見有殊。 以是於世界， 所見各差別， 非一切如來， 大仙之過咎。 一切諸世界， 所應受化者， 常見人中雄， 諸佛法如是。」
爾時，諸菩薩謂文殊師利菩薩言：「佛子！我等所解，各自說已。唯愿仁者，以妙辯才，演暢如來所有境界！何等是佛境界？何等是佛境界因？何等是佛境界度？何等是佛境界入？何等是佛境界智？何等是佛境界法？何等是佛境界說？何等是佛境界知？何等是佛境界證？何等是佛境界現？何等是佛境界廣？」
時，文殊師利菩薩以頌答曰：
「如來深境界， 其量等虛空， 一切眾生入， 而實無所入。 如來深境界， 所有勝妙因， 億劫常宣說， 亦復不能盡
【現代漢語翻譯】 現代漢語譯本 唯一是法身（Dharmakaya，佛的真身）， 一心一智慧，力量和無畏也是如此。 如同原本趨向菩提（Bodhi，覺悟），所有迴向的心， 得到這樣的剎土（Buddha-ksetra，佛的國土），眾會和說法。 一切諸佛的剎土，莊嚴都圓滿， 隨著眾生行為的差異，所見也因此不同。 佛的剎土與佛身，眾會和言說， 這樣的諸佛法，眾生不能看見。 他們的心已經清凈，各種願望都已滿足， 像這樣明達的人，才能看到這些。 隨著眾生內心的喜好，以及業果的力量， 所見因此有差別，這是佛的威神力所致。 佛的剎土沒有分別，沒有憎恨也沒有愛， 只是隨著眾生的心，所見因此有不同。 因此在世界中，所見各有差別， 這不是一切如來（Tathagata，佛的稱號），大仙的過錯。 一切諸世界，所應該被教化的人， 常常見到人中雄，諸佛的法就是這樣。
那時，諸菩薩對文殊師利菩薩（Manjusri，智慧的象徵）說：『佛子！我們所理解的，各自已經說完了。只希望您，以巧妙的辯才，闡述如來所有的境界！什麼是佛的境界？什麼是佛境界的因？什麼是佛境界的度？什麼是佛境界的入？什麼是佛境界的智？什麼是佛境界的法？什麼是佛境界的說？什麼是佛境界的知？什麼是佛境界的證？什麼是佛境界的現？什麼是佛境界的廣？』
這時，文殊師利菩薩用偈頌回答說： 『如來深遠的境界，它的量等同虛空， 一切眾生都進入其中，而實際上沒有進入。 如來深遠的境界，所有殊勝微妙的因， 即使經過億劫常說，也不能說完。』
【English Translation】 English version Solely is the Dharmakaya (the Buddha's true body), One mind, one wisdom, power and fearlessness are also the same. Like the original path towards Bodhi (enlightenment), all the minds of dedication, Obtain such a Buddha-ksetra (Buddha's land), assemblies and teachings. All the Buddha's lands, their adornments are all complete, According to the differences in beings' actions, what is seen is also different. The Buddha's land and the Buddha's body, assemblies and speech, Such Buddha's teachings, beings cannot see. Their minds have already been purified, all kinds of wishes have been fulfilled, Only such enlightened people can see these. According to the preferences of beings' minds, and the power of karmic results, What is seen is therefore different, this is due to the Buddha's majestic power. The Buddha's land has no discrimination, no hatred and no love, Only according to the minds of beings, what is seen is therefore different. Therefore, in the world, what is seen is different, This is not the fault of all Tathagatas (Buddha's title), the great sages. All the worlds, those who should be taught, Often see the hero among men, the Buddhas' teachings are like this.
At that time, the Bodhisattvas said to Manjusri (symbol of wisdom): 'Son of Buddha! What we have understood, we have each spoken. We only hope that you, with your wonderful eloquence, will expound all the realms of the Tathagata! What is the Buddha's realm? What is the cause of the Buddha's realm? What is the extent of the Buddha's realm? What is the entry into the Buddha's realm? What is the wisdom of the Buddha's realm? What is the Dharma of the Buddha's realm? What is the teaching of the Buddha's realm? What is the knowledge of the Buddha's realm? What is the realization of the Buddha's realm? What is the manifestation of the Buddha's realm? What is the vastness of the Buddha's realm?'
At this time, Manjusri Bodhisattva answered with a verse: 'The profound realm of the Tathagata, its measure is equal to the void, All beings enter into it, but in reality, there is no entry. The profound realm of the Tathagata, all the supreme and wonderful causes, Even if constantly spoken for billions of kalpas, it cannot be exhausted.'
。 隨其心智慧， 誘進咸令益， 如是度眾生， 諸佛之境界。 世間諸國土， 一切皆隨入， 智身無有色， 非彼所能見。 諸佛智自在， 三世無所礙， 如是慧境界， 平等如虛空。 法界眾生界， 究竟無差別， 一切悉了知， 此是如來境。 一切世間中， 所有諸音聲， 佛智皆隨了， 亦無有分別。 非識所能識， 亦非心境界， 其性本清凈， 開示諸群生。 非業非煩惱， 無物無住處， 無照無所行， 平等行世間。 一切眾生心， 普在三世中， 如來於一念， 一切悉明達。」
爾時，此娑婆世界中，一切眾生所有法差別、業差別、世間差別、身差別、根差別、受生差別、持戒果差別、犯戒果差別、國土果差別，以佛神力，悉皆明現。如是，東方百千億那由他無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界、一切世界中，所有眾生法差別，乃至國土果差別，悉以佛神力故，分明顯現；南、西、北方，四維、上、下，亦復如是。
大方廣佛華嚴經卷第十三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十四
于闐國三
【現代漢語翻譯】 現代漢語譯本 依據眾生的智慧，引導他們進入並獲得利益，像這樣度化眾生，是諸佛的境界。 世間所有的國土，一切都隨順進入，智慧之身沒有形色，不是他們所能看見的。 諸佛的智慧自在無礙，在過去、現在、未來三世中都沒有障礙，這樣的智慧境界，平等如同虛空。 法界（dharma-dhātu，宇宙萬法所依之境）和眾生界（sattva-dhātu，眾生所處之界）究竟沒有差別，一切都完全了知，這是如來（tathāgata，佛的稱號）的境界。 在一切世間中，所有各種聲音，佛的智慧都能隨之瞭解，也沒有任何分別。 不是意識所能認識的，也不是心所能達到的境界，其本性清凈，開示給一切眾生。 不是業（karma，行為）也不是煩惱（kleśa，精神上的痛苦），沒有事物也沒有住處，沒有照見也沒有所行，平等地在世間執行。 一切眾生的心，普遍存在於過去、現在、未來三世中，如來在一念之間，一切都完全明瞭。 當時，在這個娑婆世界（sahā-loka，我們所居住的世界）中，一切眾生所有的法差別（dharma-viśeṣa，佛法的不同）、業差別（karma-viśeṣa，行為的不同）、世間差別（loka-viśeṣa，世界形態的不同）、身差別（kāya-viśeṣa，身體的不同）、根差別（indriya-viśeṣa，感官能力的不同）、受生差別（upapatti-viśeṣa，投生方式的不同）、持戒果差別（śīla-phala-viśeṣa，持戒的果報不同）、犯戒果差別（duḥśīla-phala-viśeṣa，犯戒的果報不同）、國土果差別（kṣetra-phala-viśeṣa，國土的果報不同），都因佛的神力而完全顯現。像這樣，東方百千億那由他（nayuta，數量單位）無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界（ākāśa-dhātu，虛空所及的範圍）、一切世界中，所有眾生的法差別，乃至國土果差別，都因佛的神力而分明地顯現；南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也都是這樣。 《大方廣佛華嚴經》卷第十三 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第十四 于闐國（Khotan，古代西域國名）三藏
【English Translation】 English version According to the wisdom of beings, they are induced to enter and gain benefit. To liberate beings in this way is the realm of all Buddhas. All lands in the world, all enter accordingly. The body of wisdom has no form or color, and cannot be seen by them. The wisdom of all Buddhas is free and unhindered, without obstruction in the three periods of time (past, present, and future). Such a realm of wisdom is as equal as the void. The dharma-dhātu (the realm of all dharmas) and the sattva-dhātu (the realm of beings) are ultimately without difference. All is completely known. This is the realm of the Tathāgata (the Buddha). In all the worlds, all kinds of sounds, the wisdom of the Buddha understands them all, without any discrimination. It is not something that can be known by consciousness, nor is it a realm that the mind can reach. Its nature is originally pure, and it is revealed to all beings. It is neither karma (action) nor kleśa (affliction), without things and without a dwelling place, without illumination and without action, it operates equally in the world. The minds of all beings, universally exist in the three periods of time. In a single thought, the Tathāgata completely understands everything. At that time, in this sahā-loka (the world we inhabit), all the differences in dharmas (dharma-viśeṣa), karmas (karma-viśeṣa), worlds (loka-viśeṣa), bodies (kāya-viśeṣa), faculties (indriya-viśeṣa), births (upapatti-viśeṣa), the results of keeping precepts (śīla-phala-viśeṣa), the results of breaking precepts (duḥśīla-phala-viśeṣa), and the results of lands (kṣetra-phala-viśeṣa) of all beings, were all clearly manifested by the Buddha's divine power. In this way, in the east, hundreds of thousands of billions of nayutas (a unit of number), countless, immeasurable, boundless, incomparable, uncountable, inexpressible, inconceivable, unmeasurable, and unspeakable, throughout the dharma-dhātu, the ākāśa-dhātu (the realm of space), and all the worlds, all the differences in dharmas of all beings, and even the differences in the results of lands, were all clearly manifested by the Buddha's divine power. The same was true in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below. The Avataṃsaka Sūtra, Scroll 13 Taisho Tripitaka Volume 10, No. 0279, The Avataṃsaka Sūtra The Avataṃsaka Sūtra, Scroll 14 Tripiṭaka of Khotan
藏實叉難陀奉 制譯
凈行品第十一
爾時，智首菩薩問文殊師利菩薩言：「佛子！菩薩云何得無過失身、語、意業？云何得不害身、語、意業？云何得不可毀身、語、意業？云何得不可壞身、語、意業？云何得不退轉身、語、意業？云何得不可動身、語、意業？云何得殊勝身、語、意業？云何得清凈身、語、意業？云何得無染身、語、意業？云何得智為先導身、語、意業？云何得生處具足、種族具足、傢俱足、色具足、相具足、念具足、慧具足、行具足、無畏具足、覺悟具足？云何得勝慧、第一慧、最上慧、最勝慧、無量慧、無數慧、不思議慧、無與等慧、不可量慧、不可說慧？云何得因力、欲力、方便力、緣力、所緣力、根力、觀察力、奢摩他力、毗缽舍那力、思惟力？云何得蘊善巧、界善巧、處善巧、緣起善巧、欲界善巧、色界善巧、無色界善巧、過去善巧、未來善巧、現在善巧？云何善修習念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分、空、無相、無愿？云何得圓滿檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，及以圓滿慈、悲、喜、舍？云何得處非處智力、過未現在業報智力、根勝劣智力、種種界智力、種種解智力、一切至處道智力、禪解脫
三昧染凈智力、宿住念智力、無障礙天眼智力、斷諸習智力？云何常得天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王之所守護，恭敬供養？云何得與一切眾生為依、為救、為歸、為趣、為炬、為明、為照、為導、為勝導、為普導？云何於一切眾生中，為第一、為大、為勝、為最勝、為妙、為極妙、為上、為無上、為無等、為無等等？」
爾時，文殊師利菩薩告智首菩薩言：
「善哉！佛子！汝今為欲多所饒益、多所安隱，哀愍世間，利樂天人，問如是義。佛子！若諸菩薩善用其心，則獲一切勝妙功德；于諸佛法，心無所礙，住去、來、今諸佛之道；隨眾生住，恒不捨離；如諸法相，悉能通達；斷一切惡，具足眾善；當如普賢，色像第一，一切行愿皆得具足；於一切法，無不自在，而為眾生第二導師。佛子！云何用心能獲一切勝妙功德？佛子！
「菩薩在家， 當愿眾生： 知家性空， 免其逼迫。 孝事父母， 當愿眾生： 善事于佛， 護養一切。 妻子集會， 當愿眾生： 怨親平等， 永離貪著。 若得五欲， 當愿眾生： 拔除欲箭， 究竟安隱。 妓樂聚會， 當愿眾生： 以法自娛， 了妓非實。
【現代漢語翻譯】 現代漢語譯本： 如何獲得三昧（Samadhi，禪定）的清凈與染污的智慧力量、宿命通（宿住念智力，knowing past lives）的智慧力量、無障礙的天眼（天眼智力，divine eye）的智慧力量、斷除一切習氣的智慧力量？如何才能常被天王、龍王、夜叉王（Yaksa，守護神）、乾闥婆王（Gandharva，天樂神）、阿修羅王（Asura，非天）、迦樓羅王（Garuda，金翅鳥神）、緊那羅王（Kinnara，歌神）、摩睺羅伽王（Mahoraga，大蟒神）、人王、梵天王所守護，恭敬供養？如何才能成為一切眾生的依靠、救護、歸宿、趨向、火炬、光明、照耀、引導、殊勝引導、普遍引導？如何才能在一切眾生中，成為第一、偉大、殊勝、最殊勝、微妙、極微妙、至上、無上、無等、無等等？」 那時，文殊師利菩薩（Manjusri，智慧的象徵）告訴智首菩薩說： 『好啊！佛子！你現在爲了利益眾多、安穩眾多，憐憫世間，利益安樂天人和人，而問這樣的道理。佛子！如果各位菩薩善於運用自己的心，就能獲得一切殊勝微妙的功德；對於諸佛的教法，心中沒有障礙，安住於過去、現在、未來諸佛的道路；隨順眾生的住處，恒常不捨離；對於諸法的實相，都能通達；斷除一切惡行，具足一切善行；應當像普賢菩薩（Samantabhadra，大行愿的象徵）一樣，色相第一，一切行愿都能具足；對於一切法，沒有不自在的，而成為眾生第二導師。佛子！如何用心才能獲得一切殊勝微妙的功德呢？佛子！』 『菩薩在家時，應當發願：愿眾生，了知家的本性是空，免除其逼迫。孝順父母，應當發願：愿眾生，善事奉佛，護養一切。對於妻子兒女，應當發願：愿眾生，怨親平等，永遠遠離貪著。如果得到五欲，應當發願：愿眾生，拔除慾望之箭，最終獲得安穩。對於歌舞娛樂聚會，應當發願：愿眾生，以佛法自娛，了知歌舞並非真實。』
【English Translation】 English version: How does one obtain the power of wisdom regarding the purity and defilement of Samadhi (meditative absorption), the power of wisdom of knowing past lives (S宿住念智力), the power of wisdom of unobstructed divine eye (天眼智力), and the power of wisdom to cut off all habits? How can one always be protected, revered, and offered to by the kings of gods, dragon kings, Yaksa (夜叉王, guardian spirits), Gandharva kings (乾闥婆王, celestial musicians), Asura kings (阿修羅王, demigods), Garuda kings (迦樓羅王, mythical birds), Kinnara kings (緊那羅王, celestial musicians), Mahoraga kings (摩睺羅伽王, great serpent deities), human kings, and Brahma kings? How can one become the refuge, the protection, the resort, the path, the torch, the light, the illumination, the guide, the superior guide, and the universal guide for all beings? How can one be the first, the great, the superior, the most superior, the subtle, the most subtle, the supreme, the unsurpassed, the incomparable, and the unequaled among all beings?』 At that time, Manjusri Bodhisattva (文殊師利菩薩, the embodiment of wisdom) said to the Bodhisattva Cittaśīrṣa: 'Excellent! Son of Buddha! You now ask about such meanings for the sake of benefiting many, bringing peace to many, having compassion for the world, and bringing benefit and joy to gods and humans. Son of Buddha! If all Bodhisattvas skillfully use their minds, they will obtain all supreme and wonderful merits; regarding the teachings of all Buddhas, their minds will have no obstacles, they will abide in the paths of the Buddhas of the past, present, and future; they will follow the dwelling places of sentient beings, constantly without abandoning them; they will be able to understand all the characteristics of all dharmas; they will cut off all evil deeds and be complete with all good deeds; they should be like Samantabhadra Bodhisattva (普賢菩薩, the embodiment of great vows), whose appearance is the first, and all practices and vows are complete; regarding all dharmas, they will have no lack of freedom, and they will become the second guide for sentient beings. Son of Buddha! How can one use the mind to obtain all supreme and wonderful merits? Son of Buddha!' 'When a Bodhisattva is at home, they should make the vow: May all beings understand that the nature of home is empty, and be free from its oppression. When serving parents with filial piety, they should make the vow: May all beings serve the Buddha well and nurture all. Regarding wives and children, they should make the vow: May all beings be equal to both friends and enemies, and forever be free from attachment. If they obtain the five desires, they should make the vow: May all beings pull out the arrows of desire and ultimately obtain peace. Regarding gatherings for music and entertainment, they should make the vow: May all beings entertain themselves with the Dharma and understand that music and dance are not real.'
若在宮室， 當愿眾生： 入于聖地， 永除穢欲。 著瓔珞時， 當愿眾生： 舍諸偽飾， 到真實處。 上升樓閣， 當愿眾生： 升正法樓， 徹見一切。 若有所施， 當愿眾生： 一切能捨， 心無愛著。 眾會聚集， 當愿眾生： 舍眾聚法， 成一切智。 若在厄難， 當愿眾生： 隨意自在， 所行無礙。 舍居家時， 當愿眾生： 出家無礙， 心得解脫。 入僧伽藍， 當愿眾生： 演說種種， 無乖諍法。 詣大小師， 當愿眾生： 巧事師長， 習行善法。 求請出家， 當愿眾生： 得不退法， 心無障礙。 脫去俗服， 當愿眾生： 勤修善根， 舍諸罪軛。 剃除鬚髮， 當愿眾生： 永離煩惱， 究竟寂滅。 著袈裟衣， 當愿眾生： 心無所染， 具大仙道。 正出家時， 當愿眾生： 同佛出家， 救護一切。 自歸於佛， 當愿眾生： 紹隆佛種， 發無上意。 自歸於法， 當愿眾生： 深入經藏， 智慧如海。 自歸於僧， 當愿眾生： 統理大眾， 一切無礙。 受學戒時， 當愿眾生： 善學于戒， 不作
【現代漢語翻譯】 現代漢語譯本 如果身處宮室之中，應當發願，愿一切眾生：進入聖賢之地，永遠去除污穢的慾望。 當佩戴瓔珞（一種裝飾品）時，應當發願，愿一切眾生：捨棄虛假的裝飾，到達真實的境界。 當登上樓閣時，應當發願，愿一切眾生：登上正法的樓閣，徹底明瞭一切。 如果有所佈施，應當發願，愿一切眾生：能夠捨棄一切，心中沒有貪愛執著。 當衆人聚集在一起時，應當發願，愿一切眾生：捨棄眾多的聚集之法，成就一切智慧。 如果身處厄難之中，應當發願，愿一切眾生：能夠隨意自在，所行之處沒有障礙。 當捨棄居家生活時，應當發願，愿一切眾生：出家修行沒有障礙，內心得到解脫。 當進入僧伽藍（寺院）時，應當發願，愿一切眾生：演說種種教法，沒有違背和爭論的法。 當去拜見大、小導師時，應當發願，愿一切眾生：巧妙地侍奉師長，學習和修行善法。 當請求出家時，應當發願，愿一切眾生：得到不退轉的法，內心沒有障礙。 當脫去世俗的衣服時，應當發願，愿一切眾生：勤奮地修習善根，捨棄一切罪惡的束縛。 當剃除鬚髮時，應當發願，愿一切眾生：永遠脫離煩惱，最終達到寂滅的境界。 當穿上袈裟（僧侶的法衣）時，應當發願，愿一切眾生：內心沒有污染，具足大仙之道。 當正式出家時，應當發願，愿一切眾生：如同佛陀一樣出家，救護一切眾生。 當皈依佛陀時，應當發願，愿一切眾生：繼承和發揚佛陀的種子，發起無上的菩提心。 當皈依法時，應當發願，愿一切眾生：深入經藏，智慧如同大海般廣闊。 當皈依僧時，應當發願，愿一切眾生：統領和管理大眾，一切都沒有障礙。 當受持戒律時，應當發願，愿一切眾生：善於學習戒律，不作惡行。
【English Translation】 English version If one is in a palace, one should vow that all beings: enter the sacred land, and forever remove defiled desires. When wearing ornaments (Yingluo), one should vow that all beings: abandon false adornments, and reach the place of truth. When ascending a tower, one should vow that all beings: ascend the tower of the true Dharma, and thoroughly see everything. If one gives something, one should vow that all beings: be able to give up everything, and have no attachment in their hearts. When a crowd gathers, one should vow that all beings: abandon the laws of gathering, and achieve all wisdom. If one is in distress, one should vow that all beings: be free and at ease, and have no obstacles in their actions. When leaving home, one should vow that all beings: leave home without hindrance, and have their minds liberated. When entering a Sangharama (monastery), one should vow that all beings: expound various teachings, and have no contradictory or contentious Dharma. When visiting great and small teachers, one should vow that all beings: skillfully serve their teachers, and learn and practice good Dharma. When requesting to leave home, one should vow that all beings: obtain the Dharma of non-retrogression, and have no obstacles in their minds. When taking off secular clothes, one should vow that all beings: diligently cultivate good roots, and abandon all sinful yokes. When shaving off hair and beard, one should vow that all beings: forever be free from afflictions, and ultimately reach Nirvana. When wearing the Kasaya (monk's robe), one should vow that all beings: have no defilement in their hearts, and possess the path of a great sage. When formally leaving home, one should vow that all beings: leave home like the Buddha, and protect all beings. When taking refuge in the Buddha, one should vow that all beings: inherit and promote the Buddha's seed, and generate the supreme Bodhi mind. When taking refuge in the Dharma, one should vow that all beings: deeply enter the Sutra Pitaka, and have wisdom as vast as the sea. When taking refuge in the Sangha, one should vow that all beings: lead and manage the assembly, and have no obstacles in anything. When receiving precepts, one should vow that all beings: be good at learning the precepts, and not do evil.
眾惡。 受阇梨教， 當愿眾生： 具足威儀， 所行真實。 受和尚教， 當愿眾生： 入無生智， 到無依處。 受具足戒， 當愿眾生： 具諸方便， 得最勝法。 若入堂宇， 當愿眾生： 升無上堂， 安住不動。 若敷床座， 當愿眾生： 開敷善法， 見真實相。 正身端坐， 當愿眾生： 坐菩提座， 心無所著。 結跏趺坐， 當愿眾生： 善根堅固， 得不動地。 修行于定， 當愿眾生： 以定伏心， 究竟無餘。 若修于觀， 當愿眾生： 見如實理， 永無乖諍。 舍跏趺坐， 當愿眾生： 觀諸行法， 悉歸散滅。 下足住時， 當愿眾生： 心得解脫， 安住不動。 若舉于足， 當愿眾生： 出生死海， 具眾善法。 著下裙時， 當愿眾生： 服諸善根， 具足慚愧。 整衣束帶， 當愿眾生： 檢束善根， 不令散失。 若著上衣， 當愿眾生： 獲勝善根， 至法彼岸。 著僧伽梨， 當愿眾生： 入第一位， 得不動法。 手執楊枝， 當愿眾生： 皆得妙法， 究竟清凈。 嚼楊枝時， 當愿眾生： 其心調凈，
【現代漢語翻譯】 現代漢語譯本 接受阿阇梨（Acharya，導師）的教導，愿所有眾生：具足威儀，所作所為真實不虛。 接受和尚（Upadhyaya，戒師）的教導，愿所有眾生：證入無生之智，到達無所依處。 受持具足戒（Bhiksu，比丘戒），愿所有眾生：具足各種方便法門，獲得最殊勝的佛法。 如果進入殿堂，愿所有眾生：登上無上的法堂，安住不動搖。 如果鋪設床座，愿所有眾生：開敷善法，見到真實的實相。 端正身體坐好，愿所有眾生：坐上菩提寶座，心中沒有任何執著。 結跏趺坐（盤腿而坐），愿所有眾生：善根堅固，獲得不動搖的境界。 修行禪定，愿所有眾生：用禪定降伏內心，達到究竟無餘的境界。 如果修習觀想，愿所有眾生：見到如實的真理，永遠沒有乖違和爭論。 捨棄跏趺坐，愿所有眾生：觀察諸行法，都歸於散滅。 放下雙腳站立時，愿所有眾生：內心得到解脫，安住不動搖。 如果舉起腳步，愿所有眾生：脫離生死苦海，具足各種善法。 穿下裙時，愿所有眾生：穿上各種善根，具足慚愧之心。 整理衣服束好腰帶，愿所有眾生：檢束善根，不讓其散失。 如果穿上上衣，愿所有眾生：獲得殊勝的善根，到達佛法的彼岸。 穿上僧伽梨（Samghati，僧衣），愿所有眾生：進入第一位，獲得不動搖的法。 手中拿著楊枝（漱口用的樹枝），愿所有眾生：都得到微妙的佛法，達到究竟的清凈。 咀嚼楊枝時，愿所有眾生：內心調柔清凈，
【English Translation】 English version Receiving the teachings of the Acharya (teacher), may all beings: be complete in dignified conduct, and may their actions be true and genuine. Receiving the teachings of the Upadhyaya (preceptor), may all beings: enter the wisdom of non-arising, and reach the place of no dependence. Receiving the full precepts (Bhiksu vows), may all beings: be complete with various skillful means, and attain the most supreme Dharma. If entering the hall, may all beings: ascend the supreme Dharma hall, and abide without wavering. If spreading out a bed or seat, may all beings: unfold good dharmas, and see the true reality. Sitting upright with a straight body, may all beings: sit upon the Bodhi seat, with no attachments in their hearts. Sitting in the lotus position (Padmasana), may all beings: have firm roots of goodness, and attain the immovable ground. Practicing meditation, may all beings: subdue their minds with meditation, and reach the ultimate state without remainder. If practicing contemplation, may all beings: see the truth as it is, and never have discord or disputes. Giving up the lotus position, may all beings: observe all conditioned phenomena, and see that they all return to dissolution. When placing their feet down to stand, may all beings: have their minds liberated, and abide without wavering. If lifting their feet, may all beings: emerge from the sea of birth and death, and be complete with all good dharmas. When putting on the lower garment, may all beings: put on all good roots, and be complete with shame and remorse. Adjusting their clothes and fastening their belts, may all beings: restrain their good roots, and not let them be scattered. If putting on the upper garment, may all beings: obtain supreme good roots, and reach the other shore of the Dharma. Putting on the Samghati (monk's robe), may all beings: enter the first position, and attain the immovable Dharma. Holding the willow twig (used for cleaning teeth), may all beings: all attain the wonderful Dharma, and reach ultimate purity. When chewing the willow twig, may all beings: have their minds tamed and purified,
噬諸煩惱。 大小便時， 當愿眾生： 棄貪瞋癡， 蠲除罪法。 事訖就水， 當愿眾生： 出世法中， 速疾而往。 洗滌形穢， 當愿眾生： 清凈調柔， 畢竟無垢。 以水盥掌， 當愿眾生： 得清凈手， 受持佛法。 以水洗面， 當愿眾生： 得凈法門， 永無垢染。 手執錫杖， 當愿眾生： 設大施會， 示如實道。 執持應器， 當愿眾生： 成就法器， 受天人供。 發趾向道， 當愿眾生： 趣佛所行， 入無依處。 若在於道， 當愿眾生： 能行佛道， 向無餘法。 涉路而去， 當愿眾生： 履凈法界， 心無障礙。 見升高路， 當愿眾生： 永出三界， 心無怯弱。 見趣下路， 當愿眾生： 其心謙下， 長佛善根。 見斜曲路， 當愿眾生： 舍不正道， 永除惡見。 若見直路， 當愿眾生： 其心正直， 無諂無誑。 見路多塵， 當愿眾生： 遠離塵坌， 獲清凈法。 見路無塵， 當愿眾生： 常行大悲， 其心潤澤。 若見險道， 當愿眾生： 住正法界， 離諸罪難。 若見眾會， 當愿眾生： 說
【現代漢語翻譯】 現代漢語譯本 當排泄大小便時，應當發願：愿一切眾生，捨棄貪婪、嗔恨、愚癡，清除罪惡的法則。 事畢去洗手時，應當發願：愿一切眾生，在出世的佛法中，迅速前進。 洗滌身體的污垢時，應當發願：愿一切眾生，清凈調和柔順，最終沒有污垢。 用水洗手掌時，應當發願：愿一切眾生，得到清凈的手，受持佛法。 用水洗臉時，應當發願：愿一切眾生，得到清凈的法門，永遠沒有污垢染著。 手持錫杖（僧人用的手杖）時，應當發願：愿一切眾生，設立盛大的佈施法會，展示真實之道。 拿著應器（僧人用的食器）時，應當發願：愿一切眾生，成就法器，接受天人的供養。 抬腳走向道路時，應當發願：愿一切眾生，走向佛所行的道路，進入無所依賴的境界。 如果身處道路上，應當發願：愿一切眾生，能夠修行佛道，趨向無餘涅槃之法。 行走在路上時，應當發願：愿一切眾生，行走在清凈的法界，心中沒有障礙。 看見向上升的路時，應當發願：愿一切眾生，永遠超出欲界、色界、無色界這三界，心中沒有怯懦。 看見向下走的路時，應當發願：愿一切眾生，內心謙卑低下，增長佛的善根。 看見彎曲的路時，應當發願：愿一切眾生，捨棄不正之道，永遠去除錯誤的見解。 如果看見筆直的路，應當發願：愿一切眾生，內心正直，沒有諂媚和欺騙。 看見路上有很多塵土時，應當發願：愿一切眾生，遠離塵土的污染，獲得清凈的佛法。 看見路上沒有塵土時，應當發願：愿一切眾生，常常行持大慈大悲，內心充滿滋潤。 如果看見險峻的道路，應當發願：愿一切眾生，安住于正法界，遠離各種罪惡和災難。 如果看見眾人聚集，應當發願：愿一切眾生，宣說
【English Translation】 English version When relieving oneself, one should vow: May all beings abandon greed, hatred, and delusion, and eliminate the laws of sin. After finishing and going to wash hands, one should vow: May all beings swiftly advance in the transcendental Dharma. When washing away bodily filth, one should vow: May all beings be pure, harmonious, and gentle, ultimately without defilement. When washing the palms with water, one should vow: May all beings obtain pure hands and uphold the Buddha's teachings. When washing the face with water, one should vow: May all beings obtain the pure Dharma gate and never be stained by defilement. When holding a khakkhara (a monk's staff), one should vow: May all beings establish grand almsgiving assemblies and demonstrate the true path. When holding a bowl, one should vow: May all beings become vessels of the Dharma and receive offerings from gods and humans. When raising the foot to walk on the path, one should vow: May all beings proceed on the path walked by the Buddha and enter the state of non-reliance. If one is on the path, one should vow: May all beings be able to practice the Buddha's path and move towards the Dharma of Nirvana without remainder. When walking on the road, one should vow: May all beings walk in the pure Dharma realm, with no obstacles in their minds. When seeing an ascending road, one should vow: May all beings forever transcend the three realms (desire, form, and formless realms), with no timidity in their minds. When seeing a descending road, one should vow: May all beings be humble in their hearts and grow the roots of Buddha's goodness. When seeing a crooked road, one should vow: May all beings abandon the wrong path and forever eliminate wrong views. If one sees a straight road, one should vow: May all beings be upright in their hearts, without flattery or deceit. When seeing a road with much dust, one should vow: May all beings be free from the defilement of dust and obtain the pure Dharma. When seeing a road without dust, one should vow: May all beings always practice great compassion, with their hearts full of moisture. If one sees a dangerous road, one should vow: May all beings abide in the realm of the true Dharma and be free from all sins and difficulties. If one sees a gathering of people, one should vow: May all beings proclaim
甚深法， 一切和合。 若見大柱， 當愿眾生： 離我諍心， 無有忿恨。 若見叢林， 當愿眾生： 諸天及人， 所應敬禮。 若見高山， 當愿眾生： 善根超出， 無能至頂。 見棘刺樹， 當愿眾生： 疾得翦除， 三毒之刺。 見樹葉茂， 當愿眾生： 以定解脫， 而為蔭映。 若見華開， 當愿眾生： 神通等法， 如華開敷。 若見樹華， 當愿眾生： 眾相如華， 具三十二。 若見果實， 當愿眾生： 獲最勝法， 證菩提道。 若見大河， 當愿眾生： 得預法流， 入佛智海。 若見陂澤， 當愿眾生： 疾悟諸佛， 一味之法。 若見池沼， 當愿眾生： 語業滿足， 巧能演說。 若見汲井， 當愿眾生： 具足辯才， 演一切法。 若見涌泉， 當愿眾生： 方便增長， 善根無盡。 若見橋道， 當愿眾生： 廣度一切， 猶如橋樑。 若見流水， 當愿眾生： 得善意欲， 洗除惑垢。 見修園圃， 當愿眾生： 五欲圃中， 𦓷除愛草。 見無憂林， 當愿眾生： 永離貪愛， 不生憂怖。 若見園苑， 當愿眾生
【現代漢語翻譯】 現代漢語譯本 甚深微妙的佛法，是一切因緣和合而成。 如果看見高大的柱子，應當發願：愿一切眾生，都能遠離我執的爭鬥之心，不再有憤怒和怨恨。 如果看見茂密的樹林，應當發願：愿一切眾生，都能受到諸天和世人的尊敬和禮拜。 如果看見巍峨的高山，應當發願：愿一切眾生，都能善根超出，達到無與倫比的頂峰。 如果看見帶刺的荊棘樹，應當發願：愿一切眾生，都能迅速地剪除貪、嗔、癡三毒的荊棘。 如果看見樹葉茂盛，應當發願：愿一切眾生，都能以禪定的解脫，作為庇護的蔭涼。 如果看見鮮花盛開，應當發願：愿一切眾生，都能像花朵一樣，綻放神通等種種功德。 如果看見樹木開花，應當發願：愿一切眾生，都能具足如花朵般美好的相貌，擁有三十二種大丈夫相。 如果看見果實成熟，應當發願：愿一切眾生，都能獲得最殊勝的佛法，證得菩提之道。 如果看見奔騰的大河，應當發願：愿一切眾生，都能進入佛法的河流，融入佛陀智慧的海洋。 如果看見平靜的池塘，應當發願：愿一切眾生，都能迅速領悟諸佛所證悟的，唯一真味的佛法。 如果看見清澈的池沼，應當發願：愿一切眾生，都能圓滿語言的功德，善巧地演說佛法。 如果看見汲水的井，應當發願：愿一切眾生，都能具足辯才，演說一切佛法。 如果看見涌出的泉水，應當發願：愿一切眾生，都能方便增長，善根永無止境。 如果看見橋樑道路，應當發願：愿一切眾生，都能像橋樑一樣，廣度一切眾生。 如果看見流淌的河水，應當發願：愿一切眾生，都能獲得善良的意願，洗滌清除迷惑的污垢。 如果看見修剪過的園圃，應當發願：愿一切眾生，都能在五欲的園圃中，剷除貪愛的雜草。 如果看見無憂的樹林，應當發願：愿一切眾生，都能永遠遠離貪愛，不再產生憂愁和恐懼。 如果看見美麗的園林，應當發願：
【English Translation】 English version The profound Dharma, is the union of all conditions. If one sees a great pillar, one should vow: May all beings be free from the heart of contention, and be without anger or hatred. If one sees a forest, one should vow: May all beings, both gods and humans, be worthy of respect and reverence. If one sees a high mountain, one should vow: May all beings surpass in good roots, reaching a peak that none can exceed. If one sees a thorny tree, one should vow: May all beings quickly cut away the thorns of the three poisons (greed, hatred, and delusion). If one sees lush foliage, one should vow: May all beings find shelter in the shade of liberation through meditation. If one sees flowers blooming, one should vow: May all beings blossom with spiritual powers and other virtues, like flowers. If one sees trees flowering, one should vow: May all beings have forms as beautiful as flowers, possessing the thirty-two marks of a great being. If one sees fruit, one should vow: May all beings obtain the most supreme Dharma, and realize the path to Bodhi (enlightenment). If one sees a great river, one should vow: May all beings enter the stream of Dharma, and merge into the ocean of Buddha's wisdom. If one sees a pond, one should vow: May all beings quickly awaken to the one flavor of Dharma realized by all Buddhas. If one sees a clear pool, one should vow: May all beings fulfill the perfection of speech, and skillfully expound the Dharma. If one sees a well being drawn from, one should vow: May all beings be endowed with eloquence, and expound all Dharmas. If one sees a spring gushing forth, one should vow: May all beings increase in skillful means, and have endless good roots. If one sees a bridge or road, one should vow: May all beings widely ferry across all beings, like a bridge. If one sees flowing water, one should vow: May all beings obtain good intentions, and wash away the defilements of delusion. If one sees a cultivated garden, one should vow: May all beings, in the garden of the five desires, uproot the weeds of attachment. If one sees a worry-free grove, one should vow: May all beings forever be free from greed and attachment, and not give rise to worry or fear. If one sees a beautiful garden, one should vow:
： 勤修諸行， 趣佛菩提。 見嚴飾人， 當愿眾生： 三十二相， 以為嚴好。 見無嚴飾， 當愿眾生： 舍諸飾好， 具頭陀行。 見樂著人， 當愿眾生： 以法自娛， 歡愛不捨。 見無樂著， 當愿眾生： 有為事中， 心無所樂。 見歡樂人， 當愿眾生： 常得安樂， 樂供養佛。 見苦惱人， 當愿眾生： 獲根本智， 滅除眾苦。 見無病人， 當愿眾生： 入真實慧， 永無病惱。 見疾病人， 當愿眾生： 知身空寂， 離乖諍法。 見端正人， 當愿眾生： 于佛菩薩， 常生凈信。 見醜陋人， 當愿眾生： 于不善事， 不生樂著。 見報恩人， 當愿眾生： 于佛菩薩， 能知恩德。 見背恩人， 當愿眾生： 于有惡人， 不加其報。 若見沙門， 當愿眾生： 調柔寂靜， 畢竟第一。 見婆羅門， 當愿眾生： 永持梵行， 離一切惡。 見苦行人， 當愿眾生： 依于苦行， 至究竟處。 見操行人， 當愿眾生： 堅持志行， 不捨佛道。 見著甲冑， 當愿眾生： 常服善鎧， 趣無師法。 見無鎧仗，
【現代漢語翻譯】 現代漢語譯本 勤勉修行各種善行，趨向佛的菩提（覺悟）。見到儀容莊嚴的人，應當發願眾生：具備三十二相（佛的特徵），以此為莊嚴美好。見到沒有裝飾的人，應當發願眾生：捨棄各種裝飾，具足頭陀行（苦行）。見到貪戀享樂的人，應當發願眾生：以佛法自娛，歡喜愛樂而不捨棄。見到不貪戀享樂的人，應當發願眾生：在有為的事物中，內心沒有執著和喜樂。見到快樂的人，應當發願眾生：常常得到安樂，樂於供養佛。見到痛苦煩惱的人，應當發願眾生：獲得根本智（對真理的根本認識），滅除一切痛苦。見到沒有疾病的人，應當發願眾生：進入真實的智慧，永遠沒有疾病和煩惱。見到生病的人，應當發願眾生：了知身體是空寂的，遠離乖戾爭鬥的法。見到相貌端正的人，應當發願眾生：對於佛菩薩，常常生起清凈的信心。見到相貌醜陋的人，應當發願眾生：對於不善的事情，不生起貪戀執著。見到報恩的人，應當發願眾生：對於佛菩薩，能夠知曉恩德。見到背恩的人，應當發願眾生：對於有惡的人，不加以報復。如果見到沙門（出家修行人），應當發願眾生：調柔寂靜，達到究竟第一的境界。見到婆羅門（印度教祭司），應當發願眾生：永遠持守清凈的梵行，遠離一切惡行。見到苦行的人，應當發願眾生：依于苦行，到達究竟的境界。見到操守修行的人，應當發願眾生：堅持自己的志向和修行，不捨棄佛道。見到穿著鎧甲的人，應當發願眾生：常常穿戴善的鎧甲，趨向無師自通的佛法。見到沒有鎧甲兵器的人，
【English Translation】 English version Diligently cultivate all practices, and strive towards the Bodhi (enlightenment) of the Buddha. Upon seeing a person with dignified appearance, one should vow that all beings: possess the thirty-two marks (of a Buddha), and use these as adornments. Upon seeing a person without adornments, one should vow that all beings: relinquish all adornments, and fully practice the dhuta (ascetic) practices. Upon seeing a person attached to pleasure, one should vow that all beings: find joy in the Dharma, and cherish love without abandoning it. Upon seeing a person not attached to pleasure, one should vow that all beings: in conditioned matters, have no attachment or joy in their hearts. Upon seeing a joyful person, one should vow that all beings: always attain peace and joy, and delight in making offerings to the Buddha. Upon seeing a person suffering, one should vow that all beings: attain fundamental wisdom (the basic understanding of truth), and extinguish all suffering. Upon seeing a person without illness, one should vow that all beings: enter into true wisdom, and forever be free from illness and affliction. Upon seeing a sick person, one should vow that all beings: understand that the body is empty and still, and be free from the Dharma of discord and strife. Upon seeing a person with a handsome appearance, one should vow that all beings: towards the Buddhas and Bodhisattvas, always generate pure faith. Upon seeing a person with an ugly appearance, one should vow that all beings: towards unwholesome matters, do not generate attachment or craving. Upon seeing a person who is grateful, one should vow that all beings: towards the Buddhas and Bodhisattvas, be able to recognize their kindness and virtue. Upon seeing a person who is ungrateful, one should vow that all beings: towards those who are evil, do not retaliate. If one sees a Shramana (a monastic practitioner), one should vow that all beings: be gentle and peaceful, and attain the ultimate and supreme state. Upon seeing a Brahmin (a Hindu priest), one should vow that all beings: forever uphold pure conduct, and be free from all evil deeds. Upon seeing an ascetic, one should vow that all beings: rely on ascetic practices, and reach the ultimate state. Upon seeing a person who practices self-discipline, one should vow that all beings: uphold their aspirations and practices, and not abandon the path of the Buddha. Upon seeing a person wearing armor, one should vow that all beings: always wear the armor of goodness, and strive towards the Dharma that is self-taught. Upon seeing a person without armor or weapons,
當愿眾生： 永離一切， 不善之業。 見論議人， 當愿眾生： 于諸異論， 悉能摧伏。 見正命人， 當愿眾生： 得清凈命， 不矯威儀。 若見於王， 當愿眾生： 得為法王， 恒轉正法。 若見王子， 當愿眾生： 從法化生， 而為佛子。 若見長者， 當愿眾生： 善能明斷， 不行惡法。 若見大臣， 當愿眾生： 恒守正念， 習行眾善。 若見城廓， 當愿眾生： 得堅固身， 心無所屈。 若見王都， 當愿眾生： 功德共聚， 心恒喜樂。 見處林藪， 當愿眾生： 應為天人， 之所嘆仰。 入里乞食， 當愿眾生： 入深法界， 心無障礙。 到人門戶， 當愿眾生： 入於一切， 佛法之門。 入其家已， 當愿眾生： 得入佛乘， 三世平等。 見不捨人， 當愿眾生： 常不捨離， 勝功德法。 見能捨人， 當愿眾生： 永得舍離， 三惡道苦。 若見空缽， 當愿眾生： 其心清凈， 空無煩惱。 若見滿缽， 當愿眾生： 具足成滿， 一切善法。 若得恭敬， 當愿眾生： 恭敬修行， 一切佛法。 不得恭
【現代漢語翻譯】 現代漢語譯本 愿所有眾生： 永遠遠離一切不善的行為。 見到辯論的人，愿所有眾生： 對於各種不同的論點，都能完全降伏。 見到行為端正的人，愿所有眾生： 獲得清凈的生命，不矯揉造作。 如果見到國王，愿所有眾生： 成為法王（以佛法為統治的王），恒常轉動正法（佛陀的教誨）。 如果見到王子，愿所有眾生： 從佛法化生，成為佛的弟子。 如果見到長者（年長而有德之人），愿所有眾生： 善於明辨是非，不去做惡事。 如果見到大臣，愿所有眾生： 恒常守護正念，修習各種善行。 如果見到城墻，愿所有眾生： 得到堅固的身體，內心不屈服。 如果見到王都，愿所有眾生： 功德聚集在一起，內心恒常喜悅。 見到樹林草地，愿所有眾生： 應當被天人和人們所讚歎和仰慕。 進入村落乞食，愿所有眾生： 進入深奧的佛法境界，內心沒有障礙。 到達別人的家門，愿所有眾生： 進入一切佛法的門徑。 進入別人家后，愿所有眾生： 得以進入佛乘（佛教的教義），三世（過去、現在、未來）平等。 見到不捨棄的人，愿所有眾生： 常常不捨離殊勝的功德法。 見到能夠捨棄的人，愿所有眾生： 永遠舍離三惡道（地獄、餓鬼、畜生）的痛苦。 如果見到空缽，愿所有眾生： 內心清凈，沒有煩惱。 如果見到滿缽，愿所有眾生： 具足成就一切善法。 如果得到恭敬，愿所有眾生： 恭敬修行一切佛法。 沒有得到恭敬，
【English Translation】 English version May all beings: Forever be free from all unwholesome actions. When seeing those who debate, may all beings: Be able to completely subdue all different arguments. When seeing those who live righteously, may all beings: Obtain a pure life, without artificiality. If seeing a king, may all beings: Become a Dharma King (a king who rules by the Dharma), constantly turning the wheel of the Right Dharma (Buddha's teachings). If seeing a prince, may all beings: Be born from the Dharma, and become a child of the Buddha. If seeing an elder (a person of age and virtue), may all beings: Be skilled in discerning right from wrong, and not do evil deeds. If seeing a minister, may all beings: Constantly guard right mindfulness, and practice all kinds of good deeds. If seeing city walls, may all beings: Obtain a firm body, and a mind that does not yield. If seeing a royal capital, may all beings: Have merits gathered together, and a mind that is constantly joyful. When seeing forests and grasslands, may all beings: Be praised and admired by gods and humans. When entering a village to beg for food, may all beings: Enter the profound realm of the Dharma, with no obstacles in their minds. When arriving at someone's door, may all beings: Enter all the gates of the Buddha's Dharma. After entering someone's home, may all beings: Be able to enter the Buddha's vehicle (Buddhist teachings), with the three times (past, present, future) being equal. When seeing those who do not give up, may all beings: Always not give up the superior meritorious Dharma. When seeing those who are able to give up, may all beings: Forever give up the suffering of the three evil paths (hell, hungry ghosts, animals). If seeing an empty bowl, may all beings: Have a pure mind, without afflictions. If seeing a full bowl, may all beings: Be complete and fulfilled with all good Dharmas. If receiving respect, may all beings: Respectfully practice all the Buddha's Dharma. If not receiving respect,
敬， 當愿眾生： 不行一切， 不善之法。 見慚恥人， 當愿眾生： 具慚恥行， 藏護諸根。 見無慚恥， 當愿眾生： 舍離無慚， 住大慈道。 若得美食， 當愿眾生： 滿足其愿， 心無羨欲。 得不美食， 當愿眾生： 莫不獲得， 諸三昧味。 得柔軟食， 當愿眾生： 大悲所熏， 心意柔軟。 得粗澀食， 當愿眾生： 心無染著， 絕世貪愛。 若飯食時， 當愿眾生： 禪悅為食， 法喜充滿。 若受味時， 當愿眾生： 得佛上味， 甘露滿足。 飯食已訖， 當愿眾生： 所作皆辦， 具諸佛法。 若說法時， 當愿眾生： 得無盡辯， 廣宣法要。 從捨出時， 當愿眾生： 深入佛智， 永出三界。 若入水時， 當愿眾生： 入一切智， 知三世等。 洗浴身體， 當愿眾生： 身心無垢， 內外光潔。 盛暑炎毒， 當愿眾生： 舍離眾惱， 一切皆盡。 暑退涼初， 當愿眾生： 證無上法， 究竟清涼。 諷誦經時， 當愿眾生： 順佛所說， 總持不忘。 若得見佛， 當愿眾生： 得無礙眼， 見一切佛。
【現代漢語翻譯】 現代漢語譯本 恭敬地，愿一切眾生： 不行做任何不善的行為。見到有慚愧心的人， 愿一切眾生：都具備慚愧的品行，守護好自己的六根（眼、耳、鼻、舌、身、意）。 見到沒有慚愧心的人，愿一切眾生：捨棄無慚愧心， 安住于大慈悲的道路上。如果得到美味的食物，愿一切眾生： 都能滿足自己的願望，心中沒有貪婪和慾望。如果得到不美味的食物， 愿一切眾生：都能獲得各種禪定的滋味。 如果得到柔軟的食物，愿一切眾生：被大悲心所薰陶， 心意變得柔軟。如果得到粗糙難嚥的食物，愿一切眾生： 心中沒有執著和污染，斷絕世俗的貪愛。 在吃飯的時候，愿一切眾生：以禪定的喜悅為食，充滿佛法的喜悅。 在品嚐味道的時候，愿一切眾生：得到佛陀的無上美味， 被甘露所滿足。飯食完畢后，愿一切眾生： 所做的事情都圓滿完成，具備諸佛的法。 在說法的時候，愿一切眾生：得到無盡的辯才，廣泛宣揚佛法的要義。 從住所出來的時候，愿一切眾生：深入佛陀的智慧， 永遠超出三界（欲界、色界、無色界）。如果進入水中，愿一切眾生： 進入一切智慧，瞭解過去、現在、未來三世。 洗浴身體的時候，愿一切眾生：身心都沒有污垢，內外都光明潔凈。 在盛夏炎熱的時候，愿一切眾生：捨棄各種煩惱， 一切煩惱都消盡。當暑熱消退，涼爽開始的時候，愿一切眾生： 證得無上的佛法，達到究竟的清涼。 在諷誦佛經的時候，愿一切眾生：順從佛陀所說的教誨，總持不忘。 如果能夠見到佛陀，愿一切眾生：得到無礙的眼睛，見到一切佛陀。
【English Translation】 English version Respectfully, may all sentient beings: Not engage in any unwholesome actions. Upon seeing those who are ashamed, May all sentient beings: possess the practice of shame, guarding their six senses (eyes, ears, nose, tongue, body, and mind). Upon seeing those who are shameless, may all sentient beings: abandon shamelessness, And abide in the path of great compassion. If they receive delicious food, may all sentient beings: Have their wishes fulfilled, with no greed or desire in their hearts. If they receive unappetizing food, May all sentient beings: obtain the taste of various samadhis (meditative states). If they receive soft food, may all sentient beings: be imbued with great compassion, And have their minds become gentle. If they receive coarse food, may all sentient beings: Have no attachment or defilement in their hearts, and sever worldly cravings. During mealtime, may all sentient beings: take the joy of meditation as their food, and be filled with the joy of Dharma. When tasting flavors, may all sentient beings: obtain the supreme flavor of the Buddha, And be satisfied with nectar. After finishing their meal, may all sentient beings: Have all their tasks completed, and possess all the Buddhas' teachings. When expounding the Dharma, may all sentient beings: obtain inexhaustible eloquence, and widely proclaim the essence of the Dharma. When leaving their dwelling, may all sentient beings: deeply enter the wisdom of the Buddha, And forever transcend the three realms (desire realm, form realm, formless realm). If they enter water, may all sentient beings: Enter all wisdom, and understand the three times (past, present, and future). When bathing their bodies, may all sentient beings: have their bodies and minds free from defilement, and be bright and pure inside and out. During the heat of summer, may all sentient beings: abandon all afflictions, And have all afflictions extinguished. When the heat subsides and coolness begins, may all sentient beings: Attain the supreme Dharma, and reach ultimate coolness. When reciting scriptures, may all sentient beings: follow the teachings of the Buddha, and uphold them without forgetting. If they are able to see the Buddha, may all sentient beings: obtain unobstructed eyes, and see all Buddhas.
諦觀佛時， 當愿眾生： 皆如普賢， 端正嚴好。 見佛塔時， 當愿眾生： 尊重如塔， 受天人供。 敬心觀塔， 當愿眾生： 諸天及人， 所共瞻仰。 頂禮于塔， 當愿眾生： 一切天人， 無能見頂。 右繞于塔， 當愿眾生： 所行無逆， 成一切智。 繞塔三匝， 當愿眾生： 勤求佛道， 心無懈歇。 贊佛功德， 當愿眾生： 眾德悉具， 稱歎無盡。 贊佛相好， 當愿眾生： 成就佛身， 證無相法。 若洗足時， 當愿眾生： 具神足力， 所行無礙。 以時寢息， 當愿眾生： 身得安隱， 心無動亂。 睡眠始寤， 當愿眾生： 一切智覺， 周顧十方。
「佛子！若諸菩薩如是用心，則獲一切勝妙功德；一切世間諸天、魔、梵、沙門、婆羅門、乾闥婆、阿修羅等，及以一切聲聞、緣覺，所不能動。」
賢首品第十二之一
爾時，文殊師利菩薩說無濁亂清凈行大功德已，欲顯示菩提心功德故，以偈問賢首菩薩曰：
「我今已為諸菩薩， 說佛往修清凈行， 仁亦當於此會中， 演暢修行勝功德。」
爾時，賢首菩薩以偈答曰：
「善哉仁者應諦聽
【現代漢語翻譯】 現代漢語譯本 當觀想佛陀時，應當發願眾生：都像普賢菩薩（菩薩名，象徵一切菩薩行愿的代表），端正莊嚴美好。當見到佛塔時，應當發願眾生：像佛塔一樣受人尊重，接受天人的供養。以恭敬心觀想佛塔時，應當發願眾生：被諸天和世人共同瞻仰。頂禮佛塔時，應當發願眾生：一切天人都無法見到他的頭頂。右繞佛塔時，應當發願眾生：所做的一切都順遂，成就一切智慧。繞塔三圈時，應當發願眾生：勤奮追求佛道，內心沒有懈怠。讚歎佛的功德時，應當發願眾生：具備一切功德，稱讚佛的功德無盡。讚歎佛的相好時，應當發願眾生：成就佛的身相，證悟無相之法。當洗腳時，應當發願眾生：具備神足之力，所到之處沒有障礙。當按時休息時，應當發願眾生：身體得到安穩，內心沒有動亂。當從睡眠中醒來時，應當發願眾生：獲得一切智慧的覺悟，周遍觀察十方世界。 『佛子！如果各位菩薩這樣用心，就能獲得一切殊勝微妙的功德；一切世間的諸天、魔、梵天、沙門（出家修道者）、婆羅門（古印度祭司）、乾闥婆（天界樂神）、阿修羅（非天神）等，以及一切聲聞（聽聞佛法而修行者）、緣覺（不依師教，觀因緣而悟道者），都不能動搖他的心。』 賢首品第十二之一 當時，文殊師利菩薩（菩薩名，象徵智慧）說完無濁亂清凈行的大功德后，爲了顯示菩提心（覺悟之心）的功德，用偈頌問賢首菩薩（菩薩名，代表菩薩的德行）說： 『我現在已經為各位菩薩，說了佛陀過去所修的清凈行，您也應當在這個法會中，宣揚修行的殊勝功德。』 當時，賢首菩薩用偈頌回答說： 『善哉！仁者應當仔細聽』
【English Translation】 English version When contemplating the Buddha, one should vow that all beings: may be as upright and beautifully adorned as Samantabhadra (a Bodhisattva, symbolizing the practice and vows of all Bodhisattvas). When seeing a pagoda, one should vow that all beings: may be respected like a pagoda, and receive offerings from gods and humans. When contemplating a pagoda with reverence, one should vow that all beings: may be gazed upon by all gods and humans. When bowing to a pagoda, one should vow that all beings: may have a crown that cannot be seen by all gods and humans. When circumambulating a pagoda to the right, one should vow that all beings: may have all their actions be in accordance with the Dharma, and attain all wisdom. When circumambulating a pagoda three times, one should vow that all beings: may diligently seek the path of Buddhahood, and have no laziness in their hearts. When praising the merits of the Buddha, one should vow that all beings: may possess all merits, and praise the Buddha's merits endlessly. When praising the Buddha's physical characteristics, one should vow that all beings: may attain the Buddha's body, and realize the Dharma of no-form. When washing one's feet, one should vow that all beings: may possess the power of divine feet, and have no obstacles in their travels. When resting at the proper time, one should vow that all beings: may have their bodies be at peace, and their minds be without disturbance. When awakening from sleep, one should vow that all beings: may attain the awakening of all wisdom, and observe the ten directions. 'Disciples of the Buddha! If all Bodhisattvas use their minds in this way, they will obtain all supreme and wonderful merits; all the gods, demons, Brahmas, Shramanas (ascetics), Brahmins (ancient Indian priests), Gandharvas (celestial musicians), Asuras (demi-gods), etc., in all the worlds, as well as all Shravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who awaken through their own understanding of causality), cannot shake their minds.' Chapter Twelve, Part One: 'The Conduct of the Worthy' At that time, after Manjushri Bodhisattva (a Bodhisattva, symbolizing wisdom) had spoken of the great merits of the pure conduct without turbidity, in order to reveal the merits of the Bodhi mind (the mind of enlightenment), he asked the Worthy Leader Bodhisattva (a Bodhisattva, representing the virtues of Bodhisattvas) in verse: 'I have now spoken to all Bodhisattvas about the pure conduct that the Buddha practiced in the past. You should also, in this assembly, expound on the supreme merits of practice.' At that time, the Worthy Leader Bodhisattva replied in verse: 'Excellent! Worthy one, you should listen carefully.'
， 彼諸功德不可量， 我今隨力說少分， 猶如大海一滴水。 若有菩薩初發心， 誓求當證佛菩提， 彼之功德無邊際， 不可稱量無與等。 何況無量無邊劫， 具修地度諸功德， 十方一切諸如來， 悉共稱揚不能盡。 如是無邊大功德， 我今于中說少分， 譬如鳥足所履空， 亦如大地一微塵。 菩薩發意求菩提， 非是無因無有緣， 于佛法僧生凈信， 以是而生廣大心。 不求五欲及王位， 富饒自樂大名稱， 但為永滅眾生苦， 利益世間而發心。 常欲利樂諸眾生， 莊嚴國土供養佛， 受持正法修諸智， 證菩提故而發心。 深心信解常清凈， 恭敬尊重一切佛， 於法及僧亦如是， 至誠供養而發心。 深信于佛及佛法， 亦信佛子所行道， 及信無上大菩提， 菩薩以是初發心。 信為道元功德母， 長養一切諸善法， 斷除疑網出愛流， 開示涅槃無上道。 信無垢濁心清凈， 滅除憍慢恭敬本， 亦為法藏第一財， 為清凈手受眾行。 信能惠施心無吝， 信能歡喜入佛法， 信能增長智功德， 信能必到如來地。 信令諸根凈明利， 信力堅固無能壞， 信能永滅煩惱本
【現代漢語翻譯】 現代漢語譯本 那些功德是不可計量的，我現在只是盡力說出其中少許，就像大海中的一滴水。 如果有菩薩初次發心，立誓要證得佛的菩提（覺悟），他的功德是無邊無際的，無法稱量，沒有可以與之相比的。 更何況是經過無量無邊劫，具足修習菩薩的各種功德，十方一切諸如來（佛的稱號），都一起稱揚也無法說盡。 如此無邊的大功德，我現在只是說出其中少許，譬如鳥足所踩過的天空，也像大地中的一粒微塵。 菩薩發心求菩提，不是沒有原因和緣由的，是因為對佛、法、僧三寶生起清凈的信心，由此而生起廣大的心。 不追求五欲（色、聲、香、味、觸）和王位，不追求富饒、安樂和大的名聲，只是爲了永遠滅除眾生的痛苦，利益世間而發心。 常常想要利益安樂一切眾生，莊嚴國土供養佛，受持正法修習各種智慧，爲了證得菩提而發心。 以深切的信心和理解保持清凈，恭敬尊重一切佛，對於佛法和僧眾也是如此，以至誠的心供養而發心。 深信于佛和佛法，也相信佛子所修行的道路，以及相信無上的大菩提，菩薩因此而初發心。 信心是道的根源，是功德的母親，能夠增長一切善法，斷除疑惑的羅網，脫離愛慾的河流，開示涅槃（寂滅）的無上之道。 信心沒有污垢，內心清凈，能夠滅除驕慢，是恭敬的根本，也是法藏（佛法的寶藏）中第一的財富，是清凈的手接受各種修行。 信心能夠慷慨佈施，心中沒有吝嗇，信心能夠歡喜地進入佛法，信心能夠增長智慧和功德，信心能夠必定到達如來的境界。 信心使諸根（眼、耳、鼻、舌、身、意）清凈明利，信的力量堅固不可摧毀，信心能夠永遠滅除煩惱的根本。
【English Translation】 English version Those merits are immeasurable; I now speak of a small portion according to my ability, like a single drop of water in the vast ocean. If a Bodhisattva initially generates the aspiration, vowing to attain Buddha's Bodhi (enlightenment), their merits are boundless, immeasurable, and incomparable. Moreover, after countless eons, having cultivated all the merits of the Bodhisattva stages, all the Tathagatas (Buddhas) in the ten directions, together praising, could not exhaust them. Such boundless great merits, I now speak of a small portion, like the space trodden by a bird's foot, or like a single dust particle on the earth. A Bodhisattva's aspiration for Bodhi is not without cause or condition; it arises from pure faith in the Buddha, Dharma, and Sangha (the Three Jewels), and from this, a vast mind is generated. They do not seek the five desires (form, sound, smell, taste, touch) or a king's throne, nor wealth, pleasure, or great fame, but aspire to eliminate the suffering of all beings forever, and to benefit the world. They constantly desire to benefit and bring joy to all beings, to adorn the land and make offerings to the Buddha, to uphold the true Dharma and cultivate all wisdom, and to aspire for the sake of attaining Bodhi. With deep faith and understanding, they remain pure, respectfully honoring all Buddhas, and likewise for the Dharma and Sangha, making sincere offerings and generating the aspiration. They deeply believe in the Buddha and the Buddha's teachings, also believing in the path practiced by the Buddha's disciples, and believing in the supreme Bodhi; this is how a Bodhisattva initially generates the aspiration. Faith is the root of the path and the mother of merits, nurturing all good dharmas, cutting through the net of doubt, escaping the stream of desire, and revealing the supreme path of Nirvana (liberation). Faith is without defilement, the mind is pure, it can eliminate arrogance, it is the foundation of respect, and it is the foremost treasure in the Dharma treasury, the pure hand that receives all practices. Faith enables generous giving without stinginess, faith enables joyful entry into the Buddha's teachings, faith enables the growth of wisdom and merit, and faith enables one to surely reach the realm of the Tathagata. Faith makes the senses (eyes, ears, nose, tongue, body, mind) pure and clear, the power of faith is firm and indestructible, and faith can forever eliminate the root of afflictions.
， 信能專向佛功德。 信于境界無所著， 遠離諸難得無難， 信能超出眾魔路， 示現無上解脫道。 信為功德不壞種， 信能生長菩提樹， 信能增益最勝智， 信能示現一切佛。 是故依行說次第， 信樂最勝甚難得， 譬如一切世間中， 而有隨意妙寶珠。 若常信奉于諸佛， 則能持戒修學處； 若常持戒修學處， 則能具足諸功德。 戒能開發菩提本， 學是勤修功德地； 于戒及學常順行， 一切如來所稱美。 若常信奉于諸佛， 則能興集大供養； 若能興集大供養， 彼人信佛不思議。 若常信奉于尊法， 則聞佛法無厭足； 若聞佛法無厭足， 彼人信法不思議。 若常信奉清凈僧， 則得信心不退轉； 若得信心不退轉， 彼人信力無能動。 若得信力無能動， 則得諸根凈明利； 若得諸根凈明利， 則能遠離惡知識。 若能遠離惡知識， 則得親近善知識； 若得親近善知識， 則能修集廣大善。 若能修集廣大善， 彼人成就大因力； 若人成就大因力， 則得殊勝決定解。 若得殊勝決定解， 則為諸佛所護念； 若為諸佛所護念， 則能發起菩提心。 若能發起菩提心
【現代漢語翻譯】 現代漢語譯本 信能專注于佛的功德。 信對於境界不執著，遠離各種災難而獲得平安。 信能超越各種魔障的道路，展現無上的解脫之道。 信是功德不壞的種子，信能生長菩提樹（bodhi tree，覺悟之樹）。 信能增長最殊勝的智慧，信能示現一切佛。 因此，依據修行次第來說，信樂是最殊勝且難以獲得的， 就像在一切世間中，有能隨意滿足願望的妙寶珠一樣。 如果常常信奉諸佛，就能持守戒律，修習學處（śikṣāpada，戒律條目）。 如果常常持守戒律，修習學處，就能具足各種功德。 戒能開發菩提的根本，學是勤奮修習功德的土地； 對於戒和學常常順從奉行，會被一切如來所稱讚。 如果常常信奉諸佛，就能興起廣大的供養； 如果能興起廣大的供養，這個人對佛的信心是不可思議的。 如果常常信奉尊貴的佛法，就能聽聞佛法而沒有厭足； 如果聽聞佛法沒有厭足，這個人對佛法的信心是不可思議的。 如果常常信奉清凈的僧眾，就能得到信心而不退轉； 如果得到信心而不退轉，這個人信的力量是無法動搖的。 如果得到信的力量無法動搖，就能得到諸根清凈明利； 如果得到諸根清凈明利，就能遠離惡知識（kalyāṇa-mitra，善友的反義）。 如果能遠離惡知識，就能親近善知識（kalyāṇa-mitra，善友）； 如果能親近善知識，就能修集廣大的善行。 如果能修集廣大的善行，這個人就能成就強大的因力； 如果人能成就強大的因力，就能得到殊勝的決定解（adhimukti，勝解）。 如果得到殊勝的決定解，就會被諸佛所護念； 如果被諸佛所護念，就能發起菩提心（bodhicitta，覺悟之心）。 如果能發起菩提心
【English Translation】 English version Faith can focus solely on the merits of the Buddha. Faith is not attached to any realm, it avoids all difficulties and attains peace. Faith can transcend the paths of all demons, revealing the supreme path of liberation. Faith is the indestructible seed of merit, faith can grow the Bodhi tree (bodhi tree, the tree of enlightenment). Faith can increase the most excellent wisdom, faith can manifest all Buddhas. Therefore, according to the order of practice, faith and joy are the most excellent and difficult to obtain, just like in all the world, there is a wonderful wish-fulfilling jewel. If one constantly believes in the Buddhas, one can uphold the precepts and practice the training rules (śikṣāpada, items of precepts). If one constantly upholds the precepts and practices the training rules, one can possess all kinds of merits. Precepts can develop the root of Bodhi, learning is the ground for diligently cultivating merits; If one always follows and practices precepts and learning, one will be praised by all Tathagatas. If one constantly believes in the Buddhas, one can raise great offerings; If one can raise great offerings, that person's faith in the Buddha is inconceivable. If one constantly believes in the honored Dharma, one can hear the Dharma without satiety; If one hears the Dharma without satiety, that person's faith in the Dharma is inconceivable. If one constantly believes in the pure Sangha, one can obtain faith without regression; If one obtains faith without regression, that person's power of faith cannot be shaken. If one obtains the power of faith that cannot be shaken, one can obtain pure and clear faculties; If one obtains pure and clear faculties, one can stay away from bad companions (kalyāṇa-mitra, the opposite of good friend). If one can stay away from bad companions, one can get close to good companions (kalyāṇa-mitra, good friend); If one can get close to good companions, one can cultivate vast good deeds. If one can cultivate vast good deeds, that person can achieve great causal power; If a person can achieve great causal power, one can obtain the excellent decisive understanding (adhimukti, superior understanding). If one obtains the excellent decisive understanding, one will be protected by all Buddhas; If one is protected by all Buddhas, one can arouse the Bodhicitta (bodhicitta, the mind of enlightenment). If one can arouse the Bodhicitta
， 則能勤修佛功德； 若能勤修佛功德， 則得生在如來家。 若得生在如來家， 則善修行巧方便； 若善修行巧方便， 則得信樂心清凈。 若得信樂心清凈， 則得增上最勝心； 若得增上最勝心， 則常修習波羅蜜。 若常修習波羅蜜， 則能具足摩訶衍； 若能具足摩訶衍， 則能如法供養佛。 若能如法供養佛， 則能唸佛心不動； 若能唸佛心不動， 則常睹見無量佛。 若常睹見無量佛， 則見如來體常住； 若見如來體常住， 則能知法永不滅。 若能知法永不滅， 則得辯才無障礙； 若得辯才無障礙， 則能開演無邊法。 若能開演無邊法， 則能慈愍度眾生； 若能慈愍度眾生， 則得堅固大悲心。 若得堅固大悲心， 則能愛樂甚深法； 若能愛樂甚深法， 則能捨離有為過。 若能捨離有為過， 則離憍慢及放逸； 若離憍慢及放逸， 則能兼利一切眾。 若能兼利一切眾， 則處生死無疲厭； 若處生死無疲厭， 則能勇健無能勝。 若能勇健無能勝， 則能發起大神通； 若能發起大神通， 則知一切眾生行。 若知一切眾生行， 則能成就諸群生； 若能成就諸群生
【現代漢語翻譯】 現代漢語譯本 如果能夠勤奮地修習佛的功德，就能出生在如來的家中。 如果能夠出生在如來的家中，就能善於修行巧妙的方便法門。 如果能夠善於修行巧妙的方便法門，就能獲得信樂且內心清凈。 如果能夠獲得信樂且內心清凈，就能獲得增上最殊勝的心。 如果能夠獲得增上最殊勝的心，就能常常修習波羅蜜（到達彼岸的方法）。 如果能夠常常修習波羅蜜，就能具足摩訶衍（大乘佛法）。 如果能夠具足摩訶衍，就能如法地供養佛。 如果能夠如法地供養佛，就能唸佛時心不為所動。 如果能夠唸佛時心不為所動，就能常常見到無量的佛。 如果能夠常常見到無量的佛，就能見到如來的法身常住不滅。 如果能夠見到如來的法身常住不滅，就能知道佛法永遠不會消滅。 如果能夠知道佛法永遠不會消滅，就能獲得辯才無礙。 如果能夠獲得辯才無礙，就能開演無邊的佛法。 如果能夠開演無邊的佛法，就能慈悲憐憫地度化眾生。 如果能夠慈悲憐憫地度化眾生，就能獲得堅固的大悲心。 如果能夠獲得堅固的大悲心，就能喜愛並樂於修習甚深的佛法。 如果能夠喜愛並樂於修習甚深的佛法，就能捨離有為法的過患。 如果能夠舍離有為法的過患，就能遠離驕慢和放逸。 如果能夠遠離驕慢和放逸，就能兼顧利益一切眾生。 如果能夠兼顧利益一切眾生，就能在生死輪迴中不感到疲憊厭倦。 如果在生死輪迴中不感到疲憊厭倦，就能勇猛剛健，無能戰勝。 如果能夠勇猛剛健，無能戰勝，就能發起大神通。 如果能夠發起大神通，就能知道一切眾生的行為。 如果能夠知道一切眾生的行為，就能成就一切眾生。
【English Translation】 English version If one can diligently cultivate the merits of the Buddha, one will be born into the family of the Tathagata (Buddha). If one is born into the family of the Tathagata, one will be skilled in practicing skillful means. If one is skilled in practicing skillful means, one will attain faith and a pure mind. If one attains faith and a pure mind, one will attain the most supreme and excellent mind. If one attains the most supreme and excellent mind, one will constantly practice the Paramitas (perfections). If one constantly practices the Paramitas, one will be complete in the Mahayana (Great Vehicle). If one is complete in the Mahayana, one will be able to make offerings to the Buddha in accordance with the Dharma. If one can make offerings to the Buddha in accordance with the Dharma, one's mind will not be moved when reciting the Buddha's name. If one's mind is not moved when reciting the Buddha's name, one will constantly see countless Buddhas. If one constantly sees countless Buddhas, one will see the Tathagata's Dharma body as permanent and abiding. If one sees the Tathagata's Dharma body as permanent and abiding, one will know that the Dharma will never perish. If one knows that the Dharma will never perish, one will attain unobstructed eloquence. If one attains unobstructed eloquence, one will be able to expound the boundless Dharma. If one can expound the boundless Dharma, one will be able to compassionately liberate sentient beings. If one can compassionately liberate sentient beings, one will attain a firm and great compassionate heart. If one attains a firm and great compassionate heart, one will love and delight in practicing the profound Dharma. If one loves and delights in practicing the profound Dharma, one will be able to abandon the faults of conditioned phenomena. If one can abandon the faults of conditioned phenomena, one will be free from arrogance and negligence. If one is free from arrogance and negligence, one will be able to benefit all beings. If one can benefit all beings, one will not feel weary or tired in the cycle of birth and death. If one does not feel weary or tired in the cycle of birth and death, one will be courageous and invincible. If one is courageous and invincible, one will be able to generate great supernatural powers. If one can generate great supernatural powers, one will know the actions of all sentient beings. If one knows the actions of all sentient beings, one will be able to accomplish all sentient beings.
， 則得善攝眾生智。 若得善攝眾生智， 則能成就四攝法； 若能成就四攝法， 則與眾生無限利。 若與眾生無限利， 則具最勝智方便； 若具最勝智方便， 則住勇猛無上道。 若住勇猛無上道， 則能摧殄諸魔力； 若能摧殄諸魔力， 則能超出四魔境。 若能超出四魔境， 則得至於不退地； 若得至於不退地， 則得無生深法忍。 若得無生深法忍， 則為諸佛所授記； 若為諸佛所授記， 則一切佛現其前。 若一切佛現其前， 則了神通深密用； 若了神通深密用， 則為諸佛所憶念。 若為諸佛所憶念， 則以佛德自莊嚴； 若以佛德自莊嚴， 則獲妙福端嚴身。 若獲妙福端嚴身， 則身晃耀如金山； 若身晃耀如金山， 則相莊嚴三十二。 若相莊嚴三十二， 則具隨好為嚴飾； 若具隨好為嚴飾， 則身光明無限量。 若身光明無限量， 則不思議光莊嚴； 若不思議光莊嚴， 其光則出諸蓮華。 其光若出諸蓮華， 則無量佛坐華上； 示現十方靡不遍， 悉能調伏諸眾生。 若能如是調眾生， 則現無量神通力。 若現無量神通力， 則住不可思議土， 演說不可思議法
【現代漢語翻譯】 現代漢語譯本 那麼就能獲得善於攝受眾生的智慧。 如果獲得善於攝受眾生的智慧，就能成就四攝法（佈施、愛語、利行、同事）。 如果能成就四攝法，就能給予眾生無限的利益。 如果能給予眾生無限的利益，就能具備最殊勝的智慧和方便。 如果具備最殊勝的智慧和方便，就能安住于勇猛無上的菩提道。 如果安住于勇猛無上的菩提道，就能摧毀一切魔的力量。 如果能摧毀一切魔的力量，就能超出四魔（煩惱魔、五陰魔、死魔、天魔）的境界。 如果能超出四魔的境界，就能到達不退轉的地位。 如果能到達不退轉的地位，就能獲得無生法忍（對諸法不生不滅的深刻體悟）。 如果獲得無生法忍，就會被諸佛授記（預言未來成佛）。 如果被諸佛授記，那麼一切佛都會顯現在他面前。 如果一切佛都顯現在他面前，就能瞭解神通的深奧秘密作用。 如果瞭解神通的深奧秘密作用，就會被諸佛所憶念。 如果被諸佛所憶念，就會用佛的功德來莊嚴自己。 如果用佛的功德來莊嚴自己，就會獲得美妙的福德和端正的身體。 如果獲得美妙的福德和端正的身體，身體就會像金山一樣閃耀。 如果身體像金山一樣閃耀，就會具足三十二種大丈夫相（佛的特殊身體特徵）。 如果具足三十二種大丈夫相，就會具備隨形好（佛的細微特徵）來裝飾。 如果具備隨形好來裝飾，身體的光明就會沒有障礙。 如果身體的光明沒有障礙，就會以不可思議的光明來莊嚴。 如果以不可思議的光明來莊嚴，他的光芒就會生出各種蓮花。 如果光芒生出各種蓮花，就會有無量的佛坐在蓮花上。 在十方世界顯現，無處不遍，都能調伏一切眾生。 如果能這樣調伏眾生，就能顯現無量的神通力量。 如果顯現無量的神通力量，就能安住于不可思議的國土，演說不可思議的佛法。
【English Translation】 English version Then one will obtain the wisdom to skillfully gather all beings. If one obtains the wisdom to skillfully gather all beings, then one can accomplish the Four Means of Gathering (giving, kind speech, beneficial action, and cooperation). If one can accomplish the Four Means of Gathering, then one can provide limitless benefit to all beings. If one can provide limitless benefit to all beings, then one will possess the most supreme wisdom and skillful means. If one possesses the most supreme wisdom and skillful means, then one will dwell in the courageous and unsurpassed path of enlightenment. If one dwells in the courageous and unsurpassed path of enlightenment, then one can destroy all the powers of demons. If one can destroy all the powers of demons, then one can transcend the realms of the Four Demons (the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of heavenly beings). If one can transcend the realms of the Four Demons, then one will reach the stage of non-retrogression. If one reaches the stage of non-retrogression, then one will obtain the profound forbearance of non-origination (a deep understanding of the non-arising and non-ceasing nature of all phenomena). If one obtains the profound forbearance of non-origination, then one will be prophesied by all the Buddhas (a prediction of future Buddhahood). If one is prophesied by all the Buddhas, then all the Buddhas will appear before them. If all the Buddhas appear before them, then one will understand the profound and secret workings of spiritual powers. If one understands the profound and secret workings of spiritual powers, then one will be remembered by all the Buddhas. If one is remembered by all the Buddhas, then one will adorn oneself with the virtues of the Buddha. If one adorns oneself with the virtues of the Buddha, then one will obtain wonderful blessings and a dignified body. If one obtains wonderful blessings and a dignified body, the body will shine like a golden mountain. If the body shines like a golden mountain, then one will possess the thirty-two major marks of a great being (special physical characteristics of a Buddha). If one possesses the thirty-two major marks, then one will be adorned with the eighty minor marks (subtle characteristics of a Buddha). If one is adorned with the eighty minor marks, then the light of the body will be unobstructed. If the light of the body is unobstructed, then one will be adorned with inconceivable light. If one is adorned with inconceivable light, then from that light will emerge various lotuses. If from the light emerge various lotuses, then countless Buddhas will sit upon the lotuses. Appearing throughout the ten directions, pervading everywhere, they can subdue all beings. If one can subdue beings in this way, then one will manifest limitless spiritual powers. If one manifests limitless spiritual powers, then one will dwell in an inconceivable land, expounding the inconceivable Dharma.
， 令不思議眾歡喜。 若說不可思議法， 令不思議眾歡喜， 則以智慧辯才力， 隨眾生心而化誘。 若以智慧辯才力， 隨眾生心而化誘， 則以智慧為先導， 身語意業恒無失。 若以智慧為先導， 身語意業恒無失， 則其願力得自在， 普隨諸趣而現身。 若其願力得自在， 普隨諸趣而現身， 則能為眾說法時， 音聲隨類難思議。 若能為眾說法時， 音聲隨類難思議， 則於一切眾生心， 一念悉知無有餘。 若於一切眾生心， 一念悉知無有餘， 則知煩惱無所起， 永不沒溺於生死。 若知煩惱無所起， 永不沒溺於生死， 則獲功德法性身， 以法威力現世間。 若獲功德法性身， 以法威力現世間， 則獲十地十自在， 修行諸度勝解脫。 若獲十地十自在， 修行諸度勝解脫， 則獲灌頂大神通， 住于最勝諸三昧。 若獲灌頂大神通， 住于最勝諸三昧， 則於十方諸佛所， 應受灌頂而升位。 若於十方諸佛所， 應受灌頂而升位， 則蒙十方一切佛， 手以甘露灌其頂。 若蒙十方一切佛， 手以甘露灌其頂， 則身充遍如虛空， 安住不動滿十方。 若身充遍如虛空
【現代漢語翻譯】 現代漢語譯本 能令不可思議的眾生歡喜。 如果宣說不可思議的佛法，能令不可思議的眾生歡喜， 那麼就能以智慧和辯才的力量，隨順眾生的心意而教化引導。 如果能以智慧和辯才的力量，隨順眾生的心意而教化引導， 那麼就能以智慧為先導，身、語、意三業恒常不會有缺失。 如果能以智慧為先導，身、語、意三業恒常不會有缺失， 那麼他的願力就能得到自在，普遍地隨著各種眾生的去處而顯現身形。 如果他的願力能得到自在，普遍地隨著各種眾生的去處而顯現身形， 那麼當他為眾生說法時，聲音就能隨著不同的類別而難以思議。 如果當他為眾生說法時，聲音能隨著不同的類別而難以思議， 那麼就能在一念之間完全瞭解一切眾生的心念，沒有遺漏。 如果能在一念之間完全瞭解一切眾生的心念，沒有遺漏， 那麼就能知道煩惱無從生起，永遠不會沉溺於生死輪迴。 如果能知道煩惱無從生起，永遠不會沉溺於生死輪迴， 那麼就能獲得功德法性之身，以佛法的威力顯現在世間。 如果能獲得功德法性之身，以佛法的威力顯現在世間， 那麼就能獲得十地（菩薩修行十個階段）和十自在（菩薩獲得的十種自在），修行各種波羅蜜（度脫生死苦海的方法）而得到殊勝的解脫。 如果能獲得十地和十自在，修行各種波羅蜜而得到殊勝的解脫， 那麼就能獲得灌頂（一種佛教儀式）的大神通，安住于最殊勝的各種三昧（禪定）。 如果能獲得灌頂的大神通，安住于最殊勝的各種三昧， 那麼就能在十方諸佛的處所，應當接受灌頂而提升果位。 如果在十方諸佛的處所，應當接受灌頂而提升果位， 那麼就能蒙受十方一切諸佛，用手以甘露灌注他的頭頂。 如果蒙受十方一切諸佛，用手以甘露灌注他的頭頂， 那麼他的身體就能充滿如虛空一般，安住不動而遍滿十方。 如果身體能充滿如虛空一般
【English Translation】 English version Making the inconceivable beings rejoice. If one speaks the inconceivable Dharma, making the inconceivable beings rejoice, Then, with the power of wisdom and eloquence, one can transform and guide beings according to their minds. If, with the power of wisdom and eloquence, one can transform and guide beings according to their minds, Then, with wisdom as the guide, one's actions of body, speech, and mind will always be without fault. If, with wisdom as the guide, one's actions of body, speech, and mind are always without fault, Then one's vows will be free and at ease, universally manifesting bodies according to the various realms of beings. If one's vows are free and at ease, universally manifesting bodies according to the various realms of beings, Then, when one speaks the Dharma for beings, the voice will be inconceivable, adapting to each kind. If, when one speaks the Dharma for beings, the voice is inconceivable, adapting to each kind, Then, in a single thought, one will fully know the minds of all beings, without any remainder. If, in a single thought, one fully knows the minds of all beings, without any remainder, Then one will know that afflictions have no origin, and will never be submerged in the cycle of birth and death. If one knows that afflictions have no origin, and will never be submerged in the cycle of birth and death, Then one will attain the meritorious Dharma-nature body, manifesting in the world with the power of the Dharma. If one attains the meritorious Dharma-nature body, manifesting in the world with the power of the Dharma, Then one will attain the ten grounds (ten stages of Bodhisattva practice) and the ten freedoms (ten kinds of freedom attained by Bodhisattvas), practicing the various pāramitās (methods to cross the sea of suffering) and achieving supreme liberation. If one attains the ten grounds and the ten freedoms, practicing the various pāramitās and achieving supreme liberation, Then one will attain the great spiritual powers of abhiseka (a Buddhist ritual), dwelling in the most supreme samādhis (meditative states). If one attains the great spiritual powers of abhiseka, dwelling in the most supreme samādhis, Then, in the presence of the Buddhas of the ten directions, one should receive abhiseka and ascend in rank. If, in the presence of the Buddhas of the ten directions, one should receive abhiseka and ascend in rank, Then one will be blessed by all the Buddhas of the ten directions, who will pour nectar on one's head with their hands. If one is blessed by all the Buddhas of the ten directions, who pour nectar on one's head with their hands, Then one's body will be as vast as space, abiding unmoving and filling the ten directions. If the body is as vast as space
， 安住不動滿十方， 則彼所行無與等， 諸天世人莫能知。 菩薩勤修大悲行， 愿度一切無不果， 見聞聽受若供養， 靡不皆令獲安樂。 彼諸大士威神力， 法眼常全無缺減， 十善妙行等諸道， 無上勝寶皆令現。 譬如大海金剛聚， 以彼威力生眾寶， 無減無增亦無盡， 菩薩功德聚亦然。 或有剎土無有佛， 于彼示現成正覺， 或有國土不知法， 于彼為說妙法藏。 無有分別無功用， 於一念頃遍十方， 如月光影靡不周， 無量方便化群生。 于彼十方世界中， 唸唸示現成佛道， 轉正法輪入寂滅， 乃至舍利廣分佈。 或現聲聞獨覺道， 或現成佛普莊嚴， 如是開闡三乘教， 廣度眾生無量劫。 或現童男童女形， 天龍及以阿修羅， 乃至摩睺羅伽等， 隨其所樂悉令見。 眾生形相各不同， 行業音聲亦無量， 如是一切皆能現， 海印三昧威神力。 嚴凈不可思議剎， 供養一切諸如來， 放大光明無有邊， 度脫眾生亦無限。 智慧自在不思議， 說法言辭無有礙， 施戒忍進及禪定， 智慧方便神通等。 如是一切皆自在， 以佛華嚴三昧力， 一微塵中入三昧
【現代漢語翻譯】 現代漢語譯本 安住不動，遍滿十方世界， 那麼他所行的境界無人能及，諸天和世人都無法知曉。 菩薩勤奮修行大悲行，發願度化一切眾生，沒有不成功的， 凡是見到、聽到、聽聞、接受或供養的，沒有不讓他們獲得安樂的。 這些大菩薩具有威德神力，法眼永遠完整無缺， 十善妙行等各種修行之道，以及無上的珍寶都能顯現出來。 譬如大海中的金剛寶聚，憑藉它的威力能生出各種珍寶， 既不減少也不增加，也沒有窮盡的時候，菩薩的功德聚集也是如此。 有的剎土沒有佛陀，菩薩就在那裡示現成正覺（samyak-saṃbodhi，完全的覺悟）， 有的國土不知道佛法，菩薩就在那裡為他們宣說微妙的佛法寶藏。 沒有分別心，也不需要刻意努力，在一念之間就能遍及十方世界， 如同月光普照一樣無所不至，用無量的方便法門來教化眾生。 在十方世界中，菩薩唸唸示現成佛之道， 轉動正法輪，進入寂滅（nirvāṇa，涅槃），乃至舍利（śarīra，佛陀遺骨）廣為分佈。 有時示現聲聞（śrāvaka，聽聞佛法而修行的人）和獨覺（pratyekabuddha，獨自覺悟的人）的修行之道，有時示現成佛的莊嚴景象， 像這樣開示闡明三乘（triyāna，聲聞乘、獨覺乘、菩薩乘）的教法，廣度眾生，經歷無量劫。 有時示現童男童女的形象，有時示現天龍（nāga，龍神）以及阿修羅（asura，非天）， 乃至摩睺羅伽（mahoraga，大蟒神）等，隨眾生所喜好的形象而讓他們見到。 眾生的形貌各不相同，行為和聲音也千差萬別， 菩薩都能示現這一切，這是海印三昧（samādhi，禪定）的威神力量。 莊嚴清凈不可思議的剎土，供養一切諸如來（tathāgata，佛陀的稱號）， 放出無邊無際的光明，度脫眾生也沒有限度。 智慧自在不可思議，說法言辭沒有障礙， 佈施、持戒、忍辱、精進以及禪定，智慧、方便、神通等。 像這樣一切都自在無礙，憑藉佛陀華嚴三昧（buddha-avaṃsaka-samādhi，佛陀的華嚴禪定）的力量， 在一微塵中進入三昧（samādhi，禪定）。
【English Translation】 English version Abiding steadfastly, pervading the ten directions, Then his conduct is unmatched, neither gods nor humans can know it. Bodhisattvas diligently cultivate the great compassionate practice, vowing to liberate all beings without fail, Those who see, hear, listen, receive, or make offerings, none will fail to attain peace and joy. These great Bodhisattvas possess majestic spiritual power, their Dharma eyes are always complete and without deficiency, The ten virtuous practices and other paths, as well as supreme treasures, can all be manifested. Like the Vajra (diamond) cluster in the great ocean, through its power, various treasures are produced, Neither decreasing nor increasing, nor ever exhausted, the accumulation of Bodhisattva's merits is also like this. In some lands where there are no Buddhas, they manifest the attainment of perfect enlightenment (samyak-saṃbodhi), In some countries where the Dharma is unknown, they expound the wonderful treasury of the Dharma. Without discrimination or effort, in a single thought, they pervade the ten directions, Like the moonlight, they shine everywhere, using countless skillful means to transform sentient beings. In the ten directions, in every thought, they manifest the path to Buddhahood, Turning the wheel of the Dharma, entering into Nirvana (nirvāṇa), and even widely distributing relics (śarīra). Sometimes they manifest the path of Śrāvakas (listeners) and Pratyekabuddhas (solitary realizers), sometimes they manifest the magnificent appearance of Buddhahood, In this way, they expound the teachings of the Three Vehicles (triyāna), liberating countless beings through countless eons. Sometimes they manifest as boys and girls, sometimes as Nāgas (dragons) and Asuras (demigods), Even as Mahoragas (great serpents), they appear in forms that beings desire to see. The appearances of beings are different, their actions and voices are also countless, Bodhisattvas can manifest all of these, through the majestic power of the Samadhi (meditative absorption) of the Ocean Seal. Adorning and purifying inconceivable lands, making offerings to all Tathāgatas (Buddhas), Releasing boundless light, liberating countless beings without limit. Their wisdom is free and inconceivable, their speech is unobstructed, Giving, keeping precepts, patience, diligence, and meditation, wisdom, skillful means, and spiritual powers. All of these are free and unobstructed, through the power of the Buddha's Avatamsaka Samadhi (buddha-avaṃsaka-samādhi), Entering Samadhi (meditative absorption) within a single atom.
， 成就一切微塵定， 而彼微塵亦不增， 於一普現難思剎。 彼一塵內眾多剎， 或有有佛或無佛， 或有雜染或清凈， 或有廣大或狹小， 或復有成或有壞， 或有正住或傍住， 或如曠野熱時焰， 或如天上因陀網。 如一塵中所示現， 一切微塵悉亦然。 此大名稱諸聖人， 三昧解脫神通力， 若欲供養一切佛， 入於三昧起神變， 能以一手遍三千， 普供一切諸如來。 十方所有勝妙華， 涂香末香無價寶， 如是皆從手中出， 供養道樹諸最勝。 無價寶衣雜妙香， 寶幢幡蓋皆嚴好， 真金為華寶為帳， 莫不皆從掌中雨。 十方所有諸妙物， 應可奉獻無上尊， 掌中悉雨無不備， 菩提樹前持供佛。 十方一切諸妓樂， 鐘鼓琴瑟非一類， 悉奏和雅妙音聲， 靡不從於掌中出。 十方所有諸讚頌， 稱歎如來實功德， 如是種種妙言辭， 皆從掌內而開演。 菩薩右手放凈光， 光中香水從空雨， 普灑十方諸佛土， 供養一切照世燈。 又放光明妙莊嚴， 出生無量寶蓮華， 其華色相皆殊妙， 以此供養于諸佛。 又放光明華莊嚴， 種種妙華集為帳， 普散十方諸國土
【現代漢語翻譯】 現代漢語譯本 成就一切微塵（極小的粒子）的禪定，而那些微塵也不會因此增加，在一粒微塵中普遍顯現難以思議的剎土（佛的國土）。 那一粒微塵內有眾多的剎土，有的有佛，有的沒有佛，有的雜染（不清凈），有的清凈，有的廣大，有的狹小，有的正在形成，有的正在壞滅，有的正立，有的側立，有的像曠野熱時的幻影，有的像天上的因陀網（帝釋天的宮殿）。 就像一粒微塵中所顯示的那樣，一切微塵也都是如此。這些大名聲的聖人，憑藉三昧（禪定）解脫的神通力，如果想要供養一切佛，進入禪定后便會發起神通變化。 能夠用一隻手遍佈三千大千世界（佛教宇宙觀中的一個宇宙），普遍供養一切如來（佛的稱號）。十方所有殊勝美妙的花，涂香、末香（香料）以及無價的寶物，都從手中涌出，供養道樹（菩提樹）下的諸位最勝者。 無價的寶衣、各種美妙的香，寶幢、幡蓋都莊嚴美好，用真金做成的花，用寶物做成的帳幔，沒有不是從掌中降下的。 十方所有可以奉獻給無上尊（佛）的妙物，都從掌中降下，應有盡有，在菩提樹前用來供養佛。 十方一切的音樂，鐘、鼓、琴、瑟等各種樂器，都奏出和諧美妙的聲音，沒有不是從掌中發出的。 十方所有的讚頌，稱讚如來真實的功德，像這樣種種美妙的言辭，都從掌中開演。 菩薩的右手放出清凈的光芒，光中香水從空中降下，普遍灑向十方諸佛的國土，供養一切照亮世間的明燈（佛）。 又放出光明，美妙莊嚴，生出無量寶蓮花，那些蓮花的顏色和形態都非常殊勝美妙，用這些來供養諸佛。 又放出光明，用花來莊嚴，將種種美妙的花聚整合為帳幔，普遍散佈在十方諸國土。
【English Translation】 English version Accomplishing the samadhi (meditative absorption) of all fine dust particles, yet those dust particles do not increase, universally manifesting inconceivable ksetras (Buddha-fields) within a single dust particle. Within that single dust particle are numerous ksetras, some with Buddhas, some without Buddhas, some defiled, some pure, some vast, some small, some in formation, some in destruction, some upright, some sideways, some like mirages in the heat of the wilderness, some like the Indra's net (palace of Indra) in the heavens. Just as it is shown in one dust particle, so it is with all dust particles. These great and renowned sages, through the power of samadhi (meditative absorption), liberation, and supernormal abilities, if they wish to make offerings to all Buddhas, upon entering samadhi, they initiate miraculous transformations. They can use one hand to pervade the three thousand great thousand worlds (a cosmic system in Buddhist cosmology), universally making offerings to all Tathagatas (a title of the Buddha). All the exquisite and wonderful flowers of the ten directions, fragrant ointments, powdered incense, and priceless treasures, all emerge from their hands, making offerings to the most excellent ones under the Bodhi tree (the tree of enlightenment). Priceless robes, various exquisite fragrances, jeweled banners, and canopies, all are beautifully adorned; flowers made of pure gold, and canopies made of jewels, all rain down from their palms. All the exquisite objects of the ten directions that can be offered to the Supreme Honored One (the Buddha), all rain down from their palms, complete and without lack, used to make offerings to the Buddha before the Bodhi tree. All the music of the ten directions, bells, drums, zithers, and various other instruments, all play harmonious and wonderful sounds, all emanating from their palms. All the praises of the ten directions, extolling the true merits of the Tathagata, such various exquisite words, all unfold from within their palms. The Bodhisattva's right hand emits pure light, and fragrant water rains down from the sky within the light, universally sprinkling the Buddha-lands of the ten directions, making offerings to all the lamps that illuminate the world (the Buddhas). It also emits light, wonderfully adorned, giving rise to immeasurable jeweled lotuses, the colors and forms of which are all exceptionally exquisite, using these to make offerings to the Buddhas. It also emits light, adorned with flowers, gathering various exquisite flowers into canopies, universally scattering them throughout the lands of the ten directions.
， 供養一切大德尊。 又放光明香莊嚴， 種種妙香集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明末香嚴， 種種末香聚為帳， 普散十方諸國土， 供養一切大德尊。 又放光明衣莊嚴， 種種名衣集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明寶莊嚴， 種種妙寶集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明蓮莊嚴， 種種蓮華集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明瓔莊嚴， 種種妙瓔集為帳， 普散十方諸國土， 供養一切大德尊。 又放光明幢莊嚴， 其幢絢煥備眾色， 種種無量皆殊好， 以此莊嚴諸佛土。 種種雜寶莊嚴蓋， 眾妙繒幡共垂飾， 摩尼寶鐸演佛音， 執持供養諸如來。 手出供具難思議， 如是供養一導師， 一切佛所皆如是， 大士三昧神通力。 菩薩住在三昧中， 種種自在攝眾生， 悉以所行功德法， 無量方便而開誘。 或以供養如來門， 或以難思佈施門， 或以頭陀持戒門， 或以不動堪忍門。 或以苦行精進門， 或以寂靜禪定門， 或以決了智慧門， 或以所行方便門。 或以梵住神通門
【現代漢語翻譯】 現代漢語譯本 又放出光明，用香來莊嚴，各種美妙的香聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用末香來莊嚴，各種末香聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用衣服來莊嚴，各種名貴的衣服聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用寶物來莊嚴，各種美妙的寶物聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用蓮花來莊嚴，各種蓮花聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用瓔珞來莊嚴，各種美妙的瓔珞聚整合為帷帳，普遍散佈到十方各個國土，用來供養一切大德尊者。 又放出光明，用寶幢來莊嚴，那寶幢絢麗多彩，各種各樣，無量無邊，都非常美好，用這些來莊嚴諸佛的國土。 用各種雜寶莊嚴的寶蓋，各種美妙的絲綢幡旗共同垂掛裝飾，摩尼寶鐸（一種寶鈴）演奏出佛的音聲，執持這些來供養諸如來（佛的稱號）。 手中變出難以思議的供養器具，像這樣供養一位導師（佛），在一切佛的處所都是這樣，這是大菩薩在三昧（禪定）中的神通力量。 菩薩安住在三昧之中，用各種自在的方式來攝受眾生，全部用自己所修行的功德法，用無量的方便來開導和誘引他們。 或者用供養如來（佛）的法門，或者用難以思議的佈施法門，或者用頭陀（苦行僧）持戒的法門，或者用不動搖的堪忍法門。 或者用苦行精進的法門，或者用寂靜禪定的法門，或者用決斷了悟的智慧法門，或者用自己所修行的方便法門。 或者用梵住（四無量心）神通的法門。
【English Translation】 English version Again, they emit light, adorned with incense, various exquisite incenses gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with powdered incense, various powdered incenses gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with garments, various renowned garments gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with treasures, various exquisite treasures gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with lotuses, various lotuses gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with necklaces, various exquisite necklaces gathered into canopies, universally scattered throughout the ten directions of lands, to offer to all great virtuous ones. Again, they emit light, adorned with banners, those banners are brilliantly colored, various and immeasurable, all exceptionally beautiful, with these they adorn the Buddha lands. With canopies adorned with various mixed treasures, various exquisite silk banners hanging together, Mani (wish-fulfilling) jewel bells playing the Buddha's sound, holding these to offer to all Tathagatas (Buddha's title). From their hands emerge inconceivable offerings, like this they offer to one guide (Buddha), in all Buddha's places it is like this, this is the great Bodhisattva's power of Samadhi (meditative absorption). Bodhisattvas dwell in Samadhi, using various skillful means to gather sentient beings, all using the meritorious Dharma they have practiced, with immeasurable skillful means to guide and induce them. Either through the Dharma of offering to the Tathagata (Buddha), or through the inconceivable Dharma of giving, or through the Dharma of ascetic (Tudong) monks holding precepts, or through the Dharma of unmoving forbearance. Or through the Dharma of ascetic diligence, or through the Dharma of tranquil meditation, or through the Dharma of decisive wisdom, or through the Dharma of skillful means they have practiced. Or through the Dharma of Brahma-viharas (four immeasurables) and supernormal powers.
， 或以四攝利益門， 或以福智莊嚴門， 或以因緣解脫門。 或以根力正道門， 或以聲聞解脫門， 或以獨覺清凈門， 或以大乘自在門。 或以無常眾苦門， 或以無我壽者門， 或以不凈離欲門， 或以滅盡三昧門。 隨諸眾生病不同， 悉以法藥而對治； 隨諸眾生心所樂， 悉以方便而滿足； 隨諸眾生行差別， 悉以善巧而成就。 如是三昧神通相， 一切天人莫能測。 有妙三昧名隨樂， 菩薩住此普觀察， 隨宜示現度眾生， 悉使歡心從法化。 劫中饑饉災難時， 悉與世間諸樂具， 隨其所欲皆令滿， 普為眾生作饒益。 或以飲食上好味， 寶衣嚴具眾妙物， 乃至王位皆能捨， 令好施者悉從化。 或以相好莊嚴身， 上妙衣服寶瓔珞， 華鬘為飾香涂體， 威儀具足度眾生。 一切世間所好尚， 色相顏容及衣服， 隨應普現愜其心， 𢔌樂色者皆從道。 迦陵頻伽美妙音， 俱枳羅等妙音聲， 種種梵音皆具足， 隨其心樂為說法。 八萬四千諸法門， 諸佛以此度眾生， 彼亦如其差別法， 隨世所宜而化度。 眾生苦樂利衰等， 一切世間所作法， 悉能應現同其事
【現代漢語翻譯】 現代漢語譯本 或者運用四攝法（佈施、愛語、利行、同事）的利益之門， 或者運用福德和智慧莊嚴的法門， 或者運用因緣和解脫的法門。 或者運用根、力、正道的法門， 或者運用聲聞乘（聽聞佛法而得解脫的修行者）的解脫之門， 或者運用獨覺乘（不需他人教導，獨自悟道的修行者）的清凈之門， 或者運用大乘（普度眾生）的自在之門。 或者運用無常和眾苦的法門， 或者運用無我和非壽者的法門， 或者運用不凈觀和離欲的法門， 或者運用滅盡三昧（一種禪定狀態）的法門。 隨著眾生病癥的不同， 都用佛法之藥來對治； 隨著眾生心之所好， 都用方便法門來滿足； 隨著眾生行為的差別， 都用善巧的方法來成就。 這樣的三昧（禪定）神通之相， 一切天人和人都無法測度。 有一種奇妙的三昧名為隨樂， 菩薩安住於此普遍觀察， 隨順適宜地示現來度化眾生， 使他們都歡喜地接受佛法的教化。 在饑荒災難的劫難中， 都給予世間各種享樂的器具， 隨順他們所想要的都令其滿足， 普遍為眾生帶來利益。 或者用飲食上好的美味， 寶貴的衣服和莊嚴的器具等各種美好的事物， 乃至王位都能捨棄， 使喜歡佈施的人都接受教化。 或者用相好莊嚴的身體， 上等的衣服和寶貴的瓔珞， 用花鬘裝飾，香涂身體， 威儀具足來度化眾生。 一切世間所喜好的， 色相、容貌和衣服， 都隨順應現來滿足他們的心意， 貪愛美色的人都皈依佛道。 迦陵頻伽（一種美妙的鳥）美妙的聲音， 俱枳羅（一種鳥）等美妙的聲音， 種種梵音都具足， 隨順他們心之所樂而說法。 八萬四千種法門， 諸佛用這些來度化眾生， 菩薩也像他們那樣用不同的法門， 隨順世間所適宜的來教化度脫。 眾生的苦樂、利益和衰敗等， 一切世間所做的事情， 都能應現並與之相同。
【English Translation】 English version Or through the gate of benefits of the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), Or through the gate of the adornment of merit and wisdom, Or through the gate of causes and conditions and liberation. Or through the gate of roots, powers, and the right path, Or through the gate of liberation for the Śrāvakas (those who attain enlightenment by hearing the teachings), Or through the gate of purity for the Pratyekabuddhas (those who attain enlightenment on their own), Or through the gate of freedom for the Mahāyāna (the Great Vehicle). Or through the gate of impermanence and the suffering of all beings, Or through the gate of no-self and non-living beings, Or through the gate of impurity and detachment from desires, Or through the gate of the Samadhi (meditative state) of cessation. According to the different illnesses of all beings, All are treated with the medicine of the Dharma; According to what all beings' hearts desire, All are satisfied with skillful means; According to the differences in the actions of all beings, All are accomplished with skillful methods. Such is the appearance of the Samadhi (meditative state) and spiritual powers, That all gods and humans cannot fathom. There is a wonderful Samadhi called 'Following Joy', Bodhisattvas abide in this and observe universally, Manifesting appropriately to liberate beings, Making them all joyful and transformed by the Dharma. During times of famine and disaster in a kalpa (eon), All are given the various instruments of pleasure in the world, Fulfilling all their desires, Universally benefiting all beings. Or with delicious food and drink, Precious clothes, adornments, and various wonderful things, Even the throne can be given up, So that those who like to give will all be transformed. Or with a body adorned with auspicious marks, Superior clothes and precious necklaces, Adorned with flower garlands and fragrant ointments, With dignified conduct to liberate beings. All that the world likes and values, Appearances, faces, and clothes, All are manifested accordingly to satisfy their hearts, Those who are attached to beauty all follow the path. The beautiful sound of the Kalaviṅka (a mythical bird), The beautiful sounds of the Kokila (a type of bird), All kinds of Brahma sounds are complete, According to what their hearts desire, the Dharma is taught. The eighty-four thousand Dharma gates, All Buddhas use these to liberate beings, They also use different methods like them, To teach and liberate according to what is suitable for the world. The suffering and joy, benefit and decline of beings, All the actions done in the world, All can be manifested and be the same as them.
， 以此普度諸眾生。 一切世間眾苦患， 深廣無涯如大海， 與彼同事悉能忍， 令其利益得安樂。 若有不識出離法， 不求解脫離諠憒， 菩薩為現舍國財， 常樂出家心寂靜。 家是貪愛繫縛所， 欲使眾生悉免離， 故示出家得解脫， 于諸欲樂無所受。 菩薩示行十種行， 亦行一切大人法， 諸仙行等悉無餘， 為欲利益眾生故。 若有眾生壽無量， 煩惱微細樂具足， 菩薩于中得自在， 示受老病死眾患。 或有貪慾瞋恚癡， 煩惱猛火常熾然， 菩薩為現老病死， 令彼眾生悉調伏。 如來十力無所畏， 及以十八不共法， 所有無量諸功德， 悉以示現度眾生。 記心教誡及神足， 悉是如來自在用， 彼諸大士皆示現， 能使眾生盡調伏。 菩薩種種方便門， 隨順世法度眾生， 譬如蓮華不著水， 如是在世令深信。 雅思淵才文中王， 歌舞談說眾所欣， 一切世間眾技術， 譬如幻師無不現。 或為長者邑中主， 或為賈客商人導， 或為國王及大臣， 或作良醫善眾論。 或於曠野作大樹， 或為良藥眾寶藏， 或作寶珠隨所求， 或以正道示眾生。 若見世界始成立
【現代漢語翻譯】 現代漢語譯本 以此普遍救度一切眾生。 世間一切的痛苦和災難，深廣無邊如同大海， 菩薩與他們同甘共苦，都能忍受，使他們得到利益和安樂。 如果有人不瞭解脫離痛苦的方法，不尋求從喧囂煩惱中解脫， 菩薩就會示現捨棄自己的國家和財富，常常樂於出家，內心寂靜。 家是貪愛束縛的地方，爲了使眾生都能夠免於束縛， 所以示現出家以獲得解脫，對於各種慾望和快樂都不執著。 菩薩示現修行十種行為，也修行一切大丈夫的法則， 諸如仙人等的修行方式都無遺漏，都是爲了利益眾生。 如果有眾生壽命無量，煩惱輕微，享樂充足， 菩薩在其中也能自在，示現承受衰老、疾病和死亡的各種痛苦。 或者有的眾生貪慾、嗔恨、愚癡，煩惱的猛火常常熾盛燃燒， 菩薩就示現衰老、疾病和死亡，使這些眾生都能被調伏。 如來（Tathagata）的十種力量（dasabala）無所畏懼，以及十八種不共法（avenika-dharma）， 所有無量的功德，都用來示現以救度眾生。 記心（cetah-pariyanana）、教誡（anusasani）和神足（iddhi-vidha），都是如來（Tathagata）自在的運用， 那些大菩薩們都示現這些，能夠使眾生都被調伏。 菩薩用各種方便法門，順應世俗的法則來救度眾生， 譬如蓮花不沾染水，菩薩也像這樣在世間使眾生深信。 菩薩文思敏捷，才華橫溢，是文章中的王者，歌舞談說都使人歡喜， 世間一切的技藝，都像魔術師一樣無所不能地展現。 有時作為長者或城邑的首領，有時作為商人或商隊的嚮導， 有時作為國王或大臣，有時作為良醫，善於辯論各種道理。 有時在曠野中化作大樹，有時化作良藥或各種寶藏， 有時化作寶珠，能滿足人們的各種需求，有時用正道來引導眾生。 如果看到世界開始形成
【English Translation】 English version Thus universally to deliver all living beings. All the sufferings and afflictions of the world, are as deep and vast as the great ocean, Being with them in all things, the Bodhisattva can endure all, enabling them to gain benefit and happiness. If there are those who do not understand the method of liberation, and do not seek release from the clamor and vexation, The Bodhisattva will manifest the renunciation of their kingdom and wealth, always delighting in leaving home, with a tranquil mind. Home is a place of bondage by greed and love, to enable all beings to be free from bondage, Therefore, they demonstrate leaving home to attain liberation, without attachment to various desires and pleasures. The Bodhisattva demonstrates the practice of ten kinds of conduct, and also practices all the laws of a great person, All practices such as those of the immortals are included, all for the benefit of living beings. If there are beings with immeasurable lifespans, subtle afflictions, and abundant pleasures, The Bodhisattva can be at ease among them, demonstrating the suffering of old age, sickness, and death. Or if there are beings with greed, hatred, and delusion, whose flames of affliction are constantly burning fiercely, The Bodhisattva will manifest old age, sickness, and death, so that these beings can be subdued. The Tathagata's ten powers (dasabala) are without fear, and the eighteen unique qualities (avenika-dharma), All immeasurable merits are used to demonstrate and deliver living beings. Knowing the minds of others (cetah-pariyanana), giving instructions (anusasani), and the power of spiritual transformation (iddhi-vidha), are all the Tathagata's free use, Those great Bodhisattvas all demonstrate these, enabling all beings to be subdued. The Bodhisattva uses various skillful means, adapting to worldly laws to deliver living beings, Just as a lotus flower does not adhere to water, so the Bodhisattva in the world enables deep faith. The Bodhisattva is quick-witted, talented, and a king among writers, whose songs, dances, and talks are pleasing to all, All the skills of the world, are demonstrated like a magician, with nothing they cannot manifest. Sometimes as an elder or a leader of a city, sometimes as a merchant or a guide of a caravan, Sometimes as a king or a minister, sometimes as a good doctor, skilled in discussing various principles. Sometimes in the wilderness they transform into a great tree, sometimes into good medicine or various treasures, Sometimes they transform into a wish-fulfilling jewel, sometimes they guide living beings with the right path. If they see the world beginning to form
， 眾生未有資身具， 是時菩薩為工匠， 為之示現種種業。 不作逼惱眾生物， 但說利益世間事， 咒術藥草等眾論， 如是所有皆能說。 一切仙人殊勝行， 人天等類同信仰， 如是難行苦行法， 菩薩隨應悉能作。 或作外道出家人， 或在山林自勤苦， 或露形體無衣服， 而於彼眾作師長。 或現邪命種種行， 習行非法以為勝， 或現梵志諸威儀， 于彼眾中為上首。 或受五熱隨日轉， 或持牛狗及鹿戒， 或著壞衣奉事火， 為化是等作導師。 或有示謁諸天廟， 或復示入恒河水， 食根果等悉示行， 于彼常思已勝法。 或現蹲踞或翹足， 或臥草棘及灰上， 或復臥杵求出離， 而於彼眾作師首。 如是等類諸外道， 觀其意解與同事， 所示苦行世靡堪， 令彼見已皆調伏。 眾生迷惑稟邪教， 住于惡見受眾苦， 為其方便說妙法， 悉令得解真實諦。 或邊咒語說四諦， 或善密語說四諦， 或人直語說四諦， 或天密語說四諦， 分別文字說四諦， 決定義理說四諦， 善破於他說四諦， 非外所動說四諦， 或八部語說四諦， 或一切語說四諦， 隨彼所解語言音
【現代漢語翻譯】 現代漢語譯本 當衆生還沒有謀生技能時，菩薩就化身為工匠，為他們展示各種各樣的技藝。 菩薩不做任何逼迫或惱害眾生的事情，只是講述利益世間的事情，比如咒語、藥草等各種學問，所有這些他都能講解。 一切仙人殊勝的修行，以及人天等眾生所信仰的，像這樣難以實行的苦行之法，菩薩都能隨順眾生的根器而去做。 菩薩有時化作外道出家人，有時在山林中獨自勤苦修行，有時裸露身體不穿衣服，在那些人中作為導師。 有時示現邪命外道的種種行為，習行非法之事卻認為殊勝，有時示現婆羅門（梵志）的各種威儀，在那些人中作為首領。 有時接受五熱炙身，隨著太陽的運轉而移動，有時持牛戒、狗戒或鹿戒，有時穿著破爛的衣服侍奉火，爲了教化這些人而作為導師。 有時示現參拜諸天廟宇，有時示現進入恒河水中，吃樹根果實等，都示現修行，在他們之中常常思考自己所修的殊勝之法。 有時示現蹲踞，有時示現單腳站立，有時睡在草叢、荊棘或灰燼上，有時睡在木杵上求得解脫，在那些人中作為首領。 像這樣各種各樣的外道，菩薩觀察他們的心意和理解，與他們一同修行，所展示的苦行世間難以承受，讓他們看到后都心悅誠服。 眾生迷惑顛倒，信奉邪教，執著于錯誤的見解而遭受各種痛苦，菩薩爲了他們方便說法，宣說微妙的佛法，使他們都能理解真實的真理。 菩薩或者用邊地咒語宣說四聖諦（苦、集、滅、道），或者用善巧的密語宣說四聖諦，或者用人們常用的直白語言宣說四聖諦，或者用天人的密語宣說四聖諦。 菩薩分別用文字解釋四聖諦，用決定的義理闡述四聖諦，善於破斥其他宗派的觀點來宣說四聖諦，不被外道所動搖地宣說四聖諦。 或者用天龍八部（佛教的護法神）的語言宣說四聖諦，或者用一切語言宣說四聖諦，隨順他們所理解的語言和聲音。
【English Translation】 English version When sentient beings have not yet acquired the means to sustain themselves, the Bodhisattva acts as a craftsman, demonstrating various skills. The Bodhisattva does not engage in any actions that oppress or annoy beings, but only speaks of matters that benefit the world, such as mantras, herbs, and various kinds of knowledge, all of which he can explain. All the superior practices of ascetics, and the beliefs of humans, gods, and other beings, such as these difficult ascetic practices, the Bodhisattva can perform in accordance with the capacities of beings. Sometimes the Bodhisattva appears as an ascetic of other paths, sometimes he practices diligently alone in the mountains, sometimes he exposes his body without clothes, acting as a teacher among those people. Sometimes he demonstrates the various practices of heretical ascetics, practicing unlawful things but considering them superior, sometimes he demonstrates the various dignified behaviors of Brahmins (Vedic priests), acting as a leader among those people. Sometimes he accepts the five fires, moving with the sun, sometimes he observes the vows of cows, dogs, or deer, sometimes he wears tattered clothes and serves fire, acting as a guide to teach these people. Sometimes he demonstrates visiting the temples of gods, sometimes he demonstrates entering the waters of the Ganges, eating roots and fruits, all demonstrating practice, and among them, he often contemplates the superior Dharma he practices. Sometimes he demonstrates squatting, sometimes he demonstrates standing on one foot, sometimes he sleeps on grass, thorns, or ashes, sometimes he sleeps on a pestle seeking liberation, acting as a leader among those people. Like these various kinds of ascetics of other paths, the Bodhisattva observes their intentions and understanding, practices with them, and the ascetic practices he demonstrates are unbearable for the world, causing them to be convinced upon seeing them. Sentient beings are confused and deluded, believing in heretical teachings, clinging to wrong views and suffering various pains. The Bodhisattva, for their convenience, speaks the wonderful Dharma, enabling them to understand the true reality. The Bodhisattva either speaks the Four Noble Truths (suffering, origin, cessation, path) using the mantras of border regions, or speaks the Four Noble Truths using skillful secret words, or speaks the Four Noble Truths using the common language of people, or speaks the Four Noble Truths using the secret language of gods. The Bodhisattva explains the Four Noble Truths using words, elucidates the Four Noble Truths using definitive meanings, is skilled in refuting the views of other sects to proclaim the Four Noble Truths, and proclaims the Four Noble Truths without being swayed by other paths. Or he speaks the Four Noble Truths using the language of the eight classes of gods and dragons (Buddhist protectors), or he speaks the Four Noble Truths using all languages, in accordance with the language and sounds they understand.
， 為說四諦令解脫。 所有一切諸佛法， 皆如是說無不盡， 知語境界不思議， 是名說法三昧力。
大方廣佛華嚴經卷第十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十五
于闐國三藏實叉難陀奉 制譯
賢首品第十二之二
「有勝三昧名安樂， 能普救度諸群生， 放大光明不思議， 令其見者悉調伏。 所放光明名善現， 若有眾生遇此光， 必令獲益不唐捐， 因是得成無上智。 彼光示現於諸佛， 示法示僧示正道， 亦示佛塔及形像， 是故得成此光明。 又放光明名照耀， 映蔽一切諸天光， 所有闇障靡不除， 普為眾生作饒益。 此光覺悟一切眾， 令執燈明供養佛， 以燈供養諸佛故， 得成世中無上燈。 然諸油燈及酥燈， 亦然種種諸明炬， 眾香妙藥上寶燭， 以是供佛獲此光。 又放光明名濟度， 此光能覺一切眾， 令其普發大誓心， 度脫慾海諸群生。 若能普發大誓心， 度脫慾海諸群生， 則能越度四瀑流， 示導無憂解脫城。 于諸行路大水處， 造立橋樑及船筏， 毀呰有為贊寂靜， 是故得成此光明。
【現代漢語翻譯】 現代漢語譯本 爲了宣說四聖諦（duḥkha satya, samudaya satya, nirodha satya, marga satya）使眾生解脫。 所有一切諸佛的教法，都是這樣宣說而沒有遺漏的， 知道語言所表達的境界不可思議，這稱為說法三昧（dharma-samadhi）的力量。
《大方廣佛華嚴經》卷第十四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十五
于闐國三藏實叉難陀（Śikṣānanda）奉旨翻譯
賢首品第十二之二
『有一種殊勝的三昧（samadhi）名為安樂，能夠普遍救度一切眾生， 放出不可思議的大光明，使見到這光明的人都得到調伏。 所放的光明名為善現，如果有眾生遇到這光明， 必定會獲得利益而不會徒勞，因此得以成就無上的智慧。 這光明向眾生示現諸佛，示現佛法，示現僧伽（samgha），示現正道， 也示現佛塔和佛像，因此得以成就這種光明。 又放出光明名為照耀，遮蔽一切諸天的光明， 所有黑暗的障礙沒有不被消除的，普遍為眾生帶來利益。 這光明覺悟一切眾生，使他們執持燈明供養佛， 因為用燈供養諸佛的緣故，得以成就世間無上的明燈。 燃點各種油燈和酥油燈，以及各種明亮的火炬， 還有眾香、妙藥和上等寶燭，用這些供養佛而獲得這種光明。 又放出光明名為濟度，這光明能夠覺悟一切眾生， 使他們普遍發起大誓願心，度脫慾海中的一切眾生。 如果能夠普遍發起大誓願心，度脫慾海中的一切眾生， 就能超越四種瀑流（四種煩惱），指示引導到達無憂的解脫之城。 在各種道路和水流大的地方，建造橋樑和船筏， 毀壞有為法而讚歎寂靜，因此得以成就這種光明。』
【English Translation】 English version To explain the Four Noble Truths (duḥkha satya, samudaya satya, nirodha satya, marga satya) for liberation. All the teachings of all Buddhas are spoken in this way, without exception, Knowing that the realm of language is inconceivable, this is called the power of the samadhi (dharma-samadhi) of teaching.
The Great Extensive Buddha Flower Adornment Sutra, Volume 14 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 15
Translated by Śikṣānanda (Śikṣānanda), the Tripiṭaka Master from Khotan, under Imperial Decree
Chapter 12, Part 2: The Worthy Leader
'There is a supreme samadhi (samadhi) called Bliss, which can universally save all living beings, Releasing inconceivable great light, causing those who see this light to be tamed. The light released is called Well-Appeared; if any sentient being encounters this light, They will surely gain benefit and not be in vain, and thus attain unsurpassed wisdom. This light reveals the Buddhas to sentient beings, reveals the Dharma, reveals the Sangha (samgha), and reveals the right path, It also reveals stupas and Buddha images; therefore, this light is attained. Also, the light released is called Illumination, which obscures the light of all the heavens, All darkness and obstacles are eliminated, universally benefiting all sentient beings. This light awakens all beings, causing them to hold lamps and make offerings to the Buddha, Because of offering lamps to the Buddhas, they attain the unsurpassed lamp in the world. Burning various oil lamps and ghee lamps, as well as various bright torches, And also various incense, wonderful medicines, and superior jeweled candles; by offering these to the Buddha, this light is obtained. Also, the light released is called Deliverance; this light can awaken all sentient beings, Causing them to universally generate great vows, delivering all sentient beings from the sea of desire. If one can universally generate great vows, delivering all sentient beings from the sea of desire, Then one can transcend the four torrents (four afflictions), guiding and leading to the city of liberation without sorrow. In various roads and places with large water flows, building bridges and rafts, Destroying conditioned phenomena and praising tranquility; therefore, this light is attained.'
又放光明名滅愛， 此光能覺一切眾， 令其舍離於五欲， 專思解脫妙法味。 若能捨離於五欲， 專思解脫妙法味， 則能以佛甘露雨， 普滅世間諸渴愛。 惠施池井及泉流， 專求無上菩提道， 毀呰五欲贊禪定， 是故得成此光明。 又放光明名歡喜， 此光能覺一切眾， 令其愛慕佛菩提， 發心愿證無師道。 造立如來大悲像， 眾相莊嚴坐華座， 恒嘆最勝諸功德， 是故得成此光明。 又放光明名愛樂， 此光能覺一切眾， 令其心樂於諸佛， 及以樂法樂眾僧。 若常心樂於諸佛， 及以樂法樂眾僧， 則在如來眾會中， 逮成無上深法忍。 開悟眾生無有量， 普使唸佛法僧寶， 及示發心功德行， 是故得成此光明。 又放光明名福聚， 此光能覺一切眾， 令行種種無量施， 以此愿求無上道。 設大施會無遮限， 有來求者皆滿足， 不令其心有所乏， 是故得成此光明。 又放光明名具智， 此光能覺一切眾， 令於一法一念中， 悉解無量諸法門。 為諸眾生分別法， 及以決了真實義， 善說法義無虧減， 是故得成此光明。 又放光明名慧燈， 此光能覺一切眾，
【現代漢語翻譯】 現代漢語譯本 又放出名為『滅愛』的光明，此光能覺醒一切眾生，使他們捨棄五欲（色、聲、香、味、觸），專心思維解脫的微妙法味。 如果能夠捨棄五欲，專心思維解脫的微妙法味，就能用佛陀的甘露法雨，普遍熄滅世間的一切渴愛。 佈施池井和泉水，專心尋求無上的菩提道，毀斥五欲，讚歎禪定，因此成就了這種光明。 又放出名為『歡喜』的光明，此光能覺醒一切眾生，使他們愛慕佛陀的菩提，發心愿證得無師之道（不需老師指導也能證悟的境界）。 建造如來大悲的佛像，用各種莊嚴的相好裝飾，安坐在蓮花座上，恒常讚歎最殊勝的功德，因此成就了這種光明。 又放出名為『愛樂』的光明，此光能覺醒一切眾生，使他們心中愛樂諸佛，以及愛樂佛法，愛樂僧眾。 如果常常心中愛樂諸佛，以及愛樂佛法，愛樂僧眾，那麼就能在如來的集會中，獲得無上甚深的法忍（對佛法的深刻理解和接受）。 開悟無量無邊的眾生，普遍使他們唸誦佛、法、僧三寶，並展示發菩提心的功德和修行，因此成就了這種光明。 又放出名為『福聚』的光明，此光能覺醒一切眾生，使他們行種種無量的佈施，以此愿求無上的佛道。 設立盛大的佈施法會，沒有遮攔和限制，凡是前來求取的人都讓他們滿足，不讓他們心中有所缺乏，因此成就了這種光明。 又放出名為『具智』的光明，此光能覺醒一切眾生，使他們在一種法門、一個念頭中，都能理解無量諸法門。 為眾生分別解說佛法，以及決斷了悟真實的意義，善於說法義而沒有虧損減少，因此成就了這種光明。 又放出名為『慧燈』的光明，此光能覺醒一切眾生，
【English Translation】 English version It also emits a light named 『Extinguishing Love,』 this light can awaken all beings, causing them to abandon the five desires (form, sound, smell, taste, touch), and to focus their thoughts on the wonderful taste of liberation. If one can abandon the five desires and focus their thoughts on the wonderful taste of liberation, then they can use the Buddha's nectar-like rain of Dharma to universally extinguish all worldly thirsts and cravings. Bestowing ponds, wells, and flowing springs, focusing on seeking the unsurpassed path of Bodhi, denouncing the five desires, and praising meditation, thus this light is achieved. It also emits a light named 『Joy,』 this light can awaken all beings, causing them to admire the Bodhi of the Buddha, and to aspire to attain the path of no-teacher (a state of enlightenment achieved without a teacher's guidance). Constructing images of the Tathagata (Buddha) with great compassion, adorned with various majestic features, seated on a lotus throne, constantly praising the most supreme merits, thus this light is achieved. It also emits a light named 『Love and Joy,』 this light can awaken all beings, causing their hearts to love and rejoice in the Buddhas, as well as to love the Dharma and the Sangha (community of monks). If one's heart constantly loves and rejoices in the Buddhas, as well as loves the Dharma and the Sangha, then in the assembly of the Tathagata, they can attain the unsurpassed and profound Dharma-kṣānti (acceptance and understanding of the Dharma). Enlightening immeasurable beings, universally causing them to recite the Three Jewels (Buddha, Dharma, Sangha), and demonstrating the merits and practices of generating the Bodhi mind, thus this light is achieved. It also emits a light named 『Accumulation of Blessings,』 this light can awaken all beings, causing them to perform various immeasurable acts of giving, with the aspiration to seek the unsurpassed path of Buddhahood. Establishing grand assemblies for giving without obstruction or limitation, fulfilling all who come seeking, not allowing their hearts to lack anything, thus this light is achieved. It also emits a light named 『Possessing Wisdom,』 this light can awaken all beings, causing them to understand immeasurable Dharma gates in one Dharma, in one thought. Explaining the Dharma for all beings, and resolving the true meaning, skillfully expounding the Dharma without any loss or reduction, thus this light is achieved. It also emits a light named 『Lamp of Wisdom,』 this light can awaken all beings,
令知眾生性空寂， 一切諸法無所有。 演說諸法空無主， 如幻如焰水中月， 乃至猶如夢影像， 是故得成此光明。 又放光名法自在， 此光能覺一切眾， 令得無盡陀羅尼， 悉持一切諸佛法。 恭敬供養持法者， 給侍守護諸賢聖， 以種種法施眾生， 是故得成此光明。 又放光明名能捨， 此光覺悟慳眾生， 令知財寶悉非常， 恒樂惠施心無著。 慳心難調而能調， 解財如夢如浮雲， 增長惠施清凈心， 是故得成此光明。 又放光明名除熱， 此光能覺毀禁者， 普使受持清凈戒， 發心愿證無師道。 勸引眾生受持戒， 十善業道悉清凈， 又令發向菩提心， 是故得成此光明。 又放光明名忍嚴， 此光覺悟瞋恚者， 令彼除瞋離我慢， 常樂忍辱柔和法。 眾生暴惡難可忍， 為菩提故心不動， 常樂稱揚忍功德， 是故得成此光明。 又放光明名勇猛， 此光覺悟懶墮者， 令彼常於三寶中， 恭敬供養無疲厭。 若彼常於三寶中， 恭敬供養無疲厭， 則能超出四魔境， 速成無上佛菩提。 勸化眾生令進策， 常勤供養於三寶， 法欲滅時專守護， 是故得成此光明。
【現代漢語翻譯】 現代漢語譯本 使眾生了知自性本空寂，一切諸法皆無自性。 宣說諸法空性，無有主宰，如同幻象、火焰、水中之月，乃至如同夢境和影像，因此成就此光明。 又放光名為『法自在』，此光能覺醒一切眾生，使他們獲得無盡的陀羅尼（總持，能持一切法而不忘失的禪定力），完全掌握諸佛的教法。 恭敬供養受持佛法的人，侍奉守護諸位賢聖，以種種佛法佈施眾生，因此成就此光明。 又放光明名為『能捨』，此光覺悟慳吝的眾生，使他們了知財寶皆是無常，恒常樂於佈施，心中沒有執著。 慳吝之心難以調伏而能調伏，理解財物如夢如浮雲，增長佈施的清凈心，因此成就此光明。 又放光明名為『除熱』，此光能覺悟毀犯戒律的人，普遍使他們受持清凈的戒律，發願證得無師自悟的佛道。 勸導眾生受持戒律，使十善業道完全清凈，又令他們發起趨向菩提（覺悟）的心，因此成就此光明。 又放光明名為『忍嚴』，此光覺悟嗔恚的人，使他們消除嗔恨，遠離我慢，恒常樂於忍辱柔和的法門。 眾生暴戾惡劣難以忍受，爲了菩提的緣故心不動搖，恒常樂於稱揚忍辱的功德，因此成就此光明。 又放光明名為『勇猛』，此光覺悟懈怠懶惰的人，使他們恒常在佛、法、僧三寶中，恭敬供養，沒有疲倦厭煩。 如果他們恒常在三寶中，恭敬供養，沒有疲倦厭煩，就能超出四魔（煩惱魔、五陰魔、死魔、天魔）的境界，迅速成就無上佛菩提（無上覺悟）。 勸化眾生令其精進努力，恒常勤奮供養三寶，在佛法將要滅絕時，專心守護，因此成就此光明。
【English Translation】 English version To make sentient beings know that their nature is empty and still, all dharmas are without inherent existence. Expounding that all dharmas are empty and without a master, like illusions, flames, the moon in water, even like dreams and images, therefore this light is achieved. Also, the light emitted is named 'Freedom of Dharma', this light can awaken all beings, enabling them to obtain endless dharanis (mantras, meditative power to hold all dharmas without forgetting), fully grasping the teachings of all Buddhas. Respectfully making offerings to those who uphold the Dharma, serving and protecting the sages, bestowing various dharmas upon sentient beings, therefore this light is achieved. Also, the light emitted is named 'Generosity', this light awakens miserly beings, making them know that wealth is impermanent, always delighting in giving, with no attachment in their hearts. The miserly mind is difficult to tame, yet it can be tamed, understanding wealth as dreams and floating clouds, increasing the pure mind of giving, therefore this light is achieved. Also, the light emitted is named 'Removing Heat', this light can awaken those who break precepts, universally enabling them to uphold pure precepts, vowing to attain the Buddha's path of self-realization without a teacher. Advising sentient beings to uphold precepts, making the ten virtuous paths completely pure, and also causing them to generate a mind directed towards Bodhi (enlightenment), therefore this light is achieved. Also, the light emitted is named 'Adornment of Patience', this light awakens those who are angry, making them eliminate anger, abandon arrogance, and always delight in the dharma of patience and gentleness. Sentient beings are violent and difficult to endure, but for the sake of Bodhi, the mind does not waver, always delighting in praising the merits of patience, therefore this light is achieved. Also, the light emitted is named 'Vigor', this light awakens those who are lazy and indolent, making them always, in the Three Jewels (Buddha, Dharma, Sangha), respectfully make offerings without fatigue or aversion. If they always, in the Three Jewels, respectfully make offerings without fatigue or aversion, they can transcend the realm of the four maras (affliction mara, skandha mara, death mara, deva mara), and quickly achieve unsurpassed Buddha Bodhi (unsurpassed enlightenment). Advising sentient beings to be diligent and strive, always diligently making offerings to the Three Jewels, and when the Dharma is about to perish, wholeheartedly protect it, therefore this light is achieved.
又放光明名寂靜， 此光能覺亂意者， 令其遠離貪恚癡， 心不動搖而正定。 舍離一切惡知識， 無義談說雜染行， 讚歎禪定阿蘭若， 是故得成此光明。 又放光明名慧嚴， 此光覺悟愚迷者， 令其證諦解緣起， 諸根智慧悉通達。 若能證諦解緣起， 諸根智慧悉通達， 則得日燈三昧法， 智慧光明成佛果。 國財及己皆能捨， 為菩提故求正法， 聞已專勤為眾說， 是故得成此光明。 又放光明名佛慧， 此光覺悟諸含識， 令見無量無邊佛， 各各坐寶蓮華上。 贊佛威德及解脫， 說佛自在無有量， 顯示佛力及神通， 是故得成此光明。 又放光明名無畏， 此光照觸恐怖者， 非人所持諸毒害， 一切皆令疾除滅。 能于眾生施無畏， 遇有惱害皆勸止， 拯濟厄難孤窮者， 以是得成此光明。 又放光明名安隱， 此光能照疾病者， 令除一切諸苦痛， 悉得正定三昧樂。 施以良藥救眾患， 妙寶延命香涂體， 酥油乳蜜充飲食， 以是得成此光明。 又放光明名見佛， 此光覺悟將沒者， 令隨憶念見如來， 命終得生其凈國。 見有臨終勸唸佛， 又示尊像令瞻敬，
【現代漢語翻譯】 現代漢語譯本 又放出名為寂靜的光明，這光明能覺醒那些心意散亂的人，使他們遠離貪婪、嗔恨和愚癡，心不搖動而進入正定。 捨棄一切惡知識，以及毫無意義的談論和雜染的行為，讚歎禪定和寂靜的處所，因此成就這種光明。 又放出名為慧嚴的光明，這光明能覺悟那些愚昧迷惑的人，使他們證悟真諦，理解緣起，使諸根和智慧都通達無礙。 如果能夠證悟真諦，理解緣起，使諸根和智慧都通達無礙，就能獲得日燈三昧（一種禪定）的法門，以智慧光明成就佛果。 能夠捨棄國家財富和自身，爲了菩提（覺悟）而尋求正法，聽聞后專心勤勉地為眾人宣說，因此成就這種光明。 又放出名為佛慧的光明，這光明能覺悟一切有情眾生，使他們見到無量無邊的佛，各自坐在寶蓮花上。 讚歎佛的威德和解脫，宣說佛的自在無量，顯示佛的力量和神通，因此成就這種光明。 又放出名為無畏的光明，這光明照觸那些恐懼的人，使非人所持的各種毒害，一切都迅速消除。 能夠對眾生施予無畏，遇到有惱害的情況都勸止，救濟那些處在困境和孤獨貧窮的人，因此成就這種光明。 又放出名為安隱的光明，這光明能照耀那些患病的人，使他們消除一切痛苦，都獲得正定三昧的快樂。 施予良藥救治各種疾病，用珍貴的寶物和延年益壽的香塗抹身體，用酥油、乳酪和蜂蜜等食物來充飢，因此成就這種光明。 又放出名為見佛的光明，這光明能覺悟那些將要去世的人，使他們隨念憶佛而見到如來，命終后得以往生到佛的清凈國土。 見到有人臨終時勸他念佛，又展示佛像讓他瞻仰敬拜，因此成就這種光明。
【English Translation】 English version It also emits a light named 'Tranquility,' this light can awaken those with scattered minds, causing them to be far from greed, hatred, and delusion, their minds unwavering and entering into right concentration (samadhi). Abandoning all evil companions, meaningless talks, and defiled actions, praising meditation and secluded places, thus achieving this light. It also emits a light named 'Wisdom Adornment,' this light can awaken those who are foolish and confused, enabling them to realize the truth, understand dependent origination, and have all their senses and wisdom unobstructed. If one can realize the truth, understand dependent origination, and have all their senses and wisdom unobstructed, then one can obtain the Dharma of the 'Sun Lamp Samadhi' (a type of meditation), and with the light of wisdom, achieve Buddhahood. Being able to give up national wealth and oneself, seeking the right Dharma for the sake of Bodhi (enlightenment), and after hearing it, diligently explaining it to others, thus achieving this light. It also emits a light named 'Buddha Wisdom,' this light can awaken all sentient beings, enabling them to see countless Buddhas, each sitting on a jeweled lotus. Praising the Buddha's majestic virtue and liberation, proclaiming the Buddha's boundless freedom, displaying the Buddha's power and supernatural abilities, thus achieving this light. It also emits a light named 'Fearlessness,' this light illuminates those who are fearful, causing all the poisons and harms held by non-humans to be quickly eliminated. Being able to bestow fearlessness upon sentient beings, dissuading those who cause harm, and rescuing those in distress, lonely, and poor, thus achieving this light. It also emits a light named 'Peace and Security,' this light can illuminate those who are sick, causing them to eliminate all suffering and obtain the joy of right concentration (samadhi). Providing good medicine to cure various diseases, using precious treasures and life-prolonging fragrances to anoint the body, and providing ghee, milk, and honey to satisfy hunger, thus achieving this light. It also emits a light named 'Seeing the Buddha,' this light can awaken those who are about to pass away, enabling them to see the Tathagata (Buddha) by recollecting the Buddha, and after death, be reborn in the Buddha's pure land. Seeing someone at the point of death, encouraging them to recite the Buddha's name, and showing them the Buddha's image for veneration, thus achieving this light.
俾于佛所深歸仰， 是故得成此光明。 又放光明名樂法， 此光能覺一切眾， 令于正法常欣樂， 聽聞演說及書寫。 法欲盡時能演說， 令求法者意充滿， 於法愛樂勤修行， 是故得成此光明。 又放光明名妙音， 此光開悟諸菩薩， 能令三界所有聲， 聞者皆是如來音。 以大音聲稱讚佛， 及施鈴鐸諸音樂， 普使世間聞佛音， 是故得成此光明。 又放光名施甘露， 此光開悟一切眾， 令舍一切放逸行， 具足修習諸功德。 說有為法非安隱， 無量苦惱悉充遍， 恒樂稱揚寂滅樂， 是故得成此光明。 又放光明名最勝， 此光開悟一切眾， 令于佛所普聽聞， 戒定智慧增上法。 常樂稱揚一切佛， 勝戒勝定殊勝慧， 如是為求無上道， 是故得成此光明。 又放光明名寶嚴， 此光能覺一切眾， 令得寶藏無窮盡， 以此供養諸如來。 以諸種種上妙寶， 奉施於佛及佛塔， 亦以惠施諸貧乏， 是故得成此光明。 又放光明名香嚴， 此光能覺一切眾， 令其聞者悅可意， 決定當成佛功德。 人天妙香以塗地， 供養一切最勝主， 亦以造塔及佛像， 是故得成此光明。
【現代漢語翻譯】 現代漢語譯本 因為深深地歸依和敬仰佛陀，所以成就了這種光明。 又放出名為『樂法』的光明，此光能覺悟一切眾生，使他們常常欣樂於正法，聽聞、演說和書寫佛法。 當佛法將要衰落時，能夠演說佛法，使求法者的心意充滿，對佛法愛樂並勤奮修行，所以成就了這種光明。 又放出名為『妙音』的光明，此光開悟諸菩薩，能使三界所有聲音，聽聞者都覺得是如來的聲音。 用洪大的聲音稱讚佛陀，以及施捨鈴鐸等各種音樂，普遍使世間聽到佛的聲音，所以成就了這種光明。 又放出名為『施甘露』的光明，此光開悟一切眾生，使他們捨棄一切放逸的行為，具足修習各種功德。 宣說有為法不是安穩的，其中充滿了無量的苦惱，恒常喜樂稱揚寂滅的快樂，所以成就了這種光明。 又放出名為『最勝』的光明，此光開悟一切眾生，使他們普遍在佛陀那裡聽聞戒、定、慧等增上之法。 常常喜樂稱揚一切佛陀的殊勝戒律、殊勝禪定和殊勝智慧，這樣是爲了求得無上之道，所以成就了這種光明。 又放出名為『寶嚴』的光明，此光能覺悟一切眾生，使他們得到無窮無盡的寶藏，用這些寶藏來供養諸如來（Tathagata）。 用各種上妙的珍寶，奉獻給佛陀和佛塔，也用來佈施給貧乏的人，所以成就了這種光明。 又放出名為『香嚴』的光明，此光能覺悟一切眾生，使聽聞者心生喜悅，決定能夠成就佛的功德。 用人天美妙的香塗抹地面，供養一切最殊勝的主，也用來建造佛塔和佛像，所以成就了這種光明。
【English Translation】 English version Because of deeply taking refuge in and revering the Buddha, this light is achieved. Also, a light named 『Joy of Dharma』 is emitted, this light can awaken all beings, making them always rejoice in the true Dharma, listening to, expounding, and writing it. When the Dharma is about to decline, being able to expound it, filling the minds of those seeking the Dharma, loving the Dharma and diligently practicing it, therefore this light is achieved. Also, a light named 『Wonderful Sound』 is emitted, this light enlightens all Bodhisattvas, enabling all sounds in the three realms to be heard as the voice of the Tathagata (Thus Come One). Praising the Buddha with a great voice, and offering bells and various music, universally making the world hear the Buddha's voice, therefore this light is achieved. Also, a light named 『Bestowing Ambrosia』 is emitted, this light enlightens all beings, causing them to abandon all lax behaviors, and fully cultivate all merits. Proclaiming that conditioned phenomena are not secure, filled with immeasurable suffering, constantly rejoicing in praising the bliss of Nirvana, therefore this light is achieved. Also, a light named 『Most Excellent』 is emitted, this light enlightens all beings, enabling them to universally hear the superior teachings of precepts, concentration, and wisdom from the Buddha. Constantly rejoicing in praising the superior precepts, superior concentration, and superior wisdom of all Buddhas, thus seeking the unsurpassed path, therefore this light is achieved. Also, a light named 『Jewel Adornment』 is emitted, this light can awaken all beings, enabling them to obtain inexhaustible treasures, using these treasures to make offerings to all Tathagatas. Using various supreme jewels, offering them to the Buddha and stupas, and also using them to give to the poor, therefore this light is achieved. Also, a light named 『Fragrant Adornment』 is emitted, this light can awaken all beings, making those who hear it feel joyful, and they will surely achieve the merits of a Buddha. Using the wonderful fragrances of humans and gods to anoint the ground, making offerings to all the most supreme lords, and also using them to build stupas and Buddha images, therefore this light is achieved.
又放光名雜莊嚴， 寶幢幡蓋無央數， 焚香散華奏眾樂， 城邑內外皆充滿。 本以微妙妓樂音， 眾香妙華幢蓋等， 種種莊嚴供養佛， 是故得成此光明。 又放光明名嚴潔， 令地平坦猶如掌， 莊嚴佛塔及其處， 是故得成此光明。 又放光明名大云， 能起香雲雨香水， 以水灑塔及庭院， 是故得成此光明。 又放光明名嚴具， 令裸形者得上服， 嚴身妙物而為施， 是故得成此光明。 又放光明名上味， 能令饑者獲美食， 種種珍饌而為施， 是故得成此光明。 又放光明名大財， 令貧乏者獲寶藏， 以無盡物施三寶， 是故得成此光明。 又放光名眼清凈， 能令盲者見眾色， 以燈施佛及佛塔， 是故得成此光明。 又放光名耳清凈， 能令聾者悉善聽， 鼓樂娛佛及佛塔， 是故得成此光明。 又放光名鼻清凈， 昔未聞香皆得聞， 以香施佛及佛塔， 是故得成此光明。 又放光名舌清凈， 能以美音稱讚佛， 永除粗惡不善語， 是故得成此光明。 又放光名身清凈， 諸根缺者令具足， 以身禮佛及佛塔， 是故得成此光明。 又放光名意清凈， 令失心者得正念，
【現代漢語翻譯】 現代漢語譯本 又放出名為『雜莊嚴』的光明，寶幢（一種佛教的旗幟）、幡（一種長條形的旗幟）、寶蓋（一種傘狀的裝飾物）無數，焚香、散花、演奏各種音樂，使得城邑內外都充滿這些美好的事物。 原本以微妙的歌舞音樂，各種香、美妙的花、寶幢、寶蓋等，種種莊嚴之物供養佛，因此成就了這種光明。 又放出名為『嚴潔』的光明，使大地平坦如手掌，莊嚴佛塔及其所在之處，因此成就了這種光明。 又放出名為『大云』的光明，能興起香云，降下香水，用香水灑在佛塔和庭院，因此成就了這種光明。 又放出名為『嚴具』的光明，使裸露身體的人得到衣服，用莊嚴身體的妙物來佈施，因此成就了這種光明。 又放出名為『上味』的光明，能使飢餓的人獲得美食，用各種珍貴的食物來佈施，因此成就了這種光明。 又放出名為『大財』的光明，使貧乏的人獲得寶藏，用無盡的財物佈施給佛、法、僧三寶，因此成就了這種光明。 又放出名為『眼清凈』的光明，能使盲人看見各種顏色，用燈供奉佛和佛塔，因此成就了這種光明。 又放出名為『耳清凈』的光明，能使聾人都能聽見聲音，用音樂娛樂佛和佛塔，因此成就了這種光明。 又放出名為『鼻清凈』的光明，使以前聞不到香味的人都能聞到，用香供奉佛和佛塔，因此成就了這種光明。 又放出名為『舌清凈』的光明，能用美妙的聲音稱讚佛，永遠去除粗俗惡劣不好的語言，因此成就了這種光明。 又放出名為『身清凈』的光明，使諸根不全的人變得具足，用身體禮拜佛和佛塔，因此成就了這種光明。 又放出名為『意清凈』的光明，使失去心智的人得到正確的念頭，
【English Translation】 English version It also emits light named 'Various Adornments,' with countless jeweled banners (a type of Buddhist flag), streamers (a long, narrow flag), and canopies (an umbrella-like decoration), burning incense, scattering flowers, and playing various music, filling the cities and their surroundings with these beautiful things. Originally, by offering subtle music and dance, various fragrances, beautiful flowers, jeweled banners, canopies, and other various adornments to the Buddha, this light was achieved. It also emits light named 'Pure and Clean,' making the ground as flat as the palm of a hand, adorning the stupas (Buddhist shrines) and their locations, thus achieving this light. It also emits light named 'Great Cloud,' capable of raising fragrant clouds and raining fragrant water, using the water to sprinkle the stupas and courtyards, thus achieving this light. It also emits light named 'Adornments,' enabling those who are naked to receive clothing, and using exquisite items to adorn the body for giving, thus achieving this light. It also emits light named 'Superior Taste,' enabling the hungry to obtain delicious food, and using various precious foods for giving, thus achieving this light. It also emits light named 'Great Wealth,' enabling the impoverished to obtain treasures, and using endless wealth to give to the Three Jewels (Buddha, Dharma, Sangha), thus achieving this light. It also emits light named 'Eye Purity,' enabling the blind to see various colors, and offering lamps to the Buddha and stupas, thus achieving this light. It also emits light named 'Ear Purity,' enabling the deaf to hear sounds, and using music to entertain the Buddha and stupas, thus achieving this light. It also emits light named 'Nose Purity,' enabling those who previously could not smell fragrances to smell them, and offering incense to the Buddha and stupas, thus achieving this light. It also emits light named 'Tongue Purity,' capable of praising the Buddha with beautiful sounds, and forever eliminating coarse, evil, and unkind speech, thus achieving this light. It also emits light named 'Body Purity,' enabling those with incomplete faculties to become complete, and using the body to bow to the Buddha and stupas, thus achieving this light. It also emits light named 'Mind Purity,' enabling those who have lost their minds to regain correct thoughts,
修行三昧悉自在， 是故得成此光明。 又放光名色清凈， 令見難思諸佛色， 以眾妙色莊嚴塔， 是故得成此光明。 又放光名聲清凈， 令知聲性本空寂， 觀聲緣起如谷響， 是故得成此光明。 又放光名香清凈， 令諸臭穢悉香潔， 香水洗塔菩提樹， 是故得成此光明。 又放光名味清凈， 能除一切味中毒， 恒供佛僧及父母， 是故得成此光明。 又放光名觸清凈， 能令惡觸皆柔軟， 戈鋋劍戟從空雨， 皆令變作妙華鬘。 以昔曾於道路中， 涂香散華布衣服， 迎送如來令蹈上， 是故今獲光如是。 又放光名法清凈， 能令一切諸毛孔， 悉演妙法不思議， 眾生聽者咸欣悟。 因緣所生無有生， 諸佛法身非是身， 法性常住如虛空， 以說其義光如是。 如是等比光明門， 如恒河沙無限數， 悉從大仙毛孔出， 一一作業各差別。 如一毛孔所放光， 無量無數如恒沙， 一切毛孔悉亦然， 此是大仙三昧力。 如其本行所得光， 隨彼宿緣同行者， 今放光明故如是， 此是大仙智自在。 往昔同修于福業， 及有愛樂能隨喜， 見其所作亦復然， 彼於此光鹹得見。
【現代漢語翻譯】 現代漢語譯本 通過修行三昧（samadhi，禪定）達到完全的自在，因此成就了這種光明。 又放出名為『色清凈』的光明，使眾生得見難以思議的諸佛之色相，用各種美妙的色彩來莊嚴佛塔，因此成就了這種光明。 又放出名為『聲清凈』的光明，使眾生了知聲音的本性是空寂的，觀察聲音的緣起如同山谷的迴響，因此成就了這種光明。 又放出名為『香清凈』的光明，使一切臭穢之物都變得香潔，用香水洗滌佛塔和菩提樹，因此成就了這種光明。 又放出名為『味清凈』的光明，能夠去除一切味道中的毒素，經常供養佛、僧及父母，因此成就了這種光明。 又放出名為『觸清凈』的光明，能夠使一切惡劣的觸感都變得柔軟，即使有刀劍從空中落下，也會變成美妙的花鬘。 因為過去曾在道路上，塗抹香料、散佈鮮花、鋪設衣服，迎接如來（Tathagata，佛的稱號）並讓他踩踏而過，所以今生獲得如此光明。 又放出名為『法清凈』的光明，能夠使一切毛孔都演說不可思議的妙法，眾生聽聞后都感到欣喜和領悟。 因緣所生的事物本無自性，諸佛的法身（Dharmakaya，佛的真身）並非肉身，法性常住如同虛空，因為宣說了這樣的道理，所以光明如此。 像這樣等同的光明之門，如同恒河沙數一樣無限，都從大仙（指佛）的毛孔中發出，每一個光明的作用都各不相同。 如同一個毛孔所放出的光明，無量無數如同恒河沙數，一切毛孔所放出的光明也都是如此，這是大仙三昧的力量。 根據他本來的修行所獲得的光明，隨著他過去世的因緣和同行者，現在放出光明也是如此，這是大仙智慧的自在。 往昔一同修習福業，以及那些喜愛並隨喜功德的人，看到他所做的事情也是如此，他們都能看到這種光明。
【English Translation】 English version Having mastered samadhi (meditative absorption) and attained complete freedom, hence this light is achieved. Furthermore, a light named 'Purity of Form' is emitted, enabling beings to see the inconceivable forms of all Buddhas, and adorning pagodas with various exquisite colors, hence this light is achieved. Furthermore, a light named 'Purity of Sound' is emitted, enabling beings to understand that the nature of sound is emptiness and stillness, observing the arising of sound like an echo in a valley, hence this light is achieved. Furthermore, a light named 'Purity of Fragrance' is emitted, making all foul odors fragrant and pure, washing pagodas and Bodhi trees with fragrant water, hence this light is achieved. Furthermore, a light named 'Purity of Taste' is emitted, capable of removing all toxins from flavors, constantly making offerings to the Buddha, Sangha (monastic community), and parents, hence this light is achieved. Furthermore, a light named 'Purity of Touch' is emitted, capable of making all unpleasant touches soft, even if swords and spears fall from the sky, they will transform into beautiful flower garlands. Because in the past, on the road, one applied fragrant substances, scattered flowers, and laid out clothes, welcoming the Tathagata (the Buddha) and allowing him to step on them, therefore, this light is obtained in this life. Furthermore, a light named 'Purity of Dharma' is emitted, capable of making all pores expound the inconceivable and wonderful Dharma, and beings who hear it feel joy and enlightenment. Things arising from conditions have no inherent nature, the Dharmakaya (the Buddha's body of truth) of the Buddhas is not a physical body, the nature of Dharma is permanent like space, because this principle is proclaimed, therefore the light is such. Such gates of light, like the sands of the Ganges River, are infinite in number, all emanating from the pores of the great sage (referring to the Buddha), each light having a different function. Like the light emitted from one pore, immeasurable and countless like the sands of the Ganges, the light emitted from all pores is also the same, this is the power of the great sage's samadhi. According to the light obtained from his original practice, following his past karmic connections and fellow practitioners, the light emitted now is also like this, this is the great sage's freedom of wisdom. Those who practiced meritorious deeds together in the past, and those who loved and rejoiced in merit, seeing what he has done is also like this, they can all see this light.
若有自修眾福業， 供養諸佛無央數， 于佛功德常愿求， 是此光明所開覺。 譬如生盲不見日， 非為無日出世間， 諸有目者悉明見， 各隨所務修其業。 大士光明亦如是， 有智慧者皆悉見， 凡夫邪信劣解人， 於此光明莫能睹。 摩尼宮殿及輦乘， 妙寶靈香以涂瑩， 有福德者自然備， 非無德者所能處。 大士光明亦如是， 有深智者咸照觸， 邪信劣解凡愚人， 無有能見此光明。 若有聞此光差別， 能生清凈深信解， 永斷一切諸疑網， 速成無上功德幢。 有勝三昧能出現， 眷屬莊嚴皆自在， 一切十方諸國土， 佛子眾會無倫匹。 有妙蓮華光莊嚴， 量等三千大千界， 其身端坐悉充滿， 是此三昧神通力。 復有十剎微塵數， 妙好蓮華所圍繞， 諸佛子眾于中坐， 住此三昧威神力。 宿世成就善因緣， 具足修行佛功德， 此等眾生繞菩薩， 悉共合掌觀無厭。 譬如明月在星中， 菩薩處眾亦復然， 大士所行法如是， 入此三昧威神力。 如於一方所示現， 諸佛子眾共圍繞， 一切方中悉如是， 住此三昧威神力。 有勝三昧名方網， 菩薩住此廣開示，
【現代漢語翻譯】 現代漢語譯本 如果有人自己修習積累了眾多福德善業，供養了無數的諸佛，並且常常渴求佛的功德，那麼這個人就會被這光明所啓發覺悟。 就像一個天生的盲人看不見太陽，但這並不是因為太陽沒有出現在世間，所有有眼睛的人都能清楚地看見太陽，並且各自按照自己的職責修行。 大士（菩薩）的光明也是如此，有智慧的人都能看見，而那些凡夫俗子、邪信之人、理解力低下的人，卻無法看到這光明。 用摩尼寶珠裝飾的宮殿和車乘，以及用珍貴的寶物和靈香塗抹裝飾，有福德的人自然具備，而沒有福德的人是無法享用的。 大士（菩薩）的光明也是如此，有深刻智慧的人都能感受到，而那些邪信、理解力低下、愚昧無知的人，是無法看見這光明的。 如果有人聽聞這光明的種種差別，能夠生起清凈的深刻信心和理解，就能永遠斷除一切疑惑和迷網，迅速成就無上的功德之幢。 有一種殊勝的三昧（禪定）能夠顯現，使得眷屬的莊嚴都自在無礙，一切十方諸國土，佛子們的聚會都是無與倫比的。 有美妙的蓮花，其光芒莊嚴，大小等同三千大千世界，菩薩的身軀端坐其中，充滿整個蓮花，這是這種三昧的神通力量。 還有十個佛剎（佛的國土）微塵數那麼多的美妙蓮花圍繞著，諸佛的弟子們坐在其中，安住于這種三昧的威神力量。 那些宿世成就了善的因緣，具足修行了佛的功德的眾生，圍繞著菩薩，都一起合掌，觀看著菩薩，永不厭倦。 就像明月在眾星之中一樣，菩薩在眾人之中也是如此，大士（菩薩）所修行的法就是這樣，進入這種三昧的威神力量。 就像在一個方向所顯現的那樣，諸佛的弟子們共同圍繞著，在一切方向都是如此，安住于這種三昧的威神力量。 有一種殊勝的三昧名為方網，菩薩安住於此，廣泛地開示佛法。
【English Translation】 English version If someone cultivates and accumulates numerous meritorious deeds, makes offerings to countless Buddhas, and constantly seeks the merits of the Buddha, then this person will be awakened by this light. It's like a person born blind cannot see the sun, but it's not because the sun doesn't exist in the world. All those with eyes can clearly see the sun and each performs their duties accordingly. The light of the Bodhisattva is also like this; those with wisdom can see it, while ordinary people, those with wrong beliefs, and those with poor understanding cannot see this light. Palaces and carriages adorned with Mani jewels, and decorated with precious treasures and spiritual fragrances, are naturally available to those with merit, but those without merit cannot enjoy them. The light of the Bodhisattva is also like this; those with profound wisdom can feel it, while those with wrong beliefs, poor understanding, and ignorance cannot see this light. If someone hears of the various differences of this light and can generate pure, deep faith and understanding, they can forever cut off all doubts and confusions, and quickly achieve the supreme banner of merit. There is a supreme Samadhi (meditative state) that can manifest, making the adornments of the retinue free and unhindered. In all the lands of the ten directions, the gatherings of the Buddha's disciples are unparalleled. There are wonderful lotuses, their light magnificent, equal in size to the three thousand great thousand worlds. The Bodhisattva's body sits upright within, filling the entire lotus. This is the power of this Samadhi. There are also lotuses as numerous as the dust particles of ten Buddha-lands surrounding them, and the disciples of the Buddhas sit within, abiding in the majestic power of this Samadhi. Those beings who have achieved good causes in past lives and have fully cultivated the merits of the Buddha, surround the Bodhisattva, all with their palms together, gazing at the Bodhisattva without weariness. Just as the bright moon is among the stars, so is the Bodhisattva among the people. The Dharma practiced by the Bodhisattva is like this, entering the majestic power of this Samadhi. Just as it is shown in one direction, with the disciples of the Buddhas surrounding it, it is the same in all directions, abiding in the majestic power of this Samadhi. There is a supreme Samadhi called the Net of Directions. The Bodhisattva abides in this, widely expounding the Dharma.
一切方中普現身， 或現入定或從出。 或於東方入正定， 而於西方從定出； 或於西方入正定， 而於東方從定出； 或於余方入正定， 而於余方從定出。 如是入出遍十方， 是名菩薩三昧力。 盡于東方諸國土， 所有如來無數量， 悉現其前普親近， 住於三昧寂不動。 而於西方諸世界， 一切諸佛如來所， 皆現從於三昧起， 廣修無量諸供養。 盡于西方諸國土， 所有如來無數量， 悉現其前普親近， 住於三昧寂不動。 而於東方諸世界， 一切諸佛如來所， 皆現從於三昧起， 廣修無量諸供養。 如是十方諸世界， 菩薩悉入無有餘， 或現三昧寂不動， 或現恭敬供養佛。 于眼根中入正定， 於色塵中從定出， 示現色性不思議， 一切天人莫能知。 於色塵中入正定， 于眼起定心不亂， 說眼無生無有起， 性空寂滅無所作。 于耳根中入正定， 于聲塵中從定出， 分別一切語言音， 諸天世人莫能知。 于聲塵中入正定， 于耳起定心不亂， 說耳無生無有起， 性空寂滅無所作。 于鼻根中入正定， 于香塵中從定出， 普得一切上妙香， 諸天世人莫能知。
【現代漢語翻譯】 現代漢語譯本 在所有方向都普遍顯現身形，有時顯現進入禪定，有時顯現從禪定出來。 有時在東方進入正定（samadhi，一種高度集中的冥想狀態），卻在西方從禪定出來； 有時在西方進入正定，卻在東方從禪定出來； 有時在其他方向進入正定，卻在其他方向從禪定出來。 像這樣進入和出來遍佈十方，這被稱為菩薩的三昧（samadhi）力量。 在整個東方各個國土，所有如來（tathagata，佛的稱號）的數量是無量的， 菩薩都顯現在他們面前，普遍親近他們，安住在三昧中寂靜不動。 而在西方各個世界，所有如來佛所在之處， 都顯現從三昧中起身，廣泛地進行無量的供養。 在整個西方各個國土，所有如來的數量是無量的， 菩薩都顯現在他們面前，普遍親近他們，安住在三昧中寂靜不動。 而在東方各個世界，所有如來佛所在之處， 都顯現從三昧中起身，廣泛地進行無量的供養。 像這樣在十方各個世界，菩薩都進入其中沒有遺漏， 有時顯現三昧寂靜不動，有時顯現恭敬供養佛。 在眼根（caksu-indriya，視覺器官）中進入正定，在色塵（rupa-visaya，視覺對像）中從禪定出來， 示現色性的不可思議，一切天人和世人都不能知曉。 在色塵中進入正定，在眼根中從禪定出來，心不散亂， 宣說眼根無生無起，其性空寂滅無所作為。 在耳根（srotra-indriya，聽覺器官）中進入正定，在聲塵（sabda-visaya，聽覺對像）中從禪定出來， 分別一切語言聲音，諸天和世人都不能知曉。 在聲塵中進入正定，在耳根中從禪定出來，心不散亂， 宣說耳根無生無起，其性空寂滅無所作為。 在鼻根（ghrana-indriya，嗅覺器官）中進入正定，在香塵（gandha-visaya，嗅覺對像）中從禪定出來， 普遍獲得一切上妙的香氣，諸天和世人都不能知曉。
【English Translation】 English version Universally manifesting bodies in all directions, sometimes appearing to enter samadhi (a state of deep meditative concentration), and sometimes appearing to emerge from samadhi. Sometimes entering samadhi in the East, yet emerging from samadhi in the West; Sometimes entering samadhi in the West, yet emerging from samadhi in the East; Sometimes entering samadhi in other directions, yet emerging from samadhi in other directions. Thus entering and emerging throughout the ten directions, this is called the power of a Bodhisattva's samadhi. Throughout all the lands of the East, all the Tathagatas (a title for a Buddha) are countless, The Bodhisattvas all appear before them, universally drawing near to them, abiding in samadhi, still and unmoving. And in all the worlds of the West, wherever all the Tathagata Buddhas are, They all appear to rise from samadhi, extensively making limitless offerings. Throughout all the lands of the West, all the Tathagatas are countless, The Bodhisattvas all appear before them, universally drawing near to them, abiding in samadhi, still and unmoving. And in all the worlds of the East, wherever all the Tathagata Buddhas are, They all appear to rise from samadhi, extensively making limitless offerings. Thus, in all the worlds of the ten directions, the Bodhisattvas enter without exception, Sometimes appearing in samadhi, still and unmoving, sometimes appearing to respectfully make offerings to the Buddhas. Entering samadhi in the eye faculty (caksu-indriya, the organ of sight), and emerging from samadhi in the visual object (rupa-visaya), Demonstrating the inconceivable nature of form, which all gods and humans cannot know. Entering samadhi in the visual object, and emerging from samadhi in the eye faculty, with the mind undisturbed, Proclaiming that the eye faculty is without birth and without arising, its nature is empty, still, and without action. Entering samadhi in the ear faculty (srotra-indriya, the organ of hearing), and emerging from samadhi in the auditory object (sabda-visaya), Distinguishing all languages and sounds, which gods and humans cannot know. Entering samadhi in the auditory object, and emerging from samadhi in the ear faculty, with the mind undisturbed, Proclaiming that the ear faculty is without birth and without arising, its nature is empty, still, and without action. Entering samadhi in the nose faculty (ghrana-indriya, the organ of smell), and emerging from samadhi in the olfactory object (gandha-visaya), Universally obtaining all supreme and wonderful fragrances, which gods and humans cannot know.
于香塵中入正定， 于鼻起定心不亂， 說鼻無生無有起， 性空寂滅無所作。 于舌根中入正定， 于味塵中從定出， 普得一切諸上味， 諸天世人莫能知。 于味塵中入正定， 于舌起定心不亂， 說舌無生無有起， 性空寂滅無所作。 于身根中入正定， 于觸塵中從定出， 善能分別一切觸， 諸天世人莫能知。 于觸塵中入正定， 于身起定心不亂， 說身無生無有起， 性空寂滅無所作。 于意根中入正定， 於法塵中從定出， 分別一切諸法相， 諸天世人莫能知。 於法塵中入正定， 從意起定心不亂， 說意無生無有起， 性空寂滅無所作。 童子身中入正定， 壯年身中從定出， 壯年身中入正定， 老年身中從定出； 老年身中入正定， 善女身中從定出； 善女身中入正定， 善男身中從定出； 善男身中入正定， 比丘尼身從定出； 比丘尼身入正定， 比丘身中從定出； 比丘身中入正定， 學無學身從定出； 學無學身入正定， 辟支佛身從定出； 辟支佛身入正定， 現如來身從定出； 于如來身入正定， 諸天身中從定出； 諸天身中入正定， 大龍身中從定出；
【現代漢語翻譯】 現代漢語譯本 在香塵（指氣味）中進入正定（一種高度集中的禪定狀態），從鼻子入定，心不散亂。 宣說鼻子無生無滅，其自性空寂，無所作為。 在舌根中進入正定，從味塵（指味道）中出定，普遍獲得一切上妙的滋味，這些滋味諸天和世人都無法知曉。 在味塵中進入正定，從舌頭入定，心不散亂。 宣說舌頭無生無滅，其自性空寂，無所作為。 在身根中進入正定，從觸塵（指觸覺）中出定，善於分辨一切觸覺，這些觸覺諸天和世人都無法知曉。 在觸塵中進入正定，從身體入定，心不散亂。 宣說身體無生無滅，其自性空寂，無所作為。 在意根中進入正定，從法塵（指思想）中出定，分辨一切諸法的現象，這些現象諸天和世人都無法知曉。 在法塵中進入正定，從意念入定，心不散亂。 宣說意念無生無滅，其自性空寂，無所作為。 在童子（指兒童）的身體中進入正定，從壯年人的身體中出定。 在壯年人的身體中進入正定，從老年人的身體中出定。 在老年人的身體中進入正定，從善女（指修行有成的女子）的身體中出定。 在善女的身體中進入正定，從善男（指修行有成的男子）的身體中出定。 在善男的身體中進入正定，從比丘尼（指女性出家人）的身體中出定。 在比丘尼的身體中進入正定，從比丘（指男性出家人）的身體中出定。 在比丘的身體中進入正定，從有學和無學（指修行階段）的身體中出定。 在有學和無學的身體中進入正定，從辟支佛（指獨覺者）的身體中出定。 在辟支佛的身體中進入正定，顯現如來（指佛陀）的身體從定中出來。 在如來的身體中進入正定，從諸天（指天神）的身體中出定。 在諸天的身體中進入正定，從大龍（指龍族）的身體中出定。
【English Translation】 English version Entering samadhi (a state of meditative consciousness) through the dust of scent, establishing concentration through the nose without mental disturbance. Proclaiming that the nose is without birth or cessation, its nature is empty and still, without any action. Entering samadhi through the tongue root, emerging from samadhi through the dust of taste, universally obtaining all supreme flavors, which neither gods nor humans can know. Entering samadhi through the dust of taste, establishing concentration through the tongue without mental disturbance. Proclaiming that the tongue is without birth or cessation, its nature is empty and still, without any action. Entering samadhi through the body root, emerging from samadhi through the dust of touch, skillfully distinguishing all touches, which neither gods nor humans can know. Entering samadhi through the dust of touch, establishing concentration through the body without mental disturbance. Proclaiming that the body is without birth or cessation, its nature is empty and still, without any action. Entering samadhi through the mind root, emerging from samadhi through the dust of dharma (mental objects), distinguishing all phenomena, which neither gods nor humans can know. Entering samadhi through the dust of dharma, establishing concentration through the mind without mental disturbance. Proclaiming that the mind is without birth or cessation, its nature is empty and still, without any action. Entering samadhi in the body of a child, emerging from samadhi in the body of a young adult. Entering samadhi in the body of a young adult, emerging from samadhi in the body of an old person. Entering samadhi in the body of an old person, emerging from samadhi in the body of a virtuous woman. Entering samadhi in the body of a virtuous woman, emerging from samadhi in the body of a virtuous man. Entering samadhi in the body of a virtuous man, emerging from samadhi in the body of a bhikkhuni (a female monastic). Entering samadhi in the body of a bhikkhuni, emerging from samadhi in the body of a bhikkhu (a male monastic). Entering samadhi in the body of a bhikkhu, emerging from samadhi in the body of a learner and non-learner (stages of practice). Entering samadhi in the body of a learner and non-learner, emerging from samadhi in the body of a pratyekabuddha (a solitary enlightened one). Entering samadhi in the body of a pratyekabuddha, manifesting the body of a tathagata (a Buddha) emerging from samadhi. Entering samadhi in the body of a tathagata, emerging from samadhi in the body of gods. Entering samadhi in the body of gods, emerging from samadhi in the body of a great dragon.
大龍身中入正定， 夜叉身中從定出； 夜叉身中入正定， 鬼神身中從定出； 鬼神身中入正定， 一毛孔中從定出； 一毛孔中入正定， 一切毛孔從定出； 一切毛孔入正定， 一毛端頭從定出； 一毛端頭入正定， 一微塵中從定出； 一微塵中入正定， 一切塵中從定出； 一切塵中入正定， 金剛地中從定出； 金剛地中入正定， 摩尼樹上從定出； 摩尼樹上入正定， 佛光明中從定出； 佛光明中入正定， 于河海中從定出； 于河海中入正定， 於火大中從定出； 於火大中入正定， 于風起定心不亂； 于風大中入正定， 于地大中從定出； 于地大中入正定， 于天宮殿從定出； 于天宮殿入正定， 于空起定心不亂。 是名無量功德者， 三昧自在難思議， 十方一切諸如來， 于無量劫說不盡。 一切如來咸共說， 眾生業報難思議， 諸龍變化佛自在， 菩薩神力亦難思。 欲以譬諭而顯示， 終無有諭能諭此， 然諸智慧聰達人， 因於譬故解其義。 聲聞心住八解脫， 所有變現皆自在， 能以一身現多身， 復以多身為一身。 于虛空中入火定， 行住坐臥悉在空，
【現代漢語翻譯】 現代漢語譯本 大龍（Naga，一種神話生物）的身體進入正定（Samadhi，一種高度集中的冥想狀態），夜叉（Yaksa，一種守護神）的身體從正定中出來； 夜叉的身體進入正定，鬼神（Ghosa，一種神靈）的身體從正定中出來； 鬼神的身體進入正定，一個毛孔從正定中出來； 一個毛孔進入正定，一切毛孔從正定中出來； 一切毛孔進入正定，一根毛髮的末端從正定中出來； 一根毛髮的末端進入正定，一粒微塵從正定中出來； 一粒微塵進入正定，一切微塵從正定中出來； 一切微塵進入正定，金剛地（Vajra-bhumi，堅固的土地）從正定中出來； 金剛地進入正定，摩尼樹（Mani-tree，如意寶樹）上從正定中出來； 摩尼樹上進入正定，佛的光明中從正定中出來； 佛的光明中進入正定，在河流海洋中從正定中出來； 在河流海洋中進入正定，在火大（Tejo-dhatu，火元素）中從正定中出來； 在火大中進入正定，在風起時心不亂； 在風大（Vayo-dhatu，風元素）中進入正定，在地大（Prthivi-dhatu，地元素）中從正定中出來； 在地大中進入正定，在天宮殿中從正定中出來； 在天宮殿中進入正定，在空中起定心不亂。 這被稱為擁有無量功德的人，他的三昧（Samadhi，禪定）自在，難以思議， 十方一切諸如來（Tathagata，佛的稱號），在無量劫中也說不盡。 一切如來都共同宣說，眾生的業報難以思議， 諸龍的變化和佛的自在，菩薩的神力也難以思議。 想要用比喻來顯示，終究沒有比喻能夠比得上， 然而那些智慧聰達的人，會因為比喻而理解其中的意義。 聲聞（Sravaka，佛陀的弟子）的心安住於八解脫（Asta-vimoksha，八種解脫），所有的變現都自在， 能夠以一身顯現多身，又以多身顯現一身。 在虛空中進入火定，行走、站立、坐臥都在空中，
【English Translation】 English version The great dragon's (Naga) body enters into Samadhi (a state of deep meditative concentration), and the Yaksha's (a type of guardian spirit) body emerges from Samadhi; The Yaksha's body enters into Samadhi, and the Ghosa's (a type of spirit) body emerges from Samadhi; The Ghosa's body enters into Samadhi, and a single pore emerges from Samadhi; A single pore enters into Samadhi, and all pores emerge from Samadhi; All pores enter into Samadhi, and the tip of a single hair emerges from Samadhi; The tip of a single hair enters into Samadhi, and a single mote of dust emerges from Samadhi; A single mote of dust enters into Samadhi, and all motes of dust emerge from Samadhi; All motes of dust enter into Samadhi, and the Vajra-bhumi (diamond ground) emerges from Samadhi; The Vajra-bhumi enters into Samadhi, and the Mani-tree (wish-fulfilling tree) emerges from Samadhi; The Mani-tree enters into Samadhi, and the Buddha's light emerges from Samadhi; The Buddha's light enters into Samadhi, and from rivers and oceans emerges from Samadhi; From rivers and oceans enters into Samadhi, and from the Tejo-dhatu (fire element) emerges from Samadhi; From the Tejo-dhatu enters into Samadhi, and when the wind arises, the mind is not disturbed; From the Vayo-dhatu (wind element) enters into Samadhi, and from the Prthivi-dhatu (earth element) emerges from Samadhi; From the Prthivi-dhatu enters into Samadhi, and from the heavenly palace emerges from Samadhi; From the heavenly palace enters into Samadhi, and in the void, the mind is not disturbed when entering Samadhi. This is called one who possesses immeasurable merit, whose Samadhi is free and inconceivable, All the Tathagatas (Buddhas) of the ten directions cannot fully describe it in countless kalpas (eons). All the Tathagatas jointly proclaim that the karmic retributions of sentient beings are inconceivable, The transformations of the Nagas and the freedom of the Buddhas, and the spiritual powers of the Bodhisattvas are also inconceivable. If one wishes to illustrate it with a metaphor, there is ultimately no metaphor that can compare, However, those who are wise and intelligent will understand the meaning through the metaphor. The minds of the Sravakas (disciples of the Buddha) abide in the Asta-vimoksha (eight liberations), and all their manifestations are free, They can manifest multiple bodies from one body, and manifest one body from multiple bodies. In the void, they enter into the fire Samadhi, and walking, standing, sitting, and lying down are all in the void,
身上出水身下火， 身上出火身下水。 如是皆於一念中， 種種自在無邊量。 彼不具足大慈悲， 不為眾生求佛道， 尚能現此難思事， 況大饒益自在力。 譬如日月游虛空， 影像普遍於十方， 泉池陂澤器中水， 眾寶河海靡不現。 菩薩色像亦復然， 十方普現不思議， 此皆三昧自在法， 唯有如來能證了。 如凈水中四兵像， 各各別異無交雜， 劍戟弧矢類甚多， 鎧冑車輿非一種。 隨其所有相差別， 莫不皆於水中現， 而水本自無分別， 菩薩三昧亦如是。 海中有神名善音， 其音普順海眾生， 所有語言皆辨了， 令彼一切悉歡悅。 彼神具有貪恚癡， 猶能善解一切音， 況復總持自在力， 而不能令眾歡喜！ 有一婦人名辯才， 父母求天而得生， 若有離惡樂真實， 入彼身中生妙辯。 彼有貪慾瞋恚癡， 猶能隨行與辯才， 何況菩薩具智慧， 而不能與眾生益！ 譬如幻師知幻法， 能現種種無量事， 須臾示作日月歲， 城邑豐饒大安樂。 幻師具有貪恚癡， 猶能幻力悅世間， 況復禪定解脫力， 而不能令眾歡喜！ 天阿修羅鬥戰時， 修羅敗衄而退走，
【現代漢語翻譯】 現代漢語譯本 身上能出水，身下能出火；身上能出火，身下能出水。 像這樣，都在一念之間，能有種種自在無邊的力量。 那些不具備大慈悲心，不為眾生求取佛道的人， 尚且能顯現這種難以思議的事情，更何況是具有大利益自在力量的菩薩呢？ 譬如太陽和月亮在虛空中執行，它們的影像普遍照耀十方世界， 泉水、池塘、水澤以及器皿中的水，乃至各種珍寶、河流和海洋，無不顯現它們的影像。 菩薩的色身形象也是如此，能在十方世界普遍顯現，不可思議。 這些都是三昧（Samadhi，禪定）自在的力量，只有如來（Tathagata，佛）才能完全證悟。 就像清澈的水中能顯現四種軍隊的影像， 各自不同，互不混雜，劍、戟、弓箭等種類繁多，鎧甲、頭盔、戰車等也各不相同。 隨著它們各自的形象差別，無不都在水中顯現， 而水本身並沒有分別，菩薩的三昧也是如此。 海中有一位神名叫善音（Shanya，意為美妙的聲音），他的聲音能普遍順應海中眾生的心意， 所有語言他都能辨別清楚，使他們一切都感到歡喜。 這位神雖然具有貪慾、嗔恚、愚癡，尚且能善解一切聲音， 更何況是具有總持（Dharani，記憶和理解能力）自在力量的菩薩，難道不能使眾生歡喜嗎？ 有一位婦人名叫辯才（Pratibhana，意為口才），她的父母祈求上天而生下她， 如果有人遠離惡行，喜愛真實，就能進入她的身體，產生美妙的辯才。 她雖然有貪慾、嗔恚、愚癡，尚且能隨順修行而獲得辯才， 更何況是具有智慧的菩薩，難道不能給眾生帶來利益嗎？ 譬如幻術師知道幻術的方法，能顯現種種無量的事情， 一會兒能示現日月星辰，一會兒能示現城邑豐饒，人民安樂。 幻術師雖然具有貪慾、嗔恚、愚癡，尚且能用幻術的力量使世人喜悅， 更何況是具有禪定和解脫力量的菩薩，難道不能使眾生歡喜嗎？ 當諸天（Deva，天神）和阿修羅（Asura，非天）戰鬥時，阿修羅戰敗而逃走，
【English Translation】 English version Water comes out from the body above, and fire comes out from the body below; fire comes out from the body above, and water comes out from the body below. Like this, all happen in a single thought, with various boundless powers of freedom. Those who do not possess great compassion and do not seek the path of Buddhahood for sentient beings, can still manifest such inconceivable things, how much more so for Bodhisattvas who possess great beneficial and free powers? For example, the sun and moon travel in the void, their images universally illuminate the ten directions, springs, ponds, marshes, and water in vessels, even various treasures, rivers, and seas, all reflect their images. The physical forms of Bodhisattvas are also like this, able to universally manifest in the ten directions, which is inconceivable. These are all the powers of Samadhi (meditative absorption), only the Tathagata (Buddha) can fully realize them. Just like in clear water, the images of four kinds of armies can appear, each different and not mixed, with many kinds of swords, spears, bows, and arrows, and various kinds of armor, helmets, and chariots. According to their respective differences in form, all appear in the water, while the water itself has no distinctions, the Samadhi of Bodhisattvas is also like this. In the sea, there is a deity named Shanya (善音, meaning 'good sound'), whose voice universally accords with the minds of the beings in the sea, he can clearly understand all languages, making them all joyful. This deity, although possessing greed, hatred, and delusion, can still understand all sounds well, how much more so for Bodhisattvas who possess the free power of Dharani (total retention), can they not make beings joyful? There was a woman named Pratibhana (辯才, meaning 'eloquence'), her parents prayed to heaven and she was born, if someone abandons evil and loves truth, they can enter her body and generate wonderful eloquence. Although she has greed, hatred, and delusion, she can still gain eloquence through practice, how much more so for Bodhisattvas who possess wisdom, can they not bring benefit to sentient beings? For example, a magician who knows the methods of illusion can manifest various limitless things, in a moment, he can show the sun, moon, and stars, and in another moment, he can show prosperous cities with happy people. Although the magician has greed, hatred, and delusion, he can still use the power of illusion to please the world, how much more so for Bodhisattvas who possess the power of meditation and liberation, can they not make beings joyful? When the Devas (gods) and Asuras (demigods) fight, the Asuras are defeated and flee,
兵仗車輿及徒旅， 一時竄匿莫得見。 彼有貪慾瞋恚癡， 尚能變化不思議， 況住神通無畏法， 云何不能現自在！ 釋提桓因有象王， 彼知天主欲行時， 自化作頭三十三， 一一六牙皆具足； 一一牙上七池水， 清凈香潔湛然滿； 一一清凈池水中， 各七蓮華妙嚴飾； 彼諸嚴飾蓮華上， 各各有七天玉女， 悉善技藝奏眾樂， 而與帝釋相娛樂。 彼象或復捨本形， 自化其身同諸天， 威儀進止悉齊等， 有此變現神通力。 彼有貪慾瞋恚癡， 尚能現此諸神通， 何況具足方便智， 而於諸定不自在！ 如阿修羅變作身， 蹈金剛際海中立， 海水至深僅其半， 首共須彌正齊等。 彼有貪慾瞋恚癡， 尚能現此大神通， 況伏魔怨照世燈， 而無自在威神力！ 天阿修羅共戰時， 帝釋神力難思議， 隨阿修羅軍眾數， 現身等彼而與敵。 諸阿修羅發是念： 『釋提桓因來向我， 必取我身五種縛。』 由是彼眾悉憂悴。 帝釋現身有千眼， 手持金剛出火焰， 被甲持杖極威嚴， 修羅望見咸退伏。 彼以微小福德力， 猶能摧破大怨敵， 何況救度一切者， 具足功德不自在
【現代漢語翻譯】 現代漢語譯本 兵器、戰車、車輛以及徒步行走的人們，一時之間都逃散躲藏，不見蹤影。 那些有貪慾、嗔恚、愚癡的人，尚且能變化出不可思議的景象， 更何況是安住于神通、無畏之法的人，怎麼可能不能顯現自在的神通呢！ 釋提桓因（Śakra devānām indra，帝釋天）有一頭象王，它知道天主想要出行時， 自己變化出三十三個頭，每個頭都有六根象牙，完全具備； 每一根象牙上都有七個水池，清凈香潔，水滿盈盈； 每一個清凈的水池中，都有七朵蓮花，美妙莊嚴地裝飾著； 那些莊嚴的蓮花上，各自有七位天女， 都擅長技藝，演奏各種音樂，與帝釋天一同娛樂。 那頭象王有時也會捨棄原本的形體，自己變化成和諸天一樣的身形， 威儀舉止都完全相同，具有這種變化的神通力量。 那些有貪慾、嗔恚、愚癡的人，尚且能顯現出這些神通， 更何況是具足方便智慧的人，怎麼可能在各種禪定中不自在呢！ 比如阿修羅（Asura，一種神道）變化出巨大的身軀，站在金剛際海中， 海水深及他的腰部，頭與須彌山（Sumeru，傳說中的山）齊平。 那些有貪慾、嗔恚、愚癡的人，尚且能顯現出如此巨大的神通， 更何況是降伏魔怨、照亮世間的明燈，怎麼可能沒有自在的威神力量呢！ 當諸天和阿修羅交戰時，帝釋天的神力難以思議， 隨著阿修羅軍隊的數量，顯現出與他們數量相同的身形來對抗。 阿修羅們產生這樣的念頭：『釋提桓因向我們走來， 必定會用五種束縛來捆綁我們。』因此，他們都感到憂愁畏懼。 帝釋天顯現出千眼的身形，手中拿著金剛杵，發出火焰， 身披鎧甲，手持兵杖，極其威嚴，阿修羅們看到都退縮降伏。 他以微小的福德力量，尚且能摧毀強大的怨敵， 更何況是救度一切眾生的人，怎麼可能不具足功德，不自在呢？
【English Translation】 English version Weapons, chariots, vehicles, and pedestrians, all scattered and hid, disappearing from sight. Those with greed, hatred, and delusion can still manifest inconceivable transformations, how much more so those who abide in the power of spiritual abilities and the fearless Dharma, how could they not manifest freedom and mastery! Śakra devānām indra (釋提桓因, the lord of gods) has an elephant king, who, knowing when the lord of gods wishes to travel, transforms himself into thirty-three heads, each with six tusks, fully complete; on each tusk are seven ponds, pure, fragrant, and filled to the brim; in each pure pond, there are seven lotuses, beautifully and ornately adorned; on those adorned lotuses, each has seven celestial maidens, all skilled in arts, playing various music, and entertaining Śakra. That elephant king sometimes abandons his original form, transforming himself to be like the gods, with deportment and movements completely identical, possessing this power of transformation. Those with greed, hatred, and delusion can still manifest these spiritual powers, how much more so those who are complete with skillful wisdom, how could they not be free in all samadhi! For example, an Asura (阿修羅, a type of demigod) transforms into a huge body, standing in the Vajra-edge sea, the seawater only reaches his waist, and his head is level with Mount Sumeru (須彌山, a mythical mountain). Those with greed, hatred, and delusion can still manifest such great spiritual powers, how much more so the one who subdues demonic enemies and illuminates the world, how could they not have the power of freedom and majesty! When the gods and Asuras fight, Śakra's divine power is inconceivable, according to the number of Asura troops, he manifests bodies equal to their number to fight against them. The Asuras have this thought: 'Śakra devānām indra is coming towards us, he will surely bind us with five kinds of fetters.' Therefore, they all feel worried and fearful. Śakra manifests a form with a thousand eyes, holding a vajra in his hand, emitting flames, wearing armor, holding a staff, extremely majestic, the Asuras see this and all retreat and submit. With his small power of merit, he can still destroy great enemies, how much more so the one who saves all beings, how could they not be complete with merit and not be free?
！ 忉利天中有天鼓， 從天業報而生得， 知諸天眾放逸時， 空中自然出此音。 一切五欲悉無常， 如水聚沫性虛偽， 諸有如夢如陽焰， 亦如浮雲水中月。 放逸為怨為苦惱， 非甘露道生死徑， 若有作諸放逸行， 入于死滅大魚口。 世間所有眾苦本， 一切聖人皆厭患， 五欲功德滅壞性， 汝應愛樂真實法。 三十三天聞此音， 悉共來升善法堂， 帝釋為說微妙法， 咸令順寂除貪愛。 彼音無形不可見， 猶能利益諸天眾， 況隨心樂現色身， 而不濟度諸群生！ 天阿修羅共鬥時， 諸天福德殊勝力， 天鼓出音告其眾： 『汝等宜應勿憂怖！』 諸天聞此所告音， 悉除憂畏增益力。 時阿修羅心震懼， 所將兵眾咸退走。 甘露妙定如天鼓， 恒出降魔寂靜音， 大悲哀愍救一切， 普使眾生滅煩惱。 帝釋普應諸天女， 九十有二那由他， 令彼各各心自謂： 『天王獨與我娛樂。』 如天女中身普應， 善法堂內亦如是， 能於一念現神通， 悉至其前為說法。 帝釋具有貪恚癡， 能令眷屬悉歡喜， 況大方便神通力， 而不能令一切悅！ 他化自在六天王， 于欲界
【現代漢語翻譯】 現代漢語譯本 在忉利天（Trayastrimsa）中，有一面天鼓，它由天界的業報而生。 當諸天眾放縱享樂時，這鼓會在空中自然發出聲音。 一切五欲（pancha kama）都是無常的，如同水泡般虛幻不實。 諸有（bhava）如夢境、如陽焰，也像浮雲和水中的月亮一樣虛幻。 放縱是怨敵，是苦惱的根源，不是通往甘露（amrita）的道路，而是生死的途徑。 如果有人放縱自己的行為，就會落入死滅的大魚口中。 世間所有的痛苦都源於此，一切聖人都厭惡它。 五欲的功德是會消滅的，你應該喜愛真實的佛法。 三十三天（Trayastrimsa）聽到這聲音，都一同來到善法堂。 帝釋（Indra）為他們宣說微妙的佛法，使他們都趨向寂靜，去除貪愛。 那聲音無形無相，卻能利益諸天眾。 更何況能隨心所欲顯現色身，難道不能救度一切眾生嗎！ 當諸天和阿修羅（Asura）戰鬥時，諸天憑藉殊勝的福德之力。 天鼓發出聲音告訴他們：『你們應該不要憂愁和恐懼！』 諸天聽到這聲音的告誡，都消除了憂慮和恐懼，增加了力量。 這時阿修羅心生恐懼，所率領的軍隊都退走了。 甘露妙定（amrita samadhi）如同天鼓，恒常發出降伏魔障的寂靜之音。 以大悲心哀憫救度一切眾生，普遍使眾生滅除煩惱。 帝釋普遍應現於諸天女，共有九十二那由他（nayuta）。 使她們各自心中都認為：『天王只與我一人同樂。』 如同在天女中普遍應現一樣，在善法堂內也是如此。 能在一念之間顯現神通，都來到他們面前為他們說法。 帝釋雖然具有貪、嗔、癡，卻能使眷屬都歡喜。 更何況具有大方便神通之力，難道不能使一切眾生都喜悅嗎！ 他化自在天的六位天王，在欲界（kama-dhatu）中
【English Translation】 English version In Trayastrimsa heaven, there is a celestial drum, born from the karmic retribution of the heavens. When the heavenly beings indulge in pleasure, this drum naturally emits a sound in the air. All five desires (pancha kama) are impermanent, like foam on water, illusory and unreal. All existences (bhava) are like dreams, like mirages, also like floating clouds and the moon in water. Indulgence is an enemy, a source of suffering, not the path to amrita (nectar of immortality), but the path of birth and death. If one indulges in such actions, they will fall into the mouth of the great fish of death. All the sufferings in the world originate from this, and all sages detest it. The merits of the five desires are destructive, you should cherish the true Dharma. The thirty-three heavens (Trayastrimsa) hear this sound and all come together to the Hall of Good Dharma. Indra (Shakra) expounds the subtle Dharma to them, leading them all towards tranquility and the removal of greed and attachment. That sound is formless and invisible, yet it can benefit all the heavenly beings. How much more so can one who can manifest a physical body at will, not save all sentient beings! When the gods and Asuras (demigods) fight, the gods rely on the power of their superior merits. The celestial drum emits a sound telling them: 'You should not worry or fear!' The gods, hearing this admonishing sound, all dispel their worries and fears, and increase their strength. At this time, the Asuras become fearful, and the armies they lead all retreat. The wondrous samadhi (meditative absorption) of amrita is like the celestial drum, constantly emitting the tranquil sound of subduing demons. With great compassion, it pities and saves all beings, universally enabling them to extinguish their afflictions. Indra manifests himself universally to the heavenly maidens, numbering ninety-two nayutas (a large number). Making each of them think in their hearts: 'The heavenly king is only enjoying himself with me.' Just as he manifests himself universally among the heavenly maidens, so it is within the Hall of Good Dharma. He can manifest his supernatural powers in a single thought, appearing before them all to expound the Dharma. Although Indra possesses greed, hatred, and delusion, he can make his retinue happy. How much more so can one with the power of great skillful means, not make all beings joyful! The six kings of the Paranirmitavasavartin heaven, in the desire realm (kama-dhatu)
中得自在， 以業惑苦為罥網， 繫縛一切諸凡夫。 彼有貪慾瞋恚癡， 猶于眾生得自在， 況具十種自在力， 而不能令眾同行！ 三千世界大梵王， 一切梵天所住處， 悉能現身於彼坐， 演暢微妙梵音聲。 彼住世間梵道中， 禪定神通尚如意， 況出世間無有上， 于禪解脫不自在！ 摩醯首羅智自在， 大海龍王降雨時， 悉能分別數其滴， 於一念中皆辨了。 無量億劫勤修學， 得是無上菩提智， 云何不於一念中， 普知一切眾生心！ 眾生業報不思議， 以大風力起世間， 巨海諸山天宮殿， 眾寶光明萬物種。 亦能興云降大雨， 亦能散滅諸雲氣， 亦能成熟一切谷， 亦能安樂諸群生。 風不能學波羅蜜， 亦不學佛諸功德， 猶成不可思議事， 何況具足諸愿者！ 男子女人種種聲， 一切鳥獸諸音聲， 大海川流雷震聲， 皆能稱悅眾生意。 況復知聲性如響， 逮得無礙妙辯才， 普應眾生而說法， 而不能令世間喜！ 海有希奇殊特法， 能為一切平等印， 眾生寶物及川流， 普悉包容無所拒。 無盡禪定解脫者， 為平等印亦如是， 福德智慧諸妙行， 一切普
【現代漢語翻譯】 現代漢語譯本 獲得自在， 以業、惑、苦為羅網，束縛一切凡夫俗子。 那些有貪慾、嗔恚、愚癡的人，尚且能在眾生中獲得自在， 更何況是具足十種自在力量的人，怎麼不能讓眾生同行呢！ 三千世界的大梵天王（梵天界的統治者），以及一切梵天所居住的地方， 都能現身在那裡安坐，宣揚微妙的梵天之音。 他們住在世間的梵道中，禪定和神通尚且能如意自在， 更何況是出世間無上的佛陀，在禪定和解脫上怎麼會不自在呢！ 摩醯首羅（大自在天）的智慧是自在的，大海龍王降雨的時候， 他都能分辨計算雨滴的數量，在一念之間全部明瞭。 經過無量億劫的勤奮修學，才獲得這無上的菩提智慧， 怎麼會不能在一念之間，普遍知曉一切眾生的心念呢！ 眾生的業報是不可思議的，以大風的力量興起世間， 包括巨海、山脈、天宮殿宇，各種寶物光明和萬物種類。 也能興起雲彩降下大雨，也能消散雲氣， 也能使一切穀物成熟，也能使一切眾生安樂。 風不能學習波羅蜜（到達彼岸的方法），也不學習佛陀的各種功德， 尚且能成就不可思議的事情，何況是具足各種願望的人呢！ 男子女人各種不同的聲音，一切鳥獸的各種聲音， 大海川流和雷鳴的聲音，都能使眾生感到愉悅。 更何況是知道聲音的本性如同迴響，獲得無礙的巧妙辯才， 普遍應和眾生而說法，怎麼不能使世間歡喜呢！ 大海有稀奇殊特的法則，能作為一切平等的印記， 眾生的寶物和川流，都能普遍包容而不拒絕。 無盡禪定解脫的人，作為平等印記也是如此， 福德、智慧和各種妙行，一切都普遍
【English Translation】 English version Attaining self-mastery, Using karma, delusion, and suffering as a net, binding all ordinary beings. Those who have greed, hatred, and ignorance, still can attain self-mastery among sentient beings, How much more so those who possess the ten powers of self-mastery, how could they not lead beings to walk together! The Great Brahma King (ruler of the Brahma realm) of the three thousand worlds, and all the places where the Brahmas dwell, Can manifest their bodies there and sit, proclaiming the subtle Brahma sounds. They dwell in the worldly Brahma path, their meditative concentration and supernatural powers are still as they wish, How much more so the unsurpassed Buddha who is beyond the world, how could they not have self-mastery in meditative concentration and liberation! Mahesvara's (Great Lord) wisdom is self-mastery, when the Dragon King of the great ocean sends down rain, He can distinguish and count the number of raindrops, understanding them all in a single thought. Having diligently studied for countless eons, one attains this unsurpassed Bodhi wisdom, How could one not, in a single thought, universally know the minds of all sentient beings! The karmic retribution of sentient beings is inconceivable, with the power of great wind, the world arises, Including the great oceans, mountains, heavenly palaces, various treasures, lights, and all kinds of things. It can also raise clouds and send down great rain, and also disperse the clouds, It can also ripen all grains, and also bring peace to all living beings. The wind cannot learn the Paramitas (methods to reach the other shore), nor does it learn the various merits of the Buddha, Yet it can accomplish inconceivable things, how much more so those who possess all kinds of wishes! The various sounds of men and women, the various sounds of all birds and beasts, The sounds of the great ocean currents and thunder, can all please the minds of sentient beings. How much more so those who know the nature of sound is like an echo, attaining unobstructed and wonderful eloquence, Universally responding to sentient beings and teaching the Dharma, how could they not make the world happy! The ocean has rare and special laws, which can serve as the seal of equality for all, The treasures and currents of sentient beings, it can universally embrace without rejection. Those who have endless meditative concentration and liberation, as the seal of equality, are also like this, Merit, wisdom, and various wonderful practices, all are universal
修無厭足。 大海龍王遊戲時， 普于諸處得自在， 興云充遍四天下， 其云種種莊嚴色： 第六他化自在天， 于彼云色如真金， 化樂天上赤珠色； 兜率陀天霜雪色； 夜摩天上琉璃色； 三十三天碼瑙色； 四王天上玻璃色； 大海水上金剛色； 緊那羅中妙香色； 諸龍住處蓮華色； 夜叉住處白鵝色； 阿修羅中山石色； 郁單越處金焰色； 閻浮提中青寶色； 餘二天下雜莊嚴， 隨眾所樂而應之。 又復他化自在天， 雲中電耀如日光； 化樂天上如月光； 兜率天上閻浮金； 夜摩天上珂雪色； 三十三天金焰色； 四王天上眾寶色； 大海之中赤珠色； 緊那羅界琉璃色； 龍王住處寶藏色； 夜叉所住玻璃色； 阿修羅中碼瑙色； 郁單越境火珠色； 閻浮提中帝青色； 餘二天下雜莊嚴， 如雲色相電亦然。 他化雷震如梵音； 化樂天中大鼓音； 兜率天上歌唱音； 夜摩天上天女音； 于彼三十三天上， 如緊那羅種種音； 護世四王諸天所， 如乾闥婆所出音； 海中兩山相擊聲； 緊那羅中簫笛聲； 諸龍城中頻伽聲； 夜叉住處龍女聲； 阿修羅中天鼓聲； 於人道
【現代漢語翻譯】 現代漢語譯本 修行永不滿足。 當大海龍王嬉戲時，它在各處都自在無礙， 興起雲彩遍佈四大部洲，那些雲彩呈現出各種莊嚴的色彩： 在第六他化自在天（欲界頂層天），云的顏色像真金一樣， 在化樂天（欲界第五天），云的顏色像紅色的珍珠；在兜率陀天（欲界第四天），云的顏色像霜雪； 在夜摩天（欲界第三天），云的顏色像琉璃；在三十三天（欲界第二天），云的顏色像瑪瑙； 在四王天（欲界第一層天），云的顏色像玻璃；在大海之上，云的顏色像金剛； 在緊那羅（天龍八部之一，歌神）的居所，云的顏色像美妙的香氣；在諸龍的住處，云的顏色像蓮花； 在夜叉（天龍八部之一，守護神）的住處，云的顏色像白鵝；在阿修羅（天龍八部之一，好戰的神）的居所，云的顏色像山石； 在郁單越（四大部洲之一，北俱盧洲），云的顏色像金色的火焰；在閻浮提（四大部洲之一，我們所居住的南贍部洲），云的顏色像青色的寶石； 其餘兩個天下（指東西二洲），云的顏色是各種各樣的莊嚴，隨著眾生的喜好而應現。 此外，在他化自在天，雲中的閃電像日光一樣； 在化樂天，閃電像月光；在兜率天，閃電像閻浮金； 在夜摩天，閃電像珂雪的顏色；在三十三天，閃電像金色的火焰； 在四王天，閃電像各種寶物的顏色；在大海之中，閃電像紅色的珍珠； 在緊那羅的境界，閃電像琉璃的顏色；在龍王的住處，閃電像寶藏的顏色； 在夜叉的住處，閃電像玻璃的顏色；在阿修羅的居所，閃電像瑪瑙的顏色； 在郁單越的境界，閃電像火珠的顏色；在閻浮提，閃電像帝青的顏色； 其餘兩個天下，閃電的顏色也像云的顏色一樣，呈現各種莊嚴。 他化自在天的雷聲像梵音；化樂天的雷聲像大鼓的聲音； 兜率天的雷聲像歌唱的聲音；夜摩天的雷聲像天女的聲音； 在三十三天上，雷聲像緊那羅的各種聲音； 在護世四王諸天的地方，雷聲像乾闥婆（天龍八部之一，樂神）所發出的聲音； 在海中，雷聲像兩座山相撞擊的聲音；在緊那羅的居所，雷聲像簫笛的聲音； 在諸龍的城中，雷聲像頻伽（一種鳥）的聲音；在夜叉的住處，雷聲像龍女的聲音； 在阿修羅的居所，雷聲像天鼓的聲音；在人道
【English Translation】 English version Cultivating without satiety. When the Dragon King of the Great Ocean plays, he is free and unhindered in all places, Raising clouds that fill the four continents, those clouds display various magnificent colors: In the sixth Paranirmitavasavartin Heaven (the highest heaven of the Desire Realm), the color of the clouds is like real gold, In the Nirmanarati Heaven (the fifth heaven of the Desire Realm), the color of the clouds is like red pearls; in the Tusita Heaven (the fourth heaven of the Desire Realm), the color of the clouds is like frost and snow; In the Yama Heaven (the third heaven of the Desire Realm), the color of the clouds is like lapis lazuli; in the Trayastrimsa Heaven (the second heaven of the Desire Realm), the color of the clouds is like agate; In the Caturmaharajika Heaven (the first heaven of the Desire Realm), the color of the clouds is like glass; above the Great Ocean, the color of the clouds is like diamond; In the abode of the Kinnaras (one of the eight classes of non-human beings, celestial musicians), the color of the clouds is like a wonderful fragrance; in the dwelling places of the dragons, the color of the clouds is like lotus flowers; In the abode of the Yakshas (one of the eight classes of non-human beings, guardians), the color of the clouds is like white geese; in the abode of the Asuras (one of the eight classes of non-human beings, bellicose deities), the color of the clouds is like mountain stones; In Uttarakuru (one of the four continents, the northern continent), the color of the clouds is like golden flames; in Jambudvipa (one of the four continents, the southern continent where we live), the color of the clouds is like blue jewels; In the other two continents (referring to the eastern and western continents), the color of the clouds is of various magnificence, appearing according to the preferences of sentient beings. Furthermore, in the Paranirmitavasavartin Heaven, the lightning in the clouds is like sunlight; In the Nirmanarati Heaven, the lightning is like moonlight; in the Tusita Heaven, the lightning is like Jambudvipa gold; In the Yama Heaven, the lightning is like the color of white snow; in the Trayastrimsa Heaven, the lightning is like golden flames; In the Caturmaharajika Heaven, the lightning is like the colors of various treasures; in the Great Ocean, the lightning is like red pearls; In the realm of the Kinnaras, the lightning is like the color of lapis lazuli; in the dwelling place of the Dragon Kings, the lightning is like the color of treasures; In the abode of the Yakshas, the lightning is like the color of glass; in the abode of the Asuras, the lightning is like the color of agate; In the realm of Uttarakuru, the lightning is like the color of fire pearls; in Jambudvipa, the lightning is like the color of sapphire; In the other two continents, the color of the lightning is also like the color of the clouds, displaying various magnificence. The thunder in the Paranirmitavasavartin Heaven is like the sound of Brahma; the thunder in the Nirmanarati Heaven is like the sound of a large drum; The thunder in the Tusita Heaven is like the sound of singing; the thunder in the Yama Heaven is like the sound of celestial maidens; In the Trayastrimsa Heaven, the thunder is like the various sounds of the Kinnaras; In the places of the Four Guardian Kings, the thunder is like the sounds produced by the Gandharvas (one of the eight classes of non-human beings, celestial musicians); In the ocean, the thunder is like the sound of two mountains colliding; in the abode of the Kinnaras, the thunder is like the sound of flutes and pipes; In the cities of the dragons, the thunder is like the sound of the Kalavinka (a type of bird); in the abode of the Yakshas, the thunder is like the sound of dragon maidens; In the abode of the Asuras, the thunder is like the sound of celestial drums; in the human realm
中海潮聲。 他化自在雨妙香， 種種雜華為莊嚴； 化樂天雨多羅華， 曼陀羅華及澤香； 兜率天上雨摩尼， 具足種種寶莊嚴， 髻中寶珠如月光， 上妙衣服真金色； 夜摩中雨幢幡蓋， 華鬘涂香妙嚴具， 赤真珠色上好衣， 及以種種眾妓樂； 三十三天如意珠， 堅黑沉水栴檀香， 鬱金雞羅多摩等， 妙華香水相雜雨； 護世城中雨美膳， 色香味具增長力， 亦雨難思眾妙寶， 悉是龍王之所作。 又復于彼大海中， 注雨不斷如車軸， 復雨無盡大寶藏， 亦雨種種莊嚴寶。 緊那羅界雨瓔珞， 眾色蓮華衣及寶， 婆利師迦末利香， 種種樂音皆具足； 諸龍城中雨赤珠； 夜叉城內光摩尼； 阿修羅中雨兵仗， 摧伏一切諸怨敵； 郁單越中雨瓔珞， 亦雨無量上妙華； 弗婆瞿耶二天下， 悉雨種種莊嚴具； 閻浮提雨清凈水， 微細悅澤常應時， 長養眾華及果藥， 成熟一切諸苗稼。 如是無量妙莊嚴， 種種云電及雷雨， 龍王自在悉能作， 而身不動無分別。 彼於世界海中住， 尚能現此難思力， 況入法海具功德， 而不能為大神變！ 彼諸菩薩解脫門， 一切譬
【現代漢語翻譯】 現代漢語譯本 他化自在天（欲界第六天）降下美妙的香雨，用各種各樣的雜花來莊嚴； 化樂天（欲界第五天）降下多羅花（一種白色花），曼陀羅花（一種紅色花）以及芬芳的澤香； 兜率天（欲界第四天）降下摩尼寶珠（如意寶珠），具備各種各樣的寶物莊嚴， 髮髻中的寶珠像月光一樣明亮，還有上等的妙衣，呈現出真正的金色； 夜摩天（欲界第三天）降下幢幡寶蓋，花鬘（花環）、涂香等美妙的裝飾品， 赤真珠色的上好衣服，以及各種各樣的歌舞音樂； 三十三天（欲界第二天）降下如意寶珠，堅硬的黑色沉水香和栴檀香（檀香）， 鬱金香、雞羅香、多摩香等，各種美妙的花香和香水混合降下； 護世城中降下美味的膳食，色香味俱全，能增長力量， 也降下難以思議的各種珍寶，這些都是龍王所創造的。 又在那個大海中，降下像車軸一樣連綿不斷的雨水， 又降下無盡的大寶藏，也降下各種各樣的莊嚴寶物。 緊那羅界（天龍八部之一，歌神）降下瓔珞（用珠玉穿成的裝飾品），各種顏色的蓮花、衣服和寶物， 婆利師迦香、末利香（茉莉花香），各種樂音都具備； 諸龍的城中降下赤珠；夜叉（天龍八部之一，守護神）的城內降下光明的摩尼寶珠； 阿修羅（天龍八部之一，好戰的神）中降下兵器，用來摧毀一切怨敵； 郁單越（四大部洲之一，北俱盧洲）中降下瓔珞，也降下無量上妙的花； 弗婆瞿耶（四大部洲之一，東勝身洲）和二天下（西牛賀洲）都降下各種各樣的莊嚴器具； 閻浮提（四大部洲之一，南贍部洲）降下清凈的水，細微而令人愉悅，經常應時而降， 滋養各種花卉和果藥，使一切莊稼成熟。 像這樣無量美妙的莊嚴，各種各樣的云、電和雷雨， 龍王自在地都能創造，而自身不動，沒有分別心。 他們住在世界海中，尚且能顯現這樣難以思議的力量， 何況進入法海，具備功德，而不能展現大神變呢！ 那些菩薩的解脫門，一切譬喻都不能完全說明。
【English Translation】 English version The Paranirmitavasavartin (the sixth heaven of the desire realm) rains down wonderful fragrant rain, adorned with various kinds of mixed flowers; The Nirmanarati (the fifth heaven of the desire realm) rains down Taraka flowers (a white flower), Mandara flowers (a red flower), and fragrant marsh scents; The Tusita Heaven (the fourth heaven of the desire realm) rains down Mani jewels (wish-fulfilling jewels), adorned with all kinds of treasures, The jewels in the hair bun are as bright as moonlight, and there are also superior wonderful clothes, displaying true golden color; The Yama Heaven (the third heaven of the desire realm) rains down banners, canopies, flower garlands, scented ointments, and other wonderful ornaments, Superior clothes of red pearl color, as well as various kinds of singing and dancing music; The Trayastrimsa Heaven (the second heaven of the desire realm) rains down wish-fulfilling jewels, hard black aloeswood and sandalwood, Turmeric, Kukkuta, Tamala, and other fragrances, mixed with various wonderful flower fragrances and perfumes, rain down; In the cities of the guardians of the world, delicious meals are rained down, complete with color, fragrance, and taste, capable of increasing strength, Also rained down are various inconceivable treasures, all of which are created by the Dragon Kings. Moreover, in that great ocean, rain falls continuously like a cart axle, Also rained down are endless great treasures, and various kinds of ornamental treasures. The Kinnara realm (one of the eight classes of gods and demigods, celestial musicians) rains down necklaces, lotuses of various colors, clothes, and jewels, Parijataka fragrance, Mallika fragrance (jasmine fragrance), and all kinds of musical sounds are complete; In the cities of the dragons, red pearls are rained down; in the cities of the Yakshas (one of the eight classes of gods and demigods, guardians), bright Mani jewels are rained down; In the Asura realm (one of the eight classes of gods and demigods, warlike deities), weapons are rained down, to destroy all enemies; In Uttarakuru (one of the four great continents, the northern continent), necklaces are rained down, and also immeasurable superior wonderful flowers; In Purvavideha (one of the four great continents, the eastern continent) and the two continents (the western continent), all kinds of ornamental implements are rained down; In Jambudvipa (one of the four great continents, the southern continent), pure water is rained down, subtle and pleasing, always falling at the right time, Nourishing various flowers and medicinal fruits, and ripening all crops. Like this, immeasurable wonderful adornments, various kinds of clouds, lightning, and thunder, and rain, The Dragon Kings can freely create, while their bodies remain still, without discrimination. They dwell in the ocean of the world, and are still able to manifest such inconceivable power, How much more so, having entered the ocean of Dharma, possessing merit, could they not manifest great divine transformations! The liberation gates of those Bodhisattvas, all metaphors cannot fully explain.
諭無能顯， 我今以此諸譬諭， 略說于其自在力。 第一智慧廣大慧， 真實智慧無邊慧， 勝慧及以殊勝慧， 如是法門今已說。 此法希有甚奇特， 若人聞已能忍可， 能信能受能贊說， 如是所作甚為難。 世間一切諸凡夫， 信是法者甚難得， 若有勤修清凈福， 以昔因力乃能信。 一切世界諸群生， 少有欲求聲聞乘， 求獨覺者轉復少， 趣大乘者甚難遇。 趣大乘者猶為易， 能信此法倍更難， 況復持誦為人說， 如法修行真實解！ 有以三千大千界， 頂戴一劫身不動， 彼之所作未為難， 信是法者乃為難。 有以手擎十佛剎， 盡於一劫空中住， 彼之所作未為難， 能信此法乃為難。 十剎塵數眾生所， 悉施樂具經一劫， 彼之福德未為勝， 信此法者為最勝。 十剎塵數如來所， 悉皆承事盡一劫， 若於此品能誦持， 其福最勝過于彼。」
時，賢首菩薩說此偈已，十方世界六返震動，魔宮隱蔽，惡道休息。十方諸佛普現其前，各以右手而摩其頂，同聲贊言：「善哉！善哉！快說此法！我等一切悉皆隨喜。」
大方廣佛華嚴經卷第十五 大正藏第 10 冊 No. 0279
【現代漢語翻譯】 現代漢語譯本 無法用言語完全展現， 我今天用這些比喻， 簡略地說一下它的自在力量。 第一是智慧廣大無邊的智慧， 真實不虛的智慧，無邊無際的智慧， 殊勝的智慧以及更加殊勝的智慧， 這樣的法門現在已經說了。 這個法非常稀有且奇特， 如果有人聽了能夠接受認可， 能夠相信、接受、讚歎宣說， 這樣的行為是非常難得的。 世間一切的凡夫俗子， 能夠相信這個法的人非常少， 如果有勤奮修行清凈福德的人， 憑藉過去世的因緣才能相信。 一切世界的所有眾生， 很少有人想要追求聲聞乘（Sravakayana，小乘佛教）， 追求獨覺乘（Pratyekabuddhayana，緣覺乘）的人更少， 能夠趣向大乘（Mahayana，菩薩乘）的人非常難遇到。 趣向大乘的人還算容易， 能夠相信這個法就更加困難了， 更何況是受持讀誦併爲他人宣說， 如法修行並真實理解！ 有人用三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的最大世界） 頂戴在頭上，經歷一劫（kalpa，佛教時間單位）身體不動， 他所做的還不算難， 能夠相信這個法才是難的。 有人用手托起十個佛剎（Buddha-ksetra，佛所教化的世界）， 在空中停留一劫的時間， 他所做的還不算難， 能夠相信這個法才是難的。 用十個佛剎的微塵數那麼多的眾生， 都給予他們快樂的器具，經歷一劫的時間， 他所獲得的福德還不算最殊勝， 能夠相信這個法才是最殊勝的。 在十個佛剎的微塵數那麼多的如來（Tathagata，佛的稱號）面前， 都承事供養他們，經歷一劫的時間， 如果能夠對此品（指本段經文）受持讀誦， 他的福德是最殊勝的，超過前面所說的。 當時，賢首菩薩（Bhadrapala Bodhisattva）說完這偈頌后，十方世界六次震動，魔宮隱蔽，惡道休息。十方諸佛普遍顯現在他面前，各自用右手摩他的頭頂，同聲讚歎說：『善哉！善哉！你說的這個法太好了！我們一切都隨喜讚歎。』 《大方廣佛華嚴經》卷第十五
【English Translation】 English version It cannot be fully expressed in words, I will now use these parables, To briefly describe its power of self-mastery. First is the wisdom that is vast and boundless, The true and real wisdom, the wisdom without limits, The superior wisdom and the even more superior wisdom, Such a Dharma gate has now been spoken. This Dharma is extremely rare and extraordinary, If someone hears it and can accept and acknowledge it, Can believe, receive, and praise and proclaim it, Such an action is very difficult to achieve. All the ordinary beings in the world, Those who can believe in this Dharma are very few, If there are those who diligently cultivate pure merit, They can believe it due to the power of past causes. All living beings in all the worlds, Few desire to seek the Sravakayana (the Vehicle of Hearers, Hinayana Buddhism), Even fewer seek the Pratyekabuddhayana (the Vehicle of Solitary Buddhas), Those who turn towards the Mahayana (the Great Vehicle, Bodhisattva path) are very rare to encounter. Turning towards the Mahayana is still relatively easy, Being able to believe in this Dharma is even more difficult, Let alone upholding, reciting, and proclaiming it to others, Practicing according to the Dharma and truly understanding it! If someone were to carry the Trisahasra-Mahasahasra-lokadhatu (the great three-thousand world system, the largest world in Buddhist cosmology) on their head, For one kalpa (an eon, a unit of time in Buddhism) without moving their body, What they have done is not considered difficult, Being able to believe in this Dharma is what is difficult. If someone were to hold up ten Buddha-ksetras (Buddha-fields, the world where a Buddha teaches) with their hands, And remain in the air for one kalpa, What they have done is not considered difficult, Being able to believe in this Dharma is what is difficult. If one were to give all the beings, as numerous as the dust particles in ten Buddha-ksetras, All the means of happiness for one kalpa, The merit they have gained is not the most supreme, Being able to believe in this Dharma is the most supreme. If one were to serve and make offerings to all the Tathagatas (the title of a Buddha) as numerous as the dust particles in ten Buddha-ksetras, For one kalpa, If one can uphold and recite this chapter (referring to this section of the scripture), Their merit is the most supreme, surpassing what was mentioned before. At that time, after Bhadrapala Bodhisattva spoke this verse, the ten directions of the world shook six times, the palaces of demons were hidden, and the evil paths rested. All the Buddhas in the ten directions appeared before him, each placing their right hand on his head, and praised in unison: 'Excellent! Excellent! You have spoken this Dharma so well! We all rejoice and praise it.' The Avatamsaka Sutra, Volume 15
大方廣佛華嚴經
大方廣佛華嚴經卷第十六
于闐國三藏實叉難陀奉 制譯
升須彌山頂品第十三
爾時，如來威神力故，十方一切世界，一一四天下閻浮提中，悉見如來坐于樹下，各有菩薩承佛神力而演說法，靡不自謂恒對於佛。
爾時，世尊不離一切菩提樹下，而上升須彌，向帝釋殿。
時，天帝釋在妙勝殿前遙見佛來，即以神力莊嚴此殿，置普光明藏師子之座，其座悉以妙寶所成：十千層級迥極莊嚴，十千金網彌覆其上，十千種帳、十千種蓋週迴間列，十千繒綺以為垂帶，十千珠瓔周遍交絡，十千衣服敷布座上，十千天子、十千梵王前後圍繞，十千光明而為照耀。爾時，帝釋奉為如來敷置座已，曲躬合掌，恭敬向佛而作是言：「善來世尊！善來善逝！善來如來、應、正等覺！唯愿哀愍，處此宮殿！」
爾時，世尊即受其請，入妙勝殿；十方一切諸世界中，悉亦如是。爾時，帝釋以佛神力，諸宮殿中所有樂音自然止息，即自憶念過去佛所種諸善根而說頌言：
「迦葉如來具大悲， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 拘那牟尼見無礙， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 迦羅鳩馱如金山，
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》卷第十六 于闐國三藏實叉難陀（Siksananda）奉旨翻譯 升須彌山頂品第十三 當時，由於如來的威神力，十方一切世界，每一個四天下閻浮提（Jambudvipa）中，都看見如來坐在菩提樹下，各有菩薩承佛的神力而演說佛法，沒有一個不認為自己是恒常面對著佛陀。 當時，世尊沒有離開任何一棵菩提樹下，就上升到須彌山（Mount Sumeru），前往帝釋（Indra）的宮殿。 當時，天帝釋在妙勝殿前遠遠看見佛陀到來，就用神力莊嚴這座宮殿，設定了普光明藏師子之座，這個座位全部用珍貴的寶物製成：有一萬層臺階，極其莊嚴，一萬張金網覆蓋在上面，一萬種帳幔、一萬種寶蓋環繞排列，一萬條絲綢綵帶垂掛下來，一萬串珠寶瓔珞交錯環繞，一萬件衣服鋪在座位上，一萬個天子、一萬個梵王前後圍繞，一萬道光明照耀著。 當時，帝釋為如來鋪設好座位后，彎腰合掌，恭敬地向佛陀說道：『善來世尊！善來善逝！善來如來、應、正等覺！唯愿您慈悲，在此宮殿安住！』 當時，世尊接受了帝釋的邀請，進入妙勝殿；十方一切世界中，也都是這樣。當時，帝釋憑藉佛陀的神力，所有宮殿中的音樂自然停止，他回憶起過去佛所種下的各種善根，於是說了這首偈頌： 『迦葉如來（Kasyapa Buddha）具大悲，在一切吉祥中最無上，這位佛陀曾經來到這座宮殿，因此這裡最吉祥。 拘那牟尼（Kanakamuni Buddha）見解無礙，在一切吉祥中最無上，這位佛陀曾經來到這座宮殿，因此這裡最吉祥。 迦羅鳩馱（Krakucchanda Buddha）如金山一般，
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra, Volume 16 Translated under imperial decree by Tripiṭaka Master Śikṣānanda of Khotan Chapter 13: Ascending Mount Sumeru At that time, due to the majestic spiritual power of the Tathagata, in each of the four continents of Jambudvipa in all the worlds of the ten directions, all saw the Tathagata sitting under the Bodhi tree, each with Bodhisattvas expounding the Dharma by the power of the Buddha, and none did not think that they were constantly facing the Buddha. At that time, the World Honored One, without leaving any of the Bodhi trees, ascended Mount Sumeru and went towards the palace of Indra. At that time, the heavenly king Indra, seeing the Buddha coming from afar in front of the Wonderful Victory Palace, immediately adorned the palace with his spiritual power, and placed a Lion Throne of the Universal Light Treasury. The throne was entirely made of precious jewels: it had ten thousand tiers, extremely magnificent, covered with ten thousand golden nets, surrounded by ten thousand kinds of canopies and ten thousand kinds of parasols, with ten thousand silk ribbons hanging down, ten thousand strings of jeweled necklaces intertwined, ten thousand garments spread on the throne, surrounded by ten thousand heavenly sons and ten thousand Brahma kings, and illuminated by ten thousand lights. At that time, after Indra had prepared the seat for the Tathagata, he bowed, joined his palms, and respectfully said to the Buddha: 'Welcome, World Honored One! Welcome, Well-Gone One! Welcome, Tathagata, Arhat, Samyak-sambuddha! May you have compassion and reside in this palace!' At that time, the World Honored One accepted the invitation and entered the Wonderful Victory Palace; it was the same in all the worlds of the ten directions. At that time, by the spiritual power of the Buddha, all the music in the palaces naturally ceased, and Indra, recalling the various roots of goodness planted by the Buddhas of the past, spoke this verse: 'Kasyapa Buddha, with great compassion, is the most supreme among all auspiciousness. That Buddha once came to this palace, therefore this place is most auspicious. Kanakamuni Buddha, with unobstructed insight, is the most supreme among all auspiciousness. That Buddha once came to this palace, therefore this place is most auspicious. Krakucchanda Buddha, like a golden mountain,
諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 毗舍浮佛無三垢， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 尸棄如來離分別， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 毗婆尸佛如滿月， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 弗沙明達第一義， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 提舍如來辯無礙， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 波頭摩佛凈無垢， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。 然燈如來大光明， 諸吉祥中最無上， 彼佛曾來入此殿， 是故此處最吉祥。」
如此世界中，忉利天王以如來神力故，偈贊十佛所有功德；十方世界諸釋天王，悉亦如是贊佛功德。爾時，世尊入妙勝殿，結跏趺坐。此殿忽然廣博寬容，如其天眾諸所住處；十方世界，悉亦如是。
須彌頂上偈贊品第十四
爾時，佛神力故，十方各有一大菩薩，一一各與佛剎微塵數菩薩俱，從百佛剎微塵數國土外諸世界中而來集會，其名曰：法慧菩薩、一切慧菩薩、勝慧菩薩、功德慧菩薩、精進慧菩薩、善
【現代漢語翻譯】 現代漢語譯本 在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛（指過去佛）曾來過這座殿堂，所以這裡是最吉祥的地方。 毗舍浮佛（Vipasyin Buddha）沒有三種煩惱，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 尸棄如來（Sikhin Buddha）遠離分別，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 毗婆尸佛（Visvabhu Buddha）如同滿月，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 弗沙佛（Krakucchanda Buddha）明達第一義諦，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 提舍如來（Kanakamuni Buddha）辯才無礙，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 波頭摩佛（Kasyapa Buddha）清凈無垢，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 燃燈如來（Dipankara Buddha）具有大光明，在所有吉祥的事物中，這是最無上的吉祥。 因為彼佛曾來過這座殿堂，所以這裡是最吉祥的地方。 在這個世界中，忉利天王（Trayastrimsa）因為如來的神力，用偈頌讚嘆了十方諸佛的所有功德；十方世界的所有釋天王（Sakra），也都像這樣讚歎佛的功德。那時，世尊進入妙勝殿，結跏趺坐。這座殿堂忽然變得廣闊寬容，如同天眾所居住的地方；十方世界，也都像這樣。 須彌山頂偈贊品第十四 那時，因為佛的神力，十方各有一位大菩薩，每一位都與佛剎微塵數（不可計量的數量）的菩薩一起，從百佛剎微塵數國土之外的世界而來，他們的名字是：法慧菩薩、一切慧菩薩、勝慧菩薩、功德慧菩薩、精進慧菩薩、善慧菩薩、智慧菩薩、日慧菩薩、月慧菩薩、寶慧菩薩。
【English Translation】 English version Among all auspicious things, this is the most supreme auspiciousness. Because that Buddha (referring to past Buddhas) once came to this hall, this place is the most auspicious. Vipasyin Buddha (毗舍浮佛) is without the three defilements, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Sikhin Buddha (尸棄如來) is free from discrimination, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Visvabhu Buddha (毗婆尸佛) is like the full moon, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Krakucchanda Buddha (弗沙佛) is clear about the ultimate truth, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Kanakamuni Buddha (提舍如來) has unobstructed eloquence, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Kasyapa Buddha (波頭摩佛) is pure and without defilement, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. Dipankara Buddha (燃燈如來) has great light, among all auspicious things, this is the most supreme auspiciousness. Because that Buddha once came to this hall, this place is the most auspicious. In this world, the Trayastrimsa (忉利天王) king, due to the power of the Tathagata, praised the merits of all the Buddhas of the ten directions with verses; all the Sakra (釋天王) kings of the ten directions also praised the merits of the Buddha in this way. At that time, the World Honored One entered the Wondrous Victory Hall and sat in the lotus position. This hall suddenly became vast and spacious, like the places where the heavenly beings dwell; the ten directions were also like this. Chapter Fourteen: Verses of Praise on the Summit of Mount Sumeru At that time, due to the Buddha's power, from each of the ten directions, there came a great Bodhisattva, each accompanied by Bodhisattvas as numerous as the dust particles of a Buddha-field (an immeasurable number), from worlds beyond the number of dust particles of a hundred Buddha-fields. Their names were: Bodhisattva Dharma Wisdom, Bodhisattva All Wisdom, Bodhisattva Superior Wisdom, Bodhisattva Merit Wisdom, Bodhisattva Diligent Wisdom, Bodhisattva Good Wisdom, Bodhisattva Wisdom, Bodhisattva Sun Wisdom, Bodhisattva Moon Wisdom, and Bodhisattva Treasure Wisdom.
慧菩薩、智慧菩薩、真實慧菩薩、無上慧菩薩、堅固慧菩薩。所從來土，所謂：因陀羅華世界、波頭摩華世界、寶華世界、優缽羅華世界、金剛華世界、妙香華世界、悅意華世界、阿盧那華世界、那羅陀華世界、虛空華世界。各于佛所凈修梵行，所謂：殊特月佛、無盡月佛、不動月佛、風月佛、水月佛、解脫月佛、無上月佛、星宿月佛、清凈月佛、明瞭月佛。是諸菩薩至佛所已，頂禮佛足；隨所來方，各化作毗盧遮那藏師子之座，于其座上結跏趺坐。如此世界中，須彌頂上，菩薩來集；一切世界，悉亦如是，彼諸菩薩所有名字、世界、佛號，悉等無別。爾時，世尊從兩足指放百千億妙色光明，普照十方一切世界須彌頂上帝釋宮中，佛及大眾靡不皆現。
爾時，法慧菩薩承佛威神，普觀十方而說頌曰：
「佛放凈光明， 普見世導師， 須彌山王頂， 妙勝殿中住。 一切釋天王， 請佛入宮殿， 悉以十妙頌， 稱讚諸如來。 彼諸大會中， 所有菩薩眾， 皆從十方至， 化座而安坐。 彼會諸菩薩， 皆同我等名， 所從諸世界， 名字亦如是。 本國諸世尊， 名號悉亦同， 各于其佛所， 凈修無上行。 佛子汝應觀， 如來自在力， 一切閻浮提，
【現代漢語翻譯】 現代漢語譯本 有慧菩薩（擁有智慧的菩薩）、智慧菩薩（以智慧為特長的菩薩）、真實慧菩薩（擁有真實智慧的菩薩）、無上慧菩薩（擁有無上智慧的菩薩）、堅固慧菩薩（擁有堅定智慧的菩薩）。他們所來自的國土，分別是：因陀羅華世界（Indra flower world）、波頭摩華世界（Padma flower world）、寶華世界（Treasure flower world）、優缽羅華世界（Utpala flower world）、金剛華世界（Vajra flower world）、妙香華世界（Wonderful fragrance flower world）、悅意華世界（Pleasing flower world）、阿盧那華世界（Aruna flower world）、那羅陀華世界（Narada flower world）、虛空華世界（Space flower world）。他們各自在佛陀那裡清凈修行梵行，這些佛陀分別是：殊特月佛（Special moon Buddha）、無盡月佛（Endless moon Buddha）、不動月佛（Immovable moon Buddha）、風月佛（Wind moon Buddha）、水月佛（Water moon Buddha）、解脫月佛（Liberation moon Buddha）、無上月佛（Supreme moon Buddha）、星宿月佛（Star moon Buddha）、清凈月佛（Pure moon Buddha）、明瞭月佛（Clear moon Buddha）。這些菩薩到達佛陀所在之處后，頂禮佛足；然後各自在所來的方向，化現出毗盧遮那藏（Vairocana's treasury）獅子座，在座位上結跏趺坐。就像這個世界中，須彌山頂上，菩薩們聚集一樣；一切世界，也都是如此，那些菩薩的名字、世界、佛號，都相同沒有差別。那時，世尊從兩足的腳趾放出百千億種美妙顏色的光明，普遍照耀十方一切世界須彌山頂上的帝釋宮中，佛陀和大眾都清晰顯現。 這時，法慧菩薩（Dharma Wisdom Bodhisattva）承蒙佛陀的威神之力，普遍觀察十方，然後說頌道： 『佛陀放出清凈的光明，普遍照見世間的導師，他住在須彌山王的頂上，美妙殊勝的宮殿中。 一切釋天王（Shakra, king of devas），都請佛陀進入宮殿，他們都用十種美妙的頌歌，稱讚諸位如來。 那些大會之中，所有的菩薩眾，都從十方來到，化現出座位安坐。 那些會中的菩薩，都和我們同名，他們所來自的各個世界，名字也都是如此。 他們本國的諸位世尊，名號也都是相同的，他們各自在自己的佛陀那裡，清凈地修行無上的行為。 佛子啊，你應該觀察，如來自在的力量，一切閻浮提（Jambudvipa）'
【English Translation】 English version Bodhisattva of Wisdom, Bodhisattva of Intelligence, Bodhisattva of True Wisdom, Bodhisattva of Supreme Wisdom, Bodhisattva of Firm Wisdom. The lands from which they came are: Indra flower world, Padma flower world, Treasure flower world, Utpala flower world, Vajra flower world, Wonderful fragrance flower world, Pleasing flower world, Aruna flower world, Narada flower world, Space flower world. Each of them purified their Brahma conduct under their respective Buddhas, namely: Special moon Buddha, Endless moon Buddha, Immovable moon Buddha, Wind moon Buddha, Water moon Buddha, Liberation moon Buddha, Supreme moon Buddha, Star moon Buddha, Pure moon Buddha, Clear moon Buddha. These Bodhisattvas, having arrived at the Buddha's place, bowed at the Buddha's feet; then, from the direction they came, each transformed a lion throne of Vairocana's treasury, and sat in full lotus posture on their thrones. Just as in this world, on the summit of Mount Sumeru, the Bodhisattvas gathered; so it is in all worlds, the names of those Bodhisattvas, their worlds, and the Buddhas' names are all the same without difference. At that time, the World Honored One emitted hundreds of thousands of billions of wondrously colored lights from the toes of both feet, universally illuminating the palaces of the Devas on the summit of Mount Sumeru in all directions, and the Buddha and the assembly all appeared clearly. At that time, Bodhisattva Dharma Wisdom, empowered by the Buddha's majestic spiritual power, observed the ten directions and spoke in verse: 'The Buddha emits pure light, universally seeing the guide of the world, He dwells on the summit of Mount Sumeru, in a wondrous and magnificent palace. All the Shakra, kings of devas, invite the Buddha into the palace, They all use ten wondrous verses, to praise all the Tathagatas. In that great assembly, all the Bodhisattvas, have come from the ten directions, transforming seats and sitting peacefully. Those Bodhisattvas in the assembly, all have the same names as us, The names of the worlds from which they came, are also the same. The World Honored Ones of their native lands, their names are also the same, Each of them, under their respective Buddhas, purely cultivate the supreme conduct. Oh, sons of the Buddha, you should observe, the Tathagata's power of freedom, all of Jambudvipa'
皆言佛在中。 我等今見佛， 住于須彌頂， 十方悉亦然， 如來自在力。 一一世界中， 發心求佛道， 依于如是愿， 修習菩提行。 佛以種種身， 遊行遍世間， 法界無所礙， 無能測量者。 慧光恒普照， 世闇悉除滅， 一切無等倫， 云何可測知！」
爾時，一切慧菩薩承佛威力，普觀十方而說頌言：
「假使百千劫， 常見於如來， 不依真實義， 而觀救世者。 是人取諸相， 增長癡惑網， 繫縛生死獄， 盲冥不見佛。 觀察于諸法， 自性無所有， 如其生滅相， 但是假名說。 一切法無生， 一切法無滅， 若能如是解， 諸佛常現前。 法性本空寂， 無取亦無見， 性空即是佛， 不可得思量。 若知一切法， 體性皆如是， 斯人則不為， 煩惱所染著。 凡夫見諸法， 但隨於相轉， 不了法無相， 以是不見佛。 牟尼離三世， 諸相悉具足， 住于無所住， 普遍而不動。 我觀一切法， 皆悉得明瞭， 今見於如來， 決定無有疑。 法慧先已說， 如來真實性， 我從彼了知， 菩提難思議。」
爾時，勝慧菩薩承佛威力
【現代漢語翻譯】 現代漢語譯本 他們都說佛陀就在這裡。 我們現在看見佛陀，安住在須彌山頂（佛教中的聖山）， 十方世界也都是這樣，這是如來（佛陀的稱號）自在的力量。 在每一個世界中，都有眾生髮心尋求佛道， 依據這樣的願望，修習菩提（覺悟）的修行。 佛陀以種種化身，遍佈世間， 法界（宇宙）無所障礙，沒有人能夠測量佛陀的境界。 佛陀的智慧之光恒常普照，世間的黑暗都被消除， 一切都無與倫比，怎麼可能被測知呢！』
這時，一切慧菩薩（菩薩名）承蒙佛陀的威神之力，普遍觀察十方世界，然後說頌：
『即使經過百千劫的時間，常常看見如來， 如果不依據真實的意義，而觀察救世者（佛陀）， 這個人就會執著于各種表象，增長愚癡迷惑的羅網， 被束縛在生死的牢獄中，盲目而看不見佛陀。 觀察一切諸法，自性本來空無所有， 如同它們的生滅現象，都只是假借名稱來說明。 一切法沒有生起，一切法也沒有滅亡， 如果能夠這樣理解，諸佛就會常常顯現在眼前。 法的本性本來就是空寂的，沒有執取也沒有能見， 性空就是佛，不可用思量來理解。 如果知道一切法的體性都是如此， 這個人就不會被煩惱所污染和執著。 凡夫看見諸法，只是隨著表象而轉動， 不瞭解法沒有表象，因此看不見佛陀。 牟尼（佛陀的稱號）超越過去、現在、未來三世，各種表象都圓滿具足， 安住在無所住的狀態，普遍存在而不動搖。 我觀察一切法，都能夠明瞭， 現在看見如來，心中決定沒有疑惑。 法慧（菩薩名）先前已經說了，如來的真實本性， 我從他那裡瞭解，菩提（覺悟）是難以思議的。』
這時，勝慧菩薩（菩薩名）承蒙佛陀的威神之力
【English Translation】 English version They all say the Buddha is here. We now see the Buddha, residing on the summit of Mount Sumeru (a sacred mountain in Buddhism), The same is true in all ten directions; such is the power of the Tathagata (an epithet of the Buddha). In each and every world, beings aspire to seek the path of Buddhahood, Based on such vows, they cultivate the practices of Bodhi (enlightenment). The Buddha manifests in various forms, pervading the world, The Dharma realm (universe) is without obstruction, and no one can measure the Buddha's realm. The light of the Buddha's wisdom constantly shines, eliminating the darkness of the world, Everything is unparalleled; how can it be measured!'
At that time, the Bodhisattva Sarva-mati (Bodhisattva's name), empowered by the Buddha's majestic power, observed the ten directions and spoke in verse:
'Even if one were to see the Tathagata for hundreds of thousands of kalpas (eons), If one does not observe the savior (Buddha) according to the true meaning, That person will grasp at appearances, increasing the net of ignorance and delusion, Bound in the prison of birth and death, blind and unable to see the Buddha. Observing all dharmas (phenomena), their self-nature is originally empty, Like their arising and ceasing appearances, they are merely provisional names. All dharmas are without arising, all dharmas are without ceasing, If one can understand in this way, all Buddhas will always appear before one. The nature of Dharma is originally empty and still, without grasping or seeing, Emptiness of nature is the Buddha; it cannot be comprehended by thought. If one knows that the essence of all dharmas is like this, That person will not be defiled or attached by afflictions. Ordinary people see dharmas, merely following appearances, Not understanding that dharmas are without appearances, therefore they do not see the Buddha. Muni (an epithet of the Buddha) transcends the three times (past, present, future), all appearances are fully complete, Residing in the state of non-abiding, universally present and yet unmoving. I observe all dharmas, and I am able to understand them clearly, Now I see the Tathagata, and I have no doubt. Dharma-mati (Bodhisattva's name) has already spoken of the true nature of the Tathagata, From him, I understand that Bodhi (enlightenment) is inconceivable.'
At that time, the Bodhisattva Uttara-mati (Bodhisattva's name), empowered by the Buddha's majestic power
，普觀十方而說頌言：
「如來大智慧， 希有無等倫， 一切諸世間， 思惟莫能及。 凡夫妄觀察， 取相不如理， 佛離一切相， 非彼所能見。 迷惑無知者， 妄取五蘊相， 不了彼真性， 是人不見佛。 了知一切法， 自性無所有， 如是解法性， 則見盧舍那。 因前五蘊故， 后蘊相續起， 於此性了知， 見佛難思議。 譬如闇中寶， 無燈不可見， 佛法無人說， 雖慧莫能了。 亦如目有翳， 不見凈妙色， 如是不凈心， 不見諸佛法。 又如明凈日， 瞽者莫能見， 無有智慧心， 終不見諸佛。 若能除眼翳， 舍離於色想， 不見於諸法， 則得見如來。 一切慧先說， 諸佛菩提法， 我從於彼聞， 得見盧舍那。」
爾時，功德慧菩薩承佛威力，普觀十方而說頌言：
「諸法無真實， 妄取真實相， 是故諸凡夫， 輪迴生死獄。 言辭所說法， 小智妄分別， 是故生障礙， 不了于自心。 不能了自心， 云何知正道？ 彼由顛倒慧， 增長一切惡。 不見諸法空， 恒受生死苦， 斯人未能有， 清凈法眼故。 我昔受眾苦， 由我不
【現代漢語翻譯】 現代漢語譯本 普遍觀察十方世界，並以偈頌說道： 『如來的大智慧，稀有無比，無與倫比， 一切世間眾生，思慮都無法企及。 凡夫俗子妄加觀察，執著于表象，不合真理， 佛陀超越一切表象，不是他們所能見到的。 迷惑無知的人，妄自執著於五蘊（色、受、想、行、識）的表象， 不瞭解它們的真實本性，這樣的人是見不到佛的。 如果能了知一切法，其自性本無所有， 如此理解法的本性，就能見到盧舍那佛（報身佛）。 因為前五蘊的緣故，后五蘊相續生起， 如果能對此本性有所了知，就能見到佛陀不可思議的境界。 譬如黑暗中的寶藏，沒有燈光就無法看見， 佛法如果沒有人宣說，即使有智慧也無法瞭解。 又如眼睛被翳障蔽，看不見清凈美好的顏色， 同樣，不凈的心，也看不見諸佛的法。 又如明亮的太陽，盲人無法看見， 沒有智慧的心，終究見不到諸佛。 如果能去除眼中的翳障，捨棄對色相的執著， 不執著於一切法，就能見到如來。 一切智慧先宣說，諸佛的菩提法， 我從他們那裡聽聞，才得以見到盧舍那佛。』 當時，功德慧菩薩承蒙佛陀的威神之力，普遍觀察十方世界，並以偈頌說道： 『諸法本無真實，只是妄自執著于真實之相， 因此，凡夫俗子，在生死輪迴的牢獄中受苦。 言辭所表達的法，小智慧的人妄加分別， 因此產生障礙，不能瞭解自己的本心。 不能瞭解自己的本心，又如何能知道正道？ 他們由於顛倒的智慧，增長一切惡業。 看不見諸法皆空，恒常遭受生死之苦， 這樣的人，未能擁有清凈的法眼。 我過去遭受種種苦難，都是因為我
【English Translation】 English version Having observed the ten directions, he spoke in verse: 'The Tathagata's great wisdom is rare, unparalleled, All beings in the world cannot fathom it with their thoughts. Ordinary people observe with delusion, clinging to appearances, not in accordance with the truth, The Buddha transcends all appearances, not something they can see. Those who are deluded and ignorant, falsely cling to the appearances of the five skandhas (form, feeling, perception, mental formations, consciousness), Not understanding their true nature, such people cannot see the Buddha. If one can understand that all dharmas are inherently without self-nature, Understanding the nature of dharmas in this way, one can see Vairocana (the Sambhogakaya Buddha). Because of the previous five skandhas, the subsequent five skandhas arise in succession, If one can understand this nature, one can see the inconceivable realm of the Buddha. It is like a treasure in the dark, which cannot be seen without a lamp, If the Dharma is not spoken, even with wisdom, one cannot understand it. It is also like eyes covered by cataracts, unable to see pure and beautiful colors, Similarly, an impure mind cannot see the Buddhas' Dharma. It is also like the bright sun, which the blind cannot see, Without a wise mind, one will ultimately not see the Buddhas. If one can remove the cataracts from the eyes, abandoning attachment to form, Not clinging to any dharmas, one can see the Tathagata. All wisdom first proclaims the Bodhi Dharma of the Buddhas, I heard it from them, and thus was able to see Vairocana.' At that time, Bodhisattva Merit Wisdom, empowered by the Buddha's majestic power, observed the ten directions and spoke in verse: 'All dharmas are not real, but falsely clinging to the appearance of reality, Therefore, ordinary people suffer in the prison of samsara. The Dharma expressed in words is falsely discriminated by those of little wisdom, Therefore, obstacles arise, and they cannot understand their own minds. If one cannot understand one's own mind, how can one know the right path? Due to their inverted wisdom, they increase all evil deeds. Not seeing that all dharmas are empty, they constantly suffer the pain of birth and death, Such people have not yet attained the pure Dharma eye. I suffered many hardships in the past, all because of my
見佛， 故當凈法眼， 觀其所應見。 若得見於佛， 其心無所取， 此人則能見， 如佛所知法。 若見佛真法， 則名大智者， 斯人有凈眼， 能觀察世間。 無見即是見， 能見一切法， 於法若有見， 此則無所見。 一切諸法性， 無生亦無滅， 奇哉大導師， 自覺能覺他。 勝慧先已說， 如來所悟法， 我等從彼聞， 能知佛真性。」
爾時，精進慧菩薩承佛威力，觀察十方而說頌言：
「若住于分別， 則壞清凈眼， 愚癡邪見增， 永不見諸佛。 若能了邪法， 如實不顛倒， 知妄本自真， 見佛則清凈。 有見則為垢， 此則未為見， 遠離於諸見， 如是乃見佛。 世間言語法， 眾生妄分別， 知世皆無生， 乃是見世間。 若見見世間， 見則世間相， 如實等無異， 此名真見者。 若見等無異， 於物不分別， 是見離諸惑， 無漏得自在。 諸佛所開示， 一切分別法， 是悉不可得， 彼性清凈故。 法性本清凈， 如空無有相， 一切無能說， 智者如是觀。 遠離於法想， 不樂一切法， 此亦無所修， 能見大牟尼。 如德慧
【現代漢語翻譯】 現代漢語譯本 要見到佛，就應當凈化法眼（能洞察真理的智慧之眼），觀察他所應見之物。 如果能見到佛，心中沒有任何執取，這個人就能見到如佛所知的法。 如果見到佛的真法，就稱為大智者，這樣的人有清凈的眼睛，能觀察世間。 無見即是真見，能見到一切法，如果對法有所見，那就什麼也見不到。 一切諸法的本性，無生也無滅，奇哉偉大的導師，自己覺悟也能使他人覺悟。 殊勝的智慧早已說過，如來（佛的稱號）所領悟的法，我們從那裡聽聞，能瞭解佛的真性。
這時，精進慧菩薩（菩薩名，代表精進的智慧）承佛的威神力，觀察十方而說偈頌：
如果執著于分別，就會破壞清凈的眼睛，愚癡邪見增長，永遠見不到諸佛。 如果能瞭解邪法，如實而不顛倒，知道虛妄的本性是真實，見到佛就清凈了。 有所見就是污垢，這還不是真正的見，遠離一切見解，這樣才能見到佛。 世間的言語和法則，都是眾生虛妄的分別，知道世間本無生，才是真正見到世間。 如果認為能見到世間，所見到的只是世間的表象，如實觀察一切平等無異，這才是真正的見者。 如果能見到一切平等無異，對事物不加分別，這種見解就能遠離迷惑，無漏而得自在。 諸佛所開示的一切分別法，都是不可得的，因為它們的本性是清凈的。 法的本性本來清凈，如虛空一樣沒有形相，一切都無法言說，智者應當這樣觀察。 遠離對法的執著，不貪戀一切法，這樣也無所修，就能見到大牟尼（佛的稱號）。 如德慧（菩薩名）所說
【English Translation】 English version To see the Buddha, one should purify the Dharma eye (the eye of wisdom that can see the truth), and observe what should be seen. If one can see the Buddha and has no attachment in their heart, this person can see the Dharma as the Buddha knows it. If one sees the true Dharma of the Buddha, they are called a great wise person. Such a person has pure eyes and can observe the world. Non-seeing is true seeing, capable of seeing all Dharmas. If one has a view of Dharma, then one sees nothing. The nature of all Dharmas is neither born nor destroyed. How wonderful is the great teacher, who is self-enlightened and can enlighten others. The supreme wisdom has already spoken of the Dharma that the Tathagata (an epithet of the Buddha) has realized. We have heard it from there and can understand the true nature of the Buddha.
At that time, Bodhisattva (a being on the path to Buddhahood) Diligent Wisdom, empowered by the Buddha's spiritual power, observed the ten directions and spoke in verse:
If one dwells in discrimination, one will destroy the pure eye. Ignorance and wrong views will increase, and one will never see the Buddhas. If one can understand the evil Dharma, truly and without inversion, knowing that the nature of delusion is true, seeing the Buddha becomes pure. Having a view is a defilement; this is not true seeing. To be free from all views is how one sees the Buddha. The language and laws of the world are the false discriminations of sentient beings. Knowing that the world is unborn is to truly see the world. If one thinks they can see the world, what they see is only the appearance of the world. To observe everything as equal and without difference is to be a true seer. If one can see everything as equal and without difference, and does not discriminate against things, this seeing is free from delusion, without outflows, and attains freedom. All the discriminating Dharmas that the Buddhas have revealed are unattainable because their nature is pure. The nature of Dharma is originally pure, like space without form. Everything is unspeakable. The wise should observe in this way. To be free from attachment to Dharma, not to crave any Dharma, this is also without cultivation, and one can see the Great Sage (an epithet of the Buddha). As Virtue Wisdom (a Bodhisattva's name) said
所說， 此名見佛者， 所有一切行， 體性皆寂滅。」
爾時，善慧菩薩承佛威力，普觀十方而說頌言：
「希有大勇健， 無量諸如來， 離垢心解脫， 自度能度彼。 我見世間燈， 如實不顛倒， 如於無量劫， 積智者所見。 一切凡夫行， 莫不速歸盡， 其性如虛空， 故說無有盡。 智者說無盡， 此亦無所說， 自性無盡故， 得有難思盡。 所說無盡中， 無眾生可得， 知眾生性爾， 則見大名稱。 無見說為見， 無生說眾生， 若見若眾生， 了知無體性。 能見及所見， 見者悉除遣， 不壞於真法， 此人了知佛。 若人了知佛， 及佛所說法， 則能照世間， 如佛盧舍那。 正覺善開示， 一法清凈道， 精進慧大士， 演說無量法。 若有若無有， 彼想皆除滅， 如是能見佛， 安住于實際。」
爾時，智慧菩薩承佛威力，普觀十方而說頌言：
「我聞最勝教， 即生智慧光， 普照十方界， 悉見一切佛。 此中無少物， 但有假名字， 若計有我人， 則為入險道。 諸取著凡夫， 計身為實有， 如來非所取， 彼終不得見。 此
【現代漢語翻譯】 現代漢語譯本 所說的，『這被稱為見到佛陀的人，所有一切行為，其本體性質都是寂靜滅絕的。』 當時，善慧菩薩（善於運用智慧的菩薩）承蒙佛陀的威神之力，普遍觀察十方世界，並說頌道： 『稀有偉大而勇猛，無量諸如來（佛陀的稱號），遠離垢染的心靈得到解脫，自己得度也能度化他人。 我見到世間的明燈（佛陀的譬喻），如實而不顛倒，如同在無量劫中，積累智慧的人所見。 一切凡夫的行為，沒有不迅速歸於消亡的，其性質如同虛空，所以說沒有盡頭。 智者說沒有盡頭，這也是無所說的，因為自性沒有盡頭，所以才難以思量其盡頭。 在所說的沒有盡頭中，沒有眾生可以得到，知道眾生的本性如此，就能見到大名聲（佛陀的德號）。 無見說成見，無生說成眾生，如果見到或眾生，就應了知其沒有本體性質。 能見和所見，以及見者，都應全部去除，不破壞真理，這樣的人才能瞭解佛陀。 如果有人瞭解佛陀，以及佛陀所說的法，就能照亮世間，如同佛陀盧舍那（佛陀的法身）。 正覺（佛陀的稱號）善於開示，一條清凈的道路，精進智慧的大士，演說無量的法。 如果有或沒有，這些想法都應消除，這樣才能見到佛陀，安住在實際的真理之中。』 當時，智慧菩薩（具有智慧的菩薩）承蒙佛陀的威神之力，普遍觀察十方世界，並說頌道： 『我聽聞最殊勝的教誨，立刻生出智慧的光芒，普遍照耀十方世界，都能見到一切佛陀。 這裡面沒有絲毫實物，只有假借的名字，如果執著于有我或人，那就是進入了危險的道路。 那些執著的凡夫，認為身體是真實存在的，如來不是他們所執著的，他們最終無法見到如來。 這
【English Translation】 English version It is said, 'This is called seeing the Buddha; all actions, their essence is all tranquil extinction.' At that time, Bodhisattva Shanhui (Bodhisattva of Good Wisdom), empowered by the Buddha's might, surveyed the ten directions and spoke in verse: 'Rare and great is the courage, immeasurable are the Tathagatas (title for Buddha), their minds free from defilement, liberated, they cross themselves and can cross others. I see the lamp of the world (metaphor for Buddha), as it truly is, not inverted, as seen by those who have accumulated wisdom over countless eons. All actions of ordinary beings, without exception, quickly return to extinction, their nature is like the void, therefore it is said to be without end. The wise say there is no end, this too is without saying, because the self-nature is without end, therefore it is difficult to fathom its end. In what is said to be without end, no sentient being can be obtained, knowing the nature of sentient beings is thus, one can see the great name (Buddha's title). No-seeing is said to be seeing, no-birth is said to be sentient beings, if seeing or sentient beings are seen, one should know they have no essence. The seer and the seen, and the one who sees, should all be eliminated, without destroying the true Dharma, such a person understands the Buddha. If one understands the Buddha, and the Dharma spoken by the Buddha, one can illuminate the world, like the Buddha Vairocana (Buddha's Dharmakaya). The Rightly Awakened One (title for Buddha) skillfully reveals, a pure path, the diligent and wise great being, expounds immeasurable Dharma. Whether there is or is not, these thoughts should all be eliminated, thus one can see the Buddha, and abide in the actual truth.' At that time, Bodhisattva Wisdom (Bodhisattva of Wisdom), empowered by the Buddha's might, surveyed the ten directions and spoke in verse: 'I heard the most supreme teaching, and immediately a light of wisdom arose, universally illuminating the ten directions, and all Buddhas can be seen. There is nothing real here, only borrowed names, if one clings to the idea of self or person, one enters a dangerous path. Those clinging ordinary beings, consider the body to be real, the Tathagata is not what they cling to, they will ultimately not see the Tathagata. This
人無慧眼， 不能得見佛， 于無量劫中， 流轉生死海。 有諍說生死， 無諍即涅槃， 生死及涅槃， 二俱不可得。 若逐假名字， 取著此二法， 此人不如實， 不知聖妙道。 若生如是想： 『此佛此最勝。』 顛倒非實義， 不能見正覺。 能知此實體， 寂滅真如相， 則見正覺尊， 超出語言道。 言語說諸法， 不能顯實相， 平等乃能見， 如法佛亦然。 正覺過去世， 未來及現在， 永斷分別根， 是故說名佛。」
爾時，真實慧菩薩承佛威力，普觀十方而說頌言：
「寧受地獄苦， 得聞諸佛名， 不受無量樂， 而不聞佛名。 所以于往昔， 無數劫受苦， 流轉生死中， 不聞佛名故。 於法不顛倒， 如實而現證， 離諸和合相， 是名無上覺。 現在非和合， 去來亦復然， 一切法無相， 是則佛真體。 若能如是觀， 諸法甚深義， 則見一切佛， 法身真實相。 于實見真實， 非實見不實， 如是究竟解， 是故名為佛。 佛法不可覺， 了此名覺法， 諸佛如是修， 一法不可得。 知以一故眾， 知以眾故一， 諸法無所依，
【現代漢語翻譯】 現代漢語譯本 人若沒有智慧之眼，就不能得見佛陀，在無量劫的時間裡，于生死輪迴之海中漂流。 執著于爭論生死，則有生死；若不執著，即是涅槃。生死和涅槃，兩者都不可執著。 如果追逐虛假的名稱，執著于這兩種法，這個人就不能如實地瞭解，不明白聖妙之道。 如果產生這樣的想法：『這是佛，這是最殊勝的。』，那就是顛倒的，不真實的，不能見到真正的覺悟。 如果能瞭解這實體的寂滅真如之相，就能見到真正的覺悟者，超越了語言的表達。 語言所說的諸法，不能顯現真實的相狀，只有平等才能見到，如法而行，佛也是如此。 真正的覺悟者，無論是過去世、未來世還是現在世，都永遠斷絕了分別的根源，所以才被稱為佛。
這時，真實慧菩薩（Zhenshi Hui Pusa）承蒙佛陀的威神之力，普遍觀察十方世界，說了以下偈頌：
寧願承受地獄的痛苦，也要聽聞諸佛的名號，不願享受無量的快樂，卻聽不到佛的名號。 所以，在過去無數劫的時間裡，我受盡了苦難，在生死輪迴中漂流，就是因為沒有聽聞佛的名號。 對於佛法不顛倒，如實地現證，遠離一切和合的現象，這叫做無上的覺悟。 現在不是和合的，過去和未來也是如此，一切法都沒有固定的相狀，這就是佛的真身。 如果能夠這樣觀察，諸法甚深的含義，就能見到一切佛的法身真實相。 在真實中見到真實，在不真實中見到不真實，這樣究竟的理解，所以才稱為佛。 佛法是不可覺知的，瞭解這一點就叫做覺法，諸佛都是這樣修行的，一法都不可得。 知道以一故有眾，知道以眾故有一，諸法都沒有所依賴，
【English Translation】 English version Without the eye of wisdom, one cannot see the Buddha, and in countless kalpas, one drifts in the sea of birth and death. Clinging to the debate of birth and death leads to birth and death; non-clinging is Nirvana. Both birth and death, and Nirvana, are not to be clung to. If one pursues false names and clings to these two dharmas, this person does not understand the truth and does not know the holy and wondrous path. If one generates thoughts like, 'This is the Buddha, this is the most supreme,' that is inverted and not real, and one cannot see true enlightenment. If one can understand the true nature of this entity, the aspect of tranquil extinction and suchness, then one can see the truly enlightened one, who transcends the path of language. The dharmas spoken by language cannot reveal the true form; only equality can see it. Acting in accordance with the Dharma, the Buddha is also like this. The truly enlightened one, whether in the past, future, or present, has forever severed the root of discrimination, and therefore is called Buddha.
At that time, Bodhisattva Zhenshi Hui (Bodhisattva of True Wisdom), empowered by the Buddha's majestic power, observed the ten directions and spoke the following verses:
I would rather endure the suffering of hell to hear the names of all Buddhas, than not hear the name of the Buddha while enjoying immeasurable happiness. Therefore, in the past countless kalpas, I have endured suffering, drifting in the cycle of birth and death, because I did not hear the name of the Buddha. Not being inverted in the Dharma, realizing it as it is, and being apart from all compounded phenomena, this is called unsurpassed enlightenment. The present is not compounded, and neither are the past and future. All dharmas have no fixed form; this is the true body of the Buddha. If one can observe in this way, the profound meaning of all dharmas, then one can see the true form of the Dharma body of all Buddhas. Seeing the real in the real, and the unreal in the unreal, this ultimate understanding is why one is called a Buddha. The Buddha's Dharma is unknowable; understanding this is called the Dharma of awakening. All Buddhas cultivate in this way, and not a single dharma can be obtained. Knowing that one gives rise to many, and knowing that many give rise to one, all dharmas have no reliance,
但從和合起。 無能作所作， 唯從業想生， 云何知如是？ 異此無有故。 一切法無住， 定處不可得， 諸佛住於此， 究竟不動搖。」
爾時，無上慧菩薩承佛威力，普觀十方而說頌言：
「無上摩訶薩， 遠離眾生想， 無有能過者， 故號為無上。 諸佛所得處， 無作無分別， 粗者無所有， 微細亦復然。 諸佛所行境， 于中無有數， 正覺遠離數， 此是佛真法。 如來光普照， 滅除眾闇冥， 是光非有照， 亦復非無照。 於法無所著， 無念亦無染， 無住無處所， 不壞於法性。 此中無有二， 亦復無有一， 大智善見者， 如理巧安住。 無中無有二， 無二亦復無， 三界一切空， 是則諸佛見。 凡夫無覺解， 佛令住正法， 諸法無所住， 悟此見自身。 非身而說身， 非起而現起， 無身亦無見， 是佛無上身。 如是實慧說， 諸佛妙法性， 若聞此法者， 當得清凈眼。」
爾時，堅固慧菩薩承佛威力，普觀十方而說頌言：
「偉哉大光明， 勇健無上士， 為利群迷故， 而興於世間。 佛以大悲心， 普觀諸眾生， 見在三
【現代漢語翻譯】 現代漢語譯本 但一切都從因緣和合而生起。 沒有能動作者，也沒有所作之事，一切都只是由業力所產生的想法而生。 如何得知是這樣的呢？因為除此之外沒有其他原因。 一切法都沒有固定的住處，無法找到確定的位置。 諸佛安住於此，最終不會動搖。
這時，無上慧菩薩（Anuttara-mati Bodhisattva）承蒙佛陀的威神之力，普遍觀察十方世界，並說偈頌道：
『無上的摩訶薩（Mahasattva，大菩薩），遠離了眾生的想法， 沒有能超越他的人，所以被稱為無上。 諸佛所證得的境界，沒有造作，也沒有分別。 粗顯的事物不存在，微細的事物也是如此。 諸佛所行之處，其中沒有數量的概念。 正覺（Sammasambuddha）遠離數量的限制，這就是佛陀真實的法。 如來的光明普遍照耀，消除了所有的黑暗。 這光明並非有照，也並非無照。 對於法沒有執著，沒有念頭，也沒有污染。 沒有住處，也沒有固定的位置，不會破壞法的本性。 這裡面沒有二元對立，也沒有單一的存在。 具有大智慧、善於觀察的人，能夠如理如實地安住。 在無中沒有二，沒有二也沒有無。 三界一切都是空性的，這就是諸佛的見解。 凡夫沒有覺悟和理解，佛陀讓他們安住于正法。 一切法都沒有固定的住處，領悟到這一點就能見到自身的真實。 雖然不是身，卻說為身；雖然沒有生起，卻顯現為生起。 沒有身，也沒有見，這就是佛陀無上的身。 這是真實智慧所說的，諸佛微妙的法性。 如果有人聽聞此法，就能得到清凈的眼睛。』
這時，堅固慧菩薩（Drdhamati Bodhisattva）承蒙佛陀的威神之力，普遍觀察十方世界，並說偈頌道：
『偉大啊，大光明，勇猛無上的聖者， 爲了利益迷惑的眾生，而出現在世間。 佛陀以大悲心，普遍觀察一切眾生， 看到他們處於三
【English Translation】 English version But it arises from the combination of conditions. There is no agent who acts, nor anything that is acted upon; it arises solely from the thought of karma. How is it known to be so? Because there is nothing else besides this. All dharmas have no fixed abode; no definite place can be found. The Buddhas abide in this, ultimately unmoving.
Then, Anuttara-mati Bodhisattva, empowered by the Buddha's might, surveyed the ten directions and spoke in verse:
'The unsurpassed Mahasattva (great being), is far from the thought of sentient beings, There is none who can surpass him, therefore he is called unsurpassed. The realm attained by the Buddhas is without action and without discrimination. The gross does not exist, and the subtle is also the same. The realm where the Buddhas walk, within it there is no concept of number. The Sammasambuddha (perfectly enlightened one) is far from number, this is the true Dharma of the Buddha. The light of the Tathagata (Buddha) shines universally, eliminating all darkness. This light is neither illuminating nor non-illuminating. There is no attachment to the Dharma, no thought, and no defilement. There is no abiding, no fixed place, and it does not destroy the nature of Dharma. Within this, there is no duality, nor is there oneness. Those with great wisdom and good insight, skillfully abide in accordance with the truth. In non-existence, there is no duality; in non-duality, there is also no non-existence. All of the three realms are empty; this is the view of the Buddhas. Ordinary people have no awakening or understanding; the Buddha causes them to abide in the true Dharma. All dharmas have no fixed abode; realizing this, one sees one's own true self. Though not a body, it is spoken of as a body; though not arising, it appears to arise. There is no body, nor is there seeing; this is the unsurpassed body of the Buddha. This is what true wisdom speaks of, the wondrous Dharma nature of the Buddhas. If one hears this Dharma, one will attain pure eyes.'
Then, Drdhamati Bodhisattva, empowered by the Buddha's might, surveyed the ten directions and spoke in verse:
'Great is the great light, the courageous and unsurpassed one, For the benefit of deluded beings, he appears in the world. The Buddha, with great compassion, universally observes all sentient beings, Seeing them in the three
有中， 輪迴受眾苦。 唯除正等覺， 具德尊導師， 一切諸天人， 無能救護者。 若佛菩薩等， 不出於世間， 無有一眾生， 而能得安樂。 如來等正覺， 及諸賢聖眾， 出現於世間， 能與眾生樂。 若見如來者， 為得大善利， 聞佛名生信， 則是世間塔。 我等見世尊， 為得大利益， 聞如是妙法， 悉當成佛道。 諸菩薩過去， 以佛威神力， 得清凈慧眼， 了諸佛境界。 今見盧舍那， 重增清凈信， 佛智無邊際， 演說不可盡。 勝慧等菩薩， 及我堅固慧， 無數億劫中， 說亦不能盡。」
十住品第十五
爾時，法慧菩薩承佛威力，入菩薩無量方便三昧。以三昧力，十方各千佛剎微塵數世界之外，有千佛剎微塵數諸佛，皆同一號，名曰法慧，普現其前，告法慧菩薩言：「善哉！善哉！善男子！汝能入是菩薩無量方便三昧。善男子！十方各千佛剎微塵數諸佛，悉以神力共加於汝。又是毗盧遮那如來往昔願力、威神之力，及汝所修善根力故，入此三昧，令汝說法。為增長佛智故，深入法界故，善了眾生界故，所入無礙故，所行無障故，得無等方便故，入一切智性故，覺一切法故，知一切根故，能
【現代漢語翻譯】 現代漢語譯本 在有（存在）之中，眾生於輪迴中承受種種痛苦。 唯有證得正等覺（samyak-saṃbuddha，指佛陀的最高覺悟）的、具足功德的尊貴導師（佛陀）， 一切諸天和人類，都沒有能夠救護他們的。 如果佛陀、菩薩等（bodhisattva，指發願成佛的修行者）不出現於世間， 就沒有一個眾生能夠得到安樂。 如來（tathāgata，佛陀的稱號之一）等正覺，以及諸位賢聖（ārya，指已證悟的聖者）大眾， 出現於世間，能夠給予眾生安樂。 如果能見到如來，就是獲得了極大的善利， 聽聞佛的名號而生起信心，這個人就是世間的寶塔（象徵值得尊敬和供養）。 我們能夠見到世尊（佛陀），是獲得了極大的利益， 聽聞如此微妙的佛法，都應當成就佛道。 諸位菩薩在過去，憑藉佛陀的威神力， 得到了清凈的智慧之眼，明瞭諸佛的境界。 如今見到盧舍那佛（Vairocana，報身佛），更加增長了清凈的信心， 佛的智慧沒有邊際，所演說的佛法不可窮盡。 勝慧等菩薩，以及我堅固慧， 即使在無數億劫中，也說不盡佛的功德。」
第十五品 十住品
這時，法慧菩薩（Dharma-mati bodhisattva）承蒙佛陀的威神力，進入了菩薩無量方便三昧（samādhi，禪定）。憑藉三昧的力量，在十方各千佛剎微塵數世界之外，有千佛剎微塵數諸佛，都具有相同的名號，名為法慧，普遍顯現在法慧菩薩面前，告訴法慧菩薩說：『善哉！善哉！善男子！你能夠進入這菩薩無量方便三昧。善男子！十方各千佛剎微塵數諸佛，都以神力共同加持於你。又是毗盧遮那如來（Vairocana，報身佛）往昔的願力、威神之力，以及你所修的善根力的緣故，讓你進入此三昧，令你說法。爲了增長佛的智慧，爲了深入法界（dharma-dhātu，宇宙萬法的本體），爲了善於瞭解眾生界，所入無礙，所行無障，得到無與倫比的方便，進入一切智的自性，覺悟一切法，知曉一切根性，能夠』
【English Translation】 English version In existence, beings endure various sufferings in the cycle of rebirth. Only the perfectly enlightened one (samyak-saṃbuddha), the venerable teacher endowed with virtues (the Buddha), None among all gods and humans can offer protection. If Buddhas, Bodhisattvas (bodhisattva, beings who aspire to Buddhahood), and others do not appear in the world, No sentient being can attain peace and happiness. The Tathāgata (tathāgata, one of the titles of the Buddha), the perfectly enlightened one, and all the noble (ārya, those who have attained enlightenment) assemblies, Appear in the world, capable of granting happiness to beings. If one sees the Tathāgata, it is to gain great merit, Hearing the Buddha's name and generating faith, that person is a stupa (symbol of respect and offering) in the world. We are able to see the World Honored One (the Buddha), it is to gain great benefit, Hearing such wonderful Dharma, we shall all attain Buddhahood. The Bodhisattvas in the past, through the Buddha's majestic power, Obtained pure wisdom eyes, understanding the realms of all Buddhas. Now seeing Vairocana Buddha (Vairocana, the cosmic Buddha), our pure faith is greatly increased, The Buddha's wisdom is boundless, and the Dharma he expounds is inexhaustible. Bodhisattvas like Superior Wisdom, and I, Firm Wisdom, Even in countless eons, we cannot fully describe the Buddha's merits.」
Chapter Fifteen: The Ten Abodes
At that time, Bodhisattva Dharma-mati (Dharma-mati bodhisattva), empowered by the Buddha's majestic power, entered the Samadhi (samādhi, meditative state) of the Bodhisattva's Immeasurable Expedient Means. Through the power of this Samadhi, beyond the worlds as numerous as the dust particles in a thousand Buddha-lands in each of the ten directions, there appeared Buddhas as numerous as the dust particles in a thousand Buddha-lands, all with the same name, Dharma-mati, universally appearing before Bodhisattva Dharma-mati, and said to Bodhisattva Dharma-mati: 『Excellent! Excellent! Good man! You are able to enter this Samadhi of the Bodhisattva's Immeasurable Expedient Means. Good man! The Buddhas as numerous as the dust particles in a thousand Buddha-lands in each of the ten directions, all together empower you with their divine power. It is also due to the past vows and majestic power of Vairocana Tathāgata (Vairocana, the cosmic Buddha), and the power of the roots of goodness you have cultivated, that you have entered this Samadhi, enabling you to expound the Dharma. It is for the sake of increasing the Buddha's wisdom, for the sake of deeply entering the Dharma-realm (dharma-dhātu, the essence of all phenomena), for the sake of understanding the realm of sentient beings, that your entry is unobstructed, your practice is without hindrance, that you have obtained unparalleled expedient means, that you have entered the nature of all-knowing wisdom, that you have awakened to all dharmas, that you know all faculties, and are able to』
持說一切法故，所謂：發起諸菩薩十種住。善男子！汝當承佛威神之力而演此法。」
是時，諸佛即與法慧菩薩無礙智、無著智、無斷智、無癡智、無異智、無失智、無量智、無勝智、無懈智、無奪智。何以故？此三昧力，法如是故。是時，諸佛各申右手，摩法慧菩薩頂。法慧菩薩即從定起，告諸菩薩言：
「佛子！菩薩住處廣大，與法界虛空等。佛子！菩薩住三世諸佛家，彼菩薩住，我今當說。諸佛子！菩薩住有十種，過去、未來、現在諸佛，已說、當說、今說。何者為十？所謂：初發心住、治地住、修行住、生貴住、具足方便住、正心住、不退住、童真住、王子住、灌頂住。是名菩薩十住，去、來、現在諸佛所說。
「佛子！云何為菩薩發心住？此菩薩見佛世尊形貌端嚴，色相圓滿，人所樂見，難可值遇，有大威力；或見神足；或聞記別；或聽教誡；或見眾生受諸劇苦；或聞如來廣大佛法，發菩提心，求一切智。此菩薩緣十種難得法而發於心。何者為十？所謂：是處非處智、善惡業報智、諸根勝劣智、種種解差別智、種種界差別智、一切至處道智、諸禪解脫三昧智、宿命無礙智、天眼無礙智、三世漏普盡智。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：勤供養佛、樂住生死、主導世間
【現代漢語翻譯】 現代漢語譯本：因為能夠宣說一切法，所以要發起諸菩薩的十種住處。善男子！你應該憑藉佛的威神之力來演說此法。 這時，諸佛就給予法慧菩薩無礙智（沒有障礙的智慧）、無著智（沒有執著的智慧）、無斷智（沒有斷滅的智慧）、無癡智（沒有愚癡的智慧）、無異智（沒有差異的智慧）、無失智（沒有缺失的智慧）、無量智（無量的智慧）、無勝智（沒有勝負的智慧）、無懈智（沒有懈怠的智慧）、無奪智（沒有被奪的智慧）。為什麼呢？因為這是三昧的力量，法就是這樣的。這時，諸佛各自伸出右手，摩法慧菩薩的頭頂。法慧菩薩就從禪定中起來，告訴諸菩薩說： 『佛子！菩薩的住處廣大，與法界虛空相等。佛子！菩薩住在三世諸佛的家中，這些菩薩的住處，我現在應當宣說。諸佛子！菩薩的住處有十種，過去、未來、現在諸佛，已經說過、將要說、現在正在說。哪十種呢？就是：初發心住、治地住、修行住、生貴住、具足方便住、正心住、不退住、童真住、王子住、灌頂住。這叫做菩薩的十種住處，是過去、未來、現在諸佛所說的。』 『佛子！什麼是菩薩的發心住呢？這位菩薩見到佛世尊的形貌端正莊嚴，色相圓滿，人們都喜歡見到，難以遇到，有很大的威力；或者見到神足；或者聽到授記；或者聽聞教誡；或者見到眾生遭受各種劇烈的痛苦；或者聽聞如來廣大的佛法，從而發起菩提心，求一切智慧。這位菩薩因為十種難以得到的法而發起道心。哪十種呢？就是：是處非處智（瞭解什麼是正確的，什麼是不正確的智慧）、善惡業報智（瞭解善惡行為及其果報的智慧）、諸根勝劣智（瞭解各種感官能力強弱的智慧）、種種解差別智（瞭解各種理解方式差異的智慧）、種種界差別智（瞭解各種存在領域差異的智慧）、一切至處道智（瞭解通往一切境界的道路的智慧）、諸禪解脫三昧智（瞭解各種禪定、解脫和三昧的智慧）、宿命無礙智（瞭解過去世的無障礙智慧）、天眼無礙智（瞭解天界的無障礙智慧）、三世漏普盡智（瞭解過去、現在、未來三世煩惱完全斷盡的智慧）。這就是十種。佛子！這位菩薩應當勸學十種法。哪十種呢？就是：勤奮供養佛、樂於住在生死輪迴中、引導世間
【English Translation】 English version: Because of holding and speaking all dharmas, it is said: initiating the ten abodes of all Bodhisattvas. Good man! You should rely on the power of the Buddha's majestic spirit to expound this dharma. At that time, all the Buddhas immediately granted Dharma Wisdom Bodhisattva unobstructed wisdom, non-attachment wisdom, non-cessation wisdom, non-ignorance wisdom, non-difference wisdom, non-loss wisdom, immeasurable wisdom, unsurpassed wisdom, non-sloth wisdom, and non-deprivation wisdom. Why? Because this is the power of samadhi, and the dharma is like this. At that time, all the Buddhas each extended their right hand and stroked the crown of Dharma Wisdom Bodhisattva. Dharma Wisdom Bodhisattva then arose from samadhi and said to all the Bodhisattvas: 'Buddha-sons! The abode of a Bodhisattva is vast, equal to the dharma realm and empty space. Buddha-sons! Bodhisattvas dwell in the homes of the Buddhas of the three times. I shall now speak of the abodes of these Bodhisattvas. Buddha-sons! There are ten kinds of abodes for Bodhisattvas, which have been, will be, and are now spoken of by the Buddhas of the past, future, and present. What are the ten? They are: the abode of initial aspiration, the abode of taming the ground, the abode of practice, the abode of noble birth, the abode of complete skillful means, the abode of right mind, the abode of non-retrogression, the abode of pure youth, the abode of prince, and the abode of consecration. These are called the ten abodes of Bodhisattvas, spoken of by the Buddhas of the past, future, and present.' 'Buddha-sons! What is the abode of a Bodhisattva's initial aspiration? This Bodhisattva sees the Buddha World-Honored One's form and appearance as upright and dignified, with perfect characteristics, pleasing to see, difficult to encounter, and possessing great power; or sees miraculous powers; or hears predictions; or listens to teachings; or sees sentient beings suffering various severe pains; or hears the Tathagata's vast Buddha-dharma, and thus generates the Bodhi mind, seeking all wisdom. This Bodhisattva generates the mind based on ten difficult-to-obtain dharmas. What are the ten? They are: the wisdom of what is right and what is wrong, the wisdom of karmic retribution of good and evil, the wisdom of the superiority and inferiority of the faculties, the wisdom of the differences in various understandings, the wisdom of the differences in various realms, the wisdom of the path to all destinations, the wisdom of all dhyanas, liberations, and samadhis, the unobstructed wisdom of past lives, the unobstructed wisdom of the heavenly eye, and the wisdom of the complete exhaustion of all outflows in the three times. These are the ten. Buddha-sons! This Bodhisattva should be encouraged to learn ten dharmas. What are the ten? They are: diligently making offerings to the Buddha, delighting in dwelling in samsara, and guiding the world.'
令除惡業、以勝妙法常行教誨、嘆無上法、學佛功德、生諸佛前恒蒙攝受、方便演說寂靜三昧、讚歎遠離生死輪迴、為苦眾生作歸依處。何以故？欲令菩薩于佛法中心轉增廣；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩治地住？此菩薩于諸眾生髮十種心。何者為十？所謂：利益心、大悲心、安樂心、安住心、憐愍心、攝受心、守護心、同己心、師心、導師心。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：誦習多聞、虛閑寂靜、近善知識、發言和悅、語必知時、心無怯怖、了達于義、如法修行、遠離愚迷、安住不動。何以故？欲令菩薩于諸眾生增長大悲；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩修行住？此菩薩以十種行觀一切法。何等為十？所謂：觀一切法無常、一切法苦、一切法空、一切法無我、一切法無作、一切法無味、一切法不如名、一切法無處所、一切法離分別、一切法無堅實。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：觀察眾生界、法界、世界，觀察地界、水界、火界、風界，觀察欲界、色界、無色界。何以故？欲令菩薩智慧明瞭；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩生貴住？此菩薩從聖教中生，成就十法。何者
【現代漢語翻譯】 現代漢語譯本 使他們去除惡業，用殊勝微妙的佛法常常教誨他們，讚歎無上的佛法，學習佛的功德，使他們常常在諸佛面前蒙受攝受，方便地演說寂靜的三昧（samadhi，禪定），讚歎遠離生死輪迴，為受苦的眾生做歸依之處。為什麼呢？是爲了讓菩薩在佛法中心更加增長廣大；他們聽到佛法，就能自己開悟理解，不需要他人教導。
『佛子！什麼是菩薩的治地住（Bhumisthita，菩薩十住之一）？這位菩薩對一切眾生髮起十種心。哪十種呢？就是：利益心、大悲心、安樂心、安住心、憐憫心、攝受心、守護心、同己心、師心、導師心。這就是十種。佛子！這位菩薩應當勸導學習十種法。哪十種呢？就是：誦習多聞、虛閑寂靜、親近善知識、說話和悅、說話必知時機、心中沒有怯懦恐懼、瞭解通達義理、如法修行、遠離愚癡迷惑、安住不動搖。為什麼呢？是爲了讓菩薩對一切眾生增長大悲心；他們聽到佛法，就能自己開悟理解，不需要他人教導。
『佛子！什麼是菩薩的修行住（Charitaviharin，菩薩十住之一）？這位菩薩用十種行來觀察一切法。哪十種呢？就是：觀察一切法無常、一切法苦、一切法空、一切法無我、一切法無作、一切法無味、一切法不如其名、一切法無處所、一切法遠離分別、一切法沒有堅實。這就是十種。佛子！這位菩薩應當勸導學習十種法。哪十種呢？就是：觀察眾生界、法界、世界，觀察地界、水界、火界、風界，觀察欲界（Kamadhatu，眾生因慾望而輪迴的世界）、色界（Rupadhatu，有物質形體的世界）、無色界（Arupadhatu，沒有物質形體的世界）。為什麼呢？是爲了讓菩薩的智慧明瞭；他們聽到佛法，就能自己開悟理解，不需要他人教導。
『佛子！什麼是菩薩的生貴住（Gotraviharin，菩薩十住之一）？這位菩薩從聖教中出生，成就十種法。哪十種呢？
【English Translation】 English version To remove their evil karma, to constantly teach them with the supreme and wonderful Dharma, to praise the unsurpassed Dharma, to learn the merits of the Buddha, to always be embraced and received in front of all Buddhas, to expediently expound the tranquil samadhi (meditative absorption), to praise the departure from the cycle of birth and death, and to be a place of refuge for suffering beings. Why is this so? It is to make the Bodhisattvas' minds grow and expand in the heart of the Buddha's teachings; when they hear the Dharma, they can understand and enlighten themselves, without needing others to teach them.
'Buddha's child! What is the Bodhisattva's Bhumisthita (Dwelling on the Ground) stage? This Bodhisattva develops ten kinds of minds towards all sentient beings. What are the ten? They are: the mind of benefiting, the mind of great compassion, the mind of peace and happiness, the mind of dwelling, the mind of pity, the mind of embracing, the mind of protecting, the mind of being like oneself, the mind of a teacher, and the mind of a guide. These are the ten. Buddha's child! This Bodhisattva should encourage the learning of ten dharmas. What are the ten? They are: reciting and studying widely, being in quiet solitude, being close to good teachers, speaking harmoniously, speaking at the right time, having no fear in the heart, understanding the meaning, practicing according to the Dharma, staying away from ignorance and delusion, and dwelling without wavering. Why is this so? It is to make the Bodhisattvas' great compassion grow towards all sentient beings; when they hear the Dharma, they can understand and enlighten themselves, without needing others to teach them.
'Buddha's child! What is the Bodhisattva's Charitaviharin (Practice Dwelling) stage? This Bodhisattva observes all dharmas with ten kinds of practices. What are the ten? They are: observing that all dharmas are impermanent, all dharmas are suffering, all dharmas are empty, all dharmas are without self, all dharmas are without action, all dharmas are without taste, all dharmas are not as their names, all dharmas have no place, all dharmas are apart from discrimination, and all dharmas are without solidity. These are the ten. Buddha's child! This Bodhisattva should encourage the learning of ten dharmas. What are the ten? They are: observing the realm of sentient beings, the realm of Dharma, the world, observing the earth element, the water element, the fire element, the wind element, observing the desire realm (Kamadhatu, the world of beings who are bound by desires), the form realm (Rupadhatu, the world of beings with material forms), and the formless realm (Arupadhatu, the world of beings without material forms). Why is this so? It is to make the Bodhisattvas' wisdom clear; when they hear the Dharma, they can understand and enlighten themselves, without needing others to teach them.
'Buddha's child! What is the Bodhisattva's Gotraviharin (Lineage Dwelling) stage? This Bodhisattva is born from the holy teachings and accomplishes ten dharmas. What are the ten?
為十？所謂：永不退轉于諸佛所，深生凈信，善觀察法，了知眾生、國土、世界、業行、果報、生死、涅槃。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：了知過去、未來、現在一切佛法，修集過去、未來、現在一切佛法，圓滿過去、未來、現在一切佛法，了知一切諸佛平等。何以故？欲令增進於三世中，心得平等；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩具足方便住？此菩薩所修善根，皆為救護一切眾生，饒益一切眾生，安樂一切眾生，哀愍一切眾生，度脫一切眾生，令一切眾生離諸災難，令一切眾生出生死苦，令一切眾生髮生凈信，令一切眾生悉得調伏，令一切眾生咸證涅槃。佛子！此菩薩應勸學十法。何者為十？所謂：知眾生無邊、知眾生無量、知眾生無數、知眾生不思議、知眾生無量色、知眾生不可量、知眾生空、知眾生無所作、知眾生無所有、知眾生無自性。何以故？欲令其心轉復增勝，無所染著；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩正心住？此菩薩聞十種法，心定不動。何者為十？所謂：聞贊佛、毀佛，于佛法中，心定不動；聞贊法、毀法，于佛法中，心定不動；聞贊菩薩、毀菩薩，于佛法中，心定不動；聞贊菩薩、毀菩薩所行法，于佛法中
【現代漢語翻譯】 現代漢語譯本 什麼是十？即：永不退轉對諸佛的信心，對佛法產生深刻的清凈信心，善於觀察佛法，瞭解眾生、國土、世界、業行、果報、生死、涅槃。這就是十。佛子！這位菩薩應當勸導學習十種法。哪十種？即：瞭解過去、未來、現在一切佛法，修習過去、未來、現在一切佛法，圓滿過去、未來、現在一切佛法，瞭解一切諸佛的平等性。為什麼呢？爲了使其在三世中增進，內心達到平等；聽到佛法，就能自己開悟理解，不需要他人教導。 佛子！什麼是菩薩具足方便住？這位菩薩所修的善根，都是爲了救護一切眾生，饒益一切眾生，安樂一切眾生，憐憫一切眾生，度脫一切眾生，使一切眾生遠離各種災難，使一切眾生脫離生死苦海，使一切眾生生起清凈的信心，使一切眾生都得到調伏，使一切眾生都證得涅槃。佛子！這位菩薩應當勸導學習十種法。哪十種？即：知道眾生無邊、知道眾生無量、知道眾生無數、知道眾生不可思議、知道眾生有無量色、知道眾生不可衡量、知道眾生是空性、知道眾生無所作為、知道眾生無所有、知道眾生無自性。為什麼呢？爲了使其內心更加增長殊勝，沒有執著；聽到佛法，就能自己開悟理解，不需要他人教導。 佛子！什麼是菩薩正心住？這位菩薩聽到十種法，內心堅定不動搖。哪十種？即：聽到讚美佛、譭謗佛，對於佛法，內心堅定不動搖；聽到讚美法、譭謗法，對於佛法，內心堅定不動搖；聽到讚美菩薩、譭謗菩薩，對於佛法，內心堅定不動搖；聽到讚美菩薩、譭謗菩薩所修的法，對於佛法，內心堅定不動搖。
【English Translation】 English version What are the ten? They are: never regressing in faith towards all Buddhas, developing deep pure faith, skillfully observing the Dharma, understanding sentient beings, lands, worlds, karmic actions, karmic consequences, birth and death, and Nirvana. These are the ten. Oh, son of Buddha! This Bodhisattva should encourage the learning of ten dharmas. What are the ten? They are: understanding all the Buddhadharmas of the past, future, and present, cultivating all the Buddhadharmas of the past, future, and present, perfecting all the Buddhadharmas of the past, future, and present, and understanding the equality of all Buddhas. Why is this? It is to enable them to progress in the three times, to achieve equality in their minds; upon hearing the Dharma, they can understand it themselves, without needing others to teach them. Oh, son of Buddha! What is the Bodhisattva's dwelling of skillful means? The roots of goodness cultivated by this Bodhisattva are all for the purpose of saving all sentient beings, benefiting all sentient beings, bringing peace to all sentient beings, having compassion for all sentient beings, liberating all sentient beings, enabling all sentient beings to be free from all disasters, enabling all sentient beings to escape the suffering of birth and death, enabling all sentient beings to develop pure faith, enabling all sentient beings to be tamed, and enabling all sentient beings to attain Nirvana. Oh, son of Buddha! This Bodhisattva should encourage the learning of ten dharmas. What are the ten? They are: knowing that sentient beings are boundless, knowing that sentient beings are immeasurable, knowing that sentient beings are countless, knowing that sentient beings are inconceivable, knowing that sentient beings have immeasurable forms, knowing that sentient beings are unquantifiable, knowing that sentient beings are empty, knowing that sentient beings are without action, knowing that sentient beings are without possessions, and knowing that sentient beings are without self-nature. Why is this? It is to enable their minds to grow even more superior, without attachment; upon hearing the Dharma, they can understand it themselves, without needing others to teach them. Oh, son of Buddha! What is the Bodhisattva's dwelling of right mind? This Bodhisattva, upon hearing ten kinds of dharmas, remains steadfast and unmoving in their mind. What are the ten? They are: upon hearing praise of the Buddha or criticism of the Buddha, their mind remains steadfast and unmoving in the Buddhadharma; upon hearing praise of the Dharma or criticism of the Dharma, their mind remains steadfast and unmoving in the Buddhadharma; upon hearing praise of the Bodhisattva or criticism of the Bodhisattva, their mind remains steadfast and unmoving in the Buddhadharma; upon hearing praise of the practices of the Bodhisattva or criticism of the practices of the Bodhisattva, their mind remains steadfast and unmoving in the Buddhadharma.
，心定不動；聞說眾生有量、無量，于佛法中，心定不動；聞說眾生有垢、無垢，于佛法中，心定不動；聞說眾生易度、難度，于佛法中，心定不動；聞說法界有量、無量，于佛法中，心定不動；聞說法界有成、有壞，于佛法中，心定不動；聞說法界若有、若無，于佛法中，心定不動。是為十。佛子！此菩薩應勸學十法。何者為十？所謂：一切法無相、一切法無體、一切法不可修、一切法無所有、一切法無真實、一切法空、一切法無性、一切法如幻、一切法如夢、一切法無分別。何以故？欲令其心轉復增進，得不退轉無生法忍；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩不退住？此菩薩聞十種法，堅固不退。何者為十？所謂：聞有佛、無佛，于佛法中，心不退轉；聞有法、無法，于佛法中，心不退轉；聞有菩薩、無菩薩，于佛法中，心不退轉；聞有菩薩行、無菩薩行，于佛法中，心不退轉；聞有菩薩修行出離、修行不出離，于佛法中，心不退轉；聞過去有佛、過去無佛，于佛法中，心不退轉；聞未來有佛、未來無佛，于佛法中，心不退轉；聞現在有佛、現在無佛，于佛法中，心不退轉；聞佛智有盡、佛智無盡，于佛法中，心不退轉；聞三世一相、三世非一相，于佛法中，心不退轉。是為十。佛子
【現代漢語翻譯】 現代漢語譯本 心保持安定不動搖；聽到說眾生有數量、無數量，對於佛法，心保持安定不動搖；聽到說眾生有污垢、無污垢，對於佛法，心保持安定不動搖；聽到說眾生容易度化、難以度化，對於佛法，心保持安定不動搖；聽到說法界有數量、無數量，對於佛法，心保持安定不動搖；聽到說法界有形成、有壞滅，對於佛法，心保持安定不動搖；聽到說法界若有、若無，對於佛法，心保持安定不動搖。這是第十種。佛子！這位菩薩應當勸導學習十種法。哪十種呢？就是：一切法無相（沒有固定的表象），一切法無體（沒有實體），一切法不可修（無法通過修行來獲得），一切法無所有（沒有任何可以執著的事物），一切法無真實（沒有真實的自性），一切法空（本質是空性），一切法無性（沒有固有的性質），一切法如幻（像幻覺一樣），一切法如夢（像夢境一樣），一切法無分別（沒有分別的差別）。為什麼呢？爲了使他的心能夠更加進步，得到不退轉的無生法忍（對無生之法的安忍），聽到任何佛法，都能自己開悟理解，不需要他人教導的緣故。 佛子！什麼是菩薩的不退住（不退轉的境界）？這位菩薩聽到十種法，能夠堅定不退轉。哪十種呢？就是：聽到有佛、沒有佛，對於佛法，心不退轉；聽到有法、沒有法，對於佛法，心不退轉；聽到有菩薩、沒有菩薩，對於佛法，心不退轉；聽到有菩薩行、沒有菩薩行，對於佛法，心不退轉；聽到有菩薩修行出離、修行不出離，對於佛法，心不退轉；聽到過去有佛、過去沒有佛，對於佛法，心不退轉；聽到未來有佛、未來沒有佛，對於佛法，心不退轉；聽到現在有佛、現在沒有佛，對於佛法，心不退轉；聽到佛的智慧有盡頭、佛的智慧沒有盡頭，對於佛法，心不退轉；聽到三世（過去、現在、未來）是一相（相同的本質）、三世不是一相，對於佛法，心不退轉。這是第十種。佛子！
【English Translation】 English version The mind remains stable and unmoving; upon hearing that sentient beings are finite or infinite, the mind remains stable and unmoving in the Dharma; upon hearing that sentient beings are defiled or undefiled, the mind remains stable and unmoving in the Dharma; upon hearing that sentient beings are easy or difficult to liberate, the mind remains stable and unmoving in the Dharma; upon hearing that the Dharma realm is finite or infinite, the mind remains stable and unmoving in the Dharma; upon hearing that the Dharma realm has formation or destruction, the mind remains stable and unmoving in the Dharma; upon hearing that the Dharma realm exists or does not exist, the mind remains stable and unmoving in the Dharma. This is the tenth. Disciple of the Buddha! This Bodhisattva should be encouraged to study ten dharmas. What are the ten? They are: all dharmas are without characteristics (no fixed appearance), all dharmas are without substance (no entity), all dharmas cannot be cultivated (cannot be obtained through practice), all dharmas are without possession (nothing to cling to), all dharmas are without reality (no true self-nature), all dharmas are empty (of essence), all dharmas are without nature (no inherent qualities), all dharmas are like illusions (like a mirage), all dharmas are like dreams (like a dream), all dharmas are without discrimination (no distinctions). Why is this? It is to enable their minds to further progress, to attain the non-regression of the forbearance of non-arising (acceptance of the non-arising of phenomena); upon hearing any Dharma, they can understand and enlighten themselves, without needing the teachings of others. Disciple of the Buddha! What is the Bodhisattva's non-regressing abode (the state of non-retrogression)? This Bodhisattva, upon hearing ten kinds of dharmas, remains firm and does not regress. What are the ten? They are: upon hearing that there is a Buddha or no Buddha, the mind does not regress in the Dharma; upon hearing that there is Dharma or no Dharma, the mind does not regress in the Dharma; upon hearing that there is a Bodhisattva or no Bodhisattva, the mind does not regress in the Dharma; upon hearing that there is Bodhisattva practice or no Bodhisattva practice, the mind does not regress in the Dharma; upon hearing that there is Bodhisattva practice of liberation or no practice of liberation, the mind does not regress in the Dharma; upon hearing that there was a Buddha in the past or no Buddha in the past, the mind does not regress in the Dharma; upon hearing that there will be a Buddha in the future or no Buddha in the future, the mind does not regress in the Dharma; upon hearing that there is a Buddha in the present or no Buddha in the present, the mind does not regress in the Dharma; upon hearing that the Buddha's wisdom is finite or the Buddha's wisdom is infinite, the mind does not regress in the Dharma; upon hearing that the three times (past, present, future) are of one nature (same essence) or the three times are not of one nature, the mind does not regress in the Dharma. This is the tenth. Disciple of the Buddha!
！此菩薩應勸學十種廣大法。何者為十？所謂：說一即多、說多即一、文隨於義、義隨於文、非有即有、有即非有、無相即相、相即無相、無性即性、性即無性。何以故？欲令增進，於一切法善能出離；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩童真住？此菩薩住十種業。何者為十？所謂：身行無失，語行無失，意行無失，隨意受生，知眾生種種欲，知眾生種種解，知眾生種種界，知眾生種種業，知世界成壞，神足自在、所行無礙。是為十。佛子！此菩薩應勸學十種法。何者為十？所謂：知一切佛剎、動一切佛剎、持一切佛剎、觀一切佛剎、詣一切佛剎、遊行無數世界、領受無數佛法、現變化自在身、出廣大遍滿音、一剎那中承事供養無數諸佛。何以故？欲令增進，於一切法能得善巧；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩王子住？此菩薩善知十種法。何者為十？所謂：善知諸眾生受生、善知諸煩惱現起、善知習氣相續、善知所行方便、善知無量法、善解諸威儀、善知世界差別、善知前際后際事、善知演說世諦、善知演說第一義諦。是為十。佛子！此菩薩應勸學十種法。何者為十？所謂：法王處善巧、法王處軌度、法王處宮殿、法王處趣入、法王處觀察、法王灌頂、法
王力持、法王無畏、法王宴寢、法王讚歎。何以故？欲令增進，心無障礙；有所聞法，即自開解，不由他教故。
「佛子！云何為菩薩灌頂住？此菩薩得成就十種智。何者為十？所謂：震動無數世界、照耀無數世界、住持無數世界、往詣無數世界、嚴凈無數世界、開示無數眾生、觀察無數眾生、知無數眾生根、令無數眾生趣入、令無數眾生調伏。是為十。佛子！此菩薩身及身業，神通變現，過去智、未來智、現在智成就佛土，心境界、智境界皆不可知，乃至法王子菩薩亦不能知。佛子！此菩薩應勸學諸佛十種智。何者為十？所謂：三世智、佛法智、法界無礙智、法界無邊智、充滿一切世界智、普照一切世界智、住持一切世界智、知一切眾生智、知一切法智、知無邊諸佛智。何以故？欲令增長一切種智；有所聞法，即自開解，不由他教故。」
爾時，佛神力故，十方各一萬佛剎微塵數世界，六種震動。所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。雨天妙華、天末香、天華鬘、天雜香、天寶衣、天寶云、天莊嚴具，天諸音樂不鼓自鳴，放大光明及妙音聲。如此四天下須彌山頂帝釋殿上，說十住法，現諸神變；十方所有一切世界
【現代漢語翻譯】 現代漢語譯本：王力持（擁有力量的國王）、法王無畏（無所畏懼的法之國王）、法王宴寢（安詳休息的法之國王）、法王讚歎（受讚歎的法之國王）。這是為什麼呢？因為要讓他們增進智慧，心中沒有障礙；一旦聽到佛法，就能自己開悟理解，不需要他人教導。 『佛子！什麼是菩薩灌頂住（菩薩修行的一個階段）？』此菩薩能成就十種智慧。是哪十種呢？即：震動無數世界、照耀無數世界、住持無數世界、前往無數世界、莊嚴清凈無數世界、開示教導無數眾生、觀察無數眾生、瞭解無數眾生的根性、令無數眾生趣入佛道、令無數眾生調伏。這就是十種。佛子！此菩薩的身和身業，神通變化，過去智、未來智、現在智成就佛土，其心境界和智慧境界都是不可思議的，乃至法王子菩薩（即將繼承佛位的菩薩）也不能知曉。佛子！此菩薩應當勸導學習諸佛的十種智慧。是哪十種呢？即：三世智（瞭解過去、現在、未來）、佛法智（瞭解佛法的智慧）、法界無礙智（在法界中沒有障礙的智慧）、法界無邊智（了解法界無邊無際的智慧）、充滿一切世界智（智慧充滿一切世界）、普照一切世界智（智慧普照一切世界）、住持一切世界智（智慧能住持一切世界）、知一切眾生智（瞭解一切眾生的智慧）、知一切法智（瞭解一切法的智慧）、知無邊諸佛智（瞭解無邊諸佛的智慧）。這是為什麼呢？因為要讓他們增長一切種智（佛的一切智慧）；一旦聽到佛法，就能自己開悟理解，不需要他人教導。』 那時，由於佛的神力，十方各有一萬佛剎微塵數的世界，發生了六種震動。即：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。天空中降下美妙的花朵、天上的末香、天上的花鬘、天上的雜香、天上的寶衣、天上的寶云、天上的莊嚴器具，天上的各種音樂不敲自鳴，放出大光明和美妙的聲音。就像在四天下須彌山頂帝釋殿上，宣說十住法，顯現各種神通變化；十方所有一切世界
【English Translation】 English version: King of Power, King of Dharma without Fear, King of Dharma in Serene Rest, King of Dharma Praised. Why is this so? It is to cause them to advance, their minds without obstruction; upon hearing the Dharma, they immediately understand on their own, not needing to be taught by others. 'Buddha's children! What is the Bodhisattva's Abhisheka Stage (a stage of Bodhisattva practice)?' This Bodhisattva achieves ten kinds of wisdom. What are the ten? They are: shaking countless worlds, illuminating countless worlds, sustaining countless worlds, going to countless worlds, adorning and purifying countless worlds, revealing and teaching countless beings, observing countless beings, knowing the roots of countless beings, causing countless beings to enter the path, and causing countless beings to be tamed. These are the ten. Buddha's children! This Bodhisattva's body and bodily actions, miraculous transformations, past wisdom, future wisdom, and present wisdom accomplish Buddha lands. Their mind realms and wisdom realms are all inconceivable, even the Dharma Prince Bodhisattvas (Bodhisattvas who will inherit the Buddha's position) cannot know them. Buddha's children! This Bodhisattva should encourage the study of the ten kinds of wisdom of all Buddhas. What are the ten? They are: wisdom of the three times (understanding the past, present, and future), wisdom of the Buddha Dharma (wisdom of understanding the Buddha's teachings), wisdom of unobstructed Dharma realms (wisdom without obstruction in the Dharma realms), wisdom of boundless Dharma realms (wisdom of understanding the boundless Dharma realms), wisdom that fills all worlds (wisdom that fills all worlds), wisdom that illuminates all worlds (wisdom that illuminates all worlds), wisdom that sustains all worlds (wisdom that can sustain all worlds), wisdom that knows all beings (wisdom that understands all beings), wisdom that knows all dharmas (wisdom that understands all dharmas), and wisdom that knows boundless Buddhas (wisdom that understands boundless Buddhas). Why is this so? It is to cause them to increase all-knowing wisdom (all the wisdom of the Buddha); upon hearing the Dharma, they immediately understand on their own, not needing to be taught by others.' At that time, due to the Buddha's divine power, in each of the ten directions, in worlds as numerous as the dust particles of ten thousand Buddha lands, six kinds of shaking occurred. Namely: shaking, universal shaking, equal universal shaking; rising, universal rising, equal universal rising; surging, universal surging, equal universal surging; quaking, universal quaking, equal universal quaking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking. Heavenly wonderful flowers, heavenly powdered incense, heavenly flower garlands, heavenly mixed incense, heavenly precious garments, heavenly precious clouds, heavenly adornments, and heavenly music played without being struck, emitted great light and wonderful sounds. Just like on the summit of Mount Sumeru in the Trayastrimsa Heaven, where the ten stages of dwelling were being expounded, various miraculous transformations were manifested; in all the worlds of the ten directions
，悉亦如是。又以佛神力故，十方各過一萬佛剎微塵數世界，有十佛剎微塵數菩薩，來詣於此，充滿十方，作如是言：「善哉！善哉！佛子善說此法！我等諸人，同名：法慧；所從來國，同名：法雲；彼土如來，皆名：妙法。我等佛所，亦說十住；眾會眷屬，文句義理，悉亦如是，無有增減。佛子！我等承佛神力來入此會，為汝作證：如於此會，十方所有一切世界，悉亦如是。」
爾時，法慧菩薩承佛威力，觀察十方暨於法界而說頌曰：
「見最勝智微妙身， 相好端嚴皆具足， 如是尊重甚難遇， 菩薩勇猛初發心。 見無等比大神通， 聞說記心及教誡， 諸趣眾生無量苦， 菩薩以此初發心。 聞諸如來普勝尊， 一切功德皆成就， 譬如虛空不分別， 菩薩以此初發心。 三世因果名為處， 我等自性為非處， 欲悉了知真實義， 菩薩以此初發心。 過去未來現在世， 所有一切善惡業， 欲悉了知無不盡， 菩薩以此初發心。 諸禪解脫及三昧， 雜染清凈無量種， 欲悉了知入住出， 菩薩以此初發心。 隨諸眾生根利鈍， 如是種種精進力， 欲悉了達分別知， 菩薩以此初發心。 一切眾生種種解， 心所好樂各差別，
【現代漢語翻譯】 現代漢語譯本 也完全是這樣。又因為佛的神力，十方各超過一萬個佛剎微塵數的世界，有十個佛剎微塵數菩薩來到這裡，充滿十方，這樣說道：『太好了！太好了！佛子善於宣說此法！我們這些人，都名為：法慧（Dharma Wisdom）；所來的國度，都名為：法雲（Dharma Cloud）；那裡的如來，都名為：妙法（Wonderful Dharma）。我們在佛所，也宣說十住（Ten Abidings）；眾會眷屬，文句義理，也完全是這樣，沒有增減。佛子！我們承蒙佛的神力來到這個法會，為你作證：如同在這個法會一樣，十方所有一切世界，也完全是這樣。』 這時，法慧菩薩承蒙佛的威神之力，觀察十方以及法界，而說頌道： 『見到最殊勝智慧的微妙身，相好端正莊嚴都具足，這樣的尊貴非常難遇到，菩薩因此勇猛地初發心。 見到無與倫比的大神通，聽到講述記心和教誡，諸趣眾生有無量的痛苦，菩薩因此初發心。 聽到諸如來普遍殊勝的尊者，一切功德都成就，譬如虛空不分別，菩薩因此初發心。 三世因果名為處，我們自性為非處，想要完全了知真實的意義，菩薩因此初發心。 過去、未來、現在世，所有一切善惡業，想要完全了知沒有遺漏，菩薩因此初發心。 諸禪定、解脫以及三昧，雜染清凈有無量種，想要完全了知入住和出離，菩薩因此初發心。 隨著諸眾生根性的利鈍，像這樣種種精進的力量，想要完全通達分別了知，菩薩因此初發心。 一切眾生種種的理解，心中所喜好的各有差別，
【English Translation】 English version It is entirely the same. Moreover, due to the Buddha's divine power, from each of the ten directions, beyond a number of worlds equal to the dust particles of ten thousand Buddha-lands, there came a number of Bodhisattvas equal to the dust particles of ten Buddha-lands, filling the ten directions, and they spoke thus: 'Excellent! Excellent! Son of the Buddha, you have well expounded this Dharma! We, all of us, are named: Dharma Wisdom (法慧); the countries from which we come are all named: Dharma Cloud (法雲); the Tathagatas there are all named: Wonderful Dharma (妙法). In the presence of our Buddhas, we also expound the Ten Abidings (十住); the assemblies, retinues, words, meanings, and principles are all exactly the same, without any increase or decrease. Son of the Buddha! We have come to this assembly by the power of the Buddha to bear witness for you: just as it is in this assembly, so it is in all the worlds of the ten directions.' At that time, the Bodhisattva Dharma Wisdom, relying on the Buddha's majestic power, contemplated the ten directions and the Dharma realm, and spoke in verse: 'Seeing the subtle body of the most supreme wisdom, with its perfect marks and adornments, such a venerable one is very rare to encounter, thus the Bodhisattva initially generates the aspiration with courage. Seeing the incomparable great spiritual powers, hearing the teachings on mindfulness and precepts, the immeasurable suffering of beings in all realms, thus the Bodhisattva initially generates the aspiration. Hearing of the universally supreme honored ones, the Tathagatas, who have accomplished all merits, like the emptiness of space without discrimination, thus the Bodhisattva initially generates the aspiration. The causes and effects of the three times are called places, our own nature is a non-place, desiring to fully understand the true meaning, thus the Bodhisattva initially generates the aspiration. Past, future, and present lives, all good and evil karmas, desiring to fully understand without omission, thus the Bodhisattva initially generates the aspiration. All meditations, liberations, and samadhis, the countless kinds of defiled and pure states, desiring to fully understand their entering, abiding, and exiting, thus the Bodhisattva initially generates the aspiration. According to the sharpness or dullness of the faculties of all beings, such are the various powers of diligence, desiring to fully comprehend and discern, thus the Bodhisattva initially generates the aspiration. The various understandings of all beings, the differences in what their hearts desire,
如是無量欲悉知， 菩薩以此初發心。 眾生諸界各差別， 一切世間無有量， 欲悉了知其體性， 菩薩以此初發心。 一切有為諸行道， 一一皆有所至處， 悉欲了知其實性， 菩薩以此初發心。 一切世界諸眾生， 隨業漂流無暫息， 欲得天眼皆明見， 菩薩以此初發心。 過去世中曾所有， 如是體性如是相， 欲悉了知其宿住， 菩薩以此初發心。 一切眾生諸結惑， 相續現起及習氣， 欲悉了知究竟盡， 菩薩以此初發心。 隨諸眾生所安立， 種種談論語言道， 如其世諦悉欲知， 菩薩以此初發心。 一切諸法離言說， 性空寂滅無所作， 欲悉明達此真義， 菩薩以此初發心。 欲悉震動十方國， 傾覆一切諸大海， 具足諸佛大神通， 菩薩以此初發心。 欲一毛孔放光明， 普照十方無量土， 一一光中覺一切， 菩薩以此初發心。 欲以難思諸佛剎， 悉置掌中而不動， 了知一切如幻化， 菩薩以此初發心。 欲以無量剎眾生， 置一毛端不迫隘， 悉知無人無有我， 菩薩以此初發心。 欲以一毛滴海水， 一切大海悉令竭， 而悉分別知其數， 菩薩以此初發心。
【現代漢語翻譯】 現代漢語譯本 如果想要完全瞭解無量的慾望，菩薩因此初次發起了菩提心。 眾生所處的各個世界各有差別，一切世間都是無量的，想要完全瞭解它們的本體和性質，菩薩因此初次發起了菩提心。 一切有為的諸行之道，每一個都有其所到達之處，想要完全瞭解它們的真實性質，菩薩因此初次發起了菩提心。 一切世界中的眾生，都隨著業力漂流而沒有片刻的停息，想要獲得天眼能夠清楚地看見這一切，菩薩因此初次發起了菩提心。 過去世中所存在的一切，它們的本體和相貌是怎樣的，想要完全瞭解自己的宿世，菩薩因此初次發起了菩提心。 一切眾生的各種煩惱和迷惑，它們相續不斷地生起以及所形成的習氣，想要完全瞭解它們的究竟止息，菩薩因此初次發起了菩提心。 隨著眾生所安立的，種種談論和語言之道，想要如實地瞭解世俗諦，菩薩因此初次發起了菩提心。 一切諸法都超越了言語的表達，其自性是空寂的，沒有造作，想要完全明瞭這真實的意義，菩薩因此初次發起了菩提心。 想要震動十方國土，傾覆一切大海，具足諸佛的大神通，菩薩因此初次發起了菩提心。 想要從一個毛孔中放出光明，普遍照耀十方無量的國土，在每一道光明中覺悟一切，菩薩因此初次發起了菩提心。 想要將難以思議的諸佛剎土，都放在手掌中而不動搖，並且了知一切都如幻化一般，菩薩因此初次發起了菩提心。 想要將無量剎土的眾生，都放在一根毛髮的頂端而不感到擁擠，並且了知其中無人無我，菩薩因此初次發起了菩提心。 想要用一根毛髮滴出的海水，使一切大海都乾涸，並且能夠分別知道其中的數量，菩薩因此初次發起了菩提心。
【English Translation】 English version If one wishes to fully understand limitless desires, the Bodhisattva initiates the aspiration for enlightenment for the first time. The various realms of sentient beings are each different, and all the worlds are immeasurable. To fully understand their essence and nature, the Bodhisattva initiates the aspiration for enlightenment for the first time. All conditioned paths of action, each has its destination. To fully understand their true nature, the Bodhisattva initiates the aspiration for enlightenment for the first time. All sentient beings in all worlds, drift along with their karma without a moment's rest. To gain the divine eye to clearly see all of this, the Bodhisattva initiates the aspiration for enlightenment for the first time. All that existed in the past, what their essence and appearance were like, to fully understand one's past lives, the Bodhisattva initiates the aspiration for enlightenment for the first time. All the afflictions and delusions of sentient beings, their continuous arising and the habits they form, to fully understand their ultimate cessation, the Bodhisattva initiates the aspiration for enlightenment for the first time. According to what sentient beings establish, the various discussions and ways of language, to truly understand the conventional truth, the Bodhisattva initiates the aspiration for enlightenment for the first time. All dharmas are beyond the expression of words, their nature is empty and still, without action. To fully understand this true meaning, the Bodhisattva initiates the aspiration for enlightenment for the first time. To shake the ten directions of lands, to overturn all the great oceans, to possess the great spiritual powers of all Buddhas, the Bodhisattva initiates the aspiration for enlightenment for the first time. To emit light from a single pore, to illuminate the immeasurable lands of the ten directions, to awaken all in each ray of light, the Bodhisattva initiates the aspiration for enlightenment for the first time. To place the inconceivable Buddha lands in the palm of one's hand without shaking, and to know that all is like an illusion, the Bodhisattva initiates the aspiration for enlightenment for the first time. To place the sentient beings of immeasurable lands on the tip of a single hair without crowding, and to know that there is no person and no self, the Bodhisattva initiates the aspiration for enlightenment for the first time. To use a drop of seawater from a single hair to dry up all the oceans, and to be able to distinguish their number, the Bodhisattva initiates the aspiration for enlightenment for the first time.
不可思議諸國土， 盡抹為塵無遺者， 欲悉分別知其數， 菩薩以此初發心。 過去未來無量劫， 一切世間成壞相， 欲悉了達窮其際， 菩薩以此初發心。 三世所有諸如來， 一切獨覺及聲聞， 欲知其法盡無餘， 菩薩以此初發心。 無量無邊諸世界， 欲以一毛悉稱舉， 如其體相悉了知， 菩薩以此初發心。 無量無數輪圍山， 欲令悉入毛孔中， 如其大小皆得知， 菩薩以此初發心。 欲以寂靜一妙音， 普應十方隨類演， 如是皆令凈明瞭， 菩薩以此初發心。 一切眾生語言法， 一言演說無不盡， 悉欲了知其自性， 菩薩以此初發心。 世間言音靡不作， 悉令其解證寂滅， 欲得如是妙舌根， 菩薩以此初發心。 欲使十方諸世界， 有成壞相皆得見， 而悉知從分別生， 菩薩以此初發心。 一切十方諸世界， 無量如來悉充滿， 欲悉了知彼佛法， 菩薩以此初發心。 種種變化無量身， 一切世界微塵等， 欲悉了達從心起， 菩薩以此初發心。 過去未來現在世， 無量無數諸如來， 欲於一念悉了知， 菩薩以此初發心。 欲具演說一句法， 阿僧祇劫無有盡，
【現代漢語翻譯】 現代漢語譯本 不可思議的無數國土，如果全部磨成微塵，沒有一絲遺留，想要完全分別知道它們的數量，菩薩因此發起最初的菩提心。 過去和未來無量劫的時間裡，一切世間的成住壞空，想要完全瞭解並窮盡其邊際，菩薩因此發起最初的菩提心。 過去、現在、未來三世所有的如來（Tathagata，佛的稱號），一切獨覺（Pratyekabuddha，不依師教而自行開悟者）和聲聞（Sravaka，聽聞佛法而修行者），想要完全瞭解他們的教法，沒有一絲遺漏，菩薩因此發起最初的菩提心。 無量無邊的諸世界，想要用一根毫毛全部稱量舉起，並完全瞭解它們的形體和相貌，菩薩因此發起最初的菩提心。 無量無數的輪圍山（Cakravada，圍繞世界的山脈），想要讓它們全部進入一個毛孔之中，並瞭解它們的大小，菩薩因此發起最初的菩提心。 想要用寂靜的一個微妙聲音，普遍應和十方世界，隨著眾生的類別而演說佛法，使他們都能夠清楚明白，菩薩因此發起最初的菩提心。 一切眾生的語言和表達方式，用一句話就能全部演說，想要完全瞭解它們的自性，菩薩因此發起最初的菩提心。 世間所有的言語和聲音，都能使他們理解並證得寂滅的境界，想要獲得這樣微妙的舌根，菩薩因此發起最初的菩提心。 想要使十方世界，所有成住壞空的景象都能看見，並且知道它們都是從分別心產生的，菩薩因此發起最初的菩提心。 一切十方世界，充滿著無量無數的如來，想要完全瞭解他們的佛法，菩薩因此發起最初的菩提心。 想要完全瞭解種種變化無量的身體，如同一切世界微塵的數量，知道它們都是從心產生的，菩薩因此發起最初的菩提心。 過去、未來、現在三世，無量無數的如來，想要在一念之間全部瞭解，菩薩因此發起最初的菩提心。 想要詳細演說一句佛法，即使經過阿僧祇劫（Asankhyeya，極大的數字單位）也沒有窮盡，菩薩因此發起最初的菩提心。
【English Translation】 English version Inconceivable lands, if all were ground into dust without a trace, and one wished to fully discern and know their number, the Bodhisattva initiates the first Bodhicitta (awakening mind) for this reason. Throughout the immeasurable kalpas (eons) of the past and future, the phases of formation, existence, decay, and emptiness of all worlds, if one wishes to fully understand and exhaust their limits, the Bodhisattva initiates the first Bodhicitta for this reason. All Tathagatas (Buddhas), Pratyekabuddhas (Solitary Buddhas), and Sravakas (Hearers) of the three times, past, present, and future, if one wishes to know their teachings completely without any remainder, the Bodhisattva initiates the first Bodhicitta for this reason. The immeasurable and boundless worlds, if one wished to weigh and lift them all with a single hair, and fully understand their forms and appearances, the Bodhisattva initiates the first Bodhicitta for this reason. The immeasurable and countless Cakravada (iron mountain ranges surrounding the world), if one wished to make them all enter a single pore, and know their sizes, the Bodhisattva initiates the first Bodhicitta for this reason. If one wished to use a single, subtle, and silent sound to universally respond to the ten directions, expounding the Dharma according to the categories of beings, making them all clearly understand, the Bodhisattva initiates the first Bodhicitta for this reason. The languages and expressions of all sentient beings, if one could expound them all in a single word, and wished to fully understand their nature, the Bodhisattva initiates the first Bodhicitta for this reason. All the words and sounds of the world, if one could make them understand and attain the state of Nirvana (extinction of suffering), and wished to obtain such a subtle tongue, the Bodhisattva initiates the first Bodhicitta for this reason. If one wished to see all the phases of formation, existence, decay, and emptiness of the ten directions, and know that they all arise from discrimination, the Bodhisattva initiates the first Bodhicitta for this reason. All the worlds of the ten directions, filled with immeasurable and countless Tathagatas, if one wished to fully understand their Dharma, the Bodhisattva initiates the first Bodhicitta for this reason. If one wished to fully understand the countless transformations of bodies, as numerous as the dust particles of all worlds, knowing that they all arise from the mind, the Bodhisattva initiates the first Bodhicitta for this reason. The immeasurable and countless Tathagatas of the past, future, and present, if one wished to fully understand them all in a single moment, the Bodhisattva initiates the first Bodhicitta for this reason. If one wished to expound a single phrase of the Dharma, even through Asankhyeya (incalculable) kalpas without end, the Bodhisattva initiates the first Bodhicitta for this reason.
而令文義各不同， 菩薩以此初發心。 十方一切諸眾生， 隨其流轉生滅相， 欲於一念皆明達， 菩薩以此初發心。 欲以身語及意業， 普詣十方無所礙， 了知三世皆空寂， 菩薩以此初發心。 菩薩如是發心已， 應令往詣十方國， 恭敬供養諸如來， 以此使其無退轉。 菩薩勇猛求佛道， 住于生死不疲厭， 為彼稱歎使順行， 如是令其無退轉。 十方世界無量剎， 悉在其中作尊主， 為諸菩薩如是說， 以此令其無退轉。 最勝最上最第一， 甚深微妙清凈法， 勸諸菩薩說與人， 如是教令離煩惱。 一切世間無與等， 不可傾動摧伏處， 為彼菩薩常稱讚， 如是教令不退轉。 佛是世間大力主， 具足一切諸功德， 令諸菩薩住是中， 以此教為勝丈夫。 無量無邊諸佛所， 悉得往詣而親近， 常為諸佛所攝受， 如是教令不退轉。 所有寂靜諸三昧， 悉皆演暢無有餘， 為彼菩薩如是說， 以此令其不退轉。 摧滅諸有生死輪， 轉于清凈妙法輪， 一切世間無所著， 為諸菩薩如是說。 一切眾生墮惡道， 無量重苦所纏迫， 與作救護歸依處， 為諸菩薩如是說。
【現代漢語翻譯】 現代漢語譯本 即使文字的意義各不相同，菩薩也因此初發菩提心。 十方一切的眾生，隨著他們的流轉生滅的現象， 想要在一念之間都明白通達，菩薩因此初發菩提心。 想要以身、語、意三業，普遍到達十方而沒有障礙， 了知過去、現在、未來三世都是空寂的，菩薩因此初發菩提心。 菩薩這樣發心之後，應當前往十方國土， 恭敬供養諸如來（Tathagata），以此使他們不退轉。 菩薩勇猛地追求佛道，安住于生死輪迴而不疲倦厭煩， 為他們稱揚讚歎，使他們順著正道修行，這樣使他們不退轉。 十方世界無量無數的剎土（kshetra），都可以在其中作為尊貴的主人， 為諸菩薩這樣宣說，以此使他們不退轉。 最殊勝、最上、最第一，甚深微妙清凈的佛法， 勸諸菩薩為他人宣說，這樣教導他們遠離煩惱。 一切世間沒有可以與之相比的，不可動搖、不可摧毀的地方， 為那些菩薩常常稱讚，這樣教導他們不退轉。 佛是世間最有力量的主宰，具足一切功德， 使諸菩薩安住於此，以此教導他們成為殊勝的丈夫。 在無量無邊的諸佛所在之處，都能前往親近， 常常被諸佛所攝受，這樣教導他們不退轉。 所有寂靜的禪定（samadhi），都完全演說闡揚沒有遺漏， 為那些菩薩這樣宣說，以此使他們不退轉。 摧毀一切有生死的輪迴，轉動清凈微妙的法輪（dharma-cakra）， 對於一切世間都沒有執著，為諸菩薩這樣宣說。 一切眾生墮入惡道，被無量的痛苦所纏繞逼迫， 為他們做救護和歸依之處，為諸菩薩這樣宣說。
【English Translation】 English version Even though the meanings of the words differ, the Bodhisattva thus initially arouses the Bodhi mind. All sentient beings in the ten directions, according to their cycle of birth and death, Desiring to understand and penetrate all in a single thought, the Bodhisattva thus initially arouses the Bodhi mind. Desiring to reach the ten directions without obstruction through body, speech, and mind, Knowing that the three times (past, present, and future) are all empty and still, the Bodhisattva thus initially arouses the Bodhi mind. After the Bodhisattva has thus aroused the mind, they should go to the lands of the ten directions, Respectfully making offerings to all the Tathagatas, thereby ensuring they do not regress. The Bodhisattva bravely seeks the path of Buddhahood, dwelling in the cycle of birth and death without weariness or aversion, Praising and extolling them, guiding them to practice in accordance with the right path, thus ensuring they do not regress. In the countless lands (kshetra) of the ten directions, one can act as a noble master, Speaking thus to the Bodhisattvas, thereby ensuring they do not regress. The most supreme, the highest, the foremost, the profound, subtle, and pure Dharma, Encouraging the Bodhisattvas to proclaim it to others, thus teaching them to be free from afflictions. In all the world, there is nothing comparable, a place that cannot be shaken or subdued, Constantly praising it to those Bodhisattvas, thus teaching them not to regress. The Buddha is the most powerful master in the world, possessing all merits, Enabling the Bodhisattvas to abide in this, thus teaching them to be noble beings. In the presence of the countless Buddhas, one can go and draw near, Always being embraced by the Buddhas, thus teaching them not to regress. All the peaceful samadhis are fully expounded without omission, Speaking thus to those Bodhisattvas, thereby ensuring they do not regress. Destroying the cycle of birth and death, turning the pure and subtle Dharma wheel (dharma-cakra), Without attachment to anything in the world, speaking thus to the Bodhisattvas. All sentient beings fall into evil paths, entangled and oppressed by immeasurable suffering, Providing them with refuge and protection, speaking thus to the Bodhisattvas.
此是菩薩發心住， 一向志求無上道， 如我所說教誨法， 一切諸佛亦如是。 第二治地住菩薩， 應當發起如是心， 十方一切諸眾生， 愿使悉順如來教。 利益大悲安樂心， 安住憐愍攝受心， 守護眾生同己心， 師心及以導師心。 已住如是勝妙心， 次令誦習求多聞， 常樂寂靜正思惟， 親近一切善知識。 發言和悅離粗獷， 言必知時無所畏， 了達于義如法行， 遠離愚迷心不動。 此是初學菩提行， 能行此行真佛子， 我今說彼所應行， 如是佛子應勤學。 第三菩薩修行住， 當依佛教勤觀察， 諸法無常苦及空， 無有我人無動作。 一切諸法不可樂， 無如名字無處所， 無所分別無真實， 如是觀者名菩薩。 次令觀察眾生界， 及以勸觀於法界， 世界差別盡無餘， 于彼咸應勸觀察。 十方世界及虛空， 所有地水與火風， 欲界色界無色界， 悉勸觀察咸令盡。 觀察彼界各差別， 及其體性咸究竟， 得如是教勤修行， 此則名為真佛子。 第四生貴住菩薩， 從諸聖教而出生， 了達諸有無所有， 超過彼法生法界。 信佛堅固不可壞， 觀法寂滅心安住，
【現代漢語翻譯】 現代漢語譯本 這是菩薩發心住（菩薩修行階位之一），一心一意追求無上佛道。 正如我所說的教誨之法，一切諸佛也是如此。 第二治地住（菩薩修行階位之一）的菩薩，應當發起這樣的心願： 愿十方一切眾生，都能順從如來的教導。 以利益眾生的大悲心和安樂心，安住于憐憫和攝受眾生的心， 守護眾生如同守護自己，以師長之心和導師之心對待眾生。 已經安住于如此殊勝的心境，接下來應當誦習佛法，追求廣博的知識， 常常喜愛寂靜，進行正確的思考，親近一切善知識。 說話時語氣溫和愉悅，遠離粗暴和剛強，說話必定知道時機，無所畏懼， 通達佛法的意義，如法修行，遠離愚昧迷惑，內心不動搖。 這是初學菩薩道的修行，能夠如此修行才是真正的佛子， 我現在說他們應當修行的內容，這樣的佛子應當勤奮學習。 第三修行住（菩薩修行階位之一）的菩薩，應當依據佛陀的教誨勤奮觀察， 諸法都是無常、是苦、是空的，沒有我、人，也沒有動作。 一切諸法都不可貪戀，沒有像名字一樣的實體，也沒有固定的處所， 沒有分別，也沒有真實性，如此觀察的人才稱為菩薩。 接下來應當觀察眾生界，並且勸導他人觀察法界， 世界之間的差別完全沒有剩餘，對於這些都應當勸導他人觀察。 十方世界以及虛空，所有地、水、火、風，欲界（眾生所居之界）的無， 都應當勸導他人觀察，使之完全瞭解。 觀察那些世界的各種差別，以及它們的體性，完全瞭解透徹， 得到這樣的教誨並勤奮修行，這樣的人才稱為真正的佛子。 第四生貴住（菩薩修行階位之一）的菩薩，從諸聖教中出生， 通達一切有為法都是無所有的，超越這些法而生於法界。 對佛的信心堅固不可動搖，觀察諸法寂滅，內心安住，
【English Translation】 English version This is the Bodhisattva's Stage of Initial Aspiration (one of the stages of Bodhisattva practice), single-mindedly seeking the unsurpassed path of Buddhahood. Just as I have taught, so it is with all Buddhas. The Bodhisattva in the Second Stage of Cultivating the Ground (one of the stages of Bodhisattva practice) should generate this aspiration: May all sentient beings in the ten directions follow the teachings of the Tathagata. With a heart of great compassion and joy for the benefit of all beings, dwell in a heart of compassion and acceptance, Protecting all beings as if they were oneself, with the heart of a teacher and a guide. Having settled in such a sublime state of mind, one should then recite and study the Dharma, seeking extensive knowledge, Always delight in tranquility, engage in correct contemplation, and draw near to all virtuous teachers. Speak with gentle and pleasant tones, avoiding harshness and roughness, speak at the right time, without fear, Understand the meaning of the Dharma, practice according to the Dharma, stay away from ignorance and delusion, and keep the mind unwavering. This is the practice of a Bodhisattva beginner, and one who can practice in this way is a true child of the Buddha, I now speak of what they should practice, and such a child of the Buddha should diligently learn. The Bodhisattva in the Third Stage of Practice (one of the stages of Bodhisattva practice) should diligently observe according to the Buddha's teachings, That all dharmas are impermanent, suffering, and empty, without self, person, or action. All dharmas are not to be desired, without substance like a name, without a fixed place, Without discrimination, without reality, one who observes in this way is called a Bodhisattva. Next, one should observe the realm of sentient beings, and encourage others to observe the realm of Dharma, The differences between worlds are completely without remainder, and one should encourage others to observe these. The ten directions of the world and space, all earth, water, fire, and wind, the absence of the desire realm (the realm where beings reside), One should encourage others to observe, so that they fully understand. Observe the various differences of those worlds, and their nature, fully understanding them, Having received such teachings and diligently practiced, such a person is called a true child of the Buddha. The Bodhisattva in the Fourth Stage of Noble Birth (one of the stages of Bodhisattva practice) is born from the teachings of the sages, Understanding that all conditioned dharmas are without substance, transcending these dharmas and being born into the realm of Dharma. With unwavering faith in the Buddha, observing the quiescence of all dharmas, the mind dwells in peace,
隨諸眾生悉了知， 體性虛妄無真實。 世間剎土業及報， 生死涅槃悉如是， 佛子於法如是觀， 從佛親生名佛子。 過去未來現在世， 其中所有諸佛法， 了知積集及圓滿， 如是修學令究竟。 三世一切諸如來， 能隨觀察悉平等， 種種差別不可得， 如是觀者達三世。 如我稱揚讚歎者， 此是四住諸功德， 若能依法勤修行， 速成無上佛菩提。 從此第五諸菩薩， 說名具足方便住， 深入無量巧方便， 發生究竟功德業。 菩薩所修眾福德， 皆為救護諸群生， 專心利益與安樂， 一向哀愍令度脫。 為一切世除眾難， 引出諸有令歡喜， 一一調伏無所遺， 皆令具德向涅槃。 一切眾生無有邊， 無量無數不思議， 及以不可稱量等， 聽受如來如是法。 此第五住真佛子， 成就方便度眾生， 一切功德大智尊， 以如是法而開示。 第六正心圓滿住， 於法自性無迷惑， 正念思惟離分別， 一切天人莫能動。 聞贊毀佛與佛法， 菩薩及以所行行， 眾生有量若無量， 有垢無垢難易度， 法界大小及成壞， 若有若無心不動， 過去未來今現在， 諦念思惟恒決定。
【現代漢語翻譯】 現代漢語譯本 能隨順所有眾生，完全瞭解他們的體性虛妄不實。 世間的國土、業報，以及生死和涅槃，都是如此虛妄。 佛子應當這樣觀察佛法，從佛陀親自教導而生的，才稱為佛子。 過去、未來和現在的世界，其中所有的佛法， 都要了解其積累和圓滿的過程，這樣修學才能達到究竟。 三世一切諸如來，能夠隨順觀察，都是平等的。 種種差別都是不可得的，這樣觀察的人才能通達三世。 像我這樣稱揚讚歎的，這是四住菩薩的功德。 如果能夠依法勤奮修行，就能迅速成就無上佛菩提（無上覺悟）。 從這第五住開始的菩薩，被稱為具足方便住。 他們深入無量巧妙的方便法門，從而生起究竟的功德事業。 菩薩所修的各種福德，都是爲了救護一切眾生。 他們專心利益眾生，給予他們安樂，一心哀憫他們，使他們得以解脫。 爲了一切世間消除各種苦難，引導眾生脫離苦海，讓他們歡喜。 一一調伏眾生，不遺漏任何一個，都讓他們具足功德，趨向涅槃（寂滅）。 一切眾生沒有邊際，無量無數不可思議， 以及不可稱量等等，都在聽受如來所說的佛法。 這第五住的真佛子，成就了方便度化眾生的能力。 一切功德和大智慧的尊者，用這樣的佛法來開示眾生。 第六正心圓滿住，對於法的自性不再迷惑。 正念思惟，遠離分別，一切天人都不能動搖他的心。 聽到讚揚或譭謗佛、佛法，菩薩以及菩薩所修的行， 眾生有量或無量，有垢或無垢，容易度化或難以度化， 法界的大小和成壞，存在或不存在，他的心都不會動搖。 對於過去、未來和現在，都能以真諦的念頭思惟，恒常保持堅定。
【English Translation】 English version Completely understanding all sentient beings, knowing their nature is illusory and unreal. The worlds, karmic retributions, and the cycles of birth and death, as well as Nirvana, are all like this, illusory. A Buddha's child should observe the Dharma in this way; those who are born from the Buddha's direct teachings are called Buddha's children. The past, future, and present worlds, and all the Buddha's teachings within them, must be understood in their accumulation and completion; only through such practice can one reach the ultimate. All the Tathagatas (Buddhas) of the three times, are able to observe with equanimity, all are equal. All kinds of differences are unattainable; those who observe in this way can understand the three times. What I am praising and extolling, these are the merits of the four abodes (stages of Bodhisattvas). If one can diligently practice according to the Dharma, one can quickly achieve Anuttara-samyak-sambodhi (supreme enlightenment). From the fifth abode onwards, Bodhisattvas are said to possess the abode of skillful means. They deeply enter into immeasurable skillful means, thereby generating ultimate meritorious deeds. All the merits that Bodhisattvas cultivate are for the sake of saving all sentient beings. They are dedicated to benefiting beings, giving them peace and happiness, and compassionately leading them to liberation. They remove all difficulties for all worlds, guide beings out of suffering, and bring them joy. They tame each and every being, leaving none behind, and lead them all to possess merits and move towards Nirvana (extinction). All sentient beings are boundless, immeasurable, countless, and inconceivable, as well as immeasurable and so on, all are listening to the Dharma as taught by the Tathagata. These true Buddha's children of the fifth abode have achieved the skillful means to liberate sentient beings. All meritorious and wise beings, use this Dharma to enlighten sentient beings. The sixth abode, the abode of perfect right mind, is no longer confused about the nature of Dharma. With right mindfulness and contemplation, free from discrimination, no heavenly being can move their mind. Hearing praise or slander of the Buddha, the Dharma, the Bodhisattvas, and their practices, whether beings are finite or infinite, defiled or undefiled, easy or difficult to liberate, the size and formation or destruction of the Dharma realm, whether it exists or not, their mind remains unmoved. Regarding the past, future, and present, they contemplate with true mindfulness, always remaining steadfast.
一切諸法皆無相， 無體無性空無實， 如幻如夢離分別， 常樂聽聞如是義。 第七不退轉菩薩， 于佛及法菩薩行， 若有若無出不出， 雖聞是說無退轉。 過去未來現在世， 一切諸佛有以無， 佛智有盡或無盡， 三世一相種種相， 一即是多多即一， 文隨於義義隨文， 如是一切展轉成， 此不退人應為說。 若法有相及無相， 若法有性及無性， 種種差別互相屬， 此人聞已得究竟。 第八菩薩童真住， 身語意行皆具足， 一切清凈無諸失， 隨意受生得自在。 知諸眾生心所樂， 種種意解各差別， 及其所有一切法， 十方國土成壞相。 逮得速疾妙神通， 一切處中隨念往， 于諸佛所聽聞法， 讚歎修行無懈倦。 了知一切諸佛國， 震動加持亦觀察， 超過佛土不可量， 遊行世界無邊數。 阿僧祇法悉咨問， 所欲受身皆自在， 言音善巧靡不充， 諸佛無數咸承事。 第九菩薩王子住， 能見眾生受生別， 煩惱現習靡不知， 所行方便皆善了。 諸法各異威儀別， 世界不同前後際， 如其世俗第一義， 悉善了知無有餘。 法王善巧安立處， 隨其處所所有法，
【現代漢語翻譯】 現代漢語譯本 一切諸法都沒有固定的表象，沒有實體，沒有自性，空無真實。 它們如同幻覺，如同夢境，超越了分別的認知，應當恒常歡喜地聽聞這樣的道理。 第七不退轉菩薩，對於佛陀、佛法以及菩薩的修行， 無論是有還是無，是出世還是不出世，即使聽聞這些說法也不會退轉。 過去、未來、現在的世界，一切諸佛的存在或不存在， 佛陀的智慧是有盡還是無盡，三世的統一相和種種不同的相， 一即是多，多即是一，文字隨著意義而生，意義隨著文字而顯， 像這樣一切相互轉化而成，這些道理應當為不退轉的人宣說。 如果說諸法有相或無相，有自性或無自性， 種種差別相互關聯，這樣的人聽聞后就能達到究竟的境界。 第八菩薩處於童真住的階段，身、語、意三方面的行為都圓滿具足， 一切清凈沒有過失，可以隨意受生，獲得自在。 他知道眾生心中所喜愛的，種種不同的理解和想法， 以及他們所擁有的一切法，十方國土的成住壞空。 他獲得了迅速而不可思議的神通，可以在任何地方隨心所欲地前往， 在諸佛那裡聽聞佛法，讚歎修行，永不懈怠。 他了知一切諸佛的國土，觀察它們的震動和加持， 超越了不可計量的佛土，世界無邊無際。 他可以請教無數的佛法，隨意接受任何身體， 言語巧妙，無所不達，承事無數的諸佛。 第九菩薩處於王子住的階段，能夠看到眾生受生的差別， 知道煩惱的習氣，對於所修行的方便法門都非常瞭解。 諸法各有不同的威儀，世界有不同的前後際， 無論是世俗諦還是第一義諦，他都完全瞭解，沒有遺漏。 法王善巧地安立一切，根據不同的處所和相應的法，
【English Translation】 English version All dharmas are without fixed characteristics, without substance, without self-nature, empty and unreal. They are like illusions, like dreams, transcending discriminative cognition, and one should always joyfully listen to such a meaning. The seventh non-retrogressing Bodhisattva, regarding the Buddha, the Dharma, and the practice of Bodhisattvas, whether there is or is not, whether in the world or out of the world, even if hearing these teachings, they will not regress. The past, future, and present worlds, whether all Buddhas exist or do not exist, whether the wisdom of the Buddha is finite or infinite, the unified aspect of the three times and the various different aspects, one is many, and many are one, words arise with meaning, and meaning is revealed through words, like this, everything transforms into each other, these principles should be explained to those who do not regress. If it is said that dharmas have characteristics or no characteristics, have self-nature or no self-nature, various differences are interconnected, such a person, upon hearing this, can attain the ultimate state. The eighth Bodhisattva is in the stage of 'youthful purity,' with actions of body, speech, and mind all perfectly complete, everything is pure without fault, they can freely take rebirth, attaining self-mastery. They know what beings desire in their hearts, the various different understandings and thoughts, as well as all the dharmas they possess, the formation, existence, destruction, and emptiness of the ten directions of lands. They have attained swift and wondrous spiritual powers, able to go anywhere at will, listening to the Dharma at the Buddhas' places, praising practice, never slacking. They understand all the Buddha lands, observing their shaking and blessings, surpassing immeasurable Buddha lands, the worlds are boundless. They can inquire about countless dharmas, freely accept any body, their speech is skillful, reaching everywhere, serving countless Buddhas. The ninth Bodhisattva is in the stage of 'prince,' able to see the differences in beings' rebirths, knowing the habits of afflictions, and being very clear about the skillful means they practice. Dharmas have different dignities, the worlds have different past and future boundaries, whether it is the conventional truth or the ultimate truth, they fully understand, without omission. The Dharma King skillfully establishes everything, according to different places and corresponding dharmas,
法王宮殿若趣入， 及以于中所觀見。 法王所有灌頂法， 神力加持無怯畏， 宴寢宮室及嘆譽， 以此教詔法王子。 如是為說靡不盡， 而令其心無所著， 於此了知修正念， 一切諸佛現其前。 第十灌頂真佛子， 成滿最上第一法， 十方無數諸世界， 悉能震動光普照。 住持往詣亦無餘， 清凈莊嚴皆具足， 開示眾生無有數， 觀察知根悉能盡。 發心調伏亦無邊， 咸令趣向大菩提， 一切法界咸觀察， 十方國土皆往詣。 其中身及身所作， 神通變現難可測， 三世佛土諸境界， 乃至王子無能了。 一切見者三世智， 于諸佛法明瞭智， 法界無礙無邊智， 充滿一切世界智， 照耀世界住持智， 了知眾生諸法智， 及知正覺無邊智， 如來為說咸令盡。 如是十住諸菩薩， 皆從如來法化生， 隨其所有功德行， 一切天人莫能測。 過去未來現在世， 發心求佛無有邊， 十方國土皆充滿， 莫不當成一切智。 一切國土無邊際， 世界眾生法亦然， 惑業心樂各差別， 依彼而發菩提意。 始求佛道一念心， 世間眾生及二乘， 斯等尚亦不能知， 何況所餘功德行！
【現代漢語翻譯】 現代漢語譯本 如果進入法王（Dharmaraja）的宮殿，以及在那裡所見的一切。 法王所擁有的灌頂之法（Abhiseka），神力加持，使人無所畏懼。 宴飲的宮室和讚譽，以此教導法王子（Dharmaputra）。 像這樣為他講述一切，沒有遺漏，使他的心無所執著。 在此了知並修正念，一切諸佛（Buddha）都會顯現在他面前。 第十灌頂的真正佛子，成就圓滿最上第一之法。 十方無數的世界，都能被震動，光芒普照。 住持和前往任何地方都沒有阻礙，清凈莊嚴，一切都具足。 開示的眾生無量無邊，觀察並瞭解他們的根性，都能徹底知曉。 發心調伏的眾生也無邊無際，都讓他們趨向偉大的菩提（Bodhi）。 觀察一切法界（Dharmadhatu），前往十方所有的國土。 其中身體以及身體所做的一切，神通變化難以測度。 三世（過去、現在、未來）佛土的境界，乃至法王子都無法瞭解。 一切見到這些境界的人，都具有三世的智慧，對於諸佛的教法有明瞭的智慧。 具有法界無礙無邊的智慧，充滿一切世界的智慧。 具有照耀世界、住持佛法的智慧，了知眾生諸法的智慧。 以及了知正覺無邊的智慧，如來（Tathagata）為他們講述，使他們完全瞭解。 像這樣十住（Dasabhumi）的菩薩（Bodhisattva），都是從如來的教法中化生。 隨著他們所擁有的功德和修行，一切天人和人都無法測度。 過去、未來和現在的世界，發心求佛的人無邊無際。 十方國土都充滿著這樣的人，他們都將成就一切智慧。 一切國土沒有邊際，世界眾生和法也是如此。 迷惑、業力、心性和喜好各有差別，依此而發菩提之心。 最初求佛道的一念心，世間眾生和二乘（聲聞、緣覺）之人。 尚且不能知曉，更何況其餘的功德和修行！
【English Translation】 English version If one enters the palace of the Dharma King (Dharmaraja), and all that is seen therein. The Abhiseka (consecration) of the Dharma King, with divine power and blessings, makes one fearless. The banquet halls and praises, with these teachings, instruct the Dharma Prince (Dharmaputra). Thus, everything is explained to him without omission, so that his mind is without attachment. Here, understanding and correcting right mindfulness, all Buddhas (Buddha) appear before him. The true son of the tenth Abhiseka, achieves the supreme and foremost Dharma. The countless worlds of the ten directions can be shaken, and the light shines everywhere. There is no hindrance to abiding and going anywhere, pure and adorned, all is complete. The sentient beings taught are immeasurable, observing and understanding their roots, all can be thoroughly known. The sentient beings who aspire to be tamed are also boundless, all are led towards the great Bodhi (Enlightenment). Observing all the Dharmadhatu (realm of phenomena), going to all the lands of the ten directions. The body and all that the body does, the magical transformations are immeasurable. The realms of the Buddhas of the three times (past, present, future), even the Dharma Prince cannot understand. All who see these realms have the wisdom of the three times, and clear wisdom of the teachings of the Buddhas. Having the unobstructed and boundless wisdom of the Dharmadhatu, the wisdom that fills all worlds. Having the wisdom to illuminate the world and uphold the Dharma, the wisdom to understand the Dharma of all sentient beings. And the wisdom to know the boundless enlightenment, the Tathagata (Buddha) explains to them, so that they fully understand. Thus, the Bodhisattvas (Bodhisattva) of the ten abodes (Dasabhumi) are all born from the teachings of the Tathagata. According to their merits and practices, all gods and humans cannot fathom. In the past, future, and present worlds, those who aspire to Buddhahood are boundless. The lands of the ten directions are filled with such people, and they will all achieve all wisdom. All lands are without limit, and so are the sentient beings and the Dharma of the world. Delusions, karma, minds, and preferences are all different, and based on these, the mind of Bodhi is awakened. The initial thought of seeking the path of Buddhahood, even worldly beings and those of the two vehicles (Sravaka and Pratyekabuddha). Cannot understand, let alone the remaining merits and practices!
十方所有諸世界， 能以一毛悉稱舉， 彼人能知此佛子， 趣向如來智慧行。 十方所有諸大海， 悉以毛端滴令盡， 彼人能知此佛子， 一念所修功德行。 一切世界抹為塵， 悉能分別知其數， 如是之人乃能見， 此諸菩薩所行道。 去來現在十方佛， 一切獨覺及聲聞， 悉以種種妙辯才， 開示初發菩提心。 發心功德不可量， 充滿一切眾生界， 眾智共說無能盡， 何況所餘諸妙行！」
大方廣佛華嚴經卷第十六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十七
于闐國三藏實叉難陀奉 制譯
梵行品第十六
爾時，正念天子白法慧菩薩言：「佛子！一切世界諸菩薩眾，依如來教，染衣出家。云何而得梵行清凈，從菩薩位逮于無上菩提之道？」
法慧菩薩言：
「佛子！菩薩摩訶薩修梵行時，應以十法而為所緣，作意觀察。所謂：身、身業、語、語業、意、意業、佛、法、僧、戒。應如是觀：為身是梵行耶？乃至戒是梵行耶？若身是梵行者，當知梵行則為非善、則為非法、則為渾濁、則為臭惡、則為不凈、則為可厭、則為違逆、則為雜染、則為死屍、則為蟲聚。若身業
【現代漢語翻譯】 現代漢語譯本 遍佈十方的所有世界，如果有人能用一根毫毛全部舉起，這個人才能知道這位佛子，所趨向的如來智慧之行。 遍佈十方的所有大海，如果有人能用一根毫毛尖端將水滴盡，這個人才能知道這位佛子，一念之間所修的功德之行。 如果有人能將一切世界都磨成微塵，並且能分別知道這些微塵的數量，這樣的人才能見到，這些菩薩所修行的道路。 過去、現在、未來十方諸佛，以及一切獨覺（辟支佛）和聲聞（阿羅漢），都能用種種巧妙的辯才，開示最初發起的菩提心。 發起菩提心的功德不可限量，它充滿一切眾生界，即使眾多的智慧者共同講述也無法窮盡，更何況其他所修的種種殊勝的修行呢！
《大方廣佛華嚴經》卷第十六 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十七
于闐國三藏實叉難陀（Siksananda）奉 制譯
梵行品第十六
這時，正念天子問法慧菩薩說：『佛子！一切世界中的菩薩們，依從如來的教導，剃染出家。如何才能得到梵行清凈，從菩薩的地位達到無上菩提之道呢？』
法慧菩薩說：
『佛子！菩薩摩訶薩（Mahasattva）修習梵行時，應當以十種法作為所緣，作意觀察。這十種法是：身、身業、語、語業、意、意業、佛、法、僧、戒。應當這樣觀察：身體是梵行嗎？乃至戒是梵行嗎？如果身體是梵行，應當知道梵行就是不善的、就是非法的、就是渾濁的、就是臭惡的、就是不凈的、就是可厭的、就是違逆的、就是雜染的、就是死屍、就是蟲聚。如果身業
【English Translation】 English version All the worlds in the ten directions, if someone could lift them all with a single hair, that person could know this Buddha's child, who is heading towards the wisdom practice of the Tathagata (Thus Come One). All the oceans in the ten directions, if someone could drain them all with the tip of a single hair, that person could know this Buddha's child, the meritorious practice cultivated in a single thought. If someone could grind all the worlds into dust, and could distinguish and know the number of these dust particles, such a person could see the path practiced by these Bodhisattvas. The Buddhas of the past, present, and future in the ten directions, as well as all Pratyekabuddhas (Solitary Buddhas) and Sravakas (Arhats), can all use various skillful eloquence to reveal the initial Bodhi mind. The merit of generating the Bodhi mind is immeasurable, it fills all realms of sentient beings, even if many wise ones speak together, they cannot exhaust it, let alone the various other wonderful practices!
The Avatamsaka Sutra, Volume 16 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 17
Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter Sixteen: Pure Conduct
At that time, the Deva (god) of Right Mindfulness asked the Bodhisattva Dharmamati, 'Buddha's child! All the Bodhisattvas in all the worlds, following the teachings of the Tathagata, shave their heads and leave home. How can they attain pure conduct, and from the position of a Bodhisattva reach the path of unsurpassed Bodhi?'
The Bodhisattva Dharmamati said:
'Buddha's child! When a Bodhisattva Mahasattva (Great Being) cultivates pure conduct, they should take ten dharmas as their objects of contemplation, and observe them with intention. These ten dharmas are: body, bodily actions, speech, speech actions, mind, mental actions, Buddha, Dharma, Sangha, and precepts. They should observe thus: Is the body pure conduct? And so on, is the precept pure conduct? If the body is pure conduct, one should know that pure conduct is not good, is not lawful, is turbid, is foul, is impure, is repulsive, is contrary, is defiled, is a corpse, is a gathering of worms. If bodily actions
是梵行者，梵行則是行住坐臥、左右顧視、屈伸俯仰。若語是梵行者，梵行則是音聲風息、唇舌喉吻、吐納抑縱、高低清濁。若語業是梵行者，梵行則是起居問訊、略說、廣說、諭說、直說、贊說、毀說、安立說、隨俗說、顯了說。若意是梵行者，梵行則應是覺、是觀、是分別、是種種分別、是憶念、是種種憶念、是思惟、是種種思惟、是幻術、是眠夢。若意業是梵行者，當知梵行則是思想、寒熱、飢渴、苦樂、憂喜。若佛是梵行者，為色是佛耶？受是佛耶？想是佛耶？行是佛耶？識是佛耶？為相是佛耶？好是佛耶？神通是佛耶？業行是佛耶？果報是佛耶？若法是梵行者，為寂滅是法耶？涅槃是法耶？不生是法耶？不起是法耶？不可說是法耶？無分別是法耶？無所行是法耶？不合集是法耶？若僧是梵行者，為預流向是僧耶？預流果是僧耶？一來向是僧耶？一來果是僧耶？不還向是僧耶？不還果是僧耶？阿羅漢向是僧耶？阿羅漢果是僧耶？三明是僧耶？六通是僧耶？若戒是梵行者，為壇場是戒耶？問清凈是戒耶？教威儀是戒耶？三說羯磨是戒耶？和尚是戒耶？阿阇梨是戒耶？剃髮是戒耶？著袈裟衣是戒耶？乞食是戒耶？正命是戒耶？如是觀已，于身無所取，于修無所著，於法無所住；過去已滅，未來未至，現在空寂；無
【現代漢語翻譯】 現代漢語譯本 如果說行為是梵行（brahmacarya，指清凈的行為），那麼梵行就是行走、站立、坐著、躺臥、左顧右盼、屈身、伸展、俯身和仰視。如果說言語是梵行，那麼梵行就是聲音、氣息、嘴唇、舌頭、喉嚨、吐氣、吸氣、抑揚頓挫、高低和清濁。如果說語言行為是梵行，那麼梵行就是起居問候、簡略地說、詳細地說、比喻地說、直接地說、讚美地說、詆譭地說、確立地說、隨順世俗地說、明白地說。如果說意念是梵行，那麼梵行就應該是覺、觀、分別、種種分別、憶念、種種憶念、思惟、種種思惟、幻術和睡眠夢境。如果說意念行為是梵行，那麼應當知道梵行就是思想、寒冷、炎熱、飢餓、口渴、痛苦、快樂、憂愁和喜悅。如果說佛是梵行，那麼色（rupa，指物質現象）是佛嗎？受（vedana，指感受）是佛嗎？想（samjna，指知覺）是佛嗎？行（samskara，指意志）是佛嗎？識（vijnana，指意識）是佛嗎？相（lakshana，指特徵）是佛嗎？好（anuvyanjana，指細微特徵）是佛嗎？神通（abhijna，指超自然能力）是佛嗎？業行（karma，指行為）是佛嗎？果報（vipaka，指因果報應）是佛嗎？如果說法是梵行，那麼寂滅（nirodha，指止息）是法嗎？涅槃（nirvana，指解脫）是法嗎？不生（anutpada，指無生）是法嗎？不起（anabhinirvritti，指不生起）是法嗎？不可說（anabhilapya，指無法言說）是法嗎？無分別（avikalpa，指無分別）是法嗎？無所行（apravrtti，指無所作為）是法嗎？不合集（asamsarga，指不聚合）是法嗎？如果說僧是梵行，那麼預流向（srotapatti-pratipannaka，指入流的修行者）是僧嗎？預流果（srotapatti-phala，指入流的果位）是僧嗎？一來向（sakrdagami-pratipannaka，指一來果的修行者）是僧嗎？一來果（sakrdagami-phala，指一來果位）是僧嗎？不還向（anagami-pratipannaka，指不還果的修行者）是僧嗎？不還果（anagami-phala，指不還果位）是僧嗎？阿羅漢向（arhat-pratipannaka，指阿羅漢的修行者）是僧嗎？阿羅漢果（arhat-phala，指阿羅漢的果位）是僧嗎？三明（tisro vidya，指三種智慧）是僧嗎？六通（sadabhijna，指六種神通）是僧嗎？如果說戒是梵行，那麼壇場（mandala，指道場）是戒嗎？問清凈（visuddhi，指清凈）是戒嗎？教威儀（iryapatha，指行爲規範）是戒嗎？三說羯磨（karma，指僧團的決議）是戒嗎？和尚（upadhyaya，指戒師）是戒嗎？阿阇梨（acarya，指導師）是戒嗎？剃髮是戒嗎？穿袈裟衣是戒嗎？乞食是戒嗎？正命（samyag-ajiva，指正當的謀生方式）是戒嗎？像這樣觀察之後，對於身體沒有執取，對於修行沒有執著，對於法沒有住處；過去已經滅盡，未來尚未到來，現在是空寂的；沒有
【English Translation】 English version If one says that conduct is brahmacarya (pure conduct), then brahmacarya is walking, standing, sitting, lying down, looking left and right, bending, stretching, bowing, and looking up. If one says that speech is brahmacarya, then brahmacarya is sound, breath, lips, tongue, throat, exhaling, inhaling, intonation, high and low pitches, and clarity and turbidity. If one says that verbal action is brahmacarya, then brahmacarya is greeting, speaking briefly, speaking in detail, speaking metaphorically, speaking directly, speaking in praise, speaking in criticism, speaking to establish, speaking according to custom, and speaking clearly. If one says that thought is brahmacarya, then brahmacarya should be awareness, observation, discrimination, various discriminations, recollection, various recollections, contemplation, various contemplations, illusion, and sleep dreams. If one says that mental action is brahmacarya, then know that brahmacarya is thought, cold, heat, hunger, thirst, suffering, joy, sorrow, and happiness. If one says that the Buddha is brahmacarya, is form (rupa, material phenomena) the Buddha? Is feeling (vedana, sensation) the Buddha? Is perception (samjna, cognition) the Buddha? Is volition (samskara, mental formations) the Buddha? Is consciousness (vijnana, awareness) the Buddha? Is a mark (lakshana, characteristic) the Buddha? Is a minor mark (anuvyanjana, subtle characteristic) the Buddha? Are supernormal powers (abhijna, psychic abilities) the Buddha? Is karmic action (karma, action) the Buddha? Is karmic result (vipaka, consequence) the Buddha? If one says that the Dharma is brahmacarya, is cessation (nirodha, extinction) the Dharma? Is nirvana (liberation) the Dharma? Is non-arising (anutpada, non-origination) the Dharma? Is non-occurrence (anabhinirvritti, non-manifestation) the Dharma? Is the inexpressible (anabhilapya, beyond words) the Dharma? Is non-discrimination (avikalpa, without distinction) the Dharma? Is non-activity (apravrtti, without action) the Dharma? Is non-association (asamsarga, without connection) the Dharma? If one says that the Sangha is brahmacarya, is a stream-enterer (srotapatti-pratipannaka, one who has entered the stream) the Sangha? Is a stream-enterer's fruit (srotapatti-phala, the fruit of stream-entry) the Sangha? Is a once-returner (sakrdagami-pratipannaka, one who returns once) the Sangha? Is a once-returner's fruit (sakrdagami-phala, the fruit of once-returning) the Sangha? Is a non-returner (anagami-pratipannaka, one who does not return) the Sangha? Is a non-returner's fruit (anagami-phala, the fruit of non-returning) the Sangha? Is an arhat (arhat-pratipannaka, one who is worthy) the Sangha? Is an arhat's fruit (arhat-phala, the fruit of arhatship) the Sangha? Are the three knowledges (tisro vidya, three wisdoms) the Sangha? Are the six supernormal powers (sadabhijna, six psychic abilities) the Sangha? If one says that precepts are brahmacarya, is the altar (mandala, sacred space) a precept? Is asking for purity (visuddhi, purification) a precept? Is teaching deportment (iryapatha, proper conduct) a precept? Is the three-fold declaration (karma, monastic procedure) a precept? Is the preceptor (upadhyaya, teacher) a precept? Is the teacher (acarya, instructor) a precept? Is shaving the head a precept? Is wearing the monastic robe a precept? Is begging for alms a precept? Is right livelihood (samyag-ajiva, ethical living) a precept? Having observed thus, there is no grasping at the body, no attachment to practice, no dwelling in the Dharma; the past has ceased, the future has not arrived, the present is empty; there is no
作業者，無受報者；此世不移動，彼世不改變。此中何法名為梵行？梵行從何處來？誰之所有？體為是誰？由誰而作？為是有，為是無？為是色，為非色？為是受，為非受？為是想，為非想？為是行，為非行？為是識，為非識？如是觀察，梵行法不可得故，三世法皆空寂故，意無取著故，心無障礙故，所行無二故，方便自在故，受無相法故，觀無相法故，知佛法平等故，具一切佛法故，如是名為清凈梵行。
「復應修習十種法。何者為十？所謂：處非處智、過現未來業報智、諸禪解脫三昧智、諸根勝劣智、種種解智、種種界智、一切至處道智、天眼無礙智、宿命無礙智、永斷習氣智。于如來十力，一一觀察；一一力中，有無量義，悉應咨問。聞已，應起大慈悲心，觀察眾生而不捨離；思惟諸法，無有休息；行無上業，不求果報；了知境界如幻如夢，如影如響，亦如變化。若諸菩薩能與如是觀行相應，于諸法中不生二解，一切佛法疾得現前，初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身，不由他悟。」
初發心功德品第十七
爾時，天帝釋白法慧菩薩言：「佛子！菩薩初發菩提之心，所得功德，其量幾何？」
法慧菩薩言：
「此義甚深，難說、難知、難分別、難信
【現代漢語翻譯】 現代漢語譯本：作業者不存在，也沒有承受果報的人；此世不會移動，彼世也不會改變。那麼，這裡所說的『梵行』（brahmacarya，清凈的行為）是指什麼？梵行從何處而來？屬於誰？它的本體是什麼？由誰而造作？是存在，還是不存在？是色（rupa，物質），還是非色？是受（vedana，感受），還是非受？是想（samjna，概念），還是非想？是行（samskara，意志），還是非行？是識（vijnana，意識），還是非識？如此觀察，因為梵行之法不可得，三世之法皆是空寂，所以心中沒有執著，心無障礙，所行之道沒有對立，方便運用自在，領受無相之法，觀察無相之法，了知佛法平等，具足一切佛法，這樣才稱為清凈的梵行。 又應當修習十種法。哪十種呢？就是：知曉是處非處之智、知曉過去現在未來業報之智、知曉諸禪定解脫三昧之智、知曉諸根勝劣之智、知曉種種解脫之智、知曉種種界之智、知曉一切至處之道之智、天眼無礙之智、宿命無礙之智、永斷習氣之智。對於如來的十力（dasabala，佛陀的十種力量），一一加以觀察；每一力中，都有無量的意義，都應當請教。聽聞之後，應當生起大慈悲心，觀察眾生而不捨棄；思惟諸法，沒有休息；行無上的事業，不求果報；了知境界如幻如夢，如影如響，也如變化。如果諸菩薩能夠與這樣的觀行相應，對於諸法就不會產生二元對立的理解，一切佛法很快就會顯現，初發菩提心時就能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），了知一切法即是心之自性，成就智慧之身，不需由他人開悟。 初發心功德品第十七 這時，天帝釋（Sakra devanam indra，眾神之王）對法慧菩薩說：『佛子！菩薩初發菩提心時，所獲得的功德，其量有多少呢？』 法慧菩薩說：『這個道理非常深奧，難以言說、難以理解、難以分別、難以置信。』
【English Translation】 English version: There is no doer, nor is there one who receives the consequences; this world does not move, nor does the other world change. What is called 『brahmacarya』 (pure conduct) here? From where does brahmacarya come? To whom does it belong? What is its essence? By whom is it made? Is it existent, or non-existent? Is it rupa (form), or non-rupa? Is it vedana (feeling), or non-vedana? Is it samjna (perception), or non-samjna? Is it samskara (mental formations), or non-samskara? Is it vijnana (consciousness), or non-vijnana? Observing thus, because the dharma of brahmacarya is unattainable, and the dharmas of the three times are all empty and still, the mind has no attachment, the mind has no obstruction, the path taken has no duality, the skillful means are freely used, one receives the dharma of no-form, observes the dharma of no-form, understands the equality of the Buddha's dharma, and is complete with all the Buddha's dharmas; this is called pure brahmacarya. Furthermore, one should cultivate ten dharmas. What are the ten? They are: the wisdom of knowing what is possible and impossible, the wisdom of knowing the karmic consequences of past, present, and future actions, the wisdom of knowing all the dhyanas (meditations), liberations, and samadhis (concentrations), the wisdom of knowing the superiority and inferiority of the faculties, the wisdom of knowing various liberations, the wisdom of knowing various realms, the wisdom of knowing the path to all destinations, the unobstructed wisdom of the divine eye, the unobstructed wisdom of past lives, and the wisdom of permanently cutting off habitual tendencies. One should observe each of the ten powers (dasabala) of the Tathagata (Buddha); in each power, there are immeasurable meanings, and one should inquire about them all. Having heard them, one should generate great compassion, observe sentient beings without abandoning them; contemplate all dharmas without rest; perform supreme deeds without seeking reward; understand that realms are like illusions, like dreams, like shadows, like echoes, and like transformations. If bodhisattvas can be in accordance with such contemplation, they will not generate dualistic understandings of dharmas, all the Buddha's dharmas will quickly manifest, and upon first generating the bodhicitta (mind of enlightenment), they will attain anuttara-samyak-sambodhi (supreme perfect enlightenment), knowing that all dharmas are the nature of the mind itself, achieving the wisdom body, and not needing to be enlightened by others. Chapter Seventeen: The Merits of the Initial Aspiration At that time, Sakra devanam indra (the king of the gods) said to Bodhisattva Dharmamati: 『Son of the Buddha! When a bodhisattva first generates the bodhicitta, how great is the amount of merit obtained?』 Bodhisattva Dharmamati said: 『This meaning is very profound, difficult to speak of, difficult to understand, difficult to distinguish, and difficult to believe.』
解、難證、難行、難通達、難思惟、難度量、難趣入。雖然，我當承佛威神之力而為汝說。
「佛子！假使有人以一切樂具，供養東方阿僧祇世界所有眾生，經於一劫，然後教令凈持五戒；南、西、北方，四維、上、下，亦復如是。佛子！于汝意云何，此人功德寧為多不？」
天帝言：「佛子！此人功德，唯佛能知，其餘一切無能量者。」
法慧菩薩言：
「佛子！此人功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一；如是，億分、百億分、千億分、百千億分、那由他億分、百那由他億分、千那由他億分、百千那由他億分、數分、歌羅分、算分、諭分、優波尼沙陀分，亦不及一。
「佛子！且置此諭。假使有人以一切樂具，供養十方十阿僧祇世界所有眾生，經于百劫，然後教令修十善道；如是供養，經于千劫，教住四禪；經于百千劫，教住四無量心；經于億劫，教住四無色定；經于百億劫，教住須陀洹果；經于千億劫，教住斯陀含果；經于百千億劫，教住阿那含果；經于那由他億劫，教住阿羅漢果；經于百千那由他億劫，教住辟支佛道。佛子！于意云何，是人功德寧為多不？」
天帝言：「佛子！此人功德，唯佛能知。」
法慧菩薩言：
「佛子
【現代漢語翻譯】 現代漢語譯本：
這些道理難以理解、難以證明、難以實行、難以通達、難以思惟、難以度量、難以趣入。雖然如此，我將憑藉佛陀的威神之力為你解說。 『佛子！假設有人用一切美好的器具，供養東方無數（阿僧祇）世界的所有眾生，經過一劫的時間，然後教導他們清凈地持守五戒；南方、西方、北方，四維、上方、下方，也都是如此。佛子！你認為如何，此人的功德難道不多嗎？』 天帝說：『佛子！此人的功德，只有佛陀才能知道，其餘一切眾生都無法衡量。』 法慧菩薩說： 『佛子！此人的功德比菩薩初發心的功德，百分之一都比不上，千分之一都比不上，百千分之一都比不上；如此，乃至億分之一、百億分之一、千億分之一、百千億分之一、那由他億分之一、百那由他億分之一、千那由他億分之一、百千那由他億分之一、數分之一、歌羅分之一、算分之一、諭分之一、優波尼沙陀分之一，也比不上。 『佛子！姑且放下這個比喻。假設有人用一切美好的器具，供養十方十個無數（阿僧祇）世界的所有眾生，經過一百劫的時間，然後教導他們修習十善道；如此供養，經過一千劫，教導他們安住於四禪；經過百千劫，教導他們安住於四無量心；經過一億劫，教導他們安住於四無色定；經過百億劫，教導他們安住于須陀洹果（初果）；經過千億劫，教導他們安住於斯陀含果（二果）；經過百千億劫，教導他們安住于阿那含果（三果）；經過那由他億劫，教導他們安住于阿羅漢果（四果）；經過百千那由他億劫，教導他們安住于辟支佛道（緣覺）。佛子！你認為如何，此人的功德難道不多嗎？』 天帝說：『佛子！此人的功德，只有佛陀才能知道。』 法慧菩薩說：
【English Translation】 English version:
These principles are difficult to understand, difficult to prove, difficult to practice, difficult to penetrate, difficult to contemplate, difficult to measure, and difficult to enter. Nevertheless, I shall, by the power of the Buddha's majestic spirit, explain them to you. 'Disciple of the Buddha! Suppose there were someone who, with all kinds of delightful things, made offerings to all the sentient beings in countless (asamkhya) worlds in the east, for one kalpa, and then taught them to purely uphold the five precepts; and likewise in the south, west, north, the four intermediate directions, above, and below. Disciple of the Buddha! What do you think, would this person's merit be great or not?' The Heavenly Emperor said, 'Disciple of the Buddha! This person's merit can only be known by the Buddha; all other beings are incapable of measuring it.' Bodhisattva Dharma-wisdom said: 'Disciple of the Buddha! This person's merit, compared to the merit of a Bodhisattva's initial aspiration, is not even one percent, not even one thousandth, not even one hundred thousandth; and so on, not even one billionth, one hundred billionth, one trillionth, one hundred trillionth, one nayuta billionth, one hundred nayuta billionth, one thousand nayuta billionth, one hundred thousand nayuta billionth, one part in a number, one part in a kala, one part in a calculation, one part in an analogy, one part in an upanishad, it is not even comparable. 'Disciple of the Buddha! Let us set aside this analogy. Suppose there were someone who, with all kinds of delightful things, made offerings to all the sentient beings in ten directions, in ten countless (asamkhya) worlds, for one hundred kalpas, and then taught them to cultivate the ten virtuous paths; having made such offerings, for one thousand kalpas, taught them to abide in the four dhyanas; for one hundred thousand kalpas, taught them to abide in the four immeasurable minds; for one billion kalpas, taught them to abide in the four formless absorptions; for one hundred billion kalpas, taught them to abide in the Srotapanna fruit (stream-enterer); for one trillion kalpas, taught them to abide in the Sakrdagamin fruit (once-returner); for one hundred trillion kalpas, taught them to abide in the Anagamin fruit (non-returner); for one nayuta billion kalpas, taught them to abide in the Arhat fruit (worthy one); for one hundred thousand nayuta billion kalpas, taught them to abide in the Pratyekabuddha path (solitary realizer). Disciple of the Buddha! What do you think, would this person's merit be great or not?' The Heavenly Emperor said, 'Disciple of the Buddha! This person's merit can only be known by the Buddha.' Bodhisattva Dharma-wisdom said:
！此人功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分亦不及一。何以故？佛子！一切諸佛初發心時，不但為以一切樂具，供養十方十阿僧祇世界所有眾生，經于百劫，乃至百千那由他億劫故，發菩提心；不但為教爾所眾生，令修五戒、十善業道，教住四禪、四無量心、四無色定，教得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道故，發菩提心；為令如來種性不斷故，為充遍一切世界故，為度脫一切世界眾生故，為悉知一切世界成壞故，為悉知一切世界中眾生垢凈故，為悉知一切世界自性清凈故，為悉知一切眾生心樂煩惱習氣故，為悉知一切眾生死此生彼故，為悉知一切眾生諸根方便故，為悉知一切眾生心行故，為悉知一切眾生三世智故，為悉知一切佛境界平等故，發於無上菩提之心。
「佛子！復置此諭。假使有人，於一念頃，能過東方阿僧祇世界；唸唸如是，盡阿僧祇劫，此諸世界無有能得知其邊際。又第二人，於一念頃，能過前人阿僧祇劫所過世界；如是，亦盡阿僧祇劫。次第展轉，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方中，凡有百人，一一如是過諸世界，是諸世界可知邊際；菩薩初發阿耨多羅三藐三菩提心所有善根，無有能得
【現代漢語翻譯】 現代漢語譯本：此人所獲得的功德，比菩薩初發菩提心時的功德，連百分之一都比不上，千分之一也比不上，百千分之一也比不上，乃至優波尼沙陀分（最小的計量單位）也比不上。這是為什麼呢？佛子！一切諸佛最初發菩提心的時候，不僅僅是爲了用一切美好的事物，供養十方十阿僧祇（無數）世界的所有眾生，經歷百劫，乃至百千那由他億劫，才發菩提心；不僅僅是爲了教導那麼多的眾生，讓他們修持五戒、十善業道，教他們安住於四禪、四無量心、四無色定，教他們證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）、辟支佛道（緣覺道），才發菩提心；而是爲了讓如來的種性不至於斷絕，爲了充滿一切世界，爲了度脫一切世界的眾生，爲了完全知曉一切世界的成住壞空，爲了完全知曉一切世界中眾生的染污與清凈，爲了完全知曉一切世界自性清凈，爲了完全知曉一切眾生的心意、喜好、煩惱和習氣，爲了完全知曉一切眾生從此處死後又往生到何處，爲了完全知曉一切眾生的根器和方便法門，爲了完全知曉一切眾生的心行，爲了完全知曉一切眾生的三世智慧，爲了完全知曉一切佛的境界平等，才發起了無上的菩提之心。 佛子！再舉個例子。假設有個人，在一念之間，能夠超越東方阿僧祇（無數）個世界；唸唸如此，直到經歷阿僧祇劫，這些世界也沒有人能夠知道它的邊際。又有第二個人，在一念之間，能夠超越前一個人阿僧祇劫所超越的世界；像這樣，也經歷阿僧祇劫。依次遞進，直到第十個人。南方、西方、北方，四維、上方、下方，也是如此。佛子！這十方之中，凡是有百人，每個人都像這樣超越諸世界，這些世界尚且可以知道它的邊際；而菩薩最初發起阿耨多羅三藐三菩提心（無上正等正覺之心）所產生的善根，是沒有人能夠知道它的邊際的。
【English Translation】 English version: The merit of this person is not comparable to the merit of a Bodhisattva's initial aspiration for enlightenment, not even one percent, not even one thousandth, not even one hundred thousandth, not even a 'upanishad' part (the smallest unit of measurement). Why is that? Buddha's children! When all Buddhas initially aspire for enlightenment, it is not merely for the sake of using all delightful things to make offerings to all sentient beings in the ten directions of countless 'asamkhya' worlds, for hundreds of kalpas, even hundreds of thousands of 'nayuta' billions of kalpas, that they aspire for enlightenment; it is not merely for the sake of teaching so many sentient beings, causing them to cultivate the five precepts, the ten virtuous paths of action, teaching them to abide in the four dhyanas, the four immeasurables, the four formless absorptions, teaching them to attain the 'srotaapanna' fruit (stream-enterer), the 'sakrdagamin' fruit (once-returner), the 'anagamin' fruit (non-returner), the 'arhat' fruit (worthy one), and the 'pratyekabuddha' path (solitary enlightened one), that they aspire for enlightenment; but it is for the sake of ensuring that the lineage of the Tathagata is not severed, for the sake of pervading all worlds, for the sake of liberating all sentient beings in all worlds, for the sake of fully knowing the formation, existence, destruction, and emptiness of all worlds, for the sake of fully knowing the defilement and purity of sentient beings in all worlds, for the sake of fully knowing the self-nature purity of all worlds, for the sake of fully knowing the minds, preferences, afflictions, and habits of all sentient beings, for the sake of fully knowing where all sentient beings go after death, for the sake of fully knowing the faculties and expedient means of all sentient beings, for the sake of fully knowing the mental activities of all sentient beings, for the sake of fully knowing the three-time wisdom of all sentient beings, for the sake of fully knowing the equality of all Buddha realms, that they aspire for the unsurpassed enlightenment. Buddha's children! Let me give another analogy. Suppose there is a person who, in a single moment, can surpass countless 'asamkhya' worlds in the east; and does so moment after moment, until countless 'asamkhya' kalpas have passed, no one can know the boundary of these worlds. And then there is a second person who, in a single moment, can surpass the worlds that the first person surpassed in countless 'asamkhya' kalpas; and does so for countless 'asamkhya' kalpas. This continues in sequence, up to the tenth person. The south, west, north, four intermediate directions, above, and below are the same. Buddha's children! If there are a hundred people in these ten directions, and each of them surpasses worlds in this way, the boundaries of these worlds can still be known; but the roots of goodness generated by a Bodhisattva's initial aspiration for 'anuttara-samyak-sambodhi' (unsurpassed perfect enlightenment) are such that no one can know their boundaries.
知其際者。何以故？佛子！菩薩不齊限，但為往爾所世界得了知故，發菩提心；爲了知十方世界故，發菩提心。所謂：欲了知妙世界即是粗世界，粗世界即是妙世界；仰世界即是覆世界，覆世界即是仰世界；小世界即是大世界，大世界即是小世界；廣世界即是狹世界，狹世界即是廣世界；一世界即是不可說世界，不可說世界即是一世界；不可說世界入一世界，一世界入不可說世界；穢世界即是凈世界，凈世界即是穢世界。欲知一毛端中，一切世界差別性；一切世界中，一毛端一體性。欲知一世界中出生一切世界，欲知一切世界無體性。欲以一念心盡知一切廣大世界而無障礙故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方阿僧祇世界成壞劫數；唸唸如是，盡阿僧祇劫，此諸劫數無有能得知其邊際。有第二人，於一念頃，能知前人阿僧祇劫所知劫數。如是廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方阿僧祇世界成壞劫數，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？菩薩不齊限，但為知爾所世界成壞劫數故，發阿耨多羅三藐三菩提心；為悉知一切世界成壞劫盡無餘故，發阿耨多羅三藐三菩提心。所謂：知長劫與
【現代漢語翻譯】 現代漢語譯本 知道它們的邊際。為什麼呢？佛子！菩薩的願行沒有止境，他們發菩提心，只是爲了瞭解那些世界；爲了瞭解十方世界，他們發菩提心。所謂：想要了解美妙的世界即是粗糙的世界，粗糙的世界即是美妙的世界；仰視的世界即是覆視的世界，覆視的世界即是仰視的世界；小的世界即是大的世界，大的世界即是小的世界；廣闊的世界即是狹小的世界，狹小的世界即是廣闊的世界；一個世界即是不可說的世界，不可說的世界即是一個世界；不可說的世界進入一個世界，一個世界進入不可說的世界；污穢的世界即是清凈的世界，清凈的世界即是污穢的世界。想要知道一根毛髮尖端中，一切世界的差別性；一切世界中，一根毛髮尖端是一體的。知道一個世界中出生一切世界，想要知道一切世界沒有實體。以一念心完全瞭解一切廣大的世界而沒有障礙，所以發阿耨多羅三藐三菩提心（無上正等正覺之心）。 佛子！再舉個例子。假設有人，在一念之間，能夠知道東方無數世界成住壞空的劫數；唸唸如此，直到無數劫，這些劫數也沒有人能夠知道它的邊際。有第二個人，在一念之間，能夠知道前一個人無數劫所知道的劫數。像這樣廣泛地說，直到第十個人。南方、西方、北方，四維、上方、下方，也是如此。佛子！這十方無數世界成住壞空的劫數，可以知道它的邊際；菩薩最初發阿耨多羅三藐三菩提心（無上正等正覺之心）的功德善根，沒有人能夠知道它的邊際。為什麼呢？菩薩的願行沒有止境，他們發阿耨多羅三藐三菩提心，只是爲了知道那些世界成住壞空的劫數；爲了完全知道一切世界成住壞空直到沒有剩餘，他們發阿耨多羅三藐三菩提心。所謂：知道長劫與
【English Translation】 English version know their limits. Why is that? Buddha's children! The Bodhisattvas' vows and practices are limitless. They generate the Bodhi mind (mind of enlightenment) simply to understand those worlds; to understand the ten directions of worlds, they generate the Bodhi mind. That is to say: wanting to understand that the wonderful world is the same as the coarse world, the coarse world is the same as the wonderful world; the world that is looked up to is the same as the world that is looked down upon, the world that is looked down upon is the same as the world that is looked up to; the small world is the same as the large world, the large world is the same as the small world; the vast world is the same as the narrow world, the narrow world is the same as the vast world; one world is the same as the inexpressible world, the inexpressible world is the same as one world; the inexpressible world enters one world, one world enters the inexpressible world; the defiled world is the same as the pure world, the pure world is the same as the defiled world. Wanting to know, within the tip of a single hair, the differences of all worlds; within all worlds, the tip of a single hair is one entity. Knowing that from one world all worlds are born, wanting to know that all worlds have no substance. With one thought, completely understanding all vast worlds without obstruction, therefore, they generate the Anuttara-samyak-sambodhi mind (mind of unsurpassed, complete and perfect enlightenment). Buddha's children! Let me give another example. Suppose there is a person who, in a single thought, can know the kalpas (eons) of formation, existence, destruction, and emptiness of countless worlds in the east; thought after thought like this, until countless kalpas, no one can know the limits of these kalpas. There is a second person who, in a single thought, can know the kalpas known by the previous person in countless kalpas. Speaking broadly like this, up to the tenth person. The south, west, north, four intermediate directions, above, and below are also like this. Buddha's children! The kalpas of formation, existence, destruction, and emptiness of these countless worlds in the ten directions can be known to their limits; the merit and virtuous roots of a Bodhisattva's initial generation of the Anuttara-samyak-sambodhi mind (mind of unsurpassed, complete and perfect enlightenment) cannot be known to their limits. Why is that? The Bodhisattvas' vows and practices are limitless. They generate the Anuttara-samyak-sambodhi mind simply to know the kalpas of formation, existence, destruction, and emptiness of those worlds; to completely know all worlds' formation, existence, destruction, and emptiness until nothing remains, they generate the Anuttara-samyak-sambodhi mind. That is to say: knowing that long kalpas and
短劫平等，短劫與長劫平等；一劫與無數劫平等，無數劫與一劫平等；有佛劫與無佛劫平等，無佛劫與有佛劫平等；一佛劫中有不可說佛，不可說佛劫中有一佛；有量劫與無量劫平等，無量劫與有量劫平等；有盡劫與無盡劫平等，無盡劫與有盡劫平等；不可說劫與一念平等，一念與不可說劫平等；一切劫入非劫，非劫入一切劫。欲於一念中盡知前際、后際，及現在一切世界成壞劫故，發阿耨多羅三藐三菩提心，是名：初發心大誓莊嚴了知一切劫神通智。
「佛子！復置此諭。假使有人，於一念頃，能知東方阿僧祇世界所有眾生種種差別解；唸唸如是，盡阿僧祇劫。有第二人，於一念頃，能知前人阿僧祇劫所知眾生諸解差別；如是，亦盡阿僧祇劫。次第展轉，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方眾生種種差別解，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所眾生解故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生種種差別解故，發阿耨多羅三藐三菩提心。所謂：欲知一切差別解無邊故，一眾生解、無數眾生解平等故；欲得不可說差別解方便智光明故；欲悉知眾生海各各差別解，盡無餘故；欲悉知過、現、未
【現代漢語翻譯】 現代漢語譯本：短劫（kalpa，時間單位）與短劫相等，短劫與長劫相等；一劫與無數劫相等，無數劫與一劫相等；有佛出世的劫與沒有佛出世的劫相等，沒有佛出世的劫與有佛出世的劫相等；一佛劫中有不可說數量的佛，不可說數量的佛劫中有一佛；有數量的劫與無數量的劫相等，無數量的劫與有數量的劫相等；有盡頭的劫與無盡頭的劫相等，無盡頭的劫與有盡頭的劫相等；不可說數量的劫與一念相等，一念與不可說數量的劫相等；一切劫融入非劫，非劫融入一切劫。想要在一念之間完全瞭解過去、未來以及現在一切世界的成住壞空，因此發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），這被稱為：初發心大誓莊嚴了知一切劫神通智。 『佛子！再舉個例子。假設有人，在一念之間，能夠知道東方阿僧祇（asamkhya，無數）世界所有眾生種種不同的理解；唸唸如此，持續阿僧祇劫。有第二個人，在一念之間，能夠知道前一個人阿僧祇劫所知道的眾生各種理解的差別；如此，也持續阿僧祇劫。依次輪轉，直到第十個人。南方、西方、北方，四維、上方、下方，也都是如此。佛子！這十方眾生種種不同的理解，是可以知道其邊際的；菩薩初發阿耨多羅三藐三菩提心的功德善根，是沒有人能夠知道其邊際的。為什麼呢？佛子！菩薩不侷限於只爲了知道一定數量的眾生的理解，才發起阿耨多羅三藐三菩提心；而是爲了完全瞭解一切世界所有眾生種種不同的理解，才發起阿耨多羅三藐三菩提心。也就是說：想要知道一切不同的理解是無邊的，一個眾生的理解與無數眾生的理解是相等的；想要獲得不可說數量的差別理解的方便智慧光明；想要完全瞭解眾生如海般各自不同的理解，沒有遺漏；想要完全瞭解過去、現在、未來
【English Translation】 English version: Short kalpas (kalpa, unit of time) are equal to short kalpas, short kalpas are equal to long kalpas; one kalpa is equal to countless kalpas, countless kalpas are equal to one kalpa; kalpas with Buddhas appearing are equal to kalpas without Buddhas appearing, kalpas without Buddhas appearing are equal to kalpas with Buddhas appearing; in one Buddha kalpa there are unspeakable Buddhas, in unspeakable Buddha kalpas there is one Buddha; kalpas with measure are equal to immeasurable kalpas, immeasurable kalpas are equal to kalpas with measure; kalpas with an end are equal to endless kalpas, endless kalpas are equal to kalpas with an end; unspeakable kalpas are equal to one thought, one thought is equal to unspeakable kalpas; all kalpas enter non-kalpas, non-kalpas enter all kalpas. Wishing to fully understand the past, future, and the formation, existence, destruction, and emptiness of all worlds in one thought, therefore, the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment) is generated, this is called: the initial aspiration, the great vow, the adornment of knowing all kalpas with supernatural wisdom. 『Buddha-child! Let me give another example. Suppose there is a person who, in one thought, can know all the various different understandings of all sentient beings in the asamkhya (asamkhya, countless) worlds of the East; and continues like this, thought after thought, for asamkhya kalpas. There is a second person who, in one thought, can know the differences in the various understandings of sentient beings known by the previous person in asamkhya kalpas; and continues like this for asamkhya kalpas as well. This continues in sequence, up to the tenth person. The South, West, North, the four intermediate directions, above, and below, are also like this. Buddha-child! The various different understandings of sentient beings in these ten directions can be known to their limits; the merit and roots of goodness of a Bodhisattva who initially generates the mind of anuttara-samyak-sambodhi cannot be known to their limits. Why is this? Buddha-child! A Bodhisattva is not limited to generating the mind of anuttara-samyak-sambodhi only to know the understandings of a certain number of sentient beings; but rather, generates the mind of anuttara-samyak-sambodhi in order to fully understand all the various different understandings of all sentient beings in all worlds. That is to say: wanting to know that all different understandings are boundless, the understanding of one sentient being is equal to the understanding of countless sentient beings; wanting to obtain the light of expedient wisdom of unspeakable different understandings; wanting to fully understand the various different understandings of sentient beings as vast as the ocean, without any omissions; wanting to fully understand the past, present, and future
來，善、不善種種無量解故；欲悉知相似解、不相似解故；欲悉知一切解即是一解，一解即是一切解故；欲得如來解力故；欲悉知有上解、無上解、有餘解、無餘解、等解、不等解差別故；欲悉知有依解、無依解、共解、不共解、有邊解、無邊解、差別解、無差別解、善解、不善解、世間解、出世間解差別故；欲於一切妙解、大解、無量解、正位解中，得如來解脫無障礙智故；欲以無量方便，悉知十方一切眾生界，一一眾生凈解、染解、廣解、略解、細解、粗解，盡無餘故；欲悉知深密解、方便解、分別解、自然解、隨因所起解、隨緣所起解，一切解網悉無餘故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界一切眾生諸根差別；唸唸如是，經阿僧祇劫。有第二人，於一念頃，能知前人阿僧祇劫唸唸所知諸根差別。如是廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方世界所有眾生諸根差別，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？菩薩不齊限，但為知爾所世界眾生根故，發阿耨多羅三藐三菩提心；為盡知一切世界中一切眾生根種種差別，廣說乃至，欲盡知一切諸根網故，發阿耨多羅三藐三菩提心。
【現代漢語翻譯】 現代漢語譯本：爲了理解善與不善的種種無量差別；爲了完全瞭解相似的理解和不相似的理解；爲了完全瞭解一切理解即是一個理解，一個理解即是一切理解；爲了獲得如來的理解力量；爲了完全瞭解有上解、無上解、有餘解、無餘解、等解、不等解的差別；爲了完全瞭解有依解、無依解、共解、不共解、有邊解、無邊解、差別解、無差別解、善解、不善解、世間解、出世間解的差別；爲了在一切微妙的理解、廣大的理解、無量的理解、正位的理解中，獲得如來解脫的無障礙智慧；爲了以無量的方法，完全瞭解十方一切眾生界，每一個眾生的清凈理解、染污理解、廣博理解、簡略理解、細微理解、粗糙理解，沒有遺漏；爲了完全瞭解深密的理解、方便的理解、分別的理解、自然的理解、隨因所起的理解、隨緣所起的理解，一切理解的網路都沒有遺漏，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 『佛子（稱呼菩薩的用語）！再舉一個例子。假設有人，在一念之間，能夠知道東方無數世界一切眾生的根器差別；唸唸如此，經過阿僧祇劫（極長的時間單位）。有第二個人，在一念之間，能夠知道前一個人阿僧祇劫唸唸所知道的根器差別。像這樣廣泛地說，乃至第十個人。南方、西方、北方，四維、上方、下方，也是如此。佛子！這十方世界所有眾生的根器差別，是可以知道邊際的；菩薩初發阿耨多羅三藐三菩提心（無上正等正覺之心）的功德善根，沒有能夠知道其邊際的。為什麼呢？菩薩不是隻限定於知道某個世界眾生的根器，才發阿耨多羅三藐三菩提心；而是爲了完全瞭解一切世界中一切眾生的根器種種差別，廣泛地說，乃至爲了完全瞭解一切根器的網路，才發阿耨多羅三藐三菩提心。
【English Translation】 English version: It is to understand the immeasurable differences between good and non-good; to fully understand similar and dissimilar understandings; to fully understand that all understandings are one understanding, and one understanding is all understandings; to obtain the power of the Tathagata's (如來) understanding; to fully understand the differences between superior understanding, unsurpassed understanding, remaining understanding, non-remaining understanding, equal understanding, and unequal understanding; to fully understand the differences between dependent understanding, independent understanding, shared understanding, unshared understanding, finite understanding, infinite understanding, differentiated understanding, undifferentiated understanding, good understanding, non-good understanding, worldly understanding, and transcendental understanding; to obtain the unobstructed wisdom of the Tathagata's liberation in all subtle understandings, vast understandings, immeasurable understandings, and understandings of the right position; to fully understand, through immeasurable means, the pure understanding, defiled understanding, broad understanding, concise understanding, subtle understanding, and coarse understanding of each and every being in the ten directions, without any remainder; to fully understand profound understanding, expedient understanding, discriminating understanding, natural understanding, understanding arising from causes, and understanding arising from conditions, so that the entire network of understandings is without remainder, and thus, the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment) is awakened. 『Buddha's child (佛子, a term for Bodhisattvas)! Let me give another analogy. Suppose there is a person who, in a single moment, can know the differences in the faculties of all beings in countless worlds in the east; and this continues moment after moment, for as many kalpas (劫, eons) as there are grains of sand in the Ganges River. Then, there is a second person who, in a single moment, can know the differences in the faculties that the first person knew moment after moment for those countless kalpas. This is described extensively, up to the tenth person. The same is true for the south, west, north, the four intermediate directions, above, and below. Buddha's child! The differences in the faculties of all beings in these ten directions can be known to their limits; but the meritorious roots of a Bodhisattva who first awakens the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment) cannot be known to their limits. Why is this so? It is not that the Bodhisattva awakens the mind of Anuttara-samyak-sambodhi only to know the faculties of beings in a certain world; but rather, it is to fully understand the various differences in the faculties of all beings in all worlds, and extensively speaking, to fully understand the entire network of faculties, that the Bodhisattva awakens the mind of Anuttara-samyak-sambodhi.
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種欲樂；唸唸如是，盡阿僧祇劫。次第廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。此十方眾生所有欲樂，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所眾生欲樂故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生種種欲樂，廣說乃至，欲盡知一切欲樂網故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種方便。如是廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。此十方眾生種種方便，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不齊限，但為知爾所世界眾生種種方便故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生種種方便，廣說乃至，欲盡知一切方便網故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種差別心。廣說乃至，此十方世界所有眾生種種差別心，可知邊際；菩薩初發阿耨多羅三藐三菩提心功德善根，無有能得知其際者。何以故？佛子！菩薩不
【現代漢語翻譯】 現代漢語譯本 『佛子（對菩薩的稱呼）！我再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的各種慾望和快樂；每一念都這樣，直到經歷無數阿僧祇劫（極長的時間單位）。依次廣泛地說，直到第十個方向。南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也都是這樣。這十方眾生所有的慾望和快樂，是可以知道邊際的；菩薩最初發起的阿耨多羅三藐三菩提心（無上正等正覺之心）的功德和善根，是沒有人能夠知道它的邊際的。為什麼呢？佛子！菩薩不是隻限定於，僅僅爲了知道那些眾生的慾望和快樂，才發起阿耨多羅三藐三菩提心；而是爲了完全瞭解一切世界所有眾生的各種慾望和快樂，廣泛地說，乃至，想要完全瞭解一切慾望和快樂的網，才發起阿耨多羅三藐三菩提心。 『佛子！我再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的各種方便法門。這樣廣泛地說，直到第十個方向。南方、西方、北方，四維、上方、下方，也都是這樣。這十方眾生各種方便法門，是可以知道邊際的；菩薩最初發起的阿耨多羅三藐三菩提心的功德和善根，是沒有人能夠知道它的邊際的。為什麼呢？佛子！菩薩不是隻限定於，僅僅爲了知道那些世界眾生的各種方便法門，才發起阿耨多羅三藐三菩提心；而是爲了完全瞭解一切世界所有眾生的各種方便法門，廣泛地說，乃至，想要完全瞭解一切方便法門的網，才發起阿耨多羅三藐三菩提心。 『佛子！我再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的各種差別心。廣泛地說，乃至，這十方世界所有眾生的各種差別心，是可以知道邊際的；菩薩最初發起的阿耨多羅三藐三菩提心的功德和善根，是沒有人能夠知道它的邊際的。為什麼呢？佛子！菩薩不是
【English Translation】 English version 『Buddha's child! I will give another analogy. Suppose there is someone who, in a single moment, can know all the various desires and pleasures of all sentient beings in countless worlds of the East; and does so in every moment, throughout countless asamkhya kalpas (immeasurably long periods of time). Speaking extensively in this way, up to the tenth direction. The South, West, North, the four intermediate directions (Southeast, Northeast, Southwest, Northwest), above, and below, are also the same. The desires and pleasures of all sentient beings in these ten directions can be known to their limits; but the merit and roots of goodness of a Bodhisattva's initial arising of the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment) cannot be known to their limits. Why is this so? Buddha's child! A Bodhisattva is not limited to, but for the sake of knowing the desires and pleasures of those sentient beings, that they arouse the Anuttara-samyak-sambodhi mind; but for the sake of fully knowing all the various desires and pleasures of all sentient beings in all worlds, speaking extensively, and even, desiring to fully know the net of all desires and pleasures, that they arouse the Anuttara-samyak-sambodhi mind. 『Buddha's child! I will give another analogy. Suppose there is someone who, in a single moment, can know all the various skillful means of all sentient beings in countless worlds of the East. Speaking extensively in this way, up to the tenth direction. The South, West, North, the four intermediate directions, above, and below, are also the same. The various skillful means of all sentient beings in these ten directions can be known to their limits; but the merit and roots of goodness of a Bodhisattva's initial arising of the Anuttara-samyak-sambodhi mind cannot be known to their limits. Why is this so? Buddha's child! A Bodhisattva is not limited to, but for the sake of knowing the various skillful means of sentient beings in those worlds, that they arouse the Anuttara-samyak-sambodhi mind; but for the sake of fully knowing all the various skillful means of all sentient beings in all worlds, speaking extensively, and even, desiring to fully know the net of all skillful means, that they arouse the Anuttara-samyak-sambodhi mind. 『Buddha's child! I will give another analogy. Suppose there is someone who, in a single moment, can know all the various differentiated minds of all sentient beings in countless worlds of the East. Speaking extensively, and even, the various differentiated minds of all sentient beings in these ten directions can be known to their limits; but the merit and roots of goodness of a Bodhisattva's initial arising of the Anuttara-samyak-sambodhi mind cannot be known to their limits. Why is this so? Buddha's child! A Bodhisattva is not
齊限，但為知爾所眾生心故，發阿耨多羅三藐三菩提心；為悉知盡法界、虛空界無邊眾生種種心，乃至欲盡知一切心網故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種差別業。廣說乃至，此十方眾生種種差別業，可知邊際；菩薩初發阿耨多羅三藐三菩提心善根邊際，不可得知。何以故？佛子！菩薩不齊限，但為知爾所眾生業故，發阿耨多羅三藐三菩提心；欲悉知三世一切眾生業，乃至欲悉知一切業網故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，能知東方無數世界所有眾生種種煩惱；唸唸如是，盡阿僧祇劫，此諸煩惱種種差別，無有能得知其邊際。有第二人，於一念頃，能知前人阿僧祇劫所知眾生煩惱差別；如是，復盡阿僧祇劫。次第廣說，乃至第十。南、西、北方，四維、上、下，亦復如是。佛子！此十方眾生煩惱差別，可知邊際；菩薩初發阿耨多羅三藐三菩提心善根邊際，不可得知。何以故？佛子！菩薩不齊限，但為知爾所世界眾生煩惱故，發阿耨多羅三藐三菩提心；為盡知一切世界所有眾生煩惱差別故，發阿耨多羅三藐三菩提心。所謂：欲盡知輕煩惱、重煩惱、眠煩惱、起煩惱，一一眾生無量煩惱種種差別、
【現代漢語翻譯】 現代漢語譯本： 『佛子，菩薩發菩提心並非有限度，只是爲了瞭解那些眾生的心念，才發起了阿耨多羅三藐三菩提心（無上正等正覺之心）；爲了完全瞭解盡法界、虛空界無邊眾生的種種心念，乃至想要完全瞭解一切心念的網羅，才發起了阿耨多羅三藐三菩提心。』 『佛子！再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的種種差別業（行為、造作）。廣而言之，乃至這十方眾生的種種差別業，是可以知道其邊際的；而菩薩初發阿耨多羅三藐三菩提心的善根邊際，是無法得知的。為什麼呢？佛子！菩薩並非有限度，只是爲了瞭解那些眾生的業，才發起了阿耨多羅三藐三菩提心；想要完全瞭解三世一切眾生的業，乃至想要完全瞭解一切業的網羅，才發起了阿耨多羅三藐三菩提心。』 『佛子！再舉個例子。假設有人，在一念之間，能夠知道東方無數世界所有眾生的種種煩惱；唸唸如此，直到經歷阿僧祇劫（無數大劫），這些煩惱的種種差別，也沒有人能夠知道其邊際。有第二個人，在一念之間，能夠知道前一個人阿僧祇劫所知道的眾生煩惱差別；如此，又經歷阿僧祇劫。依次類推，乃至第十個人。南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也是如此。佛子！這十方眾生的煩惱差別，是可以知道其邊際的；而菩薩初發阿耨多羅三藐三菩提心的善根邊際，是無法得知的。為什麼呢？佛子！菩薩並非有限度，只是爲了瞭解那些世界眾生的煩惱，才發起了阿耨多羅三藐三菩提心；爲了完全瞭解一切世界所有眾生的煩惱差別，才發起了阿耨多羅三藐三菩提心。所謂：想要完全瞭解輕微的煩惱、沉重的煩惱、昏睡的煩惱、生起的煩惱，每一個眾生無量煩惱的種種差別、』
【English Translation】 English version: 'Child of Buddha, the Bodhisattva's aspiration for Bodhi is not limited; it is only to understand the minds of those beings that they generate the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment); it is to fully understand the various minds of the boundless beings in the entire Dharma Realm and the Realm of Empty Space, and even to fully understand the net of all minds, that they generate the aspiration for Anuttara-samyak-sambodhi.' 'Child of Buddha! Let me give another analogy. Suppose there is someone who, in a single moment, can know the various different karmas (actions, deeds) of all beings in the countless worlds of the East. Broadly speaking, even the various different karmas of beings in these ten directions can be known to their limits; but the limit of the roots of goodness of a Bodhisattva's initial aspiration for Anuttara-samyak-sambodhi cannot be known. Why is that? Child of Buddha! The Bodhisattva is not limited; it is only to understand the karmas of those beings that they generate the aspiration for Anuttara-samyak-sambodhi; it is to fully understand the karmas of all beings in the three periods of time, and even to fully understand the net of all karmas, that they generate the aspiration for Anuttara-samyak-sambodhi.' 'Child of Buddha! Let me give another analogy. Suppose there is someone who, in a single moment, can know the various afflictions of all beings in the countless worlds of the East; and so on, moment after moment, until they have gone through asankhyeya kalpas (countless great eons), the various differences of these afflictions, no one can know their limits. There is a second person who, in a single moment, can know the differences in the afflictions of beings that the first person knew in asankhyeya kalpas; and so on, they also go through asankhyeya kalpas. This is extended in sequence, up to the tenth person. The South, West, North, the four intermediate directions (Southeast, Northeast, Southwest, Northwest), above, and below, are also the same. Child of Buddha! The differences in the afflictions of beings in these ten directions can be known to their limits; but the limit of the roots of goodness of a Bodhisattva's initial aspiration for Anuttara-samyak-sambodhi cannot be known. Why is that? Child of Buddha! The Bodhisattva is not limited; it is only to understand the afflictions of beings in those worlds that they generate the aspiration for Anuttara-samyak-sambodhi; it is to fully understand the differences in the afflictions of all beings in all worlds that they generate the aspiration for Anuttara-samyak-sambodhi. That is to say: they want to fully understand the light afflictions, the heavy afflictions, the drowsy afflictions, the arising afflictions, the various differences of the countless afflictions of each and every being,'
種種覺觀，凈治一切諸雜染故；欲盡知依無明煩惱、愛相應煩惱，斷一切諸有趣煩惱結故；欲盡知貪分煩惱、瞋分煩惱、癡分煩惱、等分煩惱，斷一切煩惱根本故；欲悉知我煩惱、我所煩惱、我慢煩惱，覺悟一切煩惱盡無餘故；欲悉知從顛倒分別生根本煩惱、隨煩惱，因身見生六十二見，調伏一切煩惱故；欲悉知蓋煩惱、障煩惱，發大悲救護心，斷一切煩惱網，令一切智性清凈故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭。假使有人，於一念頃，以諸種種上味飲食、香華、衣服、幢幡、傘蓋，及僧伽藍、上妙宮殿、寶帳、網幔，種種莊嚴師子之座及眾妙寶，供養東方無數諸佛，及無數世界所有眾生，恭敬尊重，禮拜讚歎，曲躬瞻仰，相續不絕，經無數劫。又勸彼眾生，悉令如是供養于佛。至佛滅后，各為起塔。其塔高廣，無數世界眾寶所成種種莊嚴。一一塔中，各有無數如來形像，光明遍照無數世界，經無數劫。南、西、北方，四維、上、下，亦復如是。佛子！于汝意云何，此人功德寧為多不？」
天帝言：「是人功德，唯佛乃知，余無能測。」
「佛子！此人功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分亦不及一。
「佛子！復置此諭。假使
【現代漢語翻譯】 現代漢語譯本 通過種種覺觀（觀察和思考），凈化一切雜染；爲了徹底瞭解依附於無明（對真理的無知）的煩惱和與愛相應的煩惱，斷除一切與輪迴相關的煩惱結；爲了徹底瞭解貪慾的煩惱、嗔恨的煩惱、愚癡的煩惱和等分的煩惱，斷除一切煩惱的根本；爲了徹底瞭解我執的煩惱、我所執的煩惱、我慢的煩惱，覺悟一切煩惱的徹底滅盡；爲了徹底瞭解從顛倒分別產生的根本煩惱和隨煩惱，以及因身見而產生的六十二種見解，調伏一切煩惱；爲了徹底瞭解蓋覆的煩惱和障礙的煩惱，發起大悲心救護眾生，斷除一切煩惱之網，使一切智慧的本性清凈，從而發起阿耨多羅三藐三菩提心（無上正等正覺之心）。 『佛子！再舉個例子。假設有人，在一念之間，用各種上等的美味飲食、香花、衣服、幢幡、傘蓋，以及僧伽藍（僧眾居住的寺院）、上妙的宮殿、寶帳、網幔，各種莊嚴的獅子座和眾妙寶物，供養東方無數的諸佛，以及無數世界的所有眾生，恭敬尊重，禮拜讚歎，彎腰瞻仰，相續不斷，經過無數劫。又勸導那些眾生，都像這樣供養佛。到佛滅度后，各自為佛建造佛塔。那些佛塔高大廣闊，用無數世界的珍寶構成，各種莊嚴。每一座佛塔中，都有無數如來的形像，光明遍照無數世界，經過無數劫。南方、西方、北方，四維、上方、下方，也都是這樣。佛子！你認為如何，此人的功德難道不多嗎？』 天帝說：『此人的功德，只有佛才能知道，其餘的都無法測度。』 『佛子！此人的功德比菩薩初發心的功德，百分之一都比不上，千分之一都比不上，百千分之一都比不上，乃至優波尼沙陀分（極小的單位）也比不上。 『佛子！再舉個例子。假設
【English Translation】 English version Through various perceptions and observations, one purifies all defilements; in order to fully understand the afflictions that rely on ignorance (lack of knowledge of the truth) and the afflictions that correspond to attachment, one cuts off all the fetters of afflictions related to the cycle of rebirth; in order to fully understand the afflictions of greed, the afflictions of hatred, the afflictions of delusion, and the afflictions of equal measure, one cuts off the root of all afflictions; in order to fully understand the afflictions of self-attachment, the afflictions of attachment to what belongs to self, and the afflictions of arrogance, one awakens to the complete extinction of all afflictions; in order to fully understand the root afflictions and secondary afflictions that arise from distorted discriminations, and the sixty-two views that arise from the view of self, one tames all afflictions; in order to fully understand the afflictions of cover and the afflictions of obstruction, one generates a great compassionate heart to protect all beings, cuts off the net of all afflictions, and purifies the nature of all wisdom, thereby generating the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). 'Buddha-son! Let me give another analogy. Suppose there is a person who, in a single moment, uses various superior delicacies, fragrant flowers, clothing, banners, canopies, as well as sangharamas (monasteries where monks reside), exquisite palaces, jeweled tents, and curtains, various adorned lion thrones, and all kinds of precious jewels, to make offerings to countless Buddhas in the East, and to all sentient beings in countless worlds, with reverence, respect, prostration, praise, bowing, and continuous contemplation, for countless eons. And also encourages those sentient beings to make such offerings to the Buddhas. After the Buddhas have passed away, each builds pagodas for the Buddhas. These pagodas are tall and vast, made of treasures from countless worlds, with various adornments. In each pagoda, there are countless images of the Tathagatas, their light illuminating countless worlds, for countless eons. The same is true for the South, West, North, the four intermediate directions, above, and below. Buddha-son! What do you think, is this person's merit not great?' The Heavenly Emperor said, 'This person's merit can only be known by the Buddha, and no one else can measure it.' 'Buddha-son! This person's merit is not even one percent of the merit of a Bodhisattva's initial aspiration, not even one thousandth, not even one hundred thousandth, not even a upanishad (an extremely small unit).' 'Buddha-son! Let me give another analogy. Suppose'
復有第二人，於一念中，能作前人及無數世界所有眾生無數劫中供養之事；唸唸如是，以無量種供養之具，供養無量諸佛如來，及無量世界所有眾生，經無量劫。其第三人，乃至第十人，皆亦如是，於一念中能作前人所有供養；唸唸如是，以無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說供養之具，供養無邊乃至不可說不可說諸佛，及爾許世界所有眾生，經無邊乃至不可說不可說劫。至佛滅后，各為起塔，其塔高廣。乃至住劫，亦復如是。佛子！此前功德比菩薩初發心功德，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分亦不及一。何以故？佛子！菩薩摩訶薩不齊限，但為供養爾所佛故，發阿耨多羅三藐三菩提心；為供養盡法界、虛空界，不可說不可說十方無量去、來、現在所有諸佛故，發阿耨多羅三藐三菩提心。發是心已，能知前際一切諸佛始成正覺及般涅槃，能信后際一切諸佛所有善根，能知現在一切諸佛所有智慧。彼諸佛所有功德，此菩薩能信、能受、能修、能得、能知、能證、能成就，能與諸佛平等一性。何以故？此菩薩為不斷一切如來種性故，發心；為充遍一切世界故，發心；為度脫一切世界眾生故，發心；為悉知一切世界成壞故，發心；為悉知一切眾生垢凈故，發心
【現代漢語翻譯】 現代漢語譯本 還有第二個人，在一念之間，能夠做到前一個人以及無數世界所有眾生在無數劫中所做的供養之事；每一念都是如此，用無量的供養之物，供養無量的諸佛如來，以及無量世界的所有眾生，經歷無量劫。第三個人，乃至第十個人，也都如此，在一念之間能夠做到前一個人所做的所有供養；每一念都是如此，用無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說的供養之物，供養無邊乃至不可說不可說的諸佛，以及那麼多世界的所有眾生，經歷無邊乃至不可說不可說的劫。直到佛陀滅度之後，他們各自為佛陀建造佛塔，這些佛塔高大廣闊。乃至住劫，也都是如此。佛子！這些功德與菩薩初發菩提心的功德相比，百分不及一，千分不及一，百千分不及一，乃至優波尼沙陀分（Upaniṣad，古印度奧義書）也不及一。為什麼呢？佛子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）不侷限於只供養那麼多的佛，而是爲了供養盡法界、虛空界，不可說不可說十方無量過去、未來、現在所有的諸佛，才發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）。發了這個心之後，能夠知道過去一切諸佛最初成正覺以及般涅槃（parinirvāṇa，圓寂）的時間，能夠相信未來一切諸佛所有的善根，能夠知道現在一切諸佛所有的智慧。那些諸佛所有的功德，這位菩薩能夠相信、能夠接受、能夠修行、能夠獲得、能夠知曉、能夠證悟、能夠成就，能夠與諸佛平等一性。為什麼呢？這位菩薩爲了不斷絕一切如來（Tathāgata，佛）的種性，才發心；爲了充滿一切世界，才發心；爲了度脫一切世界的眾生，才發心；爲了完全知曉一切世界的成住壞空，才發心；爲了完全知曉一切眾生的垢染與清凈，才發心。
【English Translation】 English version Furthermore, a second person, in a single thought, can perform the acts of offering that the previous person and countless beings in countless worlds have done in countless kalpas (aeons); each thought is like this, using immeasurable kinds of offerings to make offerings to immeasurable Buddhas, Tathagatas (Thus Come Ones), and all beings in immeasurable worlds, for immeasurable kalpas. The third person, and even the tenth person, are all like this, in a single thought being able to perform all the offerings that the previous person has done; each thought is like this, using boundless, incomparable, uncountable, inexpressible, inconceivable, immeasurable, unspeakable, and unspeakable-unspeakable kinds of offerings to make offerings to boundless and even unspeakable-unspeakable Buddhas, and all the beings in that many worlds, for boundless and even unspeakable-unspeakable kalpas. After the Buddhas have passed away, each of them will build pagodas, and these pagodas will be tall and vast. Even during the kalpa of abiding, it will be the same. O son of the Buddha! These merits, compared to the merit of a Bodhisattva's initial aspiration for enlightenment, are not even one in a hundred, not even one in a thousand, not even one in a hundred thousand, not even one in an upaniṣad (Upaniṣad, ancient Indian philosophical texts) part. Why is this so? O son of the Buddha! A Bodhisattva-mahāsattva (great Bodhisattva) is not limited to making offerings to just that many Buddhas, but rather, in order to make offerings to all the Buddhas in the entire Dharma Realm, the Space Realm, the unspeakable-unspeakable, immeasurable past, future, and present Buddhas of the ten directions, they generate the aspiration for anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Having generated this aspiration, they are able to know when all the Buddhas of the past first attained perfect enlightenment and when they entered parinirvāṇa (final nirvana), they are able to believe in all the good roots of all the Buddhas of the future, and they are able to know all the wisdom of all the Buddhas of the present. All the merits of those Buddhas, this Bodhisattva is able to believe, able to accept, able to cultivate, able to attain, able to know, able to realize, able to accomplish, and able to be equal in nature with all the Buddhas. Why is this so? This Bodhisattva generates the aspiration in order to not cut off the lineage of all the Tathagatas (Buddhas); they generate the aspiration in order to fill all the worlds; they generate the aspiration in order to liberate all the beings in all the worlds; they generate the aspiration in order to fully know the formation, abiding, decay, and emptiness of all the worlds; they generate the aspiration in order to fully know the defilement and purity of all beings.
；為悉知一切世界三有清凈故，發心；為悉知一切眾生心樂煩惱習氣故，發心；為悉知一切眾生死此生彼故，發心；為悉知一切眾生諸根方便故，發心；為悉知一切眾生心行故，發心；為悉知一切眾生三世智故，發心。以發心故，常為三世一切諸佛之所憶念，當得三世一切諸佛無上菩提；即為三世一切諸佛與其妙法，即與三世一切諸佛體性平等；已修三世一切諸佛助道之法，成就三世一切諸佛力、無所畏；莊嚴三世一切諸佛不共佛法，悉得法界一切諸佛說法智慧。何以故？以是發心，當得佛故。應知此人即與三世諸佛同等，即與三世諸佛如來境界平等，即與三世諸佛如來功德平等，得如來一身、無量身究竟平等真實智慧。才發心時，即為十方一切諸佛所共稱歎，即能說法教化調伏一切世界所有眾生，即能震動一切世界，即能光照一切世界，即能息滅一切世界諸惡道苦，即能嚴凈一切國土，即能於一切世界中示現成佛，即能令一切眾生皆得歡喜，即能入一切法界性，即能持一切佛種性，即能得一切佛智慧光明。此初發心菩薩，不於三世少有所得。所謂：若諸佛，若諸佛法；若菩薩，若菩薩法；若獨覺，若獨覺法；若聲聞，若聲聞法；若世間，若世間法；若出世間，若出世間法；若眾生，若眾生法。唯求一切智；于諸法界
【現代漢語翻譯】 現代漢語譯本：爲了完全瞭解一切世界的三有（欲有、色有、無色有）清凈，而發菩提心；爲了完全瞭解一切眾生的心意、喜好、煩惱和習氣，而發菩提心；爲了完全瞭解一切眾生從這一世死亡到下一世投生的過程，而發菩提心；爲了完全瞭解一切眾生的根器和方便法門，而發菩提心；爲了完全瞭解一切眾生的心行，而發菩提心；爲了完全瞭解一切眾生的過去、現在、未來三世的智慧，而發菩提心。因為發菩提心的緣故，此人常常被過去、現在、未來三世一切諸佛所憶念，將獲得過去、現在、未來三世一切諸佛的無上菩提（最高覺悟）；此人即與過去、現在、未來三世一切諸佛共享其微妙的佛法，即與過去、現在、未來三世一切諸佛的體性平等；此人已經修習了過去、現在、未來三世一切諸佛的助道之法，成就了過去、現在、未來三世一切諸佛的十力（如實知是處非處力等）、四無所畏（一切智無所畏等）；莊嚴了過去、現在、未來三世一切諸佛的不共佛法（佛獨有的功德），完全獲得了法界一切諸佛的說法智慧。為什麼呢？因為此人發菩提心，將來必定成佛。應當知道此人即與過去、現在、未來三世諸佛同等，即與過去、現在、未來三世諸佛如來的境界平等，即與過去、現在、未來三世諸佛如來的功德平等，獲得如來一身、無量身究竟平等真實的智慧。才發菩提心的時候，即被十方一切諸佛共同稱讚，即能說法教化調伏一切世界所有的眾生，即能震動一切世界，即能光照一切世界，即能息滅一切世界諸惡道的痛苦，即能莊嚴清凈一切國土，即能在一切世界中示現成佛，即能令一切眾生都得到歡喜，即能進入一切法界的本性，即能持有一切佛的種性，即能得到一切佛的智慧光明。這位初發菩提心的菩薩，對於過去、現在、未來三世的任何事物都沒有執著。所謂：無論是諸佛，還是諸佛的教法；無論是菩薩，還是菩薩的教法；無論是獨覺（辟支佛），還是獨覺的教法；無論是聲聞，還是聲聞的教法；無論是世間，還是世間的法；無論是出世間，還是出世間的法；無論是眾生，還是眾生的法。只求一切智（佛的智慧）；對於諸法界
【English Translation】 English version: Having generated the aspiration for the sake of fully knowing the purity of the three realms of all worlds (the desire realm, the form realm, and the formless realm); having generated the aspiration for the sake of fully knowing the minds, inclinations, afflictions, and habitual tendencies of all sentient beings; having generated the aspiration for the sake of fully knowing the process of all sentient beings passing away from this life and being reborn in the next; having generated the aspiration for the sake of fully knowing the faculties and skillful means of all sentient beings; having generated the aspiration for the sake of fully knowing the mental activities of all sentient beings; having generated the aspiration for the sake of fully knowing the wisdom of all sentient beings in the three times (past, present, and future). Because of generating this aspiration, this person is constantly remembered by all Buddhas of the three times, and will attain the unsurpassed Bodhi (supreme enlightenment) of all Buddhas of the three times; this person shares the wonderful Dharma with all Buddhas of the three times, and is equal in nature to all Buddhas of the three times; this person has already cultivated the practices that aid the path of all Buddhas of the three times, and has accomplished the ten powers (such as the power of knowing what is possible and impossible) and the four fearlessnesses (such as the fearlessness of knowing everything) of all Buddhas of the three times; this person has adorned the unique qualities of all Buddhas of the three times, and has fully obtained the wisdom of all Buddhas in the Dharma realm in expounding the Dharma. Why is this so? Because this person has generated the aspiration for Bodhi, they will surely become a Buddha in the future. It should be known that this person is equal to all Buddhas of the three times, is equal to the realm of all Tathagatas (Buddhas) of the three times, is equal to the merits of all Tathagatas of the three times, and obtains the ultimate, equal, and true wisdom of the Tathagata's one body and countless bodies. At the very moment of generating the aspiration for Bodhi, this person is praised by all Buddhas of the ten directions, is able to expound the Dharma to teach and tame all sentient beings in all worlds, is able to shake all worlds, is able to illuminate all worlds, is able to extinguish the suffering of all evil paths in all worlds, is able to adorn and purify all lands, is able to manifest Buddhahood in all worlds, is able to make all sentient beings rejoice, is able to enter the nature of all Dharma realms, is able to hold the lineage of all Buddhas, and is able to obtain the wisdom and light of all Buddhas. This Bodhisattva who has just generated the aspiration for Bodhi does not have any attachment to anything in the three times. That is to say: whether it is the Buddhas or the teachings of the Buddhas; whether it is the Bodhisattvas or the teachings of the Bodhisattvas; whether it is the Pratyekabuddhas (Solitary Buddhas) or the teachings of the Pratyekabuddhas; whether it is the Sravakas (Hearers) or the teachings of the Sravakas; whether it is the mundane or the mundane teachings; whether it is the supramundane or the supramundane teachings; whether it is sentient beings or the teachings of sentient beings. They only seek all-knowing wisdom (the wisdom of a Buddha); regarding all Dharma realms
，心無所著。」
爾時，佛神力故，十方各一萬佛剎微塵數世界六種震動。所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。雨眾天華、天香、天末香、天華鬘、天衣、天寶、天莊嚴具，作天妓樂，放天光明及天音聲。
是時，十方各過十佛剎微塵數世界外，有萬佛剎微塵數佛，同名：法慧，各現其身，在法慧菩薩前作如是言：「善哉！善哉！法慧！汝於今者，能說此法；我等十方各萬佛剎微塵數佛，亦說是法；一切諸佛，悉如是說。汝說此法時，有萬佛剎微塵數菩薩發菩提心。我等今者，悉授其記，于當來世過千不可說無邊劫，同一劫中而得作佛，出興於世，皆號：清凈心如來，所住世界各各差別。我等悉當護持此法，令未來世一切菩薩，未曾聞者皆悉得聞。如此娑婆世界四天下須彌頂上說如是法，令諸眾生聞已受化；如是十方百千億那由他無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說，盡法界、虛空界，諸世界中亦說此法教化眾生。其說法者，同名：法慧；悉以佛神力故，世尊本願力故，為欲顯示佛法故，為以智光普照故，為欲開闡實義故，為令證得法性故，為令眾會悉歡喜故，為欲開示佛法因故
【現代漢語翻譯】 『心中沒有任何執著。』
那時，由於佛陀的神力，十方各有一萬佛剎微塵數（形容極多）的世界發生了六種震動。分別是：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。天空中降下各種天花、天香、天末香、天花鬘（花環）、天衣、天寶、天莊嚴具，奏響天樂，放出天光和天音。
這時，在十方各過十佛剎微塵數世界之外，有萬佛剎微塵數佛，他們都同名：法慧（Dharma Wisdom），各自顯現身形，在法慧菩薩（Dharma Wisdom Bodhisattva）前這樣說道：『善哉！善哉！法慧！你今天能夠宣說此法；我們十方各萬佛剎微塵數佛，也宣說此法；一切諸佛，都是這樣宣說的。你宣說此法時，有萬佛剎微塵數菩薩發起了菩提心（Bodhi mind）。我們現在都為他們授記，在未來世經過千不可說無邊劫后，在同一個劫中成佛，出世，都號：清凈心如來（Pure Heart Tathagata），所住的世界各不相同。我們都將護持此法，讓未來世一切未曾聽聞的菩薩都能聽到。就像這娑婆世界（Saha world）四天下須彌山頂上宣說此法，讓眾生聽聞後接受教化；像這樣，在十方百千億那由他（極大的數量單位）無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說，盡法界（Dharma realm）、虛空界（Space realm）的各個世界中也宣說此法教化眾生。那些說法者，都同名：法慧；都是因為佛陀的神力，世尊的本願力，爲了顯示佛法，爲了用智慧之光普照，爲了開闡真實的意義，爲了讓眾生證得法性，爲了讓所有集會的人都歡喜，爲了開示佛法的因緣。』
【English Translation】 'The mind is without any attachment.'
At that time, due to the Buddha's spiritual power, in each of the ten directions, a number of worlds equal to the dust particles of ten thousand Buddha-lands experienced six kinds of quaking. These were: moving, universal moving, equal universal moving; rising, universal rising, equal universal rising; surging, universal surging, equal universal surging; shaking, universal shaking, equal universal shaking; roaring, universal roaring, equal universal roaring; and striking, universal striking, equal universal striking. Rains of heavenly flowers, heavenly incense, heavenly powdered incense, heavenly flower garlands, heavenly garments, heavenly treasures, and heavenly ornaments fell, heavenly music was played, and heavenly light and heavenly sounds were emitted.
Then, beyond a number of worlds equal to the dust particles of ten Buddha-lands in each of the ten directions, there were a number of Buddhas equal to the dust particles of ten thousand Buddha-lands, all with the same name: Dharma Wisdom (法慧), each manifesting their form, and speaking before the Bodhisattva Dharma Wisdom (法慧菩薩) thus: 'Excellent! Excellent! Dharma Wisdom! You are now able to expound this Dharma; we, the Buddhas in the ten directions, each numbering the dust particles of ten thousand Buddha-lands, also expound this Dharma; all Buddhas expound it in this way. When you expound this Dharma, a number of Bodhisattvas equal to the dust particles of ten thousand Buddha-lands will generate the Bodhi mind (菩提心). We now bestow predictions upon them, that in the future, after countless inexpressible eons, they will attain Buddhahood in the same eon, appearing in the world, all with the name: Pure Heart Tathagata (清凈心如來), residing in different worlds. We will all protect this Dharma, so that all Bodhisattvas in the future who have not heard it will be able to hear it. Just as this Dharma is expounded on the summit of Mount Sumeru in the four continents of this Saha world (娑婆世界), causing sentient beings to hear and be transformed; in this way, in the countless, immeasurable, boundless, incomparable, uncountable, incalculable, inconceivable, unfathomable, and inexpressible worlds throughout the Dharma realm (法界) and the space realm (虛空界), the Dharma is also expounded to teach sentient beings. Those who expound the Dharma all have the same name: Dharma Wisdom; all due to the Buddha's spiritual power, the fundamental vows of the World Honored One, in order to reveal the Buddha Dharma, to illuminate with the light of wisdom, to unfold the true meaning, to enable the attainment of Dharma nature, to make all in the assembly rejoice, and to reveal the causes and conditions of the Buddha Dharma.'
，為得一切佛平等故，爲了法界無有二故，說如是法。」
爾時，法慧菩薩普觀盡虛空界十方國土一切眾會，欲悉成就諸眾生故，欲悉凈治諸業果報故，欲悉開顯清凈法界故，欲悉拔除雜染根本故，欲悉增長廣大信解故，欲悉令知無量眾生根故，欲悉令知三世法平等故，欲悉令觀察涅槃界故，欲增長自清凈善根故；承佛威力，即說頌言：
「為利世間發大心， 其心普遍於十方， 眾生國土三世法， 佛及菩薩最勝海。 究竟虛空等法界， 所有一切諸世間， 如諸佛法皆往詣， 如是發心無退轉。 慈念眾生無暫舍， 離諸惱害普饒益， 光明照世為所歸， 十力護念難思議。 十方國土悉趣入， 一切色形皆示現， 如佛福智廣無邊， 隨順修因無所著。 有剎仰住或傍覆， 粗妙廣大無量種， 菩薩一發最上心， 悉能往詣皆無礙。 菩薩勝行不可說， 皆勤修習無所住， 見一切佛常欣樂， 普入于其深法海。 哀愍五趣諸群生， 令除垢穢普清凈， 紹隆佛種不斷絕， 摧滅魔宮無有餘。 已住如來平等性， 善修微妙方便道， 于佛境界起信心， 得佛灌頂心無著。 兩足尊所念報恩， 心如金剛不可沮， 于佛所行能
【現代漢語翻譯】 現代漢語譯本：'爲了獲得一切佛的平等境界，爲了法界沒有二元對立，所以宣說這樣的法。'
當時，法慧菩薩普遍觀察整個虛空界十方國土的一切集會，爲了完全成就一切眾生，爲了完全凈化一切業報，爲了完全開顯清凈的法界，爲了完全拔除雜染的根本，爲了完全增長廣大的信解，爲了完全使眾生了解無量眾生的根性，爲了完全使眾生了解過去、現在、未來三世法的平等性，爲了完全使眾生觀察涅槃的境界，爲了增長自己清凈的善根；承蒙佛的威神之力，隨即說了以下偈頌：
'爲了利益世間而發大心，這顆心普遍存在於十方世界，眾生、國土、三世法，佛和菩薩是最殊勝的海洋。' '究竟如同虛空一樣廣闊的法界，所有一切世間，如同諸佛所行之處都前往，這樣發心永不退轉。' '慈悲地關懷眾生，沒有片刻捨棄，遠離一切惱害，普遍利益眾生，光明照耀世間，成為眾生的歸宿，十力（如來十種力量）護念，不可思議。' '進入十方國土，示現一切色相形體，如同佛的福德和智慧廣大無邊，隨順修行因地，沒有執著。' '有的剎土向上聳立，有的橫向覆蓋，粗糙、精妙、廣大，種類無量，菩薩一旦發起最上乘的心，都能前往，沒有障礙。' '菩薩殊勝的修行不可言說，都勤奮修習，沒有停留，見到一切佛常感欣喜，普遍進入佛的深奧法海。' '哀憐五道（地獄、餓鬼、畜生、人、天）的眾生，使他們去除污垢，普遍清凈，繼承佛的種子，使之不斷絕，摧毀魔宮，不留餘地。' '已經安住于如來的平等自性，善於修習微妙的方便之道，對佛的境界生起信心，得到佛的灌頂，心中沒有執著。' '對兩足尊（佛）所給予的恩惠心懷感恩，心如金剛般不可動搖，對於佛所行的事業能夠'
【English Translation】 English version: 'For the sake of attaining the equality of all Buddhas, and because the Dharma realm has no duality, this Dharma is spoken.'
At that time, Bodhisattva Dharma-wisdom, universally observing all the assemblies in the ten directions of the entire space realm, wishing to completely accomplish all sentient beings, wishing to completely purify all karmic retributions, wishing to completely reveal the pure Dharma realm, wishing to completely eradicate the roots of defilement, wishing to completely increase vast faith and understanding, wishing to completely enable sentient beings to know the roots of countless beings, wishing to completely enable them to know the equality of the Dharma of the three times (past, present, and future), wishing to completely enable them to observe the realm of Nirvana, and wishing to increase his own pure roots of goodness; empowered by the Buddha's might, he then spoke the following verses:
'For the benefit of the world, a great mind is generated, this mind pervades the ten directions, sentient beings, lands, the Dharma of the three times, Buddhas and Bodhisattvas are the most supreme ocean.' 'The Dharma realm, ultimately like the vastness of space, all the worlds, like the places where all Buddhas go, such a mind is generated without regression.' 'Compassionately caring for sentient beings, without abandoning them for a moment, away from all harm, universally benefiting them, the light illuminates the world, becoming the refuge of sentient beings, the ten powers (of the Tathagata) protect and remember, inconceivable.' 'Entering the lands of the ten directions, manifesting all forms and shapes, like the Buddha's boundless merit and wisdom, following the causes of cultivation, without attachment.' 'Some lands stand upright, some lie sideways, coarse, subtle, vast, and countless kinds, once a Bodhisattva generates the supreme mind, they can all go there, without obstruction.' 'The Bodhisattva's supreme practice is ineffable, all diligently cultivate without dwelling, seeing all Buddhas, always joyful, universally entering their profound Dharma ocean.' 'Pitying the sentient beings of the five realms (hell, hungry ghosts, animals, humans, and gods), enabling them to remove defilements, universally purifying them, continuing the Buddha's lineage, making it uninterrupted, destroying the palace of Mara, leaving nothing behind.' 'Having already abided in the Tathagata's equal nature, skillfully cultivating the subtle path of expedient means, generating faith in the Buddha's realm, receiving the Buddha's anointment, the mind without attachment.' 'Remembering and repaying the kindness of the Two-Footed Honored One (Buddha), the mind is like diamond, unshakeable, able to accomplish the deeds of the Buddha.'
照了， 自然修習菩提行。 諸趣差別想無量， 業果及心亦非一， 乃至根性種種殊， 一發大心悉明見。 其心廣大等法界， 無依無變如虛空， 趣向佛智無所取， 諦了實際離分別。 知眾生心無生想， 了達諸法無法想， 雖普分別無分別， 億那由剎皆往詣。 無量諸佛妙法藏， 隨順觀察悉能入， 眾生根行靡不知， 到如是處如世尊。 清凈大愿恒相應， 樂供如來不退轉， 人天見者無厭足， 常為諸佛所護念。 其心清凈無所依， 雖觀深法而不取， 如是思惟無量劫， 於三世中無所著。 其心堅固難制沮， 趣佛菩提無障礙， 志求妙道除蒙惑， 周行法界不告勞。 知語言法皆寂滅， 但入真如絕異解， 諸佛境界悉順觀， 達於三世心無礙。 菩薩始發廣大心， 即能遍往十方剎， 法門無量不可說， 智光普照皆明瞭。 大悲廣度最無比， 慈心普遍等虛空， 而於眾生不分別， 如是清凈游於世。 十方眾生悉慰安， 一切所作皆真實， 恒以凈心不異語， 常為諸佛共加護。 過去所有皆憶念， 未來一切悉分別， 十方世界普入中， 為度眾生令出離。 菩薩具足妙
【現代漢語翻譯】 現代漢語譯本 一旦覺悟，自然會修習菩提之道。 眾生所處的不同境界，其想法千差萬別，業報和心念也各不相同， 乃至根性和資質也各有差異，一旦發起大菩提心，就能全部明瞭。 其心廣大如同法界，無所依傍，無所變易，如同虛空一般。 趨向佛的智慧，不執著于任何事物，真正理解實相，遠離分別。 知道眾生的心念本無生起之相，通達一切法本無實體的概念。 雖然普遍地分別一切，卻不執著于分別，能夠前往億萬那由他（極大的數量單位）的剎土（佛土）。 無量諸佛的微妙法藏，都能隨順觀察並深入其中， 眾生的根性和修行都無所不知，達到像世尊（佛陀）一樣的境界。 清凈的大愿恒常相應，樂於供養如來，永不退轉， 人天見到都會感到歡喜，永不厭倦，常為諸佛所護念。 其心清凈，無所依傍，雖然觀察甚深的佛法，卻不執著于其中。 像這樣思惟無量劫，對於過去、現在、未來三世都不執著。 其心堅固，難以動搖，趨向佛的菩提之道，沒有任何障礙。 立志尋求微妙的佛道，消除矇昧和疑惑，周遊法界而不感到疲勞。 知道語言和法都是寂滅的，只是進入真如（實相）的境界，超越一切不同的理解。 諸佛的境界都能順應觀察，通達過去、現在、未來三世，心無障礙。 菩薩一旦發起廣大的菩提心，就能遍往十方剎土， 佛法法門無量無邊，不可言說，智慧的光芒普照一切，都能明瞭。 大悲心廣度眾生，最為無比，慈心普遍，如同虛空一般。 對於眾生不作分別，像這樣清凈地游化於世間。 使十方眾生都得到安慰，一切所作所為都真實不虛， 恒常以清凈的心念，不說虛妄之語，常為諸佛共同加持和護佑。 過去的一切都能憶念，未來的一切都能分別， 普遍進入十方世界，爲了度化眾生，令其脫離苦海。 菩薩具足微妙的
【English Translation】 English version Once enlightened, one naturally cultivates the Bodhi path. The different realms of sentient beings, their thoughts are countless, their karmic results and minds are also not the same, Even their roots and aptitudes are different, once the great Bodhi mind is awakened, all can be clearly understood. Their mind is as vast as the Dharma realm, without reliance, without change, like the void. Approaching the wisdom of the Buddha, not clinging to anything, truly understanding reality, and being free from discrimination. Knowing that the minds of sentient beings are originally without arising, understanding that all dharmas are without substantiality. Although universally distinguishing everything, not clinging to distinctions, able to go to billions of nayutas (extremely large units) of ksetras (Buddha lands). The wonderful Dharma treasures of countless Buddhas, all can be observed and entered into accordingly, The roots and practices of sentient beings are all known, reaching a state like that of the World Honored One (Buddha). Pure great vows are constantly in accord, joyful in making offerings to the Tathagata, never retreating, Those who see them, whether humans or gods, will feel joy, never tiring, and are always protected by the Buddhas. Their mind is pure, without reliance, although observing profound Dharma, not clinging to it. Thinking like this for countless kalpas, not clinging to the past, present, or future. Their mind is firm, difficult to subdue, approaching the Bodhi path of the Buddha without any obstacles. Aspiring to seek the wonderful path of the Buddha, eliminating ignorance and doubt, traveling throughout the Dharma realm without feeling weary. Knowing that language and Dharma are all quiescent, simply entering the realm of Suchness (reality), transcending all different understandings. The realms of all Buddhas can be observed accordingly, understanding the past, present, and future, the mind is without obstruction. Once a Bodhisattva awakens the great Bodhi mind, they can travel to all the ksetras in the ten directions, The Dharma doors are boundless and inexpressible, the light of wisdom shines everywhere, and all can be understood. The great compassion to liberate sentient beings is unparalleled, the loving-kindness is universal, like the void. Without making distinctions among sentient beings, they travel in the world in such purity. Bringing comfort to all sentient beings in the ten directions, all actions are true and not false, Constantly with a pure mind, not speaking false words, always being blessed and protected by all the Buddhas. All of the past can be remembered, all of the future can be distinguished, Universally entering the worlds of the ten directions, in order to liberate sentient beings, enabling them to escape suffering. The Bodhisattva is endowed with wonderful
智光， 善了因緣無有疑， 一切迷惑皆除斷， 如是而游於法界。 魔王宮殿悉摧破， 眾生翳膜咸除滅， 離諸分別心不動， 善了如來之境界。 三世疑網悉已除， 于如來所起凈信， 以信得成不動智， 智清凈故解真實。 為令眾生得出離， 盡於後際普饒益， 長時勤苦心無厭， 乃至地獄亦安受。 福智無量皆具足， 眾生根欲悉了知， 及諸業行無不見， 如其所樂為說法。 了知一切空無我， 慈念眾生恒不捨， 以一大悲微妙音， 普入世間而演說。 放大光明種種色， 普照眾生除黑闇， 光中菩薩坐蓮華， 為眾闡揚清凈法。 於一毛端現眾剎， 諸大菩薩皆充滿， 眾會智慧各不同， 悉能明瞭眾生心。 十方世界不可說， 一念周行無不盡， 利益眾生供養佛， 于諸佛所問深義。 于諸如來作父想， 為利眾生修覺行， 智慧善巧通法藏， 入深智處無所著。 隨順思惟說法界， 經無量劫不可盡， 智雖善入無處所， 無有疲厭無所著。 三世諸佛家中生， 證得如來妙法身， 普為群生現眾色， 譬如幻師無不作。 或現始修殊勝行， 或現初生及出家， 或現樹下成
【現代漢語翻譯】 現代漢語譯本 智光（菩薩名），你已善於瞭解因緣，不再有任何疑惑， 一切迷惑都被你消除斷絕，如此自在地遊歷於法界。 你摧毀了魔王的宮殿，消除了眾生心中的翳膜（比喻無明）， 遠離了一切分別心，內心不動搖，善於瞭解如來（佛）的境界。 你已消除了過去、現在、未來三世的疑惑，對如來生起了清凈的信心， 憑藉信心獲得了不動搖的智慧，智慧清凈所以能理解真實。 爲了使眾生能夠脫離苦海，你盡未來際普遍利益他們， 長時間勤奮修行，內心沒有厭倦，甚至在地獄中也能安然承受。 你積累了無量的福德和智慧，完全具備，瞭解眾生的根性和慾望， 以及他們的業行，沒有不清楚的，根據他們所喜好的為他們說法。 你瞭解一切都是空性無我的，慈悲地關懷眾生，從不捨棄， 用宏大慈悲的微妙音聲，普遍進入世間宣說佛法。 你放出種種顏色的光明，普遍照耀眾生，消除他們的黑暗， 在光明中，菩薩坐在蓮花上，為大眾闡揚清凈的佛法。 在一根毫毛的末端，顯現出無數的佛剎（佛的國土），其中充滿著諸大菩薩， 眾會中的智慧各不相同，但都能明瞭眾生的心念。 十方世界不可計數，你一念之間周遊無餘， 利益眾生，供養諸佛，在諸佛那裡請問深奧的佛法。 你把諸如來當作父親一樣尊敬，爲了利益眾生而修行覺悟之道， 智慧善巧，通達佛法寶藏，進入甚深智慧的境界，沒有任何執著。 你隨順思惟法界，經歷無量劫也無法窮盡， 智慧雖然善於深入，卻無所住著，沒有疲倦，也沒有執著。 你從三世諸佛的家中誕生，證得了如來的微妙法身， 普遍為眾生顯現各種形象，就像幻術師一樣，沒有不能變現的。 有時顯現開始修行殊勝的行持，有時顯現初生和出家， 有時顯現在菩提樹下成道。
【English Translation】 English version O Jiguang (Bodhisattva's name), you have well understood the causes and conditions, and have no more doubts, All confusions have been eliminated and cut off by you, and you roam freely in the Dharma realm. You have destroyed the palaces of the demon kings, and removed the cataracts (metaphor for ignorance) from the minds of sentient beings, You are free from all discriminating thoughts, your mind is unwavering, and you understand well the realm of the Tathagata (Buddha). You have eliminated the doubts of the three times—past, present, and future—and have generated pure faith in the Tathagata, Through faith, you have attained unwavering wisdom, and because your wisdom is pure, you understand the truth. In order to enable sentient beings to escape suffering, you benefit them universally throughout the future, You practice diligently for a long time, without weariness in your heart, and can even endure suffering peacefully in hell. You have accumulated immeasurable merit and wisdom, fully equipped, and understand the roots and desires of sentient beings, As well as their karmic actions, nothing is unclear, and you preach the Dharma according to their preferences. You understand that everything is empty and without self, and you compassionately care for sentient beings, never abandoning them, With a great compassionate and subtle voice, you enter the world universally to proclaim the Dharma. You emit light of various colors, universally illuminating sentient beings, removing their darkness, In the light, Bodhisattvas sit on lotuses, expounding the pure Dharma to the masses. At the tip of a single hair, countless Buddha-lands (Buddha's realms) appear, filled with great Bodhisattvas, The wisdom in the assemblies is different, but they can all understand the thoughts of sentient beings. The ten directions of the world are countless, and you travel through them all in a single thought, Benefiting sentient beings, making offerings to the Buddhas, and asking the profound Dharma from the Buddhas. You respect the Tathagatas as if they were your fathers, and you cultivate the path of enlightenment for the benefit of sentient beings, Your wisdom is skillful, you understand the treasury of the Dharma, and you enter the realm of profound wisdom without any attachment. You contemplate the Dharma realm in accordance with it, and it cannot be exhausted even after countless eons, Although your wisdom is good at penetrating deeply, it does not dwell anywhere, without weariness or attachment. You are born from the family of the Buddhas of the three times, and you have attained the subtle Dharma body of the Tathagata, You universally manifest various forms for sentient beings, just like a magician, there is nothing you cannot transform. Sometimes you manifest the beginning of cultivating superior practices, sometimes you manifest birth and renunciation, Sometimes you manifest enlightenment under the Bodhi tree.
菩提， 或為眾生示涅槃。 菩薩所住希有法， 唯佛境界非二乘， 身語意想皆已除， 種種隨宜悉能現。 菩薩所得諸佛法， 眾生思惟發狂亂， 智入實際心無礙， 普現如來自在力。 此於世間無與等， 何況復增殊勝行， 雖未具足一切智， 已獲如來自在力。 已住究竟一乘道， 深入微妙最上法， 善知眾生時非時， 為利益故現神通。 分身遍滿一切剎， 放凈光明除世闇， 譬如龍王起大云， 普雨妙雨悉充洽。 觀察眾生如幻夢， 以業力故常流轉， 大悲哀愍咸救拔， 為說無為凈法性。 佛力無量此亦然， 譬如虛空無有邊， 為令眾生得解脫， 億劫勤修而不倦。 種種思惟妙功德， 善修無上第一業， 于諸勝行恒不捨， 專念生成一切智。 一身示現無量身， 一切世界悉周遍， 其心清凈無分別， 一念難思力如是。 于諸世間不分別， 於一切法無妄想， 雖觀諸法而不取， 恒救眾生無所度。 一切世間唯是想， 于中種種各差別， 知想境界險且深， 為現神通而救脫。 譬如幻師自在力， 菩薩神變亦如是， 身遍法界及虛空， 隨眾生心靡不見。 能所分別二
【現代漢語翻譯】 現代漢語譯本 菩提（bodhi，覺悟），有時爲了眾生示現涅槃（nirvana，寂滅）。 菩薩（bodhisattva，覺悟的有情）所安住的稀有之法，唯有佛（buddha，覺悟者）的境界，不是二乘（聲聞和緣覺）所能及的。 他們的身、語、意念都已消除，能隨順各種情況示現種種方便。 菩薩所獲得的諸佛之法，眾生如果思惟反而會發狂錯亂。 他們的智慧深入實際，心中沒有障礙，普遍示現如來（tathagata，佛的稱號）的自在力量。 這種力量在世間沒有可以比擬的，何況還要增加殊勝的修行。 雖然還沒有完全具備一切智（sarvajna，佛的智慧），卻已經獲得瞭如來的自在力量。 他們已經安住于究竟的一乘道（ekayana，唯一的解脫之道），深入微妙最上的佛法。 他們善於瞭解眾生何時應該被度化，爲了利益眾生而示現神通。 他們分身遍滿一切剎土（buddhaksetra，佛的國土），放出清凈光明，消除世間的黑暗。 譬如龍王興起大云，普遍降下甘露妙雨，滋潤一切。 他們觀察眾生如同幻夢，因為業力而不斷流轉。 他們以大悲心哀憫眾生，救拔他們，為他們宣說無為清凈的法性（dharmata，法的本性）。 佛的力量無量無邊，菩薩的力量也是如此，譬如虛空沒有邊際。 爲了讓眾生得到解脫，他們億劫勤奮修行而不懈怠。 他們種種思惟微妙的功德，善修無上第一的善業。 對於各種殊勝的修行，他們恒常不捨，專心念想產生一切智。 他們一身示現無量身，遍滿一切世界。 他們的心清凈沒有分別，一念之間的力量難以思議。 他們對於世間不作分別，對於一切法沒有虛妄的念想。 雖然觀察諸法，卻不執取，恒常救度眾生，卻不認為有所度。 一切世間都只是心想所現，其中種種各不相同。 他們知道心想的境界既危險又深奧，所以示現神通來救度眾生。 譬如幻術師有自在的力量，菩薩的神通變化也是如此。 他們的身遍滿法界（dharmadhatu，宇宙）和虛空，隨順眾生的心念而無所不見。 能所分別的二元對立
【English Translation】 English version Bodhi (enlightenment), sometimes manifests nirvana (cessation) for sentient beings. The rare dharma (teachings) in which bodhisattvas (enlightenment beings) dwell is the realm of the Buddha (enlightened one), not that of the two vehicles (sravakas and pratyekabuddhas). Their body, speech, and mind are all eliminated, and they can manifest various skillful means according to circumstances. The dharmas of the Buddhas that bodhisattvas attain, if pondered by sentient beings, will cause madness and confusion. Their wisdom penetrates reality without obstruction, universally manifesting the self-mastery of the Tathagata (Buddha's title). This power is unparalleled in the world, let alone adding more superior practices. Although they have not yet fully attained all-knowing wisdom (sarvajna), they have already obtained the self-mastery of the Tathagata. They have already dwelt in the ultimate one vehicle (ekayana), deeply penetrating the subtle and supreme dharma. They are skilled in knowing when sentient beings should be liberated, and manifest supernatural powers for their benefit. They manifest bodies that fill all buddha-lands (buddhaksetra), emitting pure light to dispel the darkness of the world. It is like a dragon king raising great clouds, universally raining down wondrous nectar, filling all. They observe sentient beings as if they were illusions, constantly transmigrating due to karma. With great compassion, they pity and rescue them, expounding the unconditioned and pure nature of dharma (dharmata). The power of the Buddha is immeasurable, and so is the power of the bodhisattvas, like the boundless expanse of space. To enable sentient beings to attain liberation, they diligently cultivate for eons without weariness. They contemplate various wondrous merits, skillfully cultivating the supreme and foremost good deeds. They constantly do not abandon these superior practices, focusing their minds on generating all-knowing wisdom. They manifest countless bodies from one body, pervading all worlds. Their minds are pure and without discrimination, the power of a single thought is inconceivable. They do not discriminate in the world, and have no false thoughts about any dharma. Although they observe all dharmas, they do not grasp them, constantly liberating sentient beings without thinking there is anything to liberate. All the world is merely a manifestation of thought, with various differences within it. They know that the realm of thought is dangerous and profound, so they manifest supernatural powers to rescue sentient beings. Just as a magician has the power of self-mastery, so too are the supernatural transformations of bodhisattvas. Their bodies pervade the dharma realm (dharmadhatu) and space, appearing in accordance with the minds of sentient beings. The duality of subject and object
俱離， 雜染清凈無所取， 若縛若解智悉忘， 但願普與眾生樂。 一切世間唯想力， 以智而入心無畏， 思惟諸法亦復然， 三世推求不可得。 能入過去畢前際， 能入未來畢后際， 能入現在一切處， 常勤觀察無所有。 隨順涅槃寂滅法， 住于無諍無所依， 心如實際無與等， 專向菩提永不退。 修諸勝行無退怯， 安住菩提不動搖， 佛及菩薩與世間， 盡於法界皆明瞭。 欲得最勝第一道， 為一切智解脫王， 應當速發菩提心， 永盡諸漏利群生。 趣向菩提心清凈， 功德廣大不可說， 為利眾生故稱述， 汝等諸賢應善聽。 無量世界盡為塵， 一一塵中無量剎， 其中諸佛皆無量， 悉能明見無所取。 善知眾生無生想， 善知言語無語想， 于諸世界心無礙， 悉善了知無所著。 其心廣大如虛空， 於三世事悉明達， 一切疑惑皆除滅， 正觀佛法無所取。 十方無量諸國土， 一念往詣心無著， 了達世間眾苦法， 悉住無生真實際。 無量難思諸佛所， 悉往彼會而覲謁， 常為上首問如來， 菩薩所修諸願行。 心常憶念十方佛， 而無所依無所取， 恒勸眾生種
【現代漢語翻譯】 現代漢語譯本 遠離一切執著，無論是雜染還是清凈都不執取。 無論是被束縛還是解脫，智慧都應放下，只願普遍給予眾生快樂。 一切世間都只是心念的力量所顯現，以智慧進入內心，便無所畏懼。 思維一切諸法也是如此，過去、現在、未來三世推求都不可得。 能夠深入過去，直至最初的開端；能夠深入未來，直至最後的終結。 能夠深入現在的一切處所，常常勤奮觀察，發現一切皆無自性。 隨順涅槃寂滅的法則，安住于無諍無所依的狀態。 心如真如實相，無可比擬，專心向往菩提，永不退轉。 修習各種殊勝的行持，不退縮不畏懼，安住于菩提，不動搖。 佛陀、菩薩與世間的一切，都在法界中完全明瞭。 想要獲得最殊勝的第一道，成為一切智慧的解脫之王， 應當迅速發起菩提心，永遠斷盡一切煩惱，利益眾生。 趣向菩提的心清凈無染，功德廣大不可言說。 爲了利益眾生，所以才稱述這些，你們各位賢者應當好好聽聞。 即使無量世界都化為微塵，每一粒微塵中又有無量剎土（佛土）， 其中諸佛的數量也是無量的，都能明見一切，而無所執取。 善於了知眾生本無生滅的妄想，善於了知言語本無言語的執著。 對於一切世界，內心沒有障礙，完全了知一切，而無所執著。 其心廣大如虛空，對於過去、現在、未來三世的事情都明瞭通達。 一切疑惑都已消除滅盡，以正見觀察佛法，而無所執取。 十方無量諸佛國土，一念之間就能到達，內心沒有執著。 了達世間眾苦的法則，安住于無生無滅的真如實相。 在無量難以思議的諸佛所在之處，都前往彼會而覲見。 常常作為上首，請問如來，菩薩所修的各種願行。 心中常常憶念十方諸佛，而無所依，無所取。 恒常勸導眾生種下
【English Translation】 English version Completely detached, not grasping at either defilement or purity. Whether bound or liberated, wisdom is forgotten, only wishing to universally bring joy to all beings. All the world is but the power of thought; entering with wisdom, the heart is fearless. Reflecting on all dharmas is also like this; seeking in the three times, they cannot be found. Able to enter the past, reaching its beginning; able to enter the future, reaching its end. Able to enter all places in the present, constantly diligently observing, finding nothing has self-nature. Following the dharma of Nirvana's quiescence, dwelling in non-contention and without reliance. The mind is like reality, incomparable, focused on Bodhi, never retreating. Cultivating all superior practices without retreat or fear, abiding in Bodhi, unshakeable. Buddhas, Bodhisattvas, and the world, all are completely clear within the Dharma realm. Wishing to attain the most supreme first path, to become the king of liberation with all wisdom, One should quickly generate the Bodhi mind, forever ending all outflows, benefiting all beings. The mind that goes towards Bodhi is pure, its merits are vast and indescribable. For the benefit of beings, these are described, you virtuous ones should listen well. Even if countless worlds turn into dust, in each dust mote are countless lands (Buddha-fields), The Buddhas within are also countless, all able to clearly see without grasping. Skilled in knowing that beings have no birth-thought, skilled in knowing that language has no speech-thought. Towards all worlds, the mind is without obstruction, completely knowing all without attachment. The mind is vast like space, clear and understanding all matters of the three times. All doubts are eliminated, observing the Buddha's teachings with right view, without grasping. Countless lands in the ten directions, in a single thought, one can reach them without attachment. Understanding the laws of suffering in the world, abiding in the true reality of no birth. In the places of countless, inconceivable Buddhas, one goes to those assemblies to pay homage. Always as the leader, asking the Tathagata about the vows and practices cultivated by Bodhisattvas. The mind constantly remembers the Buddhas of the ten directions, without reliance or grasping. Constantly encouraging beings to plant
善根， 莊嚴國土令清凈。 一切眾生三有處， 以無礙眼咸觀察， 所有習性諸根解， 無量無邊悉明見。 眾生心樂悉了知， 如是隨宜為說法， 于諸染凈皆通達， 令彼修治入于道。 無量無數諸三昧， 菩薩一念皆能入， 于中想智及所緣， 悉善了知得自在。 菩薩獲此廣大智， 疾向菩提無所礙， 為欲利益諸群生， 處處宣揚大人法。 善知世間長短劫， 一月半月及晝夜， 國土各別性平等， 常勤觀察不放逸。 普詣十方諸世界， 而於方處無所取， 嚴凈國土悉無餘， 亦不曾生凈分別。 眾生是處若非處， 及以諸業感報別， 隨順思惟入佛力， 於此一切悉了知。 一切世間種種性， 種種所行住三有， 利根及與中下根， 如是一切咸觀察。 凈與不凈種種解， 勝劣及中悉明見， 一切眾生至處行， 三有相續皆能說。 禪定解脫諸三昧， 染凈因起各不同， 及以先世苦樂殊， 凈修佛力咸能見。 眾生業惑續諸趣， 斷此諸趣得寂滅， 種種漏法永不生， 並其習種悉了知。 如來煩惱皆除盡， 大智光明照於世， 菩薩于佛十力中， 雖未證得亦無疑。 菩薩於一毛
【現代漢語翻譯】 現代漢語譯本 以善根（kushala-mula，指好的行為和思想的根源）來莊嚴國土，使其清凈。 以無礙的智慧之眼，觀察一切眾生在三有（trai-bhava，指欲界、色界、無色界）中的狀態。 所有眾生的習性、諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官）的理解，無量無邊，都能夠清楚地看見。 眾生的心意和喜好都完全瞭解，因此能夠根據他們的需要說法。 對於染污和清凈的法都通達，使他們能夠修行並進入正道。 菩薩在一念之間能夠進入無量無數的三昧（samadhi，指禪定）， 在三昧中，對於所想、智慧以及所緣的對象，都能夠完全瞭解並獲得自在。 菩薩獲得如此廣大的智慧，迅速地走向菩提（bodhi，指覺悟），沒有任何障礙。 爲了利益一切眾生，在各處宣揚大人的教法。 善於瞭解世間的長劫和短劫，一個月、半個月以及白天和夜晚的時間。 國土雖然各不相同，但其本性是平等的，菩薩常常勤奮觀察而不懈怠。 普遍到達十方世界，但對於任何地方都沒有執著。 莊嚴清凈國土，沒有任何遺漏，也不曾產生清凈的分別念。 眾生所處的境地，是否合適，以及各種業力所感得的果報， 都能夠隨順思惟，進入佛力，對於這一切都完全瞭解。 一切世間眾生的種種習性，種種行為，以及所處的欲界、色界、無色界， 利根、中根和下根的眾生，菩薩都能夠觀察到。 清凈和不清凈的種種理解，殊勝、低劣和中等的理解，都能夠清楚地看見。 一切眾生所到達的地方和所行的道路，以及三有相續的狀況，都能夠說出來。 禪定、解脫和各種三昧，染污和清凈的因緣和生起各不相同， 以及前世的苦樂差別，通過清凈的修行，佛力都能夠看見。 眾生的業力和迷惑延續到各個趣向（gati，指輪迴的去處）， 斷除這些趣向，就能夠獲得寂滅（nirvana，指涅槃）， 種種煩惱的法永遠不再生起，連同習氣種子都完全瞭解。 如來的煩惱都已除盡，大智慧的光明照耀世間。 菩薩對於佛的十力（bala，指佛的十種力量）雖然沒有證得，但也毫不懷疑。 菩薩在一毛孔中
【English Translation】 English version With good roots (kushala-mula), they adorn the lands, making them pure. With unobstructed eyes of wisdom, they observe all sentient beings in the three realms of existence (trai-bhava). All beings' habits, the understanding of their faculties (indriya), are seen clearly, immeasurable and boundless. They fully understand the minds and desires of beings, and thus preach the Dharma according to their needs. They are versed in both defiled and pure dharmas, enabling beings to cultivate and enter the path. Bodhisattvas can enter countless samadhis (meditative states) in a single moment. Within these samadhis, they fully understand the thoughts, wisdom, and objects of focus, gaining mastery. Having attained such vast wisdom, Bodhisattvas quickly advance towards Bodhi (enlightenment) without hindrance. For the benefit of all beings, they proclaim the Dharma of the great ones everywhere. They are skilled in understanding the long and short kalpas (eons) of the world, the months, fortnights, and days and nights. Though lands differ, their nature is equal; Bodhisattvas are always diligent in observation without negligence. They universally reach the ten directions of the world, yet they do not cling to any place. They adorn and purify lands completely, without any omissions, and without giving rise to discriminating thoughts of purity. They understand where beings are, whether it is suitable or not, and the different karmic retributions they experience. They contemplate in accordance with the Buddha's power, and fully understand all of this. They observe all the various natures of beings in the world, their various actions, and their dwelling in the three realms of existence. They observe beings of sharp, medium, and dull faculties. They clearly see the various understandings of purity and impurity, superior, inferior, and middling. They can describe where all beings go, the paths they take, and the continuity of the three realms. They understand the different causes and arising of defiled and pure states of meditation, liberation, and various samadhis. They also see the differences in past lives' suffering and happiness through the power of the Buddha's pure cultivation. They understand how beings' karma and delusions continue in various destinies (gati). By cutting off these destinies, they attain Nirvana (extinction), The various defiled dharmas will never arise again, and they fully understand even the seeds of habit. The Tathagata's (Buddha's) afflictions are completely eradicated, and the light of great wisdom illuminates the world. Although Bodhisattvas have not attained the ten powers (bala) of the Buddha, they have no doubt about them. Bodhisattvas, in a single pore
孔中， 普現十方無量剎， 或有雜染或清凈， 種種業作皆能了。 一微塵中無量剎， 無量諸佛及佛子， 諸剎各別無雜亂， 如一一切悉明見。 於一毛孔見十方， 盡虛空界諸世間， 無有一處空無佛， 如是佛剎悉清凈。 于毛孔中見佛剎， 復見一切諸眾生， 三世六趣各不同， 晝夜月時有縛解。 如是大智諸菩薩， 專心趣向法王位， 于佛所住順思惟， 而獲無邊大歡喜。 菩薩分身無量億， 供養一切諸如來， 神通變現勝無比， 佛所行處皆能住。 無量佛所皆鉆仰， 所有法藏悉耽味， 見佛聞法勤修行， 如飲甘露心歡喜。 已獲如來勝三昧， 善入諸法智增長， 信心不動如須彌， 普作群生功德藏。 慈心廣大遍眾生， 悉愿疾成一切智， 而恒無著無依處， 離諸煩惱得自在。 哀愍眾生廣大智， 普攝一切同於己， 知空無相無真實， 而行其心不懈退。 菩薩發心功德量， 億劫稱揚不可盡， 以出一切諸如來， 獨覺聲聞安樂故。 十方國土諸眾生， 皆悉施安無量劫， 勸持五戒及十善， 四禪四等諸定處， 復于多劫施安樂， 令斷諸惑成羅漢； 彼諸福聚雖
【現代漢語翻譯】 現代漢語譯本 在微小的孔隙中，十方無量的佛土都顯現出來， 有的混雜不清凈，有的清凈無染，種種業力的造作都能明瞭。 在一個微塵中，有無量的佛土，無量的諸佛和佛子， 每個佛土都各不相同，沒有雜亂，就像一個一樣，一切都清晰可見。 在一個毛孔中，能看到十方，遍及整個虛空界的所有世間， 沒有一個地方沒有佛，這樣的佛土都是清凈的。 在毛孔中能看到佛土，還能看到一切眾生， 三世（過去、現在、未來）六道（天、人、阿修羅、地獄、餓鬼、畜生）各不相同，晝夜月時有被束縛的，也有解脫的。 像這樣具有大智慧的菩薩，專心致志地趨向法王（佛）的果位， 在佛所住的地方順應思維，從而獲得無邊的歡喜。 菩薩分化出無量億的身形，供養一切諸如來（佛的稱號）， 神通變化殊勝無比，佛所行之處都能安住。 在無量佛所都敬仰學習，所有佛法寶藏都深入品味， 見到佛，聽聞佛法，勤奮修行，就像飲用甘露一樣心中歡喜。 已經獲得如來殊勝的三昧（禪定），善於進入諸法，智慧增長， 信心堅定不動搖，如同須彌山（佛教中的聖山），普遍成為眾生的功德寶藏。 慈悲心廣大遍及眾生，都希望他們迅速成就一切智慧， 而恒常沒有執著，沒有依靠，遠離一切煩惱，獲得自在。 憐憫眾生，具有廣大的智慧，普遍攝受一切眾生如同自己一樣， 知道空性、無相、無真實，但仍然精進行道，不懈怠退縮。 菩薩發心的功德，即使經過億劫也稱揚不盡， 因為他們爲了使一切諸如來、獨覺（辟支佛）、聲聞（阿羅漢）獲得安樂。 十方國土的眾生，都給予他們無量劫的安樂， 勸導他們受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）和十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），四禪（色界四禪定）四等（慈、悲、喜、舍）的禪定境界， 又在多劫中給予安樂，使他們斷除一切迷惑，成就阿羅漢（斷除煩惱的聖者）； 這些福德聚集雖然
【English Translation】 English version In a tiny pore, countless Buddha lands of the ten directions appear, Some are mixed and impure, some are pure and undefiled, all kinds of karmic actions can be understood. Within a single dust mote, there are countless Buddha lands, countless Buddhas and Buddha's disciples, Each Buddha land is distinct and not confused, like one, everything is clearly seen. In a single pore, one can see the ten directions, all the worlds throughout the entire space, There is no place without a Buddha, such Buddha lands are all pure. In a pore, one can see Buddha lands, and also see all sentient beings, The three times (past, present, future) and six realms (gods, humans, asuras, hell beings, hungry ghosts, animals) are different, day and night, month and time, there are those who are bound and those who are liberated. Such Bodhisattvas with great wisdom, wholeheartedly strive towards the position of Dharma King (Buddha), In the place where the Buddha dwells, they contemplate accordingly, and thus obtain boundless joy. Bodhisattvas manifest countless billions of bodies, making offerings to all Tathagatas (title of Buddha), Their supernatural transformations are supremely excellent, they can abide in all places where the Buddha goes. In the presence of countless Buddhas, they all revere and learn, all the Dharma treasures are deeply savored, Seeing the Buddha, hearing the Dharma, diligently practicing, they are joyful in their hearts like drinking nectar. Having already attained the Tathagata's supreme Samadhi (meditative state), they are skilled in entering all Dharmas, their wisdom increases, Their faith is firm and unshakeable, like Mount Sumeru (sacred mountain in Buddhism), they universally become a treasure of merit for all beings. Their compassionate hearts are vast and pervade all beings, they all wish them to quickly attain all wisdom, And they are constantly without attachment, without reliance, free from all afflictions, and attain freedom. They have compassion for sentient beings, with great wisdom, they universally embrace all beings as if they were themselves, They know emptiness, formlessness, and non-reality, yet they continue to practice diligently without laziness or retreat. The merit of a Bodhisattva's aspiration, even after countless eons, cannot be fully praised, Because they do it for the sake of all Tathagatas, Pratyekabuddhas (solitary realizers), and Sravakas (Arhats) to attain happiness. The sentient beings of the ten directions, they all give them happiness for countless eons, They encourage them to uphold the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants) and the ten virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not speaking divisively, not speaking idly, not being greedy, not being angry, not being ignorant), the four Dhyanas (four meditative states in the realm of form) and the four immeasurables (loving-kindness, compassion, joy, equanimity), And again, for many eons, they give them happiness, causing them to cut off all delusions and become Arhats (saints who have eliminated afflictions); These accumulations of merit, although
無量， 不與發心功德比。 又教億眾成緣覺， 獲無諍行微妙道， 以彼而校菩提心， 算數譬諭無能及。 一念能過塵數剎， 如是經于無量劫， 此諸剎數尚可量， 發心功德不可知。 過去未來及現在， 所有劫數無邊量， 此諸劫數猶可知， 發心功德無能測。 以菩提心遍十方， 所有分別靡不知， 一念三世悉明達， 利益無量眾生故。 十方世界諸眾生， 欲解方便意所行， 及以虛空際可測， 發心功德難知量。 菩薩志願等十方， 慈心普洽諸群生， 悉使修成佛功德， 是故其力無邊際。 眾生欲解心所樂， 諸根方便行各別， 於一念中悉了知， 一切智智心同等。 一切眾生諸惑業， 三有相續無暫斷， 此諸邊際尚可知， 發心功德難思議。 發心能離業煩惱， 供養一切諸如來， 業惑既離相續斷， 普於三世得解脫。 一念供養無邊佛， 亦供無數諸眾生， 悉以香華及妙鬘， 寶幢幡蓋上衣服， 美食珍座經行處， 種種宮殿悉嚴好， 毗盧遮那妙寶珠， 如意摩尼發光耀。 唸唸如是持供養， 經無量劫不可說； 其人福聚雖復多， 不及發心功德大。 所說種種眾
【現代漢語翻譯】 現代漢語譯本 無量的功德，都不能與發菩提心的功德相比。 又教導億萬眾產生為緣覺（Pratyekabuddha，獨自覺悟者），獲得無諍的修行和微妙的道， 用這些來衡量菩提心，無論如何計算和比喻都無法企及。 一念之間能超越如塵沙般多的剎土（kṣetra，佛的國土），這樣經歷無量劫， 這些剎土的數量尚可測量，而發菩提心的功德卻不可知。 過去、未來和現在，所有的劫數（kalpa，時間單位）無邊無量， 這些劫數尚且可以知道，而發菩提心的功德卻無法測度。 以菩提心遍佈十方，所有分別都能知曉， 一念之間就能明達三世，爲了利益無量的眾生。 十方世界的所有眾生，想要了解方便法門（upāya，引導眾生解脫的方法）的意圖和修行， 以及虛空的邊際可以測量，發菩提心的功德卻難以知量。 菩薩的志願等同於十方，慈悲心普遍覆蓋所有眾生， 使他們都修成佛的功德，因此菩薩的力量是無邊無際的。 眾生想要了解心中所喜愛的，各種根器和方便修行各不相同， 在一念之間都能完全瞭解，一切智智（sarvajñāna，佛的智慧）的心是相同的。 一切眾生的各種迷惑和業力，在三有（traiyadhātuka，欲界、色界、無色界）中相續不斷， 這些邊際尚且可以知道，發菩提心的功德卻難以思議。 發菩提心能遠離業力和煩惱，供養一切諸如來（Tathāgata，佛的稱號）， 業力和煩惱既然遠離，相續也就斷絕，普遍在三世中得到解脫。 一念之間供養無邊的佛，也供養無數的眾生， 全部用香、花和美妙的花鬘，寶幢、幡蓋和上等的衣服， 美食、珍貴的座位和經行之處，各種宮殿都裝飾得莊嚴美好， 毗盧遮那（Vairocana，佛名）的妙寶珠，如意摩尼（cintāmaṇi，能滿足願望的寶珠）發出光芒。 唸唸如此持續供養，經歷無量劫都說不完； 這個人所積累的福德雖然很多，也比不上發菩提心的功德大。 所說的種種眾生，
【English Translation】 English version Immeasurable merits cannot compare to the merit of generating the Bodhi mind. Furthermore, teaching billions of beings to become Pratyekabuddhas (solitary realizers), attaining the subtle path of non-contention, Using these to measure the Bodhi mind, no calculation or analogy can reach it. In a single thought, one can surpass as many kṣetras (Buddha-fields) as dust particles, and even if this continues for immeasurable kalpas (eons), The number of these kṣetras can still be measured, but the merit of generating the Bodhi mind is unknowable. Past, future, and present, all kalpas are boundless and immeasurable, These kalpas can still be known, but the merit of generating the Bodhi mind cannot be fathomed. With the Bodhi mind pervading the ten directions, all distinctions are known, In a single thought, one can understand the three times, for the benefit of immeasurable beings. All beings in the ten directions, wishing to understand the intention and practice of skillful means (upāya), And even if the limits of space can be measured, the merit of generating the Bodhi mind is difficult to know. The Bodhisattva's vows are equal to the ten directions, with compassion covering all beings, Enabling them all to cultivate the merits of Buddhahood, therefore, their power is boundless. Beings wish to understand what they delight in, their various faculties and skillful practices are different, In a single thought, all can be fully understood, the mind of sarvajñāna (Buddha's wisdom) is the same. All beings' various delusions and karmas continue uninterrupted in the traiyadhātuka (three realms), These limits can still be known, but the merit of generating the Bodhi mind is inconceivable. Generating the Bodhi mind can separate one from karma and afflictions, offering to all Tathāgatas (Buddhas), Since karma and afflictions are separated, the continuity is cut off, and one attains liberation in all three times. In a single thought, offering to boundless Buddhas, and also offering to countless beings, All with incense, flowers, and beautiful garlands, jeweled banners, canopies, and superior clothing, Delicious food, precious seats, and places for walking meditation, various palaces all adorned beautifully, The wondrous jewel of Vairocana (a Buddha), the cintāmaṇi (wish-fulfilling jewel) emitting light. Continuing such offerings in every thought, for immeasurable kalpas, it cannot be fully described; Although the accumulation of merit of that person is great, it is not as great as the merit of generating the Bodhi mind. The various beings that are spoken of,
譬諭， 無有能及菩提心， 以諸三世人中尊， 皆從發心而得生。 發心無礙無齊限， 欲求其量不可得， 一切智智誓必成， 所有眾生皆永度。 發心廣大等虛空， 生諸功德同法界， 所行普遍如無異， 永離眾著佛平等。 一切法門無不入， 一切國土悉能往， 一切智境咸通達， 一切功德皆成就。 一切能捨恒相續， 凈諸戒品無所著， 具足無上大功德， 常勤精進不退轉。 入深禪定恒思惟， 廣大智慧共相應， 此是菩薩最勝地， 出生一切普賢道。 三世一切諸如來， 靡不護念初發心， 悉以三昧陀羅尼， 神通變化共莊嚴。 十方眾生無有量， 世界虛空亦如是， 發心無量過於彼， 是故能生一切佛。 菩提心是十力本， 亦為四辯無畏本， 十八不共亦復然， 莫不皆從發心得。 諸佛色相莊嚴身， 及以平等妙法身， 智慧無著所應供， 悉以發心而得有。 一切獨覺聲聞乘， 色界諸禪三昧樂， 及無色界諸三昧， 悉以發心作其本。 一切人天自在樂， 及以諸趣種種樂， 進定根力等眾樂， 靡不皆由初發心。 以因發起廣大心， 則能修行六種度， 勸諸眾生行
【現代漢語翻譯】 現代漢語譯本 譬如說，沒有什麼能比得上菩提心（Bodhicitta，覺悟之心）， 因為三世（過去、現在、未來）一切受人尊敬的佛，都是從發菩提心而產生的。 發菩提心是無礙無邊的，想要衡量它的範圍是無法做到的， 發心立誓必定成就一切智智（Sarvajnana，佛陀的智慧），要讓所有眾生都永遠解脫。 發心廣大如同虛空，產生各種功德如同法界（Dharmadhatu，宇宙的本體）， 所做的一切普遍而無差別，永遠脫離各種執著，達到佛的平等境界。 一切法門（Dharma，佛法）沒有不進入的，一切國土（Buddha-kshetra，佛的凈土）都能前往， 一切智慧的境界都能通達，一切功德都能成就。 一切都能捨棄，而且恒常持續，清凈各種戒律而沒有執著， 具足無上大功德，常常勤奮精進而不退轉。 進入甚深的禪定，恒常思惟，廣大智慧與之相應， 這是菩薩（Bodhisattva，追求覺悟的修行者）最殊勝的境界，由此出生一切普賢菩薩（Samantabhadra）的道。 三世一切諸如來（Tathagata，佛的稱號），沒有不護念最初發菩提心的， 都用三昧（Samadhi，禪定）和陀羅尼（Dharani，總持）以及神通變化來共同莊嚴。 十方眾生沒有數量，世界和虛空也是如此， 發菩提心是無量的，超過了這些，所以能產生一切佛。 菩提心是十力（Dasabala，佛的十種力量）的根本，也是四辯（Caturpratisamvid，四種辯才）和無畏（Vaisaradya，佛的無畏）的根本， 十八不共法（Asta-dasa avenika buddha dharma，佛的十八種不共功德）也是如此，沒有不是從發菩提心而得到的。 諸佛的色相莊嚴身（Rupa-kaya，佛的色身），以及平等妙法身（Dharma-kaya，佛的法身）， 智慧無著，應該受人供養，都是因為發菩提心而有的。 一切獨覺（Pratyekabuddha，辟支佛）和聲聞乘（Sravaka-yana，小乘佛教）的修行者， 所獲得的各種禪定和三昧的快樂，以及無漏的各種三昧，都是以發菩提心作為根本。 一切人天（Deva，天人）的自在快樂，以及在各種輪迴中的種種快樂， 以及精進、禪定、根、力等各種快樂，沒有不是由最初發菩提心而來的。 因為發起廣大的菩提心，就能修行六種波羅蜜（Paramita，到達彼岸的方法）， 勸導一切眾生修行。
【English Translation】 English version For example, there is nothing that can compare to Bodhicitta (the mind of enlightenment), Because all the Buddhas, revered in the three times (past, present, and future), are born from the arising of Bodhicitta. The arising of Bodhicitta is unobstructed and limitless; it is impossible to measure its extent, The vow to achieve Sarvajnana (the wisdom of the Buddha) is certain, to liberate all sentient beings forever. The arising of Bodhicitta is as vast as space, generating merits like the Dharmadhatu (the essence of the universe), All actions are universal and without discrimination, forever free from all attachments, reaching the equality of the Buddha. There is no Dharma (Buddhist teachings) that is not entered, all Buddha-kshetra (Buddha's pure lands) can be reached, All realms of wisdom can be penetrated, all merits can be accomplished. Everything can be relinquished, and it is constantly continued, purifying all precepts without attachment, Possessing supreme merits, always diligent and progressing without regression. Entering deep Samadhi (meditative absorption), constantly contemplating, vast wisdom is in accordance with it, This is the most excellent state of a Bodhisattva (a being seeking enlightenment), from which arises the path of Samantabhadra (Universal Worthy). All Tathagatas (Buddhas) of the three times, without exception, protect and remember the initial arising of Bodhicitta, They all use Samadhi and Dharani (mantras) and miraculous transformations to adorn it. The sentient beings in the ten directions are countless, and so are the worlds and space, The arising of Bodhicitta is immeasurable, exceeding these, therefore it can give rise to all Buddhas. Bodhicitta is the root of the Dasabala (ten powers of the Buddha), and also the root of Caturpratisamvid (four kinds of eloquence) and Vaisaradya (fearlessness of the Buddha), The Asta-dasa avenika buddha dharma (eighteen unique qualities of the Buddha) are also the same, none of which are not obtained from the arising of Bodhicitta. The adorned Rupa-kaya (form body) of the Buddhas, and the equal and wonderful Dharma-kaya (Dharma body), The wisdom without attachment, which should be offered to, all come from the arising of Bodhicitta. All Pratyekabuddhas (solitary Buddhas) and Sravaka-yana (Hearer Vehicle) practitioners, The various joys of Samadhi and meditative absorption they attain, and the various undefiled Samadhis, all take the arising of Bodhicitta as their root. All the joys of freedom of Devas (gods) and humans, and the various joys in all realms of rebirth, And the various joys of diligence, Samadhi, roots, powers, etc., all come from the initial arising of Bodhicitta. Because of the arising of the vast Bodhicitta, one can practice the six Paramitas (perfections), And encourage all sentient beings to practice.
正行， 於三界中受安樂。 住佛無礙實義智， 所有妙業咸開闡， 能令無量諸眾生， 悉斷惑業向涅槃。 智慧光明如凈日， 眾行具足猶滿月， 功德常盈譬巨海， 無垢無礙同虛空。 普發無邊功德愿， 悉與一切眾生樂， 盡未來際依願行， 常勤修習度眾生。 無量大愿難思議， 愿令眾生悉清凈， 空無相愿無依處， 以願力故皆明顯。 了法自性如虛空， 一切寂滅悉平等， 法門無數不可說， 為眾生說無所著。 十方世界諸如來， 悉共讚歎初發心， 此身無量德所嚴， 能到彼岸同於佛。 如眾生數爾許劫， 說其功德不可盡， 以住如來廣大家， 三界諸法無能諭。 欲知一切諸佛法， 宜應速發菩提心， 此心功德中最勝， 必得如來無礙智。 眾生心行可數知， 國土微塵亦復然， 虛空邊際乍可量， 發心功德無能測。 出生三世一切佛， 成就世間一切樂， 增長一切勝功德， 永斷一切諸疑惑。 開示一切妙境界， 盡除一切諸障礙， 成就一切清凈剎， 出生一切如來智。 欲見十方一切佛， 欲施無盡功德藏， 欲滅眾生諸苦惱， 宜應速發菩提心。」
大方
【現代漢語翻譯】 現代漢語譯本 以正當的行為，在三界（欲界、色界、無色界）中享受安樂。 安住于佛陀無礙的真實智慧，所有微妙的善業都得以開顯闡明， 能夠使無量眾生，都斷除迷惑和業力，趨向涅槃（佛教的最高境界，指解脫）。 智慧的光明如同清凈的太陽，各種修行都圓滿具足如同滿月， 功德常常充盈如同巨大的海洋，沒有污垢，沒有障礙，如同虛空一般。 普遍發起無邊的功德願望，把一切快樂都給予眾生， 直到未來無盡的時間都依愿而行，常常勤奮地修行以度化眾生。 無量的大愿難以思議，願望使眾生都清凈， 空性、無相的願望沒有依靠之處，因為願力的緣故都顯現出來。 了知法的自性如同虛空，一切寂滅都平等， 法門無數不可言說，爲了眾生說法而沒有執著。 十方世界的所有如來（佛的稱號），都共同讚歎最初發菩提心， 此身以無量的功德莊嚴，能夠到達彼岸如同佛陀一樣。 即使像眾生數量那樣多的劫數，說其功德也說不盡， 因為安住于如來廣大的家業中，三界的一切法都無法比擬。 想要了解一切佛法，應該迅速發起菩提心， 此心的功德最為殊勝，必定能夠得到如來無礙的智慧。 眾生的心念行為可以數知，國土的微塵也是如此， 虛空的邊際或許可以測量，發起菩提心的功德卻無法測度。 出生三世（過去、現在、未來）一切諸佛，成就世間一切快樂， 增長一切殊勝的功德，永遠斷除一切疑惑。 開示一切微妙的境界，消除一切障礙， 成就一切清凈的佛剎（佛所居住的清凈國土），出生一切如來的智慧。 想要見到十方一切諸佛，想要佈施無盡的功德寶藏， 想要滅除眾生的一切苦惱，應該迅速發起菩提心。 大方
【English Translation】 English version With righteous conduct, one enjoys peace and happiness in the three realms (the desire realm, the form realm, and the formless realm). Dwelling in the unobstructed true wisdom of the Buddha, all subtle virtuous deeds are revealed and elucidated, Able to lead countless sentient beings to cut off delusion and karma, and move towards Nirvana (the highest state in Buddhism, referring to liberation). The light of wisdom is like the pure sun, all practices are complete and full like the full moon, Merit and virtue are always abundant like a vast ocean, without defilement, without obstruction, like the void. Universally generating boundless vows of merit and virtue, giving all happiness to all sentient beings, Until the endless future, acting according to vows, constantly diligently practicing to liberate sentient beings. The immeasurable great vows are inconceivable, wishing that all sentient beings become pure, The vows of emptiness and non-form have no place to rely on, but because of the power of the vows, they all manifest. Understanding the self-nature of Dharma as the void, all quiescence is equal, The Dharma doors are countless and inexpressible, speaking for sentient beings without attachment. All Tathagatas (title of Buddha) in the ten directions of the world, together praise the initial arising of Bodhicitta (the aspiration for enlightenment), This body is adorned with immeasurable merits and virtues, able to reach the other shore like the Buddha. Even if there were as many kalpas (eons) as there are sentient beings, one could not finish speaking of its merits and virtues, Because one dwells in the vast family of the Tathagata, all dharmas of the three realms cannot be compared. If one wishes to know all the Buddha's teachings, one should quickly generate Bodhicitta, The merit and virtue of this mind is the most supreme, and one will surely attain the unobstructed wisdom of the Tathagata. The thoughts and actions of sentient beings can be counted, and so can the dust particles of the lands, The edge of the void may perhaps be measured, but the merit and virtue of generating Bodhicitta cannot be measured. Giving birth to all Buddhas of the three times (past, present, and future), accomplishing all happiness in the world, Increasing all supreme merits and virtues, forever cutting off all doubts. Revealing all subtle realms, eliminating all obstacles, Accomplishing all pure Buddha-lands (pure lands where Buddhas reside), giving birth to all the wisdom of the Tathagatas. If one wishes to see all the Buddhas in the ten directions, if one wishes to bestow endless treasures of merit and virtue, If one wishes to extinguish all the sufferings of sentient beings, one should quickly generate Bodhicitta. Great and Vast
廣佛華嚴經卷第十七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十八
于闐國三藏實叉難陀奉 制譯
明法品第十八
爾時，精進慧菩薩白法慧菩薩言：
「佛子！菩薩摩訶薩初發求一切智心，成就如是無量功德，具大莊嚴，升一切智乘，入菩薩正位，舍諸世間法，得佛出世法，去、來、現在諸佛攝受，決定至於無上菩提究竟之處。彼諸菩薩于佛教中雲何修習，令諸如來皆生歡喜，入諸菩薩所住之處，一切大行皆得清凈，所有大愿悉使滿足，獲諸菩薩廣大之藏，隨所應化常為說法，而恒不捨波羅蜜行，所念眾生咸令得度，紹三寶種使不斷絕，善根方便皆悉不虛？佛子！彼諸菩薩以何方便，能令此法當得圓滿？愿垂哀愍，為我宣說；此諸大會，靡不樂聞！
「複次，如諸菩薩摩訶薩常勤修習，滅除一切無明黑暗，降伏魔怨，制諸外道，永滌一切煩惱心垢；悉能成就一切善根，永出一切惡趣諸難，凈治一切大智境界；成就一切菩薩諸地、諸波羅蜜、總持三昧、六通、三明、四無所畏清凈功德，莊嚴一切諸佛國土，及諸相好身、語、心行成就滿足，善知一切諸佛如來力、無所畏、不共佛法、一切智智所行境界；為欲成熟一切眾生，隨其心樂而
【現代漢語翻譯】 現代漢語譯本 爾時，精進慧菩薩對法慧菩薩說： 『佛子！菩薩摩訶薩（菩薩中的大修行者）初發求一切智慧之心，成就如此無量的功德，具足偉大的莊嚴，登上一切智慧的乘具，進入菩薩的正位，捨棄一切世間法，獲得佛陀出世之法，過去、未來、現在諸佛都攝受他們，決定到達無上菩提的究竟之處。這些菩薩在佛教中如何修習，才能使諸如來都生歡喜，進入諸菩薩所住之處，一切大行都得清凈，所有大愿都得以滿足，獲得諸菩薩廣大的寶藏，隨所應化常為眾生說法，而恒常不捨棄波羅蜜（到達彼岸）的修行，所念的眾生都令其得度，繼承三寶的種子使之不斷絕，善根方便都真實不虛？佛子！這些菩薩以何種方便，能使這些法門得以圓滿？愿您慈悲憐憫，為我宣說；此諸大會，沒有不樂意聽聞的！』 『再者，如諸菩薩摩訶薩常勤奮修習，滅除一切無明的黑暗，降伏魔的怨敵，制服諸外道，永遠洗滌一切煩惱的心垢；都能成就一切善根，永遠脫離一切惡趣的災難，清凈治理一切大智慧的境界；成就一切菩薩的諸地、諸波羅蜜、總持三昧（專注的禪定）、六神通、三明、四無所畏的清凈功德，莊嚴一切諸佛的國土，以及諸相好身、語、心行都成就圓滿，善知一切諸佛如來的力、無所畏、不共佛法、一切智智所行的境界；爲了成熟一切眾生，隨其心意喜好而
【English Translation】 English version At that time, Bodhisattva Jinjinhui (Vigor and Wisdom) said to Bodhisattva Fahui (Dharma Wisdom): 'Buddha-son! When Bodhisattva Mahasattvas (great beings of enlightenment) first generate the mind seeking all-wisdom, they accomplish such immeasurable merits, possess great adornments, ascend the vehicle of all-wisdom, enter the proper position of a Bodhisattva, abandon all worldly dharmas, attain the Buddha's transcendental dharmas, are embraced by the Buddhas of the past, future, and present, and are destined to reach the ultimate place of unsurpassed Bodhi. How do these Bodhisattvas practice in the Buddha's teachings so that all Tathagatas are pleased, they enter the abodes of the Bodhisattvas, all great practices become pure, all great vows are fulfilled, they obtain the vast treasures of the Bodhisattvas, constantly teach the Dharma according to what is appropriate, and never abandon the practice of Paramitas (perfections), all sentient beings they think of are liberated, the seeds of the Three Jewels are continued without interruption, and all skillful means of good roots are true and not false? Buddha-son! By what means can these Bodhisattvas bring these dharmas to perfection? May you have compassion and explain it to me; all in this great assembly are eager to hear it!' 'Furthermore, as Bodhisattva Mahasattvas constantly and diligently practice, they eliminate all the darkness of ignorance, subdue the enemies of Mara (demon), control the heretics, and forever cleanse the defilements of all afflictions; they are able to accomplish all good roots, forever escape all the difficulties of evil realms, purify and govern all realms of great wisdom; they accomplish all the Bodhisattva grounds, all Paramitas, Samadhi (meditative absorption) of Dharani (retention), the six supernormal powers, the three kinds of knowledge, the four fearlessnesses of pure merits, adorn all the Buddha lands, and their physical marks, speech, and mental actions are all accomplished and perfect, they are well aware of all the Tathagata's powers, fearlessnesses, unique Buddha dharmas, and the realms of all-wisdom; in order to mature all sentient beings, according to their minds and preferences, they
取佛土，隨根、隨時如應說法；種種無量廣大佛事，及余無量諸功德法、諸行、諸道及諸境界，皆悉圓滿，疾與如來功德平等；于諸如來、應、正等覺百千阿僧祇劫修菩薩行時所集法藏，悉能守護，開示演說，諸魔外道無能沮壞，攝持正法無有窮盡；於一切世界演說法時，天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王、如來法王，皆悉守護；一切世間，恭敬供養，同灌其頂；常為諸佛之所護念，一切菩薩亦皆愛敬；得善根力，增長白法，開演如來甚深法藏，攝持正法以自莊嚴。一切菩薩所行次第，愿皆演說！」
爾時，精進慧菩薩欲重宣其義而說頌言：
「大名稱者善能演， 菩薩所成功德法， 深入無邊廣大行， 具足清凈無師智。 若有菩薩初發心， 成就福德智慧乘， 入離生位超世間， 普獲正等菩提法。 彼復云何佛教中， 堅固勤修轉增勝， 令諸如來悉歡喜， 佛所住地速當入？ 所行清凈愿皆滿， 及得廣大智慧藏， 常能說法度眾生， 而心無依無所著。 菩薩一切波羅蜜， 悉善修行無缺減， 所念眾生咸救度， 常持佛種使不絕。 所作堅固不唐捐， 一切功成得出離， 如諸勝者所修行
【現代漢語翻譯】 現代漢語譯本 選取佛土（Buddha-kṣetra，佛所居住的國土），根據眾生的根器和時機，給予相應的說法；種種無量廣大佛事，以及其他無量諸功德法、諸修行、諸道和諸境界，都能夠圓滿成就，迅速達到與如來功德平等的狀態；對於諸如來、應、正等覺（Tathāgata, Arhat, Samyaksaṃbuddha，佛的三種稱號）在百千阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）修菩薩行時所積累的法藏，都能夠守護，開示演說，使一切魔和外道都不能夠破壞，攝持正法永無止境；在一切世界演說佛法時，天王、龍王、夜叉王（Yakṣa，一種鬼神）、乾闥婆王（Gandharva，天上的樂神）、阿修羅王（Asura，一種好戰的神）、迦樓羅王（Garuda，一種大鵬鳥）、緊那羅王（Kiṃnara，一種半人半獸的樂神）、摩睺羅伽王（Mahoraga，一種大蟒神）、人王、梵王（Brahmā，色界天的天王）、如來法王，都會守護；一切世間，都會恭敬供養，共同為其灌頂；常常受到諸佛的護念，一切菩薩也都愛戴敬重；獲得善根的力量，增長清凈的善法，開演如來甚深的法藏，攝持正法來莊嚴自身。一切菩薩所修行的次第，希望都能夠演說！ 那時，精進慧菩薩（Vīryamati Bodhisattva，一位菩薩的名字）想要重申這個意義，就說了偈頌： 『大名稱者（Mahānāma，指佛）善於演說，菩薩所成就的功德法，深入無邊廣大的修行，具足清凈無師的智慧。 如果有菩薩初發菩提心，成就福德和智慧的乘（yāna，佛教的教法），進入遠離生死的境界，超越世間，普遍獲得正等菩提（samyak-saṃbodhi，無上正等正覺）的佛法。 他們又如何在佛教中，堅定勤奮地修行，不斷增進，使諸如來都歡喜，迅速進入佛所住的境界？ 所修行的清凈願望都能夠圓滿，並且獲得廣大的智慧寶藏，常常能夠說法度化眾生，而內心沒有依賴，沒有執著。 菩薩的一切波羅蜜（pāramitā，到達彼岸的方法），都能夠善於修行，沒有缺失減少，所念及的眾生都能夠救度，常常保持佛種使之不絕。 所做的一切都堅定不虛，一切功德成就，能夠得出離，如同諸位勝者所修行的那樣。』
【English Translation】 English version Taking Buddha-lands (Buddha-kṣetra), according to the roots and timing of beings, expounding the Dharma accordingly; all kinds of immeasurable and vast Buddha-activities, as well as other immeasurable meritorious dharmas, practices, paths, and realms, all are perfectly fulfilled, quickly reaching equality with the merits of the Tathāgata; regarding the Dharma treasury accumulated by all Tathāgatas, Arhats, and Samyaksaṃbuddhas during their Bodhisattva practices for hundreds of thousands of asaṃkhya-kalpas, they are able to protect, reveal, and expound it, so that all demons and heretics cannot destroy it, upholding the true Dharma without end; when expounding the Dharma in all worlds, the heavenly kings, dragon kings, Yakṣa kings, Gandharva kings, Asura kings, Garuda kings, Kiṃnara kings, Mahoraga kings, human kings, Brahmā kings, and the Tathāgata Dharma kings, all will protect them; all the worlds will respectfully make offerings, and together anoint their heads; they are always protected and remembered by all Buddhas, and all Bodhisattvas also love and respect them; they obtain the power of good roots, increase pure good dharmas, reveal the profound Dharma treasury of the Tathāgata, and uphold the true Dharma to adorn themselves. The order of practice of all Bodhisattvas, may it all be expounded! At that time, the Bodhisattva Vīryamati, wishing to reiterate the meaning, spoke in verse: 'The one of great renown (Mahānāma), is skilled in expounding, the meritorious dharmas accomplished by Bodhisattvas, deeply entering into boundless and vast practices, possessing pure, uninstructed wisdom. If there are Bodhisattvas who initially generate the Bodhi mind, accomplish the vehicle of merit and wisdom, enter the state of detachment from birth, transcend the world, and universally obtain the Dharma of Samyaksaṃbodhi. How do they, in the Buddha's teachings, firmly and diligently cultivate, continuously increase, make all Tathāgatas rejoice, and quickly enter the realm where the Buddha dwells? The pure vows they practice are all fulfilled, and they obtain a vast treasury of wisdom, they are always able to expound the Dharma to liberate beings, and their minds have no reliance, no attachment. All the pāramitās of the Bodhisattvas, they are able to cultivate well, without deficiency or reduction, all the beings they think of are able to be saved, and they always maintain the Buddha-seed so that it does not become extinct. All that they do is firm and not in vain, all merits are accomplished, and they are able to attain liberation, just as the victors practice.'
， 彼清凈道愿宣說！ 永破一切無明暗， 降伏眾魔及外道， 所有垢穢悉滌除， 得近如來大智慧。 永離惡趣諸險難， 凈治大智殊勝境， 獲妙道力鄰上尊， 一切功德皆成就。 證得如來最勝智， 住于無量諸國土， 隨眾生心而說法， 及作廣大諸佛事。 云何而得諸妙道， 開演如來正法藏， 常能受持諸佛法， 無能超勝無與等？ 云何無畏如師子， 所行清凈如滿月？ 云何修習佛功德， 猶如蓮華不著水？」
爾時，法慧菩薩告精進慧菩薩言：
「善哉！佛子！汝今為欲多所饒益、多所安樂、多所惠利，哀愍世間諸天及人，問于如是菩薩所修清凈之行。佛子！汝住實法，發大精進，增長不退，已得解脫；能作是問，同於如來。諦聽！諦聽！善思念之！我今承佛威神之力，為汝于中說其少分。
「佛子！菩薩摩訶薩已發一切智心，應離癡暗，精勤守護，無令放逸。佛子！菩薩摩訶薩住十種法，名：不放逸。何者為十？一者，護持眾戒；二者，遠離愚癡，凈菩提心；三者，心樂質直，離諸諂誑；四者，勤修善根，無有退轉；五者，恒善思惟，自所發心；六者，不樂親近在家、出家一切凡夫；七者，修諸善業而不願求世間果報；八者，
【現代漢語翻譯】 現代漢語譯本 請宣說那清凈的道！ 永遠破除一切無明的黑暗，降伏眾魔和外道， 所有污垢都洗滌乾淨，得以接近如來的大智慧。 永遠脫離惡趣的各種險難，凈化大智慧的殊勝境界， 獲得微妙的道力，接近至尊，一切功德都成就。 證得如來最殊勝的智慧，安住于無量的國土， 隨順眾生的心意而說法，並做廣大的諸佛事業。 如何才能獲得各種微妙的道，開啟如來正法的寶藏， 常常能夠受持諸佛的教法，無人能夠超越或與之相等？ 如何才能像獅子一樣無畏，所行清凈如滿月？ 如何修習佛的功德，猶如蓮花不沾染水？』
那時，法慧菩薩告訴精進慧菩薩說：
『善哉！佛子！你現在爲了利益更多的人，使他們安樂，給予他們更多的好處，憐憫世間諸天和人類，詢問菩薩所修的清凈行為。佛子！你安住于真實的法，發起大精進，增長不退轉的信心，已經得到解脫；能夠提出這樣的問題，如同如來一樣。仔細聽！仔細聽！好好思考！我現在承蒙佛的威神之力，為你講述其中的少部分。
『佛子！菩薩摩訶薩已經發起了求一切智慧的心，應當遠離愚癡的黑暗，精勤守護，不要放縱懈怠。佛子！菩薩摩訶薩安住於十種法，稱為：不放逸。哪十種呢？第一，護持眾戒；第二，遠離愚癡，凈化菩提心；第三，內心喜愛正直，遠離一切諂媚虛偽；第四，勤修善根，沒有退轉；第五，常常善於思考自己所發的心；第六，不喜歡親近在家、出家的一切凡夫；第七，修習各種善業而不希望求得世間的果報；第八，
【English Translation】 English version May that pure path be proclaimed! Forever breaking all the darkness of ignorance, subduing all demons and heretics, All defilements are completely cleansed, attaining proximity to the great wisdom of the Tathagata. Forever departing from the dangers of evil realms, purifying the supreme realm of great wisdom, Obtaining the wondrous power of the path, approaching the Supreme One, all merits are accomplished. Attaining the most supreme wisdom of the Tathagata, dwelling in immeasurable lands, Expounding the Dharma according to the minds of sentient beings, and performing vast Buddha activities. How can one obtain all the wondrous paths, open the treasury of the Tathagata's true Dharma, Always be able to uphold the teachings of all Buddhas, with no one able to surpass or equal? How can one be fearless like a lion, with conduct as pure as the full moon? How can one cultivate the merits of the Buddha, like a lotus flower not clinging to water?'
At that time, Bodhisattva Dharma Wisdom spoke to Bodhisattva Diligent Wisdom, saying:
'Excellent! Son of the Buddha! You now wish to greatly benefit, greatly bring peace, greatly bestow advantages, and have compassion for the world's gods and humans, asking about the pure conduct cultivated by Bodhisattvas. Son of the Buddha! You abide in the true Dharma, generate great diligence, increase without regression, and have already attained liberation; you are able to ask such questions, like the Tathagata. Listen carefully! Listen carefully! Think well! I now, relying on the power of the Buddha's majestic spirit, will speak to you a small portion of it.
'Son of the Buddha! Bodhisattva Mahasattvas have already generated the mind for all wisdom, they should depart from the darkness of ignorance, diligently guard, and not be lax. Son of the Buddha! Bodhisattva Mahasattvas abide in ten dharmas, called: non-negligence. What are the ten? First, upholding the precepts; second, departing from ignorance, purifying the Bodhi mind; third, the mind delights in honesty, departing from all flattery and deceit; fourth, diligently cultivating roots of goodness, without regression; fifth, constantly thinking well about the mind they have generated; sixth, not delighting in being close to all ordinary people, whether lay or monastic; seventh, cultivating all good deeds without seeking worldly rewards; eighth,
永離二乘，行菩薩道；九者，樂修眾善，令不斷絕；十者，恒善觀察自相續力。佛子！若諸菩薩行此十法，是則名為住不放逸。
「佛子！菩薩摩訶薩住不放逸，得十種清凈。何者為十？一者，如說而行；二者，念智成就；三者，住于深定，不沈不舉；四者，樂求佛法，無有懈息；五者，隨所聞法，如理觀察，具足出生巧妙智慧；六者，入深禪定，得佛神通；七者，其心平等，無有高下；八者，于諸眾生上、中、下類，心無障礙，猶如大地等作利益；九者，若見眾生乃至一發菩提之心，尊重承事猶如和尚；十者，于授戒和尚及阿阇梨、一切菩薩、諸善知識、法師之所，常生尊重，承事供養。佛子！是名菩薩住不放逸十種清凈。佛子！菩薩摩訶薩住不放逸，發大精進；起于正念，生勝欲樂，所行不息；於一切法，心無依處；于甚深法，能勤修習；入無諍門，增廣大心；佛法無邊，能順了知，令諸如來皆悉歡喜。
「佛子！菩薩摩訶薩復有十法，能令一切諸佛歡喜。何等為十？一者，精進不退；二者，不惜身命；三者，于諸利養無有希求；四者，知一切法皆如虛空；五者，善能觀察，普入法界；六者，知諸法印，心無倚著；七者，常發大愿；八者，成就清凈忍智光明；九者，觀自善法，心無增減；十者，依無
【現代漢語翻譯】 現代漢語譯本： 遠離聲聞乘和緣覺乘（二乘），奉行菩薩道；第九，樂於修習各種善行，使其不間斷；第十，經常善於觀察自己身心的力量。佛子！如果各位菩薩奉行這十種法，就稱為安住于不放逸。
佛子！菩薩摩訶薩安住于不放逸，能獲得十種清凈。哪十種呢？第一，如所說的那樣去實行；第二，念和智慧都成就；第三，安住于甚深的禪定，不沉沒也不浮躁；第四，樂於尋求佛法，沒有懈怠和休息；第五，隨所聽聞的佛法，如理觀察，具足產生巧妙的智慧；第六，進入甚深的禪定，獲得佛的神通；第七，內心平等，沒有高下之分；第八，對於一切眾生，上等、中等、下等，心中都沒有障礙，像大地一樣平等地利益他們；第九，如果見到眾生哪怕生起一念菩提之心，也像對待和尚（Upadhyaya，指戒師）一樣尊重承事；第十，對於授戒的和尚（Upadhyaya）以及阿阇梨（Acarya，指軌範師）、一切菩薩、各位善知識、法師，常常生起尊重之心，承事供養。佛子！這稱為菩薩安住于不放逸的十種清凈。佛子！菩薩摩訶薩安住于不放逸，發起大精進；生起正念，產生殊勝的欲樂，所行不停止；對於一切法，心中沒有依賴之處；對於甚深的佛法，能夠勤奮修習；進入無諍之門，增長廣大的心；佛法無邊，能夠順應了知，令諸如來都歡喜。
佛子！菩薩摩訶薩還有十種法，能夠令一切諸佛歡喜。哪十種呢？第一，精進不退；第二，不吝惜自己的身命；第三，對於各種利益供養沒有希求；第四，知道一切法都像虛空一樣；第五，善於觀察，普遍進入法界；第六，知道諸法實相的印記，心中沒有執著；第七，常常發起大愿；第八，成就清凈的忍辱和智慧光明；第九，觀察自己的善法，心中沒有增減；第十，依止無
【English Translation】 English version: To forever depart from the Two Vehicles (Sravakayana and Pratyekabuddhayana), and practice the Bodhisattva path; ninth, to delight in cultivating all good deeds, ensuring they are never interrupted; tenth, to constantly and skillfully observe the power of one's own mindstream. Children of the Buddha! If all Bodhisattvas practice these ten dharmas, they are then called dwelling in non-negligence.
Children of the Buddha! When a Bodhisattva Mahasattva dwells in non-negligence, they attain ten kinds of purity. What are the ten? First, to act according to what is said; second, to accomplish mindfulness and wisdom; third, to dwell in deep samadhi, neither sinking nor floating; fourth, to delight in seeking the Buddha's Dharma, without laziness or rest; fifth, to observe the Dharma as heard, according to reason, fully giving rise to skillful wisdom; sixth, to enter deep samadhi and attain the Buddha's supernormal powers; seventh, to have an equal mind, without high or low distinctions; eighth, towards all sentient beings, whether superior, middling, or inferior, to have no obstruction in the mind, benefiting them equally like the earth; ninth, if one sees a sentient being even having a single thought of Bodhi, to respect and serve them as one would a Upadhyaya (preceptor); tenth, towards the Upadhyaya who gives precepts, as well as the Acarya (teacher), all Bodhisattvas, all virtuous friends, and Dharma teachers, to constantly generate respect, serving and making offerings. Children of the Buddha! These are called the ten purities of a Bodhisattva dwelling in non-negligence. Children of the Buddha! When a Bodhisattva Mahasattva dwells in non-negligence, they generate great diligence; they give rise to right mindfulness, generating supreme desire and joy, their practice never ceasing; towards all dharmas, their mind has no place of reliance; towards the profound Dharma, they are able to diligently practice; they enter the gate of non-contention, increasing their vast mind; the Buddha's Dharma is boundless, they are able to understand and know it accordingly, causing all Tathagatas to rejoice.
Children of the Buddha! A Bodhisattva Mahasattva also has ten dharmas that can cause all Buddhas to rejoice. What are the ten? First, diligence without regression; second, not being stingy with one's own life; third, having no desire for various benefits and offerings; fourth, knowing that all dharmas are like empty space; fifth, being skilled in observation, universally entering the Dharma realm; sixth, knowing the seals of all dharmas, the mind having no attachment; seventh, constantly generating great vows; eighth, accomplishing the pure light of patience and wisdom; ninth, observing one's own good dharmas, the mind having no increase or decrease; tenth, relying on no
作門，修諸凈行。佛子！是為菩薩住十種法，能令一切如來歡喜。
「佛子！復有十法，能令一切諸佛歡喜。何者為十？所謂：安住不放逸；安住無生忍；安住大慈；安住大悲；安住滿足諸波羅蜜；安住諸行；安住大愿；安住巧方便；安住勇猛力；安住智慧，觀一切法皆無所住，猶如虛空。佛子！若諸菩薩住此十法，能令一切諸佛歡喜。
「佛子！有十種法，令諸菩薩速入諸地。何等為十？一者，善巧圓滿福、智二行；二者，能大莊嚴波羅蜜道；三者，智慧明達，不隨他語；四者，承事善友，恒不捨離；五者，常行精進，無有懈怠；六者，善能安住如來神力；七者，修諸善根，不生疲倦；八者，深心利智，以大乘法而自莊嚴；九者，于地地法門，心無所住；十者，與三世佛善根方便同一體性。佛子！此十種法，令諸菩薩速入諸地。
「複次，佛子！諸菩薩初住地時，應善觀察；隨其所有一切法門，隨其所有甚深智慧，隨所修因，隨所得果，隨其境界，隨其力用，隨其示現，隨其分別，隨其所得，悉善觀察。知一切法，皆是自心，而無所著；如是知已，入菩薩地，能善安住。佛子！彼諸菩薩作是思惟：『我等宜應速入諸地。何以故？我等若於地地中住，成就如是廣大功德；具功德已，漸入佛地；住佛
【現代漢語翻譯】 現代漢語譯本：
修行各種清凈的行為，作為進入佛道的門徑。佛子！這就是菩薩安住於十種法，能夠令一切如來歡喜。
『佛子！還有十種法，能夠令一切諸佛歡喜。是哪十種呢？就是：安住于不放逸；安住于無生忍（對一切法不生執著的忍耐）；安住于大慈（給予眾生快樂的願望）；安住于大悲（拔除眾生痛苦的願望）；安住于圓滿各種波羅蜜（到達彼岸的方法）；安住于各種修行；安住于大愿（宏大的誓願）；安住于巧妙的方便法門；安住于勇猛的力量；安住于智慧，觀察一切法都無所住，就像虛空一樣。佛子！如果各位菩薩安住于這十種法，就能夠令一切諸佛歡喜。
『佛子！有十種法，能夠令各位菩薩快速進入各個菩薩的階位（地）。是哪十種呢？第一，善於巧妙地圓滿福德和智慧兩種修行；第二，能夠大大地莊嚴波羅蜜的道路；第三，智慧明達，不隨從他人的言語；第四，承事善知識，永遠不捨離；第五，常常精進行進，沒有懈怠；第六，善於安住于如來的神力；第七，修習各種善根，不感到疲倦；第八，以深刻的心和敏銳的智慧，用大乘佛法來莊嚴自己；第九，對於各個階位的法門，心中沒有執著；第十，與過去、現在、未來三世諸佛的善根和方便法門具有同一體性。佛子！這十種法，能夠令各位菩薩快速進入各個菩薩的階位。
『再者，佛子！各位菩薩初次安住于菩薩的階位時，應當善於觀察；隨著他們所擁有的一切法門，隨著他們所擁有的甚深智慧，隨著所修的因，隨著所得的果，隨著他們的境界，隨著他們的力量，隨著他們的示現，隨著他們的分別，隨著他們所得的，都要善於觀察。知道一切法，都是自己的心所顯現，而沒有執著；像這樣知道之後，進入菩薩的階位，能夠善於安住。佛子！那些菩薩這樣思考：『我們應該快速進入各個菩薩的階位。為什麼呢？如果我們在各個階位中安住，就能夠成就如此廣大的功德；具備了功德之後，逐漸進入佛的階位；安住于佛的階位，』 English version:
Practicing all pure conduct, as a gateway to the path of Buddhahood. Oh, sons of the Buddha! This is how Bodhisattvas abide in ten dharmas, which can make all Tathagatas happy.
'Oh, sons of the Buddha! There are also ten dharmas that can make all Buddhas happy. What are these ten? They are: abiding in non-negligence; abiding in the forbearance of non-origination (patience without attachment to all dharmas); abiding in great loving-kindness (the wish to give happiness to all beings); abiding in great compassion (the wish to remove the suffering of all beings); abiding in the fulfillment of all paramitas (methods to reach the other shore); abiding in all practices; abiding in great vows (grand aspirations); abiding in skillful means; abiding in courageous strength; abiding in wisdom, observing that all dharmas have no abiding place, just like empty space. Oh, sons of the Buddha! If all Bodhisattvas abide in these ten dharmas, they can make all Buddhas happy.
'Oh, sons of the Buddha! There are ten dharmas that can enable all Bodhisattvas to quickly enter the various Bodhisattva stages (bhumis). What are these ten? First, being skillful in perfecting the two practices of merit and wisdom; second, being able to greatly adorn the path of paramitas; third, having clear wisdom and not following the words of others; fourth, serving good teachers and never abandoning them; fifth, always practicing diligently without laziness; sixth, being skillful in abiding in the divine power of the Tathagata; seventh, cultivating all good roots without feeling weary; eighth, with a profound heart and sharp wisdom, adorning oneself with the Mahayana Dharma; ninth, having no attachment in the mind to the dharmas of each stage; tenth, having the same essence as the good roots and skillful means of the Buddhas of the past, present, and future. Oh, sons of the Buddha! These ten dharmas can enable all Bodhisattvas to quickly enter the various Bodhisattva stages.
'Furthermore, oh, sons of the Buddha! When all Bodhisattvas first abide in a Bodhisattva stage, they should observe well; with all the dharmas they possess, with all the profound wisdom they possess, with the causes they cultivate, with the results they obtain, with their realms, with their powers, with their manifestations, with their discriminations, with what they have obtained, they should observe well. Knowing that all dharmas are manifestations of their own mind, and having no attachment; having known this, they enter the Bodhisattva stage and can abide well. Oh, sons of the Buddha! Those Bodhisattvas think like this: 'We should quickly enter the various Bodhisattva stages. Why? If we abide in each stage, we can achieve such vast merits; having acquired merits, we gradually enter the Buddha stage; abiding in the Buddha stage,'
【English Translation】 Practicing all pure conduct, as a gateway to the path of Buddhahood. Oh, sons of the Buddha! This is how Bodhisattvas abide in ten dharmas, which can make all Tathagatas happy. 'Oh, sons of the Buddha! There are also ten dharmas that can make all Buddhas happy. What are these ten? They are: abiding in non-negligence; abiding in the forbearance of non-origination (patience without attachment to all dharmas); abiding in great loving-kindness (the wish to give happiness to all beings); abiding in great compassion (the wish to remove the suffering of all beings); abiding in the fulfillment of all paramitas (methods to reach the other shore); abiding in all practices; abiding in great vows (grand aspirations); abiding in skillful means; abiding in courageous strength; abiding in wisdom, observing that all dharmas have no abiding place, just like empty space. Oh, sons of the Buddha! If all Bodhisattvas abide in these ten dharmas, they can make all Buddhas happy. 'Oh, sons of the Buddha! There are ten dharmas that can enable all Bodhisattvas to quickly enter the various Bodhisattva stages (bhumis). What are these ten? First, being skillful in perfecting the two practices of merit and wisdom; second, being able to greatly adorn the path of paramitas; third, having clear wisdom and not following the words of others; fourth, serving good teachers and never abandoning them; fifth, always practicing diligently without laziness; sixth, being skillful in abiding in the divine power of the Tathagata; seventh, cultivating all good roots without feeling weary; eighth, with a profound heart and sharp wisdom, adorning oneself with the Mahayana Dharma; ninth, having no attachment in the mind to the dharmas of each stage; tenth, having the same essence as the good roots and skillful means of the Buddhas of the past, present, and future. Oh, sons of the Buddha! These ten dharmas can enable all Bodhisattvas to quickly enter the various Bodhisattva stages. 'Furthermore, oh, sons of the Buddha! When all Bodhisattvas first abide in a Bodhisattva stage, they should observe well; with all the dharmas they possess, with all the profound wisdom they possess, with the causes they cultivate, with the results they obtain, with their realms, with their powers, with their manifestations, with their discriminations, with what they have obtained, they should observe well. Knowing that all dharmas are manifestations of their own mind, and having no attachment; having known this, they enter the Bodhisattva stage and can abide well. Oh, sons of the Buddha! Those Bodhisattvas think like this: 'We should quickly enter the various Bodhisattva stages. Why? If we abide in each stage, we can achieve such vast merits; having acquired merits, we gradually enter the Buddha stage; abiding in the Buddha stage,'
地已，能作無邊廣大佛事。是故宜應常勤修習，無有休息，無有疲厭，以大功德而自莊嚴入菩薩地。』
「佛子！有十種法，令諸菩薩所行清凈。何等為十？一者，悉舍資財，滿眾生意；二者，持戒清凈，無所毀犯；三者，柔和忍辱，無有窮盡；四者，勤修諸行，永不退轉；五者，以正念力，心無迷亂；六者，分別了知無量諸法；七者，修一切行而無所著；八者，其心不動，猶如山王；九者，廣度眾生，猶如橋樑；十者，知一切眾生與諸如來同一體性。佛子！是為十法，令諸菩薩所行清凈。
「菩薩既得行清凈已，復獲十種增勝法。何等為十？一者，他方諸佛，皆悉護念；二者，善根增勝，超諸等列；三者，善能領受佛加持力；四者，常得善人，為所依怙；五者，安住精進，恒不放逸；六者，知一切法平等無異；七者，心恒安住無上大悲；八者，如實觀法，出生妙慧；九者，能善修行巧妙方便；十者，能知如來方便之力。佛子！是為菩薩十種增勝法。
「佛子！菩薩有十種清凈愿。何等為十？一愿，成熟眾生，無有疲倦；二愿，具行眾善，凈諸世界；三愿，承事如來，常生尊重；四愿，護持正法，不惜軀命；五愿，以智觀察，入諸佛土；六愿，與諸菩薩同一體性；七愿，入如來門，了一切法；八愿
【現代漢語翻譯】 現代漢語譯本：『菩薩一旦到達這個境界，就能成就無邊廣大的佛事。因此，應該經常勤奮修習，不要懈怠，不要疲倦，以大功德來莊嚴自己，進入菩薩的境界。』
『佛子（對佛弟子的稱呼）！有十種法，能使菩薩的修行清凈。是哪十種呢？第一，完全捨棄資財，滿足眾生的意願；第二，持守戒律清凈，沒有絲毫毀犯；第三，性情柔和，能夠忍受一切侮辱，沒有窮盡；第四，勤奮修習各種善行，永遠不退轉；第五，以正念的力量，內心不迷亂；第六，分別了知無量諸法；第七，修習一切善行而不執著；第八，內心不動搖，猶如山王一般；第九，廣度眾生，猶如橋樑一般；第十，了知一切眾生與諸如來（佛的稱號）具有同一體性。佛子！這就是十種法，能使菩薩的修行清凈。』
『菩薩既然獲得了修行清凈，又會獲得十種更加殊勝的功德。是哪十種呢？第一，他方世界的諸佛，都會護念他；第二，善根增長，超越其他修行者；第三，能夠很好地領受佛的加持力；第四，經常得到善人的幫助和依靠；第五，安住于精進，恒常不放逸；第六，了知一切法平等無差別；第七，內心恒常安住于無上的大悲；第八，如實地觀察諸法，產生微妙的智慧；第九，能夠善巧地修行各種巧妙方便；第十，能夠了知如來的方便之力。佛子！這就是菩薩的十種更加殊勝的功德。』
『佛子！菩薩有十種清凈的願望。是哪十種呢？第一愿，成熟眾生，不感到疲倦；第二愿，具足修行各種善行，清凈各個世界；第三愿，承事如來，常生恭敬之心；第四愿，護持正法，不惜自己的生命；第五愿，以智慧觀察，進入諸佛的國土；第六愿，與諸菩薩具有同一體性；第七愿，進入如來的法門，瞭解一切法；第八愿
【English Translation】 English version: 'Once a Bodhisattva (a person who is on the path to Buddhahood) reaches this stage, they can accomplish boundless and vast Buddha deeds. Therefore, one should always diligently practice, without laziness, without weariness, and adorn oneself with great merit to enter the Bodhisattva stage.'
'Buddha's child (a term for a Buddhist disciple)! There are ten dharmas (teachings or principles) that purify the practice of Bodhisattvas. What are these ten? First, completely giving away wealth and possessions to fulfill the wishes of all beings; second, upholding the precepts purely, without any violation; third, being gentle and patient, enduring all insults without end; fourth, diligently practicing all good deeds, never regressing; fifth, with the power of right mindfulness, the mind is not confused; sixth, discerning and understanding the immeasurable dharmas; seventh, practicing all good deeds without attachment; eighth, the mind is unmoving, like a mountain king; ninth, widely liberating all beings, like a bridge; tenth, knowing that all beings and all Tathagatas (another name for Buddha) have the same essence. Buddha's child! These are the ten dharmas that purify the practice of Bodhisattvas.'
'Once a Bodhisattva has attained purity in practice, they will also obtain ten more superior merits. What are these ten? First, all Buddhas in other worlds will protect and remember them; second, their roots of goodness will increase, surpassing all other practitioners; third, they will be able to receive the Buddha's blessings well; fourth, they will always have good people to rely on; fifth, they will abide in diligence, constantly without negligence; sixth, they will know that all dharmas are equal and without difference; seventh, their minds will always abide in supreme great compassion; eighth, they will observe dharmas truthfully, giving rise to wonderful wisdom; ninth, they will be able to skillfully practice various skillful means; tenth, they will be able to know the skillful power of the Tathagata. Buddha's child! These are the ten superior merits of a Bodhisattva.'
'Buddha's child! Bodhisattvas have ten pure vows. What are these ten? First vow, to mature all beings without weariness; second vow, to fully practice all good deeds, purifying all worlds; third vow, to serve the Tathagata, always with respect; fourth vow, to protect the true Dharma, not sparing one's own life; fifth vow, to observe with wisdom, entering the Buddha lands; sixth vow, to have the same essence as all Bodhisattvas; seventh vow, to enter the Tathagata's gate, understanding all dharmas; eighth vow
，見者生信，無不獲益；九愿，神力住世，盡未來劫；十愿，具普賢行，凈治一切種智之門。佛子！是為菩薩十種清凈愿。
「佛子！菩薩住十種法，令諸大愿皆得圓滿。何等為十？一者，心無疲厭；二者，具大莊嚴；三者，念諸菩薩殊勝願力；四者，聞諸佛土，悉愿往生；五者，深心長久，盡未來劫；六者，愿悉成就一切眾生；七者，住一切劫，不以為勞；八者，受一切苦，不生厭離；九者，於一切樂，心無貪著；十者，常勤守護無上法門。
「佛子！菩薩滿足如是愿時，即得十種無盡藏。何等為十？所謂：普見諸佛無盡藏、總持不忘無盡藏、決了諸法無盡藏、大悲救護無盡藏、種種三昧無盡藏、滿眾生心廣大福德無盡藏、演一切法甚深智慧無盡藏、報得神通無盡藏、住無量劫無盡藏、入無邊世界無盡藏。佛子！是為菩薩十無盡藏。
「菩薩得是十種藏已，福德具足，智慧清凈；于諸眾生，隨其所應而為說法。佛子！菩薩云何于諸眾生，隨其所應而為說法？所謂：知其所作，知其因緣，知其心行，知其欲樂。貪慾多者，為說不凈；瞋恚多者，為說大慈；愚癡多者，教勤觀察；三毒等者，為說成就勝智法門；樂生死者，為說三苦；若著處所，說處空寂；心懈怠者，說大精進；懷我慢者，說法平等；
【現代漢語翻譯】 現代漢語譯本：見到這些愿的人會生起信心，無不獲益；第九愿是，以神通之力住世，直到未來無盡的劫數；第十愿是，具足普賢菩薩的行愿，清凈治理一切種智（佛的智慧）的法門。佛子！這就是菩薩的十種清凈愿。 佛子！菩薩安住於十種法，能使所有的大愿都得以圓滿。是哪十種呢？第一，內心沒有疲憊厭倦；第二，具足廣大的莊嚴；第三，憶念諸菩薩殊勝的願力；第四，聽聞諸佛的國土，都發愿往生；第五，深心長久，直到未來無盡的劫數；第六，發願成就一切眾生；第七，安住於一切劫數，不認為勞累；第八，承受一切痛苦，不生厭離之心；第九，對於一切快樂，內心沒有貪著；第十，常常勤奮守護無上的佛法法門。 佛子！菩薩滿足這些愿時，就能得到十種無盡藏。是哪十種呢？就是：普遍見到諸佛的無盡藏、總持不忘的無盡藏、決斷了知諸法的無盡藏、大悲救護的無盡藏、種種三昧（禪定）的無盡藏、滿足眾生心願的廣大福德無盡藏、演說一切佛法的甚深智慧無盡藏、報得神通的無盡藏、安住無量劫的無盡藏、進入無邊世界的無盡藏。佛子！這就是菩薩的十種無盡藏。 菩薩得到這十種藏之後，福德具足，智慧清凈；對於一切眾生，隨著他們所應接受的教法而為他們說法。佛子！菩薩如何對於一切眾生，隨著他們所應接受的教法而為他們說法呢？就是：知道他們所作的事情，知道他們所作的因緣，知道他們的心行，知道他們的慾望和喜好。貪慾多的人，為他們說不凈觀；瞋恚多的人，為他們說大慈；愚癡多的人，教導他們勤奮觀察；三毒（貪、瞋、癡）等同的人，為他們說成就殊勝智慧的法門；喜歡生死輪迴的人，為他們說三苦（苦苦、壞苦、行苦）；如果執著于處所，就說處所的空寂；內心懈怠的人，就說大精進；懷有我慢的人，就說佛法平等；
【English Translation】 English version: Those who see these vows will generate faith and all will benefit; the ninth vow is to abide in the world with divine power until the endless future kalpas; the tenth vow is to be endowed with the practices of Samantabhadra Bodhisattva, purifying and governing all the doors to omniscience (Buddha's wisdom). Buddha's children! These are the ten pure vows of a Bodhisattva. Buddha's children! A Bodhisattva abides in ten dharmas, enabling all great vows to be fulfilled. What are the ten? First, the mind is without weariness or aversion; second, possessing great adornment; third, remembering the extraordinary vow power of all Bodhisattvas; fourth, upon hearing of the Buddha lands, vowing to be reborn there; fifth, with a deep and lasting mind, until the endless future kalpas; sixth, vowing to accomplish all sentient beings; seventh, abiding in all kalpas without considering it laborious; eighth, enduring all suffering without generating aversion; ninth, towards all pleasures, the mind has no attachment; tenth, always diligently guarding the supreme Dharma gate. Buddha's children! When a Bodhisattva fulfills these vows, they attain ten inexhaustible treasuries. What are the ten? They are: the inexhaustible treasury of universally seeing all Buddhas, the inexhaustible treasury of total retention without forgetting, the inexhaustible treasury of decisively understanding all dharmas, the inexhaustible treasury of great compassion and protection, the inexhaustible treasury of various samadhis (meditative states), the inexhaustible treasury of vast merit that fulfills the minds of sentient beings, the inexhaustible treasury of profound wisdom that expounds all dharmas, the inexhaustible treasury of attained supernatural powers, the inexhaustible treasury of abiding for immeasurable kalpas, and the inexhaustible treasury of entering boundless worlds. Buddha's children! These are the ten inexhaustible treasuries of a Bodhisattva. Having attained these ten treasuries, the Bodhisattva's merit is complete, and their wisdom is pure; for all sentient beings, they teach the Dharma according to what is appropriate for them. Buddha's children! How does a Bodhisattva teach the Dharma to all sentient beings according to what is appropriate for them? It is by: knowing what they do, knowing the causes and conditions of their actions, knowing their mental activities, and knowing their desires and preferences. For those with much greed, they teach the contemplation of impurity; for those with much anger, they teach great compassion; for those with much ignorance, they teach diligent observation; for those with the three poisons (greed, anger, and ignorance) equally, they teach the Dharma of attaining supreme wisdom; for those who enjoy the cycle of birth and death, they teach the three sufferings (suffering of suffering, suffering of change, and suffering of conditioned existence); if they are attached to places, they speak of the emptiness of places; for those whose minds are lazy, they speak of great diligence; for those who are arrogant, they speak of the equality of the Dharma;
多諂誑者，為說菩薩；其心質直、樂寂靜者，廣為說法，令其成就。菩薩如是隨其所應而為說法。為說法時，文相連屬，義無舛謬；觀法先後，以智分別；是非審定，不違法印；次第建立無邊行門，令諸眾生斷一切疑；善知諸根，入如來教；證真實際，知法平等；斷諸法愛，除一切執；常念諸佛，心無暫舍；了知音聲，體性平等；于諸言說，心無所著；巧說譬諭，無相違反，悉令得悟一切諸佛隨應普現平等智身。
「菩薩如是為諸眾生而演說法，則自修習，增長義利，不捨諸度，具足莊嚴波羅蜜道。是時，菩薩為令眾生心滿足故，內外悉舍而無所著，是則能凈檀波羅蜜。具持眾戒而無所著，永離我慢，是則能凈尸波羅蜜。悉能忍受一切諸惡，于諸眾生，其心平等，無有動搖，譬如大地能持一切，是則能凈忍波羅蜜。普發眾業，常修靡懈，諸有所作恒不退轉，勇猛勢力無能制伏，于諸功德不取不捨，而能滿足一切智門，是則能凈精進波羅蜜。於五欲境無所貪著，諸次第定悉能成就，常正思惟，不住不出，而能銷滅一切煩惱，出生無量諸三昧門，成就無邊大神通力；逆順次第，入諸三昧，於一三昧門入無邊三昧門，悉知一切三昧境界，與一切三昧三摩缽底智印不相違背，能速入於一切智地，是則能凈禪波羅蜜。于諸
【現代漢語翻譯】 現代漢語譯本：對於那些喜歡諂媚和欺騙的人，（菩薩）為他們宣說菩薩之道；對於那些心地正直、喜歡寂靜的人，則廣泛地為他們說法，使他們能夠成就（佛果）。菩薩就這樣根據眾生各自的情況而為他們說法。在說法時，文辭前後連貫，意義沒有錯誤；觀察佛法的先後次序，用智慧加以分辨；對是非善惡進行審慎的判斷，不違背佛法的印證；次第建立無邊的修行法門，使一切眾生斷除一切疑惑；善於瞭解眾生的根性，使他們進入如來的教導；證悟真實的實際，了知佛法平等；斷除對一切法的貪愛，去除一切執著；常常憶念諸佛，心中沒有片刻的舍離；了知音聲的體性是平等的；對於一切言說，心中沒有執著；善巧地運用譬喻，不與真理相違背，使他們都能領悟一切諸佛隨應普現的平等智慧之身。 菩薩就這樣為眾生演說佛法，從而自己也修習，增長義理，不捨棄各種度化眾生的法門，具足莊嚴的波羅蜜道。這時，菩薩爲了使眾生的心得到滿足，內外一切都捨棄而沒有執著，這樣就能清凈佈施波羅蜜（檀波羅蜜，Dāna pāramitā）。具足持守各種戒律而沒有執著，永遠遠離我慢，這樣就能清凈持戒波羅蜜（尸波羅蜜，Śīla pāramitā）。能夠忍受一切惡行，對於一切眾生，心懷平等，沒有動搖，譬如大地能夠承載一切，這樣就能清凈忍辱波羅蜜（忍波羅蜜，Kṣānti pāramitā）。普遍發起各種善業，常常修行而不懈怠，所做的一切恒常不退轉，勇猛精進的力量沒有能夠制伏的，對於各種功德不執取也不捨棄，而能夠滿足一切智慧之門，這樣就能清凈精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā）。對於五欲的境界沒有貪著，各種次第禪定都能成就，常常正確地思維，不住于禪定也不出離禪定，而能夠消滅一切煩惱，出生無量的各種三昧法門，成就無邊的大神通力；按照逆行和順行的次第，進入各種三昧，從一個三昧門進入無邊的三昧門，完全瞭解一切三昧的境界，與一切三昧三摩缽底（Samāpatti）的智慧印記不相違背，能夠迅速進入一切智慧之地，這樣就能清凈禪定波羅蜜（禪波羅蜜，Dhyāna pāramitā）。對於各種
【English Translation】 English version: To those who are fond of flattery and deceit, (the Bodhisattva) expounds the Bodhisattva path; to those who are honest and fond of tranquility, he extensively teaches the Dharma, enabling them to achieve (Buddhahood). The Bodhisattva thus teaches according to the respective circumstances of beings. When teaching, the wording is coherent, and the meaning is without error; observing the order of the Dharma, he discerns with wisdom; he makes careful judgments about right and wrong, not violating the seal of the Dharma; he establishes boundless practices in sequence, enabling all beings to dispel all doubts; he is skilled in understanding the faculties of beings, leading them into the teachings of the Tathagata; he realizes the true reality, knowing the equality of the Dharma; he cuts off attachment to all dharmas, removing all clinging; he constantly remembers all Buddhas, without a moment of abandoning them in his mind; he understands that the nature of sound is equal; he has no attachment to any speech; he skillfully uses metaphors, not contradicting the truth, enabling them all to realize the equal wisdom body of all Buddhas that manifests universally in response to needs. The Bodhisattva thus expounds the Dharma for beings, thereby cultivating himself, increasing the meaning and benefit, not abandoning the various means of crossing over, and fully embodying the path of the pāramitās. At this time, in order to satisfy the minds of beings, the Bodhisattva relinquishes everything, both internal and external, without attachment, and thus purifies the Dāna pāramitā (佈施波羅蜜, the perfection of giving). He fully upholds all precepts without attachment, forever abandoning arrogance, and thus purifies the Śīla pāramitā (持戒波羅蜜, the perfection of morality). He is able to endure all evils, regarding all beings with equanimity, without wavering, just as the earth can bear everything, and thus purifies the Kṣānti pāramitā (忍辱波羅蜜, the perfection of patience). He universally initiates all good deeds, constantly practices without laziness, and everything he does is always non-retrogressive, his courageous and vigorous power cannot be subdued, he neither grasps nor abandons any merits, and is able to fulfill all the gates of wisdom, and thus purifies the Vīrya pāramitā (精進波羅蜜, the perfection of vigor). He has no attachment to the five desires, he can accomplish all the sequential samādhis, he constantly thinks correctly, neither dwelling in samādhi nor departing from samādhi, and is able to extinguish all afflictions, giving rise to countless samādhi gates, accomplishing boundless great supernatural powers; following the order of reverse and forward, he enters all samādhis, from one samādhi gate he enters boundless samādhi gates, he fully understands the realm of all samādhis, and is not in contradiction with the wisdom seal of all samādhi samāpattis (三摩缽底), he is able to quickly enter the ground of all wisdom, and thus purifies the Dhyāna pāramitā (禪波羅蜜, the perfection of meditation). Regarding all
佛所聞法受持，近善知識承事不倦；常樂聞法，心無厭足；隨所聽受，如理思惟；入真三昧，離諸僻見；善觀諸法，得實相印，了知如來無功用道；乘普門慧，入於一切智智之門，永得休息，是則能凈般若波羅蜜。示現一切世間作業，教化眾生而不厭倦，隨其心樂而為現身；一切所行皆無染著，或現凡夫、或現聖人所行之行，或現生死，或現涅槃；善能觀察一切所作，示現一切諸莊嚴事而不貪著，遍入諸趣度脫眾生，是則能凈方便波羅蜜。盡成就一切眾生，盡莊嚴一切世界，盡供養一切諸佛，盡通達無障礙法，盡修行遍法界行，身恒住盡未來劫智，盡知一切心念，盡覺悟流轉還滅，盡示現一切國土，盡證得如來智慧，是則能凈愿波羅蜜。具深心力，無有雜染故；具深信力，無能摧伏故；具大悲力，不生疲厭故；具大慈力，所行平等故；具總持力，能以方便持一切義故；具辯才力，令一切眾生歡喜滿足故；具波羅蜜力，莊嚴大乘故；具大願力，永不斷絕故；具神通力，出生無量故；具加持力，令信解領受故，是則能凈力波羅蜜。知貪慾行者，知瞋恚行者，知愚癡行者，知等分行者，知修學地行者，一念中知無邊眾生行，知無邊眾生心，知一切法真實，知一切如來力，普覺悟法界門，是則能凈智波羅蜜。
「佛子！
【現代漢語翻譯】 現代漢語譯本：佛陀聽聞佛法並受持，親近善知識並勤勉侍奉；常常樂於聽聞佛法，心中沒有厭倦；隨著所聽所受的教法，如理思維；進入真正的三昧，遠離各種偏見；善於觀察諸法，獲得實相的印證，了知如來無功用的道；憑藉普遍的智慧，進入一切智智的門徑，永遠得到安息，這就是能夠清凈般若波羅蜜的方法。示現世間一切的作業，教化眾生而不感到厭倦，隨著他們的心意而顯現身形；一切所作所為都沒有染著，或者示現凡夫、或者示現聖人所行的行為，或者示現生死，或者示現涅槃；善於觀察一切所作，示現一切莊嚴的事物而不貪戀執著，普遍進入各種趣向度脫眾生，這就是能夠清凈方便波羅蜜的方法。完全成就一切眾生，完全莊嚴一切世界，完全供養一切諸佛，完全通達無障礙的法，完全修行遍及法界的行為，身體恒常安住於盡未來劫的智慧，完全知曉一切心念，完全覺悟流轉和還滅，完全示現一切國土，完全證得如來的智慧，這就是能夠清凈愿波羅蜜的方法。具備深厚的心力，沒有雜染的緣故；具備深厚的信力，沒有能夠摧毀的緣故；具備大悲的力量，不產生疲憊厭倦的緣故；具備大慈的力量，所行平等無別的緣故；具備總持的力量，能夠以方便持有一切義理的緣故；具備辯才的力量，令一切眾生歡喜滿足的緣故；具備波羅蜜的力量，莊嚴大乘的緣故；具備大愿的力量，永遠不會斷絕的緣故；具備神通的力量，出生無量的緣故；具備加持的力量，令眾生信解領受的緣故，這就是能夠清凈力波羅蜜的方法。知道貪慾行為的人，知道嗔恚行為的人，知道愚癡行為的人，知道等分行為的人，知道修學地行為的人，一念之間知道無邊眾生的行為，知道無邊眾生的心，知道一切法的真實，知道一切如來的力量，普遍覺悟法界的門徑，這就是能夠清凈智波羅蜜的方法。 『佛子！』
【English Translation】 English version: The Buddha heard the Dharma and upheld it, drew near to good teachers and served them diligently; constantly delighted in hearing the Dharma, with no satiety in his heart; according to what he heard and received, he contemplated it in accordance with the truth; entered true samadhi, departed from all biased views; skillfully observed all dharmas, obtained the seal of true reality, understood the path of the Tathagata without effort; relying on universal wisdom, entered the gate of all-knowing wisdom, and forever attained rest, this is how one can purify Prajna Paramita (Perfection of Wisdom). He manifested all worldly actions, taught sentient beings without weariness, manifested his form according to their inclinations; all his actions were without attachment, sometimes manifesting as a common person, sometimes manifesting the conduct of a sage, sometimes manifesting birth and death, sometimes manifesting nirvana; skillfully observed all actions, manifested all kinds of adornments without greed or attachment, universally entered all realms to liberate sentient beings, this is how one can purify Upaya Paramita (Perfection of Skillful Means). He completely accomplished all sentient beings, completely adorned all worlds, completely made offerings to all Buddhas, completely understood the unobstructed Dharma, completely practiced the conduct that pervades the Dharma realm, his body constantly abides in the wisdom of the endless future kalpas, completely knows all thoughts, completely awakens to the cycle of transmigration and its cessation, completely manifests all lands, completely attains the wisdom of the Tathagata, this is how one can purify Pranidhana Paramita (Perfection of Vow). He possesses profound mental strength, because he is without impurities; possesses profound faith, because he cannot be defeated; possesses great compassion, because he does not generate weariness; possesses great loving-kindness, because his actions are equal; possesses the power of total retention, because he can skillfully hold all meanings; possesses the power of eloquence, because he makes all sentient beings happy and satisfied; possesses the power of Paramita, because he adorns the Mahayana; possesses the power of great vows, because they will never be broken; possesses the power of supernatural abilities, because he generates immeasurable things; possesses the power of blessings, because he enables faith and understanding to be received, this is how one can purify Bala Paramita (Perfection of Power). He knows those who act with greed, knows those who act with anger, knows those who act with ignorance, knows those who act with equal parts, knows those who practice the stages of learning, in a single thought he knows the actions of boundless sentient beings, knows the minds of boundless sentient beings, knows the truth of all dharmas, knows the power of all Tathagatas, universally awakens to the gate of the Dharma realm, this is how one can purify Jnana Paramita (Perfection of Knowledge). 'Buddha's child!'
菩薩如是清凈諸波羅蜜時、圓滿諸波羅蜜時、不捨諸波羅蜜時，住大莊嚴菩薩乘中。隨其所念，一切眾生皆為說法，令增凈業而得度脫。墮惡道者，教使發心；在難中者，令勤精進；多貪眾生，示無貪法；多瞋眾生，令行平等；著見眾生，為說緣起；欲界眾生，教離欲恚惡不善法；色界眾生，為其宣說毗缽舍那；無色界眾生，為其宣說微妙智慧；二乘之人，教寂靜行；樂大乘者，為說十力廣大莊嚴。如其往昔初發心時，見無量眾生墮諸惡道，大師子吼作如是言：『我當以種種法門，隨其所應而度脫之！』菩薩具足如是智慧，廣能度脫一切眾生。
「佛子！菩薩具足如是智慧，令三寶種永不斷絕。所以者何？菩薩摩訶薩教諸眾生髮菩提心，是故能令佛種不斷；常為眾生開闡法藏，是故能令法種不斷；善持教法，無所乖違，是故能令僧種不斷。複次，悉能稱讚一切大愿，是故能令佛種不斷；分別演說因緣之門，是故能令法種不斷；常勤修習六和敬法，是故能令僧種不斷。複次，于眾生田中下佛種子，是故能令佛種不斷；護持正法，不惜身命，是故能令法種不斷；統理大眾，無有疲倦，是故能令僧種不斷。複次，于去、來、今佛，所說之法、所制之戒，皆悉奉持，心不捨離，是故能令佛、法、僧種永不斷絕。菩薩如是
【現代漢語翻譯】 現代漢語譯本：當菩薩如此清凈諸波羅蜜（paramita，意為「到彼岸」的修行），圓滿諸波羅蜜，不捨諸波羅蜜時，便安住于大莊嚴的菩薩乘中。隨其所念，為一切眾生說法，使他們增長清凈的善業而得解脫。對於墮入惡道者，教導他們發起菩提心；對於處於困境中的人，勸勉他們勤奮精進；對於貪慾深重的眾生，開示無貪之法；對於嗔恨心重的眾生，教導他們行平等之道；對於執著于見解的眾生，為他們宣說緣起之理；對於欲界眾生，教導他們遠離慾望、嗔恚等不善之法；對於有的眾生，為他們宣說毗缽舍那（vipassanā，意為「內觀」）的修行；對於無的眾生，為他們宣說微妙的智慧；對於二乘之人，教導他們修習寂靜之行；對於樂於大乘的人，為他們宣說佛的十力（dasabala，佛的十種力量）的廣大莊嚴。正如他們往昔初發心時，見到無量眾生墮入各種惡道，便發出大師子吼般的誓言：『我當以種種法門，隨其所應而度脫他們！』菩薩具足這樣的智慧，能夠廣泛地度脫一切眾生。 佛子！菩薩具足這樣的智慧，能使三寶（佛、法、僧）的種子永遠不會斷絕。為什麼呢？因為菩薩摩訶薩教導眾生髮起菩提心，所以能使佛種不斷；常常為眾生開闡法藏，所以能使法種不斷；善於持守教法，沒有絲毫違背，所以能使僧種不斷。再者，菩薩能夠稱讚一切大愿，所以能使佛種不斷；分別演說因緣之門，所以能使法種不斷；常常勤修六和敬法，所以能使僧種不斷。再者，菩薩在眾生的田中播下佛的種子，所以能使佛種不斷；護持正法，不惜身命，所以能使法種不斷；統理大眾，沒有絲毫疲倦，所以能使僧種不斷。再者，菩薩對於過去、現在、未來諸佛所說的法、所制定的戒律，都能夠奉持不捨，所以能使佛、法、僧的種子永遠不會斷絕。菩薩就是這樣。
【English Translation】 English version: When a Bodhisattva thus purifies all the pāramitās (perfections, meaning 'to the other shore'), perfects all the pāramitās, and does not abandon the pāramitās, they dwell in the great majestic Bodhisattva vehicle. According to their thoughts, they preach the Dharma to all sentient beings, causing them to increase their pure karma and attain liberation. For those who have fallen into evil paths, they teach them to arouse the Bodhi mind; for those in difficulties, they encourage them to be diligent and energetic; for beings with much greed, they show the Dharma of non-greed; for beings with much anger, they teach them to practice equality; for beings attached to views, they explain the principle of dependent origination; for beings in the desire realm, they teach them to abandon desire, hatred, and other unwholesome dharmas; for beings with ** , they expound the practice of vipassanā (insight meditation); for beings without ** , they expound subtle wisdom; for those of the two vehicles, they teach the practice of tranquility; for those who delight in the Mahāyāna, they expound the vast majesty of the ten powers (dasabala, the ten powers of a Buddha). Just as when they first aroused their minds in the past, seeing countless beings fallen into various evil paths, they made a great lion's roar, saying: 'I shall liberate them with various Dharma methods, according to their needs!' A Bodhisattva, possessing such wisdom, is able to extensively liberate all sentient beings. O sons of the Buddha! A Bodhisattva, possessing such wisdom, ensures that the seeds of the Three Jewels (Buddha, Dharma, Sangha) are never cut off. Why is this so? Because a Bodhisattva Mahāsattva teaches sentient beings to arouse the Bodhi mind, thus ensuring that the Buddha seed is not cut off; they constantly open and expound the Dharma treasury for sentient beings, thus ensuring that the Dharma seed is not cut off; they skillfully uphold the teachings, without any deviation, thus ensuring that the Sangha seed is not cut off. Furthermore, they are able to praise all great vows, thus ensuring that the Buddha seed is not cut off; they separately expound the gate of dependent origination, thus ensuring that the Dharma seed is not cut off; they constantly diligently practice the six harmonies, thus ensuring that the Sangha seed is not cut off. Furthermore, they sow the seeds of the Buddha in the fields of sentient beings, thus ensuring that the Buddha seed is not cut off; they protect the true Dharma, not sparing their lives, thus ensuring that the Dharma seed is not cut off; they lead the assembly without any fatigue, thus ensuring that the Sangha seed is not cut off. Furthermore, they uphold and do not abandon all the teachings and precepts spoken by the Buddhas of the past, present, and future, thus ensuring that the seeds of the Buddha, Dharma, and Sangha are never cut off. Such is the Bodhisattva.
紹隆三寶，一切所行無有過失，隨有所作，皆以迴向一切智門，是故三業皆無瑕玷。無瑕玷故，所作眾善，所行諸行，教化眾生，隨應說法，乃至一念，無有錯謬，皆與方便智慧相應，悉以向於一切智智，無空過者。
「菩薩如是修習善法，唸唸具足十種莊嚴。何者為十？所謂：身莊嚴，隨諸眾生所應調伏而為示現故；語莊嚴，斷一切疑，皆令歡喜故；心莊嚴，於一念中入諸三昧故；佛剎莊嚴，一切清凈，離諸煩惱故；光明莊嚴，放無邊光普照眾生故；眾會莊嚴，普攝眾會，皆令歡喜故；神通莊嚴，隨眾生心，自在示現故；正教莊嚴，能攝一切聰慧人故；涅槃地莊嚴，於一處成道，周遍十方悉無餘故；巧說莊嚴，隨處、隨時、隨其根器為說法故。菩薩成就如是莊嚴，于唸唸中，身、語、意業皆無空過，悉以迴向一切智門。若有眾生見此菩薩，當知亦復無空過者，以必當成阿耨多羅三藐三菩提故。若聞名，若供養，若同住，若憶念，若隨出家，若聞說法，若隨喜善根，若遙生欽敬，乃至稱揚、讚歎名字，皆當得阿耨多羅三藐三菩提。佛子！譬如有藥，名為：善見，眾生見者，眾毒悉除；菩薩如是成就此法，眾生若見，諸煩惱毒皆得除滅，善法增長。
「佛子！菩薩摩訶薩住此法中，勤加修習，以智慧明，滅
【現代漢語翻譯】 現代漢語譯本 紹隆三寶（佛、法、僧），一切行為都沒有過失，無論做什麼，都將之迴向於一切智慧之門，因此身、語、意三業都沒有瑕疵。因為沒有瑕疵，所做的各種善事，所行的各種修行，教化眾生，隨其根性說法，乃至一念之間，都沒有錯誤，都與方便和智慧相應，全部都指向一切智智（佛的智慧），沒有空過的。 菩薩這樣修習善法，唸唸都具足十種莊嚴。哪十種呢？就是：身莊嚴，隨順各種眾生應該被調伏的方式而示現；語莊嚴，斷除一切疑惑，使他們都歡喜；心莊嚴，在一念之間進入各種三昧（禪定）；佛剎莊嚴，一切清凈，遠離各種煩惱；光明莊嚴，放出無邊的光芒普遍照耀眾生；眾會莊嚴，普遍攝受大眾，使他們都歡喜；神通莊嚴，隨順眾生的心意，自在地示現；正教莊嚴，能夠攝受一切聰慧的人；涅槃地莊嚴，在一個地方成道，周遍十方都沒有遺漏；巧說莊嚴，隨處、隨時、隨眾生的根器而說法。菩薩成就這樣的莊嚴，在念念之中，身、語、意三業都沒有空過，全部都回向於一切智慧之門。如果有眾生見到這位菩薩，應當知道也不會空過，因為必定會成就阿耨多羅三藐三菩提（無上正等正覺）。如果聽到他的名字，如果供養他，如果和他同住，如果憶念他，如果跟隨他出家，如果聽他說法，如果隨喜他的善根，如果遙遠地生起欽佩，乃至稱揚、讚歎他的名字，都將得到阿耨多羅三藐三菩提。佛子！譬如有一種藥，名為『善見』，眾生見到它，各種毒都會消除；菩薩像這樣成就這種法，眾生如果見到，各種煩惱的毒都會被消除，善法增長。 佛子！菩薩摩訶薩安住于這種法中，勤加修習，用智慧的光明，滅除
【English Translation】 English version Upholding the Three Jewels (Buddha, Dharma, Sangha), all actions are without fault. Whatever is done, it is all directed towards the gate of all wisdom. Therefore, the three karmas of body, speech, and mind are without blemish. Because they are without blemish, all good deeds done, all practices performed, the teaching of sentient beings, the Dharma spoken according to their capacities, even a single thought, are without error. They all correspond with skillful means and wisdom, and are all directed towards all-knowing wisdom (Buddha's wisdom), with nothing wasted. Bodhisattvas cultivate good dharmas in this way, and in every thought, they possess ten kinds of adornments. What are the ten? They are: the adornment of the body, manifesting according to how sentient beings should be tamed; the adornment of speech, cutting off all doubts and making them all joyful; the adornment of the mind, entering various samadhis (meditative states) in a single thought; the adornment of the Buddha-land, being completely pure and free from all afflictions; the adornment of light, emitting boundless light that universally illuminates sentient beings; the adornment of the assembly, universally gathering the assembly and making them all joyful; the adornment of supernatural powers, freely manifesting according to the minds of sentient beings; the adornment of the true teaching, being able to gather all intelligent people; the adornment of the Nirvana ground, attaining enlightenment in one place, pervading the ten directions without omission; the adornment of skillful speech, speaking the Dharma according to the place, time, and capacities of sentient beings. Bodhisattvas who achieve such adornments, in every thought, their three karmas of body, speech, and mind are not wasted, and are all directed towards the gate of all wisdom. If there are sentient beings who see this Bodhisattva, they should know that they will not be wasted either, because they will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If they hear his name, if they make offerings to him, if they live with him, if they remember him, if they follow him to leave home, if they hear him speak the Dharma, if they rejoice in his good roots, if they remotely generate respect, even if they praise and extol his name, they will all attain Anuttara-samyak-sambodhi. Disciples of the Buddha! It is like a medicine called 'Good Sight'. When sentient beings see it, all poisons are eliminated. Bodhisattvas who achieve this Dharma in this way, if sentient beings see them, the poisons of all afflictions will be eliminated, and good dharmas will grow. Disciples of the Buddha! Bodhisattva Mahasattvas, abiding in this Dharma, diligently cultivate it, and with the light of wisdom, extinguish
諸癡闇；以慈悲力，摧伏魔軍；以大智慧及福德力，制諸外道；以金剛定，滅除一切心垢煩惱；以精進力，集諸善根；以凈佛土諸善根力，遠離一切惡道諸難；以無所著力，凈智境界；以方便智慧力，出生一切菩薩諸地、諸波羅蜜，及諸三昧、六通、三明、四無所畏，悉令清凈；以一切善法力，成滿一切諸佛凈土，無邊相好身、語及心具足莊嚴；以智自在觀察力，知一切如來力、無所畏、不共佛法，悉皆平等；以廣大智慧力，了知一切智智境界；以往昔誓願力，隨所應化，現佛國土，轉大法輪，度脫無量無邊眾生。
「佛子！菩薩摩訶薩勤修此法，次第成就諸菩薩行，乃至得與諸佛平等，于無邊世界中為大法師，護持正法；一切諸佛之所護念，守護受持廣大法藏；獲無礙辯，深入法門；于無邊世界大眾之中，隨類不同，普現其身，色相具足，最勝無比，以無礙辯巧說深法；其音圓滿善巧分佈故，能令聞者入于無盡智慧之門；知諸眾生心行煩惱而為說法，所出言音具足清凈故，一音演暢，能令一切皆生歡喜；其身端正有大威力故，處於眾會，無能過者；善知眾心故，能普現身；善巧說法故，音聲無礙；得心自在故，巧說大法，無能沮壞；得無所畏故，心無怯弱；於法自在故，無能過者；于智自在故，無能勝者；般
【現代漢語翻譯】 現代漢語譯本：以慈悲的力量，摧毀一切愚癡的黑暗；以慈悲的力量，降伏魔軍；以大智慧和福德的力量，制服一切外道；以金剛禪定，滅除一切心中的污垢和煩惱；以精進的力量，積聚一切善根；以清凈佛土的各種善根力量，遠離一切惡道和各種災難；以無所執著的力量，凈化智慧的境界；以方便智慧的力量，生出一切菩薩的各個階位、各種波羅蜜（paramita，意為「到彼岸」）、以及各種三昧（samadhi，意為「禪定」）、六神通、三明、四無所畏，使它們都清凈；以一切善法的力量，圓滿成就一切諸佛的清凈國土，無邊無際的相好身、語和心都具足莊嚴；以智慧自在的觀察力，了知一切如來的十力、四無所畏、十八不共佛法，都平等無二；以廣大的智慧力量，了知一切智智的境界；以過去所發的誓願力，隨所應化，顯現佛的國土，轉大法輪，度脫無量無邊的眾生。 佛子！菩薩摩訶薩勤奮修習此法，次第成就各種菩薩的修行，乃至達到與諸佛平等，在無邊的世界中成為大法師，護持正法；一切諸佛都護念他，守護受持廣大的法藏；獲得無礙的辯才，深入法門；在無邊世界的大眾之中，隨著眾生的類別不同，普遍顯現其身，色相具足，最殊勝無比，以無礙的辯才巧妙地宣說深奧的佛法；他的聲音圓滿而善巧地分佈，因此能使聽聞者進入無盡的智慧之門；他了解眾生的心行和煩惱而為他們說法，所發出的言語聲音清凈，因此一音演說，能使一切眾生都生歡喜；他的身體端正，具有強大的威力，因此處於大眾之中，沒有人能超過他；他善於瞭解眾生的心意，因此能普遍顯現其身；他善於巧妙地說法，因此聲音沒有障礙；他得到心的自在，因此能巧妙地宣說大法，沒有人能阻礙破壞；他得到無所畏懼，因此心中沒有怯弱；他對佛法自在，因此沒有人能超過他；他對智慧自在，因此沒有人能勝過他；般若波羅蜜（prajnaparamita，意為「智慧到彼岸」）
【English Translation】 English version: With the power of compassion, they destroy the darkness of all ignorance; with the power of compassion, they subdue the armies of Mara; with the power of great wisdom and merit, they control all heretics; with the vajra samadhi (diamond concentration), they extinguish all defilements and afflictions of the mind; with the power of diligence, they accumulate all roots of goodness; with the power of the roots of goodness that purify the Buddha-lands, they stay far away from all evil paths and difficulties; with the power of non-attachment, they purify the realm of wisdom; with the power of skillful means and wisdom, they bring forth all the bodhisattva stages, all the paramitas (perfections), as well as all the samadhis (concentrations), the six superknowledges, the three kinds of clear understanding, and the four fearlessnesses, making them all pure; with the power of all good dharmas, they completely fulfill all the pure lands of the Buddhas, with boundless marks and characteristics, and with body, speech, and mind fully adorned; with the power of wisdom and free observation, they know that all the Tathagatas' ten powers, four fearlessnesses, and eighteen unshared Buddha dharmas are all equal; with the power of vast wisdom, they understand the realm of all-knowing wisdom; with the power of past vows, they manifest Buddha-lands according to what is appropriate, turn the great Dharma wheel, and liberate immeasurable and boundless sentient beings. O sons of the Buddha! Bodhisattva mahasattvas diligently cultivate this Dharma, gradually accomplishing the practices of the bodhisattvas, until they attain equality with all the Buddhas, becoming great Dharma masters in boundless worlds, protecting and upholding the true Dharma; they are protected and remembered by all the Buddhas, guarding and upholding the vast Dharma treasury; they obtain unobstructed eloquence, deeply entering the Dharma gates; among the multitudes of boundless worlds, they universally manifest their bodies according to the different categories of beings, with complete and unsurpassed forms, skillfully expounding the profound Dharma with unobstructed eloquence; their voice is perfect and skillfully distributed, thus enabling listeners to enter the gate of endless wisdom; they understand the minds and afflictions of sentient beings and teach them accordingly, their speech being pure, so that a single sound can make all beings rejoice; their bodies are upright and possess great power, so that when they are among the assembly, no one can surpass them; they are skilled in understanding the minds of beings, thus they can universally manifest their bodies; they are skilled in expounding the Dharma, thus their voices are unobstructed; they have attained freedom of mind, thus they can skillfully expound the great Dharma, and no one can obstruct or destroy it; they have attained fearlessness, thus their minds are not timid; they are free in the Dharma, thus no one can surpass them; they are free in wisdom, thus no one can defeat them; prajnaparamita (perfection of wisdom)
若波羅蜜自在故，所說法相，不相違背；辯才自在故，隨樂說法，相續不斷；陀羅尼自在故，決定開示諸法實相；辯才自在故，隨所演說，能開種種譬諭之門；大悲自在故，勤誨眾生，心無懈息；大慈自在故，放光明網悅可眾心。菩薩如是處於高廣師子之座，演說大法。唯除如來及勝愿智諸大菩薩，其餘眾生無能勝者、無見頂者、無映奪者；欲以難問令其退屈，無有是處。
「佛子！菩薩摩訶薩得如是自在力已，假使有不可說世界量廣大道場，滿中眾生，一一眾生威德色相皆如三千大千世界主。菩薩於此，才現其身，悉能映蔽如是大眾，以大慈悲安其怯弱，以深智慧察其欲樂，以無畏辯為其說法，能令一切皆生歡喜。何以故？佛子！菩薩摩訶薩成就無量智慧輪故，成就無量巧分別故，成就廣大正念力故，成就無盡善巧慧故，成就決了諸法實相陀羅尼故，成就無邊際菩提心故，成就無錯謬妙辯才故，成就得一切佛加持深信解故，成就普入三世諸佛眾會道場智慧力故，成就知三世諸佛同一體性清凈心故，成就三世一切如來智、一切菩薩大愿智慧作大法師開闡諸佛正法藏及護持故。」
爾時，法慧菩薩欲重宣其義，承佛神力而說頌言：
「心住菩提集眾福， 常不放逸植堅慧， 正念其意恒不忘， 十
【現代漢語翻譯】 現代漢語譯本：由於般若波羅蜜（智慧的完美）的自在，所宣說的法相，不會相互違背；由於辯才的自在，能隨眾生的喜好說法，相續不斷；由於陀羅尼（總持）的自在，能決定開示諸法的真實相；由於辯才的自在，能隨所演說，開啟種種譬喻之門；由於大悲的自在，勤勉教誨眾生，心中沒有懈怠；由於大慈的自在，放出光明之網，使眾生心生喜悅。菩薩像這樣處於高廣的獅子座上，演說大法。唯有如來（佛）和具有殊勝愿智的諸大菩薩，其餘眾生沒有能勝過他們的，沒有能見到他們頂髻的，沒有能使他們光芒黯淡的；想要用難題使他們退卻，是沒有這種可能的。 『佛子！菩薩摩訶薩（偉大的菩薩）得到這樣的自在力后，假如有不可說世界那樣廣大的道場，充滿眾生，每一個眾生的威德和色相都如同三千大千世界之主。菩薩在此，才顯現其身，就能遮蔽這樣的大眾，用大慈悲安撫他們的怯弱，用深智慧觀察他們的慾望和喜好，用無畏的辯才為他們說法，能使一切眾生都生歡喜。為什麼呢？佛子！菩薩摩訶薩成就無量的智慧輪，成就無量的巧妙分別，成就廣大的正念力，成就無盡的善巧智慧，成就決了諸法實相的陀羅尼，成就無邊際的菩提心，成就無錯謬的巧妙辯才，成就得到一切佛加持的深信解，成就普遍進入三世諸佛眾會道場的智慧力，成就了知三世諸佛同一體性的清凈心，成就三世一切如來的智慧、一切菩薩的大愿智慧，能作為大法師開闡諸佛的正法寶藏並加以護持。』 這時，法慧菩薩想要再次宣說這個義理，承蒙佛的神力而說偈頌： 『心安住于菩提，積聚眾多的福德，常常不放逸，植下堅固的智慧，正念其意，恒常不忘，十
【English Translation】 English version: Because of the mastery of Prajna Paramita (perfection of wisdom), the characteristics of the Dharma spoken are not contradictory; because of the mastery of eloquence, one can preach according to the inclinations of beings, continuously; because of the mastery of Dharani (total retention), one can decisively reveal the true nature of all dharmas; because of the mastery of eloquence, one can open the door to various metaphors according to what is preached; because of the mastery of great compassion, one diligently teaches beings, without any weariness in mind; because of the mastery of great loving-kindness, one emits a net of light, pleasing the hearts of all beings. A Bodhisattva, in this way, sits on a high and wide lion's seat, expounding the great Dharma. Only the Tathagata (Buddha) and the great Bodhisattvas with superior vows and wisdom, no other beings can surpass them, none can see the top of their heads, none can dim their radiance; there is no possibility of making them retreat with difficult questions. 'Buddha's child! After a Bodhisattva Mahasattva (great Bodhisattva) obtains such mastery, if there is an immeasurable great assembly ground like countless worlds, filled with beings, each being's majestic power and appearance are like the lords of the three thousand great thousand worlds. When the Bodhisattva appears there, they can overshadow such a great assembly, pacify their timidity with great compassion, observe their desires and inclinations with profound wisdom, and preach to them with fearless eloquence, enabling all beings to rejoice. Why is this so? Buddha's child! Because the Bodhisattva Mahasattva has achieved immeasurable wheels of wisdom, achieved immeasurable skillful distinctions, achieved great power of right mindfulness, achieved inexhaustible skillful wisdom, achieved the Dharani that decisively understands the true nature of all dharmas, achieved boundless Bodhicitta (mind of enlightenment), achieved flawless skillful eloquence, achieved deep faith and understanding through the blessings of all Buddhas, achieved the power of wisdom to universally enter the assembly grounds of all Buddhas of the three times, achieved the pure mind that knows the same essence of all Buddhas of the three times, and achieved the wisdom of all Tathagatas of the three times and the great vows and wisdom of all Bodhisattvas, enabling them to be great Dharma masters who expound the treasury of the Buddhas' true Dharma and protect it.' At that time, Bodhisattva Dharma-wisdom, wishing to reiterate the meaning, spoke the following verses by the power of the Buddha: 'The mind dwells in Bodhi, accumulating many merits, constantly not being negligent, planting firm wisdom, with right mindfulness, always remembering, ten'
方諸佛皆歡喜。 念欲堅固自勤勵， 於世無依無退怯， 以無諍行入深法， 十方諸佛皆歡喜。 佛歡喜已堅精進， 修行福智助道法， 入于諸地凈眾行， 滿足如來所說愿。 如是而修獲妙法， 既得法已施群生， 隨其心樂及根性， 悉順其宜為開演。 菩薩為他演說法， 不捨自己諸度行， 波羅蜜道既已成， 常于有海濟群生。 晝夜勤修無懈倦， 令三寶種不斷絕， 所行一切白凈法， 悉以迴向如來地。 菩薩所修眾善行， 普為成就諸群生， 令其破闇滅煩惱， 降伏魔軍成正覺。 如是修行得佛智， 深入如來正法藏， 為大法師演妙法， 譬如甘露悉沾灑。 慈悲哀愍遍一切， 眾生心行靡不知， 如其所樂為開闡， 無量無邊諸佛法。 進止安徐如象王， 勇猛無畏猶師子， 不動如山智如海， 亦如大雨除眾熱。」
時，法慧菩薩說此頌已，如來歡喜，大眾奉行。
大方廣佛華嚴經卷第十八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第十九
于闐國三藏實叉難陀奉 制譯
升夜摩天宮品第十九
爾時，如來威神力故，十方一切世
【現代漢語翻譯】 現代漢語譯本 十方諸佛都歡喜。 要堅定信念，自我勉勵，在世間無所依賴，不退縮畏懼，以無諍的修行進入深奧的佛法，十方諸佛都歡喜。 佛陀歡喜后，更加堅定精進，修行福德和智慧，輔助修道的方法，進入各個菩薩的階位，清凈各種修行，圓滿如來所說的誓願。 像這樣修行就能獲得微妙的佛法，得到佛法后就施予眾生，隨著他們的心意喜好和根性，都順應他們的需要為他們開示演說。 菩薩為他人演說佛法，不放棄自己修行的各種度脫法門，當波羅蜜（paramita，意為到達彼岸）之道成就后，常常在生死苦海中救度眾生。 日夜勤奮修行，沒有懈怠疲倦，使佛法僧三寶的種子不斷絕，所修行的一切清凈法，都回向于如來的果位。 菩薩所修行的各種善行，普遍爲了成就一切眾生，使他們破除黑暗，滅除煩惱，降伏魔軍，成就正覺。 像這樣修行就能獲得佛的智慧，深入如來正法的寶藏，成為大法師演說微妙的佛法，譬如甘露一樣普遍滋潤。 慈悲憐憫遍及一切，眾生的心念行為沒有不知道的，按照他們所喜好的為他們開示闡明，無量無邊的諸佛法。 進退安詳如同象王，勇猛無畏猶如獅子，不動搖如山，智慧如大海，也像大雨消除眾生的熱惱。 當時，法慧菩薩說完這首偈頌后，如來歡喜，大眾都奉行。 《大方廣佛華嚴經》第十八卷 大正藏第10冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》第十九卷 于闐國三藏實叉難陀（Siksananda）奉旨翻譯 升夜摩天宮品第十九 這時，由於如來的威神力，十方一切世界
【English Translation】 English version All Buddhas in the ten directions are delighted. With firm resolve, strive diligently, in the world without reliance or retreat, enter the profound Dharma through non-contention, all Buddhas in the ten directions are delighted. Having delighted the Buddha, strengthen diligence, cultivate blessings and wisdom, aiding the path of practice, enter the various Bodhisattva stages, purify all practices, fulfilling the vows spoken by the Tathagata (如來, Thus Come One). Cultivating in this way, one obtains the wonderful Dharma, having obtained the Dharma, bestow it upon all beings, according to their minds' joy and their capacities, all in accordance with their needs, expounding and explaining. Bodhisattvas expound the Dharma for others, not abandoning their own practices of the various perfections (paramita, 波羅蜜), when the path of paramita is accomplished, they constantly save beings in the sea of existence. Day and night, diligently cultivate without laziness or weariness, ensuring the three jewels (Buddha, Dharma, Sangha) are not cut off, all pure practices performed are dedicated to the Tathagata's stage. All the good deeds cultivated by Bodhisattvas are universally for the accomplishment of all beings, enabling them to break through darkness, extinguish afflictions, subdue the armies of Mara (魔, demon), and achieve perfect enlightenment. Cultivating in this way, one obtains the wisdom of the Buddha, deeply entering the treasury of the Tathagata's true Dharma, becoming a great Dharma master expounding the wonderful Dharma, like sweet dew, universally moistening. Compassion and pity pervade all, knowing all beings' minds and actions, according to their preferences, opening and elucidating, the immeasurable and boundless Buddhadharmas. Advancing and retreating calmly like an elephant king, courageous and fearless like a lion, unmoving like a mountain, wisdom like the sea, also like great rain removing all heat. At that time, after Bodhisattva Dharma-wisdom spoke this verse, the Tathagata was delighted, and the assembly practiced accordingly. The Avatamsaka Sutra, Volume 18 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 19 Translated by Tripitaka Master Siksananda (實叉難陀) of Khotan under Imperial Decree Chapter 19: Ascending to the Palace of the Yama Heaven At that time, due to the majestic power of the Tathagata, all the worlds in the ten directions
界，一一四天下南閻浮提及須彌頂上，皆見如來處於眾會。彼諸菩薩悉以佛神力故而演說法，莫不自謂恒對於佛。爾時，世尊不離一切菩提樹下及須彌山頂，而向于彼夜摩天宮寶莊嚴殿。
時，夜摩天王遙見佛來，即以神力，于其殿內化作寶蓮華藏師子之座，百萬層級以為莊嚴，百萬金網以為交絡，百萬華帳、百萬鬘帳、百萬香帳、百萬寶帳彌覆其上，華蓋、鬘蓋、香蓋、寶蓋各亦百萬週迴佈列，百萬光明而為照耀。百萬夜摩天王恭敬頂禮；百萬梵王踴躍歡喜；百萬菩薩稱揚讚歎；百萬天樂各奏百萬種法音，相續不斷；百萬種華云，百萬種鬘云，百萬種莊嚴具云，百萬種衣云，周匝彌覆；百萬種摩尼云，光明照耀。從百萬種善根所生，百萬諸佛之所護持，百萬種福德之所增長，百萬種深心、百萬種誓願之所嚴凈，百萬種行之所生起，百萬種法之所建立，百萬種神通之所變現，恒出百萬種言音顯示諸法。
時，彼天王敷置座已，向佛世尊曲躬合掌，恭敬尊重而白佛言：
「善來世尊！善來善逝！善來如來、應、正等覺！唯愿哀愍，處此宮殿！」
時，佛受請，即升寶殿；一切十方，悉亦如是。爾時，天王即自憶念過去佛所所種善根，承佛神力而說頌言：
「名稱如來聞十方， 諸吉祥中最
【現代漢語翻譯】 現代漢語譯本 在每一個世界，包括南閻浮提（Jambudvipa，我們所處的大陸）和須彌山（Sumeru，佛教宇宙觀中的中心山）頂上，都看見如來（Tathagata，佛的稱號）處於眾會之中。那些菩薩（Bodhisattva，追求覺悟的修行者）都憑藉佛的神力演說佛法，他們都認為自己一直都在佛的面前。那時，世尊（Bhagavan，佛的尊稱）並沒有離開任何一處菩提樹（Bodhi tree，佛陀悟道之樹）下和須彌山頂，而是前往夜摩天（Yama，欲界六天之一）的宮殿寶莊嚴殿。 當時，夜摩天王（Yama Deva Raja，夜摩天的統治者）遠遠看見佛陀到來，立即以神通力，在其宮殿內化作一個寶蓮花藏獅子座，用百萬層臺階作為莊嚴，用百萬金網交織覆蓋，百萬華帳、百萬鬘帳、百萬香帳、百萬寶帳覆蓋其上，華蓋、鬘蓋、香蓋、寶蓋也各有百萬週迴排列，百萬光明照耀。百萬夜摩天王恭敬頂禮；百萬梵王（Brahma，色界天之主）踴躍歡喜；百萬菩薩稱揚讚歎；百萬天樂各自演奏百萬種法音，連續不斷；百萬種華云，百萬種鬘云，百萬種莊嚴具云，百萬種衣云，周匝覆蓋；百萬種摩尼（Mani，寶珠）云，光明照耀。這些都是從百萬種善根所生，百萬諸佛所護持，百萬種福德所增長，百萬種深心、百萬種誓願所嚴凈，百萬種行所生起，百萬種法所建立，百萬種神通所變現，恒常發出百萬種言音顯示諸法。 當時，那位天王鋪設好座位后，向佛世尊彎腰合掌，恭敬尊重地對佛說： 『世尊，您來得真好！善逝（Sugata，佛的稱號），您來得真好！如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號），您來得真好！唯愿您慈悲，在此宮殿安住！』 當時，佛接受邀請，隨即升上寶殿；一切十方世界，也都是如此。那時，天王立即憶起過去在佛所種下的善根，承蒙佛的神力而說頌道： 『如來的名號傳遍十方，在一切吉祥中最為殊勝』
【English Translation】 English version In each and every realm, including Jambudvipa (the continent where we reside) and the summit of Mount Sumeru (the central mountain in Buddhist cosmology), the Tathagata (the Thus-Gone One, an epithet of the Buddha) was seen present in assemblies. Those Bodhisattvas (beings on the path to enlightenment) were all expounding the Dharma (Buddhist teachings) by the power of the Buddha, and each of them thought they were constantly in the presence of the Buddha. At that time, the Bhagavan (the Blessed One, another epithet of the Buddha) did not leave any of the Bodhi trees (the tree under which the Buddha attained enlightenment) or the summit of Mount Sumeru, but went to the Jeweled Adornment Palace in the Yama Heaven (one of the six heavens of the Desire Realm). At that time, the Yama Deva Raja (the king of the Yama Heaven) saw the Buddha coming from afar and immediately, by his spiritual power, transformed a Lion Throne adorned with a treasure lotus within his palace. It was adorned with a million tiers, interwoven with a million golden nets, and covered with a million canopies of flowers, a million canopies of garlands, a million canopies of incense, and a million canopies of jewels. There were also a million flower canopies, a million garland canopies, a million incense canopies, and a million jewel canopies arranged all around, illuminated by a million lights. A million Yama Deva Rajas respectfully bowed in reverence; a million Brahmas (lords of the Form Realm) leaped with joy; a million Bodhisattvas praised and extolled; a million celestial orchestras each played a million kinds of Dharma sounds, continuously; a million kinds of flower clouds, a million kinds of garland clouds, a million kinds of adornment clouds, and a million kinds of clothing clouds covered all around; a million kinds of Mani (jewel) clouds shone with light. These were all born from a million kinds of good roots, protected by a million Buddhas, increased by a million kinds of merit, purified by a million kinds of profound minds and a million kinds of vows, arisen from a million kinds of practices, established by a million kinds of Dharma, transformed by a million kinds of spiritual powers, and constantly emitted a million kinds of sounds revealing all Dharmas. At that time, after the king had arranged the seat, he bowed with palms together towards the Buddha, respectfully and reverently, and said to the Buddha: 'Welcome, Bhagavan! Welcome, Sugata (Well-Gone One, another epithet of the Buddha)! Welcome, Tathagata, Arhat, Samyaksambuddha (the three titles of the Buddha)! May you have compassion and reside in this palace!' At that time, the Buddha accepted the invitation and ascended the jeweled palace; all the ten directions were also the same. Then, the king immediately recalled the good roots he had planted in the past with the Buddha, and, relying on the Buddha's spiritual power, spoke a verse: 'The name of the Tathagata is heard in the ten directions, the most auspicious among all auspicious things.'
無上， 彼曾入此摩尼殿， 是故此處最吉祥。 寶王如來世間燈， 諸吉祥中最無上， 彼曾入此清凈殿， 是故此處最吉祥。 喜目如來見無礙， 諸吉祥中最無上， 彼曾入此莊嚴殿， 是故此處最吉祥。 然燈如來照世間， 諸吉祥中最無上， 彼曾入此殊勝殿， 是故此處最吉祥。 饒益如來利世間， 諸吉祥中最無上， 彼曾入此無垢殿， 是故此處最吉祥。 善覺如來無有師， 諸吉祥中最無上， 彼曾入此寶香殿， 是故此處最吉祥。 勝天如來世中燈， 諸吉祥中最無上， 彼曾入此妙香殿， 是故此處最吉祥。 無去如來論中雄， 諸吉祥中最無上， 彼曾入此普眼殿， 是故此處最吉祥。 無勝如來具眾德， 諸吉祥中最無上， 彼曾入此善嚴殿， 是故此處最吉祥。 苦行如來利世間， 諸吉祥中最無上， 彼曾入此普嚴殿， 是故此處最吉祥。」
如此世界中夜摩天王，承佛神力，憶念往昔諸佛功德，稱揚讚歎；十方世界夜摩天王，悉亦如是，嘆佛功德。爾時，世尊入摩尼莊嚴殿，于寶蓮華藏師子座上結跏趺坐。此殿忽然廣博寬容，如其天眾諸所住處；十方世界，悉亦如是。
夜摩宮中偈贊
【現代漢語翻譯】 現代漢語譯本 無上（至高無上）， 他曾進入這摩尼殿（寶珠裝飾的殿堂），因此這裡最為吉祥。 寶王如來（如來佛的稱號，意為珍寶之王）是世間的明燈，在所有吉祥中最為至高無上， 他曾進入這清凈的殿堂，因此這裡最為吉祥。 喜目如來（如來佛的稱號，意為喜悅之眼）的見解沒有障礙，在所有吉祥中最為至高無上， 他曾進入這莊嚴的殿堂，因此這裡最為吉祥。 然燈如來（如來佛的稱號，意為點燃光明）照亮世間，在所有吉祥中最為至高無上， 他曾進入這殊勝的殿堂，因此這裡最為吉祥。 饒益如來（如來佛的稱號，意為利益眾生）利益世間，在所有吉祥中最為至高無上， 他曾進入這無垢的殿堂，因此這裡最為吉祥。 善覺如來（如來佛的稱號，意為善於覺悟）沒有老師，在所有吉祥中最為至高無上， 他曾進入這寶香的殿堂，因此這裡最為吉祥。 勝天如來（如來佛的稱號，意為勝過天神）是世間的明燈，在所有吉祥中最為至高無上， 他曾進入這美妙的香殿，因此這裡最為吉祥。 無去如來（如來佛的稱號，意為不離去）是論中的雄辯者，在所有吉祥中最為至高無上， 他曾進入這普眼殿（具有普遍觀察力的殿堂），因此這裡最為吉祥。 無勝如來（如來佛的稱號，意為無與倫比）具有眾多美德，在所有吉祥中最為至高無上， 他曾進入這善嚴的殿堂，因此這裡最為吉祥。 苦行如來（如來佛的稱號，意為修行苦行）利益世間，在所有吉祥中最為至高無上， 他曾進入這普嚴的殿堂，因此這裡最為吉祥。 如此世界中的夜摩天王（欲界六天之一，居於須彌山頂），承蒙佛的神力，回憶起過去諸佛的功德，稱揚讚歎；十方世界的夜摩天王，也都如此，讚歎佛的功德。當時，世尊進入摩尼莊嚴殿，在寶蓮花藏獅子座上結跏趺坐。此殿忽然變得廣闊寬容，如同天眾所居住的地方；十方世界，也都如此。 夜摩宮中的偈頌讚美。
【English Translation】 English version Supreme, He once entered this Mani Hall (hall adorned with jewels), therefore this place is most auspicious. The Jewel King Tathagata (title of a Buddha, meaning King of Jewels) is the lamp of the world, the most supreme among all auspicious things, He once entered this pure hall, therefore this place is most auspicious. The Joyful Eye Tathagata (title of a Buddha, meaning Joyful Eye) has unobstructed vision, the most supreme among all auspicious things, He once entered this magnificent hall, therefore this place is most auspicious. The Lamp Lighting Tathagata (title of a Buddha, meaning Light Illuminator) illuminates the world, the most supreme among all auspicious things, He once entered this excellent hall, therefore this place is most auspicious. The Benefiting Tathagata (title of a Buddha, meaning Benefiting Beings) benefits the world, the most supreme among all auspicious things, He once entered this immaculate hall, therefore this place is most auspicious. The Good Awakening Tathagata (title of a Buddha, meaning Good Awakening) has no teacher, the most supreme among all auspicious things, He once entered this fragrant jewel hall, therefore this place is most auspicious. The Victorious Heaven Tathagata (title of a Buddha, meaning Victorious over Gods) is the lamp of the world, the most supreme among all auspicious things, He once entered this wonderful fragrant hall, therefore this place is most auspicious. The Non-Going Tathagata (title of a Buddha, meaning Non-Departing) is the hero in discourse, the most supreme among all auspicious things, He once entered this Universal Eye Hall (hall with universal vision), therefore this place is most auspicious. The Unsurpassed Tathagata (title of a Buddha, meaning Unsurpassed) possesses numerous virtues, the most supreme among all auspicious things, He once entered this well-adorned hall, therefore this place is most auspicious. The Ascetic Practice Tathagata (title of a Buddha, meaning Practicing Asceticism) benefits the world, the most supreme among all auspicious things, He once entered this universally adorned hall, therefore this place is most auspicious. In this world, the Yama Heaven King (one of the six heavens of the desire realm, located on the summit of Mount Sumeru), by the power of the Buddha, recalled the merits of the past Buddhas, praising and extolling them; the Yama Heaven Kings of the ten directions also did the same, praising the merits of the Buddha. At that time, the World Honored One entered the Mani Adorned Hall and sat in full lotus posture on the Lion Throne of the Jewel Lotus Treasury. This hall suddenly became vast and spacious, like the places where the heavenly beings dwell; the ten directions were also like this. Verses of praise in the Yama Palace.
品第二十
爾時，佛神力故，十方各有一大菩薩，一一各與佛剎微塵數菩薩俱，從十萬佛剎微塵數國土外諸世界中而來集會，其名曰：功德林菩薩、慧林菩薩、勝林菩薩、無畏林菩薩、慚愧林菩薩、精進林菩薩、力林菩薩、行林菩薩、覺林菩薩、智林菩薩。此諸菩薩所從來國，所謂：親慧世界、幢慧世界、寶慧世界、勝慧世界、燈慧世界、金剛慧世界、安樂慧世界、日慧世界、凈慧世界、梵慧世界。此諸菩薩各于佛所凈修梵行，所謂：常住眼佛、無勝眼佛、無住眼佛、不動眼佛、天眼佛、解脫眼佛、審諦眼佛、明相眼佛、最上眼佛、紺青眼佛。是諸菩薩至佛所已，頂禮佛足，隨所來方，各化作摩尼藏師子之座，于其座上結跏趺坐。如此世界中，夜摩天上菩薩來集；一切世界，悉亦如是，其諸菩薩、世界、如來，所有名號悉等無別。
爾時，世尊從兩足上放百千億妙色光明，普照十方一切世界；夜摩宮中，佛及大眾靡不皆現。
爾時，功德林菩薩承佛威力，普觀十方而說頌言：
「佛放大光明， 普照於十方， 悉見天人尊， 通達無障礙。 佛坐夜摩宮， 普遍十方界， 此事甚奇特， 世間所希有。 須夜摩天王， 偈贊十如來， 如此會所見， 一切處咸爾。 彼
【現代漢語翻譯】 現代漢語譯本 第二十品
那時，由於佛的神力，十方世界各有一位大菩薩，每一位都與佛剎微塵數（形容極多）的菩薩一同，從十萬佛剎微塵數國土之外的諸世界而來，他們的名字是：功德林菩薩、慧林菩薩、勝林菩薩、無畏林菩薩、慚愧林菩薩、精進林菩薩、力林菩薩、行林菩薩、覺林菩薩、智林菩薩。這些菩薩所來自的國度，分別是：親慧世界、幢慧世界、寶慧世界、勝慧世界、燈慧世界、金剛慧世界、安樂慧世界、日慧世界、凈慧世界、梵慧世界。這些菩薩各自在佛所清凈修行梵行（清凈的修行），他們所依止的佛分別是：常住眼佛、無勝眼佛、無住眼佛、不動眼佛、天眼佛、解脫眼佛、審諦眼佛、明相眼佛、最上眼佛、紺青眼佛。這些菩薩到達佛所在之處后，頂禮佛足，然後各自在所來的方向，化現出摩尼寶藏獅子座，在座位上結跏趺坐（一種坐姿）。就像這個世界中，夜摩天（欲界六天之一）的菩薩來集會一樣；一切世界，也都如此，那些菩薩、世界、如來的名號都相同沒有差別。
那時，世尊從雙足放出百千億種美妙顏色的光明，普遍照耀十方一切世界；夜摩宮中，佛和大眾都顯現出來。
那時，功德林菩薩承蒙佛的威神之力，普遍觀察十方世界，並以偈頌說道：
『佛放出大光明，普遍照耀十方， 都能見到天人尊，通達無障礙。 佛坐在夜摩宮，普遍在十方世界， 這件事非常奇特，世間所稀有。 須夜摩天王，用偈頌讚嘆十方如來， 如此法會所見，一切處都如此。』
【English Translation】 English version Chapter 20
At that time, due to the Buddha's spiritual power, in each of the ten directions, there was a great Bodhisattva, each accompanied by Bodhisattvas as numerous as the dust particles of a Buddha-field, coming from worlds beyond the number of dust particles in ten hundred thousand Buddha-fields. Their names were: Guṇḍa-Lina Bodhisattva, Prajñā-Lina Bodhisattva, Śreṣṭha-Lina Bodhisattva, Abhaya-Lina Bodhisattva, Hrī-Lina Bodhisattva, Vīrya-Lina Bodhisattva, Bala-Lina Bodhisattva, Cāritra-Lina Bodhisattva, Bodhi-Lina Bodhisattva, and Jñāna-Lina Bodhisattva. The countries from which these Bodhisattvas came were: Priya-Prajñā World, Dhvaja-Prajñā World, Ratna-Prajñā World, Śreṣṭha-Prajñā World, Dīpa-Prajñā World, Vajra-Prajñā World, Sukha-Prajñā World, Āditya-Prajñā World, Śuddha-Prajñā World, and Brahma-Prajñā World. These Bodhisattvas each practiced pure Brahma-conduct (pure practice) under the Buddhas, namely: Nitya-Cakṣu Buddha, Anuttara-Cakṣu Buddha, Anāśraya-Cakṣu Buddha, Acala-Cakṣu Buddha, Divya-Cakṣu Buddha, Vimokṣa-Cakṣu Buddha, Satya-Cakṣu Buddha, Samjñā-Cakṣu Buddha, Uttama-Cakṣu Buddha, and Nīla-Cakṣu Buddha. Having arrived at the Buddha's place, these Bodhisattvas bowed at the Buddha's feet, and then, in the direction from which they came, each transformed a lion throne of mani-treasure, and sat in the lotus position on their seats. Just as in this world, the Bodhisattvas of the Yama Heaven (one of the six heavens of the desire realm) gathered; so it was in all worlds, and the names of those Bodhisattvas, worlds, and Tathagatas were all the same without difference.
At that time, the World-Honored One emitted hundreds of thousands of billions of lights of wondrous colors from his two feet, illuminating all the worlds in the ten directions; in the Yama Palace, the Buddha and the assembly all appeared.
At that time, Guṇḍa-Lina Bodhisattva, relying on the Buddha's majestic power, observed the ten directions and spoke in verse:
'The Buddha emits great light, universally illuminating the ten directions, All can see the honored one of gods and humans, understanding without obstruction. The Buddha sits in the Yama Palace, universally in the ten directions, This matter is very wondrous, rare in the world. The Yama Heaven King, praises the ten Tathagatas in verse, What is seen in this assembly, is the same everywhere.'
諸菩薩眾， 皆同我等名， 十方一切處， 演說無上法。 所從諸世界， 名號亦無別， 各于其佛所， 凈修于梵行。 彼諸如來等， 名號悉亦同， 國土皆豐樂， 神力悉自在。 十方一切處， 皆謂佛在此， 或見在人間， 或見住天宮。 如來普安住， 一切諸國土， 我等今見佛， 處此天宮殿。 昔發菩提愿， 普及十方界， 是故佛威力， 充遍難思議。 遠離世所貪， 具足無邊德， 故獲神通力， 眾生靡不見。 遊行十方界， 如空無所礙， 一身無量身， 其相不可得。 佛功德無邊， 云何可測知？ 無住亦無去， 普入於法界。」
爾時，慧林菩薩承佛威力，普觀十方而說頌言：
「世間大導師， 離垢無上尊， 不可思議劫， 難可得值遇。 佛放大光明， 世間靡不見， 為眾廣開演， 饒益諸群生。 如來出世間， 為世除癡冥， 如是世間燈， 希有難可見。 已修施戒忍， 精進及禪定， 般若波羅蜜， 以此照世間。 如來無與等， 求比不可得， 不了法真實， 無有能得見。 佛身及神通， 自在難思議， 無去亦無來， 說法
【現代漢語翻譯】 現代漢語譯本 諸位菩薩們，都與我們有著相同的名字，在十方一切世界，演說無上的佛法。 他們所來自的各個世界，名字也都沒有差別，各自在他們的佛陀那裡，清凈地修行著梵行。 那些如來（Tathagata，佛的稱號）等，名號也完全相同，他們的國土都非常富饒安樂，神力都非常自在。 十方一切世界，都認為佛陀在那裡，有的看見佛陀在人間，有的看見佛陀住在天宮。 如來普遍安住在一切國土，我們現在看見佛陀，就在這天宮殿中。 過去發下菩提大愿，普及到十方世界，所以佛陀的威力，充滿一切，難以思議。 遠離世俗的貪慾，具足無邊的功德，所以獲得神通之力，眾生沒有看不見的。 十方世界，如同虛空一樣沒有障礙，一個身體可以化現為無量身體，其真實相狀是不可得見的。 佛陀的功德無邊無際，怎麼可以測知呢？佛陀不住于任何地方，也沒有來去，普遍進入法界。 這時，慧林菩薩（Huilin Bodhisattva）承蒙佛陀的威神之力，普遍觀察十方世界，然後說頌道： 世間偉大的導師，遠離垢染的無上尊者，在不可思議的漫長劫數中，難以遇到。 佛陀放出大光明，世間沒有看不見的，為眾生廣泛開演佛法，饒益一切眾生。 如來出世，為世間除去愚癡和黑暗，這樣的世間明燈，稀有難得一見。 已經修習佈施、持戒、忍辱，精進和禪定，以及般若波羅蜜（Prajnaparamita，智慧到彼岸），用這些來照亮世間。 如來是無與倫比的，想要找到可以相比的，是不可能的，不瞭解法（Dharma，佛法）的真實，就沒有人能夠得見。 佛陀的身體和神通，自在而難以思議，沒有來也沒有去，說法
【English Translation】 English version All you Bodhisattvas, share the same names as us, expounding the unsurpassed Dharma in all directions and all worlds. The various worlds from which they come, their names are also without distinction, each cultivating pure Brahma conduct at their respective Buddhas' places. Those Tathagatas (Buddha's title) and others, their names are also completely the same, their lands are all very prosperous and peaceful, and their divine powers are all very free and at ease. In all directions and all worlds, it is thought that the Buddha is there, some see the Buddha in the human realm, and some see the Buddha dwelling in the heavenly palace. The Tathagata universally dwells in all lands, and we now see the Buddha, right here in this heavenly palace. In the past, they made the great Bodhi vow, extending to all directions and all worlds, therefore the Buddha's power, fills everything, and is inconceivable. They are far from worldly desires, possessing boundless merits, therefore they have obtained the power of supernatural abilities, and no sentient being does not see them. The ten directions of the world, are like empty space without obstruction, one body can manifest into countless bodies, and its true form is unattainable. The Buddha's merits are boundless and limitless, how can they be measured? The Buddha does not dwell in any place, nor does he come or go, he universally enters the Dharma realm. At that time, Huilin Bodhisattva, empowered by the Buddha's majestic power, universally observed the ten directions and then spoke in verse: The great teacher of the world, the unsurpassed honored one, free from defilement, is difficult to encounter in inconceivable long kalpas. The Buddha emits great light, and there is nothing in the world that does not see it, widely expounding the Dharma for sentient beings, benefiting all living beings. The Tathagata appears in the world, to remove ignorance and darkness from the world, such a lamp of the world, is rare and difficult to see. Having already cultivated giving, precepts, patience, diligence, and meditation, as well as Prajnaparamita (Perfection of Wisdom), using these to illuminate the world. The Tathagata is incomparable, and it is impossible to find a comparison, without understanding the truth of the Dharma, no one can see him. The Buddha's body and supernatural powers, are free and inconceivable, there is no coming or going, expounding the Dharma
度眾生。 若有得見聞， 清凈天人師， 永出諸惡趣， 舍離一切苦。 無量無數劫， 修習菩提行， 不能知此義， 不可得成佛。 不可思議劫， 供養無量佛， 若能知此義， 功德超于彼。 無量剎珍寶， 滿中施於佛， 不能知此義， 終不成菩提。」
爾時，勝林菩薩承佛威力，普觀十方而說頌言：
「譬如孟夏月， 空凈無雲曀， 赫日揚光暉， 十方靡不充。 其光無限量， 無有能測知， 有目斯尚然， 何況盲冥者。 諸佛亦如是， 功德無邊際， 不可思議劫， 莫能分別知。 諸法無來處， 亦無能作者， 無有所從生， 不可得分別。 一切法無來， 是故無有生， 以生無有故， 滅亦不可得。 一切法無生， 亦復無有滅， 若能如是解， 斯人見如來。 諸法無生故， 自性無所有， 如是分別知， 此人達深義。 以法無性故， 無有能了知， 如是解於法， 究竟無所解。 所說有生者， 以現諸國土， 能知國土性， 其心不迷惑。 世間國土性， 觀察悉如實， 若能於此知， 善說一切義。」
爾時，無畏林菩薩承佛威力，普觀十
【現代漢語翻譯】 現代漢語譯本 度化眾生。 如果有人能夠見到或聽聞，清凈的天人導師（指佛陀）， 他將永遠脫離各種惡道，捨棄一切痛苦。 即使經過無量無數劫的時間，修習菩提之道， 如果不能理解這個道理，就不能成就佛果。 即使在不可思議的劫數中，供養無量諸佛， 如果能夠理解這個道理，其功德將超越前者。 即使用無量佛土的珍寶，充滿其中來佈施諸佛， 如果不能理解這個道理，最終也不能成就菩提。
這時，勝林菩薩（菩薩名）承蒙佛陀的威神之力，普遍觀察十方世界，並說偈頌：
譬如盛夏時節，天空清凈沒有云霧遮蔽， 太陽放射出耀眼的光輝，照耀充滿十方世界。 太陽的光芒沒有障礙，也沒有人能夠測知其範圍， 有眼睛的人尚且如此，更何況是盲人呢？ 諸佛也是這樣，功德無邊無際， 即使經過不可思議的劫數，也不能完全分別瞭解。 一切法沒有來處，也沒有創造者， 沒有從哪裡產生，也不可分別說明。 一切法本來就沒有來，所以也沒有生， 因為沒有生，所以滅也無從談起。 一切法沒有生，也沒有滅， 如果能夠這樣理解，這個人就見到了如來（佛的稱號）。 因為諸法無生，所以自性空無所有， 如果能夠這樣分別理解，這個人就通達了甚深的道理。 因為法沒有自性，所以沒有能完全瞭解它的人， 如果這樣理解法，就達到了究竟無所理解的境界。 所說的有生，是因為顯現了各種國土， 如果能夠了解國土的本性，他的心就不會迷惑。 世間國土的本性，如果能夠如實地觀察， 如果能夠理解這些，就能善巧地解說一切道理。
這時，無畏林菩薩（菩薩名）承蒙佛陀的威神之力，普遍觀察十方
【English Translation】 English version To deliver sentient beings. If there are those who can see or hear, the pure teacher of gods and humans (referring to the Buddha), They will forever escape all evil realms, and abandon all suffering. Even after countless eons, practicing the path of Bodhi, If one cannot understand this principle, one cannot achieve Buddhahood. Even if in inconceivable eons, one makes offerings to countless Buddhas, If one can understand this principle, their merit will surpass the former. Even if one uses the treasures of countless Buddha lands, filling them to make offerings to the Buddhas, If one cannot understand this principle, one will ultimately not achieve Bodhi.
At that time, Bodhisattva Sheng Lin (name of a Bodhisattva), empowered by the Buddha's majestic power, universally observed the ten directions and spoke in verses:
Like the midsummer month, the sky is clear and without clouds, The sun emits dazzling light, illuminating and filling the ten directions. The sun's light has no obstruction, and no one can measure its extent, Those with eyes are still like this, how much more so for the blind? The Buddhas are also like this, their merits are boundless, Even after inconceivable eons, one cannot fully understand them. All dharmas have no origin, nor do they have a creator, They do not arise from anywhere, nor can they be explained separately. All dharmas originally have no coming, therefore there is no birth, Because there is no birth, therefore cessation is also not possible. All dharmas have no birth, nor do they have cessation, If one can understand this way, this person has seen the Tathagata (title of the Buddha). Because all dharmas are without birth, their self-nature is empty and without substance, If one can understand this way, this person has penetrated the profound meaning. Because dharmas have no self-nature, there is no one who can fully understand them, If one understands dharmas this way, one reaches the state of ultimately understanding nothing. The so-called birth is because various lands are manifested, If one can understand the nature of the lands, their mind will not be confused. The nature of the lands in the world, if one can observe them as they truly are, If one can understand these, one can skillfully explain all principles.
At that time, Bodhisattva Wu Wei Lin (name of a Bodhisattva), empowered by the Buddha's majestic power, universally observed the ten directions
方而說頌言：
「如來廣大身， 究竟於法界， 不離於此座， 而遍一切處。 若聞如是法， 恭敬信樂者， 永離三惡道， 一切諸苦難。 設往諸世界， 無量不可數， 專心欲聽聞， 如來自在力。 如是諸佛法， 是無上菩提， 假使欲暫聞， 無有能得者。 若有於過去， 信如是佛法， 已成兩足尊， 而作世間燈。 若有當得聞， 如來自在力， 聞已能生信， 彼亦當成佛。 若有于現在， 能信此佛法， 亦當成正覺， 說法無所畏。 無量無數劫， 此法甚難值， 若有得聞者， 當知本願力。 若有能受持， 如是諸佛法， 持已廣宣說， 此人當成佛。 況復勤精進， 堅固心不捨， 當知如是人， 決定成菩提。」
爾時，慚愧林菩薩承佛威力，普觀十方而說頌言：
「若人得聞是， 希有自在法， 能生歡喜心， 疾除疑惑網。 一切知見人， 自說如是言， 如來無不知， 是故難思議。 無有從無智， 而生於智慧， 世間常闇冥， 是故無能生。 如色及非色， 此二不為一， 智無智亦然， 其體各殊異。 如相與無相， 生死及涅槃，
【現代漢語翻譯】 現代漢語譯本 於是，佛陀以偈頌的形式說道： 『如來的身軀廣大無邊，究竟遍佈於法界（宇宙萬物存在的空間）， 雖然不離開這個座位，卻能遍及一切地方。 如果有人聽聞這樣的佛法，並以恭敬心信受和喜悅， 就能永遠脫離三惡道（地獄、餓鬼、畜生），以及一切痛苦和災難。 假設前往無數不可計量的世界， 一心想要聽聞如來（佛陀）的自在力量。 這樣的諸佛之法，是無上的菩提（覺悟）， 即使只是想暫時聽聞，也沒有人能夠輕易得到。 如果有人在過去，相信這樣的佛法， 就已經成就了具足智慧和福德的尊者，成為世間的明燈。 如果有人將來能夠聽聞如來的自在力量， 聽聞后能夠生起信心，那他也將成就佛果。 如果有人在現在，能夠相信這佛法， 也將成就正覺（完全的覺悟），說法時無所畏懼。 在無量無數的劫（極長的時間單位）中，此法非常難得值遇， 如果有人能夠聽聞，應當知道這是本願（最初的誓願）的力量。 如果有人能夠接受並奉持這樣的諸佛之法， 奉持之後還能廣為宣說，這個人也將成就佛果。 更何況是勤奮精進，心志堅定不放棄的人， 應當知道這樣的人，必定能夠成就菩提（覺悟）。』
這時，慚愧林菩薩（一位菩薩的名稱）承蒙佛陀的威神之力，普遍觀察十方世界，並以偈頌說道： 『如果有人能夠聽聞這稀有自在的佛法， 能夠生起歡喜心，就能迅速消除疑惑的羅網。 一切具有智慧和見解的人，都這樣說： 如來沒有不知道的，所以是難以思議的。 沒有從無知中產生智慧的道理， 世間常常處於黑暗之中，所以無法產生智慧。 就像有形之物和無形之物，這兩者不是一體的， 智慧和無知也是如此，它們的本體各自不同。 就像有相和無相，生死和涅槃（解脫）一樣，
【English Translation】 English version Then, the Buddha spoke in verses, saying: 'The Tathagata's (Buddha's) vast body, ultimately pervades the Dharma realm (the space where all things exist), Without leaving this seat, it extends to all places. If one hears such Dharma, and with reverence believes and rejoices, They will forever be free from the three evil paths (hell, hungry ghosts, animals), and all suffering and calamities. Suppose one travels to countless immeasurable worlds, With a focused mind desiring to hear the Tathagata's (Buddha's) power of freedom. Such Dharma of all Buddhas, is the unsurpassed Bodhi (enlightenment), Even if one wishes to hear it briefly, no one can easily obtain it. If someone in the past, believed in such Dharma, They have already become a venerable one with wisdom and merit, a lamp in the world. If someone in the future can hear the Tathagata's power of freedom, Having heard it, if they can generate faith, they too will attain Buddhahood. If someone in the present, can believe in this Dharma, They will also attain perfect enlightenment, and speak the Dharma without fear. In countless immeasurable kalpas (extremely long time units), this Dharma is very difficult to encounter, If one can hear it, one should know it is the power of the original vow (initial aspiration). If one can accept and uphold such Dharma of all Buddhas, And after upholding it, widely proclaim it, this person will also attain Buddhahood. How much more so for those who are diligent and persevering, with a firm mind that does not give up, One should know that such a person, will definitely attain Bodhi (enlightenment).'
At that time, the Bodhisattva Shame-Forest (a Bodhisattva's name), empowered by the Buddha's majestic power, universally observed the ten directions and spoke in verses: 'If one can hear this rare and free Dharma, And can generate a joyful mind, they can quickly remove the net of doubts. All those with wisdom and insight, say this: The Tathagata has nothing that he does not know, therefore he is inconceivable. There is no principle of wisdom arising from ignorance, The world is often in darkness, therefore wisdom cannot arise. Just as form and formlessness, these two are not one, Wisdom and ignorance are also like this, their essence is different. Just like form and formlessness, birth and death, and Nirvana (liberation),
分別各不同， 智無智如是。 世界始成立， 無有敗壞相， 智無智亦然， 二相非一時。 如菩薩初心， 不與後心俱， 智無智亦然， 二心不同時。 譬如諸識身， 各各無和合， 智無智如是， 究竟無和合。 如阿伽陀藥， 能滅一切毒， 有智亦如是， 能滅于無智。 如來無有上， 亦無與等者， 一切無能比， 是故難值遇。」
爾時，精進林菩薩承佛威力，普觀十方而說頌言：
「諸法無差別， 無有能知者， 唯佛與佛知， 智慧究竟故。 如金與金色， 其性無差別， 法非法亦然， 體性無有異。 眾生非眾生， 二俱無真實， 如是諸法性， 實義俱非有。 譬如未來世， 無有過去相， 諸法亦如是， 無有一切相。 譬如生滅相， 種種皆非實， 諸法亦復然， 自性無所有。 涅槃不可取， 說時有二種， 諸法亦復然， 分別有殊異。 如依所數物， 而有于能數， 彼性無所有， 如是了知法。 譬如算數法， 增一至無量， 數法無體性， 智慧故差別。 譬如諸世間， 劫燒有終盡， 虛空無損敗， 佛智亦如是。 如十方眾生，
【現代漢語翻譯】 現代漢語譯本 各自的差別各不相同，有智慧和沒有智慧就是這樣。 世界開始形成時，沒有敗壞的現象，有智慧和沒有智慧也是這樣，這兩種狀態不會同時存在。 如同菩薩最初發心，不會與後來的心同時存在，有智慧和沒有智慧也是這樣，兩種心不會同時存在。 譬如各種意識的集合體，各自之間沒有融合，有智慧和沒有智慧也是這樣，最終不會融合。 如同阿伽陀藥（一種能解百毒的藥），能消除一切毒素，有智慧也是這樣，能消除沒有智慧。 如來（佛的稱號）沒有比他更高的，也沒有與他同等的，一切都無法與他相比，所以很難遇到。
這時，精進林菩薩（菩薩名）承蒙佛的威神之力，普遍觀察十方世界，說了以下偈頌：
諸法的本質沒有差別，沒有能真正瞭解它們的人，只有佛與佛之間才能瞭解，因為他們的智慧達到了究竟。 如同黃金和金子的顏色，它們的本質沒有差別，法（佛法）和非法（非佛法）也是這樣，它們的本體沒有不同。 眾生和非眾生，兩者都沒有真實的自性，諸法的本性也是這樣，它們的真實意義都是不存在的。 譬如未來的世界，沒有過去的樣子，諸法也是這樣，沒有一切固定的相狀。 譬如生滅的現象，種種都是不真實的，諸法也是這樣，它們的自性本來就是空無所有。 涅槃（佛教的最高境界）是不可執取的，說的時候有能取和所取兩種，諸法也是這樣，分別來看有各種不同。 如同依靠被數的事物，才有了能數的事物，它們的本性都是空無的，這樣去了解諸法。 譬如算數的方法，從一增加到無量，數的方法本身沒有實體，因為智慧的差別才有了不同。 譬如世間的一切，在劫火燃燒時會有終結，虛空不會有損壞，佛的智慧也是這樣。 如同十方世界的眾生，
【English Translation】 English version Their differences are distinct, such is the case with wisdom and non-wisdom. When the world begins to form, there is no sign of decay; so it is with wisdom and non-wisdom, these two states do not exist simultaneously. Just as a Bodhisattva's initial aspiration does not coexist with later aspirations, so it is with wisdom and non-wisdom; the two minds do not exist at the same time. Like the aggregates of consciousness, each is not combined with the others, so it is with wisdom and non-wisdom; ultimately, they do not combine. Like the Agada medicine (a medicine that can cure all poisons), which can eliminate all poisons, so it is with wisdom, which can eliminate non-wisdom. The Tathagata (an epithet of the Buddha) has no superior, nor is there anyone equal to him; nothing can compare to him, therefore he is difficult to encounter.
At that time, Bodhisattva Jinjilin (a Bodhisattva's name), empowered by the Buddha's majestic power, surveyed the ten directions and spoke the following verses:
The nature of all dharmas (teachings) is without difference, and there is no one who can truly know them; only Buddhas know Buddhas, because their wisdom is ultimate. Like gold and the color of gold, their nature is without difference; so it is with dharma (Buddhist teachings) and non-dharma (non-Buddhist teachings), their essence is not different. Sentient beings and non-sentient beings, both are without true reality; such is the nature of all dharmas, their true meaning is non-existent. Like the future world, which has no past form, so it is with all dharmas, which have no fixed characteristics. Like the phenomena of arising and ceasing, all are unreal; so it is with all dharmas, their self-nature is originally empty. Nirvana (the highest state in Buddhism) is not something to be grasped; when spoken of, there are two aspects: the grasper and the grasped; so it is with all dharmas, which have various differences when viewed separately. Just as there are numbers because of the things being counted, their nature is empty; understand dharmas in this way. Like the method of counting, increasing from one to infinity, the method of counting itself has no substance; it is because of the difference in wisdom that there are distinctions. Like all things in the world, which come to an end when the kalpa (cosmic cycle) is burned, space is not destroyed; so it is with the wisdom of the Buddha. Like the sentient beings in the ten directions,
各取虛空相， 諸佛亦如是， 世間妄分別。」
爾時，力林菩薩承佛威力，普觀十方而說頌言：
「一切眾生界， 皆在三世中， 三世諸眾生， 悉住五蘊中。 諸蘊業為本， 諸業心為本， 心法猶如幻， 世間亦如是。 世間非自作， 亦復非他作， 而其得有成， 亦復得有壞。 世間雖有成， 世間雖有壞， 了達世間者， 此二不應說。 云何為世間？ 云何非世間？ 世間非世間， 但是名差別。 三世五蘊法， 說名為世間， 彼滅非世間， 如是但假名。 云何說諸蘊？ 諸蘊有何性？ 蘊性不可滅， 是故說無生。 分別此諸蘊， 其性本空寂， 空故不可滅， 此是無生義。 眾生既如是， 諸佛亦復然， 佛及諸佛法， 自性無所有。 能知此諸法， 如實不顛倒， 一切知見人， 常見在其前。」
爾時，行林菩薩承佛威力，普觀十方而說頌言：
「譬如十方界， 一切諸地種， 自性無所有， 無處不周遍。 佛身亦如是， 普遍諸世界， 種種諸色相， 無主無來處。 但以諸業故， 說名為眾生， 亦不離眾生， 而有業可得。 業性本空寂
【現代漢語翻譯】 現代漢語譯本 『各自執取虛空的表象，諸佛也是如此，世間的種種都是虛妄的分別。』
當時，力林菩薩（Lìlín Púsà，意為具有力量的森林菩薩）承蒙佛陀的威神之力，遍觀十方世界，說了以下偈頌：
『一切眾生的境界，都存在於過去、現在、未來三世之中，三世的一切眾生，都安住於色、受、想、行、識五蘊之中。 諸蘊以業為根本，諸業以心為根本，心法猶如幻象，世間也是如此。 世間不是自己產生的，也不是由他者產生的，但它卻能形成，也能壞滅。 世間雖然有形成，世間雖然有壞滅，了達世間真相的人，不應執著于這兩種說法。 什麼是世間？什麼不是世間？世間與非世間，只是名稱上的差別。 過去、現在、未來三世的五蘊之法，被稱為世間，它們的滅盡則不是世間，這些都只是假名而已。 如何解釋諸蘊？諸蘊具有什麼性質？蘊的性質是不可滅的，所以說它是無生的。 分別這些諸蘊，它們的本性是空寂的，因為空所以不可滅，這就是無生的含義。 眾生既然如此，諸佛也是如此，佛陀以及佛法，其自性都是空無所有的。 能夠如實不顛倒地了知這些法，一切具有真知灼見的人，常常能見到真理在眼前。』
當時，行林菩薩（Xínglín Púsà，意為行為的森林菩薩）承蒙佛陀的威神之力，遍觀十方世界，說了以下偈頌：
『譬如十方世界，一切的土地種類，其自性都是空無所有的，無處不周遍。 佛身也是如此，普遍存在於各個世界，呈現出種種不同的色相，沒有主宰，也沒有來處。 只是因為諸業的緣故，才被稱為眾生，但業也不離眾生而存在。 業的本性是空寂的，
【English Translation】 English version 'Each grasps at the appearance of emptiness, the Buddhas are also like this, the world's distinctions are all false.'
At that time, the Bodhisattva Lìlín (Power Forest Bodhisattva) received the Buddha's majestic power, and, observing all directions, spoke the following verses:
'The realms of all sentient beings are within the three periods of time, past, present, and future. All sentient beings in the three periods of time dwell within the five aggregates of form, feeling, perception, mental formations, and consciousness. The aggregates are rooted in karma, karma is rooted in the mind, the mind is like an illusion, and so is the world. The world is not self-created, nor is it created by another, yet it comes into being and also decays. Though the world comes into being, and though the world decays, those who understand the world should not cling to these two views. What is the world? What is not the world? The world and non-world are merely differences in name. The five aggregates of the three periods of time are called the world, their cessation is not the world, these are just provisional names. How are the aggregates explained? What is the nature of the aggregates? The nature of the aggregates is indestructible, therefore it is said to be unborn. Analyzing these aggregates, their nature is fundamentally empty and still, because of emptiness they cannot be destroyed, this is the meaning of unborn. As sentient beings are, so are the Buddhas, the Buddhas and the Buddha's teachings, their self-nature is without any substance. Those who can know these dharmas as they truly are, without distortion, all those with true insight, constantly see the truth before them.'
At that time, the Bodhisattva Xínglín (Action Forest Bodhisattva) received the Buddha's majestic power, and, observing all directions, spoke the following verses:
'Like the ten directions, all the kinds of earth, their self-nature is without any substance, and they pervade everywhere. The Buddha's body is also like this, pervading all worlds, manifesting various forms and appearances, without a master, and without a place of origin. It is only because of karma that they are called sentient beings, but karma does not exist apart from sentient beings. The nature of karma is fundamentally empty and still,
， 眾生所依止， 普作眾色相， 亦復無來處。 如是諸色相， 業力難思議， 了達其根本， 于中無所見。 佛身亦如是， 不可得思議， 種種諸色相， 普現十方剎。 身亦非是佛， 佛亦非是身， 但以法為身， 通達一切法。 若能見佛身， 清凈如法性， 此人于佛法， 一切無疑惑。 若見一切法， 本性如涅槃， 是則見如來， 究竟無所住。 若修習正念， 明瞭見正覺， 無相無分別， 是名法王子。」
爾時，覺林菩薩承佛威力，遍觀十方而說頌言：
「譬如工畫師， 分佈諸彩色， 虛妄取異相， 大種無差別。 大種中無色， 色中無大種， 亦不離大種， 而有色可得。 心中無彩畫， 彩畫中無心， 然不離於心， 有彩畫可得。 彼心恒不住， 無量難思議， 示現一切色， 各各不相知。 譬如工畫師， 不能知自心， 而由心故畫， 諸法性如是。 心如工畫師， 能畫諸世間， 五蘊悉從生， 無法而不造。 如心佛亦爾， 如佛眾生然， 應知佛與心， 體性皆無盡。 若人知心行， 普造諸世間， 是人則見佛， 了佛真實性。
【現代漢語翻譯】 現代漢語譯本：眾生所依賴的，普遍顯現各種色相，也沒有來處。 這些色相，是業力不可思議的結果，如果能瞭解它們的根本，就會發現其中什麼都沒有。 佛的身相也是如此，不可思議，顯現種種色相，普遍出現在十方世界。 身相不是佛，佛也不是身相，只是以法為身，通達一切法。 如果能見到佛的身相，清凈如法性（dharma-nature），這個人對於佛法，就不會有任何疑惑。 如果能見到一切法的本性如涅槃（nirvana），那就是見到了如來（Tathagata），最終無所執著。 如果修習正念，明瞭地見到正覺（samyak-sambodhi），無相無分別，這就是所謂的法王子（dharma-kumara）。』
這時，覺林菩薩（Jue Lin Bodhisattva）承佛的威神力，遍觀十方而說偈頌：
『譬如畫師，分佈各種色彩，虛妄地取各種不同的形象，但四大種（mahābhūta）並沒有差別。 四大種中沒有顏色，顏色中也沒有四大種，但也不能離開四大種，而有顏色可以得到。 心中沒有彩畫，彩畫中也沒有心，但不能離開心，而有彩畫可以得到。 心恒常不住，無量難以思議，顯現一切顏色，各自互不相知。 譬如畫師，不能瞭解自己的心，但卻由心而作畫，諸法的本性也是如此。 心就像畫師，能畫出各種世間，五蘊（skandha）都由此而生，沒有什麼是它不能創造的。 心如佛也是如此，如佛眾生也是如此，應當知道佛與心，其體性都是無盡的。 如果有人知道心行，普遍創造各種世間，這個人就能見到佛，瞭解佛的真實本性。』
【English Translation】 English version: That which beings rely on, universally manifests all kinds of forms, yet has no origin. These forms are the result of inconceivable karmic power; if one understands their root, one will find nothing within them. The body of the Buddha is also like this, inconceivable, manifesting various forms, appearing universally in the ten directions. The body is not the Buddha, and the Buddha is not the body; it is only through the Dharma that one becomes the body, understanding all dharmas. If one can see the Buddha's body, pure like the dharma-nature, this person will have no doubts about the Buddha's teachings. If one can see that the nature of all dharmas is like nirvana, then one has seen the Tathagata, ultimately without any attachment. If one cultivates right mindfulness, clearly seeing right enlightenment, without form or discrimination, this is called a dharma-kumara.』
At that time, Bodhisattva Jue Lin, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse:
'Like a painter, distributing various colors, falsely taking on different appearances, but the great elements (mahābhūta) have no difference. Within the great elements there is no color, and within color there are no great elements, yet one cannot be apart from the great elements to obtain color. Within the mind there is no painting, and within the painting there is no mind, yet one cannot be apart from the mind to obtain a painting. The mind is constantly un-abiding, immeasurable and inconceivable, manifesting all colors, each not knowing the other. Like a painter, unable to know his own mind, yet painting because of the mind, the nature of all dharmas is like this. The mind is like a painter, able to paint all worlds; the five aggregates (skandha) all arise from it, there is nothing it does not create. The mind is like the Buddha, and the Buddha is like sentient beings; one should know that the nature of the Buddha and the mind are both endless. If a person knows the workings of the mind, universally creating all worlds, this person will see the Buddha and understand the true nature of the Buddha.'
心不住于身， 身亦不住心， 而能作佛事， 自在未曾有。 若人慾了知， 三世一切佛， 應觀法界性， 一切唯心造。」
爾時，智林菩薩承佛威力，普觀十方而說頌言：
「所取不可取， 所見不可見， 所聞不可聞， 一心不思議。 有量及無量， 二俱不可取， 若有人慾取， 畢竟無所得。 不應說而說， 是為自欺誑， 己事不成就， 不令眾歡喜。 有欲贊如來， 無邊妙色身， 盡于無數劫， 無能盡稱述。 譬如隨意珠， 能現一切色， 無色而現色， 諸佛亦如是。 又如凈虛空， 非色不可見， 雖現一切色， 無能見空者。 諸佛亦如是， 普現無量色， 非心所行處， 一切莫能睹。 雖聞如來聲， 音聲非如來， 亦不離於聲， 能知正等覺。 菩提無來去， 離一切分別， 云何於是中， 自言能得見？ 諸佛無有法， 佛於何有說？ 但隨其自心， 謂說如是法。」
十行品第二十一之一
爾時，功德林菩薩承佛神力，入菩薩善思惟三昧。入是三昧已，十方各過萬佛剎微塵數世界外，有萬佛剎微塵數諸佛，皆號：功德林，而現其前，告功德林菩薩言
【現代漢語翻譯】 現代漢語譯本 『心』不住在『身』上，『身』也不住在『心』上，卻能成就佛的事業，如此自在是前所未有的。 如果有人想要了解過去、現在、未來一切諸佛，應當觀察法界的本性，一切都是由心所造。
這時，智林菩薩（智林，菩薩名）承蒙佛的威神之力，普遍觀察十方世界，並說偈頌道：
所執取的並非真實可取，所見到的並非真實可見，所聽到的並非真實可聞，一心不可思議。 有量和無量，這兩種都不可執取，如果有人想要執取，最終將一無所得。 不應該說而說，這是自欺欺人，自己的事情不能成就，也不能使大眾歡喜。 如果有人想要讚美如來（如來，佛的十號之一）無邊美妙的色身，即使窮盡無數劫的時間，也無法完全稱述。 譬如如意寶珠，能顯現一切顏色，本身無色卻能顯現顏色，諸佛也是如此。 又如清凈的虛空，雖然不是顏色卻可以被看見，雖然顯現一切顏色，卻沒有人能看見虛空本身。 諸佛也是如此，普遍顯現無量的色相，不是心所能到達的地方，一切都無法看見。 雖然聽聞如來的聲音，聲音並非如來本身，但也不離於聲音，能知曉正等覺（正等覺，佛的智慧）。 菩提（菩提，覺悟的智慧）沒有來去，遠離一切分別，怎麼能在這裡，自稱能夠看見呢？ 諸佛沒有固定的法，佛又在哪裡有所說法呢？只是隨著眾生各自的心意，說出這樣的法。
《十行品》第二十一之一
這時，功德林菩薩（功德林，菩薩名）承蒙佛的神力，進入菩薩善思惟三昧（三昧，禪定）。進入此三昧后，在十方各超過萬佛剎微塵數世界之外，有萬佛剎微塵數諸佛，都名為『功德林』，顯現在他面前，告訴功德林菩薩說：
【English Translation】 English version 'The mind' does not dwell in the 'body', and the 'body' does not dwell in the 'mind', yet it can accomplish the deeds of a Buddha, such freedom is unprecedented. If one wishes to understand all the Buddhas of the past, present, and future, one should observe the nature of the Dharma realm, everything is created by the mind.
At that time, Bodhisattva Zhilin (Zhilin, name of a Bodhisattva), empowered by the Buddha's majestic power, universally observed the ten directions and spoke in verse:
What is grasped cannot be truly grasped, what is seen cannot be truly seen, what is heard cannot be truly heard, the one mind is inconceivable. The finite and the infinite, both are not to be grasped, if one tries to grasp, ultimately nothing will be gained. To speak when one should not speak is self-deception, one's own affairs will not be accomplished, nor will one bring joy to the assembly. If one wishes to praise the Tathagata's (Tathagata, one of the ten epithets of a Buddha) boundless and wondrous form, even after countless eons, one cannot fully describe it. It is like a wish-fulfilling jewel, which can manifest all colors, though itself colorless, it can manifest colors, so are the Buddhas. It is also like the pure void, though not a color, it can be seen, though it manifests all colors, no one can see the void itself. So are the Buddhas, universally manifesting boundless forms, not a place where the mind can reach, all cannot see it. Though one hears the voice of the Tathagata, the voice is not the Tathagata, yet it is not separate from the voice, one can know the Samyak-sambuddha (Samyak-sambuddha, the wisdom of a Buddha). Bodhi (Bodhi, the wisdom of enlightenment) has no coming or going, it is separate from all discriminations, how can one, in this, claim to be able to see it? The Buddhas have no fixed Dharma, where does the Buddha have anything to say? It is only according to the minds of beings that such Dharma is spoken.
Chapter Twenty-one, Part One of the Ten Practices
At that time, Bodhisattva Gongdelin (Gongdelin, name of a Bodhisattva), empowered by the Buddha's divine power, entered the Samadhi (Samadhi, meditative state) of the Bodhisattva's Good Contemplation. Having entered this Samadhi, beyond the number of worlds equal to the dust particles of a myriad of Buddha-lands in each of the ten directions, there were Buddhas equal to the dust particles of a myriad of Buddha-lands, all named 'Gongdelin', appearing before him, and they said to Bodhisattva Gongdelin:
：
「善哉！佛子！乃能入此善思惟三昧。善男子！此是十方各萬佛剎微塵數同名諸佛共加於汝，亦是毗盧遮那如來往昔願力、威神之力，及諸菩薩眾善根力，令汝入是三昧而演說法。為增長佛智故，深入法界故，了知眾生界故，所入無礙故，所行無障故，得無量方便故，攝取一切智性故，覺悟一切諸法故，知一切諸根故，能持說一切法故，所謂：發起諸菩薩十種行。善男子！汝當承佛威神之力而演此法。」
是時，諸佛即與功德林菩薩無礙智、無著智、無斷智、無師智、無癡智、無異智、無失智、無量智、無勝智、無懈智、無奪智。何以故？此三昧力，法如是故。
爾時，諸佛各申右手，摩功德林菩薩頂。時，功德林菩薩即從定起，告諸菩薩言：
「佛子！菩薩行不可思議，與法界、虛空界等。何以故？菩薩摩訶薩學三世諸佛而修行故。佛子！何等是菩薩摩訶薩行？佛子！菩薩摩訶薩有十種行，三世諸佛之所宣說。何等為十？一者歡喜行，二者饒益行，三者無違逆行，四者無屈橈行，五者無癡亂行，六者善現行，七者無著行，八者難得行，九者善法行，十者真實行；是為十。
「佛子！何等為菩薩摩訶薩歡喜行？佛子！此菩薩為大施主，凡所有物悉能惠施；其心平等，無有悔吝，不
【現代漢語翻譯】 現代漢語譯本： 『太好了！佛子！你能夠進入這種善思惟三昧（一種禪定狀態）。善男子！這是十方各個如微塵數般多的佛剎中，同名的諸佛共同加持於你，也是毗盧遮那如來（宇宙的法身佛）往昔的願力、威神之力，以及諸菩薩眾的善根之力，使你進入這種三昧而演說佛法。爲了增長佛的智慧，深入法界（宇宙的真理），了知眾生界（所有生命的存在），所入之處無所障礙，所行之處無所阻礙，獲得無量的方便法門，攝取一切智慧的本質，覺悟一切諸法，瞭解一切眾生的根性，能夠持說一切佛法。這就是說：發起諸菩薩的十種修行。善男子！你應該承蒙佛的威神之力來演說此法。』 這時，諸佛即給予功德林菩薩無礙智（沒有障礙的智慧）、無著智（不執著的智慧）、無斷智（沒有斷滅的智慧）、無師智（不需要老師的智慧）、無癡智（沒有愚癡的智慧）、無異智（沒有差異的智慧）、無失智（沒有缺失的智慧）、無量智（無量的智慧）、無勝智（沒有勝負的智慧）、無懈智（沒有懈怠的智慧）、無奪智（沒有被奪取的智慧）。為什麼呢？因為這種三昧的力量，法就是這樣的。 這時，諸佛各自伸出右手，摩功德林菩薩的頭頂。這時，功德林菩薩即從禪定中起身，告訴諸菩薩說： 『佛子！菩薩的修行不可思議，與法界、虛空界相等。為什麼呢？因為菩薩摩訶薩（偉大的菩薩）學習三世諸佛（過去、現在、未來）而修行。佛子！什麼是菩薩摩訶薩的修行呢？佛子！菩薩摩訶薩有十種修行，是三世諸佛所宣說的。是哪十種呢？第一是歡喜行，第二是饒益行，第三是無違逆行，第四是無屈橈行，第五是無癡亂行，第六是善現行，第七是無著行，第八是難得行，第九是善法行，第十是真實行；這就是十種修行。 『佛子！什麼是菩薩摩訶薩的歡喜行呢？佛子！這位菩薩是大施主，凡是所有的東西都能夠佈施；他的心平等，沒有後悔和吝嗇，不
【English Translation】 English version: 'Excellent! Son of Buddha! You are able to enter this Samadhi (a state of meditative consciousness) of good contemplation. Good man! This is due to the combined blessings of countless Buddhas, as numerous as dust particles in each of the ten directions' Buddha-lands, who share the same name; it is also due to the past vows and the power of the majestic spirit of Vairocana Tathagata (the cosmic Buddha), and the power of the good roots of all the Bodhisattvas, enabling you to enter this Samadhi and expound the Dharma. It is for the sake of increasing the wisdom of the Buddha, for deeply entering the Dharma realm (the truth of the universe), for understanding the realm of sentient beings (all living beings), so that there is no obstruction in what is entered, no hindrance in what is practiced, to obtain immeasurable skillful means, to gather the essence of all wisdom, to awaken to all Dharmas, to know all the roots of sentient beings, and to be able to uphold and expound all Dharmas. That is to say: to initiate the ten practices of all Bodhisattvas. Good man! You should rely on the power of the Buddha's majestic spirit to expound this Dharma.' At that time, all the Buddhas immediately bestowed upon Bodhisattva Merit Forest unobstructed wisdom, non-attachment wisdom, non-cessation wisdom, teacherless wisdom, non-delusion wisdom, non-difference wisdom, non-loss wisdom, immeasurable wisdom, unsurpassed wisdom, non-laziness wisdom, and non-deprivation wisdom. Why? Because of the power of this Samadhi, the Dharma is such. At that time, each of the Buddhas extended their right hand and stroked the crown of Bodhisattva Merit Forest. Then, Bodhisattva Merit Forest arose from Samadhi and said to all the Bodhisattvas: 'Sons of Buddha! The practice of a Bodhisattva is inconceivable, equal to the Dharma realm and the space realm. Why? Because Bodhisattva Mahasattvas (great Bodhisattvas) learn from and practice like the Buddhas of the three times (past, present, and future). Sons of Buddha! What is the practice of a Bodhisattva Mahasattva? Sons of Buddha! Bodhisattva Mahasattvas have ten practices, which are expounded by the Buddhas of the three times. What are the ten? First is the Joyful Practice, second is the Beneficial Practice, third is the Non-Contradictory Practice, fourth is the Non-Submissive Practice, fifth is the Non-Deluded Practice, sixth is the Well-Manifested Practice, seventh is the Non-Attachment Practice, eighth is the Difficult-to-Obtain Practice, ninth is the Good Dharma Practice, and tenth is the True Practice; these are the ten practices.' 'Sons of Buddha! What is the Joyful Practice of a Bodhisattva Mahasattva? Sons of Buddha! This Bodhisattva is a great giver, able to give away all possessions; their mind is equal, without regret or stinginess, not
望果報，不求名稱，不貪利養；但為救護一切眾生，攝受一切眾生，饒益一切眾生；為學習諸佛本所修行，憶念諸佛本所修行，愛樂諸佛本所修行，清凈諸佛本所修行，增長諸佛本所修行，住持諸佛本所修行，顯現諸佛本所修行，演說諸佛本所修行，令諸眾生離苦得樂。佛子！菩薩摩訶薩修此行時，令一切眾生歡喜愛樂；隨諸方土有貧乏處，以願力故，往生於彼，豪貴大富，財寶無盡。假使于唸唸中，有無量無數眾生詣菩薩所，白言：『仁者！我等貧乏，靡所資贍，饑羸困苦，命將不全。唯愿慈哀，施我身肉，令我得食，以活其命！』爾時，菩薩即便施之，令其歡喜，心得滿足。如是無量百千眾生而來乞求，菩薩于彼，曾無退怯，但更增長慈悲之心。以是眾生咸來乞求，菩薩見之，倍復歡喜，作如是念：『我得善利！此等眾生是我福田、是我善友，不求不請而來教我入佛法中。我今應當如是修學，不違一切眾生之心。』又作是念：『愿我已作、現作、當作所有善根，令我未來於一切世界、一切眾生中受廣大身，以是身肉，充足一切饑苦眾生。乃至若有一小眾生未得飽足，愿不捨命，所割身肉，亦無有盡。以此善根，愿得阿耨多羅三藐三菩提，證大涅槃；愿諸眾生食我肉者，亦得阿耨多羅三藐三菩提，獲平等智，具諸佛
法，廣作佛事，乃至入于無餘涅槃。若一眾生心不滿足，我終不證阿耨多羅三藐三菩提。』菩薩如是利益眾生而無我想、眾生想、有想、命想、種種想、補伽羅想、人想、摩納婆想、作者想、受者想。但觀法界、眾生界，無邊際法、空法、無所有法、無相法、無體法、無處法、無依法、無作法。作是觀時，不見自身，不見施物，不見受者，不見福田，不見業，不見報，不見果，不見大果，不見小果。爾時，菩薩觀去、來、今一切眾生所受之身尋即壞滅，便作是念：『奇哉！眾生愚癡無智，于生死內受無數身，危脆不停，速歸壞滅。若已壞滅，若今壞滅，若當壞滅，而不能以不堅固身求堅固身。我當盡學諸佛所學，證一切智，知一切法，為諸眾生說三世平等、隨順寂靜、不壞法性，令其永得安隱快樂。』佛子！是名菩薩摩訶薩第一歡喜行。
「佛子！何等為菩薩摩訶薩饒益行？此菩薩護持凈戒，於色、聲、香、味、觸，心無所著，亦為眾生如是宣說；不求威勢，不求種族，不求富饒，不求色相，不求王位，如是一切皆無所著，但堅持凈戒，作如是念：『我持凈戒，必當舍離一切纏縛、貪求、熱惱、諸難、逼迫、譭謗、亂濁，得佛所贊平等正法。』佛子！菩薩如是持凈戒時，於一日中，假使無數百千億那由他諸大惡
【現代漢語翻譯】 現代漢語譯本：『我將以佛法廣行佛事，直至進入無餘涅槃（完全寂滅的境界）。如果有一個眾生的心沒有得到滿足，我終究不會證得阿耨多羅三藐三菩提（無上正等正覺）。』菩薩如此利益眾生，卻不執著於我相、眾生相、有相、命相、種種相、補伽羅相（補特伽羅，指人）、人相、摩納婆相（摩納婆，指人）、作者相、受者相。只是觀察法界（一切法的總和）、眾生界（一切眾生的總和），它們是無邊際的法、空法、無所有法、無相法、無體法、無處法、無依法、無作法。當這樣觀察時，他看不到自身，看不到施捨的物品，看不到接受者，看不到福田（指能產生福報的場所或對像），看不到業（行為），看不到報（果報），看不到果，看不到大果，看不到小果。那時，菩薩觀察過去、現在、未來一切眾生所受的身體，都將迅速壞滅，於是他這樣想：『真是奇特！眾生愚癡無智，在生死輪迴中承受無數的身體，這些身體脆弱而不停歇，迅速歸於壞滅。無論是已經壞滅的，還是正在壞滅的，還是將要壞滅的，他們都不能用這不堅固的身體去追求堅固的身體。我應當盡力學習諸佛所學，證得一切智，瞭解一切法，為眾生宣說三世（過去、現在、未來）平等、隨順寂靜、不壞的法性，使他們永遠得到安穩快樂。』佛子！這稱為菩薩摩訶薩（大菩薩）的第一歡喜行。 『佛子！什麼是菩薩摩訶薩的饒益行？這位菩薩護持清凈的戒律，對於色、聲、香、味、觸，內心沒有執著，也為眾生如此宣說；不追求威勢，不追求種族，不追求富饒，不追求美貌，不追求王位，對於這一切都沒有執著，只是堅持清凈的戒律，這樣想：『我持守清凈的戒律，必定能夠舍離一切纏縛、貪求、熱惱、各種災難、逼迫、譭謗、混亂，得到佛所讚歎的平等正法。』佛子！菩薩如此持守清凈戒律時，即使在一天之中，有無數百千億那由他（極大的數量單位）的各種大惡
【English Translation】 English version: 'I will extensively perform Buddha's work through the Dharma, until entering into Nirvana without remainder (the state of complete extinction). If the mind of even one sentient being is not satisfied, I will ultimately not attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' The Bodhisattva benefits sentient beings in this way, yet he does not cling to the notion of self, the notion of sentient beings, the notion of existence, the notion of life, various notions, the notion of pugala (person), the notion of man, the notion of manava (man), the notion of doer, the notion of receiver. He only observes the Dharma realm (the totality of all dharmas), the sentient being realm (the totality of all sentient beings), which are boundless dharmas, empty dharmas, dharmas of non-existence, formless dharmas, substance-less dharmas, placeless dharmas, dharmas without reliance, and dharmas without action. When observing in this way, he does not see himself, does not see the object of giving, does not see the receiver, does not see the field of merit (referring to the place or object that generates merit), does not see karma (action), does not see retribution (consequence), does not see fruit, does not see great fruit, does not see small fruit. At that time, the Bodhisattva observes that the bodies received by all sentient beings in the past, present, and future will quickly perish, and then he thinks: 'How amazing! Sentient beings are foolish and ignorant, enduring countless bodies in the cycle of birth and death. These bodies are fragile and unceasing, quickly returning to destruction. Whether they have already perished, are perishing now, or will perish in the future, they cannot use these impermanent bodies to seek a permanent body. I should strive to learn what all Buddhas have learned, attain all-knowing wisdom, understand all dharmas, and proclaim to sentient beings the equality of the three times (past, present, and future), the peaceful nature that accords with tranquility, and the indestructible Dharma nature, so that they may forever obtain peace and happiness.' Buddha's child! This is called the first Joyful Practice of a Bodhisattva Mahasattva (Great Bodhisattva). Buddha's child! What is the Beneficial Practice of a Bodhisattva Mahasattva? This Bodhisattva upholds pure precepts, and his mind is not attached to form, sound, smell, taste, or touch. He also proclaims this to sentient beings; he does not seek power, does not seek lineage, does not seek wealth, does not seek beauty, does not seek a king's position. He is not attached to any of these, but only upholds pure precepts, thinking: 'By upholding pure precepts, I will surely be able to abandon all entanglements, cravings, afflictions, various calamities, oppressions, slanders, and confusions, and attain the equal and righteous Dharma praised by the Buddha.' Buddha's child! When a Bodhisattva upholds pure precepts in this way, even if in one day, countless hundreds of thousands of billions of nayutas (an extremely large unit of quantity) of various great evils
魔詣菩薩所，一一各將無量無數百千億那由他天女——皆於五欲善行方便，端正姝麗傾惑人心——執持種種珍玩之具，欲來惑亂菩薩道意。爾時，菩薩作如是念：『此五欲者，是障道法，乃至障礙無上菩提。』是故不生一念欲想，心凈如佛。唯除方便教化眾生，而不捨於一切智心。佛子！菩薩不以欲因緣故惱一眾生，寧捨身命，而終不作惱眾生事。菩薩自得見佛已來，未曾心生一念欲想；何況從事，若或從事，無有是處！爾時，菩薩但作是念：『一切眾生，于長夜中，想念五欲，趣向五欲，貪著五欲；其心決定耽染沉溺，隨其流轉，不得自在。我今應當令此諸魔及諸天女，一切眾生住無上戒；住凈戒已，於一切智，心無退轉，得阿耨多羅三藐三菩提，乃至入于無餘涅槃。何以故？此是我等所應作業，應隨諸佛如是修學。作是學已，離諸惡行、計我、無知，以智入於一切佛法，為眾生說，令除顛倒。然知不離眾生有顛倒，不離顛倒有眾生；不于顛倒內有眾生，不于眾生內有顛倒；亦非顛倒是眾生，亦非眾生是顛倒；顛倒非內法，顛倒非外法；眾生非內法，眾生非外法。一切諸法虛妄不實，速起速滅無有堅固，如夢如影，如幻如化，誑惑愚夫。如是解者，即能覺了一切諸行，通達生死及與涅槃，證佛菩提；自得度，令他得
【現代漢語翻譯】 現代漢語譯本：魔王率領眾多眷屬來到菩薩的住所，每個魔眾都帶著無量無數百千億那由他（極多的數量單位）天女——這些天女都精通於五欲（色、聲、香、味、觸）的誘惑手段，容貌端莊美麗，足以迷惑人心——她們手持各種珍貴的玩物，想要擾亂菩薩的道心。當時，菩薩心中這樣想：『這五欲是障礙修道的法門，甚至會障礙證得無上菩提（最高覺悟）。』因此，菩薩不生起一絲一毫的慾望念頭，心像佛一樣清凈。菩薩只是爲了方便教化眾生，才不捨棄對一切智慧的追求。佛子！菩薩不會因為慾望的緣故而惱害任何一個眾生，寧願捨棄自己的生命，也絕不做惱害眾生的事情。菩薩自從見到佛以來，從未生起過一絲一毫的慾望念頭；更何況是付諸行動，如果真的付諸行動，那是絕不可能的！當時，菩薩只是這樣想：『一切眾生，在漫長的輪迴中，都在思念五欲，追求五欲，貪戀五欲；他們的心已經決定沉溺於其中，隨波逐流，不得自在。我現在應當讓這些魔眾和天女，以及一切眾生都安住于無上的戒律；安住于清凈的戒律后，對於一切智慧，內心不再退轉，最終證得阿耨多羅三藐三菩提（無上正等正覺），乃至進入無餘涅槃（徹底的寂滅）。為什麼呢？這是我們應當做的事情，應當像諸佛那樣修行學習。』這樣學習之後，就能遠離各種惡行、我執、無知，以智慧進入一切佛法，為眾生宣說，讓他們去除顛倒的認知。然而，要知道顛倒的認知不離眾生而存在，眾生也不離顛倒的認知而存在；不是在顛倒的認知內有眾生，也不是在眾生內有顛倒的認知；顛倒的認知不是眾生，眾生也不是顛倒的認知；顛倒的認知不是內在的法，也不是外在的法；眾生不是內在的法，也不是外在的法。一切諸法都是虛妄不實的，迅速生起又迅速滅去，沒有堅固不變的實體，就像夢境、影子、幻象、變化一樣，迷惑愚癡的人。像這樣理解的人，就能覺悟一切諸行，通達生死和涅槃，證得佛的菩提；自己得到解脫，也讓其他眾生得到解脫。
【English Translation】 English version: The demon king, along with his retinue, arrived at the Bodhisattva's dwelling. Each demon brought countless, immeasurable, hundreds of thousands of billions of nayutas (a large number unit) of celestial maidens—all skilled in the seductive arts of the five desires (form, sound, smell, taste, and touch), with beautiful and alluring appearances that could bewitch the mind—holding various precious playthings, intending to disturb the Bodhisattva's resolve on the path. At that time, the Bodhisattva thought thus: 『These five desires are obstacles to the path, even hindering the attainment of Anuttara-samyak-sambodhi (supreme enlightenment).』 Therefore, he did not give rise to even a single thought of desire, his mind as pure as a Buddha. He only engaged in skillful means to teach and transform sentient beings, without abandoning the pursuit of all wisdom. Disciple of the Buddha! The Bodhisattva would not harm even a single sentient being for the sake of desire, and would rather give up his own life than do anything that would harm others. Since the Bodhisattva first saw the Buddha, he has never given rise to even a single thought of desire; how much less would he act upon it. If he were to act upon it, there would be no such possibility! At that time, the Bodhisattva only thought thus: 『All sentient beings, throughout the long night of samsara, are thinking of the five desires, pursuing the five desires, and clinging to the five desires; their minds are determined to be immersed and drowned in them, drifting along, unable to be free. Now, I should cause these demons and celestial maidens, as well as all sentient beings, to abide in the supreme precepts; having abided in the pure precepts, their minds will not retreat from all wisdom, and they will ultimately attain Anuttara-samyak-sambodhi, and even enter into Parinirvana (complete cessation). Why is this so? This is what we should do, and we should practice and learn like the Buddhas.』 Having learned in this way, one can be free from all evil deeds, self-grasping, and ignorance, and with wisdom, enter into all the Buddha's teachings, and speak to sentient beings, causing them to remove their inverted perceptions. However, one should know that inverted perceptions do not exist apart from sentient beings, and sentient beings do not exist apart from inverted perceptions; it is not that within inverted perceptions there are sentient beings, nor is it that within sentient beings there are inverted perceptions; inverted perceptions are not sentient beings, nor are sentient beings inverted perceptions; inverted perceptions are not internal dharmas, nor are they external dharmas; sentient beings are not internal dharmas, nor are they external dharmas. All dharmas are false and unreal, arising quickly and ceasing quickly, without any firm and unchanging substance, like dreams, shadows, illusions, and transformations, deceiving foolish people. One who understands in this way can awaken to all actions, comprehend birth and death and Nirvana, and attain the Bodhi of the Buddha; having attained liberation himself, he also causes other sentient beings to attain liberation.
度；自解脫，令他解脫；自調伏，令他調伏；自寂靜，令他寂靜；自安隱，令他安隱；自離垢，令他離垢；自清凈，令他清凈；自涅槃，令他涅槃；自快樂，令他快樂。』佛子！此菩薩復作是念：『我當隨順一切如來，離一切世間行，具一切諸佛法，住無上平等處，等觀眾生，明達境界，離諸過失，斷諸分別，舍諸執著，善巧出離，心恒安住無上、無說、無依、無動、無量、無邊、無盡、無色甚深智慧。』佛子！是名菩薩摩訶薩第二饒益行。
「佛子！何等為菩薩摩訶薩無違逆行？此菩薩常修忍法，謙下恭敬；不自害，不他害，不兩害；不自取，不他取，不兩取；不自著，不他著，不兩著；亦不貪求名聞利養，但作是念：『我當常為眾生說法，令離一切惡，斷貪、瞋、癡、憍慢、覆藏、慳嫉、諂誑，令恒安住忍辱柔和。』佛子！菩薩成就如是忍法。假使有百千億那由他阿僧祇眾生來至其所，一一眾生化作百千億那由他阿僧祇口，一一口出百千億那由他阿僧祇語，所謂：不可喜語、非善法語、不悅意語、不可愛語、非仁賢語、非聖智語、非聖相應語、非聖親近語、深可厭惡語、不堪聽聞語，以是言辭毀辱菩薩。又此眾生一一各有百千億那由他阿僧祇手，一一手各執百千億那由他阿僧祇器仗逼害菩薩。如是經于阿僧
【現代漢語翻譯】 現代漢語譯本：『自我解脫，也令他人解脫；自我調伏，也令他人調伏；自我寂靜，也令他人寂靜；自我安穩，也令他人安穩；自我離垢，也令他人離垢；自我清凈，也令他人清凈；自我涅槃（寂滅），也令他人涅槃；自我快樂，也令他人快樂。』佛子！這位菩薩又這樣想：『我應當隨順一切如來（佛的稱號），遠離一切世俗的行為，具足一切諸佛的法，安住于無上平等的境界，平等地看待眾生，明瞭通達一切境界，遠離各種過失，斷除各種分別，捨棄各種執著，善巧地出離，內心恒常安住于無上、無說、無依、無動、無量、無邊、無盡、無色甚深的智慧。』佛子！這稱為菩薩摩訶薩（大菩薩）的第二種饒益行。 『佛子！什麼是菩薩摩訶薩的無違逆行？』這位菩薩常常修習忍辱之法，謙虛恭敬；不自我傷害，不傷害他人，不兩者都傷害；不自我執取，不執取他人，不兩者都執取；不自我執著，不執著他人，不兩者都執著；也不貪求名聞利養，只是這樣想：『我應當常常為眾生說法，使他們遠離一切惡行，斷除貪、嗔、癡、驕慢、覆藏、慳吝、嫉妒、諂媚、欺誑，使他們恒常安住于忍辱柔和。』佛子！菩薩成就這樣的忍辱之法。假如有百千億那由他（數量單位，極大的數）阿僧祇（數量單位，極大的數）眾生來到他面前，每一個眾生都化作百千億那由他阿僧祇個口，每一個口都說出百千億那由他阿僧祇句話，這些話是：不可喜的話、不是善法的話、不悅耳的話、不可愛的話、不是仁慈賢良的話、不是聖智的話、不是與聖道相應的話、不是與聖者親近的話、非常令人厭惡的話、不堪入耳的話，用這些言辭來毀辱菩薩。而且這些眾生每一個都有百千億那由他阿僧祇隻手，每一隻手都拿著百千億那由他阿僧祇件兵器來逼迫傷害菩薩。這樣經過阿僧
【English Translation】 English version: 『Self-liberated, also causing others to be liberated; self-tamed, also causing others to be tamed; self-pacified, also causing others to be pacified; self-secured, also causing others to be secured; self-purified from defilements, also causing others to be purified from defilements; self-cleansed, also causing others to be cleansed; self-Nirvana (extinguished), also causing others to attain Nirvana; self-happy, also causing others to be happy.』 Buddha's disciples! This Bodhisattva further thinks: 『I should follow all Tathagatas (Buddha's title), be apart from all worldly actions, possess all the Buddhas' Dharmas, abide in the supreme equality, view all beings equally, clearly understand all realms, be apart from all faults, cut off all discriminations, abandon all attachments, skillfully liberate myself, and my mind should constantly abide in the supreme, unspeakable, unreliant, unmoving, immeasurable, boundless, endless, and formless profound wisdom.』 Buddha's disciples! This is called the second beneficial practice of a Bodhisattva Mahasattva (Great Bodhisattva). 『Buddha's disciples! What is the non-contradictory practice of a Bodhisattva Mahasattva?』 This Bodhisattva constantly cultivates the Dharma of patience, being humble and respectful; not harming oneself, not harming others, not harming both; not grasping oneself, not grasping others, not grasping both; not being attached to oneself, not being attached to others, not being attached to both; also not greedily seeking fame, gain, and offerings, but only thinking: 『I should always preach the Dharma for sentient beings, causing them to be apart from all evil deeds, cut off greed, anger, ignorance, arrogance, concealment, stinginess, jealousy, flattery, and deceit, and causing them to constantly abide in patience and gentleness.』 Buddha's disciples! A Bodhisattva achieves such a Dharma of patience. Suppose there are hundreds of thousands of billions of Nayutas (a unit of large number) of Asankhyeyas (a unit of large number) of sentient beings coming to him, each sentient being transforming into hundreds of thousands of billions of Nayutas of Asankhyeyas of mouths, each mouth uttering hundreds of thousands of billions of Nayutas of Asankhyeyas of words, which are: unpleasant words, not virtuous words, displeasing words, unlovable words, not benevolent and virtuous words, not wise words, not words corresponding to the holy path, not words close to the holy ones, extremely disgusting words, unbearable words, using these words to insult the Bodhisattva. Moreover, each of these sentient beings has hundreds of thousands of billions of Nayutas of Asankhyeyas of hands, each hand holding hundreds of thousands of billions of Nayutas of Asankhyeyas of weapons to force and harm the Bodhisattva. Thus, after Asankh
祇劫，曾無休息。菩薩遭此極大楚毒，身毛皆豎，命將欲斷，作是念言：『我因是苦，心若動亂，則自不調伏、自不守護、自不明瞭、自不修習、自不正定、自不寂靜、自不愛惜、自生執著，何能令他心得清凈？』菩薩爾時復作是念：『我從無始劫，住于生死，受諸苦惱。』如是思惟，重自勸勵，令心清凈，而得歡喜。善自調攝，自能安住于佛法中，亦令眾生同得此法。復更思惟：『此身空寂，無我、我所，無有真實，性空無二；若苦若樂，皆無所有，諸法空故。我當解了，廣為人說，令諸眾生滅除此見。是故，我今雖遭苦毒，應當忍受；為慈念眾生故，饒益眾生故，安樂眾生故，憐愍眾生故，攝受眾生故，不捨眾生故，自得覺悟故，令他覺悟故，心不退轉故，趣向佛道故。』是名菩薩摩訶薩第三無違逆行。
「佛子！何等為菩薩摩訶薩無屈橈行？此菩薩修諸精進，所謂：第一精進、大精進、勝精進、殊勝精進、最勝精進、最妙精進、上精進、無上精進、無等精進、普遍精進。性無三毒、性無憍慢、性不覆藏、性不慳嫉、性無諂誑、性自慚愧，終不為惱一眾生故而行精進，但為斷一切煩惱故而行精進，但為拔一切惑本故而行精進，但為除一切習氣故而行精進，但為知一切眾生界故而行精進，但為知一切眾生死此
【現代漢語翻譯】 現代漢語譯本：菩薩在漫長的劫數中，從未有過休息。當菩薩遭遇如此巨大的痛苦折磨時，全身毛髮豎立，生命即將終結，他會這樣想：『我如果因為這痛苦而心生動亂，那就是自己不能調伏自己、不能守護自己、不能明瞭真理、不能修習佛法、不能進入正定、不能獲得寂靜、不能愛惜自己、反而產生執著，又怎麼能讓其他眾生的心得到清凈呢？』菩薩這時又會這樣想：『我從無始劫以來，一直處於生死輪迴之中，承受各種苦惱。』這樣思索之後，他會再次自我勸勉，使心清凈，從而獲得歡喜。他會善於調攝自己，使自己安住于佛法之中，也讓眾生一同獲得佛法。他還會進一步思索：『這個身體是空寂的，沒有『我』和『我所』，沒有真實的存在，其本性是空無二元的；無論是苦還是樂，都是虛無的，因為一切法都是空性的。我應當理解這個道理，並廣泛地為他人宣說，使眾生消除這種錯誤的見解。因此，我即使現在遭受痛苦折磨，也應當忍受；爲了慈悲憐憫眾生，爲了利益眾生，爲了使眾生安樂，爲了憐憫眾生，爲了攝受眾生，爲了不捨棄眾生，爲了自己覺悟，爲了使他人覺悟，爲了心不退轉，爲了趨向佛道。』這被稱為菩薩摩訶薩的第三種無違逆行。 『佛子！』什麼是菩薩摩訶薩的無屈橈行呢？這位菩薩修習各種精進，包括：第一精進、大精進、勝精進、殊勝精進、最勝精進、最妙精進、上精進、無上精進、無等精進、普遍精進。他的本性沒有貪嗔癡三毒，沒有驕慢，不隱瞞過錯，不吝嗇嫉妒，沒有諂媚欺詐，有自慚愧之心。他絕不會爲了惱害一個眾生而精進，而是爲了斷除一切煩惱而精進，爲了拔除一切迷惑的根本而精進，爲了去除一切習氣而精進，爲了瞭解一切眾生界而精進，爲了瞭解一切眾生從此處死亡
【English Translation】 English version: Throughout countless kalpas (eons), the Bodhisattva never rests. When a Bodhisattva encounters such immense suffering and torment, with their hair standing on end and life nearing its end, they think: 『If my mind becomes disturbed by this suffering, then I will be unable to subdue myself, unable to protect myself, unable to understand the truth, unable to practice the Dharma, unable to enter samadhi (meditative absorption), unable to attain tranquility, unable to cherish myself, and instead, I will develop attachments. How then can I purify the minds of other beings?』 The Bodhisattva then thinks: 『From beginningless time, I have been dwelling in samsara (the cycle of birth and death), enduring all kinds of suffering.』 After contemplating this, they encourage themselves again, purifying their mind and thereby gaining joy. They skillfully regulate themselves, abiding in the Dharma, and also enable other beings to attain the Dharma. They further contemplate: 『This body is empty and still, without a 『self』 or 『belonging to self』, without any real existence, its nature is empty and non-dual; whether it is suffering or joy, all is non-existent, because all dharmas (phenomena) are empty. I should understand this principle and widely proclaim it to others, so that beings can eliminate this wrong view. Therefore, even though I am now suffering torment, I should endure it; for the sake of compassion for beings, for the benefit of beings, for the happiness of beings, for the sake of pitying beings, for the sake of embracing beings, for the sake of not abandoning beings, for the sake of my own enlightenment, for the sake of others』 enlightenment, for the sake of not regressing in mind, and for the sake of progressing towards the path of Buddhahood.』 This is called the third non-adversarial practice of a Bodhisattva Mahasattva. 『Buddha』s children!』 What is the unyielding practice of a Bodhisattva Mahasattva? This Bodhisattva cultivates various kinds of diligence, namely: first diligence, great diligence, superior diligence, extraordinary diligence, supreme diligence, most excellent diligence, higher diligence, unsurpassed diligence, incomparable diligence, and universal diligence. Their nature is free from the three poisons of greed, hatred, and delusion; free from arrogance; they do not conceal their faults; they are not stingy or jealous; they are free from flattery and deceit; they have a sense of self-shame. They never practice diligence to harm a single being, but rather practice diligence to cut off all afflictions, practice diligence to uproot all the sources of delusion, practice diligence to eliminate all habitual tendencies, practice diligence to understand all realms of beings, and practice diligence to understand that all beings die from here
生彼故而行精進，但為知一切眾生煩惱故而行精進，但為知一切眾生心樂故而行精進，但為知一切眾生境界故而行精進，但為知一切眾生諸根勝劣故而行精進，但為知一切眾生心行故而行精進，但為知一切法界故而行精進，但為知一切佛法根本性故而行精進，但為知一切佛法平等性故而行精進，但為知三世平等性故而行精進，但為得一切佛法智光明故而行精進，但為證一切佛法智故而行精進，但為知一切佛法一實相故而行精進，但為知一切佛法無邊際故而行精進，但為得一切佛法廣大決定善巧智故而行精進，但為得分別演說一切佛法句義智故而行精進。佛子！菩薩摩訶薩成就如是精進行已，設有人言：『汝頗能為無數世界所有眾生，以一一眾生故，于阿鼻地獄，經無數劫，備受眾苦。令彼眾生一一得值無數諸佛出興於世，以見佛故，具受眾樂，乃至入于無餘涅槃，汝乃當成阿耨多羅三藐三菩提。能爾？不耶？』答言：『我能。』設復有人作如是言：『有無量阿僧祇大海，汝當以一毛端滴之令盡；有無量阿僧祇世界，盡抹為塵。彼滴及塵，一一數之，悉知其數。為眾生故，經爾許劫，于唸唸中受苦不斷。』菩薩不以聞此語故而生一念悔恨之心，但更增上歡喜踴躍，深自慶幸得大善利：『以我力故，令彼眾生永脫諸苦。』
菩薩以此所行方便，於一切世界中，令一切眾生乃至究竟無餘涅槃。是名菩薩摩訶薩第四無屈橈行。
「佛子！何等為菩薩摩訶薩離癡亂行？此菩薩成就正念，心無散亂，堅固不動，最上清凈，廣大無量，無有迷惑。以是正念故，善解世間一切語言，能持出世諸法言說。所謂：能持色法、非色法言說，能持建立色自性言說，乃至能持建立受、想、行、識自性言說，心無癡亂。於世間中，死此生彼，心無癡亂；入胎出胎，心無癡亂；發菩提意，心無癡亂；事善知識，心無癡亂；勤修佛法，心無癡亂；覺知魔事，心無癡亂；離諸魔業，心無癡亂；于不可說劫，修菩薩行，心無癡亂。此菩薩成就如是無量正念，于無量阿僧祇劫中，從諸佛、菩薩、善知識所，聽聞正法。所謂：甚深法、廣大法、莊嚴法、種種莊嚴法、演說種種名句文身法、菩薩莊嚴法、佛神力光明無上法、正希望決定解清凈法、不著一切世間法、分別一切世間法、甚廣大法、離癡翳照了一切眾生法、一切世間共法不共法、菩薩智無上法、一切智自在法。菩薩聽聞如是法已，經阿僧祇劫，不忘不失，心常憶念，無有間斷。何以故？菩薩摩訶薩于無量劫修諸行時，終不惱亂一眾生，令失正念；不壞正法，不斷善根，心常增長廣大智故。複次，此菩薩摩訶薩，
【現代漢語翻譯】 現代漢語譯本 菩薩以這種方便之行，在一切世界中，使一切眾生乃至最終達到無餘涅槃（nirvana，佛教術語，指脫離輪迴的最終解脫）。這稱為菩薩摩訶薩（bodhisattva-mahasattva，指偉大的菩薩）的第四種無屈撓之行。
『佛子！什麼是菩薩摩訶薩的離癡亂行？』這位菩薩成就正念，心無散亂，堅定不動，最上清凈，廣大無量，沒有迷惑。因為有這種正念，他善於理解世間一切語言，能夠掌握出世間諸法的言說。所謂：能夠掌握色法（rupa，指物質現象）、非色法（arupa，指非物質現象）的言說，能夠掌握建立色法自性的言說，乃至能夠掌握建立受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）自性的言說，心中沒有癡亂。在世間中，從死亡到出生，心中沒有癡亂；入胎出胎，心中沒有癡亂；發起菩提心（bodhicitta，指追求覺悟的心），心中沒有癡亂；親近善知識（kalyanamitra，指引導修行的人），心中沒有癡亂；勤奮修習佛法，心中沒有癡亂；覺知魔事，心中沒有癡亂；遠離各種魔業，心中沒有癡亂；在不可說劫（asamkhyeya kalpa，指極長的時間單位）中，修菩薩行，心中沒有癡亂。這位菩薩成就如此無量的正念，在無量阿僧祇劫（asamkhyeya kalpa，指極長的時間單位）中，從諸佛、菩薩、善知識那裡，聽聞正法。所謂：甚深法、廣大法、莊嚴法、種種莊嚴法、演說種種名句文身法、菩薩莊嚴法、佛神力光明無上法、正希望決定解清凈法、不執著一切世間法、分別一切世間法、甚廣大法、遠離癡暗照亮一切眾生法、一切世間共法不共法、菩薩智無上法、一切智自在法。菩薩聽聞這些法后，經過阿僧祇劫，不忘不失，心中常常憶念，沒有間斷。為什麼呢？因為菩薩摩訶薩在無量劫修各種行時，始終不惱亂一個眾生，使他失去正念；不破壞正法，不斷絕善根，心中常常增長廣大的智慧。此外，這位菩薩摩訶薩，
【English Translation】 English version The Bodhisattva, through this skillful practice, in all worlds, causes all sentient beings to ultimately reach complete nirvana (nirvana, a Buddhist term referring to the ultimate liberation from the cycle of rebirth). This is called the fourth unyielding practice of a Bodhisattva-Mahasattva (bodhisattva-mahasattva, referring to a great Bodhisattva).
'Buddha's child! What is the practice of a Bodhisattva-Mahasattva that is free from delusion and confusion?' This Bodhisattva achieves right mindfulness, with a mind that is not scattered, firm and unmoving, supremely pure, vast and immeasurable, and without delusion. Because of this right mindfulness, he is skilled in understanding all languages of the world and can grasp the discourses of the transcendental dharmas. That is to say, he can grasp the discourses of form (rupa, referring to material phenomena) and non-form (arupa, referring to non-material phenomena), can grasp the discourses establishing the self-nature of form, and even can grasp the discourses establishing the self-nature of feeling (vedana, referring to sensation), perception (samjna, referring to concept), volition (samskara, referring to will), and consciousness (vijnana, referring to awareness), without delusion in his mind. In the world, from death to birth, his mind is without delusion; entering the womb and emerging from the womb, his mind is without delusion; generating the bodhicitta (bodhicitta, referring to the mind of seeking enlightenment), his mind is without delusion; associating with virtuous friends (kalyanamitra, referring to those who guide practice), his mind is without delusion; diligently practicing the Buddha's teachings, his mind is without delusion; being aware of demonic activities, his mind is without delusion; being free from all demonic actions, his mind is without delusion; in incalculable kalpas (asamkhyeya kalpa, referring to an extremely long unit of time), practicing the Bodhisattva path, his mind is without delusion. This Bodhisattva achieves such immeasurable right mindfulness, and in immeasurable asamkhyeya kalpas, from all Buddhas, Bodhisattvas, and virtuous friends, he hears the true Dharma. That is to say: the profound Dharma, the vast Dharma, the adorned Dharma, the various adorned Dharmas, the Dharma that expounds various names, phrases, and literary forms, the Bodhisattva's adorned Dharma, the Buddha's divine power and light, the supreme Dharma, the pure Dharma of right hope and definite understanding, the Dharma of not being attached to all worldly dharmas, the Dharma of distinguishing all worldly dharmas, the extremely vast Dharma, the Dharma of illuminating all sentient beings by being free from the darkness of delusion, the common and uncommon dharmas of all worlds, the supreme Dharma of the Bodhisattva's wisdom, and the Dharma of the freedom of all wisdom. After hearing these dharmas, the Bodhisattva, through asamkhyeya kalpas, does not forget or lose them, and his mind constantly remembers them without interruption. Why is this so? Because the Bodhisattva-Mahasattva, when practicing various practices in immeasurable kalpas, never disturbs a single sentient being, causing them to lose right mindfulness; he does not destroy the true Dharma, nor does he cut off good roots, and his mind constantly increases in vast wisdom. Furthermore, this Bodhisattva-Mahasattva,
種種音聲不能惑亂。所謂：高大聲、粗濁聲、極令人恐怖聲、悅意聲、不悅意聲、諠亂耳識聲、沮壞六根聲。此菩薩聞如是等無量無數好惡音聲，假使充滿阿僧祇世界，未曾一念心有散亂。所謂：正念不亂、境界不亂、三昧不亂、入甚深法不亂、行菩提行不亂、發菩提心不亂、憶念諸佛不亂、觀真實法不亂、化眾生智不亂、凈眾生智不亂、決了甚深義不亂。不作惡業故，無惡業障；不起煩惱故，無煩惱障；不輕慢法故，無有法障；不誹謗正法故，無有報障。佛子！如上所說如是等聲，一一充滿阿僧祇世界，于無量無數劫未曾斷絕，悉能壞亂眾生身心一切諸根，而不能壞此菩薩心。菩薩入三昧中，住于聖法，思惟觀察一切音聲，善知音聲生、住、滅相，善知音聲生、住、滅性。如是聞已，不生於貪，不起于瞋，不失於念，善取其相而不染著；知一切聲皆無所有，實不可得，無有作者，亦無本際，與法界等，無有差別。菩薩如是成就寂靜身、語、意行，至一切智，永不退轉；善入一切諸禪定門，知諸三昧同一體性，了一切法無有邊際，得一切法真實智慧，得離音聲甚深三昧，得阿僧祇諸三昧門，增長無量廣大悲心。是時，菩薩於一念中，得無數百千三昧，聞如是聲，心不惑亂，令其三昧，漸更增廣。作如是念：『我當令一
【現代漢語翻譯】 現代漢語譯本 各種各樣的聲音都不能使他迷惑擾亂。這些聲音包括：高亢的聲音、粗糙渾濁的聲音、極其令人恐懼的聲音、悅耳的聲音、不悅耳的聲音、喧鬧擾亂聽覺的聲音、破壞六根的聲音。這位菩薩聽到這樣無量無數的好壞聲音，即使這些聲音充滿無數個阿僧祇世界，他的心也從未有一念散亂。他能做到：正念不散亂、境界不散亂、三昧不散亂、入甚深法不散亂、行菩提道不散亂、發菩提心不散亂、憶念諸佛不散亂、觀察真實法不散亂、教化眾生的智慧不散亂、凈化眾生的智慧不散亂、決斷甚深義理不散亂。因為不做惡業，所以沒有惡業的障礙；因為不起煩惱，所以沒有煩惱的障礙；因為不輕慢佛法，所以沒有佛法的障礙；因為不誹謗正法，所以沒有果報的障礙。佛子！像上面所說的這些聲音，每一個都充滿無數個阿僧祇世界，在無量無數劫的時間裡從未斷絕，這些聲音能夠破壞擾亂眾生的身心和一切感官，卻不能破壞這位菩薩的心。菩薩進入三昧（samadhi，禪定）之中，安住于聖法，思維觀察一切聲音，善於瞭解聲音的生起、存在和消滅的現象，善於瞭解聲音的生起、存在和消滅的本質。這樣聽聞之後，不生起貪慾，不起嗔恨，不失去正念，善於把握聲音的表象而不執著；知道一切聲音都是空無所有，實際上不可得，沒有製造者，也沒有本源，與法界（dharmadhatu，宇宙的真實本質）相等，沒有差別。菩薩這樣成就寂靜的身、語、意行為，達到一切智慧，永遠不會退轉；善於進入一切禪定之門，知道各種三昧具有同一本質，瞭解一切法沒有邊際，獲得一切法的真實智慧，獲得遠離聲音的甚深三昧，獲得無數個阿僧祇的三昧之門，增長無量廣大的悲心。這時，菩薩在一念之間，獲得無數百千三昧，聽到這樣的聲音，心不迷惑擾亂，使他的三昧，逐漸更加增長廣大。他這樣想：『我應當使一
【English Translation】 English version Various sounds cannot confuse or disturb him. These include: loud sounds, coarse and turbid sounds, extremely terrifying sounds, pleasant sounds, unpleasant sounds, noisy sounds that disturb the sense of hearing, and sounds that damage the six senses. This Bodhisattva, hearing such immeasurable and countless good and bad sounds, even if these sounds filled countless asamkhya (incalculable) worlds, his mind would never be scattered for even a single moment. He can maintain: non-scattered right mindfulness, non-scattered states of mind, non-scattered samadhi (meditative absorption), non-scattered entry into profound dharma, non-scattered practice of the Bodhisattva path, non-scattered generation of the Bodhi mind, non-scattered recollection of all Buddhas, non-scattered observation of true dharma, non-scattered wisdom in teaching sentient beings, non-scattered wisdom in purifying sentient beings, and non-scattered discernment of profound meanings. Because he does not commit evil deeds, he has no obstacles of evil karma; because he does not arise with afflictions, he has no obstacles of afflictions; because he does not belittle the Dharma, he has no obstacles of the Dharma; because he does not slander the true Dharma, he has no obstacles of retribution. O son of Buddha! The sounds mentioned above, each filling countless asamkhya worlds, have never ceased for immeasurable and countless kalpas (eons). These sounds can disrupt and disturb the body and mind and all the senses of sentient beings, but they cannot disrupt the mind of this Bodhisattva. The Bodhisattva enters into samadhi, dwells in the sacred Dharma, contemplates and observes all sounds, is skilled in understanding the phenomena of the arising, abiding, and ceasing of sounds, and is skilled in understanding the nature of the arising, abiding, and ceasing of sounds. Having heard in this way, he does not give rise to greed, does not arise with anger, does not lose right mindfulness, is skilled in grasping the appearance of sounds without attachment; he knows that all sounds are empty and without substance, are actually unattainable, have no maker, and have no origin, being equal to the dharmadhatu (the realm of reality) without any difference. The Bodhisattva thus achieves peaceful actions of body, speech, and mind, attains all wisdom, and never regresses; he is skilled in entering all doors of meditation, knows that all samadhis have the same essence, understands that all dharmas are without limit, obtains the true wisdom of all dharmas, obtains the profound samadhi that is free from sounds, obtains countless asamkhya doors of samadhi, and increases immeasurable great compassion. At this time, the Bodhisattva, in a single moment, obtains countless hundreds of thousands of samadhis, hears such sounds, and his mind is not confused or disturbed, causing his samadhi to gradually increase and expand. He thinks thus: 『I should cause one
切眾生安住無上清凈念中，於一切智得不退轉，究竟成就無餘涅槃。』是名菩薩摩訶薩第五離癡亂行。
「佛子！何等為菩薩摩訶薩善現行？此菩薩身業清凈、語業清凈、意業清凈，住無所得、示無所得身語意業，能知三業皆無所有、無虛妄故，無有繫縛；凡所示現，無性無依；住如實心，知無量心自性，知一切法自性，無得無相，甚深難入；住于正位真如法性，方便出生而無業報；不生不滅，住涅槃界，住寂靜性；住于真實無性之性，言語道斷，超諸世間，無有所依；入離分別無縛著法，入最勝智真實之法，入非諸世間所能了知出世間法。此是菩薩善巧方便，示現生相。佛子！此菩薩作如是念：『一切眾生，無性為性；一切諸法，無為為性；一切國土，無相為相。一切三世，唯有言說；一切言說，于諸法中，無有依處；一切諸法，于言說中，亦無依處。』菩薩如是解一切法皆悉甚深，一切世間皆悉寂靜，一切佛法無所增益。佛法不異世間法，世間法不異佛法；佛法、世間法，無有雜亂，亦無差別。了知法界體性平等，普入三世，永不捨離大菩提心，恒不退轉化眾生心，轉更增長大慈悲心，與一切眾生作所依處。菩薩爾時復作是念：『我不成熟眾生，誰當成熟？我不調伏眾生，誰當調伏？我不教化眾生，誰當教
【現代漢語翻譯】 現代漢語譯本 『令一切眾生安住于無上清凈的念頭中，對於一切智慧獲得不退轉，最終成就無餘涅槃。』這被稱為菩薩摩訶薩的第五種遠離癡亂的修行。
『佛子！什麼是菩薩摩訶薩的善現行？這位菩薩身業清凈、語業清凈、意業清凈，安住于無所得，示現無所得的身語意業，能夠知道身語意三業皆無所有、沒有虛妄，所以沒有繫縛；凡是所示現的，都是無自性、無所依；安住于如實的心，知道無量心的自性，知道一切法的自性，無所得無所相，甚深難以進入；安住于正位的真如法性，方便出生而沒有業報；不生不滅，安住于涅槃的境界，安住于寂靜的自性；安住于真實無自性的自性，言語道斷，超越一切世間，無所依處；進入遠離分別、沒有束縛的法，進入最殊勝智慧的真實之法，進入不是世間所能瞭解的出世間法。這是菩薩善巧方便，示現生相。佛子！這位菩薩這樣想：『一切眾生，以無自性為自性；一切諸法，以無為為自性；一切國土，以無相為相。一切三世，唯有言說；一切言說，在諸法中，沒有依處；一切諸法，在言說中，也沒有依處。』菩薩這樣理解一切法都是甚深的，一切世間都是寂靜的，一切佛法都沒有增加。佛法不異於世間法，世間法不異於佛法；佛法、世間法，沒有雜亂，也沒有差別。了知法界的體性平等，普遍進入三世，永遠不捨離大菩提心，恒常不退轉地轉化眾生的心，轉而更加增長大慈悲心，為一切眾生作所依處。菩薩這時又這樣想：『我不成熟眾生，誰來成熟？我不調伏眾生，誰來調伏？我不教化眾生，誰來教化？』
【English Translation】 English version 'Enabling all sentient beings to dwell in the supreme pure thought, to attain non-retrogression in all wisdom, and ultimately to achieve nirvana without remainder.' This is called the fifth practice of a Bodhisattva Mahasattva, which is to be free from delusion and confusion.
'Buddha's son! What is the skillful manifestation of a Bodhisattva Mahasattva? This Bodhisattva's bodily actions are pure, verbal actions are pure, and mental actions are pure. He dwells in non-attainment, demonstrating bodily, verbal, and mental actions of non-attainment. He is able to know that the three actions of body, speech, and mind are all without substance, without falsehood, and therefore without bondage. Whatever is manifested is without inherent nature and without reliance. He dwells in a mind of suchness, knowing the self-nature of immeasurable minds, knowing the self-nature of all dharmas, without attainment and without form, profoundly difficult to enter. He dwells in the true nature of reality in the right position, arising through skillful means without karmic retribution. He is neither born nor does he die, dwelling in the realm of nirvana, dwelling in the nature of tranquility. He dwells in the true nature of non-nature, where the path of language is cut off, transcending all worlds, without any reliance. He enters the dharma of non-discrimination and non-attachment, enters the true dharma of supreme wisdom, enters the transcendental dharma that is not understood by the worldly. This is the skillful means of a Bodhisattva, manifesting the appearance of birth. Buddha's son! This Bodhisattva thinks thus: 'All sentient beings, take non-nature as their nature; all dharmas, take non-action as their nature; all lands, take non-form as their form. All three times are merely words; all words have no reliance in dharmas; all dharmas have no reliance in words.' The Bodhisattva understands that all dharmas are profound, all worlds are tranquil, and all Buddha-dharmas have no increase. Buddha-dharma is not different from worldly dharma, and worldly dharma is not different from Buddha-dharma; Buddha-dharma and worldly dharma are neither mixed nor different. He understands that the nature of the dharma realm is equal, universally entering the three times, never abandoning the great Bodhi mind, constantly and non-retrogressively transforming the minds of sentient beings, and further increasing the great compassionate mind, becoming a place of reliance for all sentient beings. At that time, the Bodhisattva thinks again: 'If I do not mature sentient beings, who will mature them? If I do not subdue sentient beings, who will subdue them? If I do not teach sentient beings, who will teach them?'
化？我不覺悟眾生，誰當覺悟？我不清凈眾生，誰當清凈？此我所宜、我所應作。』復作是念：『若我自解此甚深法，唯我一人于阿耨多羅三藐三菩提獨得解脫；而諸眾生盲冥無目，入大險道，為諸煩惱之所纏縛。如重病人恒受苦痛，處貪愛獄不能自出，不離地獄、餓鬼、畜生、閻羅王界，不能滅苦，不捨惡業，常處癡闇，不見真實，輪迴生死，無得出離，住於八難，眾垢所著，種種煩惱覆障其心，邪見所迷，不行正道。』菩薩如是觀諸眾生，作是念言：『若此眾生未成熟、未調伏，舍而取證阿耨多羅三藐三菩提，是所不應。我當先化眾生，于不可說不可說劫行菩薩行；未成熟者，先令成熟；未調伏者，先令調伏。』是菩薩住此行時，諸天、魔、梵、沙門、婆羅門，一切世間乾闥婆、阿修羅等，若有得見，暫同住止，恭敬尊重，承事供養，及暫耳聞，一經心者；如是所作，悉不唐捐，必定當成阿耨多羅三藐三菩提。是名菩薩摩訶薩第六善現行。
大方廣佛華嚴經卷第十九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十
于闐國三藏實叉難陀奉 制譯
十行品第二十一之二
「佛子！何等為菩薩摩訶薩無著行？佛子！此菩薩以無著心，于唸唸中
【現代漢語翻譯】 現代漢語譯本：『如果我不覺悟眾生，誰來覺悟他們呢？如果我不凈化眾生，誰來凈化他們呢？這是我應該做的，我必須做的。』他又這樣想：『如果我獨自理解這深奧的佛法，只有我一人在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中獲得解脫；而眾生卻像盲人一樣，沒有眼睛，進入危險的道路，被各種煩惱所纏縛。他們就像重病患者一樣， постоянно遭受痛苦，身處貪愛的牢獄中無法自拔，無法脫離地獄、餓鬼、畜生、閻羅王界，無法消除痛苦，不捨棄惡業， постоянно處於愚癡的黑暗中，看不見真實，在生死輪迴中，無法解脫，處於八難之中，被各種污垢所污染，種種煩惱遮蔽他們的心，被邪見所迷惑，不走正道。』菩薩這樣觀察眾生，心想：『如果這些眾生還沒有成熟、沒有被調伏，我就捨棄他們而自己去證得阿耨多羅三藐三菩提，這是不應該的。我應該先教化眾生，在不可說不可說的劫數中修行菩薩行；對於那些沒有成熟的，先讓他們成熟；對於那些沒有被調伏的，先讓他們被調伏。』當菩薩處於這種修行狀態時，諸天、魔、梵（Brahma，大梵天）、沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司），以及一切世間的乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天）等，如果有人能見到他，哪怕只是短暫地同住，都會恭敬尊重他，承事供養他；或者只是短暫地聽到他的教誨，一經入心；這樣所做的一切都不會白費，必定會成就阿耨多羅三藐三菩提。這就是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的第六善現行。 『佛子！什麼是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的無著行？佛子！這位菩薩以無著的心，在每一個念頭中』
【English Translation】 English version: 'If I do not awaken sentient beings, who will awaken them? If I do not purify sentient beings, who will purify them? This is what I should do, what I must do.' He further thinks: 'If I alone understand this profound Dharma, only I will attain liberation in Anuttara-samyak-sambodhi (unexcelled complete enlightenment); while sentient beings are like the blind, without eyes, entering dangerous paths, entangled by various afflictions. They are like severely ill patients, constantly suffering, trapped in the prison of greed, unable to escape from hell, hungry ghosts, animals, and the realm of Yama, unable to eliminate suffering, not abandoning evil deeds, constantly in the darkness of ignorance, unable to see the truth, in the cycle of birth and death, unable to be liberated, dwelling in the eight difficulties, defiled by various impurities, their minds obscured by various afflictions, deluded by wrong views, not walking the right path.' The Bodhisattva observes sentient beings in this way, thinking: 'If these sentient beings are not yet mature, not yet tamed, it is not right for me to abandon them and seek to attain Anuttara-samyak-sambodhi myself. I should first teach and transform sentient beings, practicing the Bodhisattva path for incalculable eons; for those who are not yet mature, I will first make them mature; for those who are not yet tamed, I will first tame them.' When the Bodhisattva is in this state of practice, if the gods, Mara, Brahma, Sramanas (ascetics), Brahmanas (priests), and all the world's Gandharvas (celestial musicians), Asuras (demigods), etc., see him, even if they only stay with him briefly, they will respect and honor him, serve and make offerings to him; or if they only hear his teachings briefly, once they enter their hearts; all that they do will not be in vain, and they will surely attain Anuttara-samyak-sambodhi. This is called the sixth good manifestation practice of the Bodhisattva-mahasattva. 'Buddha's son! What is the unattached practice of a Bodhisattva-mahasattva? Buddha's son! This Bodhisattva, with an unattached mind, in every thought'
，能入阿僧祇世界，嚴凈阿僧祇世界。于諸世界，心無所著，往詣阿僧祇諸如來所，恭敬禮拜，承事供養。以阿僧祇華、阿僧祇香、阿僧祇鬘，阿僧祇涂香、末香、衣服、珍寶、幢幡、妙蓋，諸莊嚴具各阿僧祇以用供養；如是供養，為究竟無作法故，為住不思議法故。于唸唸中，見無數佛；于諸佛所，心無所著；于諸佛剎，亦無所著；于佛相好，亦無所著；見佛光明，聽佛說法，亦無所著；於十方世界，及佛菩薩所有眾會，亦無所著；聽佛法已，心生歡喜，志力廣大，能攝、能行諸菩薩行，然于佛法，亦無所著。此菩薩于不可說劫，見不可說佛出興於世，一一佛所，承事供養，皆悉盡于不可說劫，心無厭足；見佛聞法，及見菩薩眾會莊嚴，皆無所著；見不凈世界，亦無憎惡。何以故？此菩薩如諸佛法而觀察故。諸佛法中，無垢、無凈、無闇、無明，無異、無一，無實、無妄，無安隱、無險難，無正道、無邪道。菩薩如是深入法界，教化眾生，而於眾生不生執著；受持諸法，而於諸法不生執著；發菩提心，住于佛住，而於佛住不生執著；雖有言說，而於言說心無所著；入眾生趣，于眾生趣心無所著；了知三昧，能入能住，而於三昧心無所著；往詣無量諸佛國土，若入、若見、若於中住，而於佛土心無所著，捨去之時亦無
【現代漢語翻譯】 現代漢語譯本：能夠進入阿僧祇（無數）世界，莊嚴清凈阿僧祇世界。在各個世界中，心無所執著，前往阿僧祇諸佛所在之處，恭敬禮拜，承事供養。用阿僧祇的花、阿僧祇的香、阿僧祇的鬘（花環），阿僧祇的涂香、末香、衣服、珍寶、幢幡、妙蓋，各種莊嚴物品各阿僧祇來供養；如此供養，是爲了究竟無為法，爲了安住于不可思議法。在每一個念頭中，見到無數的佛；在諸佛之處，心無所執著；對於諸佛的剎土（佛的國土），也無所執著；對於佛的相好（佛的莊嚴身相），也無所執著；見到佛的光明，聽聞佛的說法，也無所執著；對於十方世界，以及佛菩薩的所有集會，也無所執著；聽聞佛法后，心中生起歡喜，志向和力量廣大，能夠攝受、能夠修行諸菩薩行，然而對於佛法，也無所執著。這位菩薩在不可說劫（極長的時間）中，見到不可說的佛出世，在每一位佛那裡，承事供養，都用盡不可說劫的時間，心中沒有厭倦；見到佛、聽聞佛法，以及見到菩薩眾會的莊嚴，都無所執著；見到不凈的世界，也沒有憎惡。為什麼呢？因為這位菩薩如諸佛法那樣觀察。諸佛法中，沒有垢、沒有凈、沒有黑暗、沒有光明，沒有差異、沒有統一，沒有真實、沒有虛妄，沒有安穩、沒有險難，沒有正道、沒有邪道。菩薩如此深入法界，教化眾生，而對於眾生不生執著；受持諸法，而對於諸法不生執著；發起菩提心，安住于佛的安住，而對於佛的安住不生執著；雖然有言說，而對於言說心中無所執著；進入眾生所趣，對於眾生所趣心中無所執著；了知三昧（禪定），能夠進入能夠安住，而對於三昧心中無所執著；前往無量諸佛國土，無論是進入、見到、還是在其中安住，而對於佛土心中無所執著，捨去的時候也無所執著。 現代漢語譯本：執著。
【English Translation】 English version: Able to enter as many worlds as there are asamkhya (countless), adorning and purifying as many worlds as there are asamkhya. In all these worlds, the mind is without attachment, going to the places of as many Tathagatas (Buddhas) as there are asamkhya, respectfully bowing, serving and making offerings. With as many flowers as there are asamkhya, as many incenses as there are asamkhya, as many garlands as there are asamkhya, as many fragrant ointments and powders as there are asamkhya, clothes, jewels, banners, wonderful canopies, and various adornments, each as many as there are asamkhya, they make offerings; such offerings are made for the sake of the ultimate unconditioned dharma, for the sake of abiding in the inconceivable dharma. In every thought, they see countless Buddhas; in the presence of all Buddhas, the mind is without attachment; towards the Buddha-lands (Buddha's realms), there is also no attachment; towards the Buddha's marks and characteristics (Buddha's majestic form), there is also no attachment; seeing the Buddha's light, hearing the Buddha's teachings, there is also no attachment; towards the ten directions of the world, and all the assemblies of Buddhas and Bodhisattvas, there is also no attachment; after hearing the Buddha's teachings, the mind gives rise to joy, the aspiration and strength are vast, able to embrace and practice all Bodhisattva practices, yet towards the Buddha's teachings, there is also no attachment. This Bodhisattva, in inexpressible kalpas (eons), sees inexpressible Buddhas appearing in the world, in the presence of each Buddha, serving and making offerings, all using up inexpressible kalpas, the mind is without weariness; seeing the Buddha, hearing the Dharma, and seeing the adornments of the Bodhisattva assemblies, all without attachment; seeing impure worlds, there is also no hatred. Why is this so? Because this Bodhisattva observes according to the dharmas of all Buddhas. In the dharmas of all Buddhas, there is no defilement, no purity, no darkness, no light, no difference, no unity, no reality, no falsehood, no safety, no danger, no right path, no wrong path. The Bodhisattva thus deeply enters the dharma realm, teaching and transforming sentient beings, yet towards sentient beings, no attachment arises; receiving and upholding all dharmas, yet towards all dharmas, no attachment arises; generating the Bodhi mind, abiding in the Buddha's abiding, yet towards the Buddha's abiding, no attachment arises; although there is speech, yet towards speech, the mind is without attachment; entering the realms of sentient beings, towards the realms of sentient beings, the mind is without attachment; understanding samadhi (meditative concentration), able to enter and abide, yet towards samadhi, the mind is without attachment; going to countless Buddha-lands, whether entering, seeing, or abiding within, yet towards the Buddha-lands, the mind is without attachment, when leaving, there is also no attachment. English version: attachment.
顧戀。菩薩摩訶薩以能如是無所著故，于佛法中，心無障礙，了佛菩提，證法毗尼，住佛正教，修菩薩行，住菩薩心，思惟菩薩解脫之法，于菩薩住處心無所染，于菩薩所行亦無所著，凈菩薩道，受菩薩記；得受記已，作如是念：『凡夫愚癡，無知無見，無信無解，無聰敏行，頑嚚貪著，流轉生死；不求見佛，不隨明導，不信調御，迷誤失錯，入于險道；不敬十力王，不知菩薩恩，戀著住處；聞諸法空，心大驚怖；遠離正法，住于邪法；舍夷坦道，入險難道；棄背佛意，隨逐魔意；于諸有中，堅執不捨。』菩薩如是觀諸眾生，增長大悲，生諸善根而無所著。菩薩爾時復作是念：『我當爲一眾生，於十方世界一一國土，經不可說不可說劫，教化成熟。如為一眾生，為一切眾生皆亦如是；終不以此而生疲厭，舍而余去。』又以毛端遍量法界，於一毛端處，盡不可說不可說劫，教化調伏一切眾生；如一毛端處，一一毛端處皆亦如是。乃至不於一彈指頃，執著於我，起我、我所想。於一一毛端處，盡未來劫修菩薩行；不著身，不著法，不著念，不著愿，不著三昧，不著觀察，不著寂定，不著境界，不著教化調伏眾生，亦復不著入於法界。何以故？菩薩作是念：『我應觀一切法界如幻，諸佛如影，菩薩行如夢，佛說法如響，一切
世間如化，業報所持故；差別身如幻，行力所起故；一切眾生如心，種種雜染故；一切法如實際，不可變異故。』又作是念：『我當盡虛空遍法界，於十方國土中行菩薩行，唸唸明達，一切佛法正念現前，無所取著。』菩薩如是觀身無我，見佛無礙，為化眾生，演說諸法，令于佛法發生無量歡喜凈信，救護一切，心無疲厭。無疲厭故，於一切世界，有眾生未成熟、未調伏處，悉詣于彼，方便化度。其中眾生種種音聲、種種諸業、種種取著、種種施設、種種和合、種種流轉、種種所作、種種境界、種種生、種種沒，以大誓願，安住其中而教化之，不令其心有動有退，亦不一念生染著想。何以故？得無所著、無所依故，自利、利他，清凈滿足。是名菩薩摩訶薩第七無著行。
「佛子！何等為菩薩摩訶薩難得行？此菩薩成就難得善根、難伏善根、最勝善根、不可壞善根、無能過善根、不思議善根、無盡善根、自在力善根、大威德善根、與一切佛同一性善根。此菩薩修諸行時，于佛法中得最勝解，于佛菩提得廣大解，于菩薩愿未曾休息，盡一切劫心無疲倦，於一切苦不生厭離，一切眾魔所不能動，一切諸佛之所護念，具行一切菩薩苦行，修菩薩行精勤匪懈，于大乘愿恒不退轉。是菩薩安住此難得行已，于唸唸中，能轉阿
僧祇劫生死，而不捨菩薩大愿。若有眾生，承事供養，乃至見聞，皆于阿耨多羅三藐三菩提得不退轉。此菩薩雖了眾生非有，而不捨一切眾生界。譬如船師，不住此岸，不住彼岸，不住中流，而能運度此岸眾生至於彼岸，以往返無休息故。菩薩摩訶薩亦復如是，不住生死，不住涅槃，亦復不住生死中流，而能運度此岸眾生，置於彼岸安隱無畏、無憂惱處。亦不于眾生數而有所著，不捨一眾生著多眾生，不捨多眾生著一眾生；不增眾生界，不減眾生界；不生眾生界，不滅眾生界；不盡眾生界，不長眾生界；不分別眾生界，不二眾生界。何以故？菩薩深入眾生界如法界，眾生界、法界無有二。無二法中，無增、無減，無生、無滅，無有、無無，無取、無依，無著、無二。何以故？菩薩了一切法、法界無二故。菩薩如是以善方便入深法界，住于無相，以清凈相莊嚴其身，了法無性而能分別一切法相，不取眾生而能了知眾生之數，不著世界而現身佛剎，不分別法而善入佛法，深達義理而廣演言教，了一切法離欲真際而不斷菩薩道、不退菩薩行，常勤修習無盡之行，自在入于清凈法界。譬如鉆木以出於火，火事無量而火不滅。菩薩如是化眾生事，無有窮盡，而在世間常住不滅；非究竟，非不究竟；非取，非不取；非依，非無依；
【現代漢語翻譯】 現代漢語譯本：菩薩在無數劫的生死輪迴中，都不放棄其偉大的菩薩誓願。如果有眾生能夠侍奉供養菩薩，乃至只是見到或聽到菩薩的名號，都能在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉。這位菩薩雖然了知眾生並非實有，卻不捨棄一切眾生界。譬如船伕，不住在河的此岸，不住在河的彼岸，也不住在河的中間，卻能運送此岸的眾生到達彼岸，因為他不停地往返。菩薩摩訶薩（大菩薩）也是如此，不住在生死輪迴中，不住在涅槃（寂滅）中，也不住在生死輪迴的中間，卻能運送此岸的眾生，安置在彼岸安穩無畏、沒有憂愁煩惱的地方。菩薩也不執著于眾生的數量，不因為捨棄一個眾生而執著于多個眾生，也不因為捨棄多個眾生而執著於一個眾生；不增加眾生界，也不減少眾生界；不產生眾生界，也不滅亡眾生界；不窮盡眾生界，也不增長眾生界；不分別眾生界，也不把眾生界看作是二元的。為什麼呢？因為菩薩深入眾生界如同深入法界（宇宙真理），眾生界和法界沒有分別。在沒有分別的法中，沒有增加，沒有減少，沒有產生，沒有滅亡，沒有存在，沒有不存在，沒有執取，沒有依賴，沒有執著，沒有二元對立。為什麼呢？因為菩薩了知一切法和法界沒有分別。菩薩像這樣以善巧方便深入深奧的法界，安住于無相的境界，以清凈的相來莊嚴自身，了知法的自性本空卻能分別一切法的表象，不執著于眾生卻能了知眾生的數量，不執著於世界卻能顯現於佛的國土，不分別法卻能善巧地進入佛法，深刻理解義理而廣泛宣說教義，了知一切法遠離慾望的真實境界卻不斷菩薩道、不退菩薩行，常常勤奮修習無盡的修行，自在地進入清凈的法界。譬如鉆木取火，火產生后，火的作用是無限的，而火本身不會熄滅。菩薩也是如此，教化眾生的事業沒有窮盡，而在世間常住不滅；既不是究竟，也不是不究竟；既不是執取，也不是不執取；既不是依賴，也不是不依賴。 現代漢語譯本：既不是有，也不是無有；既不是二元，也不是非二元。
【English Translation】 English version: The Bodhisattva, through countless kalpas (aeons) of birth and death, does not abandon their great Bodhisattva vows. If there are sentient beings who serve and make offerings to the Bodhisattva, or even just see or hear of them, they will not regress on the path to attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). Although this Bodhisattva understands that sentient beings are not ultimately real, they do not abandon the realm of all sentient beings. Just like a boatman who does not dwell on this shore, nor on the other shore, nor in the middle of the river, yet is able to transport beings from this shore to the other shore, because they continuously go back and forth. The Bodhisattva Mahasattva (great Bodhisattva) is also like this, not dwelling in birth and death, not dwelling in Nirvana (liberation), nor dwelling in the middle of birth and death, yet is able to transport beings from this shore, placing them on the other shore in a place of peace, fearlessness, and without sorrow or affliction. The Bodhisattva also does not cling to the number of sentient beings, not clinging to many beings by abandoning one, nor clinging to one being by abandoning many; not increasing the realm of sentient beings, nor decreasing the realm of sentient beings; not creating the realm of sentient beings, nor destroying the realm of sentient beings; not exhausting the realm of sentient beings, nor lengthening the realm of sentient beings; not differentiating the realm of sentient beings, nor seeing the realm of sentient beings as dualistic. Why is this so? Because the Bodhisattva deeply penetrates the realm of sentient beings as they penetrate the Dharma realm (the realm of ultimate truth), and the realm of sentient beings and the Dharma realm are not different. In the non-dual Dharma, there is no increase, no decrease, no birth, no death, no existence, no non-existence, no grasping, no reliance, no clinging, and no duality. Why is this so? Because the Bodhisattva understands that all dharmas (phenomena) and the Dharma realm are not different. The Bodhisattva, in this way, with skillful means, enters the profound Dharma realm, dwells in the state of no-form, adorns their body with pure forms, understands that the nature of dharmas is empty yet is able to distinguish all forms of dharmas, does not cling to sentient beings yet is able to know the number of sentient beings, does not cling to the world yet manifests in Buddha-lands, does not differentiate dharmas yet skillfully enters the Buddha-dharma, deeply understands the meaning and widely expounds the teachings, understands that all dharmas are the true realm of detachment from desire yet does not cease the Bodhisattva path, does not regress from the Bodhisattva practice, constantly diligently cultivates endless practices, and freely enters the pure Dharma realm. Just like drilling wood to produce fire, the function of the fire is limitless, yet the fire itself does not extinguish. The Bodhisattva is also like this, the work of transforming sentient beings is endless, and they dwell in the world constantly without extinction; neither ultimate nor not ultimate; neither grasping nor not grasping; neither relying nor not relying. English version: neither existent nor non-existent; neither dual nor non-dual.
非世法，非佛法；非凡夫，非得果。菩薩成就如是難得心，修菩薩行時，不說二乘法，不說佛法；不說世間，不說世間法；不說眾生，不說無眾生；不說垢，不說凈。何以故？菩薩知一切法無染、無取、不轉、不退故。菩薩于如是寂滅微妙甚深最勝法中修行時，亦不生念：『我現修此行、已修此行、當修此行。』不著蘊、界、處、內世間、外世間、內外世間，所起大愿、諸波羅蜜及一切法皆無所著。何以故？法界中無有法名：向聲聞乘、向獨覺乘，無有法名：向菩薩乘、向阿耨多羅三藐三菩提，無有法名：向凡夫界，無有法名：向染、向凈、向生死、向涅槃。何以故？諸法無二、無不二故。譬如虛空，於十方中，若去、來、今，求不可得，然非無虛空。菩薩如是觀一切法皆不可得，然非無一切法；如實無異，不失所作，普示修行菩薩諸行；不捨大愿，調伏眾生，轉正法輪；不壞因果，亦不違于平等妙法，普與三世諸如來等；不斷佛種，不壞實相；深入於法，辯才無盡；聞法不著，至法淵底；善能開演，心無所畏；不捨佛住，不違世法，普現世間而不著世間。菩薩如是成就難得智慧心，修習諸行，於三惡趣拔出眾生，教化調伏，安置三世諸佛道中，令不動搖。復作是念：『世間眾生不知恩報，更相仇對，邪見執著，迷惑
【現代漢語翻譯】 現代漢語譯本 既不是世俗之法，也不是佛法；既不是凡夫，也不是證果之人。菩薩成就如此難得之心，在修行菩薩道時，不說二乘（聲聞乘和獨覺乘）之法，不說佛法；不說世間，不說世間法；不說眾生，不說無眾生；不說垢染，不說清凈。為什麼呢？因為菩薩知道一切法都是無染、無取、不轉、不退的。菩薩在如此寂滅、微妙、甚深、最殊勝的法中修行時，也不會生起這樣的念頭：『我現在修此行、已經修此行、將要修此行。』不執著於五蘊（色、受、想、行、識）、六界（地、水、火、風、空、識）、十二處（眼、耳、鼻、舌、身、意六根及其對應的六塵），不執著于內世間、外世間、內外世間，所發起的大愿、諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）以及一切法都無所執著。為什麼呢？因為在法界中沒有法的名稱：指向聲聞乘、指向獨覺乘，沒有法的名稱：指向菩薩乘、指向阿耨多羅三藐三菩提（無上正等正覺），沒有法的名稱：指向凡夫界，沒有法的名稱：指向染污、指向清凈、指向生死、指向涅槃。為什麼呢？因為諸法無二、無不二的緣故。譬如虛空，在十方之中，無論是過去、現在、未來，都無法尋得，然而並非沒有虛空。菩薩如此觀察一切法皆不可得，然而並非沒有一切法；如實不異，不失所作，普遍示現修行菩薩的各種行為；不捨棄大愿，調伏眾生，轉動正法輪；不破壞因果，也不違背平等微妙之法，普遍與三世諸如來平等；不斷絕佛種，不破壞實相；深入於法，辯才無盡；聽聞佛法不執著，直至法的深淵；善於開演佛法，心中無所畏懼；不捨棄佛的住處，不違背世間法，普遍顯現在世間而不執著於世間。菩薩如此成就難得的智慧心，修習各種行為，從三惡趣（地獄、餓鬼、畜生）中拔出眾生，教化調伏，安置在三世諸佛的道中，令其不動搖。又作這樣的念頭：『世間眾生不知恩報，反而互相仇視，邪見執著，迷惑顛倒。』 English version It is neither worldly law nor Buddha's law; neither an ordinary person nor one who has attained fruition. When a Bodhisattva achieves such a rare mind and practices the Bodhisattva path, they do not speak of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) teachings, nor do they speak of Buddha's teachings; they do not speak of the world, nor worldly laws; they do not speak of sentient beings, nor non-sentient beings; they do not speak of defilement, nor purity. Why is this so? Because a Bodhisattva knows that all dharmas are without defilement, without grasping, without turning, and without regression. When a Bodhisattva practices in such a tranquil, subtle, profound, and supreme dharma, they do not give rise to thoughts such as: 『I am now practicing this, I have already practiced this, or I will practice this.』 They do not cling to the five aggregates (form, feeling, perception, mental formations, and consciousness), the six elements (earth, water, fire, wind, space, and consciousness), the twelve sense bases (the six sense organs and their corresponding six sense objects), nor to the inner world, the outer world, or the inner and outer world. They do not cling to the great vows they have made, the various pāramitās (generosity, morality, patience, diligence, meditation, and wisdom), or any dharma. Why is this so? Because in the realm of dharma, there is no name for a dharma that leads to the Śrāvakayāna, nor for one that leads to the Pratyekabuddhayāna; there is no name for a dharma that leads to the Bodhisattvayāna, nor for one that leads to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment); there is no name for a dharma that leads to the realm of ordinary beings; there is no name for a dharma that leads to defilement, purity, birth and death, or nirvāṇa. Why is this so? Because all dharmas are neither dual nor non-dual. For example, like space, in the ten directions, whether past, present, or future, it cannot be found, yet it is not that space does not exist. A Bodhisattva observes all dharmas as unattainable, yet it is not that all dharmas do not exist; they are truly without difference, they do not fail in their actions, they universally demonstrate the various practices of a Bodhisattva; they do not abandon their great vows, they tame sentient beings, they turn the wheel of the true dharma; they do not destroy cause and effect, nor do they violate the equal and wondrous dharma, they are universally equal to all the Tathāgatas of the three times; they do not cut off the Buddha lineage, nor do they destroy the true nature of reality; they deeply penetrate the dharma, their eloquence is inexhaustible; they listen to the dharma without attachment, reaching the depths of the dharma; they are skilled in expounding the dharma, their hearts are without fear; they do not abandon the abode of the Buddha, they do not violate worldly laws, they universally appear in the world without being attached to the world. A Bodhisattva thus achieves a rare mind of wisdom, practices various actions, pulls sentient beings out of the three evil realms (hell, hungry ghosts, and animals), teaches and tames them, and places them on the path of the Buddhas of the three times, making them unshakeable. They also think: 『The sentient beings of the world do not know how to repay kindness, instead they are hostile to each other, they cling to wrong views, and are confused and deluded.』
【English Translation】 It is neither worldly law nor Buddha's law; neither an ordinary person nor one who has attained fruition. When a Bodhisattva achieves such a rare mind and practices the Bodhisattva path, they do not speak of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) teachings, nor do they speak of Buddha's teachings; they do not speak of the world, nor worldly laws; they do not speak of sentient beings, nor non-sentient beings; they do not speak of defilement, nor purity. Why is this so? Because a Bodhisattva knows that all dharmas are without defilement, without grasping, without turning, and without regression. When a Bodhisattva practices in such a tranquil, subtle, profound, and supreme dharma, they do not give rise to thoughts such as: 『I am now practicing this, I have already practiced this, or I will practice this.』 They do not cling to the five aggregates (form, feeling, perception, mental formations, and consciousness), the six elements (earth, water, fire, wind, space, and consciousness), the twelve sense bases (the six sense organs and their corresponding six sense objects), nor to the inner world, the outer world, or the inner and outer world. They do not cling to the great vows they have made, the various pāramitās (generosity, morality, patience, diligence, meditation, and wisdom), or any dharma. Why is this so? Because in the realm of dharma, there is no name for a dharma that leads to the Śrāvakayāna, nor for one that leads to the Pratyekabuddhayāna; there is no name for a dharma that leads to the Bodhisattvayāna, nor for one that leads to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment); there is no name for a dharma that leads to the realm of ordinary beings; there is no name for a dharma that leads to defilement, purity, birth and death, or nirvāṇa. Why is this so? Because all dharmas are neither dual nor non-dual. For example, like space, in the ten directions, whether past, present, or future, it cannot be found, yet it is not that space does not exist. A Bodhisattva observes all dharmas as unattainable, yet it is not that all dharmas do not exist; they are truly without difference, they do not fail in their actions, they universally demonstrate the various practices of a Bodhisattva; they do not abandon their great vows, they tame sentient beings, they turn the wheel of the true dharma; they do not destroy cause and effect, nor do they violate the equal and wondrous dharma, they are universally equal to all the Tathāgatas of the three times; they do not cut off the Buddha lineage, nor do they destroy the true nature of reality; they deeply penetrate the dharma, their eloquence is inexhaustible; they listen to the dharma without attachment, reaching the depths of the dharma; they are skilled in expounding the dharma, their hearts are without fear; they do not abandon the abode of the Buddha, they do not violate worldly laws, they universally appear in the world without being attached to the world. A Bodhisattva thus achieves a rare mind of wisdom, practices various actions, pulls sentient beings out of the three evil realms (hell, hungry ghosts, and animals), teaches and tames them, and places them on the path of the Buddhas of the three times, making them unshakeable. They also think: 『The sentient beings of the world do not know how to repay kindness, instead they are hostile to each other, they cling to wrong views, and are confused and deluded.』
顛倒，愚癡無智，無有信心，隨逐惡友，起諸惡慧，貪愛、無明、種種煩惱皆悉充滿，是我所修菩薩行處。設有知恩、聰明、慧解，及善知識充滿世間，我不于中修菩薩行。何以故？我于眾生，無所適莫，無所冀望，乃至不求一縷一毫，及以一字讚美之言。盡未來劫，修菩薩行，未曾一念自為於己；但欲度脫一切眾生，令其清凈，永得出離。何以故？于眾生中為明導者，法應如是，不取不求；但為眾生修菩薩道，令其得至安隱彼岸，成阿耨多羅三藐三菩提。』是名菩薩摩訶薩第八難得行。
「佛子！何等為菩薩摩訶薩善法行？此菩薩為一切世間天、人、魔、梵、沙門、婆羅門、乾闥婆等作清涼法池，攝持正法，不斷佛種；得清凈光明陀羅尼故，說法授記，辯才無盡；得具足義陀羅尼故，義辯無盡；得覺悟實法陀羅尼故，法辯無盡；得訓釋言辭陀羅尼故，辭辯無盡；得無邊文句無盡義無礙門陀羅尼故，無礙辯無盡；得佛灌頂陀羅尼灌其頂故，歡喜辯無盡；得不由他悟陀羅尼門故，光明辯無盡；得同辯陀羅尼門故，同辯無盡；得種種義身、句身、文身中訓釋陀羅尼門故，訓釋辯無盡；得無邊旋陀羅尼故，無邊辯無盡。此菩薩大悲堅固，普攝眾生，於三千大千世界變身金色，施作佛事；隨諸眾生根性慾樂，以廣長舌，
【現代漢語翻譯】 現代漢語譯本 顛倒，愚癡無知，沒有信心，追隨惡友，產生各種邪惡的智慧，貪愛、無明、種種煩惱都充滿，這是我所修行的菩薩道之處。即使有知恩、聰明、有智慧理解的人，以及善知識充滿世間，我也不在他們那裡修行菩薩道。為什麼呢？因為我對眾生，沒有偏愛，沒有期望，甚至不求一絲一毫，以及一句讚美的話。盡未來世，修行菩薩道，未曾有一念是爲了自己；只是想要度脫一切眾生，讓他們清凈，永遠解脫。為什麼呢？因為在眾生中作為引導者，理應如此，不索取不求回報；只是爲了眾生修行菩薩道，讓他們到達安穩的彼岸，成就阿耨多羅三藐三菩提（無上正等正覺）。這稱為菩薩摩訶薩（大菩薩）的第八種難得之行。 『佛子！什麼是菩薩摩訶薩（大菩薩）的善法行？這位菩薩為一切世間的天、人、魔、梵（梵天）、沙門（出家修行者）、婆羅門（祭司）、乾闥婆（天樂神）等，作為清涼的法池，攝持正法，不斷絕佛種；因為得到清凈光明陀羅尼（總持）的緣故，說法授記，辯才無盡；因為得到具足義陀羅尼的緣故，義理辯才無盡；因為得到覺悟實法陀羅尼的緣故，法理辯才無盡；因為得到訓釋言辭陀羅尼的緣故，言辭辯才無盡；因為得到無邊文句無盡義無礙門陀羅尼的緣故，無礙辯才無盡；因為得到佛灌頂陀羅尼灌頂的緣故，歡喜辯才無盡；因為得到不由他悟陀羅尼門的緣故，光明辯才無盡；因為得到同辯陀羅尼門的緣故，同辯才無盡；因為得到種種義身、句身、文身中訓釋陀羅尼門的緣故，訓釋辯才無盡；因為得到無邊旋陀羅尼的緣故，無邊辯才無盡。這位菩薩大悲心堅固，普遍攝受眾生，在三千大千世界變現金色身，施行佛事；隨順眾生的根性和喜好，用廣長的舌頭，
【English Translation】 English version 『Being inverted, foolish and ignorant, without faith, following evil friends, giving rise to all kinds of evil wisdom, filled with greed, ignorance, and various afflictions, this is where I practice the Bodhisattva path. Even if there are those who are grateful, intelligent, and wise, and if good teachers fill the world, I would not practice the Bodhisattva path among them. Why? Because towards sentient beings, I have no partiality, no expectations, not even seeking a single thread or a single hair, nor a single word of praise. Throughout future eons, practicing the Bodhisattva path, I have never had a single thought for myself; I only wish to liberate all sentient beings, to purify them, and to enable them to be free forever. Why? Because as a guide among sentient beings, it should be so, not taking or seeking anything in return; only for the sake of sentient beings, practicing the Bodhisattva path, to lead them to the peaceful shore, to achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This is called the eighth difficult practice of a Bodhisattva-Mahasattva (Great Bodhisattva).』 『Buddha-child! What are the good practices of a Bodhisattva-Mahasattva (Great Bodhisattva)? This Bodhisattva serves as a cool Dharma pool for all beings in the world, including gods, humans, demons, Brahma (the creator god), Sramanas (ascetics), Brahmins (priests), Gandharvas (celestial musicians), etc., upholding the true Dharma and not allowing the Buddha-seed to be cut off; because of obtaining the Dharani (mantra) of pure light, they preach the Dharma and give predictions, with inexhaustible eloquence; because of obtaining the Dharani of complete meaning, their eloquence in meaning is inexhaustible; because of obtaining the Dharani of awakening to the true Dharma, their eloquence in Dharma is inexhaustible; because of obtaining the Dharani of explaining words, their eloquence in words is inexhaustible; because of obtaining the Dharani of the unobstructed gate of endless meaning in endless phrases and sentences, their unobstructed eloquence is inexhaustible; because of obtaining the Dharani of the Buddha's consecration, their joyful eloquence is inexhaustible; because of obtaining the gate of the Dharani of awakening without relying on others, their luminous eloquence is inexhaustible; because of obtaining the gate of the Dharani of similar eloquence, their similar eloquence is inexhaustible; because of obtaining the gate of the Dharani of explaining the meaning in various bodies of meaning, sentences, and words, their explanatory eloquence is inexhaustible; because of obtaining the Dharani of endless rotation, their endless eloquence is inexhaustible. This Bodhisattva has a firm great compassion, universally embracing all sentient beings, transforming into a golden body in the three thousand great thousand worlds, performing Buddha-works; according to the roots and inclinations of sentient beings, with a broad and long tongue,
於一音中現無量音，應時說法，皆令歡喜。假使有不可說種種業報無數眾生，共會一處，其會廣大充滿不可說世界，菩薩于彼眾會中坐。是中眾生，一一皆有不可說阿僧祇口，一一口能出百千億那由他音，同時發聲，各別言辭，各別所問；菩薩於一念中，悉能領受，皆為酬對，令除疑惑。如一眾會中，于不可說眾會中，悉亦如是。複次，假使一毛端處，唸唸出不可說不可說道場眾會；一切毛端處，皆亦如是。盡未來劫，彼劫可盡，眾會無盡。是諸眾會，于唸唸中，以各別言辭，各別所問；菩薩於一念中，悉能領受，無怖無怯，無疑無謬，而作是念：『設一切眾生以如是語業俱來問我，我為說法無斷無盡，皆令歡喜，住于善道；復令善解一切言辭，能為眾生說種種法，而於言語無所分別。假使不可說不可說種種言辭而來問難，一念悉領，一音咸答，普使開悟，無有遺余。以得一切智灌頂故，以得無礙藏故，以得一切法圓滿光明故，具足一切智智故。』佛子！此菩薩摩訶薩安住善法行已，能自清凈，亦能以無所著方便而普饒益一切眾生，不見有眾生得出離者。如於此三千大千世界，如是乃至於不可說三千大千世界，變身金色，妙音具足，於一切法無所障礙而作佛事。佛子！此菩薩摩訶薩成就十種身。所謂：入無邊法界非趣
【現代漢語翻譯】 現代漢語譯本 能在一個聲音中顯現無量的聲音，應時說法，使所有眾生都歡喜。假設有不可言說的、帶有各種業報的無數眾生，聚集在一處，這個集會廣大到充滿不可言說的世界，菩薩在那個集會中就座。這些眾生，每一個都有不可言說的阿僧祇（無數）個口，每一個口都能發出百千億那由他（極大的數量）的聲音，同時發聲，各自使用不同的語言，各自提出不同的問題；菩薩在一念之間，都能完全領會，併爲他們一一解答，使他們消除疑惑。就像在一個集會中一樣，在不可言說的集會中，也都是如此。再者，假設在一根毛髮的尖端，每一念都出現不可說不可說的道場集會；所有毛髮的尖端，也都是如此。即使未來劫（極長的時間）可以窮盡，集會也不會窮盡。這些集會，在每一念中，都用各自不同的語言，提出各自不同的問題；菩薩在一念之間，都能完全領會，沒有恐懼，沒有膽怯，沒有疑惑，沒有錯誤，並且這樣想：『假設一切眾生都用這樣的語言同時來問我，我為他們說法，不會中斷，不會窮盡，使他們都歡喜，安住在善道；又使他們善於理解一切語言，能為眾生說種種法，而對於語言沒有分別。假設不可說不可說的各種語言來發問，一念之間都能領會，用一個聲音全部回答，普遍使他們開悟，沒有遺漏。因為得到了以一切智慧灌頂的緣故，因為得到了無礙藏的緣故，因為得到了一切法圓滿光明的緣故，具足了一切智智（佛的智慧）的緣故。』佛子！這位菩薩摩訶薩安住在善法行之後，能夠自我清凈，也能以無所執著的方便普遍饒益一切眾生，不認為有眾生能夠真正出離。就像在這三千大千世界中一樣，乃至在不可說的三千大千世界中，菩薩都變現金色身，具足美妙的聲音，對於一切法沒有障礙而做佛事。佛子！這位菩薩摩訶薩成就了十種身。所謂：進入無邊法界，不執著于任何去處
【English Translation】 English version Manifesting immeasurable sounds within a single sound, expounding the Dharma in due time, causing all beings to rejoice. Suppose there are unspeakable, countless beings with various karmic retributions, gathered in one place, the assembly so vast that it fills unspeakable worlds, and the Bodhisattva sits in that assembly. Each of these beings has unspeakable asankhyas (countless) mouths, and each mouth can emit hundreds of thousands of billions of nayutas (immense numbers) of sounds, simultaneously uttering different languages, and each asking different questions; the Bodhisattva, in a single thought, can fully comprehend them all, and answer them one by one, dispelling their doubts. Just as in one assembly, so it is in unspeakable assemblies. Furthermore, suppose at the tip of a single hair, in every thought, unspeakable, unspeakable assemblies of the Bodhimanda (place of enlightenment) appear; at the tips of all hairs, it is also the same. Even if future kalpas (eons) could be exhausted, the assemblies would not be exhausted. These assemblies, in every thought, use their own different languages, asking their own different questions; the Bodhisattva, in a single thought, can fully comprehend them all, without fear, without timidity, without doubt, without error, and thinks thus: 『Suppose all beings come to ask me simultaneously with such languages, I will expound the Dharma for them without interruption, without end, causing them all to rejoice, and abide in the path of goodness; and also enable them to understand all languages, to be able to speak various Dharmas for beings, and to have no discrimination regarding languages. Suppose unspeakable, unspeakable various languages come to question, in a single thought, I can comprehend them all, and answer with one sound, universally enlightening them, without any omissions. Because I have received the empowerment of all wisdom, because I have obtained the unobstructed treasury, because I have obtained the perfect light of all Dharmas, and because I am endowed with all-knowing wisdom.』 Buddha-child! This Bodhisattva Mahasattva, having abided in the practice of good Dharmas, is able to purify himself, and also, with unattached skillful means, universally benefit all beings, not seeing any beings who can truly attain liberation. Just as in this three thousand great thousand world, so it is even in unspeakable three thousand great thousand worlds, the Bodhisattva manifests a golden body, endowed with wonderful sounds, and performs Buddha-works without any obstruction regarding all Dharmas. Buddha-child! This Bodhisattva Mahasattva has accomplished ten kinds of bodies. Namely: entering the boundless Dharma realm, not clinging to any destination.
身，滅一切世間故；入無邊法界諸趣身，生一切世間故；不生身，住無生平等法故；不滅身，一切滅、言說不可得故；不實身，得如實故；不妄身，隨應現故；不遷身，離死此生彼故；不壞身，法界性無壞故；一相身，三世語言道斷故；無相身，善能觀察法相故。菩薩成就如是十種身，為一切眾生舍，長養一切善根故；為一切眾生救，令其得大安隱故；為一切眾生歸，與其作大依處故；為一切眾生導，令得無上出離故；為一切眾生師，令入真實法中故；為一切眾生燈，令其明見業報故；為一切眾生光，令照甚深妙法故；為一切三世炬，令其曉悟實法故；為一切世間照，令入光明地中故；為一切諸趣明，示現如來自在故。佛子！是名菩薩摩訶薩第九善法行。菩薩安住此行，為一切眾生作清涼法池，能盡一切佛法源故。
「佛子！何等為菩薩摩訶薩真實行？此菩薩成就第一誠諦之語，如說能行，如行能說。此菩薩學三世諸佛真實語，入三世諸佛種性，與三世諸佛善根同等，得三世諸佛無二語，隨如來學智慧成就。此菩薩成就知眾生是處非處智、去來現在業報智、諸根利鈍智、種種界智、種種解智、一切至處道智、諸禪解脫三昧垢凈起時非時智、一切世界宿住隨念智、天眼智、漏盡智，而不捨一切菩薩行。何以故？欲
【現代漢語翻譯】 現代漢語譯本：身，因為滅盡一切世間而存在；進入無邊法界諸趣之身，因為生起一切世間而存在；不生之身，因為安住于無生平等的法而存在；不滅之身，因為一切滅和言說都不可得而存在；不實之身，因為證得如實而存在；不虛妄之身，因為隨順因緣而顯現而存在；不遷變之身，因為遠離此生彼死而存在；不壞之身，因為法界的本性不壞而存在；一相之身，因為三世的語言道斷絕而存在；無相之身，因為善於觀察法的實相而存在。菩薩成就這十種身，是爲了捨棄一切眾生，增長一切善根；爲了救度一切眾生，使他們得到大安穩；爲了成為一切眾生的歸宿，給他們提供大的依靠；爲了引導一切眾生，使他們得到無上的解脫；爲了成為一切眾生的老師，使他們進入真實的法中；爲了成為一切眾生的燈，使他們明白看到業報；爲了成為一切眾生的光，使他們照見甚深微妙的法；爲了成為一切三世的火炬，使他們覺悟真實的法；爲了照亮一切世間，使他們進入光明之地；爲了照亮一切諸趣，顯示如來的自在。佛子！這稱為菩薩摩訶薩的第九種善法行。菩薩安住於此行，為一切眾生作清涼的法池，能夠窮盡一切佛法的源頭。 「佛子！什麼是菩薩摩訶薩的真實行？這位菩薩成就第一真實之語，如所說的那樣去實行，如所實行的那樣去說。這位菩薩學習三世諸佛的真實語，進入三世諸佛的種性，與三世諸佛的善根相同等，得到三世諸佛無二的語言，隨順如來學習智慧成就。這位菩薩成就了知眾生是處非處智（知道什麼是合理的，什麼是不合理的智慧），去來現在業報智（知道過去、現在、未來業報的智慧），諸根利鈍智（知道眾生根器利鈍的智慧），種種界智（知道各種不同界別的智慧），種種解智（知道各種不同理解的智慧），一切至處道智（知道一切修行所至之處的智慧），諸禪解脫三昧垢凈起時非時智（知道禪定、解脫、三昧的染污和清凈以及何時生起的智慧），一切世界宿住隨念智（知道過去世在各個世界的宿命的智慧），天眼智（天眼通），漏盡智（斷盡煩惱的智慧），但不捨棄一切菩薩行。為什麼呢？因為想要
【English Translation】 English version: The body exists because it extinguishes all worlds; the body that enters the boundless realms of all beings exists because it gives rise to all worlds; the non-arising body exists because it abides in the non-arising, equal Dharma; the non-extinguishing body exists because all extinction and speech are unattainable; the non-real body exists because it attains reality; the non-false body exists because it manifests according to conditions; the non-transient body exists because it is free from the cycle of death and rebirth; the non-perishable body exists because the nature of the Dharma realm is imperishable; the one-form body exists because the path of language in the three times is cut off; the formless body exists because it is skilled in observing the characteristics of Dharma. A Bodhisattva who achieves these ten kinds of bodies does so to give up everything for all beings, to cultivate all good roots; to save all beings, enabling them to attain great peace; to be the refuge of all beings, providing them with a great reliance; to guide all beings, enabling them to attain supreme liberation; to be the teacher of all beings, enabling them to enter the true Dharma; to be the lamp for all beings, enabling them to clearly see the karmic consequences; to be the light for all beings, enabling them to illuminate the profound and subtle Dharma; to be the torch for all three times, enabling them to awaken to the true Dharma; to illuminate all worlds, enabling them to enter the realm of light; to illuminate all realms, demonstrating the Tathagata's freedom. Disciple of the Buddha! This is called the ninth good Dharma practice of a Bodhisattva Mahasattva. A Bodhisattva who abides in this practice becomes a cool Dharma pool for all beings, capable of exhausting the source of all Buddha Dharma. 「Disciple of the Buddha! What is the true practice of a Bodhisattva Mahasattva? This Bodhisattva achieves the first truthful speech, acting as he speaks, and speaking as he acts. This Bodhisattva learns the true speech of the Buddhas of the three times, enters the lineage of the Buddhas of the three times, is equal to the good roots of the Buddhas of the three times, attains the non-dual speech of the Buddhas of the three times, and follows the Tathagata in learning and achieving wisdom. This Bodhisattva achieves the wisdom of knowing what is reasonable and unreasonable for beings, the wisdom of knowing the karmic consequences of the past, present, and future, the wisdom of knowing the sharpness and dullness of beings' faculties, the wisdom of knowing various realms, the wisdom of knowing various understandings, the wisdom of knowing the path to all destinations, the wisdom of knowing the defilement and purity of all meditations, liberations, and samadhis, and when they arise, the wisdom of remembering past lives in all worlds, the divine eye, and the wisdom of the exhaustion of outflows, but does not abandon all Bodhisattva practices. Why is that? Because he wants to
教化一切眾生，悉令清凈故。此菩薩復生如是增上心：『若我不令一切眾生住無上解脫道，而我先成阿耨多羅三藐三菩提者，則違我本願，是所不應。是故，要當先令一切眾生得無上菩提、無餘涅槃，然後成佛。何以故？非眾生請我發心，我自為眾生作不請之友，欲先令一切眾生滿足善根、成一切智。是故，我為最勝，不著一切世間故；我為最上，住無上調御地故；我為離翳，解眾生無際故；我為已辦，本願成就故；我為善變化，菩薩功德莊嚴故；我為善依怙，三世諸佛攝受故。』此菩薩摩訶薩不捨本願故，得入無上智慧莊嚴，利益眾生，悉令滿足；隨本誓願，皆得究竟；於一切法中智慧自在，令一切眾生普得清凈；唸唸遍游十方世界，唸唸普詣不可說不可說諸佛國土，唸唸悉見不可說不可說諸佛及佛莊嚴清凈國土，示現如來自在神力。普遍法界、虛空界，此菩薩現無量身，普入世間而無所依；于其身中，現一切剎、一切眾生、一切諸法、一切諸佛。此菩薩知眾生種種想、種種欲、種種解、種種業報、種種善根，隨其所應，為現其身而調伏之；觀諸菩薩如幻、一切法如化、佛出世如影、一切世間如夢，得義身、文身無盡藏；正念自在，決定了知一切諸法；智慧最勝，入一切三昧真實相，住一性無二地。菩薩摩訶薩以諸
【現代漢語翻譯】 現代漢語譯本 教化一切眾生，使他們都得到清凈。這位菩薩又生起這樣的增上心：『如果我不讓一切眾生安住于無上解脫之道，而我先成就阿耨多羅三藐三菩提（無上正等正覺），那就違背了我最初的誓願，這是不應該的。所以，我應當先讓一切眾生得到無上菩提（無上智慧）、無餘涅槃（徹底的寂滅），然後自己才成佛。為什麼呢？不是眾生請求我發心，而是我自願為眾生做不請之友，想要先讓一切眾生圓滿善根、成就一切智（佛的智慧）。因此，我是最殊勝的，因為我不執著於一切世間；我是最上的，因為我安住于無上調御地（佛的境界）；我是遠離矇蔽的，因為我瞭解眾生無盡的苦難；我是已經辦妥的，因為我本來的誓願已經成就；我是善於變化的，因為我以菩薩的功德來莊嚴自己；我是善於依靠的，因為我被三世諸佛所攝受。』這位菩薩摩訶薩不捨棄本來的誓願，所以能夠進入無上智慧的莊嚴境界，利益眾生，使他們都得到滿足；隨著他最初的誓願，都能得到究竟；在一切法中智慧自在，使一切眾生普遍得到清凈；唸唸之間遍游十方世界，唸唸之間普遍到達不可說不可說的諸佛國土，唸唸之間都見到不可說不可說的諸佛以及佛的莊嚴清凈國土，示現如來（佛）自在的神力。普遍於法界、虛空界，這位菩薩顯現無量身，普遍進入世間而無所依；在他的身中，顯現一切剎土、一切眾生、一切諸法、一切諸佛。這位菩薩知道眾生種種的想法、種種的慾望、種種的理解、種種的業報、種種的善根，隨著他們所應得的，為他們顯現相應的身形來調伏他們；觀察諸菩薩如幻象、一切法如變化、佛出世如影子、一切世間如夢境，得到義身（真理之身）、文身（教法之身）的無盡寶藏；正念自在，確定地瞭解一切諸法；智慧最殊勝，進入一切三昧（禪定）的真實相，安住於一性無二的境界。菩薩摩訶薩以諸
【English Translation】 English version Instructing all sentient beings, causing them all to be pure. This Bodhisattva further generates such an enhanced mind: 『If I do not cause all sentient beings to dwell in the unsurpassed path of liberation, and I first attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), then I would be violating my original vow, which is not proper. Therefore, I should first cause all sentient beings to attain unsurpassed Bodhi (supreme wisdom), Nirvana without remainder (complete extinction), and then become a Buddha myself. Why is that? It is not that sentient beings requested me to generate this mind, but I myself voluntarily act as an uninvited friend to sentient beings, desiring to first cause all sentient beings to fulfill their roots of goodness and attain all-knowing wisdom (Buddha's wisdom). Therefore, I am the most excellent, because I am not attached to all worldly things; I am the supreme, because I dwell in the unsurpassed realm of taming (Buddha's state); I am free from obscuration, because I understand the boundless suffering of sentient beings; I am one who has accomplished, because my original vow has been fulfilled; I am skillful in transformation, because I adorn myself with the merits of a Bodhisattva; I am a good refuge, because I am embraced by the Buddhas of the three times.』 This Bodhisattva Mahasattva does not abandon his original vow, therefore, he is able to enter the adorned realm of unsurpassed wisdom, benefiting sentient beings, causing them all to be satisfied; following his original vows, he is able to attain ultimate completion; in all dharmas, his wisdom is free and at ease, causing all sentient beings to universally attain purity; in every thought, he travels throughout the ten directions, in every thought, he universally arrives at the inexpressible and countless Buddha lands, in every thought, he sees the inexpressible and countless Buddhas and the pure and adorned Buddha lands, manifesting the self-mastery and divine power of the Tathagata (Buddha). Pervading the Dharma realm and the space realm, this Bodhisattva manifests countless bodies, universally entering the world without any attachment; within his body, he manifests all lands, all sentient beings, all dharmas, and all Buddhas. This Bodhisattva knows the various thoughts, various desires, various understandings, various karmic retributions, and various roots of goodness of sentient beings, and according to what is appropriate for them, he manifests corresponding forms to tame them; he observes all Bodhisattvas as illusions, all dharmas as transformations, the appearance of a Buddha in the world as a shadow, and all worldly things as dreams, attaining the inexhaustible treasury of the body of meaning (body of truth) and the body of words (body of teachings); his right mindfulness is free and at ease, he decisively understands all dharmas; his wisdom is the most excellent, he enters the true aspect of all Samadhis (meditative states), and dwells in the state of one nature without duality. The Bodhisattva Mahasattva with all
眾生皆著於二，安住大悲，修行如是寂滅之法，得佛十力，入因陀羅網法界，成就如來無礙解脫人中雄猛大師子吼；得無所畏，能轉無礙清凈法輪；得智慧解脫，了知一切世間境界；絕生死迴流，入智慧大海；為一切眾生護持三世諸佛正法，到一切佛法海實相源底。菩薩住此真實行已，一切世間天、人、魔、梵、沙門、婆羅門、乾闥婆、阿修羅等，有親近者，皆令開悟，歡喜清凈。是名菩薩摩訶薩第十真實行。」
爾時，佛神力故，十方各有佛剎微塵數世界六種震動，所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。雨天妙華、天香、天末香、天鬘、天衣、天寶、天莊嚴具，奏天樂音，放天光明，演暢諸天微妙音聲。如此世界夜摩天宮，說十行法所現神變；十方世界，悉亦如是。復以佛神力故，十方各過十萬佛剎微塵數世界外，有十萬佛剎微塵數菩薩俱，來詣此土，充滿十方，語功德林菩薩言：
「佛子！善哉！善哉！善能演說諸菩薩行。我等一切同名：功德林，所住世界皆名：功德幢，彼土如來同名：普功德。我等佛所，亦說此法；眾會眷屬，言辭義理，悉亦如是，無有增減。佛子！我等皆承佛神力，來入此會，為汝作證：
【現代漢語翻譯】 現代漢語譯本：眾生都執著於二元對立的觀念，菩薩安住于大慈大悲之中，修行這種寂滅的法門，從而獲得佛的十種力量（十力，如來所具有的十種智慧力量），進入因陀羅網（因陀羅網，比喻重重無盡的法界）般的法界，成就如來無礙的解脫，成為人中雄猛的大師子（獅子）吼。菩薩獲得無所畏懼的膽量，能夠轉動無礙清凈的法輪（法輪，佛法的象徵），獲得智慧的解脫，了知一切世間的境界；斷絕生死輪迴，進入智慧的海洋；為一切眾生護持三世諸佛的正法，到達一切佛法大海的真實源頭。菩薩安住于這種真實的修行之後，一切世間的天人、魔、梵天、沙門（出家修行者）、婆羅門（印度教祭司）、乾闥婆（天上的樂神）、阿修羅（非天神）等，凡是親近菩薩的人，都能夠被開悟，獲得歡喜和清凈。這被稱為菩薩摩訶薩的第十真實行。 這時，由於佛的神力，十方每個方向都有如微塵數般多的世界發生六種震動，分別是：動、普遍動、平等普遍動，起、普遍起、平等普遍起，涌、普遍涌、平等普遍涌，震、普遍震、平等普遍震，吼、普遍吼、平等普遍吼，擊、普遍擊、平等普遍擊。天空中降下美妙的花朵、天香、天末香、天鬘（花環）、天衣、天寶、天莊嚴具，奏響天樂，放出天光，宣揚諸天微妙的聲音。就像這個世界的夜摩天宮（夜摩天宮，欲界第三層天），宣說十行法所顯現的神變一樣；十方世界，也都是如此。又因為佛的神力，十方每個方向都超過十萬佛剎微塵數的世界之外，有十萬佛剎微塵數菩薩一同來到這個世界，充滿十方，對功德林菩薩說： 『佛子！太好了！太好了！你善於演說諸菩薩的修行。我們一切菩薩都同名：功德林，所居住的世界都名為：功德幢，那裡的如來都同名：普功德。我們在佛所，也宣說這種法；眾會眷屬，言辭義理，也都如此，沒有增減。佛子！我們都是承蒙佛的神力，來到這個法會，為你作證：』
【English Translation】 English version: All sentient beings are attached to duality. Bodhisattvas abide in great compassion, cultivate such a Dharma of quiescence, thereby attaining the ten powers of the Buddha (ten powers, the ten wisdom powers possessed by the Tathagata), entering the Dharma realm like the net of Indra (Indra's net, a metaphor for the infinite and interconnected Dharma realm), achieving the unhindered liberation of the Tathagata, and becoming a heroic great lion's roar among humans. Bodhisattvas gain fearlessness, are able to turn the unhindered and pure Dharma wheel (Dharma wheel, a symbol of the Buddha's teachings), attain the liberation of wisdom, and understand all worldly realms; they cut off the cycle of birth and death, enter the ocean of wisdom; they uphold the true Dharma of the Buddhas of the three times for all sentient beings, and reach the true source of the ocean of all Buddha Dharmas. When Bodhisattvas abide in this true practice, all beings in the world, including gods, humans, demons, Brahma, Shramanas (ascetics), Brahmins (Hindu priests), Gandharvas (celestial musicians), Asuras (demigods), etc., those who approach the Bodhisattva will be enlightened, joyful, and pure. This is called the tenth true practice of the Bodhisattva Mahasattva. At that time, due to the Buddha's divine power, in each of the ten directions, there were worlds as numerous as dust particles that experienced six kinds of shaking, namely: shaking, universal shaking, equal universal shaking; rising, universal rising, equal universal rising; surging, universal surging, equal universal surging; quaking, universal quaking, equal universal quaking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking. Heavenly wonderful flowers, heavenly incense, heavenly powdered incense, heavenly garlands, heavenly garments, heavenly treasures, and heavenly ornaments rained down, heavenly music was played, heavenly light was emitted, and the subtle voices of the heavens were proclaimed. Just like the divine transformations manifested in the Yama Heaven Palace (Yama Heaven Palace, the third heaven of the desire realm) of this world, where the ten practices were expounded; the worlds in the ten directions were all the same. Furthermore, due to the Buddha's divine power, beyond worlds as numerous as dust particles of ten hundred thousand Buddha lands in each of the ten directions, there were Bodhisattvas as numerous as dust particles of ten hundred thousand Buddha lands who came together to this world, filling the ten directions, and said to Bodhisattva Merit Forest: 'Buddha's child! Excellent! Excellent! You are skilled in expounding the practices of the Bodhisattvas. All of us Bodhisattvas have the same name: Merit Forest, the worlds we dwell in are all named: Merit Banner, and the Tathagatas there all have the same name: Universal Merit. In the presence of our Buddhas, we also expound this Dharma; the assembly and retinue, the words and meanings, are all the same, without any increase or decrease. Buddha's child! We have all come to this assembly by the power of the Buddha, to bear witness for you:'
十方世界，悉亦如是。」
爾時，功德林菩薩承佛神力，普觀十方一切眾會暨於法界，欲令佛種性不斷故，欲令菩薩種性清凈故，欲令愿種性不退轉故，欲令行種性常相續故，欲令三世種性悉平等故，欲攝三世一切佛種性故，欲開演所種諸善根故，欲觀察一切諸根故，欲解煩惱習氣心行所作故，欲照了一切佛菩提故，而說頌言：
「一心敬禮十力尊， 離垢清凈無礙見， 境界深遠無倫匹， 住如虛空道中者。 過去人中諸最勝， 功德無量無所著， 勇猛第一無等倫， 彼離塵者行斯道。 現在十方諸國土， 善能開演第一義， 離諸過惡最清凈， 彼無依者行斯道。 未來所有人師子， 周遍遊行於法界， 已發諸佛大悲心， 彼饒益者行斯道。 三世所有無比尊， 自然除滅愚癡暗， 於一切法皆平等， 彼大力人行此道。 普見無量無邊界， 一切諸有及諸趣， 見已其心不分別， 彼無動者行斯道。 法界所有皆明瞭， 于第一義最清凈， 永破瞋慢及愚癡， 彼功德者行斯道。 于諸眾生善分別， 悉入法界真實性， 自然覺悟不由他， 彼等空者行斯道。 盡空所有諸國土， 悉往說法廣開諭， 所說清凈無能壞，
【現代漢語翻譯】 現代漢語譯本 『十方世界，也都是這樣。』
這時，功德林菩薩承蒙佛的神力，普遍觀察十方一切集會以及整個法界，爲了使佛的種性不中斷，爲了使菩薩的種性清凈，爲了使愿的種性不退轉，爲了使行的種性常常相續，爲了使過去、現在、未來三世的種性都平等，爲了攝取三世一切佛的種性，爲了開演所種的各種善根，爲了觀察一切眾生的根器，爲了瞭解煩惱習氣、心念行為的造作，爲了照見一切佛的菩提智慧，於是說了以下偈頌：
『一心敬禮具有十種力量的尊者（十力尊，指佛的十種智慧力量），您具有遠離垢染、清凈無礙的見解，境界深遠無比，安住于如同虛空一般的道中。 過去諸位人中最殊勝的佛陀，功德無量無所執著，勇猛第一無與倫比，這些遠離塵垢的佛陀行持著這條道路。 現在十方各個國土中的佛陀，善於開演最究竟的真理，遠離各種過失，最為清凈，這些無所依賴的佛陀行持著這條道路。 未來所有的人中獅子（指未來的佛），將周遍教化于整個法界，已經發起了諸佛的大悲心，這些饒益眾生的佛陀行持著這條道路。 三世所有無比尊貴的佛陀，自然地消除愚癡的黑暗，對於一切法都平等看待，這些具有大力量的人行持著這條道路。 普遍見到無量無邊的世界，一切眾生以及各種生命形態，見到之後內心不作分別，這些心不動搖的佛陀行持著這條道路。 對於法界的一切都明瞭通達，對於最究竟的真理最為清凈，永遠破除嗔恨、傲慢和愚癡，這些具有功德的佛陀行持著這條道路。 對於各種眾生善於分別教化，使他們都進入法界的真實本性，自然覺悟不由他人引導，這些如同虛空一般的佛陀行持著這條道路。 遍及虛空的所有國土，都前往說法，廣開教誨，所說的法清凈無染，沒有誰能夠破壞，'
【English Translation】 English version 'The worlds of the ten directions are all like this.'
At that time, the Bodhisattva Guṇḍalina (功德林菩薩, Merit Forest Bodhisattva), empowered by the Buddha's spiritual might, universally observed all the assemblies in the ten directions and throughout the entire Dharma Realm. He wished to ensure that the Buddha lineage would not be broken, that the Bodhisattva lineage would be pure, that the vow lineage would not regress, that the practice lineage would continue uninterrupted, that the lineages of the three times (past, present, and future) would all be equal, that he would gather all the Buddha lineages of the three times, that he would unfold all the good roots he had planted, that he would observe all the faculties of beings, that he would understand the workings of afflictions, habits, and mental activities, and that he would illuminate all the Buddha's Bodhi (菩提, enlightenment). Therefore, he spoke the following verses:
'With one-pointed mind, I pay homage to the Honored One with Ten Powers (十力尊, the Buddha), who possesses immaculate, pure, and unobstructed vision, whose realm is profound and unparalleled, and who dwells in the path like space. The most excellent ones among people of the past, whose merits are immeasurable and without attachment, who are the foremost in courage and without equal, those who are free from defilement walk this path. The Buddhas in the lands of the ten directions in the present, who are skilled in expounding the supreme meaning, who are free from all faults and are most pure, those who are without reliance walk this path. All the lions among people (指未來的佛, referring to future Buddhas) of the future, who will universally teach throughout the Dharma Realm, who have already generated the great compassion of all Buddhas, those who benefit others walk this path. All the incomparable honored ones of the three times, who naturally dispel the darkness of ignorance, who are equal in all dharmas, those with great power walk this path. They universally see immeasurable and boundless realms, all beings and all realms of existence, and having seen, their minds do not discriminate, those who are unmoved walk this path. They are clear and understand all that is in the Dharma Realm, they are most pure in the supreme meaning, they forever break through anger, arrogance, and ignorance, those with merit walk this path. They are skilled in distinguishing and teaching all beings, enabling them to enter the true nature of the Dharma Realm, they are naturally enlightened without the guidance of others, those who are like space walk this path. Throughout all the lands in space, they go to teach and widely open up instruction, what they teach is pure and cannot be destroyed.'
彼勝牟尼行此道。 具足堅固不退轉， 成就尊重最勝法， 願力無盡到彼岸， 彼善修者所行道。 無量無邊一切地， 廣大甚深妙境界， 悉能知見靡有遺， 彼論師子所行道。 一切句義皆明瞭， 所有異論悉摧伏， 於法決定無所疑， 彼大牟尼行此道。 遠離世間諸過患， 普與眾生安隱樂， 能為無等大導師， 彼勝德者行斯道。 恒以無畏施眾生， 普令一切皆欣慶， 其心清凈離染濁， 彼無等者行斯道。 意業清凈極調善， 離諸戲論無口過， 威光圓滿眾所欽， 彼最勝者行斯道。 入真實義到彼岸， 住功德處心永寂， 諸佛護念恒不忘， 彼滅有者行斯道。 遠離於我無惱害， 恒以大音宣正法， 十方國土靡不周， 彼絕譬者行斯道。 檀波羅蜜已成滿， 百福相好所莊嚴， 眾生見者皆欣悅， 彼最勝慧行斯道。 智地甚深難可入， 能以妙慧善安住， 其心究竟不動搖， 彼堅固行行斯道。 法界所有悉能入， 隨所入處咸究竟， 神通自在靡不該， 彼法光明行此道。 諸無等等大牟尼， 勤修三昧無二相， 心常在定樂寂靜， 彼普見者行斯道。 微細廣大諸國土，
【現代漢語翻譯】 現代漢語譯本 那位殊勝的牟尼（Muni，指佛陀）行持這條道路。 他具足堅固不退轉的決心，成就了最受尊敬的至高佛法， 他的願力無盡，直至到達彼岸，這是那位善於修行者所行走的道路。 他能知曉無量無邊的一切境界，廣大而深奧的微妙境界， 他能完全知曉並看見一切，沒有遺漏，這是那位論師之獅所行走的道路。 他明瞭一切語句和含義，所有不同的論點都被他摧伏， 他對佛法堅定不移，毫無疑惑，這是那位偉大的牟尼所行走的道路。 他遠離世間的一切過患，普遍給予眾生安穩和快樂， 他能成為無與倫比的偉大導師，這是那位具有殊勝功德者所行走的道路。 他恒常以無畏施予眾生，普遍令一切眾生都感到歡欣喜悅， 他的心清凈無染，遠離污濁，這是那位無與倫比者所行走的道路。 他的意業清凈，極其調柔善良，遠離一切戲論，沒有口舌之過， 他的威光圓滿，受到眾人欽佩，這是那位最殊勝者所行走的道路。 他進入真實義，到達彼岸，安住于功德之處，內心永遠寂靜， 諸佛護念他，恒常不忘，這是那位滅除有為法者所行走的道路。 他遠離自我，沒有惱害，恒常以洪亮的聲音宣說正法， 他的教法遍及十方國土，無處不到，這是那位無與倫比者所行走的道路。 他已圓滿成就檀波羅蜜（Dānapāramitā，佈施波羅蜜），以百福相好莊嚴自身， 眾生見到他都感到歡喜悅樂，這是那位最殊勝的智慧者所行走的道路。 他的智慧境界深奧難入，他能以微妙的智慧善巧安住其中， 他的心究竟不動搖，這是那位堅固修行者所行走的道路。 他能進入法界的一切，無論進入何處都能究竟通達， 他的神通自在，無所不包，這是那位法光明者所行走的道路。 諸位無與倫比的偉大牟尼，勤修三昧（Samādhi，禪定），沒有二相的分別， 他們的心常在禪定中，樂於寂靜，這是那位普遍見者所行走的道路。 微細和廣大的諸國土，
【English Translation】 English version That victorious Muni (Muni, referring to the Buddha) walks this path. He is fully equipped with firm and unretreating resolve, having achieved the most respected supreme Dharma, His vows are endless, until reaching the other shore, this is the path walked by that skillful practitioner. He can know all the immeasurable and boundless realms, the vast and profound subtle realms, He can fully know and see everything, without omission, this is the path walked by that lion among teachers. He understands all sentences and meanings, all different arguments are subdued by him, He is firm in the Dharma, without any doubt, this is the path walked by that great Muni. He is far from all the faults of the world, universally giving beings peace and happiness, He can become an unparalleled great teacher, this is the path walked by that one with supreme virtues. He constantly gives fearlessness to beings, universally making all beings feel joyful and happy, His mind is pure and unblemished, far from defilement, this is the path walked by that unparalleled one. His mental actions are pure, extremely gentle and kind, far from all frivolous talk, without any verbal faults, His majestic light is complete, admired by all, this is the path walked by that most victorious one. He enters the true meaning, reaches the other shore, dwells in the place of merit, his heart is forever tranquil, The Buddhas protect and remember him, never forgetting, this is the path walked by that one who extinguishes conditioned existence. He is far from self, without harm, constantly proclaiming the true Dharma with a loud voice, His teachings pervade the ten directions, reaching everywhere, this is the path walked by that incomparable one. He has fully accomplished Dānapāramitā (Perfection of Giving), adorning himself with the hundred auspicious marks, Beings who see him all feel joyful and happy, this is the path walked by that most victorious wise one. His realm of wisdom is profound and difficult to enter, he can skillfully dwell within it with subtle wisdom, His mind is ultimately unmoving, this is the path walked by that firm practitioner. He can enter all of the Dharma realm, wherever he enters, he can completely understand, His supernatural powers are free and all-encompassing, this is the path walked by that light of Dharma. All the unparalleled great Munis, diligently cultivate Samādhi (meditation), without the distinction of two forms, Their minds are always in meditation, enjoying tranquility, this is the path walked by that universally seeing one. The subtle and vast lands,
更相涉入各差別， 如其境界悉了知， 彼智山王行此道。 意常明潔離諸垢， 於三界中無所著， 護持眾戒到彼岸， 此凈心者行斯道。 智慧無邊不可說， 普遍法界虛空界， 善能修學住其中， 彼金剛慧行斯道。 三世一切佛境界， 智慧善入悉周遍， 未嘗暫起疲厭心， 彼最勝者行斯道。 善能分別十力法， 了知一切至處道， 身業無礙得自在， 彼功德身行此道。 十方無量無邊界， 所有一切諸眾生， 我皆救護而不捨， 彼無畏者行斯道。 于諸佛法勤修習， 心常精進不懈倦， 凈治一切諸世間， 彼大龍王行此道。 了知眾生根不同， 欲解無量各差別， 種種諸界皆明達， 此普入者行斯道。 十方世界無量剎， 悉往受生無有數， 未曾一念生疲厭， 彼歡喜者行斯道。 普放無量光明網， 照耀一切諸世間， 其光所照入法性， 此善慧者行斯道。 震動十方諸國土， 無量億數那由他， 不令眾生有驚怖， 此利世者所行道。 善解一切語言法， 問難酬對悉究竟， 聰哲辯慧靡不知， 此無畏者所行道。 善解覆仰諸國土， 分別思惟得究竟， 悉使住于無盡地，
【現代漢語翻譯】 現代漢語譯本 互相涉入，各有差別，如其境界都能完全了知，那智慧如山王者行此道。 心意常明凈，遠離一切垢染，在三界中沒有任何執著，護持所有戒律到達彼岸，這清凈心者行此道。 智慧無邊，不可言說，普遍存在於法界和虛空界，善於修學並安住其中，那金剛智慧者行此道。 過去、現在、未來一切佛的境界，智慧善巧地深入並周遍，未曾有絲毫的疲倦厭煩之心，那最殊勝者行此道。 善於分辨十力（如來十種力量）之法，了知一切到達之處的道路，身業沒有障礙，得到自在，那功德之身者行此道。 十方無量無邊的世界，所有一切眾生，我都救護而不捨棄，那無畏者行此道。 對於諸佛之法勤奮修習，心常精進而不懈怠，清凈治理一切世間，那大龍王者行此道。 了知眾生的根器不同，想要理解無量的各種差別，對於種種世界都明瞭通達，這普入者行此道。 十方世界無量佛剎，都前往受生，沒有數量的限制，未曾有一念生起疲倦厭煩，那歡喜者行此道。 普遍放出無量的光明網，照耀一切世間，其光所照之處都進入法性，這善慧者行此道。 震動十方所有國土，無量億數那由他（極大數目），不讓眾生有驚恐害怕，這利益世間者所行之道。 善於理解一切語言文字的法則，問難和回答都能達到究竟，聰慧辯才沒有不通曉的，這無畏者所行之道。 善於理解覆蓋和仰起的各種國土，分別思惟達到究竟，使一切都安住于無盡的境界，
【English Translation】 English version Interpenetrating each other, each with differences, knowing all their realms completely, that wisdom-mountain king walks this path. The mind is always clear and pure, free from all defilements, without attachment in the three realms, upholding all precepts to reach the other shore, this pure-hearted one walks this path. Wisdom is boundless and ineffable, pervading the Dharma realm and the space realm, skillfully cultivating and dwelling within, that diamond wisdom one walks this path. The realms of all Buddhas of the past, present, and future, wisdom skillfully enters and pervades, never having a moment of weariness or aversion, that most excellent one walks this path. Skilled in distinguishing the ten powers (Tathagata's ten powers) of the Dharma, knowing all the paths to reach all places, the body's actions are unobstructed and free, that meritorious body walks this path. In the ten directions, in immeasurable and boundless worlds, all sentient beings, I protect and do not abandon, that fearless one walks this path. Diligently cultivating the Buddhas' Dharma, the mind is always diligent and not weary, purifying all the worlds, that great dragon king walks this path. Knowing that sentient beings have different roots, wanting to understand the immeasurable differences, being clear and understanding all kinds of realms, this all-entering one walks this path. In the ten directions, in immeasurable Buddha lands, all go to be born, without number, never having a single thought of weariness or aversion, that joyful one walks this path. Universally emitting immeasurable nets of light, illuminating all the worlds, where the light shines, all enter the Dharma nature, this wise one walks this path. Shaking all the lands in the ten directions, immeasurable billions of nayutas (a very large number), not causing sentient beings to be frightened or afraid, this one who benefits the world walks this path. Skilled in understanding all the laws of language and words, questions and answers reach the ultimate, intelligent and eloquent, there is nothing not known, this fearless one walks this path. Skilled in understanding the various lands that are covered and uplifted, contemplating and thinking to reach the ultimate, causing all to dwell in the endless realm,
此勝慧者所行道。 功德無量那由他， 為求佛道皆修習， 于其一切到彼岸， 此無盡行所行道。 超出世間大論師， 辯才第一師子吼， 普使群生到彼岸， 此凈心者所行道。 諸佛灌頂第一法， 已得此法灌其頂， 心恒安住正法門， 彼廣大心行此道。 一切眾生無量別， 了達其心悉周遍， 決定護持佛法藏， 彼如須彌行此道。 能於一一語言中， 普為示現無量音， 令彼眾生隨類解， 此無礙見行斯道。 一切文字語言法， 智皆善入不分別， 住于真實境界中， 此見性者所行道。 安住甚深大法海， 善能印定一切法， 了法無相真實門， 此見實者所行道。 一一佛土皆往詣， 盡于無量無邊劫， 觀察思惟靡暫停， 此匪懈者所行道。 無量無數諸如來， 種種名號各不同， 於一毛端悉明見， 此凈福者所行道。 一毛端處見諸佛， 其數無量不可說， 一切法界悉亦然， 彼諸佛子行斯道。 無量無邊無數劫， 於一念中悉明見， 知其修促無定相， 此解脫行所行道。 能令見者無空過， 皆于佛法種因緣， 而於所作心無著， 彼諸最勝所行道。 那由他劫常遇佛，
【現代漢語翻譯】 現代漢語譯本 這是殊勝智慧者所修行的道路。 他們積累了無量無數的功德，爲了追求佛道而精進修行， 對於一切法都到達了彼岸，這是他們所修行的無盡之道。 他們超越世間一切大論師，擁有第一的辯才，如獅子吼般震懾， 普遍使一切眾生到達彼岸，這是清凈心者所修行的道路。 諸佛灌頂的第一大法，他們已經得到此法並被灌頂， 心恒常安住在正法之門，他們以廣大的心修行此道。 一切眾生有無量差別，他們了達眾生的心念，周遍無遺， 決定護持佛法寶藏，他們如須彌山般修行此道。 他們能于每一種語言中，普遍示現無量的音聲， 使眾生能隨各自的類別理解，這是無礙見者所修行的道路。 對於一切文字語言的法，他們的智慧都能善巧深入而不分別， 安住在真實的境界中，這是見性者所修行的道路。 他們安住在甚深的大法海中，善於印定一切法， 了知諸法無相的真實之門，這是見實者所修行的道路。 他們前往每一個佛土，經歷無量無邊的劫數， 觀察思惟，沒有絲毫停歇，這是不懈怠者所修行的道路。 無量無數的如來（Tathagata），有種種不同的名號， 他們在一毛端處都能清晰明見，這是清凈福德者所修行的道路。 在一毛端處見到諸佛，其數量無量不可說， 一切法界也都是如此，這些佛子修行此道。 無量無邊無數的劫數，他們在一念之間都能清晰明見， 知道修行有長有短，沒有固定的相狀，這是解脫行者所修行的道路。 他們能使見到他們的人不空過，都能在佛法中種下因緣， 而對於所做的一切，心中沒有執著，這是最殊勝者所修行的道路。 在無數劫中常常遇到佛，
【English Translation】 English version This is the path practiced by those with superior wisdom. They accumulate immeasurable merits, diligently cultivating to seek the path of Buddhahood, Having reached the other shore in all dharmas, this is the endless path they practice. They surpass all great debaters in the world, possessing the foremost eloquence, roaring like a lion, Universally leading all beings to the other shore, this is the path practiced by those with pure minds. The foremost dharma of the Buddhas' consecration, they have received this dharma and been consecrated, Their minds constantly abide in the gate of the true dharma, they practice this path with vast minds. All sentient beings have immeasurable differences, they understand the minds of beings, all-pervasively, Determined to protect the treasury of the Buddha's teachings, they practice this path like Mount Sumeru. They can, in each and every language, universally manifest immeasurable sounds, Enabling beings to understand according to their respective categories, this is the path practiced by those with unobstructed vision. Regarding all written and spoken dharmas, their wisdom can skillfully penetrate without discrimination, Abiding in the realm of truth, this is the path practiced by those who see their nature. They abide in the profound ocean of the great dharma, skillfully sealing all dharmas, Understanding the true gate of the formless nature of dharmas, this is the path practiced by those who see reality. They go to every Buddha-land, spending immeasurable and boundless kalpas, Observing and contemplating without the slightest pause, this is the path practiced by the diligent. Immeasurable and countless Tathagatas (如來), with various different names, They can clearly see them all at the tip of a single hair, this is the path practiced by those with pure merit. Seeing Buddhas at the tip of a single hair, their number is immeasurable and inexpressible, The entire dharma realm is also like this, these Buddha's children practice this path. Immeasurable, boundless, and countless kalpas, they can clearly see them all in a single thought, Knowing that cultivation has long and short durations, without a fixed form, this is the path practiced by those who seek liberation. They can ensure that those who see them do not pass by in vain, all planting the seeds of causes and conditions in the Buddha's teachings, And regarding all that they do, their minds are without attachment, this is the path practiced by the most excellent ones. They often encounter Buddhas in countless kalpas,
終不一念生疲厭， 其心歡喜轉更增， 此不空見所行道。 盡于無量無邊劫， 觀察一切眾生界， 未曾見有一眾生， 此堅固士所行道。 修習無邊福智藏， 普作清涼功德池， 利益一切諸群生， 彼第一人行此道。 法界所有諸品類， 普遍虛空無數量， 了彼皆依言說住， 此師子吼所行道。 能於一一三昧中， 普入無數諸三昧， 悉至法門幽奧處， 此論月者行斯道。 忍力勤修到彼岸， 能忍最勝寂滅法， 其心平等不動搖， 此無邊智所行道。 於一世界一坐處， 其身不動恒寂然， 而於一切普現身， 彼無邊身行此道。 無量無邊諸國土， 悉令共入一塵中， 普得包容無障礙， 彼無邊思行此道。 了達是處及非處， 于諸力處普能入， 成就如來最上力， 彼第一力所行道。 過去未來現在世， 無量無邊諸業報， 恒以智慧悉了知， 此達解者所行道。 了達世間時非時， 如應調伏諸眾生， 悉順其宜而不失， 此善了者所行道。 善守身語及意業， 恒令依法而修行， 離諸取著降眾魔， 此智心者所行道。 于諸法中得善巧， 能入真如平等處， 辯才宣說無有窮，
此佛行者所行道。 陀羅尼門已圓滿， 善能安住無礙藏， 于諸法界悉通達， 此深入者所行道。 三世所有一切佛， 悉與等心同智慧， 一性一相無有殊， 此無礙種所行道。 已決一切愚癡膜， 深入廣大智慧海， 普施眾生清凈眼， 此有目者所行道。 已具一切諸導師， 平等神通無二行， 獲于如來自在力， 此善修者所行道。 遍游一切諸世間， 普雨無邊妙法雨， 悉令于義得決了， 此法雲者所行道。 能于佛智及解脫， 深生凈信永不退， 以信而生智慧根， 此善學者所行道。 能於一念悉了知， 一切眾生無有餘， 了彼眾生心自性， 達無性者所行道。 法界一切諸國土， 悉能化往無有數， 其身最妙絕等倫， 此無比行所行道。 佛剎無邊無有數， 無量諸佛在其中， 菩薩于彼悉現前， 親近供養生尊重。 菩薩能以獨一身， 入於三昧而寂定， 令見其身無有數， 一一皆從三昧起。 菩薩所住最深妙， 所行所作超戲論， 其心清凈常悅樂， 能令眾生悉歡喜。 諸根方便各差別， 能以智慧悉明見， 而了諸根無所依， 調難調者所行道。 能以方便巧分別，
【現代漢語翻譯】 現代漢語譯本 這是佛行者所修行的道路。 陀羅尼（dharani，總持）法門已經圓滿，善於安住于無礙的智慧寶藏中， 對於一切法界都通達明瞭，這是深入修行者所走的道路。 過去、現在、未來三世所有一切佛，都具有同等的心和智慧， 他們的本性和相貌都是一樣的，沒有差別，這是無礙種子所修行的道路。 已經破除一切愚癡的障礙，深入廣大的智慧海洋， 普遍給予眾生清凈的智慧之眼，這是有智慧眼的人所修行的道路。 已經具備一切導師的品質，平等的神通沒有兩種不同的行為， 獲得瞭如來（tathagata，佛的稱號）的自在力量，這是善於修行的人所走的道路。 普遍遊歷一切世間，普降無邊美妙的佛法之雨， 使一切眾生都能在佛法義理上得到決斷和明瞭，這是法雲（dharma-megha，比喻佛法如雲普覆）菩薩所修行的道路。 能夠對佛的智慧和解脫，產生深刻的清凈信心，永遠不會退轉， 以信心而生出智慧的根基，這是善於學習的人所修行的道路。 能夠在一念之間完全瞭解，一切眾生的情況，沒有遺漏， 瞭解那些眾生內心的自性，通達無自性的人所修行的道路。 法界一切諸國土，都能化身前往，數量無數， 他們的身體最美妙，無與倫比，這是無比的修行者所修行的道路。 佛剎（buddha-ksetra，佛的國土）無邊無際，數量無數，其中有無量的佛， 菩薩在那些佛剎中都顯現出來，親近供養，生起尊重之心。 菩薩能夠以獨一的身體，進入三昧（samadhi，禪定）而寂靜安住， 使眾生看到他的身體無數，每一個身體都從三昧中生起。 菩薩所安住的境界最深奧微妙，所行所作超越了戲論， 他們的內心清凈，常常喜悅快樂，能夠使一切眾生都歡喜。 眾生的根器和方便各有差別，菩薩能夠以智慧完全明見， 並且瞭解諸根沒有所依之處，這是調伏難以調伏的眾生的人所修行的道路。 能夠以方便善巧地分別，
【English Translation】 English version This is the path that a follower of the Buddha practices. The dharani (mantra, mnemonic device) gate is already perfected, skillfully dwelling in the unobstructed treasury of wisdom, Being thoroughly enlightened about all the realms of dharma, this is the path that those who deeply penetrate practice. All Buddhas of the past, present, and future have the same mind and wisdom, Their nature and appearance are the same, without any difference, this is the path that the unobstructed seed practices. Having broken through all the veils of ignorance, deeply entering the vast ocean of wisdom, Universally bestowing upon sentient beings the pure eye of wisdom, this is the path that those with wisdom eyes practice. Having all the qualities of a guide, with equal supernatural powers and no dualistic actions, Having obtained the self-mastery of the Tathagata (Buddha), this is the path that those who practice well follow. Universally traveling through all the worlds, raining down boundless wonderful dharma rain, Enabling all beings to resolve and understand the meaning of the dharma, this is the path that the dharma-cloud (dharma-megha) practices. Being able to generate deep pure faith in the Buddha's wisdom and liberation, never retreating, Using faith to generate the roots of wisdom, this is the path that those who learn well practice. Being able to fully understand in a single thought, all sentient beings without exception, Understanding the intrinsic nature of those beings' minds, this is the path that those who have realized no-self practice. Being able to transform and travel to all the lands in the dharma realm, in countless numbers, Their bodies are the most wonderful, unparalleled, this is the path that those who practice incomparably follow. Buddha-ksetras (Buddha-fields) are boundless and countless, with immeasurable Buddhas within them, Bodhisattvas appear in all those Buddha-ksetras, drawing near to make offerings, and generating respect. Bodhisattvas are able to enter samadhi (meditative absorption) and abide in stillness with a single body, Causing beings to see their bodies in countless numbers, each arising from samadhi. The state in which Bodhisattvas dwell is the most profound and subtle, their actions transcend all conceptual constructs, Their minds are pure, always joyful and happy, able to make all beings happy. The faculties and skillful means of beings are different, Bodhisattvas are able to see them clearly with wisdom, And understand that the faculties have no basis, this is the path that those who tame the untamable practice. Being able to skillfully distinguish with skillful means,
於一切法得自在， 十方世界各不同， 悉在其中作佛事。 諸根微妙行亦然， 能為眾生廣說法， 誰其聞者不欣慶， 此等虛空所行道。 智眼清凈無與等， 於一切法悉明見， 如是智慧巧分別， 此無等者所行道。 所有無盡廣大福， 一切修行使究竟， 令諸眾生悉清凈， 此無比者所行道。 普勸修成助道法， 悉令得住方便地， 度脫眾生無有數， 未曾暫起眾生想。 一切機緣悉觀察， 先護彼意令無諍， 普示眾生安隱處， 此方便者所行道。 成就最上第一智， 具足無量無邊智， 于諸四眾無所畏， 此方便智所行道。 一切世界及諸法， 悉能遍入得自在， 亦入一切眾會中， 度脫群生無有數。 十方一切國土中， 擊大法鼓悟群生， 為法施主最無上， 此不滅者所行道。 一身結跏而正坐， 充滿十方無量剎， 而令其身不迫隘， 此法身者所行道。 能於一義一文中， 演說無量無邊法， 而其邊際不可得， 此無邊智所行道。 于佛解脫善修學， 得佛智慧無障礙， 成就無畏為世雄， 此方便者所行道。 了知十方世界海， 亦知一切佛剎海， 智海法海悉了知，
【現代漢語翻譯】 現代漢語譯本 對於一切法都能獲得自在， 十方世界各有不同，都可以在其中進行佛事。 諸根（眼、耳、鼻、舌、身、意）微妙，行為也是如此，能為眾生廣泛說法， 誰聽聞了不會感到歡喜慶幸呢？這是在虛空中所行之道。 智慧之眼清凈無與倫比，對於一切法都能明晰看見， 如此智慧巧妙分別，這是無與倫比者所行之道。 所有無盡廣大的福德，使一切修行都能達到究竟， 令一切眾生都清凈，這是無比者所行之道。 普遍勸導修成助道之法，使他們都能安住于方便之地， 度脫眾生無數，從未曾生起眾生之想。 一切機緣都能觀察到，先護持他們的心意使之沒有爭執， 普遍指示眾生安穩之處，這是方便者所行之道。 成就最上第一的智慧，具足無量無邊的智慧， 對於四眾（比丘、比丘尼、優婆塞、優婆夷）沒有畏懼，這是方便智所行之道。 一切世界以及諸法，都能普遍進入而得自在， 也能進入一切眾會之中，度脫無數的眾生。 在十方一切國土中，擊響大法鼓以覺悟眾生， 作為法施主最為無上，這是不滅者所行之道。 一身結跏趺坐而端正坐著，充滿十方無量佛剎（佛所教化的世界）， 而令其身體不感到迫窄，這是法身（佛的真身）所行之道。 能在一個義理、一個文字中，演說無量無邊的法， 而其邊際不可窮盡，這是無邊智所行之道。 對於佛的解脫善加修學，獲得佛的智慧沒有障礙， 成就無畏成為世間雄杰，這是方便者所行之道。 了知十方世界之海，也知道一切佛剎之海， 智慧之海、法之海都完全了知，
【English Translation】 English version Being free in all dharmas (teachings or phenomena), The ten directions of the world are different, and all can perform Buddha's work within them. The subtle roots (eyes, ears, nose, tongue, body, mind) and actions are the same, able to widely preach the Dharma to sentient beings, Who, upon hearing this, would not rejoice? This is the path walked in the void. The eye of wisdom is pure and unparalleled, clearly seeing all dharmas, Such wisdom skillfully distinguishes, this is the path walked by the unparalleled one. All endless and vast blessings, bring all practices to ultimate completion, Enabling all sentient beings to be purified, this is the path walked by the incomparable one. Universally encourage the cultivation of auxiliary practices, enabling them to dwell in the realm of skillful means, Liberating countless sentient beings, never once arising the thought of sentient beings. Observing all opportunities, first protecting their minds to avoid disputes, Universally showing sentient beings the place of peace, this is the path walked by the one with skillful means. Achieving the highest and foremost wisdom, possessing immeasurable and boundless wisdom, Having no fear among the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), this is the path walked by the wisdom of skillful means. All worlds and all dharmas, able to pervade and attain freedom, Also entering all assemblies, liberating countless beings. In all lands of the ten directions, striking the great Dharma drum to awaken sentient beings, Being the supreme Dharma benefactor, this is the path walked by the indestructible one. Sitting in full lotus posture, filling the immeasurable Buddha-lands (worlds where Buddhas teach) of the ten directions, Yet not feeling cramped in the body, this is the path walked by the Dharmakaya (Buddha's true body). Able to expound immeasurable and boundless Dharma in one meaning, one word, And its boundaries cannot be reached, this is the path walked by boundless wisdom. Studying well the Buddha's liberation, attaining the Buddha's wisdom without obstacles, Achieving fearlessness and becoming a hero of the world, this is the path walked by the one with skillful means. Knowing the seas of the ten directions, also knowing the seas of all Buddha-lands, The sea of wisdom and the sea of Dharma are all fully known,
眾生見者咸欣慶。 或現入胎及初生， 或現道場成正覺， 如是皆令世間見， 此無邊者所行道。 無量億數國土中， 示現其身入涅槃， 實不捨愿歸寂滅， 此雄論者所行道。 堅固微密一妙身， 與佛平等無差別， 隨諸眾生各異見， 一實身者所行道。 法界平等無差別， 具足無量無邊義， 樂觀一相心不移， 三世智者所行道。 于諸眾生及佛法， 建立加持悉究竟， 所有持力同於佛， 最上持者行斯道。 神足無礙猶如佛， 天眼無礙最清凈， 耳根無礙善聽聞， 此無礙意所行道。 所有神通皆具足， 隨其智慧悉成就， 善知一切靡所儔， 此賢智者所行道。 其心正定不搖動， 其智廣大無邊際， 所有境界皆明達， 一切見者所行道。 已到一切功德岸， 能隨次第度眾生， 其心畢竟無厭足， 此常勤者所行道。 三世所有諸佛法， 於此一切咸知見， 從於如來種性生， 彼諸佛子行斯道。 隨順言辭已成就， 乖違談論善摧伏， 常能趣向佛菩提， 無邊慧者所行道。 一光照觸無涯限， 十方國土悉充遍， 普使世間得大明， 此破闇者所行道。 隨其應見應供養，
【現代漢語翻譯】 現代漢語譯本 所有眾生見到他都感到歡喜慶幸。 有時示現入胎和初生，有時示現在菩提道場成就正覺（指佛的覺悟）， 像這樣都讓世間眾生看見，這是無邊行者所修行的道。 在無量億數的國土中，示現他的身體進入涅槃（指佛的圓寂）， 實際上不捨棄本願而歸於寂滅，這是雄辯的論者所修行的道。 他擁有堅固、微妙、統一的妙身，與佛平等沒有差別， 隨著眾生各自不同的見解而顯現，這是真實不虛的行者所修行的道。 法界平等沒有差別，具足無量無邊的意義， 樂觀地觀察一相（指實相）而心不改變，這是通達三世的智者所修行的道。 對於一切眾生和佛法，建立加持都達到究竟， 所擁有的持力與佛相同，這是最上持者所修行的道。 他的神足通無礙，猶如佛一樣，天眼通無礙，最為清凈， 耳根通無礙，善於聽聞，這是無礙意者所修行的道。 他具足所有的神通，隨著他的智慧都成就， 善於瞭解一切，沒有可以比擬的，這是賢智者所修行的道。 他的心正定而不動搖，他的智慧廣大無邊際， 對於所有的境界都明瞭通達，這是一切見者所修行的道。 他已經到達一切功德的彼岸，能夠按照次第度化眾生， 他的心畢竟沒有厭足，這是常勤精進者所修行的道。 三世所有諸佛的佛法，對於這一切都知曉明見， 從如來（指佛）的種性而生，這些佛子修行的就是這個道。 他隨順言辭已經成就，對於乖違的談論善於摧伏， 常常能夠趨向佛菩提（指佛的智慧），這是無邊慧者所修行的道。 一道光明照觸沒有邊際，十方國土都充滿遍佈， 普遍使世間得到大光明，這是破除黑暗者所修行的道。 隨著眾生應該見到的和應該供養的，
【English Translation】 English version All sentient beings who see him rejoice with happiness. Sometimes he manifests entering the womb and being newly born, sometimes he manifests achieving perfect enlightenment (referring to Buddha's enlightenment) in the Bodhi (enlightenment) field, In this way, he makes all in the world see, this is the path practiced by the boundless one. In countless billions of lands, he manifests his body entering Nirvana (referring to Buddha's passing away), In reality, he does not abandon his vows and return to stillness, this is the path practiced by the eloquent debater. He possesses a firm, subtle, and unified wondrous body, equal to the Buddha without difference, Appearing according to the different views of sentient beings, this is the path practiced by the one who is true and real. The Dharma realm is equal without difference, complete with immeasurable and boundless meanings, Optimistically observing the one aspect (referring to the true nature) without changing the mind, this is the path practiced by the wise one who understands the three times. Towards all sentient beings and the Buddha's teachings, establishing blessings and reaching the ultimate, The power he holds is the same as the Buddha's, this is the path practiced by the supreme holder. His supernatural powers are unobstructed, like the Buddha, his heavenly eye is unobstructed, and most pure, His ear faculty is unobstructed, skillful in hearing, this is the path practiced by the one with unobstructed intention. He is complete with all supernatural powers, and all are accomplished according to his wisdom, Skilled in understanding everything, without equal, this is the path practiced by the wise and virtuous one. His mind is in right concentration and does not waver, his wisdom is vast and boundless, He is clear and understands all realms, this is the path practiced by the one who sees all. He has already reached the shore of all merits, able to liberate sentient beings in order, His mind is ultimately without satiety, this is the path practiced by the one who is always diligent. All the Buddhas' teachings of the three times, he knows and sees all of them, Born from the lineage of the Tathagata (referring to the Buddha), these Buddha's children practice this path. He has accomplished following the words, and is skilled in subduing contradictory discussions, He is always able to move towards Buddha's Bodhi (referring to Buddha's wisdom), this is the path practiced by the one with boundless wisdom. One ray of light touches without limit, filling all the ten directions, Universally enabling the world to obtain great light, this is the path practiced by the one who breaks through darkness. According to what sentient beings should see and should offer to,
為現如來清凈身， 教化眾生百千億， 莊嚴佛剎亦如是。 為令眾生出世間， 一切妙行皆修習， 此行廣大無邊際， 云何而有能知者？ 假使分身不可說， 而與法界虛空等， 悉共稱揚彼功德， 百千萬劫無能盡。 菩薩功德無有邊， 一切修行皆具足， 假使無量無邊佛， 于無量劫說不盡。 何況世間天及人， 一切聲聞及緣覺， 能于無量無邊劫， 讚歎稱揚得究竟。」
大方廣佛華嚴經卷第二十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十一
于闐國三藏實叉難陀奉 制譯
十無盡藏品第二十二
爾時，功德林菩薩復告諸菩薩言：
「佛子！菩薩摩訶薩有十種藏，過去、未來、現在諸佛，已說、當說、今說。何等為十？所謂：信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、念藏、持藏、辯藏，是為十。
「佛子！何等為菩薩摩訶薩信藏？此菩薩信一切法空，信一切法無相，信一切法無愿，信一切法無作，信一切法無分別，信一切法無所依，信一切法不可量，信一切法無有上，信一切法難超越，信一切法無生。若菩薩能如是隨順一切法，生凈信已，聞諸佛法不可思議，
【現代漢語翻譯】 現代漢語譯本 爲了顯現如來清凈的法身， 教化眾生百千億之多，佛土的莊嚴也是如此。 爲了使眾生脫離世俗，一切殊勝的修行都去修習， 這種修行廣大無邊，怎麼可能有人能完全瞭解呢？ 即使化身無數，多到無法言說，並且遍佈整個法界虛空， 都一起稱揚佛的功德，百千萬劫也無法窮盡。 菩薩的功德無邊無際，一切修行都圓滿具足， 即使有無量無邊的佛，在無量劫中也說不盡。 更何況世間的天人和一切聲聞（sravaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，靠自己覺悟的人）， 能夠在無量無邊的劫中，讚歎稱揚而達到究竟呢？」
《大方廣佛華嚴經》卷第二十 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十一
于闐國三藏實叉難陀（Siksananda）奉 制譯
十無盡藏品第二十二
這時，功德林菩薩又告訴諸位菩薩說：
『佛子！菩薩摩訶薩有十種藏，過去、未來、現在諸佛，已經說過、將要說、現在正在說。哪十種呢？就是：信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、念藏、持藏、辯藏，這就是十種藏。
『佛子！什麼是菩薩摩訶薩的信藏呢？這位菩薩相信一切法是空性的，相信一切法沒有相狀，相信一切法沒有愿求，相信一切法沒有造作，相信一切法沒有分別，相信一切法沒有所依，相信一切法不可衡量，相信一切法沒有至上，相信一切法難以超越，相信一切法沒有生起。如果菩薩能夠這樣隨順一切法，生起清凈的信心后，聽聞諸佛的佛法不可思議，
【English Translation】 English version To manifest the pure body of the Thus Come One (Tathagata), To teach and transform hundreds of thousands of billions of sentient beings, the adornment of the Buddha-lands is also like this. To enable sentient beings to transcend the world, all wonderful practices are cultivated, This practice is vast and boundless, how can anyone fully comprehend it? Even if the emanated bodies are countless, beyond description, and pervade the entire Dharma realm and space, All together praising the merits of the Buddha, hundreds of thousands of millions of kalpas (aeons) would not be enough to exhaust them. The merits of a Bodhisattva are boundless, all practices are fully accomplished, Even if there were countless Buddhas, they could not finish speaking about them in countless kalpas. How much less can the gods and humans in the world, and all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), Be able to praise and extol them to the ultimate end in countless kalpas?'
The Avatamsaka Sutra, Scroll 20 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 21
Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 22: The Ten Inexhaustible Treasuries
At that time, Bodhisattva Guṇavīrya (Merit Forest) again addressed all the Bodhisattvas, saying:
'Buddha-sons! Bodhisattva Mahasattvas have ten treasuries, which the Buddhas of the past, future, and present have spoken, will speak, and are now speaking. What are the ten? They are: the treasury of faith, the treasury of precepts, the treasury of shame, the treasury of remorse, the treasury of learning, the treasury of giving, the treasury of wisdom, the treasury of mindfulness, the treasury of upholding, and the treasury of eloquence. These are the ten.
'Buddha-sons! What is the treasury of faith of a Bodhisattva Mahasattva? This Bodhisattva believes that all dharmas are empty, believes that all dharmas are without characteristics, believes that all dharmas are without wishes, believes that all dharmas are without action, believes that all dharmas are without discrimination, believes that all dharmas are without reliance, believes that all dharmas are immeasurable, believes that all dharmas are without superior, believes that all dharmas are difficult to transcend, believes that all dharmas are without arising. If a Bodhisattva can thus accord with all dharmas, having generated pure faith, upon hearing the inconceivable Dharma of the Buddhas,
心不怯弱；聞一切佛不可思議，心不怯弱；聞眾生界不可思議，心不怯弱；聞法界不可思議，心不怯弱；聞虛空界不可思議，心不怯弱；聞涅槃界不可思議，心不怯弱；聞過去世不可思議，心不怯弱；聞未來世不可思議，心不怯弱；聞現在世不可思議，心不怯弱；聞入一切劫不可思議，心不怯弱。何以故？此菩薩于諸佛所一向堅信，知佛智慧無邊無盡。十方無量諸世界中，一一各有無量諸佛，于阿耨多羅三藐三菩提，已得、今得、當得，已出世、今出世、當出世，已入涅槃、今入涅槃、當入涅槃，彼諸佛智慧不增不減、不生不滅、不進不退、不近不遠、無知無舍。此菩薩入佛智慧，成就無邊無盡信；得此信已，心不退轉，心不雜亂，不可破壞，無所染著，常有根本，隨順聖人，住如來家，護持一切諸佛種性，增長一切菩薩信解，隨順一切如來善根，出生一切諸佛方便。是名：菩薩摩訶薩信藏。菩薩住此信藏，則能聞持一切佛法，為眾生說，皆令開悟。
「佛子！何等為菩薩摩訶薩戒藏？此菩薩成就普饒益戒、不受戒、不住戒、無悔恨戒、無違諍戒、不損惱戒、無雜穢戒、無貪求戒、無過失戒、無毀犯戒。云何為普饒益戒？此菩薩受持凈戒，本為利益一切眾生。云何為不受戒？此菩薩不受行外道諸所有戒，但性自
【現代漢語翻譯】 現代漢語譯本：
心不怯弱；聽聞一切佛的不可思議，心不怯弱；聽聞眾生界的不可思議，心不怯弱；聽聞法界的不可思議，心不怯弱；聽聞虛空界的不可思議，心不怯弱；聽聞涅槃界的不可思議，心不怯弱；聽聞過去世的不可思議，心不怯弱；聽聞未來世的不可思議，心不怯弱；聽聞現在世的不可思議，心不怯弱；聽聞進入一切劫的不可思議，心不怯弱。為什麼呢？這位菩薩對於諸佛始終堅信，知道佛的智慧無邊無盡。十方無量諸世界中，每一個世界都有無量諸佛，對於阿耨多羅三藐三菩提（無上正等正覺），已經證得、正在證得、將要證得，已經出世、正在出世、將要出世，已經進入涅槃、正在進入涅槃、將要進入涅槃，那些佛的智慧不增不減、不生不滅、不進不退、不近不遠、無知無舍。這位菩薩進入佛的智慧，成就無邊無盡的信心；得到這種信心后，心不退轉，心不雜亂，不可破壞，沒有染著，常有根本，隨順聖人，安住于如來之家，護持一切諸佛的種性，增長一切菩薩的信解，隨順一切如來的善根，出生一切諸佛的方便。這稱為：菩薩摩訶薩（大菩薩）的信藏。菩薩安住于這種信藏，就能聽聞並受持一切佛法，為眾生宣說，使他們都開悟。
『佛子！什麼是菩薩摩訶薩的戒藏？』這位菩薩成就普遍饒益的戒、不受戒、不住戒、無悔恨的戒、無違諍的戒、不損惱的戒、無雜穢的戒、無貪求的戒、無過失的戒、無毀犯的戒。什麼是普遍饒益的戒？這位菩薩受持清凈的戒律，根本是爲了利益一切眾生。什麼是不受戒？這位菩薩不受行外道的所有戒律，只是本性自然 English version:
Not being timid in mind; not being timid in mind upon hearing of the inconceivable nature of all Buddhas; not being timid in mind upon hearing of the inconceivable nature of the realms of sentient beings; not being timid in mind upon hearing of the inconceivable nature of the Dharma realm; not being timid in mind upon hearing of the inconceivable nature of the space realm; not being timid in mind upon hearing of the inconceivable nature of the Nirvana realm; not being timid in mind upon hearing of the inconceivable nature of the past world; not being timid in mind upon hearing of the inconceivable nature of the future world; not being timid in mind upon hearing of the inconceivable nature of the present world; not being timid in mind upon hearing of the inconceivable nature of entering all kalpas. Why is this so? This Bodhisattva has unwavering faith in all Buddhas, knowing that the wisdom of the Buddhas is boundless and endless. In the immeasurable worlds of the ten directions, each world has immeasurable Buddhas, who have attained, are attaining, and will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), who have appeared, are appearing, and will appear in the world, who have entered, are entering, and will enter Nirvana. The wisdom of those Buddhas neither increases nor decreases, neither arises nor ceases, neither advances nor retreats, neither is near nor far, without knowing or abandoning. This Bodhisattva enters the wisdom of the Buddhas, achieving boundless and endless faith; having obtained this faith, the mind does not regress, the mind is not confused, it cannot be destroyed, it is without attachment, it always has a foundation, it follows the sages, it dwells in the house of the Tathagata, it protects the lineage of all Buddhas, it increases the understanding and faith of all Bodhisattvas, it follows the good roots of all Tathagatas, and it gives rise to all the skillful means of the Buddhas. This is called: the treasure of faith of a Bodhisattva-Mahasattva (great Bodhisattva). A Bodhisattva dwelling in this treasure of faith can hear and uphold all the Buddha's teachings, and explain them to sentient beings, causing them all to awaken.
'Buddha's child! What is the treasure of precepts of a Bodhisattva-Mahasattva?' This Bodhisattva achieves precepts of universal benefit, non-acceptance of precepts, non-dwelling in precepts, precepts without regret, precepts without conflict, precepts without harm, precepts without impurity, precepts without greed, precepts without fault, and precepts without transgression. What are the precepts of universal benefit? This Bodhisattva upholds pure precepts, fundamentally for the benefit of all sentient beings. What is non-acceptance of precepts? This Bodhisattva does not accept all the precepts of external paths, but is naturally
【English Translation】 Not being timid in mind; not being timid in mind upon hearing of the inconceivable nature of all Buddhas; not being timid in mind upon hearing of the inconceivable nature of the realms of sentient beings; not being timid in mind upon hearing of the inconceivable nature of the Dharma realm; not being timid in mind upon hearing of the inconceivable nature of the space realm; not being timid in mind upon hearing of the inconceivable nature of the Nirvana realm; not being timid in mind upon hearing of the inconceivable nature of the past world; not being timid in mind upon hearing of the inconceivable nature of the future world; not being timid in mind upon hearing of the inconceivable nature of the present world; not being timid in mind upon hearing of the inconceivable nature of entering all kalpas. Why is this so? This Bodhisattva has unwavering faith in all Buddhas, knowing that the wisdom of the Buddhas is boundless and endless. In the immeasurable worlds of the ten directions, each world has immeasurable Buddhas, who have attained, are attaining, and will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), who have appeared, are appearing, and will appear in the world, who have entered, are entering, and will enter Nirvana. The wisdom of those Buddhas neither increases nor decreases, neither arises nor ceases, neither advances nor retreats, neither is near nor far, without knowing or abandoning. This Bodhisattva enters the wisdom of the Buddhas, achieving boundless and endless faith; having obtained this faith, the mind does not regress, the mind is not confused, it cannot be destroyed, it is without attachment, it always has a foundation, it follows the sages, it dwells in the house of the Tathagata, it protects the lineage of all Buddhas, it increases the understanding and faith of all Bodhisattvas, it follows the good roots of all Tathagatas, and it gives rise to all the skillful means of the Buddhas. This is called: the treasure of faith of a Bodhisattva-Mahasattva (great Bodhisattva). A Bodhisattva dwelling in this treasure of faith can hear and uphold all the Buddha's teachings, and explain them to sentient beings, causing them all to awaken. 'Buddha's child! What is the treasure of precepts of a Bodhisattva-Mahasattva?' This Bodhisattva achieves precepts of universal benefit, non-acceptance of precepts, non-dwelling in precepts, precepts without regret, precepts without conflict, precepts without harm, precepts without impurity, precepts without greed, precepts without fault, and precepts without transgression. What are the precepts of universal benefit? This Bodhisattva upholds pure precepts, fundamentally for the benefit of all sentient beings. What is non-acceptance of precepts? This Bodhisattva does not accept all the precepts of external paths, but is naturally
精進，奉持三世諸佛如來平等凈戒。云何為不住戒？此菩薩受持戒時，心不住欲界、不住色界、不住無色界。何以故？不求生彼，而持戒故。云何為無悔恨戒？此菩薩恒得安住無悔恨心。何以故？不作重罪，不行諂詐，不破凈戒故。云何為無違諍戒？此菩薩不非先制，不更造立；心常隨順，向涅槃戒，具足受持，無所毀犯；不以持戒，惱他眾生，令其生苦，但願一切心常歡喜而持于戒。云何為不惱害戒？此菩薩不因於戒，學諸咒術，造作方藥，惱害眾生，但為救護一切眾生而持于戒。云何為不雜戒？此菩薩不著邊見，不持雜戒，但觀緣起持出離戒。云何為無貪求戒？此菩薩不現異相，彰己有德，但為滿足出離法故而持于戒。云何為無過失戒？此菩薩不自貢高，言我持戒；見破戒人亦不輕毀，令他愧恥；但一其心而持于戒。云何為無毀犯戒？此菩薩永斷殺、盜、邪淫、妄語、兩舌、惡口，及無義語、貪、瞋、邪見，具足受持十種善業。菩薩持此無犯戒時，作是念言：『一切眾生毀犯凈戒，皆由顛倒；唯佛世尊能知眾生以何因緣而生顛倒，毀犯凈戒。我當成就無上菩提，廣為眾生說真實法，令離顛倒。』是名：菩薩摩訶薩第二戒藏。
「佛子！何等為菩薩摩訶薩慚藏？此菩薩憶念過去所作諸惡而生於慚。謂彼菩薩，
【現代漢語翻譯】 現代漢語譯本 精進，奉持三世諸佛如來平等清凈的戒律。什麼是不住戒呢？這位菩薩受持戒律時，心不執著于欲界（指眾生對感官享樂的慾望），不執著於色界（指有形物質的世界），不執著于無色界（指沒有物質形態的精神世界）。為什麼呢？因為他不求生於這些境界，而是爲了持戒而持戒。什麼是無悔恨戒呢？這位菩薩恒常安住于無悔恨的心。為什麼呢？因為他不犯重罪，不行虛偽欺詐，不破壞清凈的戒律。什麼是無違諍戒呢？這位菩薩不反對先前的戒律，也不另立新的戒律；他的心總是隨順，趨向涅槃的戒律，圓滿地受持，沒有絲毫毀犯；不因為持戒而惱害其他眾生，使他們產生痛苦，只是希望一切眾生都能心常歡喜地持戒。什麼是不惱害戒呢？這位菩薩不因為持戒，而學習各種咒術，製造藥物，去惱害眾生，只是爲了救護一切眾生而持戒。什麼是不雜戒呢？這位菩薩不執著于邊見（指偏激的觀點），不持雜亂的戒律，只是觀察因緣生起而持出離的戒律。什麼是無貪求戒呢？這位菩薩不顯現奇異的相貌，來彰顯自己有德，只是爲了圓滿出離之法而持戒。什麼是無過失戒呢？這位菩薩不自高自大，說自己持戒；看到破戒的人也不輕視譭謗，使他們感到羞愧；只是一心一意地持戒。什麼是無毀犯戒呢？這位菩薩永遠斷除殺生、偷盜、邪淫、妄語、兩舌、惡口，以及無意義的言語、貪婪、嗔恨、邪見，圓滿地受持十種善業。菩薩持此無犯戒時，會這樣想：『一切眾生毀犯清凈的戒律，都是由於顛倒；只有佛世尊才能知道眾生因為什麼因緣而產生顛倒，毀犯清凈的戒律。我應當成就無上菩提，廣泛地為眾生宣說真實的佛法，使他們遠離顛倒。』這就是：菩薩摩訶薩的第二戒藏。 「佛子！什麼是菩薩摩訶薩的慚藏（指菩薩因羞愧而產生的善行）？這位菩薩憶念過去所作的各種惡行而產生慚愧。所謂這位菩薩，
【English Translation】 English version Diligently, uphold the pure precepts equally held by all Buddhas Tathagatas of the three times. What is the precept of non-abiding? When this Bodhisattva upholds the precepts, their mind does not abide in the desire realm (referring to beings' desires for sensory pleasures), does not abide in the form realm (referring to the world of tangible matter), and does not abide in the formless realm (referring to the spiritual world without material form). Why? Because they do not seek to be born in those realms, but uphold the precepts for the sake of upholding the precepts. What is the precept of no remorse? This Bodhisattva constantly dwells in a mind free from remorse. Why? Because they do not commit grave offenses, do not engage in deceit or fraud, and do not break the pure precepts. What is the precept of no contention? This Bodhisattva does not oppose the previous precepts, nor does they establish new ones; their mind always follows and inclines towards the precepts of Nirvana, fully upholding them without any violation; they do not cause suffering to other beings by upholding the precepts, but only wish that all beings may always uphold the precepts with joy. What is the precept of non-harming? This Bodhisattva does not, because of upholding the precepts, learn various incantations or create medicines to harm beings, but only upholds the precepts to protect all beings. What is the precept of non-mixture? This Bodhisattva does not cling to extreme views (referring to biased viewpoints), does not uphold mixed precepts, but only observes the arising of conditions and upholds the precepts of liberation. What is the precept of no craving? This Bodhisattva does not display unusual appearances to show off their virtues, but only upholds the precepts to fulfill the Dharma of liberation. What is the precept of no fault? This Bodhisattva does not become arrogant, saying that they uphold the precepts; nor do they look down upon or slander those who break the precepts, causing them to feel ashamed; they only uphold the precepts with a single mind. What is the precept of no violation? This Bodhisattva eternally cuts off killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, as well as meaningless speech, greed, hatred, and wrong views, fully upholding the ten good deeds. When the Bodhisattva upholds these precepts of no violation, they think: 『All beings violate the pure precepts because of delusion; only the Buddha World-Honored One knows the causes and conditions by which beings become deluded and violate the pure precepts. I shall attain unsurpassed Bodhi and widely proclaim the true Dharma to beings, enabling them to be free from delusion.』 This is called: the second precept treasury of the Bodhisattva Mahasattva. 「Buddha's child! What is the shame treasury (referring to the good deeds arising from a Bodhisattva's shame) of the Bodhisattva Mahasattva? This Bodhisattva feels shame when they recall the various evil deeds they have done in the past. That is, this Bodhisattva,
心自念言：『我無始世來，與諸眾生皆悉互作父母、兄弟、姊妹、男女，具貪、瞋、癡、憍慢、諂誑及餘一切諸煩惱故，更相惱害，遞相陵奪，姦淫、傷殺，無惡不造；一切眾生，悉亦如是，以諸煩惱備造眾惡，是故各各不相恭敬、不相尊重、不相承順、不相謙下、不相啟導、不相護惜，更相殺害，互為怨仇。自惟我身及諸眾生，去、來、現在，行無慚法，三世諸佛無不知見。今若不斷此無慚行，三世諸佛亦當見我。我當云何猶行不止？甚為不可。是故我應專心斷除，證阿耨多羅三藐三菩提，廣為眾生說真實法。』是名：菩薩摩訶薩第三慚藏。
「佛子！何等為菩薩摩訶薩愧藏？此菩薩自愧昔來，於五欲中，種種貪求，無有厭足，因此增長貪、恚、癡等一切煩惱：『我今不應復行是事。』又作是念：『眾生無智，起諸煩惱，具行惡法，不相恭敬，不相尊重，乃至展轉互為怨仇。如是等惡，無不備造，造已歡喜，追求稱歎，盲無慧眼，無所知見。于母人腹中，入胎受生，成垢穢身，畢竟至於發白面皺。有智慧者，觀此但是從淫慾，生不凈之法，三世諸佛皆悉知見。若我於今猶行是事，則為欺誑三世諸佛。是故我當修行于愧，速成阿耨多羅三藐三菩提，廣為眾生說真實法。』是名：菩薩摩訶薩第四愧藏。
「
【現代漢語翻譯】 現代漢語譯本：心中自念：『我從無始以來，與所有眾生都曾互為父母、兄弟、姐妹、子女，因為貪婪、嗔恨、愚癡、驕慢、諂媚、欺詐以及其他一切煩惱，互相惱害，互相侵奪，姦淫、殺戮，無惡不作；一切眾生也都如此，因為各種煩惱而造作各種惡行，所以彼此不恭敬、不尊重、不順從、不謙虛、不引導、不愛護，互相殘殺，互為仇敵。我反思自己和所有眾生，過去、現在、未來，都做著無慚愧的事情，三世諸佛沒有不知道、看不見的。如果我現在不停止這種無慚愧的行為，三世諸佛也會看到我。我怎麼還能繼續這樣做呢？實在太不應該了。因此，我應該專心斷除這些惡行，證得阿耨多羅三藐三菩提（無上正等正覺），廣為眾生宣說真實之法。』這稱為：菩薩摩訶薩的第三慚藏。 『佛子！什麼是菩薩摩訶薩的愧藏？』這位菩薩為自己過去在五欲（色、聲、香、味、觸）中，種種貪求，沒有滿足而感到慚愧，因此增長了貪、嗔、癡等一切煩惱：『我現在不應該再做這些事了。』又這樣想：『眾生沒有智慧，生起各種煩惱，做各種惡事，不互相恭敬，不互相尊重，甚至互相成為仇敵。這些惡事，沒有不做的，做了之後還很高興，追求稱讚，盲目沒有智慧，沒有見識。在母親的腹中，入胎受生，成為污穢的身體，最終會頭髮變白，面容皺紋。有智慧的人，觀察到這只是從淫慾而生的不凈之法，三世諸佛都知道、都看見。如果我現在還做這些事，那就是欺騙三世諸佛。因此，我應當修行慚愧，迅速成就阿耨多羅三藐三菩提（無上正等正覺），廣為眾生宣說真實之法。』這稱為：菩薩摩訶薩的第四愧藏。
【English Translation】 English version: The mind reflects: 'From beginningless time, I and all sentient beings have been parents, siblings, brothers, sisters, sons, and daughters to each other. Due to greed, hatred, delusion, arrogance, flattery, deceit, and all other afflictions, we have harmed each other, robbed each other, committed adultery, and killed, leaving no evil undone. All sentient beings are the same, creating all kinds of evil deeds due to various afflictions. Therefore, we do not respect each other, do not honor each other, do not obey each other, do not humble ourselves, do not guide each other, do not cherish each other, but kill each other and become enemies. Reflecting on myself and all sentient beings, in the past, present, and future, we have acted without shame. The Buddhas of the three times know and see all of this. If I do not stop this shameless behavior now, the Buddhas of the three times will also see me. How can I continue to act this way? It is truly unacceptable. Therefore, I should wholeheartedly eliminate these evils, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and widely proclaim the true Dharma to all sentient beings.' This is called: the third shame-store of a Bodhisattva Mahasattva. 'Buddha-son! What is the shame-store of a Bodhisattva Mahasattva?' This Bodhisattva feels ashamed for having, in the past, sought various desires among the five desires (form, sound, smell, taste, touch) without satisfaction, thus increasing greed, hatred, delusion, and all other afflictions: 'I should not do these things again.' And he thinks: 'Sentient beings lack wisdom, give rise to various afflictions, commit various evil deeds, do not respect each other, do not honor each other, and even become enemies. There is no evil they do not commit, and after doing them, they are happy, seeking praise, blind without wisdom, and without knowledge. In the mother's womb, they enter the womb and are born, becoming a defiled body, eventually reaching white hair and wrinkled faces. Those with wisdom observe that this is merely an impure phenomenon born from lust. The Buddhas of the three times all know and see this. If I still do these things now, I would be deceiving the Buddhas of the three times. Therefore, I should cultivate shame, quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and widely proclaim the true Dharma to all sentient beings.' This is called: the fourth shame-store of a Bodhisattva Mahasattva.
佛子！何等為菩薩摩訶薩聞藏？此菩薩知是事有故是事有，是事無故是事無；是事起故是事起，是事滅故是事滅；是世間法，是出世間法；是有為法，是無為法；是有記法，是無記法。何等為是事有故是事有？謂：無明有故行有。何等為是事無故是事無？謂：識無故名色無。何等為是事起故是事起？謂：愛起故苦起。何等為是事滅故是事滅？謂：有滅故生滅。何等為世間法？所謂：色、受、想、行、識。何等為出世間法？所謂：戒、定、慧、解脫、解脫知見。何等為有為法？所謂：欲界、色界、無色界、眾生界。何等為無為法？所謂：虛空、涅槃、數緣滅、非數緣滅、緣起法性住。何等為有記法？謂：四聖諦、四沙門果、四辯、四無所畏、四念處、四正勤、四神足、五根、五力、七覺分、八聖道分。何等為無記法？謂：世間有邊，世間無邊，世間亦有邊亦無邊，世間非有邊非無邊；世間有常，世間無常，世間亦有常亦無常，世間非有常非無常；如來滅後有，如來滅后無，如來滅后亦有亦無，如來滅后非有非無；我及眾生有，我及眾生無，我及眾生亦有亦無，我及眾生非有非無；過去，有幾如來般涅槃？幾聲聞、辟支佛般涅槃？未來，有幾如來？幾聲聞、辟支佛？幾衆生？現在，有幾佛住？幾聲聞、辟支佛住？幾衆生住
【現代漢語翻譯】 現代漢語譯本：佛子！什麼是菩薩摩訶薩（偉大的菩薩）的聞藏（聽聞和理解佛法的能力）？這位菩薩知道：因為這件事存在，所以這件事存在；因為這件事不存在，所以這件事不存在；因為這件事生起，所以這件事生起；因為這件事滅盡，所以這件事滅盡。這是世間法，這是出世間法；這是有為法，這是無為法；這是有記法，這是無記法。 什麼是『因為這件事存在，所以這件事存在』？意思是：因為無明（對真理的無知）存在，所以行（業力行為）存在。 什麼是『因為這件事不存在，所以這件事不存在』？意思是：因為識（意識）不存在，所以名色（身心）不存在。 什麼是『因為這件事生起，所以這件事生起』？意思是：因為愛（渴愛）生起，所以苦（痛苦）生起。 什麼是『因為這件事滅盡，所以這件事滅盡』？意思是：因為有（存在）滅盡，所以生（出生）滅盡。 什麼是世間法？意思是：色（物質）、受（感受）、想（思想）、行（意志）、識（意識）。 什麼是出世間法？意思是：戒（道德規範）、定（禪定）、慧（智慧）、解脫（從束縛中解脫）、解脫知見（對解脫的理解）。 什麼是有為法？意思是：欲界（慾望界）、色界（物質界）、無色界（非物質界）、眾生界（所有眾生的存在）。 什麼是無為法？意思是：虛空（空間）、涅槃（解脫）、數緣滅（通過智慧滅盡煩惱）、非數緣滅（自然滅盡煩惱）、緣起法性住（緣起法則的真實存在）。 什麼是有記法？意思是：四聖諦（苦、集、滅、道）、四沙門果（須陀洹、斯陀含、阿那含、阿羅漢）、四辯（法、義、辭、樂說）、四無所畏（正等覺、漏盡、說障法、說出道）、四念處（身、受、心、法）、四正勤（未生惡令不生，已生惡令斷，未生善令生，已生善令增長）、四神足（欲、勤、心、觀）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺分（念、擇法、精進、喜、輕安、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）。 什麼是無記法？意思是：世間有邊，世間無邊，世間既有邊也無邊，世間非有邊非無邊；世間有常，世間無常，世間既有常也無常，世間非有常非無常；如來（佛）滅后存在，如來滅后不存在，如來滅后既存在也不存在，如來滅后非存在非不存在；我及眾生存在，我及眾生不存在，我及眾生既存在也不存在，我及眾生非存在非不存在；過去，有多少如來般涅槃（完全解脫）？有多少聲聞（佛陀的弟子）、辟支佛（獨覺佛）般涅槃？未來，有多少如來？有多少聲聞、辟支佛？有多少眾生？現在，有多少佛住世？有多少聲聞、辟支佛住世？有多少眾生住世？
【English Translation】 English version: Disciple of the Buddha! What is the 'treasury of hearing' (the ability to hear and understand the Dharma) of a Bodhisattva Mahasattva (a great Bodhisattva)? This Bodhisattva knows: because this thing exists, therefore this thing exists; because this thing does not exist, therefore this thing does not exist; because this thing arises, therefore this thing arises; because this thing ceases, therefore this thing ceases. This is worldly dharma, this is transcendental dharma; this is conditioned dharma, this is unconditioned dharma; this is definable dharma, this is undefinable dharma. What is 'because this thing exists, therefore this thing exists'? It means: because ignorance (lack of knowledge of the truth) exists, therefore volitional actions (karmic actions) exist. What is 'because this thing does not exist, therefore this thing does not exist'? It means: because consciousness does not exist, therefore name and form (mind and body) do not exist. What is 'because this thing arises, therefore this thing arises'? It means: because craving arises, therefore suffering arises. What is 'because this thing ceases, therefore this thing ceases'? It means: because existence ceases, therefore birth ceases. What is worldly dharma? It means: form (matter), feeling, perception, volitional formations, and consciousness. What is transcendental dharma? It means: precepts (moral conduct), concentration, wisdom, liberation (freedom from bondage), and the knowledge and vision of liberation. What is conditioned dharma? It means: the desire realm, the form realm, the formless realm, and the realm of all sentient beings. What is unconditioned dharma? It means: space, Nirvana (liberation), cessation through wisdom, cessation without wisdom, and the abiding nature of dependent origination. What is definable dharma? It means: the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), the four fruits of a Shramana (Sotapanna, Sakadagami, Anagami, Arhat), the four kinds of eloquence (in Dharma, meaning, language, and joyful speech), the four kinds of fearlessness (perfect enlightenment, the exhaustion of defilements, explaining obstructive dharmas, and explaining the path), the four foundations of mindfulness (body, feeling, mind, and dharmas), the four right efforts (preventing the arising of unwholesome states, abandoning arisen unwholesome states, generating wholesome states, and maintaining arisen wholesome states), the four bases of psychic power (desire, effort, mind, and investigation), the five faculties (faith, effort, mindfulness, concentration, and wisdom), the five powers (the power of faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). What is undefinable dharma? It means: the world has an end, the world has no end, the world both has an end and has no end, the world neither has an end nor has no end; the world is permanent, the world is impermanent, the world is both permanent and impermanent, the world is neither permanent nor impermanent; the Tathagata (Buddha) exists after death, the Tathagata does not exist after death, the Tathagata both exists and does not exist after death, the Tathagata neither exists nor does not exist after death; I and sentient beings exist, I and sentient beings do not exist, I and sentient beings both exist and do not exist, I and sentient beings neither exist nor do not exist; in the past, how many Tathagatas have attained Parinirvana (complete liberation)? How many Shravakas (Buddha's disciples) and Pratyekabuddhas (solitary Buddhas) have attained Parinirvana? In the future, how many Tathagatas will there be? How many Shravakas and Pratyekabuddhas will there be? How many sentient beings will there be? In the present, how many Buddhas are dwelling in the world? How many Shravakas and Pratyekabuddhas are dwelling in the world? How many sentient beings are dwelling in the world?
？何等如來最先出？何等聲聞、辟支佛最先出？何等眾生最先出？何等如來最後出？何等聲聞、辟支佛最後出？何等眾生最後出？何法最在初？何法最在後？世間從何處來，去至何所？有幾世界成？有幾世界壞？世界從何處來，去至何所？何者為生死最初際？何者為生死最後際？是名無記法。菩薩摩訶薩作如是念：『一切眾生於生死中，無有多聞，不能了知此一切法。我當發意，持多聞藏，證阿耨多羅三藐三菩提，為諸眾生說真實法。』是名：菩薩摩訶薩第五多聞藏。
「佛子！何等為菩薩摩訶薩施藏？此菩薩行十種施，所謂：分減施、竭盡施、內施、外施、內外施、一切施、過去施、未來施、現在施、究竟施。佛子！云何為菩薩分減施？此菩薩稟性仁慈，好行惠施。若得美味，不專自受，要與眾生，然後方食；凡所受物，悉亦如是。若自食時，作是念言：『我身中有八萬戶蟲依於我住，我身充樂，彼亦充樂；我身饑苦，彼亦饑苦。我今受此所有飲食，愿令眾生普得充飽。』為施彼故而自食之，不貪其味。復作是念：『我于長夜愛著其身，欲令充飽而受飲食。今以此食惠施眾生，愿我于身永斷貪著。』是名：分減施。云何為菩薩竭盡施？佛子！此菩薩得種種上味飲食、香華、衣服、資生之具，若自以受用則安樂
【現代漢語翻譯】 現代漢語譯本： 『什麼如來最先出現？什麼聲聞（sravaka，指聽聞佛法而修行的人）、辟支佛（pratyekabuddha，指不需他人教導，自己開悟的人）最先出現？什麼眾生最先出現？什麼如來最後出現？什麼聲聞、辟支佛最後出現？什麼眾生最後出現？什麼法最開始存在？什麼法最後存在？世間從哪裡來，去向哪裡？有多少世界形成？有多少世界壞滅？世界從哪裡來，去向哪裡？什麼是生死的最初界限？什麼是生死的最後界限？』這些被稱為無記法（avyakrta，指無法明確回答的問題）。菩薩摩訶薩（bodhisattva mahasattva，指發大心求菩提的偉大菩薩）這樣想：『一切眾生在生死輪迴中，沒有廣博的知識，不能瞭解這一切法。我應當發願，持有廣博的知識寶藏，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，指無上正等正覺），為眾生宣說真實之法。』這被稱為：菩薩摩訶薩的第五多聞藏。 『佛子！什麼是菩薩摩訶薩的施藏？』這位菩薩行持十種佈施，分別是：分減施、竭盡施、內施、外施、內外施、一切施、過去施、未來施、現在施、究竟施。『佛子！什麼是菩薩的分減施？』這位菩薩天性仁慈，喜歡行佈施。如果得到美味，不獨自享用，一定要分給眾生，然後自己才吃；凡是得到的物品，都像這樣。如果自己吃的時候，會這樣想：『我的身體中有八萬戶蟲依附我而住，我身體快樂，它們也快樂；我身體飢餓痛苦，它們也飢餓痛苦。我現在享用這些飲食，愿眾生都能普遍得到飽足。』爲了佈施它們而自己吃，不貪戀味道。又這樣想：『我長久以來貪愛自己的身體，爲了讓它飽足而享用飲食。現在用這些食物佈施眾生，愿我永遠斷除對身體的貪愛。』這被稱為：分減施。『什麼是菩薩的竭盡施？』佛子！這位菩薩得到各種上等的美味飲食、香花、衣服、生活用品，如果自己享用就會安樂
【English Translation】 English version: 'What Tathagata (如來, thus-gone one, an epithet of the Buddha) appears first? What Sravaka (聲聞, hearer, a disciple of the Buddha) and Pratyekabuddha (辟支佛, solitary buddha, one who attains enlightenment on their own) appear first? What sentient beings appear first? What Tathagata appears last? What Sravaka and Pratyekabuddha appear last? What sentient beings appear last? What Dharma (法, the teachings of the Buddha) exists first? What Dharma exists last? Where does the world come from, and where does it go? How many worlds are formed? How many worlds are destroyed? Where does the world come from, and where does it go? What is the initial limit of birth and death? What is the final limit of birth and death?' These are called the unanswerable questions (avyakrta). A Bodhisattva Mahasattva (菩薩摩訶薩, a great bodhisattva) thinks thus: 'All sentient beings in the cycle of birth and death do not have extensive knowledge and cannot understand all these Dharmas. I should make a vow, hold the treasury of extensive knowledge, attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and proclaim the true Dharma for all sentient beings.' This is called: the fifth treasury of extensive knowledge of a Bodhisattva Mahasattva. 'Buddha-son! What is the treasury of giving of a Bodhisattva Mahasattva?' This Bodhisattva practices ten kinds of giving, namely: giving by sharing, giving by exhausting, inner giving, outer giving, inner and outer giving, giving of all, giving of the past, giving of the future, giving of the present, and ultimate giving. 'Buddha-son! What is the giving by sharing of a Bodhisattva?' This Bodhisattva is by nature kind and likes to practice giving. If they obtain delicious food, they do not enjoy it alone, but must share it with sentient beings before eating it themselves; all things received are treated in the same way. When eating, they think: 'There are eighty thousand kinds of insects living in my body, if my body is happy, they are happy; if my body is hungry and suffering, they are hungry and suffering. Now I am enjoying this food, may all sentient beings be universally satisfied.' They eat for the sake of giving to them, without being greedy for the taste. They also think: 'For a long time, I have been attached to my body, eating to satisfy it. Now I use this food to give to sentient beings, may I forever cut off attachment to my body.' This is called: giving by sharing. 'What is the giving by exhausting of a Bodhisattva?' Buddha-son! This Bodhisattva obtains various kinds of delicious food, fragrant flowers, clothing, and necessities of life, if they enjoy them themselves, they will be comfortable
延年，若輟己施人則窮苦夭命。時，或有人來作是言：『汝今所有，悉當與我。』菩薩自念：『我無始已來，以飢餓故喪身無數，未曾得有如毫末許饒益眾生而獲善利。今我亦當同於往昔而舍其命，是故應為饒益眾生，隨其所有，一切皆舍；乃至盡命，亦無所吝。』是名：竭盡施。云何為菩薩內施？佛子！此菩薩年方少盛，端正美好，香華、衣服以嚴其身；始受灌頂，轉輪王位，七寶具足，王四天下。時，或有人來白王言：『大王當知！我今衰老，身嬰重疾，煢獨羸頓，死將不久；若得王身手足、血肉、頭目、骨髓，我之身命必冀存活。唯愿大王莫更籌量，有所顧惜；但見慈念，以施於我！』爾時，菩薩作是念言：『今我此身，后必當死，無一利益；宜時疾舍，以濟眾生。』念已施之，心無所悔。是名：內施。云何為菩薩外施？佛子！此菩薩年盛色美，眾相具足，名華、上服而以嚴身；始受灌頂，轉輪王位，七寶具足，王四天下。時，或有人來白王言：『我今貧窶，眾苦逼迫。唯愿仁慈，特垂矜念，舍此王位以贍於我；我當統領，受王福樂！』爾時，菩薩作是念言：『一切榮盛必當衰歇，于衰歇時，不能復更饒益眾生。我今宜應隨彼所求，充滿其意。』作是念已，即便施之而無所悔。是名：外施。云何為菩薩內外施？
佛子！此菩薩如上所說，處輪王位，七寶具足，王四天下。時，或有人而來白言：『此轉輪位，王處已久，我未曾得。唯愿大王舍之與我，並及王身，為我臣僕！』爾時，菩薩作是念言：『我身財寶及以王位，悉是無常、敗壞之法。我今盛壯，富有天下；乞者現前，當以不堅而求堅法。』作是念已，即便施之，乃至以身恭勤作役，心無所悔。是名：內外施。云何為菩薩一切施？佛子！此菩薩亦如上說，處輪王位，七寶具足，王四天下。時，有無量貧窮之人來詣其前，而作是言：『大王名稱周聞十方，我等欽風故來至此。吾曹今者各有所求，愿普垂慈，令得滿足！』時，諸貧人從彼大王，或乞國土，或乞妻子，或乞手足、血肉、心肺、頭目、髓腦。菩薩是時，心作是念：『一切恩愛會當別離，而於眾生無所饒益。我今為欲永舍貪愛，以此一切必離散物滿眾生愿。』作是念已，悉皆施與，心無悔恨，亦不于眾生而生厭賤。是名：一切施。云何為菩薩過去施？此菩薩聞過去諸佛菩薩所有功德，聞已不著，了達非有，不起分別，不貪不味，亦不求取，無所依倚；見法如夢，無有堅固；于諸善根，不起有想，亦無所倚；但為教化，取著眾生，成熟佛法，而為演說；又復觀察：『過去諸法，十方推求都不可得。』作是念已，於過去
【現代漢語翻譯】 現代漢語譯本：佛子！這位菩薩如上所述，處於轉輪王的地位，七寶具足，統治四大部洲。這時，或許有人前來稟告說：『您佔據這轉輪王的地位已經很久了，我卻從未得到過。只希望大王您能將此位捨棄給我，甚至包括您的身體，都作為我的臣僕！』那時，菩薩會這樣想：『我的身體、財富以及王位，都是無常、會敗壞的。我現在正值盛年，富有天下；當乞求者出現時，應當用這不堅固之物來追求堅固的佛法。』這樣想過後，他便立即施捨出去，甚至親自恭敬勤勞地服役，心中毫無後悔。這稱為：內外施。什麼是菩薩的一切施呢？佛子！這位菩薩也如上所述，處於轉輪王的地位，七寶具足，統治四大部洲。這時，有無數貧窮的人來到他面前，說道：『大王的聲名遠播十方，我們仰慕您的風範，所以來到這裡。我們現在各自有所求，希望您能普遍施予慈悲，讓我們都得到滿足！』這時，這些貧窮的人向大王乞求，有的乞求國土，有的乞求妻子，有的乞求手足、血肉、心肺、頭目、髓腦。菩薩這時，心中會這樣想：『一切恩愛終將別離，而對眾生卻沒有什麼益處。我現在爲了永遠捨棄貪愛，用這些終將離散之物來滿足眾生的願望。』這樣想過後，他便全部施捨出去，心中沒有後悔，也不對眾生產生厭惡輕賤之心。這稱為：一切施。什麼是菩薩的過去施呢？這位菩薩聽聞過去諸佛菩薩所有的功德，聽聞后不執著，了達這些功德並非實有，不起分別，不貪戀不執味，也不去追求獲取，沒有任何依賴；視法如夢幻，沒有堅固性；對於各種善根，不起實有之想，也沒有任何依賴；只是爲了教化，接引執著的眾生，成熟佛法，而為他們演說；又進一步觀察：『過去的諸法，在十方推求都不可得。』這樣想過後，對於過去 現代漢語譯本：諸法，不生執著，亦不分別，亦不貪味，亦不求取，亦無所依，見法如夢，無有堅固，于諸善根，不起有想，亦無所依，但為教化，取著眾生，成熟佛法，而為演說。是名：菩薩過去施。 English version: O son of Buddha! This Bodhisattva, as described above, occupies the position of a wheel-turning king (Chakravartin), possessing the seven treasures, and ruling over the four continents. At that time, someone might come and report: 『You have held this position of a wheel-turning king for a long time, while I have never obtained it. I only wish that Your Majesty would relinquish this position to me, and even your body, to be my servant!』 At that time, the Bodhisattva would think: 『My body, wealth, and royal position are all impermanent and subject to decay. I am now in my prime, possessing the world; when a beggar appears, I should use this impermanent thing to seek the permanent Dharma.』 Having thought this, he would immediately give it away, even respectfully and diligently serving, without any regret in his heart. This is called: internal and external giving. What is the Bodhisattva』s giving of all things? O son of Buddha! This Bodhisattva, as described above, also occupies the position of a wheel-turning king, possessing the seven treasures, and ruling over the four continents. At that time, countless poor people would come before him, saying: 『Your Majesty』s name is known throughout the ten directions, and we admire your virtue, so we have come here. We each have our own requests, and we hope that you will universally bestow your compassion, so that we may all be satisfied!』 At that time, these poor people would ask the great king, some for land, some for wives, some for hands and feet, flesh and blood, heart and lungs, head and eyes, and marrow and brain. The Bodhisattva, at this time, would think: 『All loving attachments will eventually be separated, and they are of no benefit to sentient beings. Now, in order to forever abandon greed and attachment, I will use these things that will inevitably be scattered to fulfill the wishes of sentient beings.』 Having thought this, he would give them all away, without regret in his heart, and without generating any aversion or contempt towards sentient beings. This is called: giving of all things. What is the Bodhisattva』s giving of the past? This Bodhisattva hears of the merits of all the Buddhas and Bodhisattvas of the past, and after hearing, he does not cling to them, understanding that they are not real, not generating distinctions, not being greedy or attached to them, nor seeking to obtain them, without any reliance; seeing the Dharma as a dream, without any solidity; regarding all good roots, not generating the thought of their existence, nor having any reliance; but only for the sake of teaching, guiding attached sentient beings, maturing the Buddha Dharma, and expounding it for them; and further observing: 『The past dharmas, when sought in the ten directions, cannot be found.』 Having thought this, regarding the past English version: dharmas, he does not generate attachment, nor does he make distinctions, nor is he greedy or attached, nor does he seek to obtain them, nor does he have any reliance, seeing the Dharma as a dream, without any solidity; regarding all good roots, not generating the thought of their existence, nor having any reliance; but only for the sake of teaching, guiding attached sentient beings, maturing the Buddha Dharma, and expounding it for them. This is called: the Bodhisattva』s giving of the past.
【English Translation】 O son of Buddha! This Bodhisattva, as described above, occupies the position of a wheel-turning king (Chakravartin), possessing the seven treasures, and ruling over the four continents. At that time, someone might come and report: 『You have held this position of a wheel-turning king for a long time, while I have never obtained it. I only wish that Your Majesty would relinquish this position to me, and even your body, to be my servant!』 At that time, the Bodhisattva would think: 『My body, wealth, and royal position are all impermanent and subject to decay. I am now in my prime, possessing the world; when a beggar appears, I should use this impermanent thing to seek the permanent Dharma.』 Having thought this, he would immediately give it away, even respectfully and diligently serving, without any regret in his heart. This is called: internal and external giving. What is the Bodhisattva』s giving of all things? O son of Buddha! This Bodhisattva, as described above, also occupies the position of a wheel-turning king, possessing the seven treasures, and ruling over the four continents. At that time, countless poor people would come before him, saying: 『Your Majesty』s name is known throughout the ten directions, and we admire your virtue, so we have come here. We each have our own requests, and we hope that you will universally bestow your compassion, so that we may all be satisfied!』 At that time, these poor people would ask the great king, some for land, some for wives, some for hands and feet, flesh and blood, heart and lungs, head and eyes, and marrow and brain. The Bodhisattva, at this time, would think: 『All loving attachments will eventually be separated, and they are of no benefit to sentient beings. Now, in order to forever abandon greed and attachment, I will use these things that will inevitably be scattered to fulfill the wishes of sentient beings.』 Having thought this, he would give them all away, without regret in his heart, and without generating any aversion or contempt towards sentient beings. This is called: giving of all things. What is the Bodhisattva』s giving of the past? This Bodhisattva hears of the merits of all the Buddhas and Bodhisattvas of the past, and after hearing, he does not cling to them, understanding that they are not real, not generating distinctions, not being greedy or attached to them, nor seeking to obtain them, without any reliance; seeing the Dharma as a dream, without any solidity; regarding all good roots, not generating the thought of their existence, nor having any reliance; but only for the sake of teaching, guiding attached sentient beings, maturing the Buddha Dharma, and expounding it for them; and further observing: 『The past dharmas, when sought in the ten directions, cannot be found.』 Having thought this, regarding the past dharmas, he does not generate attachment, nor does he make distinctions, nor is he greedy or attached, nor does he seek to obtain them, nor does he have any reliance, seeing the Dharma as a dream, without any solidity; regarding all good roots, not generating the thought of their existence, nor having any reliance; but only for the sake of teaching, guiding attached sentient beings, maturing the Buddha Dharma, and expounding it for them. This is called: the Bodhisattva』s giving of the past.
法，畢竟皆舍。是名：過去施。云何為菩薩未來施？此菩薩聞未來諸佛之所修行，了達非有，不取于相，不別樂往生諸佛國土，不味不著，亦不生厭；不以善根迴向于彼，亦不于彼而退善根，常勤修行，未曾廢舍；但欲因彼境界攝取眾生，為說真實，令成熟佛法；然此法者非有處所、非無處所，非內、非外，非近、非遠。復作是念：『若法非有，不可不捨。』是名：未來施。云何為菩薩現在施？此菩薩聞四天王眾天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天、梵身天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無煩天、無熱天、善見天、善現天、色究竟天，乃至聞聲聞、緣覺具足功德。聞已，其心不迷、不沒、不聚、不散，但觀諸行如夢不實，無有貪著；為令眾生，舍離惡趣，心無分別，修菩薩道，成就佛法，而為開演。是名：現在施。云何為菩薩究竟施？佛子！此菩薩，假使有無量眾生或有無眼、或有無耳、或無鼻舌及以手足，來至其所，告菩薩言：『我身薄祜，諸根殘缺。唯愿仁慈，以善方便，捨己所有，令我具足。』菩薩聞之，即便施與；假使由此，經阿僧祇劫，諸根不具，亦不心生一念悔惜。但自觀
身，從初入胎，不凈微形，胞段諸根，生老病死；又觀此身，無有真實，無有慚愧，非賢聖物，臭穢不潔，骨節相持，血肉所涂，九孔常流，人所惡賤。作是觀已，不生一念愛著之心。復作是念：『此身危脆，無有堅固。我今云何而生戀著？應以施彼，充滿其愿。如我所作，以此開導一切眾生，令于身心不生貪愛，悉得成就清凈智身。』是名：究竟施。是為菩薩摩訶薩第六施藏。
「佛子！何等為菩薩摩訶薩慧藏？此菩薩於色如實知，色集如實知，色滅如實知，色滅道如實知；于受、想、行、識如實知，受、想、行、識集如實知，受、想、行、識滅如實知，受、想、行、識滅道如實知；于無明如實知，無明集如實知，無明滅如實知，無明滅道如實知；于愛如實知，愛集如實知，愛滅如實知，愛滅道如實知；于聲聞如實知，聲聞法如實知，聲聞集如實知，聲聞涅槃如實知；于獨覺如實知，獨覺法如實知，獨覺集如實知，獨覺涅槃如實知；于菩薩如實知，菩薩法如實知，菩薩集如實知，菩薩涅槃如實知。云何知？知從業報諸行因緣之所造作，一切虛假，空無有實，非我非堅固，無有少法可得成立。欲令眾生知其實性，廣為宣說。為說何等？說諸法不可壞。何等法不可壞？色不可壞，受、想、行、識不可壞，無明不可
【現代漢語翻譯】 現代漢語譯本：觀察身體，從最初入胎時，是一個不凈的微小形體，由胞胎和各種器官組成，經歷生、老、病、死。再觀察這個身體，沒有真實性，沒有羞恥心，不是賢聖之物，而是臭穢不潔，由骨節相互支撐，血肉塗抹而成，九個孔竅經常流出污穢，令人厭惡鄙視。這樣觀察之後，就不會生起一絲一毫的愛戀執著之心。再想：『這個身體是脆弱的，沒有堅固性。我怎麼能對它產生留戀呢？應該把它施捨出去，滿足他人的願望。就像我所做的那樣，用這種方式開導一切眾生，使他們對身心不生貪愛，都能成就清凈的智慧之身。』這叫做：究竟施。這是菩薩摩訶薩的第六種施藏。 「佛子！什麼是菩薩摩訶薩的慧藏？這位菩薩對色（物質現象）如實地知曉，對色的生起如實地知曉，對色的滅去如實地知曉，對色滅去的道路如實地知曉；對受（感受）、想（概念）、行（意志）、識（意識）如實地知曉，對受、想、行、識的生起如實地知曉，對受、想、行、識的滅去如實地知曉，對受、想、行、識滅去的道路如實地知曉；對無明（無知）如實地知曉，對無明的生起如實地知曉，對無明的滅去如實地知曉，對無明滅去的道路如實地知曉；對愛（貪愛）如實地知曉，對愛的生起如實地知曉，對愛的滅去如實地知曉，對愛滅去的道路如實地知曉；對聲聞（小乘修行者）如實地知曉，對聲聞的教法如實地知曉，對聲聞的集起如實地知曉，對聲聞的涅槃（寂滅）如實地知曉；對獨覺（辟支佛）如實地知曉，對獨覺的教法如實地知曉，對獨覺的集起如實地知曉，對獨覺的涅槃如實地知曉；對菩薩如實地知曉，對菩薩的教法如實地知曉，對菩薩的集起如實地知曉，對菩薩的涅槃如實地知曉。如何知曉呢？知曉一切都是由業報和各種行為因緣所造作，一切都是虛假的，空無實體，非我，不堅固，沒有絲毫的法可以成立。爲了讓眾生知道它的真實本性，廣泛地為他們宣說。宣說什麼呢？宣說諸法不可壞。什麼法不可壞呢？色不可壞，受、想、行、識不可壞，無明不可
【English Translation】 English version: Observing the body, from the initial entry into the womb, it is an impure, minute form, composed of the placenta and various organs, undergoing birth, aging, sickness, and death. Further observing this body, it has no reality, no sense of shame, is not a sage's object, but is foul and unclean, supported by bone joints, smeared with blood and flesh, with nine orifices constantly flowing with filth, causing disgust and contempt. Having observed in this way, one will not generate even a single thought of love or attachment. Further thinking: 'This body is fragile and not solid. How can I be attached to it? I should give it away, fulfilling the wishes of others. Just as I have done, I will use this method to guide all sentient beings, so that they do not generate greed or attachment to their bodies and minds, and can all achieve pure wisdom bodies.' This is called: Ultimate Giving. This is the sixth treasure of giving of a Bodhisattva Mahasattva. 「Buddha's child! What is the wisdom treasure of a Bodhisattva Mahasattva? This Bodhisattva truly knows form (material phenomena), truly knows the arising of form, truly knows the cessation of form, and truly knows the path to the cessation of form; truly knows feeling, perception, volition, and consciousness, truly knows the arising of feeling, perception, volition, and consciousness, truly knows the cessation of feeling, perception, volition, and consciousness, and truly knows the path to the cessation of feeling, perception, volition, and consciousness; truly knows ignorance, truly knows the arising of ignorance, truly knows the cessation of ignorance, and truly knows the path to the cessation of ignorance; truly knows craving, truly knows the arising of craving, truly knows the cessation of craving, and truly knows the path to the cessation of craving; truly knows the Sravakas (Hearers), truly knows the teachings of the Sravakas, truly knows the accumulation of the Sravakas, and truly knows the Nirvana of the Sravakas; truly knows the Pratyekabuddhas (Solitary Buddhas), truly knows the teachings of the Pratyekabuddhas, truly knows the accumulation of the Pratyekabuddhas, and truly knows the Nirvana of the Pratyekabuddhas; truly knows the Bodhisattvas, truly knows the teachings of the Bodhisattvas, truly knows the accumulation of the Bodhisattvas, and truly knows the Nirvana of the Bodhisattvas. How does one know? One knows that everything is created by karmic retribution and various causal conditions, that everything is false, empty, without substance, not self, not solid, and that there is not a single dharma that can be established. In order to let sentient beings know its true nature, one widely proclaims it to them. What does one proclaim? One proclaims that all dharmas are indestructible. What dharmas are indestructible? Form is indestructible, feeling, perception, volition, and consciousness are indestructible, ignorance is indestructible.
壞，聲聞法、獨覺法、菩薩法不可壞。何以故？一切法無作、無作者、無言說、無處所、不生、不起、不與、不取、無動轉、無作用。菩薩成就如是等無量慧藏，以少方便，了一切法，自然明達，不由他悟。此慧無盡藏有十種不可盡故，說為無盡。何等為十？所謂：多聞善巧不可盡故，親近善知識不可盡故，善分別句義不可盡故，入深法界不可盡故，以一味智莊嚴不可盡故，集一切福德心無疲倦不可盡故，入一切陀羅尼門不可盡故，能分別一切眾生語言音聲不可盡故，能斷一切眾生疑惑不可盡故，為一切眾生現一切佛神力教化調伏令修行不斷不可盡故；是為十。是為菩薩摩訶薩第七慧藏。住此藏者，得無盡智慧，普能開悟一切眾生。
「佛子！何等為菩薩摩訶薩念藏？此菩薩舍離癡惑，得具足念，憶念過去一生、二生，乃至十生、百生、千生、百千生、無量百千生，成劫、壞劫、成壞劫、非一成劫、非一壞劫、非一成壞劫，百劫、千劫、百千億那由他，乃至無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說劫；念一佛名號，乃至不可說不可說佛名號；念一佛出世說授記，乃至不可說不可說佛出世說授記；念一佛出世說修多羅，乃至不可說不可說佛出世說修多羅；如修多羅，祇
【現代漢語翻譯】 現代漢語譯本：'壞'，聲聞法（Śrāvaka-yāna，指小乘佛教的聲聞乘）、獨覺法（Pratyekabuddha-yāna，指小乘佛教的獨覺乘）、菩薩法（Bodhisattva-yāna，指大乘佛教的菩薩乘）是不可毀壞的。為什麼呢？因為一切法都是無造作、無作者、無言說、無處所、不生、不起、不與、不取、無動轉、無作用的。菩薩成就了像這樣無量的智慧寶藏，用很少的方便，就能瞭解一切法，自然明達，不需要通過他人來開悟。這個智慧無盡藏有十種不可窮盡的特性，所以被稱為無盡。哪十種呢？就是：因為多聞善巧不可窮盡，因為親近善知識不可窮盡，因為善於分辨句義不可窮盡，因為深入法界不可窮盡，因為用一味智來莊嚴不可窮盡，因為積累一切福德心無疲倦不可窮盡，因為進入一切陀羅尼門不可窮盡，因為能夠分辨一切眾生的語言音聲不可窮盡，因為能夠斷除一切眾生的疑惑不可窮盡，因為爲了一切眾生示現一切佛的神力教化調伏令修行不斷不可窮盡；這就是十種。這就是菩薩摩訶薩的第七慧藏。安住在這個寶藏中的人，能獲得無盡的智慧，普遍地開悟一切眾生。 佛子！什麼是菩薩摩訶薩的念藏？這位菩薩舍離癡惑，得到具足的憶念，能夠憶念過去一生、二生，乃至十生、百生、千生、百千生、無量百千生，成劫（kalpa，宇宙形成時期）、壞劫（kalpa，宇宙毀滅時期）、成壞劫（kalpa，宇宙形成和毀滅時期）、非一個成劫、非一個壞劫、非一個成壞劫，百劫、千劫、百千億那由他（nayuta，數量單位，意為億），乃至無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說劫；憶念一個佛的名號，乃至不可說不可說佛的名號；憶念一個佛出世說法並授記，乃至不可說不可說佛出世說法並授記；憶念一個佛出世說法修多羅（sūtra，佛經），乃至不可說不可說佛出世說法修多羅；就像修多羅，祇
【English Translation】 English version: 'Destruction' is not applicable to the Śrāvaka-yāna (the Vehicle of Hearers, referring to the Śrāvakayāna of Hinayana Buddhism), the Pratyekabuddha-yāna (the Vehicle of Solitary Buddhas, referring to the Pratyekabuddhayana of Hinayana Buddhism), and the Bodhisattva-yāna (the Vehicle of Bodhisattvas, referring to the Bodhisattvayāna of Mahayana Buddhism). Why is that? Because all dharmas are without creation, without a creator, without speech, without a place, without arising, without non-arising, without giving, without taking, without movement, and without function. Bodhisattvas, having achieved such immeasurable treasuries of wisdom, with minimal skillful means, understand all dharmas, naturally becoming enlightened, not relying on others for awakening. This inexhaustible treasury of wisdom has ten inexhaustible qualities, hence it is called inexhaustible. What are the ten? They are: because of inexhaustible extensive learning and skillfulness, because of inexhaustible association with good teachers, because of inexhaustible skillful discernment of phrases and meanings, because of inexhaustible entry into the profound realm of dharma, because of inexhaustible adornment with the wisdom of one taste, because of inexhaustible accumulation of all merits without weariness, because of inexhaustible entry into all dhāraṇī gates, because of inexhaustible ability to discern the languages and sounds of all sentient beings, because of inexhaustible ability to cut off the doubts of all sentient beings, because of inexhaustible manifestation of all Buddha's divine powers to teach and subdue all sentient beings, leading them to continuous practice; these are the ten. This is the seventh treasury of wisdom of the Bodhisattva Mahāsattva. Those who abide in this treasury obtain inexhaustible wisdom and universally enlighten all sentient beings. Buddha's disciples! What is the treasury of mindfulness of a Bodhisattva Mahāsattva? This Bodhisattva abandons delusion and confusion, obtains complete mindfulness, and can recall past one life, two lives, up to ten lives, a hundred lives, a thousand lives, a hundred thousand lives, immeasurable hundreds of thousands of lives, kalpas (cosmic periods of formation), kalpas (cosmic periods of destruction), kalpas (cosmic periods of formation and destruction), not one kalpa of formation, not one kalpa of destruction, not one kalpa of formation and destruction, a hundred kalpas, a thousand kalpas, a hundred thousand kotis of nayutas (a unit of number, meaning billions), up to countless, immeasurable, boundless, incomparable, innumerable, incalculable, inconceivable, immeasurable, unspeakable, unspeakable unspeakable kalpas; recalls the name of one Buddha, up to unspeakable unspeakable names of Buddhas; recalls one Buddha appearing in the world, teaching and giving predictions, up to unspeakable unspeakable Buddhas appearing in the world, teaching and giving predictions; recalls one Buddha appearing in the world, teaching the sūtras (Buddhist scriptures), up to unspeakable unspeakable Buddhas appearing in the world, teaching the sūtras; like the sūtras, only
夜、授記、伽他、尼陀那、優陀那、本事、本生、方廣、未曾有、譬諭、論議，亦如是；念一眾會，乃至不可說不可說眾會；念演一法，乃至演不可說不可說法；念一根種種性，乃至不可說不可說根種種性；念一根無量種種性，乃至不可說不可說根無量種種性；念一煩惱種種性，乃至不可說不可說煩惱種種性；念一三昧種種性，乃至不可說不可說三昧種種性。此念有十種，所謂：寂靜念、清凈念、不濁念、明徹念、離塵念、離種種塵念、離垢念、光耀念、可愛樂念、無障礙念。菩薩住是念時，一切世間無能嬈亂，一切異論無能變動，往世善根悉得清凈，于諸世法無所染著，眾魔外道所不能壞，轉身受生無所忘失；過、現、未來，說法無盡；於一切世界中，與眾生同住，曾無過咎；入一切諸佛眾會道場無所障礙，一切佛所悉得親近。是名：菩薩摩訶薩第八念藏。
「佛子！何等為菩薩摩訶薩持藏？此菩薩持諸佛所說修多羅，文句義理，無有忘失；一生持，乃至不可說不可說生持；持一佛名號，乃至不可說不可說佛名號；持一劫數，乃至不可說不可說劫數；持一佛授記，乃至不可說不可說佛授記；持一修多羅，乃至不可說不可說修多羅；持一眾會，乃至不可說不可說眾會；持演一法，乃至演不可說不可說法；持一根
【現代漢語翻譯】 現代漢語譯本 夜（夜晚）、授記（預言成佛）、伽他（偈頌）、尼陀那（因緣）、優陀那（自說）、本事（過去世的經歷）、本生（佛陀前世的故事）、方廣（廣大的經典）、未曾有（稀有之事）、譬喻（比喻）、論議（討論），也是如此；憶念一個集會，乃至憶念不可說不可說的集會；憶念演說一種法，乃至演說不可說不可說的法；憶念一種根的種種性質，乃至憶念不可說不可說的根的種種性質；憶念一種根的無量種種性質，乃至憶念不可說不可說的根的無量種種性質；憶念一種煩惱的種種性質，乃至憶念不可說不可說的煩惱的種種性質；憶念一種三昧的種種性質，乃至憶念不可說不可說的三昧的種種性質。這種憶念有十種，即：寂靜的憶念、清凈的憶念、不渾濁的憶念、明徹的憶念、離塵的憶念、離種種塵的憶念、離垢的憶念、光耀的憶念、可愛樂的憶念、無障礙的憶念。菩薩安住于這種憶念時，一切世間都不能擾亂他，一切異端邪說都不能動搖他，往昔的善根都得到清凈，對於世間的一切事物都不執著，眾魔外道都不能破壞他，轉身受生不會遺忘；過去、現在、未來，說法無窮無盡；在一切世界中，與眾生同住，從未有過失；進入一切諸佛的集會道場沒有障礙，能夠親近一切佛。這稱為：菩薩摩訶薩的第八念藏。 「佛子！什麼是菩薩摩訶薩的持藏？這位菩薩受持諸佛所說的修多羅（經典），文句義理，沒有遺忘；一生受持，乃至不可說不可說生受持；受持一佛的名號，乃至不可說不可說佛的名號；受持一個劫數，乃至不可說不可說劫數；受持一佛的授記，乃至不可說不可說佛的授記；受持一部修多羅，乃至不可說不可說修多羅；受持一個集會，乃至不可說不可說集會；受持演說一種法，乃至演說不可說不可說的法；受持一種根
【English Translation】 English version Night, prophecy, gatha (verses), nidana (causes and conditions), udana (spontaneous utterances), purva-yoga (past lives' experiences), jataka (Buddha's previous lives' stories), vaipulya (extensive scriptures), adbhuta-dharma (rare and wonderful things), avadana (parables), and upadesha (discussions), are also like this; contemplating one assembly, up to contemplating unspeakable and unspeakable assemblies; contemplating expounding one dharma, up to expounding unspeakable and unspeakable dharmas; contemplating one faculty's various natures, up to contemplating unspeakable and unspeakable faculties' various natures; contemplating one faculty's immeasurable various natures, up to contemplating unspeakable and unspeakable faculties' immeasurable various natures; contemplating one affliction's various natures, up to contemplating unspeakable and unspeakable afflictions' various natures; contemplating one samadhi's various natures, up to contemplating unspeakable and unspeakable samadhis' various natures. This contemplation has ten kinds, namely: peaceful contemplation, pure contemplation, un-turbid contemplation, clear contemplation, detached from dust contemplation, detached from various dusts contemplation, detached from defilement contemplation, radiant contemplation, lovely and joyful contemplation, and unobstructed contemplation. When a Bodhisattva dwells in this contemplation, all the world cannot disturb him, all heterodox views cannot move him, his past good roots are all purified, he is not attached to any worldly things, demons and heretics cannot destroy him, he will not forget anything when he is reborn; in the past, present, and future, his teaching is endless; in all worlds, he dwells with sentient beings without any fault; he enters all Buddha's assembly places without any obstruction, and he can be close to all Buddhas. This is called: the eighth treasury of contemplation of a Bodhisattva Mahasattva. 「Buddha's son! What is the treasury of holding of a Bodhisattva Mahasattva? This Bodhisattva holds the sutras (scriptures) spoken by all Buddhas, the words and meanings, without forgetting; he holds them for one lifetime, up to unspeakable and unspeakable lifetimes; he holds one Buddha's name, up to unspeakable and unspeakable Buddha's names; he holds one kalpa (eon), up to unspeakable and unspeakable kalpas; he holds one Buddha's prophecy, up to unspeakable and unspeakable Buddha's prophecies; he holds one sutra, up to unspeakable and unspeakable sutras; he holds one assembly, up to unspeakable and unspeakable assemblies; he holds expounding one dharma, up to expounding unspeakable and unspeakable dharmas; he holds one faculty
無量種種性，乃至不可說不可說根無量種種性；持一煩惱種種性，乃至不可說不可說煩惱種種性；持一三昧種種性，乃至不可說不可說三昧種種性。佛子！此持藏無邊難滿，難至其底，難得親近，無能制伏，無量無盡，具大威力，是佛境界，唯佛能了。是名：菩薩摩訶薩第九持藏。
「佛子！何等為菩薩摩訶薩辯藏？此菩薩有深智慧，了知實相，廣為眾生演說諸法，不違一切諸佛經典；說一品法，乃至不可說不可說品法；說一佛名號，乃至不可說不可說佛名號；如是，說一世界，說一佛授記，說一修多羅，說一眾會，說演一法，說一根無量種種性，說一煩惱無量種種性，說一三昧無量種種性，乃至說不可說不可說三昧無量種種性；或一日說，或半月、一月說，或百年、千年、百千年說，或一劫、百劫、千劫、百千劫說，或百千億那由他劫說，或無數無量乃至不可說不可說劫說。劫數可盡，一文一句，義理難盡。何以故？此菩薩成就十種無盡藏故。成就此藏，得攝一切法陀羅尼門現在前，百萬阿僧祇陀羅尼以為眷屬；得此陀羅尼已，以法光明，廣為眾生演說於法。其說法時，以廣長舌出妙音聲，充滿十方一切世界；隨其根性，悉令滿足，心得歡喜，滅除一切煩惱纏垢。善入一切音聲、言語、文字、辯才，令一切眾
【現代漢語翻譯】 現代漢語譯本：無量的種種自性，乃至不可說不可說的根的無量種種自性；執持一種煩惱的種種自性，乃至不可說不可說的煩惱的種種自性；執持一種三昧（samadhi，禪定）的種種自性，乃至不可說不可說的三昧的種種自性。佛子！這執持藏無邊無際難以充滿，難以到達其底，難以親近，沒有誰能制伏，無量無盡，具大威力，是佛的境界，只有佛才能了知。這稱為：菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的第九執持藏。 『佛子！什麼是菩薩摩訶薩的辯藏？』這位菩薩具有深厚的智慧，了知實相，廣泛地為眾生演說諸法，不違背一切諸佛的經典；說一品法，乃至不可說不可說的品法；說一佛的名號，乃至不可說不可說的佛的名號；如此，說一個世界，說一佛的授記，說一部修多羅（sutra，佛經），說一場眾會，說演一種法，說一種根的無量種種自性，說一種煩惱的無量種種自性，說一種三昧的無量種種自性，乃至說不可說不可說的三昧的無量種種自性；或者一天說，或者半個月、一個月說，或者一百年、一千年、一百千年說，或者一劫、百劫、千劫、百千劫說，或者百千億那由他（nayuta，數量單位）劫說，或者無數無量乃至不可說不可說劫說。劫數可以窮盡，但一文一句的義理難以窮盡。為什麼呢？因為這位菩薩成就了十種無盡藏的緣故。成就了這個藏，就得到攝持一切法的陀羅尼（dharani，總持）門現在眼前，百萬阿僧祇（asamkhya，無數）陀羅尼作為眷屬；得到這個陀羅尼后，以法光明，廣泛地為眾生演說佛法。他說法時，以廣長的舌頭發出美妙的聲音，充滿十方一切世界；隨著眾生的根性，都令他們滿足，內心歡喜，滅除一切煩惱纏縛。善於進入一切音聲、言語、文字、辯才，令一切眾生
【English Translation】 English version: Immeasurable varieties of natures, even immeasurable varieties of natures of roots that are unspeakable and inexpressible; holding one affliction's varieties of natures, even unspeakable and inexpressible varieties of natures of afflictions; holding one samadhi's (meditative absorption) varieties of natures, even unspeakable and inexpressible varieties of natures of samadhis. O son of Buddha! This holding treasury is boundless and difficult to fill, difficult to reach its bottom, difficult to approach, no one can subdue it, it is immeasurable and endless, possessing great power, it is the realm of the Buddha, only the Buddha can understand it. This is called: the ninth holding treasury of a Bodhisattva-Mahasattva (great bodhisattva). 'O son of Buddha! What is the eloquence treasury of a Bodhisattva-Mahasattva?' This Bodhisattva has profound wisdom, understands the true nature of reality, widely expounds all dharmas for sentient beings, not contradicting all the sutras of all Buddhas; speaking of one chapter of dharma, even unspeakable and inexpressible chapters of dharma; speaking of one Buddha's name, even unspeakable and inexpressible Buddha's names; likewise, speaking of one world, speaking of one Buddha's prediction, speaking of one sutra, speaking of one assembly, speaking of expounding one dharma, speaking of one root's immeasurable varieties of natures, speaking of one affliction's immeasurable varieties of natures, speaking of one samadhi's immeasurable varieties of natures, even speaking of unspeakable and inexpressible samadhi's immeasurable varieties of natures; either speaking for one day, or half a month, one month, or one hundred years, one thousand years, one hundred thousand years, or one kalpa, one hundred kalpas, one thousand kalpas, one hundred thousand kalpas, or one hundred thousand million nayuta (a unit of number) kalpas, or countless immeasurable even unspeakable and inexpressible kalpas. The number of kalpas can be exhausted, but the meaning of one phrase or sentence is difficult to exhaust. Why? Because this Bodhisattva has accomplished ten inexhaustible treasuries. Having accomplished this treasury, he obtains the dharani (mantra) gate of encompassing all dharmas appearing before him, with millions of asamkhya (countless) dharanis as his retinue; having obtained this dharani, with the light of dharma, he widely expounds the dharma for sentient beings. When he expounds the dharma, with his long and broad tongue, he emits wonderful sounds, filling all the worlds in the ten directions; according to their roots, he satisfies them all, making their hearts joyful, and eradicating all afflictions and entanglements. He is skilled in entering all sounds, languages, words, and eloquence, enabling all sentient beings
生佛種不斷，凈心相續，亦以法光明而演說法，無有窮盡，不生疲倦。何以故？此菩薩成就盡虛空遍法界無邊身故。是為菩薩摩訶薩第十辯藏。此藏無窮盡、無分段、無間、無斷、無變異、無隔礙、無退轉，甚深無底，難可得入，普入一切佛法之門。
「佛子！此十種無盡藏，有十種無盡法，令諸菩薩究竟成就無上菩提。何等為十？饒益一切眾生故，以本願善迴向故，一切劫無斷絕故，盡虛空界悉開悟心無限故，迴向有為而不著故，一念境界一切法無盡故，大願心無變異故，善攝取諸陀羅尼故，一切諸佛所護念故，了一切法皆如幻故。是為十種無盡法，能令一切世間所作，悉得究竟無盡大藏。」
大方廣佛華嚴經卷第二十一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十二
于闐國三藏實叉難陀奉 制譯
升兜率天宮品第二十三
爾時，佛神力故，十方一切世界，一一四天下閻浮提中，皆見如來坐于樹下，各有菩薩承佛神力而演說法，靡不自謂恒對於佛。
爾時，世尊復以神力，不離於此菩提樹下及須彌頂、夜摩天宮，而往詣于兜率陀天一切妙寶所莊嚴殿。時，兜率天王遙見佛來，即于殿上敷摩尼藏師子之座。其師子座，天諸妙
【現代漢語翻譯】 現代漢語譯本 使佛的種子不斷延續，保持清凈的心念相續不斷，也用佛法的光明來演說佛法，沒有窮盡，不會感到疲倦。為什麼呢？因為這位菩薩成就了遍佈虛空、充滿法界的無邊身。這就是菩薩摩訶薩的第十種辯才寶藏。這個寶藏無窮無盡、沒有分割、沒有間隔、沒有中斷、沒有變化、沒有阻礙、不會退轉，極其深奧，難以進入，能普遍進入一切佛法的門徑。 『佛子！這十種無盡藏，有十種無盡法，能使諸位菩薩最終成就無上菩提。是哪十種呢？爲了饒益一切眾生，以根本的願力善巧迴向，一切劫數都不會斷絕，盡虛空界都開啟覺悟的心無限，迴向有為而不執著，一念的境界一切法都無盡，大願心沒有變化，善於攝取各種陀羅尼（總持，指能總攝憶持一切法義的禪定力），一切諸佛所護念，了知一切法都如幻象。這就是十種無盡法，能使一切世間所作，都得到究竟無盡的大寶藏。』 《大方廣佛華嚴經》卷第二十一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第二十二 于闐國三藏實叉難陀奉 制譯 升兜率天宮品第二十三 那時，由於佛的神力，十方一切世界，每一個四天下閻浮提（指我們所居住的這個世界）中，都看見如來坐在樹下，各有菩薩承受佛的神力而演說佛法，沒有一個不認為自己是恒常面對著佛的。 那時，世尊又以神力，不離開這菩提樹下以及須彌山頂、夜摩天宮，而前往兜率陀天（欲界六天之一）一切美妙珍寶所莊嚴的宮殿。當時，兜率天王遙見佛來，立即在殿上鋪設摩尼寶藏獅子座。那獅子座，用天上的各種美妙
【English Translation】 English version The seed of Buddhahood is never broken, the pure mind continues uninterrupted, and the Dharma is expounded with the light of the Dharma, without end and without weariness. Why is this so? Because this Bodhisattva has attained an immeasurable body that pervades all of space and the entire Dharma realm. This is the tenth treasury of eloquence of a Bodhisattva Mahasattva. This treasury is inexhaustible, undivided, uninterrupted, unbroken, unchangeable, unobstructed, and irreversible. It is profoundly deep, difficult to enter, and universally enters all the gates of the Buddhadharma. 'Buddha-child! These ten inexhaustible treasuries have ten inexhaustible Dharmas that enable all Bodhisattvas to ultimately achieve unsurpassed Bodhi. What are the ten? They are: for the benefit of all sentient beings, with the original vows skillfully directed, without interruption in all kalpas (eons), the mind of enlightenment is opened limitlessly throughout the entire space realm, directing towards conditioned phenomena without attachment, the realm of a single thought is inexhaustible in all Dharmas, the great vow mind is unchangeable, skillfully grasping all Dharanis (mantras, which are powerful tools for concentration and wisdom), protected and remembered by all Buddhas, and understanding that all Dharmas are like illusions. These are the ten inexhaustible Dharmas that enable all worldly actions to attain the ultimate inexhaustible great treasury.' The Avatamsaka Sutra, Volume 21 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 22 Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree Chapter 23: Ascending to the Tusita Heaven Palace At that time, due to the Buddha's spiritual power, in each of the four continents of Jambudvipa (the world we inhabit) in all the ten directions, all saw the Tathagata sitting under a tree, and each had a Bodhisattva receiving the Buddha's spiritual power and expounding the Dharma, and none did not think that they were constantly facing the Buddha. At that time, the World Honored One, again by his spiritual power, without leaving the Bodhi tree, the summit of Mount Sumeru, and the Yama Heaven Palace, went to the palace adorned with all kinds of wonderful treasures in the Tusita Heaven. At that time, the Tusita Heaven King saw the Buddha coming from afar and immediately spread a lion seat of Mani treasures in the palace. That lion seat was adorned with all kinds of wonderful heavenly
寶之所整合，過去修行善根所得，一切如來神力所現，無量百千億那由他阿僧祇善根所生，一切如來凈法所起，無邊福力之所嚴瑩；清凈業報，不可沮壞；觀者欣樂，無所厭足；是出世法，非世所染；一切眾生咸來觀察，無有能得究其妙好。有百萬億層級，周匝圍繞；百萬億金網，百萬億華帳，百萬億寶帳，百萬億鬘帳，百萬億香帳，張施其上；華鬘垂下，香氣普熏；百萬億華蓋，百萬億鬘蓋，百萬億寶蓋，諸天執持，四面行列；百萬億寶衣，以敷其上；百萬億樓閣，綺煥莊嚴；百萬億摩尼網，百萬億寶網，彌覆其上；百萬億寶瓔珞網，四面垂下；百萬億莊嚴具網，百萬億蓋網，百萬億衣網，百萬億寶帳網，以張其上；百萬億寶蓮華網，開敷光榮；百萬億寶香網，其香美妙，稱悅眾心；百萬億寶鈴帳，其鈴微動，出和雅音；百萬億栴檀寶帳，香氣普熏；百萬億寶華帳，其華敷榮；百萬億眾妙色衣帳，世所希有；百萬億菩薩帳，百萬億雜色帳，百萬億真金帳，百萬億琉璃帳，百萬億種種寶帳，悉張其上；百萬億一切寶帳，大摩尼寶以為莊嚴；百萬億妙寶華，周匝瑩飾；百萬億頻婆帳，殊妙間錯；百萬億寶鬘，百萬億香鬘，四面垂下；百萬億天堅固香，其香普熏；百萬億天莊嚴具瓔珞，百萬億寶華瓔珞，百萬億勝藏寶瓔珞
，百萬億摩尼寶瓔珞，百萬億海摩尼寶瓔珞，莊嚴座身；百萬億妙寶繒彩，以為垂帶；百萬億因陀羅金剛寶，百萬億自在摩尼寶，百萬億妙色真金藏，以為間飾；百萬億毗盧遮那摩尼寶，百萬億因陀羅摩尼寶，光明照耀；百萬億天堅固摩尼寶，以為窗牖；百萬億清凈功德摩尼寶，彰施妙色；百萬億清凈妙藏寶，以為門闥；百萬億世中最勝半月寶，百萬億離垢藏摩尼寶，百萬億師子面摩尼寶，間錯莊嚴；百萬億心王摩尼寶，所求如意；百萬億閻浮檀摩尼寶，百萬億清凈藏摩尼寶，百萬億帝幢摩尼寶，咸放光明，彌覆其上；百萬億白銀藏摩尼寶，百萬億須彌幢摩尼寶，莊嚴其藏；百萬億真珠瓔珞，百萬億琉璃瓔珞，百萬億赤色寶瓔珞，百萬億摩尼瓔珞，百萬億寶光明瓔珞，百萬億種種藏摩尼瓔珞，百萬億甚可樂見赤真珠瓔珞，百萬億無邊色相藏摩尼寶瓔珞，百萬億極清凈無比寶瓔珞，百萬億勝光明摩尼寶瓔珞，周匝垂布，以為莊嚴；百萬億摩尼身，殊妙嚴飾；百萬億因陀羅妙色寶，百萬億黑栴檀香，百萬億不思議境界香，百萬億十方妙香，百萬億最勝香，百萬億甚可愛樂香，咸發香氣，普熏十方；百萬億頻婆羅香，普散十方；百萬億凈光香，普熏眾生；百萬億無邊際種種色香，普熏一切諸佛國土，永不歇滅；百萬億涂香，
【現代漢語翻譯】 現代漢語譯本：百萬億摩尼寶瓔珞（一種珍貴的寶石裝飾品），百萬億海摩尼寶瓔珞，用來莊嚴佛的座位和身體；百萬億精美的寶繒綵帶，作為垂飾；百萬億因陀羅金剛寶（一種堅硬的寶石），百萬億自在摩尼寶（能實現願望的寶石），百萬億妙色真金藏（一種珍貴的金色礦物），用來作為間隔裝飾；百萬億毗盧遮那摩尼寶（象徵光明遍照的寶石），百萬億因陀羅摩尼寶，發出光明照耀；百萬億天堅固摩尼寶，作為窗戶；百萬億清凈功德摩尼寶，彰顯奇妙的色彩；百萬億清凈妙藏寶，作為門檻；百萬億世間最殊勝的半月寶，百萬億離垢藏摩尼寶（無垢的寶石），百萬億獅子面摩尼寶，交錯裝飾；百萬億心王摩尼寶（能滿足心願的寶石），能使所求如意；百萬億閻浮檀摩尼寶（一種金色寶石），百萬億清凈藏摩尼寶，百萬億帝幢摩尼寶（象徵帝王的寶石），都放出光明，覆蓋其上；百萬億白銀藏摩尼寶，百萬億須彌幢摩尼寶（象徵須彌山的寶石），用來莊嚴寶藏；百萬億珍珠瓔珞，百萬億琉璃瓔珞，百萬億赤色寶瓔珞，百萬億摩尼瓔珞，百萬億寶光明瓔珞，百萬億種種藏摩尼瓔珞，百萬億非常可愛的赤真珠瓔珞，百萬億無邊色相藏摩尼寶瓔珞，百萬億極其清凈無比的寶瓔珞，百萬億殊勝光明的摩尼寶瓔珞，周匝垂掛，作為莊嚴；百萬億摩尼身，特別美妙地裝飾；百萬億因陀羅妙色寶，百萬億黑栴檀香（一種珍貴的香料），百萬億不可思議境界香，百萬億十方妙香，百萬億最殊勝的香，百萬億非常可愛樂的香，都散發出香氣，普遍薰染十方；百萬億頻婆羅香（一種香料），普遍散佈十方；百萬億凈光香，普遍薰染眾生；百萬億無邊際的種種色彩的香，普遍薰染一切諸佛國土，永不停止；百萬億涂香， 百萬億末香，百萬億燒香，百萬億種種香，百萬億寶香，百萬億無量香，百萬億無邊香，百萬億普薰香，百萬億無等香，百萬億不可壞香，百萬億無盡香，百萬億無垢香，百萬億清凈香，百萬億離垢香，百萬億寂靜香，百萬億調伏香，百萬億不退香，百萬億無礙香，百萬億無著香，百萬億無戲論香，百萬億無諍香，百萬億無熱香，百萬億無惱香，百萬億無濁香，百萬億無闇香，百萬億無翳香，百萬億無翳藏香，百萬億無量光香，百萬億無量色香，百萬億無量焰香，百萬億無量云香，百萬億無量輪香，百萬億無量網香，百萬億無量藏香，百萬億無量門香，百萬億無量莊嚴香，百萬億無量境界香，百萬億無量功德香，百萬億無量智慧香，百萬億無量解脫香，百萬億無量自在香，百萬億無量神通香，百萬億無量力香，百萬億無量愿香，百萬億無量行香，百萬億無量法香，百萬億無量義香，百萬億無量語香，百萬億無量辯香，百萬億無量智香，百萬億無量覺香，百萬億無量明香，百萬億無量照香，百萬億無量喜香，百萬億無量樂香，百萬億無量悅香，百萬億無量愛香，百萬億無量敬香，百萬億無量念香，百萬億無量持香，百萬億無量護香，百萬億無量救香，百萬億無量歸香，百萬億無量依香，百萬億無量攝香，百萬億無量益香，百萬億無量安香，百萬億無量樂香，百萬億無量喜香，百萬億無量悅香，百萬億無量愛香，百萬億無量敬香，百萬億無量念香，百萬億無量持香，百萬億無量護香，百萬億無量救香，百萬億無量歸香，百萬億無量依香，百萬億無量攝香，百萬億無量益香，百萬億無量安香，百萬億無量寂靜香，百萬億無量調伏香，百萬億無量不退香，百萬億無量無礙香，百萬億無量無著香，百萬億無量無戲論香，百萬億無量無諍香，百萬億無量無熱香，百萬億無量無惱香，百萬億無量無濁香，百萬億無量無闇香，百萬億無量無翳香，百萬億無量無翳藏香，百萬億無量光香，百萬億無量色香，百萬億無量焰香，百萬億無量云香，百萬億無量輪香，百萬億無量網香，百萬億無量藏香，百萬億無量門香，百萬億無量莊嚴香，百萬億無量境界香，百萬億無量功德香，百萬億無量智慧香，百萬億無量解脫香，百萬億無量自在香，百萬億無量神通香，百萬億無量力香，百萬億無量愿香，百萬億無量行香，百萬億無量法香，百萬億無量義香，百萬億無量語香，百萬億無量辯香，百萬億無量智香，百萬億無量覺香，百萬億無量明香，百萬億無量照香，百萬億無量喜香，百萬億無量樂香，百萬億無量悅香，百萬億無量愛香，百萬億無量敬香，百萬億無量念香，百萬億無量持香，百萬億無量護香，百萬億無量救香，百萬億無量歸香，百萬億無量依香，百萬億無量攝香，百萬億無量益香，百萬億無量安香，如是等百萬億無量無數不可思議香，以為莊嚴。
【English Translation】 English version: One hundred trillion mani jewel (a precious gem ornament) necklaces, one hundred trillion ocean mani jewel necklaces, adorning the seat and body; one hundred trillion exquisite jewel-colored ribbons, used as hanging ornaments; one hundred trillion Indra vajra jewels (a hard gem), one hundred trillion free mani jewels (wish-fulfilling gems), one hundred trillion wonderful-colored true gold deposits (a precious gold mineral), used as interspersed decorations; one hundred trillion Vairocana mani jewels (gems symbolizing universal light), one hundred trillion Indra mani jewels, emitting radiant light; one hundred trillion heavenly firm mani jewels, used as windows; one hundred trillion pure merit mani jewels, displaying wondrous colors; one hundred trillion pure wonderful treasure jewels, used as thresholds; one hundred trillion most supreme half-moon jewels in the world, one hundred trillion immaculate treasure mani jewels (flawless gems), one hundred trillion lion-faced mani jewels, interspersed and adorned; one hundred trillion heart-king mani jewels (gems that fulfill wishes), capable of granting all desires; one hundred trillion Jambudvipa mani jewels (a golden gem), one hundred trillion pure treasure mani jewels, one hundred trillion imperial banner mani jewels (gems symbolizing royalty), all emitting light, covering above; one hundred trillion silver treasure mani jewels, one hundred trillion Sumeru banner mani jewels (gems symbolizing Mount Sumeru), used to adorn the treasures; one hundred trillion pearl necklaces, one hundred trillion lapis lazuli necklaces, one hundred trillion red jewel necklaces, one hundred trillion mani necklaces, one hundred trillion jewel light necklaces, one hundred trillion various treasure mani necklaces, one hundred trillion extremely delightful red pearl necklaces, one hundred trillion boundless appearance treasure mani jewel necklaces, one hundred trillion extremely pure and incomparable jewel necklaces, one hundred trillion supreme light mani jewel necklaces, hanging all around, used as adornments; one hundred trillion mani bodies, exceptionally and wonderfully adorned; one hundred trillion Indra wonderful-colored jewels, one hundred trillion black sandalwood incense (a precious fragrance), one hundred trillion inconceivable realm incense, one hundred trillion ten-directional wonderful incense, one hundred trillion most supreme incense, one hundred trillion extremely delightful incense, all emitting fragrance, universally perfuming the ten directions; one hundred trillion Bimbara incense (a type of fragrance), universally scattered in the ten directions; one hundred trillion pure light incense, universally perfuming all beings; one hundred trillion boundless varieties of colored incense, universally perfuming all Buddha lands, never ceasing; one hundred trillion anointing incense, one hundred trillion powdered incense, one hundred trillion burning incense, one hundred trillion various incense, one hundred trillion jewel incense, one hundred trillion immeasurable incense, one hundred trillion boundless incense, one hundred trillion universally perfuming incense, one hundred trillion incomparable incense, one hundred trillion indestructible incense, one hundred trillion inexhaustible incense, one hundred trillion immaculate incense, one hundred trillion pure incense, one hundred trillion undefiled incense, one hundred trillion tranquil incense, one hundred trillion tamed incense, one hundred trillion non-retreating incense, one hundred trillion unobstructed incense, one hundred trillion non-attached incense, one hundred trillion non-conceptual incense, one hundred trillion non-contending incense, one hundred trillion non-heated incense, one hundred trillion non-afflicted incense, one hundred trillion non-turbid incense, one hundred trillion non-dark incense, one hundred trillion non-obscured incense, one hundred trillion non-obscured treasure incense, one hundred trillion immeasurable light incense, one hundred trillion immeasurable color incense, one hundred trillion immeasurable flame incense, one hundred trillion immeasurable cloud incense, one hundred trillion immeasurable wheel incense, one hundred trillion immeasurable net incense, one hundred trillion immeasurable treasure incense, one hundred trillion immeasurable gate incense, one hundred trillion immeasurable adornment incense, one hundred trillion immeasurable realm incense, one hundred trillion immeasurable merit incense, one hundred trillion immeasurable wisdom incense, one hundred trillion immeasurable liberation incense, one hundred trillion immeasurable freedom incense, one hundred trillion immeasurable supernatural power incense, one hundred trillion immeasurable strength incense, one hundred trillion immeasurable vow incense, one hundred trillion immeasurable practice incense, one hundred trillion immeasurable dharma incense, one hundred trillion immeasurable meaning incense, one hundred trillion immeasurable speech incense, one hundred trillion immeasurable eloquence incense, one hundred trillion immeasurable knowledge incense, one hundred trillion immeasurable awakening incense, one hundred trillion immeasurable brightness incense, one hundred trillion immeasurable illumination incense, one hundred trillion immeasurable joy incense, one hundred trillion immeasurable bliss incense, one hundred trillion immeasurable delight incense, one hundred trillion immeasurable love incense, one hundred trillion immeasurable respect incense, one hundred trillion immeasurable mindfulness incense, one hundred trillion immeasurable upholding incense, one hundred trillion immeasurable protection incense, one hundred trillion immeasurable salvation incense, one hundred trillion immeasurable refuge incense, one hundred trillion immeasurable reliance incense, one hundred trillion immeasurable gathering incense, one hundred trillion immeasurable benefit incense, one hundred trillion immeasurable peace incense, one hundred trillion immeasurable bliss incense, one hundred trillion immeasurable joy incense, one hundred trillion immeasurable delight incense, one hundred trillion immeasurable love incense, one hundred trillion immeasurable respect incense, one hundred trillion immeasurable mindfulness incense, one hundred trillion immeasurable upholding incense, one hundred trillion immeasurable protection incense, one hundred trillion immeasurable salvation incense, one hundred trillion immeasurable refuge incense, one hundred trillion immeasurable reliance incense, one hundred trillion immeasurable gathering incense, one hundred trillion immeasurable benefit incense, one hundred trillion immeasurable peace incense, one hundred trillion immeasurable tranquility incense, one hundred trillion immeasurable tamed incense, one hundred trillion immeasurable non-retreating incense, one hundred trillion immeasurable unobstructed incense, one hundred trillion immeasurable non-attached incense, one hundred trillion immeasurable non-conceptual incense, one hundred trillion immeasurable non-contending incense, one hundred trillion immeasurable non-heated incense, one hundred trillion immeasurable non-afflicted incense, one hundred trillion immeasurable non-turbid incense, one hundred trillion immeasurable non-dark incense, one hundred trillion immeasurable non-obscured incense, one hundred trillion immeasurable non-obscured treasure incense, one hundred trillion immeasurable light incense, one hundred trillion immeasurable color incense, one hundred trillion immeasurable flame incense, one hundred trillion immeasurable cloud incense, one hundred trillion immeasurable wheel incense, one hundred trillion immeasurable net incense, one hundred trillion immeasurable treasure incense, one hundred trillion immeasurable gate incense, one hundred trillion immeasurable adornment incense, one hundred trillion immeasurable realm incense, one hundred trillion immeasurable merit incense, one hundred trillion immeasurable wisdom incense, one hundred trillion immeasurable liberation incense, one hundred trillion immeasurable freedom incense, one hundred trillion immeasurable supernatural power incense, one hundred trillion immeasurable strength incense, one hundred trillion immeasurable vow incense, one hundred trillion immeasurable practice incense, one hundred trillion immeasurable dharma incense, one hundred trillion immeasurable meaning incense, one hundred trillion immeasurable speech incense, one hundred trillion immeasurable eloquence incense, one hundred trillion immeasurable knowledge incense, one hundred trillion immeasurable awakening incense, one hundred trillion immeasurable brightness incense, one hundred trillion immeasurable illumination incense, one hundred trillion immeasurable joy incense, one hundred trillion immeasurable bliss incense, one hundred trillion immeasurable delight incense, one hundred trillion immeasurable love incense, one hundred trillion immeasurable respect incense, one hundred trillion immeasurable mindfulness incense, one hundred trillion immeasurable upholding incense, one hundred trillion immeasurable protection incense, one hundred trillion immeasurable salvation incense, one hundred trillion immeasurable refuge incense, one hundred trillion immeasurable reliance incense, one hundred trillion immeasurable gathering incense, one hundred trillion immeasurable benefit incense, one hundred trillion immeasurable peace incense, such as these one hundred trillion immeasurable countless inconceivable incense, used as adornments.
百萬億薰香，百萬億燒香，香氣發越，普熏一切；百萬億蓮華藏沉水香，出大音聲；百萬億遊戲香，能轉眾心；百萬億阿樓那香，香氣普熏，其味甘美；百萬億能開悟香，普遍一切，令其聞者，諸根寂靜。
復有百萬億無比香王香，種種莊嚴。雨百萬億天華云，雨百萬億天香云，雨百萬億天末香云，雨百萬億天拘蘇摩華云，雨百萬億天波頭摩華云，雨百萬億天優缽羅華云，雨百萬億天拘物頭華云，雨百萬億天芬陀利華云，雨百萬億天曼陀羅華云，雨百萬億一切天華云，雨百萬億天衣云，雨百萬億摩尼寶云，雨百萬億天蓋云，雨百萬億天幡云，雨百萬億天冠云，雨百萬億天莊嚴具云，雨百萬億天寶鬘云，雨百萬億天寶瓔珞云，雨百萬億天栴檀香云，雨百萬億天沉水香云。建百萬億寶幢，懸百萬億寶幡，垂百萬億寶繒帶，然百萬億香爐，布百萬億寶鬘，持百萬億寶扇，執百萬億寶拂。懸百萬億寶鈴網，微風吹動，出妙音聲；百萬億寶欄楯，周匝圍繞；百萬億寶多羅樹，次第行列；百萬億妙寶窗牖，綺麗莊嚴；百萬億寶樹，周匝垂陰；百萬億寶樓閣，延袤綺飾；百萬億寶門，垂布瓔珞；百萬億金鈴，出妙音聲；百萬億吉祥相瓔珞，嚴凈垂下；百萬億寶悉底迦，能除眾惡；百萬億金藏，金縷織成；百萬億寶蓋，眾寶為竿
【現代漢語翻譯】 現代漢語譯本：百萬億種薰香，百萬億種燒香，香氣散發，普遍薰染一切；百萬億種蓮華藏沉水香，發出巨大的聲音；百萬億種遊戲香，能夠轉移眾人的心意；百萬億種阿樓那香，香氣普遍薰染，味道甘美；百萬億種能開悟的香，普遍散佈一切，使聞到的人，諸根寂靜。 又有百萬億種無比香王香，種種莊嚴。降下百萬億天花云，降下百萬億天香云，降下百萬億天末香云，降下百萬億天拘蘇摩花云（拘蘇摩：一種花名），降下百萬億天波頭摩花云（波頭摩：一種蓮花），降下百萬億天優缽羅花云（優缽羅：青蓮花），降下百萬億天拘物頭花云（拘物頭：一種花名），降下百萬億天芬陀利花云（芬陀利：白蓮花），降下百萬億天曼陀羅花云（曼陀羅：一種花名），降下百萬億一切天花云，降下百萬億天衣云，降下百萬億摩尼寶云，降下百萬億天蓋云，降下百萬億天幡云，降下百萬億天冠云，降下百萬億天莊嚴具云，降下百萬億天寶鬘云，降下百萬億天寶瓔珞云，降下百萬億天栴檀香云（栴檀：一種香木），降下百萬億天沉水香云。 豎立百萬億寶幢，懸掛百萬億寶幡，垂掛百萬億寶繒帶，點燃百萬億香爐，鋪設百萬億寶鬘，拿著百萬億寶扇，執持百萬億寶拂。懸掛百萬億寶鈴網，微風吹動，發出美妙的聲音；百萬億寶欄桿，周匝圍繞；百萬億寶多羅樹（多羅樹：一種高大的樹），次第排列；百萬億美妙的寶窗戶，綺麗莊嚴；百萬億寶樹，周匝垂下樹蔭；百萬億寶樓閣，連綿不斷，華麗裝飾；百萬億寶門，垂掛瓔珞；百萬億金鈴，發出美妙的聲音；百萬億吉祥相瓔珞，莊嚴清凈地垂下；百萬億寶悉底迦（悉底迦：一種寶物），能夠消除眾惡；百萬億金藏，用金線織成；百萬億寶蓋，用眾寶做成竿。
【English Translation】 English version: A hundred trillion kinds of incense for burning, a hundred trillion kinds of incense for fumigating, their fragrance spreading and pervading everything; a hundred trillion kinds of Lotus Treasury sinking incense, emitting great sounds; a hundred trillion kinds of playful incense, capable of shifting the minds of all; a hundred trillion kinds of Aruna incense, its fragrance pervading, its taste sweet and pleasant; a hundred trillion kinds of enlightenment-inducing incense, pervading all, causing those who smell it to have their senses calmed. Furthermore, there are a hundred trillion kinds of incomparable King of Fragrance incense, adorned in various ways. Raining down a hundred trillion clouds of heavenly flowers, raining down a hundred trillion clouds of heavenly incense, raining down a hundred trillion clouds of heavenly powdered incense, raining down a hundred trillion clouds of heavenly Kusuma flowers (Kusuma: a type of flower), raining down a hundred trillion clouds of heavenly Paduma flowers (Paduma: a type of lotus), raining down a hundred trillion clouds of heavenly Utpala flowers (Utpala: blue lotus), raining down a hundred trillion clouds of heavenly Kumuda flowers (Kumuda: a type of flower), raining down a hundred trillion clouds of heavenly Pundarika flowers (Pundarika: white lotus), raining down a hundred trillion clouds of heavenly Mandara flowers (Mandara: a type of flower), raining down a hundred trillion clouds of all heavenly flowers, raining down a hundred trillion clouds of heavenly garments, raining down a hundred trillion clouds of Mani jewels, raining down a hundred trillion clouds of heavenly canopies, raining down a hundred trillion clouds of heavenly banners, raining down a hundred trillion clouds of heavenly crowns, raining down a hundred trillion clouds of heavenly ornaments, raining down a hundred trillion clouds of heavenly jeweled garlands, raining down a hundred trillion clouds of heavenly jeweled necklaces, raining down a hundred trillion clouds of heavenly sandalwood incense (Sandalwood: a type of fragrant wood), raining down a hundred trillion clouds of heavenly sinking incense. Erecting a hundred trillion jeweled banners, hanging a hundred trillion jeweled flags, draping a hundred trillion jeweled streamers, lighting a hundred trillion incense burners, spreading a hundred trillion jeweled garlands, holding a hundred trillion jeweled fans, grasping a hundred trillion jeweled whisks. Hanging a hundred trillion jeweled bell nets, the gentle breeze blowing, emitting wonderful sounds; a hundred trillion jeweled railings, surrounding all around; a hundred trillion jeweled Tala trees (Tala tree: a tall tree), arranged in order; a hundred trillion exquisite jeweled windows, beautifully adorned; a hundred trillion jeweled trees, their shade hanging all around; a hundred trillion jeweled pavilions, extending and beautifully decorated; a hundred trillion jeweled doors, draped with necklaces; a hundred trillion golden bells, emitting wonderful sounds; a hundred trillion auspicious-symbol necklaces, hanging down, pure and adorned; a hundred trillion jeweled Siddhika (Siddhika: a type of treasure), capable of eliminating all evils; a hundred trillion golden treasuries, woven with golden threads; a hundred trillion jeweled canopies, with poles made of various jewels.
，執持行列；百萬億一切寶莊嚴具網，間錯莊嚴；百萬億光明寶，放種種光；百萬億光明，周遍照耀；百萬億日藏輪，百萬億月藏輪，並無量色寶之所整合；百萬億香焰，光明映徹；百萬億蓮華藏，開敷鮮榮；百萬億寶網，百萬億華網，百萬億香網，彌覆其上；百萬億天寶衣，百萬億天青色衣，百萬億天黃色衣，百萬億天赤色衣，百萬億天奇妙色衣，百萬億天種種寶奇妙衣，百萬億種種香薰衣，百萬億一切寶所成衣，百萬億鮮白衣，悉善敷布，見者歡喜。百萬億天鈴幢，百萬億金網幢，出微妙音；百萬億天繒幢，眾彩具足；百萬億香幢，垂布香網；百萬億華幢，雨一切華；百萬億天衣幢，懸布妙衣；百萬億天摩尼寶幢，眾寶莊嚴；百萬億天莊嚴具幢，眾具校飾；百萬億天鬘幢，種種華鬘，四面行布；百萬億天蓋幢，寶鈴和鳴，聞皆歡喜。百萬億天螺，出妙音聲；百萬億天鼓，出大音聲；百萬億天箜篌，出微妙音；百萬億天牟陀羅，出大妙音；百萬億天諸雜樂，同時俱奏；百萬億天自在樂，出妙音聲，其聲普遍一切佛剎；百萬億天變化樂，其聲如響，普應一切；百萬億天鼓，因於撫擊，而出妙音；百萬億天如意樂，自然出聲，音節相和；百萬億天諸雜樂，出妙音聲，滅諸煩惱。百萬億悅意音，讚歎供養；百萬億廣大音，
讚歎承事；百萬億甚深音，讚歎修行；百萬億眾妙音，嘆佛業果；百萬億微細音，嘆如實理；百萬億無障礙真實音，嘆佛本行；百萬億清凈音，讚歎過去供養諸佛；百萬億法門音，讚歎諸佛最勝無畏；百萬億無量音，嘆諸菩薩功德無盡；百萬億菩薩地音，讚歎開示一切菩薩地相應行；百萬億無斷絕音，嘆佛功德無有斷絕；百萬億隨順音，讚歎稱揚見佛之行；百萬億甚深法音，讚歎一切法無礙智相應理；百萬億廣大音，其音充滿一切佛剎；百萬億無礙清凈音，隨其心樂，悉令歡喜；百萬億不住三界音，令其聞者，深入法性；百萬億歡喜音，令其聞者，心無障礙，深信恭敬；百萬億佛境界音，隨所出聲，悉能開示一切法義；百萬億陀羅尼音，善宣一切法句差別，決了如來秘密之藏；百萬億一切法音，其音和暢，克諧眾樂。
有百萬億初發心菩薩，才見此座，倍更增長一切智心；百萬億治地菩薩，心凈歡喜；百萬億修行菩薩，悟解清凈；百萬億生貴菩薩，住勝志樂；百萬億方便具足菩薩，起大乘行；百萬億正心住菩薩，勤修一切菩薩道；百萬億不退菩薩，凈修一切菩薩地；百萬億童真菩薩，得一切菩薩三昧光明；百萬億法王子菩薩，入不思議諸佛境界；百萬億灌頂菩薩，能現無量如來十力；百萬億菩薩，得自在神通；
【現代漢語翻譯】 現代漢語譯本 讚歎承事，發出百萬億種甚深的聲音，讚歎修行；發出百萬億種美妙的聲音，讚歎佛的業果；發出百萬億種細微的聲音，讚歎如實的真理；發出百萬億種無障礙的真實聲音，讚歎佛的根本修行；發出百萬億種清凈的聲音，讚歎過去供養諸佛的功德；發出百萬億種法門的聲音，讚歎諸佛最殊勝的無畏；發出百萬億種無量的聲音，讚歎諸菩薩功德的無盡；發出百萬億種菩薩地的聲音，讚歎開示一切菩薩地相應的修行；發出百萬億種無斷絕的聲音，讚歎佛的功德沒有斷絕；發出百萬億種隨順的聲音，讚歎稱揚見佛的修行；發出百萬億種甚深法音，讚歎一切法無礙的智慧相應的真理；發出百萬億種廣大的聲音，其聲音充滿一切佛剎（佛所居住的國土）；發出百萬億種無礙清凈的聲音，隨著眾生的心意喜好，都令他們歡喜；發出百萬億種不住三界（欲界、色界、無色界）的聲音，令聽到的人，深入法性（諸法實相）；發出百萬億種歡喜的聲音，令聽到的人，心中沒有障礙，深信恭敬；發出百萬億種佛境界的聲音，隨著所發出的聲音，都能開示一切法的意義；發出百萬億種陀羅尼（總持）的聲音，善於宣說一切法句的差別，決斷如來秘密的寶藏；發出百萬億種一切法的聲音，其聲音和諧流暢，能夠協調各種音樂。 有百萬億初發心的菩薩，才見到這個寶座，就更加增長一切智慧的心；百萬億治地菩薩，內心清凈歡喜；百萬億修行菩薩，領悟理解清凈的道理；百萬億生貴菩薩，安住于殊勝的志向和快樂；百萬億方便具足的菩薩，發起大乘的修行；百萬億正心安住的菩薩，勤奮修習一切菩薩道；百萬億不退轉的菩薩，清凈修習一切菩薩的階位；百萬億童真菩薩，得到一切菩薩三昧（禪定）的光明；百萬億法王子菩薩，進入不可思議的諸佛境界；百萬億灌頂菩薩，能夠顯現無量如來的十種力量；百萬億菩薩，得到自在的神通。
【English Translation】 English version Praising and serving, it emits a million billion profound sounds, praising the practice; it emits a million billion wonderful sounds, praising the Buddha's karmic results; it emits a million billion subtle sounds, praising the true reality; it emits a million billion unobstructed true sounds, praising the Buddha's fundamental practices; it emits a million billion pure sounds, praising the past offerings to all Buddhas; it emits a million billion Dharma-gate sounds, praising the most supreme fearlessness of all Buddhas; it emits a million billion immeasurable sounds, praising the endless merits of all Bodhisattvas; it emits a million billion Bodhisattva-ground sounds, praising the exposition of all practices corresponding to the Bodhisattva grounds; it emits a million billion uninterrupted sounds, praising the Buddha's merits without interruption; it emits a million billion compliant sounds, praising and extolling the practice of seeing the Buddha; it emits a million billion profound Dharma sounds, praising the truth corresponding to the unobstructed wisdom of all Dharmas; it emits a million billion vast sounds, its sound filling all Buddha-lands (Buddha's dwelling places); it emits a million billion unobstructed pure sounds, according to the minds and preferences of sentient beings, making them all joyful; it emits a million billion sounds not dwelling in the three realms (desire realm, form realm, formless realm), causing those who hear it to deeply enter the Dharma-nature (the true nature of all phenomena); it emits a million billion joyful sounds, causing those who hear it to have no obstacles in their minds, and to have deep faith and respect; it emits a million billion Buddha-realm sounds, with each sound emitted, able to expound the meaning of all Dharmas; it emits a million billion Dharani (mantra) sounds, skillfully proclaiming the differences of all Dharma phrases, resolving the secret treasury of the Tathagata; it emits a million billion sounds of all Dharmas, its sound harmonious and smooth, able to harmonize all music. There are a million billion Bodhisattvas who have just initiated their minds, upon seeing this seat, they further increase their minds of all wisdom; a million billion Bodhisattvas who have cultivated the ground, their minds are pure and joyful; a million billion Bodhisattvas who are practicing, they understand and comprehend the pure principles; a million billion Bodhisattvas of noble birth, they dwell in supreme aspirations and joy; a million billion Bodhisattvas who have perfected skillful means, they initiate the practice of the Mahayana; a million billion Bodhisattvas who have settled their minds, they diligently cultivate all Bodhisattva paths; a million billion non-retrogressing Bodhisattvas, they purify and cultivate all Bodhisattva stages; a million billion virgin Bodhisattvas, they obtain the light of all Bodhisattva Samadhis (meditative concentration); a million billion Dharma-prince Bodhisattvas, they enter the inconceivable realms of all Buddhas; a million billion Anointed Bodhisattvas, they are able to manifest the immeasurable ten powers of the Tathagata; a million billion Bodhisattvas, they obtain unobstructed supernatural powers.
百萬億菩薩，生清凈解；百萬億菩薩，心生愛樂；百萬億菩薩，深信不壞；百萬億菩薩，勢力廣大；百萬億菩薩，名稱增長；百萬億菩薩，演說法義，令智決定；百萬億菩薩，正念不亂；百萬億菩薩，生決定智；百萬億菩薩，得聞持力，持一切佛法；百萬億菩薩，出生無量廣大覺解；百萬億菩薩，安住信根；百萬億菩薩，得檀波羅蜜，能一切施；百萬億菩薩，得尸波羅蜜，具持眾戒；百萬億菩薩，得忍波羅蜜，心不妄動，悉能忍受一切佛法；百萬億菩薩，得精進波羅蜜，能行無量出離精進；百萬億菩薩，得禪波羅蜜，具足無量禪定光明；百萬億菩薩，得般若波羅蜜，智慧光明能普照耀；百萬億菩薩，成就大愿，悉皆清凈；百萬億菩薩，得智慧燈，明照法門；百萬億菩薩，為十方諸佛法光所照；百萬億菩薩，周遍十方，演離癡法；百萬億菩薩，普入一切諸佛剎土；百萬億菩薩，法身隨到一切佛國；百萬億菩薩，得佛音聲，能廣開悟；百萬億菩薩，得出生一切智方便；百萬億菩薩，得成就一切法門；百萬億菩薩，成就法智，猶如寶幢，能普顯示一切佛法；百萬億菩薩，能悉示現如來境界。百萬億諸天王，恭敬禮拜；百萬億龍王，諦觀無厭；百萬億夜叉王，頂上合掌；百萬億乾闥婆王，起凈信心；百萬億阿修羅王，斷憍慢意
；百萬億迦樓羅王，口銜繒帶；百萬億緊那羅王，歡喜踴躍；百萬億摩睺羅伽王，歡喜瞻仰；百萬億世主，稽首作禮；百萬億忉利天王，瞻仰不瞬；百萬億夜摩天王，歡喜讚歎；百萬億兜率天王，布身作禮；百萬億化樂天王，頭頂禮敬；百萬億他化天王，恭敬合掌；百萬億梵天王，一心觀察；百萬億摩醯首羅天王，恭敬供養；百萬億菩薩，發聲讚歎；百萬億天女，專心供養；百萬億同願天，踴躍歡喜；百萬億往昔同住天，妙聲稱讚；百萬億梵身天，布身敬禮；百萬億梵輔天，合掌于頂；百萬億梵眾天，圍繞侍衛；百萬億大梵天，讚歎稱揚無量功德；百萬億光天，五體投地；百萬億少光天，宣揚讚歎佛世難值；百萬億無量光天，遙向佛禮；百萬億光音天，讚歎如來甚難得見；百萬億凈天，與宮殿俱，而來詣此；百萬億少凈天，以清凈心，稽首作禮；百萬億無量凈天，愿欲見佛，投身而下；百萬億遍凈天，恭敬尊重，親近供養；百萬億廣天，念昔善根；百萬億少廣天，于如來所，生希有想；百萬億無量廣天，決定尊重，生諸善業；百萬億廣果天，曲躬恭敬；百萬億無煩天，信根堅固，恭敬禮拜；百萬億無熱天，合掌唸佛，情無厭足；百萬億善見天，頭面作禮；百萬億善現天，念供養佛，心無懈歇；百萬億阿迦尼吒天，恭敬
【現代漢語翻譯】 現代漢語譯本：百萬億迦樓羅王（Garuda King，一種神鳥），口中銜著絲帶；百萬億緊那羅王（Kinnara King，一種天神），歡喜跳躍；百萬億摩睺羅伽王（Mahoraga King，一種蛇神），歡喜瞻仰；百萬億世主，稽首作禮；百萬億忉利天王（Trayastrimsa Heaven King，欲界第二天），瞻仰不眨眼；百萬億夜摩天王（Yama Heaven King，欲界第三天），歡喜讚歎；百萬億兜率天王（Tusita Heaven King，欲界第四天），鋪展身體作禮；百萬億化樂天王（Nirmanarati Heaven King，欲界第五天），頭頂禮敬；百萬億他化天王（Paranirmitavasavartin Heaven King，欲界第六天），恭敬合掌；百萬億梵天王（Brahma Heaven King，色界初禪天），一心觀察；百萬億摩醯首羅天王（Mahesvara Heaven King，色界頂天），恭敬供養；百萬億菩薩，發出聲音讚歎；百萬億天女，專心供養；百萬億同願天，踴躍歡喜；百萬億往昔同住天，用美妙的聲音稱讚；百萬億梵身天（Brahma-parisadya Heaven，色界初禪天），鋪展身體敬禮；百萬億梵輔天（Brahma-purohita Heaven，色界初禪天），合掌于頭頂；百萬億梵眾天（Maha-brahma Heaven，色界初禪天），圍繞侍衛；百萬億大梵天（Maha-brahma Heaven，色界初禪天），讚歎稱揚無量功德；百萬億光天（Parittabha Heaven，色界二禪天），五體投地；百萬億少光天（Apramanabha Heaven，色界二禪天），宣揚讚歎佛陀出世難以值遇；百萬億無量光天（Abhasvara Heaven，色界二禪天），遙向佛陀禮拜；百萬億光音天（Abhasvara Heaven，色界二禪天），讚歎如來非常難得見到；百萬億凈天（Parittasubha Heaven，色界三禪天），帶著宮殿，來到這裡；百萬億少凈天（Apramanasubha Heaven，色界三禪天），以清凈的心，稽首作禮；百萬億無量凈天（Subhakrtsna Heaven，色界三禪天），希望見到佛陀，投身而下；百萬億遍凈天（Subhakrtsna Heaven，色界三禪天），恭敬尊重，親近供養；百萬億廣天（Anabhraka Heaven，色界四禪天），憶念過去的善根；百萬億少廣天（Punyaprasava Heaven，色界四禪天），對於如來，生起稀有的想法；百萬億無量廣天（Brhatphala Heaven，色界四禪天），決定尊重，生起各種善業；百萬億廣果天（Brhatphala Heaven，色界四禪天），彎腰恭敬；百萬億無煩天（Avrha Heaven，色界五不還天），信根堅固，恭敬禮拜；百萬億無熱天（Atapa Heaven，色界五不還天），合掌唸佛，心中沒有厭倦；百萬億善見天（Sudrsa Heaven，色界五不還天），頭面作禮；百萬億善現天（Sudarshana Heaven，色界五不還天），念著供養佛陀，心中沒有懈怠；百萬億阿迦尼吒天（Akanistha Heaven，色界五不還天），恭敬
【English Translation】 English version: A hundred million trillion Garuda Kings (a mythical bird), with silk ribbons in their mouths; a hundred million trillion Kinnara Kings (a celestial musician), leaping with joy; a hundred million trillion Mahoraga Kings (a serpent deity), gazing with delight; a hundred million trillion world rulers, bowing their heads in reverence; a hundred million trillion Trayastrimsa Heaven Kings (the second heaven of the desire realm), gazing without blinking; a hundred million trillion Yama Heaven Kings (the third heaven of the desire realm), joyfully praising; a hundred million trillion Tusita Heaven Kings (the fourth heaven of the desire realm), prostrating their bodies in worship; a hundred million trillion Nirmanarati Heaven Kings (the fifth heaven of the desire realm), bowing their heads in reverence; a hundred million trillion Paranirmitavasavartin Heaven Kings (the sixth heaven of the desire realm), respectfully joining their palms; a hundred million trillion Brahma Heaven Kings (the first dhyana heaven of the form realm), observing with focused minds; a hundred million trillion Mahesvara Heaven Kings (the highest heaven of the form realm), respectfully making offerings; a hundred million trillion Bodhisattvas, uttering praises; a hundred million trillion celestial maidens, devotedly making offerings; a hundred million trillion beings of shared vows, leaping with joy; a hundred million trillion beings who once lived together, praising with wondrous voices; a hundred million trillion Brahma-parisadya Heaven beings (the first dhyana heaven of the form realm), prostrating their bodies in reverence; a hundred million trillion Brahma-purohita Heaven beings (the first dhyana heaven of the form realm), joining their palms above their heads; a hundred million trillion Maha-brahma Heaven beings (the first dhyana heaven of the form realm), surrounding and attending; a hundred million trillion Great Brahma beings (the first dhyana heaven of the form realm), praising and extolling immeasurable merits; a hundred million trillion Parittabha Heaven beings (the second dhyana heaven of the form realm), prostrating their five limbs on the ground; a hundred million trillion Apramanabha Heaven beings (the second dhyana heaven of the form realm), proclaiming and praising the rare occurrence of a Buddha's appearance in the world; a hundred million trillion Abhasvara Heaven beings (the second dhyana heaven of the form realm), bowing to the Buddha from afar; a hundred million trillion Abhasvara Heaven beings (the second dhyana heaven of the form realm), praising the Tathagata as extremely rare to see; a hundred million trillion Parittasubha Heaven beings (the third dhyana heaven of the form realm), coming here with their palaces; a hundred million trillion Apramanasubha Heaven beings (the third dhyana heaven of the form realm), bowing their heads in reverence with pure minds; a hundred million trillion Subhakrtsna Heaven beings (the third dhyana heaven of the form realm), wishing to see the Buddha, throwing themselves down; a hundred million trillion Subhakrtsna Heaven beings (the third dhyana heaven of the form realm), respectfully honoring, drawing near and making offerings; a hundred million trillion Anabhraka Heaven beings (the fourth dhyana heaven of the form realm), recalling their past good roots; a hundred million trillion Punyaprasava Heaven beings (the fourth dhyana heaven of the form realm), having rare thoughts about the Tathagata; a hundred million trillion Brhatphala Heaven beings (the fourth dhyana heaven of the form realm), resolutely honoring, generating various good deeds; a hundred million trillion Brhatphala Heaven beings (the fourth dhyana heaven of the form realm), bowing respectfully; a hundred million trillion Avrha Heaven beings (the five pure abodes of the form realm), with firm roots of faith, respectfully bowing; a hundred million trillion Atapa Heaven beings (the five pure abodes of the form realm), joining their palms and reciting the Buddha's name, with no sense of weariness; a hundred million trillion Sudrsa Heaven beings (the five pure abodes of the form realm), bowing their heads to the ground; a hundred million trillion Sudarshana Heaven beings (the five pure abodes of the form realm), thinking of making offerings to the Buddha, with no slackening in their minds; a hundred million trillion Akanistha Heaven beings (the five pure abodes of the form realm), respectfully
頂禮；百萬億種種天，皆大歡喜，發聲讚歎；百萬億諸天，各善思惟，而為莊嚴；百萬億菩薩天，護持佛座，莊嚴不絕。百萬億華手菩薩，雨一切華；百萬億香手菩薩，雨一切香；百萬億鬘手菩薩，雨一切鬘；百萬億末香手菩薩，雨一切末香；百萬億涂香手菩薩，雨一切涂香；百萬億衣手菩薩，雨一切衣；百萬億蓋手菩薩，雨一切蓋；百萬億幢手菩薩，雨一切幢；百萬億幡手菩薩，雨一切幡；百萬億寶手菩薩，雨一切寶；百萬億莊嚴手菩薩，雨一切莊嚴具。百萬億諸天子，從天宮出，至於座所；百萬億諸天子，以凈信心，並宮殿俱；百萬億生貴天子，以身持座；百萬億灌頂天子，舉身持座。百萬億思惟菩薩，恭敬思惟；百萬億生貴菩薩，發清凈心；百萬億菩薩，諸根悅樂；百萬億菩薩，深心清凈；百萬億菩薩，信解清凈；百萬億菩薩，諸業清凈；百萬億菩薩，受生自在；百萬億菩薩，法光照耀；百萬億菩薩，成就於地；百萬億菩薩，善能教化一切眾生。百萬億善根所生，百萬億諸佛護持，百萬億福德所圓滿，百萬億殊勝心所清凈，百萬億大愿所嚴潔，百萬億善行所生起，百萬億善法所堅固，百萬億神力所示現，百萬億功德所成就，百萬億讚歎法而以讚歎。
如此世界兜率天王，奉為如來，敷置高座；一切世界兜
【現代漢語翻譯】 現代漢語譯本：頂禮！百萬億種種天眾，都非常歡喜，發出聲音讚歎；百萬億諸天，各自認真思考，以此作為莊嚴；百萬億菩薩天，護持佛座，莊嚴不斷。百萬億華手菩薩，散佈一切鮮花；百萬億香手菩薩，散佈一切香；百萬億鬘手菩薩，散佈一切花鬘；百萬億末香手菩薩，散佈一切末香；百萬億涂香手菩薩，散佈一切涂香；百萬億衣手菩薩，散佈一切衣服；百萬億蓋手菩薩，散佈一切寶蓋；百萬億幢手菩薩，散佈一切寶幢；百萬億幡手菩薩，散佈一切幡；百萬億寶手菩薩，散佈一切寶物；百萬億莊嚴手菩薩，散佈一切莊嚴器具。百萬億諸天子，從天宮出來，來到佛座之處；百萬億諸天子，以清凈的信心，連同宮殿一起前來；百萬億生貴天子，用身體托起佛座；百萬億灌頂天子，舉起身體托起佛座。百萬億思惟菩薩，恭敬地思惟；百萬億生貴菩薩，發起清凈的心；百萬億菩薩，諸根都感到喜悅；百萬億菩薩，內心深處清凈；百萬億菩薩，信解清凈；百萬億菩薩，一切行為都清凈；百萬億菩薩，受生自在；百萬億菩薩，法光照耀；百萬億菩薩，成就於菩薩的果位；百萬億菩薩，善於教化一切眾生。百萬億善根所生，百萬億諸佛護持，百萬億福德所圓滿，百萬億殊勝的心所清凈，百萬億大愿所莊嚴，百萬億善行所生起，百萬億善法所堅固，百萬億神力所顯現，百萬億功德所成就，百萬億讚歎佛法而以讚歎。 如此世界兜率天王（Tusita Heaven King），為如來奉上，鋪設高座；一切世界兜
【English Translation】 English version: Homage! A hundred million trillion various heavens, all greatly rejoiced, uttering sounds of praise; a hundred million trillion devas, each contemplating carefully, thus adorning; a hundred million trillion Bodhisattva devas, protecting the Buddha's seat, adorning without ceasing. A hundred million trillion Flower-Hand Bodhisattvas, raining down all flowers; a hundred million trillion Incense-Hand Bodhisattvas, raining down all incense; a hundred million trillion Garland-Hand Bodhisattvas, raining down all garlands; a hundred million trillion Powdered-Incense-Hand Bodhisattvas, raining down all powdered incense; a hundred million trillion Perfume-Hand Bodhisattvas, raining down all perfumes; a hundred million trillion Robe-Hand Bodhisattvas, raining down all robes; a hundred million trillion Canopy-Hand Bodhisattvas, raining down all canopies; a hundred million trillion Banner-Hand Bodhisattvas, raining down all banners; a hundred million trillion Flag-Hand Bodhisattvas, raining down all flags; a hundred million trillion Jewel-Hand Bodhisattvas, raining down all jewels; a hundred million trillion Adornment-Hand Bodhisattvas, raining down all adornments. A hundred million trillion devaputras, emerging from their heavenly palaces, arriving at the seat; a hundred million trillion devaputras, with pure faith, along with their palaces; a hundred million trillion noble-born devaputras, supporting the seat with their bodies; a hundred million trillion enthroned devaputras, lifting their bodies to support the seat. A hundred million trillion Contemplative Bodhisattvas, contemplating with reverence; a hundred million trillion noble-born Bodhisattvas, generating pure minds; a hundred million trillion Bodhisattvas, their senses delighted; a hundred million trillion Bodhisattvas, their minds deeply pure; a hundred million trillion Bodhisattvas, their understanding pure; a hundred million trillion Bodhisattvas, their actions pure; a hundred million trillion Bodhisattvas, free in their rebirths; a hundred million trillion Bodhisattvas, the light of the Dharma shining; a hundred million trillion Bodhisattvas, achieving the Bodhisattva grounds; a hundred million trillion Bodhisattvas, skillful in teaching all sentient beings. Born from a hundred million trillion roots of goodness, protected by a hundred million trillion Buddhas, perfected by a hundred million trillion merits, purified by a hundred million trillion sublime minds, adorned by a hundred million trillion great vows, arising from a hundred million trillion good deeds, strengthened by a hundred million trillion good dharmas, manifested by a hundred million trillion divine powers, accomplished by a hundred million trillion merits, praising the Dharma with a hundred million trillion praises. In this world, the Tusita Heaven King, offered to the Tathagata, laid out a high seat; all the worlds...
率天王，悉為于佛，如是敷座，如是莊嚴，如是儀則，如是信樂，如是心凈，如是欣樂，如是喜悅，如是尊重，如是而生希有之想，如是踴躍，如是渴仰，悉皆同等。
爾時，兜率天王為如來敷置座已，心生尊重，與十萬億阿僧祇兜率天子奉迎如來；以清凈心，雨阿僧祇色華云，雨不思議色香云，雨種種色鬘云，雨廣大清凈栴檀云，雨無量種種蓋云，雨細妙天衣云，雨無邊眾妙寶云，雨天莊嚴具云，雨無量種種燒香云，雨一切栴檀沉水堅固末香云。諸天子眾各從其身出此諸云時，百千億阿僧祇兜率天子，及余在會諸天子，眾心大歡喜，恭敬頂禮；阿僧祇天女，踴躍欣慕，諦觀如來。兜率宮中不可說諸菩薩眾，住虛空中，精勤一心，以出過諸天諸供養具，供養于佛，恭敬作禮。阿僧祇音樂一時同奏。
爾時，如來威神力故，往昔善根之所流故，不可思議自在力故，兜率宮中一切諸天及諸天女，皆遙見佛，如對目前，同興念言：「如來出世難可值遇，我今得見具一切智於法無礙正等覺者。」如是思惟，如是觀察，與諸眾會悉共同時奉迎如來；各以天衣，盛一切華，盛一切香，盛一切寶，盛一切莊嚴具，盛一切天栴檀末香，盛一切天沉水末香，盛一切天妙寶末香，盛一切天香華，盛一切天曼陀羅華，悉以奉散，
【現代漢語翻譯】 現代漢語譯本：兜率天王率領眾天人，都為佛陀準備了這樣的座位，如此莊嚴，如此合乎儀軌，如此虔誠喜樂，如此心境清凈，如此歡欣，如此喜悅，如此尊重，如此生起稀有之想，如此踴躍，如此渴求仰慕，所有天人都一樣。 當時，兜率天王為如來鋪設好座位后，心中充滿敬意，與十萬億阿僧祇（無數）兜率天子一同迎接如來；他們以清凈之心，降下無數色彩的花云，降下不可思議的香云，降下各種色彩的花鬘云，降下廣大清凈的栴檀云，降下無量種類的寶蓋云，降下細妙的天衣云，降下無邊眾妙寶云，降下天上的莊嚴具云，降下無量種類的燒香云，降下一切栴檀沉水堅固末香云。諸天子從自身散發出這些云時，百千億阿僧祇兜率天子，以及其他在場的諸天子，都心生歡喜，恭敬頂禮；無數的天女，踴躍欣慕，仔細地觀看如來。兜率宮中不可言說的菩薩眾，住在虛空中，精勤一心，以超越諸天的供養具，供養佛陀，恭敬作禮。無數的音樂同時奏響。 當時，由於如來的威神力，由於往昔善根的顯現，由於不可思議的自在力，兜率宮中一切諸天及諸天女，都遙見佛陀，如同在眼前一般，同時生起這樣的念頭：『如來出世實在難得一見，我們今天得見具足一切智慧、於法無礙的正等覺者。』他們如此思惟，如此觀察，與所有在場的眾會一同迎接如來；各自用天衣盛滿一切花，盛滿一切香，盛滿一切寶，盛滿一切莊嚴具，盛滿一切天栴檀末香，盛滿一切天沉水末香，盛滿一切天妙寶末香，盛滿一切天香花，盛滿一切天曼陀羅花，全部用來散佈供養。
【English Translation】 English version: The Tusita Heaven King, leading all the heavenly beings, prepared such a seat for the Buddha, so magnificent, so in accordance with the rituals, so devout and joyful, so pure in mind, so delighted, so joyful, so respectful, so filled with a sense of the rare and wonderful, so exuberant, so yearning and admiring, all the heavenly beings were the same. At that time, after the Tusita Heaven King had arranged the seat for the Tathagata, his heart filled with reverence, he and ten hundred thousand trillion Asamkhya (countless) Tusita heavenly sons welcomed the Tathagata; with pure minds, they rained down clouds of flowers of countless colors, rained down clouds of inconceivable fragrances, rained down clouds of flower garlands of various colors, rained down vast and pure sandalwood clouds, rained down immeasurable kinds of canopies, rained down fine and exquisite heavenly garments, rained down boundless clouds of wondrous treasures, rained down clouds of heavenly ornaments, rained down immeasurable kinds of burning incense, rained down clouds of all sandalwood and agarwood solid powdered incense. When the heavenly sons emitted these clouds from their bodies, hundreds of thousands of trillions of Asamkhya Tusita heavenly sons, and other heavenly sons present, all felt great joy in their hearts, respectfully bowing in prostration; countless heavenly maidens, exuberantly admiring, gazed intently at the Tathagata. The countless Bodhisattvas in the Tusita Palace, dwelling in the void, diligently and single-mindedly, with offerings surpassing those of the heavens, made offerings to the Buddha, respectfully bowing in prostration. Countless musical instruments played in unison. At that time, due to the Tathagata's majestic power, due to the manifestation of past good roots, due to inconceivable power of self-mastery, all the heavenly beings and heavenly maidens in the Tusita Palace, all saw the Buddha from afar, as if he were right before their eyes, and simultaneously arose the thought: 'It is so rare to encounter the Tathagata's appearance in the world, today we have seen the one who is fully endowed with all wisdom, the Rightly and Fully Awakened One who is unobstructed in the Dharma.' They thought in this way, observed in this way, and together with all the assemblies present, welcomed the Tathagata; each filled their heavenly garments with all kinds of flowers, all kinds of incense, all kinds of treasures, all kinds of ornaments, all kinds of heavenly sandalwood powdered incense, all kinds of heavenly agarwood powdered incense, all kinds of heavenly wondrous treasure powdered incense, all kinds of heavenly fragrant flowers, all kinds of heavenly Mandarava flowers, and scattered them all as offerings.
供養于佛。
百千億那由他阿僧祇兜率陀天子，住虛空中，咸于佛所起智慧境界心，燒一切香，香氣成云莊嚴虛空；又于佛所起歡喜心，雨一切天華云莊嚴虛空；又于佛所起尊重心，雨一切天蓋云莊嚴虛空；又于佛所起供養心，散一切天鬘云莊嚴虛空；又于佛所生信解心，布阿僧祇金網彌覆虛空，一切寶鈴常出妙音；又于佛所生最勝福田心，以阿僧祇帳莊嚴虛空，雨一切瓔珞云，無有斷絕；又于佛所生深信心，以阿僧祇諸天宮殿莊嚴虛空，一切天樂出微妙音；又于佛所生最勝難遇心，以阿僧祇種種色天衣云莊嚴虛空，雨于無比種種妙衣；又于佛所生無量歡喜踴躍心，以阿僧祇諸天寶冠莊嚴虛空，雨無量天冠，廣大成云；又于佛所起歡喜心，以阿僧祇種種色寶莊嚴虛空，雨一切瓔珞云，無有斷絕。百千億那由他阿僧祇天子，咸于佛所生凈信心，散無數種種色天華，然無數種種色天香，供養如來；又于佛所起大莊嚴變化心，持無數種種色天栴檀末香，奉散如來；又于佛所起歡喜踴躍心，持無數種種色蓋，隨逐如來；又于佛所起增上心，持無數種種色天寶衣，敷布道路，供養如來；又于佛所起清凈心，持無數種種色天寶幢，奉迎如來；又于佛所起增上歡喜心，持無數種種色天莊嚴具，供養如來；又于佛所生不壞信心，
【現代漢語翻譯】 現代漢語譯本 供養佛陀。 百千億那由他阿僧祇（無數）兜率陀（欲界天）天子，停留在虛空中，都對佛陀生起智慧境界之心，焚燒各種香，香氣形成雲彩，莊嚴虛空；又對佛陀生起歡喜之心，降下各種天花云，莊嚴虛空；又對佛陀生起尊重之心，降下各種天蓋云，莊嚴虛空；又對佛陀生起供養之心，散佈各種天鬘云，莊嚴虛空；又對佛陀生起信解之心，佈下無數金網覆蓋虛空，各種寶鈴常發出美妙的聲音；又對佛陀生起最殊勝福田之心，用無數帳幔莊嚴虛空，降下各種瓔珞云，連綿不斷；又對佛陀生起深信心，用無數天宮殿莊嚴虛空，各種天樂發出微妙的聲音；又對佛陀生起最殊勝難遇之心，用無數種顏色的天衣云莊嚴虛空，降下無比的各種妙衣；又對佛陀生起無量歡喜踴躍之心，用無數天寶冠莊嚴虛空，降下無量天冠，廣大如雲；又對佛陀生起歡喜之心，用無數種顏色的寶物莊嚴虛空，降下各種瓔珞云，連綿不斷。百千億那由他阿僧祇天子，都對佛陀生起清凈信心，散佈無數種顏色的天花，點燃無數種顏色的天香，供養如來；又對佛陀生起大莊嚴變化之心，拿著無數種顏色的天栴檀末香，奉獻散佈給如來；又對佛陀生起歡喜踴躍之心，拿著無數種顏色的天蓋，跟隨在如來身後；又對佛陀生起增上心，拿著無數種顏色的天寶衣，鋪在道路上，供養如來；又對佛陀生起清凈心，拿著無數種顏色的天寶幢，迎接如來；又對佛陀生起增上歡喜心，拿著無數種顏色的天莊嚴具，供養如來；又對佛陀生起不壞信心，
【English Translation】 English version Offering to the Buddha. Hundreds of thousands of billions of nayutas (a large number) of asankhyeyas (innumerable) Tushita (a heaven in the desire realm) gods, dwelling in the empty space, all generated a mind of wisdom realm towards the Buddha, burning all kinds of incense, the fragrance forming clouds, adorning the empty space; also generating a joyful mind towards the Buddha, raining down all kinds of heavenly flower clouds, adorning the empty space; also generating a respectful mind towards the Buddha, raining down all kinds of heavenly canopy clouds, adorning the empty space; also generating an offering mind towards the Buddha, scattering all kinds of heavenly garland clouds, adorning the empty space; also generating a mind of faith and understanding towards the Buddha, spreading countless golden nets covering the empty space, all kinds of precious bells constantly emitting wonderful sounds; also generating a mind of the most supreme field of merit towards the Buddha, adorning the empty space with countless tents, raining down all kinds of necklace clouds, without interruption; also generating a deep faith mind towards the Buddha, adorning the empty space with countless heavenly palaces, all kinds of heavenly music emitting subtle sounds; also generating a mind of the most supreme and rare encounter towards the Buddha, adorning the empty space with countless kinds of colored heavenly robe clouds, raining down incomparable kinds of wonderful robes; also generating a mind of immeasurable joy and elation towards the Buddha, adorning the empty space with countless heavenly jeweled crowns, raining down immeasurable heavenly crowns, vast as clouds; also generating a joyful mind towards the Buddha, adorning the empty space with countless kinds of colored treasures, raining down all kinds of necklace clouds, without interruption. Hundreds of thousands of billions of nayutas of asankhyeyas of gods, all generated pure faith towards the Buddha, scattering countless kinds of colored heavenly flowers, burning countless kinds of colored heavenly incense, offering to the Tathagata; also generating a mind of great adornment and transformation towards the Buddha, holding countless kinds of colored heavenly sandalwood powder, offering and scattering it to the Tathagata; also generating a joyful and elated mind towards the Buddha, holding countless kinds of colored heavenly canopies, following behind the Tathagata; also generating an enhanced mind towards the Buddha, holding countless kinds of colored heavenly precious robes, spreading them on the road, offering to the Tathagata; also generating a pure mind towards the Buddha, holding countless kinds of colored heavenly precious banners, welcoming the Tathagata; also generating an enhanced joyful mind towards the Buddha, holding countless kinds of colored heavenly adornments, offering to the Tathagata; also generating an indestructible faith towards the Buddha,
持無數天寶鬘，供養如來；又于佛所生無比歡喜心，持無數種種色天寶幡，供養如來。百千億那由他阿僧祇諸天子，以調順寂靜無放逸心，持無數種種色天樂，出妙音聲，供養如來。
百千億那由他不可說先住兜率宮諸菩薩眾，以從超過三界法所生，離諸煩惱行所生，周遍無礙心所生，甚深方便法所生，無量廣大智所生，堅固清凈信所增長不思議善根所生，起阿僧祇善巧變化所成就，供養佛心之所現，無作法門之所印，出過諸天諸供養具，供養于佛；以從波羅蜜所生一切寶蓋，於一切佛境界清凈解所生一切華帳，無生法忍所生一切衣，入金剛法無礙心所生一切鈴網，解一切法如幻心所生一切堅固香，周遍一切佛境界如來座心所生一切佛眾寶妙座，供養佛不懈心所生一切寶幢，解諸法如夢歡喜心所生佛所住一切寶宮殿，無著善根無生善根所生一切寶蓮華云、一切堅固香云、一切無邊色華云、一切種種色妙衣云、一切無邊清凈栴檀香云、一切妙莊嚴寶蓋云、一切燒香云、一切妙鬘云、一切清凈莊嚴具云，皆遍法界，出過諸天供養之具，供養于佛。其諸菩薩一一身各出不可說百千億那由他菩薩，皆充滿法界、虛空界，其心等於三世諸佛，以從無顛倒法所起，無量如來力所加，開示眾生安隱之道，具足不可說名、味、句
【現代漢語翻譯】 現代漢語譯本：他們手持無數的天寶鬘（天界的寶貴花環），供養如來（佛陀）；又在佛陀面前生起無比歡喜的心，手持無數種色彩的天寶幡（天界的寶貴旗幟），供養如來。成百上千億那由他（古印度數字單位，表示極大的數量）阿僧祇（古印度數字單位，表示極其巨大的數量）諸天子，以調順、寂靜、不放逸的心，手持無數種色彩的天樂（天界的音樂），發出美妙的聲音，供養如來。 成百上千億那由他不可說（無法用言語表達）的先住在兜率宮（欲界天的一處）的菩薩眾，以從超越三界（欲界、色界、無色界）的法所生，遠離一切煩惱的修行所生，周遍無礙的心所生，甚深方便法所生，無量廣大智慧所生，堅固清凈的信心所增長的不思議善根所生，發起阿僧祇善巧變化所成就，供養佛心的顯現，以無作法門所印證，拿出超過諸天的供養之物，供養佛陀；以從波羅蜜（到達彼岸的方法）所生的一切寶蓋，於一切佛境界清凈理解所生的一切華帳，無生法忍（對無生之法的忍可）所生的一切衣，進入金剛法無礙心所生的一切鈴網，理解一切法如幻的心所生的一切堅固香，周遍一切佛境界如來座心所生的一切佛眾寶妙座，供養佛不懈怠的心所生的一切寶幢，理解諸法如夢的歡喜心所生佛所住的一切寶宮殿，無著善根（不執著的善根）無生善根所生的一切寶蓮花云、一切堅固香云、一切無邊色彩的華云、一切種種色彩的妙衣云、一切無邊清凈的栴檀香云、一切美妙莊嚴的寶蓋云、一切燒香云、一切美妙花鬘云、一切清凈莊嚴具云，都遍佈法界，拿出超過諸天的供養之物，供養佛陀。這些菩薩每一位都從自身發出不可說百千億那由他的菩薩，都充滿法界、虛空界，他們的心等同於三世（過去、現在、未來）諸佛，以從無顛倒法所起，無量如來力所加持，開示眾生安穩之道，具足不可說的名、味、句。
【English Translation】 English version: They held countless heavenly jeweled garlands, offering them to the Tathagata (Buddha); and with immeasurable joy in their hearts before the Buddha, they held countless heavenly jeweled banners of various colors, offering them to the Tathagata. Hundreds of thousands of billions of nayutas (an ancient Indian unit of large numbers) of asankhyas (an ancient Indian unit of extremely large numbers) of heavenly beings, with minds that were disciplined, peaceful, and without negligence, held countless heavenly musical instruments of various colors, producing wonderful sounds, offering them to the Tathagata. Hundreds of thousands of billions of nayutas of inexpressible Bodhisattvas, who had previously resided in the Tushita Heaven (a heaven in the desire realm), with offerings born from the Dharma that transcends the three realms (desire, form, and formless realms), born from practices that are free from all afflictions, born from minds that are pervasive and unobstructed, born from profound skillful means, born from immeasurable and vast wisdom, born from the inconceivable roots of goodness that are increased by firm and pure faith, arising from asankhyas of skillful transformations, manifesting the mind of offering to the Buddha, sealed by the Dharma of non-action, brought forth offerings that surpassed those of the heavens, offering them to the Buddha; with all jeweled canopies born from the Paramitas (perfections), all flower curtains born from the pure understanding of all Buddha realms, all robes born from the forbearance of non-birth, all bell nets born from the unobstructed mind that enters the Vajra Dharma, all firm incense born from the mind that understands all dharmas as illusions, all wonderful jeweled seats of the Buddha assembly born from the mind of the Tathagata's seat that pervades all Buddha realms, all jeweled banners born from the mind of offering to the Buddha without懈怠, all jeweled palaces where the Buddha resides born from the joyful mind that understands all dharmas as dreams, all jeweled lotus clouds, all firm incense clouds, all clouds of flowers of boundless colors, all clouds of wonderful robes of various colors, all clouds of boundless pure sandalwood incense, all clouds of wonderfully adorned jeweled canopies, all clouds of burning incense, all clouds of wonderful garlands, all clouds of pure adornments, born from non-attachment good roots and non-birth good roots, all pervading the Dharma realm, bringing forth offerings that surpassed those of the heavens, offering them to the Buddha. Each of these Bodhisattvas emitted an inexpressible number of hundreds of thousands of billions of nayutas of Bodhisattvas from their own bodies, all filling the Dharma realm and the space realm, their minds equal to the Buddhas of the three times (past, present, and future), arising from the non-inverted Dharma, empowered by the immeasurable power of the Tathagatas, revealing the path of peace to sentient beings, possessing inexpressible names, tastes, and phrases.
，普入無量法，一切陀羅尼種中生不可窮盡辯才之藏，心無所畏，生大歡喜，以不可說無量無盡如實讚歎法，讚歎如來，無有厭足。
爾時，一切諸天及諸菩薩眾，見於如來、應、正等覺——不可思議人中之雄。其身無量，不可稱數；現不思議種種神變，令無數眾生心大歡喜；普遍一切虛空界、一切法界，以佛莊嚴而為莊嚴；令一切眾生安住善根，示現無量諸佛神力，超過一切諸語言道，諸大菩薩所共欽敬；隨所應化，皆令歡喜；住于諸佛廣大之身，功德善根悉已清凈；色相第一，無能映奪；智慧境界，不可窮盡，無比三昧之所出生。其身無際，遍住一切眾生身中，令無量眾生皆大歡喜，令一切智種性不斷；住于諸佛究竟所住，生於三世諸佛之家；令不可數眾生信解清凈，令一切菩薩智慧成就、諸根悅豫；法雲普覆虛空法界，教化調伏無有遺余；隨眾生心，悉令滿足，令其安住無分別智；出過一切眾生之上，獲一切智，放大光明，宿世善根皆令顯現；普使一切發廣大心，令一切眾生安住普賢不可壞智；遍住一切眾生國土，從於不退正法中生，住於一切平等法界，明瞭眾生心之所宜，現不可說不可說種種差別如來之身，非世言辭而嘆可盡；能令一切常思念佛，充滿法界廣度群生；隨初發心所欲利益，以法惠施，令
【現代漢語翻譯】 現代漢語譯本：普遍進入無量佛法，在一切陀羅尼（總持，能持一切法而不失的禪定力）的種子中，生出無窮無盡的辯才寶藏，心中無所畏懼，生起大歡喜，用不可言說、無量無盡的真實讚歎佛法，讚歎如來（佛的十號之一，指如實而來），沒有厭倦滿足的時候。 當時，一切諸天以及諸菩薩眾，見到如來、應、正等覺（佛的十號之三，指應供、正遍知）——不可思議的人中雄杰。他的身體無量無邊，不可計數；顯現不可思議的種種神通變化，令無數眾生心中大歡喜；普遍充滿一切虛空界、一切法界，以佛的莊嚴而為莊嚴；令一切眾生安住于善根，示現無量諸佛的神力，超越一切語言的表達，為諸大菩薩所共同欽敬；隨順所應教化的對象，都令他們歡喜；安住于諸佛廣大的身體，功德善根都已清凈；色相第一，沒有能夠掩蓋奪目的；智慧境界，不可窮盡，由無比的三昧（禪定）所生出。他的身體無邊無際，遍佈於一切眾生的身體中，令無量眾生都大歡喜，令一切智慧的種子不中斷；安住于諸佛究竟所安住的境界，生於三世諸佛的家族；令不可計數的眾生信解清凈，令一切菩薩智慧成就、諸根喜悅；法雲普遍覆蓋虛空法界，教化調伏沒有遺漏；隨順眾生的心意，都令他們滿足，令他們安住于無分別的智慧；超出一切眾生之上，獲得一切智慧，放出大光明，宿世的善根都令顯現；普遍使一切眾生髮起廣大的心，令一切眾生安住于普賢（菩薩名，象徵一切菩薩行愿的代表）不可壞的智慧；遍佈於一切眾生的國土，從不退轉的正法中產生，安住於一切平等的法界，明瞭眾生心中所適宜的，顯現不可說不可說的種種差別如來的身體，不是世俗的言辭所能讚歎窮盡的；能夠令一切眾生常常思念佛，充滿法界廣度眾生；隨順最初發心所想要利益的，用佛法惠施，令
【English Translation】 English version: Universally entering immeasurable Dharmas, from the seeds of all Dharanis (a meditative power that holds all Dharmas without loss), arises an inexhaustible treasury of eloquence, the mind is without fear, great joy arises, and with unspeakable, immeasurable, and truthful praise, praises the Dharma, praises the Tathagata (one of the ten epithets of a Buddha, meaning 'the one who has thus come'), without weariness or satisfaction. At that time, all the Devas and all the Bodhisattvas saw the Tathagata, Arhat, Samyak-sambuddha (three of the ten epithets of a Buddha, meaning 'worthy of offerings', 'perfectly enlightened')—an inconceivable hero among humans. His body is immeasurable and countless; he manifests inconceivable and various miraculous transformations, causing countless beings to have great joy in their hearts; he pervades all of space and all of the Dharma realm, adorned with the Buddha's adornments; he causes all beings to abide in good roots, manifesting the immeasurable divine power of all Buddhas, surpassing all verbal expressions, revered by all great Bodhisattvas; according to what should be taught, he makes them all joyful; he abides in the vast body of all Buddhas, his merits and good roots are all pure; his appearance is the foremost, none can overshadow it; his realm of wisdom is inexhaustible, born from incomparable Samadhi (meditative absorption). His body is boundless, pervading the bodies of all beings, causing immeasurable beings to have great joy, ensuring that the seed of all wisdom is not interrupted; he abides in the ultimate abode of all Buddhas, born into the family of the Buddhas of the three times; he causes countless beings to have pure faith and understanding, causing all Bodhisattvas to achieve wisdom, their faculties joyful; the Dharma cloud universally covers the space and Dharma realm, teaching and subduing without omission; according to the minds of beings, he satisfies them all, causing them to abide in non-discriminating wisdom; he surpasses all beings, attains all wisdom, emits great light, and causes the good roots of past lives to manifest; he universally causes all to generate vast minds, causing all beings to abide in the indestructible wisdom of Samantabhadra (a Bodhisattva, representing the embodiment of all Bodhisattva vows and practices); he pervades the lands of all beings, arises from the non-retrogressing Right Dharma, abides in the equal Dharma realm, understands what is suitable for the minds of beings, manifests the ineffable and various different bodies of the Tathagata, which cannot be fully praised by worldly words; he can cause all to constantly contemplate the Buddha, filling the Dharma realm and widely liberating beings; according to the benefits desired by the initial aspiration, he bestows the Dharma, causing
其調伏，信解清凈；示現色身不可思議，等觀眾生，心無所著；住無礙住，得佛十力，無所障礙；心常寂定，未曾散亂；住一切智，善能開演種種文句真實之義，能悉深入無邊智海，出生無量功德慧藏；恒以佛日普照法界，隨本願力常現不沒；恒住法界，住佛所住，無有變異；於我、我所俱無所著，住出世法，世法無染；於一切世間建智慧幢，其智廣大，超過世間，無所染著；拔諸眾生令出淤泥，置於最上智慧之地，所有福德饒益眾生而無有盡；了知一切菩薩智慧，信向決定，當成正覺；以大慈悲，現不可說無量佛身種種莊嚴；以妙音聲，演無量法，隨眾生意，悉令滿足；于去、來、今，心常清凈，令諸眾生不著境界；恒與一切諸菩薩記，令其皆入佛之種性，生在佛家，得佛灌頂；常游十方，未曾休息，而於一切無所樂著；法界佛剎悉能遍往，諸眾生心靡不了知；所有福德，離世清凈；不住生死，而於世間如影普現；以智慧月普照法界，了達一切悉無所得；恒以智慧，知諸世間如幻、如影、如夢、如化，一切皆以心為自性，如是而住；隨諸眾生業報不同、心樂差別、諸根各異，而現佛身；如來恒以無數眾生而為所緣，為說世間皆從緣起，知諸法相皆悉無相，唯是一相智慧之本；欲令眾生離諸相著，示現一切世間性相而
【現代漢語翻譯】 現代漢語譯本：他們的調伏是基於清凈的信解；他們示現的色身不可思議，平等看待眾生，心中沒有任何執著；他們安住于無礙的境界，獲得佛的十力（佛的十種力量），沒有任何障礙；他們的心常處於寂靜的禪定中，從未散亂；他們安住於一切智（佛的智慧），善於開演各種文句的真實含義，能夠深入無邊的智慧海洋，產生無量的功德智慧寶藏；他們恒常以佛的智慧之光普照法界，隨著本願的力量常常顯現而不消失；他們恒常安住於法界，安住于佛所安住的境界，沒有任何變異；對於『我』和『我所』（屬於我的事物）都沒有執著，安住于出世間的法，不受世間法的污染；在一切世間建立智慧的旗幟，他們的智慧廣大，超越世間，沒有任何染著；他們拔出眾生，使他們脫離淤泥，安置在最上的智慧之地，他們所有的福德利益眾生而沒有窮盡；他們了知一切菩薩的智慧，信向堅定，必定成就正覺（佛的覺悟）；以大慈悲心，示現不可說無量的佛身和種種莊嚴；以美妙的聲音，演說無量的法，隨著眾生的心意，使他們都得到滿足；對於過去、現在、未來，他們的心常清凈，使眾生不執著于境界；他們恒常為一切菩薩授記，使他們都進入佛的種性，生在佛的家族，得到佛的灌頂；他們常常遊歷十方，從未休息，而對於一切都沒有貪戀執著；他們能夠遍往法界和佛剎，對於眾生的心念沒有不瞭解的；他們所有的福德，遠離世間而清凈；他們不住于生死，而在世間如影子般普遍顯現；他們以智慧之月普照法界，了達一切都沒有所得；他們恒常以智慧，知道世間如幻、如影、如夢、如化，一切都以心為自性，如此安住；隨著眾生業報的不同、心意的差別、根器的各異，而顯現佛身；如來恒常以無數眾生作為所緣，為他們宣說世間一切都從因緣而生起，知道諸法的相狀都是沒有相狀的，唯一是智慧的根本；爲了使眾生脫離各種執著，示現一切世間的性相。 現代漢語譯本：他們調伏自心，信解清凈；示現的色身不可思議，平等對待一切眾生，心中毫無執著；安住于無礙的境界，獲得佛的十力，沒有任何障礙；心常處於寂定，從未散亂；安住於一切智，善於開演種種文句的真實含義，能夠深入無邊的智慧海洋，生出無量的功德智慧寶藏；恒常以佛的智慧之光普照法界，隨本願力常現不滅；恒常安住於法界，安住于佛所安住的境界，沒有變異；對於『我』和『我所』都沒有執著，安住于出世間的法，不受世間法的污染；在一切世間建立智慧的旗幟，他們的智慧廣大，超越世間，沒有染著；拔出眾生，使他們脫離淤泥，安置在最上的智慧之地，他們所有的福德利益眾生而沒有窮盡；了知一切菩薩的智慧，信向堅定，必定成就正覺；以大慈悲心，示現不可說無量的佛身和種種莊嚴；以美妙的聲音，演說無量的法，隨著眾生的心意，使他們都得到滿足；對於過去、現在、未來，他們的心常清凈，使眾生不執著于境界；恒常為一切菩薩授記，使他們都進入佛的種性，生在佛的家族，得到佛的灌頂；常常遊歷十方，從未休息，而對於一切都沒有貪戀執著；法界和佛剎都能夠遍往，對於眾生的心念沒有不瞭解的；他們所有的福德，遠離世間而清凈；不住于生死，而在世間如影子般普遍顯現；以智慧之月普照法界，了達一切都沒有所得；恒常以智慧，知道世間如幻、如影、如夢、如化，一切都以心為自性，如此安住；隨著眾生業報的不同、心意的差別、根器的各異，而顯現佛身；如來恒常以無數眾生作為所緣，為他們宣說世間一切都從因緣而生起，知道諸法的相狀都是沒有相狀的，唯一是智慧的根本；爲了使眾生脫離各種執著，示現一切世間的性相。
【English Translation】 English version: Their taming is based on pure faith and understanding; they manifest inconceivable forms, regarding all beings equally, with no attachment in their hearts; they dwell in unobstructed abodes, having attained the ten powers of the Buddha (ten strengths of a Buddha), without any hindrance; their minds are always in tranquil samadhi, never scattered; they dwell in all-knowing wisdom (Buddha's wisdom), skillfully expounding the true meaning of various texts, able to deeply enter the boundless ocean of wisdom, producing immeasurable meritorious wisdom treasures; they constantly illuminate the Dharma realm with the sun of the Buddha's wisdom, always appearing without disappearing according to the power of their original vows; they constantly dwell in the Dharma realm, dwelling in the abode of the Buddha, without any change; they have no attachment to 'self' or 'what belongs to self', dwelling in the transcendental Dharma, unpolluted by worldly dharmas; they establish the banner of wisdom in all worlds, their wisdom is vast, surpassing the world, without any defilement; they pull beings out of the mud, placing them in the highest place of wisdom, all their merits benefit beings without end; they understand the wisdom of all Bodhisattvas, their faith is firm, they will surely attain perfect enlightenment (Buddhahood); with great compassion, they manifest unspeakable, immeasurable Buddha bodies and various adornments; with wonderful voices, they expound immeasurable dharmas, fulfilling the minds of all beings according to their wishes; regarding the past, present, and future, their minds are always pure, preventing beings from being attached to realms; they constantly give predictions to all Bodhisattvas, enabling them to enter the Buddha's lineage, to be born into the Buddha's family, and to receive the Buddha's anointment; they constantly travel in the ten directions, never resting, yet without any attachment to anything; they are able to travel throughout the Dharma realm and Buddha lands, understanding all the thoughts of beings; all their merits are pure, detached from the world; they do not dwell in birth and death, yet they appear universally in the world like shadows; they illuminate the Dharma realm with the moon of wisdom, understanding that nothing is attained; they constantly know with wisdom that the world is like an illusion, a shadow, a dream, a transformation, all of which have mind as their nature, and they dwell in this way; according to the different karmic retributions of beings, the differences in their minds, and the differences in their faculties, they manifest Buddha bodies; the Tathagata constantly takes countless beings as the object of their contemplation, explaining to them that everything in the world arises from conditions, knowing that the characteristics of all dharmas are without characteristics, and that the only characteristic is the root of wisdom; in order to enable beings to detach from all attachments, they manifest the nature and characteristics of all worlds. English version: Their self-taming is based on pure faith and understanding; the manifested forms are inconceivable, treating all beings equally, with no attachment in their hearts; they dwell in unobstructed realms, having attained the ten powers of the Buddha, without any hindrance; their minds are always in tranquil samadhi, never scattered; they dwell in all-knowing wisdom, skillfully expounding the true meaning of various texts, able to deeply enter the boundless ocean of wisdom, producing immeasurable meritorious wisdom treasures; they constantly illuminate the Dharma realm with the light of the Buddha's wisdom, always appearing without disappearing according to the power of their original vows; they constantly dwell in the Dharma realm, dwelling in the abode of the Buddha, without any change; they have no attachment to 'self' or 'what belongs to self', dwelling in the transcendental Dharma, unpolluted by worldly dharmas; they establish the banner of wisdom in all worlds, their wisdom is vast, surpassing the world, without any defilement; they pull beings out of the mud, placing them in the highest place of wisdom, all their merits benefit beings without end; they understand the wisdom of all Bodhisattvas, their faith is firm, they will surely attain perfect enlightenment; with great compassion, they manifest unspeakable, immeasurable Buddha bodies and various adornments; with wonderful voices, they expound immeasurable dharmas, fulfilling the minds of all beings according to their wishes; regarding the past, present, and future, their minds are always pure, preventing beings from being attached to realms; they constantly give predictions to all Bodhisattvas, enabling them to enter the Buddha's lineage, to be born into the Buddha's family, and to receive the Buddha's anointment; they constantly travel in the ten directions, never resting, yet without any attachment to anything; they are able to travel throughout the Dharma realm and Buddha lands, understanding all the thoughts of beings; all their merits are pure, detached from the world; they do not dwell in birth and death, yet they appear universally in the world like shadows; they illuminate the Dharma realm with the moon of wisdom, understanding that nothing is attained; they constantly know with wisdom that the world is like an illusion, a shadow, a dream, a transformation, all of which have mind as their nature, and they dwell in this way; according to the different karmic retributions of beings, the differences in their minds, and the differences in their faculties, they manifest Buddha bodies; the Tathagata constantly takes countless beings as the object of their contemplation, explaining to them that everything in the world arises from conditions, knowing that the characteristics of all dharmas are without characteristics, and that the only characteristic is the root of wisdom; in order to enable beings to detach from all attachments, they manifest the nature and characteristics of all worlds.
行於世，為其開示無上菩提；為欲救護一切眾生，出現世間開示佛道，令其得見如來身相，攀緣憶念，勤加修習；除滅世間煩惱之相，修菩提行，心不散動，于大乘門皆得圓滿，成就一切諸佛義利，悉能觀察眾生善根而不壞滅；清凈業報，智慧明瞭，普入三世，永離一切世間分別；放光明網普照十方，一切世界無不充滿；色身妙好，見者無厭；以大功德智慧神通，出生種種菩薩諸行；諸根境界，自在圓滿；作諸佛事，作已便沒；善能開示過、現、未來一切智道，為諸菩薩普雨無量陀羅尼雨，令其發起廣大欲樂，受持修習，成就一切諸佛功德；圓滿熾盛無邊妙色莊嚴其身，一切世間靡不現睹；永離一切障礙之法，於一切法真實之義已得清凈，于功德法而得自在；為大法王，如日普照；為世福田，具大威德；於一切世間普現化身，放智慧光，悉令開悟；欲令眾生知佛具足無邊功德，以無礙繒系頂受位，隨順世間方便開導；以智慧手安慰眾生，為大醫王善療眾病，一切世間無量國土悉能遍往，未曾休息；清凈慧眼離諸障翳，悉能明見；于作不善惡業眾生，種種調伏，令其入道；善取時宜，無有休息；若諸眾生起平等心，即為化現平等業報，隨其心樂，隨其業果，為現佛身種種神變，而為說法，令其悟解，得法智慧，心大歡喜
【現代漢語翻譯】 現代漢語譯本：在世間行走，為他們開示無上菩提（無上覺悟）；爲了救護一切眾生，出現在世間開示佛道，讓他們得見如來（佛）的身相，攀緣憶念，勤加修習；去除世間的煩惱之相，修菩提（覺悟）之行，心不散亂，在大乘（佛教教義）之門都得到圓滿，成就一切諸佛的義利，能夠觀察眾生的善根而不使其壞滅；清凈業報，智慧明瞭，普遍進入過去、現在、未來三世，永遠脫離一切世間的分別；放出光明之網普遍照耀十方，一切世界沒有不充滿的；色身美妙，見到的人沒有厭倦；以大功德、智慧、神通，出生種種菩薩（覺悟的修行者）的修行；諸根境界，自在圓滿；做諸佛的事，做完就隱沒；善於開示過去、現在、未來一切智慧之道，為諸菩薩普遍降下無量陀羅尼（總持）之雨，讓他們發起廣大的欲樂，受持修習，成就一切諸佛的功德；圓滿熾盛無邊美妙的色彩莊嚴其身，一切世間沒有不看見的；永遠脫離一切障礙之法，對於一切法真實之義已經得到清凈，對於功德之法而得到自在；成為大法王，如太陽普遍照耀；成為世間的福田，具有大威德；在一切世間普遍顯現化身，放出智慧之光，全部讓他們開悟；想要讓眾生知道佛具足無邊功德，用無礙的繒（絲織品）繫在頭頂接受佛位，隨順世間的方便開導；用智慧的手安慰眾生，成為大醫王善於治療各種疾病，一切世間無量國土都能夠遍往，未曾休息；清凈的慧眼脫離各種障礙，全部能夠明見；對於做不善惡業的眾生，用種種方法調伏，讓他們進入正道；善於把握時機，沒有休息；如果眾生生起平等心，就為他們化現平等的業報，隨著他們的心願，隨著他們的業果，為他們顯現佛身種種神變，而為他們說法，讓他們領悟理解，得到法的智慧，心中大歡喜。 English version: Walking in the world, they reveal the unsurpassed Bodhi (supreme enlightenment) to them; in order to save and protect all sentient beings, they appear in the world to reveal the Buddha's path, enabling them to see the physical form of the Tathagata (Buddha), to cling to and remember, and to diligently cultivate; they eliminate the appearance of worldly afflictions, cultivate the practice of Bodhi (enlightenment), their minds are not scattered, they achieve perfection in the Mahayana (Buddhist teachings) path, accomplish the benefits of all Buddhas, and are able to observe the good roots of sentient beings without destroying them; their karmic retribution is pure, their wisdom is clear, they universally enter the three periods of time—past, present, and future—and are forever free from all worldly distinctions; they emit a net of light that universally illuminates the ten directions, filling all worlds; their physical form is exquisite, and those who see it are never weary; with great merit, wisdom, and supernatural powers, they give rise to various practices of Bodhisattvas (enlightenment seekers); the realms of their senses are free and perfect; they perform the deeds of the Buddhas, and having done so, they disappear; they are skilled in revealing the path of all wisdom of the past, present, and future, and they universally rain down immeasurable Dharani (mantras) rain for the Bodhisattvas, enabling them to generate great desire and joy, to receive, cultivate, and accomplish all the merits of the Buddhas; their bodies are adorned with perfect, radiant, and boundless exquisite colors, which are visible to all in the world; they are forever free from all obstructing dharmas, and they have attained purity in the true meaning of all dharmas, and they have gained freedom in the dharmas of merit; they become the great Dharma King, shining universally like the sun; they become the field of blessings for the world, possessing great power and virtue; they universally manifest transformation bodies in all worlds, emitting the light of wisdom, enabling all to awaken; desiring to let sentient beings know that the Buddha possesses boundless merits, they receive the position of Buddhahood by having an unhindered silken cloth tied on their heads, guiding and leading in accordance with worldly means; they comfort sentient beings with their hands of wisdom, becoming the great physician who is skilled in healing all diseases, and they are able to travel to all the immeasurable lands of the world without ever resting; their pure eyes of wisdom are free from all obstructions, and they are able to see clearly; for sentient beings who commit unwholesome and evil deeds, they subdue them in various ways, leading them onto the path; they are skilled in seizing the right time, without rest; if sentient beings give rise to an equal mind, they will manifest equal karmic retribution for them, according to their wishes and according to their karmic results, they will manifest the Buddha's body with various miraculous transformations, and they will preach the Dharma for them, enabling them to understand and comprehend, to gain the wisdom of the Dharma, and their hearts will be filled with great joy.
【English Translation】 Walking in the world, they reveal the unsurpassed Bodhi (supreme enlightenment) to them; in order to save and protect all sentient beings, they appear in the world to reveal the Buddha's path, enabling them to see the physical form of the Tathagata (Buddha), to cling to and remember, and to diligently cultivate; they eliminate the appearance of worldly afflictions, cultivate the practice of Bodhi (enlightenment), their minds are not scattered, they achieve perfection in the Mahayana (Buddhist teachings) path, accomplish the benefits of all Buddhas, and are able to observe the good roots of sentient beings without destroying them; their karmic retribution is pure, their wisdom is clear, they universally enter the three periods of time—past, present, and future—and are forever free from all worldly distinctions; they emit a net of light that universally illuminates the ten directions, filling all worlds; their physical form is exquisite, and those who see it are never weary; with great merit, wisdom, and supernatural powers, they give rise to various practices of Bodhisattvas (enlightenment seekers); the realms of their senses are free and perfect; they perform the deeds of the Buddhas, and having done so, they disappear; they are skilled in revealing the path of all wisdom of the past, present, and future, and they universally rain down immeasurable Dharani (mantras) rain for the Bodhisattvas, enabling them to generate great desire and joy, to receive, cultivate, and accomplish all the merits of the Buddhas; their bodies are adorned with perfect, radiant, and boundless exquisite colors, which are visible to all in the world; they are forever free from all obstructing dharmas, and they have attained purity in the true meaning of all dharmas, and they have gained freedom in the dharmas of merit; they become the great Dharma King, shining universally like the sun; they become the field of blessings for the world, possessing great power and virtue; they universally manifest transformation bodies in all worlds, emitting the light of wisdom, enabling all to awaken; desiring to let sentient beings know that the Buddha possesses boundless merits, they receive the position of Buddhahood by having an unhindered silken cloth tied on their heads, guiding and leading in accordance with worldly means; they comfort sentient beings with their hands of wisdom, becoming the great physician who is skilled in healing all diseases, and they are able to travel to all the immeasurable lands of the world without ever resting; their pure eyes of wisdom are free from all obstructions, and they are able to see clearly; for sentient beings who commit unwholesome and evil deeds, they subdue them in various ways, leading them onto the path; they are skilled in seizing the right time, without rest; if sentient beings give rise to an equal mind, they will manifest equal karmic retribution for them, according to their wishes and according to their karmic results, they will manifest the Buddha's body with various miraculous transformations, and they will preach the Dharma for them, enabling them to understand and comprehend, to gain the wisdom of the Dharma, and their hearts will be filled with great joy.
，諸根踴躍，見無量佛，起深重信，生諸善根，永不退轉；一切眾生隨業所繫長眠生死，如來出世能覺悟之，安慰其心，使無憂怖；若得見者，悉令證入無依義智，智慧善巧，了達境界莊嚴妙好，無能映奪；智山法芽，悉已清凈；或現菩薩，或現佛身，令諸眾生至無患地；無數功德之所莊嚴，業行所成現於世間；一切諸佛莊嚴清凈，莫不皆以一切智業之所成就；常守本願，不捨世間，作諸眾生堅固善友；清凈第一，離垢光明，令一切眾生皆得現見；六趣眾生無量無邊，佛以神力常隨不捨；若有往昔同種善根，皆令清凈；而於六趣一切眾生不捨本願，無所欺誑，悉以善法方便攝取，令其修習清凈之業，摧破一切諸魔斗諍，從無礙際出廣大力，最勝日藏無有障礙；于凈心界而現影像，一切世間無不睹見，以種種法廣施眾生；佛是無邊光明之藏，諸力智慧皆悉圓滿；恒以大光普照眾生，隨其所愿，皆令滿足，離諸怨敵，為上福田，一切眾生共所依怙；凡有所施，悉令清凈；修少善行，受無量福，悉令得入無盡智地；為一切眾生種植善根凈心之主，為一切眾生髮生福德最上良田；智慧甚深，方便善巧，能救一切三惡道苦。如是信解，如是觀察，如是入于智慧之淵，如是游于功德之海，如是普至虛空智慧，如是而知眾生福田，如
【現代漢語翻譯】 現代漢語譯本：他們的諸根都歡欣鼓舞，見到無量佛，生起深厚的信心，產生各種善根，永遠不會退轉；一切眾生都因各自的業力束縛而長久沉睡于生死輪迴之中，如來出世能夠覺悟他們，安慰他們的心靈，使他們沒有憂愁和恐懼；如果能夠見到如來，都讓他們證入無所依賴的智慧，智慧巧妙，明瞭境界的莊嚴美好，沒有任何事物能夠掩蓋其光芒；智慧之山，佛法之芽，都已清凈；有時顯現菩薩身，有時顯現佛身，使一切眾生到達沒有憂患的境地；以無數功德所莊嚴，由業行所成就而顯現在世間；一切諸佛的莊嚴清凈，沒有不是以一切智慧的業力所成就的；常常守護本來的誓願，不捨棄世間，作為一切眾生堅固的善友；清凈第一，遠離垢染的光明，使一切眾生都能夠親眼見到；六道眾生無量無邊，佛以神通之力常常隨順而不捨棄；如果有往昔共同種下的善根，都使他們清凈；對於六道一切眾生不捨棄本來的誓願，沒有欺騙和虛妄，都用善法方便攝取他們，使他們修習清凈的業，摧毀一切魔的鬥爭，從無障礙的境界發出廣大的力量，最殊勝的太陽光芒沒有障礙；在清凈的心境中顯現影像，一切世間沒有不看見的，用種種佛法廣泛地施予眾生；佛是無邊光明的寶藏，各種力量和智慧都圓滿具足；恒常以大光明普遍照耀眾生，隨順他們的願望，都使他們滿足，遠離各種怨敵，是至上的福田，是一切眾生共同的依靠；凡是所施予的，都使之清凈；修習少許的善行，就能獲得無量的福報，都使他們進入無盡的智慧之地；為一切眾生種植善根，是清凈心之主，為一切眾生髮生福德，是最上的良田；智慧極其深奧，方便善巧，能夠救度一切三惡道的痛苦。像這樣信解，像這樣觀察，像這樣進入智慧的深淵，像這樣遨遊于功德的海洋，像這樣普遍到達虛空的智慧，像這樣而知眾生的福田，像 現代漢語譯本：這樣而知眾生的福田，如來是無量功德之所莊嚴，一切眾生皆應供養，如來是無量智慧之所莊嚴，一切眾生皆應禮敬，如來是無量福德之所莊嚴，一切眾生皆應讚歎，如來是無量光明之所莊嚴，一切眾生皆應瞻仰，如來是無量清凈之所莊嚴，一切眾生皆應皈依，如來是無量解脫之所莊嚴，一切眾生皆應隨喜，如來是無量自在之所莊嚴，一切眾生皆應發願，如來是無量神通之所莊嚴，一切眾生皆應稱揚，如來是無量力用之所莊嚴，一切眾生皆應歸命，如來是無量法藏之所莊嚴，一切眾生皆應受持。佛子，如來成就如是無量功德，是故一切眾生皆應供養。佛子，如來成就如是無量智慧，是故一切眾生皆應禮敬。佛子，如來成就如是無量福德，是故一切眾生皆應讚歎。佛子，如來成就如是無量光明，是故一切眾生皆應瞻仰。佛子，如來成就如是無量清凈，是故一切眾生皆應皈依。佛子，如來成就如是無量解脫，是故一切眾生皆應隨喜。佛子，如來成就如是無量自在，是故一切眾生皆應發願。佛子，如來成就如是無量神通，是故一切眾生皆應稱揚。佛子，如來成就如是無量力用，是故一切眾生皆應歸命。佛子，如來成就如是無量法藏，是故一切眾生皆應受持。佛子，如來成就如是無量功德，是故一切眾生皆應供養。佛子，如來成就如是無量智慧，是故一切眾生皆應禮敬。佛子，如來成就如是無量福德，是故一切眾生皆應讚歎。佛子，如來成就如是無量光明，是故一切眾生皆應瞻仰。佛子，如來成就如是無量清凈，是故一切眾生皆應皈依。佛子，如來成就如是無量解脫，是故一切眾生皆應隨喜。佛子，如來成就如是無量自在，是故一切眾生皆應發願。佛子，如來成就如是無量神通，是故一切眾生皆應稱揚。佛子，如來成就如是無量力用，是故一切眾生皆應歸命。佛子，如來成就如是無量法藏，是故一切眾生皆應受持。
【English Translation】 English version: Their roots of sense are all delighted, seeing immeasurable Buddhas, they arise with deep faith, generate all good roots, and never regress; all sentient beings are bound by their karma, long asleep in the cycle of birth and death, the Tathagata appears in the world to awaken them, comfort their hearts, and free them from worry and fear; if they are able to see the Tathagata, they will all be led to realize the wisdom of non-reliance, skillful wisdom, understanding the adornment and beauty of the realms, which cannot be overshadowed by anything; the mountain of wisdom, the sprouts of Dharma, are all purified; sometimes appearing as a Bodhisattva, sometimes appearing as a Buddha, leading all sentient beings to a place free from suffering; adorned with countless merits, manifested in the world through the accomplishment of karmic actions; the adornment and purity of all Buddhas are all achieved through the karma of all wisdom; they always uphold their original vows, not abandoning the world, acting as steadfast good friends to all sentient beings; supremely pure, light free from defilement, enabling all sentient beings to see them directly; the beings in the six realms are immeasurable and boundless, the Buddha constantly follows and does not abandon them with divine power; if there are those who have planted good roots together in the past, they are all purified; and towards all sentient beings in the six realms, they do not abandon their original vows, without deception or falsehood, they all use skillful means of the good Dharma to gather them, enabling them to cultivate pure karma, destroying all the struggles of demons, from the realm of non-obstruction, they emit great power, the most supreme sun's light is without obstruction; in the realm of pure mind, images appear, and all the world sees them, widely bestowing various Dharmas upon sentient beings; the Buddha is a treasury of boundless light, all powers and wisdom are fully complete; constantly with great light, universally illuminating sentient beings, according to their wishes, fulfilling them all, free from all enemies, being the supreme field of merit, the common refuge of all sentient beings; whatever is bestowed, is all made pure; cultivating a little good action, receiving immeasurable blessings, all are led to enter the realm of endless wisdom; for all sentient beings, planting good roots, being the master of pure mind, for all sentient beings, generating merit, being the supreme field of goodness; wisdom is extremely profound, skillful in means, able to save all the sufferings of the three evil paths. Such is the faith and understanding, such is the observation, such is the entry into the abyss of wisdom, such is the roaming in the ocean of merit, such is the universal arrival at the wisdom of emptiness, such is the knowledge of the field of merit for sentient beings, such as English version: such is the knowledge of the field of merit for sentient beings, the Tathagata is adorned with immeasurable merits, all sentient beings should make offerings, the Tathagata is adorned with immeasurable wisdom, all sentient beings should pay homage, the Tathagata is adorned with immeasurable blessings, all sentient beings should praise, the Tathagata is adorned with immeasurable light, all sentient beings should gaze upon, the Tathagata is adorned with immeasurable purity, all sentient beings should take refuge, the Tathagata is adorned with immeasurable liberation, all sentient beings should rejoice, the Tathagata is adorned with immeasurable freedom, all sentient beings should make vows, the Tathagata is adorned with immeasurable supernatural powers, all sentient beings should extol, the Tathagata is adorned with immeasurable power and function, all sentient beings should take refuge, the Tathagata is adorned with immeasurable Dharma treasures, all sentient beings should uphold. Buddha's children, the Tathagata has achieved such immeasurable merits, therefore all sentient beings should make offerings. Buddha's children, the Tathagata has achieved such immeasurable wisdom, therefore all sentient beings should pay homage. Buddha's children, the Tathagata has achieved such immeasurable blessings, therefore all sentient beings should praise. Buddha's children, the Tathagata has achieved such immeasurable light, therefore all sentient beings should gaze upon. Buddha's children, the Tathagata has achieved such immeasurable purity, therefore all sentient beings should take refuge. Buddha's children, the Tathagata has achieved such immeasurable liberation, therefore all sentient beings should rejoice. Buddha's children, the Tathagata has achieved such immeasurable freedom, therefore all sentient beings should make vows. Buddha's children, the Tathagata has achieved such immeasurable supernatural powers, therefore all sentient beings should extol. Buddha's children, the Tathagata has achieved such immeasurable power and function, therefore all sentient beings should take refuge. Buddha's children, the Tathagata has achieved such immeasurable Dharma treasures, therefore all sentient beings should uphold. Buddha's children, the Tathagata has achieved such immeasurable merits, therefore all sentient beings should make offerings. Buddha's children, the Tathagata has achieved such immeasurable wisdom, therefore all sentient beings should pay homage. Buddha's children, the Tathagata has achieved such immeasurable blessings, therefore all sentient beings should praise. Buddha's children, the Tathagata has achieved such immeasurable light, therefore all sentient beings should gaze upon. Buddha's children, the Tathagata has achieved such immeasurable purity, therefore all sentient beings should take refuge. Buddha's children, the Tathagata has achieved such immeasurable liberation, therefore all sentient beings should rejoice. Buddha's children, the Tathagata has achieved such immeasurable freedom, therefore all sentient beings should make vows. Buddha's children, the Tathagata has achieved such immeasurable supernatural powers, therefore all sentient beings should extol. Buddha's children, the Tathagata has achieved such immeasurable power and function, therefore all sentient beings should take refuge. Buddha's children, the Tathagata has achieved such immeasurable Dharma treasures, therefore all sentient beings should uphold.
是正念現前觀察，如是觀佛諸業相好，如是觀佛普現世間，如是觀佛神通自在。
時，彼大眾見如來身，一一毛孔出百千億那由他阿僧祇光明，一一光明有阿僧祇色、阿僧祇清凈、阿僧祇照明，令阿僧祇眾觀察、阿僧祇眾歡喜、阿僧祇眾快樂、阿僧祇眾深信增長、阿僧祇眾志樂清凈、阿僧祇眾諸根清涼、阿僧祇眾恭敬尊重。爾時，大眾咸見佛身，放百千億那由他不思議大光明，一一光明皆有不思議色、不思議光，照不思議無邊法界。以佛神力，出大妙音；其音演暢百千億那由他不思議讚頌，超諸世間所有言辭，出世善根之所成就。復現百千億那由他不思議微妙莊嚴，于百千億那由他不思議劫嘆不可盡，皆是如來無盡自在之所出生。又現不可說諸佛如來出興於世，令諸眾生入智慧門，解甚深義。又現不可說諸佛如來所有變化，盡法界、虛空界，令一切世間平等清凈。如是，皆從如來所住無障礙一切智生，亦從如來所修行不思議勝德生。復現百千億那由他不思議妙寶光焰，從昔大愿善根所起，以曾供養無量如來，修清凈行無放逸故，薩婆若心無有障礙生善根故，為顯如來力廣遍故，為斷一切眾生疑故，為令鹹得見如來故，令無量眾生住善根故，顯示如來神通之力無映奪故，欲令眾生普得入于究竟海故，為令一切諸佛
【現代漢語翻譯】 現代漢語譯本：是正念現前地觀察，如此觀察佛的種種業報和相好，如此觀察佛普遍顯現在世間，如此觀察佛的神通自在。 當時，在場的大眾看到如來的身體，每一個毛孔都放出百千億那由他（極大的數量單位）阿僧祇（無數）的光明，每一道光明都有阿僧祇的色彩、阿僧祇的清凈、阿僧祇的照明，使阿僧祇的眾生得以觀察，使阿僧祇的眾生歡喜，使阿僧祇的眾生快樂，使阿僧祇的眾生深信增長，使阿僧祇的眾生志向和喜樂清凈，使阿僧祇的眾生諸根清涼，使阿僧祇的眾生恭敬尊重。那時，大眾都看到佛身，放出百千億那由他不可思議的大光明，每一道光明都有不可思議的色彩、不可思議的光芒，照耀著不可思議無邊的法界。憑藉佛的神力，發出大妙的音聲；那聲音宣揚著百千億那由他不可思議的讚頌，超越世間所有言辭，是出世的善根所成就的。又顯現百千億那由他不可思議的微妙莊嚴，在百千億那由他不可思議的劫數中也讚歎不盡，這些都是如來無盡自在所產生的。又顯現不可說的諸佛如來出現在世間，使眾生進入智慧之門，理解甚深的意義。又顯現不可說的諸佛如來所有的變化，遍及法界、虛空界，使一切世間平等清凈。這些，都是從如來所住的無障礙一切智中產生，也是從如來所修行的不可思議的殊勝功德中產生。又顯現百千億那由他不可思議的妙寶光焰，是從過去的大愿和善根所產生的，因為曾經供養無量如來，修清凈行不放逸的緣故，薩婆若（一切智）心沒有障礙而生善根的緣故，爲了顯示如來的力量廣大普遍的緣故，爲了斷除一切眾生的疑惑的緣故，爲了使他們都能見到如來的緣故，使無量眾生安住于善根的緣故，顯示如來的神通之力無可比擬的緣故，想要使眾生普遍進入究竟之海的緣故，爲了使一切諸佛
【English Translation】 English version: It is observing with right mindfulness present, thus observing the various karmic appearances and marks of the Buddha, thus observing the Buddha's universal manifestation in the world, thus observing the Buddha's supernatural freedom. At that time, the great assembly saw the body of the Tathagata, from each pore of which emanated hundreds of thousands of billions of nayutas (a very large unit of number) of asamkhyas (innumerable) of light, each light having asamkhyas of colors, asamkhyas of purity, and asamkhyas of illumination, enabling asamkhyas of beings to observe, causing asamkhyas of beings to rejoice, causing asamkhyas of beings to be happy, causing asamkhyas of beings to increase in deep faith, causing asamkhyas of beings' aspirations and joy to be purified, causing asamkhyas of beings' senses to be cooled, and causing asamkhyas of beings to be respectful and reverent. At that time, the assembly all saw the Buddha's body, emitting hundreds of thousands of billions of nayutas of inconceivable great light, each light having inconceivable colors and inconceivable radiance, illuminating the inconceivable boundless dharma realm. By the Buddha's divine power, a great and wonderful sound was produced; that sound proclaimed hundreds of thousands of billions of nayutas of inconceivable praises, surpassing all worldly words, and was accomplished by the roots of good of the transcendent world. Moreover, hundreds of thousands of billions of nayutas of inconceivable subtle adornments were manifested, which could not be fully praised even in hundreds of thousands of billions of nayutas of inconceivable kalpas (eons), all of which were produced by the Tathagata's inexhaustible freedom. Furthermore, unspeakable Buddhas and Tathagatas were manifested as appearing in the world, enabling beings to enter the gate of wisdom and understand profound meanings. Moreover, unspeakable Buddhas and Tathagatas' transformations were manifested, pervading the dharma realm and the space realm, making all worlds equal and pure. These all arose from the unobstructed all-knowing wisdom in which the Tathagata dwells, and also from the inconceivable superior virtues practiced by the Tathagata. Furthermore, hundreds of thousands of billions of nayutas of inconceivable wondrous jewel flames were manifested, which arose from past great vows and roots of good, because of having offered to immeasurable Tathagatas, practicing pure conduct without negligence, because the Sarvajna (all-knowing) mind had no obstruction and produced roots of good, in order to show the Tathagata's power as vast and universal, in order to cut off all beings' doubts, in order to enable them all to see the Tathagata, to enable immeasurable beings to abide in roots of good, to show the Tathagata's supernatural power as incomparable, desiring to enable beings to universally enter the ocean of ultimate attainment, in order to enable all Buddhas
國土菩薩大眾皆來集故，為欲開示不可思議佛法門故。
爾時，如來大悲普覆，示一切智所有莊嚴，欲令不可說百千億那由他阿僧祇世界中眾生，未信者信，已信者增長，已增長者令其清凈，已清凈者令其成熟，已成熟者令心調伏；觀甚深法，具足無量智慧光明，發生無量廣大之心，薩婆若心無有退轉；不違法性，不怖實際，證真實理，滿足一切波羅蜜行，出世善根皆悉清凈；猶如普賢，得佛自在，離魔境界，入諸佛境，了知深法，獲難思智，大乘誓願永不退轉；常見諸佛，未曾舍離；成就證智，證無量法，具足無邊福德藏力，發歡喜心入無疑地；離惡清凈，依一切智，見法不動，得入一切菩薩眾會，常生三世諸如來家。
世尊所現如是莊嚴，皆是過去先所積集善根所成，為欲調伏諸眾生故，開示如來大威德故，照明無礙智慧藏故，示現如來無邊勝德極熾然故，顯示如來不可思議大神變故，以神通力於一切趣現佛身故，示現如來神通變化無邊際故，本所志願悉成滿故，顯示如來勇猛智慧能遍往故，於法自在成法王故，出生一切智慧門故，示現如來身清凈故，又現其身最殊妙故，顯示證得三世諸佛平等法故，開示善根清凈藏故，顯示世間無能為諭上妙色故，顯示具足十力之相令其見者無厭足故，為世間日照
【現代漢語翻譯】 現代漢語譯本：國土菩薩大眾都聚集在一起，是爲了開示不可思議的佛法門。 那時，如來以大悲心普遍覆蓋，展示一切智（sarvajna，佛陀的智慧）所具有的莊嚴，想要讓不可說百千億那由他阿僧祇（asamkhya，極大的數字）世界中的眾生，未信者生起信心，已信者增長信心，已增長者使其清凈，已清凈者使其成熟，已成熟者使其心調伏；觀察甚深之法，具足無量智慧光明，生起無量廣大之心，對薩婆若（sarvajna，一切智）之心永不退轉；不違背法性（dharmata，諸法的真實本性），不畏懼實際（bhutakoti，真如的極限），證悟真實之理，圓滿一切波羅蜜（paramita，到達彼岸的方法）的修行，出世的善根都清凈；猶如普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩），獲得佛的自在，遠離魔的境界，進入諸佛的境界，了知甚深之法，獲得難以思議的智慧，大乘的誓願永不退轉；常見諸佛，未曾舍離；成就證悟的智慧，證悟無量之法，具足無邊福德的寶藏和力量，生起歡喜心進入無疑之地；遠離惡行，清凈無染，依止一切智，見法不動搖，得以進入一切菩薩的聚會，常生於三世諸如來的家中。 世尊所展現的如此莊嚴，都是過去所積累的善根所成就的，爲了調伏一切眾生，開示如來的大威德，照亮無礙的智慧寶藏，示現如來無邊的殊勝功德極其熾盛，顯示如來不可思議的大神通變化，以神通力在一切道趣中顯現佛身，示現如來神通變化無邊無際，本來的願望都圓滿成就，顯示如來勇猛的智慧能夠普遍前往，於法自在成為法王，出生一切智慧之門，示現如來身體清凈，又示現其身體最為殊妙，顯示證得三世諸佛平等的法，開示善根清凈的寶藏，顯示世間沒有可以比喻的上妙之色，顯示具足十力（dasabala，佛陀的十種力量）之相，讓見到的人沒有厭足，成為世間的太陽照耀。
【English Translation】 English version: The Bodhisattvas of the lands all gathered, for the purpose of revealing the inconceivable Dharma gate of the Buddha. At that time, the Tathagata, with great compassion, universally covered, displaying the adornments of all-knowing wisdom (sarvajna), desiring to cause beings in inexpressible hundreds of thousands of billions of nayutas of asamkhya (immeasurable) worlds, those who have not believed to believe, those who have believed to increase their faith, those who have increased to purify it, those who have purified to mature it, those who have matured to subdue their minds; to contemplate the profound Dharma, to possess immeasurable wisdom and light, to generate immeasurable vast minds, and to never regress from the mind of sarvajna; not to violate the nature of Dharma (dharmata), not to fear the limit of reality (bhutakoti), to realize the true principle, to fulfill all the practices of paramita (perfections), and to purify all the supramundane roots of goodness; like Samantabhadra (Universal Worthy) Bodhisattva, to attain the freedom of the Buddha, to depart from the realm of demons, to enter the realm of all Buddhas, to understand the profound Dharma, to obtain inconceivable wisdom, and to never regress from the great vehicle vow; to constantly see all Buddhas, never to depart from them; to achieve the wisdom of realization, to realize immeasurable Dharmas, to possess the boundless treasury of merit and power, to generate joyful minds and enter the ground of no doubt; to be free from evil and pure, to rely on all-knowing wisdom, to see the Dharma without wavering, to be able to enter all the assemblies of Bodhisattvas, and to be constantly born in the families of the Tathagatas of the three times. The adornments manifested by the World Honored One are all accomplished by the roots of goodness accumulated in the past, for the purpose of subduing all beings, revealing the great majestic power of the Tathagata, illuminating the unobstructed treasury of wisdom, manifesting the boundless and supreme virtues of the Tathagata as extremely blazing, displaying the inconceivable great miraculous transformations of the Tathagata, manifesting the Buddha's body in all realms of existence through miraculous powers, showing the boundless and limitless miraculous transformations of the Tathagata, fulfilling all the original vows, showing that the Tathagata's courageous wisdom can universally reach, being free in the Dharma and becoming the King of Dharma, giving birth to all the gates of wisdom, showing that the Tathagata's body is pure, and also showing that his body is most exquisite, showing the realization of the equal Dharma of the Buddhas of the three times, revealing the pure treasury of good roots, showing that there is no color in the world that can be compared to its supreme exquisiteness, showing the marks of possessing the ten powers (dasabala), so that those who see it are never satiated, and becoming the sun of the world to illuminate.
三世故。自在法王，一切功德，皆從往昔善根所現。一切菩薩，於一切劫，稱揚贊說，不可窮盡。
爾時，兜率陀天王奉為如來嚴辦如是諸供具已，與百千億那由他阿僧祇兜率天子向佛合掌，白佛言：「善來世尊！善來善逝！善來如來、應、正等覺！唯見哀愍，處此宮殿！」
爾時，世尊以佛莊嚴而自莊嚴，具大威德；為令一切眾生生大歡喜故，一切菩薩發深悟解故，一切兜率陀天子增益欲樂故，兜率陀天王供養承事無厭足故，無量眾生緣念于佛而發心故，無量眾生種見佛善根福德無盡故，常能發起清凈信故，見佛供養無所求故，所有志愿皆清凈故，勤集善根無懈息故，發大誓願求一切智故，受天王請，入一切寶莊嚴殿。如此世界，十方所有一切世界，悉亦如是。
爾時，一切寶莊嚴殿，自然而有妙好莊嚴，出過諸天莊嚴之上，一切寶網周匝彌覆，普雨一切上妙寶云，普雨一切莊嚴具云，普雨一切寶衣云，普雨一切栴檀香云，普雨一切堅固香云，普雨一切寶莊嚴蓋云，普雨不可思議華聚云，普出不可思議妓樂音聲，讚揚如來一切種智，悉與妙法而共相應。如是一切諸供養具，悉過諸天供養之上。時，兜率宮中，妓樂歌贊，熾然不息；以佛神力，令兜率王心無動亂，往昔善根皆得圓滿，無量善法益加
【現代漢語翻譯】 現代漢語譯本：三世的緣故。自在法王（指佛陀），一切功德，都是從往昔的善根所顯現。一切菩薩，在一切劫中，稱揚讚歎，都無法窮盡。 當時，兜率陀天王（Tusita, 欲界六天之一，位於第四天）爲了如來（Tathagata, 佛的稱號之一）準備好這些供養器具后，與百千億那由他阿僧祇（Nayuta Asankhya, 極大的數字單位）的兜率天子向佛合掌，對佛說：『善來世尊（Bhagavan, 佛的稱號之一）！善來善逝（Sugata, 佛的稱號之一）！善來如來、應（Arhat, 佛的稱號之一）、正等覺（Samyaksambuddha, 佛的稱號之一）！希望您慈悲，在此宮殿安住！』 當時，世尊（Bhagavan, 佛的稱號之一）以佛的莊嚴來莊嚴自身，具足大威德；爲了讓一切眾生生起大歡喜，讓一切菩薩生起深刻的領悟，讓一切兜率陀天子增長欲樂，讓兜率陀天王供養承事沒有厭倦，讓無量眾生緣唸佛而發心，讓無量眾生種下見佛的善根福德無盡，常常能夠發起清凈的信心，見佛供養沒有所求，所有志愿都清凈，勤奮積累善根沒有懈怠，發大誓願求一切智慧，接受天王的邀請，進入一切寶莊嚴殿。像這個世界一樣，十方所有一切世界，也都如此。 當時，一切寶莊嚴殿，自然而有美妙的莊嚴，超過諸天的莊嚴之上，一切寶網周匝覆蓋，普遍降下一切上妙的寶云，普遍降下一切莊嚴器具的云，普遍降下一切寶衣的云，普遍降下一切栴檀香（Candana, 一種香木）的云，普遍降下一切堅固香的云，普遍降下一切寶莊嚴蓋的云，普遍降下不可思議的華聚云，普遍發出不可思議的妓樂音聲，讚揚如來的一切種智（Sarvajnana, 佛的一切智慧），都與妙法相應。像這樣的一切供養器具，都超過諸天的供養之上。當時，兜率宮中，妓樂歌贊，熾盛不息；因為佛的神力，讓兜率天王心中沒有動亂，往昔的善根都得到圓滿，無量的善法更加增長。
【English Translation】 English version: Because of the three times. The sovereign Dharma King (referring to the Buddha), all merits and virtues, are manifested from the good roots of the past. All Bodhisattvas, in all kalpas (aeons), praise and extol, without end. At that time, the Tusita Heaven King (Tusita, one of the six heavens of the desire realm, located in the fourth heaven), having prepared these offerings for the Tathagata (one of the titles of the Buddha), together with hundreds of thousands of billions of Nayuta Asankhya (an extremely large numerical unit) Tusita heavenly sons, joined their palms towards the Buddha, and said to the Buddha: 'Welcome, World Honored One (Bhagavan, one of the titles of the Buddha)! Welcome, Sugata (one of the titles of the Buddha)! Welcome, Tathagata, Arhat (one of the titles of the Buddha), Samyaksambuddha (one of the titles of the Buddha)! May you have compassion and reside in this palace!' At that time, the World Honored One (Bhagavan, one of the titles of the Buddha) adorned himself with the Buddha's adornments, possessing great majestic virtue; in order to make all sentient beings generate great joy, to make all Bodhisattvas generate profound understanding, to make all Tusita heavenly sons increase their desires, to make the Tusita Heaven King's offerings and service without weariness, to make countless sentient beings generate the aspiration to remember the Buddha, to make countless sentient beings plant the good roots of seeing the Buddha and endless merit and virtue, to be able to constantly generate pure faith, to see the Buddha's offerings without seeking anything, all aspirations are pure, diligently accumulating good roots without laziness, making great vows to seek all wisdom, accepting the invitation of the Heaven King, and entering the palace adorned with all treasures. Just like this world, all the worlds in the ten directions are also like this. At that time, all the palaces adorned with treasures, naturally had wonderful adornments, surpassing the adornments of the heavens, all the treasure nets covered all around, universally raining down all the supreme and wonderful treasure clouds, universally raining down clouds of all adornment tools, universally raining down clouds of all treasure garments, universally raining down clouds of all Candana (a type of fragrant wood) incense, universally raining down clouds of all solid incense, universally raining down clouds of all treasure adorned canopies, universally raining down inconceivable flower clusters, universally emitting inconceivable music sounds, praising the Tathagata's all-knowing wisdom (Sarvajnana, the Buddha's all-encompassing wisdom), all in accordance with the wonderful Dharma. All these offerings, like this, surpass the offerings of the heavens. At that time, in the Tusita Palace, the music and songs of the courtesans were flourishing without ceasing; because of the Buddha's divine power, the Tusita Heaven King's mind was without disturbance, the good roots of the past were all perfected, and countless good dharmas were further increased.
堅固，增長凈信，起大精進，生大歡喜，凈深志樂，發菩提心，念法無斷，總持不忘。
爾時，兜率陀天王承佛威力，即自憶念過去佛所所種善根而說頌言：
「昔有如來無礙月， 諸吉祥中最殊勝， 彼曾入此莊嚴殿， 是故此處最吉祥。 昔有如來名廣智， 諸吉祥中最殊勝， 彼曾入此金色殿， 是故此處最吉祥。 昔有如來名普眼， 諸吉祥中最殊勝， 彼曾入此蓮華殿， 是故此處最吉祥。 昔有如來號珊瑚， 諸吉祥中最殊勝， 彼曾入此寶藏殿， 是故此處最吉祥。 昔有如來論師子， 諸吉祥中最殊勝， 彼曾入此山王殿， 是故此處最吉祥。 昔有如來名日照， 諸吉祥中最殊勝， 彼曾入此眾華殿， 是故此處最吉祥。 昔有佛號無邊光， 諸吉祥中最殊勝， 彼曾入此樹嚴殿， 是故此處最吉祥： 昔有如來名法幢， 諸吉祥中最殊勝， 彼曾入此寶宮殿， 是故此處最吉祥。 昔有如來名智燈， 諸吉祥中最殊勝， 彼曾入此香山殿， 是故此處最吉祥。 昔有佛號功德光， 諸吉祥中最殊勝， 彼曾入此摩尼殿， 是故此處最吉祥。」
如此世界兜率天王，承佛神力以頌讚嘆過去諸佛；
【現代漢語翻譯】 現代漢語譯本 堅定信念，增長清凈的信心，發起大精進，產生大歡喜，清凈深厚的志向和喜樂，發起菩提心（覺悟之心），唸誦佛法不間斷，總持一切而不忘失。
那時，兜率陀天王（Tusita Deva Raja，欲界六天之一，位於第四天）承蒙佛陀的威神之力，憶念起過去諸佛所種下的善根，於是說了以下偈頌：
『過去有位如來，名為無礙月（Anavarana-candra），在一切吉祥中最為殊勝，他曾進入這座莊嚴的殿堂，因此這裡最為吉祥。 過去有位如來，名為廣智（Prthu-jnana），在一切吉祥中最為殊勝，他曾進入這座金色的殿堂，因此這裡最為吉祥。 過去有位如來，名為普眼（Samanta-caksu），在一切吉祥中最為殊勝，他曾進入這座蓮花殿堂，因此這裡最為吉祥。 過去有位如來，號為珊瑚（Pravala），在一切吉祥中最為殊勝，他曾進入這座寶藏殿堂，因此這裡最為吉祥。 過去有位如來，名為論師子（Vadi-kesarin），在一切吉祥中最為殊勝，他曾進入這座山王殿堂，因此這裡最為吉祥。 過去有位如來，名為日照（Surya-prabha），在一切吉祥中最為殊勝，他曾進入這座眾華殿堂，因此這裡最為吉祥。 過去有位佛，號為無邊光（Ananta-prabha），在一切吉祥中最為殊勝，他曾進入這座樹嚴殿堂，因此這裡最為吉祥。 過去有位如來，名為法幢（Dharma-ketu），在一切吉祥中最為殊勝，他曾進入這座寶宮殿堂，因此這裡最為吉祥。 過去有位如來，名為智燈（Jnana-pradipa），在一切吉祥中最為殊勝，他曾進入這座香山殿堂，因此這裡最為吉祥。 過去有位佛，號為功德光（Guna-prabha），在一切吉祥中最為殊勝，他曾進入這座摩尼殿堂，因此這裡最為吉祥。』
如此這般，這個世界的兜率天王，承蒙佛陀的神力，用偈頌讚嘆過去諸佛；
【English Translation】 English version Firmly establishing, increasing pure faith, initiating great diligence, generating great joy, purifying deep aspiration and delight, arousing the Bodhi mind (mind of enlightenment), reciting the Dharma without interruption, and maintaining total recall without forgetting.
At that time, the Tusita Deva Raja (King of Tusita Heaven, one of the six heavens of the desire realm, located in the fourth heaven), by the power of the Buddha, recalled the roots of goodness planted by the Buddhas of the past, and spoke the following verses:
'In the past, there was a Tathagata named Anavarana-candra (Unobstructed Moon), the most supreme among all auspiciousness. He once entered this magnificent hall, therefore this place is most auspicious. In the past, there was a Tathagata named Prthu-jnana (Vast Wisdom), the most supreme among all auspiciousness. He once entered this golden hall, therefore this place is most auspicious. In the past, there was a Tathagata named Samanta-caksu (Universal Eye), the most supreme among all auspiciousness. He once entered this lotus hall, therefore this place is most auspicious. In the past, there was a Tathagata named Pravala (Coral), the most supreme among all auspiciousness. He once entered this treasure hall, therefore this place is most auspicious. In the past, there was a Tathagata named Vadi-kesarin (Lion of Debate), the most supreme among all auspiciousness. He once entered this mountain king hall, therefore this place is most auspicious. In the past, there was a Tathagata named Surya-prabha (Sunlight), the most supreme among all auspiciousness. He once entered this hall of many flowers, therefore this place is most auspicious. In the past, there was a Buddha named Ananta-prabha (Boundless Light), the most supreme among all auspiciousness. He once entered this tree-adorned hall, therefore this place is most auspicious. In the past, there was a Tathagata named Dharma-ketu (Dharma Banner), the most supreme among all auspiciousness. He once entered this jeweled palace hall, therefore this place is most auspicious. In the past, there was a Tathagata named Jnana-pradipa (Wisdom Lamp), the most supreme among all auspiciousness. He once entered this fragrant mountain hall, therefore this place is most auspicious. In the past, there was a Buddha named Guna-prabha (Merit Light), the most supreme among all auspiciousness. He once entered this mani hall, therefore this place is most auspicious.'
Thus, the Tusita Deva Raja of this world, by the power of the Buddha, praised the Buddhas of the past with verses;
十方一切諸世界中兜率天王，悉亦如是嘆佛功德。
爾時，世尊於一切寶莊嚴殿摩尼寶藏師子座上，結跏趺坐，法身清凈，妙用自在，與三世佛同一境界；住一切智，與一切佛同入一性；佛眼明瞭，見一切法皆無障礙；有大威力，普游法界未嘗休息；具大神通，隨有可化眾生之處，悉能遍往；以一切諸佛無礙莊嚴而嚴其身，善知其時，為眾說法；不可說諸菩薩眾，各從他方種種國土而共來集；眾會清凈，法身無二，無所依止，而能自在，起佛身行。坐此座已，于其殿中自然而有無量無數殊特妙好出過諸天供養之具，所謂：華鬘、衣服、涂香、末香、寶蓋、幢幡、妓樂、歌贊。如是等事，一一皆悉不可稱數。以廣大心恭敬尊重，供養于佛；十方一切兜率陀天，悉亦如是。
大方廣佛華嚴經卷第二十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十三
于闐國三藏實叉難陀奉 制譯
兜率宮中偈贊品第二十四
爾時，佛神力故，十方各有一大菩薩，一一各與萬佛剎微塵數諸菩薩俱，從萬佛剎微塵數國土外諸世界中，來詣佛所。其名曰：金剛幢菩薩、堅固幢菩薩、勇猛幢菩薩、光明幢菩薩、智幢菩薩、寶幢菩薩、精進幢菩薩、離垢幢菩薩、星
【現代漢語翻譯】 現代漢語譯本 十方一切世界中的兜率天王（Tusita Heaven Kings），也都像這樣讚歎佛的功德。
這時，世尊在一切寶莊嚴殿的摩尼寶藏獅子座上，結跏趺坐，法身清凈，妙用自在，與三世諸佛處於同一境界；安住於一切智，與一切佛一同進入同一本性；佛眼明亮，見到一切法都沒有障礙；具有大威力，普遍遊歷法界從不休息；具備大神通，凡是有可以教化的眾生之處，都能普遍前往；以一切諸佛無礙的莊嚴來莊嚴自身，善於瞭解時機，為眾說法；不可說數量的菩薩眾，各自從他方種種國土一同前來聚集；眾會清凈，法身無二，沒有所依止，卻能自在地發起佛身之行。坐上此座后，在那殿中自然而有無量無數殊特美妙、勝過諸天供養的物品，例如：花鬘、衣服、涂香、末香、寶蓋、幢幡、伎樂、歌贊。像這樣的事物，每一件都不可計數。他們以廣大的心恭敬尊重，供養于佛；十方一切兜率陀天（Tusita Heaven）也都像這樣。
《大方廣佛華嚴經》卷第二十二 大正藏第10冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十三
于闐國三藏實叉難陀（Siksananda）奉 制譯
兜率宮中偈贊品第二十四
這時，由於佛的神力，十方各有一大菩薩，每一位都與萬佛剎微塵數（number of dust particles in a myriad of Buddha lands）的諸菩薩一同，從萬佛剎微塵數國土之外的諸世界中，來到佛的處所。他們的名字是：金剛幢菩薩（Vajradhvaja Bodhisattva）、堅固幢菩薩（Drdhadhvaja Bodhisattva）、勇猛幢菩薩（Viryadhvaja Bodhisattva）、光明幢菩薩（Prabhadhvaja Bodhisattva）、智幢菩薩（Jnanadhvaja Bodhisattva）、寶幢菩薩（Ratnadhvaja Bodhisattva）、精進幢菩薩（Viryadhvaja Bodhisattva）、離垢幢菩薩（Vimaladhvaja Bodhisattva）、星
【English Translation】 English version The Tusita Heaven Kings in all the worlds of the ten directions also praised the Buddha's merits in this way.
At that time, the World Honored One, seated in the lotus position on the lion throne of the Mani Jewel Treasury in the Palace Adorned with All Treasures, had a pure Dharma body, wonderful and free in its function, and was in the same realm as the Buddhas of the three times; abiding in all-knowing wisdom, entering into the same nature with all Buddhas; with clear Buddha eyes, seeing all dharmas without obstruction; possessing great power, universally traveling through the Dharma realm without rest; possessing great spiritual powers, able to go everywhere there were sentient beings to be transformed; adorning his body with the unobstructed adornments of all Buddhas, knowing the right time, and speaking the Dharma for the assembly; countless Bodhisattvas, each from various lands in other directions, came together; the assembly was pure, the Dharma body was non-dual, without any reliance, yet able to freely initiate the actions of a Buddha. Having sat on this throne, in that palace, there naturally appeared immeasurable, countless, special, wonderful offerings surpassing those of the gods, such as: flower garlands, clothing, scented ointments, powdered incense, jeweled canopies, banners, music, and songs of praise. Each of these things was beyond counting. With vast minds, they respectfully honored and made offerings to the Buddha; all the Tusita Heavens in the ten directions also did the same.
The Avatamsaka Sutra, Volume 22 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 23
Translated under Imperial Decree by Siksananda, Tripitaka Master of Khotan
Chapter 24: Verses of Praise in the Tusita Palace
At that time, due to the Buddha's spiritual power, one great Bodhisattva from each of the ten directions, each accompanied by a number of Bodhisattvas equal to the number of dust particles in a myriad of Buddha lands, came to the Buddha's place from worlds beyond the lands equal to the number of dust particles in a myriad of Buddha lands. Their names were: Vajradhvaja Bodhisattva, Drdhadhvaja Bodhisattva, Viryadhvaja Bodhisattva, Prabhadhvaja Bodhisattva, Jnanadhvaja Bodhisattva, Ratnadhvaja Bodhisattva, Viryadhvaja Bodhisattva, Vimaladhvaja Bodhisattva, Star
宿幢菩薩、法幢菩薩。所從來國，謂：妙寶世界、妙樂世界、妙銀世界、妙金世界、妙摩尼世界、妙金剛世界、妙波頭摩世界、妙優缽羅世界、妙栴檀世界、妙香世界。各于佛所，凈修梵行，所謂：無盡幢佛、風幢佛、解脫幢佛、威儀幢佛、明相幢佛、常幢佛、最勝幢佛、自在幢佛、梵幢佛、觀察幢佛。其諸菩薩，至佛所已，頂禮佛足；以佛神力，即化作妙寶藏師子之座，寶網彌覆，周匝遍滿；諸菩薩眾，隨所來方，各于其上結跏趺坐。其身悉放百千億那由他阿僧祇清凈光明，此無量光皆從菩薩清凈心寶離眾過惡大愿所起，顯示一切諸佛自在清凈之法；以諸菩薩平等願力，能普救護一切眾生，一切世間之所樂見，見者不虛，悉得調伏。其菩薩眾，悉已成就無量功德。所謂：遍游一切諸佛國土，無所障礙，見無依止清凈法身；以智慧身，現無量身，遍往十方承事諸佛；入于諸佛無量無邊不可思議自在之法，住于無量一切智門，以智光明善了諸法；于諸法中得無所畏，隨所演說，窮未來際；辯才無盡，以大智慧開總持門，慧眼清凈入深法界，智慧境界無有邊際，究竟清凈猶若虛空。如此世界兜率天宮，諸菩薩眾如是來集；十方一切兜率天宮，悉有如是名號菩薩而來集會，所從來國、諸佛名號，亦皆同等，無有差別。
【現代漢語翻譯】 現代漢語譯本 宿幢菩薩（宿：過去，幢：旗幟，象徵引導），法幢菩薩（法：佛法，幢：旗幟，象徵引導）。他們所來自的佛國分別是：妙寶世界、妙樂世界、妙銀世界、妙金世界、妙摩尼世界、妙金剛世界、妙波頭摩世界、妙優缽羅世界、妙栴檀世界、妙香世界。他們各自在佛的座下，清凈地修行梵行，這些佛分別是：無盡幢佛、風幢佛、解脫幢佛、威儀幢佛、明相幢佛、常幢佛、最勝幢佛、自在幢佛、梵幢佛、觀察幢佛。這些菩薩到達佛的處所后，頂禮佛足；憑藉佛的神力，立即化現出美妙的寶藏獅子座，寶網覆蓋其上，周匝遍滿；諸位菩薩，按照他們所來的方向，各自在座位上結跏趺坐。他們的身體都放出百千億那由他阿僧祇的清凈光明，這無量的光明都從菩薩清凈的心寶中，遠離眾過惡的大愿所生起，顯示一切諸佛自在清凈的佛法；憑藉諸位菩薩平等的願力，能夠普遍救護一切眾生，為一切世間所樂見，見到他們的人不會徒勞，都能得到調伏。這些菩薩眾，都已成就無量的功德。他們能夠遍游一切諸佛的國土，沒有障礙，見到無所依止的清凈法身；以智慧之身，顯現無量的化身，遍往十方承事諸佛；進入諸佛無量無邊不可思議自在的佛法，安住于無量一切智的法門，以智慧光明善於瞭解諸法；在諸法中得到無所畏懼，隨所演說，窮盡未來際；辯才無盡，以大智慧開啟總持法門，慧眼清凈進入深奧的法界，智慧的境界沒有邊際，究竟清凈如同虛空。如此這般，這個世界的兜率天宮，諸位菩薩如此前來集會；十方一切兜率天宮，都有如此名號的菩薩前來，他們所來自的佛國、諸佛的名號，也都相同，沒有差別。
【English Translation】 English version The Bodhisattvas 'Su-chuang' (宿幢, Su: past, Chuang: banner, symbolizing guidance) and 'Fa-chuang' (法幢, Fa: Dharma, Chuang: banner, symbolizing guidance). The countries they came from are: Wonderful Treasure World, Wonderful Joy World, Wonderful Silver World, Wonderful Gold World, Wonderful Mani World, Wonderful Vajra World, Wonderful Padma World, Wonderful Utpala World, Wonderful Sandalwood World, and Wonderful Fragrance World. Each of them, under their respective Buddhas, purely cultivated Brahma-conduct. These Buddhas are: Endless Banner Buddha, Wind Banner Buddha, Liberation Banner Buddha, Dignified Banner Buddha, Bright Appearance Banner Buddha, Constant Banner Buddha, Supreme Banner Buddha, Self-Mastery Banner Buddha, Brahma Banner Buddha, and Observing Banner Buddha. After these Bodhisattvas arrived at the Buddha's place, they bowed at the Buddha's feet. Through the Buddha's divine power, they immediately transformed into wonderful treasure lion thrones, covered with jeweled nets, completely surrounding the area. The Bodhisattvas, according to the directions they came from, each sat in full lotus position on their thrones. Their bodies all emitted hundreds of thousands of billions of nayutas of asamkhyas of pure light. This immeasurable light arose from the Bodhisattvas' pure mind-treasure, free from all faults and great vows, revealing all the Buddhas' self-mastery and pure Dharma. Through the Bodhisattvas' equal vows, they can universally protect all sentient beings, and are welcomed by all the worlds. Those who see them will not be disappointed and will all be tamed. These Bodhisattvas have all achieved immeasurable merits. They can travel throughout all the Buddhas' lands without obstruction, seeing the pure Dharma-body that has no reliance. With their wisdom bodies, they manifest countless bodies, going to the ten directions to serve all the Buddhas. They enter the Buddhas' immeasurable, boundless, inconceivable, and self-mastery Dharma, dwelling in the immeasurable gates of all-wisdom. With the light of wisdom, they are skilled in understanding all Dharmas. In all Dharmas, they have no fear, and whatever they speak will continue to the end of the future. Their eloquence is endless, and with great wisdom, they open the gate of Dharani. Their wisdom eyes are pure, entering the profound Dharma realm. The realm of their wisdom has no boundaries, and is ultimately pure like space. In this way, in the Tushita Heaven Palace of this world, the Bodhisattvas have gathered in this way. In all the Tushita Heaven Palaces of the ten directions, there are Bodhisattvas with similar names coming, and the countries they come from, and the names of the Buddhas, are all the same, without any difference.
爾時，世尊從兩膝輪，放百千億那由他光明，普照十方盡法界、虛空界、一切世界。彼諸菩薩，皆見於此佛神變相；此諸菩薩，亦見於彼一切如來神變之相。如是菩薩皆與毗盧遮那如來，于往昔時，同種善根，修菩薩行；悉已悟入諸佛自在甚深解脫，得無差別法界之身，入一切土而無所住；見無量佛，悉往承事；於一念中，周行法界，自在無礙；心意清凈，如無價寶；無量無數諸佛如來，常加護念，共與其力，到于究竟第一彼岸；恒以凈念住無上覺，唸唸恒入一切智處；以小入大，以大入小，皆得自在，通達無礙；已得佛身，與佛同住；獲一切智，從一切智而生其身；一切如來所行之處，悉能隨入；開闡無量智慧法門，到金剛幢大智彼岸，獲金剛定，斷諸疑惑；已得諸佛自在神通，普於一切十方國土，教化調伏百千萬億無數眾生；於一切數，雖無所著，善能修學，成就究竟方便，安立一切諸法。如是等百千億那由他不可說無盡清凈三世一切無量功德藏諸菩薩眾，皆來集會，在於佛所；因光所見，一切佛所，悉亦如是。
爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：
「如來不出世， 亦無有涅槃， 以本大願力， 示現自在法。 是法難思議， 非心所行處， 智慧到彼岸， 乃見諸佛
【現代漢語翻譯】 現代漢語譯本： 那時，世尊從雙膝輪中，放出百千億那由他（數量單位，表示極大的數目）光明，普遍照耀十方盡法界、虛空界、一切世界。那些菩薩們，都見到這佛的神變之相；這些菩薩們，也見到彼一切如來的神變之相。這些菩薩都與毗盧遮那如來（佛名，意為光明遍照）在過去世時，共同種下善根，修行菩薩行；都已領悟進入諸佛自在甚深的解脫境界，得到無差別法界之身，進入一切國土而無所執著；見到無量佛，都前往承事供養；在一念之間，周遊法界，自在無礙；心意清凈，如同無價之寶；無量無數的諸佛如來，常常加以護念，共同給予力量，到達究竟第一的彼岸；恒常以清凈的念頭安住于無上覺悟，唸唸恒常進入一切智慧的境界；以小入大，以大入小，都得到自在，通達無礙；已經得到佛身，與佛同住；獲得一切智慧，從一切智慧而生其身；一切如來所行之處，都能隨順進入；開闡無量智慧法門，到達金剛幢大智的彼岸，獲得金剛定（堅固的禪定），斷除一切疑惑；已經得到諸佛自在的神通，普遍在一切十方國土，教化調伏百千萬億無數眾生；對於一切數量，雖然沒有執著，卻能善於修學，成就究竟的方便，安立一切諸法。像這樣等百千億那由他不可說無盡清凈三世一切無量功德藏的諸菩薩眾，都來到這裡，在佛的處所；因為光明所見，一切佛的處所，也都是這樣。
那時，金剛幢菩薩（菩薩名，意為具有金剛般堅固的智慧）承蒙佛的神力，普遍觀察十方而說偈頌：
『如來不出世， 亦無有涅槃， 以本大願力， 示現自在法。 是法難思議， 非心所行處， 智慧到彼岸， 乃見諸佛。』 English version: At that time, the World Honored One emitted from the wheels of both knees hundreds of thousands of millions of nayutas (a large number) of light, universally illuminating the ten directions, the entire Dharma Realm, the Space Realm, and all worlds. Those Bodhisattvas all saw this miraculous transformation of the Buddha; these Bodhisattvas also saw the miraculous transformations of all the Tathagatas. These Bodhisattvas, together with Vairocana Tathagata (a Buddha name, meaning 'the one who illuminates everywhere'), in past lives, had planted the same roots of goodness and cultivated the Bodhisattva path; they had all awakened to and entered the profound liberation of the Buddhas' freedom, attained the body of the undifferentiated Dharma Realm, entered all lands without attachment; they saw countless Buddhas and went to serve and make offerings to them; in a single thought, they traveled throughout the Dharma Realm, freely and without obstruction; their minds were pure, like priceless jewels; countless Buddhas and Tathagatas constantly protected and supported them, giving them strength to reach the ultimate shore; they constantly dwelled in supreme enlightenment with pure thoughts, and in every thought, they entered the realm of all wisdom; they entered the great from the small, and the small from the great, all with freedom, understanding and without obstruction; they had already attained the Buddha's body and dwelled with the Buddha; they had obtained all wisdom, and their bodies were born from all wisdom; they could enter all the places where the Tathagatas went; they opened up countless wisdom Dharma doors, reached the shore of the great wisdom of the Vajra Banner, attained the Vajra Samadhi (firm concentration), and cut off all doubts; they had already obtained the Buddhas' free and unobstructed spiritual powers, and universally in all the ten directions of the lands, they taught and tamed hundreds of thousands of millions of countless beings; although they were not attached to any number, they were skilled in cultivation, achieving ultimate skillful means, and establishing all dharmas. Such as these hundreds of thousands of millions of nayutas of inexpressible, endless, pure, three-world, immeasurable merit-treasury Bodhisattva assemblies, all came to this place, at the Buddha's location; because of the light they saw, all the Buddha's locations were also like this.
At that time, Bodhisattva Vajra Banner (a Bodhisattva name, meaning 'having wisdom as firm as a diamond banner'), relying on the Buddha's spiritual power, universally observed the ten directions and spoke in verse:
'The Tathagata does not appear in the world, Nor is there Nirvana, By the power of the original great vow, He manifests the Dharma of freedom. This Dharma is inconceivable, Not a place where the mind can go, When wisdom reaches the other shore, Then one sees the Buddhas.'
【English Translation】 At that time, the World Honored One emitted from the wheels of both knees hundreds of thousands of millions of nayutas (a large number) of light, universally illuminating the ten directions, the entire Dharma Realm, the Space Realm, and all worlds. Those Bodhisattvas all saw this miraculous transformation of the Buddha; these Bodhisattvas also saw the miraculous transformations of all the Tathagatas. These Bodhisattvas, together with Vairocana Tathagata (a Buddha name, meaning 'the one who illuminates everywhere'), in past lives, had planted the same roots of goodness and cultivated the Bodhisattva path; they had all awakened to and entered the profound liberation of the Buddhas' freedom, attained the body of the undifferentiated Dharma Realm, entered all lands without attachment; they saw countless Buddhas and went to serve and make offerings to them; in a single thought, they traveled throughout the Dharma Realm, freely and without obstruction; their minds were pure, like priceless jewels; countless Buddhas and Tathagatas constantly protected and supported them, giving them strength to reach the ultimate shore; they constantly dwelled in supreme enlightenment with pure thoughts, and in every thought, they entered the realm of all wisdom; they entered the great from the small, and the small from the great, all with freedom, understanding and without obstruction; they had already attained the Buddha's body and dwelled with the Buddha; they had obtained all wisdom, and their bodies were born from all wisdom; they could enter all the places where the Tathagatas went; they opened up countless wisdom Dharma doors, reached the shore of the great wisdom of the Vajra Banner, attained the Vajra Samadhi (firm concentration), and cut off all doubts; they had already obtained the Buddhas' free and unobstructed spiritual powers, and universally in all the ten directions of the lands, they taught and tamed hundreds of thousands of millions of countless beings; although they were not attached to any number, they were skilled in cultivation, achieving ultimate skillful means, and establishing all dharmas. Such as these hundreds of thousands of millions of nayutas of inexpressible, endless, pure, three-world, immeasurable merit-treasury Bodhisattva assemblies, all came to this place, at the Buddha's location; because of the light they saw, all the Buddha's locations were also like this. At that time, Bodhisattva Vajra Banner (a Bodhisattva name, meaning 'having wisdom as firm as a diamond banner'), relying on the Buddha's spiritual power, universally observed the ten directions and spoke in verse: 'The Tathagata does not appear in the world, Nor is there Nirvana, By the power of the original great vow, He manifests the Dharma of freedom. This Dharma is inconceivable, Not a place where the mind can go, When wisdom reaches the other shore, Then one sees the Buddhas.'
境。 色身非是佛， 音聲亦復然， 亦不離色聲， 見佛神通力。 少智不能知， 諸佛實境界， 久修清凈業， 於此乃能了。 正覺無來處， 去亦無所從， 清凈妙色身， 神力故顯現。 無量世界中， 示現如來身， 廣說微妙法， 其心無所著。 智慧無邊際， 了達一切法， 普入於法界， 示現自在力。 眾生及諸法， 了達皆無礙， 普現眾色像， 遍於一切剎。 欲求一切智， 速成無上覺， 應以凈妙心， 修習菩提行。 若有見如來， 如是威神力， 當於最勝尊， 供養勿生疑。」
爾時，堅固幢菩薩承佛神力，普觀十方而說頌言：
「如來勝無比， 甚深不可說， 出過言語道， 清凈如虛空。 汝觀人師子， 自在神通力， 已離於分別， 而令分別見。 導師為開演， 甚深微妙法， 以是因緣故， 現此無比身。 此是大智慧， 諸佛所行處， 若欲了知者， 常應親近佛。 意業常清凈， 供養諸如來， 終無疲厭心， 能入于佛道。 具無盡功德， 堅住菩提心， 以是疑網除， 觀佛無厭足。 通達一切法， 是乃真佛子， 此人能了
【現代漢語翻譯】 現代漢語譯本 境界。 色身並非是佛，聲音也是如此， 也不離色和聲，才能見到佛的神通力量。 少有智慧的人不能瞭解，諸佛真實的境界， 只有長期修習清凈的善業，才能明白這個道理。 正覺沒有來處，去也沒有所從， 清凈微妙的色身，是由於神力而顯現。 在無量的世界中，示現如來的身形， 廣泛宣說微妙的佛法，他的內心沒有任何執著。 智慧沒有邊際，通達一切法， 普遍進入法界，示現自在的力量。 眾生和一切法，都通達無礙， 普遍顯現各種色相，遍佈於一切佛剎。 想要追求一切智慧，快速成就無上正覺， 應當以清凈微妙的心，修習菩提的修行。 如果有人見到如來，如此的威神力量， 應當對最殊勝的佛陀，供養而不要產生懷疑。
這時，堅固幢菩薩（菩薩名，意為具有堅定不移的幢幡的菩薩）承蒙佛的神力，普遍觀察十方而說偈頌：
如來殊勝無比，深奧不可言說， 超出言語的表達，清凈如同虛空。 你觀察人中獅子（佛的尊稱），自在的神通力量， 已經遠離了分別，卻能使人產生分別的見解。 導師（佛的尊稱）為我們開示，深奧微妙的佛法， 因為這個因緣，才顯現出這無比的身形。 這是大智慧，諸佛所行之處， 如果想要了解，應當常常親近佛。 意念行為常保持清凈，供養諸如來， 永遠沒有疲憊厭倦的心，才能進入佛道。 具足無盡的功德，堅定地安住于菩提心， 因此疑慮和迷惑消除，觀佛永不厭足。 通達一切法，才是真正的佛子， 這樣的人才能瞭解
【English Translation】 English version Realm. The physical body is not the Buddha, nor is sound, Yet, not apart from form and sound, can one see the Buddha's spiritual power. Those of little wisdom cannot know, the true realm of the Buddhas, Only through long cultivation of pure deeds, can one understand this. Right Enlightenment has no place of origin, nor does it depart from anywhere, The pure and wondrous form, is manifested through spiritual power. In countless worlds, the Tathagata's (Buddha's epithet) form is shown, Widely expounding the subtle Dharma (Buddhist teachings), his mind is without attachment. Wisdom is boundless, understanding all dharmas (phenomena), Universally entering the Dharma realm, manifesting the power of freedom. Sentient beings and all dharmas, are understood without obstruction, Universally manifesting various forms, pervading all Buddha-lands. If one seeks all wisdom, to quickly achieve unsurpassed enlightenment, One should cultivate the Bodhi (enlightenment) path with a pure and wondrous mind. If one sees the Tathagata, with such majestic spiritual power, One should make offerings to the most supreme one, without doubt.
At that time, the Bodhisattva (enlightenment being) Firm Banner, empowered by the Buddha's spiritual power, surveyed the ten directions and spoke in verse:
The Tathagata is supremely incomparable, profoundly indescribable, Transcending the path of words, pure like the void. You observe the Lion among men (an epithet for the Buddha), with his free spiritual power, Having already departed from discrimination, yet causing discriminatory views. The Guide (an epithet for the Buddha) expounds, the profound and subtle Dharma, Because of this cause and condition, this incomparable form is manifested. This is great wisdom, the place where Buddhas walk, If one wishes to understand, one should always draw near to the Buddha. May the actions of mind always be pure, making offerings to all Tathagatas, Never having a weary or厭倦 heart, one can enter the Buddha's path. Possessing endless merits, firmly abiding in the Bodhi mind, Thus, doubts and confusions are removed, viewing the Buddha without satiety. Penetrating all dharmas, is the true child of the Buddha, This person can understand
知， 諸佛自在力。 廣大智所說， 欲為諸法本， 應起勝希望， 志求無上覺。 若有尊敬佛， 念報于佛恩， 彼人終不離， 一切諸佛住。 何有智慧人， 于佛得見聞， 不修清凈愿， 履佛所行道？」
爾時，勇猛幢菩薩承佛神力，普觀十方而說頌言：
「譬如明凈眼， 因日睹眾色， 凈心亦復然， 佛力見如來。 如以精進力， 能盡海源底， 智力亦如是， 得見無量佛。 譬如良沃田， 所種必滋長， 如是凈心地， 出生諸佛法。 如人獲寶藏， 永離貧窮苦， 菩薩得佛法， 離垢心清凈。 譬如伽陀藥， 能消一切毒， 佛法亦如是， 滅諸煩惱患。 真實善知識， 如來所稱讚， 以彼威神故， 得聞諸佛法。 設於無數劫， 財寶施於佛， 不知佛實相， 此亦不名施。 無量眾色相， 莊嚴于佛身， 非於色相中， 而能見於佛。 如來等正覺， 寂然恒不動， 而能普現身， 遍滿十方界。 譬如虛空界， 不生亦不滅， 諸佛法如是， 畢竟無生滅。」
爾時，光明幢菩薩承佛神力，普觀十方而說頌言：
「人間及天上， 一切諸世界，
【現代漢語翻譯】 現代漢語譯本 應當知曉，諸佛擁有自在的力量。 以廣大的智慧所宣說，慾念是諸法的根本， 應當生起殊勝的希望，立志追求無上的覺悟。 如果有人尊敬佛陀，想要報答佛陀的恩德， 那麼這個人終將不會離開，一切諸佛的所在。 有智慧的人，如果能聽聞佛陀的教誨， 怎麼會不修習清凈的願望，踐行佛陀所走的道路呢？
這時，勇猛幢菩薩（Yongmengchuang Pusa）承蒙佛陀的神力，普遍觀察十方世界，並說頌道：
譬如明亮的眼睛，因為太陽的照耀而能看見各種顏色， 清凈的心也是這樣，依靠佛陀的力量才能見到如來。 如同以精進的力量，能夠探盡大海的源底， 智慧的力量也是如此，能夠見到無量的佛陀。 譬如肥沃的良田，所種植的必定會生長， 清凈的心地也是這樣，能夠生長出諸佛的法。 如同人獲得了寶藏，永遠脫離貧窮的痛苦， 菩薩得到了佛法，就能遠離污垢，內心清凈。 譬如伽陀藥（Gatuo Yao），能夠消除一切毒素， 佛法也是這樣，能夠滅除各種煩惱的困擾。 真實善良的知識，是如來所稱讚的， 因為他們的威神力，才能聽聞諸佛的法。 即使在無數劫的時間裡，用財寶佈施給佛陀， 如果不知道佛陀的真實相貌，這也不能稱為佈施。 用無量的各種色彩和形象，來莊嚴佛陀的身體， 但不是在這些色彩和形象中，就能見到佛陀。 如來等正覺（Rulai Dengzhengjue），寂靜恒常不動搖， 卻能普遍顯現身形，遍滿十方世界。 譬如虛空界，不生也不滅， 諸佛的法也是這樣，畢竟沒有生滅。
這時，光明幢菩薩（Guangmingchuang Pusa）承蒙佛陀的神力，普遍觀察十方世界，並說頌道：
人間以及天上，一切諸世界，
【English Translation】 English version It should be known that all Buddhas possess the power of self-mastery. As spoken by vast wisdom, desire is the root of all dharmas, One should arise with superior hope, aspiring to seek unsurpassed enlightenment. If there is someone who respects the Buddha, wishing to repay the Buddha's kindness, Then that person will ultimately not depart from the abode of all Buddhas. How can a wise person, upon hearing the teachings of the Buddha, Not cultivate pure vows and walk the path that the Buddha has walked?
At that time, the Bodhisattva Yongmengchuang (Valiant Banner Bodhisattva) received the Buddha's divine power, universally observed the ten directions, and spoke in verse:
Just as clear eyes, due to the sun's light, can see various colors, So too, a pure mind, through the Buddha's power, can see the Tathagata (Rulai). Like using diligent effort to reach the bottom of the ocean, The power of wisdom is also like this, able to see countless Buddhas. Like fertile fields, what is planted will surely grow, So too, a pure mind-ground can give rise to the Buddhas' Dharma. Like a person who obtains a treasure, forever escaping the suffering of poverty, A Bodhisattva who obtains the Buddha's Dharma, can be free from defilements and have a pure mind. Like the Gatuo medicine (a kind of medicine), which can eliminate all poisons, The Buddha's Dharma is also like this, able to extinguish all afflictions and troubles. True and virtuous teachers are praised by the Tathagata, Because of their majestic power, one can hear the Buddhas' Dharma. Even if one were to give treasures to the Buddha for countless eons, If one does not know the true form of the Buddha, this cannot be called giving. Using countless colors and forms to adorn the Buddha's body, It is not through these colors and forms that one can see the Buddha. The Tathagata, the Perfectly Enlightened One (Rulai Dengzhengjue), is still and unmoving, Yet can universally manifest forms, filling the ten directions. Like the realm of space, which neither arises nor ceases, The Buddhas' Dharma is also like this, ultimately without arising or ceasing.
At that time, the Bodhisattva Guangmingchuang (Luminous Banner Bodhisattva) received the Buddha's divine power, universally observed the ten directions, and spoke in verse:
In the human realm and in the heavens, in all the worlds,
普見於如來， 清凈妙色身。 譬如一心力， 能生種種心， 如是一佛身， 普現一切佛。 菩提無二法， 亦復無諸相， 而於二法中， 現相莊嚴身。 了法性空寂， 如幻而生起， 所行無有盡， 導師如是現。 三世一切佛， 法身悉清凈， 隨其所應化， 普現妙色身。 如來不念言， 我作如是身， 自然而示現， 未嘗起分別。 法界無差別， 亦無所依止， 而於世間中， 示現無量身。 佛身非變化， 亦復非非化， 于無化法中， 示有變化形。 正覺不可量， 法界虛空等， 深廣無涯底， 言語道悉絕。 如來善通達， 一切處行道， 法界眾國土， 所往皆無礙。」
爾時，智幢菩薩承佛神力，普觀十方而說頌言：
「若人能信受， 一切智無礙， 修習菩提行， 其心不可量。 一切國土中， 普現無量身， 而身不在處， 亦不住於法。 一一諸如來， 神力示現身， 不可思議劫， 算數莫能盡。 三世諸眾生， 悉可知其數， 如來所示現， 其數不可得。 或時示一二， 乃至無量身， 普現十方剎， 其實無二種。 譬如凈滿月， 普
【現代漢語翻譯】 現代漢語譯本 普遍見到如來（Tathagata），其清凈而美妙的色身。 譬如一個人的心力，能生出種種不同的心念， 同樣，一個佛陀的身軀，能普遍顯現為一切佛陀。 菩提（Bodhi，覺悟）的真諦沒有二元對立，也沒有任何表象， 但在二元對立的現象中，卻能顯現出莊嚴的身相。 了悟到諸法（Dharma）的本性是空寂的，如同幻象般生起， 所行的道沒有窮盡，導師（Buddha）就是這樣顯現的。 過去、現在、未來一切諸佛，他們的法身（Dharmakaya）都是清凈的， 隨著所應教化的對象，普遍顯現出美妙的色身。 如來（Tathagata）不會想『我創造了這樣的身相』， 而是自然而然地示現，從未產生分別心。 法界（Dharmadhatu）沒有差別，也沒有任何依止之處， 但在世間之中，卻能示現出無量的身相。 佛陀的身相不是變化而來，也不是非變化而來， 在沒有變化之法中，卻能示現有變化的形相。 正覺（Samyak-sambodhi）的境界不可衡量，如同法界和虛空一樣廣大， 深廣無邊無際，言語道斷，無法用言語表達。 如來（Tathagata）善於通達一切，在一切處行道， 在法界中的各個國土，所到之處都沒有障礙。 這時，智幢菩薩（Jñānaketu Bodhisattva）承蒙佛陀的神力，普遍觀察十方世界，並說頌道： 『如果有人能信受一切智（Sarvajña）的無礙， 修習菩提（Bodhi）之道，他的心量是不可測量的。 在一切國土中，普遍顯現無量的身相， 但身相不在任何地方，也不執著于任何法。 每一位如來（Tathagata），都以神力示現身相， 即使經過不可思議的劫數，也無法用算數窮盡。 三世一切眾生的數量，都可以知道， 但如來（Tathagata）所示現的身相數量，卻無法得知。 有時示現一兩個身相，乃至無量的身相， 普遍顯現在十方世界，但其實沒有兩種不同的本質。 譬如清凈圓滿的月亮，普遍
【English Translation】 English version Universally seen is the Tathagata (如來), with his pure and wondrous form body. It is like the power of one mind, which can generate various thoughts, Similarly, one Buddha's body can universally manifest as all Buddhas. The truth of Bodhi (菩提, enlightenment) has no duality, nor any appearances, Yet, within the duality of phenomena, it can manifest a majestic form. Understanding that the nature of all Dharmas (諸法, phenomena) is empty and still, arising like illusions, The path that is walked has no end, and the guide (Buddha) appears in this way. All Buddhas of the past, present, and future, their Dharmakaya (法身, Dharma body) is pure, According to the beings to be taught, they universally manifest wondrous form bodies. The Tathagata (如來) does not think, 'I create this form,' But naturally manifests, never giving rise to discrimination. The Dharmadhatu (法界, Dharma realm) has no differences, nor any place to rely on, Yet, within the world, it can manifest countless forms. The Buddha's form is not a transformation, nor is it not a transformation, In the absence of transformation, it shows forms that appear to be transformations. The realm of Samyak-sambodhi (正覺, perfect enlightenment) is immeasurable, as vast as the Dharmadhatu and space, Profound and boundless, beyond the reach of words and language. The Tathagata (如來) is skilled in understanding all, walking the path in all places, In all lands of the Dharmadhatu, there are no obstacles to where he goes. At that time, Jñānaketu Bodhisattva (智幢菩薩), empowered by the Buddha's divine power, observed the ten directions and spoke in verse: 'If one can believe in the unobstructedness of Sarvajña (一切智, omniscience), And cultivate the path of Bodhi (菩提), their mind is immeasurable. In all lands, countless forms are universally manifested, But the form is not in any place, nor does it abide in any Dharma. Each Tathagata (如來), through divine power, manifests forms, Even after countless inconceivable kalpas, the number cannot be exhausted by calculation. The number of all beings in the three times can be known, But the number of forms manifested by the Tathagata (如來) cannot be obtained. Sometimes one or two forms are shown, or even countless forms, Universally manifested in the ten directions, but in reality, there is no duality. It is like the pure and full moon, universally
現一切水， 影像雖無量， 本月未曾二。 如是無礙智， 成就等正覺， 普現一切剎， 佛體亦無二。 非一亦非二， 亦復非無量， 隨其所應化， 示現無量身。 佛身非過去， 亦復非未來， 一念現出生， 成道及涅槃。 如幻所作色， 無生亦無起， 佛身亦如是， 示現無有生。」
爾時，寶幢菩薩承佛神力，普觀十方而說頌言：
「佛身無有量， 能示有量身， 隨其所應睹， 導師如是現。 佛身無處所， 充滿一切處， 如空無邊際， 如是難思議。 非心所行處， 心不于中起， 諸佛境界中， 畢竟無生滅。 如翳眼所睹， 非內亦非外， 世間見諸佛， 應知亦如是。 饒益眾生故， 如來出世間， 眾生見有出， 而實無興世。 不可以國土， 晝夜而見佛， 歲月一剎那， 當知悉如是。 眾生如是說， 某日佛成道， 如來得菩提， 實不繫于日。 如來離分別， 非世超諸數， 三世諸導師， 出現皆如是。 譬如凈日輪， 不與昏夜合， 而說某日夜， 諸佛法如是。 三世一切劫， 不與如來合， 而說三世佛， 導師法如是。」
【現代漢語翻譯】 現代漢語譯本 就像所有水中的月亮倒影，雖然數量無量，但月亮的本體只有一個，從未分離。 同樣的，無礙的智慧成就了等正覺（無上正等正覺，指佛的智慧），能普遍顯現在一切佛土，佛的本體也是獨一無二的。 佛的本體既不是單一的，也不是兩個，也不是無量的，而是隨著所應教化的對象，示現出無量的化身。 佛身不屬於過去，也不屬於未來，而是在一念之間顯現出生，成就佛道以及進入涅槃（佛教修行者所追求的最高境界）。 如同幻術所變現的色相，沒有真正的生起，也沒有真正的消滅，佛身也是如此，示現出來，但實際上沒有真正的生滅。
這時，寶幢菩薩（菩薩名，象徵智慧和莊嚴）承蒙佛的神力加持，普遍觀察十方世界，然後以偈頌的形式說道：
佛身沒有固定的量，卻能示現有量的身形，隨著眾生所能見到的，導師（指佛）就如此顯現。 佛身沒有固定的處所，卻充滿一切處所，如同虛空沒有邊際一樣，如此難以思議。 佛的境界不是心所能到達的地方，心念無法在其中生起，諸佛的境界中，畢竟沒有生滅。 如同眼睛有翳的人所見到的，既不在內，也不在外，世間眾生所見到的諸佛，應當知道也是如此。 爲了饒益眾生，如來（佛的稱號）才出現在世間，眾生看到佛的出現，但實際上佛並沒有真正的興起於世。 不能以國土、晝夜來衡量佛的顯現，歲月和剎那（極短的時間單位）也是如此，應當知道都是一樣的道理。 眾生說，某日佛成道，如來獲得菩提（覺悟的智慧），實際上佛的成道並不繫於特定的日子。 如來遠離分別，超越世俗的計數，過去、現在、未來三世的導師，他們的出現都是如此。 譬如清凈的太陽，不會與昏暗的夜晚結合，但人們卻說某日某夜，諸佛的法也是如此。 過去、現在、未來三世的一切劫（極長的時間單位），不會與如來結合，但人們卻說三世諸佛，導師的法就是如此。
【English Translation】 English version Like the reflections of the moon in all waters, though countless in number, the original moon is one and never separate. Similarly, unobstructed wisdom achieves Samyak-sambodhi (perfect enlightenment, referring to the wisdom of the Buddha), universally manifesting in all Buddha-lands, and the essence of the Buddha is also unique. The Buddha's essence is neither one, nor two, nor countless, but according to the beings to be taught, it manifests countless forms. The Buddha's body does not belong to the past, nor to the future, but appears in a single moment, achieving Buddhahood and entering Nirvana (the ultimate state of liberation in Buddhism). Like the forms created by illusion, which have no real birth or arising, the Buddha's body is also like this, appearing but without real birth or death.
At that time, Bodhisattva Baotong (a Bodhisattva name, symbolizing wisdom and solemnity), empowered by the Buddha's divine power, observed the ten directions and spoke in verses:
The Buddha's body has no fixed measure, yet it can manifest bodies with measure. According to what beings can see, the Teacher (referring to the Buddha) appears in this way. The Buddha's body has no fixed location, yet it fills all places, like the boundless void, so inconceivable. The Buddha's realm is not a place where the mind can reach, and thoughts cannot arise within it. In the realm of all Buddhas, there is ultimately no birth or death. Like what is seen by a person with impaired vision, which is neither inside nor outside, the way beings in the world see the Buddhas should be understood in the same way. For the benefit of sentient beings, the Tathagata (an epithet of the Buddha) appears in the world. Beings see the Buddha's appearance, but in reality, the Buddha does not truly arise in the world. The appearance of the Buddha cannot be measured by countries, day or night. Years and moments (extremely short units of time) are also the same. It should be understood that they all follow the same principle. Beings say that the Buddha attained enlightenment on a certain day, and the Tathagata attained Bodhi (enlightened wisdom), but in reality, the Buddha's enlightenment is not tied to a specific day. The Tathagata is free from discrimination and transcends worldly calculations. The teachers of the past, present, and future, their appearances are all like this. For example, the pure sun does not combine with the darkness of night, but people speak of a certain day and night. The Dharma of the Buddhas is like this. All kalpas (extremely long units of time) of the past, present, and future do not combine with the Tathagata, but people speak of the Buddhas of the three times. The Teacher's Dharma is like this.
爾時，精進幢菩薩承佛神力，普觀十方而說頌言：
「一切諸導師， 身同義亦然， 普於十方剎， 隨應種種現。 汝觀牟尼尊， 所作甚奇特， 充滿於法界， 一切悉無餘。 佛身不在內， 亦復不在外， 神力故顯現， 導師法如是。 隨諸眾生類， 先世所集業， 如是種種身， 示現各不同。 諸佛身如是， 無量不可數， 唯除大覺尊， 無有能思議。 如以我難思， 心業莫能取， 佛難思亦爾， 非心業所現。 如剎不可思， 而見凈莊嚴， 佛難思亦爾， 妙相無不現。 譬如一切法， 眾緣故生起， 見佛亦復然， 必假眾善業。 譬如隨意珠， 能滿眾生心， 諸佛法如是， 悉滿一切愿。 無量國土中， 導師興於世， 隨其願力故， 普應於十方。」
爾時，離垢幢菩薩承佛神力，普觀十方而說頌言：
「如來大智光， 普凈諸世間， 世間既凈已， 開示諸佛法。 設有人慾見， 眾生數等佛， 靡不應其心， 而實無來處。 以佛為境界， 專念而不息， 此人得見佛， 其數與心等。 成就白凈法， 具足諸功德， 彼於一切智， 專念心不捨。
【現代漢語翻譯】 現代漢語譯本 當時，精進幢菩薩（Vīryadhvaja Bodhisattva）承蒙佛陀的神力加持，普遍觀察十方世界，並以偈頌說道： 『一切諸位導師（Buddha），他們的身形和所代表的意義都是相同的，普遍在十方世界，隨著不同的情況顯現出各種不同的形象。 你看看牟尼尊（Muni，釋迦牟尼佛的尊稱），他所展現的作為是多麼的奇特，充滿了整個法界（Dharmadhātu），沒有絲毫遺漏。 佛陀的身體既不在內部，也不在外部，而是通過神力顯現出來，導師的法則是這樣的。 隨著各種眾生的類別，以及他們前世所積累的業力，佛陀會示現出各種不同的身形，各不相同。 諸佛的身形就是這樣，數量無量，不可計數，只有大覺尊（Mahābodhi，指佛陀）才能理解，無法用思維來衡量。 就像我的存在難以思議，心識的活動也無法把握，佛陀的難以思議也是如此，不是心識活動所能顯現的。 就像佛剎（Buddhakṣetra，佛的國土）的不可思議，卻能看到清凈莊嚴，佛陀的不可思議也是如此，美妙的相好無不顯現。 譬如一切法，都是因為各種因緣和合而生起，見到佛陀也是如此，必定要依靠各種善業。 譬如如意寶珠，能夠滿足眾生的心願，諸佛的法則也是這樣，能夠滿足一切願望。 在無量的國土中，導師（Buddha）出現於世，隨著他們各自的願力，普遍應化於十方世界。』 當時，離垢幢菩薩（Vimaladhvaja Bodhisattva）承蒙佛陀的神力加持，普遍觀察十方世界，並以偈頌說道： 『如來（Tathāgata，佛的稱號）的大智慧之光，普遍凈化各個世間，世間被凈化之後，就開示諸佛的教法。 假設有人想要見到，和眾生數量一樣多的佛陀，佛陀都會應其心願，但實際上佛陀並沒有來處。 如果以佛陀為境界，專心念佛而不停止，這個人就能見到佛陀，其數量和他的心念一樣多。 如果成就清凈的法，具足各種功德，那麼他對於一切智（Sarvajñā，佛的智慧），就會專心念佛而不捨棄。
【English Translation】 English version At that time, Vīryadhvaja Bodhisattva, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse: 'All the guides (Buddhas), their forms and meanings are the same, universally appearing in the ten directions, manifesting in various ways according to circumstances. Behold Muni (a title for Shakyamuni Buddha), the wonders he performs, filling the entire Dharmadhātu (realm of reality), with nothing left out. The Buddha's body is neither within nor without, but appears through spiritual power; such is the Dharma of the guide. According to the various kinds of beings and the karma they have accumulated in past lives, various forms are shown, each different. Such are the forms of the Buddhas, countless and immeasurable; only the Mahābodhi (Greatly Awakened One, referring to the Buddha) can comprehend, beyond the grasp of thought. Just as my own existence is inconceivable, and the workings of the mind cannot be grasped, so too is the Buddha's inconceivability, not manifested by the workings of the mind. Just as the Buddhakṣetra (Buddha-field) is inconceivable, yet seen as pure and adorned, so too is the Buddha's inconceivability, with all wondrous marks manifested. Just as all dharmas arise from various causes and conditions, so too is seeing the Buddha, which must rely on various good deeds. Like a wish-fulfilling jewel that can satisfy the minds of beings, so too is the Dharma of the Buddhas, fulfilling all wishes. In immeasurable lands, guides (Buddhas) appear in the world, and according to their vows, they universally respond in the ten directions.' At that time, Vimaladhvaja Bodhisattva, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse: 'The great wisdom light of the Tathāgata (Buddha), universally purifies all worlds; having purified the worlds, he reveals the Dharma of the Buddhas. If someone wishes to see as many Buddhas as there are beings, the Buddhas will respond to their minds, but in reality, the Buddhas have no place of origin. If one takes the Buddha as their object, focusing their mind without ceasing, that person will see Buddhas, as many as their thoughts. If one achieves pure Dharma, possessing all merits, then towards the Sarvajñā (all-knowing wisdom of the Buddha), they will focus their mind without abandoning it.'
導師為眾生， 如應演說法， 隨於可化處， 普現最勝身。 佛身及世間， 一切皆無我， 悟此成正覺， 復為眾生說。 一切人師子， 無量自在力， 示現念等身， 其身各不同。 世間如是身， 諸佛身亦然， 了知其自性， 是則說名佛。 如來普知見， 明瞭一切法， 佛法及菩提， 二俱不可得。 導師無來去， 亦復無所住， 遠離諸顛倒， 是名等正覺。」
爾時，星宿幢菩薩承佛神力，普觀十方而說頌言：
「如來無所住， 普住一切剎， 一切土皆往， 一切處咸見。 佛隨眾生心， 普現一切身， 成道轉法輪， 及以般涅槃。 諸佛不思議， 誰能思議佛？ 誰能見正覺？ 誰能現最勝？ 一切法皆如， 諸佛境亦然， 乃至無一法， 如中有生滅。 眾生妄分別， 是佛是世界； 了達法性者， 無佛無世界。 如來普現前， 令眾生信喜， 佛體不可得， 彼亦無所見。 若能於世間， 遠離一切著， 無礙心歡喜， 於法得開悟。 神力之所現， 即此說名佛， 三世一切時， 求悉無所有。 若能如是知， 心意及諸法， 一切悉知見，
【現代漢語翻譯】 現代漢語譯本 導師爲了引導眾生，會根據他們的情況宣說佛法，在適合教化的地方，普遍示現最殊勝的身體。 佛陀的身體和世間的一切，都沒有『我』（獨立存在的實體），領悟到這一點才能成就正覺，然後為眾生宣說。 一切人中的獅子（指佛陀），擁有無量的自在力量，示現出種種不同的身體，這些身體各不相同。 世間的身體是這樣，諸佛的身體也是這樣，瞭解它們的自性，就稱為佛。 如來普遍知曉一切，明瞭一切法，佛法和菩提（覺悟）這兩者都是不可執著的。 導師沒有來去，也沒有停留之處，遠離一切顛倒妄想，這就稱為等正覺（無上正等正覺）。
當時，星宿幢菩薩（菩薩名）憑藉佛陀的神力，觀察十方世界，說了以下偈頌：
如來沒有固定的住所，卻普遍住在一切佛土，去往一切國土，在一切地方都能被看見。 佛陀隨著眾生的心念，普遍示現一切身體，成就佛道，轉法輪（宣說佛法），以及進入涅槃（寂滅）。 諸佛的境界不可思議，誰能思議佛呢？誰能見到正覺？誰能示現最殊勝的境界呢？ 一切法都是如如不動的，諸佛的境界也是這樣，乃至沒有一法，在如如不動中會有生滅。 眾生虛妄分別，認為有佛和世界；了解法性的人，知道沒有佛也沒有世界。 如來普遍顯現在眾生面前，使眾生生起信心和歡喜，但佛的本體是不可得的，他們也沒有真正見到佛。 如果能在世間，遠離一切執著，內心無礙而歡喜，就能在佛法上得到開悟。 神力所顯現的，就稱為佛，過去、現在、未來一切時，去尋求佛都是找不到的。 如果能這樣瞭解，心意和一切法，就能完全知曉和看見，
【English Translation】 English version The Teacher, for the sake of sentient beings, expounds the Dharma according to their needs, universally manifesting the most excellent body in places suitable for transformation. The Buddha's body and everything in the world are without a 'self' (an independent entity); realizing this is to attain perfect enlightenment, and then to preach to sentient beings. All the lions among humans (referring to the Buddhas), possess immeasurable power of freedom, manifesting various different bodies, each of which is different. The bodies of the world are like this, and the bodies of all Buddhas are also like this; understanding their self-nature is what is called a Buddha. The Tathagata (Buddha) universally knows and sees all, understands all dharmas (teachings), and both the Buddha's teachings and Bodhi (enlightenment) are not to be grasped. The Teacher has no coming or going, nor any place of dwelling, being far from all inversions and delusions; this is called Samyak-sambuddha (perfect and complete enlightenment).
At that time, the Bodhisattva Constellation Banner (a Bodhisattva's name), relying on the Buddha's divine power, observed the ten directions and spoke the following verses:
The Tathagata has no fixed abode, yet universally dwells in all Buddha lands, goes to all lands, and can be seen in all places. The Buddha, following the minds of sentient beings, universally manifests all bodies, attains Buddhahood, turns the Dharma wheel (preaches the Dharma), and enters Nirvana (extinction). The realms of the Buddhas are inconceivable; who can conceive of a Buddha? Who can see perfect enlightenment? Who can manifest the most excellent realm? All dharmas are suchness (unchanging), and the realms of the Buddhas are also like this; there is not even one dharma that has arising and ceasing within suchness. Sentient beings falsely discriminate, thinking there is a Buddha and a world; those who understand the nature of dharmas know there is neither Buddha nor world. The Tathagata universally appears before sentient beings, causing them to generate faith and joy, but the Buddha's essence is unattainable, and they have not truly seen the Buddha. If one can, in the world, be free from all attachments, with an unobstructed and joyful mind, one can attain enlightenment in the Dharma. That which is manifested by divine power is called a Buddha; in all times of the past, present, and future, seeking a Buddha is to find nothing. If one can understand in this way, the mind and all dharmas, one can completely know and see,
疾得成如來。 言語中顯示， 一切佛自在， 正覺超語言， 假以語言說。」
爾時，法幢菩薩承佛神力，普觀十方而說頌言：
「寧可恒具受， 一切世間苦， 終不遠如來， 不睹自在力。 若有諸眾生， 未發菩提心， 一得聞佛名， 決定成菩提。 若有智慧人， 一念發道心， 必成無上尊， 慎莫生疑惑。 如來自在力， 無量劫難遇， 若生一念信， 速登無上道。 設於唸唸中， 供養無量佛， 未知真實法， 不名為供養。 若聞如是法， 諸佛從此生， 雖經無量苦， 不捨菩提行。 一聞大智慧， 諸佛所入法， 普於法界中， 成三世導師。 雖盡未來際， 遍游諸佛剎， 不求此妙法， 終不成菩提。 眾生無始來， 生死久流轉， 不了真實法， 諸佛故興世。 諸法不可壞， 亦無能壞者， 自在大光明， 普示於世間。」
十回向品第二十五之一
爾時，金剛幢菩薩承佛神力，入菩薩智光三昧。入是三昧已，十方各過十萬佛剎微塵數世界外，有十萬佛剎微塵數諸佛，皆同一號，號：金剛幢，而現其前，咸稱贊言：「善哉！善哉！善男子！乃能入此菩薩智光三
【現代漢語翻譯】 現代漢語譯本 迅速成就如來（Tathagata，佛的稱號）。 在言語中顯示，一切佛都自在， 真正的覺悟超越語言，只是借用語言來表達。
這時，法幢菩薩（Dharma-dhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方世界，並說頌道：
『寧願恒常承受，世間一切的苦難， 終究不遠離如來，不失去見證其自在神力的機會。 如果有眾生，尚未發起菩提心（bodhicitta，覺悟之心）， 一旦聽聞佛的名號，必定成就菩提。 如果有智慧的人，一念之間發起道心（求道之心）， 必定成就無上尊（至高無上的覺悟者），切莫產生疑惑。 如來的自在神力，經過無量劫都難以遇到， 如果生起一念的信心，就能迅速登上無上之道。 即使在每一個念頭中，都供養無量諸佛， 如果不知道真實的佛法，也不能稱之為供養。 如果聽聞這樣的佛法，諸佛都是由此而生， 即使經歷無量的苦難，也不捨棄菩提的修行。 一旦聽聞大智慧，諸佛所進入的法門， 普遍在法界中，成為三世的導師。 即使窮盡未來際，遍游所有的佛剎（buddha-ksetra，佛的國土）， 如果不尋求這微妙的佛法，終究不能成就菩提。 眾生從無始以來，在生死中長久流轉， 因為不瞭解真實的佛法，所以諸佛才出現於世。 一切法都不可毀壞，也沒有能夠毀壞它們的， 自在的大光明，普遍地顯示於世間。』
十回向品第二十五之一
這時，金剛幢菩薩（Vajra-dhvaja Bodhisattva）承蒙佛的神力，進入菩薩智光三昧（Bodhisattva-jnana-prabha-samadhi，菩薩智慧光明禪定）。進入此三昧后，在十方各超過十萬佛剎微塵數的世界之外，有十萬佛剎微塵數諸佛，都具有相同的名號，號為：金剛幢，顯現在他的面前，都稱讚說：『善哉！善哉！善男子！你竟然能夠進入這菩薩智光三昧！』
【English Translation】 English version Quickly attain Tathagata (the title of a Buddha). Showing in speech, all Buddhas are at ease, True enlightenment transcends language, it is only expressed through language.
At that time, Dharma-dhvaja Bodhisattva, empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verse:
'Rather constantly endure, all the sufferings of the world, Than ever be far from the Tathagata, and not witness his power of ease. If there are sentient beings, who have not yet generated the bodhicitta (the mind of enlightenment), Once they hear the name of the Buddha, they will surely attain Bodhi. If there are wise people, who in a single thought generate the mind of the path (the mind seeking the path), They will surely become the Supreme One (the highest enlightened being), do not harbor doubts. The Tathagata's power of ease, is difficult to encounter even after countless kalpas (eons), If one generates a single thought of faith, one will quickly ascend to the supreme path. Even if in every thought, one makes offerings to countless Buddhas, If one does not know the true Dharma, it cannot be called an offering. If one hears such Dharma, from which all Buddhas arise, Even if one experiences countless sufferings, one will not abandon the practice of Bodhi. Once one hears the great wisdom, the Dharma entered by all Buddhas, Universally in the Dharma realm, one becomes the teacher of the three times. Even if one exhausts the future, traveling through all Buddha-ksetras (Buddha-lands), If one does not seek this wondrous Dharma, one will never attain Bodhi. Sentient beings from beginningless time, have long transmigrated in birth and death, Because they do not understand the true Dharma, the Buddhas appear in the world. All dharmas are indestructible, and there is no one who can destroy them, The great light of ease, is universally shown to the world.'
Chapter Twenty-Five, Part One of the Ten Dedications
At that time, Vajra-dhvaja Bodhisattva, empowered by the Buddha's spiritual power, entered the Bodhisattva-jnana-prabha-samadhi (the samadhi of the light of Bodhisattva's wisdom). Having entered this samadhi, beyond ten times ten thousand Buddha-ksetras dust-mote worlds in each of the ten directions, there were ten times ten thousand Buddha-ksetras dust-mote Buddhas, all with the same name, named: Vajra-dhvaja, appearing before him, all praising him, saying: 'Excellent! Excellent! Good man! You are able to enter this Bodhisattva-jnana-prabha-samadhi!'
昧。善男子！此是十方各十萬佛剎微塵數諸佛神力共加於汝，亦是毗盧遮那如來往昔願力、威神之力，及由汝智慧清凈故，諸菩薩善根增勝故，令汝入是三昧而演說法；為令諸菩薩得清凈無畏故，具無礙辯才故，入無礙智地故，住一切智大心故，成就無盡善根故，滿足無礙白法故，入于普門法界故，現一切佛神力故，前際念智不斷故，得一切佛護持諸根故，以無量門廣說眾法故，聞悉解了受持不忘故，攝諸菩薩一切善根故，成辦出世助道故，不斷一切智智故，開發大愿故，解釋實義故，了知法界故，令諸菩薩皆悉歡喜故，修一切佛平等善根故，護持一切如來種性故，所謂：演說諸菩薩十回向。佛子！汝當承佛威神之力而演此法，得佛護念故，安住佛家故，增益出世功德故，得陀羅尼光明故，入無障礙佛法故，大光普照法界故，集無過失凈法故，住廣大智境界故，得無障礙法光故。」
爾時，諸佛即與金剛幢菩薩無量智慧，與無留礙辯，與分別句義善方便，與無礙法光明，與如來平等身，與無量差別凈音聲，與菩薩不思議善觀察三昧，與不可沮壞一切善根迴向智，與觀察一切法成就巧方便，與一切處說一切法無斷辯。何以故？入此三昧善根力故。
爾時，諸佛各以右手摩金剛幢菩薩頂。金剛幢菩薩得摩頂已
【現代漢語翻譯】 現代漢語譯本： 『善男子！這是十方各十萬佛剎微塵數（形容極多）諸佛的神力共同加持於你，也是毗盧遮那如來（宇宙根本佛）往昔的願力、威神之力，以及由於你的智慧清凈，諸菩薩的善根增長殊勝，才使你進入這種三昧（禪定）而演說佛法；爲了使諸菩薩得到清凈無畏，具備無礙的辯才，進入無礙的智慧境界，安住於一切智的大心，成就無盡的善根，圓滿無礙的清凈佛法，進入普門法界（普遍的真理世界），顯現一切佛的神力，前際（過去）的念智不斷絕，得到一切佛的護持諸根，以無量法門廣泛宣說佛法，聽聞后都能理解、接受、持守而不忘失，攝取諸菩薩的一切善根，成就出世的助道，不斷絕一切智智（佛的智慧），開發大愿，解釋真實的意義，了知法界，使諸菩薩都歡喜，修習一切佛平等的善根，護持一切如來的種性，這就是：演說諸菩薩的十回向。佛子！你應當承佛的威神之力而演說此法，得到佛的護念，安住于佛的家中，增益出世的功德，得到陀羅尼（總持）光明，進入無障礙的佛法，大光明普遍照耀法界，聚集沒有過失的清凈佛法，安住于廣大的智慧境界，得到無障礙的法光。』
那時，諸佛即刻給予金剛幢菩薩無量的智慧，給予無滯礙的辯才，給予分別句義的善巧方便，給予無礙的法光明，給予如來平等的身體，給予無量差別清凈的聲音，給予菩薩不可思議的善觀察三昧，給予不可破壞的一切善根迴向智，給予觀察一切法成就的巧妙方便，給予在一切處說一切法無間斷的辯才。為什麼呢？因為進入這種三昧的善根力量的緣故。
那時，諸佛各自用右手摩金剛幢菩薩的頭頂。金剛幢菩薩得到摩頂后
【English Translation】 English version: 'Good man! This is the combined divine power of countless Buddhas, as many as the dust particles in ten directions of a hundred thousand Buddha-lands each, added to you. It is also due to the past vows and majestic power of Vairocana Tathagata (the fundamental Buddha of the universe), and because of your pure wisdom and the increased excellence of the good roots of all Bodhisattvas, that you are able to enter this Samadhi (meditative state) and expound the Dharma. This is to enable all Bodhisattvas to attain purity and fearlessness, to possess unobstructed eloquence, to enter the realm of unobstructed wisdom, to abide in the great mind of all-knowing wisdom, to accomplish endless good roots, to fulfill unobstructed pure Dharma, to enter the universal Dharma realm, to manifest the divine power of all Buddhas, to have the wisdom of past thoughts uninterrupted, to receive the protection of all Buddhas for their faculties, to widely expound the Dharma through countless methods, to understand, accept, uphold, and not forget what they hear, to gather all the good roots of all Bodhisattvas, to accomplish the path of liberation, to not interrupt the wisdom of all-knowing, to develop great vows, to explain the true meaning, to understand the Dharma realm, to make all Bodhisattvas rejoice, to cultivate the equal good roots of all Buddhas, and to protect the lineage of all Tathagatas. This is what is meant by: expounding the ten dedications of all Bodhisattvas. Disciple of the Buddha! You should expound this Dharma by relying on the majestic power of the Buddha, receive the Buddha's protection, abide in the Buddha's family, increase the merits of liberation, receive the light of Dharani (mantra), enter the unobstructed Buddha Dharma, have great light universally illuminate the Dharma realm, gather pure Dharma without fault, abide in the realm of vast wisdom, and receive the unobstructed light of Dharma.'
At that time, the Buddhas immediately bestowed upon Vajradhvaja Bodhisattva immeasurable wisdom, unobstructed eloquence, skillful means to distinguish the meaning of phrases, unobstructed light of Dharma, the equal body of the Tathagata, immeasurable and distinct pure sounds, the inconceivable Samadhi of good observation of the Bodhisattvas, the indestructible wisdom of dedicating all good roots, the skillful means to observe the accomplishment of all Dharmas, and the uninterrupted eloquence to speak all Dharmas in all places. Why is this so? It is because of the power of the good roots of entering this Samadhi.
At that time, each of the Buddhas stroked the crown of Vajradhvaja Bodhisattva's head with their right hand. After Vajradhvaja Bodhisattva received the stroking of his head,
，即從定起，告諸菩薩言：
「佛子！菩薩摩訶薩有不可思議大愿充滿法界，普能救護一切眾生，所謂：修學去、來、現在一切佛迴向。佛子！菩薩摩訶薩迴向有幾種？佛子！菩薩摩訶薩迴向有十種，三世諸佛咸共演說。何等為十？一者救護一切眾生離眾生相迴向，二者不壞迴向，三者等一切諸佛迴向，四者至一切處迴向，五者無盡功德藏迴向，六者入一切平等善根迴向，七者等隨順一切眾生迴向，八者真如相迴向，九者無縛無著解脫迴向，十者入法界無量回向。佛子！是為菩薩摩訶薩十種迴向，過去、未來、現在諸佛，已說、當說、今說。
「佛子！云何為菩薩摩訶薩救護一切眾生離眾生相迴向？
「佛子！此菩薩摩訶薩行檀波羅蜜，凈尸波羅蜜，修羼提波羅蜜，起精進波羅蜜，入禪波羅蜜，住般若波羅蜜，大慈、大悲、大喜、大舍，修如是等無量善根。修善根時，作是念言：『愿此善根普能饒益一切眾生，皆使清凈，至於究竟，永離地獄、餓鬼、畜生、閻羅王等無量苦惱。』菩薩摩訶薩種善根時，以己善根如是迴向：『我當爲一切眾生作舍，令免一切諸苦事故；為一切眾生作護，悉令解脫諸煩惱故；為一切眾生作歸，皆令得離諸怖畏故；為一切眾生作趣，令得至於一切智故；為一切眾生作安，
令得究竟安隱處故；為一切眾生作明，令得智光滅癡暗故；為一切眾生作炬，破彼一切無明闇故；為一切眾生作燈，令住究竟清凈處故；為一切眾生作導師，引其令入真實法故；為一切眾生作大導師，與其無礙大智慧故。』佛子！菩薩摩訶薩以諸善根如是迴向，平等饒益一切眾生，究竟皆令得一切智。
「佛子！菩薩摩訶薩于非親友守護迴向，與其親友等無差別。何以故？菩薩摩訶薩入一切法平等性故，不于眾生而起一念非親友想。設有眾生於菩薩所起怨害心，菩薩亦以慈眼視之，終無恚怒。普為眾生作善知識，演說正法，令其修習。譬如大海，一切眾毒不能變壞。菩薩亦爾，一切愚蒙、無有智慧、不知恩德、瞋很頑毒、憍慢自大、其心盲瞽、不識善法……如是等類諸惡眾生，種種逼惱，無能動亂。譬如日天子出現世間，不以生盲不見故，隱而不現；又復不以乾闥婆城、阿修羅手、閻浮提樹、崇巖、邃谷、塵霧、煙雲……如是等物之所覆障故，隱而不現；亦復不以時節變改故，隱而不現。菩薩摩訶薩亦復如是，有大福德，其心深廣，正念觀察，無有退屈；為欲究竟功德智慧，于上勝法心生志欲；法光普照，見一切義；于諸法門，智慧自在；常為利益一切眾生而修善法，曾不誤起舍眾生心；不以眾生其性弊惡、邪
【現代漢語翻譯】 現代漢語譯本：爲了讓眾生到達究竟安穩的處所；為一切眾生作光明，使他們獲得智慧之光，滅除愚癡的黑暗；為一切眾生作火炬，破除他們一切無明的黑暗；為一切眾生作燈，使他們安住于究竟清凈的處所；為一切眾生作導師，引導他們進入真實的佛法；為一切眾生作大導師，給予他們無礙的大智慧。』佛子！菩薩摩訶薩以各種善根這樣迴向，平等饒益一切眾生，最終都使他們獲得一切智慧。 『佛子！菩薩摩訶薩對於非親友的迴向，與對待親友沒有差別。為什麼呢？因為菩薩摩訶薩進入一切法平等的本性，不會對眾生生起一念非親友的想法。即使有眾生對菩薩生起怨恨傷害的心，菩薩也會用慈悲的眼光看待他們，始終不會有嗔恨和憤怒。普遍為眾生作善知識，演說正法，使他們修習。譬如大海，一切毒物都不能改變它的性質。菩薩也是這樣，一切愚昧無知、沒有智慧、不知恩德、嗔恨頑固、驕慢自大、內心盲目、不認識善法……像這樣種種惡劣的眾生，用各種方式逼迫惱亂，也不能動搖菩薩的心。譬如太陽出現於世間，不會因為盲人看不見就隱藏不出現；也不會因為乾闥婆城（海市蜃樓）、阿修羅手（傳說中阿修羅的手可以遮蔽太陽）、閻浮提樹（閻浮樹，傳說中生長在閻浮提的樹）、高山、深谷、塵霧、煙雲……這些東西的遮蔽就隱藏不出現；也不會因為時節變化就隱藏不出現。菩薩摩訶薩也是這樣，有大福德，內心深廣，正念觀察，不會退縮；爲了究竟成就功德智慧，對於殊勝的佛法心生嚮往；佛法之光普遍照耀，見到一切真理；對於各種佛法，智慧自在；常常爲了利益一切眾生而修習善法，從來不會錯誤地生起捨棄眾生的念頭；不會因為眾生本性惡劣、邪
【English Translation】 English version: 『To enable all beings to reach the ultimate place of peace and security; to be a light for all beings, enabling them to obtain the light of wisdom and extinguish the darkness of ignorance; to be a torch for all beings, breaking through all the darkness of their ignorance; to be a lamp for all beings, enabling them to dwell in the ultimate place of purity; to be a guide for all beings, leading them into the true Dharma; to be a great guide for all beings, bestowing upon them unobstructed great wisdom.』 Disciple of the Buddha! The Bodhisattva Mahasattva, with all his roots of goodness, thus dedicates them, equally benefiting all beings, ultimately enabling them all to attain all wisdom. 『Disciple of the Buddha! The Bodhisattva Mahasattva dedicates his merits to those who are not his relatives, without any difference from how he treats his relatives. Why is this so? Because the Bodhisattva Mahasattva has entered the equality of all dharmas, and does not give rise to even a single thought of non-relatives towards any being. Even if there are beings who harbor resentment and harmful intentions towards the Bodhisattva, the Bodhisattva will look upon them with compassionate eyes, and will never have hatred or anger. He universally acts as a good teacher for all beings, expounding the true Dharma, enabling them to practice it. Just like the great ocean, all poisons cannot change its nature. The Bodhisattva is also like this, all those who are ignorant, without wisdom, ungrateful, stubborn with anger, arrogant and conceited, with blind hearts, not recognizing good dharmas... such kinds of evil beings, who oppress and disturb in various ways, cannot shake the Bodhisattva』s mind. Just like the sun appears in the world, it does not hide itself because the blind cannot see it; nor does it hide itself because of the cover of Gandharva cities (mirages), Asura hands (legendary hands of Asuras that can block the sun), Jambudvipa trees (trees that grow in Jambudvipa), high mountains, deep valleys, dust, fog, smoke, and clouds... nor does it hide itself because of the change of seasons. The Bodhisattva Mahasattva is also like this, possessing great merit and virtue, with a deep and vast mind, observing with right mindfulness, without retreating; in order to ultimately achieve merit, virtue, and wisdom, he aspires to the supreme Dharma; the light of the Dharma shines universally, seeing all truths; with wisdom, he is free in all dharmas; he constantly cultivates good dharmas for the benefit of all beings, and never mistakenly gives rise to the thought of abandoning beings; he does not abandon beings because of their evil nature, their perversity
見、瞋濁、難可調伏，便即棄捨，不修迴向；但以菩薩大愿甲冑而自莊嚴，救護眾生，恒無退轉；不以眾生不知報恩，退菩薩行，舍菩提道；不以凡愚共同一處，舍離一切如實善根；不以眾生數起過惡，難可忍受，而於彼所生疲厭心。何以故？譬如日天子，不但為一事故出現世間。菩薩摩訶薩亦復如是，不但為一眾生故，修諸善根，迴向阿耨多羅三藐三菩提；普為救護一切眾生故而修善根，迴向阿耨多羅三藐三菩提。如是，不但為凈一佛剎故，不但為信一佛故，不但為見一佛故，不但爲了一法故，起大智愿，迴向阿耨多羅三藐三菩提；為普凈一切佛剎故，普信一切諸佛故，普承事供養一切諸佛故，普解一切佛法故，發起大愿，修諸善根，迴向阿耨多羅三藐三菩提。
「佛子！菩薩摩訶薩以諸佛法而為所緣，起廣大心、不退轉心，無量劫中修集希有難得心寶，與一切諸佛悉皆平等。菩薩如是觀諸善根，信心清凈，大悲堅固，以甚深心、歡喜心、清凈心，最勝心、柔軟心、慈悲心、憐愍心、攝護心、利益心、安樂心，普為眾生真實迴向，非但口言。佛子！菩薩摩訶薩以諸善根迴向之時，作是念言：『以我善根，愿一切趣生、一切眾生，皆得清凈；功德圓滿，不可沮壞，無有窮盡；常得尊重，正念不忘；獲決定慧，具
【現代漢語翻譯】 現代漢語譯本 如果看到眾生充滿邪見、嗔恨、污濁，難以調伏，就立刻放棄他們，不修迴向；而是以菩薩的大愿作為鎧甲來莊嚴自己，救護眾生，永遠不會退轉；不會因為眾生不知報恩，就退失菩薩的修行，捨棄菩提之道；不會因為和凡夫愚人在一起，就捨棄一切真實的善根；不會因為眾生屢次犯錯，難以忍受，就對他們產生厭倦之心。為什麼呢？譬如太陽，不是隻爲了一件事才出現在世間。菩薩摩訶薩也是這樣，不是隻爲了一位眾生，才修習各種善根，迴向阿耨多羅三藐三菩提（無上正等正覺）；而是爲了普遍救護一切眾生，才修習善根，迴向阿耨多羅三藐三菩提。同樣，不是隻爲了清凈一個佛剎（佛的國土），不是隻爲了信仰一位佛，不是隻爲了見到一位佛，不是隻爲了理解一種佛法，才發起大智慧的願望，迴向阿耨多羅三藐三菩提；而是爲了普遍清凈一切佛剎，普遍信仰一切諸佛，普遍承事供養一切諸佛，普遍理解一切佛法，才發起大愿，修習各種善根，迴向阿耨多羅三藐三菩提。 佛子！菩薩摩訶薩以諸佛的教法作為所緣，發起廣大的心、不退轉的心，在無量劫中修集稀有難得的心寶，與一切諸佛完全平等。菩薩這樣觀察各種善根，信心清凈，大悲堅固，以甚深的心、歡喜的心、清凈的心、最殊勝的心、柔軟的心、慈悲的心、憐憫的心、攝護的心、利益的心、安樂的心，普遍為眾生真實迴向，而不是隻在口頭上說說。佛子！菩薩摩訶薩在迴向各種善根的時候，這樣想：『以我的善根，愿一切有情眾生、一切眾生，都得到清凈；功德圓滿，不可破壞，沒有窮盡；常常得到尊重，正念不忘；獲得決定的智慧，具足
【English Translation】 English version If they see beings filled with wrong views, hatred, and defilement, difficult to tame, they immediately abandon them and do not cultivate dedication; instead, they adorn themselves with the great armor of the Bodhisattva's vows, protect beings, and never retreat; they do not abandon the Bodhisattva's practice and give up the path to Bodhi because beings do not know how to repay kindness; they do not abandon all true roots of goodness because they are with ordinary fools; they do not develop weariness towards them because beings repeatedly commit offenses that are difficult to endure. Why is this? For example, the sun does not appear in the world for just one reason. The Bodhisattva Mahasattva is also like this; they do not cultivate various roots of goodness and dedicate them to Anuttara-samyak-sambodhi (supreme perfect enlightenment) for just one being; rather, they cultivate roots of goodness and dedicate them to Anuttara-samyak-sambodhi for the sake of universally protecting all beings. Likewise, they do not initiate great vows of wisdom and dedicate them to Anuttara-samyak-sambodhi for the sake of purifying just one Buddha-land, for the sake of believing in just one Buddha, for the sake of seeing just one Buddha, or for the sake of understanding just one Dharma; rather, they initiate great vows, cultivate various roots of goodness, and dedicate them to Anuttara-samyak-sambodhi for the sake of universally purifying all Buddha-lands, universally believing in all Buddhas, universally serving and making offerings to all Buddhas, and universally understanding all Buddha-Dharmas. Child of Buddha! The Bodhisattva Mahasattva takes the teachings of all Buddhas as their object, generates a vast mind, a non-retreating mind, and cultivates rare and difficult mind-treasures for countless eons, being completely equal to all Buddhas. The Bodhisattva observes all roots of goodness in this way, with pure faith, firm great compassion, with a profound mind, a joyful mind, a pure mind, a most excellent mind, a gentle mind, a compassionate mind, a merciful mind, a protective mind, a beneficial mind, and a peaceful mind, universally and truly dedicating them to all beings, not just in words. Child of Buddha! When the Bodhisattva Mahasattva dedicates all roots of goodness, they think: 'With my roots of goodness, may all sentient beings, all beings, attain purity; may their merits be complete, indestructible, and endless; may they always be respected, with right mindfulness never forgotten; may they obtain decisive wisdom, possessing'
無量智；身、口、意業，一切功德，圓滿莊嚴。』又作是念：『以此善根，令一切眾生承事供養一切諸佛，無空過者；于諸佛所，凈信不壞；聽聞正法，斷諸疑惑，憶持不忘，如說修行；于如來所，起恭敬心，身業清凈，安住無量廣大善根；永離貧窮，七財滿足；于諸佛所，常隨修學，成就無量勝妙善根，平等悟解，住一切智，以無礙眼等視眾生；眾相嚴身，無有玷缺；言音凈妙，功德圓滿，諸根調伏，十力成就，善心滿足，無所依住。令一切眾生普得佛樂，得無量住，住佛所住。』
「佛子！菩薩摩訶薩見諸眾生，造作惡業，受諸重苦；以是障故，不見佛，不聞法，不識僧。便作是念：『我當於彼諸惡道中，代諸眾生受種種苦，令其解脫。』菩薩如是受苦毒時，轉更精勤，不捨、不避、不驚、不怖、不退、不怯，無有疲厭。何以故？如其所愿，決欲荷負一切眾生，令解脫故。菩薩爾時作是念言：『一切眾生在生老病死諸苦難處，隨業流轉，邪見無智，喪諸善法，我應救之，令得出離。』又諸眾生愛網所纏，癡蓋所覆，染著諸有，隨逐不捨，入苦籠檻，作魔業行，福智都盡，常懷疑惑，不見安隱處，不知出離道，在於生死輪轉不息，諸苦淤泥恒所沒溺。菩薩見已，起大悲心、大饒益心，欲令眾生悉得解脫，以一
【現代漢語翻譯】 現代漢語譯本：『無量的智慧，身、口、意所造的一切功德，都圓滿莊嚴。』又這樣想：『用這善根，使一切眾生都能承事供養一切諸佛，沒有空過的；在諸佛那裡，凈信不壞；聽聞正法，斷除一切疑惑，憶持不忘，如所說的那樣修行；在如來那裡，生起恭敬心，身業清凈，安住于無量廣大的善根；永遠脫離貧窮，七種財富都滿足；在諸佛那裡，常常跟隨修學，成就無量殊勝微妙的善根，平等地領悟理解，安住於一切智慧，用無礙的眼睛平等看待眾生；各種相好莊嚴自身，沒有瑕疵缺陷；言語聲音清凈美妙，功德圓滿，諸根調伏，成就十力，善心滿足，無所依住。使一切眾生普遍得到佛的快樂，得到無量的安住，安住于佛所安住的境界。』 『佛子！菩薩摩訶薩見到眾生，造作惡業，遭受各種深重痛苦；因為這些障礙，見不到佛，聽不到法，不認識僧。就想：『我應當在那些惡道中，代替眾生承受各種痛苦，使他們解脫。』菩薩這樣承受痛苦時，反而更加精進勤奮，不捨棄、不躲避、不驚慌、不恐懼、不退縮、不膽怯，沒有疲憊厭倦。為什麼呢？因為他所發願的，決心要承擔一切眾生，使他們解脫。菩薩這時這樣想：『一切眾生處在生老病死各種苦難之中，隨著業力流轉，邪見沒有智慧，喪失各種善法，我應當救度他們，使他們得以出離。』又，眾生被愛慾的羅網纏繞，被愚癡的覆蓋遮蔽，貪戀執著各種存在，隨之追逐不捨，進入痛苦的牢籠，做著魔的行徑，福德和智慧都耗盡，常常懷有疑惑，看不到安穩的地方，不知道出離的道路，在生死輪迴中不停地轉動，各種痛苦的泥潭常常將他們淹沒。菩薩見到這些，生起大悲心、大饒益心，想要使眾生都得到解脫，用一
【English Translation】 English version: 『Immeasurable wisdom; the karma of body, speech, and mind, all merits, are perfectly adorned.』 And he thinks: 『With this root of good, may all sentient beings serve and make offerings to all Buddhas, without any being left out; in the presence of all Buddhas, may their pure faith be indestructible; may they hear the true Dharma, cut off all doubts, remember it without forgetting, and practice as it is taught; in the presence of the Tathagata, may they arise a respectful mind, may their bodily karma be pure, may they dwell in immeasurable and vast roots of good; may they forever be free from poverty, and may the seven treasures be fulfilled; in the presence of all Buddhas, may they always follow and learn, accomplish immeasurable and supremely wonderful roots of good, equally understand and comprehend, dwell in all wisdom, and with unobstructed eyes, view all sentient beings equally; may their bodies be adorned with all marks, without any blemish or defect; may their speech be pure and wonderful, their merits be complete, their senses be subdued, may they accomplish the ten powers, may their good minds be fulfilled, and may they dwell without attachment. May all sentient beings universally attain the bliss of Buddhahood, attain immeasurable dwelling, and dwell in the dwelling of the Buddha.』 『Child of the Buddha! When a Bodhisattva Mahasattva sees sentient beings creating evil karma and suffering various heavy pains; because of these obstacles, they do not see the Buddha, do not hear the Dharma, and do not recognize the Sangha. Then he thinks: 『I should, in those evil realms, take upon myself the various sufferings of sentient beings, so that they may be liberated.』 When the Bodhisattva thus endures the poison of suffering, he becomes even more diligent and zealous, not abandoning, not avoiding, not being startled, not being afraid, not retreating, not being timid, without weariness or aversion. Why is this? Because, as he has vowed, he is determined to bear the burden of all sentient beings, so that they may be liberated. At that time, the Bodhisattva thinks: 『All sentient beings are in the midst of the various sufferings of birth, old age, sickness, and death, flowing along with their karma, with wrong views and without wisdom, losing all good dharmas, I should save them, so that they may be liberated.』 Furthermore, sentient beings are entangled in the net of love, covered by the veil of ignorance, attached to various existences, following them without letting go, entering the cage of suffering, engaging in the actions of Mara, their blessings and wisdom are exhausted, they constantly harbor doubts, they do not see a place of peace, they do not know the path of liberation, they are endlessly revolving in the cycle of birth and death, and are constantly submerged in the mud of various sufferings. When the Bodhisattva sees this, he arises a great compassionate heart, a great heart of benefit, desiring to liberate all sentient beings, with one
切善根迴向，以廣大心迴向，如三世菩薩所修迴向，如大回向經所說迴向，愿諸眾生普得清凈，究竟成就一切種智。復作是念：『我所修行，欲令眾生皆悉得成無上智王，不為自身而求解脫，但為救濟一切眾生，令其鹹得一切智心，度生死流，解脫眾苦。』復作是念：『我當普為一切眾生備受眾苦，令其得出無量生死眾苦大壑。我當普為一切眾生，於一切世界一切惡趣中，盡未來劫，受一切苦，然常為眾生勤修善根。何以故？我寧獨受如是眾苦，不令眾生墮于地獄。我當於彼地獄、畜生、閻羅王等險難之處，以身為質，救贖一切惡道眾生，令得解脫。』復作是念：『我願保護一切眾生終不棄捨，所言誠實，無有虛妄。何以故？我為救度一切眾生髮菩提心，不為自身求無上道，亦不為求五欲境界及三有中種種樂故修菩提行。何以故？世間之樂無非是苦。眾魔境界，愚人所貪，諸佛所訶，一切苦患因之而起；地獄、餓鬼及以畜生、閻羅王處，忿恚斗訟，更相毀辱。如是諸惡，皆因貪著五欲所致。耽著五欲，遠離諸佛，障礙生天，何況得於阿耨多羅三藐三菩提！』菩薩如是觀諸世間貪少欲味受無量苦，終不為彼五欲樂故，求無上菩提，修菩薩行；但為安樂一切眾生，發心修習，成滿大愿，斷截眾生諸苦罥索，令得解脫。
【現代漢語翻譯】 現代漢語譯本 將所修的善根迴向，以廣大的心迴向，如同三世菩薩所修的迴向，如同《大回向經》所說的迴向，愿一切眾生普遍得到清凈，最終成就一切種智（佛陀的智慧）。又這樣想：『我所修行，是爲了讓眾生都能夠成就無上智王（佛陀），不是爲了自己求解脫，而是爲了救濟一切眾生，讓他們都得到一切智心（佛陀的智慧），度脫生死輪迴，解脫一切痛苦。』又這樣想：『我應當普遍為一切眾生承受一切痛苦，讓他們能夠脫離無量生死痛苦的深淵。我應當普遍為一切眾生，在一切世界一切惡道中，直到未來劫，承受一切痛苦，然而常常為眾生勤修善根。為什麼呢？我寧願獨自承受這樣的痛苦，也不讓眾生墮入地獄。我應當在那地獄、畜生、閻羅王等危險的地方，以自身為抵押，救贖一切惡道眾生，讓他們得到解脫。』又這樣想：『我願保護一切眾生，永遠不捨棄，所說的話真實，沒有虛妄。為什麼呢？我爲了救度一切眾生髮菩提心（成佛之心），不是爲了自己求無上道（佛道），也不是爲了追求五欲（色、聲、香、味、觸）的境界以及三有（欲界、色界、無色界）中的種種快樂而修行菩薩道。為什麼呢？世間的快樂無非是痛苦。那是眾魔的境界，愚人才會貪戀，諸佛所呵斥，一切苦難都因此而起；地獄、餓鬼以及畜生、閻羅王處，忿怒爭鬥，互相譭謗。這些惡事，都是因為貪著五欲所導致的。沉溺於五欲，就會遠離諸佛，障礙生天，更何況能夠得到阿耨多羅三藐三菩提（無上正等正覺）！』菩薩這樣觀察世間貪圖少許慾望的滋味而遭受無量痛苦，最終不會爲了那些五欲的快樂，而求無上菩提，修行菩薩道；只是爲了安樂一切眾生，發心修行，成就圓滿大愿，斷絕眾生一切痛苦的束縛，讓他們得到解脫。
【English Translation】 English version Dedicate the roots of good, dedicate with a vast mind, like the dedication practiced by the Bodhisattvas of the three times, like the dedication spoken of in the 'Great Dedication Sutra,' wishing that all beings may universally attain purity and ultimately achieve all-knowing wisdom (Buddha's wisdom). Again, think thus: 'My practice is to enable all beings to achieve the unsurpassed King of Wisdom (Buddha), not seeking liberation for myself, but to save all beings, enabling them to attain the mind of all-knowing wisdom (Buddha's wisdom), to cross the stream of birth and death, and to be liberated from all suffering.' Again, think thus: 'I should universally bear all suffering for all beings, so that they may escape the abyss of immeasurable suffering of birth and death. I should universally, for all beings, in all worlds and all evil realms, until the end of future kalpas, bear all suffering, yet constantly cultivate roots of good for beings. Why? I would rather bear such suffering alone than let beings fall into hell. I should, in those dangerous places of hell, animals, and Yama (King of the Underworld), use my body as collateral to redeem all beings in evil paths, so that they may attain liberation.' Again, think thus: 'I vow to protect all beings, never abandoning them, my words are true, without falsehood. Why? I have generated the Bodhi mind (mind of enlightenment) to save all beings, not seeking the unsurpassed path (Buddha's path) for myself, nor practicing the Bodhisattva path for the sake of seeking the realms of the five desires (form, sound, smell, taste, touch) and the various pleasures in the three realms (desire realm, form realm, formless realm). Why? The pleasures of the world are nothing but suffering. They are the realms of demons, coveted by the foolish, rebuked by the Buddhas, and the cause of all suffering; in hell, among hungry ghosts, and among animals, in the place of Yama, there is anger, fighting, and mutual slander. All these evils are caused by attachment to the five desires. Indulging in the five desires leads one away from the Buddhas, hinders rebirth in heaven, let alone attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)!』 The Bodhisattva, observing how the world craves the taste of small desires and suffers immeasurable pain, will ultimately not seek unsurpassed Bodhi or practice the Bodhisattva path for the sake of those pleasures of the five desires; but only for the sake of the peace and happiness of all beings, generating the mind to practice, fulfilling great vows, cutting off the bonds of suffering for all beings, and enabling them to attain liberation.
「佛子！菩薩摩訶薩復作是念：『我當以善根如是迴向，令一切眾生得究竟樂、利益樂、不受樂、寂靜樂、無依樂、無動樂、無量樂、不捨不退樂、不滅樂、一切智樂。』復作是念：『我當與一切眾生作調御師，作主兵臣，執大智炬，示安隱道，令離險難，以善方便𢔌知實義；又于生死海，作一切智善巧船師，度諸眾生，使到彼岸。』佛子！菩薩摩訶薩以諸善根如是迴向，所謂：『隨宜救護一切眾生，令出生死，承事供養一切諸佛，得無障礙一切智智，舍離眾魔，遠惡知識，親近一切菩薩善友，滅諸過罪，成就凈業，具足菩薩廣大行愿、無量善根。』
「佛子！菩薩摩訶薩以諸善根正迴向已，作如是念：『不以四天下眾生多故，多日出現；但一日出，悉能普照一切眾生。又，諸眾生不以自身光明故，知有晝夜，遊行觀察，興造諸業；皆由日天子出，成辦斯事，然彼日輪但一無二。』菩薩摩訶薩亦復如是，修集善根迴向之時，作是念言：『彼諸眾生不能自救，何能救他？唯我一人，志獨無侶，修集善根如是迴向。所謂：為欲廣度一切眾生故，普照一切眾生故，示導一切眾生故，開悟一切眾生故，顧復一切眾生故，攝受一切眾生故，成就一切眾生故，令一切眾生歡喜故，令一切眾生悅樂故，令一切眾生斷疑故。
【現代漢語翻譯】 現代漢語譯本：『佛子（Buddha's disciples）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）又這樣想：『我應當這樣迴向我的善根，使一切眾生得到究竟的快樂、利益的快樂、不受束縛的快樂、寂靜的快樂、無所依賴的快樂、不動的快樂、無量的快樂、不捨棄不退轉的快樂、不滅的快樂、一切智慧的快樂。』又這樣想：『我應當為一切眾生做調御師（tamer），做主兵臣（chief military officer），執持大智慧的火炬，指示安穩的道路，使他們遠離危險和困難，用巧妙的方法讓他們瞭解真實的意義；又在生死輪迴的苦海中，做一切智慧的善巧船師，度脫眾生，使他們到達彼岸。』佛子！菩薩摩訶薩這樣迴向他的善根，就是說：『隨順眾生的需要救護他們，使他們脫離生死輪迴，承事供養一切諸佛，得到無障礙的一切智慧，舍離眾魔，遠離惡知識，親近一切菩薩善友，滅除一切過錯罪業，成就清凈的善業，具足菩薩廣大的行愿和無量的善根。』 『佛子！菩薩摩訶薩正確地迴向他的善根后，這樣想：『不是因為四天下（four continents）的眾生多，才出現多個太陽；而是一個太陽出現，就能普遍照耀一切眾生。而且，眾生不是因為自身的光明，才知道有白天和黑夜，觀察和興造各種事業；都是因為太陽天子（Sun deity）的出現，才成就這些事情，然而太陽只有一個，沒有第二個。』菩薩摩訶薩也是這樣，在修集善根迴向的時候，這樣想：『那些眾生不能自救，又怎麼能救別人呢？只有我一個人，意志堅定，沒有同伴，修集善根這樣迴向。就是說：爲了廣泛地度脫一切眾生，普遍照耀一切眾生，指示引導一切眾生，開悟一切眾生，顧念和保護一切眾生，攝受一切眾生，成就一切眾生，使一切眾生歡喜，使一切眾生快樂，使一切眾生斷除疑惑。』
【English Translation】 English version: 『Buddha's disciples! A Bodhisattva-Mahasattva (great Bodhisattva) further contemplates: 『I shall dedicate my roots of goodness in such a way that all sentient beings may attain ultimate joy, the joy of benefit, the joy of non-attachment, the joy of tranquility, the joy of non-reliance, the joy of immobility, immeasurable joy, the joy of non-abandonment and non-retrogression, the joy of non-extinction, and the joy of all wisdom.』 He further contemplates: 『I shall be a tamer for all sentient beings, a chief military officer, holding the torch of great wisdom, showing the path of safety, leading them away from danger and difficulty, using skillful means to make them understand the true meaning; and in the sea of birth and death, I shall be a skillful boatman of all wisdom, ferrying sentient beings across to the other shore.』 Buddha's disciples! A Bodhisattva-Mahasattva dedicates his roots of goodness in this way, that is to say: 『To protect and rescue all sentient beings according to their needs, to liberate them from the cycle of birth and death, to serve and make offerings to all Buddhas, to attain unobstructed all-wisdom, to abandon all demons, to stay away from evil companions, to be close to all Bodhisattva good friends, to extinguish all faults and sins, to accomplish pure good deeds, and to be complete with the Bodhisattva's vast vows and immeasurable roots of goodness.』 『Buddha's disciples! After a Bodhisattva-Mahasattva has correctly dedicated his roots of goodness, he thinks thus: 『It is not because there are many sentient beings in the four continents that many suns appear; but when one sun appears, it can universally illuminate all sentient beings. Moreover, sentient beings do not know day and night, observe and create various activities because of their own light; it is all because of the appearance of the Sun deity that these things are accomplished, yet there is only one sun, not a second.』 A Bodhisattva-Mahasattva is also like this, when cultivating and dedicating roots of goodness, he thinks thus: 『Those sentient beings cannot save themselves, how can they save others? Only I, with firm will and no companion, cultivate roots of goodness and dedicate them in this way. That is to say: for the sake of widely liberating all sentient beings, universally illuminating all sentient beings, guiding and leading all sentient beings, enlightening all sentient beings, caring for and protecting all sentient beings, embracing all sentient beings, accomplishing all sentient beings, making all sentient beings happy, making all sentient beings joyful, and making all sentient beings dispel doubts.』
』佛子！菩薩摩訶薩復作是念：『我應如日，普照一切，不求恩報。眾生有惡，悉能容受，終不以此而舍誓願；不以一眾生惡故，舍一切眾生。但勤修習善根迴向，普令眾生皆得安樂；善根雖少，普攝眾生，以歡喜心廣大回向。若有善根，不欲饒益一切眾生，不名迴向；隨一善根，普以眾生而為所緣，乃名迴向。安置眾生於無所著法性迴向，見眾生自性不動不轉回向，于迴向無所依、無所取回向，不取善根相迴向，不分別業報體性迴向，不著五蘊相迴向，不壞五蘊相迴向，不取業迴向，不求報迴向，不染著因緣迴向，不分別因緣所起迴向，不著名稱迴向，不著處所迴向，不著虛妄法迴向，不著眾生相、世界相、心意相迴向，不起心顛倒、想顛倒、見顛倒回向，不著語言道迴向，觀一切法真實性迴向，觀一切眾生平等相迴向，以法界印印諸善根迴向，觀諸法離貪慾迴向。解一切法無，種植善根亦如是；觀諸法無二、無生、無滅，迴向亦如是。以如是等善根迴向，修行清凈對治之法，所有善根皆悉隨順出世間法。不作二相，非即業修習一切智，非離業迴向一切智，一切智非即是業，然不離業得一切智。以業如光影清凈故，報亦如光影清凈；報如光影清凈故，一切智智亦如光影清凈。離我、我所一切動亂思惟分別，如是了知
【現代漢語翻譯】 現代漢語譯本：佛子！菩薩摩訶薩又這樣想：『我應當像太陽一樣，普照一切，不求回報。眾生有惡行，我都能包容接受，最終不會因此而放棄誓願；不會因為一個眾生的惡行，就捨棄一切眾生。只是勤奮修習善根並回向，普遍讓眾生都得到安樂；即使善根很少，也要普遍攝受眾生，以歡喜心廣大回向。如果有了善根，卻不想利益一切眾生，這不叫回向；無論哪一種善根，都普遍以眾生作為所緣，才叫回向。將眾生安置在無所執著的法性中迴向，見到眾生自性不動不轉回向，對於迴向無所依賴、無所取著迴向，不執著善根之相迴向，不分別業報的體性迴向，不執著五蘊之相迴向，不破壞五蘊之相迴向，不執著業迴向，不求報迴向，不染著因緣迴向，不分別因緣所生起的迴向，不執著名稱迴向，不執著處所迴向，不執著虛妄法迴向，不執著眾生相、世界相、心意相迴向，不起心顛倒、想顛倒、見顛倒回向，不執著語言道迴向，觀察一切法真實性迴向，觀察一切眾生平等相迴向，以法界印印證所有善根迴向，觀察諸法遠離貪慾迴向。理解一切法是空無的，種植善根也是如此；觀察諸法無二、無生、無滅，迴向也是如此。以這些善根迴向，修行清凈對治之法，所有善根都順應出世間法。不作二相，不是在業中修習一切智，也不是離開業迴向一切智，一切智不是業本身，但不能離開業而得到一切智。因為業像光影一樣清凈，所以報也像光影一樣清凈；報像光影一樣清凈，所以一切智智也像光影一樣清凈。遠離我、我所的一切動亂思惟分別，這樣了知。 佛子（佛的弟子）！菩薩摩訶薩（偉大的菩薩）又這樣想：『我應當像太陽一樣，普照一切，不求回報。眾生有惡行，我都能包容接受，最終不會因此而放棄誓願；不會因為一個眾生的惡行，就捨棄一切眾生。只是勤奮修習善根並回向，普遍讓眾生都得到安樂；即使善根很少，也要普遍攝受眾生，以歡喜心廣大回向。如果有了善根，卻不想利益一切眾生，這不叫回向；無論哪一種善根，都普遍以眾生作為所緣，才叫回向。將眾生安置在無所執著的法性中迴向，見到眾生自性不動不轉回向，對於迴向無所依賴、無所取著迴向，不執著善根之相迴向，不分別業報的體性迴向，不執著五蘊（色、受、想、行、識）之相迴向，不破壞五蘊之相迴向，不執著業迴向，不求報迴向，不染著因緣迴向，不分別因緣所生起的迴向，不執著名稱迴向，不執著處所迴向，不執著虛妄法迴向，不執著眾生相、世界相、心意相迴向，不起心顛倒、想顛倒、見顛倒回向，不執著語言道迴向，觀察一切法真實性迴向，觀察一切眾生平等相迴向，以法界印印證所有善根迴向，觀察諸法遠離貪慾迴向。理解一切法是空無的，種植善根也是如此；觀察諸法無二、無生、無滅，迴向也是如此。以這些善根迴向，修行清凈對治之法，所有善根都順應出世間法。不作二相，不是在業中修習一切智，也不是離開業迴向一切智，一切智不是業本身，但不能離開業而得到一切智。因為業像光影一樣清凈，所以報也像光影一樣清凈；報像光影一樣清凈，所以一切智智也像光影一樣清凈。遠離我、我所的一切動亂思惟分別，這樣了知。
【English Translation】 English version: 'Disciples of the Buddha! A Bodhisattva Mahasattva further contemplates: 『I should be like the sun, illuminating all universally, without seeking any reward. I can accept and tolerate the evil of all beings, and will not ultimately abandon my vows because of it; I will not forsake all beings because of the evil of one being. I will only diligently cultivate roots of goodness and dedicate them, universally enabling all beings to attain peace and happiness; even if the roots of goodness are few, I will universally embrace all beings, dedicating them with a joyful and expansive heart. If one has roots of goodness but does not wish to benefit all beings, this is not called dedication; only when any root of goodness is universally directed towards all beings as its object is it called dedication. Dedicating by placing beings in the non-attached Dharma-nature, dedicating by seeing the self-nature of beings as unmoving and unchanging, dedicating without relying on or grasping at dedication, dedicating without grasping the appearance of roots of goodness, dedicating without distinguishing the nature of karmic retribution, dedicating without being attached to the appearance of the five aggregates (form, feeling, perception, mental formations, consciousness), dedicating without destroying the appearance of the five aggregates, dedicating without grasping karma, dedicating without seeking retribution, dedicating without being tainted by conditions, dedicating without distinguishing what arises from conditions, dedicating without being attached to names, dedicating without being attached to places, dedicating without being attached to illusory dharmas, dedicating without being attached to the appearance of beings, the appearance of the world, or the appearance of the mind, dedicating without giving rise to the perversions of mind, thought, or view, dedicating without being attached to the path of language, dedicating by observing the true nature of all dharmas, dedicating by observing the equality of all beings, dedicating by sealing all roots of goodness with the seal of the Dharma realm, dedicating by observing all dharmas as free from desire. Understanding that all dharmas are empty, the cultivation of roots of goodness is also like this; observing that all dharmas are non-dual, unarisen, and unceasing, dedication is also like this. With these roots of goodness, one cultivates the pure antidotal practices, and all roots of goodness are in accordance with the transcendent dharmas. Not creating dualistic appearances, not cultivating all-knowing wisdom within karma, nor dedicating all-knowing wisdom apart from karma, all-knowing wisdom is not karma itself, yet one cannot attain all-knowing wisdom apart from karma. Because karma is pure like light and shadow, retribution is also pure like light and shadow; because retribution is pure like light and shadow, the wisdom of all-knowing wisdom is also pure like light and shadow. One is free from all the agitated thoughts and discriminations of self and what belongs to self, and thus one understands.' Disciples of the Buddha! A Bodhisattva Mahasattva (a great Bodhisattva) further contemplates: 『I should be like the sun, illuminating all universally, without seeking any reward. I can accept and tolerate the evil of all beings, and will not ultimately abandon my vows because of it; I will not forsake all beings because of the evil of one being. I will only diligently cultivate roots of goodness and dedicate them, universally enabling all beings to attain peace and happiness; even if the roots of goodness are few, I will universally embrace all beings, dedicating them with a joyful and expansive heart. If one has roots of goodness but does not wish to benefit all beings, this is not called dedication; only when any root of goodness is universally directed towards all beings as its object is it called dedication. Dedicating by placing beings in the non-attached Dharma-nature, dedicating by seeing the self-nature of beings as unmoving and unchanging, dedicating without relying on or grasping at dedication, dedicating without grasping the appearance of roots of goodness, dedicating without distinguishing the nature of karmic retribution, dedicating without being attached to the appearance of the five aggregates (form, feeling, perception, mental formations, consciousness), dedicating without destroying the appearance of the five aggregates, dedicating without grasping karma, dedicating without seeking retribution, dedicating without being tainted by conditions, dedicating without distinguishing what arises from conditions, dedicating without being attached to names, dedicating without being attached to places, dedicating without being attached to illusory dharmas, dedicating without being attached to the appearance of beings, the appearance of the world, or the appearance of the mind, dedicating without giving rise to the perversions of mind, thought, or view, dedicating without being attached to the path of language, dedicating by observing the true nature of all dharmas, dedicating by observing the equality of all beings, dedicating by sealing all roots of goodness with the seal of the Dharma realm, dedicating by observing all dharmas as free from desire. Understanding that all dharmas are empty, the cultivation of roots of goodness is also like this; observing that all dharmas are non-dual, unarisen, and unceasing, dedication is also like this. With these roots of goodness, one cultivates the pure antidotal practices, and all roots of goodness are in accordance with the transcendent dharmas. Not creating dualistic appearances, not cultivating all-knowing wisdom within karma, nor dedicating all-knowing wisdom apart from karma, all-knowing wisdom is not karma itself, yet one cannot attain all-knowing wisdom apart from karma. Because karma is pure like light and shadow, retribution is also pure like light and shadow; because retribution is pure like light and shadow, the wisdom of all-knowing wisdom is also pure like light and shadow. One is free from all the agitated thoughts and discriminations of self and what belongs to self, and thus one understands.'
，以諸善根方便迴向。』
「菩薩如是迴向之時，度脫眾生，常無休息，不住法相；雖知諸法無業無報，善能出生一切業報而無違諍，如是方便善修迴向。菩薩摩訶薩如是迴向時，離一切過，諸佛所贊。佛子！是為菩薩摩訶薩第一救護一切眾生離眾生相迴向。」
爾時，金剛幢菩薩，觀察十方一切眾會暨於法界，入深句義，以無量心修習勝行，大悲普覆一切眾生，不斷三世諸如來種，入一切佛功德法藏，出生一切諸佛法身，善能分別諸眾生心，知其所種善根成熟，住於法身而為示現清凈色身；承佛神力，即說頌言：
「不思議劫修行道， 精進堅固心無礙， 為欲饒益群生類， 常求諸佛功德法。 調御世間無等人， 修治其意甚明潔， 發心普救諸含識， 彼能善入迴向藏。 勇猛精進力具足， 智慧聰達意清凈， 普救一切諸群生， 其心堪忍不傾動。 心善安住無與等， 意常清凈大歡悅， 如是為物勤修行， 譬如大地普容受。 不為自身求快樂， 但欲救護諸眾生， 如是發起大悲心， 疾得入于無礙地。 十方一切諸世界， 所有眾生皆攝受， 為救彼故善住心， 如是修學諸迴向。 修行佈施大欣悅， 護持凈戒無所犯， 勇猛
【現代漢語翻譯】 現代漢語譯本 『以各種善行的根本和方便來回向。』 『菩薩這樣迴向的時候，度脫眾生，常常沒有休息，不執著於法的表象；雖然知道一切法沒有業因和果報，卻能善巧地生出一切業報而不產生衝突，像這樣方便地修習迴向。菩薩摩訶薩這樣迴向的時候，遠離一切過失，受到諸佛的讚歎。佛子！這就是菩薩摩訶薩第一種救護一切眾生，使他們脫離眾生相的迴向。』 這時，金剛幢菩薩（Vajradhvaja Bodhisattva），觀察十方一切集會以及法界，深入理解深奧的意義，以無量的心修習殊勝的德行，以大悲心普遍覆蓋一切眾生，不斷絕三世諸如來的種子，進入一切佛的功德法藏，生出一切諸佛的法身，善於分辨眾生的心，知道他們所種的善根已經成熟，安住於法身而為他們示現清凈的色身；承蒙佛的神力，就說了以下偈頌： 『在不可思議的劫數中修行佛道，精進堅固，內心沒有障礙，爲了饒益眾生，常常尋求諸佛的功德法。 調御世間，沒有可以與之相比的人，修治自己的心意，非常明凈純潔，發心普遍救度一切有情識的眾生，他們能夠善巧地進入迴向的寶藏。 勇猛精進，力量具足，智慧聰敏通達，心意清凈，普遍救度一切眾生，他們的心能夠忍耐而不動搖。 心善於安住，沒有可以與之相比的，心意常常清凈，充滿大歡喜，像這樣爲了眾生勤奮修行，譬如大地普遍容納一切。 不為自己尋求快樂，只是想要救護一切眾生，像這樣發起大悲心，很快就能進入無礙的境界。 十方一切世界，所有的眾生都被攝受，爲了救度他們，善於安住自己的心，像這樣修學各種迴向。 修行佈施，內心充滿大歡喜，護持清凈的戒律，沒有絲毫違犯，勇猛
【English Translation】 English version 'With all roots of good and skillful means, they dedicate their merit.' 'When Bodhisattvas dedicate their merit in this way, they liberate sentient beings, constantly without rest, not dwelling on the characteristics of dharmas; although they know that all dharmas have no karma and no retribution, they are skillful in producing all karmic retributions without conflict, thus skillfully practicing dedication. When Bodhisattva Mahasattvas dedicate their merit in this way, they are free from all faults and praised by all Buddhas. O son of the Buddha! This is the first dedication of Bodhisattva Mahasattvas to protect all sentient beings and liberate them from the concept of sentient beings.' At that time, Vajradhvaja Bodhisattva, observing all the assemblies in the ten directions and the Dharma realm, entered into the profound meaning, cultivated superior practices with immeasurable minds, covered all sentient beings with great compassion, did not cut off the seeds of all Tathagatas of the three times, entered the treasury of all Buddha's meritorious dharmas, produced the Dharma bodies of all Buddhas, was skillful in distinguishing the minds of sentient beings, knew that the roots of good they had planted were mature, and dwelt in the Dharma body while manifesting pure physical bodies for them; empowered by the Buddha's spiritual power, he then spoke the following verses: 'Having practiced the path for inconceivable kalpas, with diligence and firmness, the mind is without obstruction, in order to benefit all living beings, they constantly seek the meritorious dharmas of all Buddhas. They tame the world, there is no one equal to them, they cultivate their minds to be extremely clear and pure, they aspire to universally save all sentient beings, they are able to skillfully enter the treasury of dedication. With courageous diligence, their strength is complete, their wisdom is intelligent and clear, their minds are pure, they universally save all living beings, their minds are able to endure without wavering. Their minds are well-established and incomparable, their minds are always pure and full of great joy, like this they diligently practice for the sake of beings, like the earth that universally accommodates everything. They do not seek happiness for themselves, but only want to protect all sentient beings, like this they arouse great compassion, and quickly attain the unobstructed state. All the worlds in the ten directions, all sentient beings are embraced, in order to save them, they are skillful in establishing their minds, like this they study all kinds of dedication. Practicing generosity, their hearts are filled with great joy, upholding pure precepts without any violation, with courage
精進心不動， 迴向如來一切智。 其心廣大無邊際， 忍力安住不傾動， 禪定甚深恒照了， 智慧微妙難思議。 十方一切世界中， 具足修治清凈行， 如是功德皆迴向， 為欲安樂諸含識。 大士勤修諸善業， 無量無邊不可數， 如是悉以益眾生， 令住難思無上智。 普為一切眾生故， 不思議劫處地獄， 如是曾無厭退心， 勇猛決定常回向。 不求色聲香與味， 亦不希求諸妙觸， 但為救度諸群生， 常求無上最勝智。 智慧清凈如虛空， 修習無邊大士行， 如佛所行諸行法， 彼人如是常修學。 大士遊行諸世界， 悉能安隱諸群生， 普使一切皆歡喜， 修菩薩行無厭足。 除滅一切諸心毒， 思惟修習最上智， 不為自己求安樂， 但願眾生得離苦。 此人迴向得究竟， 心常清凈離眾毒， 三世如來所付囑， 住于無上大法城。 未曾染著于諸色， 受想行識亦如是， 其心永出於三有， 所有功德盡迴向。 佛所知見諸眾生， 盡皆攝取無有餘， 誓願皆令得解脫， 為彼修行大歡喜。 其心念念恒安住， 智慧廣大無與等， 離癡正念常寂然， 一切諸業皆清凈。 彼諸
【現代漢語翻譯】 現代漢語譯本 精進之心堅定不動搖，將一切功德迴向于如來（Tathagata，佛的稱號）的無上智慧。 他的心胸廣大無邊，忍耐的力量堅定不移，禪定（Dhyana，佛教的冥想）深邃而恒常明照，智慧微妙難以思議。 在十方一切世界中，他圓滿地修持清凈的德行，將這些功德全部迴向，爲了使一切有情眾生（含識，指有感知和意識的生命）得到安樂。 大菩薩勤奮地修習各種善業，數量無量無邊不可計數，將這些功德全部用來利益眾生，使他們安住于難以思議的無上智慧。 爲了普度一切眾生，他可以在不可思議的劫數（Kalpa，佛教的時間單位）中處於地獄，從未有過厭倦退縮之心，勇猛堅定地不斷迴向。 他不追求色、聲、香、味，也不希求各種美妙的觸感，只是爲了救度一切眾生，恒常追求無上最殊勝的智慧。 他的智慧清凈如虛空，修習無邊的大菩薩行，像佛所修行的各種法門一樣，他也是這樣恒常修學。 大菩薩在一切世界中，都能使一切眾生安穩，普遍使一切眾生都歡喜，修菩薩行永不滿足。 他消除一切心中的毒害，思惟修習最上智慧，不為自己求安樂，只願眾生能夠脫離痛苦。 這樣迴向的人能夠達到究竟的境界，內心恒常清凈遠離各種毒害，接受三世如來（過去、現在、未來諸佛）的囑託，安住于無上的大法城。 他從未被各種色相所染著，受、想、行、識（五蘊，構成個體存在的五種要素）也是如此，他的心永遠超出三有（欲界、色界、無色界），將所有功德全部迴向。 佛所知所見的眾生，他都全部攝取沒有遺漏，發誓要使他們都得到解脫，爲了他們修行而感到無比歡喜。 他的心念恒常安住，智慧廣大無與倫比，遠離愚癡，正念常在，寂靜安然，一切所作所為都清凈。 這些
【English Translation】 English version The mind of diligence does not waver, dedicating all merits to the Tathagata's (Buddha's title) supreme wisdom. His mind is vast and boundless, his power of patience is firm and unwavering, his meditation (Dhyana, Buddhist meditation) is profound and constantly illuminating, and his wisdom is subtle and inconceivable. In all the worlds of the ten directions, he perfectly cultivates pure conduct, dedicating all these merits for the sake of bringing peace and happiness to all sentient beings (Hamsika, refers to beings with perception and consciousness). The great Bodhisattva diligently cultivates various virtuous deeds, in immeasurable and countless numbers, using all these merits to benefit sentient beings, enabling them to dwell in inconceivable supreme wisdom. For the sake of universally liberating all sentient beings, he can remain in hell for inconceivable kalpas (Kalpa, a Buddhist unit of time), never having a mind of weariness or retreat, courageously and resolutely dedicating his merits. He does not seek form, sound, smell, or taste, nor does he desire various exquisite sensations, but only for the sake of saving all sentient beings, he constantly seeks the supreme and most excellent wisdom. His wisdom is pure like the void, he cultivates the boundless practices of a great Bodhisattva, just as the various practices that the Buddha cultivated, he also constantly studies and practices in this way. The great Bodhisattva, in all worlds, can bring peace to all sentient beings, universally making all beings happy, and never being satisfied in cultivating the Bodhisattva path. He eliminates all the poisons of the mind, contemplates and cultivates the supreme wisdom, not seeking happiness for himself, but only wishing that sentient beings can be liberated from suffering. Such a person who dedicates his merits can reach the ultimate state, his mind is constantly pure and free from all poisons, receiving the entrustment of the Tathagatas of the three times (past, present, and future Buddhas), dwelling in the supreme city of Dharma. He has never been tainted by various forms, and the same is true for feeling, perception, volition, and consciousness (the five skandhas, the five aggregates that constitute individual existence), his mind is forever beyond the three realms of existence (desire realm, form realm, formless realm), and he dedicates all his merits. All the sentient beings that the Buddha knows and sees, he takes them all in without omission, vowing to liberate them all, and feeling great joy in cultivating for their sake. His mind is constantly dwelling in peace, his wisdom is vast and unparalleled, he is free from ignorance, his right mindfulness is always present, peaceful and serene, and all his actions are pure. These
菩薩處於世， 不著內外一切法， 如風無礙行於空， 大士用心亦復然。 所有身業皆清凈， 一切語言無過失， 心常歸向于如來， 能令諸佛悉歡喜。 十方無量諸國土， 所有佛處皆往詣， 于中睹見大悲尊， 靡不恭敬而瞻奉。 心常清凈離諸失， 普入世間無所畏， 已住如來無上道， 復為三有大法池。 精勤觀察一切法， 隨順思惟有非有， 如是趣于真實理， 得入甚深無諍處。 以此修成堅固道， 一切眾生莫能壞， 善能了達諸法性， 普於三世無所著。 如是迴向到彼岸， 普使群生離眾垢， 永離一切諸所依， 得入究竟無依處。 一切眾生語言道， 隨其種類各差別， 菩薩悉能分別說， 而心無著無所礙。 菩薩如是修迴向， 功德方便不可說， 能令十方世界中， 一切諸佛皆稱歎。
大方廣佛華嚴經卷第二十三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十四
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之二
「佛子！云何為菩薩摩訶薩不壞迴向？
「佛子！此菩薩摩訶薩于去、來、今諸如來所得不壞信，悉能承
【現代漢語翻譯】 現代漢語譯本 菩薩身處世間，不執著于內外的一切法，如同風在空中無阻礙地執行，大士的心也是如此。 所有身體的行為都清凈無染，一切言語都沒有過失，內心常常歸向如來（Tathagata，佛的稱號），能夠令諸佛都歡喜。 前往十方無量無數的國土，所有有佛存在的地方都去拜訪，在其中見到大悲尊（Mahakaruna，具有大慈悲的佛），沒有不恭敬地瞻仰和侍奉的。 內心常常清凈，遠離各種過失，普遍進入世間而無所畏懼，已經安住于如來無上的道，又成為三有（欲界、色界、無色界）的大法池。 精勤地觀察一切法，隨順地思考有和非有，這樣趨向真實的道理，得以進入甚深無諍的境界。 以此修成堅固的道，一切眾生都不能破壞，善於了達諸法的本性，普遍對於過去、現在、未來三世都沒有執著。 這樣迴向到達彼岸，普遍使一切眾生脫離各種污垢，永遠脫離一切所依賴的事物，得以進入究竟無所依賴的境界。 一切眾生的語言表達方式，隨著其種類各有差別，菩薩都能夠分別解說，而內心沒有執著，也沒有任何障礙。 菩薩像這樣修習迴向，其功德和方便不可言說，能夠令十方世界中，一切諸佛都稱讚。
《大方廣佛華嚴經》卷第二十三 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十四
于闐國三藏實叉難陀（Siksananda）奉 制譯
十回向品第二十五之二
『佛子！什麼是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的不壞迴向？』
『佛子！這位菩薩摩訶薩對於過去、現在、未來諸如來所得到的不可破壞的信心，都能夠承載。』
【English Translation】 English version A Bodhisattva, dwelling in the world, does not cling to any dharma, internal or external, like the wind moves unhindered in the sky, so is the mind of a great being. All bodily actions are pure, all speech is without fault, the mind always turns towards the Tathagata (Buddha), able to make all Buddhas rejoice. They go to countless lands in the ten directions, visiting all places where Buddhas are present, and seeing the Great Compassionate One (Mahakaruna), they all respectfully gaze upon and serve them. The mind is always pure, free from all faults, universally entering the world without fear, having already dwelt in the unsurpassed path of the Tathagata, and becoming a great dharma pool for the three realms of existence (desire realm, form realm, formless realm). They diligently observe all dharmas, contemplating existence and non-existence accordingly, thus approaching the true principle, and entering the profound place of no conflict. By this, they cultivate a firm path, which no sentient being can destroy, they are skilled in understanding the nature of all dharmas, and have no attachment to the three times (past, present, future). Thus, they dedicate their merit to reach the other shore, universally freeing all beings from all defilements, forever abandoning all dependencies, and entering the ultimate state of no dependence. The ways of speech of all sentient beings, vary according to their kinds, the Bodhisattva is able to explain them all, while the mind is without attachment and without any hindrance. The Bodhisattva cultivates dedication in this way, the merits and skillful means are inexpressible, able to make all Buddhas in the ten directions praise them.
The Avatamsaka Sutra, Scroll 23 Taisho Tripitaka Vol. 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 24
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 25, Part 2: The Ten Dedications
'Buddha-son! What is the indestructible dedication of a Bodhisattva-mahasattva?'
'Buddha-son! This Bodhisattva-mahasattva is able to uphold the indestructible faith obtained from all the Tathagatas of the past, present, and future.'
事一切佛故；于諸菩薩，乃至初發一念之心求一切智，得不壞信，誓修一切菩薩善根無疲厭故；於一切佛法得不壞信，發深志樂故；於一切佛教得不壞信，守護住持故；於一切眾生得不壞信，慈眼等觀，善根迴向，普利益故；於一切白凈法得不壞信，普集無邊諸善根故；於一切菩薩迴向道得不壞信，滿足殊勝諸欲解故；於一切菩薩法師得不壞信，于諸菩薩起佛想故；於一切佛自在神通得不壞信，深信諸佛難思議故；於一切菩薩善巧方便行得不壞信，攝取種種無量無數行境界故。
「佛子！菩薩摩訶薩如是安住不壞信時，于佛、菩薩、聲聞、獨覺，若諸佛教，若諸眾生，如是等種種境界中，種諸善根無量無邊，令菩提心轉更增長；慈悲廣大，平等觀察，隨順修學諸佛所作，攝取一切清凈善根；入真實義，集福德行，行大惠施，修諸功德，等觀三世。菩薩摩訶薩以如是等善根功德，迴向一切智：『愿常見諸佛，親近善友，與諸菩薩同共止住；念一切智，心無暫舍；受持佛教，勤加守護；教化成熟一切眾生，心常回向出世之道，供養瞻侍一切法師；解了諸法，憶持不忘；修行大愿，悉使滿足。』菩薩如是積集善根，成就善根，增長善根，思惟善根，繫念善根，分別善根，愛樂善根，修習善根，安住善根。
「菩
【現代漢語翻譯】 現代漢語譯本 因為要事奉一切佛；對於諸菩薩，乃至初發一念之心求一切智慧，得到不壞的信心，發誓修習一切菩薩的善根而不疲倦厭煩；對於一切佛法得到不壞的信心，發起深厚的志願和喜樂；對於一切佛教得到不壞的信心，守護和住持；對於一切眾生得到不壞的信心，以慈悲的眼光平等看待，將善根迴向，普遍利益他們；對於一切清凈的法得到不壞的信心，普遍聚集無邊無際的善根；對於一切菩薩的迴向之道得到不壞的信心，滿足殊勝的各種慾望和理解；對於一切菩薩法師得到不壞的信心，對於諸菩薩生起如佛一般的想法；對於一切佛的自在神通得到不壞的信心，深信諸佛的不可思議；對於一切菩薩的善巧方便的修行得到不壞的信心，攝取種種無量無數的修行境界。 『佛子！菩薩摩訶薩（偉大的菩薩）如此安住于不壞的信心時，對於佛、菩薩、聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人），以及諸佛教，以及諸眾生，在這些種種境界中，種下無量無邊的善根，使菩提心（覺悟之心）更加增長；慈悲廣大，平等觀察，隨順修學諸佛所作，攝取一切清凈的善根；進入真實的意義，積累福德的修行，行大布施，修習各種功德，平等看待過去、現在、未來三世。菩薩摩訶薩以這些善根功德，迴向一切智慧：『愿常見到諸佛，親近善友，與諸菩薩共同居住；憶念一切智慧，心中沒有片刻捨棄；接受和保持佛教，勤加守護；教化和成熟一切眾生，心中常常回向出世之道，供養和侍奉一切法師；理解一切法，憶持不忘；修行大愿，全部使之滿足。』菩薩如此積累善根，成就善根，增長善根，思惟善根，繫念善根，分別善根，愛樂善根，修習善根，安住善根。 「菩
【English Translation】 English version Because of serving all Buddhas; towards all Bodhisattvas, even from the first thought of seeking all wisdom, obtaining indestructible faith, vowing to cultivate all Bodhisattva's good roots without weariness; towards all Buddha-dharma, obtaining indestructible faith, generating profound aspiration and joy; towards all Buddha's teachings, obtaining indestructible faith, protecting and upholding them; towards all sentient beings, obtaining indestructible faith, viewing them with compassionate eyes, equally, dedicating good roots, universally benefiting them; towards all pure dharmas, obtaining indestructible faith, universally gathering boundless good roots; towards all Bodhisattva's paths of dedication, obtaining indestructible faith, fulfilling various superior desires and understandings; towards all Bodhisattva Dharma teachers, obtaining indestructible faith, regarding all Bodhisattvas as if they were Buddhas; towards all Buddhas' unhindered supernatural powers, obtaining indestructible faith, deeply believing in the inconceivable nature of all Buddhas; towards all Bodhisattvas' skillful means of practice, obtaining indestructible faith, embracing various immeasurable and countless realms of practice. 『Buddha's children! When a Bodhisattva Mahasattva (great Bodhisattva) dwells in such indestructible faith, towards Buddhas, Bodhisattvas, Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who achieve enlightenment on their own), as well as all Buddha's teachings, and all sentient beings, in these various realms, they plant immeasurable and boundless good roots, causing the Bodhi mind (mind of enlightenment) to grow even more; with great compassion, observing equally, following and learning what all Buddhas have done, embracing all pure good roots; entering the true meaning, accumulating meritorious practices, practicing great generosity, cultivating various merits, viewing the past, present, and future equally. The Bodhisattva Mahasattva, with these good roots and merits, dedicates them to all wisdom: 『May I always see all Buddhas, be close to good friends, and dwell together with all Bodhisattvas; remember all wisdom, without abandoning it for a moment in my heart; receive and uphold the Buddha's teachings, diligently protect them; teach and mature all sentient beings, always dedicating my heart to the path of transcending the world, offering and serving all Dharma teachers; understand all dharmas, remember them without forgetting; practice great vows, fulfilling them all.』 The Bodhisattva thus accumulates good roots, accomplishes good roots, increases good roots, contemplates good roots, focuses on good roots, distinguishes good roots, loves good roots, cultivates good roots, and dwells in good roots. 「Bo
薩摩訶薩如是積集諸善根已，以此善根所得依果修菩薩行，于唸唸中見無量佛，如其所應，承事供養。以阿僧祇寶、阿僧祇華、阿僧祇鬘、阿僧祇衣、阿僧祇蓋、阿僧祇幢、阿僧祇幡、阿僧祇莊嚴具、阿僧祇給侍、阿僧祇塗飾地、阿僧祇涂香、阿僧祇末香、阿僧祇和香、阿僧祇燒香、阿僧祇深信、阿僧祇愛樂、阿僧祇凈心、阿僧祇尊重、阿僧祇讚歎、阿僧祇禮敬、阿僧祇寶座，阿僧祇華座、阿僧祇香座、阿僧祇鬘座、阿僧祇栴檀座、阿僧祇衣座、阿僧祇金剛座、阿僧祇摩尼座、阿僧祇寶繒座、阿僧祇寶色座、阿僧祇寶經行處、阿僧祇華經行處、阿僧祇香經行處、阿僧祇鬘經行處、阿僧祇衣經行處、阿僧祇寶間錯經行處、阿僧祇一切寶繒彩經行處、阿僧祇一切寶多羅樹經行處、阿僧祇一切寶欄楯經行處、阿僧祇一切寶鈴網彌覆經行處、阿僧祇一切寶宮殿、阿僧祇一切華宮殿、阿僧祇一切香宮殿、阿僧祇一切鬘宮殿、阿僧祇一切栴檀宮殿、阿僧祇一切堅固妙香藏宮殿、阿僧祇一切金剛宮殿、阿僧祇一切摩尼宮殿，皆悉殊妙出過諸天；阿僧祇諸雜寶樹、阿僧祇種種香樹、阿僧祇諸寶衣樹、阿僧祇諸音樂樹、阿僧祇寶莊嚴具樹、阿僧祇妙音聲樹、阿僧祇無厭寶樹、阿僧祇寶繒彩樹、阿僧祇寶珰樹，阿僧祇一切華香、幢幡、鬘蓋
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（菩薩中的大菩薩）如此積聚各種善根之後，憑藉這些善根所獲得的果報，修行菩薩之道，在每一個念頭中都能見到無數的佛，並按照他們各自的情況，承事供養。他們以無數（阿僧祇）的珍寶、無數的花朵、無數的花環、無數的衣物、無數的寶蓋、無數的寶幢、無數的寶幡、無數的莊嚴器具、無數的侍從、無數的塗飾過的土地、無數的涂香、無數的末香、無數的和合香、無數的燒香、無數的深切信仰、無數的愛慕喜樂、無數的清凈心、無數的尊重、無數的讚歎、無數的禮敬、無數的寶座、無數的花座、無數的香座、無數的花環座、無數的栴檀（一種香木）座、無數的衣座、無數的金剛座、無數的摩尼（寶珠）座、無數的寶繒（絲織品）座、無數的寶色座、無數的寶經行處（佛或菩薩散步的地方）、無數的花經行處、無數的香經行處、無數的花環經行處、無數的衣經行處、無數的寶物交錯的經行處、無數的各種寶繒彩的經行處、無數的各種寶多羅樹（棕櫚樹）的經行處、無數的各種寶欄楯（欄桿）的經行處、無數的各種寶鈴網覆蓋的經行處、無數的各種寶宮殿、無數的各種花宮殿、無數的各種香宮殿、無數的各種花環宮殿、無數的各種栴檀宮殿、無數的各種堅固美妙的香藏宮殿、無數的各種金剛宮殿、無數的各種摩尼宮殿，這些宮殿都非常殊勝美妙，超越了諸天；無數的各種雜寶樹、無數的各種香樹、無數的各種寶衣樹、無數的各種音樂樹、無數的寶莊嚴器具樹、無數的美妙音聲樹、無數的無厭寶樹、無數的寶繒彩樹、無數的寶珰（耳飾）樹，以及無數的各種花香、寶幢、寶幡、花環、寶蓋。
【English Translation】 English version The Bodhisattva Mahasattvas (great Bodhisattvas) having thus accumulated all roots of good, by the resultant effects of these roots of good, practice the Bodhisattva conduct, and in every thought moment see immeasurable Buddhas, and according to their respective situations, attend to and make offerings. They offer with asankhyeya (innumerable) jewels, asankhyeya flowers, asankhyeya garlands, asankhyeya garments, asankhyeya canopies, asankhyeya banners, asankhyeya flags, asankhyeya ornaments, asankhyeya attendants, asankhyeya decorated grounds, asankhyeya perfumes for anointing, asankhyeya powdered incense, asankhyeya blended incense, asankhyeya burning incense, asankhyeya deep faith, asankhyeya love and joy, asankhyeya pure minds, asankhyeya respect, asankhyeya praises, asankhyeya prostrations, asankhyeya jeweled seats, asankhyeya flower seats, asankhyeya incense seats, asankhyeya garland seats, asankhyeya sandalwood seats, asankhyeya garment seats, asankhyeya diamond seats, asankhyeya mani (jewel) seats, asankhyeya jeweled silk seats, asankhyeya jeweled color seats, asankhyeya jeweled walking paths, asankhyeya flower walking paths, asankhyeya incense walking paths, asankhyeya garland walking paths, asankhyeya garment walking paths, asankhyeya walking paths interspersed with jewels, asankhyeya walking paths of all kinds of jeweled silk, asankhyeya walking paths of all kinds of jeweled tala trees (palm trees), asankhyeya walking paths of all kinds of jeweled railings, asankhyeya walking paths covered with all kinds of jeweled bell nets, asankhyeya all kinds of jeweled palaces, asankhyeya all kinds of flower palaces, asankhyeya all kinds of incense palaces, asankhyeya all kinds of garland palaces, asankhyeya all kinds of sandalwood palaces, asankhyeya all kinds of firm and wonderful fragrant store palaces, asankhyeya all kinds of diamond palaces, asankhyeya all kinds of mani palaces, all of which are exceptionally wonderful, surpassing the heavens; asankhyeya various mixed jewel trees, asankhyeya various fragrant trees, asankhyeya various jeweled garment trees, asankhyeya various music trees, asankhyeya jeweled ornament trees, asankhyeya wonderful sound trees, asankhyeya inexhaustible jewel trees, asankhyeya jeweled silk trees, asankhyeya jeweled earring trees, and asankhyeya all kinds of flower fragrances, banners, flags, garlands, and canopies.
所嚴飾樹，如是等樹，扶疏蔭映，莊嚴宮殿。其諸宮殿復有阿僧祇軒檻莊嚴、阿僧祇窗牖莊嚴、阿僧祇門闥莊嚴，阿僧祇樓閣莊嚴、阿僧祇半月莊嚴、阿僧祇帳莊嚴，阿僧祇金網彌覆其上，阿僧祇香周匝普熏，阿僧祇衣敷布其地。
「佛子！菩薩摩訶薩以如是等諸供養具，于無量無數不可說不可說劫，凈心尊重、恭敬供養一切諸佛，恒不退轉，無有休息；一一如來滅度之後所有舍利，悉亦如是恭敬供養。為令一切眾生生凈信故，一切眾生攝善根故，一切眾生離諸苦故，一切眾生廣大解故，一切眾生以大莊嚴而莊嚴故，無量莊嚴而莊嚴故，諸有所作得究竟故，知諸佛興難可值故，滿足如來無量力故，莊嚴供養佛塔廟故，住持一切諸佛法故，如是供養現在諸佛，及滅度后所有舍利。其諸供養，于阿僧祇劫說不可盡。如是修集無量功德，皆為成熟一切眾生，無有退轉，無有休息，無有疲厭；無有執著，離諸心想；無有依止，永絕所依；遠離於我，及以我所；如實法印，印諸業門；得法無生，住佛所住；觀無生性，印諸境界。諸佛護念發心迴向，與諸法性相應迴向，入無作法成就所作方便迴向，舍離一切諸事想著方便迴向，住于無量善巧迴向，永出一切諸有迴向，修行諸行不住于相善巧迴向，普攝一切善根迴向，普凈一
【現代漢語翻譯】 現代漢語譯本：那些被精心裝飾的樹木，以及諸如此類的樹木，枝葉繁茂，遮天蔽日，莊嚴著宮殿。那些宮殿又有無數（阿僧祇）的欄桿裝飾，無數的窗戶裝飾，無數的門裝飾，無數的樓閣裝飾，無數的半月形裝飾，無數的帷帳裝飾，無數的金網覆蓋其上，無數的香氣瀰漫四周，無數的衣物鋪在地上。 『佛子！菩薩摩訶薩以這些供養品，在無量無數不可說不可說的劫中，以清凈的心尊重、恭敬地供養一切諸佛，恒常不退轉，沒有休息；每一位如來滅度之後的所有舍利，也都如此恭敬供養。爲了使一切眾生生起清凈的信心，爲了使一切眾生攝取善根，爲了使一切眾生遠離諸苦，爲了使一切眾生有廣大的理解，爲了使一切眾生以大莊嚴而莊嚴，以無量莊嚴而莊嚴，爲了使所做的一切都能究竟，爲了知道諸佛出現難以值遇，爲了滿足如來無量的力量，爲了莊嚴供養佛塔廟，爲了住持一切諸佛的法，如此供養現在的諸佛，以及滅度后所有的舍利。這些供養，在無數劫中也說不盡。如此修集無量功德，都是爲了成熟一切眾生，沒有退轉，沒有休息，沒有疲厭；沒有執著，遠離一切心念；沒有依賴，永遠斷絕所依賴；遠離於我，以及我所；以如實法印，印證一切業門；證得法無生，安住于佛所安住的境界；觀察無生之性，印證一切境界。諸佛護念發心迴向，與諸法性相應的迴向，進入無作法成就所作方便的迴向，舍離一切執著事物的方便迴向，安住于無量善巧的迴向，永遠超出一切有輪迴的迴向，修行諸行不住于相的善巧迴向，普遍攝取一切善根的迴向，普遍清凈一』
【English Translation】 English version: The trees that are meticulously adorned, and trees of this kind, with lush foliage providing shade, embellish the palaces. These palaces are further adorned with countless (asamkhya) railings, countless windows, countless doors, countless pavilions, countless crescent-shaped decorations, countless canopies, countless golden nets covering them, countless fragrances pervading all around, and countless garments spread on the ground. 'O Buddha-son! Bodhisattva Mahasattvas, with these offerings, for immeasurable, countless, inexpressible, and unspeakable kalpas, with pure minds, respectfully and reverently make offerings to all Buddhas, constantly without regression, without rest; and all the relics of each Tathagata after their passing are also offered with such reverence. This is done to cause all sentient beings to generate pure faith, to enable all sentient beings to gather roots of goodness, to enable all sentient beings to be free from all suffering, to enable all sentient beings to have vast understanding, to enable all sentient beings to be adorned with great adornments, to be adorned with immeasurable adornments, to enable all that is done to be ultimately accomplished, to know that the appearance of Buddhas is difficult to encounter, to fulfill the immeasurable power of the Tathagatas, to adorn and make offerings to Buddha stupas and temples, to uphold the Dharma of all Buddhas, thus making offerings to the present Buddhas, and to all relics after their passing. These offerings cannot be fully described even in countless kalpas. Thus, accumulating immeasurable merits, all is for the purpose of maturing all sentient beings, without regression, without rest, without weariness; without attachment, free from all thoughts; without reliance, forever severing what is relied upon; far from self, and what belongs to self; with the seal of true Dharma, sealing all doors of karma; attaining the non-arising of Dharma, abiding in the abode of the Buddhas; observing the nature of non-arising, sealing all realms. The Buddhas protect and remember the aspiration of dedication, the dedication that corresponds with the nature of all Dharmas, entering the dedication of the method of accomplishing what is done through non-action, the dedication of the method of abandoning all attachments to things, abiding in the dedication of immeasurable skillful means, the dedication of forever transcending all realms of existence, the dedication of skillfully practicing all practices without dwelling on appearances, the dedication of universally gathering all roots of goodness, the dedication of universally purifying one.'
切菩薩諸行廣大回向，發無上菩提心迴向，與一切善根同住迴向，滿足最上信解心迴向。
「佛子！菩薩摩訶薩以諸善根如是迴向時，雖隨生死而不改變，求一切智未曾退轉，在於諸有心無動亂，悉能度脫一切眾生，不染有為法，不失無礙智。菩薩行位，因緣無盡；世間諸法，無能變動；具足清凈諸波羅蜜，悉能成就一切智力。菩薩如是離諸癡暗，成菩提心，開示光明，增長凈法，迴向勝道，具足眾行；以清凈意，善能分別；了一切法，悉隨心現；知業如幻，業報如像，諸行如化；因緣生法，悉皆如響；菩薩諸行，一切如影；出生無著清凈法眼，見於無作廣大境界；證寂滅性，了法無二；得法實相，具菩薩行；於一切相，皆無所著；善能修行同事諸業，于白凈法恒無廢舍；離一切著，住無著行。菩薩如是善巧思惟，無有迷惑，不違諸法，不壞業因，明見真實，善巧迴向；知法自性，以方便力，成就業報，到于彼岸；智慧觀察一切諸法，獲神通智諸業善根；無作而行，隨心自在。菩薩摩訶薩以諸善根如是迴向，為欲度脫一切眾生，不斷佛種，永離魔業，見一切智無有邊際，信樂不捨離世境界，斷諸雜染；亦愿眾生得清凈智，入深方便，出生死法，獲佛善根，永斷一切諸魔事業，以平等印普印諸業，發心趣入一切種
【現代漢語翻譯】 現代漢語譯本 菩薩將所有菩薩的廣大修行功德迴向，發起無上菩提心迴向，與一切善根同住迴向，滿足最上信解心迴向。
『佛子！菩薩摩訶薩以各種善根這樣迴向時，雖然隨順生死輪迴卻不改變其志向，追求一切智慧從未退轉，處於各種存在狀態中心無動搖，完全能夠度脫一切眾生，不被有為法所污染，不失去無礙的智慧。菩薩的修行位次，因緣無盡；世間各種現象，沒有能夠改變它的；具足清凈的各種波羅蜜（到達彼岸的方法），完全能夠成就一切智慧的力量。菩薩像這樣遠離各種愚癡和黑暗，成就菩提心，開示光明，增長清凈的法，迴向殊勝的道路，具足各種修行；以清凈的心意，善於分辨；瞭解一切法，都隨心顯現；知道業如幻象，業報如影像，各種行為如幻化；因緣所生的法，都像回聲；菩薩的各種修行，一切都像影子；生出無執著的清凈法眼，見到無為的廣大境界；證得寂滅的本性，了解法無二元；得到法的真實相，具足菩薩的修行；對於一切現象，都沒有執著；善於修行同事等各種行為，對於清凈的法恒常不放棄；遠離一切執著，安住于無執著的修行。菩薩像這樣善巧地思維，沒有迷惑，不違背各種法，不破壞業的因果，明見真實，善巧地迴向；知道法的自性，以方便的力量，成就業報，到達彼岸；以智慧觀察一切法，獲得神通智慧和各種善根；無為而行，隨心自在。菩薩摩訶薩以各種善根這樣迴向，是爲了度脫一切眾生，不斷絕佛的種子，永遠遠離魔的業障，見到一切智慧沒有邊際，信樂而不捨離世間的境界，斷除各種雜染；也希望眾生得到清凈的智慧，進入深妙的方便法門，脫離生死輪迴，獲得佛的善根，永遠斷除一切魔的事業，以平等的印記普遍印證各種業，發心趣入一切種智（佛的智慧）。』
【English Translation】 English version The Bodhisattva dedicates all the vast practices of a Bodhisattva, dedicates with the unsurpassed Bodhi mind, dedicates dwelling with all good roots, and dedicates fulfilling the supreme faith and understanding.
'Buddha's children! When a Bodhisattva Mahasattva dedicates all good roots in this way, although following the cycle of birth and death, they do not change their aspiration, seeking all wisdom without ever retreating, remaining unmoved in all states of existence, completely able to liberate all sentient beings, not being tainted by conditioned dharmas, and not losing unobstructed wisdom. The Bodhisattva's stages of practice have endless causes and conditions; worldly phenomena cannot change it; possessing all pure Paramitas (ways to reach the other shore), they are fully capable of achieving the power of all wisdom. The Bodhisattva, in this way, is free from all ignorance and darkness, achieves the Bodhi mind, reveals light, increases pure dharmas, dedicates to the supreme path, possesses all practices; with a pure mind, they are skilled in discernment; understanding all dharmas, they all manifest according to the mind; knowing that karma is like an illusion, karmic retribution is like an image, all actions are like transformations; dharmas arising from causes and conditions are all like echoes; all the Bodhisattva's practices are like shadows; giving rise to the unattached pure Dharma eye, seeing the vast realm of non-action; realizing the nature of quiescence, understanding that dharmas are non-dual; attaining the true form of Dharma, possessing the practices of a Bodhisattva; having no attachment to any phenomena; being skilled in practicing all actions of cooperation, constantly not abandoning pure dharmas; being free from all attachments, dwelling in the practice of non-attachment. The Bodhisattva, in this way, skillfully contemplates, has no confusion, does not violate any dharmas, does not destroy the causes of karma, clearly sees the truth, and skillfully dedicates; knowing the self-nature of dharmas, with the power of skillful means, achieves karmic retribution, and reaches the other shore; with wisdom, observes all dharmas, obtains supernatural wisdom and all good roots; acts without acting, being free according to the mind. The Bodhisattva Mahasattva dedicates all good roots in this way, in order to liberate all sentient beings, not cutting off the Buddha's seed, forever being free from the works of demons, seeing that all wisdom is boundless, believing and not abandoning the worldly realm, cutting off all impurities; also wishing that sentient beings obtain pure wisdom, enter profound skillful means, escape the cycle of birth and death, obtain the Buddha's good roots, forever cut off all the works of demons, with the seal of equality, universally seal all karmas, and aspire to enter all-knowing wisdom (Buddha's wisdom).'
智，成就一切出世間法。
「佛子！是為菩薩摩訶薩第二不壞迴向。菩薩摩訶薩住此迴向時，得見一切無數諸佛，成就無量清凈妙法，普于眾生得平等心，於一切法無有疑惑；一切諸佛神力所加，降伏眾魔，永離其業；成就生貴，滿菩提心；得無礙智不由他解，善能開闡一切法義；能隨想力入一切剎，普照眾生，悉使清凈。菩薩摩訶薩以此不壞迴向之力，攝諸善根，如是迴向。」
爾時，金剛幢菩薩觀察十方，承佛神力，即說頌言：
「菩薩已得不壞意， 修行一切諸善業， 是故能令佛歡喜， 智者以此而回向。 供養無量無邊佛， 佈施持戒伏諸根， 為欲利益諸眾生， 普使一切皆清凈。 一切上妙諸香華， 無量差別勝衣服， 寶蓋及以莊嚴具， 供養一切諸如來。 如是供養于諸佛， 無量無數難思劫， 恭敬尊重常歡喜， 未曾一念生疲厭。 專心想念于諸佛， 一切世間大明燈， 十方所有諸如來， 靡不現前如目睹。 不可思議無量劫， 種種佈施心無厭， 百千萬億眾劫中， 修諸善法悉如是。 彼諸如來滅度已， 供養舍利無厭足， 悉以種種妙莊嚴， 建立難思眾塔廟。 造立無等最勝形， 寶藏凈金為莊嚴，
【現代漢語翻譯】 現代漢語譯本 智慧，成就一切超越世俗的法。 『佛子！這就是菩薩摩訶薩的第二種不壞迴向。菩薩摩訶薩安住于這種迴向時，能夠見到一切無數的佛，成就無量清凈微妙的法，普遍對眾生生起平等心，對於一切法不再有疑惑；一切諸佛的神力加持，降伏各種魔障，永遠脫離魔業；成就高貴的出身，圓滿菩提心；獲得無礙的智慧，不依賴他人的解釋，善於開示闡明一切法的意義；能夠隨心所欲進入一切佛剎，普遍照耀眾生，使他們都得到清凈。菩薩摩訶薩憑藉這種不壞迴向的力量，攝取各種善根，這樣進行迴向。』 當時，金剛幢菩薩觀察十方，承蒙佛的神力，隨即說出偈頌： 『菩薩已經獲得不壞的意念，修行一切各種善業，因此能夠令佛歡喜，有智慧的人用這種方式進行迴向。 供養無量無邊的佛，佈施、持戒、調伏各種感官，爲了利益一切眾生，普遍使一切都得到清凈。 用一切上等美妙的香、花，無量差別殊勝的衣服，寶蓋以及各種莊嚴的器具，供養一切諸如來（Tathagata）。 像這樣供養諸佛，經過無量無數難以思議的劫數，恭敬尊重，常常歡喜，不曾有一念生起疲倦厭煩。 專心想念諸佛，他們是世間一切的大明燈，十方所有諸如來，沒有不顯現在眼前如同親眼所見。 在不可思議的無量劫中，進行種種佈施，內心沒有厭倦，在百千萬億的劫數中，修習各種善法都是如此。 那些如來滅度之後，供養他們的舍利，沒有厭足，用各種美妙的莊嚴，建立難以思議的眾多塔廟。 建造無與倫比的最殊勝的佛像，用寶藏和純凈的黃金來莊嚴，
【English Translation】 English version Wisdom, accomplishes all transcendental dharmas. 'Buddha-son! This is the second indestructible dedication of the Bodhisattva-Mahasattva. When the Bodhisattva-Mahasattva dwells in this dedication, he is able to see all the countless Buddhas, accomplish immeasurable pure and wonderful dharmas, universally generate an equal mind towards all sentient beings, and have no doubts about any dharma; empowered by the divine power of all the Buddhas, he subdues all demons, and is forever free from their karma; he achieves noble birth, fulfills the Bodhi mind; he obtains unobstructed wisdom, not relying on others' explanations, and is skilled in expounding the meaning of all dharmas; he is able to enter all Buddha-lands at will, universally illuminate sentient beings, and purify them all. The Bodhisattva-Mahasattva, with the power of this indestructible dedication, gathers all good roots, and dedicates them in this way.' At that time, Vajradhvaja Bodhisattva, observing the ten directions, empowered by the Buddha's divine power, immediately spoke the following verses: 'The Bodhisattva has already obtained an indestructible mind, cultivating all kinds of good deeds, therefore he is able to make the Buddha rejoice, the wise one dedicates in this way. Offering to immeasurable and boundless Buddhas, giving, upholding precepts, subduing all senses, for the sake of benefiting all sentient beings, universally making all pure. Using all the supreme and wonderful fragrances, flowers, immeasurable and distinct excellent clothes, jeweled canopies, and various adornments, offering to all the Tathagatas (如來). Offering to the Buddhas in this way, through immeasurable and countless inconceivable kalpas, with reverence and respect, always joyful, never having a single thought of fatigue or weariness. Concentrating the mind on the Buddhas, who are the great lamps of the entire world, all the Tathagatas in the ten directions, without exception, appear before one's eyes as if seen directly. In inconceivable immeasurable kalpas, performing various kinds of giving, the mind without weariness, in hundreds of millions of billions of kalpas, cultivating all good dharmas is like this. After those Tathagatas have passed into Nirvana, offering to their relics, without satiety, using all kinds of wonderful adornments, establishing inconceivable numerous stupas and temples. Constructing unparalleled and most supreme images, adorned with treasures and pure gold,
巍巍高大如山王， 其數無量百千億。 凈心尊重供養已， 復生歡喜利益意， 不思議劫處世間， 救護眾生令解脫。 了知眾生皆妄想， 于彼一切無分別， 而能善別眾生根， 普為群生作饒益。 菩薩修集諸功德， 廣大最勝無與比， 了達體性悉非有， 如是決定皆迴向。 以最勝智觀諸法， 其中無有一法生， 如是方便修迴向， 功德無量不可盡。 以是方便令心凈， 悉與一切如來等， 此方便力不可盡， 是故福報無盡極。 發起無上菩提心， 一切世間無所依， 普至十方諸世界， 而於一切無所礙。 一切如來出世間， 為欲啟導眾生心， 如其心性而觀察， 畢竟推求不可得。 一切諸法無有餘， 悉入于如無體性， 以是凈眼而回向， 開彼世間生死獄。 雖令諸有悉清凈， 亦不分別于諸有， 知諸有性無所有， 而令歡喜意清凈。 於一佛土無所依， 一切佛土悉如是， 亦不染著有為法， 知彼法性無依處。 以是修成一切智， 以是無上智莊嚴， 以是諸佛皆歡喜， 是為菩薩迴向業。 菩薩專心念諸佛， 無上智慧巧方便， 如佛一切無所依， 愿我修成此功德。
【現代漢語翻譯】 現代漢語譯本 巍峨高大如山王（指佛陀），數量無量百千億。 以清凈的心尊重供養之後，又生起歡喜利益眾生的心意， 在不可思議的劫數中處於世間，救護眾生使他們解脫。 了知眾生的一切都是虛妄的念想，對於他們的一切沒有分別， 卻能善於分辨眾生的根器，普遍為眾生帶來利益。 菩薩修習積累各種功德，廣大殊勝無比， 通達一切事物的體性都是空無的，如此決定將功德迴向。 以最殊勝的智慧觀察一切法，其中沒有一法是真實產生的， 如此方便地修習迴向，功德無量無盡。 以這種方便使心清凈，與一切如來（指佛陀）平等無二， 這種方便的力量不可窮盡，所以福報也是無盡的。 發起無上的菩提心（指覺悟之心），在一切世間都無所依， 普遍到達十方諸世界，而對於一切都沒有障礙。 一切如來（指佛陀）出現於世間，是爲了啓發引導眾生的心， 根據眾生的心性而觀察，最終推求是不可得的。 一切諸法沒有剩餘，都歸入如（指真如實相）的無體性， 以這種清凈的眼光而回向，打開世間生死的牢獄。 雖然使一切存在都清凈，也不分別這些存在， 知道一切存在的本性都是空無的，從而使歡喜心清凈。 對於一個佛土沒有執著，一切佛土都是如此， 也不染著有為法（指因緣和合而生的法），知道這些法的本性沒有依處。 以這種方式修成一切智慧，以這種無上的智慧來莊嚴自己， 以這種方式使諸佛都歡喜，這就是菩薩的迴向事業。 菩薩專心憶念諸佛，以無上的智慧和巧妙的方便， 如同佛陀一切都無所依，愿我修成這樣的功德。
【English Translation】 English version Lofty and majestic like a mountain king (referring to the Buddha), their number is immeasurable, hundreds of thousands of billions. Having respectfully made offerings with a pure heart, they again generate the intention of joy and benefit for sentient beings, Dwelling in the world for inconceivable kalpas, they rescue sentient beings, enabling them to attain liberation. Knowing that all of sentient beings' thoughts are illusory, they have no discrimination towards them, Yet they are able to skillfully discern the capacities of sentient beings, universally bringing benefit to all. Bodhisattvas cultivate and accumulate various merits, vast and supremely excellent beyond comparison, Understanding that the essence of all things is empty, they resolutely dedicate their merits in this way. With the most supreme wisdom, they observe all dharmas, and within them, not a single dharma is truly produced, Thus, they skillfully practice dedication, and their merits are immeasurable and inexhaustible. Through this skillful means, they purify their minds, becoming equal to all Tathagatas (referring to Buddhas), The power of this skillful means is inexhaustible, therefore, their blessings are also endless. They arouse the unsurpassed Bodhicitta (the mind of enlightenment), having no reliance in all the worlds, Universally reaching all the worlds in the ten directions, and having no obstruction in anything. All Tathagatas (referring to Buddhas) appear in the world to inspire and guide the minds of sentient beings, Observing according to the nature of their minds, ultimately, seeking them is unattainable. All dharmas without exception, enter into the non-substantiality of Suchness (referring to the true nature of reality), With this pure vision, they dedicate their merits, opening the prison of birth and death in the world. Although they purify all existences, they do not discriminate among these existences, Knowing that the nature of all existences is empty, they purify their minds with joy. They have no attachment to one Buddha-land, and all Buddha-lands are the same, Nor are they attached to conditioned dharmas (dharmas arising from causes and conditions), knowing that the nature of these dharmas has no place of reliance. In this way, they cultivate and accomplish all wisdom, and with this unsurpassed wisdom, they adorn themselves, In this way, they make all Buddhas rejoice, and this is the Bodhisattva's work of dedication. Bodhisattvas single-mindedly remember all Buddhas, with unsurpassed wisdom and skillful means, Just as the Buddhas have no reliance on anything, may I cultivate and accomplish such merits.
專心救護於一切， 令其遠離眾惡業， 如是饒益諸群生， 繫念思惟未曾舍。 住于智地守護法， 不以余乘取涅槃， 唯愿得佛無上道， 菩薩如是善迴向。 不取眾生所言說， 一切有為虛妄事， 雖復不依言語道， 亦復不著無言說。 十方所有諸如來， 了達諸法無有餘， 雖知一切皆空寂， 而不于空起心念。 以一莊嚴嚴一切， 亦不於法生分別， 如是開悟諸群生， 一切無性無所觀。
「佛子！云何為菩薩摩訶薩等一切佛迴向？
「佛子！此菩薩摩訶薩隨順修學去、來、現在諸佛世尊迴向之道。如是修學迴向道時，見一切色乃至觸法若美、若惡，不生愛憎，心得自在；無諸過失，廣大清凈；歡喜悅樂，離諸憂惱；心意柔軟，諸根清涼。佛子！菩薩摩訶薩獲得如是安樂之時，復更發心迴向諸佛，作如是念：『愿以我今所種善根，令諸佛樂轉更增勝，所謂：不可思議佛所住樂、無有等比佛三昧樂、不可限量大慈悲樂、一切諸佛解脫之樂、無有邊際大神通樂、最極尊重大自在樂、廣大究竟無量力樂、離諸知覺寂靜之樂、住無礙住恒正定樂、行無二行不變異樂。』
「佛子！菩薩摩訶薩以諸善根迴向佛已，復以此善根迴向菩薩，所謂：『愿未
【現代漢語翻譯】 現代漢語譯本 一心一意地救護一切眾生，使他們遠離各種惡業。 像這樣饒益所有眾生，心中念念不忘，從不捨棄。 安住于智慧之地，守護佛法，不以其他乘法求取涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫）。 只願證得佛陀無上的道果，菩薩應當如此善巧地迴向。 不執著于眾生所說的話語，因為一切有為法都是虛妄不實的。 雖然不依賴言語的表達，也不執著于無言說的狀態。 十方世界所有的如來（Tathagata，佛的稱號之一），都徹底明瞭諸法（Dharma，佛教的教義和真理）的實相，沒有絲毫遺漏。 雖然知道一切法皆是空寂的，但也不會在空性上生起任何執念。 以一種莊嚴來莊嚴一切，也不對諸法生起分別之心。 像這樣開悟所有眾生，讓他們明白一切法都是無自性的，沒有什麼可以執著觀看的。
『佛子（Buddha's son，對菩薩的尊稱）！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等同於一切佛的迴向？』
『佛子！這位菩薩摩訶薩隨順修學過去、現在、未來諸佛世尊的迴向之道。當他這樣修學迴向之道時，見到一切色（rupa，物質現象）乃至觸法（sparsha-dharma，觸覺的感受），無論是美好的還是醜惡的，都不生起愛憎之心，內心自在；沒有各種過失，廣大清凈；歡喜快樂，遠離各種憂愁煩惱；心意柔軟，諸根清涼。佛子！菩薩摩訶薩獲得這樣的安樂時，又進一步發心迴向諸佛，這樣想：『愿以我現在所種的善根，使諸佛的快樂更加增勝，即：不可思議的佛所安住的快樂、無與倫比的佛三昧（samadhi，禪定）之樂、不可思議的大慈悲之樂、一切諸佛解脫之樂、無邊無際的大神通之樂、最極尊貴的大自在之樂、廣大究竟無量的力量之樂、遠離一切知覺的寂靜之樂、安住于無礙的恒常正定之樂、行於無二之行而不變異的快樂。』
『佛子！菩薩摩訶薩以各種善根迴向佛之後，又以此善根迴向菩薩，即：『愿未
【English Translation】 English version Wholeheartedly protect and rescue all beings, causing them to be far from all evil deeds. Thus benefiting all living beings, with mindfulness never abandoning them. Dwelling in the ground of wisdom, guarding the Dharma (Buddhist teachings), not seeking Nirvana (liberation from the cycle of rebirth) through other vehicles. Only wishing to attain the unsurpassed path of the Buddha, the Bodhisattva (one who seeks enlightenment) should thus skillfully dedicate merit. Not clinging to the words spoken by sentient beings, for all conditioned phenomena are illusory. Although not relying on the path of language, neither clinging to the state of non-speaking. All the Tathagatas (Buddhas) in the ten directions, thoroughly understand all Dharmas (teachings and truths) without any remainder. Although knowing that all is empty and still, they do not give rise to any thought of emptiness. Adorning all with one adornment, not giving rise to discrimination regarding the Dharmas. Thus enlightening all living beings, making them understand that all is without inherent nature, and there is nothing to cling to or observe.
'Buddha's son! What is the dedication of merit by a Bodhisattva-Mahasattva (great Bodhisattva) that is equal to all Buddhas?'
'Buddha's son! This Bodhisattva-Mahasattva follows and learns the path of dedication of merit of the Buddhas, the World Honored Ones of the past, present, and future. When thus learning the path of dedication, upon seeing all forms (rupa, material phenomena) and even the touch-sense (sparsha-dharma, tactile sensations), whether beautiful or ugly, they do not give rise to love or hatred, their minds are at ease; without any faults, vast and pure; joyful and happy, free from all worries and afflictions; their minds are gentle, and their senses are cool. Buddha's son! When the Bodhisattva-Mahasattva attains such peace and joy, they further resolve to dedicate merit to the Buddhas, thinking thus: 'May the roots of goodness that I have now planted cause the joy of the Buddhas to increase even more, namely: the inconceivable joy of the Buddha's abode, the incomparable joy of the Buddha's samadhi (meditative absorption), the inconceivable great compassion joy, the joy of liberation of all Buddhas, the boundless great supernatural power joy, the most honored great freedom joy, the vast and ultimate immeasurable power joy, the joy of stillness free from all perceptions, the joy of abiding in unobstructed constant right concentration, the joy of practicing the non-dual practice without change.'
'Buddha's son! After the Bodhisattva-Mahasattva has dedicated merit to the Buddhas with all their roots of goodness, they again dedicate this merit to the Bodhisattvas, namely: 'May those who have not yet'
滿者令得圓滿，心未凈者令得清凈，諸波羅蜜未滿足者令得滿足。安住金剛菩提之心，於一切智得不退轉，不捨大精進，守護菩提門一切善根；能令眾生舍離我慢，發菩提心，所愿成滿；安住一切菩薩所住，獲得菩薩明利諸根，修習善根，證薩婆若。』
「佛子！菩薩摩訶薩以諸善根如是迴向菩薩已，復以迴向一切眾生：『愿一切眾生所有善根，乃至極少一彈指頃，見佛聞法，恭敬聖僧。彼諸善根皆離障礙，唸佛圓滿，念法方便，念僧尊重，不離見佛，心得清凈，獲諸佛法，集無量德，凈諸神通，舍法疑念，依教而住。』如為眾生如是迴向，為聲聞、辟支佛迴向亦復如是。『又愿一切眾生永離地獄、餓鬼、畜生、閻羅王等一切惡處，增長無上菩提之心，專意勤求一切種智，永不譭謗諸佛正法，得佛安樂，身心清凈，證一切智。』
「佛子！菩薩摩訶薩所有善根，皆以大愿，發起、正發起，積集、正積集，增長、正增長，悉令廣大具足充滿。
「佛子！菩薩摩訶薩在家宅中與妻子俱，未曾暫舍菩提之心，正念思惟薩婆若境，自度度彼，令得究竟；以善方便化己眷屬，令入菩薩智，令成熟解脫；雖與同止，心無所著，以本大悲處於居家，以慈心故隨順妻子，于菩薩清凈道無所障礙。菩薩摩訶薩雖在居家
【現代漢語翻譯】 現代漢語譯本 使圓滿者得以圓滿，使心未清凈者得以清凈，使諸波羅蜜（paramita，意為「到彼岸」，指菩薩修行的六種或十種德行）未滿足者得以滿足。安住于金剛菩提之心（vajra-bodhi-citta，意為堅不可摧的覺悟之心），於一切智（sarvajna，意為佛陀的智慧）得不退轉，不捨大精進，守護菩提門一切善根；能令眾生舍離我慢，發菩提心，所愿成滿；安住一切菩薩所住，獲得菩薩明利諸根，修習善根，證薩婆若（sarvajnatva，意為一切智）。』 『佛子！菩薩摩訶薩以諸善根如此迴向菩薩之後，又迴向一切眾生：『愿一切眾生所有善根，乃至極少一彈指頃，見佛聞法，恭敬聖僧。彼諸善根皆離障礙，唸佛圓滿，念法方便，念僧尊重，不離見佛，心得清凈，獲諸佛法，集無量德，凈諸神通，舍法疑念，依教而住。』如為眾生如此迴向，為聲聞（sravaka，意為聽聞佛法而修行的人）、辟支佛（pratyekabuddha，意為獨自覺悟的人）迴向也同樣如此。『又愿一切眾生永遠脫離地獄、餓鬼、畜生、閻羅王等一切惡處，增長無上菩提之心，專心勤求一切種智（sarvakarajnata，意為佛陀所知的一切），永遠不譭謗諸佛正法，得佛安樂，身心清凈，證一切智。』 『佛子！菩薩摩訶薩所有善根，都以大愿，發起、正發起，積集、正積集，增長、正增長，全部令其廣大具足充滿。 『佛子！菩薩摩訶薩在家宅中與妻子同住，未曾片刻捨棄菩提之心，正念思惟薩婆若境，自度度他，令得究竟；以善巧方便教化自己的眷屬，令其進入菩薩的智慧，令其成熟解脫；雖然與他們同住，心中卻無所執著，以本來的大悲心處於居家，以慈悲心順應妻子，對於菩薩清凈的道路沒有任何障礙。菩薩摩訶薩雖然在家居住
【English Translation】 English version May those who are complete become more complete, may those whose minds are not pure become pure, and may those who have not fulfilled the paramitas (perfections) be fulfilled. Abiding in the vajra-bodhi-citta (diamond-like mind of enlightenment), may they not regress from sarvajna (omniscience), not abandon great diligence, and protect all the roots of goodness of the path to enlightenment; may they enable sentient beings to abandon arrogance, generate the bodhi-citta (mind of enlightenment), and fulfill their wishes; may they abide in all the abodes of bodhisattvas, obtain the sharp faculties of bodhisattvas, cultivate roots of goodness, and realize sarvajnatva (omniscience).』 『O son of Buddha! After the bodhisattva-mahasattva has dedicated all roots of goodness in this way to bodhisattvas, he further dedicates them to all sentient beings: 『May all sentient beings, with all their roots of goodness, even for the briefest moment of a finger snap, see the Buddha, hear the Dharma, and respect the Sangha. May all these roots of goodness be free from obstacles, may their mindfulness of the Buddha be complete, may their mindfulness of the Dharma be skillful, may their mindfulness of the Sangha be respectful, may they not be separated from seeing the Buddha, may their minds become pure, may they obtain the Buddha's teachings, accumulate immeasurable virtues, purify all their spiritual powers, abandon doubts about the Dharma, and abide by the teachings.』 Just as they dedicate in this way for sentient beings, they also dedicate in the same way for sravakas (hearers) and pratyekabuddhas (solitary realizers). 『Furthermore, may all sentient beings forever be free from all evil realms such as hell, hungry ghosts, animals, and Yama, the king of death, increase their unsurpassed bodhi-citta, diligently seek sarvakarajnata (all-knowing wisdom), never slander the true Dharma of the Buddhas, attain the bliss of the Buddhas, purify their body and mind, and realize sarvajna.』 『O son of Buddha! All the roots of goodness of the bodhisattva-mahasattva are initiated, rightly initiated, accumulated, rightly accumulated, increased, and rightly increased with great vows, and all are made vast, complete, and full.』 『O son of Buddha! The bodhisattva-mahasattva, while living in a household with his wife, never for a moment abandons the bodhi-citta, correctly contemplates the realm of sarvajna, crosses himself and others over, and enables them to reach the ultimate; with skillful means, he transforms his family members, enabling them to enter the wisdom of the bodhisattva, enabling them to mature in liberation; although he lives with them, his mind is without attachment, and with his original great compassion, he lives in the household, and with a compassionate mind, he accommodates his wife, and there is no obstacle to the pure path of the bodhisattva. Although the bodhisattva-mahasattva lives in a household
作諸事業，未曾暫舍一切智心。所謂：若著衣裳、若啖滋味、若服湯藥、澡漱涂摩、迴旋顧視、行住坐臥、身語意業、若睡若寤。如是一切諸有所作，心常回向薩婆若道，繫念思惟，無時舍離。為欲饒益一切眾生，安住菩提無量大愿，攝取無數廣大善根；勤修諸善，普救一切，永離一切憍慢放逸，決定趣於一切智地，終不發意向于余道；常觀一切諸佛菩提，永舍一切諸雜染法，修行一切菩薩所學，於一切智道無所障礙；住于智地愛樂誦習，以無量智集諸善根，心不戀樂一切世間，亦不染著所行之行，專心受持諸佛教法。菩薩如是處在居家，普攝善根，令其增長，迴向諸佛無上菩提。
「佛子！菩薩爾時，乃至施與畜生之食一摶、一粒，咸作是愿：『當令此等舍畜生道，利益安樂，究竟解脫，永度苦海，永滅苦受，永除苦蘊，永斷苦覺、苦聚、苦行、苦因、苦本及諸苦處；愿彼眾生皆得舍離。』菩薩如是專心繫念一切眾生，以彼善根而為上首，為其迴向一切種智。菩薩初發菩提之心普攝眾生，修諸善根悉以迴向，欲令永離生死曠野，得諸如來無礙快樂，出煩惱海，修佛法道；慈心遍滿，悲力廣大，普使一切得清凈樂；守護善根，親近佛法；出魔境界，入佛境界；斷世間種，植如來種，住於三世平等法中。菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 做任何事情，都不曾片刻捨棄追求一切智慧的心。例如：穿衣、吃飯、服藥、洗漱塗抹、轉身顧盼、行走站立坐臥、身語意的一切行為，無論是睡著還是醒著。像這樣一切所作所為，心中常常回向于薩婆若道（一切智之道），繫念思惟，沒有一時一刻舍離。爲了利益一切眾生，安住于菩提（覺悟）的無量大愿，攝取無數廣大的善根；勤奮修習各種善行，普遍救度一切眾生，永遠遠離一切驕慢放逸，堅定地趨向一切智慧的境地，最終不發心走向其他道路；常常觀察一切諸佛的菩提（覺悟），永遠捨棄一切雜染的法，修行一切菩薩所學的，對於一切智慧之道沒有任何障礙；安住于智慧的境地，喜愛誦讀學習，以無量的智慧積累各種善根，心中不貪戀世間的一切，也不執著于所修行的行為，專心受持諸佛的教法。菩薩像這樣處在居家生活中，普遍攝取善根，使其增長，迴向于諸佛無上的菩提（覺悟）。 『佛子！菩薩在那個時候，乃至佈施給畜生一團食物、一粒米，都發這樣的愿：『愿這些眾生捨棄畜生道，得到利益安樂，最終解脫，永遠度過苦海，永遠滅除苦受，永遠消除苦蘊，永遠斷除苦覺、苦聚、苦行、苦因、苦本以及各種苦處；愿他們都能夠舍離這些痛苦。』菩薩像這樣專心繫念一切眾生，以這些善根作為首要，為他們迴向一切種智（佛的一切智慧）。菩薩最初發起菩提心（覺悟之心）時，普遍攝受眾生，修習各種善根都用來回向，想要讓他們永遠脫離生死曠野，得到諸如來（佛）的無礙快樂，脫離煩惱之海，修習佛法之道；慈悲之心遍滿，悲憫之力廣大，普遍使一切眾生得到清凈的快樂；守護善根，親近佛法；脫離魔的境界，進入佛的境界；斷除世間的種子，種植如來的種子，安住於三世平等的法中。菩薩摩訶薩（大菩薩）
【English Translation】 English version In all activities, they never for a moment abandon the mind seeking all-wisdom. For example, whether putting on clothes, eating food, taking medicine, washing and anointing, turning around to look, walking, standing, sitting, or lying down, in all actions of body, speech, and mind, whether asleep or awake. In all such activities, the mind is constantly directed towards the path of Sarvajna (all-knowing wisdom), with focused thought, never abandoning it. For the sake of benefiting all sentient beings, they abide in the immeasurable great vow of Bodhi (enlightenment), gathering countless vast roots of goodness; diligently cultivating all good deeds, universally saving all beings, forever abandoning all arrogance and negligence, resolutely moving towards the state of all-wisdom, never intending to turn to other paths; constantly observing the Bodhi (enlightenment) of all Buddhas, forever abandoning all defiled dharmas, practicing all that Bodhisattvas learn, having no obstacles on the path to all-wisdom; abiding in the state of wisdom, loving to recite and study, accumulating all roots of goodness with immeasurable wisdom, the mind not being attached to anything in the world, nor being attached to the actions they perform, wholeheartedly upholding the teachings of all Buddhas. Bodhisattvas, in this way, while living at home, universally gather roots of goodness, causing them to grow, and dedicate them to the unsurpassed Bodhi (enlightenment) of all Buddhas. 'Buddha-child! At that time, even when a Bodhisattva gives a handful or a grain of food to an animal, they make this vow: 『May these beings abandon the animal realm, attain benefit and happiness, ultimately achieve liberation, forever cross the sea of suffering, forever extinguish the experience of suffering, forever eliminate the aggregates of suffering, forever cut off the perception of suffering, the accumulation of suffering, the practice of suffering, the cause of suffering, the root of suffering, and all places of suffering; may they all be able to abandon these sufferings.』 Bodhisattvas, in this way, focus their minds on all sentient beings, taking these roots of goodness as primary, and dedicate them to all-knowing wisdom (the wisdom of a Buddha). When Bodhisattvas first generate the mind of Bodhi (the mind of enlightenment), they universally embrace all sentient beings, and dedicate all the roots of goodness they cultivate, wishing to enable them to forever leave the wilderness of birth and death, attain the unobstructed happiness of all Tathagatas (Buddhas), escape the sea of afflictions, and cultivate the path of the Buddha's Dharma; their compassionate heart is all-pervading, their power of compassion is vast, universally enabling all beings to attain pure happiness; they protect their roots of goodness, draw near to the Buddha's Dharma; they leave the realm of Mara (demon), enter the realm of the Buddha; they cut off the seeds of the world, plant the seeds of the Tathagata, and abide in the Dharma of equality in the three times. Bodhisattva Mahasattvas (Great Bodhisattvas)'
薩如是所有已集、當集、現集善根，悉以迴向。復作是念：『如過去諸佛菩薩所行，恭敬供養一切諸佛，度諸眾生令永出離，勤加修習一切善根，悉以迴向而無所著。所謂：不依色，不著受，無倒想，不作行，不取識，舍離六處；不住世法，樂出世間；知一切法皆如虛空，無所從來，不生不滅，無有真實，無所染著；遠離一切諸分別見，不動不轉，不失不壞；住于實際，無相離相，唯是一相；如是深入一切法性，常樂習行普門善根，悉見一切諸佛眾會。如彼過去一切如來善根迴向，我亦如是而為迴向；解如是法，證如是法，依如是法，發心修習，不違法相；知所修行，如幻如影，如水中月，如鏡中像，因緣和合之所顯現，乃至如來究竟之地。』
「佛子！菩薩摩訶薩復作是念：『如過去諸佛修菩薩行時，以諸善根如是迴向；未來、現在，悉亦如是。我今亦應如彼諸佛，如是發心，以諸善根而為迴向：第一回向、勝迴向、最勝迴向、上回向、無上回向、無等迴向、無等等迴向、無比迴向、無對迴向、尊迴向、妙迴向、平等迴向、正直迴向、大功德迴向、廣大回向、善迴向、清凈迴向、離惡迴向、不隨惡迴向。』菩薩如是以諸善根正迴向已，成就清凈身、語、意業，住菩薩住，無諸過失；修習善業，離身、語惡，心
【現代漢語翻譯】 現代漢語譯本：菩薩將所有已經積累、將要積累和正在積累的善根，全部用來回向。並且這樣想：『就像過去諸佛菩薩所做的那樣，恭敬供養一切諸佛，度化一切眾生使他們永遠脫離輪迴，勤奮地修習一切善根，全部用來回向而不執著。也就是說：不依賴於色（物質現象），不執著于受（感受），沒有顛倒的妄想，不造作行為，不執取意識，捨棄六根（眼、耳、鼻、舌、身、意）；不住於世俗的法則，樂於出離世間；明白一切法都像虛空一樣，沒有來處，不生不滅，沒有真實性，沒有染著；遠離一切分別見解，不動搖不改變，不消失不毀壞；安住于真如實際，無相而離相，唯一是真如之相；像這樣深入一切法的本性，常常樂於修習普門善根，能夠見到一切諸佛的集會。就像過去一切如來回向善根那樣，我也像他們一樣進行迴向；理解這樣的法，證悟這樣的法，依靠這樣的法，發心修習，不違背法的實相；明白所修行的，就像幻象、影子，像水中的月亮，像鏡中的影像，是因緣和合所顯現的，乃至到達如來的究竟之地。』 『佛子！菩薩摩訶薩又這樣想：『就像過去諸佛在修行菩薩道時，用各種善根這樣迴向；未來、現在，也都是這樣。我現在也應該像那些諸佛一樣，這樣發心，用各種善根進行迴向：第一回向、殊勝迴向、最殊勝迴向、上回向、無上回向、無等迴向、無等等迴向、無比迴向、無對迴向、尊貴迴向、微妙迴向、平等迴向、正直迴向、大功德迴向、廣大回向、善迴向、清凈迴向、遠離惡的迴向、不隨順惡的迴向。』菩薩像這樣用各種善根正確迴向之後，成就清凈的身、語、意業，安住于菩薩的境界，沒有各種過失；修習善業，遠離身、語的惡行，心
【English Translation】 English version: The Bodhisattva dedicates all the roots of good that have been accumulated, will be accumulated, and are being accumulated. And he thinks thus: 『Just as the Buddhas and Bodhisattvas of the past practiced, respectfully making offerings to all Buddhas, liberating all sentient beings to be forever free from samsara, diligently cultivating all roots of good, and dedicating them all without attachment. That is to say: not relying on rupa (form), not clinging to vedana (feeling), without inverted perceptions, not creating actions, not grasping consciousness, abandoning the six sense bases (eye, ear, nose, tongue, body, mind); not dwelling in worldly dharmas, delighting in transcending the world; understanding that all dharmas are like empty space, without origin, without arising or ceasing, without reality, without defilement; being far from all discriminating views, unmoving and unchanging, not lost or destroyed; abiding in the actual reality, without characteristics and beyond characteristics, only the characteristic of suchness; thus deeply entering the nature of all dharmas, constantly delighting in practicing the universal roots of good, able to see all the assemblies of Buddhas. Just as all the Tathagatas of the past dedicated their roots of good, I also dedicate mine in the same way; understanding such dharmas, realizing such dharmas, relying on such dharmas, generating the aspiration to practice, not violating the true nature of dharmas; understanding that what is practiced is like an illusion, a shadow, like the moon in water, like an image in a mirror, manifested by the union of causes and conditions, even to the ultimate state of the Tathagata.』 『Buddha-son! The Bodhisattva Mahasattva also thinks thus: 『Just as the Buddhas of the past, when practicing the Bodhisattva path, dedicated their various roots of good in this way; so too will it be in the future and the present. I should now also, like those Buddhas, generate this aspiration, and dedicate my various roots of good: the foremost dedication, the superior dedication, the most superior dedication, the supreme dedication, the unsurpassed dedication, the unequaled dedication, the incomparable dedication, the matchless dedication, the peerless dedication, the honored dedication, the wondrous dedication, the equal dedication, the upright dedication, the dedication of great merit, the vast dedication, the good dedication, the pure dedication, the dedication that is free from evil, the dedication that does not follow evil.』 Having thus correctly dedicated his various roots of good, the Bodhisattva achieves pure actions of body, speech, and mind, abides in the Bodhisattva's state, without any faults; cultivating good actions, being free from the evil of body and speech, the mind
無瑕穢；修一切智，住廣大心，知一切法無有所作；住出世法，世法不染；分別了知無量諸業，成就回向善巧方便，永拔一切取著根本。
「佛子！是為菩薩摩訶薩第三等一切佛迴向。菩薩摩訶薩住此迴向，深入一切諸如來業，趣向如來勝妙功德；入深清凈智慧境界，不離一切諸菩薩業，善能分別巧妙方便；入深法界，善知菩薩修行次第；入佛種性，以巧方便分別了知無量無邊一切諸法；雖復現身於世中生，而於世法心無所著。」
爾時，金剛幢菩薩承佛神力，普觀十方，即說頌言：
「彼諸菩薩摩訶薩， 修過去佛迴向法， 亦學未來現在世， 一切導師之所行。 于諸境界得安樂， 諸佛如來所稱讚， 廣大光明清凈眼， 悉以迴向大聰哲。 菩薩身根種種樂， 眼耳鼻舌亦復然， 如是無量上妙樂， 悉以迴向諸最勝。 一切世間眾善法， 及諸如來所成就， 于彼悉攝無有餘， 盡以隨喜益眾生。 世間隨喜無量種， 今此迴向為眾生， 人中師子所有樂， 愿使群萌悉圓滿。 一切國土諸如來， 凡所知見種種樂， 愿令眾生皆悉得， 而為照世大明燈。 菩薩所得勝妙樂， 悉以迴向諸群生， 雖為群生故迴向， 而於迴向無所
【現代漢語翻譯】 現代漢語譯本 沒有瑕疵和污垢；修習一切智慧，安住于廣大的心量，了知一切法都沒有造作的自性；安住于超越世俗的法，不被世俗的法所污染；分別了知無量諸業，成就回向的善巧方便，永遠拔除一切執著的根本。
『佛子！這就是菩薩摩訶薩第三種一切佛迴向。菩薩摩訶薩安住于這種迴向，深入一切諸如來的事業，趨向如來殊勝微妙的功德；進入深邃清凈的智慧境界，不離一切諸菩薩的事業，善於分別巧妙的方便；進入深邃的法界，善於了知菩薩修行的次第；進入佛的種性，以巧妙的方便分別了知無量無邊的一切諸法；雖然顯現身形在世間中出生，但對於世俗的法心無所執著。』
這時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，即說頌言：
『那些菩薩摩訶薩，修習過去佛的迴向法，也學習未來和現在世，一切導師所修行的。在各種境界中得到安樂，被諸佛如來所稱讚，以廣大光明清凈的眼睛，都用迴向來成就大智慧。菩薩的身體和根所感受的種種快樂，眼睛、耳朵、鼻子、舌頭也是如此，像這樣無量上妙的快樂，都用迴向來給予最殊勝的。一切世間的眾善法，以及諸如來所成就的，對於那些都攝取沒有剩餘，全部都隨喜來利益眾生。世間的隨喜有無量種，現在這種迴向是爲了眾生，人中獅子（指佛）所擁有的快樂，愿使一切眾生都圓滿。一切國土的諸如來，凡所知見種種的快樂，愿令眾生都得到，而成為照耀世界的大明燈。菩薩所得到的殊勝微妙的快樂，都用迴向來給予一切眾生，雖然爲了眾生而回向，但對於迴向沒有執著。』
【English Translation】 English version Without blemish or defilement; cultivating all wisdom, dwelling in a vast mind, knowing that all dharmas have no inherent nature of being made; dwelling in the dharma that transcends the world, not being tainted by worldly dharmas; discerning and understanding immeasurable karmas, accomplishing skillful means of dedication, and forever uprooting the basis of all attachments.
'Buddha-child! This is the third kind of dedication of all Buddhas by Bodhisattva-Mahasattvas. Bodhisattva-Mahasattvas, dwelling in this dedication, deeply enter into all the activities of the Tathagatas, moving towards the supreme and wonderful merits of the Tathagatas; entering into the profound and pure realm of wisdom, not departing from all the activities of the Bodhisattvas, being skilled in discerning skillful means; entering into the profound realm of dharma, being skilled in knowing the stages of Bodhisattva practice; entering into the Buddha-nature, using skillful means to discern and understand the immeasurable and boundless dharmas; although manifesting a body and being born in the world, their minds are not attached to worldly dharmas.'
At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's spiritual power, universally observed the ten directions and spoke the following verses:
'Those Bodhisattva-Mahasattvas, cultivate the dedication methods of the past Buddhas, and also learn from the future and present worlds, what all the guides practice. In all realms, they attain peace and joy, praised by all the Buddhas and Tathagatas, with vast, bright, and pure eyes, they all use dedication to achieve great wisdom. The various pleasures of the Bodhisattva's body and senses, and also the eyes, ears, nose, and tongue, are like this, such immeasurable and supreme pleasures, they all use dedication to give to the most excellent. All the good dharmas of the world, and what the Tathagatas have accomplished, they gather all of them without remainder, and all rejoice to benefit sentient beings. The rejoicing in the world is of immeasurable kinds, now this dedication is for sentient beings, the joy that the lion among men (referring to the Buddha) possesses, may all beings be fulfilled. All the Tathagatas in all lands, all the various pleasures they know and see, may all sentient beings attain them, and become great lamps illuminating the world. The supreme and wonderful pleasures that Bodhisattvas attain, they all use dedication to give to all sentient beings, although dedicating for the sake of sentient beings, they have no attachment to the dedication.'
著。 菩薩修行此迴向， 興起無量大悲心， 如佛所修迴向德， 愿我修行悉成滿。 如諸最勝所成就， 一切智乘微妙樂， 及我在世之所行， 諸菩薩行無量樂， 示入眾趣安隱樂， 恒守諸根寂靜樂， 悉以迴向諸群生， 普使修成無上智。 非身語意即是業， 亦不離此而別有， 但以方便滅癡冥， 如是修成無上智。 菩薩所修諸行業， 積集無量勝功德， 隨順如來生佛家， 寂然不亂正迴向。 十方一切諸世界， 所有眾生咸攝受， 悉以善根迴向彼， 愿令具足安隱樂。 不為自身求利益， 欲令一切悉安樂， 未曾暫起戲論心， 但觀諸法空無我。 十方無量諸最勝， 所見一切真佛子， 悉以善根迴向彼， 愿使速成無上覺。 一切世間含識類， 等心攝取無有餘， 以我所行諸善業， 令彼眾生速成佛。 無量無邊諸大愿， 無上導師所演說， 愿諸佛子皆清凈， 隨其心樂悉成滿。 普觀十方諸世界， 悉以功德施於彼， 愿令皆具妙莊嚴， 菩薩如是學回向。 心不稱量諸二法， 但恒了達法無二， 諸法若二若不二， 于中畢竟無所著。 十方一切諸世間， 悉是眾生想分
【現代漢語翻譯】 現代漢語譯本 菩薩修行這種迴向時，會生起無量的大悲心， 如同佛陀所修的迴向功德一樣，愿我的修行也能全部圓滿。 如同那些最殊勝者所成就的，一切智慧之乘的微妙快樂， 以及我在世間所修行的，諸菩薩行所帶來的無量快樂， 展示進入眾生所趣的安穩快樂，恒常守護諸根的寂靜快樂， 全部都用來回向給一切眾生，普遍使他們修成無上的智慧。 身語意本身不是業，也不離開身語意而有別的業， 只是用方便法來滅除愚癡的黑暗，這樣才能修成無上的智慧。 菩薩所修行的各種行業，積累了無量殊勝的功德， 隨順如來（Tathagata）出生于佛的家族，寂靜而不紊亂地進行正迴向。 十方一切世界，所有的眾生都攝受其中， 全部用善根迴向給他們，愿他們都具足安穩快樂。 不為自己尋求利益，而是希望一切眾生都安樂， 未曾有片刻生起戲論之心，只是觀察諸法皆是空無我。 十方無量諸最殊勝者，所見的一切真正的佛子（Buddha-putra）， 全部用善根迴向給他們，愿他們迅速成就無上覺悟。 一切世間有情識的眾生，平等攝取沒有遺漏， 用我所修行的各種善業，令他們這些眾生迅速成佛。 無量無邊的大愿，無上導師（Buddha）所演說， 愿諸佛子都清凈，隨他們的心願都能圓滿。 普遍觀察十方諸世界，全部用功德施與他們， 愿他們都具足美妙的莊嚴，菩薩應該這樣學習迴向。 心中不衡量諸二法，只是恒常了達法無二， 諸法無論是二還是不二，其中畢竟沒有執著。 十方一切諸世間，都是眾生的妄想分別。
【English Translation】 English version When a Bodhisattva practices this dedication, they generate immeasurable great compassion, Just like the merit of dedication practiced by the Buddha, may my practice also be completely fulfilled. Like what the most excellent ones have achieved, the subtle joy of the vehicle of all wisdom, And the immeasurable joy of the Bodhisattva practices that I perform in the world, Showing the peaceful joy of entering the realms of beings, the constant joy of guarding the senses in stillness, All of these I dedicate to all sentient beings, universally enabling them to cultivate supreme wisdom. The actions of body, speech, and mind are not karma themselves, nor is there karma separate from them, But by using skillful means to extinguish the darkness of ignorance, one can thus cultivate supreme wisdom. The various practices that Bodhisattvas cultivate, accumulate immeasurable excellent merits, Following the Tathagata's birth into the family of the Buddha, they dedicate with stillness and without confusion. All the worlds in the ten directions, all sentient beings are embraced within, All the roots of goodness are dedicated to them, may they all be endowed with peaceful joy. Not seeking benefit for oneself, but desiring that all beings be at peace and happy, Never for a moment arising with a mind of idle talk, but only observing that all dharmas are empty and without self. All the immeasurable most excellent ones in the ten directions, all the true Buddha-putras (sons of the Buddha) they see, All the roots of goodness are dedicated to them, may they quickly achieve supreme enlightenment. All sentient beings in the world, are equally embraced without omission, With all the good deeds I have practiced, may these beings quickly become Buddhas. The immeasurable and boundless great vows, spoken by the supreme teacher (Buddha), May all the Buddha-putras be pure, and may all their wishes be fulfilled according to their desires. Universally observing all the worlds in the ten directions, all the merits are given to them, May they all be endowed with wonderful adornments, this is how Bodhisattvas should learn dedication. The mind does not measure dualistic dharmas, but constantly understands that dharmas are non-dual, Whether dharmas are dual or non-dual, there is ultimately no attachment within them. All the worlds in the ten directions, are all the conceptual distinctions of sentient beings.
別， 于想非想無所得， 如是了達于諸想。 彼諸菩薩身凈已， 則意清凈無瑕穢， 語業已凈無諸過， 當知意凈無所著。 一心正念過去佛， 亦憶未來諸導師， 及以現在天人尊， 悉學于其所說法。 三世一切諸如來， 智慧明達心無礙， 為欲利益眾生故， 迴向菩提集眾業。 彼第一慧廣大慧， 不虛妄慧無倒慧， 平等實慧清凈慧， 最勝慧者如是說。
「佛子！云何為菩薩摩訶薩至一切處迴向？
「佛子！此菩薩摩訶薩修習一切諸善根時，作是念言：『愿此善根功德之力至一切處。譬如實際，無處不至，至一切物，至一切世間，至一切眾生，至一切國土，至一切法，至一切虛空，至一切三世，至一切有為、無為，至一切語言、音聲。愿此善根亦復如是，遍至一切諸如來所，供養三世一切諸佛；過去諸佛所愿悉滿，未來諸佛具足莊嚴，現在諸佛及其國土、道場，眾會遍滿一切虛空法界。愿以信解大威力故，廣大智慧無障礙故，一切善根悉迴向故，以如諸天諸供養具而為供養，充滿無量無邊世界。』佛子！菩薩摩訶薩復作是念：『諸佛世尊普遍一切虛空法界。種種業所起，十方不可說一切世界種世界、不可說佛國土佛境界種種世界、無量世界、無分
【現代漢語翻譯】 現代漢語譯本 遠離，對於非想非非想處（既非有想也非無想的禪定境界）也無所執著，如此通達一切諸想（各種念頭）。 那些菩薩身已清凈，則意念清凈沒有瑕疵污穢，語言行為也已清凈沒有過失，應當知道意念清凈就沒有執著。 一心正念過去諸佛，也憶念未來一切導師，以及現在天人所尊敬的佛陀，都學習他們所說的法。 三世一切諸如來，智慧明達內心沒有障礙，爲了利益眾生的緣故，迴向菩提（覺悟）積累各種善業。 他們擁有第一的智慧、廣大的智慧、不虛妄的智慧、沒有顛倒的智慧、平等真實的智慧、清凈的智慧，最殊勝的智慧就是這樣說的。
『佛子！什麼是菩薩摩訶薩（大菩薩）至一切處迴向？』
『佛子！這位菩薩摩訶薩修習一切善根的時候，這樣想：『愿此善根功德的力量到達一切處。譬如實際（真如），無處不到，到達一切事物，到達一切世間，到達一切眾生，到達一切國土，到達一切法，到達一切虛空，到達一切三世（過去、現在、未來），到達一切有為法（因緣和合的事物）、無為法（不生不滅的事物），到達一切語言、音聲。愿此善根也像這樣，普遍到達一切諸如來所在之處，供養三世一切諸佛；過去諸佛所發的愿都圓滿，未來諸佛具足莊嚴，現在諸佛及其國土、道場，眾會遍滿一切虛空法界。愿以信解的大威力，廣大智慧沒有障礙，一切善根都回向的緣故，以如同諸天所用的各種供養器具來供養，充滿無量無邊的世界。』佛子！菩薩摩訶薩又這樣想：『諸佛世尊普遍存在於一切虛空法界。種種業所生起，十方不可說的一切世界種世界、不可說佛國土佛境界的各種世界、無量世界、無分
【English Translation】 English version Apart from, not attaining anything in the realm of neither perception nor non-perception (a meditative state that is neither with perception nor without perception), thus understanding all thoughts. Those Bodhisattvas, having purified their bodies, their minds are pure without flaws or defilements, their speech is purified without faults, and it should be known that their minds are pure without attachments. With one-pointed mindfulness, they remember the Buddhas of the past, also recall all the guides of the future, and the Buddhas revered by gods and humans in the present, learning all the Dharma they have taught. All the Tathagatas (Buddhas) of the three times (past, present, and future), with wisdom and clarity, their minds are without obstacles, for the sake of benefiting sentient beings, they dedicate their merits towards Bodhi (enlightenment) and accumulate various virtuous deeds. They possess the foremost wisdom, vast wisdom, non-illusory wisdom, non-inverted wisdom, equal and true wisdom, pure wisdom, and the most supreme wisdom is spoken of in this way.
'Buddha-child! What is it that a Bodhisattva-Mahasattva (Great Bodhisattva) dedicates to all places?'
'Buddha-child! When this Bodhisattva-Mahasattva cultivates all virtuous roots, they think thus: 『May the power of the merit of these virtuous roots reach all places. Just like reality (Tathata), there is no place it does not reach, reaching all things, reaching all worlds, reaching all sentient beings, reaching all lands, reaching all Dharmas, reaching all of space, reaching all three times (past, present, and future), reaching all conditioned phenomena (things that arise from causes and conditions), unconditioned phenomena (things that are not born and do not die), reaching all languages and sounds. May these virtuous roots also be like this, universally reaching all places where the Tathagatas are, making offerings to all the Buddhas of the three times; the vows of the past Buddhas are all fulfilled, the future Buddhas are fully adorned, the present Buddhas and their lands, Bodhimandas (places of enlightenment), and assemblies fill all of space and the Dharma realm. May it be through the great power of faith and understanding, the vast wisdom without obstacles, and the dedication of all virtuous roots, that offerings are made with various offering implements like those used by the gods, filling immeasurable and boundless worlds.』 Buddha-child! The Bodhisattva-Mahasattva also thinks thus: 『The World Honored Ones (Buddhas) are universally present in all of space and the Dharma realm. Arising from various karmas, all the inexpressible world-seeds of the ten directions, the various worlds of inexpressible Buddha-lands and Buddha-realms, immeasurable worlds, without division
齊世界、轉世界、側世界、仰世界、覆世界，如是一切諸世界中，現住于壽，示現種種神通變化。彼有菩薩以勝解力，為諸眾生堪受化者，于彼一切諸世界中，現為如來出興於世，以至一切處智；普遍開示如來無量自在神力，法身遍往無有差別，平等普入一切法界；如來藏身不生不滅，善巧方便普現世間，證法實性超一切故，得不退轉無礙力故，生於如來無障礙見、廣大威德種性中故。』
「佛子！菩薩摩訶薩以其所種一切善根愿，于如是諸如來所，以眾妙華，及眾妙香、鬘蓋、幢幡、衣服、燈燭，及餘一切諸莊嚴具以為供養；若佛形像，若佛塔廟，悉亦如是。以此善根如是迴向，所謂：不亂迴向、一心迴向、自意迴向、尊敬迴向、不動迴向、無住迴向、無依迴向、無眾生心迴向、無躁競心迴向、寂靜心迴向。復作是念：『盡法界、虛空界，去、來、現在一切劫中，諸佛世尊得一切智、成菩提道，無量名字各各差別，于種種時現成正覺，悉皆住壽盡未來際，一一各以法界莊嚴而嚴其身，道場眾會周遍法界，一切國土隨時出興而作佛事。如是一切諸佛如來，我以善根普皆迴向，愿以無數香蓋、無數香幢、無數香幡、無數香帳、無數香網、無數香像、無數香光、無數香焰、無數香云、無數香座、無數香經行地、無數
【現代漢語翻譯】 現代漢語譯本：『在所有這些世界，包括齊世界（平行世界）、轉世界（旋轉世界）、側世界（側向世界）、仰世界（向上世界）、覆世界（向下世界），菩薩們都以其殊勝的理解力，爲了那些能夠被教化的眾生，在所有這些世界中示現為如來出世，以達到一切處智（對一切事物無所不知的智慧）；普遍開示如來無量的自在神力，法身遍佈一切處而無差別，平等地進入一切法界；如來藏身（如來所具有的真如本性）不生不滅，以善巧方便普遍示現在世間，因為證悟了法的真實本性而超越一切，獲得了不退轉的無礙力量，生於如來無障礙的見解、廣大威德的種性之中。』 『佛子！菩薩摩訶薩以他們所種的一切善根願力，在這些如來面前，用各種美妙的鮮花，以及各種美妙的香、花鬘、寶蓋、幢幡、衣服、燈燭，以及其他一切莊嚴的物品來供養；無論是佛的形像，還是佛塔廟，都同樣如此。他們以此善根這樣迴向，即：不亂迴向、一心迴向、自意迴向、尊敬迴向、不動迴向、無住迴向、無依迴向、無眾生心迴向、無躁競心迴向、寂靜心迴向。他們還這樣想：『在盡法界、虛空界，過去、現在、未來一切劫中，諸佛世尊獲得一切智、成就菩提道，無量的名號各不相同，在各種不同的時間示現成正覺，都安住於世直到未來際，每一位都以法界的莊嚴來莊嚴自身，道場眾會周遍法界，一切國土隨時出現而作佛事。對於所有這些諸佛如來，我以善根普遍迴向，愿以無數的香蓋、無數的香幢、無數的香幡、無數的香帳、無數的香網、無數的香像、無數的香光、無數的香焰、無數的香云、無數的香座、無數的香經行地、無數的』
【English Translation】 English version: 'In all these worlds, including the level worlds, the turning worlds, the side worlds, the upward worlds, and the downward worlds, Bodhisattvas, with their superior understanding, for the sake of those sentient beings who are capable of being taught, manifest as Tathagatas appearing in the world in all these worlds, attaining all-knowing wisdom; universally revealing the immeasurable, self-existent, spiritual power of the Tathagatas, whose Dharma bodies pervade all places without distinction, equally entering all Dharma realms; the Tathagata-garbha (the true nature of the Tathagata) is neither born nor dies, skillfully manifesting in the world, having transcended all by realizing the true nature of Dharma, having obtained the non-retrogressive, unobstructed power, and being born into the lineage of the Tathagatas' unobstructed vision and vast majestic virtue.' 'Buddha-children! Bodhisattva-Mahasattvas, with the power of all the roots of good they have planted, offer to these Tathagatas various wonderful flowers, as well as various wonderful incense, garlands, canopies, banners, clothing, lamps, and all other adornments; whether it be the image of the Buddha or the stupas and temples, it is the same. They dedicate these roots of good in this way: dedicating without confusion, dedicating with one mind, dedicating with self-intention, dedicating with respect, dedicating without movement, dedicating without dwelling, dedicating without reliance, dedicating without the mind of sentient beings, dedicating without a competitive mind, dedicating with a peaceful mind. They also think: 'In the entire Dharma realm, the realm of space, in all past, present, and future kalpas, the Buddhas, the World Honored Ones, attain all-knowing wisdom, achieve the path of Bodhi, with countless names each different, manifesting enlightenment at various times, all abiding in the world until the end of the future, each adorning themselves with the adornments of the Dharma realm, the assemblies of the Bodhimanda pervading the Dharma realm, all lands appearing at the appropriate time to perform the work of the Buddha. To all these Buddhas and Tathagatas, I universally dedicate my roots of good, wishing to offer countless incense canopies, countless incense banners, countless incense flags, countless incense tents, countless incense nets, countless incense images, countless incense lights, countless incense flames, countless incense clouds, countless incense seats, countless incense walking paths, countless'
香所住處、無數香世界、無數香山、無數香海、無數香河、無數香樹、無數香衣服、無數香蓮華、無數香宮殿，無量華蓋，廣說乃至無量華宮殿；無邊鬘蓋，廣說乃至無邊鬘宮殿；無等涂香蓋，廣說乃至無等涂香宮殿；不可數末香蓋，廣說乃至不可數末香宮殿；不可稱衣蓋，廣說乃至不可稱衣宮殿；不可思寶蓋，廣說乃至不可思寶宮殿；不可量燈光明蓋，廣說乃至不可量燈光明宮殿；不可說莊嚴具蓋，廣說乃至不可說莊嚴具宮殿；不可說不可說摩尼寶蓋、不可說不可說摩尼寶幢，如是摩尼寶幡、摩尼寶帳、摩尼寶網、摩尼寶像、摩尼寶光、摩尼寶焰、摩尼寶云、摩尼寶座、摩尼寶經行地、摩尼寶所住處、摩尼寶剎、摩尼寶山、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣服、摩尼寶蓮華、摩尼寶宮殿，皆不可說不可說。如是一一諸境界中，各有無數欄楯、無數宮殿、無數樓閣、無數門闥、無數半月、無數卻敵、無數窗牖、無數清凈寶、無數莊嚴具，以如是等諸供養物，恭敬供養如上所說諸佛世尊。愿令一切世間皆得清凈，一切眾生鹹得出離，住十力地，於一切法中得無礙法明。令一切眾生具足善根，悉得調伏，其心無量，等虛空界，往一切剎而無所至，入一切土施諸善法，常得見佛，植諸善根，成就大乘，不著諸法，具
【現代漢語翻譯】 現代漢語譯本：香所居住的地方，有無數的香世界，無數的香山，無數的香海，無數的香河，無數的香樹，無數的香衣服，無數的香蓮花，無數的香宮殿，無量的華蓋，廣而言之乃至無量的華宮殿；無邊的鬘蓋，廣而言之乃至無邊的鬘宮殿；無等的涂香蓋，廣而言之乃至無等的涂香宮殿；不可數的末香蓋，廣而言之乃至不可數的末香宮殿；不可稱的衣蓋，廣而言之乃至不可稱的衣宮殿；不可思議的寶蓋，廣而言之乃至不可思議的寶宮殿；不可量的燈光明蓋，廣而言之乃至不可量的燈光明宮殿；不可說的莊嚴具蓋，廣而言之乃至不可說的莊嚴具宮殿；不可說不可說的摩尼寶蓋、不可說不可說的摩尼寶幢，像這樣的摩尼寶幡、摩尼寶帳、摩尼寶網、摩尼寶像、摩尼寶光、摩尼寶焰、摩尼寶云、摩尼寶座、摩尼寶經行地、摩尼寶所住處、摩尼寶剎（佛土）、摩尼寶山、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣服、摩尼寶蓮花、摩尼寶宮殿，都不可說不可說。像這樣每一個境界中，各有無數的欄楯、無數的宮殿、無數的樓閣、無數的門闥、無數的半月、無數的卻敵、無數的窗牖、無數的清凈寶、無數的莊嚴具，用像這樣的各種供養物品，恭敬供養如上所說的各位佛世尊。愿令一切世間都得到清凈，一切眾生都能夠解脫，安住於十力地（佛的十種力量），在一切法中得到無礙的法明。令一切眾生都具足善根，全部得到調伏，他們的心量無量，等同虛空界，前往一切佛土而無所執著，進入一切國土施予各種善法，常常得見佛，種植各種善根，成就大乘，不執著于各種法，具足 足
【English Translation】 English version: The places where incense resides, countless incense worlds, countless incense mountains, countless incense seas, countless incense rivers, countless incense trees, countless incense clothes, countless incense lotuses, countless incense palaces, immeasurable flower canopies, extensively speaking, even immeasurable flower palaces; boundless garland canopies, extensively speaking, even boundless garland palaces; incomparable scented ointment canopies, extensively speaking, even incomparable scented ointment palaces; countless powdered incense canopies, extensively speaking, even countless powdered incense palaces; incalculable clothing canopies, extensively speaking, even incalculable clothing palaces; inconceivable treasure canopies, extensively speaking, even inconceivable treasure palaces; immeasurable light canopies, extensively speaking, even immeasurable light palaces; ineffable adornment canopies, extensively speaking, even ineffable adornment palaces; ineffable and ineffable mani jewel canopies, ineffable and ineffable mani jewel banners, such as mani jewel flags, mani jewel tents, mani jewel nets, mani jewel images, mani jewel lights, mani jewel flames, mani jewel clouds, mani jewel seats, mani jewel walking paths, mani jewel residences, mani jewel lands (Buddha lands), mani jewel mountains, mani jewel seas, mani jewel rivers, mani jewel trees, mani jewel clothes, mani jewel lotuses, mani jewel palaces, all are ineffable and ineffable. In each of these realms, there are countless railings, countless palaces, countless pavilions, countless gates, countless half-moons, countless battlements, countless windows, countless pure treasures, countless adornments, with such offerings, respectfully offering to all the Buddhas, World Honored Ones, as mentioned above. May all the worlds become pure, may all sentient beings be liberated, abide in the ten powers (of a Buddha), and attain unobstructed Dharma clarity in all dharmas. May all sentient beings possess good roots, be completely tamed, their minds immeasurable, equal to the realm of space, go to all Buddha lands without attachment, enter all lands to bestow various good dharmas, always see the Buddha, plant various good roots, achieve the Great Vehicle, not be attached to any dharmas, and be complete.
足眾善，立無量行，普入無邊一切法界，成就諸佛神通之力，得於如來一切智智。譬如無我，普攝諸法。我諸善根亦復如是，普攝一切諸佛如來，咸悉供養無有餘故；普攝一切無量諸法，悉能悟入無障礙故；普攝一切諸菩薩眾，究竟皆與同善根故；普攝一切諸菩薩行，以本願力皆圓滿故；普攝一切菩薩法明，了達諸法皆無礙故；普攝諸佛大神通力，成就無量諸善根故；普攝諸佛力、無所畏，發無量心滿一切故；普攝菩薩三昧辯才陀羅尼門，善能照了無二法故；普攝諸佛善巧方便，示現如來大神力故；普攝三世一切諸佛降產生道、轉正法輪、調伏眾生、入般涅槃，恭敬供養悉周遍故；普攝十方一切世界，嚴凈佛剎咸究竟故；普攝一切諸廣大劫，于中出現修菩薩行無斷絕故；普攝一切所有趣生，悉于其中現受生故；普攝一切諸眾生界，具足普賢菩薩行故；普攝一切諸惑習氣，悉以方便令清凈故；普攝一切眾生諸根，無量差別咸了知故；普攝一切眾生解欲，令離雜染得清凈故；普攝一切化眾生行，隨其所應為現身故；普攝一切應眾生道，悉入一切眾生界故；普攝一切如來智性，護持一切諸佛教故。』
「佛子！菩薩摩訶薩以諸善根如是迴向時，用無所得而為方便，不于業中分別報，不于報中分別業；雖無分別而普入法
【現代漢語翻譯】 現代漢語譯本：積累各種善行，建立無量的修行，普遍進入無邊的一切法界，成就諸佛神通的力量，獲得如來的一切智慧。譬如『無我』（anatta，佛教教義，指沒有永恒不變的自我），普遍攝取一切諸法。我的各種善根也像這樣，普遍攝取一切諸佛如來，全部都供養而沒有遺漏；普遍攝取一切無量的諸法，都能領悟進入而沒有障礙；普遍攝取一切諸菩薩眾，最終都與他們擁有相同的善根；普遍攝取一切諸菩薩的修行，以本願的力量都圓滿成就；普遍攝取一切菩薩的法明，通達諸法都沒有障礙；普遍攝取諸佛的大神通力量，成就無量的各種善根；普遍攝取諸佛的十力（dasabala，佛陀的十種力量）、四無所畏（catu-vaisaradyani，佛陀的四種無畏），發起無量的心願而圓滿一切；普遍攝取菩薩的三昧（samadhi，禪定）、辯才、陀羅尼門（dharani，總持法門），善於照見沒有二元的法；普遍攝取諸佛的善巧方便，示現如來的大神力；普遍攝取三世一切諸佛降生、成道、轉正法輪（dharma-cakra-pravartana，佛陀初次說法）、調伏眾生、進入般涅槃（parinirvana，佛陀的最終涅槃），恭敬供養都周遍；普遍攝取十方一切世界，莊嚴清凈佛剎都究竟；普遍攝取一切諸廣大劫（kalpa，佛教時間單位），在其中出現修菩薩行而沒有斷絕；普遍攝取一切所有趣生（gati，眾生輪迴的六道），都在其中示現受生；普遍攝取一切諸眾生界，具足普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩）的修行；普遍攝取一切諸惑習氣，都用方便令其清凈；普遍攝取一切眾生的諸根（indriya，眾生的六種感官），無量的差別都了知；普遍攝取一切眾生的理解和慾望，令其遠離雜染而得到清凈；普遍攝取一切教化眾生的修行，隨其所應而示現身形；普遍攝取一切應化眾生的道，都進入一切眾生界；普遍攝取一切如來的智慧本性，護持一切諸佛的教法。 『佛子！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）以各種善根這樣迴向時，用無所得（anupalambha，不執著于任何事物）作為方便，不在業中分別果報，不在果報中分別業；雖然沒有分別，卻普遍進入法。
【English Translation】 English version: Accumulating all good deeds, establishing immeasurable practices, universally entering the boundless realms of all dharmas, accomplishing the power of the Buddhas' supernormal abilities, and attaining the all-knowing wisdom of the Tathagata. Just as 'no-self' (anatta, a Buddhist doctrine referring to the absence of a permanent self) universally encompasses all dharmas, so too do my various roots of goodness universally encompass all Buddhas and Tathagatas, offering to them all without exception; universally encompassing all immeasurable dharmas, being able to comprehend and enter without obstruction; universally encompassing all Bodhisattvas, ultimately sharing the same roots of goodness with them; universally encompassing all Bodhisattva practices, fulfilling them all with the power of original vows; universally encompassing all Bodhisattva's dharma-illumination, understanding that all dharmas are without obstruction; universally encompassing the great supernormal powers of the Buddhas, accomplishing immeasurable roots of goodness; universally encompassing the ten powers (dasabala, the ten powers of a Buddha) and four fearlessnesses (catu-vaisaradyani, the four fearlessnesses of a Buddha) of the Buddhas, generating immeasurable aspirations and fulfilling all; universally encompassing the Bodhisattvas' samadhi (meditative absorption), eloquence, and dharani (mantra) gates, skillfully illuminating the non-dual nature of dharmas; universally encompassing the skillful means of the Buddhas, manifesting the great supernormal power of the Tathagata; universally encompassing the birth, enlightenment, turning of the Dharma wheel (dharma-cakra-pravartana, the Buddha's first sermon), taming of sentient beings, and entering into parinirvana (the Buddha's final nirvana) of all Buddhas in the three times, respectfully offering to them all completely; universally encompassing all worlds in the ten directions, ultimately purifying all Buddha-lands; universally encompassing all vast kalpas (a Buddhist unit of time), in which the practice of Bodhisattvas appears without interruption; universally encompassing all forms of existence (gati, the six realms of rebirth), manifesting rebirth within them; universally encompassing all realms of sentient beings, fully embodying the practices of Samantabhadra (a Bodhisattva symbolizing practice and vows); universally encompassing all defilements and habitual tendencies, purifying them all through skillful means; universally encompassing all the faculties (indriya, the six senses) of sentient beings, understanding their immeasurable differences; universally encompassing the understanding and desires of all sentient beings, enabling them to be free from defilement and attain purity; universally encompassing all practices of teaching sentient beings, manifesting bodies according to their needs; universally encompassing all paths that sentient beings should follow, entering all realms of sentient beings; universally encompassing the wisdom nature of all Tathagatas, protecting all the teachings of the Buddhas. 『O sons of the Buddha! When a Bodhisattva-Mahasattva (a great Bodhisattva) dedicates all roots of goodness in this way, they use non-attainment (anupalambha, non-attachment to anything) as a means, not distinguishing retribution within karma, nor distinguishing karma within retribution; although there is no distinction, they universally enter the Dharma.』
界，雖無所作而恒住善根，雖無所起而勤修勝法；不信諸法而能深入，不有於法而悉知見，若作、不作皆不可得；知諸法性恒不自在，雖悉見諸法而無所見，普知一切而無所知。菩薩如是了達境界，知一切法因緣為本，見於一切諸佛法身，至一切法離染實際，解了世間皆如變化，明達眾生唯是一法、無有二性，不捨業境善巧方便；于有為界示無為法，而不滅壞有為之相；于無為界示有為法，而不分別無為之相。菩薩如是觀一切法畢竟寂滅，成就一切清凈善根，而起救護眾生之心，智慧明達一切法海，常樂修行離愚癡法，已具成就出世功德，不更修學世間之法，得凈智眼離諸癡翳，以善方便修迴向道。
「佛子！菩薩摩訶薩以諸善根如是迴向，稱可一切諸佛之心，嚴凈一切諸佛國土，教化成熟一切眾生，具足受持一切佛法；作一切眾生最上福田，為一切商人智慧導師，作一切世間清凈日輪；一一善根充遍法界，悉能救護一切眾生，皆令清凈具足功德
「佛子！菩薩摩訶薩如是迴向時，能護持一切佛種，能成熟一切眾生，能嚴凈一切國土，能不壞一切諸業，能了知一切諸法，能等觀諸法無二，能遍往十方世界，能了達離欲實際，能成就清凈信解，能具足明利諸根。
「佛子！是為菩薩摩訶薩第四至一切
【現代漢語翻譯】 現代漢語譯本：境界，雖然沒有造作卻恒常安住于善根，雖然沒有生起卻勤奮修習殊勝的佛法；不執著于諸法卻能深入理解，不擁有任何法卻能完全知曉和洞見，無論是造作還是不造作都不可得；知道諸法的本性恒常不自在，雖然完全見到諸法卻無所見，普遍知曉一切卻無所知。菩薩如此通達境界，知道一切法以因緣為根本，見到一切諸佛的法身，到達一切法遠離染污的真實境地，理解世間一切都如幻化，明瞭眾生只是一種法、沒有兩種自性，不捨棄業的境界，善巧運用方便法門；在有為的境界中示現無為的佛法，而不破壞有為的現象；在無為的境界中示現有為的佛法，而不分別無為的現象。菩薩如此觀察一切法畢竟寂滅，成就一切清凈的善根，從而生起救護眾生的心，智慧明達一切法海，常常樂於修行遠離愚癡的佛法，已經具足成就出世間的功德，不再修學世間的佛法，得到清凈的智慧之眼，遠離一切愚癡的遮蔽，以善巧方便修習迴向之道。 『佛子！菩薩摩訶薩以各種善根如此迴向，符合一切諸佛的心意，莊嚴清凈一切諸佛的國土，教化成熟一切眾生，具足受持一切佛法；作為一切眾生最上的福田，作為一切商人的智慧導師，作為一切世間清凈的太陽；每一個善根都充滿法界，都能救護一切眾生，使他們都清凈具足功德。 『佛子！菩薩摩訶薩如此迴向時，能夠護持一切佛種，能夠成熟一切眾生，能夠莊嚴清凈一切國土，能夠不破壞一切諸業，能夠了知一切諸法，能夠平等觀察諸法無二，能夠普遍前往十方世界，能夠通達遠離慾望的真實境地，能夠成就清凈的信解，能夠具足明利的諸根。 『佛子！這是菩薩摩訶薩第四種到達一切的境界。』
【English Translation】 English version: The realm, though without action, constantly abides in wholesome roots; though without arising, diligently cultivates superior Dharma; not believing in all dharmas, yet able to deeply penetrate them; not possessing any dharma, yet fully knowing and seeing them; whether acting or not acting, both are unattainable; knowing the nature of all dharmas is constantly not self-existent; though fully seeing all dharmas, yet seeing nothing; universally knowing all, yet knowing nothing. Bodhisattvas thus understand the realm, knowing all dharmas are rooted in conditions, seeing the Dharmakaya (法身, Dharma body) of all Buddhas, reaching the actual state of all dharmas free from defilement, understanding that all in the world is like transformation, realizing that sentient beings are only one dharma, without two natures, not abandoning the realm of karma, skillfully using expedient means; in the realm of conditioned existence, showing the unconditioned Dharma, without destroying the appearance of conditioned existence; in the realm of unconditioned existence, showing the conditioned Dharma, without distinguishing the appearance of unconditioned existence. Bodhisattvas thus observe that all dharmas are ultimately quiescent, accomplishing all pure wholesome roots, thereby giving rise to the mind of protecting and saving sentient beings, with wisdom clearly understanding the ocean of all dharmas, constantly delighting in practicing the Dharma that is free from ignorance, having already accomplished the merits of transcending the world, no longer studying worldly dharmas, obtaining the pure eye of wisdom, free from all veils of ignorance, skillfully practicing the path of dedication. 『Buddha-child! When Bodhisattva Mahasattvas dedicate all wholesome roots in this way, they accord with the minds of all Buddhas, adorn and purify all Buddha lands, teach and mature all sentient beings, fully uphold all Buddha-Dharma; they become the supreme field of merit for all sentient beings, the wise guide for all merchants, the pure sun for all the world; each wholesome root pervades the Dharma realm, able to protect and save all sentient beings, enabling them to be pure and fully endowed with merits.』 『Buddha-child! When Bodhisattva Mahasattvas dedicate in this way, they are able to protect all Buddha seeds, able to mature all sentient beings, able to adorn and purify all lands, able not to destroy all karmas, able to understand all dharmas, able to equally observe that all dharmas are non-dual, able to universally go to the ten directions, able to understand the actual state of being free from desire, able to accomplish pure faith and understanding, able to be fully endowed with clear and sharp faculties.』 『Buddha-child! This is the fourth realm of Bodhisattva Mahasattvas reaching all.』
處迴向。菩薩摩訶薩住此迴向時，得至一切處身業，普能應現一切世界故；得至一切處語業，於一切世界中演說法故；得至一切處意業，受持一切佛所說法故；得至一切處神足通，隨眾生心悉往應故；得至一切處隨證智，普能了達一切法故；得至一切處總持辯才，隨眾生心令歡喜故；得至一切處入法界，於一毛孔中普入一切世界故；得至一切處遍入身，於一眾生身普入一切眾生身故；得至一切處普見劫，一一劫中常見一切諸如來故；得至一切處普見念，一一念中一切諸佛悉現前故。佛子！菩薩摩訶薩得至一切處迴向，能以善根如是迴向。」
爾時，金剛幢菩薩承佛威力，普觀十方而說頌言：
「內外一切諸世間， 菩薩悉皆無所著， 不捨饒益眾生業， 大士修行如是智。 十方所有諸國土， 一切無依無所住， 不取活命等眾法， 亦不妄起諸分別。 普攝十方世界中， 一切眾生無有餘， 觀其體性無所有， 至一切處善迴向。 普攝有為無為法， 不于其中起妄念， 如於世間法亦然， 照世燈明如是覺。 菩薩所修諸業行， 上中下品各差別， 悉以善根迴向彼， 十方一切諸如來。 菩薩迴向到彼岸， 隨如來學悉成就， 恒以妙智善思惟， 具
【現代漢語翻譯】 現代漢語譯本 迴向一切處。菩薩摩訶薩安住於此迴向時，能達到一切處的「身業」（指身體的行動），因為能普遍顯現在一切世界；能達到一切處的「語業」（指語言的行動），因為能在一切世界中演說佛法；能達到一切處的「意業」（指思想的活動），因為能領受並持有一切佛所說的法；能達到一切處的「神足通」（指神通的一種，能隨意到達任何地方），因為能隨順眾生的心意而前往應化；能達到一切處的「隨證智」（指隨順證悟的智慧），因為能普遍了達一切法；能達到一切處的「總持辯才」（指能總攝一切法義的辯才），因為能隨順眾生的心意而令其歡喜；能達到一切處而進入法界，因為能在一個毛孔中普遍進入一切世界；能達到一切處而普遍進入身體，因為能在一個眾生的身體中普遍進入一切眾生的身體；能達到一切處而普遍見到「劫」（指時間單位），因為能在每一個劫中常見一切諸如來；能達到一切處而普遍見到「念」（指思想的瞬間），因為能在每一個念頭中一切諸佛都顯現在眼前。佛子！菩薩摩訶薩能達到一切處的迴向，能以善根如此迴向。 那時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的威神之力，普遍觀察十方而說偈頌： 『內外一切諸世間，菩薩悉皆無所著，不捨饒益眾生業，大士修行如是智。 十方所有諸國土，一切無依無所住，不取活命等眾法，亦不妄起諸分別。 普攝十方世界中，一切眾生無有餘，觀其體性無所有，至一切處善迴向。 普攝有為無為法，不于其中起妄念，如於世間法亦然，照世燈明如是覺。 菩薩所修諸業行，上中下品各差別，悉以善根迴向彼，十方一切諸如來。 菩薩迴向到彼岸，隨如來學悉成就，恒以妙智善思惟，具足一切諸功德。』
【English Translation】 English version The dedication to all places. When a Bodhisattva-Mahasattva dwells in this dedication, they attain the 'karma of body' (actions of the body) in all places, because they can universally manifest in all worlds; they attain the 'karma of speech' (actions of speech) in all places, because they can expound the Dharma in all worlds; they attain the 'karma of mind' (actions of thought) in all places, because they can receive and uphold all the teachings spoken by the Buddhas; they attain the 'supernatural power of spiritual feet' (ability to travel anywhere at will) in all places, because they can go and respond according to the minds of sentient beings; they attain the 'wisdom of following realization' (wisdom that follows enlightenment) in all places, because they can universally understand all dharmas; they attain the 'total retention and eloquence' (eloquence that encompasses all meanings) in all places, because they can make sentient beings happy according to their minds; they attain entering the 'Dharma Realm' in all places, because they can universally enter all worlds within a single pore; they attain universally entering bodies in all places, because they can universally enter all sentient beings' bodies within a single sentient being's body; they attain universally seeing 'kalpas' (units of time) in all places, because they can constantly see all the Tathagatas in each kalpa; they attain universally seeing 'thoughts' (moments of thought) in all places, because all the Buddhas appear before them in each thought. O son of Buddha! A Bodhisattva-Mahasattva who attains the dedication to all places can dedicate their roots of goodness in this way. At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's majestic power, surveyed the ten directions and spoke in verse: 'In all the worlds, both internal and external, Bodhisattvas are free from attachment, They do not abandon the work of benefiting beings, Great beings cultivate such wisdom. All the lands in the ten directions, Are without reliance and without dwelling, They do not grasp at the laws of life, Nor do they falsely arise with discriminations. Universally encompassing the ten directions, All sentient beings without exception, Observing their nature as without substance, They dedicate well to all places. Universally encompassing conditioned and unconditioned dharmas, They do not arise with false thoughts within them, Just as with worldly dharmas, The light of the world awakens in this way. The various karmic actions cultivated by Bodhisattvas, Differ in superior, middle, and inferior grades, They dedicate all their roots of goodness to them, To all the Tathagatas in the ten directions. Bodhisattvas dedicate to reach the other shore, Following the Buddha's teachings, they accomplish all, Constantly with wondrous wisdom, they contemplate well, Fully possessing all merits.'
足人中最勝法。 清凈善根普迴向， 利益群迷恒不捨， 悉令一切諸眾生， 得成無上照世燈。 未曾分別取眾生， 亦不妄想念諸法， 雖於世間無染著， 亦復不捨諸含識。 菩薩常樂寂滅法， 隨順得至涅槃境， 亦不捨離眾生道， 獲如是等微妙智。 菩薩未曾分別業， 亦不取著諸果報， 一切世間從緣生， 不離因緣見諸法。 深入如是諸境界， 不于其中起分別， 一切眾生調御師， 於此明瞭善迴向。
大方廣佛華嚴經卷第二十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十五
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之三
「佛子！云何為菩薩摩訶薩無盡功德藏迴向？
「佛子！此菩薩摩訶薩以懺除一切諸業重障所起善根；禮敬三世一切諸佛所起善根；勸請一切諸佛說法所起善根；聞佛說法精勤修習，悟不思議廣大境界所起善根；于去、來、今，一切諸佛、一切眾生所有善根，皆生隨喜所起善根；去、來、今世一切諸佛善根無盡，諸菩薩眾精勤修習所得善根；三世諸佛成等正覺、轉正法輪、調伏眾生，菩薩悉知，發隨喜心所生善根；三世諸佛從初發心、修菩
【現代漢語翻譯】 現代漢語譯本 在所有修行人中，這是最殊勝的法。 將清凈的善根普遍迴向，爲了利益所有迷失的眾生，永不捨棄。 愿一切眾生，都能成就無上的照世明燈（指佛的智慧）。 不曾分別執取眾生，也不妄想執著于諸法。 雖然身處世間，卻不被世俗所污染，也絕不捨棄一切有情眾生。 菩薩常常安樂於寂滅之法，隨順修行，最終達到涅槃的境界。 但也不捨離度化眾生的道路，從而獲得如此微妙的智慧。 菩薩不曾分別執著于業，也不執著于各種果報。 明白一切世間法都是因緣和合而生，不離因緣才能看清諸法的實相。 深入理解這些境界，不于其中生起分別執著。 作為一切眾生的調御師（指佛），菩薩對此明瞭，並善於迴向。
《大方廣佛華嚴經》卷第二十四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十五
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
十回向品第二十五之三
『佛子！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）無盡功德藏迴向？』
『佛子！這位菩薩摩訶薩以懺悔消除一切業障所產生的善根；禮敬三世一切諸佛所產生的善根；勸請一切諸佛說法所產生的善根；聽聞佛法后精勤修習，領悟不可思議廣大境界所產生的善根；對於過去、現在、未來一切諸佛、一切眾生所有的善根，都生起隨喜心所產生的善根；過去、現在、未來一切諸佛的善根無盡，諸菩薩眾精勤修習所獲得的善根；三世諸佛成就正等正覺（Anuttara-samyak-sambodhi，無上正等正覺）、轉正法輪（Dharmacakra-pravartana，轉法輪）、調伏眾生，菩薩完全知曉，並生起隨喜心所產生的善根；三世諸佛從最初發心、修菩
【English Translation】 English version Among all practitioners, this is the most supreme Dharma. May the pure roots of goodness be universally dedicated, for the benefit of all deluded beings, never to be abandoned. May all sentient beings attain the unsurpassed lamp illuminating the world (referring to the wisdom of the Buddha). Never discriminatingly grasping at sentient beings, nor falsely clinging to any dharmas. Though dwelling in the world, one is not tainted by it, and never abandons any sentient beings. Bodhisattvas are always joyful in the Dharma of quiescence, following the path to reach the state of Nirvana. Yet they do not abandon the path of guiding sentient beings, thus obtaining such subtle wisdom. Bodhisattvas never discriminate or cling to karma, nor do they cling to any karmic results. Understanding that all worldly phenomena arise from conditions, and that one cannot see the true nature of dharmas without understanding these conditions. Deeply understanding these realms, without giving rise to discrimination or attachment within them. As the tamer of all sentient beings (referring to the Buddha), the Bodhisattva understands this clearly and is skilled in dedication.
The Avatamsaka Sutra, Volume 24 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 25
Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 25, The Ten Dedications, Part 3
'Buddha-child! What is the dedication of the inexhaustible treasury of merit of a Bodhisattva-Mahasattva?'
'Buddha-child! This Bodhisattva-Mahasattva dedicates the roots of goodness arising from repenting and eliminating all karmic obstacles; the roots of goodness arising from paying homage to all Buddhas of the three times; the roots of goodness arising from urging all Buddhas to preach the Dharma; the roots of goodness arising from diligently practicing after hearing the Buddha's teachings, and realizing the inconceivable vast realms; the roots of goodness arising from rejoicing in all the roots of goodness of all Buddhas and all sentient beings of the past, present, and future; the inexhaustible roots of goodness of all Buddhas of the past, present, and future, and the roots of goodness obtained by all Bodhisattvas diligently practicing; the roots of goodness arising from the Bodhisattva fully knowing that the Buddhas of the three times attain Anuttara-samyak-sambodhi, turn the Dharmacakra-pravartana, and tame sentient beings, and from generating a mind of rejoicing; the roots of goodness arising from the initial aspiration of the Buddhas of the three times, and from cultivating the Bodhi'
薩行、成最正覺乃至示現入般涅槃，般涅槃已正法住世乃至滅盡，于如是等皆生隨喜所有善根。菩薩如是念不可說諸佛境界及自境界，乃至菩提無障礙境，如是廣大無量差別一切善根，凡所積集，凡所信解，凡所隨喜，凡所圓滿，凡所成就，凡所修行，凡所獲得，凡所知覺，凡所攝持，凡所增長，悉以迴向莊嚴一切諸佛國土——如過去世無邊際劫，一切世界、一切如來所行之處。所謂：無量無數佛世界種，佛智所知，菩薩所識，大心所受；莊嚴佛剎，清凈業行，所流所引，應眾生起；如來神力之所示現，諸佛出世凈業所成，普賢菩薩妙行所興；一切諸佛于中成道，示現種種自在神力。盡未來際，所有如來、應、正等覺，遍法界住，當成佛道，當得一切清凈莊嚴功德佛土。盡法界、虛空界，無邊無際，無斷無盡，皆從如來智慧所生，無量妙寶之所莊嚴。所謂：一切香莊嚴、一切華莊嚴、一切衣莊嚴、一切功德藏莊嚴、一切諸佛力莊嚴、一切佛國土莊嚴。如來所都，不可思議，同行宿緣諸清凈眾于中止住，未來世中當成正覺。一切諸佛之所成就，非世所睹，菩薩凈眼乃能照見。此諸菩薩具大威德，宿植善根，知一切法如幻如化，普行菩薩諸清凈業，入不思議自在三昧，善巧方便能作佛事，放佛光明普照世間，無有限極。現
【現代漢語翻譯】 現代漢語譯本：菩薩對於諸佛從最初發心修行，直至成就最正覺（無上正等正覺），乃至示現入般涅槃（佛的最終寂滅），般涅槃后正法住世乃至最終滅盡，對於所有這些過程都生起隨喜的善根。菩薩這樣思念不可言說的諸佛境界以及自身的境界，乃至菩提（覺悟）的無障礙境界，如此廣大無量、種種差別的一切善根，凡是所積累的，凡是所信解的，凡是所隨喜的，凡是所圓滿的，凡是所成就的，凡是所修行的，凡是所獲得的，凡是所知覺的，凡是所攝持的，凡是所增長的，都用來回向莊嚴一切諸佛的國土——如同過去世無邊際的劫數中，一切世界、一切如來所行之處。這些地方包括：無量無數的佛世界種類，佛的智慧所知曉，菩薩所認識，大心所接受；莊嚴佛剎（佛的國土），清凈的業行，所流露所引導的，應眾生根器而生起的；如來神力所展現的，諸佛出世清凈業所成就的，普賢菩薩（象徵一切菩薩行愿的菩薩）的妙行所興起的；一切諸佛在其中成道，示現種種自在的神力。直至未來際，所有如來、應、正等覺（佛的十種稱號之一），遍佈法界（宇宙萬有），將要成就佛道，將要獲得一切清凈莊嚴功德的佛土。遍及法界、虛空界，無邊無際，無斷無盡，都從如來的智慧所生，無量妙寶所莊嚴。這些包括：一切香的莊嚴、一切花的莊嚴、一切衣的莊嚴、一切功德藏的莊嚴、一切諸佛力的莊嚴、一切佛國土的莊嚴。如來所居住的地方，不可思議，同行宿世有緣的清凈眾生在其中止住，未來世中將要成就正覺。一切諸佛所成就的，不是世俗所能見到的，只有菩薩的清凈之眼才能照見。這些菩薩具有大威德，宿世種植善根，知道一切法如夢幻泡影，普遍修行菩薩的各種清凈之業，進入不可思議的自在三昧（禪定），善巧方便能夠做佛事，放出佛的光明普遍照耀世間，沒有限度。 現在
【English Translation】 English version: Bodhisattvas, regarding all Buddhas from their initial aspiration to practice, until they attain the Most Perfect Enlightenment (Anuttara-samyak-sambodhi), and even until they manifest entering Parinirvana (the final passing away of a Buddha), and after Parinirvana, the Dharma remains in the world until its final extinction, generate roots of merit with rejoicing for all these processes. Bodhisattvas thus contemplate the ineffable realms of all Buddhas and their own realms, even the unobstructed realm of Bodhi (enlightenment), such vast, immeasurable, and diverse roots of merit, all that is accumulated, all that is believed and understood, all that is rejoiced in, all that is perfected, all that is accomplished, all that is practiced, all that is obtained, all that is perceived, all that is embraced, all that is increased, are all dedicated to adorn all the Buddha lands—like the past immeasurable kalpas (eons), in all worlds, where all Tathagatas (Buddhas) have walked. These places include: countless Buddha world types, known by the wisdom of the Buddhas, recognized by Bodhisattvas, accepted by the great mind; the adornment of Buddha-ksetras (Buddha lands), pure karmic actions, what is manifested and guided, arising in response to the capacities of sentient beings; what is manifested by the divine power of the Tathagatas, what is accomplished by the pure karma of the Buddhas appearing in the world, what is initiated by the wondrous practices of Samantabhadra Bodhisattva (a Bodhisattva symbolizing the vows and practices of all Bodhisattvas); all Buddhas attain enlightenment within them, manifesting various self-mastery divine powers. Until the end of the future, all Tathagatas, Arhats, Samyak-sambuddhas (one of the ten titles of a Buddha), dwelling throughout the Dharmadhatu (the universe), will attain Buddhahood, will obtain all pure and adorned meritorious Buddha lands. Throughout the Dharmadhatu and the space realm, boundless, endless, without interruption, all are born from the wisdom of the Tathagatas, adorned by immeasurable precious treasures. These include: the adornment of all fragrances, the adornment of all flowers, the adornment of all garments, the adornment of all merit treasuries, the adornment of all Buddha powers, the adornment of all Buddha lands. The places where the Tathagatas reside are inconceivable, pure beings with shared karmic connections from past lives dwell within them, and in the future will attain perfect enlightenment. What is accomplished by all Buddhas is not seen by the mundane world, only the pure eyes of Bodhisattvas can perceive it. These Bodhisattvas possess great power and virtue, have planted roots of merit in past lives, know that all dharmas (phenomena) are like illusions and transformations, universally practice the various pure actions of Bodhisattvas, enter inconceivable Samadhi (meditative absorption), with skillful means are able to perform Buddha activities, emit the light of the Buddha that universally illuminates the world, without limit. Now
在一切諸佛世尊，悉亦如是。莊嚴世界無量形相、無量光色，悉是功德之所成就——無量香、無量寶、無量樹、無數莊嚴、無數宮殿、無數音聲。隨順宿緣諸善知識，示現一切功德莊嚴，無有窮盡。所謂：一切香莊嚴、一切鬘莊嚴、一切末香莊嚴、一切寶莊嚴、一切幡莊嚴、一切寶繒彩莊嚴、一切寶欄楯莊嚴、阿僧祇金網莊嚴、阿僧祇河莊嚴、阿僧祇雲雨莊嚴、阿僧祇音樂奏微妙音，如是等無量無數莊嚴之具，莊嚴一切——盡法界、虛空界，十方無量種種業起，佛所了知、佛所宣說一切世界——其中所有一切佛土。所謂：莊嚴佛土、清凈佛土、平等佛土、妙好佛土、威德佛土、廣大佛土、安樂佛土、不可壞佛土、無盡佛土、無量佛土、無動佛土、無畏佛土、光明佛土、無違逆佛土、可愛樂佛土、普照明佛土、嚴好佛土、精麗佛土、妙巧佛土、第一佛土、勝佛土、殊勝佛土、最勝佛土、極勝佛土、上佛土、無上佛土、無等佛土、無比佛土、無譬諭佛土。如是過去、未來、現在一切佛土所有莊嚴，菩薩摩訶薩以己善根發心迴向：『愿以如是去、來、現在一切諸佛所有國土清凈莊嚴，悉以莊嚴於一世界，如彼一切諸佛國土所有莊嚴，皆悉成就，皆悉清凈，皆悉聚集，皆悉顯現，皆悉嚴好，皆悉住持。如一世界；如是，盡法界
【現代漢語翻譯】 現代漢語譯本：在所有諸佛世尊那裡，情況也都是如此。他們莊嚴的世界具有無量的形狀和無量的光色，這些都是功德所成就的——無量的香、無量的寶物、無量的樹木、無數的莊嚴物、無數的宮殿、無數的聲音。他們順應著過去的因緣，以各種善知識的身份，示現一切功德莊嚴，永無止境。這些莊嚴包括：一切香的莊嚴、一切花鬘的莊嚴、一切末香的莊嚴、一切寶物的莊嚴、一切幡的莊嚴、一切寶繒彩的莊嚴、一切寶欄楯的莊嚴、無數（阿僧祇）的金網莊嚴、無數（阿僧祇）的河流莊嚴、無數（阿僧祇）的雲雨莊嚴、無數（阿僧祇）的音樂演奏出的微妙聲音。像這樣無量無數的莊嚴之物，莊嚴著一切——遍及整個法界、虛空界，十方無量種種業力所生起，佛所了知、佛所宣說的一切世界——其中所有的一切佛土。這些佛土包括：莊嚴的佛土、清凈的佛土、平等的佛土、美妙的佛土、威德的佛土、廣大的佛土、安樂的佛土、不可毀壞的佛土、無盡的佛土、無量的佛土、不動的佛土、無畏的佛土、光明的佛土、無違逆的佛土、可愛樂的佛土、普照明的佛土、嚴好的佛土、精麗的佛土、巧妙的佛土、第一的佛土、殊勝的佛土、最殊勝的佛土、最勝的佛土、極勝的佛土、上的佛土、無上的佛土、無等的佛土、無比的佛土、無譬喻的佛土。像這樣過去、未來、現在一切佛土所有的莊嚴，菩薩摩訶薩以自己的善根發心迴向：『愿以像這樣過去、未來、現在一切諸佛所有的國土清凈莊嚴，全部用來莊嚴一個世界，如同彼一切諸佛國土所有的莊嚴，都能夠成就，都能夠清凈，都能夠聚集，都能夠顯現，都能夠嚴好，都能夠住持。如一個世界；像這樣，遍及整個法界』 虛空界，所有一切世界，悉以莊嚴。』
【English Translation】 English version: In all the Buddhas, the World Honored Ones, it is all like this. The worlds they adorn have immeasurable forms and immeasurable lights and colors, all of which are achieved through merit—immeasurable fragrances, immeasurable treasures, immeasurable trees, countless adornments, countless palaces, countless sounds. They, in accordance with past karmic connections, manifest all meritorious adornments as various good teachers, without end. These adornments include: all fragrance adornments, all garland adornments, all powdered incense adornments, all treasure adornments, all banner adornments, all precious silk adornments, all precious railing adornments, countless (asamkhya) golden net adornments, countless (asamkhya) river adornments, countless (asamkhya) cloud and rain adornments, countless (asamkhya) musical performances of subtle sounds. Like these immeasurable and countless adornments, they adorn everything—throughout the entire Dharma Realm, the Space Realm, the immeasurable various karmas arising in the ten directions, all the worlds known by the Buddhas, spoken by the Buddhas—all the Buddha lands within them. These Buddha lands include: adorned Buddha lands, pure Buddha lands, equal Buddha lands, wonderful Buddha lands, majestic Buddha lands, vast Buddha lands, peaceful Buddha lands, indestructible Buddha lands, endless Buddha lands, immeasurable Buddha lands, immovable Buddha lands, fearless Buddha lands, luminous Buddha lands, non-contradictory Buddha lands, lovely and delightful Buddha lands, universally illuminating Buddha lands, beautifully adorned Buddha lands, exquisite Buddha lands, skillfully crafted Buddha lands, foremost Buddha lands, superior Buddha lands, most superior Buddha lands, supreme Buddha lands, utmost superior Buddha lands, highest Buddha lands, unsurpassed Buddha lands, unequaled Buddha lands, incomparable Buddha lands, Buddha lands beyond comparison. Like this, all the adornments of all Buddha lands in the past, future, and present, the Bodhisattva Mahasattvas, with their own roots of goodness, make a vow of dedication: 『May all the pure adornments of all the Buddha lands in the past, future, and present, be used to adorn one world, so that all the adornments of all those Buddha lands may be achieved, may be purified, may be gathered, may be manifested, may be beautifully adorned, may be sustained. Like one world; like this, throughout the entire Dharma Realm』 , the Space Realm, all the worlds, may they all be adorned.』
、虛空界，一切世界悉亦如是，三世一切諸佛國土種種莊嚴皆悉具足。』
「佛子！菩薩摩訶薩復以善根如是迴向：『愿我所修一切佛剎，諸大菩薩皆悉充滿。其諸菩薩，體性真實，智慧通達，善能分別一切世界及眾生界，深入法界及虛空界，舍離愚癡；成就念佛，念法真實不可思議，念僧無量普皆周遍，亦念于舍；法日圓滿，智光普照，見無所礙；從無得生生諸佛法，為眾勝上善根之主，發生無上菩提之心；住如來力，趣薩婆若，破諸魔業，凈眾生界，深入法性，永離顛倒，善根大愿皆悉不空。如是菩薩充滿其土，生如是處，有如是德，常作佛事，得佛菩提清凈光明；具法界智，現神通力，一身充滿一切法界；得大智慧，入一切智所行之境，善能分別無量無邊法界句義；於一切剎皆無所著，而能普現一切佛土；心如虛空，無有所依，而能分別一切法界，善能入出不可思議甚深三昧；趣薩婆若，住諸佛剎，得諸佛力，開示演說阿僧祇法而無所畏；隨順三世諸佛善根，普照一切如來法界，悉能受持一切佛法；知阿僧祇諸語言法，善能演出不可思議差別音聲；入于無上佛自在地，普游十方一切世界而無障礙；行於無諍、無所依法，無所分別，修習增廣菩提之心；得善巧智，善知句義，能隨次第開示演說。愿令如是諸
【現代漢語翻譯】 現代漢語譯本：『虛空界，一切世界也都如此，三世一切諸佛的國土種種莊嚴都完全具備。』 『佛子！菩薩摩訶薩又以善根這樣迴向：『愿我所修的一切佛剎，都充滿諸大菩薩。這些菩薩，體性真實，智慧通達，善於分別一切世界和眾生界，深入法界和虛空界，舍離愚癡；成就念佛，念法真實不可思議，念僧無量普皆周遍，也念于舍；法日圓滿，智光普照，見無所礙；從無所得生出諸佛法，成為眾勝上善根之主，發生無上菩提之心；安住如來力，趨向薩婆若（一切智），破除諸魔業，凈化眾生界，深入法性，永遠遠離顛倒，善根大愿都完全不落空。這樣的菩薩充滿其國土，生於這樣的地方，具有這樣的德行，常常作佛事，得到佛菩提清凈光明；具備法界智，顯現神通力，一身充滿一切法界；得到大智慧，進入一切智所行的境界，善於分別無量無邊法界的句義；對於一切剎土都沒有執著，而能普遍顯現一切佛土；心如虛空，沒有所依，而能分別一切法界，善於出入不可思議甚深三昧；趨向薩婆若，安住于諸佛剎土，得到諸佛的力量，開示演說阿僧祇（無數）法而無所畏懼；隨順三世諸佛的善根，普照一切如來法界，都能受持一切佛法；知道阿僧祇的諸語言法，善於演出不可思議的差別音聲；進入無上佛的自在之地，普遍遊歷十方一切世界而沒有障礙；行於無諍、無所依法、無所分別，修習增廣菩提之心；得到善巧智，善於瞭解句義，能隨次第開示演說。愿令這樣的諸』
【English Translation】 English version: 'The realm of empty space, all worlds are likewise, the various adornments of the lands of all Buddhas in the three times are all fully complete.' 'Child of the Buddha! A Bodhisattva Mahasattva further dedicates their roots of goodness in this way: 'May all the Buddha-lands I cultivate be filled with great Bodhisattvas. May these Bodhisattvas be of true nature, with wisdom that penetrates, skilled in distinguishing all worlds and realms of beings, deeply entering the Dharma realm and the realm of empty space, abandoning ignorance; accomplishing mindfulness of the Buddha, mindfulness of the Dharma that is true and inconceivable, mindfulness of the Sangha that is immeasurable and universally pervasive, and also mindfulness of giving; may the sun of Dharma be complete, the light of wisdom shine universally, seeing without obstruction; may they generate all Buddha-dharmas from non-attainment, becoming the masters of the most excellent roots of goodness, generating the unsurpassed Bodhi mind; abiding in the power of the Tathagata, proceeding towards Sarvajna (all-knowing wisdom), destroying all demonic activities, purifying the realms of beings, deeply entering the nature of Dharma, forever departing from delusion, may their roots of goodness and great vows all not be in vain. May such Bodhisattvas fill their lands, be born in such places, possess such virtues, constantly perform the work of the Buddha, attain the pure light of Buddha Bodhi; possessing the wisdom of the Dharma realm, manifesting supernatural powers, their bodies filling all Dharma realms; attaining great wisdom, entering the realm of all-knowing wisdom, skilled in distinguishing the meanings of immeasurable and boundless Dharma realms; having no attachment to any land, yet able to universally manifest all Buddha-lands; their minds like empty space, without any reliance, yet able to distinguish all Dharma realms, skilled in entering and exiting inconceivable profound samadhi; proceeding towards Sarvajna, abiding in the Buddha-lands, attaining the power of the Buddhas, fearlessly expounding countless (asamkhya) dharmas; conforming to the roots of goodness of the Buddhas of the three times, universally illuminating all Tathagata Dharma realms, able to uphold all Buddha-dharmas; knowing countless languages and dharmas, skilled in producing inconceivable and varied sounds; entering the unsurpassed Buddha's state of freedom, universally traveling through all worlds of the ten directions without obstruction; acting without contention, without reliance on anything, without discrimination, cultivating and expanding the Bodhi mind; attaining skillful wisdom, understanding the meanings of words, able to expound and explain in proper order. May such'
大菩薩莊嚴其國，充滿分佈，隨順安住，熏修、極熏修，純凈、極純凈，恬然宴寂。於一佛剎，隨一方所，皆有如是無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說諸大菩薩周遍充滿。如一方所，一切方所亦復如是；如一佛剎，盡虛空遍法界一切佛剎悉亦如是。』
「佛子！菩薩摩訶薩以諸善根，方便迴向一切佛剎，方便迴向一切菩薩，方便迴向一切如來，方便迴向一切佛菩提，方便迴向一切廣大愿，方便迴向一切出要道，方便迴向凈一切眾生界，方便迴向於一切世界常見諸佛出興於世，方便迴向常見如來壽命無量，方便迴向常見諸佛遍周法界轉無障礙不退法輪。佛子！菩薩摩訶薩以諸善根如是迴向時，普入一切佛國土故，一切佛剎皆悉清凈；普至一切眾生界故，一切菩薩皆悉清凈；普愿一切諸佛國土佛出興故，一切法界、一切佛土諸如來身超然出現。佛子！菩薩摩訶薩以如是等無比迴向趣薩婆若，其心廣大，猶如虛空，無有限量，入不思議，知一切業及以果報皆悉寂滅；心常平等，無有邊際，普能遍入一切法界。佛子！菩薩摩訶薩如是迴向時，不分別我及以我所，不分別佛及以佛法，不分別剎及以嚴凈，不分別眾生及以調伏，不分別業及業果報，不著于思及思所起；不壞
【現代漢語翻譯】 現代漢語譯本：大菩薩莊嚴他們的佛國，使其充滿分佈，隨順安住，通過熏修、極度熏修，達到純凈、極度純凈，從而恬然安息。在一個佛剎中，無論哪個方位，都有如此無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說的諸大菩薩周遍充滿。如同一個方位，一切方位也都是如此；如同一個佛剎，遍佈虛空法界的一切佛剎也都是如此。 『佛子！菩薩摩訶薩以各種善根，方便地迴向一切佛剎，方便地迴向一切菩薩，方便地迴向一切如來（Tathagata，佛的稱號），方便地迴向一切佛菩提（Buddha's enlightenment，佛的覺悟），方便地迴向一切廣大愿，方便地迴向一切出離之道，方便地迴向清凈一切眾生界，方便地迴向於一切世界常見諸佛出世，方便地迴向常見如來壽命無量，方便地迴向常見諸佛遍周法界轉無障礙不退法輪（Dharma wheel，佛法之輪）。佛子！菩薩摩訶薩以各種善根如此迴向時，普遍進入一切佛國土，因此一切佛剎都清凈；普遍到達一切眾生界，因此一切菩薩都清凈；普遍愿一切諸佛國土佛出世，因此一切法界、一切佛土諸如來身超然出現。佛子！菩薩摩訶薩以如此等無比的迴向趨向薩婆若（Sarvajna，一切智），其心廣大，猶如虛空，沒有障礙，進入不可思議的境界，知道一切業及果報都寂滅；心常平等，沒有邊際，普遍能夠進入一切法界。佛子！菩薩摩訶薩如此迴向時，不分別我及我所，不分別佛及佛法，不分別佛剎及莊嚴清凈，不分別眾生及調伏，不分別業及業果報，不執著于思及思所生；不破壞
【English Translation】 English version: Great Bodhisattvas adorn their Buddha-lands, filling them with distribution, abiding in accordance, through cultivation, extreme cultivation, achieving purity, extreme purity, thus peacefully resting. In one Buddha-land, in any direction, there are such countless, immeasurable, boundless, incomparable, innumerable, ineffable, inconceivable, unquantifiable, unspeakable, and unspeakable unspeakable great Bodhisattvas pervading and filling it. Just as in one direction, so it is in all directions; just as in one Buddha-land, so it is in all Buddha-lands throughout the void and the Dharma realm. 『Buddha-child! Bodhisattva Mahasattvas, with various roots of goodness, expediently dedicate them to all Buddha-lands, expediently dedicate them to all Bodhisattvas, expediently dedicate them to all Tathagatas (Buddha's title), expediently dedicate them to all Buddha-bodhi (Buddha's enlightenment), expediently dedicate them to all vast vows, expediently dedicate them to all paths of liberation, expediently dedicate them to purifying all realms of sentient beings, expediently dedicate them to seeing all Buddhas appear in the world in all realms, expediently dedicate them to seeing the Tathagatas' immeasurable lifespan, expediently dedicate them to seeing all Buddhas turning the unobstructed and irreversible Dharma wheel (Dharma wheel) throughout the Dharma realm. Buddha-child! When Bodhisattva Mahasattvas dedicate their various roots of goodness in this way, they universally enter all Buddha-lands, therefore all Buddha-lands are purified; they universally reach all realms of sentient beings, therefore all Bodhisattvas are purified; they universally wish for all Buddhas to appear in all Buddha-lands, therefore all Tathagata bodies transcendently appear in all Dharma realms and all Buddha-lands. Buddha-child! Bodhisattva Mahasattvas, with such incomparable dedication, approach Sarvajna (all-knowing), their minds are vast, like the void, without obstruction, entering the inconceivable, knowing that all karma and its retributions are extinguished; their minds are always equal, without boundaries, universally able to enter all Dharma realms. Buddha-child! When Bodhisattva Mahasattvas dedicate in this way, they do not differentiate between self and what belongs to self, do not differentiate between Buddha and Buddha-dharma, do not differentiate between Buddha-lands and their adornments, do not differentiate between sentient beings and their taming, do not differentiate between karma and its retributions, do not cling to thoughts and what arises from thoughts; do not destroy
因，不壞果，不取事，不取法；不謂生死有分別，不謂涅槃恒寂靜，不謂如來證佛境界；無有少法，與法同止。佛子！菩薩摩訶薩如是迴向時，以諸善根普施眾生，決定成熟，平等教化；無相、無緣、無稱量、無虛妄，遠離一切分別取著。菩薩摩訶薩如是迴向已，得無盡善根。所謂：念三世一切諸佛故，得無盡善根；念一切菩薩故，得無盡善根；凈諸佛剎故，得無盡善根；凈一切眾生界故，得無盡善根；深入法界故，得無盡善根；修無量心等虛空界故，得無盡善根；深解一切佛境界故，得無盡善根；于菩薩業勤修習故，得無盡善根；了達三世故，得無盡善根。佛子！菩薩摩訶薩以一切善根如是迴向時，了一切眾生界無有眾生，解一切法無有壽命，知一切法無有作者，悟一切法無補伽羅，了一切法無有忿諍，觀一切法皆從緣起、無有住處，知一切物皆無所依，了一切剎悉無所住，觀一切菩薩行亦無處所，見一切境界悉無所有。佛子！菩薩摩訶薩如是迴向時，眼終不見不凈佛剎，亦復不見異相眾生，無有少法為智所入，亦無少智而入於法，解如來身非如虛空；一切功德無量妙法所圓滿故，於一切處令諸眾生積集善根悉充足故。
「佛子！此菩薩摩訶薩于唸唸中得不可說不可說十力地，具足一切福德，成就清凈善根，
【現代漢語翻譯】 現代漢語譯本：因不破壞果，不執取事，不執取法；不認為生死有分別，不認為涅槃（Nirvana，佛教術語，指解脫）是恒常寂靜的，不認為如來（Tathagata，佛的稱號）證得佛的境界；沒有絲毫的法，與法同住。佛子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）這樣迴向時，以各種善根普遍施予眾生，決定使其成熟，平等教化；無相、無緣、無稱量、無虛妄，遠離一切分別執著。菩薩摩訶薩這樣迴向后，得到無盡的善根。所謂：憶念三世一切諸佛，得到無盡善根；憶念一切菩薩，得到無盡善根；清凈諸佛剎土，得到無盡善根；清凈一切眾生界，得到無盡善根；深入法界，得到無盡善根；修無量心等同虛空界，得到無盡善根；深刻理解一切佛的境界，得到無盡善根；勤修菩薩的行業，得到無盡善根；了達三世，得到無盡善根。佛子！菩薩摩訶薩以一切善根這樣迴向時，了知一切眾生界沒有眾生，理解一切法沒有壽命，知道一切法沒有作者，領悟一切法沒有補伽羅（Pudgala，佛教術語，指人或個體），了知一切法沒有忿爭，觀察一切法都從因緣生起、沒有住處，知道一切事物都沒有所依，了知一切剎土都沒有所住，觀察一切菩薩的修行也沒有處所，見到一切境界都沒有所有。佛子！菩薩摩訶薩這樣迴向時，眼睛終究不會見到不凈的佛剎，也不會見到異相的眾生，沒有絲毫的法為智慧所進入，也沒有絲毫的智慧進入於法，理解如來之身並非如同虛空；一切功德被無量妙法所圓滿，在一切處使眾生積聚善根都充足。 佛子！這位菩薩摩訶薩在念念之中得到不可說不可說的十力地，具足一切福德，成就清凈的善根。
【English Translation】 English version: Cause does not destroy the effect, does not grasp at things, does not grasp at dharmas; does not consider birth and death to be separate, does not consider Nirvana (Buddhist term for liberation) to be eternally tranquil, does not consider the Tathagata (title of a Buddha) to have attained the Buddha's realm; there is not the slightest dharma that dwells with dharma. Child of Buddha! When a Bodhisattva-Mahasattva (Great Bodhisattva) dedicates merit in this way, they universally bestow all roots of goodness upon sentient beings, ensuring their maturation and equal instruction; without characteristics, without conditions, without measure, without falsehood, they are far from all discrimination and attachment. Having dedicated merit in this way, the Bodhisattva-Mahasattva obtains endless roots of goodness. Namely: by remembering all Buddhas of the three times, they obtain endless roots of goodness; by remembering all Bodhisattvas, they obtain endless roots of goodness; by purifying all Buddha-lands, they obtain endless roots of goodness; by purifying all realms of sentient beings, they obtain endless roots of goodness; by deeply entering the Dharma realm, they obtain endless roots of goodness; by cultivating immeasurable minds equal to the space realm, they obtain endless roots of goodness; by deeply understanding all Buddha realms, they obtain endless roots of goodness; by diligently practicing the deeds of a Bodhisattva, they obtain endless roots of goodness; by understanding the three times, they obtain endless roots of goodness. Child of Buddha! When a Bodhisattva-Mahasattva dedicates all roots of goodness in this way, they understand that there are no sentient beings in all realms of sentient beings, they understand that all dharmas have no life span, they know that all dharmas have no creator, they realize that all dharmas have no Pudgala (Buddhist term for person or individual), they understand that all dharmas have no conflict, they observe that all dharmas arise from conditions and have no dwelling place, they know that all things have no reliance, they understand that all lands have no dwelling, they observe that all Bodhisattva practices have no location, they see that all realms have no existence. Child of Buddha! When a Bodhisattva-Mahasattva dedicates merit in this way, their eyes will never see impure Buddha-lands, nor will they see sentient beings with different appearances, there is not the slightest dharma that is entered by wisdom, nor is there the slightest wisdom that enters into dharma, they understand that the Tathagata's body is not like empty space; all merits are perfected by immeasurable wonderful dharmas, in all places they cause sentient beings to accumulate roots of goodness to be fully sufficient. Child of Buddha! This Bodhisattva-Mahasattva, in every thought, attains the inexpressible and inexpressible ten powers, is complete with all blessings, and achieves pure roots of goodness.
為一切眾生福田。此菩薩摩訶薩成就如意摩尼功德藏，隨有所須，一切樂具悉皆得故；隨所遊方悉能嚴凈一切國土，隨所行處令不可說不可說眾生皆悉清凈，攝取福德修治諸行故。佛子！菩薩摩訶薩如是迴向時，修一切菩薩行，福德殊勝，色相無比；威力光明超諸世間，魔及魔民莫能瞻對；善根具足，大愿成就；其心彌廣，等一切智；於一念中，悉能周遍無量佛剎；智力無量，了達一切諸佛境界，於一切佛得深信解；住無邊智菩提心力，廣大如法界，究竟如虛空。
「佛子！是名菩薩摩訶薩第五無盡功德藏迴向。菩薩摩訶薩住此迴向，得十種無盡藏。何等為十？所謂：得見佛無盡藏，於一毛孔見阿僧祇諸佛出興世故；得入法無盡藏，以佛智力觀一切法悉入一法故；得憶持無盡藏，受持一切佛所說法無忘失故；得決定慧無盡藏，善知一切佛所說法秘密方便故；得解義趣無盡藏，善知諸法理趣分齊故；得無邊悟解無盡藏，以如虛空智通達三世一切法故；得福德無盡藏，充滿一切諸眾生意不可盡故；得勇猛智覺無盡藏，悉能除滅一切眾生愚癡翳故；得決定辯才無盡藏，演說一切佛平等法令諸眾生悉解了故；得十力無畏無盡藏，具足一切菩薩所行，以離垢繒而系其頂，至無障礙一切智故。是為十。佛子！菩薩摩訶薩以一
【現代漢語翻譯】 現代漢語譯本 是為一切眾生培植福田。這位菩薩摩訶薩成就瞭如意摩尼（如意寶珠）功德寶藏，隨其所需，一切所需的樂具都能得到；隨其所遊歷之處，都能莊嚴清凈一切國土；隨其所行之處，都能令不可說不可說的眾生都得到清凈，攝取福德，修治各種善行。佛子！菩薩摩訶薩這樣迴向時，修習一切菩薩行，福德殊勝，色相無比；威力光明超越一切世間，魔及其魔民都無法正視；善根具足，大愿成就；其心廣大，等同一切智；在一念之間，能夠周遍無量佛剎；智力無量，通達一切諸佛境界，對一切佛都生起深厚的信解；安住于無邊智慧的菩提心力，廣大如法界，究竟如虛空。 「佛子！這名為菩薩摩訶薩的第五無盡功德藏迴向。菩薩摩訶薩安住于這種迴向，能獲得十種無盡藏。是哪十種呢？分別是：獲得見佛無盡藏，因為能在一個毛孔中見到無數諸佛出現於世；獲得入法無盡藏，因為能以佛的智慧力觀察一切法都歸於一法；獲得憶持無盡藏，因為能受持一切佛所說的法而不忘失；獲得決定慧無盡藏，因為能善知一切佛所說法的秘密方便；獲得解義趣無盡藏，因為能善知諸法理趣的界限；獲得無邊悟解無盡藏，因為能以如虛空般的智慧通達三世一切法；獲得福德無盡藏，因為能充滿一切眾生的心意而不可窮盡；獲得勇猛智覺無盡藏，因為能完全消除一切眾生的愚癡矇蔽；獲得決定辯才無盡藏，因為能演說一切佛的平等法，使一切眾生都能理解；獲得十力無畏無盡藏，因為能具足一切菩薩所修行的，以離垢的頭巾繫於頭頂，達到無障礙的一切智慧。這就是十種。佛子！菩薩摩訶薩以一
【English Translation】 English version They are fields of merit for all sentient beings. This Bodhisattva Mahasattva achieves the treasury of merit of the wish-fulfilling Mani (wish-fulfilling jewel), and according to what is needed, all desired pleasures are obtained; wherever they travel, they can adorn and purify all lands; wherever they go, they can cause countless sentient beings to be purified, gathering merit and cultivating all practices. O son of Buddha! When a Bodhisattva Mahasattva dedicates merit in this way, they cultivate all Bodhisattva practices, their merit is supreme, their appearance is unparalleled; their power and light surpass all worlds, and demons and their people cannot look upon them; their roots of goodness are complete, their great vows are fulfilled; their minds are vast, equal to all wisdom; in a single thought, they can pervade countless Buddha lands; their wisdom is immeasurable, they understand all the realms of the Buddhas, and they have deep faith and understanding in all Buddhas; they abide in the power of the Bodhi mind of boundless wisdom, as vast as the Dharma realm, and as ultimate as space. 「O son of Buddha! This is called the fifth inexhaustible treasury of merit dedication of a Bodhisattva Mahasattva. A Bodhisattva Mahasattva abiding in this dedication obtains ten inexhaustible treasuries. What are the ten? They are: obtaining the inexhaustible treasury of seeing Buddhas, because they can see countless Buddhas appearing in the world in a single pore; obtaining the inexhaustible treasury of entering the Dharma, because they can observe with the wisdom power of the Buddha that all dharmas enter into one dharma; obtaining the inexhaustible treasury of remembering, because they can uphold all the teachings of the Buddhas without forgetting; obtaining the inexhaustible treasury of decisive wisdom, because they can skillfully know the secret expedient means of all the teachings of the Buddhas; obtaining the inexhaustible treasury of understanding the meaning, because they can skillfully know the boundaries of the principles of all dharmas; obtaining the inexhaustible treasury of boundless understanding, because they can understand all dharmas of the three times with wisdom like space; obtaining the inexhaustible treasury of merit, because they can fill the minds of all sentient beings without exhaustion; obtaining the inexhaustible treasury of courageous wisdom and awakening, because they can completely eliminate the ignorance and obscuration of all sentient beings; obtaining the inexhaustible treasury of decisive eloquence, because they can expound the equal Dharma of all Buddhas, enabling all sentient beings to understand; obtaining the inexhaustible treasury of the ten powers and fearlessness, because they are complete in all the practices of a Bodhisattva, with a pure cloth tied on their head, reaching the unobstructed all-wisdom. These are the ten. O son of Buddha! A Bodhisattva Mahasattva with one
切善根迴向時，得此十種無盡藏。」
爾時，金剛幢菩薩普觀十方而說頌言：
「菩薩成就深心力， 普于諸法得自在， 以其勸請隨喜福， 無礙方便善迴向。 三世所有諸如來， 嚴凈佛剎遍世間， 所有功德靡不具， 迴向凈剎亦如是。 三世所有諸佛法， 菩薩皆悉諦思惟， 以心攝取無有餘， 如是莊嚴諸佛剎。 盡於三世所有劫， 贊一佛剎諸功德， 三世諸劫猶可盡， 佛剎功德無窮盡。 如是一切諸佛剎， 菩薩悉見無有餘， 總以莊嚴一佛土， 一切佛土悉如是。 有諸佛子心清凈， 悉從如來法化生， 一切功德莊嚴心， 一切佛剎皆充滿。 彼諸菩薩悉具足， 無量相好莊嚴身， 辯才演說遍世間， 譬如大海無窮盡。 菩薩安住諸三昧， 一切所行皆具足， 其心清凈無與等， 光明普照十方界。 如是無餘諸佛剎， 此諸菩薩皆充滿， 未曾憶念聲聞乘， 亦復不求緣覺道。 菩薩如是心清凈， 善根迴向諸群生， 普欲令其成正道， 具足了知諸佛法。 十方所有眾魔怨， 菩薩威力悉摧破， 勇猛智慧無能勝， 決定修行究竟法。 菩薩以此大願力， 所有迴向無留礙，
【現代漢語翻譯】 現代漢語譯本 『當切斷善根並回向時，將獲得這十種無盡的寶藏。』
那時，金剛幢菩薩（Vajradhvaja Bodhisattva）環顧十方，說了以下偈頌：
『菩薩成就了深厚的心力，普遍地對一切法都獲得了自在， 以勸請和隨喜的福德，以無礙的方便善巧地迴向。 三世（過去、現在、未來）所有諸如來（Tathagata），莊嚴清凈佛剎（Buddha-ksetra）遍佈世間， 所有功德沒有不具備的，迴向清凈佛剎也是如此。 三世所有諸佛法，菩薩都仔細地思維， 以心攝取沒有遺漏，如此莊嚴諸佛剎。 即使窮盡三世所有的劫（kalpa），讚歎一個佛剎的功德， 三世的劫尚且可以窮盡，佛剎的功德卻無窮無盡。 像這樣一切諸佛剎，菩薩都全部見到沒有遺漏， 總以莊嚴一個佛土，一切佛土都像這樣。 有那些佛子（Buddha-putra）心清凈，都從如來（Tathagata）的法化生， 一切功德莊嚴其心，一切佛剎都充滿。 那些菩薩都具足，無量相好莊嚴其身， 辯才演說遍佈世間，譬如大海無窮無盡。 菩薩安住在各種三昧（samadhi）中，一切所行都具足， 其心清凈沒有能與之相比的，光明普照十方世界。 像這樣沒有遺漏的諸佛剎，這些菩薩都充滿其中， 未曾憶念聲聞乘（Sravakayana），也並不尋求緣覺道（Pratyekabuddhayana）。 菩薩像這樣心清凈，將善根迴向給一切眾生， 普遍地想要讓他們成就正道，具足了知諸佛法。 十方所有魔怨，菩薩以威力全部摧破， 勇猛智慧沒有能戰勝的，決定修行究竟之法。 菩薩以此大願力，所有迴向沒有障礙，』
【English Translation】 English version 'When cutting off roots of good and dedicating them, one obtains these ten inexhaustible treasures.'
At that time, Vajradhvaja Bodhisattva, observing the ten directions, spoke the following verses:
'Bodhisattvas, having achieved profound mental power, attain freedom in all dharmas universally, With the merit of exhortation and rejoicing, they skillfully dedicate with unobstructed means. All Tathagatas of the three times (past, present, and future), adorn and purify Buddha-ksetras throughout the world, Possessing all merits without exception, they dedicate to pure Buddha-ksetras in the same way. All the Buddha-dharmas of the three times, Bodhisattvas contemplate them thoroughly, Gathering them with their minds without omission, thus adorning all Buddha-ksetras. Even if one were to exhaust all kalpas of the three times, praising the merits of one Buddha-ksetra, The kalpas of the three times could still be exhausted, but the merits of a Buddha-ksetra are inexhaustible. Like this, all Buddha-ksetras, Bodhisattvas see them all without omission, Adorning one Buddha-land in totality, all Buddha-lands are like this. Those Buddha-putras whose minds are pure, are all born from the Dharma of the Tathagata, Adorning their minds with all merits, they fill all Buddha-ksetras. Those Bodhisattvas are all endowed with, immeasurable marks and adornments on their bodies, Their eloquence pervades the world, like the ocean, boundless and inexhaustible. Bodhisattvas abide in various samadhis, all their actions are complete, Their minds are pure and incomparable, their light illuminates the ten directions. Like this, all Buddha-ksetras without omission, these Bodhisattvas fill them, Never remembering the Sravakayana, nor seeking the Pratyekabuddhayana. Bodhisattvas, with such pure minds, dedicate their roots of good to all beings, Universally desiring them to achieve the right path, fully understanding all Buddha-dharmas. All the demonic enemies of the ten directions, Bodhisattvas destroy them all with their power, Their courageous wisdom is invincible, they are determined to cultivate the ultimate Dharma. Bodhisattvas, with this great power of vows, all their dedications are without obstruction.'
入于無盡功德藏， 去來現在常無盡。 菩薩善觀諸行法， 了達其性不自在， 既知諸法性如是， 不妄取業及果報。 無有色法無色法， 亦無有想無無想， 有法無法皆悉無， 了知一切無所得。 一切諸法因緣生， 體性非有亦非無， 而於因緣及所起， 畢竟於中無取著。 一切眾生語言處， 于中畢竟無所得， 了知名相皆分別， 明解諸法悉無我。 如眾生性本寂滅， 如是了知一切法， 三世所攝無有餘， 剎及諸業皆平等。 以如是智而回向， 隨其悟解福業生， 此諸福相亦如解， 豈復于中有可得？ 如是迴向心無垢， 永不稱量諸法性， 了達其性皆非性， 不住世間亦不出。 一切所行眾善業， 悉以迴向諸群生， 莫不了達其真性， 所有分別皆除遣。 所有一切虛妄見， 悉皆棄捨無有餘， 離諸熱惱恒清涼， 住于解脫無礙地。 菩薩不壞一切法， 亦不滅壞諸法性， 解了諸法猶如響， 悉於一切無所著。 了知三世諸眾生， 悉從因緣和合起， 亦知心樂及習氣， 未曾滅壞一切法。 了達業性非是業， 而亦不違諸法相， 又亦不壞業果報， 說諸法性從緣起。
【現代漢語翻譯】 現代漢語譯本 進入無盡的功德寶藏，過去、現在、未來都永無止境。 菩薩善於觀察一切行為法則，明瞭它們的本性是不自在的。 既然知道一切法的本性是如此，就不會妄取業力及其果報。 既沒有色法（物質現象），也沒有無色法（精神現象），也沒有有想（有念頭）和無想（無念頭）。 有法和無法都歸於空無，明瞭一切都無所得。 一切諸法都是因緣和合而生，其本體既非有也非無。 對於因緣及其所生起的事物，最終都不會執著。 一切眾生所使用的語言，最終都無所得。 明瞭名稱和相狀都是分別產生的，明白一切法都沒有『我』的存在。 如同眾生的本性是寂滅的，如此明瞭一切法。 三世所包含的一切都無遺漏，世界和一切業力都是平等的。 以這樣的智慧來回向，隨著領悟和理解，福德善業就會產生。 這些福德的現象也如同所理解的那樣，又怎麼會有所得呢？ 如此迴向，心無垢染，永遠不去衡量諸法的本性。 明瞭它們的本性都是非本性，既不住於世間，也不出離世間。 一切所行的善業，都用來回向給一切眾生。 沒有不明白其真實本性的，所有分別都應去除。 所有一切虛妄的見解，都應全部捨棄，不留一絲。 遠離一切熱惱，恒常清涼，安住于解脫無礙的境界。 菩薩不會破壞一切法，也不會滅壞諸法的本性。 理解一切法都如同迴響，對於一切都無所執著。 明瞭三世的一切眾生，都是因緣和合而生起。 也知道他們的心意和習氣，但從未滅壞一切法。 明瞭業的本性不是業，但也不違背諸法的現象。 也不破壞業的果報，說明諸法的本性是從因緣而生起的。
【English Translation】 English version Entering the inexhaustible treasury of merit, the past, present, and future are eternally without end. Bodhisattvas skillfully observe all the laws of action, understanding that their nature is not self-existent. Since they know that the nature of all dharmas is such, they do not falsely grasp at karma and its retributions. There is neither form (material phenomena) nor formlessness (mental phenomena), neither thought nor non-thought. Existence and non-existence both come to nothing, understanding that all is without attainment. All dharmas arise from causes and conditions, their essence is neither existent nor non-existent. Regarding causes and conditions and what arises from them, ultimately there is no attachment. The realm of language for all sentient beings is ultimately without attainment. Understanding that names and forms are all distinctions, realizing that all dharmas are without a 'self'. Just as the nature of sentient beings is inherently quiescent, so is the understanding of all dharmas. Everything encompassed by the three times is without omission, the worlds and all karmas are equal. With such wisdom, they dedicate their merit, and with their realization, meritorious deeds arise. These appearances of merit are also like what is understood, so how can there be anything to be attained? Such dedication is with a pure mind, never measuring the nature of dharmas. Understanding that their nature is non-nature, they neither abide in the world nor depart from it. All good deeds performed are dedicated to all sentient beings. There is no failure to understand their true nature, and all distinctions are eliminated. All false views are completely abandoned without remainder. Free from all afflictions, they are constantly cool and abide in the unobstructed state of liberation. Bodhisattvas do not destroy all dharmas, nor do they destroy the nature of dharmas. Understanding that all dharmas are like echoes, they are not attached to anything. Understanding that all sentient beings of the three times arise from the union of causes and conditions. They also know their intentions and habits, but have never destroyed any dharma. Understanding that the nature of karma is not karma, yet it does not contradict the appearances of dharmas. Nor does it destroy the retributions of karma, explaining that the nature of dharmas arises from conditions.
了知眾生無有生， 亦無眾生可流轉， 無實眾生而可說， 但依世俗假宣示。
「佛子！云何為菩薩摩訶薩隨順堅固一切善根迴向？
「佛子！此菩薩摩訶薩或為帝王臨御大國，威德廣被，名震天下，凡諸怨敵靡不歸順，發號施令悉依正法，執持一蓋溥蔭萬方，周行率土所向無礙，以離垢繒而系其頂，於法自在，見者咸伏，不刑不罰，感德從化；以四攝法攝諸眾生，為轉輪王，一切周給。菩薩摩訶薩安住如是自在功德，有大眷屬，不可沮壞，離眾過失，見者無厭，福德莊嚴，相好圓滿，形體肢分均調具足；獲那羅延堅固之身，大力成就，無能屈伏；得清凈業，離諸業障；具足修行一切佈施，或施飲食及諸上味，或施車乘，或施衣服，或施華鬘、雜香、涂香、床座、房舍及所住處、上妙燈燭、病緣湯藥、寶器、寶車、調良象馬，悉皆嚴飾，歡喜佈施。或有來乞王所處座，若蓋、若傘，幢幡寶物、諸莊嚴具，頂上寶冠、髻中明珠，乃至王位，皆無所吝。若見眾生在牢獄中，舍諸財寶、妻子、眷屬，乃至以身救彼令脫。若見獄囚將欲被戮，即舍其身以代彼命。或見來乞連膚頂發，歡喜施與亦無所吝。眼、耳、鼻、舌，及以牙齒、頭頂、手足、血肉、骨髓、心腎、肝肺、大腸、小腸、厚皮、薄皮、手足諸
【現代漢語翻譯】 現代漢語譯本：了悟到眾生本無生，也沒有眾生可以流轉，沒有真實的眾生可以被述說，只是依隨世俗的約定俗成而假立宣示。 『佛子！』如何是菩薩摩訶薩隨順堅固一切善根迴向呢？ 『佛子！』這位菩薩摩訶薩，有時作為帝王統治大國，威德廣佈，名震天下，所有的怨敵都歸順於他，他發佈的號令都依據正法，執持一把傘蓋覆蓋四方，周遊國土所向無礙，用無垢的絲綢繫在頭頂，於法自在，見到他的人都心悅誠服，不用刑罰，人們感其恩德而歸順教化；他用四攝法攝受眾生，成為轉輪王，一切都周全供給。菩薩摩訶薩安住于這樣自在的功德中，擁有龐大的眷屬，不可摧毀，遠離各種過失，人們見到他不會厭倦，福德莊嚴，相貌美好圓滿，身體各部分都勻稱具足；獲得那羅延（Narayana，印度教神祇，象徵力量）般堅固的身體，大力成就，無人能屈服；得到清凈的業，遠離各種業障；具足修行一切佈施，或者佈施飲食和各種美味，或者佈施車乘，或者佈施衣服，或者佈施花鬘、雜香、涂香、床座、房舍以及住所、上好的燈燭、治病的湯藥、寶器、寶車、調馴的象馬，都加以裝飾，歡喜佈施。或者有人來乞求國王所坐的座位，或者傘蓋，或者幢幡寶物、各種莊嚴的器具，頭頂上的寶冠、髮髻中的明珠，乃至王位，都毫不吝惜。如果看到眾生在牢獄中，就捨棄各種財寶、妻子、眷屬，甚至用自己的身體去救他們脫離苦難。如果看到囚犯將要被處決，就捨棄自己的身體來代替他們的生命。或者看到有人來乞求連著面板的頭髮，也歡喜地施與，毫不吝惜。眼睛、耳朵、鼻子、舌頭，以及牙齒、頭頂、手足、血肉、骨髓、心腎、肝肺、大腸、小腸、厚皮、薄皮、手足等。
【English Translation】 English version: Realizing that sentient beings have no birth, nor are there sentient beings that can transmigrate, there are no real sentient beings that can be spoken of, but only according to worldly conventions are they provisionally declared. 'Buddha-son!' How does a Bodhisattva-Mahasattva accord with and firmly dedicate all good roots? 'Buddha-son!' This Bodhisattva-Mahasattva, sometimes as a king ruling a great country, his majestic virtue is widely spread, his name shakes the world, all enemies submit to him, his commands are based on the righteous Dharma, holding a canopy that covers all directions, traveling the land without hindrance, with a spotless silk tied on his head, free in the Dharma, those who see him are all convinced, without punishment, people are moved by his virtue and follow his teachings; he uses the four means of attraction to gather sentient beings, becoming a wheel-turning king, providing everything completely. The Bodhisattva-Mahasattva dwells in such free merits, possessing a vast retinue, indestructible, free from all faults, people do not tire of seeing him, his merits are majestic, his appearance is beautiful and complete, all parts of his body are well-proportioned and complete; he obtains a body as firm as Narayana (Hindu deity, symbolizing strength), with great power achieved, no one can subdue him; he obtains pure karma, free from all karmic obstacles; he fully practices all giving, either giving food and various delicacies, or giving vehicles, or giving clothes, or giving flower garlands, mixed incense, scented ointments, beds, houses and dwellings, excellent lamps, medicine for illnesses, precious vessels, precious chariots, trained elephants and horses, all adorned, giving with joy. Or someone comes to beg for the king's seat, or canopy, or banners, precious objects, various ornaments, the precious crown on his head, the bright pearl in his hair bun, even the throne, he does not begrudge anything. If he sees sentient beings in prison, he gives up all his wealth, wife, and family, even using his own body to save them from suffering. If he sees a prisoner about to be executed, he gives up his own body to take their life. Or if he sees someone come to beg for the hair attached to his skin, he gives it with joy, without any reluctance. Eyes, ears, nose, tongue, as well as teeth, head, hands, feet, flesh, blood, bone marrow, heart, kidneys, liver, lungs, large intestine, small intestine, thick skin, thin skin, hands, feet, etc.
指、連肉爪甲，以歡喜心盡皆施與。或為求請未曾有法，投身而下深大火坑；或為護持如來正法，以身忍受一切苦毒；或為求法乃至一字，悉能遍舍四海之內一切所有。恒以正法化導群生，令修善行、舍離諸惡。若見眾生損敗他形，慈心救之，令舍罪業。若見如來成最正覺，稱揚讚歎，普使聞知。或施於地，造立僧坊、房舍、殿堂，以為住處；及施僮僕，供承作役。或以自身施來乞者，或施於佛。為求法故，歡喜踴躍；為眾生故，承事供養。或舍王位、城邑、聚落、宮殿、園林、妻子、眷屬，隨所乞求，悉滿其愿。或舍一切資生之物，普設無遮大施之會；其中眾生種種福田，或從遠來，或從近來，或賢或愚，或好或丑，若男若女、人與非人，心行不同，所求各異，等皆施與，悉令滿足。佛子！菩薩摩訶薩如是施時，發善攝心，悉以迴向。所謂：善攝色，隨順堅固一切善根；善攝受、想、行、識，隨順堅固一切善根；善攝王位，隨順堅固一切善根；善攝眷屬，隨順堅固一切善根；善攝資具，隨順堅固一切善根；善攝惠施，隨順堅固一切善根。
「佛子！菩薩摩訶薩隨所施物無量無邊，以彼善根如是迴向，所謂：『以上妙食施眾生時，其心清凈，于所施物無貪、無著、無所顧吝，具足行施；愿一切眾生得智慧食，心
【現代漢語翻譯】 現代漢語譯本 （菩薩）甚至連肉、爪、指甲，都以歡喜心全部施捨出去。或者爲了求得未曾聽聞的佛法，縱身跳入深大的火坑；或者爲了護持如來正法，以身體忍受一切痛苦；或者爲了求得佛法，哪怕只是一字，都能捨棄四海之內的一切所有。菩薩恒常以正法教化引導眾生，使他們修行善行，捨棄各種惡行。如果看到眾生損害他人的身體，就以慈悲心去救助他們，使他們捨棄罪業。如果看到如來成就最正覺（無上正等正覺），就稱揚讚歎，普遍使人知曉。或者佈施土地，建造僧房、房舍、殿堂，作為僧眾的住所；以及佈施僕人，供他們使喚。或者將自身佈施給前來乞討的人，或者佈施給佛。爲了求法，歡喜踴躍；爲了眾生，承事供養。或者捨棄王位、城邑、村落、宮殿、園林、妻子、眷屬，隨前來乞求的人所愿，都滿足他們的願望。或者捨棄一切生活物資，普遍設立無遮的大布施法會；其中眾生，作為種種福田，有的從遠方來，有的從近處來，有的賢能，有的愚笨，有的好看，有的醜陋，有男有女，有人有非人，心行不同，所求各異，都平等地施捨給他們，使他們都得到滿足。佛子！菩薩摩訶薩這樣佈施時，發起善心，攝持心念，都用來回向。所謂：善於攝持色（物質），隨順並堅固一切善根；善於攝持受、想、行、識（精神），隨順並堅固一切善根；善於攝持王位，隨順並堅固一切善根；善於攝持眷屬，隨順並堅固一切善根；善於攝持資財，隨順並堅固一切善根；善於攝持佈施，隨順並堅固一切善根。 「佛子！菩薩摩訶薩所施捨的物品無量無邊，以這些善根這樣迴向，所謂：『用上好的食物佈施給眾生時，內心清凈，對於所施捨的物品沒有貪婪、沒有執著、沒有顧惜，圓滿地進行佈施；愿一切眾生得到智慧的食物，內心
【English Translation】 English version (Bodhisattvas) even give away their flesh, claws, and nails with a joyful heart. Or, to seek the unprecedented Dharma, they throw themselves into deep fire pits; or, to protect the Tathagata's (如來, the thus-gone one) true Dharma, they endure all suffering with their bodies; or, to seek the Dharma, even for a single word, they can give up everything within the four seas. Bodhisattvas constantly use the true Dharma to teach and guide sentient beings, causing them to cultivate good deeds and abandon all evil actions. If they see sentient beings harming others' bodies, they compassionately rescue them, causing them to abandon their sinful deeds. If they see the Tathagata attain the Most Perfect Enlightenment (無上正等正覺, Anuttara-samyak-sambodhi), they praise and extol him, making it known to all. Or they donate land, build monasteries, houses, and halls as dwellings for the Sangha (僧伽, monastic community); and donate servants to attend to their needs. Or they give their own bodies to those who come begging, or they give to the Buddha. For the sake of seeking the Dharma, they rejoice and leap for joy; for the sake of sentient beings, they serve and make offerings. Or they give up their thrones, cities, villages, palaces, gardens, wives, and relatives, fulfilling the wishes of all who come to beg. Or they give up all their means of livelihood, universally establishing great, unobstructed almsgiving assemblies; among these sentient beings, who are various fields of merit, some come from afar, some from nearby, some are wise, some are foolish, some are beautiful, some are ugly, some are male, some are female, some are human, some are non-human, their minds are different, and their requests are different, but they are all given equally, and all are satisfied. O sons of the Buddha! When Bodhisattva Mahasattvas (菩薩摩訶薩, great bodhisattvas) give in this way, they generate good thoughts, gather their minds, and dedicate all of it. That is to say: skillfully gathering form (色, rupa), conforming to and strengthening all good roots; skillfully gathering feeling (受, vedana), perception (想, samjna), mental formations (行, samskara), and consciousness (識, vijnana), conforming to and strengthening all good roots; skillfully gathering the throne, conforming to and strengthening all good roots; skillfully gathering relatives, conforming to and strengthening all good roots; skillfully gathering resources, conforming to and strengthening all good roots; skillfully gathering giving, conforming to and strengthening all good roots. 「O sons of the Buddha! The things that Bodhisattva Mahasattvas give are immeasurable and boundless, and with these good roots, they dedicate in this way, saying: 『When giving excellent food to sentient beings, their minds are pure, without greed, attachment, or stinginess towards what is given, and they give completely; may all sentient beings obtain the food of wisdom, and their minds
無障礙，了知食性，無所貪著，但樂法喜出離之食；智慧充滿，以法堅住，攝取善根，法身、智身清凈遊行；哀愍眾生，為作福田，現受摶食。』是為菩薩摩訶薩佈施食時善根迴向。
「佛子！菩薩摩訶薩若施飲時，以此善根如是迴向，所謂：『愿一切眾生飲法味水，精勤修習，具菩薩道；斷世渴愛，常求佛智；離欲境界，得法喜樂；從清凈法而生其身，常以三昧調攝其心；入智慧海，興大法雲，霔大法雨。』是為菩薩摩訶薩佈施飲時善根迴向。
「佛子！菩薩摩訶薩佈施種種清凈上味。所謂：辛、酸、咸、淡，及以甘、苦。種種諸味潤澤具足，能令四大安隱調和，肌體盈滿，氣力強壯，其心清凈常得歡喜；咽咀之時，不欬不逆；諸根明利，內藏充實；毒不能侵，病不能傷；始終無患，永得安樂。以此善根如是迴向，所謂：『愿一切眾生得最上味，甘露充滿；愿一切眾生得法智味，了知一切諸味業用；愿一切眾生得無量法味，了達法界，安住實際大法城中；愿一切眾生作大法雲，周遍法界普雨法雨，教化調伏一切眾生；愿一切眾生得勝智味，無上法喜充滿身心；愿一切眾生得無貪著一切上味，不染世間一切諸味，常勤修習一切佛法；愿一切眾生得一法味，了諸佛法悉無差別；愿一切眾生得最勝味，乘一切
【現代漢語翻譯】 現代漢語譯本：『菩薩摩訶薩（菩薩中的大修行者）在佈施食物時，應這樣迴向善根：『愿一切眾生都能無障礙地了知食物的性質，不貪著于食物，只樂於以佛法的喜悅為食，並從中獲得解脫；愿他們智慧充滿，以佛法為堅固的依靠，攝取一切善的根基，使法身和智慧之身都清凈無染；愿他們慈悲憐憫眾生，成為眾生的福田，並接受眾生所供養的食物。』這就是菩薩摩訶薩佈施食物時善根的迴向。 『佛子（佛的弟子）！菩薩摩訶薩在佈施飲品時，應這樣迴向善根：『愿一切眾生都能飲用法味之水，精勤修習，圓滿菩薩之道；斷除世間的渴愛，恒常追求佛的智慧；遠離慾望的境界，獲得佛法的喜樂；從清凈的佛法中獲得新生，並常以三昧（禪定）來調攝自己的心；進入智慧的海洋，興起大法雲，降下大法雨。』這就是菩薩摩訶薩佈施飲品時善根的迴向。 『佛子！菩薩摩訶薩佈施種種清凈的上味，包括辛、酸、咸、淡，以及甘、苦等各種味道，這些味道滋潤充足，能使四大（地、水、火、風）安穩調和，使身體充滿活力，氣力強壯，內心清凈，常得歡喜；在咀嚼吞嚥時，不會咳嗽或嘔吐；使諸根（眼、耳、鼻、舌、身、意）明利，內臟充實；毒不能侵，病不能傷；始終沒有憂患，永遠得到安樂。菩薩應以此善根這樣迴向：『愿一切眾生都能得到最上之味，甘露充滿；愿一切眾生都能得到法智之味，了知一切味道的業用；愿一切眾生都能得到無量法味，通達法界，安住在真實的佛法之城中；愿一切眾生都能成為大法雲，周遍法界普降法雨，教化調伏一切眾生；愿一切眾生都能得到殊勝的智慧之味，無上的佛法喜悅充滿身心；愿一切眾生都能不貪著一切上味，不染著世間一切味道，常勤修習一切佛法；愿一切眾生都能得到一法之味，了知諸佛之法悉無差別；愿一切眾生都能得到最殊勝之味，乘一切』
【English Translation】 English version: 'When a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) gives food, they should dedicate the merit of this act as follows: 「May all beings understand the nature of food without obstruction, not be attached to food, but delight in the joy of Dharma as their nourishment, and attain liberation from it; may they be filled with wisdom, rely firmly on the Dharma, gather all good roots, and purify their Dharma body and wisdom body; may they have compassion for all beings, become fields of merit for them, and receive the food offered by them.」 This is how a Bodhisattva Mahasattva dedicates the merit of giving food.' 'Disciples of the Buddha! When a Bodhisattva Mahasattva gives drink, they should dedicate the merit of this act as follows: 「May all beings drink the water of Dharma flavor, diligently practice, and perfect the Bodhisattva path; may they cut off worldly thirst and craving, constantly seek the wisdom of the Buddha; may they be free from the realm of desire and attain the joy of Dharma; may they be born from the pure Dharma and constantly regulate their minds with Samadhi (meditation); may they enter the ocean of wisdom, raise great Dharma clouds, and pour down great Dharma rain.」 This is how a Bodhisattva Mahasattva dedicates the merit of giving drink.' 'Disciples of the Buddha! A Bodhisattva Mahasattva gives various pure and superior flavors, including spicy, sour, salty, bland, as well as sweet and bitter. These various flavors are nourishing and complete, able to harmonize the four elements (earth, water, fire, and wind), fill the body with vitality, strengthen the body, purify the mind, and bring constant joy; when chewing and swallowing, there is no coughing or vomiting; the senses (eyes, ears, nose, tongue, body, and mind) are sharp, the internal organs are full; poison cannot invade, sickness cannot harm; there is no suffering from beginning to end, and eternal peace is attained. The Bodhisattva should dedicate this merit as follows: 「May all beings attain the supreme flavor, filled with nectar; may all beings attain the flavor of Dharma wisdom, understanding the karmic effects of all flavors; may all beings attain immeasurable Dharma flavor, comprehending the Dharma realm, and dwelling in the city of true Dharma; may all beings become great Dharma clouds, pervading the Dharma realm and raining down Dharma rain, teaching and subduing all beings; may all beings attain the flavor of supreme wisdom, with the supreme joy of Dharma filling their bodies and minds; may all beings not be attached to any superior flavor, not be tainted by any worldly flavor, and constantly practice all the Buddha's teachings; may all beings attain the flavor of one Dharma, understanding that all the Buddha's teachings are without difference; may all beings attain the most supreme flavor, riding on all」'
智終無退轉；愿一切眾生得入諸佛無異法味，悉能分別一切諸根；愿一切眾生法味增益，常得滿足無礙佛法。』是為菩薩摩訶薩佈施味時善根迴向；為令一切眾生勤修福德，皆悉具足無礙智身故。
「佛子！菩薩摩訶薩施車乘時，以諸善根如是迴向，所謂：『愿一切眾生皆得具足一切智乘，乘于大乘、不可壞乘、最勝乘、最上乘、速疾乘、大力乘、福德具足乘、出世間乘、出生無量諸菩薩乘。』是為菩薩摩訶薩施車乘時善根迴向。
「佛子！菩薩摩訶薩佈施衣時，以諸善根如是迴向，所謂：『愿一切眾生得慚愧衣以覆其身，舍離邪道露形惡法，顏色潤澤，面板細軟，成就諸佛第一之樂，得最清凈一切種智。』是為菩薩摩訶薩佈施衣時善根迴向。
「佛子！菩薩摩訶薩常以種種名華佈施，所謂：微妙香華、種種色華、無量奇妙華、善見華、可喜樂華、一切時華、天華、人華、世所珍愛華、甚芬馥悅意華。以如是等無量妙華，供養一切現在諸佛，及佛滅后所有塔廟，或以供養說法之人，或以供養比丘僧寶、一切菩薩、諸善知識、聲聞、獨覺、父母、宗親，下至自身及餘一切貧窮、孤露。佈施之時，以諸善根如是迴向，所謂：『愿一切眾生皆得諸佛三昧之華，悉能開敷一切諸法；愿一切眾生皆得如佛，見
【現代漢語翻譯】 現代漢語譯本：智慧最終不會退轉；愿一切眾生都能進入諸佛無差別的法味，完全能夠分辨一切諸根（指眼、耳、鼻、舌、身、意六根）；愿一切眾生的法味增長，常常得到滿足無礙的佛法。』這是菩薩摩訶薩佈施法味時善根的迴向；爲了使一切眾生勤奮修習福德，都能夠具足無礙的智慧之身。 『佛子！菩薩摩訶薩佈施車乘時，用各種善根這樣迴向，即：『愿一切眾生都能具足一切智乘（指能達到一切智慧的乘具），乘坐大乘（指菩薩的教法）、不可壞乘（指堅固不壞的教法）、最勝乘（指最殊勝的教法）、最上乘（指最上等的教法）、速疾乘（指迅速到達目標的教法）、大力乘（指具有強大力量的教法）、福德具足乘（指福德圓滿的教法）、出世間乘（指超越世間的教法）、出生無量諸菩薩乘（指能產生無量菩薩的教法）。』這是菩薩摩訶薩佈施車乘時善根的迴向。 『佛子！菩薩摩訶薩佈施衣服時，用各種善根這樣迴向，即：『愿一切眾生都能得到慚愧之衣來覆蓋身體，捨棄邪道裸露身體的惡法，容顏潤澤，面板細嫩，成就諸佛第一的快樂，得到最清凈的一切種智（指佛陀所具有的智慧）。』這是菩薩摩訶薩佈施衣服時善根的迴向。 『佛子！菩薩摩訶薩常常用各種名貴的花布施，即：微妙香花、各種顏色的花、無量奇妙的花、善見花、令人喜愛的花、一切時節的花、天上的花、人間的花、世人珍愛的花、非常芬芳令人愉悅的花。用這些無量美妙的花，供養一切現在諸佛，以及佛陀滅度后所有的塔廟，或者用來供養說法之人，或者用來供養比丘僧寶、一切菩薩、各位善知識、聲聞、獨覺、父母、宗親，乃至自身以及其他一切貧窮、孤獨的人。佈施的時候，用各種善根這樣迴向，即：『愿一切眾生都能得到諸佛三昧之花（指佛陀禪定所產生的智慧之花），完全能夠開顯一切諸法；愿一切眾生都能像佛一樣，見到'
【English Translation】 English version: 'Wisdom will ultimately not regress; may all sentient beings enter the undifferentiated Dharma-flavor of all Buddhas, and be able to fully discern all the roots (referring to the six roots: eyes, ears, nose, tongue, body, and mind); may the Dharma-flavor of all sentient beings increase, and may they always attain the unobstructed Dharma of the Buddha.' This is the dedication of merit by a Bodhisattva-Mahasattva when giving the flavor of Dharma; it is to enable all sentient beings to diligently cultivate merit and fully possess the unobstructed body of wisdom. 'Buddha-child! When a Bodhisattva-Mahasattva gives vehicles, they dedicate the roots of goodness in this way, saying: 'May all sentient beings attain the vehicle of all-wisdom (referring to the vehicle that can reach all wisdom), riding the Great Vehicle (referring to the teachings of the Bodhisattva), the indestructible vehicle (referring to the teachings that are firm and indestructible), the most excellent vehicle (referring to the most outstanding teachings), the supreme vehicle (referring to the highest teachings), the swift vehicle (referring to the teachings that quickly reach the goal), the powerful vehicle (referring to the teachings with great power), the vehicle of complete merit (referring to the teachings of complete merit), the vehicle that transcends the world (referring to the teachings that transcend the world), and the vehicle that gives rise to countless Bodhisattvas (referring to the teachings that can produce countless Bodhisattvas).' This is the dedication of merit by a Bodhisattva-Mahasattva when giving vehicles. 'Buddha-child! When a Bodhisattva-Mahasattva gives clothing, they dedicate the roots of goodness in this way, saying: 'May all sentient beings obtain the clothing of shame and remorse to cover their bodies, abandon the evil practices of exposing the body in heretical paths, have radiant complexions, soft and delicate skin, achieve the supreme joy of all Buddhas, and attain the purest all-knowing wisdom (referring to the wisdom possessed by the Buddha).' This is the dedication of merit by a Bodhisattva-Mahasattva when giving clothing. 'Buddha-child! A Bodhisattva-Mahasattva often gives various precious flowers, such as: subtle fragrant flowers, flowers of various colors, countless wondrous flowers, flowers that are good to see, flowers that are pleasing, flowers of all seasons, heavenly flowers, human flowers, flowers cherished by the world, and flowers that are very fragrant and pleasing. With these countless wonderful flowers, they make offerings to all the Buddhas present, as well as to all the stupas and temples after the Buddha's passing, or they use them to make offerings to those who preach the Dharma, or to make offerings to the Sangha of monks, all Bodhisattvas, all good teachers, Sravakas, Pratyekabuddhas, parents, and relatives, down to themselves and all other poor and lonely people. When giving, they dedicate the roots of goodness in this way, saying: 'May all sentient beings attain the flowers of the Samadhi of all Buddhas (referring to the flowers of wisdom produced by the Buddha's meditation), and be able to fully reveal all Dharmas; may all sentient beings be like the Buddha, seeing'
者歡喜，心無厭足；愿一切眾生所見順愜，心無動亂；愿一切眾生具行廣大清凈之業；愿一切眾生常念善友，心無變異；愿一切眾生如阿伽陀藥，能除一切煩惱眾毒；愿一切眾產生滿大愿，皆悉得為無上智王；愿一切眾生智慧日光破愚癡暗；愿一切眾生菩提凈月增長滿足；愿一切眾生入大寶洲見善知識，具足成就一切善根。』是為菩薩摩訶薩佈施華時善根迴向，為令眾生皆得清凈無礙智故。
「佛子！菩薩摩訶薩佈施鬘時，以諸善根如是迴向，所謂：『愿一切眾生人所樂見，見者欽嘆，見者親善，見者愛樂，見者渴仰，見者除憂，見者生喜，見者離惡，見者常得親近於佛，見者清凈獲一切智。』是為菩薩摩訶薩佈施鬘時善根迴向。
「佛子！菩薩摩訶薩佈施香時，以諸善根如是迴向：『愿一切眾生具足戒香，得不缺戒、不雜戒、不污戒、無悔戒、離纏戒、無熱戒、無犯戒、無邊戒、出世戒、菩薩波羅蜜戒；愿一切眾生以是戒故，皆得成就諸佛戒身。』是為菩薩摩訶薩佈施香時善根迴向，為令眾生悉得圓滿無礙戒蘊故。
「佛子！菩薩摩訶薩施涂香時，以諸善根如是迴向，所謂：『愿一切眾生施香普熏，悉能惠舍一切所有；愿一切眾生戒香普熏，得於如來究竟凈戒；愿一切眾生忍香普熏，離於一切險
【現代漢語翻譯】 現代漢語譯本：『愿一切眾生心懷歡喜，永不厭倦滿足；愿一切眾生所見皆順心如意，內心平靜不為所動；愿一切眾生都能實踐廣大清凈的善業；愿一切眾生常念善友，心志堅定不移；愿一切眾生如同阿伽陀藥（一種能治百病的藥），能消除一切煩惱的毒害；愿一切眾生圓滿實現宏大誓願，都能夠成為無上智慧之王；愿一切眾生的智慧之光能破除愚癡的黑暗；愿一切眾生的菩提清凈之月能增長圓滿；愿一切眾生進入大寶洲（比喻佛法寶藏），見到善知識，具足成就一切善根。』這是菩薩摩訶薩佈施鮮花時所做的善根迴向，爲了使一切眾生都能獲得清凈無礙的智慧。 『佛子！菩薩摩訶薩佈施花鬘時，以這些善根如此迴向：『愿一切眾生都受人喜愛，見到他們的人都讚歎，見到他們的人都親近友善，見到他們的人都愛慕歡喜，見到他們的人都渴望仰慕，見到他們的人都消除憂愁，見到他們的人都心生喜悅，見到他們的人都遠離惡行，見到他們的人都能常親近佛陀，見到他們的人都能清凈獲得一切智慧。』這是菩薩摩訶薩佈施花鬘時所做的善根迴向。 『佛子！菩薩摩訶薩佈施香時，以這些善根如此迴向：『愿一切眾生都具足戒香，得到不缺戒、不雜戒、不污戒、無悔戒、離纏戒、無熱戒、無犯戒、無邊戒、出世戒、菩薩波羅蜜戒；愿一切眾生因為這些戒律，都能成就諸佛的戒身。』這是菩薩摩訶薩佈施香時所做的善根迴向，爲了使一切眾生都能圓滿無礙地成就戒蘊。 『佛子！菩薩摩訶薩佈施涂香時，以這些善根如此迴向：『愿一切眾生施香普熏，都能慷慨佈施一切所有；愿一切眾生戒香普熏，得到如來究竟清凈的戒律；愿一切眾生忍香普熏，遠離一切險惡』
【English Translation】 English version: 『May all sentient beings be filled with joy, with hearts that never tire of contentment; may all sentient beings see what is agreeable and pleasing, with minds that are calm and undisturbed; may all sentient beings practice vast and pure virtuous deeds; may all sentient beings always remember good friends, with minds that never change; may all sentient beings be like the agada medicine (a medicine that can cure all diseases), able to eliminate all the poisons of afflictions; may all sentient beings fulfill their great vows, and all become kings of unsurpassed wisdom; may the light of wisdom of all sentient beings break through the darkness of ignorance; may the pure Bodhi moon of all sentient beings grow and become full; may all sentient beings enter the great treasure island (a metaphor for the treasure of the Dharma), see good teachers, and fully accomplish all good roots.』 This is the dedication of merit by a Bodhisattva Mahasattva when giving flowers, so that all sentient beings may attain pure and unobstructed wisdom. 『Buddha's children! When a Bodhisattva Mahasattva gives garlands, they dedicate the merit of these good roots as follows: 『May all sentient beings be pleasing to see, may those who see them praise them, may those who see them be friendly and kind, may those who see them love and rejoice, may those who see them yearn with longing, may those who see them be free from sorrow, may those who see them be filled with joy, may those who see them be free from evil, may those who see them always be close to the Buddha, may those who see them be pure and attain all wisdom.』 This is the dedication of merit by a Bodhisattva Mahasattva when giving garlands. 『Buddha's children! When a Bodhisattva Mahasattva gives incense, they dedicate the merit of these good roots as follows: 『May all sentient beings be endowed with the fragrance of precepts, attaining precepts that are not deficient, not mixed, not defiled, without remorse, free from entanglement, without heat, without transgression, boundless, transcendent, and the Bodhisattva Paramita precepts; may all sentient beings, through these precepts, all attain the precept body of the Buddhas.』 This is the dedication of merit by a Bodhisattva Mahasattva when giving incense, so that all sentient beings may fully and unobstructed attain the aggregate of precepts. 『Buddha's children! When a Bodhisattva Mahasattva gives perfumed ointment, they dedicate the merit of these good roots as follows: 『May the fragrance of giving pervade all sentient beings, enabling them to generously give away all that they possess; may the fragrance of precepts pervade all sentient beings, enabling them to attain the ultimate pure precepts of the Tathagata; may the fragrance of patience pervade all sentient beings, enabling them to be free from all dangers』
害之心；愿一切眾生精進香普熏，常服大乘精進甲冑；愿一切眾生定香普熏，安住諸佛現前三昧；愿一切眾生慧香普熏，一念得成無上智王；愿一切眾生法香普熏，于無上法得無所畏；愿一切眾生德香普熏，成就一切大功德智；愿一切眾生菩提香普熏，得佛十力到于彼岸；愿一切眾生清凈白法妙香普熏，永滅一切不善之法。』是為菩薩摩訶薩施涂香時善根迴向。
「佛子！菩薩摩訶薩施床座時，以諸善根如是迴向，所謂：『愿一切眾生得諸天床座，證大智慧；愿一切眾生得賢聖床座，舍凡夫意，住菩提心；愿一切眾生得安樂床座，永離一切生死苦惱；愿一切眾生得究竟床座，得見諸佛自在神通；愿一切眾生得平等床座，恒普熏修一切善法；愿一切眾生得最勝床座，具清凈業，世無與等；愿一切眾生得安隱床座，證真實法，具足究竟；愿一切眾生得清凈床座，修習如來凈智境界；愿一切眾生得安住床座，得善知識常隨覆護；愿一切眾生得師子床座，常如如來右脅而臥。』是為菩薩摩訶薩施床座時善根迴向，為令眾生修習正念、善護諸根故。
「佛子！菩薩摩訶薩施房舍時，以諸善根如是迴向，所謂：『愿一切眾生皆得安住清凈佛剎，精勤修習一切功德；安住甚深三昧境界，舍離一切住處執著；了諸住處皆無
【現代漢語翻譯】 現代漢語譯本 『愿一切眾生遠離傷害之心；愿一切眾生精進之香普遍薰染，常穿戴大乘精進的鎧甲；愿一切眾生禪定之香普遍薰染，安住于諸佛現前的三昧（專注的境界）；愿一切眾生智慧之香普遍薰染，一念之間成就無上智慧之王；愿一切眾生佛法之香普遍薰染，對於無上佛法獲得無所畏懼；愿一切眾生功德之香普遍薰染，成就一切大功德智慧；愿一切眾生菩提（覺悟）之香普遍薰染，獲得佛的十種力量到達彼岸；愿一切眾生清凈白法的妙香普遍薰染，永遠滅除一切不善之法。』這是菩薩摩訶薩（偉大的菩薩）施涂香時善根的迴向。 『佛子！菩薩摩訶薩施捨床座時，以各種善根這樣迴向，即：『愿一切眾生獲得諸天（天神）的床座，證得大智慧；愿一切眾生獲得賢聖（聖人）的床座，捨棄凡夫的意念，安住于菩提心（覺悟之心）；愿一切眾生獲得安樂的床座，永遠脫離一切生死苦惱；愿一切眾生獲得究竟的床座，得見諸佛自在的神通；愿一切眾生獲得平等的床座，恒常普遍地修習一切善法；愿一切眾生獲得最殊勝的床座，具足清凈的業力，世間沒有可以與之相比的；愿一切眾生獲得安穩的床座，證得真實的佛法，具足究竟的境界；愿一切眾生獲得清凈的床座，修習如來（佛）清凈智慧的境界；愿一切眾生獲得安住的床座，得到善知識（良師益友）常常隨身保護；愿一切眾生獲得獅子床座，常常像如來一樣右脅而臥。』這是菩薩摩訶薩施捨床座時善根的迴向，爲了使眾生修習正念，善於守護諸根（眼、耳、鼻、舌、身、意）。 『佛子！菩薩摩訶薩施捨房舍時，以各種善根這樣迴向，即：『愿一切眾生都能安住在清凈的佛剎（佛的凈土），精勤修習一切功德；安住在甚深的三昧境界，舍離一切對於住處的執著；了知一切住處都是無常的，
【English Translation】 English version 'May all beings be free from the heart of harm; may all beings be universally perfumed with the fragrance of diligence, and always wear the armor of great vehicle diligence; may all beings be universally perfumed with the fragrance of samadhi (concentration), and abide in the samadhi of the Buddhas' presence; may all beings be universally perfumed with the fragrance of wisdom, and in a single thought, attain the supreme king of wisdom; may all beings be universally perfumed with the fragrance of Dharma (Buddhist teachings), and be fearless in the supreme Dharma; may all beings be universally perfumed with the fragrance of merit, and accomplish all great meritorious wisdom; may all beings be universally perfumed with the fragrance of Bodhi (enlightenment), and attain the ten powers of the Buddha to reach the other shore; may all beings be universally perfumed with the wonderful fragrance of pure white Dharma, and forever extinguish all unwholesome dharmas.' This is the dedication of merit by a Bodhisattva Mahasattva (great Bodhisattva) when offering scented ointment. 'Buddha's children! When a Bodhisattva Mahasattva offers beds and seats, they dedicate all their roots of goodness in this way, saying: 'May all beings obtain the beds and seats of the devas (gods), and realize great wisdom; may all beings obtain the beds and seats of the sages, abandon the thoughts of ordinary beings, and abide in the Bodhi mind (mind of enlightenment); may all beings obtain comfortable beds and seats, and forever be free from all the suffering of birth and death; may all beings obtain ultimate beds and seats, and see the Buddhas' unhindered spiritual powers; may all beings obtain equal beds and seats, and constantly and universally cultivate all good dharmas; may all beings obtain the most excellent beds and seats, possess pure karma, and be unmatched in the world; may all beings obtain peaceful beds and seats, realize the true Dharma, and be complete and ultimate; may all beings obtain pure beds and seats, cultivate the pure wisdom realm of the Tathagata (Buddha); may all beings obtain stable beds and seats, and have good teachers and friends always protect them; may all beings obtain lion beds and seats, and always lie down on their right side like the Tathagata.' This is the dedication of merit by a Bodhisattva Mahasattva when offering beds and seats, in order to enable beings to cultivate right mindfulness and skillfully guard their senses (eyes, ears, nose, tongue, body, and mind). 'Buddha's children! When a Bodhisattva Mahasattva offers dwellings, they dedicate all their roots of goodness in this way, saying: 'May all beings dwell in pure Buddha-lands, diligently cultivate all merits; dwell in the profound realm of samadhi, abandon all attachments to dwelling places; understand that all dwelling places are impermanent,'
所有，離諸世間住一切智；攝取一切諸佛所住，住究竟道安樂住處；恒住第一清凈善根，終不捨離佛無上住。』是為菩薩摩訶薩施房舍時善根迴向；為欲利益一切眾生，隨其所應，思惟救護故。
「佛子！菩薩摩訶薩施住處時，以諸善根如是迴向，所謂：『愿一切眾生常獲善利，其心安樂；愿一切眾生依如來住，依大智住，依善知識住，依尊勝住，依善行住，依大慈住，依大悲住，依六波羅蜜住，依大菩提心住，依一切菩薩道住。』是為菩薩摩訶薩施住處時善根迴向，為令一切福德清凈故，究竟清凈故，智清凈故，道清凈故，法清凈故，戒清凈故，志樂清凈故，信解清凈故，愿清凈故，一切神通功德清凈故。
「佛子！菩薩摩訶薩施諸燈明，所謂：酥燈、油燈、寶燈、摩尼燈、漆燈、火燈、沉水燈、栴檀燈、一切香燈、無量色光燈。施如是等無量燈時，為欲利益一切眾生，為欲攝受一切眾生，以此善根如是迴向，所謂：『愿一切眾生得無量光，普照一切諸佛正法；愿一切眾生得清凈光，照見世間極微細色；愿一切眾生得離翳光，了眾生界空無所有；愿一切眾生得無邊光，身出妙光普照一切；愿一切眾生得普照光，于諸佛法心無退轉；愿一切眾生得佛凈光，一切剎中悉皆顯現；愿一切眾生得無礙光，一光遍
【現代漢語翻譯】 現代漢語譯本：『所有菩薩摩訶薩（菩薩中的大菩薩），遠離世間的一切煩惱，安住於一切智慧；攝取一切諸佛所安住的境界，安住于究竟之道，處於安樂的境地；恒常安住于第一清凈的善根，最終不會舍離佛的無上安住。』這是菩薩摩訶薩佈施房舍時善根的迴向；爲了利益一切眾生，隨其所應，思惟救護他們。 『佛子！菩薩摩訶薩佈施住處時，以這些善根如此迴向，即：『愿一切眾生常獲善利，內心安樂；愿一切眾生依如來（佛的稱號）而住，依大智慧而住，依善知識而住，依尊勝而住，依善行而住，依大慈而住，依大悲而住，依六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）而住，依大菩提心而住，依一切菩薩道而住。』這是菩薩摩訶薩佈施住處時善根的迴向，爲了使一切福德清凈，究竟清凈，智慧清凈，道清凈，法清凈，戒清凈，志向和喜好清凈，信解清凈，愿清凈，一切神通功德清凈。 『佛子！菩薩摩訶薩佈施各種燈明，例如：酥油燈、油燈、寶燈、摩尼燈（一種寶珠發出的燈光）、漆燈、火燈、沉水燈、栴檀燈（用栴檀木製成的燈）、一切香燈、無量色光燈。佈施這些無量燈時，爲了利益一切眾生，爲了攝受一切眾生，以此善根如此迴向，即：『愿一切眾生獲得無量光明，普遍照耀一切諸佛的正法；愿一切眾生獲得清凈光明，照見世間極其微細的色相；愿一切眾生獲得遠離障礙的光明，了知眾生界空無所有；愿一切眾生獲得無邊光明，身體發出美妙的光芒普照一切；愿一切眾生獲得普照光明，對於諸佛的教法內心不退轉；愿一切眾生獲得佛的清凈光明，在一切剎土中都顯現出來；愿一切眾生獲得無礙光明，一道光明遍照
【English Translation】 English version: 『All Bodhisattva-Mahasattvas (great Bodhisattvas), dwelling apart from all worldly attachments, abide in all wisdom; embracing the abodes of all Buddhas, dwelling in the ultimate path, residing in a state of peace and joy; constantly abiding in the first pure root of goodness, and ultimately never abandoning the supreme abode of the Buddha.』 This is the dedication of merit when a Bodhisattva-Mahasattva gives away dwellings; for the sake of benefiting all sentient beings, according to their needs, contemplating and protecting them. 『Buddha-child! When a Bodhisattva-Mahasattva gives away dwellings, they dedicate the roots of goodness in this way, saying: 『May all sentient beings always obtain good benefits, and their minds be at peace; may all sentient beings abide in the abode of the Tathagata (title of the Buddha), abide in great wisdom, abide in good teachers, abide in supreme victory, abide in good conduct, abide in great compassion, abide in great mercy, abide in the six paramitas (generosity, discipline, patience, diligence, meditation, wisdom), abide in the great Bodhi mind, abide in all Bodhisattva paths.』 This is the dedication of merit when a Bodhisattva-Mahasattva gives away dwellings, for the sake of making all merits pure, ultimately pure, wisdom pure, path pure, Dharma pure, precepts pure, aspiration and joy pure, faith and understanding pure, vows pure, and all supernatural powers and merits pure. 『Buddha-child! Bodhisattva-Mahasattvas give away various lights, such as: ghee lamps, oil lamps, jewel lamps, mani lamps (lights emitted from a kind of precious jewel), lacquer lamps, fire lamps, submerged lamps, sandalwood lamps (lamps made of sandalwood), all fragrant lamps, and lamps of immeasurable colors. When giving away these immeasurable lamps, for the sake of benefiting all sentient beings, for the sake of embracing all sentient beings, they dedicate the roots of goodness in this way, saying: 『May all sentient beings obtain immeasurable light, universally illuminating the true Dharma of all Buddhas; may all sentient beings obtain pure light, seeing the extremely subtle forms of the world; may all sentient beings obtain light free from obscurations, understanding that the realm of sentient beings is empty and without substance; may all sentient beings obtain boundless light, their bodies emitting wondrous light that universally illuminates everything; may all sentient beings obtain universal light, their minds not retreating from the teachings of all Buddhas; may all sentient beings obtain the pure light of the Buddha, manifesting in all Buddha-lands; may all sentient beings obtain unobstructed light, one light pervading
照一切法界；愿一切眾生得無斷光，照諸佛剎光明不斷；愿一切眾生得智幢光，普照世間；愿一切眾生得無量色光，照一切剎示現神力。』菩薩如是施燈明時，為欲利益一切眾生，安樂一切眾生故，以此善根隨逐眾生，以此善根攝受眾生，以此善根分佈眾生，以此善根慈愍眾生，以此善根覆育眾生，以此善根救護眾生，以此善根充滿眾生，以此善根緣念眾生，以此善根等益眾生，以此善根觀察眾生。是為菩薩摩訶薩施燈明時善根迴向，如是迴向無有障礙，普令眾生住善根中。
「佛子！菩薩摩訶薩施湯藥時，以諸善根如是迴向，所謂：『愿一切眾生於諸蓋纏，究竟得出；愿一切眾生永離病身，得如來身；愿一切眾生作大良藥，滅除一切不善之病；愿一切眾產生阿伽陀藥，安住菩薩不退轉地；愿一切眾產生如來藥，能拔一切煩惱毒箭；愿一切眾生親近賢聖，滅諸煩惱，修清凈行；愿一切眾生作大藥王，永除眾病，不令重發；愿一切眾生作不壞藥樹，悉能救療一切眾生；愿一切眾生得一切智光，出衆病箭；愿一切眾生善解世間方藥之法，所有疾病為其救療。』菩薩摩訶薩施湯藥時，為令一切眾生永離眾病故，究竟安隱故，究竟清凈故，如佛無病故，拔除一切病箭故，得無盡堅固身故，得金剛圍山所不壞身故，得堅固
【現代漢語翻譯】 現代漢語譯本 『照耀一切法界；愿一切眾生獲得無斷的光明，照耀諸佛的剎土，光明永不間斷；愿一切眾生獲得智慧的旗幟般的光明，普遍照耀世間；愿一切眾生獲得無量的色彩的光明，照耀一切剎土，示現神通的力量。』菩薩像這樣佈施燈明的時候，爲了利益一切眾生，安樂一切眾生，因此，用這種善根跟隨眾生，用這種善根攝受眾生，用這種善根分佈給眾生，用這種善根慈悲憐憫眾生，用這種善根覆蓋養育眾生，用這種善根救護眾生，用這種善根充滿眾生，用這種善根緣念眾生，用這種善根平等利益眾生，用這種善根觀察眾生。這就是菩薩摩訶薩佈施燈明時善根的迴向，這樣的迴向沒有障礙，普遍令眾生安住在善根之中。 『佛子！菩薩摩訶薩佈施湯藥的時候，用各種善根這樣迴向，所謂：『愿一切眾生對於各種煩惱的覆蓋纏繞，最終能夠解脫出來；愿一切眾生永遠脫離病痛的身體，獲得如來那樣的身體；愿一切眾產生為偉大的良藥，滅除一切不善的疾病；愿一切眾產生為阿伽陀藥（萬能藥），安住在菩薩不退轉的地位；愿一切眾產生為如來之藥，能夠拔除一切煩惱的毒箭；愿一切眾生親近賢聖，滅除各種煩惱，修持清凈的行為；愿一切眾生做大藥王，永遠消除各種疾病，不讓疾病再次復發；愿一切眾生做不壞的藥樹，能夠救治一切眾生；愿一切眾生獲得一切智慧的光明，射出各種疾病的毒箭；愿一切眾生善於理解世間的方藥之法，所有疾病都能夠得到救治。』菩薩摩訶薩佈施湯藥的時候，爲了讓一切眾生永遠脫離各種疾病，最終得到安穩，最終得到清凈，像佛一樣沒有疾病，拔除一切疾病的毒箭，獲得無盡堅固的身體，獲得金剛圍山（堅固無比的山）都不能破壞的身體，獲得堅固
【English Translation】 English version 'Illuminating all realms of Dharma; may all sentient beings obtain uninterrupted light, illuminating the Buddha-lands with ceaseless radiance; may all sentient beings obtain the light of the wisdom banner, universally illuminating the world; may all sentient beings obtain immeasurable colored light, illuminating all lands, manifesting miraculous powers.' When a Bodhisattva makes offerings of light in this way, for the sake of benefiting all sentient beings, bringing peace and happiness to all sentient beings, they use this root of goodness to follow sentient beings, use this root of goodness to gather sentient beings, use this root of goodness to distribute to sentient beings, use this root of goodness to have compassion for sentient beings, use this root of goodness to cover and nurture sentient beings, use this root of goodness to protect sentient beings, use this root of goodness to fill sentient beings, use this root of goodness to remember sentient beings, use this root of goodness to equally benefit sentient beings, use this root of goodness to observe sentient beings. This is how a Bodhisattva Mahasattva dedicates the root of goodness when offering light, such dedication is without obstruction, universally enabling sentient beings to dwell in the root of goodness. 'Buddha-child! When a Bodhisattva Mahasattva offers medicine, they dedicate all roots of goodness in this way, saying: 'May all sentient beings ultimately be liberated from all coverings and entanglements; may all sentient beings forever be free from diseased bodies, attaining the body of a Tathagata; may all sentient beings become great medicine, eradicating all unwholesome diseases; may all sentient beings become Agada medicine (panacea), dwelling in the irreversible stage of a Bodhisattva; may all sentient beings become the medicine of the Tathagata, able to extract all poisonous arrows of afflictions; may all sentient beings draw near to the wise and holy, extinguishing all afflictions, cultivating pure conduct; may all sentient beings become the great king of medicine, forever eliminating all diseases, preventing them from recurring; may all sentient beings become indestructible medicinal trees, able to heal all sentient beings; may all sentient beings obtain the light of all wisdom, shooting out all arrows of disease; may all sentient beings be skilled in understanding the methods of worldly medicine, so that all diseases can be healed.' When a Bodhisattva Mahasattva offers medicine, it is for the sake of enabling all sentient beings to forever be free from all diseases, ultimately attaining peace and security, ultimately attaining purity, being like the Buddha without disease, extracting all poisonous arrows of disease, obtaining an inexhaustibly firm body, obtaining a body that cannot be destroyed by even the Vajra Mountain (an indestructible mountain), obtaining a firm
滿足力故，得圓滿不可奪佛樂故，得一切佛自在堅固身故，以諸善根如是迴向。
「佛子！菩薩摩訶薩悉能惠施一切器物。所謂：黃金器盛滿雜寶，白銀器盛眾妙寶，琉璃器盛種種寶，玻璃器盛滿無量寶莊嚴具，硨磲器盛赤真珠，碼瑙器盛滿珊瑚摩尼珠寶，白玉器盛眾美食，栴檀器盛天衣服，金剛器盛眾妙香。無量無數種種寶器，盛無量無數種種眾寶，或施諸佛，信佛福田不思議故；或施菩薩，知善知識難值遇故；或施聖僧，為令佛法久住世故；或施聲聞及辟支佛，于諸聖人生凈信故；或施父母，為尊重故；或施師長，為恒誘誨，令依聖教修功德故；或施下劣、貧窮、孤露，大慈、大悲愛眼等視諸眾生故；專意滿足去、來、今世一切菩薩檀波羅蜜故；以一切物普施一切，終不厭舍諸眾生故。如是施時，于其施物及以受者，皆無所著。菩薩摩訶薩以如是等種種寶器盛無量寶而佈施時，以諸善根如是迴向，所謂：『愿一切眾產生等虛空無邊藏器，念力廣大，悉能受持世、出世間一切經書，無有忘失；愿一切眾產生清凈器，能悟諸佛甚深正法；愿一切眾產生無上寶器，悉能受持三世佛法；愿一切眾產生就如來廣大法器，以不壞信攝受三世佛菩提法；愿一切眾產生就最勝寶莊嚴器，住大威德菩提之心；愿一切眾產生就功
【現代漢語翻譯】 現代漢語譯本 爲了滿足力量，獲得圓滿不可奪的佛樂，獲得一切佛自在堅固之身，以各種善根如此迴向。
『佛子！菩薩摩訶薩能夠施捨一切器物。例如：用黃金器皿盛滿各種珍寶，用白銀器皿盛滿各種奇妙的寶物，用琉璃器皿盛滿各種寶物，用玻璃器皿盛滿無量寶莊嚴具，用硨磲器皿盛滿赤真珠，用瑪瑙器皿盛滿珊瑚摩尼珠寶，用白玉器皿盛滿各種美食，用栴檀器皿盛滿天衣，用金剛器皿盛滿各種奇妙的香。用無量無數的各種寶器，盛滿無量無數的各種珍寶，或者佈施給諸佛，因為相信佛的福田不可思議；或者佈施給菩薩，因為知道善知識難以值遇；或者佈施給聖僧，爲了使佛法長久住世；或者佈施給聲聞和辟支佛，因為對諸聖人生起清凈的信心；或者佈施給父母，爲了尊重他們；或者佈施給師長，爲了他們恒常教誨，使自己依聖教修行功德；或者佈施給卑劣、貧窮、孤獨無依的人，因為以大慈大悲的愛眼看待一切眾生；專心滿足過去、現在、未來一切菩薩的檀波羅蜜（佈施波羅蜜）；用一切物品普遍佈施給一切眾生，終不厭棄捨離眾生。如此佈施時，對於所施之物以及接受者，都無所執著。菩薩摩訶薩用如此等等各種寶器盛滿無量珍寶而佈施時，以各種善根如此迴向，例如：『愿一切眾生變成等同虛空無邊的藏器，念力廣大，能夠受持世間和出世間的一切經書，沒有遺忘；愿一切眾生變成清凈的器皿，能夠領悟諸佛甚深的正法；愿一切眾生變成無上的寶器，能夠受持三世佛法；愿一切眾產生就如來廣大的法器，以不壞的信心攝受三世佛菩提法；愿一切眾產生就最殊勝的寶莊嚴器，安住于大威德菩提之心；愿一切眾產生就功德』
【English Translation】 English version By the power of fulfillment, to obtain the perfect and unassailable joy of the Buddha, to obtain the firm and unshakeable body of all Buddhas, thus dedicating all roots of goodness.
'Children of the Buddha! Bodhisattva Mahasattvas are able to give away all kinds of vessels. For example: golden vessels filled with various treasures, silver vessels filled with various wonderful jewels, lapis lazuli vessels filled with various treasures, crystal vessels filled with immeasurable precious ornaments, tridacna vessels filled with red pearls, agate vessels filled with coral, mani jewels, and precious stones, white jade vessels filled with various delicacies, sandalwood vessels filled with heavenly garments, and diamond vessels filled with various wonderful fragrances. With immeasurable and countless kinds of precious vessels, filled with immeasurable and countless kinds of treasures, they may give to the Buddhas, because they believe in the inconceivable field of merit of the Buddhas; or they may give to the Bodhisattvas, because they know that good teachers are difficult to encounter; or they may give to the Sangha, in order to make the Dharma endure in the world; or they may give to the Sravakas and Pratyekabuddhas, because they generate pure faith in the holy ones; or they may give to their parents, out of respect; or they may give to their teachers, for their constant guidance, enabling them to cultivate merit according to the holy teachings; or they may give to the inferior, the poor, and the lonely, because they regard all beings with eyes of great compassion and love; they are dedicated to fulfilling the Dana Paramita (perfection of giving) of all Bodhisattvas in the past, present, and future; they give all things universally to all beings, never wearying of abandoning or forsaking any beings. When giving in this way, they have no attachment to the things given or to the recipients. When Bodhisattva Mahasattvas give in this way, using various precious vessels filled with immeasurable treasures, they dedicate all roots of goodness in this way, for example: 『May all beings become like boundless containers as vast as space, with great power of mindfulness, able to receive and uphold all scriptures of the world and beyond, without forgetting; may all beings become pure vessels, able to awaken to the profound and true Dharma of all Buddhas; may all beings become supreme precious vessels, able to uphold the Dharma of the Buddhas of the three times; may all beings achieve the great Dharma vessel of the Tathagata, embracing the Bodhi Dharma of the Buddhas of the three times with indestructible faith; may all beings achieve the most excellent and precious ornamented vessel, abiding in the great majestic Bodhi mind; may all beings achieve the merit』
德所依處器，于諸如來無量智慧生凈信解；愿一切眾產生就趣入一切智器，究竟如來無礙解脫；愿一切眾生得盡未來劫菩薩行器，能令眾生普皆安住一切智力；愿一切眾產生就三世諸佛種性勝功德器，一切諸佛妙音所說悉能受持；愿一切眾產生就容納盡法界、虛空界、一切世界一切如來眾會道場器，為大丈夫贊說之首，勸請諸佛轉正法輪。』是為菩薩摩訶薩佈施器時善根迴向，為欲普令一切眾生皆得圓滿普賢菩薩行愿器故。
大方廣佛華嚴經卷第二十五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十六
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之四
「佛子！菩薩摩訶薩以種種車，眾寶嚴飾，奉施諸佛及諸菩薩、師長、善友、聲聞、緣覺，如是無量種種福田，乃至貧窮、孤露之者。此諸人眾，或從遠來，或從近來，或承菩薩名聞故來，或是菩薩因緣故來，或聞菩薩往昔所發施愿故來，或是菩薩心願請來。菩薩是時，或施寶車，或施金車，悉妙莊嚴，鈴網覆上，寶帶垂下；或施上妙琉璃之車，無量珍奇以為嚴飾；或復施與白銀之車，覆以金網，駕以駿馬；或復施與無量雜寶所莊嚴車，覆以寶網，駕以香象；或復施與栴檀之車，妙寶為輪
【現代漢語翻譯】 現代漢語譯本 『愿以所依之德，對於諸如來無量的智慧生起清凈的信解；愿一切眾生都能成就趣入一切智慧的器量，最終達到如來無礙的解脫；愿一切眾生都能獲得盡未來劫菩薩行持的器量，能夠使眾生普遍安住於一切智慧的力量；愿一切眾生都能成就三世諸佛種性的殊勝功德器量，一切諸佛所說的微妙音聲都能受持；愿一切眾生都能成就容納盡法界（一切佛法所及的範圍）、虛空界（宇宙空間）、一切世界一切如來眾會道場的器量，成為大丈夫讚歎的首領，勸請諸佛轉動正法輪（佛法的教義）。』這是菩薩摩訶薩在佈施器物時所做的善根迴向，爲了普遍使一切眾生都能獲得圓滿普賢菩薩（象徵一切菩薩行愿的代表）的行愿器量。
《大方廣佛華嚴經》卷第二十五 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十六
于闐國三藏實叉難陀（唐代高僧，精通佛經翻譯）奉 制譯
十回向品第二十五之四
『佛子！菩薩摩訶薩用各種各樣的車，用眾寶裝飾，奉獻給諸佛以及諸菩薩、師長、善友、聲聞（聽聞佛陀教誨而修行的人）、緣覺（不需佛陀教導，自己覺悟的人），像這樣無量種種的福田，乃至貧窮、孤苦無依的人。這些人眾，有的從遠方來，有的從近處來，有的是因為聽到菩薩的名聲而來，有的是因為與菩薩有因緣而來，有的是因為聽到菩薩往昔所發的佈施愿而來，有的是菩薩以心願請來的。菩薩這時，或者佈施寶車，或者佈施金車，都精妙莊嚴，鈴網覆蓋在上面，寶帶垂掛下來；或者佈施上妙的琉璃之車，用無量珍奇的寶物來裝飾；或者佈施白銀的車，覆蓋著金網，駕著駿馬；或者佈施用無量雜寶所裝飾的車，覆蓋著寶網，駕著香象；或者佈施栴檀（一種香木）的車，用妙寶做輪子。
【English Translation】 English version 'May the virtue of my reliance give rise to pure faith and understanding in the immeasurable wisdom of all Tathagatas; may all sentient beings achieve the capacity to enter into all wisdom, ultimately attaining the unobstructed liberation of the Tathagatas; may all sentient beings obtain the capacity for the bodhisattva practices throughout future eons, enabling them to universally abide in the power of all wisdom; may all sentient beings achieve the capacity for the superior merits of the lineage of the Buddhas of the three times, able to uphold all the wonderful sounds spoken by all the Buddhas; may all sentient beings achieve the capacity to contain the entire Dharma realm (the scope of all Buddhist teachings), the space realm (the universe), all worlds, and all the assemblies and sacred sites of all Tathagatas, becoming the leader praised by great beings, urging the Buddhas to turn the wheel of the Dharma (the teachings of Buddhism).' This is the dedication of merit by the Bodhisattva Mahasattva when giving gifts, for the purpose of universally enabling all sentient beings to attain the perfect capacity for the practices and vows of Samantabhadra Bodhisattva (a representative of all bodhisattva practices and vows).
The Avatamsaka Sutra, Volume 25 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 26
Translated by the Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 25, Part 4: The Ten Dedications
'Buddha's children! The Bodhisattva Mahasattva offers various kinds of carriages, adorned with many treasures, to all Buddhas, as well as to all Bodhisattvas, teachers, good friends, Śrāvakas (those who practice by hearing the Buddha's teachings), and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and to such immeasurable fields of merit, even to the poor and the destitute. These people, some come from afar, some come from nearby, some come because they have heard of the Bodhisattva's reputation, some come because they have a connection with the Bodhisattva, some come because they have heard of the Bodhisattva's past vows of giving, and some are invited by the Bodhisattva's wish. At this time, the Bodhisattva may give jeweled carriages, or golden carriages, all exquisitely adorned, with nets of bells covering them, and jeweled belts hanging down; or they may give carriages of superior lapis lazuli, adorned with countless rare treasures; or they may give silver carriages, covered with golden nets, drawn by swift horses; or they may give carriages adorned with countless mixed treasures, covered with jeweled nets, drawn by fragrant elephants; or they may give carriages of sandalwood (a fragrant wood), with wheels made of exquisite jewels.'
，雜寶為蓋，寶師子座敷置嚴好，百千采女列坐其上，十萬丈夫牽御而行；或復施與玻璃寶車，眾雜妙寶以為嚴飾，端正女人充滿其中，寶帳覆上，幢幡侍側；或復施與碼瑙藏車，飾以眾寶，熏諸雜香，種種妙華散佈莊嚴，百千采女持寶瓔珞，駕馭均調，涉險能安；或復施與堅固香車，眾寶為輪，莊嚴巨麗，寶帳覆上，寶網垂下，種種寶衣敷布其中，清凈好香流芬外徹，其香美妙稱悅人心，無量諸天翼從而行，載以眾寶隨時給施；或復施與光明寶車，種種諸寶妙色映徹，眾妙寶網羅覆其上，雜寶瓔珞周匝垂下，散以末香內外芬潔，所愛男女悉載其上。
「佛子！菩薩摩訶薩以如是等眾妙寶車奉施佛時，以此善根如是迴向，所謂：『愿一切眾生悉解供養最上福田，深信施佛，得無量報；愿一切眾生一心向佛，常遇無量清凈福田；愿一切眾生於諸如來無所吝惜，具足成就大舍之心；愿一切眾生於諸佛所修行施行，離二乘愿，逮得如來無礙解脫一切智智；愿一切眾生於諸佛所行無盡施，入佛無量功德智慧；愿一切眾生入佛勝智，得成清凈無上智王；愿一切眾生得佛遍至無礙神通，隨所欲往，靡不自在；愿一切眾生深入大乘，獲無量智，安住不動；愿一切眾生皆能出生一切智法，為諸天人最上福田；愿一切眾生於諸佛所
【現代漢語翻譯】 現代漢語譯本：有的用雜寶做車蓋，用裝飾精美的寶獅子座鋪設，成百上千的采女列坐在上面，十萬個男子牽引著車子前行；有的施與用琉璃寶製成的車子，用各種珍奇的寶物裝飾，端莊美麗的女子充滿其中，寶帳覆蓋在上面，幢幡在旁邊侍立；有的施與用瑪瑙製成的藏車，用各種寶物裝飾，熏上各種香料，散佈各種美妙的鮮花來莊嚴，成百上千的采女拿著寶瓔珞，駕馭平穩，即使在險峻的地方也能安穩行駛；有的施與堅固的香車，用各種寶物做輪子，裝飾得宏偉壯麗，寶帳覆蓋在上面，寶網垂下，各種寶衣鋪設在其中，清凈美好的香氣散發到外面，那香氣美妙得令人心悅，無數的天人跟隨著車子前行，車上載著各種寶物隨時施與；有的施與光明寶車，各種寶物發出美妙的光澤，互相映照，各種美妙的寶網覆蓋在上面，各種寶瓔珞在周圍垂下，散佈著末香，內外都芬芳潔凈，所愛的人都乘坐在這車上。 佛子！菩薩摩訶薩用這些各種美妙的寶車奉獻給佛時，用這種善根這樣迴向，就是說：『愿一切眾生都能理解供養最上福田（指佛），深信佈施給佛，得到無量的果報；愿一切眾生一心向佛，常常遇到無量清凈的福田；愿一切眾生對於諸佛不吝惜，具足成就大舍之心；愿一切眾生在諸佛那裡修行佈施，離開二乘（聲聞乘和緣覺乘）的願望，獲得如來無礙解脫的一切智慧；愿一切眾生在諸佛那裡行無盡的佈施，進入佛的無量功德智慧；愿一切眾生進入佛的殊勝智慧，成就清凈無上的智王；愿一切眾生得到佛的普遍到達無礙神通，隨心所欲地前往，沒有不自在的；愿一切眾生深入大乘，獲得無量智慧，安住不動；愿一切眾生都能出生一切智慧的法，成為諸天人最上的福田；愿一切眾生在諸佛那裡』
【English Translation】 English version: Some offer vehicles with canopies of various treasures, adorned with magnificent jeweled lion thrones, upon which hundreds and thousands of celestial maidens are seated, and ten thousand men pull the vehicles forward; others offer vehicles made of crystal treasures, embellished with various exquisite jewels, filled with graceful and beautiful women, covered with jeweled canopies, and with banners standing by; others offer vehicles of agate, adorned with various treasures, perfumed with various fragrances, and decorated with various beautiful flowers, with hundreds and thousands of celestial maidens holding jeweled necklaces, driving smoothly, and able to travel safely even in dangerous places; others offer sturdy fragrant vehicles, with wheels of various treasures, grandly and magnificently adorned, covered with jeweled canopies, with jeweled nets hanging down, various jeweled garments spread within, and pure and beautiful fragrances emanating outwards, the fragrance so exquisite that it delights the heart, with countless devas following the vehicles, carrying various treasures to give away at any time; others offer luminous jeweled vehicles, with various treasures emitting beautiful colors, reflecting each other, covered with various exquisite jeweled nets, with various jeweled necklaces hanging all around, sprinkled with powdered incense, both inside and out fragrant and clean, with all loved ones riding in these vehicles. O sons of the Buddha! When Bodhisattva Mahasattvas offer such various exquisite jeweled vehicles to the Buddhas, they dedicate this merit in this way, saying: 『May all sentient beings understand how to make offerings to the supreme field of merit (referring to the Buddha), deeply believe in giving to the Buddhas, and receive immeasurable rewards; may all sentient beings wholeheartedly turn towards the Buddhas, and always encounter immeasurable pure fields of merit; may all sentient beings not be stingy towards the Buddhas, and fully achieve the mind of great giving; may all sentient beings practice giving at the Buddhas' places, leave behind the aspirations of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and attain the unobstructed liberation of all wisdom of the Tathāgata; may all sentient beings practice endless giving at the Buddhas' places, and enter the immeasurable merit and wisdom of the Buddhas; may all sentient beings enter the supreme wisdom of the Buddhas, and achieve the pure and supreme king of wisdom; may all sentient beings attain the Buddhas' pervasive and unobstructed supernatural powers, and go wherever they wish, without any hindrance; may all sentient beings deeply enter the Mahāyāna, obtain immeasurable wisdom, and abide without moving; may all sentient beings be able to generate the Dharma of all wisdom, and become the supreme field of merit for all devas and humans; may all sentient beings at the Buddhas' places』
無嫌恨心，勤種善根，樂求佛智；愿一切眾生任運能往一切佛剎，一剎那中普周法界而無懈倦；愿一切眾生逮得菩薩自在神通，分身遍滿等虛空界一切佛所親近供養；愿一切眾生得無比身，遍往十方而無厭倦；愿一切眾生得廣大身，飛行迅疾，隨意所往，終無懈退；愿一切眾生得佛究竟自在威力，一剎那中盡虛空界，悉現諸佛神通變化；愿一切眾生修安樂行，隨順一切諸菩薩道；愿一切眾生得速疾行，究竟十力智慧神通；愿一切眾生普入法界十方國土，悉盡邊際等無差別；愿一切眾生行普賢行無有退轉，到于彼岸成一切智；愿一切眾生升于無比智慧之乘，隨順法性見如實理。』是為菩薩摩訶薩以眾寶車奉施現在一切諸佛及佛滅后所有塔廟善根迴向，為令眾生得於如來究竟出離無礙乘故。
「佛子！菩薩摩訶薩以眾寶車施菩薩等善知識時，以諸善根如是迴向，所謂：『愿一切眾生心常憶持善知識教，專勤守護，令不忘失；愿一切眾生與善知識同一義利，普攝一切與共善根；愿一切眾生近善知識，尊重供養，悉舍所有，順可其心；愿一切眾生得善志欲，隨逐善友，未嘗舍離；愿一切眾生常得值遇諸善知識，專意承奉，不違其教；愿一切眾生樂善知識，常不捨離，無間無雜，亦無誤失；愿一切眾生能以其身施善知識，
【現代漢語翻譯】 現代漢語譯本：愿（我）沒有嫌恨之心，勤奮種植善根，樂於追求佛的智慧；愿一切眾生能夠自然而然地前往一切佛的國土，在一剎那間普遍周遊法界而沒有懈怠；愿一切眾生獲得菩薩自在的神通，分身遍滿如同虛空界一樣，在一切佛的處所親近供養；愿一切眾生獲得無比的身軀，普遍前往十方而沒有厭倦；愿一切眾生獲得廣大的身軀，飛行迅速，隨心所欲地前往，最終沒有懈怠退縮；愿一切眾生獲得佛的究竟自在威力，在一剎那間，在整個虛空界，都顯現諸佛的神通變化；愿一切眾生修習安樂之行，隨順一切菩薩之道；愿一切眾生獲得快速的行動，最終達到十力（如來十種力量）的智慧神通；愿一切眾生普遍進入法界十方國土，完全到達邊際而沒有差別；愿一切眾生修行普賢菩薩的行愿而沒有退轉，到達彼岸成就一切智慧；愿一切眾生登上無比智慧的乘具，隨順法性，見到真實的道理。』這是菩薩摩訶薩用眾寶車奉獻給現在一切諸佛以及佛滅度后所有塔廟的善根迴向，爲了使眾生獲得如來究竟出離的無礙乘。 『佛子！菩薩摩訶薩用眾寶車佈施給菩薩等善知識時，用各種善根這樣迴向，所謂：『愿一切眾生心中常常憶念保持善知識的教誨，專心勤奮地守護，使之不遺忘失；愿一切眾生與善知識有相同的意義和利益，普遍攝取一切共同的善根；愿一切眾生親近善知識，尊重供養，全部捨棄所有，順從他們的心意；愿一切眾生獲得善良的志向和慾望，跟隨善友，從不捨離；愿一切眾生常常能夠遇到各種善知識，專心承奉，不違揹他們的教誨；愿一切眾生喜愛善知識，常常不捨離，沒有間隔沒有雜亂，也沒有錯誤遺失；愿一切眾生能夠用自己的身體佈施給善知識，
【English Translation】 English version: May (I) have no hatred, diligently plant roots of goodness, and joyfully seek the wisdom of the Buddha; may all sentient beings be able to naturally go to all Buddha lands, universally travel throughout the Dharma realm in an instant without laziness; may all sentient beings attain the unhindered spiritual powers of a Bodhisattva, with their bodies manifested everywhere like the space realm, closely attending and making offerings at all Buddha's places; may all sentient beings obtain incomparable bodies, universally going to the ten directions without weariness; may all sentient beings obtain vast bodies, flying swiftly, going wherever they wish, ultimately without laziness or retreat; may all sentient beings obtain the ultimate unhindered power of the Buddha, in an instant, throughout the entire space realm, manifesting all the spiritual transformations of the Buddhas; may all sentient beings cultivate the practice of peace and joy, following all the Bodhisattva paths; may all sentient beings attain swift action, ultimately reaching the wisdom and spiritual powers of the ten powers (of the Tathagata); may all sentient beings universally enter the ten directions of the Dharma realm, reaching the very edges without any difference; may all sentient beings practice the vows of Samantabhadra Bodhisattva without regression, reaching the other shore and attaining all wisdom; may all sentient beings ascend the vehicle of incomparable wisdom, following the nature of Dharma, and seeing the true reality.』 This is the dedication of merit by the Bodhisattva Mahasattva, using jeweled vehicles to offer to all present Buddhas and all stupas and temples after the Buddhas' extinction, in order to enable sentient beings to attain the unhindered vehicle of the Tathagata's ultimate liberation. 『Buddha's children! When the Bodhisattva Mahasattva uses jeweled vehicles to give to Bodhisattvas and other virtuous friends, they dedicate the various roots of goodness in this way, saying: 『May all sentient beings always remember and uphold the teachings of virtuous friends in their hearts, diligently and attentively guarding them, so that they are not forgotten or lost; may all sentient beings share the same meaning and benefit with virtuous friends, universally gathering all shared roots of goodness; may all sentient beings draw near to virtuous friends, respect and make offerings, completely giving up all possessions, and complying with their wishes; may all sentient beings obtain virtuous aspirations and desires, following virtuous friends, never abandoning them; may all sentient beings always encounter various virtuous friends, attentively serving them, and not disobeying their teachings; may all sentient beings love virtuous friends, never abandoning them, without interruption, without confusion, and without error or loss; may all sentient beings be able to offer their bodies to virtuous friends,
隨其教命靡有違逆；愿一切眾生為善知識之所攝受，修習大慈，遠離諸惡；愿一切眾生隨善知識聽聞諸佛所說正法；愿一切眾生與善知識同一善根清凈業果，與諸菩薩同一行愿究竟十力；愿一切眾生悉能受持善知識法，逮得一切三昧境界智慧神通；愿一切眾生悉能受持一切正法，修習諸行到于彼岸；愿一切眾生乘于大乘無所障礙，究竟成就一切智道；愿一切眾生悉得上於一切智乘，至安隱處無有退轉；愿一切眾生知如實行，隨其所聞一切佛法，皆得究竟，永無忘失；愿一切眾生普為諸佛之所攝受，得無礙智，究竟諸法；愿一切眾生得無退失自在神通，所欲往詣，一念皆到；愿一切眾生往來自在，廣行化導，令住大乘；愿一切眾生所行不空，載以智乘到究竟位；愿一切眾生得無礙乘，以無礙智至一切處。』是為菩薩摩訶薩施善知識種種車時善根迴向，為令眾生功德具足與佛菩薩等無異故。
「佛子！菩薩摩訶薩以眾寶車佈施僧時，起學一切施心、智善了心、凈功德心、隨順舍心、僧寶難遇心、深信僧寶心、攝持正教心，住勝志樂，得未曾有，為大施會，出生無量廣大功德，深信佛教不可沮壞；以諸善根如是迴向，所謂：『愿一切眾生普入佛法，憶持不忘；愿一切眾生離凡愚法，入賢聖處；愿一切眾生速入聖位，能
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都遵從善知識的教導，沒有絲毫違逆；愿一切眾生都被善知識所攝受，修習廣大的慈悲心，遠離各種惡行；愿一切眾生跟隨善知識聽聞諸佛所說的正法；愿一切眾生與善知識擁有相同的善根和清凈的業果，與諸菩薩擁有相同的行愿，最終成就佛的十力（如來所具有的十種力量）；愿一切眾生都能接受和奉持善知識的教法，獲得一切三昧（禪定）境界、智慧和神通；愿一切眾生都能接受和奉持一切正法，修習各種修行方法，到達彼岸（解脫）；愿一切眾生乘坐大乘（菩薩乘）沒有障礙，最終成就一切智道（佛的智慧之道）；愿一切眾生都能登上一切智乘（佛的智慧之乘），到達安穩的境地，不再退轉；愿一切眾生都能知行合一，按照他們所聽聞的一切佛法，都能最終成就，永遠不會忘記；愿一切眾生都被諸佛所攝受，獲得無礙的智慧，徹底瞭解一切法；愿一切眾生獲得不會退失的自在神通，想要去哪裡，一念之間就能到達；愿一切眾生往來自由自在，廣泛地進行教化引導，使他們安住于大乘；愿一切眾生所做的一切都不落空，以智慧之乘到達究竟的地位；愿一切眾生獲得無礙之乘，以無礙的智慧到達一切地方。』這是菩薩摩訶薩在佈施善知識各種車乘時，所做的善根迴向，爲了使眾生的功德圓滿，與佛菩薩沒有差別。 『佛子！菩薩摩訶薩在用各種寶車佈施僧眾時，發起學習一切佈施的心、智慧明瞭的心、清凈功德的心、隨順捨棄的心、僧寶難得的心、深信僧寶的心、攝持正教的心，安住于殊勝的志向和喜樂，獲得前所未有的功德，成為大布施的盛會，產生無量廣大的功德，深信佛教不可摧毀；以這些善根這樣迴向，即：『愿一切眾生普遍進入佛法，憶持不忘；愿一切眾生遠離凡夫愚癡的法，進入賢聖的境界；愿一切眾生迅速進入聖位，能夠』
【English Translation】 English version: May all sentient beings follow the teachings of the virtuous teachers without any deviation; may all sentient beings be embraced by virtuous teachers, cultivate great compassion, and stay away from all evils; may all sentient beings follow virtuous teachers to hear the true Dharma spoken by all Buddhas; may all sentient beings share the same virtuous roots and pure karmic results with virtuous teachers, share the same vows and practices with all Bodhisattvas, and ultimately achieve the ten powers of the Buddha (the ten powers possessed by the Tathagata); may all sentient beings be able to receive and uphold the teachings of virtuous teachers, attain all Samadhi (meditative concentration) states, wisdom, and supernatural powers; may all sentient beings be able to receive and uphold all true Dharma, cultivate various practices, and reach the other shore (liberation); may all sentient beings ride the Mahayana (Bodhisattva vehicle) without obstacles, and ultimately achieve the path of all-knowing wisdom (the path of Buddha's wisdom); may all sentient beings ascend to the vehicle of all-knowing wisdom (the vehicle of Buddha's wisdom), reach a peaceful place, and never regress; may all sentient beings know and act accordingly, and according to all the Buddha's teachings they have heard, may they all ultimately achieve and never forget; may all sentient beings be embraced by all Buddhas, obtain unobstructed wisdom, and thoroughly understand all Dharmas; may all sentient beings obtain unobstructed and unregressing supernatural powers, and wherever they wish to go, they can arrive in an instant; may all sentient beings come and go freely, widely engage in teaching and guiding, and enable them to dwell in the Mahayana; may all that sentient beings do not be in vain, and with the vehicle of wisdom, reach the ultimate position; may all sentient beings obtain the unobstructed vehicle, and with unobstructed wisdom, reach all places.』 This is the dedication of merit by the Bodhisattva Mahasattva when giving various vehicles to virtuous teachers, in order to make the merits of sentient beings complete and no different from Buddhas and Bodhisattvas. 『Buddha's children! When the Bodhisattva Mahasattva gives various precious vehicles to the Sangha, they generate the mind to learn all giving, the mind of clear wisdom, the mind of pure merit, the mind of compliant relinquishment, the mind that the Sangha is rare to encounter, the mind of deep faith in the Sangha, the mind of upholding the true teachings, dwelling in supreme aspiration and joy, obtaining unprecedented merit, becoming a great giving assembly, generating immeasurable and vast merit, and deeply believing that Buddhism cannot be destroyed; with these virtuous roots, they dedicate the merit in this way: 『May all sentient beings universally enter the Buddha's Dharma, remember and not forget; may all sentient beings depart from the foolish ways of ordinary beings and enter the realm of the wise and noble; may all sentient beings quickly enter the holy position, and be able to』
以佛法次第開誘；愿一切眾生舉世宗重，言必信用；愿一切眾生善入一切諸法平等，了知法界自性無二；愿一切眾生從於如來智境而生，諸調順人所共圍繞；愿一切眾生住離染法，滅除一切煩惱塵垢；愿一切眾生皆得成就無上僧寶，離凡夫地，入賢聖眾；愿一切眾生勤修善法，得無礙智，具聖功德；愿一切眾生得智慧心，不著三世，于諸眾中自在如王；愿一切眾生乘智慧乘，轉正法輪；愿一切眾生具足神通，一念能往不可說不可說世界；愿一切眾生乘虛空身，于諸世間智慧無礙；愿一切眾生普入一切虛空法界諸佛眾會，成就第一波羅蜜行；愿一切眾生得輕舉身殊勝智慧，悉能遍入一切佛剎；愿一切眾生獲無邊際善巧神足，於一切剎普現其身；愿一切眾生得於一切無所依身，以神通力如影普現；愿一切眾生得不思議自在神力，隨應可化，即現其前，教化調伏；愿一切眾生得入法界無礙方便，一念遍游十方國土。』是為菩薩摩訶薩施僧寶車善根迴向；為令眾生普乘清凈無上智乘，於一切世間轉無礙法智慧輪故。
「佛子！菩薩摩訶薩以眾寶車佈施聲聞、獨覺之時，起如是心，所謂：福田心、尊敬心、功德海心、能出生功德智慧心、從如來功德勢力所生心、百千億那由他劫修習心、能于不可說劫修菩薩行心、解脫一切
【現代漢語翻譯】 現代漢語譯本：以佛法的次第引導開悟；愿一切眾生都受到世人的尊重和重視，所說的話都值得信任；愿一切眾生都能善巧地進入一切諸法平等的境界，了知法界自性沒有差別；愿一切眾生都從如來的智慧境界中產生，被所有調順的人所圍繞；愿一切眾生都安住于遠離染污的法，滅除一切煩惱塵垢；愿一切眾生都能成就無上的僧寶（指僧伽，佛教的修行團體），脫離凡夫的地位，進入賢聖的行列；愿一切眾生都勤奮修習善法，獲得無礙的智慧，具足聖者的功德；愿一切眾生都獲得智慧的心，不執著於過去、現在、未來三世，在一切大眾中自在如王；愿一切眾生都乘坐智慧之乘，轉動正法的法輪；愿一切眾生都具足神通，一念之間能夠到達不可說不可說的世界；愿一切眾生都乘坐虛空之身，在一切世間智慧無礙；愿一切眾生普遍進入一切虛空法界諸佛的集會，成就第一波羅蜜（指到達彼岸的修行）的行持；愿一切眾生都獲得輕盈的身軀和殊勝的智慧，能夠普遍進入一切佛剎（指佛的國土）；愿一切眾生都獲得無邊際的善巧神足，在一切佛剎普遍顯現其身；愿一切眾生都獲得一切無所依的身，以神通力像影子一樣普遍顯現；愿一切眾生都獲得不可思議的自在神力，隨著應被教化的對象，立即顯現在他們面前，教化調伏他們；愿一切眾生都進入法界無礙的方便法門，一念之間遍游十方國土。』這就是菩薩摩訶薩以佈施僧寶車所做的善根迴向；爲了使眾生普遍乘坐清凈無上的智慧之乘，在一切世間轉動無礙的法智慧之輪的緣故。 『佛子！菩薩摩訶薩在以眾寶車佈施聲聞（指聽聞佛法而修行的人）、獨覺（指獨自覺悟的人）的時候，生起這樣的心念，即：福田心、尊敬心、功德海心、能夠出生功德智慧的心、從如來功德勢力所產生的心、百千億那由他劫修習的心、能夠在不可說劫修菩薩行的心、解脫一切
【English Translation】 English version: Guiding and enlightening with the order of the Buddha's teachings; may all sentient beings be respected and valued by the world, and may their words be trustworthy; may all sentient beings skillfully enter the realm of equality of all dharmas, and understand that the self-nature of the dharma realm is without difference; may all sentient beings arise from the wisdom realm of the Tathagata (the Buddha), and be surrounded by all those who are tamed and harmonious; may all sentient beings abide in the dharma of detachment from defilements, and extinguish all afflictions and dust; may all sentient beings achieve the unsurpassed Sangha Jewel (referring to the monastic community), leave the position of ordinary beings, and enter the ranks of the wise and noble; may all sentient beings diligently cultivate good dharmas, obtain unobstructed wisdom, and possess the merits of the sages; may all sentient beings obtain the mind of wisdom, not be attached to the three times of past, present, and future, and be free and sovereign like a king among all assemblies; may all sentient beings ride the vehicle of wisdom, and turn the wheel of the true Dharma; may all sentient beings possess supernatural powers, and in a single thought be able to reach countless inexpressible worlds; may all sentient beings ride the body of emptiness, and be unobstructed in wisdom in all worlds; may all sentient beings universally enter the assemblies of all Buddhas in the dharma realm of emptiness, and accomplish the practice of the first Paramita (referring to the practice of reaching the other shore); may all sentient beings obtain a light body and supreme wisdom, and be able to universally enter all Buddha-lands; may all sentient beings obtain boundless skillful supernatural feet, and universally manifest their bodies in all Buddha-lands; may all sentient beings obtain a body without any reliance, and universally manifest like a shadow with supernatural powers; may all sentient beings obtain inconceivable free supernatural powers, and immediately appear before those who should be taught, teaching and taming them; may all sentient beings enter the unobstructed expedient methods of the dharma realm, and in a single thought travel throughout the ten directions of the lands.』 This is the dedication of the roots of goodness made by the Bodhisattva Mahasattva through the offering of the Sangha Jewel vehicle; it is for the sake of enabling sentient beings to universally ride the pure and unsurpassed vehicle of wisdom, and to turn the unobstructed wheel of the wisdom of the Dharma in all worlds. 『Buddha-child! When the Bodhisattva Mahasattva makes offerings of jeweled vehicles to the Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken on their own), they give rise to such thoughts, namely: the mind of a field of merit, the mind of respect, the mind of an ocean of merit, the mind that can give rise to merit and wisdom, the mind that arises from the power of the Tathagata's merit, the mind of practicing for hundreds of thousands of billions of nayutas of kalpas, the mind of practicing the Bodhisattva path for inexpressible kalpas, and the mind of liberating all
魔繫縛心、摧滅一切魔軍眾心、慧光照了無上法心；以此施車所有善根如是迴向，所謂：『愿一切眾生為世所信第一福田，具足無上檀波羅蜜；愿一切眾生離無益語，常樂獨處，心無二念；愿一切眾產生最第一清凈福田，攝諸眾生令修福業；愿一切眾產生智慧淵，能與眾生無量無數善根果報；愿一切眾生住無礙行，滿足清凈第一福田；愿一切眾生住無諍法，了一切法皆無所作、無性為性；愿一切眾生常得親近最上福田，具足修成無量福德；愿一切眾生能現無量自在神通，以凈福田攝諸含識；愿一切眾生具足無盡功德福田，能與眾生如來十力第一乘果；愿一切眾生為能辦果真實福田，成一切智，無盡福聚；愿一切眾生得滅罪法，悉能受持所未曾聞佛法句義；愿一切眾生常勤聽受一切佛法，聞悉解悟，無空過者；愿一切眾生聽聞佛法通達究竟，如其所聞，隨順演說；愿一切眾生於如來教信解修行，舍離一切九十六種外道邪見；愿一切眾生常見賢聖，增長一切最勝善根；愿一切眾生心常信樂智行之士，與諸聖哲同止共歡；愿一切眾生聽聞佛名悉不唐捐，隨其所聞，鹹得目見；愿一切眾生善分別知諸佛正教，悉能守護持佛法者；愿一切眾生常樂聽聞一切佛法，受持讀誦，開示照了；愿一切眾生信解佛教如實功德，悉舍所有，恭
【現代漢語翻譯】 現代漢語譯本：愿以此施車所積累的善根，迴向給一切眾生，愿他們能成為世間最值得信賴的第一福田（指能使佈施者獲得最大福報的功德之田），圓滿無上的檀波羅蜜（佈施的最高境界）；愿一切眾生遠離無益的言語，常樂於獨處，心中沒有雜念；愿一切眾產生為最清凈的第一福田，引導眾生修習福業；愿一切眾產生為智慧的深淵，能給予眾生無量無數的善根果報；愿一切眾生安住于無礙的修行，圓滿清凈的第一福田；愿一切眾生安住于無諍的法，了悟一切法皆是無所作為、無自性的本性；愿一切眾生常能親近最上的福田，具足修成無量的福德；愿一切眾生能展現無量的自在神通，以清凈的福田攝受一切有情眾生；愿一切眾生具足無盡的功德福田，能給予眾生如來十力（如來所具有的十種力量）的第一乘果（佛果）；愿一切眾生能成為成就果位的真實福田，成就一切智慧，擁有無盡的福德聚集；愿一切眾生獲得滅罪之法，都能受持過去未曾聽聞的佛法句義；愿一切眾生常勤奮聽受一切佛法，聽聞后都能理解領悟，不虛度光陰；愿一切眾生聽聞佛法通達究竟，能如實地按照所聽聞的去演說；愿一切眾生對於如來的教誨信解修行，舍離一切九十六種外道的邪見；愿一切眾生常能見到賢聖，增長一切最殊勝的善根；愿一切眾生心中常信樂有智慧和德行的人，與諸聖哲同住共樂；愿一切眾生聽聞佛的名號都不會白費，隨著所聽聞的，都能親眼見到佛；愿一切眾生善於分辨諸佛的正教，都能守護和支援佛法修行者；愿一切眾生常樂於聽聞一切佛法，受持讀誦，開示照亮；愿一切眾生信解佛教真實不虛的功德，捨棄所有，恭敬供養。 愿以此施車所積累的善根，迴向給一切眾生，愿他們能成為世間最值得信賴的第一福田，圓滿無上的檀波羅蜜；愿一切眾生遠離無益的言語，常樂於獨處，心中沒有雜念；愿一切眾產生為最清凈的第一福田，引導眾生修習福業；愿一切眾產生為智慧的深淵，能給予眾生無量無數的善根果報；愿一切眾生安住于無礙的修行，圓滿清凈的第一福田；愿一切眾生安住于無諍的法，了悟一切法皆是無所作為、無自性的本性；愿一切眾生常能親近最上的福田，具足修成無量的福德；愿一切眾生能展現無量的自在神通，以清凈的福田攝受一切有情眾生；愿一切眾生具足無盡的功德福田，能給予眾生如來十力的第一乘果；愿一切眾生能成為成就果位的真實福田，成就一切智慧，擁有無盡的福德聚集；愿一切眾生獲得滅罪之法，都能受持過去未曾聽聞的佛法句義；愿一切眾生常勤奮聽受一切佛法，聽聞后都能理解領悟，不虛度光陰；愿一切眾生聽聞佛法通達究竟，能如實地按照所聽聞的去演說；愿一切眾生對於如來的教誨信解修行，舍離一切九十六種外道的邪見；愿一切眾生常能見到賢聖，增長一切最殊勝的善根；愿一切眾生心中常信樂有智慧和德行的人，與諸聖哲同住共樂；愿一切眾生聽聞佛的名號都不會白費，隨著所聽聞的，都能親眼見到佛；愿一切眾生善於分辨諸佛的正教，都能守護和支援佛法修行者；愿一切眾生常樂於聽聞一切佛法，受持讀誦，開示照亮；愿一切眾生信解佛教真實不虛的功德，捨棄所有，恭敬供養。
【English Translation】 English version: May all the merit from this gift of a chariot be dedicated to all sentient beings, may they become the most trustworthy first field of merit (the field of merit that allows the giver to obtain the greatest merit) in the world, fulfilling the unsurpassed Dāna pāramitā (the highest state of giving); may all sentient beings be free from useless speech, always delight in solitude, and have no dualistic thoughts in their minds; may all sentient beings become the purest first field of merit, guiding all beings to cultivate meritorious deeds; may all sentient beings become an abyss of wisdom, able to give sentient beings immeasurable and countless meritorious karmic results; may all sentient beings abide in unobstructed practice, fulfilling the pure first field of merit; may all sentient beings abide in the Dharma of non-contention, understanding that all dharmas are without action and have no self-nature; may all sentient beings always be able to be close to the supreme field of merit, fully cultivating immeasurable merit; may all sentient beings be able to manifest immeasurable free and unhindered spiritual powers, using the pure field of merit to gather all sentient beings; may all sentient beings possess an inexhaustible field of merit of virtues, able to give sentient beings the first vehicle result of the ten powers of the Tathāgata (the ten powers possessed by the Tathāgata); may all sentient beings become a true field of merit for accomplishing results, achieving all wisdom, and possessing an inexhaustible accumulation of merit; may all sentient beings obtain the Dharma of extinguishing sins, and be able to uphold the meanings of the Buddha's teachings that they have never heard before; may all sentient beings always diligently listen to all the Buddha's teachings, and after hearing them, be able to understand and realize them, not wasting time; may all sentient beings hear the Buddha's teachings and thoroughly understand them, and be able to explain them according to what they have heard; may all sentient beings have faith and understanding in the Tathāgata's teachings, practice them, and abandon all the wrong views of the ninety-six heretical paths; may all sentient beings always see the virtuous and noble ones, and increase all the most supreme roots of goodness; may all sentient beings always believe in and delight in those who have wisdom and practice, and live and rejoice with the sages; may all sentient beings not waste the opportunity to hear the names of the Buddhas, and according to what they have heard, be able to see them with their own eyes; may all sentient beings be good at distinguishing the correct teachings of the Buddhas, and be able to protect and support those who practice the Buddha's teachings; may all sentient beings always delight in hearing all the Buddha's teachings, uphold, recite, explain, and illuminate them; may all sentient beings believe in and understand the true merits of the Buddha's teachings, abandon all possessions, and respectfully offer them. May all the merit from this gift of a chariot be dedicated to all sentient beings, may they become the most trustworthy first field of merit, fulfilling the unsurpassed Dāna pāramitā; may all sentient beings be free from useless speech, always delight in solitude, and have no dualistic thoughts in their minds; may all sentient beings become the purest first field of merit, guiding all beings to cultivate meritorious deeds; may all sentient beings become an abyss of wisdom, able to give sentient beings immeasurable and countless meritorious karmic results; may all sentient beings abide in unobstructed practice, fulfilling the pure first field of merit; may all sentient beings abide in the Dharma of non-contention, understanding that all dharmas are without action and have no self-nature; may all sentient beings always be able to be close to the supreme field of merit, fully cultivating immeasurable merit; may all sentient beings be able to manifest immeasurable free and unhindered spiritual powers, using the pure field of merit to gather all sentient beings; may all sentient beings possess an inexhaustible field of merit of virtues, able to give sentient beings the first vehicle result of the ten powers of the Tathāgata; may all sentient beings become a true field of merit for accomplishing results, achieving all wisdom, and possessing an inexhaustible accumulation of merit; may all sentient beings obtain the Dharma of extinguishing sins, and be able to uphold the meanings of the Buddha's teachings that they have never heard before; may all sentient beings always diligently listen to all the Buddha's teachings, and after hearing them, be able to understand and realize them, not wasting time; may all sentient beings hear the Buddha's teachings and thoroughly understand them, and be able to explain them according to what they have heard; may all sentient beings have faith and understanding in the Tathāgata's teachings, practice them, and abandon all the wrong views of the ninety-six heretical paths; may all sentient beings always see the virtuous and noble ones, and increase all the most supreme roots of goodness; may all sentient beings always believe in and delight in those who have wisdom and practice, and live and rejoice with the sages; may all sentient beings not waste the opportunity to hear the names of the Buddhas, and according to what they have heard, be able to see them with their own eyes; may all sentient beings be good at distinguishing the correct teachings of the Buddhas, and be able to protect and support those who practice the Buddha's teachings; may all sentient beings always delight in hearing all the Buddha's teachings, uphold, recite, explain, and illuminate them; may all sentient beings believe in and understand the true merits of the Buddha's teachings, abandon all possessions, and respectfully offer them.
敬供養。』是為菩薩摩訶薩施聲聞、獨覺種種車時善根迴向；為令眾生皆得成就清凈第一智慧神通，精進修行無有懈怠，獲一切智、力、無畏故。
「佛子！菩薩摩訶薩以眾寶車施諸福田乃至貧窮、孤獨者時，隨其所求，一切悉舍，心生歡喜，無有厭倦，仍向彼人自悔責言：『我應往就供養供給，不應勞汝遠來疲頓。』言已拜跪，問訊起居，凡有所須，一切施與；或時施彼摩尼寶車，以閻浮提第一女寶充滿其上；或復施與金莊嚴車，人間女寶充滿其上；或復施與妙琉璃車，內宮妓女充滿其上；或施種種奇妙寶車，童女充滿，如天采女；或施無數寶莊嚴車，寶女滿中，柔明辯慧；或施所乘妙栴檀車，或復施與玻璃寶車，悉載寶女，充滿其上，顏容端正，色相無比，袨服莊嚴，見者欣悅；或復施與碼瑙寶車，灌頂王子身載其上；或時施與堅固香車，所有男女悉載其中；或施一切寶莊嚴車，載以難捨親善眷屬。
「佛子！菩薩摩訶薩以如是等無量寶車，隨其所求，恭敬施與，皆令遂願，歡喜滿足；以此善根如是迴向，所謂：『愿一切眾生乘不退轉無障礙輪廣大之乘，詣不可議菩提樹下；愿一切眾生乘清凈因大法智乘，盡未來劫，修菩薩行永不退轉；愿一切眾生乘一切法無所有乘，永離一切分別執著，而常修習一
【現代漢語翻譯】 現代漢語譯本 『恭敬供養。』這是菩薩摩訶薩在佈施聲聞（聽聞佛法教誨而修行的人）、獨覺（不依師教，獨自悟道的人）各種車輛時，將善根迴向，爲了使眾生都能成就清凈第一的智慧神通，精進修行而不懈怠，獲得一切智（佛陀的智慧）、力（佛陀的力量）、無畏（佛陀的無畏）的緣故。 「佛子！菩薩摩訶薩用各種珍寶裝飾的車子佈施給諸福田（值得尊敬和供養的人，如僧侶）乃至貧窮、孤獨的人時，隨他們所求，一切都施捨，心中歡喜，沒有厭倦，還向他們自我懺悔說：『我應該前往供養，不應該勞煩你們遠道而來。』說完就跪拜，問候起居，凡是他們需要的，都全部施與；有時佈施摩尼寶車（如意寶裝飾的車），上面充滿閻浮提（我們所居住的世界）第一美女；有時佈施用黃金裝飾的車，上面充滿人間美女；有時佈施精美的琉璃車，上面充滿內宮的**；有時佈施各種奇妙的寶車，上面充滿童女，如同天上的采女；有時佈施無數用珍寶裝飾的車，裡面充滿寶女，她們柔和聰明，能言善辯；有時佈施自己乘坐的精美栴檀車，有時佈施玻璃寶車，都載滿寶女，她們容貌端正，姿色無比，衣著華麗，見到的人都感到欣悅；有時佈施瑪瑙寶車，上面載著灌頂王子；有時佈施堅固的香車，所有男女都載在其中；有時佈施一切用珍寶裝飾的車，載著難以割捨的親善眷屬。 「佛子！菩薩摩訶薩用這樣等無量寶車，隨他們所求，恭敬地佈施，都讓他們如願以償，歡喜滿足；用這些善根這樣迴向，就是：『愿一切眾生乘坐不退轉、無障礙的廣大之乘，到達不可思議的菩提樹下；愿一切眾生乘坐清凈因的大法智慧之乘，盡未來劫，修菩薩行永不退轉；愿一切眾生乘坐一切法無所有的乘，永遠遠離一切分別執著，而常修習一
【English Translation】 English version 'Respectful offerings.' This is how Bodhisattva Mahasattvas dedicate the roots of goodness when giving various vehicles to Shravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), so that all beings may achieve pure, supreme wisdom and spiritual powers, diligently practice without laziness, and attain all-knowing wisdom, power, and fearlessness. 「Buddha's children! When Bodhisattva Mahasattvas give jeweled vehicles to the fields of merit (those worthy of respect and offerings, such as monks) and even to the poor and lonely, they give everything they ask for, with joy in their hearts, without weariness. They even repent to those people, saying, 『I should have gone to offer and provide for you; I should not have troubled you to come from afar.』 Having said this, they bow down, inquire about their well-being, and give them everything they need. Sometimes they give Mani jeweled vehicles (vehicles adorned with wish-fulfilling jewels), filled with the most beautiful women of Jambudvipa (the world we live in); sometimes they give gold-adorned vehicles, filled with beautiful women of the human realm; sometimes they give exquisite lapis lazuli vehicles, filled with palace **; sometimes they give various wonderful jeweled vehicles, filled with young girls, like celestial maidens; sometimes they give countless jeweled vehicles, filled with jewel maidens, who are gentle, intelligent, and eloquent; sometimes they give their own fine sandalwood vehicles, sometimes they give crystal vehicles, all filled with jewel maidens, whose faces are beautiful, whose appearances are unparalleled, whose clothes are magnificent, and who bring joy to those who see them; sometimes they give agate vehicles, with crowned princes riding on them; sometimes they give sturdy fragrant vehicles, with all kinds of men and women riding in them; sometimes they give all kinds of jeweled vehicles, carrying their beloved and cherished relatives. 「Buddha's children! Bodhisattva Mahasattvas give such countless jeweled vehicles, respectfully, according to what they ask for, fulfilling their wishes and making them happy and content. They dedicate these roots of goodness in this way: 『May all beings ride the great vehicle of non-retrogression and non-obstruction, and reach the inconceivable Bodhi tree; may all beings ride the vehicle of great wisdom based on pure causes, and practice the Bodhisattva path for all future eons without ever regressing; may all beings ride the vehicle of the non-existence of all dharmas, forever abandoning all discrimination and attachment, and constantly practice one
切智道；愿一切眾生乘無諂誑正直之乘，往諸佛剎，自在無礙；愿一切眾生隨順安住一切智乘，以諸佛法共相娛樂；愿一切眾生皆乘菩薩清凈行乘，具足菩薩十出離道及三昧樂；愿一切眾生乘四輪乘，所謂住好國土、依止善人、集勝福德、發大誓願，以此成滿一切菩薩清凈梵行；愿一切眾生得普照十方法光明乘，修學一切如來智力；愿一切眾生乘佛法乘，到一切法究竟彼岸；愿一切眾生載眾福善難思法乘，普示十方安隱正道；愿一切眾生乘大施乘，舍慳吝垢；愿一切眾生乘凈戒乘，持等法界無邊凈戒；愿一切眾生乘忍辱乘，常于眾生離瞋濁心；愿一切眾生乘大精進不退轉乘，堅修勝行，趣菩提道；愿一切眾生乘禪定乘，速至道場，證菩提智；愿一切眾生乘于智慧巧方便乘，化身充滿一切法界、諸佛境界；愿一切眾生乘法王乘，成就無畏，恒普惠施一切智法；愿一切眾生乘無所著智慧之乘，悉能遍入一切十方，于真法性而無所動；愿一切眾生乘於一切諸佛法乘，示現受生遍十方剎，而不失壞大乘之道；愿一切眾生乘一切智最上寶乘，滿足普賢菩薩行愿而無厭倦。』是為菩薩摩訶薩以眾寶車施諸福田乃至貧窮、孤露之人善根迴向；為令眾生具無量智，歡喜踴躍，究竟皆得一切智乘故。
「佛子！菩薩摩訶薩佈施象寶
【現代漢語翻譯】 現代漢語譯本 愿一切眾生乘坐通達一切智慧的道路；愿一切眾生乘坐沒有虛偽欺詐、正直的道路，前往諸佛的凈土，自在無礙；愿一切眾生隨順安住於一切智慧的道路，以諸佛的教法共同娛樂；愿一切眾生都乘坐菩薩清凈行為的道路，具足菩薩的十種出離之道以及三昧的快樂；愿一切眾生乘坐四輪之車，即安住於美好的國土、依止善知識、積聚殊勝的福德、發起廣大的誓願，以此成就圓滿一切菩薩清凈的梵行；愿一切眾生得到普照十方世界的光明之車，修學一切如來的智慧力量；愿一切眾生乘坐佛法的車乘，到達一切法究竟的彼岸；愿一切眾生承載著眾多福善難以思議的法車，普遍指示十方安穩的正道；愿一切眾生乘坐大布施的車乘，捨棄慳吝的污垢；愿一切眾生乘坐清凈戒律的車乘，持守等同法界無邊的清凈戒律；愿一切眾生乘坐忍辱的車乘，常常對眾生遠離嗔恨污濁的心；愿一切眾生乘坐大精進不退轉的車乘，堅定地修習殊勝的行持，趨向菩提之道；愿一切眾生乘坐禪定的車乘，迅速到達道場，證得菩提智慧；愿一切眾生乘坐智慧巧妙方便的車乘，化身充滿一切法界、諸佛的境界；愿一切眾生乘坐法王的車乘，成就無畏，恒常普遍施予一切智慧的法；愿一切眾生乘坐無所執著智慧的車乘，能夠普遍進入一切十方，對於真如法性而無所動搖；愿一切眾生乘坐一切諸佛的法車，示現受生遍佈十方剎土，而不失壞大乘的道；愿一切眾生乘坐一切智慧最上的寶車，滿足普賢菩薩的行愿而沒有厭倦。』這是菩薩摩訶薩以眾多寶車佈施給諸福田乃至貧窮、孤苦無依之人，善根迴向；爲了令眾生具足無量的智慧，歡喜踴躍，最終都得到一切智慧的車乘的緣故。 「佛子！菩薩摩訶薩佈施象寶
【English Translation】 English version May all sentient beings ride the path of penetrating wisdom; may all sentient beings ride the path of honesty and integrity, free from deceit and falsehood, and go to the Buddha-lands, being free and unobstructed; may all sentient beings abide in accordance with the path of all wisdom, and enjoy themselves together with the teachings of all Buddhas; may all sentient beings ride the path of pure Bodhisattva conduct, fully possessing the ten paths of liberation of Bodhisattvas and the joy of samadhi; may all sentient beings ride the four-wheeled vehicle, namely, dwelling in good lands, relying on good teachers, accumulating superior merits, and making great vows, thereby fulfilling all the pure Brahma conduct of Bodhisattvas; may all sentient beings obtain the vehicle of light that illuminates the ten directions, and study the wisdom and power of all Tathagatas; may all sentient beings ride the vehicle of the Buddha's Dharma, and reach the ultimate shore of all dharmas; may all sentient beings carry the vehicle of numerous meritorious and virtuous, inconceivable dharmas, and universally show the secure and righteous path in the ten directions; may all sentient beings ride the vehicle of great generosity, and abandon the defilement of stinginess; may all sentient beings ride the vehicle of pure precepts, and uphold the boundless pure precepts that are equal to the Dharma realm; may all sentient beings ride the vehicle of patience, and always be free from anger and turbidity towards sentient beings; may all sentient beings ride the vehicle of great diligence and non-retrogression, firmly cultivate superior practices, and move towards the path of Bodhi; may all sentient beings ride the vehicle of meditation, quickly reach the Bodhi-mandala, and attain Bodhi wisdom; may all sentient beings ride the vehicle of skillful means of wisdom, and manifest bodies that fill all Dharma realms and the realms of all Buddhas; may all sentient beings ride the vehicle of the Dharma King, achieve fearlessness, and constantly and universally bestow the Dharma of all wisdom; may all sentient beings ride the vehicle of wisdom without attachment, be able to universally enter all ten directions, and remain unmoved in the true nature of Dharma; may all sentient beings ride the vehicle of all Buddhas' Dharma, manifest rebirth throughout the ten directions, without losing the path of the Mahayana; may all sentient beings ride the supreme precious vehicle of all wisdom, fulfilling the vows and practices of Samantabhadra Bodhisattva without weariness.』 This is how the Bodhisattva Mahasattva uses numerous precious vehicles to give to all fields of merit, even to the poor and the lonely, and dedicates the roots of goodness; in order to enable sentient beings to possess immeasurable wisdom, rejoice and leap for joy, and ultimately attain the vehicle of all wisdom. 「Buddha-son! The Bodhisattva Mahasattva gives away elephant treasures
，其性調順，七支具足，年齒盛壯，六牙清凈，口色紅赤猶如蓮華，形體鮮白譬如雪山，金幢為飾，寶網羅覆，種種妙寶莊嚴其鼻，見者欣玩無有厭足，超步萬里曾不疲倦；或復施與調良馬寶，諸相具足猶如天馬，妙寶月輪以為光飾，真金鈴網羅覆其上，行步平正，乘者安隱，隨意所往迅疾如風，遊歷四洲自在無礙。菩薩以此象寶、馬寶，或奉養父母及善知識，或給施貧乏、苦惱眾生，其心曠然，不生悔吝，但倍增欣慶，益加悲愍，修菩薩德，凈菩薩心；以此善根如是迴向，所謂：『愿一切眾生住調順乘，增長一切菩薩功德；愿一切眾生得善巧乘，能隨出生一切佛法；愿一切眾生得信解乘，普照如來無礙智力；愿一切眾生得發趣乘，能普發興一切大愿；愿一切眾生具足平等波羅蜜乘，成滿一切平等善根；愿一切眾產生就寶乘，生諸佛法無上智寶；愿一切眾產生就菩薩行莊嚴乘，開敷菩薩諸三昧華；愿一切眾生得無邊速疾乘，于無數劫凈菩薩心，精勤思惟，了達諸法；愿一切眾產生就最勝調順大乘，以善方便具菩薩地；愿一切眾產生最高廣堅固大乘，普能運載一切眾生，皆得至於一切智位。』是為菩薩摩訶薩施象、馬時善根迴向；為令眾生皆得乘于無礙智乘，圓滿究竟至佛乘故。
「佛子！菩薩摩訶薩佈施座時，
【現代漢語翻譯】 現代漢語譯本：它的性情調順，七支（指象的四足、頭、尾、牙）都具備，年紀正值壯年，六牙潔凈，口色紅潤像蓮花一樣，形體潔白像雪山一樣，用金幢裝飾，寶網覆蓋，用各種珍妙的寶物裝飾它的鼻子，看見的人都喜歡玩賞，沒有厭倦的時候，行走萬里也不會疲倦；或者又佈施調馴良馬，各種相貌都具備，像天馬一樣，用珍妙的月輪作為光飾，用真金鈴網覆蓋在上面，行走平穩端正，乘坐的人安穩舒適，想去哪裡就去哪裡，像風一樣迅速，遊歷四大部洲自在無礙。菩薩用這些像寶、馬寶，或者奉養父母和善知識，或者佈施給貧困、痛苦的眾生，他的心胸開闊，不產生後悔和吝惜，反而更加欣喜慶幸，更加悲憫，修習菩薩的德行，清凈菩薩的心；用這些善根這樣迴向，就是：『愿一切眾生安住于調順的乘（指菩薩的修行），增長一切菩薩的功德；愿一切眾生得到善巧的乘，能夠隨順出生一切佛法；愿一切眾生得到信解的乘，普遍照耀如來無礙的智慧力量；愿一切眾生得到發趣的乘，能夠普遍發起一切大愿；愿一切眾生具足平等的波羅蜜乘（指菩薩的六度修行），成就圓滿一切平等的善根；愿一切眾產生就寶乘，生出諸佛法無上的智慧寶藏；愿一切眾產生就菩薩行莊嚴的乘，開敷菩薩的各種三昧之花；愿一切眾生得到無邊迅速的乘，在無數劫中清凈菩薩的心，精勤思惟，了達諸法；愿一切眾產生就最殊勝調順的大乘，用善巧方便具足菩薩的地位；愿一切眾產生就最高廣堅固的大乘，普遍能夠運載一切眾生，都到達一切智的果位。』這是菩薩摩訶薩佈施象、馬時善根的迴向；爲了使眾生都能夠乘坐無礙的智慧之乘，圓滿究竟到達佛的境界的緣故。 佛子！菩薩摩訶薩佈施座位時，
【English Translation】 English version: Its nature is harmonious and docile, possessing all seven limbs (referring to the four legs, head, tail, and tusks of an elephant), its age is in its prime, its six tusks are pure, the color of its mouth is red like a lotus flower, its form is pure white like a snow mountain, adorned with golden banners, covered with jeweled nets, its nose decorated with various exquisite treasures, those who see it are delighted and never tire of admiring it, it can travel ten thousand miles without fatigue; or they may give away well-trained and excellent horses, possessing all the characteristics, like heavenly horses, adorned with exquisite moon wheels, covered with nets of pure gold bells, walking steadily and upright, those who ride them are safe and comfortable, going wherever they wish, as swift as the wind, traveling through the four continents freely and without hindrance. Bodhisattvas use these elephant treasures and horse treasures to either support their parents and good teachers, or to give to the poor and suffering beings, their hearts are open and vast, without regret or stinginess, but rather they are even more joyful and compassionate, cultivating the virtues of a Bodhisattva, purifying the mind of a Bodhisattva; they dedicate these roots of goodness in this way, saying: 『May all beings abide in the harmonious and docile vehicle (referring to the practice of a Bodhisattva), increasing all the merits of Bodhisattvas; may all beings attain the skillful vehicle, able to give rise to all the Buddha-dharma; may all beings attain the vehicle of faith and understanding, universally illuminating the unobstructed wisdom power of the Tathagata; may all beings attain the vehicle of aspiration, able to universally initiate all great vows; may all beings possess the vehicle of equal Paramitas (referring to the six perfections of a Bodhisattva), accomplishing and fulfilling all equal roots of goodness; may all beings achieve the treasure vehicle, giving rise to the supreme wisdom treasure of all Buddha-dharmas; may all beings achieve the vehicle adorned with Bodhisattva practices, blossoming the various Samadhi flowers of Bodhisattvas; may all beings attain the vehicle of boundless swiftness, purifying the Bodhisattva mind in countless kalpas, diligently contemplating, and understanding all dharmas; may all beings achieve the most supreme, harmonious, and docile Great Vehicle, using skillful means to possess the Bodhisattva stages; may all beings achieve the highest, vast, and firm Great Vehicle, universally able to carry all beings, all reaching the position of omniscient wisdom.』 This is the dedication of the roots of goodness when Bodhisattva Mahasattvas give away elephants and horses; in order to enable all beings to ride the vehicle of unobstructed wisdom, and to completely and ultimately reach the state of Buddhahood. O sons of the Buddha! When Bodhisattva Mahasattvas give away seats,
或施所處師子之座。其座高廣殊特妙好，琉璃為足，金鏤所成，柔軟衣服以敷其上；建以寶幢，熏諸妙香，無量雜寶莊嚴之具以為莊校；金網覆上，寶鐸風搖，出妙音聲；奇珍萬計周匝填飾，一切臣民所共瞻仰。灌頂大王獨居其上，宣佈法化，萬邦遵奉。其王復以妙寶嚴身。所謂：普光明寶、帝青寶、大帝青寶、勝藏摩尼寶，明凈如日，清涼猶月，周匝繁布譬如眾星，上妙莊嚴第一無比；海殊妙寶、海堅固幢寶，奇文異表，種種莊嚴，于大眾中最尊最勝。閻浮檀金離垢寶繒以冠其首，享灌頂位，王閻浮提，具足無量大威德力；以慈為主，伏諸怨敵，教令所行，靡不承順。時，轉輪王以如是等百千萬億無量無數寶莊嚴座，施於如來第一福田，及諸菩薩、真善知識、賢聖僧寶、說法之師、父母、宗親、聲聞、獨覺，及以發趣菩薩乘者，或如來塔，乃至一切貧窮、孤露；隨其所須，悉皆施與。以此善根如是迴向，所謂：『愿一切眾生坐菩提座，悉能覺悟諸佛正法；愿一切眾生處自在座，得法自在，諸金剛山所不能壞，能悉摧伏一切魔軍；愿一切眾生得佛自在師子之座，一切眾生之所瞻仰；愿一切眾生得不可說不可說種種殊妙寶莊嚴座，於法自在，化導眾生；愿一切眾生得三種世間最殊勝座，廣大善根之所嚴飾；愿一切眾生得
【現代漢語翻譯】 現代漢語譯本 或者施捨他們所坐的獅子座。那座位高大寬廣，特別精妙美好，用琉璃做腳，用金鏤雕成，上面鋪著柔軟的衣服；豎立著寶幢，熏著各種美妙的香，用無數的雜寶裝飾品來莊嚴；上面覆蓋著金網，寶鈴隨風搖動，發出美妙的聲音；無數的奇珍異寶環繞裝飾，一切臣民都共同瞻仰。灌頂大王獨自坐在上面，宣講佛法教化，萬國都遵從奉行。國王又用美妙的寶物裝飾自身。例如：普光明寶（普遍發出光明的寶物）、帝青寶（深藍色的寶物）、大帝青寶（更深藍色的寶物）、勝藏摩尼寶（能勝過一切寶物的摩尼寶），明亮如太陽，清涼如月亮，環繞分佈如同眾星，是最上等的莊嚴，第一無比；海殊妙寶（海中特別珍貴的寶物）、海堅固幢寶（如同海中堅固旗幟的寶物），奇特的紋飾和外表，種種莊嚴，在大眾之中最尊貴最殊勝。用閻浮檀金（一種金子）製成的離垢寶繒（沒有污垢的寶布）戴在頭上，享有灌頂的地位，統治閻浮提（我們所居住的世界），具備無量的大威德力量；以慈悲為主，降伏一切怨敵，所發佈的教令，沒有不遵從的。當時，轉輪王用這樣等百千萬億無量無數的寶物莊嚴的座位，施捨給如來（佛陀）第一福田，以及諸菩薩、真善知識、賢聖僧寶、說法之師、父母、宗親、聲聞（聽聞佛陀教誨而修行的人）、獨覺（獨自覺悟的人），以及發心趣向菩薩乘的人，或者如來塔，乃至一切貧窮、孤苦無依的人；隨他們所需要的，都全部施捨給他們。用這樣的善根這樣迴向，例如：『愿一切眾生坐上菩提座（覺悟的座位），都能覺悟諸佛的正法；愿一切眾生處在自在座（自由自在的座位），得到佛法的自在，任何金剛山都不能摧毀，能完全摧伏一切魔軍；愿一切眾生得到佛的自在獅子座（佛陀所坐的座位），被一切眾生所瞻仰；愿一切眾生得到不可說不可說種種殊妙寶莊嚴的座位，在佛法上自在，教化引導眾生；愿一切眾生得到三種世間最殊勝的座位，用廣大的善根來莊嚴；愿一切眾生得到』 English version Or bestow upon them the lion's seat where they dwell. This seat is high, broad, exceptionally wonderful and beautiful, with legs of lapis lazuli, crafted with gold filigree, and covered with soft garments; adorned with jeweled banners, perfumed with exquisite fragrances, and embellished with countless various treasures; a golden net covers it, and jeweled bells sway in the wind, emitting wondrous sounds; countless rare and precious objects surround and adorn it, and all the subjects and people gaze upon it. The crowned king sits alone upon it, proclaiming the Dharma and its teachings, which are followed by all nations. The king also adorns himself with exquisite treasures. These include: the Universal Light Jewel, the Imperial Blue Jewel, the Great Imperial Blue Jewel, the Supreme Treasure Mani Jewel, which is as bright as the sun and as cool as the moon, scattered around like stars, the most supreme and unparalleled adornment; the Unique Ocean Jewel, the Ocean Firm Banner Jewel, with their unique patterns and appearances, adorned in various ways, the most honored and supreme among the assembly. He wears a crown of pure gold from the Jambu River, adorned with a spotless jeweled cloth, enjoying the position of a crowned king, ruling over Jambudvipa (the world we inhabit), possessing immeasurable great power and virtue; with compassion as his foundation, he subdues all enemies, and his teachings are followed without fail. At that time, the Wheel-Turning King bestows such seats, adorned with hundreds of thousands of millions of immeasurable and countless treasures, upon the Tathagata (Buddha), the foremost field of merit, as well as all Bodhisattvas, true and virtuous teachers, the noble Sangha, teachers of the Dharma, parents, relatives, Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), and those who aspire to the Bodhisattva path, or the stupas of the Tathagata, and even all the poor and destitute; he gives them whatever they need. With these roots of goodness, he dedicates them in this way, saying: 'May all beings sit upon the Bodhi seat (the seat of enlightenment), and be able to awaken to the true Dharma of all Buddhas; may all beings dwell in the seat of freedom, attain freedom in the Dharma, which cannot be destroyed by any Vajra Mountain, and be able to completely subdue all the armies of Mara; may all beings attain the Buddha's free lion's seat (the seat where the Buddha sits), which is gazed upon by all beings; may all beings attain countless various wonderful and precious adorned seats, be free in the Dharma, and guide and teach beings; may all beings attain the three most supreme seats in the world, adorned with vast roots of goodness; may all beings attain'
【English Translation】 Or bestow the lion's seat where they dwell. The seat is high, broad, exceptionally wonderful and beautiful, with legs of lapis lazuli, crafted with gold filigree, and covered with soft garments; adorned with jeweled banners, perfumed with exquisite fragrances, and embellished with countless various treasures; a golden net covers it, and jeweled bells sway in the wind, emitting wondrous sounds; countless rare and precious objects surround and adorn it, and all the subjects and people gaze upon it. The crowned king sits alone upon it, proclaiming the Dharma and its teachings, which are followed by all nations. The king also adorns himself with exquisite treasures. These include: the Universal Light Jewel, the Imperial Blue Jewel, the Great Imperial Blue Jewel, the Supreme Treasure Mani Jewel, which is as bright as the sun and as cool as the moon, scattered around like stars, the most supreme and unparalleled adornment; the Unique Ocean Jewel, the Ocean Firm Banner Jewel, with their unique patterns and appearances, adorned in various ways, the most honored and supreme among the assembly. He wears a crown of pure gold from the Jambu River, adorned with a spotless jeweled cloth, enjoying the position of a crowned king, ruling over Jambudvipa, possessing immeasurable great power and virtue; with compassion as his foundation, he subdues all enemies, and his teachings are followed without fail. At that time, the Wheel-Turning King bestows such seats, adorned with hundreds of thousands of millions of immeasurable and countless treasures, upon the Tathagata, the foremost field of merit, as well as all Bodhisattvas, true and virtuous teachers, the noble Sangha, teachers of the Dharma, parents, relatives, Sravakas, Pratyekabuddhas, and those who aspire to the Bodhisattva path, or the stupas of the Tathagata, and even all the poor and destitute; he gives them whatever they need. With these roots of goodness, he dedicates them in this way, saying: 'May all beings sit upon the Bodhi seat, and be able to awaken to the true Dharma of all Buddhas; may all beings dwell in the seat of freedom, attain freedom in the Dharma, which cannot be destroyed by any Vajra Mountain, and be able to completely subdue all the armies of Mara; may all beings attain the Buddha's free lion's seat, which is gazed upon by all beings; may all beings attain countless various wonderful and precious adorned seats, be free in the Dharma, and guide and teach beings; may all beings attain the three most supreme seats in the world, adorned with vast roots of goodness; may all beings attain'
周遍不可說不可說世界座，阿僧祇劫嘆之無盡；愿一切眾生得大深密福德之座，其身充滿一切法界；愿一切眾生得不思議種種寶座，隨其本願所念眾生，廣開法施；愿一切眾生得善妙座，現不可說諸佛神通；愿一切眾生得一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼座、一切琉璃等不思議種種寶座、無量不可說世界座、一切世間莊嚴清凈座、一切金剛座，示現如來威德自在，成最正覺。』是為菩薩摩訶薩施寶座時善根迴向；為令眾生獲離世間大菩提座，自然覺悟一切佛法故。
「佛子！菩薩摩訶薩施諸寶蓋。此蓋殊特，尊貴所用，種種大寶而為莊嚴，百千億那由他上妙蓋中最為第一；眾寶為竿，妙網覆上，寶繩金鈴周匝垂下，摩尼瓔珞次第懸布，微風吹動，妙音克諧；珠玉寶藏種種充滿，無量奇珍悉以嚴飾，栴檀、沉水妙香普熏，閻浮檀金光明清凈。如是無量百千億那由他阿僧祇眾妙寶物具足莊嚴，以清凈心奉施於佛，及佛滅后所有塔廟，或為法故施諸菩薩及善知識、名聞法師，或施父母，或施僧寶，或復奉施一切佛法，或施種種眾生福田，或施師僧及諸尊宿，或施初發菩提之心乃至一切貧窮、孤露；隨有求者，悉皆施與。以此善根如是迴向，所謂：『愿一切眾生勤修善根以覆其身，常為諸
【現代漢語翻譯】 現代漢語譯本 『愿一切眾生獲得遍佈不可說不可說世界的寶座，即使經過阿僧祇劫（無數個大劫）讚歎也無法窮盡其功德；愿一切眾生獲得廣大深奧的福德之座，其身充滿整個法界；愿一切眾生獲得不可思議的種種寶座，能隨其本願為所念的眾生，廣開佛法佈施；愿一切眾生獲得善妙的寶座，能顯現不可說諸佛的神通；愿一切眾生獲得一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼座、一切琉璃等不可思議的種種寶座、無量不可說世界的寶座、一切世間莊嚴清凈的寶座、一切金剛座，示現如來的威德自在，成就最正覺（無上正等正覺）。』這是菩薩摩訶薩佈施寶座時善根的迴向；爲了使眾生獲得脫離世間的大菩提座，自然覺悟一切佛法。 『佛子！菩薩摩訶薩佈施各種寶蓋。這些寶蓋殊勝特別，是尊貴者所用，用種種大寶來莊嚴，在百千億那由他（極多的數量單位）上妙的寶蓋中最為第一；用眾寶做竿，妙網覆蓋其上，寶繩金鈴在周圍垂下，摩尼瓔珞次第懸掛，微風吹動，發出美妙和諧的聲音；珠玉寶藏種種充滿，用無量奇珍來裝飾，栴檀（一種香木）、沉水（一種香木）的妙香普遍薰染，閻浮檀金（一種金色）的光明清凈。像這樣無量百千億那由他阿僧祇（極多的數量單位）的各種妙寶物品具足莊嚴，以清凈心奉獻給佛，以及佛滅度后所有的塔廟，或者爲了佛法佈施給諸菩薩和善知識、名聞法師，或者佈施給父母，或者佈施給僧寶，或者奉獻給一切佛法，或者佈施給種種眾生福田，或者佈施給師僧和諸位尊宿，或者佈施給初發菩提心的人乃至一切貧窮、孤苦無依的人；只要有求者，都全部施與。用這些善根這樣迴向，即：『愿一切眾生勤修善根來覆蓋其身，常為諸
【English Translation】 English version 'May all sentient beings obtain seats that pervade ineffable, ineffable worlds, which cannot be exhausted even after praising them for asamkhya kalpas (countless eons); may all sentient beings obtain seats of great profound merit, their bodies filling the entire dharma realm; may all sentient beings obtain inconceivable various jeweled seats, which, according to their original vows, can widely open the dharma teachings for the sentient beings they contemplate; may all sentient beings obtain excellent and wonderful seats, manifesting the inconceivable spiritual powers of all Buddhas; may all sentient beings obtain all jeweled seats, all fragrant seats, all flower seats, all clothing seats, all garland seats, all mani (jewel) seats, all lapis lazuli and other inconceivable various jeweled seats, immeasurable ineffable world seats, all worldly adorned pure seats, all vajra (diamond) seats, manifesting the majestic power and freedom of the Tathagata, and attaining the most perfect enlightenment (Anuttara-samyak-sambodhi).' This is the dedication of merit when Bodhisattva Mahasattvas offer jeweled seats; it is to enable sentient beings to obtain the great Bodhi seat that transcends the world, and naturally awaken to all the Buddha's teachings. 'Buddha-children! Bodhisattva Mahasattvas offer various jeweled canopies. These canopies are extraordinary and special, used by the honored ones, adorned with various great jewels, and are the foremost among hundreds of thousands of millions of nayutas (a large number) of supreme canopies; with jeweled poles, covered with exquisite nets, jeweled ropes and golden bells hanging all around, mani necklaces suspended in order, and when a gentle breeze blows, they produce wonderful and harmonious sounds; filled with various pearls, jades, and treasures, adorned with immeasurable rare treasures, with the wonderful fragrance of sandalwood and agarwood pervading, and the pure light of jambudvipa gold (a type of gold). Thus, immeasurable hundreds of thousands of millions of nayutas asamkhyas (a large number) of various wonderful jeweled items are fully adorned, and with a pure mind, they are offered to the Buddha, and to all stupas and temples after the Buddha's parinirvana, or for the sake of the Dharma, offered to Bodhisattvas and good teachers, renowned Dharma masters, or offered to parents, or offered to the Sangha (monastic community), or offered to all the Buddha's teachings, or offered to various fields of merit for sentient beings, or offered to teachers and venerable elders, or offered to those who have just generated the Bodhi mind, and even to all the poor and destitute; whoever asks, they are all given. With these roots of goodness, they dedicate the merit in this way, saying: 'May all sentient beings diligently cultivate roots of goodness to cover their bodies, and always be
佛之所庇廕；愿一切眾生功德智慧以為其蓋，永離世間一切煩惱；愿一切眾生覆以善法，除滅世間塵垢熱惱；愿一切眾生得智慧藏，令眾樂見，心無厭足；愿一切眾生以寂靜白法而自覆蔭，皆得究竟不壞佛法；愿一切眾生善覆其身，究竟如來清凈法身；愿一切眾生作周遍蓋，十力智慧遍覆世間；愿一切眾生得妙智慧，出過三世無所染著；愿一切眾生得應供蓋，成勝福田，受一切供；愿一切眾生得最上蓋，獲無上智，自然覺悟。』是為菩薩摩訶薩佈施蓋時善根迴向；為令一切眾生得自在蓋，能持一切諸善法故；為令一切眾生能以一蓋，普覆一切虛空法界一切剎土，示現諸佛自在神通無退轉故；為令一切眾生能以一蓋，莊嚴十方一切世界，供養佛故；為令一切眾生以妙幢幡及諸寶蓋，供養一切諸如來故；為令一切眾生得普莊嚴蓋，遍覆一切諸佛國土盡無餘故；為令一切眾生得廣大蓋，普蓋眾生，皆令于佛生信解故；為令一切眾生以不可說眾妙寶蓋，供養一佛，于不可說一一佛所皆如是故；為令一切眾生得佛菩提高廣之蓋，普覆一切諸如來故；為令一切眾生得一切摩尼寶莊嚴蓋、一切寶瓔珞莊嚴蓋、一切堅固香莊嚴蓋、種種寶清凈莊嚴蓋、無量寶清凈莊嚴蓋、廣大寶清凈莊嚴蓋，寶網彌覆，寶鈴垂下，隨風搖動，出微妙音，
普覆法界、虛空界、一切世界諸佛身故；為令一切眾生得無障無礙智莊嚴蓋，普覆一切諸如來故；又欲令一切眾生得第一智慧故；又欲令一切眾生得佛功德莊嚴故；又欲令一切眾生於佛功德生清凈欲願心故；又欲令一切眾生得無量無邊自在心寶故；又欲令一切眾生滿足諸法自在智故；又欲令一切眾生以諸善根普覆一切故；又欲令一切眾產生就最勝智慧蓋故；又欲令一切眾產生就十力普遍蓋故；又欲令一切眾生能以一蓋彌覆法界諸佛剎故；又欲令一切眾生於法自在為法王故；又欲令一切眾生得大威德自在心故；又欲令一切眾生得廣大智恒無絕故；又欲令一切眾生得無量功德普覆一切皆究竟故；又欲令一切眾生以諸功德蓋其心故；又欲令一切眾生以平等心覆眾生故；又欲令一切眾生得大智慧平等蓋故；又欲令一切眾生具大回向巧方便故；又欲令一切眾生獲勝欲樂清凈心故；又欲令一切眾生得善欲樂清凈意故；又欲令一切眾生得大回向普覆一切諸眾生故。
「佛子！菩薩摩訶薩或施種種上妙幢幡。眾寶為竿，寶繒為幡，種種雜彩以為其幢；寶網垂覆，光色遍滿；寶鐸微搖，音節相和；奇特妙寶形如半月，閻浮檀金光逾皦日，悉置幢上；隨諸世界業果所現，種種妙物以為嚴飾。如是無數千萬億那由他諸妙幢幡，接影連輝
【現代漢語翻譯】 現代漢語譯本 爲了普遍覆蓋法界、虛空界、一切世界諸佛的身體；爲了使一切眾生獲得無障礙無礙的智慧莊嚴覆蓋，普遍覆蓋一切如來；又爲了使一切眾生獲得第一智慧；又爲了使一切眾生獲得佛的功德莊嚴；又爲了使一切眾生對佛的功德生起清凈的慾望和願望；又爲了使一切眾生獲得無量無邊的自在心寶；又爲了使一切眾生滿足對諸法自在的智慧；又爲了使一切眾生以諸善根普遍覆蓋一切；又爲了使一切眾產生就最殊勝的智慧覆蓋；又爲了使一切眾產生就十力（如來十種力量）普遍覆蓋；又爲了使一切眾生能以一個覆蓋瀰漫法界諸佛剎（佛的國土）；又爲了使一切眾生在法上自在，成為法王；又爲了使一切眾生獲得大威德自在的心；又爲了使一切眾生獲得廣大的智慧，恒常不絕；又爲了使一切眾生獲得無量功德，普遍覆蓋一切，最終圓滿；又爲了使一切眾生以諸功德覆蓋其心；又爲了使一切眾生以平等心覆蓋眾生；又爲了使一切眾生獲得大智慧平等覆蓋；又爲了使一切眾生具備大回向（將功德迴向給眾生）的巧妙方便；又爲了使一切眾生獲得殊勝的慾望和快樂的清凈心；又爲了使一切眾生獲得善良的慾望和快樂的清凈意念；又爲了使一切眾生獲得大回向，普遍覆蓋一切眾生。 『佛子！菩薩摩訶薩（偉大的菩薩）或者佈施種種上妙的幢幡（佛教的旗幟）。用眾寶做竿，寶繒（絲織品）做幡，用各種雜色來做幢；寶網垂掛覆蓋，光色遍滿；寶鐸（鈴鐺）微微搖動，聲音和諧；奇特美妙的寶物形狀像半月，閻浮檀金（一種珍貴的金色）的光芒勝過太陽，全部安置在幢上；隨著各個世界業果所顯現，用各種美妙的物品來裝飾。像這樣無數千萬億那由他（極大的數字）的各種美妙幢幡，接連不斷，光輝相映。
【English Translation】 English version To universally cover the bodies of all Buddhas in the Dharma Realm, the Realm of Empty Space, and all worlds; to enable all sentient beings to attain the adornment of unobstructed and unimpeded wisdom, universally covering all Tathagatas; also to enable all sentient beings to attain the foremost wisdom; also to enable all sentient beings to attain the adornment of the Buddha's merits; also to enable all sentient beings to generate pure desire and aspiration for the Buddha's merits; also to enable all sentient beings to attain the immeasurable and boundless treasure of a free mind; also to enable all sentient beings to fulfill the wisdom of freedom regarding all dharmas; also to enable all sentient beings to universally cover all with all good roots; also to enable all sentient beings to accomplish the most supreme wisdom covering; also to enable all sentient beings to accomplish the universal covering of the Ten Powers (of a Buddha); also to enable all sentient beings to use one covering to pervade all Buddha lands in the Dharma Realm; also to enable all sentient beings to be free in the Dharma, becoming Dharma Kings; also to enable all sentient beings to attain a mind of great majestic power and freedom; also to enable all sentient beings to attain vast wisdom that is constant and never ceasing; also to enable all sentient beings to attain immeasurable merits, universally covering all, ultimately reaching perfection; also to enable all sentient beings to cover their minds with all merits; also to enable all sentient beings to cover all sentient beings with an equal mind; also to enable all sentient beings to attain the great wisdom of equal covering; also to enable all sentient beings to possess the skillful means of great dedication (of merits to all beings); also to enable all sentient beings to obtain a pure mind of superior desire and joy; also to enable all sentient beings to obtain a pure intention of good desire and joy; also to enable all sentient beings to obtain great dedication, universally covering all sentient beings. 'Buddha-child! Bodhisattva Mahasattvas (great Bodhisattvas) may offer various supreme banners and pennants. Using various treasures as poles, precious silk as banners, and various mixed colors to make the pennants; with treasure nets hanging down, covering all, their light and colors pervading everywhere; with precious bells gently swaying, their sounds harmonious; with unique and wonderful treasures shaped like half-moons, the light of Jambu-dana gold (a precious gold) surpassing the sun, all placed on the banners; according to the karmic results manifested in various worlds, using various wonderful objects as adornments. Like this, countless millions of billions of nayutas (extremely large numbers) of various wonderful banners and pennants, continuously connected, their radiance reflecting each other.'
遞相間發，光明嚴潔周遍大地，充滿十方虛空法界一切佛剎。菩薩摩訶薩凈心信解，以如是等無量幢幡，或施現在一切諸佛及佛滅后所有塔廟，或施法寶，或施僧寶，或施菩薩、諸善知識，或施聲聞及辟支佛，或施大眾，或施別人；諸來求者，普皆施與。以此善根如是迴向，所謂：『愿一切眾生皆能建立一切善根福德幢幡，不可毀壞；愿一切眾生建一切法自在幢幡，尊重愛樂，勤加守護；愿一切眾生常以寶繒書寫正法，護持諸佛菩薩法藏；愿一切眾生建高顯幢，然智慧燈普照世間；愿一切眾生立堅固幢，悉能摧殄一切魔業；愿一切眾生建智力幢，一切諸魔所不能壞；愿一切眾生得大智慧那羅延幢，摧滅一切世間慢幢；愿一切眾生得智慧日大光明幢，以智日光普照法界；愿一切眾生具足無量寶莊嚴幢，充滿十方一切世界供養諸佛；愿一切眾生得如來幢，摧滅一切九十六種外道邪見。』是為菩薩摩訶薩施幢幡時善根迴向，為令一切眾生得甚深高廣菩薩行幢及諸菩薩神通行幢清凈道故。
「佛子！菩薩摩訶薩開眾寶藏，以百千億那由他諸妙珍寶，給施無數一切眾生，隨意與之，心無吝惜；以諸善根如是迴向，所謂：『愿一切眾生常見佛寶，舍離愚癡，修行正念；愿一切眾生皆得具足法寶光明，護持一切諸佛法藏；愿一
【現代漢語翻譯】 現代漢語譯本 （光明）交替散發，光芒莊嚴潔凈，遍佈大地，充滿十方虛空法界一切佛剎（佛的國土）。菩薩摩訶薩（偉大的菩薩）以清凈的心信受理解，用這樣無量的寶幢幡，或者佈施給現在的一切諸佛以及佛滅度后所有的塔廟，或者佈施法寶（佛的教法），或者佈施僧寶（僧團），或者佈施菩薩、諸善知識（引導修行的人），或者佈施聲聞（聽聞佛法而修行的人）及辟支佛（獨自覺悟的人），或者佈施大眾，或者佈施給其他人；對於所有前來求取的人，都普遍地施與。以此善根這樣迴向，即：『愿一切眾生都能建立一切善根福德的寶幢幡，不可毀壞；愿一切眾生建立一切法自在的寶幢幡，尊重愛護，勤加守護；愿一切眾生常常用寶貴的絲綢書寫正法，護持諸佛菩薩的法藏；愿一切眾生建立高顯的寶幢，點燃智慧的燈火普照世間；愿一切眾生豎立堅固的寶幢，能夠摧毀一切魔的業障；愿一切眾生建立智力的寶幢，一切諸魔都不能破壞；愿一切眾生得到大智慧那羅延（一種神力）的寶幢，摧毀一切世間的傲慢之幢；愿一切眾生得到智慧日光的大光明寶幢，用智慧的日光普照法界；愿一切眾生具足無量寶物莊嚴的寶幢，充滿十方一切世界供養諸佛；愿一切眾生得到如來的寶幢，摧毀一切九十六種外道的邪見。』這是菩薩摩訶薩佈施寶幢幡時的善根迴向，爲了使一切眾生得到甚深高廣的菩薩行幢以及諸菩薩神通行的清凈道。 「佛子（佛的弟子）！菩薩摩訶薩開啟眾多的寶藏，用百千億那由他（極大的數量單位）的各種珍寶，佈施給無數的一切眾生，隨他們的意願給予，心中沒有吝惜；用這些善根這樣迴向，即：『愿一切眾生常見佛寶，舍離愚癡，修行正念；愿一切眾生都能具足法寶的光明，護持一切諸佛的法藏；愿一切眾生都能具足僧寶的清凈，遠離一切煩惱的塵垢；愿一切眾生都能得到一切菩薩的智慧光明，照耀一切世間；愿一切眾生都能得到一切諸佛的無量功德，成就一切眾生的願望；愿一切眾生都能得到一切諸佛的無礙辯才，宣說一切諸法的真實義理；愿一切眾生都能得到一切諸佛的清凈法身，成就一切眾生的善根；愿一切眾生都能得到一切諸佛的無量智慧，成就一切眾生的菩提道；愿一切眾生都能得到一切諸佛的無量神通，成就一切眾生的解脫；愿一切眾生都能得到一切諸佛的無量自在，成就一切眾生的清凈行。』這是菩薩摩訶薩開啟寶藏佈施時的善根迴向，爲了使一切眾生得到一切諸佛的無量功德，成就一切眾生的清凈道。
【English Translation】 English version They emit light in succession, their brilliance majestic and pure, pervading the earth and filling all Buddha-lands throughout the ten directions and the Dharma realm of empty space. Bodhisattva-Mahasattvas (great Bodhisattvas), with pure minds of faith and understanding, use such immeasurable banners and pennants to offer to all Buddhas present and to all stupas and temples after the Buddhas' extinction, or to offer the Dharma Jewel (Buddha's teachings), or to offer the Sangha Jewel (the monastic community), or to offer to Bodhisattvas, all good teachers, or to offer to Sravakas (those who hear the teachings) and Pratyekabuddhas (those who awaken on their own), or to offer to the masses, or to offer to others; to all who come seeking, they give universally. With these roots of goodness, they dedicate them thus: 'May all beings be able to establish banners and pennants of all good roots and merits, indestructible; may all beings establish banners and pennants of freedom in all dharmas, respecting, loving, and diligently protecting them; may all beings always write the true Dharma with precious silks, protecting the Dharma treasury of all Buddhas and Bodhisattvas; may all beings establish high and prominent banners, lighting the lamps of wisdom to illuminate the world; may all beings erect firm banners, able to destroy all demonic activities; may all beings establish banners of intellectual power, which all demons cannot destroy; may all beings obtain the great wisdom Narayana (a divine power) banner, destroying all banners of worldly arrogance; may all beings obtain the great light banner of the sun of wisdom, illuminating the Dharma realm with the light of wisdom; may all beings possess banners adorned with immeasurable treasures, filling all worlds in the ten directions to make offerings to all Buddhas; may all beings obtain the Tathagata (Buddha) banner, destroying all ninety-six kinds of heretical views.' This is the dedication of the roots of goodness when Bodhisattva-Mahasattvas offer banners and pennants, to enable all beings to attain the profound and vast Bodhisattva practice banner and the pure path of all Bodhisattvas' miraculous powers. 「Buddha-children (disciples of the Buddha)! Bodhisattva-Mahasattvas open up many treasure troves, using hundreds of thousands of billions of nayutas (extremely large units) of various precious jewels, giving them to countless beings, giving according to their wishes, without any stinginess in their hearts; with these roots of goodness, they dedicate them thus: 'May all beings always see the Buddha Jewel, abandoning ignorance, and practicing right mindfulness; may all beings be able to possess the light of the Dharma Jewel, protecting the Dharma treasury of all Buddhas; may all beings be able to possess the purity of the Sangha Jewel, being far from all defilements of afflictions; may all beings be able to obtain the wisdom light of all Bodhisattvas, illuminating all worlds; may all beings be able to obtain the immeasurable merits of all Buddhas, fulfilling the wishes of all beings; may all beings be able to obtain the unobstructed eloquence of all Buddhas, proclaiming the true meaning of all dharmas; may all beings be able to obtain the pure Dharma body of all Buddhas, accomplishing the good roots of all beings; may all beings be able to obtain the immeasurable wisdom of all Buddhas, accomplishing the Bodhi path of all beings; may all beings be able to obtain the immeasurable miraculous powers of all Buddhas, accomplishing the liberation of all beings; may all beings be able to obtain the immeasurable freedom of all Buddhas, accomplishing the pure practice of all beings.' This is the dedication of the roots of goodness when Bodhisattva-Mahasattvas open treasure troves and give, to enable all beings to obtain the immeasurable merits of all Buddhas, accomplishing the pure path of all beings.
切眾生能悉攝受一切僧寶，周給供養，恒無厭足；愿一切眾生得一切智無上心寶，凈菩提心，無有退轉；愿一切眾生得智慧寶，普入諸法，心無疑惑；愿一切眾生具足菩薩諸功德寶，開示演說無量智慧；愿一切眾生得於無量妙功德寶，修成正覺十力智慧；愿一切眾生得妙三昧十六智寶，究竟成滿廣大智慧；愿一切眾產生就第一福田之寶，悟入如來無上智慧；愿一切眾生得成第一無上寶主，以無盡辯開演諸法。』是為菩薩摩訶薩施眾寶時善根迴向，為令一切眾生皆得成滿第一智寶、如來無礙凈眼寶故。
「佛子！菩薩摩訶薩或以種種妙莊嚴具而為佈施。所謂：一切身莊嚴具，令身凈妙，靡不稱可。菩薩摩訶薩等觀一切世間眾生，猶如一子，欲令皆得身凈莊嚴，成就世間最上安樂、佛智慧樂，安住佛法，利益眾生。以如是等百千億那由他種種殊妙寶莊嚴具，勤行佈施。行佈施時，以諸善根如是迴向，所謂：『愿一切眾產生就無上妙莊嚴具，以諸清凈功德智慧莊嚴人天；愿一切眾生得清凈莊嚴相，以凈福德莊嚴其身；愿一切眾生得上妙莊嚴相，以百福相莊嚴其身；愿一切眾生得不雜亂莊嚴相，以一切相莊嚴其身；愿一切眾生得善凈語言莊嚴相，具足種種無盡辯才；愿一切眾生得一切功德聲莊嚴相，其音清凈，聞者喜悅
【現代漢語翻譯】 現代漢語譯本：愿一切眾生能夠完全攝受一切僧寶（指佛法僧三寶中的僧伽），周遍供給供養，永遠沒有厭倦滿足的時候；愿一切眾生獲得一切智慧無上的心寶，清凈的菩提心，永不退轉；愿一切眾生獲得智慧寶，普遍深入一切法，心中沒有疑惑；愿一切眾生具足菩薩的各種功德寶，開示演說無量的智慧；愿一切眾生獲得無量的微妙功德寶，修成正覺的十力智慧；愿一切眾生獲得微妙的三昧十六智寶，最終成就圓滿廣大的智慧；愿一切眾產生就第一福田之寶，領悟進入如來的無上智慧；愿一切眾生能夠成為第一無上的寶主，以無盡的辯才開演諸法。』這是菩薩摩訶薩在佈施眾寶時所做的善根迴向，爲了使一切眾生都能夠成就圓滿第一智慧寶、如來無礙清凈眼寶的緣故。 『佛子！菩薩摩訶薩或者用種種美妙的莊嚴器具進行佈施。例如：一切身體的莊嚴器具，使身體清凈美妙，沒有不令人稱讚喜愛的。菩薩摩訶薩等視一切世間眾生，猶如自己的獨生子，希望他們都能夠獲得身體的清凈莊嚴，成就世間最上的安樂、佛的智慧之樂，安住于佛法，利益眾生。用像這樣百千億那由他種種殊勝美妙的寶莊嚴器具，勤奮地進行佈施。在進行佈施的時候，用各種善根這樣迴向，例如：『愿一切眾產生就無上的美妙莊嚴器具，用各種清凈的功德智慧來莊嚴人天；愿一切眾生獲得清凈莊嚴的相貌，用清凈的福德來莊嚴他們的身體；愿一切眾生獲得最美妙的莊嚴相貌，用百福相來莊嚴他們的身體；愿一切眾生獲得不雜亂的莊嚴相貌，用一切相來莊嚴他們的身體；愿一切眾生獲得善凈語言的莊嚴相貌，具足種種無盡的辯才；愿一切眾生獲得一切功德音聲的莊嚴相貌，他們的聲音清凈，聽聞的人都感到喜悅。
【English Translation】 English version: May all sentient beings be able to fully embrace all the Sangha treasures (referring to the Sangha of the Three Jewels: Buddha, Dharma, and Sangha), provide offerings universally, and never be weary or satisfied; may all sentient beings obtain the supreme heart treasure of all wisdom, a pure Bodhi mind, and never regress; may all sentient beings obtain the treasure of wisdom, deeply penetrate all dharmas, and have no doubts in their minds; may all sentient beings possess all the Bodhisattva's merit treasures, reveal and expound immeasurable wisdom; may all sentient beings obtain immeasurable wonderful merit treasures, cultivate and achieve the ten powers of wisdom of perfect enlightenment; may all sentient beings obtain the wonderful Samadhi sixteen wisdom treasures, ultimately achieve complete and vast wisdom; may all sentient beings achieve the treasure of the foremost field of merit, and realize the unsurpassed wisdom of the Tathagata; may all sentient beings become the foremost supreme treasure masters, and expound all dharmas with inexhaustible eloquence.』 This is the dedication of good roots made by the Bodhisattva Mahasattva when giving away various treasures, for the sake of enabling all sentient beings to achieve the complete foremost wisdom treasure and the unobstructed pure eye treasure of the Tathagata. 『Buddha's children! Bodhisattva Mahasattvas may also give away various wonderful adornments as offerings. For example: all adornments for the body, making the body pure and wonderful, and without exception pleasing and admirable. Bodhisattva Mahasattvas and others view all sentient beings in the world as if they were their only child, wishing that they all could obtain the pure adornment of the body, achieve the supreme bliss of the world, the bliss of the Buddha's wisdom, abide in the Buddha's Dharma, and benefit sentient beings. With such hundreds of thousands of billions of nayutas of various exquisite and wonderful treasure adornments, they diligently practice giving. When practicing giving, they dedicate all good roots in this way, for example: 『May all sentient beings achieve the supreme wonderful adornments, using various pure merits and wisdom to adorn humans and devas; may all sentient beings obtain the appearance of pure adornment, using pure merits to adorn their bodies; may all sentient beings obtain the most wonderful appearance of adornment, using the hundred blessings to adorn their bodies; may all sentient beings obtain the appearance of unmixed adornment, using all appearances to adorn their bodies; may all sentient beings obtain the appearance of well-purified speech adornment, possessing all kinds of inexhaustible eloquence; may all sentient beings obtain the appearance of all merit sounds adornment, their voices pure, and those who hear them feel joy.
；愿一切眾生得可愛樂諸佛語言莊嚴相，令諸眾生聞法歡喜修清凈行；愿一切眾生得心莊嚴相，入深禪定，普見諸佛；愿一切眾生得總持莊嚴相，照明一切諸佛正法；愿一切眾生得智慧莊嚴相，以佛智慧莊嚴其心。』是為菩薩摩訶薩惠施一切莊嚴具時善根迴向；為令眾生具足一切無量佛法，功德智慧圓滿莊嚴，永離一切憍慢放逸故。
「佛子！菩薩摩訶薩以受灌頂自在王位摩尼寶冠及髻中珠，普施眾生，心無吝惜，常勤修習，為大施主，修學施慧，增長舍根，智慧善巧，其心廣大，給施一切，以彼善根如是迴向，所謂：『愿一切眾生得諸佛法之所灌頂，成一切智；愿一切眾生具足頂髻，得第一智，到于彼岸；愿一切眾生以妙智寶普攝眾生，皆令究竟功德之頂；愿一切眾生皆得成就智慧寶頂，堪受世間之所禮敬；愿一切眾生以智慧冠莊嚴其首，為一切法自在之王；愿一切眾生智慧明珠系其頂上，一切世間無能見者；愿一切眾生皆悉堪受世間頂禮，成就慧頂，照明佛法；愿一切眾生首冠十力莊嚴之冠，智慧寶海清凈具足；愿一切眾生至大地頂，得一切智，究竟十力，破欲界頂諸魔眷屬；愿諸眾生得成第一無上頂王，獲一切智光明之頂，無能映奪。』是為菩薩摩訶薩施寶冠時善根迴向，為令眾生得第一智最清凈處智慧
【現代漢語翻譯】 現代漢語譯本：'愿一切眾生獲得諸佛可愛喜悅的語言所莊嚴的相，使一切眾生聽聞佛法歡喜並修行清凈的行為；愿一切眾生獲得心意莊嚴的相，進入深層的禪定，普遍見到諸佛；愿一切眾生獲得總持（dharani，記憶和理解佛法教義的能力）莊嚴的相，照亮一切諸佛的正法；愿一切眾生獲得智慧莊嚴的相，以佛的智慧來莊嚴他們的心。'這是菩薩摩訶薩在佈施一切莊嚴物品時，將善根迴向的願望；爲了使眾生具足一切無量佛法，功德和智慧圓滿莊嚴，永遠遠離一切驕慢和放逸。 『佛子！菩薩摩訶薩以接受灌頂（abhiseka，一種宗教儀式）的自在王位摩尼寶冠以及髮髻中的明珠，普遍佈施給眾生，心中沒有吝惜，常常勤奮修習，成為大施主，修學佈施的智慧，增長捨棄的根本，智慧善巧，他們的心廣大，給予一切，以這些善根這樣迴向，即：『愿一切眾生獲得諸佛佛法的灌頂，成就一切智（sarvajna，佛陀的智慧）；愿一切眾生具足頂髻，獲得第一智，到達彼岸；愿一切眾生以美妙的智慧寶珠普遍攝受眾生，都讓他們最終達到功德的頂峰；愿一切眾生都成就智慧寶頂，堪受世間的禮敬；愿一切眾生以智慧的冠冕莊嚴他們的頭，成為一切法自在的國王；愿一切眾生的智慧明珠繫在他們的頭頂，一切世間都無法看見；愿一切眾生都堪受世間的頂禮，成就智慧之頂，照亮佛法；愿一切眾生頭戴十力（dasabala，佛陀的十種力量）莊嚴的冠冕，智慧寶海清凈具足；愿一切眾生到達大地的頂端，獲得一切智，最終成就十力，破除欲界頂端諸魔的眷屬；愿一切眾產生為第一無上的頂王，獲得一切智光明的頂峰，沒有誰能遮蔽。』這是菩薩摩訶薩在佈施寶冠時，將善根迴向的願望，爲了使眾生獲得第一智最清凈的智慧之處。
【English Translation】 English version: 'May all sentient beings obtain the adornment of the lovely and pleasing speech of all Buddhas, causing all sentient beings to rejoice upon hearing the Dharma and cultivate pure conduct; may all sentient beings obtain the adornment of a mind, enter deep samadhi (meditative absorption), and universally see all Buddhas; may all sentient beings obtain the adornment of dharani (retention and understanding of the Dharma), illuminating all the true Dharma of all Buddhas; may all sentient beings obtain the adornment of wisdom, using the wisdom of the Buddhas to adorn their minds.' This is the dedication of merit by a Bodhisattva Mahasattva when bestowing all adornments; it is to enable sentient beings to be fully endowed with all immeasurable Buddha-Dharmas, with merit and wisdom perfectly adorned, and to forever be free from all arrogance and negligence. 'Children of the Buddha! A Bodhisattva Mahasattva, with no stinginess in their heart, constantly diligently practices, becomes a great benefactor, studies the wisdom of giving, increases the root of renunciation, is skillful in wisdom, and has a vast mind, bestowing everything, dedicates these roots of goodness in this way: 'May all sentient beings receive the abhiseka (consecration) of the Buddhas' Dharma, and attain all-knowing wisdom (sarvajna); may all sentient beings be endowed with a topknot, obtain the foremost wisdom, and reach the other shore; may all sentient beings universally gather sentient beings with the wonderful jewel of wisdom, causing them all to ultimately reach the peak of merit; may all sentient beings achieve the jewel peak of wisdom, worthy of being revered by the world; may all sentient beings adorn their heads with the crown of wisdom, becoming the king who is free in all Dharmas; may the jewel of wisdom of all sentient beings be tied to the top of their heads, so that no one in the world can see it; may all sentient beings be worthy of being revered by the world, achieve the peak of wisdom, and illuminate the Dharma; may all sentient beings wear the crown adorned with the ten powers (dasabala) on their heads, with the ocean of wisdom pure and complete; may all sentient beings reach the peak of the earth, obtain all-knowing wisdom, ultimately achieve the ten powers, and break the retinues of all demons at the peak of the desire realm; may all sentient beings become the first and unsurpassed king of the peak, obtain the peak of the light of all-knowing wisdom, which no one can overshadow.' This is the dedication of merit by a Bodhisattva Mahasattva when bestowing a jeweled crown, in order to enable sentient beings to obtain the purest place of the foremost wisdom.
摩尼妙寶冠故。
「佛子！菩薩摩訶薩見有眾生處在牢獄黑暗之處，杻械、枷鎖檢系其身，起坐不安，眾苦競集，無有親識，無歸無救，裸露、饑羸，酸劇難忍。菩薩見已，舍其所有一切財寶、妻子、眷屬及以自身，于牢獄中救彼眾生，如大悲菩薩、妙眼王菩薩；既救度已，隨其所須，普皆給施，除其苦患，令得安隱；然後施以無上法寶，令舍放逸，安住善根，于佛教中，心無退轉。佛子！菩薩摩訶薩于牢獄中救眾生時，以諸善根如是迴向，所謂：『愿一切眾生究竟解脫貪愛纏縛；愿一切眾生斷生死流，升智慧岸；愿一切眾生除滅愚癡，生長智慧，解脫一切煩惱纏縛；愿一切眾生滅三界縛，得一切智，究竟出離；愿一切眾生永斷一切煩惱結縛，到無煩惱、無障礙地智慧彼岸；愿一切眾生離諸動念、思惟、分別，入于平等不動智地；愿一切眾生脫諸欲縛，永離世間一切貪慾，於三界中無所染著；愿一切眾生得勝志樂，常蒙諸佛為說法門；愿一切眾生得無著、無縛解脫，心廣大如法界，究竟如虛空；愿一切眾生得菩薩神通，一切世界調伏眾生，令離世間，住于大乘。』是為菩薩摩訶薩救度牢獄苦眾生時善根迴向，為令眾生普入如來智慧地故。
「佛子！菩薩摩訶薩見有獄囚五處被縛，受諸苦毒；防衛驅逼，將
【現代漢語翻譯】 現代漢語譯本：因為摩尼妙寶冠的緣故。
『佛子！菩薩摩訶薩見到有眾生身處牢獄黑暗之處，被木枷、手銬、腳鐐等束縛身體，坐立不安，各種痛苦一齊襲來，沒有親人朋友，沒有依靠和救助，飢餓、羸弱，痛苦難忍。菩薩見到這種情況后，會捨棄自己所有的一切財寶、妻子、眷屬乃至自己的身體，到牢獄中去救助那些眾生，就像大悲菩薩、妙眼王菩薩那樣；救度他們之後，會根據他們各自的需要，普遍地給予施捨，解除他們的痛苦和憂患，讓他們得到安穩；然後會施予無上的佛法，讓他們捨棄放縱懈怠，安住于善根，在佛法教誨中，內心不會退轉。佛子！菩薩摩訶薩在牢獄中救度眾生時，會這樣迴向自己的善根，他們會發愿說：『愿一切眾生最終解脫貪愛的束縛；愿一切眾生斷絕生死輪迴，登上智慧的彼岸；愿一切眾生消除愚癡，增長智慧，解脫一切煩惱的纏縛；愿一切眾生滅除三界的束縛，獲得一切智慧，最終出離輪迴；愿一切眾生永遠斷除一切煩惱的結縛，到達沒有煩惱、沒有障礙的智慧彼岸；愿一切眾生脫離一切動念、思惟、分別，進入平等不動智的境界；愿一切眾生脫離慾望的束縛，永遠遠離世間一切貪慾，在三界中沒有任何染著；愿一切眾生獲得殊勝的志向和快樂，常常蒙受諸佛為他們宣說佛法；愿一切眾生獲得無執著、無束縛的解脫，心胸廣大如法界，最終如同虛空一般；愿一切眾生獲得菩薩的神通，在一切世界調伏眾生，讓他們脫離世俗，安住于大乘佛法。』這就是菩薩摩訶薩救度牢獄中受苦眾生時所做的善根迴向，目的是爲了讓眾生普遍進入如來的智慧境界。
『佛子！菩薩摩訶薩見到有囚犯在五個地方被束縛，遭受各種痛苦和毒害；被防衛人員驅趕逼迫，即將被處決。
【English Translation】 English version: Because of the Mani Jewel Crown.
'Buddha-child! When a Bodhisattva Mahasattva sees beings in the darkness of prison, their bodies bound by shackles, fetters, and chains, unable to sit or stand in peace, with all kinds of suffering converging upon them, without relatives or friends, without refuge or help, emaciated from hunger, and enduring unbearable pain, the Bodhisattva, upon seeing this, will give up all their possessions, wealth, wife, family, and even their own body, to go into the prison and rescue those beings, just like the Bodhisattva of Great Compassion and the Bodhisattva Wonderful Eye King. After rescuing them, they will provide for all their needs, universally giving them what they require, removing their suffering and afflictions, and bringing them peace. Then, they will bestow upon them the supreme Dharma, causing them to abandon laxity and abide in good roots, so that in the Buddha's teachings, their minds will not regress. Buddha-child! When a Bodhisattva Mahasattva rescues beings in prison, they dedicate their good roots in this way, saying: 『May all beings ultimately be liberated from the bonds of craving; may all beings cut off the stream of birth and death and ascend to the shore of wisdom; may all beings eliminate ignorance, grow in wisdom, and be liberated from all the entanglements of afflictions; may all beings extinguish the bonds of the three realms, attain all wisdom, and ultimately be liberated; may all beings forever sever all the knots of afflictions and reach the shore of wisdom that is free from afflictions and obstacles; may all beings be free from all thoughts, reflections, and discriminations, and enter the realm of equal and unmoving wisdom; may all beings be free from the bonds of desire, forever abandoning all worldly greed, and be without attachment in the three realms; may all beings attain supreme aspiration and joy, and always receive the Dharma teachings from all Buddhas; may all beings attain liberation that is free from attachment and bondage, with minds as vast as the Dharma realm, ultimately like the void; may all beings attain the supernatural powers of a Bodhisattva, subdue beings in all worlds, and lead them away from the mundane to abide in the Great Vehicle.』 This is how a Bodhisattva Mahasattva dedicates their good roots when rescuing suffering beings in prison, for the purpose of enabling all beings to universally enter the wisdom realm of the Tathagata.
'Buddha-child! When a Bodhisattva Mahasattva sees prisoners bound in five places, suffering various pains and poisons; being driven and forced by guards, about to be executed.
之死地，欲斷其命，舍閻浮提一切樂具，親戚、朋友悉將永訣，置高砧上以刀屠割，或用木槍豎貫其體，衣纏油沃以火焚燒，如是等苦，種種逼迫。菩薩見已，自舍其身而代受之；如阿逸多菩薩、殊勝行王菩薩及余無量諸大菩薩，為眾生故，自捨身命，受諸苦毒。菩薩爾時語主者言：『我願捨身以代彼命，如此等苦可以與我。如治彼人，隨意皆作；設過彼苦阿僧祇倍，我亦當受，令其解脫。我若見彼將被殺害，不捨身命救贖其苦，則不名為住菩薩心。何以故？我為救護一切眾生，發一切智菩提心故。』佛子！菩薩摩訶薩自捨身命救眾生時，以諸善根如是迴向，所謂：『愿一切眾生得無斷盡究竟身命，永離一切災橫逼惱；愿一切眾生依諸佛住，受一切智，具足十力，菩提記別；愿一切眾生普救含識，令無怖畏，永出惡道；愿一切眾生得一切命，入于不死智慧境界；愿一切眾生永離怨敵，無諸厄難，常為諸佛、善友所攝；愿一切眾生舍離一切刀劍兵仗、諸惡苦具，修行種種清凈善業；愿一切眾生離諸怖畏，菩提樹下摧伏魔軍；愿一切眾生離大眾怖，于無上法心凈無畏，能為最上大師子吼；愿一切眾生得無障礙師子智慧，于諸世間修行正業；愿一切眾生到無畏處，常念救護諸苦眾生。』是為菩薩摩訶薩自捨身命救彼臨刑諸獄
【現代漢語翻譯】 現代漢語譯本 將要被處死，生命即將終結，他們將捨棄閻浮提（Jambudvipa，指我們所居住的這個世界）的一切享樂，與親人、朋友永遠訣別，被放置在高高的砧板上用刀宰割，或者用木槍豎直貫穿身體，用浸透油脂的布纏裹后焚燒，像這樣種種的痛苦，不斷地逼迫著他們。菩薩看到這些情景后，會捨棄自己的身體來代替他們承受這些痛苦；就像阿逸多菩薩（Ajita Bodhisattva，彌勒菩薩的別名）、殊勝行王菩薩（Vishishtacharitra-raja Bodhisattva）以及其他無數的大菩薩一樣，爲了眾生的緣故，他們捨棄自己的生命，承受各種痛苦和毒害。菩薩那時會告訴行刑的人說：『我願意捨棄我的身體來代替他們的生命，這些痛苦都可以加在我身上。如何處置他們，就隨意處置我吧；即使所受的痛苦比他們多阿僧祇倍（asamkhya，極大的數字），我也願意承受，讓他們得到解脫。如果我看到他們將被殺害，卻不捨棄自己的生命去救贖他們的痛苦，那我就不能稱之為安住于菩薩心。為什麼呢？因為我爲了救護一切眾生，發起了求得一切智慧的菩提心。』佛子！菩薩摩訶薩在捨棄自己的生命來救度眾生時，會這樣迴向自己的善根，他們會發愿說：『愿一切眾生得到無有斷絕、究竟的生命，永遠遠離一切災禍和逼迫；愿一切眾生依止諸佛，獲得一切智慧，具足十力（dasabala，佛的十種力量），得到菩提的授記；愿一切眾生普遍救護一切有情識的生命，讓他們沒有恐懼，永遠脫離惡道；愿一切眾生得到一切生命，進入不死的智慧境界；愿一切眾生永遠遠離怨敵，沒有各種厄難，常被諸佛和善友所攝護；愿一切眾生捨棄一切刀劍兵器、各種惡劣的刑具，修行各種清凈的善業；愿一切眾生遠離各種恐懼，在菩提樹下摧伏魔軍；愿一切眾生遠離大眾的恐懼，對於無上的佛法內心清凈無畏，能夠發出最偉大的獅子吼；愿一切眾生得到無障礙的獅子智慧，在世間修行正業；愿一切眾生到達無畏的境地，常常想著救護那些受苦的眾生。』這就是菩薩摩訶薩捨棄自己的生命，救度那些即將被處決的獄囚時所做的迴向。
【English Translation】 English version to the place of death, wanting to end their lives, they forsake all the pleasures of Jambudvipa (the world we inhabit), bid farewell forever to relatives and friends, are placed on a high chopping block to be butchered with knives, or have wooden spears thrust vertically through their bodies, wrapped in oil-soaked cloth and burned, such are the various kinds of suffering that constantly oppress them. When Bodhisattvas see these scenes, they give up their own bodies to take their place and endure these sufferings; like Ajita Bodhisattva (another name for Maitreya Bodhisattva), Vishishtacharitra-raja Bodhisattva, and countless other great Bodhisattvas, for the sake of sentient beings, they give up their lives and endure all kinds of suffering and poison. At that time, the Bodhisattva would say to the executioner: 'I am willing to give up my body to take their place, let all these sufferings be inflicted on me. Treat me as you would treat them; even if the suffering I endure is asamkhya (an immeasurable number) times greater than theirs, I am willing to bear it, so that they may be liberated. If I see them about to be killed, and do not give up my own life to redeem their suffering, then I cannot be called one who dwells in the Bodhisattva's mind. Why? Because I have generated the Bodhi mind, seeking all wisdom, in order to protect all sentient beings.' O sons of the Buddha! When Bodhisattva Mahasattvas give up their lives to save sentient beings, they dedicate their roots of goodness in this way, saying: 'May all sentient beings attain an unending, ultimate life, forever free from all calamities and oppressions; may all sentient beings rely on all Buddhas, attain all wisdom, possess the ten powers (dasabala, the ten powers of a Buddha), and receive the prediction of Bodhi; may all sentient beings universally protect all beings with consciousness, so that they have no fear and are forever liberated from evil paths; may all sentient beings attain all life and enter the realm of immortal wisdom; may all sentient beings forever be free from enemies, without any calamities, and always be protected by all Buddhas and good friends; may all sentient beings abandon all swords, weapons, and all kinds of evil instruments of torture, and cultivate all kinds of pure good deeds; may all sentient beings be free from all fears, and under the Bodhi tree, subdue the armies of Mara; may all sentient beings be free from the fear of the masses, have a pure and fearless mind towards the supreme Dharma, and be able to roar the greatest lion's roar; may all sentient beings attain the unobstructed lion's wisdom, and practice righteous deeds in the world; may all sentient beings reach the place of fearlessness, and always think of protecting those suffering beings.' This is the dedication that Bodhisattva Mahasattvas make when they give up their lives to save those prisoners who are about to be executed.
囚時善根迴向；為令眾生離生死苦，得於如來上妙樂故。
大方廣佛華嚴經卷第二十六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十七
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之五
「佛子！菩薩摩訶薩佈施乞者連膚頂髻，如寶髻王菩薩、勝妙身菩薩，及余無量諸菩薩等。菩薩是時見乞者來，心生歡喜而語之言：『汝今若須連膚頂髻，可就我取。我此頂髻，閻浮提中最為第一。』作是語時，心無動亂，不念餘業，舍離世間，志求寂靜，究竟清凈，精勤質直，向一切智；便執利刀割其頭上連膚頂髻，右膝著地，合十指掌，一心施與；正念三世一切諸佛菩薩所行，發大歡喜，增上志樂；于諸法中意善開解，不取于苦，了知苦受無相無生，諸受互起，無有常住：『是故我應同去、來、今一切菩薩修行大舍，發深信樂，求一切智無有退轉，不由他教善知識力。』菩薩摩訶薩作是施時，以諸善根如是迴向，所謂：『愿一切眾生得無見頂，成就菩薩如塔之髻；愿一切眾生得紺青發、金剛發、細軟發，能滅眾生一切煩惱；愿一切眾生得潤澤發、密緻發、不侵鬢額發；愿一切眾生得柔軟發、盡于鬢額而生髮；愿一切眾生得如卐字發、螺文右旋發；
【現代漢語翻譯】 現代漢語譯本 將所修的善根迴向，是爲了讓眾生脫離生死的痛苦，獲得如來至高無上的快樂。
《大方廣佛華嚴經》卷第二十六 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十七
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之五
『佛子！菩薩摩訶薩佈施時，即使有人乞求連著面板的頭頂髮髻，也像寶髻王菩薩、勝妙身菩薩以及其他無數菩薩一樣施捨。菩薩這時見到乞求者前來，心中歡喜，對他說：『你如果需要連著面板的頭頂髮髻，可以從我這裡取走。我的這個髮髻，在閻浮提中是最好的。』說這話時，心中沒有動搖，不考慮其他事情，捨棄世俗，立志追求寂靜，達到究竟清凈，精進努力，正直地向一切智慧邁進；然後拿起鋒利的刀割下頭上連著面板的髮髻，右膝跪地，合起雙手，一心一意地施捨出去；正念三世一切諸佛菩薩所行的善舉，生起極大的歡喜，增長志向和快樂；對於諸法，內心善於理解，不執著于痛苦，明白苦受沒有自性，沒有生起，各種感受相互生起，沒有常住不變的：『因此，我應當和過去、現在、未來一切菩薩一樣修行大舍，發起深刻的信心和喜樂，追求一切智慧，永不退轉，不依賴他人的教導和善知識的力量。』菩薩摩訶薩在做這種佈施時，用這些善根這樣迴向，即：『愿一切眾生得到無見頂（佛頂，無能見者），成就菩薩像塔一樣的髮髻；愿一切眾生得到紺青色的頭髮、金剛般堅硬的頭髮、細軟的頭髮，能夠滅除眾生的一切煩惱；愿一切眾生得到潤澤的頭髮、濃密的頭髮、不侵犯鬢角的頭髮；愿一切眾生得到柔軟的頭髮、在鬢角處長滿頭髮；愿一切眾生得到像卐字（吉祥的象徵）一樣的頭髮、像螺紋一樣右旋的頭髮；』
【English Translation】 English version May the roots of goodness cultivated be dedicated to liberate all beings from the suffering of birth and death, and to enable them to attain the supreme bliss of the Tathagata.
The Great Extensive Buddha Flower Adornment Sutra, Volume 26 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 27
Translated under Imperial Decree by Tripiṭaka Śikṣānanda of Khotan
Chapter 25, Part 5: The Ten Dedications
'Buddha-child! When Bodhisattva Mahasattvas practice giving, they even give away the topknot of hair with the skin attached, just like Bodhisattva King Jeweled Topknot, Bodhisattva Supreme Wonderful Body, and countless other Bodhisattvas. When a Bodhisattva sees a beggar coming, they are delighted and say to them: 『If you need the topknot of hair with the skin attached, you can take it from me. This topknot of mine is the best in Jambudvipa.』 When saying this, their mind is not disturbed, they do not think of other matters, they abandon the world, aspire to tranquility, attain ultimate purity, diligently strive, are upright, and move towards all-wisdom; then they take a sharp knife and cut off the topknot of hair with the skin attached, kneel on their right knee, join their palms together, and wholeheartedly give it away; they are mindful of the practices of all Buddhas and Bodhisattvas of the three times, generate great joy, and increase their aspiration and happiness; regarding all dharmas, their minds are well-opened, they do not cling to suffering, they understand that suffering has no self-nature, no arising, that various feelings arise mutually, and that there is no permanence: 『Therefore, I should practice great giving like all Bodhisattvas of the past, present, and future, generate deep faith and joy, seek all-wisdom without regression, and not rely on the teachings of others or the power of good teachers.』 When Bodhisattva Mahasattvas make such offerings, they dedicate these roots of goodness in this way, saying: 『May all beings attain the invisible crown (the Buddha's crown, which cannot be seen), and achieve a topknot like a pagoda, like that of a Bodhisattva; may all beings attain dark blue hair, diamond-like hair, and soft hair, which can extinguish all the afflictions of beings; may all beings attain lustrous hair, dense hair, and hair that does not encroach on the temples; may all beings attain soft hair, and hair that grows fully at the temples; may all beings attain hair like the swastika (an auspicious symbol), and hair that spirals to the right like a conch shell;』
愿一切眾生得佛相發，永離一切煩惱結習；愿一切眾生得光明發，其光普照十方世界；愿一切眾生得無亂髮、如如來發，凈妙無雜；愿一切眾生得成應供頂塔之發，令其見者如見佛發；愿一切眾生皆得如來無染著發，永離一切闇翳塵垢。』是為菩薩摩訶薩施連膚髻時善根迴向；為令眾生其心寂靜，皆得圓滿諸陀羅尼，究竟如來一切種智、十種力故。
「佛子！菩薩摩訶薩以眼佈施諸來乞者，如歡喜行菩薩、月光王菩薩，及余無量諸菩薩等所行惠施。菩薩摩訶薩佈施眼時，起清凈施眼心，起清凈智眼心，起依止法光明心，起現觀無上佛道心，發回向廣大智慧心，發與三世菩薩平等舍施心，發於無礙眼起不壞凈信心，于其乞者起歡喜攝受心；為究竟一切神通故，為生佛眼故，為增廣大菩提心故，為修習大慈悲故，為制伏六根故，于如是法而生其心。佛子！菩薩摩訶薩佈施眼時，于其乞者心生愛樂，為設施會，增長法力；舍離世間愛見放逸，除斷欲縛，修習菩提；隨彼所求，心安不動，不違其意，皆令滿足，而常隨順無二舍行。以此善根如是迴向，所謂：『愿一切眾生得最勝眼，示導一切；愿一切眾生得無礙眼，開廣智藏；愿一切眾生得凈肉眼，光明鑒徹，無能蔽者；愿一切眾生得凈天眼，悉見眾生生死業果；愿一切
【現代漢語翻譯】 現代漢語譯本 『愿一切眾生獲得佛陀的相好之發（佛陀頭髮的殊勝特徵），永遠脫離一切煩惱的束縛和習氣；愿一切眾生獲得光明之發，其光芒普照十方世界；愿一切眾生獲得無亂之發，如同如來之發，清凈微妙沒有雜染；愿一切眾生獲得可以成為應供頂禮之塔的發，令見到的人如同見到佛陀的頭髮；愿一切眾生都獲得如來無染著之發，永遠脫離一切黑暗、遮蔽和塵垢。』這是菩薩摩訶薩在佈施連膚髻（連著面板的頭髮）時所做的善根迴向；爲了使眾生的心寂靜，都能夠圓滿各種陀羅尼（總持法門），最終成就如來的一切種智（佛陀的智慧）、十種力（佛陀的十種力量）。 『佛子！菩薩摩訶薩用眼睛佈施給前來乞求的人，就像歡喜行菩薩、月光王菩薩以及其他無數菩薩所做的那樣。菩薩摩訶薩在佈施眼睛時，生起清凈佈施眼睛的心，生起清凈智慧之眼的心，生起依止佛法光明的心，生起現觀無上佛道的心，發起迴向廣大智慧的心，發起與三世菩薩平等舍施的心，發起對於無礙之眼生起不壞的清凈信心，對於乞求者生起歡喜攝受的心；爲了究竟一切神通，爲了生起佛眼，爲了增長廣大的菩提心，爲了修習大慈悲，爲了制伏六根，對於這樣的法而生起這樣的心。佛子！菩薩摩訶薩在佈施眼睛時，對於乞求者心生愛樂，爲了設立佈施的集會，增長佛法的力量；舍離世間的愛見和放逸，斷除慾望的束縛，修習菩提；隨順他們所求，心安住不動，不違揹他們的意願，都讓他們滿足，並且常常隨順無二的舍行。用這樣的善根這樣迴向，就是：『愿一切眾生獲得最殊勝的眼睛，引導一切；愿一切眾生獲得無礙的眼睛，開闊智慧的寶藏；愿一切眾生獲得清凈的肉眼，光明透徹，沒有能夠遮蔽的；愿一切眾生獲得清凈的天眼，能夠完全看到眾生的生死業果；愿一切』
【English Translation】 English version 'May all sentient beings obtain the Buddha's hair of auspicious marks (the special features of the Buddha's hair), forever be free from all afflictions, bonds, and habitual tendencies; may all sentient beings obtain hair of light, its radiance illuminating the ten directions; may all sentient beings obtain undisturbed hair, like the Tathagata's hair, pure, subtle, and without impurities; may all sentient beings obtain hair that can become a stupa worthy of offerings and veneration, so that those who see it are as if seeing the Buddha's hair; may all sentient beings obtain the Tathagata's undefiled hair, forever free from all darkness, obscurations, and defilements.' This is the dedication of merit by the Bodhisattva Mahasattva when giving away the hair with the skin attached; in order to make the minds of sentient beings peaceful, so that they can all perfect all Dharanis (mantras that hold the essence of teachings), and ultimately achieve the Tathagata's all-knowing wisdom (Buddha's wisdom) and the ten powers (ten powers of the Buddha). 'Buddha's child! The Bodhisattva Mahasattva gives away their eyes to those who come to beg, just like the Bodhisattva Joyful Practice, the Bodhisattva Moonlight King, and countless other Bodhisattvas have done. When the Bodhisattva Mahasattva gives away their eyes, they give rise to a pure mind of giving eyes, a pure mind of the eye of wisdom, a mind that relies on the light of the Dharma, a mind that directly perceives the unsurpassed path of Buddhahood, they generate a mind that dedicates to vast wisdom, a mind that gives equally with the Bodhisattvas of the three times, a mind that generates indestructible pure faith in the unobstructed eye, and a mind of joyful acceptance towards the beggar; in order to ultimately achieve all supernatural powers, in order to generate the Buddha's eye, in order to increase the vast Bodhi mind, in order to cultivate great compassion, in order to subdue the six senses, they generate such a mind towards such a Dharma. Buddha's child! When the Bodhisattva Mahasattva gives away their eyes, they generate love and joy towards the beggar, in order to establish gatherings for giving, to increase the power of the Dharma; they abandon worldly love, views, and laxity, cut off the bonds of desire, and cultivate Bodhi; they follow what they seek, their mind is peaceful and unmoving, they do not go against their wishes, they fulfill them all, and they always follow the practice of non-dual giving. With this merit, they dedicate it in this way, saying: 'May all sentient beings obtain the most excellent eye, guiding all; may all sentient beings obtain the unobstructed eye, opening up the treasury of wisdom; may all sentient beings obtain the pure physical eye, bright and clear, with nothing able to obscure it; may all sentient beings obtain the pure heavenly eye, able to fully see the karmic results of sentient beings' births and deaths; may all'
眾生得凈法眼，能隨順入如來境界；愿一切眾生得智慧眼，舍離一切分別取著；愿一切眾生具足佛眼，悉能覺悟一切諸法；愿一切眾產生就普眼，盡諸境界無所障礙；愿一切眾產生就清凈離癡翳眼，了眾生界空無所有；愿一切眾生具足清凈無障礙眼，皆得究竟如來十力。』是為菩薩摩訶薩佈施眼時善根迴向，為令眾生得一切智清凈眼故。
「佛子！菩薩摩訶薩能以耳、鼻施諸乞者，如勝行王菩薩、無怨勝菩薩，及余無量諸菩薩等。佈施之時，親附乞者，專心修習諸菩薩行；具佛種性，生如來家，念諸菩薩所修施行，常勤發起諸佛菩提，清凈諸根功德智慧；觀察三有，無一堅固；愿常得見諸佛菩薩，隨順憶念一切佛法；知身虛妄空無所有，無所貪惜。菩薩如是施耳、鼻時，心常寂靜，調伏諸根；免濟眾生險惡諸難，生長一切智慧功德；入大施海，了達法義，具修諸道；依智慧行，得法自在，以不堅身易堅固身。佛子！菩薩摩訶薩佈施耳時，以諸善根如是迴向，所謂：『愿一切眾生得無礙耳，普聞一切說法之音；愿一切眾生得無障耳，悉能解了一切音聲；愿一切眾生得如來耳，一切聰達無所壅滯；愿一切眾生得清凈耳，不因耳處生分別心；愿一切眾生得無聾聵耳，令矇昧識畢竟不生；愿一切眾生得遍法界耳，悉知一
【現代漢語翻譯】 現代漢語譯本：愿一切眾生獲得清凈的法眼，能夠隨順進入如來的境界；愿一切眾生獲得智慧之眼，捨棄一切分別執著；愿一切眾生具足佛眼（能覺悟一切諸法的眼睛），完全能夠覺悟一切諸法；愿一切眾產生就普眼（能遍觀一切境界的眼睛），在一切境界中都沒有障礙；愿一切眾產生就清凈無癡翳的眼睛，明瞭一切眾生界空無所有；愿一切眾生具足清凈無障礙的眼睛，都能夠最終獲得如來的十力（如來所具有的十種力量）。』這是菩薩摩訶薩佈施眼睛時，將善根迴向，爲了使眾生獲得一切智的清凈之眼。 『佛子！菩薩摩訶薩能夠將耳朵、鼻子佈施給乞求者，就像勝行王菩薩、無怨勝菩薩，以及其他無數的菩薩一樣。在佈施的時候，親近乞求者，專心修習各種菩薩的修行；具足佛的種性，生在如來的家中，憶念菩薩所修的佈施行為，常常勤奮發起諸佛的菩提心，清凈各種根的功德智慧；觀察三有（欲界、色界、無色界），沒有一個是堅固的；愿常常得見諸佛菩薩，隨順憶念一切佛法；知道身體是虛妄空無所有的，沒有什麼值得貪戀和珍惜的。菩薩像這樣佈施耳朵、鼻子的時候，內心常常寂靜，調伏各種感官；救濟眾生脫離危險和災難，增長一切智慧功德；進入大布施的海洋，明瞭通達佛法的意義，具足修習各種道；依靠智慧修行，獲得佛法的自在，用不堅固的身體換取堅固的身體。佛子！菩薩摩訶薩佈施耳朵的時候，將各種善根這樣迴向，所謂：『愿一切眾生獲得無礙的耳朵，普遍聽到一切說法的聲音；愿一切眾生獲得無障礙的耳朵，完全能夠理解一切聲音；愿一切眾生獲得如來的耳朵，一切都聰慧通達沒有阻礙；愿一切眾生獲得清凈的耳朵，不因為耳朵而產生分別心；愿一切眾生獲得不聾不聵的耳朵，使矇昧的意識最終不產生；愿一切眾生獲得遍佈法界的耳朵，完全知道一』
【English Translation】 English version: May all sentient beings obtain the pure Dharma Eye, enabling them to enter the realm of the Tathagata in accordance with it; may all sentient beings obtain the Eye of Wisdom, abandoning all discrimination and attachment; may all sentient beings possess the Buddha Eye (the eye that can awaken to all dharmas), fully capable of awakening to all dharmas; may all sentient beings achieve the Universal Eye (the eye that can see all realms), without any obstruction in all realms; may all sentient beings achieve the pure eye free from the obscuration of ignorance, understanding that the realm of sentient beings is empty and without substance; may all sentient beings possess the pure and unobstructed eye, all ultimately attaining the ten powers of the Tathagata (the ten powers possessed by the Tathagata).』 This is the dedication of merit by the Bodhisattva Mahasattva when giving away their eyes, for the purpose of enabling sentient beings to obtain the pure eye of all-knowing wisdom. 『Buddha-son! The Bodhisattva Mahasattva is able to give away their ears and nose to beggars, just like Bodhisattva King of Superior Conduct, Bodhisattva Invincible Victory, and countless other Bodhisattvas. At the time of giving, they draw near to the beggars, wholeheartedly cultivating the various practices of the Bodhisattvas; possessing the Buddha-nature, born into the family of the Tathagata, remembering the acts of giving practiced by the Bodhisattvas, constantly diligently arousing the Bodhi mind of all Buddhas, purifying the merits and wisdom of the various faculties; observing the three realms of existence (the desire realm, the form realm, and the formless realm), none of which are permanent; wishing to constantly see all Buddhas and Bodhisattvas, following and remembering all the Buddha's teachings; knowing that the body is illusory, empty, and without substance, with nothing to be greedy for or cherish. When the Bodhisattva gives away their ears and nose in this way, their mind is always tranquil, subduing the various senses; rescuing sentient beings from dangers and calamities, increasing all wisdom and merit; entering the ocean of great giving, clearly understanding the meaning of the Dharma, fully cultivating the various paths; relying on wisdom to practice, attaining freedom in the Dharma, exchanging the impermanent body for a permanent one. Buddha-son! When the Bodhisattva Mahasattva gives away their ears, they dedicate all merits in this way, saying: 『May all sentient beings obtain unobstructed ears, universally hearing the sounds of all teachings; may all sentient beings obtain ears without obstacles, fully able to understand all sounds; may all sentient beings obtain the ears of the Tathagata, all being intelligent and unobstructed; may all sentient beings obtain pure ears, not giving rise to discriminating thoughts because of the ears; may all sentient beings obtain ears that are neither deaf nor dull, so that the obscured consciousness ultimately does not arise; may all sentient beings obtain ears that pervade the Dharma realm, fully knowing one』
切諸佛法音；愿一切眾生得無礙耳，開悟一切無障礙法；愿一切眾生得無壞耳，善知諸論，無能壞者；愿一切眾生得普聞耳，廣大清凈，為諸耳王；愿一切眾生具足天耳及以佛耳。』是為菩薩摩訶薩佈施耳時善根迴向，為令眾生皆悉獲得清凈耳故。佛子！菩薩摩訶薩佈施鼻時，如是迴向，所謂：『愿一切眾生得隆直鼻，得隨好鼻，得善相鼻，得可愛樂鼻，得凈妙鼻，得隨順鼻，得高顯鼻，得伏怨鼻，得善見鼻，得如來鼻；愿一切眾生得離恚怒面，得一切法面，得無障礙面，得善見面，得隨順面，得清凈面，得離過失面，得如來圓滿面，得遍一切處面，得無量美好面。』是為菩薩摩訶薩佈施鼻時善根迴向，為令眾生究竟得入諸佛法故，為令眾生究竟攝受諸佛法故，為令眾生究竟了知諸佛法故，為令眾生究竟住持諸佛法故，為令眾生究竟常見諸如來故，為令眾生皆悉證得佛法門故，為令眾生究竟成就無能壞心故，為令眾生皆能照了諸佛正法故，為令眾生普悉嚴凈諸佛國土故，為令眾生皆得如來大威力身故。是為菩薩摩訶薩施耳、鼻時善根迴向。
「佛子！菩薩摩訶薩安住堅固自在地中，能以牙齒施諸眾生，猶如往昔華齒王菩薩、六牙象王菩薩，及余無量諸菩薩等。菩薩摩訶薩施牙齒時，其心清凈，希有難得如優曇華
【現代漢語翻譯】 現代漢語譯本：『愿（菩薩）能聽到一切佛法的聲音；愿一切眾生都能獲得無礙的聽覺，開啟領悟一切無障礙的法門；愿一切眾生都能獲得不壞的聽覺，善於理解各種論述，沒有任何事物能夠破壞；愿一切眾生都能獲得普遍聽聞的聽覺，廣大清凈，成為聽覺中的王者；愿一切眾生都具備天耳和佛耳。』這是菩薩摩訶薩佈施耳朵時所做的善根迴向，爲了使一切眾生都能獲得清凈的聽覺。佛子！菩薩摩訶薩佈施鼻子時，這樣迴向，即：『愿一切眾生都能獲得隆直的鼻子，獲得美好的鼻子，獲得善相的鼻子，獲得可愛喜悅的鼻子，獲得清凈美妙的鼻子，獲得隨順的鼻子，獲得高顯的鼻子，獲得能降伏怨敵的鼻子，獲得令人喜見的鼻子，獲得如來那樣的鼻子；愿一切眾生都能遠離嗔怒的面容，獲得通達一切法的面容，獲得無障礙的面容，獲得令人喜見的面容，獲得隨順的面容，獲得清凈的面容，獲得遠離過失的面容，獲得如來圓滿的面容，獲得遍佈一切處的面容，獲得無量美好的面容。』這是菩薩摩訶薩佈施鼻子時所做的善根迴向，爲了使眾生最終能進入諸佛的法門，爲了使眾生最終能攝受諸佛的法門，爲了使眾生最終能了知諸佛的法門，爲了使眾生最終能住持諸佛的法門，爲了使眾生最終能常見諸如來，爲了使眾生都能證得佛法的門徑，爲了使眾生最終能成就不可摧毀的心，爲了使眾生都能照見諸佛的正法，爲了使眾生普遍莊嚴清凈諸佛的國土，爲了使眾生都能獲得如來那樣的偉大威力的身體。這是菩薩摩訶薩佈施耳朵、鼻子時所做的善根迴向。 『佛子！菩薩摩訶薩安住在堅固自在的地位中，能夠將牙齒佈施給眾生，就像過去華齒王菩薩（過去一位以牙齒佈施的菩薩）、六牙象王菩薩（過去一位以牙齒佈施的菩薩），以及其他無數的菩薩一樣。菩薩摩訶薩佈施牙齒時，他的心清凈，稀有難得如同優曇花（一種稀有的花）。』
【English Translation】 English version: 『May (the Bodhisattva) hear all the sounds of the Buddha's teachings; may all sentient beings attain unobstructed hearing, opening up to the understanding of all unobstructed dharmas; may all sentient beings attain indestructible hearing, be skilled in understanding various discourses, with nothing able to destroy it; may all sentient beings attain universally hearing, vast and pure, becoming the king of hearing; may all sentient beings possess heavenly ears and Buddha ears.』 This is the meritorious dedication of a Bodhisattva Mahasattva when giving away their ears, in order to enable all sentient beings to attain pure hearing. O son of the Buddha! When a Bodhisattva Mahasattva gives away their nose, they dedicate the merit thus: 『May all sentient beings attain a straight nose, attain a beautiful nose, attain a nose with good features, attain a lovely and pleasing nose, attain a pure and wonderful nose, attain a compliant nose, attain a prominent nose, attain a nose that can subdue enemies, attain a nose that is pleasing to see, attain a nose like that of the Tathagata; may all sentient beings be free from angry faces, attain faces that understand all dharmas, attain unobstructed faces, attain faces that are pleasing to see, attain compliant faces, attain pure faces, attain faces free from faults, attain the perfect faces of the Tathagata, attain faces that pervade all places, attain immeasurably beautiful faces.』 This is the meritorious dedication of a Bodhisattva Mahasattva when giving away their nose, in order to enable sentient beings to ultimately enter the dharmas of all Buddhas, in order to enable sentient beings to ultimately embrace the dharmas of all Buddhas, in order to enable sentient beings to ultimately understand the dharmas of all Buddhas, in order to enable sentient beings to ultimately uphold the dharmas of all Buddhas, in order to enable sentient beings to ultimately see all the Tathagatas, in order to enable sentient beings to all attain the gateways to the Buddha's teachings, in order to enable sentient beings to ultimately achieve an indestructible mind, in order to enable sentient beings to all illuminate the true dharma of all Buddhas, in order to enable sentient beings to universally adorn and purify the lands of all Buddhas, in order to enable sentient beings to all attain bodies with the great power of the Tathagata. This is the meritorious dedication of a Bodhisattva Mahasattva when giving away their ears and nose. 『O son of the Buddha! A Bodhisattva Mahasattva, dwelling in a firm and self-mastering position, is able to give away their teeth to sentient beings, just like the past Bodhisattva King of Flower Teeth (a past Bodhisattva who gave away his teeth), Bodhisattva King of Six-Tusked Elephants (a past Bodhisattva who gave away his teeth), and countless other Bodhisattvas. When a Bodhisattva Mahasattva gives away their teeth, their mind is pure, rare and difficult to find, like the Udumbara flower (a rare flower).』
。所謂：無盡心施、大信心施、步步成就無量舍心施、調伏諸根心施、一切悉舍心施、一切智願心施、安樂眾生心施、大施、極施、勝施、最勝施、輟身要用無所嫌恨心施。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得铦白牙齒，成最勝塔，受天人供；愿一切眾生得齊平牙齒，如佛相好，無有疏缺；愿一切眾生得調伏心，善趣菩薩波羅蜜行；愿一切眾生口善清凈，牙齒鮮白，分明顯現；愿一切眾生得可憶念莊嚴牙齒，其口清凈，無可惡相；愿一切眾生牙齒成就具滿四十，常出種種希有妙香；愿一切眾生意善調伏，牙齒鮮潔如白蓮華，文理迴旋卐字成就；愿一切眾生口唇鮮凈，牙齒潔白，放無量光周遍照耀；愿一切眾生牙齒堅利，食無完粒，無所味著，為上福田；愿一切眾生於牙齒間常放光明，授諸菩薩第一記別。』是為菩薩摩訶薩施牙齒時善根迴向；為令眾生具一切智，于諸法中智慧清凈故。
「佛子！菩薩摩訶薩若有人來從乞舌時，于乞者所，以慈悲心軟語、愛語，猶如往昔端正面王菩薩、不退轉菩薩，及余無量諸菩薩等。佛子！菩薩摩訶薩于諸趣中而受生時，有無量百千億那由他眾生而來乞舌。菩薩爾時，安置其人在師子座，以無恚心、無害心、無恨心、大威德心、從佛種性所生心、住于菩薩所住
【現代漢語翻譯】 現代漢語譯本：所謂：無盡的心施捨，大信心的施捨，步步成就無量舍心的施捨，調伏諸根的心施捨，一切都舍的心施捨，一切智愿的心施捨，安樂眾生的心施捨，大施捨，極施捨，勝施捨，最勝施捨，捨棄自身所需而無所嫌恨的心施捨。菩薩那時，以各種善根這樣迴向，所謂：『愿一切眾生得到鋒利潔白的牙齒，成就最殊勝的寶塔，接受天人的供養；愿一切眾生得到整齊平整的牙齒，如佛的相好，沒有疏漏缺憾；愿一切眾生得到調伏的心，善於趣向菩薩的波羅蜜行；愿一切眾生口齒清凈，牙齒鮮白，分明顯現；愿一切眾生得到可憶念的莊嚴牙齒，他們的口清凈，沒有醜惡的相貌；愿一切眾生牙齒成就具足四十顆，常發出各種稀有美妙的香氣；愿一切眾生心意善於調伏，牙齒鮮潔如白蓮花，紋理迴旋成卐字；愿一切眾生口唇鮮凈，牙齒潔白，放出無量光明周遍照耀；愿一切眾生牙齒堅固銳利，吃東西不留殘渣，不執著于味道，成為最上的福田；愿一切眾生在牙齒間常放光明，授予諸菩薩第一記別。』這是菩薩摩訶薩施捨牙齒時的善根迴向；爲了使眾生具足一切智慧，在一切法中智慧清凈的緣故。 佛子！菩薩摩訶薩如果有人來向他乞求舌頭時，對於乞求者，以慈悲心、柔和的語言、愛語對待，就像往昔端正面王菩薩（菩薩名）、不退轉菩薩（菩薩果位），以及其他無量諸菩薩一樣。佛子！菩薩摩訶薩在各種輪迴中受生時，有無量百千億那由他（數量單位）的眾生前來乞求舌頭。菩薩那時，安置那個人在獅子座上，以沒有嗔恨心、沒有傷害心、沒有怨恨心、大威德心、從佛的種性所生的心，安住在菩薩所安住的境界。
【English Translation】 English version: So-called: inexhaustible mind giving, great faith giving, step-by-step achieving immeasurable giving mind, subduing the senses mind giving, giving everything mind giving, all-wisdom aspiration mind giving, bringing happiness to sentient beings mind giving, great giving, extreme giving, superior giving, most superior giving, giving up what one needs without resentment mind giving. At that time, the Bodhisattva, with various roots of goodness, thus dedicates, saying: 'May all sentient beings obtain sharp white teeth, achieve the most superior stupa, and receive offerings from gods and humans; may all sentient beings obtain even teeth, like the Buddha's marks and characteristics, without any gaps or flaws; may all sentient beings obtain a subdued mind, be skilled in the Bodhisattva's Paramita practice; may all sentient beings have a clean mouth, with bright white teeth, clearly visible; may all sentient beings obtain memorable and adorned teeth, their mouths clean, without any ugly appearance; may all sentient beings' teeth be fully formed, with forty teeth, constantly emitting various rare and wonderful fragrances; may all sentient beings' minds be well-subdued, their teeth as bright as white lotuses, with patterns swirling into the swastika; may all sentient beings' lips be fresh and clean, their teeth white, emitting immeasurable light that shines everywhere; may all sentient beings' teeth be firm and sharp, eating without leaving any residue, not attached to flavors, becoming the supreme field of merit; may all sentient beings constantly emit light from between their teeth, bestowing the first prediction upon all Bodhisattvas.' This is the dedication of the roots of goodness when the Bodhisattva Mahasattva gives away teeth; it is for the sake of enabling sentient beings to possess all wisdom, and to have wisdom purified in all dharmas. Buddha's disciples! If a Bodhisattva Mahasattva has someone come to beg for his tongue, towards the beggar, he treats them with a compassionate heart, gentle words, and loving speech, just like the Bodhisattva King of Upright Countenance (a Bodhisattva's name), the Bodhisattva of Non-retrogression (a Bodhisattva's attainment), and other immeasurable Bodhisattvas in the past. Buddha's disciples! When a Bodhisattva Mahasattva is born in various realms of existence, there are immeasurable hundreds of thousands of billions of nayutas (a unit of quantity) of sentient beings who come to beg for his tongue. At that time, the Bodhisattva places that person on a lion throne, with a mind free from anger, a mind free from harm, a mind free from resentment, a mind of great power and virtue, a mind born from the Buddha's lineage, abiding in the state where Bodhisattvas abide.
心、常不濁亂心、住大勢力心、于身無著心、于語無著心，兩膝著地，開口出舌，以示乞者；慈心軟語而告之言：『我今此身，普皆屬汝。可取我舌，隨意所用；令汝所愿，皆得滿足。』菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得周普舌，悉能宣示諸語言法；愿一切眾生得覆面舌，所言無二，皆悉真實；愿一切眾生得普覆一切佛國土舌，示現諸佛自在神通；愿一切眾生得軟薄舌，恒受美妙清凈上味；愿一切眾生得辯才舌，能斷一切世間疑網；愿一切眾生得光明舌，能放無數萬億光明；愿一切眾生得決定舌，辯說諸法無有窮盡；愿一切眾生得普調伏舌，善能開示一切秘要，所有言說皆令信受；愿一切眾生得普通達舌，善入一切語言大海；愿一切眾生得善說一切諸法門舌，于言語智悉到彼岸。』是為菩薩摩訶薩佈施舌時善根迴向，為令眾生皆得圓滿無礙智故。
「佛子！菩薩摩訶薩以頭佈施諸來乞者，如最勝智菩薩，及大丈夫迦尸國王等諸大菩薩所行佈施；為欲成就入一切法最勝智首，為欲成就證大菩提救眾生首，為欲具足見一切法最第一首，為得正見清凈智首，為欲成就無障礙首，為欲證得第一地首，為求世間最勝智首，欲成三界無能見頂凈智慧首，為得示現普到十方智慧王首，為欲滿足一切諸法無能
【現代漢語翻譯】 現代漢語譯本 『心』保持清凈不被擾亂，『心』安住於強大的力量，『心』不執著于身體，『心』不執著于言語。雙膝跪地，張開口伸出舌頭，以此來向乞討者展示；以慈悲的心和柔和的言語告訴他們：『我現在的這個身體，完全屬於你們。可以取走我的舌頭，隨意使用；讓你們的願望，都能夠得到滿足。』菩薩那時，用各種善根這樣迴向，也就是：『愿一切眾生得到周遍的舌頭，能夠完全宣說各種語言和佛法；愿一切眾生得到覆蓋面部的舌頭，所說的話沒有虛假，全部真實；愿一切眾生得到能夠覆蓋一切佛國土的舌頭，示現諸佛自在的神通；愿一切眾生得到柔軟纖薄的舌頭，恒常享受美好清凈的上等美味；愿一切眾生得到善辯的舌頭，能夠斷除世間一切疑惑；愿一切眾生得到光明的舌頭，能夠放出無數萬億光明；愿一切眾生得到決定的舌頭，辯說各種佛法沒有窮盡；愿一切眾生得到普遍調伏的舌頭，善於開示一切秘密要義，所有言說都令人信服接受；愿一切眾生得到普遍通達的舌頭，善於進入一切語言的海洋；愿一切眾生得到善說一切佛法法門的舌頭，在語言智慧方面都到達彼岸。』這就是菩薩摩訶薩佈施舌頭時善根的迴向，爲了讓眾生都得到圓滿無礙的智慧。 『佛子！』菩薩摩訶薩用頭佈施給前來乞討的人，就像最勝智菩薩（菩薩名）以及大丈夫迦尸國王（古代國王名）等各位大菩薩所做的那樣佈施；爲了成就進入一切佛法最殊勝的智慧之首，爲了成就證得大菩提救度眾生的首要目標，爲了具足見到一切佛法最第一的首要條件，爲了得到正見清凈的智慧之首，爲了成就無障礙的首要條件，爲了證得第一地（菩薩修行階位）的首要條件，爲了追求世間最殊勝的智慧之首，想要成就三界（欲界、色界、無色界）中無人能見的頂端清凈智慧之首，爲了得到示現普遍到達十方的智慧之王的首要條件，爲了滿足一切佛法無能
【English Translation】 English version 'The mind' remains pure and undisturbed, 'the mind' dwells in great power, 'the mind' is not attached to the body, 'the mind' is not attached to speech. Kneeling on both knees, opening the mouth and extending the tongue, to show it to the beggars; with a compassionate heart and gentle words, telling them: 'This body of mine now, completely belongs to you. You can take my tongue, use it as you wish; let your wishes, all be fulfilled.' At that time, the Bodhisattva, with various good roots, thus dedicates, that is: 'May all sentient beings obtain a pervasive tongue, able to fully proclaim all languages and Dharma; may all sentient beings obtain a tongue covering the face, what is said is not false, all is true; may all sentient beings obtain a tongue that can cover all Buddha lands, manifesting the Buddhas' unhindered spiritual powers; may all sentient beings obtain a soft and thin tongue, constantly enjoying wonderful and pure superior flavors; may all sentient beings obtain an eloquent tongue, able to cut off all doubts of the world; may all sentient beings obtain a luminous tongue, able to emit countless billions of lights; may all sentient beings obtain a decisive tongue, debating all Dharmas without end; may all sentient beings obtain a universally tamed tongue, good at revealing all secret essentials, all words spoken are believed and accepted; may all sentient beings obtain a universally penetrating tongue, good at entering the ocean of all languages; may all sentient beings obtain a tongue that speaks well of all Dharma gates, in the wisdom of language, all reach the other shore.' This is the dedication of good roots when the Bodhisattva Mahasattva gives away the tongue, in order to let all sentient beings obtain perfect and unobstructed wisdom. 'Buddha's children!' The Bodhisattva Mahasattva gives away the head to those who come begging, just like the Bodhisattva Most Excellent Wisdom (name of a Bodhisattva) and the great man King Kashi (name of an ancient king) and other great Bodhisattvas did; in order to achieve the most excellent wisdom head that enters all Dharmas, in order to achieve the primary goal of attaining great Bodhi to save sentient beings, in order to fully possess the most primary condition of seeing all Dharmas, in order to obtain the head of right view and pure wisdom, in order to achieve the primary condition of being unobstructed, in order to attain the primary condition of the first ground (stage of Bodhisattva practice), in order to pursue the most excellent wisdom head in the world, wanting to achieve the head of pure wisdom at the top that no one in the three realms (desire realm, form realm, formless realm) can see, in order to obtain the primary condition of manifesting the wisdom king's head that universally reaches the ten directions, in order to fulfill all Dharmas without being able to
破壞自在之首。佛子！菩薩摩訶薩安住是法，精勤修習，則為已入諸佛種性，學佛行施；于諸佛所，生清凈信，增長善根；令諸乞者，皆得喜足；其心清凈，慶悅無量；心凈信解，照明佛法；發菩提意，安住舍心；諸根悅豫，功德增長；生善樂欲，常好修行廣大施行。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得如來頭，得無見頂；於一切處無能映蔽，于諸佛剎最為上首；其發右旋，光凈潤澤，卐字嚴飾，世所希有；具足佛首，成就智首，一切世間最第一首，為具足首，為清凈首，為坐道場圓滿智首。』是為菩薩摩訶薩佈施頭時善根迴向；為令眾生得最勝法，成於無上大智慧故。
「佛子！菩薩摩訶薩以其手、足施諸眾生，如常精進菩薩、無憂王菩薩，及余無量諸菩薩等。于諸趣中種種生處佈施手、足，以信為手，起饒益行；往返周旋，勤修正法，愿得寶手以手為施；所行不空，具菩薩道，常舒其手擬將廣惠；安步遊行，勇猛無怯，以凈信力具精進行，除滅惡道，成就菩提。佛子！菩薩摩訶薩如是施時，以無量無邊廣大之心，開凈法門，入諸佛海；成就施手，周給十方；願力任持一切智道，住于究竟離垢之心；法身、智身無斷無壞，一切魔業不能傾動；依善知識堅固其心，同諸菩薩修行施度。佛子！菩
【現代漢語翻譯】 現代漢語譯本： 『破壞自在之首』。佛子！菩薩摩訶薩安住於此法，精勤修習，便已進入諸佛的種性（指佛的家族或傳承），學習佛的施捨行為；對於諸佛，生起清凈的信心，增長善根；使所有乞求者，都感到喜悅滿足；他們的內心清凈，歡喜無限；內心清凈，信解佛法，照亮佛法；發起菩提心，安住于舍心；諸根愉悅，功德增長；產生善的樂欲，常常喜歡修行廣大的佈施。菩薩此時，將所有善根如此迴向，即：『愿一切眾生得到如來的頭，得到無見頂（指佛頂上的肉髻，無人能見其頂），在一切處都無法被遮蔽，在所有佛剎中最為尊貴；其頭髮右旋，光潔潤澤，有卐字（吉祥的符號）裝飾，世間罕見；具足佛的頭，成就智慧的頭，一切世間最第一的頭，成為具足的頭，成為清凈的頭，成為在道場圓滿智慧的頭。』這是菩薩摩訶薩佈施頭時善根的迴向；爲了使眾生得到最殊勝的法，成就無上的大智慧。 『佛子！菩薩摩訶薩將自己的手、足佈施給眾生，如同常精進菩薩、無憂王菩薩，以及其他無數的菩薩一樣。在各種輪迴的生命中，佈施手、足，以信心為手，發起饒益眾生的行為；往返周旋，勤奮修正法，愿得到寶手以手為施；所行不空，具足菩薩道，常常伸出手來準備廣施恩惠；安穩行走，勇猛無畏，以清凈的信心具足精進行，消除惡道，成就菩提。佛子！菩薩摩訶薩如此佈施時，以無量無邊廣大的心，開啟清凈的法門，進入諸佛的海洋；成就佈施的手，賙濟十方；願力任持一切智道，安住于究竟離垢的心；法身、智身無斷無壞，一切魔業都不能動搖；依靠善知識堅定其心，與諸菩薩一同修行佈施度。佛子！菩薩摩訶薩
【English Translation】 English version: 'Destroying the head of self-mastery.' Son of Buddha! When a Bodhisattva Mahasattva dwells in this Dharma and diligently cultivates it, they have already entered the lineage of all Buddhas, learning the practice of giving of the Buddhas; towards all Buddhas, they generate pure faith, increasing their roots of goodness; causing all beggars to be joyful and satisfied; their hearts are pure, with immeasurable joy; with pure hearts and understanding, they illuminate the Buddha Dharma; they generate the Bodhi mind, dwelling in the mind of giving; their senses are delighted, their merits increase; they generate good desires, always loving to practice vast giving. At this time, the Bodhisattva dedicates all their roots of goodness in this way, saying: 'May all sentient beings obtain the head of the Tathagata, obtain the invisible crown (referring to the protuberance on the top of Buddha's head, which no one can see the top of), be unable to be obscured in all places, be the most supreme in all Buddha lands; their hair spirals to the right, is bright and lustrous, adorned with the swastika (an auspicious symbol), rare in the world; possessing the head of the Buddha, achieving the head of wisdom, the most supreme head in all the world, becoming a complete head, becoming a pure head, becoming a head of perfect wisdom in the place of enlightenment.' This is the dedication of the roots of goodness when a Bodhisattva Mahasattva gives their head; in order to enable sentient beings to obtain the most supreme Dharma, to achieve unsurpassed great wisdom. 'Son of Buddha! A Bodhisattva Mahasattva gives their hands and feet to sentient beings, just like Bodhisattva Constant Diligence, Bodhisattva King of No Sorrow, and countless other Bodhisattvas. In various rebirths in various realms, they give their hands and feet, using faith as their hands, initiating actions that benefit sentient beings; going back and forth, diligently correcting the Dharma, wishing to obtain precious hands to give as hands; their actions are not in vain, they possess the Bodhisattva path, always extending their hands ready to bestow vast kindness; walking steadily, courageous and fearless, with pure faith they possess diligent practice, eliminating evil paths, achieving Bodhi. Son of Buddha! When a Bodhisattva Mahasattva gives in this way, with an immeasurable and boundless vast mind, they open the pure Dharma gate, entering the ocean of all Buddhas; achieving the giving hand, providing for the ten directions; the power of their vows upholds the path of all wisdom, dwelling in the ultimate mind free from defilement; the Dharma body and wisdom body are without interruption or destruction, all demonic actions cannot shake them; relying on good teachers, they strengthen their minds, practicing the perfection of giving together with all Bodhisattvas. Son of Buddha! A Bodhisattva Mahasattva'
薩摩訶薩為諸眾生求一切智，施手、足時，以諸善根如是迴向，所謂：『愿一切眾生具神通力，皆得寶手；得寶手已，各相尊敬，生福田想，以種種寶更相供養；又以眾寶供養諸佛，興妙寶云遍諸佛土，令諸眾生互起慈心，不相惱害；游諸佛剎，安住無畏，自然具足究竟神通。又令皆得寶手、華手、香手、衣手、蓋手、華鬘手、末香手、莊嚴具手、無邊手、無量手、普手；得是手已，以神通力常勤往詣一切佛土，能以一手遍摩一切諸佛世界，以自在手持諸眾生，得妙相手放無量光，能以一手普覆眾生，成於如來手指網縵赤銅爪相。』菩薩爾時，以大愿手普覆眾生：『愿一切眾生志常樂求無上菩提，出生一切功德大海，見來乞者歡喜無厭，入佛法海同佛善根。』是為菩薩摩訶薩施手、足時善根迴向。
「佛子！菩薩摩訶薩壞身出血佈施眾生，如法業菩薩、善意王菩薩，及余無量諸菩薩等。于諸趣中施身血時，起成就一切智心，起欣仰大菩提心，起樂修菩薩行心，起不取苦受心，起樂見乞者心，起不嫌來乞心，起趣向一切菩薩道心，起守護一切菩薩舍心，起增廣菩薩善施心，起不退轉心、不休息心、無戀己心；以諸善根如是迴向，所謂：『愿一切眾生皆得成就法身、智身；愿一切眾生得無勞倦身，猶如金剛；愿一切
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（Mahasattva，偉大的菩薩）爲了所有眾生求得一切智慧（sarvajna），佈施手、足時，以各種善根這樣迴向，即：『愿一切眾生都具有神通之力，都得到寶手；得到寶手后，互相尊敬，生起福田之想，用各種珍寶互相供養；又用各種珍寶供養諸佛，興起美妙的寶云遍佈諸佛國土，令一切眾生互相生起慈悲之心，不互相惱害；遊歷諸佛剎土，安住于無畏之中，自然具足究竟的神通。又令他們都得到寶手、華手、香手、衣手、蓋手、華鬘手、末香手、莊嚴具手、無邊手、無量手、普手；得到這些手后，以神通力常常勤奮地前往一切佛土，能用一隻手遍摩一切諸佛世界，用自在的手持護一切眾生，得到美妙的手相，放出無量的光明，能用一隻手普遍覆蓋眾生，成就如來手指間的網縵和赤銅色的爪相。』菩薩當時，用大愿之手普遍覆蓋眾生：『愿一切眾生志向常常樂於追求無上菩提（anuttara-samyak-sambodhi），出生一切功德大海，見到前來乞求的人歡喜而不厭倦，進入佛法之海，與佛的善根相同。』這是菩薩摩訶薩佈施手、足時的善根迴向。 「佛子！菩薩摩訶薩爲了佈施眾生而毀壞身體、流出鮮血，如法業菩薩、善意王菩薩，以及其他無量諸菩薩等。在各道中佈施身血時，生起成就一切智慧之心，生起欣慕大菩提之心，生起樂於修菩薩行之心，生起不執著苦受之心，生起樂於見到乞求者之心，生起不嫌棄前來乞求者之心，生起趣向一切菩薩道之心，生起守護一切菩薩舍之心，生起增廣菩薩善施之心，生起不退轉之心、不休息之心、不貪戀自身之心；以各種善根這樣迴向，即：『愿一切眾生都能夠成就法身、智身；愿一切眾生都得到沒有勞累疲倦的身體，猶如金剛；愿一切
【English Translation】 English version The Bodhisattva Mahasattva (great Bodhisattva), seeking all-wisdom (sarvajna) for all sentient beings, when giving away hands and feet, dedicates all merits in this way, saying: 『May all sentient beings possess supernatural powers, and all obtain precious hands; having obtained precious hands, may they respect each other, think of each other as fields of merit, and offer various treasures to each other; may they also offer various treasures to all Buddhas, raising up wondrous treasure clouds that pervade all Buddha lands, causing all sentient beings to develop compassionate hearts towards each other, not harming each other; may they travel through all Buddha lands, dwell in fearlessness, and naturally possess ultimate supernatural powers. May they also obtain precious hands, flower hands, fragrant hands, clothing hands, canopy hands, garland hands, powdered incense hands, adornment hands, boundless hands, immeasurable hands, and universal hands; having obtained these hands, may they diligently travel to all Buddha lands with supernatural powers, be able to touch all Buddha worlds with one hand, hold all sentient beings with free hands, obtain wondrous hand marks, emit immeasurable light, be able to universally cover sentient beings with one hand, and achieve the net-like membranes between the fingers and the copper-red nail marks of the Tathagata.』 At that time, the Bodhisattva, with hands of great vows, universally covers sentient beings: 『May all sentient beings always be joyful in seeking supreme Bodhi (anuttara-samyak-sambodhi), give rise to the great ocean of all merits, be happy and never weary of seeing those who come to beg, enter the ocean of the Dharma, and share the same roots of goodness as the Buddhas.』 This is the dedication of merits when the Bodhisattva Mahasattva gives away hands and feet. 「Buddha-child! The Bodhisattva Mahasattva, in order to give to sentient beings, destroys their body and sheds blood, like the Bodhisattva Dharmakarma, the Bodhisattva Good-Will King, and countless other Bodhisattvas. When giving away their body and blood in various realms, they give rise to the mind of achieving all-wisdom, give rise to the mind of admiring great Bodhi, give rise to the mind of delighting in practicing the Bodhisattva path, give rise to the mind of not clinging to suffering, give rise to the mind of delighting in seeing those who come to beg, give rise to the mind of not disliking those who come to beg, give rise to the mind of heading towards all Bodhisattva paths, give rise to the mind of protecting all Bodhisattva giving, give rise to the mind of expanding Bodhisattva good giving, give rise to the mind of non-retrogression, the mind of non-cessation, and the mind of not being attached to oneself; with all these merits, they dedicate in this way, saying: 『May all sentient beings achieve the Dharma body and the wisdom body; may all sentient beings obtain bodies without weariness, like diamond; may all』
眾生得不可壞身，無能傷害；愿一切眾生得如變化身，普現世間無有盡極；愿一切眾生得可愛樂身，凈妙堅固；愿一切眾生得法界生身，同於如來無所依止；愿一切眾生得如妙寶光明之身，一切世人無能映蔽；愿一切眾生得智藏身，于不死界而得自在；愿一切眾生得寶海身，見皆獲益，無空過者；愿一切眾生得虛空身，世間惱患無能染著。』是為菩薩摩訶薩施身血時，以大乘心、清凈心、廣大心、欣悅心、慶幸心、歡喜心、增上心、安樂心、無濁心善根迴向。
「佛子！菩薩摩訶薩見有乞求其身髓肉，歡喜軟語，謂乞者言：『我身髓肉，隨意取用。』如饒益菩薩、一切施王菩薩，及余無量諸菩薩等。于諸趣中種種生處，以其髓肉施乞者時，歡喜廣大，施心增長；同諸菩薩修習善根，離世塵垢，得深志樂；以身普施，心無有盡；具足無量廣大善根，攝受一切妙功德寶，如菩薩法受行無厭；心常愛樂佈施功德，一切周給，心無有悔；審觀諸法從緣無體，不貪施業及業果報；隨所會遇，平等施與。佛子！菩薩摩訶薩如是施時，一切諸佛皆悉現前，想之如父得護念故；一切眾生皆悉現前，普令安住清凈法故；一切世界皆悉現前，嚴凈一切佛國土故；一切眾生皆悉現前，以大悲心普救護故；一切佛道皆悉現前，樂觀如來十
【現代漢語翻譯】 現代漢語譯本 愿一切眾生獲得不可摧毀的身體，沒有任何事物能夠傷害；愿一切眾生獲得如幻化般的身體，普遍顯現在世間而沒有窮盡；愿一切眾生獲得可愛喜悅的身體，清凈微妙而又堅固；愿一切眾生獲得法界所生的身體，與如來一樣無所依止；愿一切眾生獲得如珍寶般光明閃耀的身體，一切世人都無法遮蔽其光芒；愿一切眾生獲得智慧寶藏般的身體，在不死境界中獲得自在；愿一切眾生獲得如寶藏海洋般的身體，見到的人都能獲得利益，沒有空過；愿一切眾生獲得如虛空般的身體，世間的煩惱憂患都無法沾染。 這是菩薩摩訶薩在佈施自身血肉時，以大乘之心、清凈之心、廣大之心、欣悅之心、慶幸之心、歡喜之心、增上之心、安樂之心、無濁之心，將善根迴向。
『佛子！菩薩摩訶薩見到有人乞求他的骨髓血肉，會歡喜地用柔和的語言對乞求者說：』我的骨髓血肉，隨你取用。』就像饒益菩薩、一切施王菩薩，以及其他無量諸菩薩一樣。在各種輪迴的生命中，在各種出生之處，當他們用自己的骨髓血肉佈施給乞求者時，內心歡喜廣大，佈施之心增長；他們與諸菩薩一同修習善根，遠離世俗塵垢，獲得深刻的志向和喜樂；他們以身體普遍佈施，心意沒有窮盡；他們具足無量廣大的善根，攝取一切微妙的功德珍寶，如菩薩的法門一樣受持修行而沒有厭倦；他們的心常常喜愛佈施的功德，一切都周全給予，心中沒有後悔；他們審視觀察諸法都是因緣和合而沒有實體，不貪著佈施的行為以及行為的果報；他們隨所遇到的人，平等地施與。佛子！菩薩摩訶薩這樣佈施時，一切諸佛都會顯現在眼前，他們會像父親一樣得到諸佛的護念；一切眾生都會顯現在眼前，普遍令他們安住在清凈的佛法中；一切世界都會顯現在眼前，莊嚴清凈一切佛的國土；一切眾生都會顯現在眼前，以大悲心普遍救護他們；一切佛道都會顯現在眼前，樂觀如來十力。
【English Translation】 English version May all sentient beings attain indestructible bodies, incapable of being harmed; may all sentient beings attain bodies like transformations, appearing universally in the world without end; may all sentient beings attain lovely and joyful bodies, pure, subtle, and firm; may all sentient beings attain bodies born from the Dharma realm, the same as the Tathagata, without any dependence; may all sentient beings attain bodies like radiant jewels, whose light cannot be obscured by anyone in the world; may all sentient beings attain bodies like a treasury of wisdom, gaining freedom in the realm of immortality; may all sentient beings attain bodies like an ocean of treasures, so that all who see them benefit, none passing by in vain; may all sentient beings attain bodies like space, untouched by the afflictions and troubles of the world.』 This is how a Bodhisattva Mahasattva, when giving their body and blood, dedicates the roots of goodness with a Mahayana mind, a pure mind, a vast mind, a joyful mind, a fortunate mind, a delighted mind, an increasing mind, a peaceful mind, and an unblemished mind.
『Buddha-child! When a Bodhisattva Mahasattva sees someone begging for their marrow and flesh, they joyfully speak softly, saying to the beggar: 『My marrow and flesh, take and use as you wish.』 Like the Bodhisattva Raoyib (Benefiting Others), the Bodhisattva King of All Giving, and countless other Bodhisattvas. In various realms of existence, in various places of birth, when they give their marrow and flesh to beggars, their joy is vast, and their giving heart grows; they cultivate roots of goodness together with the Bodhisattvas, free from worldly defilements, attaining deep aspiration and joy; they give their bodies universally, their minds without end; they possess immeasurable and vast roots of goodness, gathering all the wonderful treasures of merit, practicing the Bodhisattva's Dharma without weariness; their minds always love the merit of giving, providing everything completely, without regret in their hearts; they carefully observe that all dharmas arise from conditions and have no inherent substance, not being attached to the act of giving or its karmic results; they give equally to whomever they encounter. Buddha-child! When a Bodhisattva Mahasattva gives in this way, all Buddhas appear before them, thinking of them as a father, receiving their protection; all sentient beings appear before them, universally enabling them to abide in the pure Dharma; all worlds appear before them, adorning and purifying all Buddha lands; all sentient beings appear before them, universally saving and protecting them with great compassion; all Buddha paths appear before them, optimistically viewing the ten powers of the Tathagata.
種力故；去、來、現在一切菩薩皆悉現前，同共圓滿諸善根故；一切無畏皆悉現前，能作最上師子吼故；一切三世皆悉現前，得平等智，普觀察故；一切世間皆悉現前，發廣大愿，盡未來劫修菩提故；一切菩薩無疲厭行皆悉現前，發無數量廣大心故。佛子！菩薩摩訶薩施髓肉時，以此善根如是迴向，所謂：『愿一切眾生得金剛身，不可沮壞；愿一切眾生得堅密身，恒無缺減；愿一切眾生得意生身，猶如佛身，莊嚴清凈；愿一切眾生得百福相身，三十二相而自莊嚴；愿一切眾生得八十種好妙莊嚴身，具足十力，不可斷壞；愿一切眾生得如來身，究竟清凈，不可限量；愿一切眾生得堅固身，一切魔怨所不能壞；愿一切眾生得一相身，與三世佛同一身相；愿一切眾生得無礙身，以凈法身遍虛空界；愿一切眾生得菩提藏身，普能容納一切世間。』是為菩薩摩訶薩求一切智施髓肉時善根迴向，為令眾生皆得如來究竟清凈無量身故。
「佛子！菩薩摩訶薩以心佈施諸來乞者，如無悔厭菩薩、無礙王菩薩，及余無量諸大菩薩。以其自心施乞者時，學自在施心，修一切施心，習行檀波羅蜜心，成就檀波羅蜜心，學一切菩薩佈施心、一切悉舍無盡心、一切悉施慣習心、荷負一切菩薩施行心、正念一切諸佛現前心、供養一切諸來乞者
【現代漢語翻譯】 現代漢語譯本：因為這種力量，過去、現在、未來的一切菩薩都同時顯現，共同圓滿各種善根；一切無畏都同時顯現，能夠發出最殊勝的獅子吼；一切三世都同時顯現，獲得平等智慧，普遍觀察；一切世間都同時顯現，發起廣大的誓願，盡未來世修菩提；一切菩薩無疲厭的修行都同時顯現，發起無量廣大的心。佛子！菩薩摩訶薩佈施髓肉時，用這種善根這樣迴向，即：『愿一切眾生得到金剛身，不可摧毀；愿一切眾生得到堅固密實的身，恒常沒有缺減；愿一切眾生得到意生身，猶如佛身，莊嚴清凈；愿一切眾生得到百福相身，以三十二相而自我莊嚴；愿一切眾生得到八十種好妙莊嚴身，具足十力，不可斷壞；愿一切眾生得到如來身，究竟清凈，不可破壞；愿一切眾生得到堅固身，一切魔怨所不能破壞；愿一切眾生得到一相身，與三世佛同一身相；愿一切眾生得到無礙身，以清凈法身遍佈虛空界；愿一切眾生得到菩提藏身，普遍能夠容納一切世間。』這是菩薩摩訶薩爲了求一切智而佈施髓肉時所做的善根迴向，爲了使眾生都得到如來究竟清凈無量的身。 佛子！菩薩摩訶薩以心佈施給前來乞求的人，如同無悔厭菩薩、無礙王菩薩，以及其他無量的大菩薩一樣。當他們以自己的心佈施給乞求者時，學習自在佈施的心，修習一切佈施的心，練習檀波羅蜜（佈施的完美）的心，成就檀波羅蜜的心，學習一切菩薩佈施的心、一切都捨棄無盡的心、一切都佈施慣習的心、承擔一切菩薩修行的心、正念一切諸佛現前的心、供養一切前來乞求的人。
【English Translation】 English version: Because of this power, all Bodhisattvas of the past, present, and future appear simultaneously, together perfecting all roots of goodness; all fearlessness appears simultaneously, able to produce the most supreme lion's roar; all three periods of time appear simultaneously, attaining equal wisdom, universally observing; all worlds appear simultaneously, generating vast vows, cultivating Bodhi for the duration of future eons; all Bodhisattvas' tireless practices appear simultaneously, generating immeasurable vast minds. O son of Buddha! When a Bodhisattva Mahasattva gives away marrow and flesh, they dedicate this root of goodness in this way, saying: 'May all sentient beings attain a diamond body, indestructible; may all sentient beings attain a firm and solid body, constantly without diminution; may all sentient beings attain a mind-made body, like the body of a Buddha, adorned and pure; may all sentient beings attain a body with a hundred blessings, adorned with the thirty-two marks; may all sentient beings attain a body with eighty minor marks of excellence, possessing the ten powers, unbreakable; may all sentient beings attain the body of a Tathagata, ultimately pure, indestructible; may all sentient beings attain a firm body, which all demonic forces cannot destroy; may all sentient beings attain a body with one mark, the same body mark as the Buddhas of the three times; may all sentient beings attain an unobstructed body, pervading the realm of space with a pure Dharma body; may all sentient beings attain a Bodhi-store body, universally able to contain all worlds.' This is the dedication of the root of goodness when a Bodhisattva Mahasattva gives away marrow and flesh in seeking all-wisdom, in order to enable all sentient beings to attain the ultimate, pure, and immeasurable body of a Tathagata. O son of Buddha! Bodhisattva Mahasattvas give with their minds to those who come begging, like the Bodhisattva Without Regret or Weariness, the Bodhisattva Unobstructed King, and other immeasurable great Bodhisattvas. When they give with their own minds to beggars, they learn the mind of giving freely, cultivate the mind of all giving, practice the mind of Dana Paramita (perfection of giving), accomplish the mind of Dana Paramita, learn the mind of all Bodhisattvas' giving, the mind of giving away everything without end, the mind of being accustomed to giving everything, the mind of bearing the practice of all Bodhisattvas, the mind of right mindfulness of all Buddhas appearing before them, and the mind of making offerings to all who come begging.
無斷絕心。菩薩摩訶薩如是施時，其心清凈，為度一切諸眾生故，為得十力菩提處故，為依大愿而修行故，為欲安住菩薩道故，為欲成就一切智故，為不捨離本誓願故，以諸善根如是迴向，所謂：『愿一切眾生得金剛藏心，一切金剛圍山等所不能壞；愿一切眾生得卐相莊嚴金剛界心，得無能動搖心，得不可恐怖心，得利益世間常無盡心，得大勇猛幢智慧藏心，得如那羅延堅固幢心，得如眾生海不可盡心，得那羅延藏無能壞心，得滅諸魔業、魔軍眾心，得無所畏心，得大威德心，得常精進心，得大勇猛心，得不驚懼心，得被金剛甲冑心，得諸菩薩最上心，得成就佛法菩提光明心，得菩提樹下坐安住一切諸佛正法離諸迷惑成一切智心，得成就十力心。』是為菩薩摩訶薩佈施心時善根迴向；為令眾生不染世間，具足如來十力心故。
「佛子！菩薩摩訶薩若有乞求腸、腎、肝、肺，悉皆施與，如善施菩薩、降魔自在王菩薩，及余無量諸大菩薩。行此施時，見乞者來，其心歡喜，以愛眼觀；為求菩提，隨其所須，悉皆施與，心不中悔。觀察此身無有堅固：『我應施彼，取堅固身。』復念此身尋即敗壞，見者生厭，狐、狼、餓狗之所啖食；此身無常，會當棄捨，為他所食，無所覺知。佛子！菩薩摩訶薩作是觀時，知身無常、
【現代漢語翻譯】 現代漢語譯本：不懷有斷絕之心。菩薩摩訶薩如此佈施時，其心清凈，是爲了度化一切眾生，爲了獲得十力菩提的境界，爲了依循大愿而修行，爲了安住于菩薩道，爲了成就一切智慧，爲了不捨棄本來的誓願，以各種善根如此迴向，即：『愿一切眾生獲得金剛藏心（堅固不壞的心），一切金剛圍山等都不能摧毀；愿一切眾生獲得卐（吉祥的象徵）相莊嚴的金剛界心，獲得不可動搖的心，獲得不可恐怖的心，獲得利益世間常無止境的心，獲得大勇猛幢智慧藏心，獲得如那羅延（印度教神祇，象徵力量）般堅固的幢心，獲得如眾生海般不可窮盡的心，獲得那羅延藏般不可摧毀的心，獲得滅除一切魔業、魔軍的心，獲得無所畏懼的心，獲得大威德的心，獲得常精進的心，獲得大勇猛的心，獲得不驚懼的心，獲得披著金剛甲冑的心，獲得諸菩薩最上的心，獲得成就佛法菩提光明的心，獲得在菩提樹下安坐，安住一切諸佛正法，遠離一切迷惑，成就一切智慧的心，獲得成就十力的心。』這是菩薩摩訶薩佈施時善根的迴向；爲了使眾生不染著世間，具足如來十力之心。 佛子！菩薩摩訶薩如果有乞求腸、腎、肝、肺的，都全部施與，如同善施菩薩、降魔自在王菩薩，以及其他無量諸大菩薩一樣。行此佈施時，見到乞求者來，內心歡喜，以慈愛的目光看待；爲了求得菩提，隨其所需，全部施與，心中不後悔。觀察此身體沒有堅固之處：『我應當施捨此身，以換取堅固的法身。』又想到此身體很快就會敗壞，見到的人會生厭惡，會被狐貍、狼、餓狗等吞食；此身體是無常的，終將拋棄，被其他所食，而無所知覺。佛子！菩薩摩訶薩作如此觀想時，知道身體是無常的、
【English Translation】 English version: Without a mind of cutting off. When a Bodhisattva Mahasattva gives in this way, their mind is pure, for the sake of liberating all sentient beings, for the sake of attaining the state of the ten powers of Bodhi, for the sake of practicing according to great vows, for the sake of dwelling in the Bodhisattva path, for the sake of accomplishing all wisdom, for the sake of not abandoning their original vows, they dedicate all their roots of goodness in this way, saying: 『May all sentient beings attain the Vajra-garbha mind (a mind that is firm and indestructible), which cannot be destroyed by all Vajra mountains and the like; may all sentient beings attain the Vajra-realm mind adorned with the Swastika (a symbol of auspiciousness), attain an unshakeable mind, attain a fearless mind, attain a mind that benefits the world without end, attain a great heroic banner of wisdom-treasury mind, attain a banner mind as firm as Narayana (a Hindu deity, symbolizing strength), attain a mind as inexhaustible as the ocean of sentient beings, attain an indestructible mind like the Narayana-garbha, attain a mind that extinguishes all demonic deeds and demonic armies, attain a fearless mind, attain a mind of great power and virtue, attain a mind of constant diligence, attain a mind of great courage, attain a mind without fear, attain a mind clad in Vajra armor, attain the supreme mind of all Bodhisattvas, attain a mind of accomplishing the light of Buddha Dharma Bodhi, attain a mind of sitting and dwelling under the Bodhi tree, dwelling in the true Dharma of all Buddhas, free from all delusions, accomplishing all wisdom, and attaining a mind of accomplishing the ten powers.』 This is the dedication of the roots of goodness when a Bodhisattva Mahasattva gives; in order to make sentient beings not be tainted by the world, and to be complete with the ten powers of the Tathagata. O son of Buddha! If a Bodhisattva Mahasattva is asked for intestines, kidneys, liver, or lungs, they give them all away, just like the Bodhisattva Good Giver, the Bodhisattva King of Subduing Demons, and other immeasurable great Bodhisattvas. When practicing this giving, upon seeing the beggar come, their heart is joyful, and they look upon them with loving eyes; for the sake of seeking Bodhi, they give all that is needed, without any regret in their heart. They observe that this body has no firmness: 『I should give this body away, in order to obtain a firm Dharma body.』 They also think that this body will soon decay, and those who see it will feel disgust, and it will be eaten by foxes, wolves, and hungry dogs; this body is impermanent, and will eventually be discarded, eaten by others, without any awareness. O son of Buddha! When a Bodhisattva Mahasattva makes this observation, they know that the body is impermanent,
穢污之極，於法解悟生大歡喜，敬心諦視彼來乞者，如善知識而來護想，隨所乞求無不惠施，以不堅身易堅固身。佛子！菩薩摩訶薩如是施時，所有善根悉以迴向：『愿一切眾生得智藏身，內外清凈；愿一切眾生得福藏身，能普任持一切智愿；愿一切眾生得上妙身，內蘊妙香，外發光明；愿一切眾生得腹不現身，上下端直，肢節相稱；愿一切眾生得智慧身，以佛法味充悅滋長；愿一切眾生得無盡身，修習安住甚深法性；愿一切眾生得陀羅尼清凈藏身，以妙辯才顯示諸法；愿一切眾生得清凈身，若身若心內外俱凈；愿一切眾生得如來智深觀行身，智慧充滿，雨大法雨；愿一切眾生得內寂身，外為眾生作智幢王，放大光明普照一切。』是為菩薩摩訶薩施腸、腎、肝、肺善根迴向；為令眾生內外清凈，皆得安住無礙智故。
「佛子！菩薩摩訶薩佈施乞者肢節諸骨，如法藏菩薩、光明王菩薩，及余無量諸大菩薩。施其身份肢節骨時，見乞者來，生愛樂心、歡喜心、凈信心、安樂心、勇猛心、慈心、無礙心、清凈心、隨所乞求皆施與心。菩薩摩訶薩施身骨時，以諸善根如是迴向，所謂：『愿一切眾生得如化身，不復更受骨肉血身；愿一切眾生得金剛身，不可破壞，無能勝者；愿一切眾生得一切智圓滿法身，于無縛、無著、
【現代漢語翻譯】 現代漢語譯本：極其污穢的身體，在理解佛法后產生極大的歡喜，以恭敬心仔細看待前來乞討的人，視他們如同善知識前來護持，對於他們的任何請求都無不施捨，用這不堅固的身體換取堅固的身體。佛子！菩薩摩訶薩這樣佈施時，將所有善根都回向：『愿一切眾生獲得智慧寶藏之身，內外清凈；愿一切眾生獲得福德寶藏之身，能夠普遍承擔一切智慧的願望；愿一切眾生獲得上妙之身，內含美妙的香氣，外發光明；愿一切眾生獲得腹部不顯現之身，上下端正，肢體勻稱；愿一切眾生獲得智慧之身，以佛法的滋味充滿滋養；愿一切眾生獲得無盡之身，修習安住于甚深的法性；愿一切眾生獲得陀羅尼（總持，記憶和理解佛法的能力）清凈寶藏之身，以巧妙的辯才顯示諸法；愿一切眾生獲得清凈之身，無論是身體還是內心都內外清凈；愿一切眾生獲得如來智慧的深觀行之身，智慧充滿，降下大法雨；愿一切眾生獲得內心寂靜之身，對外為眾生作智慧的旗幟，放大光明普照一切。』這是菩薩摩訶薩佈施腸、腎、肝、肺的善根迴向；爲了使眾生內外清凈，都能安住于無礙的智慧。 佛子！菩薩摩訶薩佈施給乞討者肢體骨骼，如同法藏菩薩、光明王菩薩，以及其他無數的大菩薩一樣。當佈施身體的肢體骨骼時，看到乞討者前來，生起愛樂之心、歡喜之心、清凈信心、安樂之心、勇猛之心、慈悲之心、無礙之心、清凈之心，隨其所求都給予。菩薩摩訶薩佈施身體骨骼時，將所有善根這樣迴向，即：『愿一切眾生獲得如幻化之身，不再承受骨肉血身；愿一切眾生獲得金剛之身，不可破壞，無能戰勝；愿一切眾生獲得一切智慧圓滿的法身，在無束縛、無執著、
【English Translation】 English version: The extremely defiled body, upon understanding the Dharma, generates great joy. With a respectful heart, they carefully regard those who come to beg, viewing them as good teachers who have come to protect them. They give without hesitation whatever is requested, exchanging this impermanent body for a permanent one. O sons of the Buddha! When Bodhisattva Mahasattvas give in this way, they dedicate all their roots of goodness, saying: 『May all sentient beings obtain a body that is a treasury of wisdom, pure both inside and out; may all sentient beings obtain a body that is a treasury of merit, capable of universally upholding all the aspirations of wisdom; may all sentient beings obtain a supreme body, containing wonderful fragrance within and emitting light without; may all sentient beings obtain a body with an unnoticeable abdomen, upright above and below, with well-proportioned limbs; may all sentient beings obtain a body of wisdom, filled and nourished by the flavor of the Buddha's teachings; may all sentient beings obtain an inexhaustible body, cultivating and abiding in the profound nature of Dharma; may all sentient beings obtain a body that is a pure treasury of Dharani (the power to retain and understand the Dharma), displaying all Dharmas with skillful eloquence; may all sentient beings obtain a pure body, both body and mind pure inside and out; may all sentient beings obtain a body of profound contemplation of the Tathagata's wisdom, filled with wisdom, raining down the great Dharma rain; may all sentient beings obtain a body of inner tranquility, outwardly acting as a banner of wisdom for sentient beings, emitting great light that illuminates all.』 This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's giving of intestines, kidneys, liver, and lungs; it is for the sake of enabling all sentient beings to be pure inside and out, and to abide in unobstructed wisdom. O sons of the Buddha! Bodhisattva Mahasattvas give their limbs and bones to beggars, just like Bodhisattva Dharmagarbha, Bodhisattva Light King, and countless other great Bodhisattvas. When giving their body parts, limbs, and bones, upon seeing the beggar approach, they generate a heart of love, a heart of joy, a heart of pure faith, a heart of peace, a heart of courage, a heart of compassion, a heart of non-obstruction, and a heart of purity, giving whatever is requested. When Bodhisattva Mahasattvas give their body bones, they dedicate all their roots of goodness in this way, saying: 『May all sentient beings obtain a body like an illusion, no longer receiving a body of flesh and blood; may all sentient beings obtain a vajra body, indestructible, and unconquerable; may all sentient beings obtain a Dharma body of complete omniscience, in freedom from bondage, freedom from attachment,
無系界生；愿一切眾生得智力身，諸根圓滿，不斷不壞；愿一切眾生得法力身，智力自在，到于彼岸；愿一切眾生得堅固身，其身貞實，常無散壞；愿一切眾生得隨應身，教化調伏一切眾生；愿一切眾生得智熏身，具那羅延肢節大力；愿一切眾生得堅固相續不斷絕身，永離一切疲極勞倦；愿一切眾生得大力安住身，悉能具足精進大力；愿一切眾生得遍世間平等法身，住于無量最上智處；愿一切眾生得福德力身，見者蒙益，遠離眾惡；愿一切眾生得無依處身，皆得具足無依著智；愿一切眾生得佛攝受身，常為一切諸佛加護；愿一切眾生得普饒益諸眾生身，悉能遍入一切諸道；愿一切眾生得普現身，普能照現一切佛法；愿一切眾生得具足精進身，專念勤修大乘智行；愿一切眾生得離我慢貢高清凈身，智常安住，無所動亂；愿一切眾生得堅固行身，成就大乘一切智業；愿一切眾生得佛家身，永離世間一切生死。』是為菩薩摩訶薩施身骨時善根迴向，為令眾生得一切智永清凈故。
「佛子！菩薩摩訶薩見有人來，手執利刀，乞其身皮；心生歡喜，諸根悅豫，譬如有人惠以重恩，逢迎引納，敷座令坐，曲躬恭敬而作是念：『此來乞者甚為難遇，斯欲滿我一切智愿，故來求索饒益於我。』歡喜和顏而語之言：『我今此身一切
【現代漢語翻譯】 現代漢語譯本：愿一切眾生獲得無繫縛的身體，諸根圓滿，不間斷也不損壞；愿一切眾生獲得法力之身，智慧自在，到達彼岸；愿一切眾生獲得堅固的身體，其身真實，永遠不會散壞；愿一切眾生獲得隨應的身體，能夠教化調伏一切眾生；愿一切眾生獲得智慧熏習的身體，具備那羅延（Narayana，印度教神祇，象徵力量）的肢節和巨大力量；愿一切眾生獲得堅固相續、永不間斷的身體，永遠遠離一切疲憊和勞倦；愿一切眾生獲得大力安住的身體，完全具備精進的大力；愿一切眾生獲得遍佈世間的平等法身，安住于無量最上的智慧之處；愿一切眾生獲得福德力量的身體，見到的人都能蒙受利益，遠離各種惡行；愿一切眾生獲得無所依賴的身體，都能夠具備無所執著的智慧；愿一切眾生獲得佛陀攝受的身體，常常受到一切諸佛的加持和護佑；愿一切眾生獲得普遍饒益眾生的身體，能夠普遍進入一切諸道；愿一切眾生獲得普遍顯現的身體，能夠普遍照耀顯現一切佛法；愿一切眾生獲得具足精進的身體，專心念誦勤修大乘智慧之行；愿一切眾生獲得遠離我慢貢高、清凈的身體，智慧常常安住，不會動搖和混亂；愿一切眾生獲得堅固修行的身體，成就大乘一切智慧的事業；愿一切眾生獲得佛的家族之身，永遠脫離世間一切生死。』這是菩薩摩訶薩施捨身骨時善根的迴向，爲了使眾生獲得一切智慧，永遠清凈的緣故。 『佛子！菩薩摩訶薩看見有人來，手裡拿著鋒利的刀，乞求他的身皮；心中生起歡喜，諸根都感到愉悅，就像有人給予他重大的恩惠一樣，迎接並引導他進來，鋪設座位讓他坐下，彎腰恭敬地想著：『這位前來乞求的人非常難得，他想要滿足我一切智慧的願望，所以前來求索，是爲了利益我。』歡喜地和顏悅色地對他說：『我現在的這個身體，一切』
【English Translation】 English version: May all sentient beings attain bodies free from attachments, with perfect faculties, unbroken and indestructible; may all sentient beings attain bodies of Dharma power, with wisdom and freedom, reaching the other shore; may all sentient beings attain firm bodies, whose essence is true, never to be scattered or destroyed; may all sentient beings attain adaptable bodies, able to teach and subdue all sentient beings; may all sentient beings attain bodies imbued with wisdom, possessing the limbs and great strength of Narayana (a Hindu deity symbolizing power); may all sentient beings attain firm, continuous, and uninterrupted bodies, forever free from all fatigue and weariness; may all sentient beings attain bodies of great strength and stability, fully endowed with the power of diligence; may all sentient beings attain the equal Dharma body that pervades the world, dwelling in the immeasurable and supreme wisdom; may all sentient beings attain bodies of meritorious power, so that those who see them may benefit and be free from all evils; may all sentient beings attain bodies without reliance, fully endowed with wisdom free from attachment; may all sentient beings attain bodies embraced by the Buddha, always protected and blessed by all Buddhas; may all sentient beings attain bodies that universally benefit all sentient beings, able to enter all paths; may all sentient beings attain universally manifesting bodies, able to universally illuminate and reveal all Buddhist teachings; may all sentient beings attain bodies endowed with diligence, focused on diligently cultivating the wisdom practices of the Mahayana; may all sentient beings attain pure bodies free from arrogance and pride, with wisdom always abiding, unshaken and undisturbed; may all sentient beings attain bodies of firm practice, accomplishing the work of all wisdom of the Mahayana; may all sentient beings attain bodies of the Buddha's family, forever free from all birth and death in the world.』 This is the dedication of merit by the Bodhisattva Mahasattva when giving away their bones and flesh, for the sake of enabling all sentient beings to attain all wisdom and eternal purity. 『O sons of the Buddha! When a Bodhisattva Mahasattva sees someone coming with a sharp knife, begging for their skin; they feel joy in their heart, and all their faculties are delighted, just as if someone had bestowed a great favor upon them. They welcome and guide them in, prepare a seat for them, and bow respectfully, thinking: 『This person who comes to beg is very rare, they wish to fulfill my aspiration for all wisdom, therefore they come seeking, for my benefit.』 Joyfully and with a kind expression, they say to them: 『This body of mine, all』
皆舍，所須皮者，隨意取用。』猶如往昔清凈藏菩薩、金脅鹿王菩薩，及余無量諸大菩薩，等無有異。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得微細皮，猶如如來色相清凈，見者無厭；愿一切眾生得不壞皮，猶如金剛，無能壞者；愿一切眾生得金色皮，如閻浮檀上妙真金，清凈明潔；愿一切眾生得無量色皮，隨其心樂，現清凈色；愿一切眾生得凈妙色皮，具足沙門善軟清凈如來色相；愿一切眾生得第一色皮，自性清凈，色相無比；愿一切眾產生就如來清凈色皮，以諸相好而自莊嚴；愿一切眾生得妙色皮，放大光明普照一切；愿一切眾生得明網皮，如世高幢，放不可說圓滿光明；愿一切眾生得潤澤色皮，一切色相悉皆清凈。』是為菩薩摩訶薩施身皮時善根迴向；為令眾生皆得一切嚴凈佛剎，具足如來大功德故。
「佛子！菩薩摩訶薩以手足指施諸乞者，如堅精進菩薩、閻浮提自在王菩薩，及余無量諸大菩薩。菩薩爾時，顏貌和悅，其心安善，無有顛倒，乘于大乘，不求美欲，不尚名聞，但發菩薩廣大之意，遠離慳嫉一切諸垢，專向如來無上妙法。佛子！菩薩摩訶薩如是施時，攝諸善根，悉以迴向：『愿一切眾生得纖長指，與佛無異；愿一切眾生得𦟛圓指，上下相稱；愿一切眾生得赤銅甲指，其甲隆起
【現代漢語翻譯】 現代漢語譯本：『都拿去吧，需要皮的，隨意取用。』就像過去的清凈藏菩薩（清凈的寶藏），金脅鹿王菩薩（金色側腹的鹿王），以及其他無數的大菩薩一樣，沒有任何區別。菩薩當時，用這些善根這樣迴向，說：『愿一切眾生得到細緻的面板，像如來那樣色相清凈，讓人看了不會厭倦；愿一切眾生得到不壞的面板，像金剛一樣，沒有能破壞的；愿一切眾生得到金色的面板，像閻浮檀（一種金色檀木）那樣上妙的真金，清凈明亮；愿一切眾生得到無量顏色的面板，隨著他們的心意，顯現清凈的顏色；愿一切眾生得到清凈美妙的面板，具足沙門（出家人）的柔和清凈的如來色相；愿一切眾生得到第一的面板，自性清凈，色相無比；愿一切眾產生就如來清凈的面板，用各種相好來莊嚴自己；愿一切眾生得到美妙的面板，放出大光明普照一切；愿一切眾生得到明網的面板，像世間高大的旗幟，放出不可說圓滿的光明；愿一切眾生得到潤澤的面板，一切色相都清凈。』這是菩薩摩訶薩（偉大的菩薩）施捨身體的面板時所做的善根迴向；爲了讓眾生都能得到一切莊嚴清凈的佛剎（佛的國土），具足如來的大功德。 『佛子！菩薩摩訶薩用手足的指頭佈施給乞討的人，就像堅精進菩薩（堅定精進的菩薩），閻浮提自在王菩薩（閻浮提的自在之王），以及其他無數的大菩薩一樣。菩薩當時，面容和悅，內心安詳善良，沒有顛倒，乘坐大乘，不追求美好的慾望，不崇尚名聲，只是發菩薩廣大的心意，遠離慳吝嫉妒一切污垢，專心向往如來無上的妙法。佛子！菩薩摩訶薩這樣佈施時，攝取各種善根，全部用來回向：『愿一切眾生得到纖長的手指，和佛一樣；愿一切眾生得到圓潤的手指，上下勻稱；愿一切眾生得到赤銅色指甲的手指，指甲隆起
【English Translation】 English version: 『Take all, whoever needs skin, take it as you wish.』 Just like the past Pure Treasury Bodhisattva (Bodhisattva of Pure Treasure), Golden Flank Deer King Bodhisattva (Deer King with Golden Flanks), and countless other great Bodhisattvas, there is no difference. At that time, the Bodhisattva, with these roots of goodness, made such a dedication, saying: 『May all sentient beings obtain delicate skin, as pure in appearance as the Tathagata, so that those who see it will not be weary; may all sentient beings obtain indestructible skin, like diamond, which cannot be destroyed; may all sentient beings obtain golden skin, like the finest true gold of Jambudvipa (a kind of golden sandalwood), pure and bright; may all sentient beings obtain skin of immeasurable colors, manifesting pure colors according to their wishes; may all sentient beings obtain pure and wonderful skin, possessing the gentle, pure, and Tathagata-like appearance of a Shramana (monk); may all sentient beings obtain the foremost skin, pure in nature, with unparalleled appearance; may all sentient beings achieve the pure skin of the Tathagata, adorning themselves with various marks and characteristics; may all sentient beings obtain wonderful skin, emitting great light that illuminates all; may all sentient beings obtain bright net skin, like a tall banner in the world, emitting ineffable and perfect light; may all sentient beings obtain lustrous skin, with all appearances pure.』 This is the dedication of good roots when the Bodhisattva Mahasattva (great Bodhisattva) gives away his body's skin; it is to enable all sentient beings to obtain all adorned and pure Buddha lands (Buddha's realms), possessing the great merits of the Tathagata. 『Buddha's children! The Bodhisattva Mahasattva gives away the fingers of his hands and feet to beggars, just like the Firm Diligence Bodhisattva (Bodhisattva of Firm Diligence), Jambudvipa Sovereign King Bodhisattva (Sovereign King of Jambudvipa), and countless other great Bodhisattvas. At that time, the Bodhisattva's countenance is gentle and joyful, his heart is peaceful and kind, without any confusion, riding the Great Vehicle, not seeking beautiful desires, not valuing fame and reputation, but only generating the vast intention of a Bodhisattva, staying away from stinginess, jealousy, and all defilements, focusing solely on the unsurpassed wonderful Dharma of the Tathagata. Buddha's children! When the Bodhisattva Mahasattva gives in this way, he gathers all good roots and dedicates them all: 『May all sentient beings obtain slender fingers, like the Buddha; may all sentient beings obtain round fingers, with balanced proportions; may all sentient beings obtain fingers with reddish-copper nails, with nails that are raised
，清凈鑒徹；愿一切眾生得一切智勝丈夫指，悉能攝持一切諸法；愿一切眾生得隨好指，具足十力；愿一切眾生得大人指，纖𦟛齊等；愿一切眾生得輪相指，指節圓滿，文相右旋；愿一切眾生得如蓮華卐字旋指，十力業報相好莊嚴；愿一切眾生得光藏指，放大光明照不可說諸佛世界；愿一切眾生得善安布指，善巧分佈網縵具足。』是為菩薩摩訶薩佈施指時善根迴向，為令眾生一切皆得心清凈故。
「佛子！菩薩摩訶薩請求法時，若有人言：『汝能施我連肉爪甲，當與汝法。』菩薩答言：『但與我法。連肉爪甲，隨意取用。』如求法自在王菩薩、無盡菩薩，及余無量諸大菩薩，為求法故，欲以正法，開示演說，饒益眾生，一切皆令得滿足故，舍連肉爪甲與諸乞者。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生皆得諸佛赤銅相爪；愿一切眾生得潤澤爪，隨好莊嚴；愿一切眾生得光凈爪，鑒徹第一；愿一切眾生得一切智爪，具大人相；愿一切眾生得無比爪，于諸世間無所染著；愿一切眾生得妙莊嚴爪，光明普照一切世間；愿一切眾生得不壞爪，清凈無缺；愿一切眾生得入一切佛法方便相爪，廣大智慧皆悉清凈；愿一切眾生得善生爪，菩薩業果無不凈妙；愿一切眾生得一切智大導師爪，放無量色妙光明藏。』是為
【現代漢語翻譯】 現代漢語譯本 『清凈明澈；愿一切眾生獲得一切智慧的殊勝丈夫之指，能夠完全攝持一切諸法；愿一切眾生獲得隨好之指，具足十力；愿一切眾生獲得大人之指，纖細勻稱；愿一切眾生獲得輪相之指，指節圓滿，紋路右旋；愿一切眾生獲得如蓮花卍字旋轉之指，以十力業報的相好莊嚴；愿一切眾生獲得光藏之指，放大光明照耀不可說諸佛世界；愿一切眾生獲得善安布之指，善巧分佈網狀紋路具足。』這是菩薩摩訶薩佈施手指時善根的迴向，爲了使一切眾生都能得到心清凈的緣故。 『佛子！菩薩摩訶薩請求佛法時，如果有人說：『你如果能施捨我連著肉的指甲，我就給你佛法。』菩薩回答說：『你只管給我佛法。連著肉的指甲，你隨意取用。』就像求法自在王菩薩（Bodhisattva King of Freedom in Seeking Dharma）、無盡菩薩（Bodhisattva Inexhaustible）以及其他無量諸大菩薩，爲了求法，想要用正法開示演說，饒益眾生，使一切眾生都得到滿足，捨棄連著肉的指甲給乞求的人。菩薩那時，用這種善根這樣迴向，即：『愿一切眾生都獲得諸佛赤銅色的指甲；愿一切眾生獲得潤澤的指甲，隨好莊嚴；愿一切眾生獲得光潔的指甲，明澈第一；愿一切眾生獲得一切智慧的指甲，具足大人之相；愿一切眾生獲得無比的指甲，在世間一切事物中都不受染著；愿一切眾生獲得美妙莊嚴的指甲，光明普照一切世間；愿一切眾生獲得不壞的指甲，清凈無缺；愿一切眾生獲得進入一切佛法方便之相的指甲，廣大智慧都清凈；愿一切眾生獲得善生的指甲，菩薩的業果沒有不凈妙的；愿一切眾生獲得一切智慧的大導師的指甲，放出無量色彩的奇妙光明寶藏。』這是
【English Translation】 English version 'Pure and clear; may all sentient beings obtain the fingers of a supremely wise man, capable of fully encompassing all dharmas; may all sentient beings obtain well-formed fingers, possessing the ten powers; may all sentient beings obtain the fingers of a great person, slender and even; may all sentient beings obtain fingers with wheel-like marks, with rounded joints and right-turning lines; may all sentient beings obtain fingers that rotate like a lotus flower with the swastika symbol, adorned with the marks and characteristics of the ten powers' karmic retribution; may all sentient beings obtain fingers of light treasury, emitting great light illuminating countless Buddha worlds; may all sentient beings obtain well-arranged fingers, skillfully distributing the net-like patterns. This is the dedication of merit by a Bodhisattva Mahasattva when giving away fingers, for the sake of enabling all sentient beings to attain purity of mind.' 'Buddha's children! When a Bodhisattva Mahasattva is seeking the Dharma, if someone says, 'If you can give me your fingernails with the flesh attached, I will give you the Dharma,' the Bodhisattva replies, 'Just give me the Dharma. Take the fingernails with the flesh attached as you please.' Like the Bodhisattva King of Freedom in Seeking Dharma, the Bodhisattva Inexhaustible, and other countless great Bodhisattvas, for the sake of seeking the Dharma, desiring to use the true Dharma to enlighten and expound, benefiting sentient beings, and enabling all sentient beings to be satisfied, they give away their fingernails with the flesh attached to those who beg. At that time, the Bodhisattva dedicates this merit in this way, saying: 'May all sentient beings obtain the copper-colored fingernails of the Buddhas; may all sentient beings obtain lustrous fingernails, adorned with auspicious marks; may all sentient beings obtain pure and bright fingernails, supremely clear; may all sentient beings obtain the fingernails of all wisdom, possessing the marks of a great person; may all sentient beings obtain incomparable fingernails, unattached to anything in the world; may all sentient beings obtain wonderfully adorned fingernails, with light illuminating all worlds; may all sentient beings obtain indestructible fingernails, pure and flawless; may all sentient beings obtain fingernails that enter into all expedient means of the Buddha's Dharma, with vast wisdom all pure; may all sentient beings obtain well-born fingernails, the karmic results of a Bodhisattva being all pure and wonderful; may all sentient beings obtain the fingernails of the great guide of all wisdom, emitting immeasurable colors of wondrous light treasures.' This is
菩薩摩訶薩為求法故施連肉爪甲時善根迴向，為令眾生具足諸佛一切智爪無礙力故。
「佛子！菩薩摩訶薩求佛法藏，恭敬尊重，生難得想。有能說者來語之言：『若能投身七仞火坑，當施汝法。』菩薩聞已，歡喜踴躍，作是思惟：『我為法故，尚應久住阿鼻獄等一切惡趣受無量苦，何況才入人間火坑即得聞法？奇哉！正法甚為易得，不受地獄無量楚毒，但入火坑即便得聞。但為我說，我入火坑。』如求善法王菩薩、金剛思惟菩薩，為求法故，入火坑中。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生住佛所住一切智法，永不退轉無上菩提；愿一切眾生離諸險難，受佛安樂；愿一切眾生得無畏心，離諸恐怖；愿一切眾生常樂求法，具足喜樂，眾法莊嚴；愿一切眾生離諸惡趣，滅除一切三毒熾火；愿一切眾生常得安樂，具足如來勝妙樂事；愿一切眾生得菩薩心，永離一切貪、恚、癡火；愿一切眾生悉得菩薩諸三昧樂，普見諸佛，心大歡喜；愿一切眾生善說正法，於法究竟，常無忘失；愿一切眾生具足菩薩神通妙樂，究竟安住一切種智。』是為菩薩摩訶薩為求正法投火坑時善根迴向；為令眾生離障礙業，皆得具足智慧火故。
「佛子！菩薩摩訶薩為求正法，分別演說，開菩薩道，示菩提路，趣無上智，勤
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）爲了尋求佛法，佈施自己的血肉、爪甲時，將善根迴向，是爲了讓眾生都具備諸佛的一切智慧，爪（比喻智慧）的無礙力量。 佛子（佛的弟子）！菩薩摩訶薩爲了尋求佛法寶藏，恭敬尊重，生起難得的想法。如果有能說法的人來告訴他：『如果能跳入七仞（古代長度單位，一仞約八尺）深的火坑，就給你佛法。』菩薩聽了，歡喜雀躍，這樣思惟：『我爲了佛法，尚且應該長久住在阿鼻地獄等一切惡道，承受無量的痛苦，何況只是進入人間火坑就能聽到佛法？真是奇妙！正法太容易得到了，不用受地獄無量的痛苦，只要進入火坑就能聽到。只要為我說法，我就跳入火坑。』就像求善法王菩薩、金剛思惟菩薩，爲了求法，跳入火坑中。菩薩那時，用這樣的善根這樣迴向，就是：『愿一切眾生安住于佛所安住的一切智慧法，永遠不退轉于無上菩提（覺悟）；愿一切眾生遠離一切危險和困難，享受佛的安樂；愿一切眾生得到無畏的心，遠離一切恐怖；愿一切眾生常常樂於求法，具足喜悅和快樂，用佛法來莊嚴自己；愿一切眾生遠離一切惡道，滅除一切貪、嗔、癡三毒的熾熱火焰；愿一切眾生常常得到安樂，具足如來殊勝美妙的快樂；愿一切眾生得到菩薩心，永遠遠離一切貪、嗔、癡的火焰；愿一切眾生都得到菩薩的各種三昧（禪定）之樂，普遍見到諸佛，心中大歡喜；愿一切眾生善於宣說正法，對於佛法達到究竟，常常不忘失；愿一切眾生具足菩薩的神通妙樂，最終安住於一切種智（佛的智慧）。』這就是菩薩摩訶薩爲了尋求正法跳入火坑時所做的善根迴向；爲了讓眾生遠離障礙業，都能夠具備智慧之火。 佛子！菩薩摩訶薩爲了尋求正法，分別演說，開示菩薩道，指示菩提之路，趨向無上智慧，勤奮修行。
【English Translation】 English version: When a Bodhisattva Mahasattva (a great Bodhisattva) gives away their flesh, nails, and claws for the sake of seeking the Dharma, they dedicate the merit of this act so that all sentient beings may be endowed with the unobstructed power of the wisdom-claws of all Buddhas. Oh, son of Buddha! A Bodhisattva Mahasattva seeks the treasury of the Buddha's Dharma with reverence and respect, cherishing the thought that it is difficult to obtain. If someone who can teach the Dharma comes and says, 'If you can throw yourself into a fire pit seven ren (an ancient unit of length, about eight feet) deep, I will give you the Dharma,' the Bodhisattva, upon hearing this, will rejoice and leap with joy, thinking, 'For the sake of the Dharma, I should endure immeasurable suffering in all evil realms, such as Avici Hell. How much more should I enter a fire pit in the human realm to hear the Dharma? How wonderful! The true Dharma is so easy to obtain. I don't have to suffer the immeasurable tortures of hell; I can hear it just by entering a fire pit. Just teach me, and I will enter the fire pit.' Like the Bodhisattva King of Seeking Good Dharma and the Bodhisattva Vajra Thought, who entered fire pits to seek the Dharma. At that time, the Bodhisattva dedicates the merit of this act with the following aspirations: 'May all sentient beings abide in the all-knowing Dharma where the Buddhas abide, never retreating from unsurpassed Bodhi (enlightenment); may all sentient beings be free from all dangers and difficulties, and enjoy the peace of the Buddha; may all sentient beings obtain fearless minds, free from all terrors; may all sentient beings always delight in seeking the Dharma, be filled with joy and happiness, and adorn themselves with the Dharma; may all sentient beings be free from all evil realms, extinguishing the blazing fires of the three poisons of greed, hatred, and delusion; may all sentient beings always obtain peace and happiness, and be endowed with the supreme bliss of the Tathagata; may all sentient beings obtain the Bodhisattva mind, forever free from the fires of greed, hatred, and delusion; may all sentient beings obtain the bliss of all the Samadhis (meditative states) of the Bodhisattvas, universally see all the Buddhas, and have great joy in their hearts; may all sentient beings be skilled in expounding the true Dharma, reach the ultimate in the Dharma, and never forget it; may all sentient beings be endowed with the wondrous bliss of the Bodhisattva's supernatural powers, and ultimately abide in all-knowing wisdom (the wisdom of the Buddha).' This is the dedication of merit made by a Bodhisattva Mahasattva when they throw themselves into a fire pit to seek the true Dharma, so that all sentient beings may be free from obstructive karma and be endowed with the fire of wisdom. Oh, son of Buddha! A Bodhisattva Mahasattva, in seeking the true Dharma, expounds it in detail, reveals the Bodhisattva path, points out the path to Bodhi, and strives diligently towards unsurpassed wisdom.
修十力，廣一切智心，獲無礙智法，令眾生清凈住菩薩境界。勤修大智護佛菩提時，以身具受無量苦惱，如求善法菩薩、勇猛王菩薩，及余無量諸大菩薩。為求法故，受無量苦，乃至攝取誹謗正法、惡業所覆、魔業所持極大惡人；彼所應受一切苦惱，以求法故，悉皆為受。以此善根如是迴向，所謂：『愿一切眾生永離一切苦惱逼迫，成就安樂自在神通；愿一切眾生永離諸苦，得一切樂；愿一切眾生永滅苦蘊，得照現身，恒受安樂；愿一切眾生超出苦獄，成就智行；愿一切眾生見安隱道，離諸惡趣；愿一切眾生得法喜樂，永斷眾苦；愿一切眾生永拔眾苦，互相慈愛，無損害心；愿一切眾生得諸佛樂，離生死苦；愿一切眾產生就清凈無比安樂，一切苦惱無能損害；愿一切眾生得一切勝樂，究竟具足佛無礙樂。』是為菩薩摩訶薩為求法故受眾苦時善根迴向；為欲救護一切眾生，令離險難，住一切智無所障礙解脫處故。
「佛子！菩薩摩訶薩處於王位求正法時，乃至但為一文、一字、一句、一義生難得想，能悉罄舍海內所有若近若遠國土、城邑、人民、庫藏、園池、屋宅、樹林、華果，乃至一切珍奇妙物、宮殿樓閣、妻子眷屬，及以王位，悉能捨之。于不堅中求堅固法，為欲利益一切眾生，勤求諸佛無礙解脫究竟清凈一
【現代漢語翻譯】 現代漢語譯本：修習十力（如來十種智慧力量），擴充套件一切智慧之心，獲得無礙的智慧法，使眾生清凈地安住于菩薩的境界。勤奮修習大智慧，守護佛的菩提道時，以自身承受無量的苦惱，如同尋求善法的菩薩、勇猛王菩薩，以及其他無量的大菩薩一樣。爲了求法，承受無量的痛苦，甚至攝取那些誹謗正法、被惡業覆蓋、被魔業控制的極其惡劣的人；他們所應承受的一切苦惱，爲了求法，菩薩都全部承受。以此善根如此迴向，即：『愿一切眾生永遠脫離一切苦惱的逼迫，成就安樂自在的神通；愿一切眾生永遠脫離諸苦，獲得一切快樂；愿一切眾生永遠滅除苦蘊，獲得照見自身，恒常享受安樂；愿一切眾生超出苦獄，成就智慧和修行；愿一切眾生見到安穩的道路，遠離各種惡趣；愿一切眾生獲得法喜的快樂，永遠斷絕各種痛苦；愿一切眾生永遠拔除各種痛苦，互相慈愛，沒有損害之心；愿一切眾生獲得諸佛的快樂，脫離生死之苦；愿一切眾產生就清凈無比的安樂，一切苦惱都不能損害；愿一切眾生獲得一切殊勝的快樂，最終圓滿具足佛的無礙快樂。』這是菩薩摩訶薩爲了求法而承受眾苦時所做的善根迴向；爲了救護一切眾生，使他們脫離危險和困難，安住於一切智慧無所障礙的解脫之處。 佛子！菩薩摩訶薩處於王位求正法時，乃至僅僅爲了一個字、一個詞、一句話、一個義理，生起難得的想法，就能全部捨棄海內所有，無論是近處還是遠處的國土、城邑、人民、庫藏、園林、房屋、樹林、花果，乃至一切珍奇的寶物、宮殿樓閣、妻子眷屬，以及王位，都能全部捨棄。在不堅固的事物中尋求堅固的法，爲了利益一切眾生，勤奮尋求諸佛無礙解脫的究竟清凈。
【English Translation】 English version: Cultivating the ten powers (Tathagata's ten wisdom powers), expanding the mind of all wisdom, attaining the unobstructed wisdom Dharma, enabling sentient beings to dwell purely in the realm of Bodhisattvas. Diligently cultivating great wisdom, protecting the Bodhi path of the Buddha, one endures immeasurable suffering with one's own body, like Bodhisattvas seeking good Dharma, Bodhisattva Courageous King, and countless other great Bodhisattvas. For the sake of seeking the Dharma, they endure immeasurable suffering, even embracing those who slander the true Dharma, are covered by evil karma, and are controlled by demonic forces, the most wicked of people; all the suffering they should endure, for the sake of seeking the Dharma, the Bodhisattva endures it all. With this root of good, they dedicate it thus: 'May all sentient beings forever be free from the oppression of all suffering, achieve peaceful and free supernatural powers; may all sentient beings forever be free from all suffering, attain all happiness; may all sentient beings forever extinguish the aggregates of suffering, attain the ability to see their own bodies, and constantly enjoy peace and happiness; may all sentient beings transcend the prison of suffering, achieve wisdom and practice; may all sentient beings see the path of peace and security, and be free from all evil realms; may all sentient beings attain the joy of Dharma, and forever cut off all suffering; may all sentient beings forever uproot all suffering, love each other with compassion, and have no intention to harm; may all sentient beings attain the joy of all Buddhas, and be free from the suffering of birth and death; may all sentient beings achieve pure and incomparable peace and happiness, and be unharmed by all suffering; may all sentient beings attain all supreme happiness, and ultimately fully possess the unobstructed joy of the Buddha.' This is the dedication of the root of good when a Bodhisattva Mahasattva endures all suffering for the sake of seeking the Dharma; for the purpose of saving all sentient beings, enabling them to be free from danger and difficulty, and to dwell in the place of unobstructed liberation of all wisdom. O sons of the Buddha! When a Bodhisattva Mahasattva is in the position of a king seeking the true Dharma, even for just one word, one phrase, one sentence, or one meaning, they generate the thought that it is difficult to obtain, and they can completely give up all that is within the seas, whether near or far, countries, cities, people, treasuries, gardens, houses, forests, flowers, fruits, and even all precious and wonderful things, palaces, pavilions, wives, relatives, and even the position of king. They can give it all up. In the midst of impermanent things, they seek the permanent Dharma, for the benefit of all sentient beings, diligently seeking the ultimate purity of the unobstructed liberation of all Buddhas.
切智道，如大勢德菩薩、勝德王菩薩，及余無量諸大菩薩。勤求正法，乃至極少，為於一字，五體投地；正念三世一切佛法，愛樂修習；永不貪著名聞利養，舍諸世間自在王位，求佛自在法王之位；於世間樂心無所著，以出世法長養其心；永離世間一切戲論，住于諸佛無戲論法。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生常樂惠施，一切悉舍；愿一切眾生能捨所有，心無中悔；愿一切眾生常求正法，不惜身命、資生之具；愿一切眾生悉得法利，能斷一切眾生疑惑；愿一切眾生得善法欲，心常喜樂諸佛正法；愿一切眾生為求佛法，能捨身命及以王位，大心修習無上菩提；愿一切眾生尊重正法，常深愛樂，不惜身命；愿一切眾生護持諸佛甚難得法，常勤修習；愿一切眾生皆得諸佛菩提光明，成菩提行，不由他悟；愿一切眾生常能觀察一切佛法，拔除疑箭，心得安隱。』是為菩薩摩訶薩為求正法舍國城時善根迴向；為令眾生知見圓滿，常得住于安隱道故。
「佛子！菩薩摩訶薩作大國王，於法自在，普行教命，令除殺業；閻浮提內城邑聚落一切屠殺，皆令禁斷；無足、二足、四足、多足，種種生類，普施無畏無欺奪心，廣修一切菩薩諸行，仁慈蒞物，不行侵惱，發妙寶心，安隱眾生；于諸佛所立深志樂，常自
【現代漢語翻譯】 現代漢語譯本 關於切智道（能斷除一切煩惱，證得一切智慧的道路），例如大勢德菩薩（Mahasthamaprapta Bodhisattva，代表大勢至菩薩，以智慧之光普照一切，令眾生離苦得樂）、勝德王菩薩（Shrestha-guna-raja Bodhisattva，具有殊勝功德的菩薩），以及其他無量的大菩薩們。他們勤奮地尋求正法，哪怕是極少的一部分，爲了一個字，也會五體投地地禮拜；他們正念三世一切諸佛的教法，喜愛並修習；永遠不貪圖名聲、利益和供養，捨棄世間自在的王位，追求佛陀自在的法王之位；對於世間的快樂，內心毫無執著，用出世間的佛法來滋養他們的心；永遠遠離世間一切的戲論，安住于諸佛無戲論的教法之中。菩薩們在那個時候，用他們的善根這樣迴向，他們說：『愿一切眾生常常樂於佈施，一切都捨棄；愿一切眾生能夠捨棄所有，心中沒有後悔；愿一切眾生常常尋求正法，不吝惜自己的生命和生活所需；愿一切眾生都得到佛法的利益，能夠斷除一切眾生的疑惑；愿一切眾生得到對善法的渴望，內心常常喜悅諸佛的正法；愿一切眾生爲了尋求佛法，能夠捨棄生命以及王位，以廣大的心修習無上的菩提；愿一切眾生尊重正法，常常深深地喜愛，不吝惜自己的生命；愿一切眾生護持諸佛甚難得到的教法，常常勤奮地修習；愿一切眾生都得到諸佛菩提的光明，成就菩提的修行，不依賴他人的開悟；愿一切眾生常常能夠觀察一切佛法，拔除疑惑的箭，內心得到安穩。』這就是菩薩摩訶薩爲了尋求正法而捨棄國城時的善根迴向；爲了使眾生的知見圓滿，常常安住在安穩的道路上。 「佛子！菩薩摩訶薩作為大國王，在佛法上自在，普遍地施行教令，使人們去除殺業；在閻浮提（Jambudvipa，指我們所居住的這個世界）內的城鎮和村落，一切的屠殺都被禁止；無論是無足的、二足的、四足的、多足的，各種各樣的生命，都給予它們無畏的保護，沒有欺騙和掠奪的心，廣泛地修習一切菩薩的修行，以仁慈之心對待萬物，不進行侵犯和惱害，發起珍寶般的心，使眾生安穩；在諸佛面前立下深遠的志願，常常自己
【English Translation】 English version Regarding the path of cutting off wisdom (the path that cuts off all afflictions and attains all wisdom), such as Mahasthamaprapta Bodhisattva (representing the Bodhisattva of Great Power, who illuminates all with the light of wisdom, enabling sentient beings to be free from suffering and attain happiness), Shrestha-guna-raja Bodhisattva (the Bodhisattva with supreme merits), and other immeasurable great Bodhisattvas. They diligently seek the true Dharma, even if it is just a small part, they would prostrate themselves with their five limbs to the ground for even a single word; they contemplate the teachings of all Buddhas of the three times, love and practice them; they never crave fame, profit, or offerings, abandoning the free royal position of the world, pursuing the free Dharma King position of the Buddha; they have no attachment to worldly pleasures, nourishing their minds with the transcendental Dharma; they are forever free from all worldly debates, dwelling in the non-debating Dharma of the Buddhas. At that time, the Bodhisattvas dedicate their merits in this way, saying: 'May all sentient beings always be happy to give, abandoning everything; may all sentient beings be able to give up everything, with no regrets in their hearts; may all sentient beings always seek the true Dharma, not sparing their lives and necessities; may all sentient beings receive the benefits of the Dharma, able to cut off all doubts of sentient beings; may all sentient beings obtain the desire for good Dharma, their hearts always joyful in the true Dharma of the Buddhas; may all sentient beings, for the sake of seeking the Dharma, be able to give up their lives and royal positions, cultivating supreme Bodhi with a vast mind; may all sentient beings respect the true Dharma, always deeply love it, not sparing their lives; may all sentient beings protect the very difficult to obtain Dharma of the Buddhas, always diligently practice it; may all sentient beings obtain the light of Bodhi of the Buddhas, accomplish the practice of Bodhi, not relying on others' enlightenment; may all sentient beings always be able to observe all the Dharma, remove the arrows of doubt, and their hearts be at peace.' This is the dedication of merits of the Bodhisattva Mahasattva when abandoning their kingdom and city for the sake of seeking the true Dharma; to make the knowledge and views of sentient beings complete, and to always dwell on the path of peace. 「Buddha's children! The Bodhisattva Mahasattva, as a great king, is free in the Dharma, universally implementing teachings, causing people to eliminate the karma of killing; in the cities and villages within Jambudvipa (referring to the world we live in), all slaughter is prohibited; whether they are footless, two-footed, four-footed, or many-footed, all kinds of living beings are given fearless protection, without deception or plundering, widely practicing all the practices of the Bodhisattvas, treating all things with kindness, not engaging in aggression or harm, generating a heart like a precious jewel, making sentient beings peaceful; in the presence of all Buddhas, they establish profound aspirations, always
安住三種凈戒，亦令眾生如是安住。菩薩摩訶薩令諸眾生住於五戒，永斷殺業；以此善根如是迴向，所謂：『愿一切眾生髮菩薩心，具足智慧，永保壽命，無有終盡；愿一切眾生住無量劫，供一切佛，恭敬勤修，更增壽命；愿一切眾生具足修行，離老死法，一切災毒不害其命；愿一切眾生具足成就無病惱身，壽命自在，能隨意住；愿一切眾生得無盡命，窮未來劫住菩薩行，教化調伏一切眾生；愿一切眾生為壽命門，十力善根于中增長；愿一切眾生善根具足，得無盡命，成滿大愿；愿一切眾生悉見諸佛供養承事，住無盡壽，修集善根；愿一切眾生於如來處善學所學，得聖法喜無盡壽命；愿一切眾生得不老不病，常住命根，勇猛精進，入佛智慧。』是為菩薩摩訶薩住三聚凈戒永斷殺業善根迴向，為令眾生得佛十力圓滿智故。
「佛子！菩薩摩訶薩見有眾生心懷殘忍，損諸人畜所有男形，令身缺減，受諸楚毒；見是事已，起大慈悲而哀救之，令閻浮提一切人民皆舍此業。菩薩爾時，語其人言：『汝何所為作是惡業？我有庫藏百千萬億，一切樂具悉皆充滿，隨汝所須盡當相給。汝之所作，眾罪由生，我今勸汝莫作是事。汝所作業不如道理，設有所獲，於何可用？損他益己，終無是處。如此惡行、諸不善法，一切如來所不
【現代漢語翻譯】 現代漢語譯本 安住於三種清凈的戒律，也使眾生如此安住。菩薩摩訶薩使眾生安住於五戒，永遠斷絕殺業；以此善根如此迴向，即：『愿一切眾生髮起菩薩心，具足智慧，永遠保持壽命，沒有終結；愿一切眾生住于無量劫，供養一切佛，恭敬勤修，更加增長壽命；愿一切眾生具足修行，遠離老死之法，一切災禍毒害不傷害他們的生命；愿一切眾生具足成就無病無惱的身體，壽命自在，能夠隨意安住；愿一切眾生得到無盡的壽命，窮盡未來劫住于菩薩行，教化調伏一切眾生；愿一切眾產生為壽命之門，十力（如來十種力量）的善根在其中增長；愿一切眾生善根具足，得到無盡的壽命，成就圓滿的大愿；愿一切眾生都見到諸佛，供養承事，住于無盡的壽命，修集善根；愿一切眾生在如來之處好好學習所學，得到聖法的喜悅和無盡的壽命；愿一切眾生得到不老不病，常住命根，勇猛精進，進入佛的智慧。』這是菩薩摩訶薩安住於三聚凈戒，永遠斷絕殺業的善根迴向，爲了使眾生得到佛的十力圓滿智慧。 『佛子！菩薩摩訶薩見到有眾生心懷殘忍，損害人畜的男性生殖器官，使他們身體殘缺，遭受各種痛苦；見到這些事後，生起大慈悲心而哀憐救助他們，使閻浮提（Jambudvipa，指我們所居住的這個世界）的一切人民都捨棄這種惡業。菩薩這時，對那些人說：『你們為何要做這種惡業？我擁有庫藏百千萬億，一切享樂的器具都充滿其中，隨你們所需都將供給。你們所做的，會產生各種罪惡，我勸你們不要做這種事。你們所做的業不合道理，即使有所獲得，又有什麼用呢？損害他人利益自己，終究沒有這樣的道理。如此惡行、各種不善之法，一切如來（Tathagata，佛的稱號）都不讚許。』
【English Translation】 English version Abiding in the three pure precepts, they also cause sentient beings to abide in the same way. The Bodhisattva Mahasattva causes all sentient beings to abide in the five precepts, forever cutting off the karma of killing; with this root of goodness, they dedicate it thus: 『May all sentient beings generate the Bodhi mind, be endowed with wisdom, forever preserve their lives, without end; may all sentient beings dwell for immeasurable kalpas, make offerings to all Buddhas, respectfully and diligently cultivate, and further increase their lifespans; may all sentient beings be endowed with cultivation, be free from the law of old age and death, and may all calamities and poisons not harm their lives; may all sentient beings be endowed with healthy bodies free from illness and affliction, with life at ease, able to dwell as they wish; may all sentient beings obtain endless life, dwell in the Bodhisattva path throughout future kalpas, teaching and taming all sentient beings; may all sentient beings become the gate of life, and may the roots of goodness of the ten powers (the ten powers of a Tathagata) grow within them; may all sentient beings be endowed with roots of goodness, obtain endless life, and fulfill their great vows; may all sentient beings see all Buddhas, make offerings and serve them, dwell in endless life, and cultivate roots of goodness; may all sentient beings learn well what is to be learned in the presence of the Tathagata, obtain the joy of the sacred Dharma and endless life; may all sentient beings obtain non-aging and non-illness, constantly abide in the root of life, be courageous and diligent, and enter the wisdom of the Buddha.』 This is the dedication of the root of goodness of the Bodhisattva Mahasattva abiding in the three pure precepts, forever cutting off the karma of killing, in order to enable sentient beings to obtain the perfect wisdom of the ten powers of the Buddha. 『Buddha's children! The Bodhisattva Mahasattva sees sentient beings who harbor cruelty, harming the male reproductive organs of humans and animals, causing their bodies to be incomplete, and suffering various torments; having seen these things, they generate great compassion and pity to rescue them, causing all the people of Jambudvipa (the world we live in) to abandon this evil karma. At that time, the Bodhisattva speaks to those people, saying: 『Why do you commit such evil karma? I have a treasury of hundreds of millions, and all the instruments of pleasure are filled within it, and I will provide whatever you need. What you do will give rise to various sins, and I urge you not to do such things. The karma you do is not in accordance with reason, and even if you gain something, what use is it? Harming others to benefit oneself is ultimately not the way. Such evil actions and all unwholesome dharmas are not approved by all Tathagatas (a title of the Buddha).』
稱歎。』作是語已，即以所有一切樂具盡皆施與。復以善語為說妙法，令其歡悅。所謂：示寂靜法，令其信受，滅除不善，修行凈業，互起慈心，不相損害。彼人聞已，永舍罪惡。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生具丈夫形，成就如來馬陰藏相；愿一切眾生具男子形，發勇猛心修諸梵行；愿一切眾生具勇猛力，恒為主導，住無礙智，永不退轉；愿一切眾生皆得具足大丈夫身，永離欲心，無所染著；愿一切眾生悉得成就善男子法，智慧增長，諸佛所嘆；愿一切眾生普得具于大人之力，常能修習十力善根；愿一切眾生永不失壞男子之形，常修福智未曾有法；愿一切眾生於五欲中無著無縛，心得解脫，厭離三有，住菩薩行；愿一切眾產生就第一智慧丈夫，一切宗信，伏從其化；愿一切眾生具足菩薩丈夫智慧，不久當成無上大雄。』是為菩薩摩訶薩禁絕一切毀敗男形善根迴向；為令眾生具丈夫形，皆能守護諸善丈夫，生賢聖家，智慧具足，常勤修習丈夫勝行，有丈夫用，巧能顯示七丈夫道，具足諸佛善丈夫種、丈夫正教、丈夫勇猛、丈夫精進、丈夫智慧、丈夫清凈，普令眾生究竟皆得。
大方廣佛華嚴經卷第二十七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經
【現代漢語翻譯】 現代漢語譯本：稱讚感嘆。』說完這些話后，菩薩立即將他所有的一切享樂用具全部施捨出去。又用善言為他們宣說微妙的佛法，使他們歡喜快樂。所說的內容是：開示寂靜的法門，使他們信受奉行，滅除不善的行為，修行清凈的善業，彼此生起慈悲之心，不互相傷害。那些人聽聞后，永遠捨棄了罪惡。菩薩當時，用這些善根這樣迴向，說道：『愿一切眾生都具有大丈夫的形體，成就如來馬陰藏相（佛的三十二相之一，指男性生殖器隱藏於體內）；愿一切眾生都具有男子的形體，發起勇猛的心修持各種清凈的修行；愿一切眾生都具有勇猛的力量，恒常作為引導者，安住于無礙的智慧，永遠不退轉；愿一切眾生都能夠具足大丈夫的身形，永遠遠離慾望之心，沒有任何的染著；愿一切眾生都能夠成就善男子的法，智慧增長，受到諸佛的讚歎；愿一切眾生普遍都具有大人的力量，常常能夠修習十力（如來的十種力量）的善根；愿一切眾生永遠不失去男子的形體，常常修習福德和智慧，獲得前所未有的法；愿一切眾生在五欲（色、聲、香、味、觸）之中沒有執著和束縛，心得到解脫，厭離三有（欲界、色界、無色界），安住于菩薩的修行；愿一切眾生都成就第一智慧的丈夫，一切宗派都信服，順從他的教化；愿一切眾生都具足菩薩丈夫的智慧，不久當成就無上大雄（佛的尊稱）。』這就是菩薩摩訶薩禁絕一切毀壞男形善根的迴向；爲了使眾生都具有大丈夫的形體，都能夠守護諸善丈夫，出生在賢聖的家庭，智慧具足，常常勤奮修習丈夫的殊勝行為，具有丈夫的作用，巧妙地能夠顯示七丈夫道（指七種大丈夫的修行），具足諸佛善丈夫的種子、丈夫的正教、丈夫的勇猛、丈夫的精進、丈夫的智慧、丈夫的清凈，普遍使眾生最終都能夠得到成就。 《大方廣佛華嚴經》卷第二十七
【English Translation】 English version: Praising and admiring. Having spoken thus, the Bodhisattva immediately gave away all his pleasurable possessions. He also used kind words to explain the wonderful Dharma, making them joyful. What he said was: showing the Dharma of tranquility, making them believe and accept it, eliminating unwholesome actions, cultivating pure deeds, arising mutual compassion, and not harming each other. Upon hearing this, those people forever abandoned their wrongdoings. At that time, the Bodhisattva dedicated these roots of goodness in this way, saying: 『May all beings have the form of a great man, achieving the Tathagata's horse-hidden organ (one of the thirty-two marks of a Buddha, referring to the male genitalia being concealed within the body); may all beings have the form of a man, generating courageous minds to cultivate all pure practices; may all beings have courageous strength, constantly being leaders, dwelling in unobstructed wisdom, never regressing; may all beings be able to possess the form of a great man, forever free from desires, without any attachments; may all beings be able to achieve the Dharma of a good man, with increasing wisdom, praised by all Buddhas; may all beings universally possess the power of a great man, constantly able to cultivate the roots of goodness of the ten powers (the ten powers of a Tathagata); may all beings never lose the form of a man, constantly cultivating blessings and wisdom, obtaining unprecedented Dharma; may all beings have no attachment or bondage in the five desires (form, sound, smell, taste, touch), their minds liberated, weary of the three realms (desire realm, form realm, formless realm), dwelling in the practice of a Bodhisattva; may all beings achieve the first wise man, with all sects believing and following his teachings; may all beings possess the wisdom of a Bodhisattva man, soon to achieve the unsurpassed great hero (an honorific title for the Buddha).』 This is the dedication of the Bodhisattva Mahasattva to prevent all destruction of the roots of goodness of the male form; in order to make all beings have the form of a great man, all able to protect all good men, born into virtuous families, with complete wisdom, constantly diligently cultivating the superior practices of a man, having the function of a man, skillfully able to display the seven paths of a man (referring to the seven practices of a great man), possessing the seeds of good men of all Buddhas, the correct teachings of a man, the courage of a man, the diligence of a man, the wisdom of a man, the purity of a man, universally enabling all beings to ultimately achieve it. The Avatamsaka Sutra, Volume 27
卷第二十八
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之六
「佛子！菩薩摩訶薩若見如來出興於世開演正法，以大音聲普告一切：『如來出世！如來出世！』令諸眾生得聞佛名，舍離一切我慢、戲論；復更勸導，令速見佛，令憶念佛，令歸向佛，令攀緣佛，令觀察佛，令讚歎佛；復為廣說佛難值遇，千萬億劫時乃一出。眾生由此得見於佛，生清凈信，踴躍歡喜，尊重供養；復于佛所聞諸佛名，轉更值遇無數諸佛，植諸善本，修習增長。爾時，無數百千萬億那由他眾生，因見佛故，皆得清凈究竟調伏。彼諸眾生於菩薩所，皆生最上善知識想；因菩薩故，成就佛法，以無數劫所種善根，普於世間施作佛事。佛子！菩薩摩訶薩開示眾生令見佛時，以諸善根如是迴向，所謂：『愿一切眾生不待勸誘，自往見佛，承事供養，皆令歡喜；愿一切眾生常樂見佛，心無廢舍；愿一切眾生常勤修習廣大智慧，受持一切諸佛法藏；愿一切眾生隨所聞聲皆悟佛法，于無量劫修菩薩行；愿一切眾生安住正念，恒以智眼見佛出興；愿一切眾生不念異業，常憶見佛，勤修十力；愿一切眾生於一切處常見諸佛，了達如來遍虛空界；愿一切眾生皆得具足佛自在身，普於十方成道說法；愿一切眾生遇善知識，常聞佛法，于諸
【現代漢語翻譯】 現代漢語譯本 佛子！菩薩摩訶薩如果見到如來（Tathagata，佛的稱號）出現在世間，開演正法，以洪亮的聲音普遍告知一切眾生：『如來出世了！如來出世了！』使眾生能夠聽聞佛的名號，捨棄一切我慢和戲論；又進一步勸導他們，使他們迅速見到佛，憶念佛，歸向佛，攀緣佛，觀察佛，讚歎佛；又為他們廣泛宣說佛難以值遇，要經過千萬億劫才出現一次。眾生因此得以見到佛，生起清凈的信心，踴躍歡喜，尊重供養；又在佛那裡聽聞諸佛的名號，轉而值遇無數的佛，種下各種善根，修習增長。那時，無數百千萬億那由他（Nayuta，數量單位，表示極大的數目）的眾生，因為見到佛的緣故，都得到清凈究竟的調伏。那些眾生對於菩薩，都生起最上善知識的想法；因為菩薩的緣故，成就佛法，以無數劫所種的善根，普遍在世間施作佛事。佛子！菩薩摩訶薩開示眾生使他們見到佛時，以各種善根這樣迴向，即：『愿一切眾生不用等待勸導，自己前往見佛，承事供養，都令他們歡喜；愿一切眾生常常樂意見到佛，心中沒有廢舍；愿一切眾生常常勤奮修習廣大的智慧，受持一切諸佛的法藏；愿一切眾生隨著所聽到的聲音都能領悟佛法，在無量劫中修菩薩行；愿一切眾生安住于正念，恒常以智慧之眼見到佛的出現；愿一切眾生不念其他異業，常常憶念見到佛，勤奮修習十力（佛的十種力量）；愿一切眾生在一切地方常見到諸佛，了達如來遍佈虛空界；愿一切眾生都能夠具足佛的自在之身，普遍在十方成道說法；愿一切眾生遇到善知識，常常聽聞佛法，對於各種'
【English Translation】 English version 『Buddha-son! If a Bodhisattva-Mahasattva sees a Tathagata (the title of a Buddha) appear in the world, expounding the true Dharma, and with a great voice proclaims to all beings: 『The Tathagata has appeared! The Tathagata has appeared!』 causing beings to hear the name of the Buddha, abandoning all arrogance and idle talk; and further encourages them to quickly see the Buddha, to remember the Buddha, to turn towards the Buddha, to rely on the Buddha, to observe the Buddha, to praise the Buddha; and further widely explains that the Buddha is difficult to encounter, appearing only once in countless eons. Beings thereby are able to see the Buddha, generating pure faith, leaping with joy, and respectfully making offerings; and further, hearing the names of the Buddhas from the Buddha, they in turn encounter countless Buddhas, planting various roots of goodness, and cultivating and growing them. At that time, countless hundreds of thousands of millions of Nayutas (a unit of large numbers) of beings, because of seeing the Buddha, all attain pure and ultimate taming. Those beings, towards the Bodhisattva, all generate the thought of the supreme good teacher; because of the Bodhisattva, they accomplish the Buddha Dharma, and with the roots of goodness planted in countless eons, they universally perform Buddha deeds in the world. Buddha-son! When a Bodhisattva-Mahasattva reveals the Buddha to beings, he dedicates all his roots of goodness in this way, saying: 『May all beings, without waiting for encouragement, go by themselves to see the Buddha, serve and make offerings, and all be joyful; may all beings always delight in seeing the Buddha, with no abandonment in their hearts; may all beings always diligently cultivate vast wisdom, receive and uphold all the Dharma treasures of the Buddhas; may all beings, with whatever sound they hear, all awaken to the Buddha Dharma, and cultivate the Bodhisattva path in countless eons; may all beings abide in right mindfulness, and constantly see the appearance of the Buddha with the eye of wisdom; may all beings not think of other different actions, but always remember seeing the Buddha, and diligently cultivate the ten powers (the ten powers of a Buddha); may all beings always see all the Buddhas in all places, and understand that the Tathagata pervades the realm of empty space; may all beings all attain the Buddha's body of freedom, universally attain enlightenment and preach the Dharma in the ten directions; may all beings encounter good teachers, always hear the Buddha Dharma, and in all'
如來得不壞信；愿一切眾生悉能稱歎諸佛出興，令其見者普得清凈。』是為菩薩摩訶薩嘆佛出世善根迴向；為令眾生見一切佛供養承事，于無上法究竟清凈故。
「佛子！菩薩摩訶薩舍于大地，或施諸佛，造立精舍；或施菩薩及善知識，隨意所用；或施眾僧，以為住處；或施父母，或施別人、聲聞、獨覺種種福田，乃至一切貧窮、孤露及餘四眾，隨意悉與，令無所乏；或施造立如來塔廟。于如是等諸處之中，悉為辦具資生什物，令隨意用，無所恐懼。菩薩摩訶薩隨何方所佈施地時，以諸善根如是迴向，所謂：『愿一切眾生具足清凈一切智地，悉到普賢眾行彼岸；愿一切眾生得總持地，正念受持一切佛法；愿一切眾生得住持力，常能守護一切佛教；愿一切眾生得如地心，于諸眾生，意常清凈，無有惡念；愿一切眾生持諸佛種，成就菩薩諸地次第，無有斷絕；愿一切眾生普為一切作安隱處，悉令調伏，住清凈道；愿一切眾生同諸如來利益世間，普使勤修安住佛力；愿一切眾生普為世間之所愛樂，悉令安住無上佛樂；愿一切眾生獲善方便，住佛諸力、無畏法中；愿一切眾生得如地智，自在修行一切佛法。』是為菩薩摩訶薩施大地時善根迴向，為令眾生皆得究竟一切如來清凈地故。
「佛子！菩薩摩訶薩佈施僮僕
【現代漢語翻譯】 現代漢語譯本：『如來獲得了不可動搖的信心；愿一切眾生都能稱讚諸佛的出現，使見到他們的人都能普遍得到清凈。』這是菩薩摩訶薩讚歎佛出世的善根迴向；爲了使眾生見到一切佛並供養侍奉，在無上佛法中達到究竟清凈的境界。 『佛子！菩薩摩訶薩捨棄大地，或者佈施給諸佛，建造精舍（寺廟）；或者佈施給菩薩和善知識（良師益友），任其使用；或者佈施給眾僧，作為居住之處；或者佈施給父母，或者佈施給其他人、聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）等各種福田，乃至一切貧窮、孤獨無依的人以及其餘四眾（比丘、比丘尼、優婆塞、優婆夷），都隨意給予，使他們沒有缺乏；或者佈施建造如來塔廟。在這些地方，都為他們準備好生活所需的物品，讓他們隨意使用，沒有恐懼。菩薩摩訶薩無論在何處佈施土地時，都將這些善根如此迴向，即：『愿一切眾生具足清凈的一切智地（佛的智慧境界），都到達普賢（菩薩名）的眾行彼岸；愿一切眾生獲得總持地（能總攝憶持一切佛法的能力），正念受持一切佛法；愿一切眾生獲得住持力（守護佛法的力量），常能守護一切佛教；愿一切眾生獲得如地心（大地的心）般的慈悲，對於一切眾生，心常清凈，沒有惡念；愿一切眾生持有諸佛的種子，成就菩薩的各個階位，沒有斷絕；愿一切眾生普遍為一切眾生作安穩之處，使他們都得到調伏，安住于清凈之道；愿一切眾生如同諸如來一樣利益世間，普遍使他們勤修安住于佛力；愿一切眾生普遍為世間所愛樂，使他們都安住于無上佛樂；愿一切眾生獲得善巧方便，安住于佛的諸力（十力）、無畏法中；愿一切眾生獲得如地智（如大地般的智慧），自在修行一切佛法。』這是菩薩摩訶薩佈施土地時的善根迴向，爲了使眾生都能達到究竟一切如來的清凈境界。 『佛子！菩薩摩訶薩佈施僮僕（僕人）
【English Translation】 English version: 『The Tathagata has obtained indestructible faith; may all sentient beings be able to praise the appearance of all Buddhas, so that those who see them may universally attain purity.』 This is the Bodhisattva Mahasattva's dedication of the roots of goodness from praising the Buddha's appearance in the world; it is to enable sentient beings to see all Buddhas, make offerings, and serve them, and to attain ultimate purity in the unsurpassed Dharma. 『O son of the Buddha! The Bodhisattva Mahasattva gives away land, either offering it to the Buddhas to build monasteries; or offering it to Bodhisattvas and good teachers, for them to use as they wish; or offering it to the Sangha as a dwelling place; or offering it to parents, or to others, to Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own), and various fields of merit, even to all the poor, the lonely, and the remaining four assemblies (monks, nuns, laymen, and laywomen), giving freely to all, so that they lack nothing; or offering it to build stupas and temples of the Tathagata. In all these places, they provide all the necessities of life, allowing them to use them freely, without fear. Whenever the Bodhisattva Mahasattva gives away land, in whatever place, they dedicate these roots of goodness in this way: 『May all sentient beings be endowed with the pure ground of all-knowing wisdom (the wisdom realm of the Buddha), and all reach the other shore of Samantabhadra's (a Bodhisattva's name) practices; may all sentient beings obtain the ground of Dharani (the ability to retain all the Buddha's teachings), and with right mindfulness, uphold all the Buddha's teachings; may all sentient beings obtain the power of upholding (the power to protect the Dharma), and always be able to protect all the Buddha's teachings; may all sentient beings obtain a mind like the earth (the heart of the earth), and towards all sentient beings, may their minds always be pure, without evil thoughts; may all sentient beings hold the seeds of all Buddhas, accomplish the stages of the Bodhisattva, without interruption; may all sentient beings universally be a place of peace for all, enabling them to be tamed and dwell on the path of purity; may all sentient beings benefit the world like all the Tathagatas, and universally encourage them to diligently cultivate and dwell in the power of the Buddha; may all sentient beings be universally loved by the world, and enable them to dwell in the unsurpassed bliss of the Buddha; may all sentient beings obtain skillful means, and dwell in the Buddha's powers (ten powers) and fearlessness; may all sentient beings obtain wisdom like the earth (wisdom like the earth), and freely practice all the Buddha's teachings.』 This is the Bodhisattva Mahasattva's dedication of the roots of goodness when giving away land, in order to enable all sentient beings to attain the ultimate pure realm of all the Tathagatas. 『O son of the Buddha! The Bodhisattva Mahasattva gives away servants
，供養一切諸佛、菩薩、真善知識，或施僧寶，或奉父母尊勝福田；或復給施病苦眾生，令無闕乏，以存其命；或復施與貧窮、孤露，及餘一切無瞻侍者；或為守護如來塔廟，或為書持諸佛正法，以百千億那由他僕使，隨時給施。其諸僕使皆聰慧善巧，性自調順，常勤精進，無有懈惰，具質直心、安樂心、利益心、仁慈心、恭恪心、無怨恨心、無仇敵心，能隨受者方俗所宜，于彼彼中作諸利益；又皆從菩薩凈業所感，才能、技藝、工巧、算數靡不通達，善能供侍悅可其心。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得調順心，一切佛所修習善根；愿一切眾生隨順供養一切諸佛，于佛所說悉能聽受；愿一切眾生得佛攝受，常觀如來，更無餘念；愿一切眾生不壞佛種，勤修一切順佛善根；愿一切眾生常勤供養一切諸佛，無空過時；愿一切眾生攝持一切諸佛妙義，言辭清凈，遊行無畏；愿一切眾生常樂見佛，心無厭足，于諸佛所不惜身命；愿一切眾生得見諸佛，心無染著，離世所依；愿一切眾生但歸於佛，永離一切邪歸依處；愿一切眾生隨順佛道，心常樂觀無上佛法。』是為菩薩摩訶薩施僕使時善根迴向；為令眾生遠離塵垢，凈治佛地，能現如來自在身故。
「佛子！菩薩摩訶薩以身佈施諸來乞者，佈施之時
【現代漢語翻譯】 現代漢語譯本：供養一切諸佛（Buddha，覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者）、真正的善知識（Kalyāṇa-mitta，引導修行的人），或者佈施僧寶（Saṃgha，佛教僧團），或者侍奉父母這些尊貴的福田；或者給那些遭受病痛折磨的眾生布施，使他們不缺乏所需，得以維持生命；或者佈施給貧窮、孤苦無依的人，以及其他所有無人照料的人；或者爲了守護如來（Tathāgata，佛的稱號）的塔廟，或者爲了書寫、受持諸佛的正法，用成百上千億那由他（Nayuta，數量單位）的僕人，隨時給予佈施。這些僕人都聰明能幹，性情調順，常常勤奮精進，沒有懈怠，具備正直的心、安樂的心、利益的心、仁慈的心、恭敬的心、沒有怨恨的心、沒有仇敵的心，能夠根據接受者的風俗習慣，在各種情況下給予利益；他們都是從菩薩清凈的業力感召而來，才能、技藝、工巧、算數無所不通，善於侍奉，使人心情愉悅。菩薩那時，用這些善根這樣迴向，即：『愿一切眾生得到調順的心，一切佛所修習的善根；愿一切眾生隨順供養一切諸佛，對於佛所說的都能聽受；愿一切眾生得到佛的攝受，常常觀想如來，不再有其他念頭；愿一切眾生不破壞佛種，勤修一切順應佛的善根；愿一切眾生常常勤奮供養一切諸佛，沒有空過的時間；愿一切眾生攝持一切諸佛的微妙義理，言辭清凈，無所畏懼；愿一切眾生常常樂意見到佛，心中沒有厭倦，對於諸佛不吝惜身命；愿一切眾生得見諸佛，心中沒有染著，遠離世俗的依賴；愿一切眾生只歸依于佛，永遠離開一切邪惡的歸依之處；愿一切眾生隨順佛道，心中常常樂觀無上的佛法。』這就是菩薩摩訶薩（Mahāsattva，偉大的菩薩）佈施僕人時善根的迴向；爲了使眾生遠離塵垢，清凈佛土，能夠顯現如來自在的身軀。 「佛子！菩薩摩訶薩用身體佈施給前來乞求的人，佈施的時候
【English Translation】 English version: Offering to all Buddhas (Enlightened Ones), Bodhisattvas (Beings on the path to enlightenment), and true Kalyāṇa-mittas (Spiritual friends), or giving to the Saṃgha (Buddhist monastic community), or serving parents as venerable fields of merit; or giving to beings suffering from illness, ensuring they lack nothing and can sustain their lives; or giving to the poor, the orphaned, and all others without care; or protecting the Tathāgata's (Buddha's epithet) stupas and temples, or writing and upholding the Buddhas' true Dharma, using hundreds of thousands of millions of Nayutas (a large number) of servants, giving at all times. These servants are all intelligent and skillful, of compliant nature, always diligent and zealous, without laziness, possessing upright minds, peaceful minds, beneficial minds, benevolent minds, respectful minds, minds without resentment, minds without enmity, able to provide benefits in various ways according to the customs of the recipients; they are all born from the pure karma of Bodhisattvas, proficient in talents, skills, crafts, and mathematics, adept at serving and pleasing others. At that time, the Bodhisattva dedicates these roots of goodness in this way: 'May all beings attain compliant minds, the roots of goodness cultivated by all Buddhas; may all beings follow and offer to all Buddhas, and be able to hear and receive all that the Buddhas teach; may all beings be embraced by the Buddhas, always contemplate the Tathāgata, and have no other thoughts; may all beings not destroy the Buddha-seed, diligently cultivate all roots of goodness that accord with the Buddha; may all beings always diligently offer to all Buddhas, without wasting time; may all beings grasp the subtle meanings of all Buddhas, with pure and fearless speech; may all beings always delight in seeing the Buddhas, with no weariness in their hearts, and not be sparing of their lives for the Buddhas; may all beings see the Buddhas, with no attachment in their hearts, and be free from worldly dependencies; may all beings only take refuge in the Buddha, and forever leave all evil places of refuge; may all beings follow the Buddha's path, and always be optimistic about the unsurpassed Buddha Dharma.' This is the dedication of the roots of goodness when a Bodhisattva Mahāsattva (Great Bodhisattva) gives servants; it is to enable beings to be free from defilements, purify the Buddha-land, and be able to manifest the Tathāgata's free body. 「O son of Buddha! When a Bodhisattva Mahāsattva gives their body to those who come to beg, at the time of giving
，生謙下心，生如地心，生忍受眾苦無變動心，生給侍眾生不疲厭心，生於諸眾生猶如慈母所有眾善悉回與心，生於諸愚險極惡眾生種種侵陵皆寬宥心，安住善根，精勤給事。菩薩爾時，悉以善根如是迴向，所謂：『愿一切眾生隨其所須常無闕乏，修菩薩行恒不間斷，不捨一切菩薩義利，善住菩薩所行之道，了達菩薩平等法性，得在如來種族之數，住真實語，持菩薩行，令諸世間得凈佛法，深心信解，證法究竟；令諸眾生出生清凈增上善根，住大功德，具一切智。又以此善根，令一切眾生常得供養一切諸佛，解一切法，受持讀誦不忘、不失、不壞、不散，心善調伏，不調令調，以寂靜法而調習之。令彼眾生於諸佛所住如是事。又以此善根，令一切眾生作第一塔，應受世間種種供養；令一切眾產生最上福田，得佛智慧，開悟一切；令一切眾生作最上受者，普能饒益一切眾生；令一切眾產生最上福利，能使具足一切善根；令一切眾產生第一好施處，能使獲得無量福報；令一切眾生於三界中皆得出離；令一切眾生作第一導師，能為世間示如實道；令一切眾生得妙總持，具持一切諸佛正法；令一切眾生證得無量第一法界，具足虛空無礙正道。』是為菩薩摩訶薩施自己身善根迴向，為令眾生皆得應供無量智身故。
「佛子
【現代漢語翻譯】 現代漢語譯本：生起謙卑的心，生起如同大地一般的心，生起忍受一切痛苦而不動搖的心，生起侍奉眾生而不疲倦的心，生起對待一切眾生如同慈母一般，將所有善行都回向給他們的心，生起對於那些愚昧、危險、極其邪惡的眾生，即使他們種種侵犯凌辱，也都能寬恕的心，安住于善根，精勤地侍奉。菩薩那時，將所有善根都這樣迴向，即：『愿一切眾生都能隨其所需，常無匱乏，修菩薩行恒常不間斷，不捨棄一切菩薩的利益，善於安住菩薩所行之道，了達菩薩平等法性，得以列入如來（Tathagata）的種族之中，安住于真實之語，奉持菩薩的修行，使世間獲得清凈的佛法，內心深信理解，證得佛法的究竟；使一切眾生出生清凈增上的善根，安住于大功德，具足一切智慧。又以此善根，使一切眾生常能供養一切諸佛，理解一切法，受持讀誦而不忘失、不壞滅、不散亂，心能善於調伏，對於未調伏的令其調伏，用寂靜之法來調習他們。使那些眾生在諸佛之處安住于這樣的境界。又以此善根，使一切眾產生為第一寶塔，應受世間種種供養；使一切眾產生為最上的福田，獲得佛的智慧，開悟一切；使一切眾產生為最上的受者，普遍能夠饒益一切眾生；使一切眾產生為最上的福利，能夠使他們具足一切善根；使一切眾產生為第一好的佈施之處，能夠使他們獲得無量的福報；使一切眾生在三界之中都能得以出離；使一切眾產生為第一導師，能夠為世間指示真實之道；使一切眾生獲得微妙的總持（Dharani），具足受持一切諸佛的正法；使一切眾生證得無量第一法界，具足虛空無礙的正道。』這是菩薩摩訶薩（Bodhisattva-Mahasattva）施捨自身善根的迴向，爲了使眾生都能得到應供的無量智慧之身。 佛子（Buddha's disciples）
【English Translation】 English version: Generating a humble mind, generating a mind like the earth, generating a mind that endures all suffering without wavering, generating a mind that serves all beings without weariness, generating a mind that treats all beings like a loving mother, dedicating all good deeds to them, generating a mind that forgives even the most ignorant, dangerous, and extremely evil beings for all their transgressions and insults, abiding in good roots, and diligently serving. At that time, the Bodhisattva dedicates all good roots in this way: 'May all beings always have what they need without lack, may they continuously practice the Bodhisattva path without interruption, may they not abandon all the benefits of the Bodhisattva, may they dwell well in the path of the Bodhisattva, may they understand the equal nature of the Bodhisattva, may they be included in the lineage of the Tathagata (如來), may they abide in truthful speech, uphold the practice of the Bodhisattva, enable the world to obtain the pure Dharma of the Buddha, deeply believe and understand, and realize the ultimate of the Dharma; may all beings generate pure and increasing good roots, abide in great merit, and possess all wisdom. Furthermore, with these good roots, may all beings always be able to make offerings to all Buddhas, understand all Dharmas, receive, uphold, read, and recite without forgetting, destroying, scattering, or losing them, may their minds be well-tamed, and for those who are not tamed, may they be tamed, and may they be trained with the Dharma of tranquility. May those beings abide in such a state in the presence of all Buddhas. Furthermore, with these good roots, may all beings become the foremost stupa, worthy of receiving all kinds of offerings in the world; may all beings become the supreme field of merit, obtain the wisdom of the Buddha, and enlighten all; may all beings become the supreme recipients, universally able to benefit all beings; may all beings become the supreme benefit, able to enable them to possess all good roots; may all beings become the foremost place of giving, able to enable them to obtain immeasurable blessings; may all beings be able to be liberated from the three realms; may all beings become the foremost guide, able to show the true path to the world; may all beings obtain the wonderful Dharani (總持), fully upholding all the true Dharma of the Buddhas; may all beings realize the immeasurable first Dharma realm, possessing the unobstructed true path of emptiness.' This is the dedication of the good roots of the Bodhisattva-Mahasattva (菩薩摩訶薩) by giving their own body, in order to enable all beings to obtain the immeasurable wisdom body worthy of offerings. Buddha's disciples (佛子)
！菩薩摩訶薩聞法喜悅，生凈信心，能以其身供養諸佛，欣樂信解無上法寶，于諸佛所生父母想；讀誦受持無礙道法，普入無數那由他法、大智慧寶、諸善根門；心常憶念無量諸佛，入佛境界，深達義理；能以如來微密梵音，興佛法雲，雨佛法雨，勇猛自在；能分別說一切智人第一之地，具足成就薩婆若乘，以無量百千億那由他大法成滿諸根。佛子！菩薩摩訶薩于諸佛所聞如是法，歡喜無量，安住正法；自斷疑惑，亦令他斷；心恒怡暢，功德成滿；善根具足，意恒相續；利益眾生，心常不匱；獲最勝智，成金剛藏；親近諸佛，凈諸佛剎，常勤供養一切如來。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生皆得圓滿最勝之身，一切諸佛之所攝受；愿一切眾生常近諸佛，依諸佛住，恒得覲仰，未曾遠離；愿一切眾生皆得清凈不壞之身，具足一切功德智慧；愿一切眾生常勤供養一切諸佛，行無所得究竟梵行；愿一切眾生得無我身，離我、我所；愿一切眾生悉能分身遍十方剎，猶如影現而無來往；愿一切眾生得自在身，普往十方無我無受；愿一切眾生從佛身生，處在如來無上身家；愿一切眾生得法力身，忍辱大力無能壞者；愿一切眾生得無比身，成就如來清凈法身；愿一切眾產生就出世功德之身，生無所得清凈法界。』是
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）聽聞佛法，心生喜悅，生起清凈的信心，能夠以自身供養諸佛，歡喜信受並理解無上的佛法珍寶，對於諸佛生起如同父母般的敬愛之情；讀誦受持無礙的佛法，普遍深入無數那由他（極大的數量單位）的佛法、大智慧寶藏、各種善根之門；心中常常憶念無量諸佛，進入佛的境界，深刻理解佛法的義理；能夠以如來微妙的梵音，興起佛法的雲彩，降下佛法的甘霖，勇猛自在；能夠分別解說一切智人（佛）的第一境界，具足成就一切智乘（佛的教法），以無量百千億那由他大法圓滿各種根器。佛子！菩薩摩訶薩在諸佛那裡聽聞這樣的佛法，歡喜無量，安住于正法；自己斷除疑惑，也令他人斷除疑惑；心中恒常喜悅舒暢，功德圓滿；善根具足，意念恒常相續；利益眾生，心意永不匱乏；獲得最殊勝的智慧，成就金剛藏（堅固不壞的智慧）；親近諸佛，清凈諸佛的國土，常常勤奮供養一切如來。菩薩此時，以各種善根如此迴向，即：『愿一切眾生都得到圓滿最殊勝的身體，被一切諸佛所攝受；愿一切眾生常常親近諸佛，依止諸佛而住，恒常能夠瞻仰諸佛，不曾遠離；愿一切眾生都得到清凈不壞的身體，具足一切功德智慧；愿一切眾生常常勤奮供養一切諸佛，修行無所得的究竟梵行（清凈的修行）；愿一切眾生得到無我的身體，遠離我執和我所執；愿一切眾生都能夠分身遍佈十方世界，如同影子顯現而無來去；愿一切眾生得到自在的身體，普遍前往十方世界而無我執和感受；愿一切眾生從佛身而生，處於如來無上的身家；愿一切眾生得到法力的身體，忍辱的力量強大而不可摧毀；愿一切眾生得到無比的身體，成就如來清凈的法身；愿一切眾產生就出世功德的身體，生於無所得的清凈法界。』這就是 English version: A Bodhisattva Mahasattva (a great Bodhisattva), hearing the Dharma, feels joy, generates pure faith, is able to offer their body to all Buddhas, joyfully believes and understands the unsurpassed Dharma treasure, and towards all Buddhas, generates a sense of respect and love like that for parents; they read, recite, and uphold the unobstructed Dharma, universally entering countless nayutas (an extremely large number) of Dharmas, the great treasure of wisdom, and all the gates of good roots; in their mind, they constantly remember the immeasurable Buddhas, enter the realm of the Buddhas, and deeply understand the meaning of the Dharma; they are able to use the subtle Brahma sound of the Tathagata (Buddha), to raise the clouds of the Dharma, and rain down the rain of the Dharma, courageous and free; they are able to separately explain the first stage of the All-Knowing One (Buddha), fully accomplishing the Sarvajna Vehicle (the Buddha's teachings), and with immeasurable hundreds of thousands of billions of nayutas of great Dharmas, they perfect all their faculties. O son of the Buddha! A Bodhisattva Mahasattva, hearing such Dharma from the Buddhas, feels immeasurable joy, and abides in the true Dharma; they themselves cut off doubts, and also cause others to cut off doubts; their mind is constantly joyful and at ease, their merits are perfected; their good roots are complete, their intentions are constantly continuous; they benefit sentient beings, their minds are never depleted; they obtain the most supreme wisdom, accomplish the Vajra Treasury (indestructible wisdom); they draw near to all Buddhas, purify the Buddha lands, and constantly diligently make offerings to all Tathagatas. At that time, the Bodhisattva, with all their good roots, makes such a dedication, saying: 『May all sentient beings obtain the most perfect and supreme body, and be embraced by all Buddhas; may all sentient beings constantly draw near to the Buddhas, rely on the Buddhas to abide, and constantly be able to behold the Buddhas, never being separated; may all sentient beings obtain a pure and indestructible body, fully possessing all merits and wisdom; may all sentient beings constantly diligently make offerings to all Buddhas, and practice the ultimate Brahma conduct (pure practice) of non-attainment; may all sentient beings obtain a body without self, and be free from attachment to self and what belongs to self; may all sentient beings be able to manifest bodies throughout the ten directions, like shadows appearing without coming or going; may all sentient beings obtain a free body, universally going to the ten directions without self-attachment or feeling; may all sentient beings be born from the body of the Buddha, and dwell in the unsurpassed family of the Tathagata; may all sentient beings obtain a body of Dharma power, with the power of patience that cannot be destroyed; may all sentient beings obtain an incomparable body, accomplishing the pure Dharma body of the Tathagata; may all sentient beings accomplish a body of transcendent merits, and be born in the pure Dharma realm of non-attainment.』 This is
【English Translation】 A Bodhisattva Mahasattva, hearing the Dharma, feels joy, generates pure faith, is able to offer their body to all Buddhas, joyfully believes and understands the unsurpassed Dharma treasure, and towards all Buddhas, generates a sense of respect and love like that for parents; they read, recite, and uphold the unobstructed Dharma, universally entering countless nayutas of Dharmas, the great treasure of wisdom, and all the gates of good roots; in their mind, they constantly remember the immeasurable Buddhas, enter the realm of the Buddhas, and deeply understand the meaning of the Dharma; they are able to use the subtle Brahma sound of the Tathagata, to raise the clouds of the Dharma, and rain down the rain of the Dharma, courageous and free; they are able to separately explain the first stage of the All-Knowing One, fully accomplishing the Sarvajna Vehicle, and with immeasurable hundreds of thousands of billions of nayutas of great Dharmas, they perfect all their faculties. O son of the Buddha! A Bodhisattva Mahasattva, hearing such Dharma from the Buddhas, feels immeasurable joy, and abides in the true Dharma; they themselves cut off doubts, and also cause others to cut off doubts; their mind is constantly joyful and at ease, their merits are perfected; their good roots are complete, their intentions are constantly continuous; they benefit sentient beings, their minds are never depleted; they obtain the most supreme wisdom, accomplish the Vajra Treasury; they draw near to all Buddhas, purify the Buddha lands, and constantly diligently make offerings to all Tathagatas. At that time, the Bodhisattva, with all their good roots, makes such a dedication, saying: 『May all sentient beings obtain the most perfect and supreme body, and be embraced by all Buddhas; may all sentient beings constantly draw near to the Buddhas, rely on the Buddhas to abide, and constantly be able to behold the Buddhas, never being separated; may all sentient beings obtain a pure and indestructible body, fully possessing all merits and wisdom; may all sentient beings constantly diligently make offerings to all Buddhas, and practice the ultimate Brahma conduct of non-attainment; may all sentient beings obtain a body without self, and be free from attachment to self and what belongs to self; may all sentient beings be able to manifest bodies throughout the ten directions, like shadows appearing without coming or going; may all sentient beings obtain a free body, universally going to the ten directions without self-attachment or feeling; may all sentient beings be born from the body of the Buddha, and dwell in the unsurpassed family of the Tathagata; may all sentient beings obtain a body of Dharma power, with the power of patience that cannot be destroyed; may all sentient beings obtain an incomparable body, accomplishing the pure Dharma body of the Tathagata; may all sentient beings accomplish a body of transcendent merits, and be born in the pure Dharma realm of non-attainment.』 This is
為菩薩摩訶薩以身供佛善根迴向，為令眾生永住三世諸佛家故。
「佛子！菩薩摩訶薩以身佈施一切眾生，為欲普令成就善根，憶念善根，菩薩摩訶薩自願其身為大明燈，普能照耀一切眾生；為眾樂具，普能攝受一切眾生；為妙法藏，普能任持一切眾生；為凈光明，普能開曉一切眾生；為世光影，普令眾生常得睹見；為善根因緣，普令眾生常得值遇；為真善知識，令一切眾生悉蒙教誘；為平坦道，令一切眾生皆得履踐；為無有上具足安樂，令一切眾生離苦清凈；為明凈日，普作世間平等利益。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生常親近佛，入佛智地；愿一切眾生得隨順智，住無上覺；愿一切眾生常處佛會，意善調伏；愿一切眾生所行有則，具佛威儀；愿一切眾生悉得涅槃，深解法義；愿一切眾生具知足行，生如來家；愿一切眾生舍無明欲，住佛志樂；愿一切眾生生勝善根，坐菩提樹；愿一切眾生殺煩惱賊，離怨害心；愿一切眾生具足護持一切佛法。』是為菩薩摩訶薩以身佈施一切眾生善根迴向；為欲利益一切眾生，令得無上安隱處故。
「佛子！菩薩摩訶薩自以其身給侍諸佛，于諸佛所念報重恩如父母想，于諸如來起深信樂；以清凈心，護佛菩提，住諸佛法；離世間想，生如來家；隨順諸
【現代漢語翻譯】 現代漢語譯本 爲了使菩薩摩訶薩以自身供養佛陀的善根迴向，是爲了讓眾生永遠安住於三世諸佛的家中。
『佛子！菩薩摩訶薩以自身佈施給一切眾生，是爲了普遍地使他們成就善根，憶念善根。菩薩摩訶薩自願以自身為大明燈，普遍地照耀一切眾生；作為眾生的快樂之源，普遍地攝受一切眾生；作為妙法的寶藏，普遍地任持一切眾生；作為清凈的光明，普遍地開啟和曉喻一切眾生；作為世間的光影，使眾生常常能夠見到；作為善根的因緣，使眾生常常能夠值遇；作為真正的善知識，使一切眾生都蒙受教導和引導；作為平坦的道路，使一切眾生都能夠踐行；作為無上具足的安樂，使一切眾生遠離痛苦，得到清凈；作為明凈的太陽，普遍地為世間帶來平等的利益。菩薩在此時，以各種善根這樣迴向，即：『愿一切眾生常常親近佛陀，進入佛陀的智慧之地；愿一切眾生得到隨順的智慧，安住于無上的覺悟；愿一切眾生常常處於佛陀的集會中，心意得到良好的調伏；愿一切眾生所行都有法則，具備佛陀的威儀；愿一切眾生都得到涅槃，深刻理解佛法的意義；愿一切眾生都具備知足的修行，生於如來的家中；愿一切眾生捨棄無明的慾望，安住于佛陀的志向和快樂；愿一切眾生生起殊勝的善根，坐在菩提樹下；愿一切眾生殺死煩惱的賊寇，遠離怨恨和傷害的心；愿一切眾生都具足護持一切佛法。』這就是菩薩摩訶薩以自身佈施給一切眾生的善根迴向；爲了利益一切眾生，使他們得到無上的安穩之處。
『佛子！菩薩摩訶薩親自以自身侍奉諸佛，在諸佛那裡念報重恩，如同對待父母一樣，對諸如來生起深深的信樂；以清凈的心，護持佛陀的菩提，安住于諸佛的教法；遠離世間的想法，生於如來的家中；隨順諸佛的教誨，
【English Translation】 English version For the Bodhisattva Mahasattva's dedication of the merit of offering their body to the Buddha, it is to enable sentient beings to dwell forever in the home of the Buddhas of the three times.
'Buddha-child! The Bodhisattva Mahasattva gives their body as alms to all sentient beings, in order to universally enable them to achieve good roots and remember good roots. The Bodhisattva Mahasattva willingly takes their body as a great bright lamp, universally illuminating all sentient beings; as a source of joy for all, universally embracing all sentient beings; as a treasury of wonderful Dharma, universally upholding all sentient beings; as pure light, universally enlightening all sentient beings; as the light and shadow of the world, enabling sentient beings to always see; as the cause and condition of good roots, enabling sentient beings to always encounter; as a true good teacher, enabling all sentient beings to receive teaching and guidance; as a flat road, enabling all sentient beings to walk upon it; as supreme and complete bliss, enabling all sentient beings to be free from suffering and attain purity; as a bright and clear sun, universally bringing equal benefit to the world. At this time, the Bodhisattva dedicates all their good roots in this way, saying: 『May all sentient beings always be close to the Buddha, entering the Buddha's wisdom ground; may all sentient beings attain wisdom that accords with the Dharma, dwelling in supreme enlightenment; may all sentient beings always be in the Buddha's assembly, with their minds well-tamed; may all sentient beings' actions have rules, possessing the Buddha's dignified conduct; may all sentient beings attain Nirvana, deeply understanding the meaning of the Dharma; may all sentient beings possess the practice of contentment, being born into the Tathagata's family; may all sentient beings abandon the desires of ignorance, dwelling in the Buddha's aspiration and joy; may all sentient beings generate supreme good roots, sitting under the Bodhi tree; may all sentient beings kill the thieves of afflictions, being free from resentment and harmful thoughts; may all sentient beings fully uphold all the Buddha's teachings.』 This is the Bodhisattva Mahasattva's dedication of the merit of offering their body to all sentient beings; in order to benefit all sentient beings, enabling them to attain the supreme place of peace and security.
'Buddha-child! The Bodhisattva Mahasattva personally serves all the Buddhas with their own body, remembering and repaying their profound kindness as if they were their parents, and generating deep faith and joy towards all the Tathagatas; with a pure mind, protecting the Buddha's Bodhi, dwelling in the teachings of all the Buddhas; being free from worldly thoughts, being born into the Tathagata's family; following the teachings of all the Buddhas,
佛，離魔境界；了達一切諸佛所行，成就一切諸佛法器。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生得清凈心，一切智寶而自莊嚴；愿一切眾生住善調伏，遠離一切諸不善業；愿一切眾生得不可壞堅固眷屬，普能攝受諸佛正法；愿一切眾生為佛弟子，到于菩薩灌頂之地；愿一切眾生常為諸佛之所攝受，永離一切不善之法；愿一切眾生隨順諸佛，修行菩薩最勝之法；愿一切眾生入佛境界，悉皆得授一切智記；愿一切眾生與諸如來皆悉平等，一切佛法無不自在；愿一切眾生悉為諸佛之所攝受，常能修行無取著業；愿一切眾生常為諸佛第一侍者，一切佛所修智慧行。』是為菩薩摩訶薩給侍諸佛善根迴向；為欲證得諸佛菩提，為欲救護一切眾生，為欲出離一切三界，為欲成就無損惱心，為得無量廣大菩提，為欲成就照佛法智，為欲常蒙諸佛攝受，為得諸佛之所護持，為欲信解一切佛法，為欲成就與三世佛平等善根，為欲圓滿無悔恨心，證得一切諸佛法故。
「佛子！菩薩摩訶薩佈施國土一切諸物，乃至王位悉亦能捨；于諸世事，心得自在，無系、無縛、無所戀著；遠離惡業，饒益眾生；不著業果，不樂世法，不復貪染諸有生處；雖住世間，非此處生；心不執著蘊、界、處法，于內外法心無依住；常不忘失諸菩薩
【現代漢語翻譯】 現代漢語譯本：佛陀，遠離魔的境界；通達一切諸佛所修行的，成就一切諸佛的法器。菩薩那時，用這種善根這樣迴向，即：『愿一切眾生得到清凈的心，用一切智慧的珍寶來莊嚴自己；愿一切眾生安住于善的調伏，遠離一切不善的業；愿一切眾生得到不可破壞的堅固眷屬，普遍能夠攝受諸佛的正法；愿一切眾生作為佛的弟子，到達菩薩灌頂的地位；愿一切眾生常常被諸佛所攝受，永遠遠離一切不善的法；愿一切眾生隨順諸佛，修行菩薩最殊勝的法；愿一切眾生進入佛的境界，都能夠得到一切智慧的授記；愿一切眾生與諸如來都平等，一切佛法都無不自在；愿一切眾生都被諸佛所攝受，常常能夠修行無執著的業；愿一切眾生常常作為諸佛的第一侍者，修行一切佛所修的智慧行。』這是菩薩摩訶薩侍奉諸佛的善根迴向；爲了證得諸佛的菩提（覺悟），爲了救護一切眾生，爲了出離一切三界（欲界、色界、無色界），爲了成就無損惱的心，爲了得到無量廣大的菩提，爲了成就照耀佛法的智慧，爲了常常蒙受諸佛的攝受，爲了得到諸佛的護持，爲了信解一切佛法，爲了成就與三世佛平等的善根，爲了圓滿無悔恨的心，證得一切諸佛的法。
佛子！菩薩摩訶薩佈施國土一切的物品，乃至王位也都能捨棄；對於世間的事情，心能自在，沒有繫縛、沒有束縛、沒有留戀執著；遠離惡業，饒益眾生；不執著業的果報，不喜好世間的法，不再貪染有生之處；雖然住在世間，但不是從這裡出生；心不執著五蘊（色、受、想、行、識）、十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、十二處（六根和六塵）的法，對於內外之法心無所依住；常常不忘失諸菩薩 現代漢語譯本：所修的行，常能憶念諸佛菩薩，常能憶念諸佛菩薩所修的行，常能憶念諸佛菩薩所證的法，常能憶念諸佛菩薩所行的道，常能憶念諸佛菩薩所住的處，常能憶念諸佛菩薩所行的境界，常能憶念諸佛菩薩所行的清凈，常能憶念諸佛菩薩所行的無礙，常能憶念諸佛菩薩所行的無著，常能憶念諸佛菩薩所行的無量。菩薩摩訶薩成就如是無量功德，以諸善根如是迴向，所謂：『愿一切眾生得無量身，具足一切諸相好故；愿一切眾生得無量色，具足一切清凈色故；愿一切眾生得無量力，具足一切諸力故；愿一切眾生得無量眷屬，具足一切諸眷屬故；愿一切眾生得無量莊嚴，具足一切諸莊嚴故；愿一切眾生得無量光明，具足一切諸光明故；愿一切眾生得無量音聲，具足一切諸音聲故；愿一切眾生得無量辯才，具足一切諸辯才故；愿一切眾生得無量智慧，具足一切諸智慧故；愿一切眾生得無量解脫，具足一切諸解脫故。』是為菩薩摩訶薩成就無量功德善根迴向。
【English Translation】 English version: The Buddha is apart from the realm of Mara (demon); understands all the practices of all Buddhas, and accomplishes the Dharma vessel of all Buddhas. At that time, the Bodhisattva, with this root of goodness, makes such a dedication, saying: 『May all sentient beings obtain a pure mind, and adorn themselves with the treasure of all wisdom; may all sentient beings dwell in good taming, and be far from all unwholesome actions; may all sentient beings obtain indestructible and firm retinues, and be able to universally receive the right Dharma of all Buddhas; may all sentient beings be disciples of the Buddha, and reach the position of Bodhisattva's consecration; may all sentient beings always be received by all Buddhas, and forever be apart from all unwholesome Dharmas; may all sentient beings follow all Buddhas, and practice the most excellent Dharma of Bodhisattvas; may all sentient beings enter the realm of the Buddha, and all receive the prediction of all wisdom; may all sentient beings be equal to all Tathagatas (Buddhas), and be free in all Buddha Dharmas; may all sentient beings be received by all Buddhas, and always be able to practice non-attachment actions; may all sentient beings always be the first attendants of all Buddhas, and practice the wisdom practices that all Buddhas cultivate.』 This is the dedication of the root of goodness of the Bodhisattva Mahasattva (great being) serving all Buddhas; for the purpose of attaining the Bodhi (enlightenment) of all Buddhas, for the purpose of saving all sentient beings, for the purpose of departing from all three realms (desire realm, form realm, formless realm), for the purpose of accomplishing a mind without harm, for the purpose of obtaining immeasurable and vast Bodhi, for the purpose of accomplishing the wisdom that illuminates the Buddha Dharma, for the purpose of always receiving the acceptance of all Buddhas, for the purpose of obtaining the protection of all Buddhas, for the purpose of believing and understanding all Buddha Dharmas, for the purpose of accomplishing the root of goodness equal to the Buddhas of the three times, for the purpose of perfecting a mind without regret, and for the purpose of attaining all the Dharmas of all Buddhas.
Buddha's children! The Bodhisattva Mahasattva gives away all things of the country, even the throne can be given away; regarding worldly matters, the mind is free, without ties, without bonds, without attachment; far from evil actions, benefiting sentient beings; not attached to the results of actions, not delighting in worldly Dharmas, no longer greedy for places of existence; although dwelling in the world, not born from here; the mind does not cling to the aggregates (form, feeling, perception, mental formations, consciousness), the eighteen realms (six sense organs, six sense objects, six consciousnesses), the twelve bases (six sense organs and six sense objects), the mind has no dwelling in internal or external Dharmas; always not forgetting all Bodhisattvas English version: practices, always remembering all Buddhas and Bodhisattvas, always remembering the practices of all Buddhas and Bodhisattvas, always remembering the Dharmas attained by all Buddhas and Bodhisattvas, always remembering the paths walked by all Buddhas and Bodhisattvas, always remembering the places where all Buddhas and Bodhisattvas dwell, always remembering the realms practiced by all Buddhas and Bodhisattvas, always remembering the purity practiced by all Buddhas and Bodhisattvas, always remembering the unobstructedness practiced by all Buddhas and Bodhisattvas, always remembering the non-attachment practiced by all Buddhas and Bodhisattvas, always remembering the immeasurability practiced by all Buddhas and Bodhisattvas. The Bodhisattva Mahasattva accomplishes such immeasurable merits, and with all roots of goodness, makes such a dedication, saying: 『May all sentient beings obtain immeasurable bodies, and be complete with all marks and characteristics; may all sentient beings obtain immeasurable forms, and be complete with all pure forms; may all sentient beings obtain immeasurable strength, and be complete with all strengths; may all sentient beings obtain immeasurable retinues, and be complete with all retinues; may all sentient beings obtain immeasurable adornments, and be complete with all adornments; may all sentient beings obtain immeasurable light, and be complete with all lights; may all sentient beings obtain immeasurable sounds, and be complete with all sounds; may all sentient beings obtain immeasurable eloquence, and be complete with all eloquence; may all sentient beings obtain immeasurable wisdom, and be complete with all wisdoms; may all sentient beings obtain immeasurable liberation, and be complete with all liberations.』 This is the dedication of the root of goodness of the Bodhisattva Mahasattva accomplishing immeasurable merits.
行，未曾遠離諸善知識；持諸菩薩廣大行愿，常樂承事一切善友。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生為大法王，於法自在，到于彼岸；愿一切眾產生佛法王，摧滅一切煩惱怨賊；愿一切眾生住佛王位，得如來智，開演佛法；愿一切眾生住佛境界，能轉無上自在法輪；愿一切眾生生如來家，於法自在，護持佛種，永使不絕；愿一切眾生開示無量法王正法，成就無邊諸大菩薩；愿一切眾生住凈法界，為大法王，現佛出興，相繼不斷；愿一切眾生於諸世界作智慧王，化導群生無時暫舍；愿一切眾生普為法界、虛空界等諸世界中一切眾生作法施主，使其鹹得住于大乘；愿一切眾生得成具足眾善之王，與三世佛善根齊等。』是為菩薩摩訶薩佈施王位善根迴向；為欲令彼一切眾生，究竟住于安隱處故。
「佛子！菩薩摩訶薩見有人來乞王京都、嚴麗大城及以關防所有輸稅，盡皆施與，心無吝惜；專向菩提發大誓願，住于大慈，行於大悲，志意歡悅，利益眾生；以廣大智解了深法，安住諸佛平等法性；發心為求一切智故，于自在法起深樂故，于自在智求證得故，凈修一切諸功德故，住于堅固廣大智故，廣集一切諸善根故，修行一切佛法愿故，自然覺悟大智法故，安住菩提心無退故，修習一切菩薩行愿、一切種
智盡究竟故，而行佈施。以此善根如是迴向，所謂：『愿一切眾生悉能嚴凈無量剎土，奉施諸佛以為住處；愿一切眾生常樂居止阿蘭若處，寂靜不動；愿一切眾生永不依止王都聚落，心樂寂靜，永得究竟；愿一切眾生永不樂著一切世間，於世語言常樂遠離；愿一切眾生得離貪心，施諸所有，心無中悔；愿一切眾生得出離心，舍諸家業；愿一切眾生得無吝心，常行惠施；愿一切眾生得不著心，離居家法；愿一切眾生得離眾苦，除滅一切災橫怖畏；愿一切眾生嚴凈十方一切世界，奉施諸佛。』是為菩薩摩訶薩佈施王都善根迴向，為令眾生悉能嚴凈諸佛剎故。
「佛子！菩薩摩訶薩所有一切內宮眷屬、妓侍眾女，皆顏貌端正、才能具足，談笑歌舞悉皆巧妙，種種衣服、種種華香而以嚴身，見者歡喜，情無厭足。如是寶女百千萬億那由他數，皆由菩薩善業所生，隨意自在，敬順無失；盡以佈施諸來乞者，而於其中無愛樂心、無顧戀心、無耽著心、無繫縛心、無執取心、無貪染心、無分別心、無隨逐心、無取相心、無樂欲心。菩薩爾時，觀諸善根，為欲令一切眾生鹹得出離故迴向，得佛法喜故迴向，于不堅固中而得堅固故迴向，得金剛智不可壞心故迴向，入佛道場故迴向，到于彼岸故迴向，得無上菩提心故迴向，能以智慧
【現代漢語翻譯】 現代漢語譯本：由於智慧達到究竟，所以實行佈施。以此善根如此迴向，即：『愿一切眾生都能莊嚴清凈無量佛土，奉獻給諸佛作為住所；愿一切眾生常樂居住在阿蘭若（寂靜處）中，寂靜不動；愿一切眾生永遠不依止王都聚落，內心喜樂寂靜，永遠得到究竟；愿一切眾生永遠不貪戀一切世間，對於世俗的言語常樂遠離；愿一切眾生能夠遠離貪心，佈施所有，心中沒有後悔；愿一切眾生能夠生起出離心，捨棄所有家業；愿一切眾生能夠生起無吝嗇心，常常實行佈施；愿一切眾生能夠生起不執著心，遠離居家之法；愿一切眾生能夠遠離一切痛苦，消除一切災難橫禍和恐懼；愿一切眾生能夠莊嚴清凈十方一切世界，奉獻給諸佛。』這是菩薩摩訶薩佈施王都的善根迴向，爲了使眾生都能莊嚴清凈諸佛剎土。 『佛子！菩薩摩訶薩所有一切內宮眷屬、侍女，都容貌端正、才能具足，談笑歌舞都非常巧妙，用各種衣服、各種花香來裝飾身體，見到的人都歡喜，情意沒有厭倦。像這樣寶女有百千萬億那由他（數量單位，表示極大的數目）之多，都是由於菩薩的善業所生，隨意自在，恭敬順從沒有過失；全部佈施給前來乞求的人，而對於她們沒有愛戀之心、沒有顧惜之心、沒有貪戀之心、沒有束縛之心、沒有執取之心、沒有貪染之心、沒有分別之心、沒有隨逐之心、沒有取相之心、沒有喜樂之心。菩薩這時，觀察各種善根，爲了使一切眾生都能得到解脫而回向，爲了得到佛法的喜悅而回向，爲了在不堅固中得到堅固而回向，爲了得到金剛般不可摧毀的智慧心而回向，爲了進入佛道場而回向，爲了到達彼岸而回向，爲了得到無上菩提心而回向，能夠用智慧』
【English Translation】 English version: Because of the ultimate attainment of wisdom, one practices giving. With this root of goodness, one dedicates it thus: 『May all sentient beings be able to adorn and purify immeasurable Buddha lands, offering them to all Buddhas as dwelling places; may all sentient beings always delight in residing in aranyas (secluded places), being still and unmoving; may all sentient beings never rely on royal cities and settlements, their minds delighting in stillness, attaining ultimate liberation forever; may all sentient beings never be attached to any worldly things, always delighting in being far from worldly speech; may all sentient beings be able to be free from greed, giving away all they possess, their hearts without regret; may all sentient beings be able to generate the mind of renunciation, abandoning all family affairs; may all sentient beings be able to generate a mind without stinginess, always practicing generosity; may all sentient beings be able to generate a mind without attachment, being free from the laws of household life; may all sentient beings be able to be free from all suffering, eliminating all calamities, disasters, and fears; may all sentient beings adorn and purify all worlds in the ten directions, offering them to all Buddhas.』 This is the dedication of the root of goodness from the Bodhisattva Mahasattva』s giving of the royal city, in order to enable all sentient beings to adorn and purify all Buddha lands. 『Buddha-child! All the inner palace retinues and female attendants of the Bodhisattva Mahasattva are all of beautiful appearance and complete talent, their conversations, laughter, singing, and dancing all being exquisite, adorning themselves with various clothes and various flowers and fragrances, those who see them are delighted, their feelings without satiety. Such precious women number in the hundreds of millions of nayutas (a unit of large numbers), all born from the Bodhisattva』s good karma, free and at ease, respectful and obedient without fault; all are given away to those who come to beg, and towards them, there is no love, no care, no attachment, no bondage, no grasping, no greed, no discrimination, no following, no taking of appearances, no desire. At this time, the Bodhisattva observes all roots of goodness, dedicating them in order to enable all sentient beings to attain liberation, dedicating them in order to attain the joy of the Dharma, dedicating them in order to attain firmness in the midst of impermanence, dedicating them in order to attain the indestructible mind of Vajra wisdom, dedicating them in order to enter the Buddha』s place of enlightenment, dedicating them in order to reach the other shore, dedicating them in order to attain the unsurpassed Bodhi mind, being able to use wisdom』
了達諸法故迴向，出生一切善根故迴向，入三世諸佛家故迴向。佛子！菩薩摩訶薩住如是法，生如來家；增長諸佛清凈勝因，出生最勝一切智道；深入菩薩廣大智業，滅除一切世間垢惱，常能供施功德福田；為諸眾生宣說妙法，善巧安立，令其修習諸清凈行，常勤攝取一切善根。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生常得無量三昧眷屬，菩薩勝定相續不斷；愿一切眾生常樂見佛，悉入諸佛莊嚴三昧；愿一切眾產生就菩薩不思議定，自在遊戲無量神通；愿一切眾生入如實定，得不壞心；愿一切眾生盡獲菩薩甚深三昧，于諸禪定而得自在；愿一切眾生得解脫心，成就一切三昧眷屬；愿一切眾生種種三昧皆得善巧，悉能攝取諸三昧相；愿一切眾生得勝智三昧，普能學習諸三昧門；愿一切眾生得無礙三昧，入深禪定終不退失；愿一切眾生得無著三昧，心恒正受，不取二法。』是為菩薩摩訶薩佈施一切內宮眷屬時善根迴向；為欲令一切眾生皆得不壞清凈眷屬故；為欲令一切眾生皆得菩薩眷屬故；為欲令一切眾生悉得滿足佛法故；為欲令一切眾生滿足一切智力故；為欲令一切眾生證於無上智慧故；為欲令一切眾生得於隨順眷屬故；為欲令一切眾生得同志行人共居故；為欲令一切眾生具足一切福智故；為欲令一切眾產生
【現代漢語翻譯】 現代漢語譯本 因為通達一切法而回向，因為出生一切善根而回向，因為進入三世諸佛之家而回向。佛子！菩薩摩訶薩安住于這樣的法中，便能出生于如來之家；增長諸佛清凈殊勝的因，出生最殊勝的一切智道；深入菩薩廣大的智慧事業，滅除一切世間的垢染煩惱，常常能夠供養佈施功德福田；為一切眾生宣說微妙的佛法，善巧地安立，使他們修習各種清凈的行為，常常勤勉地攝取一切善根。菩薩在這個時候，用各種善根這樣迴向，所謂：『愿一切眾生常常得到無量的三昧（samadhi，禪定）眷屬，菩薩殊勝的禪定相續不斷；愿一切眾生常常樂於見到佛，全部進入諸佛莊嚴的三昧；愿一切眾產生就菩薩不可思議的禪定，自在地遊戲無量的神通；愿一切眾生進入如實的禪定，得到不壞的真心；愿一切眾生全部獲得菩薩甚深的禪定，對於各種禪定而得自在；愿一切眾生得到解脫的心，成就一切三昧眷屬；愿一切眾生種種三昧都能夠善巧，全部能夠攝取各種三昧的相；愿一切眾生得到殊勝智慧的三昧，普遍能夠學習各種三昧的法門；愿一切眾生得到無礙的三昧，進入深禪定最終不退失；愿一切眾生得到無著的三昧，心恒常正受，不執取二法。』這是菩薩摩訶薩佈施一切內宮眷屬時善根的迴向；爲了讓一切眾生都得到不壞清凈的眷屬；爲了讓一切眾生都得到菩薩的眷屬；爲了讓一切眾生都能夠滿足佛法；爲了讓一切眾生滿足一切智力；爲了讓一切眾生證得無上的智慧；爲了讓一切眾生得到隨順的眷屬；爲了讓一切眾生得到志同道合的修行人共同居住；爲了讓一切眾生具足一切福德智慧；爲了讓一切眾產生
【English Translation】 English version They dedicate their merit because they understand all dharmas, they dedicate their merit because they give rise to all good roots, they dedicate their merit because they enter the family of all Buddhas of the three times. O sons of the Buddha! When Bodhisattva Mahasattvas abide in such dharmas, they are born into the family of the Tathagatas; they increase the pure and excellent causes of all Buddhas, they give rise to the most excellent path of all-knowing wisdom; they deeply enter the vast wisdom activities of Bodhisattvas, they extinguish all worldly defilements and afflictions, they are always able to offer and give to the field of merit and virtue; they proclaim the wonderful Dharma to all sentient beings, skillfully establish it, enabling them to cultivate all pure practices, and always diligently gather all good roots. At this time, Bodhisattvas dedicate their various good roots in this way, saying: 『May all sentient beings always obtain immeasurable samadhi (meditative absorption) retinues, may the excellent samadhi of Bodhisattvas continue without interruption; may all sentient beings always delight in seeing the Buddhas, may they all enter the majestic samadhis of the Buddhas; may all sentient beings achieve the inconceivable samadhi of Bodhisattvas, freely play with immeasurable spiritual powers; may all sentient beings enter true samadhi, obtaining an indestructible mind; may all sentient beings fully obtain the profound samadhi of Bodhisattvas, and be free in all meditations; may all sentient beings obtain a liberated mind, achieving all samadhi retinues; may all sentient beings be skillful in all kinds of samadhis, and be able to gather all the aspects of samadhi; may all sentient beings obtain the samadhi of excellent wisdom, and be able to universally learn all the gates of samadhi; may all sentient beings obtain unobstructed samadhi, enter deep meditation and never regress; may all sentient beings obtain non-attachment samadhi, with their minds constantly in right reception, not grasping at dualities.』 This is the dedication of good roots when Bodhisattva Mahasattvas give away all their inner palace retinues; it is in order to enable all sentient beings to obtain indestructible and pure retinues; it is in order to enable all sentient beings to obtain the retinues of Bodhisattvas; it is in order to enable all sentient beings to fulfill the Buddhadharma; it is in order to enable all sentient beings to fulfill all the powers of all-knowing wisdom; it is in order to enable all sentient beings to realize supreme wisdom; it is in order to enable all sentient beings to obtain compliant retinues; it is in order to enable all sentient beings to live together with like-minded practitioners; it is in order to enable all sentient beings to be complete in all merits and wisdom; it is in order to enable all sentient beings to become
就清凈善根故；為欲令一切眾生得善和眷屬故；為欲令一切眾產生就如來清凈法身故；為欲令一切眾產生就次第如理辯才，善說諸佛無盡法藏故；為欲令一切眾生永舍一切世俗善根，同修出世清凈善根故；為欲令一切眾生凈業圓滿，成就一切清凈法故；為欲令一切眾生一切佛法皆悉現前，以法光明普嚴凈故。
「佛子！菩薩摩訶薩能以所愛妻子佈施，猶如往昔須達拏太子、現莊嚴王菩薩，及余無量諸菩薩等。菩薩爾時，乘薩婆若心，行一切施，凈修菩薩佈施之道。其心清凈，無有中悔，罄舍所珍，求一切智；令諸眾生凈深志樂，成菩提行，觀菩薩道，唸佛菩提，住佛種性。菩薩摩訶薩成辦如是佈施心已，決定志求如來之身；自觀己身，繼屬一切，不得自在；又以其身普攝眾生，猶如寶洲給施一切，未滿足者令其滿足。菩薩如是護念眾生，欲令自身作第一塔，普使一切皆生歡喜；欲於世間生平等心；欲為眾生作清涼池；欲與眾生一切安樂；欲為眾生作大施主；智慧自在，了知菩薩所行之行，而能如是大誓莊嚴；趣一切智，愿成無上智慧福田；普念眾生，常隨守護，而能成辦自身利益；智慧光明普照於世，常勤憶念菩薩施心，恒樂觀察如來境界。佛子！菩薩摩訶薩以無縛無著解脫心佈施妻子所集善根，如是迴向，所
【現代漢語翻譯】 現代漢語譯本 爲了清凈的善根；爲了讓一切眾生得到善良和睦的眷屬；爲了讓一切眾產生就如來清凈的法身（Dharmakaya，佛的法性身）；爲了讓一切眾產生就次第如理的辯才，善於宣說諸佛無盡的法藏（Dharmakosa，佛法的寶藏）；爲了讓一切眾生永遠捨棄一切世俗的善根，共同修習出世清凈的善根；爲了讓一切眾生凈業圓滿，成就一切清凈的法；爲了讓一切眾生一切佛法都顯現於前，以法光明普遍莊嚴清凈。 『佛子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）能夠把自己所愛的妻子佈施出去，就像過去須達拏太子（Sudana，一位以慷慨著稱的菩薩）、現莊嚴王菩薩（Vimaladatta，一位以莊嚴著稱的菩薩），以及其他無數的菩薩一樣。菩薩那時，以薩婆若（Sarvajna，一切智）之心，行一切佈施，清凈修習菩薩佈施之道。他的心清凈，沒有後悔，傾盡所有珍貴的，求一切智；使眾生清凈深厚的志向和喜樂，成就菩提（Bodhi，覺悟）之行，觀察菩薩之道，憶念佛的菩提，安住于佛的種性（Buddha-gotra，佛的血統）。菩薩摩訶薩成就這樣的佈施心后，堅定地追求如來的身；自己觀察自身，繼續屬於一切，不得自在；又以自身普遍攝受眾生，猶如寶洲給予一切，未滿足的令其滿足。菩薩這樣護念眾生，想要自身成為第一塔（Stupa，佛塔），普遍使一切都生歡喜；想要在世間生起平等心；想要為眾生作清涼池；想要給予眾生一切安樂；想要為眾生作大施主；智慧自在，了知菩薩所行的行為，而能夠如此發大誓願莊嚴；趨向一切智，愿成就無上智慧福田；普遍憶念眾生，常常隨順守護，而能夠成就自身的利益；智慧光明普遍照耀於世，常常勤勉憶念菩薩的佈施心，恒常樂於觀察如來的境界。佛子！菩薩摩訶薩以無縛無著解脫的心佈施妻子所集聚的善根，這樣迴向，所
【English Translation】 English version For the sake of pure roots of goodness; for the sake of enabling all sentient beings to obtain good and harmonious families; for the sake of enabling all sentient beings to achieve the pure Dharmakaya (the Dharma body of the Buddha); for the sake of enabling all sentient beings to achieve sequential and logical eloquence, and to skillfully expound the inexhaustible Dharmakosa (treasury of Dharma) of all Buddhas; for the sake of enabling all sentient beings to forever abandon all worldly roots of goodness, and together cultivate pure, transcendental roots of goodness; for the sake of enabling all sentient beings to perfect their pure karma and achieve all pure Dharmas; for the sake of enabling all sentient beings to have all Buddha-Dharmas manifest before them, and to universally adorn and purify with the light of Dharma. 'Buddha-child! A Bodhisattva-Mahasattva (a great Bodhisattva) is able to give away his beloved wife in charity, just like Prince Sudana (a Bodhisattva known for his generosity) in the past, Bodhisattva King Vimaladatta (a Bodhisattva known for his splendor), and countless other Bodhisattvas. At that time, the Bodhisattva, with the mind of Sarvajna (omniscience), practices all forms of giving, and purely cultivates the Bodhisattva's path of giving. His mind is pure, without regret, giving away all that is precious, seeking all-knowing wisdom; enabling sentient beings to purify their deep aspirations and joy, accomplishing the practice of Bodhi (enlightenment), observing the Bodhisattva's path, remembering the Buddha's Bodhi, and abiding in the Buddha-gotra (Buddha lineage). After accomplishing such a mind of giving, the Bodhisattva-Mahasattva firmly seeks the body of the Tathagata (Buddha); observing his own body, he continues to belong to all, not being free; and with his body, he universally embraces sentient beings, like a treasure island giving to all, fulfilling those who are not yet satisfied. The Bodhisattva thus protects and cherishes sentient beings, desiring to make his own body the foremost Stupa (pagoda), universally causing all to rejoice; desiring to generate an equal mind in the world; desiring to be a cool pond for sentient beings; desiring to give all happiness to sentient beings; desiring to be a great benefactor for sentient beings; with wisdom and freedom, understanding the practices of the Bodhisattva, and being able to make such great vows and adornments; moving towards all-knowing wisdom, wishing to become a field of unsurpassed wisdom and merit; universally remembering sentient beings, constantly following and protecting them, and being able to accomplish his own benefit; the light of wisdom universally illuminating the world, constantly diligently remembering the Bodhisattva's mind of giving, and always joyfully observing the realm of the Tathagata. Buddha-child! The Bodhisattva-Mahasattva, with a mind of liberation free from bondage and attachment, dedicates the roots of goodness accumulated from giving away his wife, and thus dedicates, the
謂：『愿一切眾生住佛菩提，起變化身，周遍法界轉不退輪；愿一切眾生得無著身，願力周行一切佛剎；愿一切眾生舍愛憎心，斷貪恚結；愿一切眾生為諸佛子，隨佛所行；愿一切眾生於諸佛所，生自己心，不可沮壞；愿一切眾生常為佛子，從法化生；愿一切眾生得究竟處，成就如來自在智慧；愿一切眾生證佛菩提，永離煩惱；愿一切眾生能具演說佛菩提道，常樂修行無上法施；愿一切眾生得正定心，不為一切諸緣所壞；愿一切眾生坐菩提樹，成最正覺，開示無量從法化生諸善男女。』是為菩薩摩訶薩佈施妻子善根迴向，為令眾生皆悉證得無礙解脫無著智故。
「佛子！菩薩摩訶薩莊嚴舍宅及諸資具，隨有乞求，一切施與，行佈施法；於家無著，遠離一切居家覺觀，厭惡家業、資生之具，不貪不味，心無繫著；知家易壞，心恒厭舍，都於其中無所愛樂；但欲出家修菩薩行，以諸佛法而自莊嚴；一切悉舍，心無中悔，常為諸佛之所讚歎；舍宅、財物，隨處所有，悉以惠施，心無戀著；見有乞求，心生喜慶。菩薩爾時，以此善根如是迴向，所謂：『愿一切眾生舍離妻子，成就出家第一之樂；愿一切眾生解脫家縛，入于非家，諸佛法中修行梵行；愿一切眾生舍離慳垢，樂一切施，心無退轉；愿一切眾生永離家法，少欲
知足，無所藏積；愿一切眾生出世俗家，住如來家；愿一切眾生得無礙法，滅除一切障礙之道；愿一切眾生離家屬愛，雖現居家，心無所著；愿一切眾生善能化誘，不離家法，說佛智慧；愿一切眾生身現在家，心常隨順佛智而住；愿一切眾生在居家地，住于佛地，普令無量無邊眾生髮歡喜心。』是為菩薩摩訶薩佈施舍宅時善根迴向，為令眾產生就菩薩種種行愿神通智故。
「佛子！菩薩摩訶薩佈施種種園林、臺榭、遊戲快樂莊嚴之處，作是念言：『我當爲一切眾生作好園林，我當爲一切眾生示現法樂，我當施一切眾生歡喜之意，我當示一切眾生無邊喜樂，我當爲一切眾生開凈法門，我當令一切眾生髮歡喜心，我當令一切眾生得佛菩提，我當令一切眾產生滿大愿，我當於一切眾生猶如慈父，我當令一切眾生智慧觀察，我當施一切眾生資生之具，我當於一切眾生猶如慈母，生長一切善根大愿。』佛子！菩薩摩訶薩如是修行諸善根時，于惡眾生不生疲厭，亦不誤起棄捨之心。設滿世間一切眾生悉不知恩，菩薩于彼，初無嫌恨，不生一念求反報心，但欲滅其無量苦惱；于諸世間，心如虛空，無所染著，普觀諸法真實之相；發大誓願，滅眾生苦，永不厭舍大乘志願；滅一切見，修諸菩薩平等行愿。佛子！菩薩摩訶薩如是觀
【現代漢語翻譯】 現代漢語譯本 『滿足於已有的，不積聚財物；愿一切眾生脫離世俗的家，安住于如來的家；愿一切眾生獲得無礙的法，滅除一切障礙的道路；愿一切眾生遠離對家屬的愛戀，即使身處家中，內心也無所執著；愿一切眾生善於教化引導，不脫離世俗的法則，宣說佛的智慧；愿一切眾生身處在家，內心常常隨順佛的智慧而安住；愿一切眾生在居家之地，安住于佛的境界，普遍令無量無邊的眾生生起歡喜心。』這是菩薩摩訶薩佈施舍宅時善根的迴向，爲了令眾產生就菩薩種種的行愿神通智慧的緣故。 『佛子！菩薩摩訶薩佈施種種園林、臺榭、遊戲快樂的莊嚴之處，這樣想：『我應當為一切眾生建造美好的園林，我應當為一切眾生展示佛法的快樂，我應當施予一切眾生歡喜的心意，我應當展示一切眾生無邊的喜樂，我應當為一切眾生開啟清凈的法門，我應當令一切眾生生起歡喜心，我應當令一切眾生獲得佛的菩提（覺悟），我應當令一切眾產生就圓滿的大愿，我應當對於一切眾生如同慈父一般，我應當令一切眾生以智慧觀察，我應當施予一切眾生生活所需的資具，我應當對於一切眾生如同慈母一般，生長一切善根大愿。』佛子！菩薩摩訶薩像這樣修行各種善根時，對於惡劣的眾生不生疲憊厭倦，也不錯誤地生起拋棄捨離的心。假設充滿世間的一切眾生都不知道感恩，菩薩對於他們，最初也沒有嫌棄怨恨，不生起一念求回報的心，只是想要滅除他們無量的苦惱；對於世間的一切，心像虛空一樣，沒有絲毫的染著，普遍觀察諸法真實的相狀；發起大誓願，滅除眾生的痛苦，永遠不厭倦捨棄大乘的志願；滅除一切見解，修習諸菩薩平等的行愿。佛子！菩薩摩訶薩像這樣觀察。
【English Translation】 English version 'Being content, not accumulating possessions; may all sentient beings leave the worldly home and dwell in the Tathagata's (如來) home; may all sentient beings attain unobstructed Dharma (法), extinguishing all paths of obstacles; may all sentient beings depart from love of family, though appearing to live at home, their minds are unattached; may all sentient beings be skilled in transforming and guiding, not departing from the laws of the home, speaking the Buddha's wisdom; may all sentient beings, while living at home, constantly abide in accordance with the Buddha's wisdom; may all sentient beings, in their dwelling places, abide in the Buddha's realm, universally causing immeasurable and boundless sentient beings to generate joyful minds.' This is the dedication of merit by Bodhisattva Mahasattvas (菩薩摩訶薩) when giving away dwellings, for the sake of enabling sentient beings to accomplish the various practices, vows, spiritual powers, and wisdom of Bodhisattvas. 'Buddha's children! When Bodhisattva Mahasattvas give away various gardens, pavilions, and places adorned for play and happiness, they think thus: 'I shall create beautiful gardens for all sentient beings, I shall reveal the joy of Dharma to all sentient beings, I shall bestow upon all sentient beings the intention of joy, I shall reveal boundless joy to all sentient beings, I shall open the pure Dharma gate for all sentient beings, I shall cause all sentient beings to generate joyful minds, I shall cause all sentient beings to attain Buddha's Bodhi (菩提, enlightenment), I shall cause all sentient beings to fulfill their great vows, I shall be like a compassionate father to all sentient beings, I shall cause all sentient beings to observe with wisdom, I shall bestow upon all sentient beings the necessities of life, I shall be like a compassionate mother to all sentient beings, nurturing all roots of goodness and great vows.' Buddha's children! When Bodhisattva Mahasattvas cultivate various roots of goodness in this way, they do not become weary or tired of evil sentient beings, nor do they mistakenly generate thoughts of abandoning or forsaking them. Even if all sentient beings in the world were ungrateful, the Bodhisattva would not harbor any resentment or hatred towards them, nor would they generate a single thought of seeking repayment, but only desire to extinguish their immeasurable suffering; towards all in the world, their minds are like the void, without any attachment, universally observing the true nature of all dharmas; they generate great vows, extinguish the suffering of sentient beings, and never tire of abandoning the great vehicle's aspiration; they extinguish all views and cultivate the equal practices and vows of all Bodhisattvas. Buddha's children! Bodhisattva Mahasattvas observe in this way.'
察已，攝諸善根，悉以迴向，所謂：『愿一切眾生唸唸滋生無量善法，成就無上園林之心；愿一切眾生得不動法，見一切佛皆令歡喜；愿一切眾生樂法園苑，得諸佛剎園苑妙樂；愿一切眾生得凈妙心，常見如來神足園林；愿一切眾生得佛戲樂，常善遊戲智慧境界；愿一切眾生得遊戲樂，普詣佛剎道場眾會；愿一切眾產生就菩薩解脫遊戲，盡未來劫，行菩薩行，心無疲倦；愿一切眾生見一切佛充滿法界，發廣大心，住佛園林；愿一切眾生悉能遍往一切佛剎，一一剎中供養諸佛；愿一切眾生得善欲心，清凈莊嚴一切佛剎。』是為菩薩摩訶薩佈施一切園林、臺榭善根迴向；為令眾生見一切佛，遊戲一切佛園林故。
「佛子！菩薩摩訶薩作百千億那由他無量無數廣大施會，一切清凈，諸佛印可，終不損惱於一眾生；普令眾生遠離眾惡，凈三業道，成就智慧；開置無量百千億那由他阿僧祇清凈境界，積集無量百千億那由他阿僧祇資生妙物，發甚難得菩提之心，行無限施，令諸眾生住清凈道，初、中、后善，生凈信解；隨百千億無量眾生心之所樂，悉令歡喜，以大慈悲救護一切，承事供養三世諸佛；為欲成就一切佛種，修行佈施，心無中悔，增長信根，成滿勝行，唸唸增進檀波羅蜜。菩薩爾時，以諸善根如是迴向，所謂：『
【現代漢語翻譯】 現代漢語譯本：觀察自己，攝取所有善根，全部用來回向，即是說：『愿一切眾生唸唸增長無量善法，成就無上園林之心；愿一切眾生獲得不動之法，見到一切佛都令他們歡喜；愿一切眾生喜愛佛法園林，獲得諸佛剎土園林的妙樂；愿一切眾生獲得清凈微妙的心，常見如來神足園林；愿一切眾生獲得佛的戲樂，常常善於遊戲于智慧境界；愿一切眾生獲得遊戲之樂，普遍到達佛剎道場集會；愿一切眾產生就菩薩解脫遊戲，盡未來劫，行菩薩行，心中沒有疲倦；愿一切眾生見到一切佛充滿法界，發起廣大之心，安住于佛的園林；愿一切眾生都能普遍前往一切佛剎，在每一個佛剎中供養諸佛；愿一切眾生獲得善良的意願，清凈莊嚴一切佛剎。』這是菩薩摩訶薩佈施一切園林、臺榭的善根迴向；爲了使眾生見到一切佛，遊戲於一切佛的園林。 『佛子！菩薩摩訶薩舉行百千億那由他無量無數廣大的佈施法會，一切都清凈，諸佛都認可，最終不會損害一個眾生；普遍使眾生遠離各種惡行，清凈身口意三業之道，成就智慧；開闢無量百千億那由他阿僧祇清凈境界，積聚無量百千億那由他阿僧祇資生妙物，發起極其難得的菩提之心，進行無限的佈施，使一切眾生安住于清凈之道，初善、中善、后善，產生清凈的信心和理解；隨順百千億無量眾生心中所喜愛的，都使他們歡喜，以大慈悲救護一切，承事供養三世諸佛；爲了成就一切佛種，修行佈施，心中沒有後悔，增長信根，成就圓滿的殊勝行為，唸唸增進檀波羅蜜（佈施波羅蜜）。菩薩這時，用這些善根這樣迴向，即是說：』
【English Translation】 English version: Observing oneself, gathering all good roots, and dedicating them entirely, that is to say: 'May all sentient beings in every moment increase immeasurable good dharmas, achieving the mind of the unsurpassed garden; may all sentient beings attain the immovable dharma, seeing all Buddhas and causing them to rejoice; may all sentient beings delight in the dharma garden, obtaining the wonderful joy of the Buddha-lands' gardens; may all sentient beings obtain a pure and subtle mind, constantly seeing the Tathagata's divine-power garden; may all sentient beings obtain the Buddha's play and joy, always skillfully playing in the realm of wisdom; may all sentient beings obtain the joy of play, universally reaching the assemblies in the Buddha-lands' bodhimandas; may all sentient beings achieve the bodhisattva's liberation play, throughout the future kalpas, practicing the bodhisattva's conduct, with no weariness in their minds; may all sentient beings see all Buddhas filling the dharma realm, generating a vast mind, dwelling in the Buddha's garden; may all sentient beings be able to universally go to all Buddha-lands, in each Buddha-land making offerings to all Buddhas; may all sentient beings obtain a good desire mind, purifying and adorning all Buddha-lands.' This is the dedication of the good roots of the bodhisattva mahasattva's giving of all gardens and pavilions; for the sake of enabling sentient beings to see all Buddhas and play in all the Buddhas' gardens. 'Buddha-child! The bodhisattva mahasattva holds hundreds of thousands of billions of nayutas, immeasurable and countless vast giving assemblies, all of which are pure and approved by all Buddhas, ultimately not harming a single sentient being; universally causing sentient beings to be far from all evils, purifying the three karmic paths of body, speech, and mind, achieving wisdom; opening up immeasurable hundreds of thousands of billions of nayutas of asamkhya pure realms, accumulating immeasurable hundreds of thousands of billions of nayutas of asamkhya wonderful necessities for life, generating the extremely rare bodhi mind, practicing limitless giving, causing all sentient beings to dwell on the pure path, good in the beginning, middle, and end, generating pure faith and understanding; according to what is pleasing to the minds of hundreds of thousands of billions of immeasurable sentient beings, causing them all to rejoice, with great compassion protecting and saving all, serving and making offerings to the Buddhas of the three times; for the sake of achieving all Buddha-seeds, practicing giving, with no regret in the mind, increasing the roots of faith, accomplishing the perfect superior conduct, in every moment advancing the dana paramita (perfection of giving). At that time, the bodhisattva dedicates these good roots in this way, that is to say:'
愿一切眾生髮大乘心，悉得成就摩訶衍施；愿一切眾生皆悉能行大會施、盡施、善施、最勝施、無上施、最無上施、無等等施、超諸世間施、一切諸佛所稱歎施；愿一切眾生作第一施主，于諸惡趣免濟眾生，皆令得入無礙智道，修平等愿如實善根，得無差別證自境智；愿一切眾生安住寂靜諸禪定智，入不死道，究竟一切神通智慧，勇猛精進，具足諸地，莊嚴佛法，到于彼岸，永不退轉；愿一切眾生設大施會，終不疲厭，給濟眾生，無有休息，究竟無上一切種智；愿一切眾生恒勤種植一切善根，到于無量功德彼岸；愿一切眾生常蒙諸佛之所稱歎，普為世間作大施主，功德具足，充滿法界，遍照十方，施無上樂；愿一切眾生設大施會，廣集善根，等攝眾生，到于彼岸；愿一切眾產生最勝施，普令眾生住第一乘；愿一切眾生為應時施，永離非時，大施究竟；愿一切眾產生就善施，到佛丈夫大施彼岸；愿一切眾生究竟常行大莊嚴施，盡以一切諸佛為師，悉皆親近，興大供養；愿一切眾生住清凈施，集等法界無量福德，到于彼岸；愿一切眾生於諸世間為大施主，誓度群品，住如來地。』是為菩薩摩訶薩設大施會善根迴向，為令眾生行無上施、究竟佛施、成就善施、不可壞施、供諸佛施、無恚恨施、救眾生施、成一切智施、常見諸
【現代漢語翻譯】 現代漢語譯本：愿一切眾生髮起大乘之心，都能成就摩訶衍施（大乘的佈施）；愿一切眾生都能實行大會施、盡施、善施、最勝施、無上施、最無上施、無等等施、超越世間的佈施、一切諸佛所稱讚的佈施；愿一切眾生都成為第一施主，從各種惡道中救濟眾生，都讓他們進入無礙的智慧之道，修習平等的願望和真實的善根，獲得無差別的證悟和自境的智慧；愿一切眾生安住在寂靜的禪定智慧中，進入不死的境界，最終獲得一切神通和智慧，勇猛精進，具足各個菩薩的階位，莊嚴佛法，到達彼岸，永遠不退轉；愿一切眾生設立大型佈施法會，永不疲倦厭煩，救濟眾生，沒有休息，最終獲得無上的一切種智（佛陀的智慧）；愿一切眾生恒常勤奮地種植一切善根，到達無量功德的彼岸；愿一切眾生常常受到諸佛的稱讚，普遍為世間做大施主，功德具足，充滿法界，遍照十方，施予無上的快樂；愿一切眾生設立大型佈施法會，廣泛積聚善根，平等攝受眾生，到達彼岸；愿一切眾生都能成就最殊勝的佈施，普遍令眾生安住于第一乘（佛乘）；愿一切眾生都能做到應時的佈施，永遠遠離非時的佈施，使大布施最終圓滿；愿一切眾生都能成就善的佈施，到達佛陀大丈夫的大布施彼岸；愿一切眾生最終都能常行大莊嚴的佈施，以一切諸佛為老師，都能夠親近他們，興起大供養；愿一切眾生安住于清凈的佈施，積聚等同法界的無量福德，到達彼岸；愿一切眾生在世間成為大施主，發誓度化一切眾生，安住于如來的境界。』這是菩薩摩訶薩設立大型佈施法會，將善根迴向，爲了讓眾生實行無上的佈施、最終的佛陀佈施、成就善的佈施、不可破壞的佈施、供養諸佛的佈施、沒有嗔恨的佈施、救度眾生的佈施、成就一切智慧的佈施、常見諸佛的佈施。 English version: May all sentient beings generate the Mahayana mind, and all attain the Mahayana Dana (the giving of the Great Vehicle); may all sentient beings be able to practice the great assembly giving, the complete giving, the good giving, the most excellent giving, the unsurpassed giving, the most unsurpassed giving, the incomparable giving, the giving that transcends all worlds, the giving praised by all Buddhas; may all sentient beings become the foremost givers, rescuing sentient beings from all evil realms, enabling them all to enter the unobstructed path of wisdom, cultivating equal vows and true roots of goodness, attaining undifferentiated enlightenment and the wisdom of one's own realm; may all sentient beings abide in the tranquil wisdom of all meditations, enter the path of immortality, ultimately attain all supernatural powers and wisdom, be courageous and diligent, possess all the bodhisattva stages, adorn the Dharma, reach the other shore, and never regress; may all sentient beings establish great giving assemblies, never tire or weary, provide for sentient beings without rest, and ultimately attain the unsurpassed all-knowing wisdom (Buddha's wisdom); may all sentient beings constantly and diligently plant all roots of goodness, reaching the other shore of immeasurable merit; may all sentient beings always be praised by all Buddhas, universally act as great givers in the world, possess complete merit, fill the Dharma realm, illuminate the ten directions, and bestow unsurpassed joy; may all sentient beings establish great giving assemblies, widely gather roots of goodness, equally embrace sentient beings, and reach the other shore; may all sentient beings achieve the most excellent giving, universally enabling sentient beings to abide in the First Vehicle (Buddha Vehicle); may all sentient beings practice timely giving, forever abandoning untimely giving, and bring great giving to ultimate completion; may all sentient beings achieve good giving, reaching the other shore of the great giving of the Buddha, the great hero; may all sentient beings ultimately and constantly practice the great adorned giving, taking all Buddhas as their teachers, drawing near to them, and making great offerings; may all sentient beings abide in pure giving, accumulating immeasurable merit equal to the Dharma realm, and reach the other shore; may all sentient beings become great givers in all worlds, vowing to liberate all beings, and abide in the realm of the Tathagata.』 This is the dedication of the roots of goodness from the great giving assembly established by the Bodhisattva Mahasattva, in order to enable sentient beings to practice unsurpassed giving, ultimate Buddha giving, accomplished good giving, indestructible giving, giving to all Buddhas, giving without hatred, giving to save sentient beings, giving to achieve all wisdom, and giving to always see all Buddhas.
【English Translation】 May all sentient beings generate the Mahayana mind, and all attain the Mahayana Dana (the giving of the Great Vehicle); may all sentient beings be able to practice the great assembly giving, the complete giving, the good giving, the most excellent giving, the unsurpassed giving, the most unsurpassed giving, the incomparable giving, the giving that transcends all worlds, the giving praised by all Buddhas; may all sentient beings become the foremost givers, rescuing sentient beings from all evil realms, enabling them all to enter the unobstructed path of wisdom, cultivating equal vows and true roots of goodness, attaining undifferentiated enlightenment and the wisdom of one's own realm; may all sentient beings abide in the tranquil wisdom of all meditations, enter the path of immortality, ultimately attain all supernatural powers and wisdom, be courageous and diligent, possess all the bodhisattva stages, adorn the Dharma, reach the other shore, and never regress; may all sentient beings establish great giving assemblies, never tire or weary, provide for sentient beings without rest, and ultimately attain the unsurpassed all-knowing wisdom (Buddha's wisdom); may all sentient beings constantly and diligently plant all roots of goodness, reaching the other shore of immeasurable merit; may all sentient beings always be praised by all Buddhas, universally act as great givers in the world, possess complete merit, fill the Dharma realm, illuminate the ten directions, and bestow unsurpassed joy; may all sentient beings establish great giving assemblies, widely gather roots of goodness, equally embrace sentient beings, and reach the other shore; may all sentient beings achieve the most excellent giving, universally enabling sentient beings to abide in the First Vehicle (Buddha Vehicle); may all sentient beings practice timely giving, forever abandoning untimely giving, and bring great giving to ultimate completion; may all sentient beings achieve good giving, reaching the other shore of the great giving of the Buddha, the great hero; may all sentient beings ultimately and constantly practice the great adorned giving, taking all Buddhas as their teachers, drawing near to them, and making great offerings; may all sentient beings abide in pure giving, accumulating immeasurable merit equal to the Dharma realm, and reach the other shore; may all sentient beings become great givers in all worlds, vowing to liberate all beings, and abide in the realm of the Tathagata.』 This is the dedication of the roots of goodness from the great giving assembly established by the Bodhisattva Mahasattva, in order to enable sentient beings to practice unsurpassed giving, ultimate Buddha giving, accomplished good giving, indestructible giving, giving to all Buddhas, giving without hatred, giving to save sentient beings, giving to achieve all wisdom, and giving to always see all Buddhas.
佛施、善精進施、成就一切菩薩功德諸佛智慧廣大施故。
「佛子！菩薩摩訶薩佈施一切資生之物，心無貪惜，不求果報；於世富樂無所希望，離妄想心，善思惟法；為欲利益一切眾生，審觀一切諸法實性；隨諸眾生種種不同，所用所求各各差別，成辦無量資生之具，所有嚴飾悉皆妙好；行無邊施，行一切施，盡內外施；行此施時，增志樂力，獲大功德，成就心寶；常能守護一切眾生，皆令發生殊勝志願，初未曾有求反報心；所有善根等三世佛，悉以圓滿一切種智。佛子！菩薩摩訶薩以此佈施所有善根迴向眾生：『愿一切眾生清凈調伏；愿一切眾生滅除煩惱，嚴凈一切諸佛剎土；愿一切眾生以清凈心，於一念中周遍法界；愿一切眾生智慧充滿虛空法界；愿一切眾生得一切智，普入三世調伏眾生，於一切時常轉清凈不退法輪；愿一切眾生具一切智，善能示現神通方便，饒益眾生；愿一切眾生悉能悟入諸佛菩提，盡未來劫，於十方界，常說正法，曾無休息，令諸眾生普得聞知；愿一切眾生於無量劫修菩薩行，悉得圓滿；愿一切眾生於一切世界若染、若凈、若小、若大、若粗、若細、若覆、若仰，或一莊嚴，或種種莊嚴所可演說，在世界數諸世界中，修菩薩行靡不周遍；愿一切眾生於唸唸中常作三世一切佛事，教化眾
【現代漢語翻譯】 現代漢語譯本：佛陀的佈施，善於精進的佈施，成就一切菩薩功德和諸佛廣大智慧的佈施。 『佛子！菩薩摩訶薩佈施一切生活所需的物品，心中沒有貪婪和吝惜，不求任何果報；對於世間的富裕和快樂沒有絲毫的希望，遠離虛妄的念頭，善於思考佛法；爲了利益一切眾生，仔細觀察一切諸法的真實本性；隨著眾生種種不同，所用所需各有差別，成就無量生活所需的物品，所有裝飾都非常美好；進行無邊的佈施，進行一切佈施，盡力進行內外一切佈施；在進行這些佈施時，增長志願和力量，獲得大功德，成就心寶；常常能夠守護一切眾生，使他們都生起殊勝的志願，從沒有過求回報的心；所有善根都等同於三世諸佛，用來圓滿一切種智（佛陀的智慧）。』 『佛子！菩薩摩訶薩用這些佈施所產生的善根迴向給眾生：『愿一切眾生清凈調伏；愿一切眾生滅除煩惱，莊嚴清凈一切諸佛的剎土（佛的國土）；愿一切眾生以清凈的心，在一念之間周遍法界（宇宙）；愿一切眾生的智慧充滿虛空法界；愿一切眾生獲得一切智（佛陀的智慧），普遍進入三世（過去、現在、未來）調伏眾生，在一切時常轉清凈不退的法輪（佛法的教義）；愿一切眾生具足一切智，善於示現神通方便，饒益眾生；愿一切眾生都能領悟諸佛的菩提（覺悟），直到未來劫，在十方世界，常說正法，從不休息，使眾生普遍得知；愿一切眾生在無量劫中修菩薩行，都能圓滿；愿一切眾生在一切世界，無論是染污的、清凈的、小的、大的、粗糙的、細微的、覆蓋的、仰起的，或是一種莊嚴，或種種莊嚴所能演說的，在世界數量的諸世界中，修菩薩行無不周遍；愿一切眾生在念念之中常做三世一切佛的事業，教化眾生。』
【English Translation】 English version: The Buddha's giving, the giving of good diligence, the giving that accomplishes all Bodhisattva merits and the vast wisdom of all Buddhas. 'Oh, sons of the Buddha! Bodhisattva Mahasattvas give away all necessities of life, without greed or stinginess in their hearts, seeking no reward; they have no hope for worldly wealth and happiness, they are free from delusive thoughts, and they contemplate the Dharma well; for the sake of benefiting all sentient beings, they carefully observe the true nature of all dharmas; according to the various differences among sentient beings, with their different needs and desires, they provide limitless necessities, all their adornments are exquisite; they practice boundless giving, they practice all giving, they exhaust all internal and external giving; while practicing this giving, they increase their aspiration and strength, obtain great merit, and achieve the treasure of the mind; they are always able to protect all sentient beings, causing them all to generate supreme aspirations, never having a mind that seeks return; all their good roots are equal to those of the Buddhas of the three times, and they use them to perfect all-knowing wisdom (Buddha's wisdom).' 'Oh, sons of the Buddha! Bodhisattva Mahasattvas dedicate the good roots generated from this giving to all sentient beings: 'May all sentient beings be pure and tamed; may all sentient beings extinguish afflictions, and adorn and purify all Buddha lands (Buddha's realms); may all sentient beings, with pure minds, pervade the Dharma realm (universe) in a single thought; may the wisdom of all sentient beings fill the empty Dharma realm; may all sentient beings obtain all-knowing wisdom (Buddha's wisdom), universally enter the three times (past, present, and future) to tame sentient beings, and always turn the pure and irreversible Dharma wheel (teachings of the Buddha); may all sentient beings possess all-knowing wisdom, be skilled in manifesting miraculous powers and expedient means, and benefit sentient beings; may all sentient beings be able to awaken to the Bodhi (enlightenment) of all Buddhas, and until the end of future kalpas, in the ten directions, constantly speak the true Dharma, never resting, so that all sentient beings may universally know; may all sentient beings cultivate the Bodhisattva path for immeasurable kalpas, and all be perfected; may all sentient beings in all worlds, whether defiled, pure, small, large, coarse, subtle, covered, or upright, or with one kind of adornment, or various kinds of adornments that can be spoken of, in the number of worlds, cultivate the Bodhisattva path without exception; may all sentient beings in every thought constantly do the work of all Buddhas of the three times, and teach sentient beings.'
生向一切智。』
「佛子！菩薩摩訶薩隨諸眾生一切所須，以如是等阿僧祇物而為給施；為令佛法相續不斷，大悲普救一切眾生；安住大慈，修菩薩行；于佛教誨終無違犯，以巧方便修行眾善，不斷一切諸佛種性；隨求悉與而無患厭，一切悉舍未曾中悔，常勤迴向一切智道。時，十方國土種種形類、種種趣生、種種福田，皆來集會，至菩薩所，種種求索。菩薩見已，普皆攝受；心生歡喜，如見善友；大悲哀愍，思滿其愿；舍心增長，無有休息，亦不疲厭；隨其所求，悉令滿足，離貧窮苦。時，諸乞者心大欣慶，轉更稱傳，讚揚其德，美聲遐布，悉來歸往。菩薩見已，歡喜無量；假使百千億那由他劫受帝釋樂，無數劫受夜摩天樂，無量劫受兜率陀天樂，無邊劫受善變化天樂，無等劫受他化自在天樂，不可數劫受梵王樂，不可稱劫受轉輪王王三千樂，不可思劫受遍凈天樂，不可說劫受凈居天樂，悉不能及。菩薩摩訶薩見乞者來，歡喜愛樂，欣慶踴躍，信心增長，志樂清凈，諸根調順，信解成滿，乃至增進諸佛菩提。佛子！菩薩摩訶薩以此善根，為欲利益一切眾生故迴向，為欲安樂一切眾生故迴向，為令一切眾生得大義利故迴向，為令一切眾生悉得清凈故迴向，為令一切眾生悉求菩提故迴向，為令一切眾生悉得平等故
【現代漢語翻譯】 現代漢語譯本 『生向一切智（sarvajñāna，指佛陀的智慧）。』
『佛子！菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）隨順一切眾生的一切需求，用如是等無量無數的物品來佈施；爲了使佛法相續不斷，以大悲心普遍救度一切眾生；安住于大慈心，修菩薩行；對於佛教的教誨終無違犯，以巧妙的方便修行各種善行，不斷絕一切諸佛的種性；隨眾生的請求都給予而不感到厭煩，一切都捨棄而未曾後悔，常常勤勉地迴向於一切智之道。這時，十方國土各種形類、各種趣向的眾生、各種福田，都來到菩薩的處所，進行各種求索。菩薩見到后，普遍地接納他們；心中生起歡喜，如同見到善友；以大悲心哀憐他們，想著滿足他們的願望；舍心增長，沒有休息，也不感到疲倦；隨他們所求，都令他們滿足，脫離貧窮的痛苦。這時，那些乞求者心中非常高興，轉而互相傳頌，讚揚菩薩的德行，美名遠播，都來歸向菩薩。菩薩見到后，歡喜無量；即使經歷百千億那由他（nayuta，數量單位）劫享受帝釋（Indra，天神之王）的快樂，無數劫享受夜摩天（Yāmadeva，欲界第三天）的快樂，無量劫享受兜率陀天（Tuṣita，欲界第四天）的快樂，無邊劫享受善變化天（Sunirmita，欲界第五天）的快樂，無等劫享受他化自在天（Paranirmita-vaśavartin，欲界第六天）的快樂，不可數劫享受梵王（Brahmā，色界初禪天之主）的快樂，不可稱劫享受轉輪王（cakravartin，統治世界的理想君主）統治三千世界的快樂，不可思劫享受遍凈天（Śubhākṛtsna，色界第三禪天）的快樂，不可說劫享受凈居天（Śuddhāvāsa，色界第四禪天）的快樂，都不能比得上。菩薩摩訶薩見到乞求者來，歡喜快樂，欣慶踴躍，信心增長，志向清凈，諸根調順，信解圓滿，乃至增進諸佛的菩提。佛子！菩薩摩訶薩以此善根，爲了利益一切眾生而回向，爲了安樂一切眾生而回向，爲了使一切眾生得到大利益而回向，爲了使一切眾生都得到清凈而回向，爲了使一切眾生都求得菩提而回向，爲了使一切眾生都得到平等而回向』
【English Translation】 English version 'Born towards all-knowing wisdom (sarvajñāna, referring to the wisdom of the Buddha).'
'Buddha's children! Bodhisattva Mahasattvas (bodhisattva mahāsattva, great bodhisattvas), according to all the needs of all sentient beings, give with immeasurable and countless things; in order to make the Buddhadharma continue without interruption, with great compassion universally save all sentient beings; abide in great loving-kindness, cultivate the bodhisattva practices; towards the Buddha's teachings, never violate, with skillful means cultivate all good deeds, never cut off the lineage of all Buddhas; give whatever is requested without feeling weary, give up everything without ever regretting, always diligently dedicate towards the path of all-knowing wisdom. At this time, all kinds of forms, all kinds of destinies, all kinds of fields of merit from the ten directions, all come to the bodhisattva's place, making all kinds of requests. Upon seeing them, the bodhisattva universally accepts them; in their heart arises joy, like seeing a good friend; with great compassion, they pity them, thinking of fulfilling their wishes; the mind of giving increases, without rest, nor feeling tired; according to what they seek, they satisfy them all, freeing them from the suffering of poverty. At this time, those who beg are very happy in their hearts, and in turn spread the word, praising the bodhisattva's virtues, their good name spreads far and wide, and they all come to the bodhisattva. Upon seeing this, the bodhisattva is immeasurably joyful; even if they were to experience the joy of Indra (Indra, king of the gods) for hundreds of thousands of millions of nayutas (nayuta, a unit of number) of kalpas, the joy of the Yāmadeva (Yāmadeva, the third heaven of the desire realm) for countless kalpas, the joy of the Tuṣita heaven (Tuṣita, the fourth heaven of the desire realm) for immeasurable kalpas, the joy of the Sunirmita heaven (Sunirmita, the fifth heaven of the desire realm) for boundless kalpas, the joy of the Paranirmita-vaśavartin heaven (Paranirmita-vaśavartin, the sixth heaven of the desire realm) for incomparable kalpas, the joy of Brahmā (Brahmā, lord of the first dhyana heaven of the form realm) for countless kalpas, the joy of a cakravartin (cakravartin, the ideal ruler of the world) ruling the three thousand worlds for incalculable kalpas, the joy of the Śubhākṛtsna heaven (Śubhākṛtsna, the third dhyana heaven of the form realm) for inconceivable kalpas, the joy of the Śuddhāvāsa heaven (Śuddhāvāsa, the fourth dhyana heaven of the form realm) for unspeakable kalpas, all of these cannot compare. When the Bodhisattva Mahasattva sees beggars coming, they are joyful and happy, delighted and leaping with joy, their faith increases, their aspiration is pure, their senses are harmonized, their faith and understanding are fulfilled, and they even advance towards the Bodhi of all Buddhas. Buddha's children! The Bodhisattva Mahasattva dedicates this root of good for the sake of benefiting all sentient beings, dedicates it for the sake of bringing peace and happiness to all sentient beings, dedicates it for the sake of enabling all sentient beings to obtain great benefit, dedicates it for the sake of enabling all sentient beings to obtain purity, dedicates it for the sake of enabling all sentient beings to seek Bodhi, dedicates it for the sake of enabling all sentient beings to obtain equality.'
迴向，為令一切眾生悉得賢善心故迴向，為令一切眾生悉入摩訶衍故迴向，為令一切眾生悉得賢善智慧故迴向，為令一切眾生悉具普賢菩薩行愿滿十力乘現成正覺故迴向。
「佛子！菩薩摩訶薩以諸善根如是迴向時，身、口、意業皆悉解脫，無著無系，無眾生想，無命者想，無補伽羅想，無人想，無童子想，無生者想，無作者想，無受者想，無有想，無無想，無今世、後世想，無死此生彼想，無常想，無無常想，無三有想，無無三有想，非想非非想。如是，非縛迴向，非縛解迴向；非業迴向，非業報迴向；非分別迴向，非無分別迴向；非思迴向，非思已迴向；非心迴向，非無心迴向。佛子！菩薩摩訶薩如是迴向時，不著內，不著外；不著能緣，不著所緣；不著因，不著果；不著法，不著非法；不著思，不著非思；不著色，不著色生，不著色滅；不著受、想、行、識，不著受、想、行、識生，不著受、想、行、識滅。佛子！菩薩摩訶薩若能於此諸法不著，則不縛色，不縛色生，不縛色滅；不縛受、想、行、識，不縛受、想、行、識生，不縛受、想、行、識滅。若能於此諸法不縛，則亦于諸法不解。何以故？無有少法，若現生、若已生、若當生；無法可取，無法可著。一切諸法自相如是，無有自性，自性相離，非一
【現代漢語翻譯】 現代漢語譯本 迴向，是爲了讓一切眾生都能獲得賢善的心而回向；爲了讓一切眾生都能進入摩訶衍（大乘）而回向；爲了讓一切眾生都能獲得賢善的智慧而回向；爲了讓一切眾生都能具足普賢菩薩的行愿，圓滿十力（如來十種力量）的修行，最終成就正覺（佛的覺悟）而回向。
『佛子！菩薩摩訶薩（偉大的菩薩）以各種善根這樣迴向時，身、口、意三業都得到解脫，沒有執著，沒有束縛，沒有眾生（有情）的想法，沒有命者（壽命）的想法，沒有補伽羅（人）的想法，沒有人的想法，沒有童子的想法，沒有生者的想法，沒有作者的想法，沒有受者的想法，沒有有的想法，沒有無的想法，沒有今世、後世的想法，沒有死此生彼的想法，沒有常的想法，沒有無常的想法，沒有三有（欲界、色界、無色界）的想法，沒有無三有的想法，沒有非想非非想（既非有想也非無想）的想法。這樣，不是被束縛的迴向，也不是從束縛中解脫的迴向；不是業的迴向，也不是業報的迴向；不是分別的迴向，也不是無分別的迴向；不是思的迴向，也不是思已的迴向；不是心的迴向，也不是無心的迴向。佛子！菩薩摩訶薩這樣迴向時，不執著于內，不執著于外；不執著于能緣（能認知的主體），不執著于所緣（被認知的客體）；不執著于因，不執著于果；不執著於法，不執著于非法；不執著于思，不執著于非思；不執著於色（物質），不執著於色生（物質的產生），不執著於色滅（物質的消滅）；不執著于受、想、行、識（五蘊），不執著于受、想、行、識生，不執著于受、想、行、識滅。佛子！菩薩摩訶薩如果能對這些法都不執著，就不會被色所束縛，不會被色生所束縛，不會被色滅所束縛；不會被受、想、行、識所束縛，不會被受、想、行、識生所束縛，不會被受、想、行、識滅所束縛。如果能對這些法不被束縛，也就不會對這些法有解脫。為什麼呢？因為沒有少許的法，無論是現在生起的，還是已經生起的，還是將要生起的；沒有法可以執取，沒有法可以執著。一切諸法的自性本來就是這樣，沒有自性，自性是空性的，不是單一的。'
【English Translation】 English version The dedication is made so that all sentient beings may attain virtuous and wholesome minds; the dedication is made so that all sentient beings may enter the Mahayana (Great Vehicle); the dedication is made so that all sentient beings may attain virtuous and wholesome wisdom; the dedication is made so that all sentient beings may fully embody the practices and vows of Samantabhadra Bodhisattva, complete the ten powers (ten powers of a Tathagata), and manifest perfect enlightenment (Buddhahood).
'Buddha's children! When a Bodhisattva Mahasattva (great Bodhisattva) dedicates all roots of goodness in this way, their actions of body, speech, and mind are all liberated, without attachment, without bondage, without the thought of sentient beings, without the thought of a life-span, without the thought of a pudgala (person), without the thought of a human, without the thought of a child, without the thought of a being, without the thought of a creator, without the thought of a receiver, without the thought of existence, without the thought of non-existence, without the thought of this life or the next life, without the thought of dying here and being born there, without the thought of permanence, without the thought of impermanence, without the thought of the three realms of existence (desire realm, form realm, formless realm), without the thought of non-three realms of existence, without the thought of neither perception nor non-perception. Thus, it is not a dedication that is bound, nor a dedication that is liberated from bondage; it is not a dedication of karma, nor a dedication of karmic retribution; it is not a dedication of discrimination, nor a dedication of non-discrimination; it is not a dedication of thought, nor a dedication of having thought; it is not a dedication of mind, nor a dedication of no-mind. Buddha's children! When a Bodhisattva Mahasattva dedicates in this way, they do not attach to the internal, nor to the external; they do not attach to the perceiver, nor to the perceived; they do not attach to cause, nor to effect; they do not attach to dharma, nor to non-dharma; they do not attach to thought, nor to non-thought; they do not attach to form (matter), nor to the arising of form, nor to the cessation of form; they do not attach to feeling, perception, volition, and consciousness (the five aggregates), nor to the arising of feeling, perception, volition, and consciousness, nor to the cessation of feeling, perception, volition, and consciousness. Buddha's children! If a Bodhisattva Mahasattva can be unattached to all these dharmas, then they are not bound by form, not bound by the arising of form, not bound by the cessation of form; they are not bound by feeling, perception, volition, and consciousness, not bound by the arising of feeling, perception, volition, and consciousness, not bound by the cessation of feeling, perception, volition, and consciousness. If one is not bound by these dharmas, then one is also not liberated from these dharmas. Why? Because there is no dharma, whether it is arising now, has already arisen, or will arise; there is no dharma that can be grasped, no dharma that can be attached to. The self-nature of all dharmas is such, without self-nature, self-nature is empty, not one.'
、非二，非多、非無量，非小、非大，非狹、非廣，非深、非淺，非寂靜、非戲論，非處、非非處，非法、非非法，非體、非非體，非有、非非有。菩薩如是觀察諸法，則為非法；于言語中隨世建立，非法為法；不斷諸業道，不捨菩薩行，求一切智終無退轉；了知一切業緣如夢，音聲如響，眾生如影，諸法如幻，而亦不壞因緣業力；了知諸業其用廣大，解一切法皆無所作，行無作道未嘗暫廢。
「佛子！此菩薩摩訶薩住一切智，若處、非處，普皆迴向一切智性；於一切處皆悉迴向，無有退轉。以何義故說名迴向？永度世間至於彼岸，故名迴向；永出諸蘊至於彼岸，故名迴向；度言語道至於彼岸，故名迴向；離種種想至於彼岸，故名迴向；永斷身見至於彼岸，故名迴向；永離依處至於彼岸，故名迴向；永絕所作至於彼岸，故名迴向；永出諸有至於彼岸，故名迴向；永舍諸取至於彼岸，故名迴向；永出世法至於彼岸，故名迴向。佛子！菩薩摩訶薩如是迴向時，則為隨順佛住，隨順法住，隨順智住，隨順菩提住，隨順義住，隨順迴向住，隨順境界住，隨順行住，隨順真實住，隨順清凈住。佛子！菩薩摩訶薩如是迴向，則爲了達一切諸法，則為承事一切諸佛；無有一佛而不承事，無有一法而不供養；無有一法而可滅壞，
【現代漢語翻譯】 現代漢語譯本：不是二，不是多，不是無量，不是小，不是大，不是狹窄，不是廣闊，不是深，不是淺，不是寂靜，不是戲論，不是處所，不是非處所，不是法，不是非法，不是實體，不是非實體，不是有，不是非有。菩薩這樣觀察諸法，就認為是『非法』；在言語中隨順世俗建立，認為『非法』是『法』；不中斷各種業道，不捨棄菩薩的修行，爲了求得一切智慧而終不退轉；了知一切業緣如同夢幻，音聲如同迴響，眾生如同影子，諸法如同幻象，但也不破壞因緣業力；了知諸業的作用廣大，理解一切法都是無所作為的，奉行無作之道從不懈怠。 『佛子！』這位菩薩摩訶薩安住於一切智慧，對於處所和非處所，都普遍迴向於一切智慧的本性；在一切處所都回向，沒有退轉。因為什麼緣故稱為迴向呢？永遠度脫世間到達彼岸，所以稱為迴向；永遠超出諸蘊到達彼岸，所以稱為迴向；度脫言語之道到達彼岸，所以稱為迴向；遠離種種妄想到達彼岸，所以稱為迴向；永遠斷除身見到達彼岸，所以稱為迴向；永遠脫離依賴之處到達彼岸，所以稱為迴向；永遠斷絕所作所為到達彼岸，所以稱為迴向；永遠超出諸有到達彼岸，所以稱為迴向；永遠捨棄各種執取到達彼岸，所以稱為迴向；永遠超出世間法到達彼岸，所以稱為迴向。『佛子！』菩薩摩訶薩這樣迴向時，就是隨順佛的安住，隨順法的安住，隨順智慧的安住，隨順菩提的安住，隨順義理的安住，隨順迴向的安住，隨順境界的安住，隨順修行的安住，隨順真實的安住，隨順清凈的安住。『佛子！』菩薩摩訶薩這樣迴向，就是爲了通達一切諸法，就是爲了承事一切諸佛；沒有一尊佛不被承事，沒有一法不被供養；沒有一法可以被滅壞。
【English Translation】 English version: Not two, not many, not immeasurable, not small, not large, not narrow, not wide, not deep, not shallow, not stillness, not discourse, not place, not non-place, not dharma (law/teaching), not non-dharma, not substance, not non-substance, not existence, not non-existence. When a Bodhisattva observes all dharmas (phenomena) in this way, they are considered 『non-dharma』; in language, following worldly conventions, 『non-dharma』 is established as 『dharma』; they do not interrupt the various paths of karma, do not abandon the practice of a Bodhisattva, and never retreat in seeking all wisdom; they understand that all karmic conditions are like dreams, sounds are like echoes, sentient beings are like shadows, and all dharmas are like illusions, yet they do not destroy the power of karmic conditions; they understand that the function of all karmas is vast, comprehend that all dharmas are without action, and practice the path of non-action without ever ceasing. 『Buddha-child! This Bodhisattva Mahasattva, abiding in all wisdom, universally redirects both places and non-places towards the nature of all wisdom; in all places, they redirect without regression. For what reason is it called redirection? It is called redirection because they eternally cross the world to the other shore; it is called redirection because they eternally transcend the aggregates (skandhas) to the other shore; it is called redirection because they cross the path of language to the other shore; it is called redirection because they depart from various thoughts to the other shore; it is called redirection because they eternally sever the view of self to the other shore; it is called redirection because they eternally leave behind all dependencies to the other shore; it is called redirection because they eternally cease all actions to the other shore; it is called redirection because they eternally transcend all existences to the other shore; it is called redirection because they eternally abandon all attachments to the other shore; it is called redirection because they eternally transcend worldly dharmas to the other shore. 『Buddha-child!』 When a Bodhisattva Mahasattva redirects in this way, they are in accordance with the Buddha's abiding, in accordance with the Dharma's abiding, in accordance with wisdom's abiding, in accordance with Bodhi's abiding, in accordance with meaning's abiding, in accordance with redirection's abiding, in accordance with realm's abiding, in accordance with practice's abiding, in accordance with truth's abiding, and in accordance with purity's abiding. 『Buddha-child!』 When a Bodhisattva Mahasattva redirects in this way, it is to understand all dharmas, it is to serve all Buddhas; there is not one Buddha who is not served, there is not one dharma that is not offered to; there is not one dharma that can be destroyed.
無有一法而可乖違；無有一物而可貪著，無有一法而可厭離；不見內外一切諸法，有少滅壞，違因緣道；法力具足，無有休息。
「佛子！是為菩薩摩訶薩第六隨順堅固一切善根迴向。菩薩摩訶薩住此迴向時，常為諸佛之所護念，堅固不退，入深法性，修一切智；隨順法義，隨順法性，隨順一切堅固善根，隨順一切圓滿大愿；具足隨順堅固之法，一切金剛所不能壞，于諸法中而得自在。」
爾時，金剛幢菩薩觀察十方、觀察眾會、觀察法界已，入于字句甚深之義，修習無量廣大之心，以大悲心普覆世間，長去、來、今佛種性心，入於一切諸佛功德，成就諸佛自在力身，觀諸眾生心之所樂，隨其善根所可成熟，依法性身為現色身，承佛神力而說頌言：
「菩薩現身作國王， 於世位中最無等， 福德威光勝一切， 普為群萌興利益。 其心清凈無染著， 於世自在咸遵敬， 弘宣正法以訓人， 普使眾生獲安隱。 現生貴族升王位， 常依正教轉法輪， 稟性仁慈無毒虐， 十方敬仰皆從化。 智慧分別常明瞭， 色相才能皆具足， 臨馭率土靡不從， 摧伏魔軍悉令盡。 堅持凈戒無違犯， 決志堪忍不動搖， 永愿蠲除忿恚心， 常樂修行諸佛法。 飲食
【現代漢語翻譯】 現代漢語譯本 沒有一種法可以違背，沒有一種事物可以貪戀執著，沒有一種法可以厭惡舍離；不認為內外一切諸法有絲毫的滅壞，違背因緣之道；法力具足，沒有止息。 『佛子！這就是菩薩摩訶薩（菩薩中的大菩薩）第六種隨順堅固一切善根的迴向。菩薩摩訶薩安住于這種迴向時，常為諸佛所護念，堅固不退轉，進入甚深的法性，修習一切智；隨順法義，隨順法性，隨順一切堅固的善根，隨順一切圓滿的大愿；具足隨順堅固之法，一切金剛都不能破壞，在諸法中獲得自在。』 這時，金剛幢菩薩（一位菩薩的名字）觀察十方、觀察大眾、觀察法界之後，進入字句甚深的含義，修習無量廣大的心，以大悲心普遍覆蓋世間，增長過去、現在、未來佛的種性心，進入一切諸佛的功德，成就諸佛自在的力量之身，觀察眾生心中所喜愛的，隨著他們善根所能成熟的程度，以法性身為他們顯現色身，承蒙佛的神力而說頌： 『菩薩現身作國王，在世間地位中最為無等，福德威光勝過一切，普遍為眾生興起利益。 他的心清凈沒有染著，在世間自在，大家都尊敬他，弘揚宣講正法來教導人們，普遍使眾生獲得安穩。 現生於貴族而登上王位，常常依據正教轉法輪，秉性仁慈沒有毒害殘暴，十方都敬仰他，都來歸化。 智慧分別常常明瞭，色相才能都具足，統治國土沒有不順從的，摧伏魔軍使他們全部消滅。 堅持清凈的戒律沒有違犯，決心堪忍不動搖，永遠願意去除憤怒怨恨的心，常常樂於修行諸佛的法。 飲食
【English Translation】 English version There is no dharma that can be violated; there is no thing that can be craved or clung to; there is no dharma that can be disliked or abandoned; one does not see any destruction of all dharmas, internal or external, that violates the path of dependent origination; the power of dharma is complete, without cessation. 'Buddha-child! This is the sixth kind of dedication of all good roots that Bodhisattva Mahasattvas (great Bodhisattvas) follow and make firm. When Bodhisattva Mahasattvas abide in this dedication, they are constantly protected and remembered by all Buddhas, firm and unretreating, entering the profound nature of dharma, cultivating all-knowing wisdom; following the meaning of dharma, following the nature of dharma, following all firm good roots, following all perfect great vows; possessing the dharma of following and firmness, which cannot be destroyed by any vajra, and attaining freedom among all dharmas.' At that time, Bodhisattva Vajra Banner (a Bodhisattva's name), having observed the ten directions, observed the assembly, and observed the dharma realm, entered the profound meaning of words and phrases, cultivated immeasurable and vast minds, universally covered the world with great compassion, increased the seed of Buddhahood of the past, present, and future, entered the merits of all Buddhas, achieved the body of the power of freedom of all Buddhas, observed what beings delight in their hearts, according to the degree to which their good roots can mature, manifested a form body for them with the dharma nature body, and, receiving the divine power of the Buddha, spoke the following verses: 'A Bodhisattva manifests as a king, in the world's position, he is most unequaled, his blessings and majestic light surpass all, universally bringing benefits to all beings. His mind is pure and without attachment, he is free in the world, and everyone respects him, he propagates and proclaims the true dharma to teach people, universally enabling beings to obtain peace and security. He is born into a noble family and ascends to the throne, he always relies on the true teachings to turn the wheel of dharma, his nature is benevolent and without cruelty or violence, the ten directions all admire him, and all come to be transformed. His wisdom and discernment are always clear, his appearance and talents are all complete, he governs the land and none disobey, he subdues the armies of Mara and causes them all to be destroyed. He upholds the pure precepts without violation, his determination is steadfast and unshakeable, he is forever willing to remove the mind of anger and resentment, he is always happy to cultivate the dharmas of all Buddhas. Food and drink
香鬘及衣服， 車騎床褥座與燈， 菩薩悉以給濟人， 並及所餘無量種。 為利益故而行施， 令其開發廣大心， 于尊勝處及所餘， 意皆清凈生歡喜。 菩薩一切皆周給， 內外所有悉能捨， 必使其心永清凈， 不令暫爾生狹劣。 或施於頭或施眼， 或施於手或施足， 皮肉骨髓及余物， 一切皆舍心無吝。 菩薩身居大王位， 種族豪貴人中尊， 開口出舌施群生， 其心歡喜無憂戀。 以彼施舌諸功德， 迴向一切諸眾生， 普愿藉此勝因緣， 悉得如來廣長舌。 或施妻子及王位， 或施其身作僮僕， 其心清凈常歡喜， 如是一切無憂悔。 隨所樂求咸施與， 應時給濟無疲厭， 一切所有皆能散， 諸來求者普滿足。 為聞法故施其身， 修諸苦行求菩提， 復為眾生舍一切， 求無上智不退轉。 以于佛所聞正法， 自舍其身充給侍， 為欲普救諸群生， 發生無量歡喜心。 彼見世尊大導師， 能以慈心廣饒益， 是時踴躍生歡喜， 聽受如來深法味。 菩薩所有諸善根， 悉以迴向諸眾生， 普皆救護無有餘， 永使解脫常安樂。 菩薩所有諸眷屬， 色相端嚴能辯慧， 華鬘
【現代漢語翻譯】 現代漢語譯本 香花環和衣服，車乘、床褥、座位和燈具，菩薩都用來佈施給人們，以及其他無量的各種物品。 爲了利益眾生而行佈施，令他們開發廣大的心量，在尊貴之處和其他地方，心都清凈並生起歡喜。 菩薩一切都周到地給予，內外所有的一切都能捨棄，必定使他們的心永遠清凈，不讓他們暫時產生狹隘和卑劣的想法。 或者佈施頭顱，或者佈施眼睛，或者佈施手，或者佈施腳，皮肉、骨髓以及其他一切物品，都全部捨棄，心中沒有吝惜。 菩薩身居大王之位，種族豪貴，是人中的尊者，張開口伸出舌頭佈施給眾生，心中歡喜沒有憂愁和留戀。 以他佈施舌頭的這些功德，迴向給一切眾生，普遍希望憑藉這個殊勝的因緣，都能得到如來廣長的舌頭。 或者佈施妻子和王位，或者佈施自身作為奴僕，他的心清凈常常歡喜，像這樣一切都沒有憂愁和後悔。 隨他們所樂意求取的都給予，應時供給救濟，沒有疲憊和厭倦，一切所有都能散施，讓所有來求的人都得到滿足。 爲了聽聞佛法而佈施自身，修持各種苦行以求菩提（覺悟），又爲了眾生捨棄一切，求無上的智慧而不退轉。 因為在佛陀那裡聽聞正法，自己捨棄身體充當侍者，爲了普遍救度一切眾生，生起無量的歡喜心。 他們見到世尊大導師，能夠以慈悲心廣泛地饒益眾生，這時踴躍生起歡喜，聽受如來甚深的法味。 菩薩所有的一切善根，都回向給一切眾生，普遍救護沒有遺漏，永遠使他們解脫，常得安樂。 菩薩所有的眷屬，容貌端正，能言善辯，智慧超群，花環
【English Translation】 English version Fragrant garlands and clothes, carriages, bedding, seats, and lamps, Bodhisattvas give all these to people, along with countless other things. They practice giving for the benefit of beings, enabling them to develop vast minds, and in noble places and elsewhere, their minds are pure and filled with joy. Bodhisattvas provide everything thoroughly, able to give up all things both internal and external, ensuring their minds are forever pure, and not allowing them to temporarily harbor narrow or inferior thoughts. They may give their heads, or their eyes, or their hands, or their feet, their skin, flesh, bones, marrow, and all other things, they give them all away without any reluctance. Bodhisattvas, residing in the position of a great king, of noble lineage, and honored among people, open their mouths and extend their tongues to give to beings, their hearts joyful without sorrow or attachment. With the merits of giving their tongues, they dedicate them to all beings, universally hoping that through this excellent cause, all may obtain the Buddha's long and broad tongue. They may give their wives and kingdoms, or give themselves as servants, their hearts pure and always joyful, like this, they have no sorrow or regret. They give whatever is desired, providing timely relief without fatigue or weariness, able to distribute all they have, satisfying all who come seeking. For the sake of hearing the Dharma, they give their bodies, practice various austerities to seek Bodhi (enlightenment), and for the sake of beings, they give up everything, seeking supreme wisdom without regression. Having heard the true Dharma from the Buddha, they give up their bodies to serve, in order to universally save all beings, generating immeasurable joy. They see the World Honored One, the great guide, who can broadly benefit beings with compassion, at this time they leap with joy, listening to the profound taste of the Tathagata's Dharma. All the good roots of the Bodhisattvas, they dedicate to all beings, universally protecting without omission, forever liberating them, and granting them constant happiness. All the Bodhisattva's retinue, with their beautiful appearances, eloquence, and wisdom, garlands
衣服及涂香， 種種莊嚴皆具足。 此諸眷屬甚希有， 菩薩一切皆能施， 專求正覺度群生， 如是之心無暫舍。 菩薩如是諦思惟， 備行種種廣大業， 悉以迴向諸含識， 而不生於取著心。 菩薩舍彼大王位， 及以國土諸城邑， 宮殿樓閣與園林， 僮僕侍衛皆無吝。 彼于無量百千劫， 處處周行而施與， 因以教導諸群生， 悉使超升無上岸。 無量品類各差別， 十方世界來萃止， 菩薩見已心欣慶， 隨其所乏令滿足。 如三世佛所迴向， 菩薩亦修如是業， 調御人尊之所行， 悉皆隨學到彼岸。 菩薩觀察一切法， 誰為能入此法者？ 云何為入何所入？ 如是佈施心無住。 菩薩迴向善巧智， 菩薩迴向方便法， 菩薩迴向真實義， 于其法中無所著。 心不分別一切業， 亦不染著于業果， 知菩提性從緣起， 入深法界無違逆。 不于身中而有業， 亦不依止於心住， 智慧了知無業性， 以因緣故業不失。 心不妄取過去法， 亦不貪著未來事， 不于現在有所住， 了達三世悉空寂。 菩薩已到色彼岸， 受想行識亦如是， 超出世間生死流， 其心謙下常清凈。 諦觀
【現代漢語翻譯】 現代漢語譯本 衣服和涂香，各種莊嚴的裝飾都具備。 這些眷屬非常稀有，菩薩一切都能施捨。 專心尋求正覺以度化眾生，這樣的心念從不曾捨棄。 菩薩如此認真地思考，廣泛地實行各種偉大的事業。 都將功德迴向給一切有情眾生，而不產生執著的心。 菩薩捨棄那巨大的王位，以及國土和所有的城邑。 宮殿樓閣和園林，僕人和侍衛，都毫不吝惜地施捨。 他在無量百千劫中，到處周遊施行佈施。 因此教導眾生，使他們都超越到達無上的彼岸。 無量的品類各有差別，十方世界的眾生都聚集到這裡。 菩薩見到他們內心歡喜，隨他們所缺乏的給予滿足。 如同三世諸佛所迴向的，菩薩也修習這樣的事業。 調御人尊（佛的尊稱）所修行的，都全部隨學到達彼岸。 菩薩觀察一切法，誰能夠進入這法？ 如何進入？進入什麼？如此佈施，心無所住。 菩薩迴向善巧的智慧，菩薩迴向方便的法門。 菩薩迴向真實的意義，對於這些法都不執著。 心不分別一切業，也不染著于業的果報。 知道菩提的自性是因緣生起，進入深奧的法界而無所違逆。 不在身體中執著有業，也不依止於心而住。 以智慧了知業的自性是空無，因為因緣的緣故，業不會消失。 心不妄取過去的法，也不貪著未來的事。 不在現在有所停留，了達過去、現在、未來三世都是空寂的。 菩薩已經到達色的彼岸，受、想、行、識也是如此。 超越世間的生死流轉，他的心謙卑低下，常常清凈。 仔細觀察。
【English Translation】 English version Clothing and fragrant ointments, all kinds of magnificent adornments are complete. These family members are very rare, and the Bodhisattva is able to give everything. Single-mindedly seeking enlightenment to liberate all beings, such a thought is never abandoned. The Bodhisattva thinks so earnestly, extensively practicing all kinds of great deeds. All merits are dedicated to all sentient beings, without giving rise to an attachment. The Bodhisattva abandons that great kingly position, as well as the country and all the cities. Palaces, pavilions, and gardens, servants and guards, are all given away without any reluctance. In countless hundreds of thousands of kalpas (eons), he travels everywhere to give. Therefore, he teaches all beings, enabling them all to transcend and reach the unsurpassed shore. Countless categories are each different, beings from the ten directions gather here. The Bodhisattva, seeing them, rejoices in his heart, fulfilling their needs according to what they lack. Just as the Buddhas of the three times dedicate their merits, the Bodhisattva also cultivates such deeds. All that the Honored One who tames people (a title for the Buddha) practices, he follows and learns to reach the other shore. The Bodhisattva observes all dharmas (teachings), who is able to enter this dharma? How does one enter? What does one enter? Thus giving, the mind does not dwell anywhere. The Bodhisattva dedicates skillful wisdom, the Bodhisattva dedicates expedient methods. The Bodhisattva dedicates the true meaning, and is not attached to these dharmas. The mind does not discriminate all actions, nor is it attached to the results of actions. Knowing that the nature of Bodhi (enlightenment) arises from conditions, entering the profound dharma realm without contradiction. Not clinging to actions as existing in the body, nor relying on the mind to dwell. With wisdom, knowing that the nature of actions is empty, because of conditions, actions are not lost. The mind does not falsely grasp past dharmas, nor is it greedy for future events. Not dwelling in the present, understanding that the three times—past, present, and future—are all empty and still. The Bodhisattva has already reached the other shore of form, and so it is with feeling, perception, volition, and consciousness. Transcending the cycle of birth and death in the world, his mind is humble and always pure. Observing carefully.
五蘊十八界， 十二種處及己身， 於此一一求菩提， 體性畢竟不可得。 不取諸法常住相， 于斷滅相亦不著， 法性非有亦非無， 業理次第終無盡。 不于諸法有所住， 不見眾生及菩提， 十方國土三世中， 畢竟求之無可得。 若能如是觀諸法， 則如諸佛之所解， 雖求其性不可得， 菩薩所行亦不虛。 菩薩了法從緣有， 不違一切所行道， 開示解說諸業跡， 欲使眾生悉清凈。 是為智者所行道， 一切如來之所說， 隨順思惟入正義， 自然覺悟成菩提。 諸法無生亦無滅， 亦復無來無有去， 不於此死而生彼， 是人解悟諸佛法。 了達諸法真實性， 而於法性無分別， 知法無性無分別， 此人善入諸佛智。 法性遍在一切處， 一切眾生及國土， 三世悉在無有餘， 亦無形相而可得。 一切諸佛所覺了， 悉皆攝取無有餘， 雖說三世一切法， 如是等法悉非有。 如諸法性遍一切， 菩薩迴向亦復然， 如是迴向諸眾生， 常於世間無退轉。
大方廣佛華嚴經卷第二十八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第二十九
【現代漢語翻譯】 現代漢語譯本 五蘊（色、受、想、行、識五種構成要素）和十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識），十二處（內六處：眼、耳、鼻、舌、身、意；外六處：色、聲、香、味、觸、法）以及自身， 在這些一一之中尋求菩提（覺悟），其體性畢竟是不可得到的。 不執著于諸法（一切事物）的常住不變之相，也不執著于斷滅之相， 法的本性既非有也非無，業力因果的道理次第是無窮無盡的。 不執著于任何事物，不見眾生和菩提的存在， 在十方國土和過去、現在、未來三世之中，最終尋求也無法得到。 如果能夠這樣觀察諸法，就如同諸佛所理解的那樣， 雖然尋求其本性不可得，菩薩所行的道也不會是虛妄的。 菩薩了知諸法是因緣和合而生，不違背一切所行的道， 開示解說各種業力的痕跡，想要使一切眾生都得到清凈。 這是智者所行的道，也是一切如來（佛）所說的， 隨順思惟進入正義，自然覺悟成就菩提。 諸法沒有生起也沒有滅去，也沒有來處也沒有去處， 不是在此處死去而在彼處生起，這樣的人就理解了諸佛的教法。 通達諸法的真實本性，而對於法的本性沒有分別， 知道法沒有自性，沒有分別，這樣的人就善於進入諸佛的智慧。 法的本性遍在一切處，一切眾生和國土， 過去、現在、未來三世都包含其中，沒有遺漏，也沒有形狀可以得到。 一切諸佛所覺悟的，都完全攝取而沒有遺漏， 雖然說三世的一切法，這些法實際上都是不存在的。 如同法的本性遍及一切，菩薩的迴向也是如此， 這樣迴向給一切眾生，常常在世間不會退轉。
【English Translation】 English version The five skandhas (form, feeling, perception, mental formations, and consciousness), the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses), the twelve sense bases (the six internal sense bases and the six external sense bases), and one's own body, Seeking Bodhi (enlightenment) in each of these, their true nature is ultimately unattainable. Not clinging to the aspect of permanence in all dharmas (things), nor clinging to the aspect of annihilation, The nature of dharma is neither existent nor non-existent, the principle of karma and its sequence is endless. Not dwelling on any dharma, not seeing sentient beings or Bodhi, In the ten directions and the three periods of time (past, present, and future), ultimately seeking, nothing can be obtained. If one can observe all dharmas in this way, then it is like what all Buddhas understand, Although seeking its nature is unattainable, the path that Bodhisattvas walk is not in vain. Bodhisattvas understand that all dharmas arise from conditions, not violating any path they walk, Revealing and explaining the traces of various karmas, desiring to make all sentient beings pure. This is the path walked by the wise, and what all Tathagatas (Buddhas) have spoken, Following and contemplating to enter the true meaning, naturally awakening to achieve Bodhi. All dharmas have no birth and no death, neither coming nor going, Not dying here and being born there, such a person understands the teachings of the Buddhas. Penetrating the true nature of all dharmas, and having no discrimination about the nature of dharma, Knowing that dharma has no self-nature, no discrimination, such a person is skilled in entering the wisdom of the Buddhas. The nature of dharma pervades all places, all sentient beings and lands, The three periods of time are all included without remainder, and there is no form that can be obtained. What all Buddhas have awakened to, is completely taken in without remainder, Although speaking of all dharmas of the three periods of time, such dharmas are actually non-existent. Just as the nature of dharma pervades all, the Bodhisattva's dedication is also like this, Dedicating in this way to all sentient beings, they will always not regress in the world.
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之七
「佛子！云何為菩薩摩訶薩等隨順一切眾生迴向？
「佛子！此菩薩摩訶薩隨所積集一切善根，所謂：小善根、大善根、廣善根、多善根、無量善根、種種善根、微塵數善根、阿僧祇善根、無邊際善根、不可思善根、不可量善根、佛境界善根、法境界善根、僧境界善根、善知識境界善根、一切眾生境界善根、方便善巧境界善根、修諸善心境界善根、內境界善根、外境界善根、無邊助道法境界善根、勤修一切舍善根、立勝志究竟持凈戒善根、一切舍無不受堪忍善根、常精進心無退善根、以大方便入無量三昧善根、以智慧善觀察善根、知一切眾生心行差別善根、集無邊功德善根、勤修習菩薩業行善根、普覆育一切世間善根。佛子！菩薩摩訶薩於此善根修行安住，趣入攝受，積集辦具，悟解心凈；開示發起時，得堪忍心，閉惡趣門；善攝諸根，威儀具足，遠離顛倒，正行圓滿；堪為一切諸佛法器，能作眾生福德良田；為佛所念，長佛善根，住諸佛愿，行諸佛業，心得自在，等三世佛；趣佛道場，入如來力，具佛色相，超諸世間；不樂生天，不貪富樂，不著諸行；一切善根悉以迴向，為諸眾生功德之藏；住究竟道，普覆一切，于虛妄道中拔出眾生，令
【現代漢語翻譯】 現代漢語譯本 于闐國（古國名，位於今新疆一帶）三藏（佛教經典總稱）實叉難陀（唐代高僧）奉 制譯
十回向品（《華嚴經》中一品）第二十五之七
『佛子（對菩薩的稱呼）！什麼是菩薩摩訶薩（大菩薩）等隨順一切眾生迴向（將功德迴向給眾生）？』
『佛子！這位菩薩摩訶薩隨所積集的一切善根，包括：小善根、大善根、廣善根、多善根、無量善根、種種善根、微塵數善根、阿僧祇（佛教數字單位，意為無數）善根、無邊際善根、不可思善根、不可量善根、佛境界善根、法境界善根、僧境界善根、善知識境界善根、一切眾生境界善根、方便善巧境界善根、修諸善心境界善根、內境界善根、外境界善根、無邊助道法境界善根、勤修一切舍善根、立勝志究竟持凈戒善根、一切舍無不受堪忍善根、常精進心無退善根、以大方便入無量三昧（佛教禪定）善根、以智慧善觀察善根、知一切眾生心行差別善根、集無邊功德善根、勤修習菩薩業行善根、普覆育一切世間善根。佛子！菩薩摩訶薩對於這些善根修行安住，趣入攝受，積集辦具，悟解心凈；開示發起時，得堪忍心，閉惡趣門；善攝諸根，威儀具足，遠離顛倒，正行圓滿；堪為一切諸佛法器，能作眾生福德良田；為佛所念，長佛善根，住諸佛愿，行諸佛業，心得自在，等三世佛；趣佛道場，入如來力，具佛色相，超諸世間；不樂生天，不貪富樂，不著諸行；一切善根悉以迴向，為諸眾生功德之藏；住究竟道，普覆一切，于虛妄道中拔出眾生，令』
【English Translation】 English version Translated under the Imperial Decree by Tripiṭaka (Buddhist canon) Master Śikṣānanda of Khotan (ancient kingdom in present-day Xinjiang)
Chapter 25.7 of the Ten Dedications
'Buddha-child! What is it that Bodhisattva Mahāsattvas (great Bodhisattvas) dedicate in accordance with all sentient beings?'
'Buddha-child! This Bodhisattva Mahāsattva, with all the roots of good he has accumulated, namely: small roots of good, great roots of good, vast roots of good, numerous roots of good, immeasurable roots of good, various roots of good, dust-mote-number roots of good, asaṃkhya (countless) roots of good, boundless roots of good, inconceivable roots of good, immeasurable roots of good, Buddha-realm roots of good, Dharma-realm roots of good, Sangha-realm roots of good, good-knowing-advisor-realm roots of good, all-sentient-being-realm roots of good, skillful-means-realm roots of good, cultivating-all-good-mind-realm roots of good, inner-realm roots of good, outer-realm roots of good, boundless-auxiliary-path-Dharma-realm roots of good, diligently cultivating all-giving roots of good, establishing-supreme-aspiration-ultimately-maintaining-pure-precepts roots of good, all-giving-without-not-enduring-patience roots of good, constantly-vigorous-mind-without-retreat roots of good, entering-immeasurable-samadhi (Buddhist meditation) with great skillful means roots of good, observing-well-with-wisdom roots of good, knowing-all-sentient-beings'-mind-conduct-differences roots of good, accumulating-boundless-merit roots of good, diligently-cultivating-Bodhisattva-deeds roots of good, universally-covering-and-nurturing-all-worlds roots of good. Buddha-child! The Bodhisattva Mahāsattva, in these roots of good, practices and abides, approaches and receives, accumulates and prepares, comprehends and purifies the mind; when revealing and initiating, obtains enduring patience, closes the doors to evil realms; well-collects the senses, is complete in deportment, is far from perversion, and perfects right conduct; is worthy to be a Dharma vessel for all Buddhas, can be a field of merit for sentient beings; is remembered by the Buddhas, grows the Buddhas' roots of good, abides in the Buddhas' vows, practices the Buddhas' deeds, obtains freedom of mind, is equal to the Buddhas of the three times; approaches the Buddha's place of enlightenment, enters the Tathagata's power, possesses the Buddha's physical characteristics, transcends all worlds; does not delight in being born in heavens, does not crave wealth and pleasure, does not cling to all actions; all roots of good are dedicated, as a treasury of merit for all sentient beings; abides in the ultimate path, universally covers all, extracts sentient beings from the path of delusion, and causes them to'
其安住一切善法，遍諸境界無斷無盡；開一切智菩提之門，建立智幢，嚴凈大道；普能示現一切世間，令除垢染，心善調伏，生如來家，凈佛種性；功德具足，作大福田，為世所依；安立眾生咸令清凈，常勤修習一切善根。
「佛子！菩薩摩訶薩以凈志願菩提心力修諸善根時，作是念言：『此諸善根是菩提心之所積集，是菩提心之所思惟，是菩提心之所發起，是菩提心之所志樂，是菩提心之所增益；皆為憐愍一切眾生，皆為趣求一切種智，皆為成就如來十力。』作是念時，善根增進，永不退轉。
「佛子！菩薩摩訶薩復作是念：『愿我以此善根果報，盡未來劫，修菩薩行，悉以惠施一切眾生，悉以迴向一切眾生，普遍無餘。愿令阿僧祇世界珍寶充滿，阿僧祇世界衣服充滿，阿僧祇世界妙香充滿，阿僧祇世界莊嚴具充滿，阿僧祇世界無量摩尼寶充滿，阿僧祇世界妙華充滿，阿僧祇世界上味充滿，阿僧祇世界財貨充滿，阿僧祇世界床座充滿——蓋以寶帳、敷以妙衣，阿僧祇世界種種莊嚴寶冠充滿。假使一人，盡未來劫，常來求索，以此等物而惠施之，未曾厭倦而有休息。如於一人，於一切眾生悉亦如是。』佛子！菩薩摩訶薩如是施時，無虛偽心，無希望心，無名譽心，無中悔心，無熱惱心，但發專求一切智道
【現代漢語翻譯】 現代漢語譯本：他們安住於一切善法，遍及所有境界，沒有間斷，沒有窮盡；開啟一切智慧菩提之門，建立智慧的旗幟，莊嚴清凈的大道；普遍能夠示現一切世間，使眾生去除污垢染著，內心得到很好的調伏，生於如來之家，清凈佛的種性；功德圓滿具足，成為廣大的福田，為世間所依賴；安立眾生，使他們都得到清凈，常常勤奮修習一切善根。 『佛子！菩薩摩訶薩以清凈的志願和菩提心的力量修習各種善根時，這樣想：』這些善根是菩提心所積累的，是菩提心所思惟的，是菩提心所發起的，是菩提心所志向喜樂的，是菩提心所增長的；都是爲了憐憫一切眾生，都是爲了追求一切種智（佛陀的智慧），都是爲了成就如來的十力（佛陀的十種力量）。』這樣想的時候，善根就會增長，永遠不會退轉。 『佛子！菩薩摩訶薩又這樣想：』愿我以這些善根的果報，盡未來劫，修菩薩行，全部用來佈施給一切眾生，全部用來回向給一切眾生，普遍沒有遺漏。愿阿僧祇（無數）世界充滿珍寶，阿僧祇世界充滿衣服，阿僧祇世界充滿美妙的香，阿僧祇世界充滿莊嚴的器具，阿僧祇世界充滿無量的摩尼寶，阿僧祇世界充滿美妙的花，阿僧祇世界充滿上等的美味，阿僧祇世界充滿財貨，阿僧祇世界充滿床座——覆蓋著寶帳，鋪著美妙的衣服，阿僧祇世界充滿各種莊嚴的寶冠。假使有一個人，盡未來劫，常常來求索，用這些東西來佈施給他，也不會感到厭倦而有休息。像對待一個人一樣，對待一切眾生也都是這樣。』佛子！菩薩摩訶薩這樣佈施的時候，沒有虛偽的心，沒有希望得到回報的心，沒有追求名譽的心，沒有後悔的心，沒有熱惱的心，只是發心專一地追求一切智慧之道。
【English Translation】 English version: They abide in all good dharmas, pervading all realms without interruption or end; they open the gate to all-knowing Bodhi, establish the banner of wisdom, and adorn the pure great path; they universally manifest in all worlds, enabling beings to remove defilements, their minds well-tamed, born into the family of the Tathagata, purifying the Buddha-nature; their merits are complete and perfect, becoming a great field of merit, a refuge for the world; they establish beings, making them all pure, constantly and diligently cultivating all good roots. 『Child of the Buddha! When Bodhisattva Mahasattvas cultivate various good roots with pure aspiration and the power of the Bodhi-mind, they think thus: 『These good roots are accumulated by the Bodhi-mind, are contemplated by the Bodhi-mind, are initiated by the Bodhi-mind, are aspired to and delighted in by the Bodhi-mind, are increased by the Bodhi-mind; all are for the sake of compassion for all beings, all are for the sake of seeking all-knowing wisdom (Buddha's wisdom), all are for the sake of accomplishing the ten powers of the Tathagata (Buddha's ten powers).』 When they think thus, their good roots increase and never regress. 『Child of the Buddha! Bodhisattva Mahasattvas further think thus: 『May I, with the karmic results of these good roots, throughout future kalpas, cultivate the Bodhisattva path, using all of it to give to all beings, using all of it to dedicate to all beings, universally without remainder. May asankhya (countless) worlds be filled with treasures, asankhya worlds be filled with clothing, asankhya worlds be filled with wonderful fragrances, asankhya worlds be filled with adornments, asankhya worlds be filled with immeasurable mani jewels, asankhya worlds be filled with wonderful flowers, asankhya worlds be filled with superior flavors, asankhya worlds be filled with wealth, asankhya worlds be filled with beds—covered with jeweled canopies, spread with wonderful clothing, asankhya worlds be filled with various adorned jeweled crowns. If there were one person, throughout future kalpas, constantly coming to seek, and these things were given to him, there would be no weariness or rest. Just as with one person, so it is with all beings.』 Child of the Buddha! When Bodhisattva Mahasattvas give in this way, there is no false mind, no mind of hoping for reward, no mind of seeking fame, no mind of regret, no mind of vexation, but only the mind of single-mindedly seeking the path of all-knowing wisdom.
心、一切悉舍心、哀愍眾生心、教化成熟心、皆令安住一切智智心。佛子！菩薩摩訶薩以諸善根如是迴向，盡未來劫，常行惠施。
「佛子！菩薩摩訶薩復作是念：『我為一眾生故，欲令阿僧祇世界寶象充滿，七支具足，性極調順，上立金幢，金網彌覆，種種妙寶而為莊嚴，以用佈施；愿令阿僧祇世界寶馬充滿，如龍馬王，種種眾寶莊嚴之具而嚴飾之，持用佈施；愿令阿僧祇世界妓女充滿，悉能敷奏種種妙音，持用佈施；愿令阿僧祇世界男女充滿，持用佈施；愿令阿僧祇世界己身充滿，發菩提心而用佈施；愿令阿僧祇世界己頭充滿，起不放逸心而用佈施；愿令阿僧祇世界己眼充滿，而用佈施；愿令阿僧祇世界己身血肉及以骨髓充滿其中，心無顧戀，持用佈施；愿令阿僧祇世界自在王位充滿其中，持用佈施；愿令阿僧祇世界奴僕作使充滿其中，持用佈施。』菩薩摩訶薩以如是等種種諸物，盡未來劫，安住廣大一切施心，施一眾生；如一眾生，盡眾生界一切眾生皆如是施。
「佛子！菩薩摩訶薩於一世界，盡未來劫，修菩薩行，以是等物施一眾生，如是給施一切眾生，皆令滿足；如於一世界，於盡虛空遍法界一切世界中悉亦如是，大悲普覆，終無間息，普加哀愍，隨其所須供給供養，不令施行遇緣而息，乃至
【現代漢語翻譯】 現代漢語譯本：菩薩發心，包括慈悲心、一切捨棄心、憐憫眾生心、教化成熟眾生心，以及使一切眾生安住於一切智慧的心。佛子啊！菩薩摩訶薩以這些善根如此迴向，在未來的無量劫中，常行佈施。 佛子啊！菩薩摩訶薩又這樣想：『爲了一個眾生，我願意讓無數世界充滿寶象，這些寶象七支（四肢、頭、尾）齊全，性情極其溫順，背上豎立金幢，覆蓋金網，用各種珍寶裝飾，用來佈施；我願意讓無數世界充滿寶馬，像龍馬王一樣，用各種珍寶裝飾，用來佈施；我願意讓無數世界充滿樂器，都能演奏各種美妙的音樂，用來佈施；我願意讓無數世界充滿男女，用來佈施；我願意讓無數世界充滿我的身體，發菩提心用來佈施；我願意讓無數世界充滿我的頭顱，以不放逸的心用來佈施；我願意讓無數世界充滿我的眼睛，用來佈施；我願意讓無數世界充滿我的血肉和骨髓，心中沒有絲毫留戀，用來佈施；我願意讓無數世界充滿自在王位，用來佈施；我願意讓無數世界充滿奴僕，用來佈施。』菩薩摩訶薩用這些種種物品，在未來的無量劫中，安住于廣大的佈施心，佈施給一個眾生；像對一個眾生一樣，對一切眾生都這樣佈施。 佛子啊！菩薩摩訶薩在一個世界中，在未來的無量劫中，修菩薩行，用這些物品佈施給一個眾生，像這樣佈施給一切眾生，使他們都得到滿足；像在一個世界中一樣，在遍佈虛空法界的一切世界中也都這樣，大悲心普遍覆蓋，永不間斷，普遍加以憐憫，隨眾生所需給予供給供養，不讓佈施因遇到因緣而停止，乃至
【English Translation】 English version: The Bodhisattva generates the mind of compassion, the mind of relinquishing everything, the mind of pitying all beings, the mind of teaching and maturing beings, and the mind of enabling all beings to abide in the wisdom of all-knowing. O sons of the Buddha! The Bodhisattva Mahasattva, with these roots of goodness, thus dedicates them, and throughout the endless future kalpas, constantly practices giving. O sons of the Buddha! The Bodhisattva Mahasattva further thinks: 『For the sake of one being, I wish to fill countless worlds with precious elephants, complete with seven limbs (four legs, head, and tail), extremely docile in nature, with golden banners erected on their backs, covered with golden nets, and adorned with various exquisite treasures, to be used for giving; I wish to fill countless worlds with precious horses, like the dragon horse kings, adorned with various precious ornaments, to be used for giving; I wish to fill countless worlds with musical instruments, all capable of playing various wonderful sounds, to be used for giving; I wish to fill countless worlds with men and women, to be used for giving; I wish to fill countless worlds with my own body, generating the Bodhi mind to be used for giving; I wish to fill countless worlds with my own head, with a mind of non-negligence to be used for giving; I wish to fill countless worlds with my own eyes, to be used for giving; I wish to fill countless worlds with my own flesh and blood and marrow, without any attachment in my heart, to be used for giving; I wish to fill countless worlds with sovereign king positions, to be used for giving; I wish to fill countless worlds with servants and laborers, to be used for giving.』 The Bodhisattva Mahasattva, with these various things, throughout the endless future kalpas, abides in the vast mind of giving, giving to one being; like giving to one being, he gives to all beings in the realm of beings. O sons of the Buddha! The Bodhisattva Mahasattva, in one world, throughout the endless future kalpas, practices the Bodhisattva path, using these things to give to one being, and like this, gives to all beings, enabling them all to be satisfied; like in one world, in all worlds throughout the boundless space and the Dharma realm, it is also like this, with great compassion universally covering, never ceasing, universally adding pity, providing and offering according to their needs, not allowing the practice of giving to cease due to circumstances, even until
不於一彈指頃生疲倦心。佛子！菩薩摩訶薩如是施時，生於此心，所謂：無著心、無縛心、解脫心、大力心、甚深心、善攝心、無執心、無壽者心、善調伏心、不散亂心、不妄計心、具種種寶性心、不求果報心、了達一切法心、住大回向心、善決諸義心、令一切眾生住無上智心、生大法光明心、入一切智智心。
「佛子！菩薩摩訶薩以所集善根，于唸唸中如是迴向，所謂：『愿一切眾生財寶豐足，無所乏少；愿一切眾產生就無盡大功德藏；愿一切眾生具足一切安隱快樂；愿一切眾生增長菩薩摩訶薩業；愿一切眾產生滿無量第一勝法；愿一切眾生得不退轉一切智乘；愿一切眾生普見十方一切諸佛；愿一切眾生永離世間諸惑塵垢；愿一切眾生皆得清凈平等之心；愿一切眾生離諸難處，得一切智。』
「佛子！菩薩摩訶薩如是迴向時，發歡喜心；為令一切眾生得利益安樂故；為令一切眾生得平等心故；為令一切眾生住能捨心故；為令一切眾生住一切施心故；為令一切眾生住歡喜施心故；為令一切眾生住永離貧窮施心故；為令一切眾生住一切財寶施心故；為令一切眾生住無數財寶施心故；為令一切眾生住普施、無量施、一切施心故；為令一切眾生住盡未來劫無斷施心故；為令一切眾生住一切悉舍無悔無惱施心故；
【現代漢語翻譯】 現代漢語譯本：不於一彈指頃生疲倦心。佛子！菩薩摩訶薩如此佈施時，會生起這樣的心，即：無執著的心、無束縛的心、解脫的心、強大的心、深邃的心、善於攝持的心、無所執著的心、不執著于壽命的心、善於調伏的心、不散亂的心、不妄加計較的心、具有種種珍寶般的心性、不求回報的心、明瞭一切法的心、安住于大回向的心、善於決斷各種意義的心、令一切眾生安住于無上智慧的心、生起大法光明的心、進入一切智智的心。 佛子！菩薩摩訶薩以所積累的善根，在每一個念頭中都這樣迴向，即：『愿一切眾生財寶豐足，沒有缺乏；愿一切眾產生就無盡的大功德寶藏；愿一切眾生具足一切安穩快樂；愿一切眾生增長菩薩摩訶薩的修行；愿一切眾產生就圓滿無量第一殊勝的法；愿一切眾生得到不退轉的一切智乘（指佛的智慧）；愿一切眾生普遍見到十方一切諸佛；愿一切眾生永遠脫離世間的各種迷惑塵垢；愿一切眾生都得到清凈平等的心；愿一切眾生脫離各種苦難之處，得到一切智慧。』 佛子！菩薩摩訶薩如此迴向時，會生起歡喜心；爲了讓一切眾生得到利益安樂；爲了讓一切眾生得到平等心；爲了讓一切眾生安住于能捨的心；爲了讓一切眾生安住於一切佈施的心；爲了讓一切眾生安住于歡喜佈施的心；爲了讓一切眾生安住于永遠脫離貧窮的佈施心；爲了讓一切眾生安住於一切財寶的佈施心；爲了讓一切眾生安住于無數財寶的佈施心；爲了讓一切眾生安住于普遍佈施、無量佈施、一切佈施的心；爲了讓一切眾生安住於盡未來劫不斷佈施的心；爲了讓一切眾生安住於一切都捨棄而無悔無惱的佈施心；
【English Translation】 English version: Not in the space of a finger-snap does he generate a weary mind. Son of Buddha! When a Bodhisattva-Mahasattva gives in this way, he generates this mind, namely: a mind without attachment, a mind without bondage, a mind of liberation, a mind of great power, a mind of profound depth, a mind of good retention, a mind without clinging, a mind without the notion of a life-span, a mind of good taming, a mind without distraction, a mind without false calculation, a mind possessing all kinds of jewel-like qualities, a mind not seeking reward, a mind that understands all dharmas, a mind abiding in great dedication, a mind that is good at deciding all meanings, a mind that causes all sentient beings to abide in unsurpassed wisdom, a mind that generates the great light of the Dharma, a mind that enters into all-knowing wisdom. Son of Buddha! A Bodhisattva-Mahasattva, with the roots of good he has accumulated, dedicates them in every thought in this way, namely: 『May all sentient beings be abundant in wealth and treasures, without any lack; may all sentient beings achieve an inexhaustible treasury of great merit; may all sentient beings be endowed with all peace and happiness; may all sentient beings increase the practice of a Bodhisattva-Mahasattva; may all sentient beings accomplish the immeasurable and foremost excellent Dharma; may all sentient beings attain the irreversible vehicle of all-knowing wisdom (Buddha's wisdom); may all sentient beings universally see all the Buddhas in the ten directions; may all sentient beings forever be free from all the delusions and defilements of the world; may all sentient beings attain a pure and equal mind; may all sentient beings be free from all difficult places and attain all wisdom.』 Son of Buddha! When a Bodhisattva-Mahasattva dedicates in this way, he generates a joyful mind; for the sake of causing all sentient beings to obtain benefit and happiness; for the sake of causing all sentient beings to obtain an equal mind; for the sake of causing all sentient beings to abide in a mind of giving; for the sake of causing all sentient beings to abide in a mind of all giving; for the sake of causing all sentient beings to abide in a mind of joyful giving; for the sake of causing all sentient beings to abide in a mind of giving that is forever free from poverty; for the sake of causing all sentient beings to abide in a mind of giving all wealth and treasures; for the sake of causing all sentient beings to abide in a mind of giving countless wealth and treasures; for the sake of causing all sentient beings to abide in a mind of universal giving, immeasurable giving, and all giving; for the sake of causing all sentient beings to abide in a mind of giving without interruption for the duration of future kalpas; for the sake of causing all sentient beings to abide in a mind of giving that relinquishes all without regret or vexation;
為令一切眾生住悉舍一切資生之物施心故；為令一切眾生住隨順施心故；為令一切眾生住攝取施心故；為令一切眾生住廣大施心故；為令一切眾生住舍無量莊嚴具供養施心故；為令一切眾生住無著施心故；為令一切眾生住平等施心故；為令一切眾生住如金剛極大力施心故；為令一切眾生住如日光明施心故；為令一切眾生住攝如來智施心故；為令一切眾生善根眷屬具足故；為令一切眾生善根智慧常現在前故；為令一切眾生得不可壞凈心圓滿故；為令一切眾產生就最勝清凈善根故；為令一切眾生於煩惱睡眠中得覺悟故；為令一切眾生滅除一切諸疑惑故；為令一切眾生得平等智慧凈功德故；為令一切眾生功德圓滿無能壞者故；為令一切眾生具足清凈不動三昧故；為令一切眾生住不可壞一切智智故；為令一切眾產生滿菩薩無量清凈神通行故；為令一切眾生修集無著善根故；為令一切眾生念去、來、今一切諸佛心清凈故；為令一切眾生出生清凈勝善根故；為令一切眾生滅除一切魔所作業障道法故；為令一切眾生具足無礙清凈平等功德法故；為令一切眾生以廣大心常念諸佛無懈廢故；為令一切眾生常近諸佛勤供養故；為令一切眾生廣開一切諸善根門，普能圓滿白凈法故；為令一切眾生無量心、廣大心、最勝心悉清凈故；為令一切眾
【現代漢語翻譯】 現代漢語譯本 爲了使一切眾生安住于捨棄一切生活所需之物的佈施心；爲了使一切眾生安住于隨順佈施的心；爲了使一切眾生安住于攝取佈施的心；爲了使一切眾生安住于廣大的佈施心；爲了使一切眾生安住于捨棄無量莊嚴具以供養的佈施心；爲了使一切眾生安住于無執著的佈施心；爲了使一切眾生安住于平等的佈施心；爲了使一切眾生安住于如金剛般極具力量的佈施心；爲了使一切眾生安住于如日光般光明的佈施心；爲了使一切眾生安住于攝取如來智慧的佈施心；爲了使一切眾生的善根眷屬具足；爲了使一切眾生的善根智慧常在眼前；爲了使一切眾生得到不可破壞的清凈圓滿的心；爲了使一切眾產生就最殊勝清凈的善根；爲了使一切眾生在煩惱睡眠中得以覺悟；爲了使一切眾生滅除一切疑惑；爲了使一切眾生得到平等智慧的清凈功德；爲了使一切眾生的功德圓滿而無能破壞者；爲了使一切眾生具足清凈不動的禪定；爲了使一切眾生安住于不可破壞的一切智智（佛的智慧）；爲了使一切眾產生就菩薩無量清凈神通；爲了使一切眾生修集無執著的善根；爲了使一切眾生憶念過去、現在、未來一切諸佛的心清凈；爲了使一切眾生出生清凈殊勝的善根；爲了使一切眾生滅除一切魔所作的障礙修道之法；爲了使一切眾生具足無礙清凈平等的功德法；爲了使一切眾生以廣大心常念諸佛而不懈怠；爲了使一切眾生常親近諸佛勤加供養；爲了使一切眾生廣開一切善根之門，普遍圓滿清凈之法；爲了使一切眾生無量心、廣大心、最殊勝的心都清凈；爲了使一切眾生...
【English Translation】 English version To cause all sentient beings to dwell in the mind of giving away all necessities of life; to cause all sentient beings to dwell in the mind of giving in accordance with the Dharma; to cause all sentient beings to dwell in the mind of embracing giving; to cause all sentient beings to dwell in the mind of vast giving; to cause all sentient beings to dwell in the mind of giving away immeasurable adornments as offerings; to cause all sentient beings to dwell in the mind of giving without attachment; to cause all sentient beings to dwell in the mind of equal giving; to cause all sentient beings to dwell in the mind of giving with the great power of a diamond; to cause all sentient beings to dwell in the mind of giving with the light of the sun; to cause all sentient beings to dwell in the mind of embracing the wisdom of the Tathagata (Buddha); to cause all sentient beings to have complete retinues of wholesome roots; to cause the wholesome roots and wisdom of all sentient beings to always be present; to cause all sentient beings to attain an indestructible, pure, and complete mind; to cause all sentient beings to accomplish the most supreme and pure wholesome roots; to cause all sentient beings to awaken from the sleep of afflictions; to cause all sentient beings to eliminate all doubts; to cause all sentient beings to attain the pure merit of equal wisdom; to cause the merits of all sentient beings to be complete and indestructible; to cause all sentient beings to possess pure and unmoving samadhi (meditative absorption); to cause all sentient beings to dwell in the indestructible all-knowing wisdom (Buddha's wisdom); to cause all sentient beings to accomplish the immeasurable pure spiritual powers of a Bodhisattva; to cause all sentient beings to cultivate wholesome roots without attachment; to cause all sentient beings to purify their minds by remembering all Buddhas of the past, present, and future; to cause all sentient beings to give rise to pure and supreme wholesome roots; to cause all sentient beings to eliminate all obstacles to the path created by Mara (demon); to cause all sentient beings to possess unobstructed, pure, equal meritorious qualities; to cause all sentient beings to constantly remember all Buddhas with a vast mind without laziness; to cause all sentient beings to always be close to the Buddhas and diligently make offerings; to cause all sentient beings to widely open all doors of wholesome roots, universally perfecting pure Dharma; to cause the immeasurable mind, vast mind, and most supreme mind of all sentient beings to be purified; to cause all sentient beings...
產生就清凈等施心故；為令一切眾生奉持諸佛尸波羅蜜等清凈故；為令一切眾生得大堪忍波羅蜜故；為令一切眾生住精進波羅蜜常無懈故；為令一切眾生住無量定，能起種種神通智故；為令一切眾生得知一切法無體性般若波羅蜜故；為令一切眾生圓滿無邊凈法界故；為令一切眾產生滿一切神通清凈善根故；為令一切眾生住平等行，積集善法悉圓滿故；為令一切眾生善入一切諸佛境界悉周遍故；為令一切眾生身、口、意業普清凈故；為令一切眾生善業果報普清凈故；為令一切眾生了達諸法普清凈故；為令一切眾生了達實義普清凈故；為令一切眾生修諸勝行普清凈故；為令一切眾產生就一切菩薩大愿普清凈故；為令一切眾生證得一切功德智慧普清凈故；為令一切眾產生就一切同體善根，迴向出生一切智乘普圓滿故；為令一切眾生嚴凈一切諸佛國土普圓滿故；為令一切眾生見一切佛而無所著普圓滿故；為令一切眾生具諸相好，功德莊嚴普圓滿故；為令一切眾生得六十種音聲，發言誠諦，皆可信受，百千種法而以莊嚴，如來無礙功德妙音悉圓滿故；為令一切眾產生就十力莊嚴無礙平等心故；為令一切眾生得一切佛無盡法明，一切辯才普圓滿故；為令一切眾生得無上無畏人中之雄師子吼故；為令一切眾生得一切智，轉不退轉無盡
【現代漢語翻譯】 現代漢語譯本：爲了使一切眾生以清凈的心行佈施；爲了使一切眾生奉行諸佛的尸波羅蜜（持戒）等清凈法；爲了使一切眾生獲得大堪忍波羅蜜（忍辱）；爲了使一切眾生安住于精進波羅蜜（精進），永不懈怠；爲了使一切眾生安住于無量禪定，能夠生起種種神通智慧；爲了使一切眾生了知一切法無自性的般若波羅蜜（智慧）；爲了使一切眾生圓滿無邊的清凈法界；爲了使一切眾產生就一切神通清凈的善根；爲了使一切眾生安住于平等之行，積累善法，使其圓滿；爲了使一切眾生善入一切諸佛的境界，使其周遍；爲了使一切眾生身、口、意業普遍清凈；爲了使一切眾生善業的果報普遍清凈；爲了使一切眾生了達諸法普遍清凈；爲了使一切眾生了達真實義普遍清凈；爲了使一切眾生修習各種殊勝的修行普遍清凈；爲了使一切眾產生就一切菩薩的大愿普遍清凈；爲了使一切眾生證得一切功德智慧普遍清凈；爲了使一切眾產生就一切同體的善根，迴向出生一切智乘，使其普遍圓滿；爲了使一切眾生莊嚴清凈一切諸佛的國土，使其普遍圓滿；爲了使一切眾生見到一切佛而無所執著，使其普遍圓滿；爲了使一切眾生具足各種相好，功德莊嚴，使其普遍圓滿；爲了使一切眾生獲得六十種音聲，所說誠實可信，以百千種法莊嚴，如來無礙功德的微妙音聲，使其普遍圓滿；爲了使一切眾產生就十力莊嚴的無礙平等心；爲了使一切眾生獲得一切佛無盡的法明，一切辯才，使其普遍圓滿；爲了使一切眾生獲得無上無畏的人中雄獅子吼；爲了使一切眾生獲得一切智慧，轉入不退轉的無盡境界。
【English Translation】 English version: To cause all sentient beings to give with a pure mind; to cause all sentient beings to uphold the pure practices of the Buddhas, such as Śīla-pāramitā (perfection of morality); to cause all sentient beings to attain Mahā-kṣānti-pāramitā (perfection of patience); to cause all sentient beings to abide in Vīrya-pāramitā (perfection of diligence), never slacking; to cause all sentient beings to abide in immeasurable samādhi (meditative concentration), able to generate various supernormal powers and wisdom; to cause all sentient beings to know the Prajñā-pāramitā (perfection of wisdom) of all dharmas being without inherent existence; to cause all sentient beings to perfect the boundless pure Dharma realm; to cause all sentient beings to accomplish all supernormal powers and pure roots of virtue; to cause all sentient beings to abide in equal practice, accumulating virtuous dharmas, making them complete; to cause all sentient beings to enter well into all the realms of the Buddhas, making them pervasive; to cause all sentient beings' body, speech, and mind karmas to be universally purified; to cause all sentient beings' virtuous karmic retributions to be universally purified; to cause all sentient beings to understand that all dharmas are universally pure; to cause all sentient beings to understand the true meaning is universally pure; to cause all sentient beings to cultivate all superior practices, making them universally pure; to cause all sentient beings to accomplish all the great vows of Bodhisattvas, making them universally pure; to cause all sentient beings to attain all merits and wisdom, making them universally pure; to cause all sentient beings to accomplish all the roots of virtue of the same essence, dedicating them to the birth of the all-knowing vehicle, making it universally complete; to cause all sentient beings to adorn and purify all the Buddha lands, making them universally complete; to cause all sentient beings to see all Buddhas without attachment, making it universally complete; to cause all sentient beings to possess all the marks and characteristics, adorned with merits, making it universally complete; to cause all sentient beings to obtain sixty kinds of voices, speaking truthfully and credibly, adorned with hundreds of thousands of dharmas, the wonderful sound of the Tathāgata's unobstructed merits, making it universally complete; to cause all sentient beings to accomplish the unobstructed and equal mind adorned with the ten powers; to cause all sentient beings to obtain the endless Dharma light of all Buddhas, and all eloquence, making it universally complete; to cause all sentient beings to obtain the unsurpassed and fearless lion's roar among humans; to cause all sentient beings to obtain all wisdom, turning into the irreversible and endless realm.
法輪故；為令一切眾生了一切法，開示演說普圓滿故；為令一切眾生以時修習清凈善法普圓滿故；為令一切眾產生就導師無上法寶等清凈故；為令一切眾生於一莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴普圓滿故；為令一切眾生等入三世所有境界悉周遍故；為令一切眾生悉能往詣一切佛剎，聽受正法無不遍故；為令一切眾生智慧利益為世所宗與佛等故；為令一切眾生以一切智知一切法普圓滿故；為令一切眾生行不動業，得無礙果普圓滿故；為令一切眾生所有諸根鹹得神通，能知一切眾生根故；為令一切眾生得無差別平等智慧，於一相法普清凈故；為令一切眾生與理無違，一切善根悉具足故；為令一切眾生於一切菩薩自在神通悉明達故；為令一切眾生得一切佛無盡功德，若福若智悉平等故；為令一切眾生髮菩提心，解一切法平等一相無遺缺故；為令一切眾生了達正法，為世最上福德田故；為令一切眾產生就平等清凈大悲，為諸施者大力田故；為令一切眾生堅固第一無能沮壞故；為令一切眾生見必蒙益無能摧伏故；為令一切眾產生滿最勝平等心故；為令一切眾生善能了達一切諸法得大無畏故；為令一切眾生放一光明普照十方一切世界故；為令一切眾生普修一切菩薩精進行無懈退故；為令一切眾生以一行愿普滿一切諸行愿故；為令
【現代漢語翻譯】 現代漢語譯本：法輪的運轉是爲了讓一切眾生明瞭一切法，開示演說使其普遍圓滿；爲了讓一切眾生按時修習清凈的善法，使其普遍圓滿；爲了讓一切眾產生就導師無上的法寶等清凈功德；爲了讓一切眾生在一個莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴中普遍圓滿；爲了讓一切眾生等同進入三世所有境界，使其周遍；爲了讓一切眾生都能前往一切佛剎，聽受正法無不周遍；爲了讓一切眾生的智慧利益為世人所尊崇，與佛相等；爲了讓一切眾生以一切智知曉一切法，使其普遍圓滿；爲了讓一切眾生行不動搖的業，得到無礙的果報，使其普遍圓滿；爲了讓一切眾生所有的諸根都獲得神通，能知曉一切眾生的根性；爲了讓一切眾生得到無差別的平等智慧，在同一相法中普遍清凈；爲了讓一切眾生與真理不相違背，一切善根都具足；爲了讓一切眾生對於一切菩薩的自在神通都明瞭通達；爲了讓一切眾生得到一切佛無盡的功德，無論是福還是智都平等；爲了讓一切眾生髮起菩提心，理解一切法平等一相，沒有遺漏；爲了讓一切眾生了達正法，成為世間最上的福德田；爲了讓一切眾產生就平等清凈的大悲心，成為施與者的大力福田；爲了讓一切眾生堅固第一，沒有能沮喪破壞的；爲了讓一切眾生見到必定蒙受利益，沒有能摧毀降伏的；爲了讓一切眾產生就圓滿最殊勝的平等心；爲了讓一切眾生善於明瞭一切諸法，得到大無畏；爲了讓一切眾生放出一道光明，普遍照耀十方一切世界；爲了讓一切眾生普遍修習一切菩薩的精進行，沒有懈怠退縮；爲了讓一切眾生以一個行愿普遍圓滿一切諸行愿；爲了讓 English version: The turning of the Dharma wheel is to enable all sentient beings to understand all dharmas, to reveal and expound them so that they are universally perfected; to enable all sentient beings to cultivate pure good dharmas in due time, so that they are universally perfected; to enable all sentient beings to achieve the pure merits of the teacher's supreme Dharma treasures, etc.; to enable all sentient beings to be universally perfected in one adornment, immeasurable adornments, great adornments, and the adornments of all Buddhas; to enable all sentient beings to equally enter all realms of the three times, so that they are pervasive; to enable all sentient beings to go to all Buddha lands, to hear and receive the true Dharma without exception; to enable the wisdom and benefits of all sentient beings to be revered by the world, equal to the Buddhas; to enable all sentient beings to know all dharmas with all-knowing wisdom, so that they are universally perfected; to enable all sentient beings to practice unwavering karma and attain unobstructed results, so that they are universally perfected; to enable all the faculties of all sentient beings to attain supernatural powers, to know the roots of all sentient beings; to enable all sentient beings to attain undifferentiated equal wisdom, to be universally pure in the one-aspect dharma; to enable all sentient beings to be in accordance with the truth, and to have all good roots complete; to enable all sentient beings to clearly understand all the free supernatural powers of all Bodhisattvas; to enable all sentient beings to attain the inexhaustible merits of all Buddhas, whether it be blessings or wisdom, to be equal; to enable all sentient beings to generate the Bodhi mind, to understand that all dharmas are equal in one aspect, without omission; to enable all sentient beings to understand the true Dharma, to become the supreme field of merit in the world; to enable all sentient beings to achieve equal and pure great compassion, to become a powerful field of merit for givers; to enable all sentient beings to be firm and foremost, without being able to be discouraged or destroyed; to enable all sentient beings to see that they will surely receive benefits, without being able to be defeated or subdued; to enable all sentient beings to achieve the most supreme and equal mind; to enable all sentient beings to be good at understanding all dharmas, to attain great fearlessness; to enable all sentient beings to emit one light, universally illuminating all worlds in the ten directions; to enable all sentient beings to universally cultivate all the diligent practices of Bodhisattvas, without laziness or retreat; to enable all sentient beings to universally fulfill all practices and vows with one vow; to enable
【English Translation】 The turning of the Dharma wheel is to enable all sentient beings to understand all dharmas, to reveal and expound them so that they are universally perfected; to enable all sentient beings to cultivate pure good dharmas in due time, so that they are universally perfected; to enable all sentient beings to achieve the pure merits of the teacher's supreme Dharma treasures, etc.; to enable all sentient beings to be universally perfected in one adornment, immeasurable adornments, great adornments, and the adornments of all Buddhas; to enable all sentient beings to equally enter all realms of the three times, so that they are pervasive; to enable all sentient beings to go to all Buddha lands, to hear and receive the true Dharma without exception; to enable the wisdom and benefits of all sentient beings to be revered by the world, equal to the Buddhas; to enable all sentient beings to know all dharmas with all-knowing wisdom, so that they are universally perfected; to enable all sentient beings to practice unwavering karma and attain unobstructed results, so that they are universally perfected; to enable all the faculties of all sentient beings to attain supernatural powers, to know the roots of all sentient beings; to enable all sentient beings to attain undifferentiated equal wisdom, to be universally pure in the one-aspect dharma; to enable all sentient beings to be in accordance with the truth, and to have all good roots complete; to enable all sentient beings to clearly understand all the free supernatural powers of all Bodhisattvas; to enable all sentient beings to attain the inexhaustible merits of all Buddhas, whether it be blessings or wisdom, to be equal; to enable all sentient beings to generate the Bodhi mind, to understand that all dharmas are equal in one aspect, without omission; to enable all sentient beings to understand the true Dharma, to become the supreme field of merit in the world; to enable all sentient beings to achieve equal and pure great compassion, to become a powerful field of merit for givers; to enable all sentient beings to be firm and foremost, without being able to be discouraged or destroyed; to enable all sentient beings to see that they will surely receive benefits, without being able to be defeated or subdued; to enable all sentient beings to achieve the most supreme and equal mind; to enable all sentient beings to be good at understanding all dharmas, to attain great fearlessness; to enable all sentient beings to emit one light, universally illuminating all worlds in the ten directions; to enable all sentient beings to universally cultivate all the diligent practices of Bodhisattvas, without laziness or retreat; to enable all sentient beings to universally fulfill all practices and vows with one vow; to enable
一切眾生以一妙音普使聞者皆得解故；為令一切眾生悉能具足一切菩薩清凈心故；為令一切眾生普得值遇諸善知識咸承事故；為令一切眾生修菩薩行，調伏眾生不休息故；為令一切眾生以妙辯才具一切音，隨機廣演無斷盡故；為令一切眾生能以一心知一切心，以一切善根等迴向故；為令一切眾生常樂積集一切善根，安立眾生於凈智故；為令一切眾生得一切智、福德智慧、清凈身故；為令一切眾生善知一切眾生善根，觀察迴向普成就故；為令一切眾生得一切智，成等正覺普圓滿故；為令一切眾生得具足神通智，於一處出興，一切諸處皆出興故；為令一切眾生得普莊嚴智，嚴凈一眾會，一切眾會皆嚴凈故；為令一切眾生於一佛國土普見一切佛國土故；為令一切眾生以一切莊嚴具、不可說莊嚴具、無量莊嚴具、無盡莊嚴具，莊嚴一切諸佛國土普周遍故；為令一切眾生於一切法悉能決了甚深義故；為令一切眾生得諸如來最上第一自在神通故；為令一切眾生得非一非異一切功德自在神通故；為令一切眾生具足一切平等善根，普為諸佛灌其頂故；為令一切眾生悉得成滿清凈智身，于諸有中最尊勝故。
「佛子！菩薩摩訶薩如是悲愍利益安樂一切眾生，咸令清凈，遠離慳嫉，受勝妙生，具大威德，生大信解，永離瞋恚及諸翳濁
【現代漢語翻譯】 現代漢語譯本 爲了讓一切眾生都能聽到一個美妙的聲音，從而理解佛法；爲了讓一切眾生都能圓滿具備一切菩薩的清凈心；爲了讓一切眾生都能普遍遇到善知識並接受教導；爲了讓一切眾生修行菩薩道，調伏眾生永不懈怠；爲了讓一切眾生擁有巧妙的辯才，具備一切音聲，能隨機說法，永不間斷；爲了讓一切眾生能以一心瞭解一切眾生的心，並將一切善根平等迴向；爲了讓一切眾生常常樂於積累一切善根，使眾生安住于清凈的智慧中；爲了讓一切眾生獲得一切智慧、福德智慧和清凈的身體；爲了讓一切眾生善於瞭解一切眾生的善根，觀察迴向，普遍成就；爲了讓一切眾生獲得一切智慧，成就無上正等正覺，圓滿一切；爲了讓一切眾生獲得具足神通的智慧，在一個地方示現，在一切地方都能示現；爲了讓一切眾生獲得普遍莊嚴的智慧，莊嚴一個法會，一切法會都得到莊嚴；爲了讓一切眾生在一個佛國土中普遍見到一切佛國土；爲了讓一切眾生用一切莊嚴具、不可說莊嚴具、無量莊嚴具、無盡莊嚴具，莊嚴一切佛國土，普遍周遍；爲了讓一切眾生對於一切法都能決斷了解其甚深含義；爲了讓一切眾生獲得諸如來最上第一的自在神通；爲了讓一切眾生獲得非一非異的一切功德自在神通；爲了讓一切眾生具足一切平等善根，普遍為諸佛灌頂；爲了讓一切眾生都能成就圓滿清凈的智慧之身，在一切有情眾生中最尊貴殊勝。 『佛子（Buddha's disciples）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）如此悲憫利益安樂一切眾生，使他們都清凈，遠離慳吝嫉妒，獲得殊勝的生命，具備大威德，生起大信心和理解，永遠遠離嗔恚和一切煩惱的障礙。』
【English Translation】 English version To enable all sentient beings to hear a wonderful sound, so that they may all understand the Dharma; to enable all sentient beings to fully possess the pure mind of all Bodhisattvas; to enable all sentient beings to universally encounter good teachers and receive their teachings; to enable all sentient beings to practice the Bodhisattva path, subduing sentient beings without rest; to enable all sentient beings to have skillful eloquence, possess all sounds, and expound the Dharma according to their needs, without ceasing; to enable all sentient beings to understand all minds with one mind, and to equally dedicate all good roots; to enable all sentient beings to always delight in accumulating all good roots, and to establish sentient beings in pure wisdom; to enable all sentient beings to obtain all wisdom, meritorious wisdom, and a pure body; to enable all sentient beings to be skilled in understanding the good roots of all sentient beings, observe their dedication, and universally achieve; to enable all sentient beings to obtain all wisdom, achieve supreme enlightenment, and perfect everything; to enable all sentient beings to obtain wisdom with complete supernatural powers, appearing in one place and appearing in all places; to enable all sentient beings to obtain universally adorned wisdom, adorning one assembly, and all assemblies being adorned; to enable all sentient beings to universally see all Buddha lands in one Buddha land; to enable all sentient beings to use all adornments, unspeakable adornments, immeasurable adornments, and endless adornments to adorn all Buddha lands, universally pervading; to enable all sentient beings to be able to decisively understand the profound meaning of all dharmas; to enable all sentient beings to obtain the supreme and foremost self-mastery of all Tathagatas (如來, Thus Come Ones); to enable all sentient beings to obtain the self-mastery of all merits that are neither one nor different; to enable all sentient beings to possess all equal good roots, and to be universally crowned by all Buddhas; to enable all sentient beings to achieve a complete and pure body of wisdom, and to be the most honored and supreme among all sentient beings. 『Buddha's disciples! The Bodhisattva-Mahasattva (great Bodhisattva) thus compassionately benefits and brings peace to all sentient beings, making them all pure, free from stinginess and jealousy, receiving superior lives, possessing great power and virtue, generating great faith and understanding, and forever free from anger and all obscurations.』
。其心清凈，質直柔軟，無有諂曲、迷惑、愚癡，行出離行，堅固不壞平等之心永無退轉，白凈法力具足成就，無惱無失，善巧迴向；常修正行調伏眾生，滅除一切諸不善業，修行苦行一切善根；又勸眾生令其修習，普為含識具受眾苦，以大智眼觀諸善根，知其悉以智慧為性，方便迴向一切眾生。為令一切眾生悉得安住一切清凈功德處故；為令一切眾生悉能攝受一切善根，知諸功德性及義故；為令一切眾生普凈一切諸善根故；為令一切眾生於福田境界中種諸善法心無悔故；為令一切眾生普能攝受一切眾生，一一皆令趣一切智故；為令一切眾生普攝一切所有善根，一一皆與平等迴向而相應故。又以諸善根如是迴向，所謂：『愿一切眾生究竟安隱，愿一切眾生究竟清凈，愿一切眾生究竟安樂，愿一切眾生究竟解脫，愿一切眾生究竟平等，愿一切眾生究竟了達，愿一切眾生究竟安住諸白凈法，愿一切眾生得無礙眼，愿一切眾生善調其心，愿一切眾生具足十力調伏眾生。』
「佛子！菩薩摩訶薩如是迴向時，不著業，不著報，不著身，不著物，不著剎，不著方，不著眾生，不著無眾生，不著一切法，不著無一切法。佛子！菩薩摩訶薩如是迴向時，以此善根普施世間：『愿一切眾產生滿佛智，得清凈心，智慧明瞭，內心寂
【現代漢語翻譯】 現代漢語譯本：他們的心清凈，本質正直柔軟，沒有諂媚、迷惑、愚癡，修行出離之道，堅定不移的平等心永不退轉，清凈的法力具足成就，沒有煩惱和過失，善於巧妙地迴向；常常修正自己的行為來調伏眾生，滅除一切不善的業，修行苦行和一切善根；又勸導眾生讓他們也修習，普遍爲了所有承受痛苦的眾生，用大智慧的眼睛觀察各種善根，知道它們都以智慧為本質，方便地迴向給一切眾生。爲了讓一切眾生都能安住在一切清凈功德之處；爲了讓一切眾生都能攝取一切善根，瞭解各種功德的性質和意義；爲了讓一切眾生普遍清凈一切善根；爲了讓一切眾生在福田的境界中種下各種善法而心中沒有後悔；爲了讓一切眾生普遍能夠攝受一切眾生，使每一個眾生都趨向一切智（sarvajna，佛陀的智慧）；爲了讓一切眾生普遍攝取一切所有的善根，使每一個善根都與平等迴向相應。又用各種善根這樣迴向，所謂：『愿一切眾生最終安穩，愿一切眾生最終清凈，愿一切眾生最終安樂，愿一切眾生最終解脫，愿一切眾生最終平等，愿一切眾生最終了達，愿一切眾生最終安住在各種清凈的法中，愿一切眾生得到無礙的眼睛，愿一切眾生善於調伏自己的心，愿一切眾生具足十力（dasabala，佛陀的十種力量）來調伏眾生。』 佛子！菩薩摩訶薩這樣迴向時，不執著于業，不執著于報，不執著于身體，不執著於事物，不執著于佛剎（buddhaksetra，佛的國土），不執著于方位，不執著于眾生，不執著于沒有眾生，不執著於一切法，不執著于沒有一切法。佛子！菩薩摩訶薩這樣迴向時，用這些善根普遍施予世間：『愿一切眾生圓滿佛的智慧，得到清凈的心，智慧明瞭，內心寂靜。』
【English Translation】 English version: Their minds are pure, their nature is upright and gentle, without flattery, confusion, or ignorance. They practice the path of renunciation, their steadfast and unwavering equal mind never regresses. They are fully accomplished with pure Dharma power, without affliction or fault, and are skilled in skillful dedication. They constantly correct their actions to tame sentient beings, eradicate all unwholesome karma, practice asceticism and all good roots. They also encourage sentient beings to practice, universally for all sentient beings who endure suffering. With the eye of great wisdom, they observe all good roots, knowing that they are all of the nature of wisdom, and skillfully dedicate them to all sentient beings. This is so that all sentient beings may dwell in all pure meritorious places; so that all sentient beings may gather all good roots, understanding the nature and meaning of all merits; so that all sentient beings may universally purify all good roots; so that all sentient beings may plant all good dharmas in the field of merit without regret; so that all sentient beings may universally gather all sentient beings, causing each one to approach all-knowing wisdom (sarvajna, the wisdom of the Buddha); so that all sentient beings may universally gather all good roots, each one corresponding to equal dedication. Furthermore, they dedicate all good roots in this way, saying: 『May all sentient beings ultimately be secure, may all sentient beings ultimately be pure, may all sentient beings ultimately be happy, may all sentient beings ultimately be liberated, may all sentient beings ultimately be equal, may all sentient beings ultimately understand, may all sentient beings ultimately dwell in all pure dharmas, may all sentient beings attain unobstructed eyes, may all sentient beings skillfully tame their minds, may all sentient beings possess the ten powers (dasabala, the ten powers of the Buddha) to tame sentient beings.』 『Buddha-child! When Bodhisattva Mahasattvas dedicate in this way, they do not cling to karma, do not cling to retribution, do not cling to the body, do not cling to things, do not cling to Buddha-lands (buddhaksetra, the land of the Buddha), do not cling to directions, do not cling to sentient beings, do not cling to the absence of sentient beings, do not cling to all dharmas, do not cling to the absence of all dharmas. Buddha-child! When Bodhisattva Mahasattvas dedicate in this way, they universally bestow these good roots upon the world: 『May all sentient beings fulfill the wisdom of the Buddha, attain pure minds, clear wisdom, and inner peace.』
靜，外緣不動，增長成就三世佛種。』
「佛子！菩薩摩訶薩修行如是迴向之時，超出一切，無能過者，一切世間所有言辭悉共稱讚亦不可盡；普修一切菩薩諸行，悉能往詣一切佛土，普見諸佛無所障礙；又能普見一切世界菩薩所行，以善方便，為諸眾生分別諸法甚深句義，得陀羅尼演說妙法，盡未來劫無有斷絕；為眾生故，唸唸于不可說不可說世界，猶如影像，普現其身，供養諸佛；唸唸嚴凈不可說不可說諸佛國土，悉令周遍，修行嚴凈佛剎智慧而無厭足；唸唸令不可說不可說百千億那由他眾生，清凈成就，平等滿足；于彼一切諸國土中，勤修一切諸波羅蜜，攝取眾生，成就凈業；得無礙耳，于不可說不可說諸佛世界，一一如來所轉法輪，聽聞受持，精勤修習，不生一念舍離之心；住無所得、無依止、無作、無著菩薩神通，於一剎那一彈指頃，分身普詣不可說諸佛世界，與諸菩薩等同一見。
「佛子！菩薩摩訶薩如是修習菩薩行時，尚能成滿無量不可說不可說清凈功德，憶念稱讚所不能盡，況復得成無上菩提，一切佛剎平等清凈，一切眾生平等清凈，一切身平等清凈，一切根平等清凈，一切業果平等清凈，一切眾會道場平等清凈，一切圓滿行平等清凈，一切法方便智平等清凈，一切如來諸愿迴向平等清
【現代漢語翻譯】 現代漢語譯本 『靜，外在的因緣不再動搖，增長併成就過去、現在、未來三世諸佛的種子。』
『佛子！菩薩摩訶薩在修行如此迴向的時候，超越一切，沒有誰能超過他，世間所有言辭都共同稱讚也無法窮盡；普遍修習一切菩薩的修行，都能前往一切佛土，普遍見到諸佛而沒有障礙；又能普遍見到一切世界菩薩所行的，以善巧方便，為眾生分別解說諸法甚深的語句和意義，得到陀羅尼（總持，能持一切法而不忘的智慧）演說微妙的佛法，直到未來劫都沒有斷絕；爲了眾生的緣故，唸唸在不可說不可說的世界，猶如影像一般，普遍顯現自身，供養諸佛；唸唸莊嚴清凈不可說不可說的諸佛國土，使之周遍，修行莊嚴清凈佛剎的智慧而沒有厭足；唸唸使不可說不可說的百千億那由他（極大的數量單位）眾生，清凈成就，平等圓滿；在那一切諸國土中，勤修一切諸波羅蜜（到達彼岸的方法），攝取眾生，成就清凈的業；得到無礙的耳根，在不可說不可說的諸佛世界，一一如來所轉的法輪（佛法），聽聞受持，精勤修習，不生起一念舍離之心；安住于無所得、無依止、無作、無著的菩薩神通，在一剎那或一彈指的時間裡，分身普遍前往不可說的諸佛世界，與諸菩薩等同相見。
『佛子！菩薩摩訶薩如此修習菩薩行的時候，尚且能夠成就圓滿無量不可說不可說的清凈功德，憶念稱讚都不能窮盡，何況是成就無上菩提（最高的覺悟），一切佛剎平等清凈，一切眾生平等清凈，一切身平等清凈，一切根平等清凈，一切業果平等清凈，一切眾會道場平等清凈，一切圓滿的修行平等清凈，一切法方便智慧平等清凈，一切如來的諸愿迴向平等清凈。
【English Translation】 English version 'Stillness, the external conditions do not move, increasing and accomplishing the seeds of the Buddhas of the three times.'
'Child of Buddha! When a Bodhisattva Mahasattva practices such dedication, he surpasses all, and no one can exceed him. All the words in the world, even if they all praise him together, cannot exhaust his merits. He universally cultivates all the practices of Bodhisattvas, and can go to all Buddha lands, universally seeing all Buddhas without obstruction. He can also universally see the practices of Bodhisattvas in all worlds, using skillful means to explain the profound phrases and meanings of all dharmas to sentient beings. He obtains Dharani (total retention, the wisdom to hold all dharmas without forgetting) to expound the wonderful Dharma, which will not cease until the end of future kalpas. For the sake of sentient beings, in every thought, he manifests his body universally in ineffable and ineffable worlds, like an image, making offerings to all Buddhas. In every thought, he adorns and purifies ineffable and ineffable Buddha lands, making them all-pervasive, cultivating the wisdom of adorning and purifying Buddha lands without satiety. In every thought, he causes ineffable and ineffable hundreds of thousands of billions of nayutas (a very large unit of quantity) of sentient beings to be purified and accomplished, equally and completely. In all those lands, he diligently cultivates all Paramitas (ways to reach the other shore), gathers sentient beings, and accomplishes pure karma. He obtains unobstructed ears, and in ineffable and ineffable Buddha worlds, he listens to, receives, and diligently practices the Dharma wheel (Buddha's teachings) turned by each Tathagata, without giving rise to a single thought of abandoning it. He dwells in the Bodhisattva's supernatural powers of non-attainment, non-reliance, non-action, and non-attachment. In a single moment or a snap of the fingers, he divides his body and universally goes to ineffable Buddha worlds, seeing all Bodhisattvas equally.'
'Child of Buddha! When a Bodhisattva Mahasattva cultivates the Bodhisattva path in this way, he can accomplish immeasurable and ineffable pure merits, which cannot be exhausted even by remembering and praising them. How much more so when he attains Anuttara-samyak-sambodhi (supreme enlightenment), all Buddha lands are equally pure, all sentient beings are equally pure, all bodies are equally pure, all roots are equally pure, all karmic results are equally pure, all assemblies and Bodhimandas (places of enlightenment) are equally pure, all perfect practices are equally pure, all Dharma skillful means and wisdom are equally pure, and all the vows and dedications of all Tathagatas are equally pure.'
凈，一切諸佛神通境界平等清凈。
「佛子！菩薩摩訶薩如是迴向時，得一切功德清凈歡喜法門，無量功德圓滿莊嚴。如是迴向時，眾生不違一切剎，剎不違一切眾生；剎眾生不違業，業不違剎眾生；思不違心，心不違思；思、心不違境界，境界不違思、心；業不違報，報不違業；業不違業道，業道不違業；法性不違相，法相不違性；法生不違性，法性不違生；剎平等不違眾生平等，眾生平等不違剎平等；一切眾生平等不違一切法平等，一切法平等不違一切眾生平等；離欲際平等不違一切眾生安住平等，一切眾生安住平等不違離欲際平等；過去不違未來，未來不違過去；過去、未來不違現在，現在不違過去、未來；世平等不違佛平等，佛平等不違世平等；菩薩行不違一切智，一切智不違菩薩行。
「佛子！菩薩摩訶薩如是迴向時，得業平等，得報平等，得身平等，得方便平等，得愿平等，得一切眾生平等，得一切剎平等，得一切行平等，得一切智平等，得三世諸佛平等；得承事一切諸佛，得供養一切菩薩，得種一切善根，得滿一切大愿，得教化一切眾生，得了知一切業，得承事供養一切善知識，得入一切清凈眾會道場，得通達一切正教，得成滿一切白法。
「佛子！是為菩薩摩訶薩第七等隨順一切
【現代漢語翻譯】 現代漢語譯本：清凈，一切諸佛的神通境界都是平等而清凈的。 『佛子！菩薩摩訶薩這樣迴向時，能獲得一切功德清凈歡喜的法門，無量的功德圓滿莊嚴。這樣迴向時，眾生不違背一切佛剎（佛的國土），佛剎不違背一切眾生；佛剎和眾生不違背業（行為），業不違背佛剎和眾生；思想不違背心，心不違背思想；思想和心不違背境界，境界不違背思想和心；業不違背報（果報），報不違背業；業不違背業道（行為的途徑），業道不違背業；法性（事物的本質）不違背法相（事物的現象），法相不違背法性；法的生起不違背法性，法性不違背法的生起；佛剎的平等不違背眾生的平等，眾生的平等不違背佛剎的平等；一切眾生的平等不違背一切法的平等，一切法的平等不違背一切眾生的平等；離欲的境界平等不違背一切眾生安住的平等，一切眾生安住的平等不違背離欲的境界平等；過去不違背未來，未來不違背過去；過去和未來不違背現在，現在不違背過去和未來；世間的平等不違背佛的平等，佛的平等不違背世間的平等；菩薩的修行不違背一切智慧，一切智慧不違背菩薩的修行。 『佛子！菩薩摩訶薩這樣迴向時，能獲得業的平等，獲得報的平等，獲得身的平等，獲得方便的平等，獲得愿的平等，獲得一切眾生的平等，獲得一切佛剎的平等，獲得一切行的平等，獲得一切智慧的平等，獲得三世諸佛的平等；能承事一切諸佛，能供養一切菩薩，能種一切善根，能圓滿一切大愿，能教化一切眾生，能了知一切業，能承事供養一切善知識，能進入一切清凈的眾會道場，能通達一切正教，能成就圓滿一切清凈的法。 『佛子！這就是菩薩摩訶薩第七種等隨順一切的迴向。』
【English Translation】 English version: Pure, the spiritual realms of all Buddhas are equal and pure. 'Son of Buddha! When a Bodhisattva Mahasattva makes such a dedication, they attain the Dharma gate of pure joy in all merits, and immeasurable merits of perfect adornment. When making such a dedication, sentient beings do not contradict all Buddha-lands (Buddha's realms), and Buddha-lands do not contradict all sentient beings; Buddha-lands and sentient beings do not contradict karma (actions), and karma does not contradict Buddha-lands and sentient beings; thoughts do not contradict the mind, and the mind does not contradict thoughts; thoughts and the mind do not contradict realms, and realms do not contradict thoughts and the mind; karma does not contradict retribution (consequences), and retribution does not contradict karma; karma does not contradict the path of karma (the way of action), and the path of karma does not contradict karma; the nature of Dharma (the essence of things) does not contradict the appearance of Dharma (the phenomena of things), and the appearance of Dharma does not contradict the nature of Dharma; the arising of Dharma does not contradict the nature of Dharma, and the nature of Dharma does not contradict the arising of Dharma; the equality of Buddha-lands does not contradict the equality of sentient beings, and the equality of sentient beings does not contradict the equality of Buddha-lands; the equality of all sentient beings does not contradict the equality of all Dharmas, and the equality of all Dharmas does not contradict the equality of all sentient beings; the equality of the realm of detachment does not contradict the equality of the dwelling of all sentient beings, and the equality of the dwelling of all sentient beings does not contradict the equality of the realm of detachment; the past does not contradict the future, and the future does not contradict the past; the past and the future do not contradict the present, and the present does not contradict the past and the future; the equality of the world does not contradict the equality of the Buddha, and the equality of the Buddha does not contradict the equality of the world; the practice of a Bodhisattva does not contradict all wisdom, and all wisdom does not contradict the practice of a Bodhisattva.' 'Son of Buddha! When a Bodhisattva Mahasattva makes such a dedication, they attain the equality of karma, attain the equality of retribution, attain the equality of body, attain the equality of skillful means, attain the equality of vows, attain the equality of all sentient beings, attain the equality of all Buddha-lands, attain the equality of all practices, attain the equality of all wisdom, attain the equality of the Buddhas of the three times; they are able to serve all Buddhas, able to make offerings to all Bodhisattvas, able to plant all good roots, able to fulfill all great vows, able to teach and transform all sentient beings, able to understand all karma, able to serve and make offerings to all good teachers, able to enter all pure assemblies and practice places, able to comprehend all right teachings, able to accomplish and perfect all pure Dharmas.' 'Son of Buddha! This is the seventh dedication of a Bodhisattva Mahasattva, which is in accordance with all things.'
眾生迴向。菩薩摩訶薩成就此迴向，則能摧滅一切魔怨，拔諸欲刺，得出離樂，住無二性，具大威德，救護眾生，為功德王；神足無礙，往一切剎，入寂滅處；具一切身，成菩薩行，于諸行願心得自在，分別了知一切諸法，悉能遍生一切佛剎；得無礙耳，聞一切剎所有音聲；得凈慧眼，見一切佛未嘗暫舍；於一切境界，成就善根，心無高下；於一切法，得無所得。菩薩摩訶薩以一切善根，等隨順一切眾生，如是迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：
「菩薩所作諸功德， 微妙廣大甚深遠， 乃至一念而修行， 悉能迴向無邊際。 菩薩所有資生具， 種種豐盈無限億， 香象寶馬以駕車， 衣服珍財悉殊妙。 或以頭目並手足， 或持身肉及骨髓， 悉遍十方無量剎， 普施一切令充遍。 無量劫中所修習， 一切功德盡迴向， 為欲救度諸群生， 其心畢竟不退轉。 菩薩為度眾生故， 常修最勝迴向業， 普令三界得安樂， 悉使當成無上果。 菩薩普興平等愿， 隨其所集清凈業， 悉以回施諸群生， 如是大誓終無舍。 菩薩願力無限礙， 一切世間咸攝受， 如是迴向諸群生， 未曾暫起分別心。 普愿眾生智
【現代漢語翻譯】 現代漢語譯本 眾生迴向。菩薩摩訶薩（菩薩中的大修行者）成就這種迴向，就能摧毀一切魔障和怨恨，拔除各種慾望的刺，獲得解脫的快樂，安住于無二的真性，具備強大的威德，救護眾生，成為功德之王；擁有無礙的神通，能前往一切佛土，進入寂滅的境界；具足一切化身，成就菩薩的修行，對於各種修行和願望都能自在，分別了知一切諸法，能夠普遍化生於一切佛土；獲得無礙的聽力，能聽到一切佛土的所有聲音；獲得清凈的智慧之眼，能見到一切佛，從不曾片刻舍離；在一切境界中，成就善根，心中沒有高下之分；對於一切法，都能達到無所得的境界。菩薩摩訶薩以一切善根，平等地隨順一切眾生，這樣進行迴向。 當時，金剛幢菩薩（一位菩薩的名字）承蒙佛的神力，普遍觀察十方世界，然後說出偈頌： 菩薩所做的一切功德，微妙廣大而又深遠，乃至僅僅一念的修行，都能迴向給無邊無際的眾生。 菩薩所擁有的一切生活資具，種種豐盛，數量無限，用香象寶馬駕著車，衣服珍寶都非常殊勝。 或者用頭、眼睛、手、腳，或者用身體的血肉和骨髓，普遍施捨給十方無量佛土的一切眾生，使他們都得到滿足。 在無量劫中所修習的一切功德，都全部迴向，爲了救度一切眾生，他們的心永遠不會退轉。 菩薩爲了救度眾生，常常修習最殊勝的迴向之業，普遍使三界眾生得到安樂，使他們最終都能成就無上的佛果。 菩薩普遍發起平等的願望，隨著他們所積累的清凈業力，都回施給一切眾生，這樣的大誓願永遠不會捨棄。 菩薩的願力無限無礙，一切世間都包含在其中，這樣迴向給一切眾生，從不曾生起分別之心。 普遍希望眾生都能獲得智慧。
【English Translation】 English version Sentient beings' dedication. When a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) accomplishes this dedication, they can destroy all demonic obstacles and resentments, remove the thorns of various desires, attain the joy of liberation, abide in the non-dual true nature, possess great majestic virtue, protect sentient beings, and become the king of merit; they possess unobstructed supernatural powers, can travel to all Buddha lands, and enter the realm of quiescence; they possess all manifestations, accomplish the practice of a Bodhisattva, are free in all practices and vows, understand all dharmas, and can universally manifest in all Buddha lands; they obtain unobstructed hearing, can hear all sounds in all Buddha lands; they obtain pure wisdom eyes, can see all Buddhas without ever leaving them for a moment; in all realms, they accomplish good roots, their minds have no sense of high or low; regarding all dharmas, they attain the state of non-attainment. A Bodhisattva Mahasattva, with all good roots, equally follows all sentient beings, and dedicates in this way. At that time, Vajradhvaja Bodhisattva (a Bodhisattva's name), empowered by the Buddha's divine power, observed the ten directions and spoke in verses: All the merits that Bodhisattvas perform are subtle, vast, and profound; even a single thought of practice can be dedicated to the boundless beings. All the material possessions that Bodhisattvas have, are abundant and limitless; they use fragrant elephants and precious horses to pull their carriages, and their clothes and treasures are all extraordinary. They may use their heads, eyes, hands, and feet, or their flesh and bones, to universally give to all sentient beings in the immeasurable Buddha lands of the ten directions, so that they are all satisfied. All the merits cultivated in immeasurable kalpas are completely dedicated, and for the sake of saving all sentient beings, their minds will never regress. Bodhisattvas, for the sake of saving sentient beings, constantly cultivate the most excellent act of dedication, universally bringing peace and happiness to the beings of the three realms, and ultimately enabling them to achieve the supreme Buddhahood. Bodhisattvas universally make equal vows, and with the pure karma they have accumulated, they dedicate it to all sentient beings; they will never abandon such great vows. The power of Bodhisattvas' vows is limitless and unobstructed, and all worlds are included within them; they dedicate in this way to all sentient beings, without ever giving rise to a discriminating thought. May all sentient beings universally attain wisdom.
明瞭， 佈施持戒悉清凈， 精進修行不懈廢， 如是大誓無休息。 菩薩迴向到彼岸， 普開清凈妙法門， 智慧同於兩足尊， 分別實義得究竟。 菩薩言辭已通達， 種種智慧亦如是， 說法如理無障礙， 而於其中心不著。 常于諸法不作二， 亦復不作于不二， 於二不二並皆離， 知其悉是語言道。 知諸世間悉平等， 莫非心語一切業， 眾生幻化無有實， 所有果報從茲起。 一切世間之所有， 種種果報各不同， 莫不皆由業力成， 若滅于業彼皆盡。 菩薩觀察諸世間， 身口意業悉平等， 亦令眾生住平等， 猶如無等大聖尊。 菩薩善業悉迴向， 普令眾生色清凈， 福德方便皆具足， 同於無上調御士。 菩薩利益諸群生， 功德大海盡迴向， 愿使威光特超世， 得成雄猛大力身。 凡所修習諸功德， 愿使世間普清凈， 諸佛清凈無倫匹， 眾生清凈亦如是。 菩薩于義得善巧， 能知諸佛最勝法， 以眾善業等迴向， 愿令庶品同如來。 菩薩了知諸法空， 一切世間無所有， 無有造作及作者， 眾生業報亦不失。 諸法寂滅非寂滅， 遠離此二分別心， 知諸分別是
【現代漢語翻譯】 現代漢語譯本 明瞭佈施、持戒，一切都清凈無染， 精進修行，不懈怠荒廢，如此大愿沒有止息。 菩薩將功德迴向到彼岸（涅槃），普遍開啟清凈微妙的佛法之門， 智慧等同於兩足尊（佛陀），分辨真實的意義，達到究竟。 菩薩的言辭已經通達無礙，各種智慧也是如此， 說法如理，沒有障礙，但內心卻不執著于所說。 常常對一切法不作二元對立的分別，也不作非二元的分別， 對於二元和非二元都遠離執著，知道這一切都是語言表達的途徑。 知道世間一切都是平等的，沒有不是由心念、語言和行為所造作的， 眾生如幻化一般，沒有實體，所有的果報都由此產生。 世間所有的一切，各種果報各不相同， 沒有不是由業力造成的，如果滅盡了業，這些果報也就都消失了。 菩薩觀察世間，身、口、意三業都是平等的， 也令眾生安住于平等之中，如同無與倫比的大聖尊（佛陀）。 菩薩將所有善業都回向，普遍令眾生的色身清凈， 福德和方便都具足，等同於無上的調御士（佛陀）。 菩薩利益一切眾生，將功德如大海般全部迴向， 愿使威光特別超勝於世間，成就雄猛的大力之身。 凡所修習的一切功德，愿使世間普遍清凈， 諸佛的清凈無與倫比，眾生的清凈也應如此。 菩薩對於佛法的意義得到善巧，能夠知道諸佛最殊勝的法， 用各種善業平等迴向，愿令一切眾生都如同如來（佛陀）。 菩薩了知一切法性空，世間一切都沒有實體， 沒有造作者和被造作的事物，眾生的業報也不會消失。 諸法的寂滅不是真正的寂滅，遠離這兩種分別心， 知道一切分別都是
【English Translation】 English version Clearly understanding giving and upholding precepts, all is pure and undefiled, Diligently practicing, without laziness or negligence, such great vows have no end. The Bodhisattva dedicates merit towards the other shore (Nirvana), universally opening the pure and wondrous Dharma gate, Wisdom is equal to the Two-Footed Honored One (Buddha), discerning the true meaning, reaching the ultimate. The Bodhisattva's words are already unobstructed, and all kinds of wisdom are also like this, Speaking the Dharma according to reason, without hindrance, yet the mind does not cling to what is said. Always regarding all dharmas without making dualistic distinctions, nor making non-dualistic distinctions, Being detached from both duality and non-duality, knowing that all of these are just ways of expression. Knowing that all in the world is equal, nothing is not created by thoughts, words, and actions, Sentient beings are like illusions, without substance, and all karmic retributions arise from this. All that exists in the world, various karmic retributions are different, None are not caused by the power of karma, if karma is extinguished, these retributions will also disappear. The Bodhisattva observes the world, the three karmas of body, speech, and mind are all equal, Also causing sentient beings to abide in equality, like the incomparable Great Honored One (Buddha). The Bodhisattva dedicates all good deeds, universally making the physical forms of sentient beings pure, Merit and skillful means are all complete, equal to the unsurpassed tamer (Buddha). The Bodhisattva benefits all living beings, dedicating all merits like a vast ocean, Wishing that the majestic light surpasses the world, achieving a heroic and powerful body. All the merits that have been cultivated, wishing that the world is universally pure, The purity of all Buddhas is unparalleled, and the purity of sentient beings should also be like this. The Bodhisattva is skillful in the meaning of the Dharma, able to know the most supreme Dharma of all Buddhas, Using all good deeds to equally dedicate, wishing that all beings are like the Tathagata (Buddha). The Bodhisattva understands that all dharmas are empty, all in the world has no substance, There is no creator nor created things, and the karmic retributions of sentient beings will not be lost. The quiescence of all dharmas is not true quiescence, being detached from these two kinds of discriminating minds, Knowing that all discriminations are
世見， 入于正位分別盡。 如是真實諸佛子， 從於如來法化生， 彼能如是善迴向， 世間疑惑悉除滅。
大方廣佛華嚴經卷第二十九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之八
「佛子！何者是菩薩摩訶薩真如相迴向？
「佛子！此菩薩摩訶薩正念明瞭，其心堅住，遠離迷惑；專意修行，深心不動；成不壞業，趣一切智，終不退轉；志求大乘，勇猛無畏；植諸德本，普安世間；生勝善根，修白凈法；大悲增長，心寶成就；常念諸佛，護持正法；于菩薩道信樂堅固，成就無量凈妙善根，勤修一切功德智慧；為調御師，生眾善法，以智方便而為迴向。菩薩爾時，慧眼普觀，所有善根無量無邊。其諸善根修集之時，若求緣、若辦具、若治凈、若趣入、若專勵、若起行、若明達、若精審、若開示，如是一切有種種門、種種境、種種相、種種事、種種分、種種行、種種名字、種種分別、種種出生、種種修習，其中所有一切善根，悉是趣向十力乘心之所建立，皆悉迴向一切種智，唯一無二。以諸善根如是迴向，所謂：『愿得圓滿無礙身業，修菩薩行；愿得清凈無礙口業，
【現代漢語翻譯】 現代漢語譯本 世俗的見解，進入正確的地位，分別的念頭就消失了。 像這樣真實的諸佛之子，從如來的教法中化生出來， 他們能夠這樣善巧地迴向，世間的疑惑全部消除。
《大方廣佛華嚴經》卷第二十九 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十
于闐國三藏實叉難陀（Siksananda）奉 制譯
十回向品第二十五之八
『佛子！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）真如相迴向？』
『佛子！這位菩薩摩訶薩正念明瞭，他的心堅定安住，遠離迷惑；專心修行，內心深沉不動搖；成就不可破壞的業，趨向一切智慧，最終不會退轉；立志追求大乘（Mahayana，大乘佛教），勇猛無畏；種植各種功德根本，普遍安穩世間；生起殊勝的善根，修習清凈的法；大悲心增長，心寶成就；常常憶念諸佛，護持正法；對於菩薩道信樂堅定，成就無量清凈微妙的善根，勤奮修習一切功德智慧；作為調御師，生起各種善法，用智慧方便來回向。菩薩這時，用慧眼普遍觀察，所有善根無量無邊。這些善根修集的時候，無論是尋求因緣、準備資具、治理清凈、趨向進入、專心努力、發起行動、明白通達、精細審察、開示教導，像這樣一切都有種種門、種種境界、種種相狀、種種事情、種種部分、種種行為、種種名字、種種分別、種種出生、種種修習，其中所有一切善根，都是趣向十力乘（Dasabala-yana，佛的十力）的心所建立，都回向一切種智（Sarvajnata，一切智慧），唯一無二。用這些善根這樣迴向，所謂：『愿得到圓滿無礙的身業，修菩薩行；愿得到清凈無礙的口業，』
【English Translation】 English version Worldly views, entering the correct position, the thoughts of discrimination cease. Such are the true children of the Buddhas, born from the Dharma of the Tathagata (Thus Come One, Buddha). They are able to thus skillfully dedicate, and all the doubts of the world are extinguished.
The Avatamsaka Sutra, Scroll 29 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 30
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 25, Section 8: The Ten Dedications
'Buddha-child! What is the Bodhisattva-Mahasattva's (Great Bodhisattva) dedication of the aspect of Suchness?'
'Buddha-child! This Bodhisattva-Mahasattva has right mindfulness and clarity, his mind is firm and abiding, far from delusion; he is focused on practice, his deep mind is unmoving; he accomplishes indestructible karma, moves towards all wisdom, and ultimately does not regress; he is determined to seek the Mahayana (Great Vehicle), courageous and fearless; he plants the roots of all virtues, universally pacifies the world; he generates superior roots of goodness, cultivates pure Dharma; his great compassion increases, his mind-treasure is accomplished; he constantly remembers all Buddhas, protects and upholds the Right Dharma; his faith and joy in the Bodhisattva path are firm, he accomplishes immeasurable pure and wonderful roots of goodness, diligently cultivates all merits and wisdom; as a tamer, he generates all good Dharmas, and uses wisdom and skillful means to dedicate. At this time, the Bodhisattva, with his wisdom eye, universally observes that all roots of goodness are immeasurable and boundless. When these roots of goodness are cultivated, whether seeking conditions, preparing resources, purifying, moving towards entry, focusing effort, initiating action, understanding clearly, examining carefully, or opening and teaching, all of these have various doors, various realms, various aspects, various matters, various parts, various actions, various names, various discriminations, various births, and various cultivations. All the roots of goodness within them are established by the mind that moves towards the Ten Powers Vehicle (Dasabala-yana, the ten powers of a Buddha), and all are dedicated to all-knowing wisdom (Sarvajnata, omniscience), unique and without duality. With these roots of goodness, he dedicates thus: 『May I obtain perfect and unobstructed bodily karma, and practice the Bodhisattva path; may I obtain pure and unobstructed verbal karma,』
修菩薩行；愿得成就無礙意業，安住大乘；愿得圓滿無障礙心，凈修一切諸菩薩行；愿起無量廣大施心，周給無邊一切眾生；愿于諸法心得自在，演大法明，無能障蔽；愿得明達一切智處，發菩提心，普照世間；愿常正念三世諸佛，諦想如來常現在前；愿住圓滿增上志樂，遠離一切諸魔怨敵；愿得安住佛十力智，普攝眾生無有休息；愿得三昧游諸世界，而於世間無所染著；愿住諸世界無有疲厭，教化眾生恒不休息；愿起無量思慧方便，成就菩薩不思議道；愿得諸方不迷惑智，悉能分別一切世間；愿得自在神通智力，於一念中悉能嚴凈一切國土；愿得普入諸法自性，見一切世間悉皆清凈；愿得生起無差別智，於一剎中入一切剎；愿以一切剎莊嚴之事顯示一切，教化無量無邊眾生；愿於一佛剎中示無邊法界，一切佛剎悉亦如是；愿得自在大神通智，普能往詣一切佛土。』
「佛子！菩薩摩訶薩以諸善根，愿得莊嚴一切佛國，愿得周遍一切世界，愿得成就智慧觀察。如為己身如是迴向，如是而為一切眾生，所謂：『愿一切眾生永離一切地獄、畜生、閻羅王趣；愿一切眾生除滅一切障礙之業；愿一切眾生得周普心平等智慧；愿一切眾生於怨于親等心攝受，皆令安樂，智慧清凈；愿一切眾生智慧圓滿，凈光普照；愿一切眾
【現代漢語翻譯】 現代漢語譯本 修習菩薩行；愿能成就無礙的意業，安住于大乘；愿能圓滿無障礙的心，清凈地修習一切菩薩行；愿發起無量廣大的佈施之心，周遍給予無邊的一切眾生；愿對於諸法心得自在，演說大法光明，沒有任何事物能夠遮蔽；愿能明達一切智慧的所在，發起菩提心，普遍照耀世間；愿常常正念三世諸佛，真實觀想如來常常在眼前；愿安住于圓滿增上的志向和喜樂，遠離一切魔和怨敵；愿能安住于佛的十力智慧，普遍攝受眾生沒有休息；愿能以三昧遊歷諸世界，而在世間沒有絲毫染著；愿安住于諸世界沒有疲憊厭倦，教化眾生恒常不休息；愿發起無量的思慧方便，成就菩薩不可思議的道；愿能獲得在各個方向都不迷惑的智慧，能夠分別一切世間；愿能獲得自在的神通智力，在一念之間能夠莊嚴清凈一切國土；愿能普遍進入諸法的自性，見到一切世間都清凈；愿能生起無差別的智慧，在一剎那間進入一切剎土；愿以一切剎土莊嚴之事顯示一切，教化無量無邊的眾生；愿在一個佛剎中示現無邊的法界，一切佛剎也都如此；愿能獲得自在的大神通智慧，普遍能夠前往一切佛土。 『佛子！菩薩摩訶薩以各種善根，愿能莊嚴一切佛國，愿能周遍一切世界，愿能成就智慧的觀察。如同為自己這樣迴向，也這樣為一切眾生迴向，所謂：『愿一切眾生永遠脫離一切地獄、畜生、閻羅王（地獄之主）的去處；愿一切眾生消除一切障礙的業；愿一切眾生得到周遍的心和平等的智慧；愿一切眾生對於怨恨和親近的人都以平等的心攝受，都讓他們安樂，智慧清凈；愿一切眾生智慧圓滿，清凈的光芒普遍照耀；愿一切眾
【English Translation】 English version Cultivating the practices of a Bodhisattva; may I attain unimpeded mental actions, abide in the Mahayana; may I perfect an unobstructed mind, purely cultivate all Bodhisattva practices; may I generate immeasurable, vast generosity, universally giving to all boundless sentient beings; may my mind be free in all dharmas, expounding the great Dharma light, with nothing able to obscure it; may I clearly understand the place of all wisdom, generate the Bodhi mind, universally illuminating the world; may I always be mindful of the Buddhas of the three times, truly contemplating the Tathagata always present before me; may I abide in perfect, supreme aspiration and joy, far from all demons and enemies; may I abide in the ten powers of the Buddha's wisdom, universally embracing sentient beings without rest; may I travel through all worlds with samadhi, yet be without attachment in the world; may I abide in all worlds without weariness, teaching sentient beings without ceasing; may I generate immeasurable thought, wisdom, and skillful means, accomplishing the inconceivable path of a Bodhisattva; may I attain wisdom that is not confused in any direction, able to distinguish all worlds; may I attain the power of free, magical wisdom, able to adorn and purify all lands in a single thought; may I universally enter the self-nature of all dharmas, seeing all worlds as pure; may I generate non-discriminating wisdom, entering all lands in a single instant; may I display all things with the adornments of all lands, teaching immeasurable, boundless sentient beings; may I show the boundless dharma realm in one Buddha land, and all Buddha lands are likewise; may I attain the free, great magical wisdom, able to universally go to all Buddha lands. 『Buddha-child! Bodhisattva Mahasattvas, with all their roots of goodness, wish to adorn all Buddha lands, wish to pervade all worlds, wish to accomplish the observation of wisdom. Just as they dedicate merit for themselves, they also dedicate it for all sentient beings, saying: 『May all sentient beings forever be free from all hells, animal realms, and the realm of Yama (the lord of hell); may all sentient beings eliminate all karmic obstacles; may all sentient beings attain a pervasive mind and equal wisdom; may all sentient beings embrace both enemies and loved ones with an equal mind, bringing them peace and pure wisdom; may all sentient beings have perfect wisdom, with pure light universally illuminating; may all sentient
生思慧成滿，了真實義；愿一切眾生以凈志樂，趣求菩提，獲無量智；愿一切眾生普能顯示安隱住處。』佛子！菩薩摩訶薩恒以善心如是迴向，為令一切眾生遇清涼云，霔法雨故；為令一切眾生常值福田，勝境界故；為令一切眾生皆能善入菩提心藏，自護持故；為令一切眾生離諸蓋、纏，善安住故；為令一切眾生皆獲無礙神通智故；為令一切眾生得自在身，普示現故；為令一切眾產生就最勝一切種智，普興利益無空過故；為令一切眾生普攝群品，令清凈故；為令一切眾生皆能究竟一切智故；為令一切眾生心不動搖，無障礙故。
「佛子！菩薩摩訶薩見可愛樂國土、園林、草木、華果、名香、上服、珍寶、財物、諸莊嚴具，或見可樂村邑、聚落，或見帝王威德自在，或見住處離諸諠雜。見是事已，以方便智精勤修習，出生無量勝妙功德，為諸眾生勤求善法，心無放逸，廣集眾善；猶如大海，以無盡善普覆一切，為眾善法所依之處，以諸善根方便迴向而無分別；開示無量種種善根，智常觀察一切眾生，心恒憶念善根境界，以等真如平等善根迴向眾生，無有休息。菩薩爾時，以諸善根如是迴向，所謂：『愿一切眾生得諸如來可愛樂見，見法真性平等平等，無所取著，圓滿清凈；愿一切眾生見諸如來甚可愛樂，圓滿供養
【現代漢語翻譯】 現代漢語譯本：『愿一切眾生因思維智慧而成就圓滿，了悟真實之義；愿一切眾生以清凈的意願和喜樂，趨向追求菩提（覺悟），獲得無量的智慧；愿一切眾生普遍能夠顯示安穩的住處。』佛子！菩薩摩訶薩（偉大的菩薩）常常以善良的心如此迴向，是爲了讓一切眾生遇到清涼的云，降下佛法的甘霖；是爲了讓一切眾生常常遇到福田（能種福報的場所或人），殊勝的境界；是爲了讓一切眾生都能善巧地進入菩提心藏（覺悟的根本），自我守護；是爲了讓一切眾生遠離各種覆蓋和纏縛，安穩地居住；是爲了讓一切眾生都獲得無礙的神通智慧；是爲了讓一切眾生得到自在的身體，普遍示現；是爲了讓一切眾產生就最殊勝的一切種智（佛陀的智慧），普遍興起利益而沒有空過；是爲了讓一切眾生普遍攝受各種群體，使之清凈；是爲了讓一切眾生都能究竟一切智（佛陀的智慧）；是爲了讓一切眾生心不動搖，沒有障礙。 『佛子！菩薩摩訶薩見到可愛樂的國土、園林、草木、花果、名香、上等衣服、珍寶、財物、各種莊嚴的器具，或者見到可喜的村莊、聚落，或者見到帝王的威德自在，或者見到住處遠離各種喧鬧雜亂。見到這些事物后，以方便的智慧精勤修習，產生無量殊勝的功德，爲了眾生勤求善法，心中沒有懈怠，廣泛地積聚各種善行；如同大海，以無盡的善行普遍覆蓋一切，成為各種善法所依賴的地方，以各種善根方便迴向而沒有分別；開示無量種種善根，智慧常常觀察一切眾生，心中恒常憶念善根的境界，以等同真如（實相）的平等善根迴向眾生，沒有休息。菩薩那時，以各種善根如此迴向，所謂：『愿一切眾生得到諸如來（佛陀）的喜愛和樂見，見到佛法真性的平等平等，沒有執著，圓滿清凈；愿一切眾生見到諸如來非常可愛和樂，圓滿供養』
【English Translation】 English version: 『May all sentient beings achieve perfect fulfillment through the wisdom of thought, understanding the true meaning; may all sentient beings, with pure aspiration and joy, strive towards Bodhi (enlightenment), attaining immeasurable wisdom; may all sentient beings universally manifest peaceful abodes.』 O son of Buddha! The Bodhisattva Mahasattva (great Bodhisattva) constantly dedicates merit with a kind heart in this way, in order to let all sentient beings encounter cool clouds, pouring down the rain of Dharma; in order to let all sentient beings always encounter fields of merit (places or people where merit can be cultivated), and superior realms; in order to let all sentient beings skillfully enter the treasury of Bodhicitta (the root of enlightenment), protecting themselves; in order to let all sentient beings be free from all coverings and entanglements, dwelling peacefully; in order to let all sentient beings attain unobstructed supernatural wisdom; in order to let all sentient beings obtain free bodies, universally manifesting; in order to let all sentient beings achieve the most supreme omniscient wisdom (Buddha's wisdom), universally arising benefits without passing in vain; in order to let all sentient beings universally gather all groups, making them pure; in order to let all sentient beings ultimately achieve all wisdom (Buddha's wisdom); in order to let all sentient beings' minds be unwavering, without obstacles. 『O son of Buddha! The Bodhisattva Mahasattva, seeing delightful and pleasing lands, gardens, grasses, trees, flowers, fruits, fragrant scents, superior clothing, treasures, wealth, various adornments, or seeing pleasing villages, settlements, or seeing the majestic power and freedom of emperors, or seeing places of dwelling far from all clamor and confusion. Having seen these things, with skillful wisdom, diligently cultivates, giving rise to immeasurable, superior merits, for the sake of all sentient beings diligently seeking good Dharma, without laziness in their hearts, widely accumulating all good deeds; like the great ocean, with endless good deeds universally covering all, becoming the place where all good Dharmas rely, with all good roots skillfully dedicating merit without discrimination; revealing immeasurable kinds of good roots, wisdom constantly observing all sentient beings, the mind constantly remembering the realm of good roots, with good roots equal to Suchness (the true nature of reality) equally dedicating merit to sentient beings, without rest. At that time, the Bodhisattva, with all good roots, dedicates merit in this way, saying: 『May all sentient beings obtain the love and joy of seeing all Tathagatas (Buddhas), seeing the equality of the true nature of Dharma, without attachment, perfectly pure; may all sentient beings see all Tathagatas as extremely lovable and joyful, making perfect offerings』
；愿一切眾生往生一切無諸煩惱、甚可愛樂清凈佛剎；愿一切眾生得見諸佛可愛樂法；愿一切眾生常樂護持一切菩薩可愛樂行；愿一切眾生得善知識可愛樂眼，見無所礙；愿一切眾生常見一切可愛樂物，無有違逆；愿一切眾生證得一切可愛樂法而勤護持；愿一切眾生於一切佛可樂法中得凈光明；愿一切眾生修諸菩薩一切能捨可愛樂心；愿一切眾生得無所畏能說一切可愛樂法；愿一切眾生得諸菩薩極可愛樂甚深三昧；愿一切眾生得諸菩薩甚可愛樂陀羅尼門；愿一切眾生得諸菩薩甚可愛樂善觀察智；愿一切眾生能現菩薩甚可愛樂自在神通；愿一切眾生能于諸佛大眾會中說可愛樂甚深妙法；愿一切眾生能以方便開示演說甚可愛樂差別之句；愿一切眾生常能發起甚可愛樂平等大悲；愿一切眾生唸唸發起甚可愛樂大菩提心，常令諸根歡喜悅豫；愿一切眾生能入一切甚可愛樂諸如來家；愿一切眾生得可愛樂能調伏行，調伏眾生無有休息；愿一切眾生得諸菩薩甚可愛樂無盡辯才演說諸法；愿一切眾生於不可說不可說劫，住於一切可樂世界，教化眾生，心無厭倦；愿一切眾生以無量方便，普能悟入甚可愛樂諸佛法門；愿一切眾生得可愛樂無礙方便，知一切法無有根本；愿一切眾生得可愛樂離貪慾際，知一切法畢竟無二，斷一切障；愿一
【現代漢語翻譯】 現代漢語譯本：愿一切眾生往生到一切沒有煩惱、非常可愛、令人喜悅的清凈佛土；愿一切眾生得見諸佛所宣說的可愛、令人喜悅的佛法；愿一切眾生常常歡喜護持一切菩薩所修的可愛、令人喜悅的行持；愿一切眾生得到善知識（指引修行的人）的可愛、令人喜悅的慧眼，見一切事物都無所障礙；愿一切眾生常常見到一切可愛、令人喜悅的事物，沒有違逆和不順心；愿一切眾生證得一切可愛、令人喜悅的佛法，並且勤奮護持；愿一切眾生在一切佛所宣說的可愛、令人喜悅的佛法中得到清凈的光明；愿一切眾生修習菩薩的一切能夠捨棄的可愛、令人喜悅的心；愿一切眾生得到無所畏懼的辯才，能夠宣說一切可愛、令人喜悅的佛法；愿一切眾生得到諸菩薩所修的極其可愛、令人喜悅的甚深三昧（禪定）；愿一切眾生得到諸菩薩所修的極其可愛、令人喜悅的陀羅尼門（總持法門）；愿一切眾生得到諸菩薩所修的極其可愛、令人喜悅的善巧觀察智慧；愿一切眾生能夠顯現菩薩所擁有的極其可愛、令人喜悅的自在神通；愿一切眾生能夠在諸佛的大眾集會中宣說可愛、令人喜悅的甚深微妙佛法；愿一切眾生能夠以方便法門開示演說可愛、令人喜悅的各種差別語句；愿一切眾生常常能夠發起極其可愛、令人喜悅的平等大悲心；愿一切眾生唸唸發起極其可愛、令人喜悅的大菩提心（覺悟之心），常常令諸根（眼耳鼻舌身意）歡喜愉悅；愿一切眾生能夠進入一切極其可愛、令人喜悅的諸如來（佛）的家；愿一切眾生得到可愛、令人喜悅的能夠調伏的修行，調伏眾生沒有休息；愿一切眾生得到諸菩薩所擁有的極其可愛、令人喜悅的無盡辯才，演說諸法；愿一切眾生在不可說不可說的劫數中，安住於一切可愛、令人喜悅的世界，教化眾生，心中沒有厭倦；愿一切眾生以無量方便，普遍能夠領悟進入極其可愛、令人喜悅的諸佛法門；愿一切眾生得到可愛、令人喜悅的無礙方便，知道一切法沒有根本；愿一切眾生得到可愛、令人喜悅的遠離貪慾的境界，知道一切法畢竟沒有二元對立，斷除一切障礙；愿一切眾生
【English Translation】 English version: May all sentient beings be reborn in all Buddha lands that are free from afflictions, extremely lovely, and joyful; may all sentient beings see the lovely and joyful Dharma taught by all Buddhas; may all sentient beings always joyfully uphold the lovely and joyful practices of all Bodhisattvas; may all sentient beings obtain the lovely and joyful wisdom eyes of good teachers (those who guide practice), seeing all things without obstruction; may all sentient beings always see all lovely and joyful things, without opposition or displeasure; may all sentient beings realize all lovely and joyful Dharmas and diligently uphold them; may all sentient beings obtain pure light in all the lovely and joyful Dharmas taught by all Buddhas; may all sentient beings cultivate the lovely and joyful mind of renunciation of all things, which is practiced by all Bodhisattvas; may all sentient beings obtain fearless eloquence, able to proclaim all lovely and joyful Dharmas; may all sentient beings obtain the extremely lovely and joyful profound Samadhi (meditative absorption) practiced by all Bodhisattvas; may all sentient beings obtain the extremely lovely and joyful Dharani gates (total retention methods) practiced by all Bodhisattvas; may all sentient beings obtain the extremely lovely and joyful skillful observation wisdom practiced by all Bodhisattvas; may all sentient beings be able to manifest the extremely lovely and joyful unhindered supernatural powers possessed by Bodhisattvas; may all sentient beings be able to proclaim the lovely and joyful profound and wonderful Dharma in the great assemblies of all Buddhas; may all sentient beings be able to use skillful means to reveal and expound the various different statements that are lovely and joyful; may all sentient beings always be able to generate the extremely lovely and joyful great compassion of equality; may all sentient beings generate the extremely lovely and joyful great Bodhi mind (mind of enlightenment) in every moment, always causing the senses (eyes, ears, nose, tongue, body, and mind) to be joyful and delighted; may all sentient beings be able to enter all the extremely lovely and joyful homes of all Tathagatas (Buddhas); may all sentient beings obtain the lovely and joyful practice of being able to tame, taming sentient beings without rest; may all sentient beings obtain the extremely lovely and joyful inexhaustible eloquence of all Bodhisattvas, expounding all Dharmas; may all sentient beings, in inexpressible and inexpressible kalpas, dwell in all lovely and joyful worlds, teaching sentient beings, without weariness in their hearts; may all sentient beings, with immeasurable skillful means, universally be able to realize and enter the extremely lovely and joyful Dharma gates of all Buddhas; may all sentient beings obtain lovely and joyful unhindered skillful means, knowing that all Dharmas have no root; may all sentient beings obtain the lovely and joyful state of being free from greed, knowing that all Dharmas are ultimately non-dual, cutting off all obstacles; may all sentient beings
切眾生得可愛樂離貪慾際，知一切法平等真實；愿一切眾生具足成滿一切菩薩甚可愛樂無戲論法；愿一切眾生得金剛藏精進之心，成可愛樂一切智道；愿一切眾生具可愛樂無礙善根，摧伏一切煩惱怨敵；愿一切眾生得可愛樂一切智門，普於世間現成正覺。』
「佛子！菩薩摩訶薩修習如是諸善根時，得智慧明，為善知識之所攝受，如來慧日明照其心，永滅癡冥；勤修正法，入諸智業，善學智地，流佈善根，充滿法界，以智迴向；盡諸菩薩善根源底，以智深入大方便海，成就無量廣大善根。
「佛子！菩薩摩訶薩以此善根如是迴向，所謂：『不著世間，不取眾生；其心清凈，無所依止；正念諸法，離分別見；不捨一切佛自在慧，不違三世一切諸佛正迴向門；隨順一切平等正法，不壞如來真實之相，等觀三世無眾生相；善順佛道，善說於法，深了其義，入最勝地，悟真實法，智慧圓滿，信樂堅固；雖善修正業而知業性空，了一切法皆如幻化，知一切法無有自性；觀一切義及種種行，隨世言說而無所著；除滅一切執著因緣，知如實理，觀諸法性皆悉寂滅，了一切法同一實相，知諸法相不相違背；與諸菩薩而共同止，修行其道，善攝眾生，入去、來、今一切菩薩迴向之門；于諸佛法心無驚怖，以無量心令諸眾生普
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都能獲得可愛和快樂，遠離貪慾的束縛，了知一切法平等而真實；愿一切眾生都能圓滿具足一切菩薩所喜愛的、沒有戲論的法；愿一切眾生都能獲得金剛般堅固的精進之心，成就令人喜愛的、通往一切智慧的道路；愿一切眾生都能具足令人喜愛的、無障礙的善根，摧伏一切煩惱怨敵；愿一切眾生都能獲得令人喜愛的一切智慧之門，普遍在世間顯現成就正覺。 佛子！菩薩摩訶薩修習這些善根時，會獲得智慧光明，被善知識所攝受，如來的智慧之日光照耀其心，永遠滅除愚癡黑暗；勤奮修習正法，進入各種智慧的行業，善於學習智慧的境界，流佈善根，充滿法界，以智慧迴向；窮盡所有菩薩善根的根源，以智慧深入廣大的方便之海，成就無量廣大的善根。 佛子！菩薩摩訶薩以這些善根如此迴向，即：『不執著世間，不執取眾生；其心清凈，無所依止；正念諸法，遠離分別見；不捨棄一切佛的自在智慧，不違背過去、現在、未來一切諸佛的正迴向之門；隨順一切平等正法，不破壞如來真實的相，平等看待過去、現在、未來三世沒有眾生之相；善於順應佛道，善於宣說佛法，深刻了解其義理，進入最殊勝的境界，領悟真實之法，智慧圓滿，信樂堅固；雖然善於修正業，但知道業的本性是空，了知一切法都如幻化，知道一切法沒有自性；觀察一切義理和種種修行，隨順世俗的言說而沒有執著；消除一切執著的因緣，知道如實的道理，觀察諸法的本性都是寂滅的，了知一切法都同一實相，知道諸法的相不相違背；與諸菩薩共同安住，修行其道，善於攝受眾生，進入過去、現在、未來一切菩薩迴向之門；對於諸佛的教法，心中沒有驚恐，以無量的心令一切眾生普遍'
【English Translation】 English version: May all beings attain what is lovely and joyful, be free from the bonds of greed, and understand that all dharmas are equal and true; may all beings fully possess all the lovely and non-conceptual dharmas of all Bodhisattvas; may all beings attain the Vajra-like heart of diligence, and achieve the lovely path to all wisdom; may all beings possess lovely and unobstructed roots of goodness, and subdue all the enemies of afflictions; may all beings attain the lovely gate of all wisdom, and universally manifest the attainment of perfect enlightenment in the world. O sons of the Buddha! When Bodhisattva Mahasattvas cultivate such roots of goodness, they attain the light of wisdom, are embraced by good teachers, and the sun of the Tathagata's wisdom illuminates their hearts, forever extinguishing the darkness of ignorance; they diligently cultivate the true Dharma, enter into various activities of wisdom, are skilled in learning the realms of wisdom, spread roots of goodness, fill the Dharma realm, and dedicate their merits with wisdom; they exhaust the source of all Bodhisattvas' roots of goodness, and with wisdom, they deeply enter the vast ocean of skillful means, achieving immeasurable and vast roots of goodness. O sons of the Buddha! Bodhisattva Mahasattvas dedicate these roots of goodness in this way, saying: 'Not attached to the world, not grasping at beings; their minds are pure, without any reliance; rightly mindful of all dharmas, free from discriminatory views; not abandoning all the Buddha's self-existent wisdom, not violating the correct dedication gates of all Buddhas of the past, present, and future; conforming to all equal and true dharmas, not destroying the true form of the Tathagata, viewing the three times as without the form of beings; skilled in following the Buddha's path, skilled in expounding the Dharma, deeply understanding its meaning, entering the most supreme realm, realizing the true Dharma, with wisdom perfected, and faith firm; although skilled in cultivating right actions, they know that the nature of actions is empty, understanding that all dharmas are like illusions, knowing that all dharmas have no self-nature; observing all meanings and various practices, following worldly speech without attachment; eliminating all causes of attachment, knowing the true principle, observing that the nature of all dharmas is quiescent, understanding that all dharmas are of one true form, knowing that the forms of dharmas do not contradict each other; dwelling together with all Bodhisattvas, cultivating their path, skilled in embracing beings, entering the dedication gates of all Bodhisattvas of the past, present, and future; in the Buddhas' teachings, their hearts are without fear, with immeasurable hearts, they cause all beings to universally'
得清凈；於十方世界不起執取我、我所心，于諸世間無所分別；於一切境界不生染著，勤修一切出世間法；于諸世間無取無依，于深妙道正見牢固，離諸妄見，了真實法。譬如真如，遍一切處，無有邊際；善根迴向亦復如是，遍一切處，無有邊際。譬如真如，真實為性；善根迴向亦復如是，了一切法真實為性。譬如真如，恒守本性，無有改變；善根迴向亦復如是，守其本性，始終不改。譬如真如，以一切法無性為性；善根迴向亦復如是，了一切法無性為性。譬如真如，無相為相；善根迴向亦復如是，了一切法無相為相。譬如真如，若有得者，終無退轉；善根迴向亦復如是，若有得者，于諸佛法，永不退轉。譬如真如，一切諸佛之所行處；善根迴向亦復如是，一切如來所行之處。譬如真如，離境界相而為境界；善根迴向亦復如是，離境界相而為三世一切諸佛圓滿境界。譬如真如，能有安立；善根迴向亦復如是，悉能安立一切眾生。譬如真如，性常隨順；善根迴向亦復如是，盡未來劫，隨順不斷。譬如真如，無能測量；善根迴向亦復如是，等虛空界，盡眾生心，無能測量。譬如真如，充滿一切；善根迴向亦復如是，一剎那中普周法界。譬如真如，常住無盡；善根迴向亦復如是，究竟無盡。譬如真如，無有比對；善根迴向亦
【現代漢語翻譯】 現代漢語譯本 獲得清凈；在十方世界不執著于『我』和『我所』的觀念，對於世間的一切事物沒有分別；對於一切境界不產生貪戀和執著，勤奮修習一切出世間的法；在世間沒有執取和依賴，對於深奧微妙的道理有堅固的正見，遠離各種虛妄的見解，明瞭真實的法。譬如真如（宇宙萬物的真實本性），遍及一切地方，沒有邊際；善根的迴向也像這樣，遍及一切地方，沒有邊際。譬如真如，以真實為本性；善根的迴向也像這樣，明瞭一切法的真實本性。譬如真如，恒常保持其本性，沒有改變；善根的迴向也像這樣，保持其本性，始終不改變。譬如真如，以一切法無自性為本性；善根的迴向也像這樣，明瞭一切法無自性為本性。譬如真如，以無相為相；善根的迴向也像這樣，明瞭一切法無相為相。譬如真如，如果有人證得，最終不會退轉；善根的迴向也像這樣，如果有人證得，對於諸佛的教法，永遠不會退轉。譬如真如，是一切諸佛所行之處；善根的迴向也像這樣，是一切如來所行之處。譬如真如，遠離境界的相而成為境界；善根的迴向也像這樣，遠離境界的相而成為三世一切諸佛圓滿的境界。譬如真如，能夠安立一切；善根的迴向也像這樣，能夠安立一切眾生。譬如真如，其本性常常隨順；善根的迴向也像這樣，直到未來劫，隨順不斷。譬如真如，無法測量；善根的迴向也像這樣，等同虛空界，窮盡眾生的心，無法測量。譬如真如，充滿一切；善根的迴向也像這樣，在一剎那間普遍周遍法界。譬如真如，常住而無盡；善根的迴向也像這樣，究竟無盡。譬如真如，沒有可以比對的；善根的迴向也像這樣
【English Translation】 English version Attaining purity; in the ten directions of the world, not clinging to the notions of 'I' and 'mine,' having no discrimination towards all things in the world; not generating attachment or clinging to any realm, diligently cultivating all transcendental dharmas; having no grasping or reliance in the world, having firm right view towards the profound and subtle path, being free from all false views, understanding the true dharma. For example, Suchness (the true nature of all things), pervades all places, without limit; the dedication of good roots is also like this, pervading all places, without limit. For example, Suchness, takes truth as its nature; the dedication of good roots is also like this, understanding the true nature of all dharmas. For example, Suchness, constantly maintains its original nature, without change; the dedication of good roots is also like this, maintaining its original nature, never changing. For example, Suchness, takes the non-self nature of all dharmas as its nature; the dedication of good roots is also like this, understanding the non-self nature of all dharmas as its nature. For example, Suchness, takes no-form as form; the dedication of good roots is also like this, understanding no-form as the form of all dharmas. For example, Suchness, if someone attains it, will ultimately not regress; the dedication of good roots is also like this, if someone attains it, will never regress from the Buddhas' teachings. For example, Suchness, is the place where all Buddhas walk; the dedication of good roots is also like this, is the place where all Tathagatas walk. For example, Suchness, is a realm that is apart from the appearance of realms; the dedication of good roots is also like this, is a realm that is apart from the appearance of realms and is the perfect realm of all Buddhas of the three times. For example, Suchness, is able to establish all things; the dedication of good roots is also like this, able to establish all sentient beings. For example, Suchness, its nature is always compliant; the dedication of good roots is also like this, until the future kalpas, compliant without ceasing. For example, Suchness, cannot be measured; the dedication of good roots is also like this, equal to the space realm, exhausting the minds of sentient beings, cannot be measured. For example, Suchness, fills all things; the dedication of good roots is also like this, universally pervades the dharma realm in an instant. For example, Suchness, is permanent and endless; the dedication of good roots is also like this, ultimately endless. For example, Suchness, has no comparison; the dedication of good roots is also like this
復如是，普能圓滿一切佛法，無有比對。譬如真如，體性堅固；善根迴向亦復如是，體性堅固，非諸惑惱之所能沮。譬如真如，不可破壞；善根迴向亦復如是，一切眾生不能損壞。譬如真如，照明為體；善根迴向亦復如是，以普照明而為其性。譬如真如，無所不在；善根迴向亦復如是，於一切處悉無不在。譬如真如，遍一切時；善根迴向亦復如是，遍一切時。譬如真如，性常清凈；善根迴向亦復如是，住於世間而體清凈。譬如真如，於法無礙；善根迴向亦復如是，周行一切而無所礙。譬如真如，為眾法眼；善根迴向亦復如是，能為一切眾生作眼。譬如真如，性無勞倦；善根迴向亦復如是，修行一切菩薩諸行恒無勞倦。譬如真如，體性甚深；善根迴向亦復如是，其性甚深。譬如真如，無有一物；善根迴向亦復如是，了知其性無有一物。譬如真如，性非出現；善根迴向亦復如是，其體微妙，難可得見。譬如真如，離眾垢翳；善根迴向亦復如是，慧眼清凈，離諸癡翳。譬如真如，性無與等；善根迴向亦復如是，成就一切諸菩薩行最上無等。譬如真如，體性寂靜；善根迴向亦復如是，善能隨順寂靜之法。譬如真如，無有根本；善根迴向亦復如是，能入一切無根本法。譬如真如，體性無邊；善根迴向亦復如是，凈諸眾生，其數無
【現代漢語翻譯】 現代漢語譯本： 再者，（善根迴向）能夠圓滿一切佛法，沒有可以比擬的。譬如真如（tathata，事物的真實本性），其體性堅固；善根迴向也像這樣，體性堅固，不會被各種煩惱所動搖。譬如真如，不可破壞；善根迴向也像這樣，一切眾生都不能損壞它。譬如真如，以照明為體性；善根迴向也像這樣，以普遍照明作為其特性。譬如真如，無所不在；善根迴向也像這樣，在一切地方都無所不在。譬如真如，遍及一切時間；善根迴向也像這樣，遍及一切時間。譬如真如，其性常清凈；善根迴向也像這樣，安住於世間而體性清凈。譬如真如，對於法沒有障礙；善根迴向也像這樣，周遍執行一切而沒有障礙。譬如真如，是眾法的眼睛；善根迴向也像這樣，能夠作為一切眾生的眼睛。譬如真如，其性沒有疲勞；善根迴向也像這樣，修行一切菩薩的各種行為，恒常沒有疲勞。譬如真如，體性非常深奧；善根迴向也像這樣，其性非常深奧。譬如真如，沒有一物；善根迴向也像這樣，了知其性沒有一物。譬如真如，其性不是顯現出來的；善根迴向也像這樣，其體微妙，難以見到。譬如真如，遠離各種垢染；善根迴向也像這樣，智慧之眼清凈，遠離各種愚癡的矇蔽。譬如真如，其性沒有可以與之相比的；善根迴向也像這樣，成就一切菩薩的修行，達到最上無等的境界。譬如真如，體性寂靜；善根迴向也像這樣，能夠很好地隨順寂靜之法。譬如真如，沒有根本；善根迴向也像這樣，能夠進入一切沒有根本的法。譬如真如，體性無邊；善根迴向也像這樣，凈化一切眾生，其數量無邊。
【English Translation】 English version: Furthermore, (the dedication of wholesome roots) is able to perfect all Buddha-dharmas, without any comparison. Just like tathata (the true nature of things), whose essence is firm; the dedication of wholesome roots is also like this, its essence is firm, and it cannot be disturbed by various afflictions. Just like tathata, which cannot be destroyed; the dedication of wholesome roots is also like this, it cannot be damaged by all sentient beings. Just like tathata, whose essence is illumination; the dedication of wholesome roots is also like this, with universal illumination as its characteristic. Just like tathata, which is omnipresent; the dedication of wholesome roots is also like this, it is omnipresent in all places. Just like tathata, which pervades all time; the dedication of wholesome roots is also like this, it pervades all time. Just like tathata, whose nature is always pure; the dedication of wholesome roots is also like this, it dwells in the world while its essence is pure. Just like tathata, which has no obstruction to the dharma; the dedication of wholesome roots is also like this, it circulates everywhere without obstruction. Just like tathata, which is the eye of all dharmas; the dedication of wholesome roots is also like this, it can serve as the eye for all sentient beings. Just like tathata, whose nature has no fatigue; the dedication of wholesome roots is also like this, in practicing all the bodhisattva's actions, it is constantly without fatigue. Just like tathata, whose essence is very profound; the dedication of wholesome roots is also like this, its essence is very profound. Just like tathata, which has no thing; the dedication of wholesome roots is also like this, it understands that its nature has no thing. Just like tathata, whose nature is not manifested; the dedication of wholesome roots is also like this, its essence is subtle and difficult to see. Just like tathata, which is free from all defilements; the dedication of wholesome roots is also like this, the eye of wisdom is pure, free from all veils of ignorance. Just like tathata, whose nature has no equal; the dedication of wholesome roots is also like this, it accomplishes all the bodhisattva's practices, reaching the highest and unequaled state. Just like tathata, whose essence is tranquil; the dedication of wholesome roots is also like this, it is able to well accord with the tranquil dharma. Just like tathata, which has no root; the dedication of wholesome roots is also like this, it is able to enter all dharmas that have no root. Just like tathata, whose essence is boundless; the dedication of wholesome roots is also like this, it purifies all sentient beings, whose number is boundless.
邊。譬如真如，體性無著；善根迴向亦復如是，畢竟遠離一切諸著。譬如真如，無有障礙；善根迴向亦復如是，除滅一切世間障礙。譬如真如，非世所行；善根迴向亦復如是，非諸世間之所能行。譬如真如，體性無住；善根迴向亦復如是，一切生死皆非所住。譬如真如，性無所作；善根迴向亦復如是，一切所作悉皆舍離。譬如真如，體性安住；善根迴向亦復如是，安住真實。譬如真如，與一切法而共相應；善根迴向亦復如是，與諸菩薩聽聞修習而共相應。譬如真如，一切法中，性常平等；善根迴向亦復如是，于諸世間修平等行。譬如真如，不離諸法；善根迴向亦復如是，盡未來際不捨世間。譬如真如，一切法中，畢竟無盡；善根迴向亦復如是，于諸眾生迴向無盡。譬如真如，與一切法無有相違；善根迴向亦復如是，不違三世一切佛法。譬如真如，普攝諸法；善根迴向亦復如是，盡攝一切眾生善根。譬如真如，與一切法同其體性；善根迴向亦復如是，與三世佛同一體性。譬如真如，與一切法不相舍離；善根迴向亦復如是，攝持一切世、出世法。譬如真如，無能映蔽；善根迴向亦復如是，一切世間無能映蔽。譬如真如，不可動搖；善根迴向亦復如是，一切魔業無能動搖。譬如真如，性無垢濁；善根迴向亦復如是，修菩薩行
【現代漢語翻譯】 現代漢語譯本 譬如真如（tathata，事物的真實本性），其體性沒有執著；善根迴向（將善行的功德迴向給他人或菩提）也同樣如此，最終遠離一切執著。譬如真如，沒有障礙；善根迴向也同樣如此，消除一切世間的障礙。譬如真如，不是世俗所能行持的；善根迴向也同樣如此，不是世間凡夫所能行持的。譬如真如，其體性沒有住處；善根迴向也同樣如此，一切生死輪迴都不是其所停留之處。譬如真如，其本性沒有造作；善根迴向也同樣如此，一切所作都完全舍離。譬如真如，其體性安住；善根迴向也同樣如此，安住于真實。譬如真如，與一切法共同相應；善根迴向也同樣如此，與諸菩薩聽聞、修習佛法共同相應。譬如真如，在一切法中，其本性恒常平等；善根迴向也同樣如此，在世間修持平等之行。譬如真如，不離一切法；善根迴向也同樣如此，盡未來際不捨棄世間。譬如真如，在一切法中，畢竟無盡；善根迴向也同樣如此，對於一切眾生迴向無盡。譬如真如，與一切法沒有相違背；善根迴向也同樣如此，不違背過去、現在、未來三世一切佛法。譬如真如，普遍攝取一切法；善根迴向也同樣如此，完全攝取一切眾生的善根。譬如真如，與一切法同其體性；善根迴向也同樣如此，與過去、現在、未來三世諸佛同一體性。譬如真如，與一切法不相舍離；善根迴向也同樣如此，攝持一切世間和出世間法。譬如真如，沒有能遮蔽它的；善根迴向也同樣如此，一切世間都不能遮蔽它。譬如真如，不可動搖；善根迴向也同樣如此，一切魔的干擾都不能動搖它。譬如真如，其本性沒有垢染；善根迴向也同樣如此，修持菩薩行。
【English Translation】 English version For example, 'tathata' (真如, the true nature of things), its essence is without attachment; the dedication of merit (善根迴向, the act of transferring the merit of good deeds to others or to enlightenment) is also like this, ultimately being far from all attachments. For example, 'tathata' has no obstacles; the dedication of merit is also like this, eliminating all worldly obstacles. For example, 'tathata' is not something that the world can practice; the dedication of merit is also like this, not something that worldly beings can practice. For example, 'tathata', its essence has no dwelling place; the dedication of merit is also like this, all cycles of birth and death are not where it dwells. For example, 'tathata', its nature has no action; the dedication of merit is also like this, all actions are completely abandoned. For example, 'tathata', its essence is at peace; the dedication of merit is also like this, abiding in truth. For example, 'tathata' is in accordance with all dharmas (法, teachings or phenomena); the dedication of merit is also like this, in accordance with all Bodhisattvas listening to and practicing the Dharma. For example, 'tathata', in all dharmas, its nature is always equal; the dedication of merit is also like this, practicing equality in the world. For example, 'tathata' is not separate from all dharmas; the dedication of merit is also like this, not abandoning the world until the end of time. For example, 'tathata', in all dharmas, is ultimately inexhaustible; the dedication of merit is also like this, the dedication to all sentient beings is inexhaustible. For example, 'tathata' is not in conflict with all dharmas; the dedication of merit is also like this, not conflicting with all the Buddha's teachings of the past, present, and future. For example, 'tathata' universally encompasses all dharmas; the dedication of merit is also like this, completely encompassing the good roots of all sentient beings. For example, 'tathata' shares the same essence with all dharmas; the dedication of merit is also like this, sharing the same essence with all Buddhas of the past, present, and future. For example, 'tathata' is not separate from all dharmas; the dedication of merit is also like this, embracing all worldly and transcendental dharmas. For example, 'tathata' cannot be obscured; the dedication of merit is also like this, not being able to be obscured by anything in the world. For example, 'tathata' is unshakeable; the dedication of merit is also like this, not being able to be shaken by any demonic activities. For example, 'tathata', its nature is without defilement; the dedication of merit is also like this, cultivating the Bodhisattva path.
無有垢濁。譬如真如，無有變易；善根迴向亦復如是，愍念眾生，心無變易。譬如真如，不可窮盡；善根迴向亦復如是，非諸世法所能窮盡。譬如真如，性常覺悟；善根迴向亦復如是，普能覺悟一切諸法。譬如真如，不可失壞；善根迴向亦復如是，于諸眾生起勝志願，永不失壞。譬如真如，能大照明；善根迴向亦復如是，以大智光照諸世間。譬如真如，不可言說；善根迴向亦復如是，一切言語所不可說。譬如真如，持諸世間；善根迴向亦復如是，能持一切菩薩諸行。譬如真如，隨世言說；善根迴向亦復如是，隨順一切智慧言說。譬如真如，遍一切法；善根迴向亦復如是，遍於十方一切佛剎，現大神通，成等正覺。譬如真如，無有分別；善根迴向亦復如是，于諸世間，無所分別。譬如真如，遍一切身；善根迴向亦復如是，遍十方剎無量身中。譬如真如，體性無生；善根迴向亦復如是，方便示生而無所生。譬如真如，無所不在；善根迴向亦復如是，十方三世諸佛土中，普現神通而無不在。譬如真如，遍在於夜；善根迴向亦復如是，於一切夜，放大光明，施作佛事。譬如真如，遍在於晝；善根迴向亦復如是，悉令一切在晝眾生，見佛神變，演不退輪，離垢清凈，無空過者。譬如真如，遍在半月及以一月；善根迴向亦復如是，
于諸世間次第時節，得善方便，於一念中知一切時。譬如真如，遍在年歲；善根迴向亦復如是，住無量劫明瞭成熟，一切諸根皆令圓滿。譬如真如，遍成壞劫；善根迴向亦復如是，住一切劫清凈無染，教化眾生咸令清凈。譬如真如，盡未來際；善根迴向亦復如是，盡未來際，修諸菩薩清凈妙行，成滿大愿無有退轉。譬如真如，遍住三世；善根迴向亦復如是，令諸眾生於一剎那見三世佛，未曾一念而有舍離。譬如真如，遍一切處；善根迴向亦復如是，超出三界，周行一切，悉得自在。譬如真如，住有無法；善根迴向亦復如是，了達一切有無之法畢竟清凈。譬如真如，體性清凈；善根迴向亦復如是，能以方便集助道法，凈治一切諸菩薩行。譬如真如，體性明潔；善根迴向亦復如是，令諸菩薩悉得三昧明潔之心。譬如真如，體性無垢；善根迴向亦復如是，遠離諸垢，滿足一切諸清凈意。譬如真如，無我、我所；善根迴向亦復如是，以無我、我所清凈之心，充滿十方諸佛國土。譬如真如，體性平等；善根迴向亦復如是，獲得平等一切智智，照了諸法，離諸癡翳。譬如真如，超諸數量；善根迴向亦復如是，與超數量一切智乘大力法藏而同止住，興遍十方一切世界廣大法雲。譬如真如，平等安住；善根迴向亦復如是，發生一切諸菩
【現代漢語翻譯】 現代漢語譯本 在所有世間次第的時節中，獲得善巧方便，在一念之間知曉一切時。譬如真如（tathata，事物的真實本性），遍在於年歲之中；善根的迴向也同樣如此，安住于無量劫中，明瞭成熟，使一切諸根都圓滿。譬如真如，遍成於成劫和壞劫；善根的迴向也同樣如此，安住於一切劫中，清凈無染，教化眾生都使他們清凈。譬如真如，窮盡未來際；善根的迴向也同樣如此，窮盡未來際，修習諸菩薩清凈微妙的行持，成就圓滿的大愿，沒有退轉。譬如真如，遍住於過去、現在、未來三世；善根的迴向也同樣如此，使眾生在一剎那間見到三世諸佛，未曾有一念舍離。譬如真如，遍一切處；善根的迴向也同樣如此，超出三界，周行一切，都得到自在。譬如真如，安住于有法和無法之中；善根的迴向也同樣如此，了達一切有和無的法，畢竟清凈。譬如真如，體性清凈；善根的迴向也同樣如此，能夠以方便集聚助道之法，清凈治理一切諸菩薩的行持。譬如真如，體性明潔；善根的迴向也同樣如此，使諸菩薩都得到三昧（samadhi，禪定）明潔的心。譬如真如，體性無垢；善根的迴向也同樣如此，遠離諸垢，滿足一切諸清凈的意願。譬如真如，無我、無我所；善根的迴向也同樣如此，以無我、無我所的清凈之心，充滿十方諸佛國土。譬如真如，體性平等；善根的迴向也同樣如此，獲得平等一切智智（sarvajna-jnana，對一切事物無礙的智慧），照了諸法，遠離一切癡暗。譬如真如，超越一切數量；善根的迴向也同樣如此，與超越數量的一切智乘（sarvajna-yana，通往一切智的乘）大力法藏同住，興起遍佈十方一切世界的廣大法雲。譬如真如，平等安住；善根的迴向也同樣如此，發生一切諸菩
【English Translation】 English version In all the successive seasons of the world, obtaining skillful means, in a single thought knowing all times. Just as tathata (the true nature of things) pervades the years; the dedication of good roots is also like this, abiding in immeasurable kalpas (eons), clearly maturing, making all faculties complete. Just as tathata pervades the kalpas of formation and destruction; the dedication of good roots is also like this, abiding in all kalpas, pure and undefiled, teaching sentient beings, making them all pure. Just as tathata exhausts the future; the dedication of good roots is also like this, exhausting the future, cultivating the pure and wonderful practices of all bodhisattvas, accomplishing the great vows without regression. Just as tathata pervades the three times of past, present, and future; the dedication of good roots is also like this, enabling sentient beings to see the Buddhas of the three times in a single moment, never having a single thought of abandoning them. Just as tathata pervades all places; the dedication of good roots is also like this, transcending the three realms, traveling everywhere, attaining complete freedom. Just as tathata abides in the existence and non-existence of dharmas; the dedication of good roots is also like this, understanding that all dharmas of existence and non-existence are ultimately pure. Just as tathata is pure in nature; the dedication of good roots is also like this, able to skillfully gather the aids to the path, purifying all the practices of the bodhisattvas. Just as tathata is clear and bright in nature; the dedication of good roots is also like this, enabling all bodhisattvas to attain the clear and bright mind of samadhi (meditative absorption). Just as tathata is immaculate in nature; the dedication of good roots is also like this, being free from all defilements, fulfilling all pure intentions. Just as tathata is without self or what belongs to self; the dedication of good roots is also like this, with a pure mind free from self and what belongs to self, filling the Buddha lands of the ten directions. Just as tathata is equal in nature; the dedication of good roots is also like this, obtaining the equal all-knowing wisdom (sarvajna-jnana), illuminating all dharmas, free from all ignorance. Just as tathata transcends all numbers; the dedication of good roots is also like this, dwelling together with the immeasurable all-knowing vehicle (sarvajna-yana), the great treasury of dharma, raising vast clouds of dharma that pervade all worlds in the ten directions. Just as tathata abides equally; the dedication of good roots is also like this, generating all the good
薩行，平等住於一切智道。譬如真如，遍住一切諸眾生界；善根迴向亦復如是，滿足無礙一切種智，于眾生界悉現在前。譬如真如，無有分別，普住一切音聲智中；善根迴向亦復如是，具足一切諸言音智，能普示現種種言音，開示眾生。譬如真如，永離世間；善根迴向亦復如是，普使眾生永出世間。譬如真如，體性廣大；善根迴向亦復如是，悉能受持去、來、今世廣大佛法，恒不忘失，勤修一切菩薩諸行。譬如真如，無有間息；善根迴向亦復如是，為欲安處一切眾生於大智地，於一切劫修菩薩行無有間息。譬如真如，體性寬廣，遍一切法；善根迴向亦復如是，凈念無礙，普攝一切寬廣法門。譬如真如，遍攝群品；善根迴向亦復如是，證得無量品類之智，修諸菩薩真實妙行。譬如真如，無所取著；善根迴向亦復如是，於一切法皆無所取，除滅一切世間取著，普令清凈。譬如真如，體性不動；善根迴向亦復如是，安住普賢圓滿行愿，畢竟不動。譬如真如，是佛境界；善根迴向亦復如是，令諸眾生滿足一切大智境界，滅煩惱境悉令清凈。譬如真如，無能制伏；善根迴向亦復如是，不為一切眾魔事業、外道邪論之所制伏。譬如真如，非是可修，非不可修；善根迴向亦復如是，舍離一切妄想取著，于修、不修無所分別。譬如真如
【現代漢語翻譯】 現代漢語譯本：薩行（菩薩的修行），平等地安住於一切智慧之道。譬如真如（事物的真實本性），遍佈於一切眾生的世界；善根的迴向也像這樣，圓滿無礙地達到一切種智（佛陀的智慧），在眾生的世界中完全顯現。譬如真如，沒有分別，普遍安住於一切音聲的智慧中；善根的迴向也像這樣，具足一切語言聲音的智慧，能夠普遍示現種種語言聲音，開示眾生。譬如真如，永遠脫離世間；善根的迴向也像這樣，普遍使眾生永遠脫離世間。譬如真如，本體廣大；善根的迴向也像這樣，能夠受持過去、現在、未來三世廣大的佛法，恒常不忘失，勤奮修習一切菩薩的修行。譬如真如，沒有間斷；善根的迴向也像這樣，爲了安置一切眾生於大智慧之地，在一切劫中修菩薩行沒有間斷。譬如真如，本體寬廣，遍及一切法；善根的迴向也像這樣，清凈的意念沒有障礙，普遍攝取一切寬廣的法門。譬如真如，普遍攝取各種類別；善根的迴向也像這樣，證得無量品類的智慧，修習各種菩薩真實微妙的修行。譬如真如，沒有執著；善根的迴向也像這樣，對於一切法都沒有執著，消除一切世間的執著，普遍使之清凈。譬如真如，本體不動；善根的迴向也像這樣，安住于普賢（菩薩名）圓滿的行愿，畢竟不動。譬如真如，是佛的境界；善根的迴向也像這樣，使眾生圓滿一切大智慧的境界，滅除煩惱的境界，使之清凈。譬如真如，沒有能夠制伏的；善根的迴向也像這樣，不被一切魔的事業、外道的邪論所制伏。譬如真如，不是可以修的，也不是不可以修的；善根的迴向也像這樣，舍離一切妄想執著，對於修與不修沒有分別。譬如真如
【English Translation】 English version: The practice of Bodhisattvas (Sā-xing), dwells equally in the path of all wisdom. Just as Suchness (Tathātā), pervades all realms of sentient beings; the dedication of wholesome roots is also like this, fulfilling without obstruction all-knowing wisdom (sarvajñāna), fully manifesting in the realms of sentient beings. Just as Suchness, is without discrimination, universally dwelling in the wisdom of all sounds; the dedication of wholesome roots is also like this, possessing all the wisdom of languages and sounds, able to universally manifest various languages and sounds, enlightening sentient beings. Just as Suchness, is forever detached from the world; the dedication of wholesome roots is also like this, universally enabling sentient beings to forever transcend the world. Just as Suchness, is vast in essence; the dedication of wholesome roots is also like this, able to uphold the vast Dharma of the Buddhas of the past, present, and future, constantly without forgetting, diligently cultivating all the practices of Bodhisattvas. Just as Suchness, is without cessation; the dedication of wholesome roots is also like this, in order to settle all sentient beings in the ground of great wisdom, cultivating the practices of Bodhisattvas throughout all kalpas without cessation. Just as Suchness, is broad in essence, pervading all dharmas; the dedication of wholesome roots is also like this, with pure mindfulness without obstruction, universally embracing all broad Dharma gates. Just as Suchness, universally embraces all categories; the dedication of wholesome roots is also like this, attaining the wisdom of immeasurable categories, cultivating the true and wondrous practices of Bodhisattvas. Just as Suchness, is without attachment; the dedication of wholesome roots is also like this, having no attachment to any dharma, eliminating all worldly attachments, universally making them pure. Just as Suchness, is unmoving in essence; the dedication of wholesome roots is also like this, abiding in the perfect vows and practices of Samantabhadra (a Bodhisattva), ultimately unmoving. Just as Suchness, is the realm of the Buddhas; the dedication of wholesome roots is also like this, enabling sentient beings to fulfill all realms of great wisdom, extinguishing the realms of afflictions, making them pure. Just as Suchness, cannot be subdued; the dedication of wholesome roots is also like this, not being subdued by the deeds of all demons or the heretical theories of external paths. Just as Suchness, is neither something to be cultivated nor something not to be cultivated; the dedication of wholesome roots is also like this, abandoning all delusive thoughts and attachments, having no discrimination between cultivation and non-cultivation. Just as Suchness
，無有退舍；善根迴向亦復如是，常見諸佛，發菩提心，大誓莊嚴，永無退舍。譬如真如，普攝一切世間言音；善根迴向亦復如是，能得一切差別言音神通智慧，普發一切種種言辭。譬如真如，於一切法無所希求；善根迴向亦復如是，令諸眾生乘普賢乘而得出離，於一切法無所貪求。譬如真如，住一切地；善根迴向亦復如是，令一切眾生舍世間地，住智慧地，以普賢行而自莊嚴。譬如真如，無有斷絕；善根迴向亦復如是，於一切法得無所畏，隨其類音，處處演說，無有斷絕。譬如真如，舍離諸漏；善根迴向亦復如是，令一切眾產生就法智，了達於法，圓滿菩提無漏功德。譬如真如，無有少法而能壞亂，令其少分非是覺悟；善根迴向亦復如是，普令開悟一切諸法，其心無量遍周法界。譬如真如，過去非始，未來非末，現在非異；善根迴向亦復如是，為一切眾生新新恒起菩提心願，普使清凈，永離生死。譬如真如，於三世中無所分別；善根迴向亦復如是，現在念念心常覺悟，過去、未來皆悉清凈。譬如真如，成就一切諸佛菩薩；善根迴向亦復如是，發起一切大愿方便，成就諸佛廣大智慧。譬如真如，究竟清凈，不與一切諸煩惱俱；善根迴向亦復如是，能滅一切眾生煩惱，圓滿一切清凈智慧。』
「佛子！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：沒有退縮捨棄；善根迴向也是如此，常常見到諸佛，發起菩提心（覺悟之心），以大誓願莊嚴自身，永遠沒有退縮捨棄。譬如真如（事物的真實本性），普遍攝受一切世間的語言聲音；善根迴向也是如此，能夠獲得一切差別語言聲音的神通智慧，普遍發出一切種種言辭。譬如真如，對於一切法沒有希求；善根迴向也是如此，令一切眾生乘坐普賢乘（普賢菩薩的教導）而得以出離，對於一切法沒有貪求。譬如真如，安住於一切地（修行階段）；善根迴向也是如此，令一切眾生捨棄世間地，安住于智慧地，以普賢行（普賢菩薩的修行）來莊嚴自身。譬如真如，沒有斷絕；善根迴向也是如此，對於一切法獲得無所畏懼，隨著其類別聲音，處處演說，沒有斷絕。譬如真如，舍離一切煩惱；善根迴向也是如此，令一切眾產生就法智（對佛法的智慧），了達於法，圓滿菩提（覺悟）無漏功德。譬如真如，沒有少許法能夠破壞擾亂，使其少部分不是覺悟；善根迴向也是如此，普遍令一切諸法開悟，其心無量遍佈法界。譬如真如，過去沒有開始，未來沒有終結，現在沒有差異；善根迴向也是如此，為一切眾生新新恒常生起菩提心願，普遍使其清凈，永遠脫離生死。譬如真如，在三世（過去、現在、未來）中沒有分別；善根迴向也是如此，現在念念心常覺悟，過去、未來都清凈。譬如真如，成就一切諸佛菩薩；善根迴向也是如此，發起一切大愿方便，成就諸佛廣大智慧。譬如真如，究竟清凈，不與一切煩惱同在；善根迴向也是如此，能夠滅除一切眾生煩惱，圓滿一切清凈智慧。 『佛子！菩薩摩訶薩（偉大的菩薩）
【English Translation】 English version: There is no retreat or abandonment; the dedication of good roots is also like this, constantly seeing all Buddhas, generating the Bodhi mind (mind of enlightenment), adorning oneself with great vows, and never retreating or abandoning. For example, Suchness (the true nature of things) universally encompasses all worldly languages and sounds; the dedication of good roots is also like this, able to obtain all differentiated languages and sounds, supernatural powers, and wisdom, universally uttering all kinds of words. For example, Suchness has no desire for any dharma (teachings); the dedication of good roots is also like this, enabling all sentient beings to ride the Samantabhadra Vehicle (teachings of Bodhisattva Samantabhadra) and attain liberation, having no craving for any dharma. For example, Suchness abides in all grounds (stages of practice); the dedication of good roots is also like this, enabling all sentient beings to abandon worldly grounds, abide in the ground of wisdom, and adorn themselves with the practice of Samantabhadra. For example, Suchness is without cessation; the dedication of good roots is also like this, obtaining fearlessness in all dharmas, expounding everywhere according to their respective sounds, without cessation. For example, Suchness is free from all outflows; the dedication of good roots is also like this, enabling all sentient beings to achieve Dharma wisdom (wisdom of the Dharma), understand the Dharma, and perfect the unconditioned merits of Bodhi (enlightenment). For example, Suchness has no dharma that can corrupt or disturb it, making any part of it not enlightened; the dedication of good roots is also like this, universally enlightening all dharmas, its mind immeasurable and pervading the Dharma realm. For example, Suchness has no beginning in the past, no end in the future, and no difference in the present; the dedication of good roots is also like this, constantly generating new Bodhi mind vows for all sentient beings, universally purifying them, and forever freeing them from birth and death. For example, Suchness has no distinctions in the three times (past, present, and future); the dedication of good roots is also like this, the mind is constantly enlightened in every moment of the present, and the past and future are all pure. For example, Suchness accomplishes all Buddhas and Bodhisattvas; the dedication of good roots is also like this, generating all great vows and skillful means, and accomplishing the vast wisdom of all Buddhas. For example, Suchness is ultimately pure, not associated with any afflictions; the dedication of good roots is also like this, able to extinguish all afflictions of sentient beings, and perfect all pure wisdom. 『Buddha-child! Bodhisattva Mahasattvas (great Bodhisattvas)
如是迴向時，得一切佛剎平等，普嚴凈一切世界故；得一切眾生平等，普為轉無礙法輪故；得一切菩薩平等，普出生一切智愿故；得一切諸佛平等，觀察諸佛體無二故；得一切法平等，普知諸法性無易故；得一切世間平等，以方便智善解一切語言道故；得一切菩薩行平等，隨種善根盡迴向故；得一切時平等，勤修佛事，於一切時無斷絕故；得一切業果平等，於世、出世所有善根皆無染著，咸究竟故；得一切佛自在神通平等，隨順世間現佛事故。
「佛子！是為菩薩摩訶薩第八真如相迴向。菩薩摩訶薩住此迴向，證得無量清凈法門，能為如來大師子吼，自在無畏；以善方便，教化成就無量菩薩，於一切時未曾休息；得佛無量圓滿之身，一身充遍一切世界；得佛無量圓滿音聲，一音開悟一切眾生；得佛無量圓滿之力，一毛孔中普能容納一切國土；得佛無量圓滿神通，置諸眾生於一塵中；得佛無量圓滿解脫，於一眾生身示現一切諸佛境界，成等正覺；得佛無量圓滿三昧，一三昧中普能示現一切三昧；得佛無量圓滿辯才，說一句法，窮未來際而不可盡，悉除一切眾生疑惑；得佛無量圓滿眾生，具佛十力，盡眾生界示成正覺。佛子！是為菩薩摩訶薩以一切善根順真如相迴向。」
爾時，金剛幢菩薩承佛威力，普觀十
【現代漢語翻譯】 現代漢語譯本 如此迴向時，能獲得一切佛剎（佛所居住的國土）的平等，普遍莊嚴清凈一切世界；能獲得一切眾生的平等，普遍為他們轉動無礙的法輪（佛法的教義）；能獲得一切菩薩的平等，普遍生起一切智慧的願望；能獲得一切諸佛的平等，觀察諸佛的本體沒有差別；能獲得一切法的平等，普遍知曉諸法的本性沒有改變；能獲得一切世間的平等，用方便的智慧善巧地理解一切語言的表達方式；能獲得一切菩薩行的平等，隨著所種的善根完全迴向；能獲得一切時間的平等，勤奮修行佛事，在一切時間都沒有間斷；能獲得一切業果的平等，對於世間和出世間的所有善根都沒有執著，都達到究竟；能獲得一切佛的自在神通的平等，隨順世間示現佛的事蹟。 『佛子！』這就是菩薩摩訶薩（大菩薩）第八種真如相迴向。菩薩摩訶薩安住于這種迴向，證得無量清凈的法門，能像如來一樣發出大師子吼（比喻佛陀的教誨威猛有力），自在無畏；用善巧方便，教化成就無量菩薩，在一切時間都不曾休息；獲得佛無量圓滿的身體，一個身體充滿一切世界；獲得佛無量圓滿的聲音，一個聲音開悟一切眾生；獲得佛無量圓滿的力量，一個毛孔中普遍能夠容納一切國土；獲得佛無量圓滿的神通，將一切眾生安置在一個微塵之中；獲得佛無量圓滿的解脫，在一個眾生的身上示現一切諸佛的境界，成就正等正覺；獲得佛無量圓滿的三昧（禪定），在一個三昧中普遍能夠示現一切三昧；獲得佛無量圓滿的辯才，說一句法，窮盡未來都無法說完，完全消除一切眾生的疑惑；獲得佛無量圓滿的眾生，具足佛的十力（佛的十種智慧力量），在眾生界示現成正覺。『佛子！』這就是菩薩摩訶薩用一切善根順應真如相迴向。」 這時，金剛幢菩薩承蒙佛的威神之力，普遍觀察十方世界。
【English Translation】 English version When one dedicates merit in this way, one obtains the equality of all Buddha-lands (the lands where Buddhas reside), universally adorning and purifying all worlds; one obtains the equality of all sentient beings, universally turning the unobstructed Dharma wheel (the teachings of Buddhism) for them; one obtains the equality of all Bodhisattvas, universally generating the aspiration for all wisdom; one obtains the equality of all Buddhas, observing that the essence of all Buddhas is without difference; one obtains the equality of all dharmas (teachings), universally knowing that the nature of all dharmas is unchanging; one obtains the equality of all realms, skillfully understanding all forms of language through expedient wisdom; one obtains the equality of all Bodhisattva practices, dedicating all merits according to the roots of goodness planted; one obtains the equality of all times, diligently cultivating Buddhist practices, without interruption at any time; one obtains the equality of all karmic results, without attachment to any good roots, whether worldly or transcendental, all reaching ultimate completion; one obtains the equality of all the Buddhas' unhindered spiritual powers, manifesting the deeds of the Buddhas in accordance with the world. 『Child of the Buddha!』 This is the eighth dedication of the Suchness aspect of a Bodhisattva-Mahasattva (Great Bodhisattva). A Bodhisattva-Mahasattva abiding in this dedication attains immeasurable pure Dharma gates, able to roar the great lion's roar like the Tathagata (a title for the Buddha, meaning 'Thus Gone' or 'Thus Come'), freely and fearlessly; with skillful means, they teach and accomplish immeasurable Bodhisattvas, never resting at any time; they obtain the immeasurable perfect body of the Buddha, one body filling all worlds; they obtain the immeasurable perfect voice of the Buddha, one voice enlightening all sentient beings; they obtain the immeasurable perfect power of the Buddha, one pore universally able to contain all lands; they obtain the immeasurable perfect spiritual powers of the Buddha, placing all sentient beings within a single dust mote; they obtain the immeasurable perfect liberation of the Buddha, manifesting the realms of all Buddhas in the body of one sentient being, attaining perfect enlightenment; they obtain the immeasurable perfect samadhi (meditative absorption) of the Buddha, universally able to manifest all samadhis within one samadhi; they obtain the immeasurable perfect eloquence of the Buddha, speaking one phrase of Dharma, which cannot be exhausted even in the endless future, completely removing all doubts of all sentient beings; they obtain the immeasurable perfect beings of the Buddha, possessing the ten powers of the Buddha (ten kinds of wisdom and power), manifesting perfect enlightenment in the realm of sentient beings. 『Child of the Buddha!』 This is how a Bodhisattva-Mahasattva dedicates all good roots in accordance with the aspect of Suchness.』 At that time, the Bodhisattva Vajradhvaja, empowered by the Buddha's majestic power, universally observed the ten directions.
方而說頌言：
「菩薩志樂常安住， 正念堅固離癡惑， 其心善軟恒清涼， 積集無邊功德行。 菩薩謙順無違逆， 所有志愿悉清凈， 已得智慧大光明， 善能照了一切業。 菩薩思惟業廣大， 種種差別甚希有， 決意修行無退轉， 以此饒益諸群生。 諸業差別無量種， 菩薩一切勤修習， 隨順眾生不違意， 普令心凈生歡喜。 已升調御人尊地， 離諸熱惱心無礙， 於法于義悉善知， 為利群生轉勤習。 菩薩所修眾善行， 無量無數種種別， 于彼一切分別知， 為利群生故迴向。 以妙智慧恒觀察， 究竟廣大真實理， 斷諸有處悉無餘， 如彼真如善迴向。 譬如真如遍一切， 如是普攝諸世間， 菩薩以此心迴向， 悉令眾生無所著。 菩薩願力遍一切， 譬如真如無不在， 若見不見念悉周， 悉以功德而回向。 夜中隨住晝亦住， 半月一月亦隨住， 若年若劫悉住中， 真如如是行亦然。 所有三世及剎土， 一切眾生與諸法， 悉住其中無所住， 以如是行而回向。 譬如真如本自性， 菩薩如是發大心， 真如所在無不在， 以如是行而回向。 譬如真如本自性， 其
【現代漢語翻譯】 現代漢語譯本 於是，他以偈頌的形式說道： 『菩薩的志向和喜樂常常安住于正道，正念堅定，遠離愚癡和迷惑。 他們的心善良柔和，恒常清涼，積累著無邊的功德和修行。 菩薩謙虛順從，沒有違逆，所有的願望都清凈無染。 他們已經獲得了智慧的光明，能夠明瞭地照見一切業。 菩薩思量著業的廣大，種種差別非常稀有。 他們決心修行，永不退轉，以此來饒益一切眾生。 諸業的差別有無量種，菩薩勤奮地修習一切。 他們隨順眾生，不違背眾生的意願，普遍地使眾生內心清凈，生起歡喜。 他們已經升到了調御人尊（佛陀）的地位，遠離一切熱惱，內心沒有障礙。 對於佛法和義理都非常瞭解，爲了利益眾生而勤奮修習。 菩薩所修的各種善行，無量無數，種類繁多。 對於這一切，他們都分別明瞭，爲了利益眾生而回向。 他們用微妙的智慧恒常觀察，究竟廣大真實的道理。 斷除一切有（存在）之處，沒有剩餘，像那真如（事物的本性）一樣善於迴向。 譬如真如遍及一切，菩薩也像這樣普遍地攝受一切世間。 菩薩以此心迴向，使一切眾生都沒有執著。 菩薩的願力遍及一切，譬如真如無所不在。 無論是可見的還是不可見的，他們的念頭都周遍，都用功德來回向。 夜晚安住，白天也安住，半個月一個月也安住。 無論是年還是劫，都安住其中，真如的執行也是如此。 所有三世（過去、現在、未來）和剎土（佛國），一切眾生和諸法。 都安住其中，而無所住，以這樣的修行來回向。 譬如真如的本性，菩薩也像這樣發大心。 真如所在之處無所不在，以這樣的修行來回向。 譬如真如的本性，其
【English Translation】 English version Then, he spoke in verses: 'Bodhisattvas' aspirations and joys always abide in the right path, their mindfulness is firm, and they are free from ignorance and delusion. Their hearts are kind and gentle, constantly cool, accumulating boundless merits and practices. Bodhisattvas are humble and obedient, without opposition, and all their vows are pure and undefiled. They have already obtained the light of wisdom, able to clearly see all karmas. Bodhisattvas contemplate the vastness of karma, with various differences that are very rare. They are determined to practice, never retreating, in order to benefit all sentient beings. The differences in karmas are countless, and Bodhisattvas diligently practice all of them. They comply with sentient beings, not opposing their wishes, universally purifying their minds and bringing them joy. They have already ascended to the position of the Tamer of Men (Buddha), free from all afflictions, and their minds are without obstacles. They are very knowledgeable about the Dharma and its meanings, and they diligently practice for the benefit of sentient beings. The various good deeds that Bodhisattvas practice are immeasurable, countless, and of many kinds. They understand all of these separately and clearly, and they dedicate them for the benefit of sentient beings. They constantly observe with subtle wisdom, the ultimate, vast, and true principle. They cut off all places of existence, without remainder, and are good at dedicating like that of Suchness (the true nature of things). Just as Suchness pervades everything, Bodhisattvas also universally embrace all worlds. Bodhisattvas dedicate with this mind, so that all sentient beings have no attachments. Bodhisattvas' vows pervade everything, just as Suchness is omnipresent. Whether visible or invisible, their thoughts are all-encompassing, and they dedicate with merits. They abide in the night, and they also abide in the day, they also abide for half a month or a month. Whether it is a year or a kalpa, they abide within it, and the operation of Suchness is also like this. All three times (past, present, future) and Buddha-lands, all sentient beings and all dharmas. All abide within it, yet without abiding, and they dedicate with such practice. Just like the nature of Suchness, Bodhisattvas also generate great minds like this. Wherever Suchness is, it is omnipresent, and they dedicate with such practice. Just like the nature of Suchness, its
中未曾有一法， 不得自性是真性， 以如是業而回向。 如真如相業亦爾， 如真如性業亦爾， 如真如性本真實， 業亦如是同真如。 譬如真如無邊際， 業亦如是無有邊， 而於其中無縛著， 是故此業得清凈。 如是聰慧真佛子， 志願堅固不動搖， 以其智力善通達， 入于諸佛方便藏。 覺悟法王真實法， 于中無著亦無縛， 如是自在心無礙， 未曾見有一法起。 如來法身所作業， 一切世間如彼相， 說諸法相皆無相， 知如是相是知法。 菩薩住是不思議， 于中思議不可盡， 入此不可思議處， 思與非思皆寂滅。 如是思惟諸法性， 了達一切業差別， 所有我執皆除滅， 住于功德無能動。 菩薩一切業果報， 悉為無盡智所印， 如是無盡自性盡， 是故無盡方便滅。 菩薩觀心不在外， 亦復不得在於內， 知其心性無所有， 我法皆離永寂滅。 彼諸佛子如是知， 一切法性常空寂， 無有一法能造作， 同於諸佛悟無我。 了知一切諸世間， 悉與真如性相等， 見是不可思議相， 是則能知無相法。 若能住是甚深法， 常樂修行菩薩行， 為欲利益諸群生， 大
【現代漢語翻譯】 現代漢語譯本 其中未曾有一法，沒有自性可以稱為真性，而是以這樣的業力進行迴向。 如同真如（Tathata，事物的真實本性）的相一樣，業力也是如此；如同真如的性一樣，業力也是如此。 真如的本性是真實的，業力也如同真如一樣。 譬如真如沒有邊際，業力也同樣沒有邊際，但在其中沒有束縛和執著，因此這種業力是清凈的。 像這樣聰慧的真佛子，志願堅定不動搖，以其智慧的力量善於通達，進入諸佛的方便法門寶藏。 覺悟法王的真實教法，其中沒有執著也沒有束縛，如此自在，心中沒有障礙，從未見過有一法生起。 如來法身所造作的業，一切世間都如其相，說諸法的相都是無相的，知道這樣的相就是知道法。 菩薩安住于這種不可思議的境界，其中思議是無法窮盡的，進入這不可思議之處，思與非思都寂滅。 像這樣思維諸法的本性，瞭解一切業的差別，所有我執都消除滅盡，安住于功德之中，沒有任何事物可以動搖。 菩薩的一切業果報，都被無盡的智慧所印證，像這樣無盡的自性也終將窮盡，因此無盡的方便法門也終將寂滅。 菩薩觀察心不在外，也無法在內找到，知道心的本性是空無所有的，我與法都遠離，永遠寂滅。 那些佛子如此了知，一切法的本性常是空寂的，沒有一法可以被造作，與諸佛一樣覺悟到無我。 了知一切世間，都與真如的本性相等，見到這種不可思議的相，就能知道無相的法。 如果能夠安住于這種甚深的法，常常樂於修行菩薩的行持，爲了利益一切眾生，大
【English Translation】 English version Among them, there has never been a single dharma (phenomenon), that does not have a self-nature that can be called true nature, but rather, it is with such karma that one dedicates merit. Just as the appearance of Tathata (the true nature of things) is, so is karma; just as the nature of Tathata is, so is karma. The nature of Tathata is real, and karma is also the same as Tathata. For example, just as Tathata has no boundaries, karma also has no boundaries, but within it there is no bondage or attachment, therefore this karma is pure. Like this, a wise true child of the Buddha, with a firm and unwavering aspiration, through the power of their wisdom, skillfully penetrates and enters the treasury of expedient teachings of all Buddhas. Awakening to the true teachings of the Dharma King, in which there is neither attachment nor bondage, thus being at ease, with no obstacles in the mind, never having seen a single dharma arise. The karma created by the Dharmakaya (Dharma body) of the Tathagata, all the worlds are like its appearance, saying that the appearances of all dharmas are without appearance, knowing such an appearance is knowing the Dharma. Bodhisattvas abide in this inconceivable realm, in which contemplation cannot be exhausted, entering this inconceivable place, both thought and non-thought are extinguished. Like this, contemplating the nature of all dharmas, understanding the differences of all karmas, all attachments to self are eliminated, abiding in merit, with nothing able to shake them. All the karmic retributions of Bodhisattvas are sealed by endless wisdom, like this, the endless self-nature will also be exhausted, therefore the endless expedient means will also be extinguished. Bodhisattvas observe that the mind is not outside, nor can it be found inside, knowing that the nature of the mind is empty and without anything, both self and dharma are separated, and eternally extinguished. Those children of the Buddha know this, that the nature of all dharmas is always empty and still, there is not a single dharma that can be created, and like all Buddhas, they awaken to no-self. Understanding that all worlds are equal to the nature of Tathata, seeing this inconceivable appearance, one can know the dharma of no-appearance. If one can abide in this profound dharma, always delighting in practicing the conduct of a Bodhisattva, for the sake of benefiting all sentient beings, great
誓莊嚴無退轉。 是則超過於世間， 不起生死妄分別， 了達其心如幻化， 勤修眾行度群生。 菩薩正念觀世間， 一切皆從業緣得， 為欲救度修諸行， 普攝三界無遺者。 了知眾生種種異， 悉是想行所分別， 於此觀察悉明瞭， 而不壞於諸法性。 智者了知諸佛法， 以如是行而回向， 哀愍一切諸眾生， 令于實法正思惟。
大方廣佛華嚴經卷第三十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十一
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之九
「佛子！云何為菩薩摩訶薩無著無縛解脫迴向？
「佛子！是菩薩摩訶薩於一切善根，心生尊重。所謂：于出生死，心生尊重；于攝取一切善根，心生尊重；于希求一切善根，心生尊重；于悔諸過業，心生尊重；于隨喜善根，心生尊重；于禮敬諸佛，心生尊重；于合掌恭敬，心生尊重；于頂禮塔廟，心生尊重；于勸佛說法，心生尊重。于如是等種種善根，皆生尊重，隨順忍可。
「佛子！菩薩摩訶薩于彼善根，皆生尊重，隨順忍可時，究竟欣樂，堅固信解；自得安住，令他安住；勤修無著，自在積集；成勝志樂，住如來境；
【現代漢語翻譯】 現代漢語譯本 發誓立下莊嚴的誓願永不退轉。 這樣就能超越世間，不生起對生死的虛妄分別， 了悟自己的心如同幻化一般，勤奮修行各種善行來度化眾生。 菩薩以正念觀察世間，明白一切都是由業力和因緣所生， 爲了救度眾生而修行各種善行，普遍攝受三界一切眾生，沒有遺漏。 了知眾生種種不同，都是由思想和行為的分別所致， 對此觀察得清清楚楚，卻不破壞諸法的本性。 有智慧的人了知諸佛的教法，以這樣的修行來回向， 憐憫一切眾生，使他們對真實的佛法進行正確的思考。
《大方廣佛華嚴經》卷第三十 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十一
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
十回向品第二十五之九
『佛子！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的無著無縛解脫迴向？』
『佛子！這位菩薩摩訶薩對於一切善根，都心生尊重。所謂：對於出離生死，心生尊重；對於攝取一切善根，心生尊重；對於希求一切善根，心生尊重；對於懺悔各種過錯的業，心生尊重；對於隨喜善根，心生尊重；對於禮敬諸佛，心生尊重；對於合掌恭敬，心生尊重；對於頂禮塔廟，心生尊重；對於勸請佛說法，心生尊重。對於像這樣的種種善根，都心生尊重，隨順認可。』
『佛子！菩薩摩訶薩對於這些善根，都心生尊重，隨順認可時，最終會感到欣喜快樂，堅定地信受理解；自己得到安住，也令他人安住；勤奮修行無所執著，自在地積聚功德；成就殊勝的志向和喜樂，安住于如來的境界；』
【English Translation】 English version Vowing to be solemn and unretreating. Thus, one transcends the world, not giving rise to false discriminations of birth and death, Understanding that one's mind is like an illusion, diligently cultivating all practices to liberate sentient beings. Bodhisattvas observe the world with right mindfulness, knowing that everything arises from karma and conditions, Practicing all kinds of good deeds to save sentient beings, universally embracing all beings in the three realms without omission. Knowing that the various differences among sentient beings are all due to the discriminations of thoughts and actions, Observing this clearly, yet not destroying the nature of all dharmas. The wise understand the teachings of all Buddhas, and with such practice, they dedicate their merits, Compassionately pitying all sentient beings, enabling them to contemplate the true Dharma correctly.
The Great Extensive Buddha Flower Adornment Sutra, Volume 30 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 31
Translated by Tripiṭaka Master Śikṣānanda of Khotan under Imperial Decree
Chapter 25, The Tenth Dedication, Part 9
'Buddha-son! What is the dedication of a Bodhisattva-Mahasattva (great Bodhisattva) that is free from attachment and bondage?'
'Buddha-son! This Bodhisattva-Mahasattva respects all roots of goodness. That is to say: respecting the escape from birth and death; respecting the gathering of all roots of goodness; respecting the seeking of all roots of goodness; respecting the repentance of all wrongdoings; respecting the rejoicing in roots of goodness; respecting the paying homage to all Buddhas; respecting the joining of palms in reverence; respecting the prostration before stupas and temples; respecting the urging of Buddhas to preach the Dharma. For all such roots of goodness, one respects and accepts them accordingly.'
'Buddha-son! When a Bodhisattva-Mahasattva respects and accepts these roots of goodness, one ultimately feels joy and happiness, firmly believing and understanding; one attains peace and enables others to attain peace; one diligently cultivates non-attachment, freely accumulating merits; one achieves superior aspirations and joy, dwelling in the realm of the Tathagata;'
勢力增長，悉得知見。以諸善根如是迴向，所謂：『以無著無縛解脫心，成就普賢身業。以無著無縛解脫心，清凈普賢語業。以無著無縛解脫心，圓滿普賢意業。以無著無縛解脫心，發起普賢廣大精進。以無著無縛解脫心，具足普賢無礙音聲陀羅尼門，其聲廣大，普遍十方。以無著無縛解脫心，具足普賢見一切佛陀羅尼門，恒見十方一切諸佛。以無著無縛解脫心，成就解了一切音聲陀羅尼門，同一切音，說無量法。以無著無縛解脫心，成就普賢一切劫住陀羅尼門，普於十方修菩薩行。以無著無縛解脫心，成就普賢自在力，於一眾生身中，示修一切菩薩行，盡未來劫常無間斷；如一眾生身，一切眾生身悉如是。以無著無縛解脫心，成就普賢自在力，普入一切眾道場，普現一切諸佛前，修菩薩行。以無著無縛解脫心，成就普賢佛自在力，於一門中示現，經不可說不可說劫，無有窮盡，令一切眾生皆得悟入。以無著無縛解脫心，成就普賢佛自在力，于種種門中示現，經不可說不可說劫，無有窮盡，令一切眾生皆得悟入，其身普現一切佛前。以無著無縛解脫心，成就普賢自在力，唸唸中令不可說不可說眾生住十力智，心無疲倦。以無著無縛解脫心，成就普賢自在力，於一切眾生身中，現一切佛自在神通，令一切眾生住普賢行。
【現代漢語翻譯】 現代漢語譯本 勢力增長，完全了知並見到一切。以各種善根如此迴向，即：『以無執著無束縛的解脫心，成就普賢（Samantabhadra）菩薩的身業。以無執著無束縛的解脫心，清凈普賢菩薩的語業。以無執著無束縛的解脫心，圓滿普賢菩薩的意業。以無執著無束縛的解脫心，發起普賢菩薩廣大的精進。以無執著無束縛的解脫心，具足普賢菩薩無礙音聲陀羅尼門（dharani-gate，總持法門），其聲音廣大，普遍十方。以無執著無束縛的解脫心，具足普賢菩薩見一切佛陀羅尼門，恒常見到十方一切諸佛。以無執著無束縛的解脫心，成就瞭解一切音聲陀羅尼門，以一切聲音，宣說無量佛法。以無執著無束縛的解脫心，成就普賢菩薩一切劫住陀羅尼門，普遍在十方修菩薩行。以無執著無束縛的解脫心，成就普賢菩薩的自在力，在一個眾生的身體中，示現修一切菩薩行，直到未來劫常無間斷；如一個眾生的身體，一切眾生的身體都如此。以無執著無束縛的解脫心，成就普賢菩薩的自在力，普遍進入一切眾道場，普遍顯現在一切諸佛面前，修菩薩行。以無執著無束縛的解脫心，成就普賢菩薩的佛自在力，在一個法門中示現，經過不可說不可說劫，沒有窮盡，令一切眾生都能領悟進入。以無執著無束縛的解脫心，成就普賢菩薩的佛自在力，在種種法門中示現，經過不可說不可說劫，沒有窮盡，令一切眾生都能領悟進入，其身體普遍顯現在一切佛前。以無執著無束縛的解脫心，成就普賢菩薩的自在力，唸唸中令不可說不可說眾生安住於十力智（dasabala-jnana），心無疲倦。以無執著無束縛的解脫心，成就普賢菩薩的自在力，在一切眾生的身體中，顯現一切佛的自在神通，令一切眾生安住于普賢行。'
【English Translation】 English version Their power increases, and they fully know and see everything. They dedicate all their roots of good in this way, saying: 『With a mind of detachment and liberation, they accomplish the bodily deeds of Samantabhadra (Universal Worthy). With a mind of detachment and liberation, they purify the speech deeds of Samantabhadra. With a mind of detachment and liberation, they perfect the mental deeds of Samantabhadra. With a mind of detachment and liberation, they initiate the vast diligence of Samantabhadra. With a mind of detachment and liberation, they possess the unobstructed sound dharani-gate (a mnemonic device) of Samantabhadra, whose sound is vast and pervades the ten directions. With a mind of detachment and liberation, they possess the dharani-gate of Samantabhadra for seeing all Buddhas, constantly seeing all Buddhas in the ten directions. With a mind of detachment and liberation, they accomplish the understanding of all sound dharani-gates, speaking limitless Dharma with all sounds. With a mind of detachment and liberation, they accomplish the dharani-gate of Samantabhadra for abiding in all kalpas (eons), universally practicing the bodhisattva path in the ten directions. With a mind of detachment and liberation, they accomplish the power of Samantabhadra, demonstrating the practice of all bodhisattva paths in the body of one sentient being, continuing without interruption until the end of future kalpas; just as in the body of one sentient being, so it is in the bodies of all sentient beings. With a mind of detachment and liberation, they accomplish the power of Samantabhadra, universally entering all assembly places, universally appearing before all Buddhas, practicing the bodhisattva path. With a mind of detachment and liberation, they accomplish the Buddha's power of Samantabhadra, demonstrating in one dharma gate, for inexpressible inexpressible kalpas, without end, enabling all sentient beings to awaken and enter. With a mind of detachment and liberation, they accomplish the Buddha's power of Samantabhadra, demonstrating in various dharma gates, for inexpressible inexpressible kalpas, without end, enabling all sentient beings to awaken and enter, their bodies universally appearing before all Buddhas. With a mind of detachment and liberation, they accomplish the power of Samantabhadra, in every moment causing inexpressible inexpressible sentient beings to abide in the ten powers of wisdom (dasabala-jnana), without weariness. With a mind of detachment and liberation, they accomplish the power of Samantabhadra, manifesting the unobstructed spiritual powers of all Buddhas in the bodies of all sentient beings, enabling all sentient beings to abide in the practice of Samantabhadra.』
以無著無縛解脫心，成就普賢自在力，於一一眾生語言中，作一切眾生語言，令一切眾生一一皆住一切智地。以無著無縛解脫心，成就普賢自在力，於一一眾生身中，普容納一切眾生身，令皆自謂成就佛身。以無著無縛解脫心，成就普賢自在力，能以一華莊嚴一切十方世界。以無著無縛解脫心，成就普賢自在力，出大音聲，普遍法界，周聞一切諸佛國土，攝受調伏一切眾生。以無著無縛解脫心，成就普賢自在力，盡未來際不可說不可說劫，于唸唸中悉能遍入一切世界，以佛神力，隨念莊嚴。以無著無縛解脫心，成就普賢自在力，盡未來際所住之劫，常能遍入一切世界，示現成佛出興於世。以無著無縛解脫心，成普賢行，一光普照盡虛空界一切世界。以無著無縛解脫心，成普賢行，得無量智慧，具一切神通，說種種法。以無著無縛解脫心，成普賢行，入于如來盡一切劫不可測量神通智慧。以無著無縛解脫心，成普賢行，住盡法界諸如來所，以佛神力修習一切諸菩薩行；身、口、意業，曾無懈倦。以無著無縛解脫心，成普賢行，不違于義，不壞於法，言辭清凈，樂說無盡；教化調伏一切眾生，令其當得一切諸佛無上菩提。以無著無縛解脫心，修普賢行，入一法門時，放無量光，照不思議一切法門；如一法門，一切法門皆亦
【現代漢語翻譯】 現代漢語譯本：以無執著、無束縛的解脫之心，成就普賢（Samantabhadra）的自在力量，在每一個眾生的語言中，說出一切眾生的語言，使一切眾生都安住於一切智地（sarvajñāna-bhūmi）。以無執著、無束縛的解脫之心，成就普賢的自在力量，在每一個眾生的身體中，普遍容納一切眾生的身體，使他們都認為自己成就了佛身。以無執著、無束縛的解脫之心，成就普賢的自在力量，能用一朵花莊嚴一切十方世界。以無執著、無束縛的解脫之心，成就普賢的自在力量，發出巨大的聲音，普遍傳遍法界（dharma-dhātu），周遍聽聞一切諸佛國土，攝受調伏一切眾生。以無執著、無束縛的解脫之心，成就普賢的自在力量，在未來無量不可說不可說的劫（kalpa）中，于每一個念頭中都能遍入一切世界，以佛的神力，隨念莊嚴。以無執著、無束縛的解脫之心，成就普賢的自在力量，在未來所住的劫中，常常能夠遍入一切世界，示現成佛，出現於世。以無執著、無束縛的解脫之心，成就普賢行，一道光明普遍照耀盡虛空界的一切世界。以無執著、無束縛的解脫之心，成就普賢行，獲得無量的智慧，具足一切神通，宣說種種法。以無執著、無束縛的解脫之心，成就普賢行，進入如來（Tathāgata）盡一切劫不可測量的神通智慧。以無執著、無束縛的解脫之心，成就普賢行，安住於盡法界諸如來所在之處，以佛的神力修習一切諸菩薩行；身、口、意業，從不懈怠。以無執著、無束縛的解脫之心，成就普賢行，不違背真義，不破壞佛法，言辭清凈，樂於宣說無盡的佛法；教化調伏一切眾生，使他們都能夠獲得一切諸佛無上的菩提（bodhi）。以無執著、無束縛的解脫之心，修習普賢行，進入一個法門時，放出無量的光明，照耀不可思議的一切法門；如同一個法門，一切法門也都是如此。
【English Translation】 English version: With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, in the language of each and every sentient being, speaking the languages of all sentient beings, causing all sentient beings to abide in the ground of omniscience (sarvajñāna-bhūmi). With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, in the body of each and every sentient being, universally accommodating the bodies of all sentient beings, causing them all to believe they have attained the body of a Buddha. With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, able to adorn all the ten directions of the world with a single flower. With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, emitting a great sound, pervading the dharma-dhātu, universally heard in all the Buddha lands, embracing and subduing all sentient beings. With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, throughout the immeasurable, inexpressible kalpas of the future, in every single thought, able to pervade all worlds, with the divine power of the Buddha, adorning them according to thought. With a mind liberated from attachment and bondage, accomplishing the sovereign power of Samantabhadra, throughout the kalpas of the future, constantly able to pervade all worlds, manifesting the attainment of Buddhahood, appearing in the world. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, a single light universally illuminates all the worlds of the entire space. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, attaining immeasurable wisdom, possessing all supernatural powers, expounding various dharmas. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, entering the immeasurable supernatural powers and wisdom of the Tathāgata throughout all kalpas. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, abiding in the places of all the Tathāgatas throughout the dharma-dhātu, with the divine power of the Buddha, cultivating all the practices of the Bodhisattvas; in body, speech, and mind, never weary. With a mind liberated from attachment and bondage, accomplishing the practice of Samantabhadra, not violating the meaning, not destroying the Dharma, with pure speech, joyfully speaking endlessly; teaching and subduing all sentient beings, causing them to attain the unsurpassed bodhi of all Buddhas. With a mind liberated from attachment and bondage, cultivating the practice of Samantabhadra, when entering one dharma gate, emitting immeasurable light, illuminating all the inconceivable dharma gates; like one dharma gate, all dharma gates are also like this.
如是通達無礙，究竟當得一切智地。以無著無縛解脫心，住菩薩行，於法自在，到于普賢莊嚴彼岸；於一一境界，皆以一切智觀察悟入，而一切智亦不窮盡。以無著無縛解脫心，始從此生盡未來際住普賢行，常不休息，得一切智，悟不可說不可說真實法，於法究竟，無有迷惑。以無著無縛解脫心，修普賢業，方便自在，得法光明，于諸菩薩所行之行照了無礙。以無著無縛解脫心，修普賢行，得一切方便智，知一切方便，所謂：無量方便、不思議方便、菩薩方便、一切智方便、一切菩薩調伏方便、轉無量法輪方便、不可說時方便、說種種法方便、無邊際無畏藏方便、說一切法無餘方便。以無著無縛解脫心，住普賢行，成就身業，令一切眾生見者歡喜，不生誹謗；發菩提心，永不退轉，究竟清凈。以無著無縛解脫心，修普賢行，得了一切眾生語言清凈智，一切言辭具足莊嚴，普應眾生，皆令歡喜。以無著無縛解脫心，住普賢行，立殊勝志，具清凈心，得廣大神通、廣大智慧，普詣一切廣大世間、廣大國土、廣大眾生所，說一切如來不可說廣大法、廣大莊嚴圓滿藏。以無著無縛解脫心，成滿普賢迴向行愿，得一切佛清凈身、清凈心、清凈解，攝佛功德，住佛境界，智印普照，示現菩薩清凈之業，善入一切差別句義，示諸佛菩
【現代漢語翻譯】 現代漢語譯本：如此通達無礙，最終將證得一切智地（Buddha's omniscience）。以無執著、無束縛的解脫心，安住于菩薩行，於法自在，到達普賢（Samantabhadra）莊嚴的彼岸；在每一個境界中，都以一切智觀察領悟，而一切智也永無窮盡。以無執著、無束縛的解脫心，從此生開始直到未來際都安住于普賢行，永不休息，證得一切智，領悟不可說不可說的真實法，於法究竟，沒有迷惑。以無執著、無束縛的解脫心，修習普賢業，方便自在，獲得法光明，對於諸菩薩所修之行明瞭無礙。以無執著、無束縛的解脫心，修習普賢行，獲得一切方便智，知曉一切方便，即：無量方便、不可思議方便、菩薩方便、一切智方便、一切菩薩調伏方便、轉無量法輪方便、不可說時方便、說種種法方便、無邊際無畏藏方便、說一切法無餘方便。以無執著、無束縛的解脫心，安住于普賢行，成就身業，令一切眾生見者歡喜，不生誹謗；發起菩提心，永不退轉，最終清凈。以無執著、無束縛的解脫心，修習普賢行，獲得一切眾生語言清凈智，一切言辭具足莊嚴，普遍應和眾生，都令他們歡喜。以無執著、無束縛的解脫心，安住于普賢行，立下殊勝的志向，具足清凈的心，獲得廣大的神通、廣大的智慧，普遍到達一切廣大的世間、廣大的國土、廣大的眾生所在之處，宣說一切如來不可說廣大的法、廣大的莊嚴圓滿藏。以無執著、無束縛的解脫心，圓滿普賢迴向行愿，獲得一切佛清凈的身、清凈的心、清凈的解脫，攝取佛的功德，安住于佛的境界，智慧之印普遍照耀，示現菩薩清凈的業，善巧地進入一切差別句義，向諸佛菩薩展示 薩的境界。
【English Translation】 English version: Thus, having thoroughly understood without obstruction, one will ultimately attain the state of omniscience (Sarvajna-bhumi). With a mind of non-attachment and unbinding liberation, dwelling in the practice of a Bodhisattva, being free in the Dharma, one reaches the other shore of Samantabhadra's (Universal Worthy) adornment; in each and every realm, one observes and comprehends with omniscience, and omniscience is also inexhaustible. With a mind of non-attachment and unbinding liberation, from this life until the end of future eons, one dwells in the practice of Samantabhadra, never resting, attaining omniscience, comprehending the ineffable and unspeakable true Dharma, being ultimate in the Dharma, without confusion. With a mind of non-attachment and unbinding liberation, cultivating the deeds of Samantabhadra, being free in skillful means, one obtains the light of the Dharma, and is unobstructed in understanding the practices of all Bodhisattvas. With a mind of non-attachment and unbinding liberation, cultivating the practice of Samantabhadra, one obtains all skillful means wisdom, knowing all skillful means, namely: immeasurable skillful means, inconceivable skillful means, Bodhisattva skillful means, omniscience skillful means, all Bodhisattva taming skillful means, turning the immeasurable Dharma wheel skillful means, ineffable time skillful means, speaking various Dharma skillful means, boundless fearless treasury skillful means, speaking all Dharma without remainder skillful means. With a mind of non-attachment and unbinding liberation, dwelling in the practice of Samantabhadra, one accomplishes bodily deeds, causing all sentient beings who see them to rejoice, not giving rise to slander; generating the Bodhi mind, never regressing, ultimately pure. With a mind of non-attachment and unbinding liberation, cultivating the practice of Samantabhadra, one obtains the pure wisdom of all sentient beings' languages, all words are fully adorned, universally responding to sentient beings, causing them all to rejoice. With a mind of non-attachment and unbinding liberation, dwelling in the practice of Samantabhadra, one establishes a supreme aspiration, possessing a pure mind, obtaining vast supernatural powers, vast wisdom, universally reaching all vast worlds, vast lands, and vast sentient beings, proclaiming all the ineffable vast Dharma of the Tathagatas, the vast adorned perfect treasury. With a mind of non-attachment and unbinding liberation, one fulfills the vows and practices of Samantabhadra's dedication, obtaining all the pure bodies, pure minds, and pure liberations of the Buddhas, absorbing the merits of the Buddhas, dwelling in the realm of the Buddhas, the seal of wisdom universally illuminates, demonstrating the pure deeds of the Bodhisattvas, skillfully entering all the meanings of differentiated phrases, showing the realms of the Buddhas and Bodhisattvas.
薩廣大自在，為一切眾生現成正覺。以無著無縛解脫心，勤修普賢諸根行愿，得聰利根、調順根、一切法自在根、無盡根、勤修一切善根根、一切佛境界平等根、授一切菩薩不退轉記大精進根、了知一切佛法金剛界根、一切如來智慧光照金剛焰根、分別一切諸根自在根、安立無量眾生於一切智根、無邊廣大根、一切圓滿根、清凈無礙根。以無著無縛解脫心，修普賢行，得一切菩薩神力，所謂：無量廣大力神力、無量自在智神力、不動其身普現一切佛剎神力、無礙不斷自在神力、普攝一切佛剎置於一處神力、一身遍滿一切佛剎神力、無礙解脫遊戲神力、無所作一念自在神力、住無性無依神力、一毛孔中次第安立不可說世界遍游法界諸佛道場示諸眾生皆令得入大智慧門神力。以無著無縛解脫心，入普賢門，生菩薩行，以自在智，於一念頃普入無量諸佛國土，一身容受無量佛剎，獲能嚴凈佛國土智，恒以智慧觀見無邊諸佛國土，永不發起二乘之心。以無著無縛解脫心，修普賢方便行，入智慧境界，生如來家，住菩薩道，具足不可說不可說無量不思議殊勝心，行無量愿未曾休息，了知三世一切法界。以無著無縛解脫心，成就普賢清凈法門，於一毛端量處悉包容盡虛空遍法界不可說不可說一切國土，皆使明見；如一毛端量處，遍
【現代漢語翻譯】 現代漢語譯本 薩廣大自在（菩薩名），為一切眾生示現成就正等正覺。以無執著、無束縛的解脫心，勤奮修習普賢菩薩的各種根行愿，獲得聰慧的根、調順的根、對一切法自在的根、無盡的根、勤修一切善根的根、與一切佛境界平等的根、授予一切菩薩不退轉記的大精進根、了知一切佛法金剛界的根、一切如來智慧光照的金剛火焰根、分別一切諸根自在的根、安立無量眾生於一切智慧的根、無邊廣大的根、一切圓滿的根、清凈無礙的根。以無執著、無束縛的解脫心，修習普賢菩薩的行愿，獲得一切菩薩的神力，即：無量廣大的神力、無量自在智慧的神力、不動自身而普遍顯現在一切佛剎的神力、無礙不斷自在的神力、普遍攝取一切佛剎置於一處的神力、一身遍滿一切佛剎的神力、無礙解脫遊戲的神力、無所作為而一念自在的神力、安住于無自性無所依的神力、在一個毛孔中次第安立不可說世界，遍游法界諸佛道場，向眾生展示，使他們都能進入大智慧之門的神力。以無執著、無束縛的解脫心，進入普賢菩薩的法門，生起菩薩的行愿，以自在的智慧，在一念之間普遍進入無量諸佛的國土，一身容納無量佛剎，獲得能夠莊嚴清凈佛國土的智慧，恒常以智慧觀察無邊諸佛國土，永遠不生起二乘（聲聞、緣覺）之心。以無執著、無束縛的解脫心，修習普賢菩薩的方便行，進入智慧的境界，生於如來之家，安住于菩薩之道，具足不可說不可說無量不可思議殊勝的心，行持無量愿而未曾休息，了知三世一切法界。以無執著、無束縛的解脫心，成就普賢菩薩清凈的法門，在一個毛端大小的地方，全部包容盡虛空遍法界不可說不可說的一切國土，都使之明見；如同一個毛端大小的地方，遍
【English Translation】 English version Samanta-bhadra (a Bodhisattva), with great freedom, manifests perfect enlightenment for all sentient beings. With a mind of non-attachment and non-bondage liberation, diligently cultivating the practices and vows of Samanta-bhadra, he attains the root of intelligence, the root of taming, the root of freedom in all dharmas, the inexhaustible root, the root of diligently cultivating all good roots, the root of equality with all Buddha realms, the root of great diligence in granting predictions of non-retrogression to all Bodhisattvas, the root of understanding the Vajra realm of all Buddha dharmas, the root of the Vajra flame illuminated by the wisdom light of all Tathagatas, the root of freely distinguishing all roots, the root of establishing countless beings in all wisdom, the boundless and vast root, the root of all perfections, and the root of pure non-obstruction. With a mind of non-attachment and non-bondage liberation, cultivating the practices of Samanta-bhadra, he obtains all the divine powers of Bodhisattvas, namely: the divine power of immeasurable vastness, the divine power of immeasurable free wisdom, the divine power of universally manifesting in all Buddha lands without moving his body, the divine power of unobstructed and continuous freedom, the divine power of universally gathering all Buddha lands into one place, the divine power of filling all Buddha lands with one body, the divine power of unobstructed liberation and play, the divine power of non-action and freedom in one thought, the divine power of abiding in non-self-nature and non-reliance, and the divine power of sequentially establishing countless worlds in one pore, traveling throughout the Dharma realm, the Buddha's places of practice, showing them to all beings, and enabling them to enter the gate of great wisdom. With a mind of non-attachment and non-bondage liberation, entering the gate of Samanta-bhadra, generating the practices of Bodhisattvas, with free wisdom, in one thought, universally entering countless Buddha lands, one body accommodating countless Buddha lands, obtaining the wisdom to adorn and purify Buddha lands, constantly observing countless Buddha lands with wisdom, and never generating the mind of the two vehicles (Śrāvaka and Pratyekabuddha). With a mind of non-attachment and non-bondage liberation, cultivating the expedient practices of Samanta-bhadra, entering the realm of wisdom, being born into the family of the Tathagatas, abiding in the path of Bodhisattvas, possessing countless inconceivable and extraordinary minds, practicing countless vows without rest, and understanding all the Dharma realms of the three times. With a mind of non-attachment and non-bondage liberation, accomplishing the pure Dharma gate of Samanta-bhadra, in a space the size of a hair tip, completely encompassing all the countless and inexpressible lands throughout the entire space and Dharma realm, making them all clearly visible; just like a space the size of a hair tip, pervading
法界、虛空界一一毛端量處悉亦如是。以無著無縛解脫心，成就普賢深心方便，於一念心中現一眾生不可說不可說劫念心，如是乃至現一切眾生爾許劫念心。以無著無縛解脫心，入普賢迴向，行方便地，於一身中悉能包納盡法界不可說不可說身，而眾生界無所增減；如一身，乃至周遍法界一切身悉亦如是。以無著無縛解脫心，成就普賢大愿方便，舍離一切想倒、心倒、見倒，普入一切諸佛境界；常見諸佛虛空界等清凈法身，相好莊嚴，神力自在；常以妙音開示演說無礙無斷，令其聞者如說受持，于如來身了無所得。以無著無縛解脫心，修普賢行，住菩薩地，於一念中入一切世界，所謂：入仰世界、覆世界、不可說不可說十方網一切處廣大世界，以因陀羅網分別方便普分別一切法界，以種種世界入一世界，以不可說不可說無量世界入一世界，以一切法界所安立無量世界入一世界，以一切虛空界所安立無量世界入一世界，而亦不壞安立之相，悉令明見。以無著無縛解脫心，修習普賢菩薩行愿，得佛灌頂，於一念中入方便地，成滿安住眾行智寶；悉能了知一切諸想，所謂：眾生想、法想、剎想、方想、佛想、世想、業想、行想、界想、解想、根想、時想、持想、煩惱想、清凈想、成熟想、見佛想、轉法輪想、聞法解了想、調
{ "translations": [ "現代漢語譯本：法界（一切諸法存在的界限）、虛空界（空無邊際的界限）中，每一個微小的毛端所處的空間，都像法界和虛空界一樣廣大無邊。以不執著、不束縛的解脫之心，成就普賢（象徵一切菩薩行愿的代表）的深心方便，在一念之間，顯現一個眾生不可說不可說劫（極長的時間單位）的念頭，乃至顯現一切眾生那樣多的劫的念頭。以不執著、不束縛的解脫之心，進入普賢的迴向，實踐方便之法，在一個身體中，能夠包容整個法界不可說不可說的身體，而眾生界並沒有因此增加或減少；就像一個身體一樣，乃至周遍法界的一切身體也都是如此。以不執著、不束縛的解脫之心，成就普賢的大愿方便，捨棄一切顛倒的妄想、顛倒的心念、顛倒的見解，普遍進入一切諸佛的境界；常見諸佛如同虛空界一樣清凈的法身（佛的真如之身），相好莊嚴，神力自在；常常用微妙的音聲開示演說，無礙無斷，使聽聞者如所說的那樣接受和奉持，對於如來的身體，了無所得。以不執著、不束縛的解脫之心，修習普賢的行愿，安住于菩薩的地位，在一念之間進入一切世界，即：進入仰世界、覆世界、不可說不可說十方網的一切廣大世界，用因陀羅網（帝釋天的宮殿，象徵無限交織）的分別方便，普遍分別一切法界，用種種世界進入一個世界，用不可說不可說無量的世界進入一個世界，用一切法界所安立的無量世界進入一個世界，用一切虛空界所安立的無量世界進入一個世界，而又不破壞這些世界的安立之相，使一切都清晰可見。以不執著、不束縛的解脫之心，修習普賢菩薩的行愿，得到佛的灌頂，在一念之間進入方便之地，成就圓滿安住於一切行愿的智慧寶藏；能夠完全了知一切諸想，即：眾生想、法想、剎想（佛土的念頭）、方想（方向的念頭）、佛想、世想（世界的念頭）、業想（行為的念頭）、行想（修行的念頭）、界想（界限的念頭）、解想（理解的念頭）、根想（根性的念頭）、時想（時間的念頭）、持想（受持的念頭）、煩惱想、清凈想、成熟想、見佛想、轉法輪想（佛陀說法）、聞法解了想、調", "伏想、教化想、菩提想、涅槃想、一切智想、如來力想、無畏想、不共佛法想、一切菩薩行想、一切諸佛所行想、一切眾生心想、一切法想、一切剎想、一切劫想、一切世想、一切三世想、一切佛想、一切菩薩想、一切緣覺想、一切聲聞想、一切眾生想、一切善根想、一切業報想、一切煩惱想、一切解脫想、一切智想、一切如來想、一切法想、一切僧想、一切菩薩行想、一切諸佛行想、一切眾生行想、一切菩薩愿想、一切諸佛愿想、一切眾生愿想、一切菩薩力想、一切諸佛力想、一切眾生力想、一切菩薩智想、一切諸佛智想、一切眾生智想、一切菩薩解想、一切諸佛解想、一切眾生解想、一切菩薩行愿想、一切諸佛行愿想、一切眾生行愿想、一切菩薩境界想、一切諸佛境界想、一切眾生境界想、一切菩薩所行想、一切諸佛所行想、一切眾生所行想、一切菩薩所愿想、一切諸佛所愿想、一切眾生所愿想、一切菩薩所力想、一切諸佛所力想、一切眾生所力想、一切菩薩所智想、一切諸佛所智想、一切眾生所智想、一切菩薩所解想、一切諸佛所解想、一切眾生所解想、一切菩薩所行愿想、一切諸佛所行愿想、一切眾生所行愿想、一切菩薩境界想、一切諸佛境界想、一切眾生境界想，如是等一切諸想，皆悉了知，而於諸想無所著，亦不分別，亦不取捨，亦不生滅，亦不增減，亦不垢凈，亦不來去，亦不有無，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不深淺，亦不長短，亦不方圓，亦不邪正，亦不善惡，亦不苦樂，亦不生滅，亦不有無，亦不取捨，亦不增減，亦不垢凈，亦不來去，亦不一異，亦不廣狹，亦不
伏想、無量想、出離想、種種地想、無量地想、菩薩了知想、菩薩修習想、菩薩三昧想、菩薩三昧起想、菩薩成想、菩薩壞想、菩薩沒想、菩薩生想、菩薩解脫想、菩薩自在想、菩薩住持想、菩薩境界想、劫成壞想、明想、闇想、晝想、夜想、半月一月一時一歲變異想、去想、來想、住想、坐想、睡想、覺想——如是等想，於一念中悉能了知，而離一切想無所分別；斷一切障，無所執著；一切佛智充滿其心，一切佛法長其善根，與諸如來等同一身，一切諸佛之所攝取，離垢清凈，一切佛法皆隨修學到于彼岸。以無著無縛解脫心，為一切眾生修普賢行，生大智寶，於一一心中知無量心，隨其依止，隨其分別，隨其種性，隨其所作，隨其業用，隨其相狀，隨其思覺，種種不同靡不明見。以無著無縛解脫心，成就普賢大愿智寶，於一處中知于無量不可說處；如於一處，於一切處悉亦如是。以無著無縛解脫心，修習普賢行業智地，於一業中能知無量不可說不可說業，其業各以種種緣造，明瞭知見；如於一業，於一切業悉亦如是。以無著無縛解脫心，修習普賢知諸法智，於一法中知不可說不可說法，於一切法中而知一法；如是諸法，各各差別，無有障礙，無違無著。以無著無縛解脫心，住菩薩行，得具普賢無礙耳根，於一言音中
知不可說不可說言音無量無邊種種差別而無所著；如於一言音，於一切言音悉亦如是。以無著無縛解脫心，修普賢智，起普賢行，住普賢地，於一一法中演說不可說不可說法；其法廣大，種種差別教化攝受，不可思議方便相應；于無量時，於一切時，隨諸眾生所有欲解，隨根隨時，以佛音聲而為說法；以一妙音，令不可說道場眾會無量眾生皆悉歡喜，一如來所無量菩薩充滿法界；立殊勝志，生廣大見，究竟了知一切諸行，住普賢地，隨所說法，于唸唸中悉能證入，一剎那頃增長無量不可說不可說大智慧聚；盡未來劫如是演說，於一切剎修習廣大虛空等行，成就圓滿。以無著無縛解脫心，修習普賢諸根行門，成大行王，於一一根中悉能了知無量諸根、無量心樂、不思議境界所生妙行。以無著無縛解脫心，住普賢行大回向心，得色甚微細智、身甚微細智、剎甚微細智、劫甚微細智、世甚微細智、方甚微細智、時甚微細智、數甚微細智、業報甚微細智、清凈甚微細智——如是等一切甚微細，於一念中悉能了知，而心不恐怖，心不迷惑、不亂、不散、不濁、不劣；其心一緣，心善寂定，心善分別，心善安住。以無著無縛解脫心，住菩薩智，修普賢行，無有懈倦，能知一切眾生趣甚微細、眾生死甚微細、眾生生甚微細、眾生住甚
微細、眾生處甚微細、眾生品類甚微細、眾生境界甚微細、眾生行甚微細、眾生取甚微細、眾生攀緣甚微細——如是等一切甚微細，於一念中悉能了知。以無著無縛解脫心，立深志樂，修普賢行，能知一切菩薩從初發心為一切眾生修菩薩行甚微細、菩薩住處甚微細、菩薩神通甚微細、菩薩遊行無量佛剎甚微細、菩薩法光明甚微細、菩薩清凈眼甚微細、菩薩成就殊勝心甚微細、菩薩往詣一切如來道場眾會甚微細、菩薩陀羅尼門智甚微細、菩薩無量無畏地一切辯才藏演說甚微細、菩薩無量三昧相甚微細、菩薩見一切佛三昧智甚微細、菩薩甚深三昧智甚微細、菩薩大莊嚴三昧智甚微細、菩薩法界三昧智甚微細、菩薩大自在神通三昧智甚微細、菩薩盡未來際廣大行住持三昧智甚微細、菩薩出生無量差別三昧智甚微細、菩薩出生一切諸佛前勤修供養恒不捨離三昧智甚微細、菩薩修行一切甚深廣博無障無礙三昧智甚微細、菩薩究竟一切智地住持行智地大神通地決定義地離翳三昧智甚微細——如是等一切甚微細，悉能了知。以無著無縛解脫心，修普賢行，悉知一切菩薩安立智甚微細、菩薩地甚微細、菩薩無量行甚微細、菩薩出生迴向甚微細、菩薩得一切佛藏甚微細、菩薩觀察智甚微細、菩薩神通願力甚微細、菩薩演說三昧甚微細、菩
【現代漢語翻譯】 現代漢語譯本： 眾生的微細之處、眾生所處的微細之處、眾生的品類微細、眾生的境界微細、眾生的行為微細、眾生的執取微細、眾生的攀緣微細——像這樣的一切微細之處，都能在一念之間完全了知。以無執著、無束縛的解脫之心，立下深遠的志願，修習普賢菩薩的行愿，能夠知曉一切菩薩從最初發心為一切眾生修菩薩行時的微細之處、菩薩所住之處的微細、菩薩神通的微細、菩薩無量佛剎（佛的國土）的微細、菩薩法光明的微細、菩薩清凈眼的微細、菩薩成就殊勝心的微細、菩薩前往一切如來道場集會的微細、菩薩陀羅尼門（總持一切法門的智慧）的微細、菩薩無量無畏地一切辯才藏演說的微細、菩薩無量三昧（禪定）相的微細、菩薩見一切佛三昧智的微細、菩薩甚深三昧智的微細、菩薩大莊嚴三昧智的微細、菩薩法界三昧智的微細、菩薩大自在神通三昧智的微細、菩薩盡未來際廣大行住持三昧智的微細、菩薩出生無量差別三昧智的微細、菩薩出生一切諸佛前勤修供養恒不捨離三昧智的微細、菩薩修行一切甚深廣博無障無礙三昧智的微細、菩薩究竟一切智地住持行智地大神通地決定義地離翳三昧智的微細——像這樣的一切微細之處，都能完全了知。以無執著、無束縛的解脫之心，修習普賢菩薩的行愿，完全知曉一切菩薩安立智的微細、菩薩地的微細、菩薩無量行的微細、菩薩出生迴向的微細、菩薩得到一切佛藏的微細、菩薩觀察智的微細、菩薩神通願力的微細、菩薩演說三昧的微細、菩 薩
【English Translation】 English version: The subtle aspects of sentient beings, the subtle places where sentient beings dwell, the subtle categories of sentient beings, the subtle realms of sentient beings, the subtle actions of sentient beings, the subtle attachments of sentient beings, the subtle clinging of sentient beings—all such subtle aspects are fully understood in a single thought. With a mind liberated from attachment and bondage, establishing profound aspirations, and cultivating the practices of Samantabhadra (Universal Worthy) Bodhisattva, one can know all the subtle aspects of Bodhisattvas from their initial aspiration to cultivate Bodhisattva practices for all sentient beings, the subtle places where Bodhisattvas dwell, the subtle powers of Bodhisattvas, the subtle aspects of the immeasurable Buddha-lands of Bodhisattvas, the subtle light of the Dharma of Bodhisattvas, the subtle pure eyes of Bodhisattvas, the subtle achievement of the supreme minds of Bodhisattvas, the subtle gatherings of Bodhisattvas in the assemblies of all Tathagatas' (Thus Come Ones) sacred places, the subtle wisdom of the Dharani (mantra) gates of Bodhisattvas, the subtle eloquence of Bodhisattvas' immeasurable fearless grounds, the subtle aspects of the immeasurable Samadhis (meditative absorptions) of Bodhisattvas, the subtle wisdom of Bodhisattvas' Samadhi in seeing all Buddhas, the subtle wisdom of Bodhisattvas' profound Samadhi, the subtle wisdom of Bodhisattvas' great adorned Samadhi, the subtle wisdom of Bodhisattvas' Dharma-realm Samadhi, the subtle wisdom of Bodhisattvas' great self-mastery Samadhi, the subtle wisdom of Bodhisattvas' Samadhi that upholds vast practices throughout the future, the subtle wisdom of Bodhisattvas' Samadhi that gives rise to immeasurable distinctions, the subtle wisdom of Bodhisattvas' Samadhi that arises before all Buddhas, diligently making offerings and never abandoning, the subtle wisdom of Bodhisattvas' Samadhi that cultivates all profound, vast, unobstructed, and unimpeded practices, the subtle wisdom of Bodhisattvas' Samadhi that ultimately reaches the ground of all-knowing wisdom, upholds the ground of practice wisdom, the ground of great spiritual powers, the ground of definitive meaning, and the Samadhi that is free from obscurations—all such subtle aspects are fully understood. With a mind liberated from attachment and bondage, cultivating the practices of Samantabhadra, one fully knows all the subtle aspects of Bodhisattvas' established wisdom, the subtle grounds of Bodhisattvas, the subtle immeasurable practices of Bodhisattvas, the subtle arising of Bodhisattvas' dedication, the subtle attainment of all the Buddha-treasures of Bodhisattvas, the subtle wisdom of Bodhisattvas' observation, the subtle spiritual powers and vows of Bodhisattvas, the subtle exposition of Samadhi by Bodhisattvas, the subtle
薩自在方便甚微細、菩薩印甚微細、菩薩一生補處甚微細、菩薩生兜率天甚微細、菩薩住止天宮甚微細、菩薩嚴凈佛國甚微細、菩薩觀察人中甚微細、菩薩放大光明甚微細、菩薩種族殊勝甚微細、菩薩道場眾會甚微細、菩薩遍一切世界受生甚微細、菩薩於一身示現一切身命終甚微細、菩薩入母胎甚微細、菩薩住母胎甚微細、菩薩在母胎中自在示現一切法界道場眾會甚微細、菩薩在母胎中示現一切佛神力甚微細、菩薩示現誕生事甚微細、菩薩師子游行七步智甚微細、菩薩示處王宮巧方便智甚微細、菩薩出家修調伏行甚微細、菩薩菩提樹下坐道場甚微細、菩薩破魔軍眾成阿耨多羅三藐三菩提甚微細、如來坐菩提座放大光明照十方界甚微細、如來示現無量神變甚微細、如來師子吼大涅槃甚微細、如來調伏一切眾生而無所礙甚微細、如來不思議自在力如金剛菩提心甚微細、如來普護念一切世間境界甚微細、如來普於一切世界施作佛事盡未來劫而無休息甚微細、如來無礙神力周遍法界甚微細、如來於盡虛空界一切世界普現成佛調伏眾生甚微細、如來於一佛身現無量佛身甚微細、如來於去來今三世中皆處道場自在智甚微細——如是等一切微細悉能了知；成就清凈，普能示現一切世間；于唸唸中增長智慧，圓滿不退；善巧方便修菩薩
行，無有休息；成就普賢迴向之地，具足一切如來功德，永不厭舍菩薩所行，出生菩薩現前境界；無量方便皆悉清凈，普欲安隱一切眾生；修菩薩行，成就菩薩大威德地，得諸菩薩心之樂欲，獲金剛幢迴向之門，出生法界諸功德藏，常為諸佛之所護念；入諸菩薩深妙法門，演說一切真實之義，於法善巧無所違失，起大誓願不捨眾生；於一念中盡知一切心、非心地境界之藏，于非心處示生於心；遠離語言，安住智慧，同諸菩薩所行之行，以自在力示成佛道，盡未來際常無休息；一切世間眾生劫數，妄想言說之所建立，神通願力悉能示現。以無著無縛解脫心，修普賢行，得一切眾生界甚微細智，所謂：眾生界分別甚微細智、眾生界言說甚微細智、眾生界執著甚微細智、眾生界異類甚微細智、眾生界同類甚微細智、眾生界無量趣甚微細智、眾生界不思議種種分別所作甚微細智、眾生界無量雜染甚微細智、眾生界無量清凈甚微細智——如是等一切眾生界境界甚微細，於一念中能以智慧皆如實知；廣攝眾生而為說法，開示種種清凈法門，令修菩薩廣大智慧；化身無量，見者歡喜，以智日光照菩薩心，令其開悟智慧自在。以無著無縛解脫心，為一切眾生於一切世界修普賢行，得盡虛空界、法界、一切世界甚微細智，所謂：小世界甚
【現代漢語翻譯】 現代漢語譯本：
修行沒有止息；成就普賢（Samantabhadra）迴向的境界，具足一切如來（Tathagata）的功德，永遠不厭倦捨棄菩薩的修行，展現菩薩目前的境界；無量的方便法門都清凈無染，普遍希望安穩一切眾生；修菩薩行，成就菩薩的大威德境界，獲得諸菩薩心中的喜悅，得到金剛幢（Vajradhvaja）迴向的法門，展現法界一切功德寶藏，常為諸佛所護念；進入諸菩薩深奧微妙的法門，演說一切真實的義理，對於佛法善巧而沒有違背缺失，發起大誓願不捨棄眾生；在一念之間完全知曉一切心，以及非心境界的寶藏，在非心之處示現生起於心；遠離語言，安住于智慧，與諸菩薩所修行的行為相同，以自在的力量示現成就佛道，直到未來際永遠沒有止息；一切世間眾生所經歷的劫數，都是妄想言說所建立的，神通願力都能夠示現。以無執著無束縛的解脫心，修普賢行，獲得一切眾生界極其微細的智慧，即：眾生界分別的極其微細的智慧、眾生界言說的極其微細的智慧、眾生界執著的極其微細的智慧、眾生界異類的極其微細的智慧、眾生界同類的極其微細的智慧、眾生界無量趣的極其微細的智慧、眾生界不可思議種種分別所作的極其微細的智慧、眾生界無量雜染的極其微細的智慧、眾生界無量清凈的極其微細的智慧——像這樣等一切眾生界境界的極其微細之處，在一念之間能夠以智慧如實知曉；廣泛攝受眾生而為他們說法，開示種種清凈的法門，令他們修習菩薩廣大的智慧；化身無量，見到的人都歡喜，以智慧的光芒照耀菩薩的心，令他們開悟智慧自在。以無執著無束縛的解脫心，為一切眾生在一切世界修普賢行，獲得盡虛空界、法界、一切世界極其微細的智慧，即：小世界極其微細的智慧 English version:
Practice without rest; accomplishing the state of Samantabhadra's (Universal Worthy) dedication, possessing all the merits of the Tathagatas (Thus Come Ones), never weary of abandoning the practices of a Bodhisattva, manifesting the present state of a Bodhisattva; immeasurable skillful means are all pure, universally desiring to bring peace and stability to all sentient beings; cultivating the practices of a Bodhisattva, accomplishing the great majestic state of a Bodhisattva, obtaining the joy of the minds of all Bodhisattvas, acquiring the gate of dedication of the Vajradhvaja (Diamond Banner), manifesting all the treasure of merits of the Dharma Realm, constantly protected and remembered by all Buddhas; entering the profound and subtle Dharma gates of all Bodhisattvas, expounding all the true meanings, being skillful in the Dharma without any violation or deficiency, raising great vows not to abandon sentient beings; in a single thought, fully knowing all minds, as well as the treasure of non-mind states, manifesting the arising of mind in non-mind places; being apart from language, abiding in wisdom, being the same as the practices of all Bodhisattvas, manifesting the accomplishment of Buddhahood with free power, without rest until the end of the future; all the kalpas (eons) experienced by sentient beings in all worlds are established by deluded thoughts and speech, and the power of spiritual penetrations and vows can manifest them all. With a mind of non-attachment and non-bondage liberation, cultivating the practices of Samantabhadra, obtaining the extremely subtle wisdom of all sentient being realms, namely: the extremely subtle wisdom of the distinctions of sentient being realms, the extremely subtle wisdom of the speech of sentient being realms, the extremely subtle wisdom of the attachments of sentient being realms, the extremely subtle wisdom of the different kinds of sentient being realms, the extremely subtle wisdom of the same kinds of sentient being realms, the extremely subtle wisdom of the immeasurable destinies of sentient being realms, the extremely subtle wisdom of the inconceivable various distinctions made by sentient being realms, the extremely subtle wisdom of the immeasurable defilements of sentient being realms, the extremely subtle wisdom of the immeasurable purities of sentient being realms—such as these, all the extremely subtle aspects of the realms of sentient beings, in a single thought, one can know them all truthfully with wisdom; widely gathering sentient beings and speaking the Dharma for them, revealing various pure Dharma gates, enabling them to cultivate the vast wisdom of a Bodhisattva; manifesting immeasurable transformation bodies, those who see them are joyful, illuminating the minds of Bodhisattvas with the light of wisdom, enabling them to awaken to wisdom and freedom. With a mind of non-attachment and non-bondage liberation, for all sentient beings in all worlds, cultivating the practices of Samantabhadra, obtaining the extremely subtle wisdom of the entire space realm, the Dharma realm, and all worlds, namely: the extremely subtle wisdom of small worlds
【English Translation】 Practice without rest; accomplishing the state of Samantabhadra's (Universal Worthy) dedication, possessing all the merits of the Tathagatas (Thus Come Ones), never weary of abandoning the practices of a Bodhisattva, manifesting the present state of a Bodhisattva; immeasurable skillful means are all pure, universally desiring to bring peace and stability to all sentient beings; cultivating the practices of a Bodhisattva, accomplishing the great majestic state of a Bodhisattva, obtaining the joy of the minds of all Bodhisattvas, acquiring the gate of dedication of the Vajradhvaja (Diamond Banner), manifesting all the treasure of merits of the Dharma Realm, constantly protected and remembered by all Buddhas; entering the profound and subtle Dharma gates of all Bodhisattvas, expounding all the true meanings, being skillful in the Dharma without any violation or deficiency, raising great vows not to abandon sentient beings; in a single thought, fully knowing all minds, as well as the treasure of non-mind states, manifesting the arising of mind in non-mind places; being apart from language, abiding in wisdom, being the same as the practices of all Bodhisattvas, manifesting the accomplishment of Buddhahood with free power, without rest until the end of the future; all the kalpas (eons) experienced by sentient beings in all worlds are established by deluded thoughts and speech, and the power of spiritual penetrations and vows can manifest them all. With a mind of non-attachment and non-bondage liberation, cultivating the practices of Samantabhadra, obtaining the extremely subtle wisdom of all sentient being realms, namely: the extremely subtle wisdom of the distinctions of sentient being realms, the extremely subtle wisdom of the speech of sentient being realms, the extremely subtle wisdom of the attachments of sentient being realms, the extremely subtle wisdom of the different kinds of sentient being realms, the extremely subtle wisdom of the same kinds of sentient being realms, the extremely subtle wisdom of the immeasurable destinies of sentient being realms, the extremely subtle wisdom of the inconceivable various distinctions made by sentient being realms, the extremely subtle wisdom of the immeasurable defilements of sentient being realms, the extremely subtle wisdom of the immeasurable purities of sentient being realms—such as these, all the extremely subtle aspects of the realms of sentient beings, in a single thought, one can know them all truthfully with wisdom; widely gathering sentient beings and speaking the Dharma for them, revealing various pure Dharma gates, enabling them to cultivate the vast wisdom of a Bodhisattva; manifesting immeasurable transformation bodies, those who see them are joyful, illuminating the minds of Bodhisattvas with the light of wisdom, enabling them to awaken to wisdom and freedom. With a mind of non-attachment and non-bondage liberation, for all sentient beings in all worlds, cultivating the practices of Samantabhadra, obtaining the extremely subtle wisdom of the entire space realm, the Dharma realm, and all worlds, namely: the extremely subtle wisdom of small worlds
微細智、大世界甚微細智、雜染世界甚微細智、清凈世界甚微細智、無比世界甚微細智、種種世界甚微細智、廣世界甚微細智、狹世界甚微細智、無礙莊嚴世界甚微細智、遍一切世界佛出現甚微細智、遍一切世界說正法甚微細智、遍一切世界普現身甚微細智、遍一切世界放大光明甚微細智、盡一切世界示現諸佛自在神通甚微細智、盡一切世界以一音聲示一切音甚微細智、入一切世界一切佛剎道場眾會甚微細智、以一切法界佛剎作一佛剎甚微細智、以一佛剎作一切法界佛剎甚微細智、知一切世界如夢甚微細智、知一切世界如像甚微細智、知一切世界如幻甚微細智；如是了知出生一切菩薩之道，入普賢行智慧神通，具普賢觀，修菩薩行，常無休息；得一切佛自在神變，具無礙身，住無依智，于諸善法無所取著，心之所行悉無所得；於一切處起遠離想，于菩薩行起凈修想，於一切智無取著想，以諸三昧而自莊嚴，智慧隨順一切法界。以無著無縛解脫心，入普賢菩薩行門，得無量法界甚微細智、演說一切法界甚微細智、入廣大法界甚微細智、分別不思議法界甚微細智、分別一切法界甚微細智、一念遍一切法界甚微細智、普入一切法界甚微細智、知一切法界無所得甚微細智、觀一切法界無所礙甚微細智、知一切法界無有生甚微細
智、於一切法界現神變甚微細智——如是等一切法界甚微細，以廣大智皆如實知；於法自在，示普賢行，令諸眾生皆悉滿足；不捨于義，不著於法，出生平等無礙之智；知無礙本，不住一切法，不壞諸法性，如實無染，猶若虛空，隨順世間起于言說；開真實義，示寂滅性，於一切境無依、無住、無有分別；明見法界，廣大安立，了諸世間及一切法平等無二，離一切著。以無著無縛解脫心，修普賢行，生諸劫甚微細智，所謂：以不可說劫為一念甚微細智、以一念為不可說劫甚微細智、以阿僧祇劫入一劫甚微細智、以一劫入阿僧祇劫甚微細智、以長劫入短劫甚微細智、以短劫入長劫甚微細智、入有佛劫無佛劫甚微細智、知一切劫數甚微細智、知一切劫非劫甚微細智、一念中見三世一切劫甚微細智——如是等一切諸劫甚微細，以如來智，於一念中皆如實知；得諸菩薩圓滿行王心、入普賢行心、離一切分別異道戲論心、發大愿無懈息心、普見無量世界網無量諸佛充滿心、于諸佛善根諸菩薩行能聞持心、于安慰一切眾生廣大行聞已不忘心、能於一切劫現佛出世心、於一一世界盡未來際行不動行無休息心、於一切世界中以如來身業充滿菩薩身心。以無著無縛解脫心，修普賢行，成不退轉，得一切法甚微細智，所謂：甚深法甚微細智
【現代漢語翻譯】 現代漢語譯本：智慧，對於一切法界顯現神通變化的極其細微的智慧——像這樣等一切法界極其細微之處，都以廣大的智慧如實了知；對於法自在，示現普賢（Samantabhadra）菩薩的行愿，令一切眾生都得到滿足；不捨棄真義，不執著於法，生出平等無礙的智慧；了知無礙的根本，不住於一切法，不破壞諸法的自性，如實無染，猶如虛空，隨順世間而起言說；開顯真實的意義，示現寂滅的本性，對於一切境界無所依賴、無所住著、沒有任何分別；明見法界，廣大安立，了知一切世間及一切法平等不二，遠離一切執著。以無執著無束縛的解脫心，修習普賢菩薩的行愿，生出諸劫極其細微的智慧，所謂：以不可說劫為一念的極其細微的智慧、以一念為不可說劫的極其細微的智慧、以阿僧祇（asamkhya）劫入一劫的極其細微的智慧、以一劫入阿僧祇劫的極其細微的智慧、以長劫入短劫的極其細微的智慧、以短劫入長劫的極其細微的智慧、入有佛劫無佛劫的極其細微的智慧、了知一切劫數的極其細微的智慧、了知一切劫非劫的極其細微的智慧、一念中見到三世一切劫的極其細微的智慧——像這樣等一切諸劫極其細微之處，都以如來的智慧，在一念中如實了知；得到諸菩薩圓滿行愿之王的心、入普賢菩薩行愿的心、遠離一切分別異道戲論的心、發起大愿永不懈怠的心、普遍見到無量世界網無量諸佛充滿的心、對於諸佛的善根諸菩薩的行愿能夠聽聞並受持的心、對於安慰一切眾生廣大的行愿聽聞后不忘失的心、能夠在一切劫中顯現佛出世的心、在每一個世界盡未來際行持不動搖的行愿永不休息的心、在一切世界中以如來的身業充滿菩薩的身心。以無執著無束縛的解脫心，修習普賢菩薩的行愿，成就永不退轉，得到一切法極其細微的智慧，所謂：甚深法極其細微的智慧。
【English Translation】 English version: Wisdom, the extremely subtle wisdom of manifesting spiritual transformations in all realms of Dharma—all such extremely subtle aspects of all realms of Dharma are truly known with vast wisdom; being free in Dharma, demonstrating the practices of Samantabhadra (Universal Worthy), enabling all sentient beings to be fulfilled; not abandoning the true meaning, not clinging to Dharma, giving rise to equal and unobstructed wisdom; knowing the root of unobstructedness, not dwelling in any Dharma, not destroying the nature of all Dharmas, being truly undefiled, like space, following the world to speak; revealing the true meaning, demonstrating the nature of quiescence, being without reliance, without dwelling, and without any discrimination in all realms; clearly seeing the Dharma realm, vast and established, understanding all worlds and all Dharmas as equal and non-dual, free from all attachments. With a mind of liberation free from attachment and bondage, cultivating the practices of Samantabhadra, giving rise to the extremely subtle wisdom of all kalpas, namely: the extremely subtle wisdom of taking countless kalpas as one thought, the extremely subtle wisdom of taking one thought as countless kalpas, the extremely subtle wisdom of entering one kalpa into countless asamkhya kalpas, the extremely subtle wisdom of entering countless asamkhya kalpas into one kalpa, the extremely subtle wisdom of entering long kalpas into short kalpas, the extremely subtle wisdom of entering short kalpas into long kalpas, the extremely subtle wisdom of entering kalpas with Buddhas and kalpas without Buddhas, the extremely subtle wisdom of knowing all kalpa numbers, the extremely subtle wisdom of knowing all kalpas as non-kalpas, the extremely subtle wisdom of seeing all kalpas of the three times in one thought—all such extremely subtle aspects of all kalpas are truly known in one thought with the wisdom of the Tathagata; attaining the mind of the king of the perfect practices of all Bodhisattvas, entering the mind of the practices of Samantabhadra, abandoning the mind of all discriminatory heterodox views and frivolous debates, generating the great vow without laziness, universally seeing the mind filled with countless Buddhas in countless world-networks, the mind capable of hearing and upholding the good roots of all Buddhas and the practices of all Bodhisattvas, the mind that does not forget after hearing the vast practices of comforting all sentient beings, the mind capable of manifesting the appearance of Buddhas in all kalpas, the mind of practicing unmoving practices without rest in each world until the end of the future, the mind of filling the body and mind of Bodhisattvas with the body karma of the Tathagata in all worlds. With a mind of liberation free from attachment and bondage, cultivating the practices of Samantabhadra, achieving non-retrogression, attaining the extremely subtle wisdom of all Dharmas, namely: the extremely subtle wisdom of profound Dharma.
、廣大法甚微細智、種種法甚微細智、莊嚴法甚微細智、一切法無有量甚微細智、一切法入一法甚微細智、一法入一切法甚微細智、一切法入非法甚微細智、無法中安立一切法而不相違甚微細智、入一切佛法方便無有餘甚微細智——如是等一切世界一切言說所安立法諸微細智，與彼同等，其智無礙，皆如實知；得入無邊法界心，於一一法界深心堅住，成無礙行；以一切智充滿諸根，入諸佛智，正念方便，成就諸佛廣大功德；遍滿法界，普入一切諸如來身，現諸菩薩所有身業，隨順一切世界言辭，演說於法；得一切佛神力所加智慧意業，出生無量善巧方便分別諸法薩婆若智。以無著無縛解脫心，修普賢行，出生一切甚微細智，所謂：知一切剎甚微細智、知一切眾生甚微細智、知一切法果報甚微細智、知一切眾生心甚微細智、知一切說法時甚微細智、知一切法界甚微細智、知一切盡虛空界三世甚微細智、知一切語言道甚微細智、知一切世間行甚微細智、知一切出世行甚微細智，乃至知一切如來道、一切菩薩道、一切眾生道甚微細智；修菩薩行，住普賢道，若文若義皆如實知；生如影智，生如夢智，生如幻智，生如響智，生如化智，生如空智，生寂滅智，生一切法界智，生無所依智，生一切佛法智。』
「佛子！菩薩
【現代漢語翻譯】 現代漢語譯本：廣大的法是極其細微的智慧，種種的法是極其細微的智慧，莊嚴的法是極其細微的智慧，一切法沒有限量是極其細微的智慧，一切法入於一法是極其細微的智慧，一法入於一切法是極其細微的智慧，一切法入于非法是極其細微的智慧，在無法中安立一切法而不互相違背是極其細微的智慧，進入一切佛法方便沒有剩餘是極其細微的智慧——像這樣等一切世界一切言說所安立的法，各種細微的智慧，與那些智慧同等，其智慧沒有障礙，都如實地知道；得到進入無邊法界的心，在每一個法界都深心堅定地安住，成就無礙的修行；用一切智慧充滿各種根，進入諸佛的智慧，以正念方便，成就諸佛廣大的功德；遍滿法界，普遍進入一切如來的身體，顯現各種菩薩所有的身業，隨順一切世界的言辭，演說佛法；得到一切佛的神力所加持的智慧意業，出生無量善巧方便分別各種法的薩婆若智（一切智）。以沒有執著沒有束縛的解脫心，修普賢行（菩薩的十大願行），出生一切極其細微的智慧，所謂：知道一切剎（佛土）是極其細微的智慧，知道一切眾生是極其細微的智慧，知道一切法果報是極其細微的智慧，知道一切眾生的心是極其細微的智慧，知道一切說法時機是極其細微的智慧，知道一切法界是極其細微的智慧，知道一切盡虛空界三世是極其細微的智慧，知道一切語言道是極其細微的智慧，知道一切世間行是極其細微的智慧，知道一切出世間行是極其細微的智慧，乃至知道一切如來道、一切菩薩道、一切眾生道是極其細微的智慧；修菩薩行，安住普賢道，無論是文字還是意義都如實地知道；生起如影子的智慧，生起如夢的智慧，生起如幻的智慧，生起如回聲的智慧，生起如變化的智慧，生起如空的智慧，生起寂滅的智慧，生起一切法界的智慧，生起無所依賴的智慧，生起一切佛法的智慧。 『佛子！菩薩』
【English Translation】 English version: The vast Dharma is extremely subtle wisdom, the various Dharmas are extremely subtle wisdom, the adorned Dharma is extremely subtle wisdom, all Dharmas being limitless is extremely subtle wisdom, all Dharmas entering one Dharma is extremely subtle wisdom, one Dharma entering all Dharmas is extremely subtle wisdom, all Dharmas entering non-Dharma is extremely subtle wisdom, establishing all Dharmas within non-Dharma without contradiction is extremely subtle wisdom, entering all Buddha-Dharma expedient means without remainder is extremely subtle wisdom—like these and all the subtle wisdoms of the Dharmas established by all the worlds and all speech, being equal to those wisdoms, their wisdom is unobstructed, all knowing as it is; obtaining a mind that enters the boundless Dharma realm, deeply and firmly abiding in each Dharma realm, accomplishing unobstructed practice; using all wisdom to fill all roots, entering the wisdom of all Buddhas, with right mindfulness and expedient means, accomplishing the vast merits of all Buddhas; pervading the Dharma realm, universally entering the bodies of all Tathagatas, manifesting all the bodily actions of all Bodhisattvas, according with the speech of all worlds, expounding the Dharma; obtaining the wisdom of the mind-karma empowered by the divine power of all Buddhas, giving rise to immeasurable skillful means to distinguish all Dharmas, the Sarvajna (all-knowing) wisdom. With a mind of non-attachment and non-bondage liberation, cultivating the practice of Samantabhadra (Universal Worthy), giving rise to all extremely subtle wisdoms, namely: knowing all ksetras (Buddha-lands) is extremely subtle wisdom, knowing all sentient beings is extremely subtle wisdom, knowing the karmic retribution of all Dharmas is extremely subtle wisdom, knowing the minds of all sentient beings is extremely subtle wisdom, knowing the right time for expounding all Dharmas is extremely subtle wisdom, knowing all Dharma realms is extremely subtle wisdom, knowing all of the three periods of time in the entire space realm is extremely subtle wisdom, knowing all paths of language is extremely subtle wisdom, knowing all worldly practices is extremely subtle wisdom, knowing all transcendental practices is extremely subtle wisdom, and even knowing all Tathagata paths, all Bodhisattva paths, all sentient being paths is extremely subtle wisdom; cultivating Bodhisattva practices, abiding in the path of Samantabhadra, knowing both the words and the meanings as they truly are; giving rise to wisdom like a shadow, giving rise to wisdom like a dream, giving rise to wisdom like an illusion, giving rise to wisdom like an echo, giving rise to wisdom like a transformation, giving rise to wisdom like emptiness, giving rise to the wisdom of quiescence, giving rise to the wisdom of all Dharma realms, giving rise to wisdom without reliance, giving rise to the wisdom of all Buddha-Dharma. 'Buddha-child! Bodhisattva'
摩訶薩以無著無縛解脫心迴向，不分別若世間、若世間法，不分別若菩提、若菩提薩埵，不分別若菩薩行、若出離道，不分別若佛、若一切佛法，不分別若調伏眾生、若不調伏眾生，不分別若善根、若迴向，不分別若自、若他，不分別若施物、若受施者，不分別若菩薩行、若等正覺，不分別若法、若智。
「佛子！菩薩摩訶薩以彼善根如是迴向，所謂：『心無著無縛解脫，身無著無縛解脫，口無著無縛解脫，業無著無縛解脫，報無著無縛解脫，世間無著無縛解脫，佛剎無著無縛解脫，眾生無著無縛解脫，法無著無縛解脫，智無著無縛解脫。』菩薩摩訶薩如是迴向時，如三世諸佛為菩薩時所修迴向而行迴向；學過去諸佛迴向，成未來諸佛迴向，住現在諸佛迴向；安住過去諸佛迴向道，不捨未來諸佛迴向道，隨順現在諸佛迴向道；勤修過去諸佛教，成就未來諸佛教，了知現在諸佛教；滿足過去諸佛平等，成就未來諸佛平等，安住現在諸佛平等；行過去諸佛境界，住未來諸佛境界，等現在諸佛境界；得三世一切諸佛善根，具三世一切諸佛種性，住三世一切諸佛所行，順三世一切諸佛境界。
「佛子！是為菩薩摩訶薩第九無著無縛解脫心迴向。菩薩摩訶薩住此迴向時，一切金剛輪圍山所不能壞，於一切眾生中色相
【現代漢語翻譯】 現代漢語譯本 大菩薩以無執著、無束縛的解脫心迴向，不分別世間和世間法，不分別菩提（覺悟）和菩提薩埵（追求覺悟的眾生），不分別菩薩的修行和出離之道，不分別佛和一切佛法，不分別調伏眾生和不調伏眾生，不分別善根和迴向，不分別自己和他人，不分別施捨的物品和接受施捨的人，不分別菩薩的修行和正等覺悟，不分別法和智慧。
『佛子！菩薩摩訶薩以這些善根如此迴向，即：』心無執著、無束縛而解脫，身無執著、無束縛而解脫，口無執著、無束縛而解脫，業無執著、無束縛而解脫，報無執著、無束縛而解脫，世間無執著、無束縛而解脫，佛剎（佛的國土）無執著、無束縛而解脫，眾生無執著、無束縛而解脫，法無執著、無束縛而解脫，智無執著、無束縛而解脫。』菩薩摩訶薩如此迴向時，如同三世諸佛在為菩薩時所修的迴向而行迴向；學習過去諸佛的迴向，成就未來諸佛的迴向，安住現在諸佛的迴向；安住過去諸佛的迴向之道，不捨棄未來諸佛的迴向之道，隨順現在諸佛的迴向之道；勤修過去諸佛的教導，成就未來諸佛的教導，了知現在諸佛的教導；滿足過去諸佛的平等，成就未來諸佛的平等，安住現在諸佛的平等；行過去諸佛的境界，安住未來諸佛的境界，等同現在諸佛的境界；獲得三世一切諸佛的善根，具備三世一切諸佛的種性，安住三世一切諸佛所行，順應三世一切諸佛的境界。
『佛子！這就是菩薩摩訶薩的第九種無執著、無束縛解脫心迴向。菩薩摩訶薩安住于這種迴向時，一切金剛輪圍山都不能摧毀他，在一切眾生中，他的色相
【English Translation】 English version The great Bodhisattva dedicates merit with a mind of non-attachment and non-bondage liberation, not distinguishing between the world and worldly dharmas, not distinguishing between Bodhi (enlightenment) and Bodhisattva (a being seeking enlightenment), not distinguishing between the practice of a Bodhisattva and the path of liberation, not distinguishing between the Buddha and all Buddha-dharmas, not distinguishing between taming beings and not taming beings, not distinguishing between roots of goodness and dedication, not distinguishing between self and others, not distinguishing between the object of giving and the recipient, not distinguishing between the practice of a Bodhisattva and perfect enlightenment, not distinguishing between dharma and wisdom.
『Buddha-child! The Bodhisattva Mahasattva dedicates these roots of goodness in this way, that is: 『The mind is liberated without attachment and without bondage, the body is liberated without attachment and without bondage, the mouth is liberated without attachment and without bondage, karma is liberated without attachment and without bondage, retribution is liberated without attachment and without bondage, the world is liberated without attachment and without bondage, the Buddha-field (Buddha's land) is liberated without attachment and without bondage, sentient beings are liberated without attachment and without bondage, dharma is liberated without attachment and without bondage, wisdom is liberated without attachment and without bondage.』 When the Bodhisattva Mahasattva dedicates in this way, he dedicates as the Buddhas of the three times did when they were Bodhisattvas; he learns the dedication of the past Buddhas, accomplishes the dedication of the future Buddhas, and dwells in the dedication of the present Buddhas; he dwells in the path of dedication of the past Buddhas, does not abandon the path of dedication of the future Buddhas, and follows the path of dedication of the present Buddhas; he diligently cultivates the teachings of the past Buddhas, accomplishes the teachings of the future Buddhas, and understands the teachings of the present Buddhas; he fulfills the equality of the past Buddhas, accomplishes the equality of the future Buddhas, and dwells in the equality of the present Buddhas; he practices the realm of the past Buddhas, dwells in the realm of the future Buddhas, and is equal to the realm of the present Buddhas; he obtains the roots of goodness of all the Buddhas of the three times, possesses the nature of all the Buddhas of the three times, dwells in the practices of all the Buddhas of the three times, and conforms to the realm of all the Buddhas of the three times.
『Buddha-child! This is the ninth dedication of the Bodhisattva Mahasattva with a mind of non-attachment and non-bondage liberation. When the Bodhisattva Mahasattva dwells in this dedication, all the Vajra (diamond) mountain ranges cannot destroy him, and among all sentient beings, his appearance
第一無能及者，悉能摧破諸魔邪業，普現十方一切世界；修菩薩行，為欲開悟一切眾生，以善方便說諸佛法；得大智慧，于諸佛法心無迷惑，在在生處若行若住，常得值遇不壞眷屬；三世諸佛所說正法，以清凈念悉能受持，盡未來劫修菩薩行，常不休息，無所依著；普賢行愿增長具足，得一切智施作佛事，成就菩薩自在神通。」
爾時，金剛幢菩薩承佛神力，普觀十方而說頌言：
「普於十方無等尊， 未曾一起輕慢心， 隨其所修功德業， 亦復恭敬生尊重。 所修一切諸功德， 不為自己及他人， 恒以最上信解心， 利益眾生故迴向。 未嘗暫起高慢心， 亦復不生下劣意， 如來所有身等業， 彼悉請問勤修習。 所修種種諸善根， 悉為利益諸含識， 安住深心廣大解， 迴向人尊功德位。 世間所有無量別， 種種善巧奇特事， 粗細廣大及甚深， 靡不修行皆了達。 世間所有種種身， 以身平等入其中， 於此修行得了悟， 慧門成就無退轉。 世間國土無量種， 微細廣大仰覆別， 菩薩能以智慧門， 一毛孔中無不見。 眾生心行無有量， 能令平等入一心， 以智慧門悉開悟， 于所修行不退轉。 眾生諸根及欲
【現代漢語翻譯】 現代漢語譯本 第一種無與倫比的能力，是能夠摧毀一切魔障和邪惡行為，普遍顯現在十方一切世界；修行菩薩的行持，是爲了開悟一切眾生，用巧妙的方法宣說諸佛的教法；獲得大智慧，對於諸佛的教法心中沒有迷惑，無論在何處出生，無論是行走還是停留，都能常常遇到不離不棄的眷屬；三世諸佛所說的正法，用清凈的意念全部接受並保持，直到未來無盡的劫數都修行菩薩的行持，從不休息，沒有執著；普賢（Samantabhadra）的行愿增長圓滿，獲得一切智慧，施行佛的事業，成就菩薩自在的神通。 那時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方而說偈頌： 『普遍在十方無與倫比的至尊，從未生起一絲輕慢的心，隨著他們所修的功德事業，也同樣恭敬地生起尊重。所修的一切功德，不是爲了自己或他人，總是以最上等的信心和理解，爲了利益眾生而回向。未曾片刻生起高傲的心，也從不產生卑劣的想法，如來（Tathagata）所有的身等行為，他們都請教並勤奮修習。所修的種種善根，都是爲了利益一切有情眾生，安住于深邃的心和廣大的理解，迴向給至尊的功德地位。世間所有無量的差別，種種巧妙奇特的事情，粗細廣大以及深奧的，沒有不修行而全部瞭解的。世間所有種種不同的身體，以身體的平等融入其中，在此修行而得到領悟，智慧之門成就而不會退轉。世間國土有無量種，微細廣大仰覆不同，菩薩能夠用智慧之門，在一個毛孔中全部看見。眾生的心行沒有限量，能夠使之平等地進入一心，用智慧之門全部開悟，對於所修行的不會退轉。眾生的各種根器和慾望，'
【English Translation】 English version The first unsurpassed ability is to destroy all demonic obstacles and evil deeds, universally manifesting in all worlds of the ten directions; practicing the conduct of a Bodhisattva, in order to enlighten all sentient beings, using skillful means to expound the teachings of all Buddhas; attaining great wisdom, without confusion in mind regarding the teachings of all Buddhas, wherever born, whether walking or staying, always encountering inseparable companions; the true Dharma spoken by the Buddhas of the three times, accepting and upholding it with pure mindfulness, practicing the conduct of a Bodhisattva for endless future kalpas, never resting, without attachment; the vows and practices of Samantabhadra (Universal Worthy) increasing and becoming complete, attaining all wisdom, performing the work of a Buddha, accomplishing the unobstructed spiritual powers of a Bodhisattva. At that time, Vajradhvaja Bodhisattva (Diamond Banner Bodhisattva), empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse: 'Universally in the ten directions, the unsurpassed honored one, never once arising a mind of disrespect, according to the meritorious deeds they cultivate, also respectfully giving rise to reverence. All the merits cultivated, not for oneself or others, always with the highest faith and understanding, dedicating them for the benefit of sentient beings. Never for a moment arising a proud mind, nor ever generating an inferior thought, all the actions of the Tathagata (Thus Come One), they all inquire and diligently practice. All the various roots of goodness cultivated, are all for the benefit of all sentient beings, abiding in a profound mind and vast understanding, dedicating them to the honored one's position of merit. All the immeasurable differences in the world, all kinds of skillful and extraordinary things, coarse and fine, vast and profound, there is nothing not practiced and fully understood. All the various bodies in the world, entering into them with the equality of body, cultivating here and attaining enlightenment, the gate of wisdom is accomplished without regression. The lands of the world are of countless kinds, subtle and vast, upright and inverted, Bodhisattvas are able to see all within a single pore through the gate of wisdom. The minds and actions of sentient beings are limitless, able to make them equally enter into one mind, enlightening them all through the gate of wisdom, without regression in their practice. The various faculties and desires of sentient beings,'
樂， 上中下品各不同， 一切甚深難可知， 隨其本性悉能了。 眾生所有種種業， 上中下品各差別， 菩薩深入如來力， 以智慧門普明見。 不可思議無量劫， 能令平等入一念， 如是見已遍十方， 修行一切清凈業。 過去未來及現在， 了知其相各不同， 而亦不違平等理， 是則大心明達行。 世間眾生行不同， 或顯或隱無量種， 菩薩悉知差別相， 亦知其相皆無相。 十方世界一切佛， 所現自在神通力， 廣大難可得思議， 菩薩悉能分別知。 一切世界兜率中， 自然覺悟人師子， 功德廣大凈無等， 如其體相悉能見。 或現降神處母胎， 無量自在大神變， 成佛說法示滅度， 普遍世間無暫已。 人中師子初生時， 一切勝智悉承奉， 諸天帝釋梵王等， 靡不恭敬而瞻侍。 十方一切無有餘， 無量無邊法界中， 無始無末無遐邇， 示現如來自在力。 人中尊導現生已， 遊行諸方各七步， 欲以妙法悟群生， 是故如來普觀察。 見諸眾生沈慾海， 盲暗愚癡之所覆， 人中自在現微笑， 念當救彼三有苦。 大師子吼出妙音， 我為世間第一尊， 應然明凈智慧
【現代漢語翻譯】 現代漢語譯本 快樂的感受，根據上、中、下品各有不同，一切深奧的道理難以知曉，但能隨其本性完全瞭解。 眾生所造的各種業，根據上、中、下品各有差別，菩薩深入如來的力量，以智慧之門普遍明見。 不可思議的無量劫，能令平等地進入一念之間，如此觀察后遍及十方，修行一切清凈的業。 過去、未來和現在，瞭解它們的相狀各不相同，但也不違背平等的道理，這就是大心明達的修行。 世間眾生的行為各不相同，或顯現或隱藏有無量種，菩薩完全知曉這些差別的相狀，也知道這些相狀都是無相的。 十方世界一切佛，所展現的自在神通力，廣大而難以思議，菩薩完全能夠分別知曉。 一切世界兜率天（Tusita Heaven）中，自然覺悟的人中獅子（指佛陀），功德廣大清凈無等，能如實地見到他們的體相。 或者顯現降生於母親的胎中，展現無量自在的大神變，成佛說法，示現滅度，普遍於世間沒有片刻停止。 人中獅子初生時，一切殊勝的智慧都來承奉，諸天、帝釋（Indra）、梵王（Brahma）等，沒有不恭敬瞻仰侍奉的。 十方一切沒有遺漏，在無量無邊的法界中，沒有開始沒有結束沒有遠近，示現如來的自在力量。 人中尊者（指佛陀）出生后，向各方行走七步，想要用微妙的佛法開悟眾生，所以如來普遍觀察。 看到眾生沉溺於慾望的海洋，被盲目、黑暗和愚癡所覆蓋，人中自在者（指佛陀）展現微笑，想著應當救度他們脫離三有（欲界、色界、無色界）的痛苦。 大師子吼發出美妙的聲音，『我為世間第一尊，應當以明凈的智慧』
【English Translation】 English version The feeling of joy, varies according to the superior, middle, and inferior grades; all profound principles are difficult to know, but can be fully understood according to their inherent nature. The various karmas created by sentient beings differ according to the superior, middle, and inferior grades; Bodhisattvas deeply enter the power of the Tathagata (Buddha), and universally see with the gate of wisdom. Inconceivable immeasurable kalpas (eons), can make them enter into one thought equally; after observing in this way, they pervade the ten directions, and cultivate all pure karmas. The past, future, and present, understand that their appearances are different, but they do not violate the principle of equality; this is the practice of a great mind with clear understanding. The actions of sentient beings in the world are different, either manifested or hidden in countless ways; Bodhisattvas fully know these different appearances, and also know that these appearances are all without appearance. All Buddhas in the ten directions, the power of their self-mastery and supernatural abilities, are vast and difficult to conceive; Bodhisattvas are fully able to distinguish and know them. In the Tusita Heaven (兜率天) of all worlds, the naturally enlightened Lion among men (referring to the Buddha), whose merits are vast, pure, and unparalleled, can truly see their forms. Or they appear to descend into their mother's womb, manifesting immeasurable self-mastery and great supernatural transformations, attaining Buddhahood, teaching the Dharma, and demonstrating Nirvana, universally throughout the world without a moment's pause. When the Lion among men is first born, all supreme wisdom comes to serve; the gods, Indra (帝釋), Brahma (梵王), and others, all respectfully look up to and attend to him. In all the ten directions without omission, in the immeasurable and boundless Dharma realm, without beginning, without end, without near or far, the self-mastery power of the Tathagata is manifested. After the Honored One among men (referring to the Buddha) is born, he walks seven steps in each direction, wanting to enlighten sentient beings with the subtle Dharma, therefore the Tathagata observes universally. Seeing sentient beings drowning in the ocean of desire, covered by blindness, darkness, and ignorance, the self-mastered one among men (referring to the Buddha) shows a smile, thinking that he should save them from the suffering of the three realms (desire realm, form realm, formless realm). The great lion's roar emits a wonderful sound, 'I am the most honored one in the world, I should use clear and pure wisdom.'
燈， 滅彼生死愚癡闇。 人師子王出世時， 普放無量大光明， 令諸惡道皆休息， 永滅世間眾苦難。 或時示現處王宮， 或現舍家修學道， 為欲饒益眾生故， 示其如是自在力。 如來始坐道場時， 一切大地皆動搖， 十方世界悉蒙光， 六趣眾生咸離苦。 震動一切魔宮殿， 開悟十方眾生心， 昔曾受化及修行， 皆使了知真實義。 十方所有諸國土， 悉入毛孔無有餘， 一切毛孔剎無邊， 于彼普現神通力。 一切諸佛所開演， 無量方便皆隨悟， 設諸如來所不說， 亦能解了勤修習。 遍滿三千大千界， 一切魔軍興斗諍， 所作無量種種惡， 無礙智門能悉滅。 如來或在諸佛剎， 或復現處諸天宮， 或在梵宮而現身， 菩薩悉見無障礙。 佛現無量種種身， 轉于清凈妙法輪， 乃至三世一切劫， 求其邊際不可得。 寶座高廣最無等， 遍滿十方無量界， 種種妙相而莊嚴， 佛處其上難思議。 諸佛子眾共圍繞， 盡於法界悉周遍， 開示菩提無量行， 一切最勝所由道。 諸佛隨宜所作業， 無量無邊等法界， 智者能以一方便， 一切了知無不盡。 諸佛自在神通
【現代漢語翻譯】 現代漢語譯本 燈，熄滅那生死輪迴的愚昧黑暗。 當人中獅子王（指佛陀）出世時，普放無量的大光明， 使所有惡道眾生都得以休息，永遠滅除世間的各種痛苦災難。 有時示現在王宮中，有時示現捨棄家庭修行佛道， 爲了利益眾生，示現如此自在的力量。 當如來最初坐在菩提樹下時，一切大地都震動搖晃， 十方世界都蒙受光明，六道眾生都脫離痛苦。 震動一切魔王的宮殿，開悟十方眾生的心， 過去曾經接受教化和修行的人，都使他們瞭解真實的意義。 十方所有國土，都進入佛的毛孔中沒有剩餘， 一切毛孔中的剎土無邊無際，在那裡普遍示現神通力量。 一切諸佛所開示演說的，無量方便法門都能隨之領悟， 即使是諸如來沒有說過的，也能理解並勤奮修習。 遍滿三千大千世界，一切魔軍興起戰鬥爭鬥， 所作的無量種種惡行，都能被無礙的智慧之門所滅除。 如來有時在諸佛的剎土中，有時又示現在諸天宮殿中， 有時在梵天宮殿中顯現身形，菩薩們都能看見而沒有障礙。 佛顯現無量種種身形，轉動清凈微妙的法輪， 乃至過去、現在、未來一切劫，都無法求得其邊際。 寶座高廣無比，遍滿十方無量世界， 用種種微妙的相好來莊嚴，佛坐在上面，難以思議。 諸佛的弟子們共同圍繞，遍佈整個法界， 開示菩提的無量修行，一切最殊勝的修行之道。 諸佛隨順眾生根性所作的教化事業，無量無邊等同法界， 有智慧的人能用一種方便法門，就能完全瞭解而沒有遺漏。 諸佛自在的神通。
【English Translation】 English version The lamp extinguishes the darkness of ignorance of birth and death. When the Lion King among men (referring to the Buddha) appears in the world, he emits immeasurable great light, Causing all beings in evil realms to rest, and forever eliminating all suffering and calamities in the world. Sometimes he appears in royal palaces, and sometimes he appears renouncing his home to practice the Buddhist path, For the sake of benefiting all beings, he demonstrates such power of freedom. When the Tathagata first sat under the Bodhi tree, all the earth shook and trembled, The ten directions of the world were illuminated by light, and beings in the six realms were freed from suffering. Shaking all the palaces of the demon kings, enlightening the minds of beings in the ten directions, Those who had previously received teachings and practiced, were all made to understand the true meaning. All the lands in the ten directions enter into the pores of the Buddha without any remainder, The lands in all the pores are boundless, and there he universally manifests his power of spiritual abilities. All the immeasurable expedient teachings that all Buddhas have expounded, can be understood accordingly, Even those that the Tathagatas have not spoken of, can be understood and diligently practiced. Filling the three thousand great thousand worlds, all the demon armies rise up in battle and strife, The immeasurable evil deeds they commit, can all be extinguished by the gate of unobstructed wisdom. The Tathagata is sometimes in the Buddha lands, and sometimes appears in the palaces of the heavens, Sometimes he manifests his form in the Brahma palaces, and the Bodhisattvas can see him without obstruction. The Buddha manifests immeasurable forms, turning the pure and wonderful Dharma wheel, Even throughout all the kalpas of the past, present, and future, one cannot find its boundary. The jeweled seat is high and vast, filling the immeasurable worlds of the ten directions, Adorned with various wonderful marks, the Buddha sits upon it, beyond comprehension. The disciples of all the Buddhas gather around, pervading the entire Dharma realm, Revealing the immeasurable practices of Bodhi, the path by which all the most supreme are attained. The teaching activities that all Buddhas perform according to the needs of beings, are immeasurable and boundless, equal to the Dharma realm, The wise can use one expedient method, to fully understand without any omission. The Buddhas' free and unobstructed spiritual powers.
力， 示現一切種種身， 或現諸趣無量生， 或現采女眾圍繞。 或於無量諸世界， 示現出家成佛道， 乃至最後般涅槃， 分佈其身起塔廟。 如是種種無邊行， 導師演說佛所住， 世尊所有大功德， 誓願修行悉令盡。 以彼善根迴向時， 住于如是方便法， 如是修習菩提行， 其心畢竟無厭怠。 如來所有大神通， 及以無邊勝功德， 乃至世間諸智行， 一切悉知無不盡。 如是一切人中主， 隨其所有諸境界， 於一念中皆了悟， 而亦不捨菩提行。 諸佛所有微細行， 及一切剎種種法， 于彼悉能隨順知， 究竟迴向到彼岸。 有數無數一切劫， 菩薩了知即一念， 於此善入菩提行， 常勤修習不退轉。 十方所有無量剎， 或有雜染或清凈， 及彼一切諸如來， 菩薩悉能分別知。 于唸唸中悉明見， 不可思議無量劫， 如是三世無有餘， 具足修治菩薩行。 於一切心平等入， 入一切法亦平等， 盡空佛剎斯亦然， 彼最勝行悉了知。 出生眾生及諸法， 所有種種諸智慧， 菩薩神力亦復然， 如是一切無窮盡。 諸微細智各差別， 菩薩盡攝無有餘， 同相異相悉善
【現代漢語翻譯】 現代漢語譯本 以其力量，示現一切種種不同的身形， 有時顯現於各種輪迴之中，經歷無量的生死，有時顯現為被眾多采女圍繞的形象。 有時在無量諸世界中，示現出家修行，最終成就佛道， 乃至最後示現般涅槃（parinirvana，佛陀的最終寂滅），並分佈其舍利，建立塔廟。 像這樣種種無邊的行為，導師（佛陀）演說佛所安住的境界， 世尊（佛陀）所有的大功德，發誓愿修行，都要全部圓滿。 當以這些善根迴向時，安住于這樣的方便法門， 像這樣修習菩提（bodhi，覺悟）之行，其心永遠不會厭倦懈怠。 如來（tathagata，佛陀）所有的大神通，以及無邊殊勝的功德， 乃至世間所有的智慧和行為，一切都完全知曉，沒有遺漏。 像這樣一切人中的主宰（佛陀），隨著其所處的各種境界， 在一念之間全部了悟，而且也不放棄菩提之行。 諸佛所有的微細行為，以及一切剎土（buddhaksetra，佛的國土）的種種法， 對於這些都能隨順瞭解，最終迴向到達彼岸（paramita，圓滿）。 有數或無數的一切劫（kalpa，極長的時間單位），菩薩了知它們只是一念之間， 於此善巧地進入菩提之行，常常勤奮修習，永不退轉。 十方所有無量的剎土，有的雜染，有的清凈， 以及那裡的一切諸如來，菩薩都能分別知曉。 在念念之中都能明見，不可思議的無量劫， 像這樣三世（過去、現在、未來）沒有遺漏，具足修治菩薩之行。 對於一切心平等地進入，進入一切法也平等， 盡虛空的所有佛剎也是如此，菩薩對這些最殊勝的修行全部了知。 眾生的出生以及諸法的生起，所有種種的智慧， 菩薩的神力也是如此，像這樣一切都是無窮無盡的。 各種微細的智慧各有差別，菩薩全部攝取，沒有遺漏， 同相和異相都能善巧地瞭解。
【English Translation】 English version With power, manifesting all kinds of forms, Sometimes appearing in various realms, experiencing countless births and deaths, sometimes appearing surrounded by many celestial maidens. Sometimes in countless worlds, manifesting renunciation and the attainment of Buddhahood, Even until the final parinirvana (the final passing away of a Buddha), and distributing relics, establishing stupas. Such are the various boundless actions, the guide (Buddha) expounds the state where the Buddha dwells, All the great merits of the World Honored One (Buddha), vowing to cultivate, all must be perfected. When dedicating these roots of goodness, abiding in such expedient methods, Cultivating the practice of bodhi (enlightenment) in this way, the mind will never be weary or lax. All the great supernatural powers of the Tathagata (Buddha), and the boundless, supreme merits, Even all the wisdom and actions of the world, all are completely known, without omission. Such is the master of all people (Buddha), according to all the realms they are in, In a single thought, all is understood, and the practice of bodhi is not abandoned. All the subtle actions of the Buddhas, and all the various dharmas of all buddha-lands (buddhaksetra), For these, one can understand accordingly, ultimately dedicating to reach the other shore (paramita). All kalpas (extremely long periods of time), whether countable or countless, the bodhisattva knows them to be just a single thought, Skillfully entering the practice of bodhi, always diligently cultivating, never regressing. All the immeasurable buddha-lands in the ten directions, some defiled, some pure, And all the Tathagatas there, the bodhisattva can distinguish and know. In every thought, one can clearly see, immeasurable kalpas beyond comprehension, Like this, the three times (past, present, future) are without omission, fully cultivating the practice of the bodhisattva. Entering all minds equally, entering all dharmas equally, The same is true for all buddha-lands in the emptiness of space, the bodhisattva knows all these supreme practices. The birth of sentient beings and the arising of all dharmas, all kinds of wisdom, The supernatural power of the bodhisattva is also like this, all of this is endless. All the subtle wisdoms are different, the bodhisattva takes them all in, without omission, Both similar and dissimilar aspects can be skillfully understood.
知， 如是修行廣大行。 十方無量諸佛剎， 其中眾生各無量， 趣生族類種種殊， 住行力已悉能知。 過去未來現在世， 所有一切諸導師， 若人知此而回向， 則與彼佛行平等。 若人能修此迴向， 則為學佛所行道， 當得一切佛功德， 及以一切佛智慧。 一切世間莫能壞， 一切所學皆成就， 常能憶念一切佛， 常見一切世間燈。 菩薩勝行不可量， 諸功德法亦如是， 已住如來無上行， 悉知諸佛自在力。
大方廣佛華嚴經卷第三十一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十二
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之十
「佛子！云何為菩薩摩訶薩等法界無量回向？
「佛子！此菩薩摩訶薩以離垢繒而系其頂，住法師位，廣行法施，起大慈悲安立眾生，于菩提心常行饒益無有休息；以菩提心長養善根，為諸眾生作調御師，示諸眾生一切智道；為諸眾生作法藏日，善根光明普照一切；于諸眾生其心平等，修諸善行無有休息；心凈無染，智慧自在，不捨一切善根道業；作諸眾生大智商主，普令得入安隱正道；為諸眾生而作導首，令修一切善根法行；
【現代漢語翻譯】 現代漢語譯本 知曉，如此修行廣大的行為。 十方無量無數的佛土，其中的眾生各自無量， 所趣生的族類種種不同，他們的住處、行為和力量都能夠知曉。 過去、未來和現在的世界，所有一切的導師（佛）， 如果有人知道這些並回向，就與那些佛的修行平等。 如果有人能夠修習這種迴向，就是學習佛所修行的道路， 應當獲得一切佛的功德，以及一切佛的智慧。 一切世間都不能破壞，一切所學都能夠成就， 常常能夠憶念一切佛，常見一切世間的明燈。 菩薩殊勝的修行不可衡量，各種功德法也是如此， 已經安住于如來無上的修行，完全知曉諸佛的自在力量。
《大方廣佛華嚴經》卷第三十一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十二
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
十回向品第二十五之十
『佛子！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的等法界無量回向？』
『佛子！這位菩薩摩訶薩用離垢的繒（一種絲織品）繫在頭頂，安住於法師的地位，廣泛地施行法佈施，生起大慈悲心安立眾生，對於菩提心常常行饒益而沒有休息；用菩提心長養善根，為眾生作調御師，向眾生指示一切智道；為眾生作法藏的太陽，善根的光明普遍照耀一切；對於眾生，他的心平等，修習各種善行沒有休息；心清凈沒有污染，智慧自在，不捨棄一切善根道業；作為眾生的大智慧商主，普遍令他們進入安穩的正道；為眾生作引導者，令他們修習一切善根法行；』
【English Translation】 English version Knowing, thus cultivate vast practices. In the immeasurable Buddha lands of the ten directions, the beings within each are countless, The kinds of beings they are born into are various, and their abodes, actions, and powers are all known. The past, future, and present worlds, all the guides (Buddhas), If one knows this and dedicates it, then one's practice is equal to that of those Buddhas. If one can cultivate this dedication, then one is learning the path practiced by the Buddhas, One should attain all the merits of the Buddhas, as well as all the wisdom of the Buddhas. All the world cannot destroy it, all that is learned will be accomplished, One can always remember all the Buddhas, and always see the lamps of the world. The bodhisattva's (Bodhisattva) superior practices are immeasurable, and so are the various meritorious dharmas, Having already abided in the unsurpassed practice of the Tathagata (Tathagata, thus-gone one), one fully knows the self-mastery power of the Buddhas.
The Avatamsaka Sutra, Volume 31 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 32
Translated by the Tripitaka master Siksananda (Siksananda) of Khotan under imperial decree
Chapter 25, The Tenth Dedication
'Buddha-child! What is the Bodhisattva-Mahasattva's (Bodhisattva-Mahasattva, great bodhisattva) dedication that is equal to the boundless dharma realm?'
'Buddha-child! This Bodhisattva-Mahasattva ties a spotless silk cloth on his head, abides in the position of a Dharma master, widely practices Dharma giving, arises with great compassion to establish beings, constantly benefits beings with the Bodhi mind without rest; with the Bodhi mind, he nurtures good roots, acts as a tamer for beings, shows beings the path of all-wisdom; acts as the sun of the Dharma treasury for beings, the light of good roots universally illuminates everything; towards all beings, his mind is equal, he cultivates all good practices without rest; his mind is pure and without defilement, his wisdom is self-mastering, he does not abandon all good roots and practices; he acts as the great wisdom merchant for beings, universally leading them to enter the peaceful right path; he acts as a guide for beings, leading them to cultivate all good root practices;'
為諸眾生作不可壞堅固善友，令其善根增長成就。
「佛子！此菩薩摩訶薩以法施為首，發生一切清凈白法，攝受趣向一切智心，殊勝願力究竟堅固；成就增益，具大威德，依善知識，心無諂誑，思惟觀察一切智門無邊境界。以此善根如是迴向：『愿得修習、成就、增長廣大無礙一切境界；愿得於佛正教之中，乃至聽聞一句、一偈受持演說；愿得憶念與法界等無量無邊一切世界去、來、現在一切諸佛，既憶念已，修菩薩行。又愿以此唸佛善根，為一眾生於一世界盡未來劫修菩薩行；如於一世界，盡法界、虛空界、一切世界皆亦如是；如為一眾生，為一切眾生亦復如是。以善方便，一一皆為盡未來劫大誓莊嚴，終無離佛善知識想，常見諸佛現在其前，無有一佛出興於世不得親近。一切諸佛及諸菩薩所贊所說清凈梵行，誓願修行，悉令圓滿，所謂：不破梵行、不缺梵行、不雜梵行、無點梵行、無失梵行、無能蔽梵行、佛所贊梵行、無所依梵行、無所得梵行、增益菩薩清凈梵行、三世諸佛所行梵行、無礙梵行、無著梵行、無諍梵行、無滅梵行、安住梵行、無比梵行、無動梵行、無亂梵行、無恚梵行。』
「佛子！菩薩摩訶薩若能為己修行如是清凈梵行，則能普為一切眾生，令一切眾生皆得安住；令一切眾生皆得
【現代漢語翻譯】 現代漢語譯本：為一切眾生做不可摧毀的堅固善友，使他們的善根增長併成就。
『佛子（稱呼菩薩的用語）！這位菩薩摩訶薩（偉大的菩薩）以法施（傳播佛法）為首要，生起一切清凈的善法，攝受並趨向一切智（佛的智慧）之心，殊勝的願力最終堅固；成就增長，具備大威德，依靠善知識（指導修行的人），心中沒有諂媚虛偽，思惟觀察一切智門（通往佛智的途徑）無邊的境界。以此善根如此迴向：『愿能修習、成就、增長廣大無礙的一切境界；愿能在佛陀的正教之中，乃至聽聞一句、一偈（佛經中的詩句）都能受持演說；愿能憶念與法界（宇宙）等同的無量無邊一切世界過去、現在、未來的一切諸佛，既憶念之後，修菩薩行。又愿以此唸佛的善根，為一位眾生在一個世界盡未來劫（無限的時間）修菩薩行；如同在一個世界，盡法界、虛空界（宇宙空間）、一切世界都如此；如同為一位眾生，為一切眾生也如此。以善巧方便，一一都為盡未來劫的大誓願莊嚴，始終沒有離開佛和善知識的想法，常見諸佛現在眼前，沒有一位佛出世而不能親近。一切諸佛和諸菩薩所讚歎所說的清凈梵行（清凈的行為），誓願修行，全部令其圓滿，所謂：不破壞梵行、不缺失梵行、不雜染梵行、沒有污點的梵行、沒有過失的梵行、沒有能遮蔽的梵行、佛所讚歎的梵行、沒有所依賴的梵行、沒有所得的梵行、增長菩薩清凈梵行、三世諸佛所修行的梵行、無障礙的梵行、無執著的梵行、無爭鬥的梵行、無滅亡的梵行、安住的梵行、無比的梵行、不動的梵行、不亂的梵行、沒有嗔恨的梵行。』
『佛子！菩薩摩訶薩如果能為自己修行如此清凈的梵行，就能普遍地為一切眾生，使一切眾生都能安住；使一切眾生都能』
【English Translation】 English version: To make indestructible, firm, good friends for all sentient beings, causing their roots of goodness to grow and be accomplished.
'Buddha-child (a term for Bodhisattvas)! This Bodhisattva Mahasattva (great Bodhisattva) takes Dharma-giving (teaching the Buddha's teachings) as the foremost, generating all pure white dharmas, embracing and directing towards the mind of all-knowing wisdom (Buddha's wisdom), the supreme vows ultimately firm; accomplishing growth, possessing great majestic virtue, relying on good teachers (those who guide practice), with no flattery or deceit in the mind, contemplating and observing the boundless realms of the gate to all-knowing wisdom (the path to Buddha's wisdom). With this root of goodness, he makes such a dedication: 『May I cultivate, accomplish, and grow all boundless and unobstructed realms; may I, within the Buddha's true teachings, even upon hearing a single phrase or verse (a line of scripture), uphold and expound it; may I remember all Buddhas of the past, present, and future in the immeasurable and boundless worlds equal to the Dharma realm (the universe), and having remembered them, practice the Bodhisattva path. Furthermore, may I, with this root of goodness from mindfulness of the Buddha, practice the Bodhisattva path for one sentient being in one world for the duration of future kalpas (infinite time); just as in one world, so it is in the entire Dharma realm, the space realm (cosmic space), and all worlds; just as for one sentient being, so it is for all sentient beings. With skillful means, each and every one is adorned with great vows for the duration of future kalpas, never abandoning the thought of the Buddha and good teachers, always seeing the Buddhas present before them, with no Buddha appearing in the world that they cannot approach. All the pure Brahma conduct (pure actions) praised and spoken by all Buddhas and Bodhisattvas, I vow to practice, making them all complete, namely: not breaking Brahma conduct, not lacking Brahma conduct, not mixing Brahma conduct, Brahma conduct without blemish, Brahma conduct without fault, Brahma conduct that cannot be obscured, Brahma conduct praised by the Buddha, Brahma conduct without reliance, Brahma conduct without attainment, increasing the pure Brahma conduct of Bodhisattvas, Brahma conduct practiced by the Buddhas of the three times, unobstructed Brahma conduct, unattached Brahma conduct, non-contentious Brahma conduct, non-extinguishing Brahma conduct, abiding Brahma conduct, incomparable Brahma conduct, unmoving Brahma conduct, undisturbed Brahma conduct, Brahma conduct without hatred.』
'Buddha-child! If a Bodhisattva Mahasattva can cultivate such pure Brahma conduct for himself, then he can universally do so for all sentient beings, enabling all sentient beings to abide; enabling all sentient beings to'
開曉；令一切眾生皆得成就；令一切眾生皆得清凈；令一切眾生皆得無垢；令一切眾生皆得照明；令一切眾生離諸塵染；令一切眾生無諸障翳；令一切眾生離諸熱惱；令一切眾生離諸纏縛；令一切眾生永離諸惡；令一切眾生無諸惱害，畢竟清凈。何以故？菩薩摩訶薩自於梵行不能清凈，不能令他而得清凈；自於梵行而有退轉，不能令他無有退轉；自於梵行而有失壞，不能令他無有失壞；自於梵行而有遠離，不能令他常不遠離；自於梵行而有懈怠，不能令他不生懈怠；自於梵行不生信解，不能令他心生信解；自於梵行而不安住，不能令他而得安住；自於梵行而不證入，不能令他心得證入；自於梵行而有放舍，不能令他恒不放舍；自於梵行而有散動，不能令他心不散動。何以故？菩薩摩訶薩住無倒行，說無倒法，所言誠實，如說修行，凈身、口、意，離諸雜染，住無礙行，滅一切障。菩薩摩訶薩自得凈心，為他演說清凈心法；自修和忍，以諸善根調伏其心，令他和忍，以諸善根調伏其心；自離疑悔，亦令他人永離疑悔；自得凈信，亦令他得不壞凈信；自住正法，亦令眾生安住正法。
「佛子！菩薩摩訶薩復以法施所生善根如是迴向，所謂：『愿我獲得一切諸佛無盡法門，普為眾生分別解說，皆令歡喜，心得滿足，摧
【現代漢語翻譯】 現代漢語譯本 開示覺悟；使一切眾生都能成就；使一切眾生都能清凈；使一切眾生都能無垢；使一切眾生都能得到光明照耀；使一切眾生遠離各種塵世的污染；使一切眾生沒有各種障礙遮蔽；使一切眾生遠離各種熱惱；使一切眾生遠離各種纏縛；使一切眾生永遠遠離各種惡行；使一切眾生沒有各種惱害，最終達到清凈。為什麼呢？菩薩摩訶薩如果自己對於梵行（清凈的行為）不能清凈，就不能使他人得到清凈；自己對於梵行有退轉，就不能使他人沒有退轉；自己對於梵行有失壞，就不能使他人沒有失壞；自己對於梵行有遠離，就不能使他人常常不遠離；自己對於梵行有懈怠，就不能使他人不生懈怠；自己對於梵行不生信解，就不能使他人心中生起信解；自己對於梵行不安住，就不能使他人得到安住；自己對於梵行不證入，就不能使他人心中證入；自己對於梵行有放舍，就不能使他人恒常不放舍；自己對於梵行有散動，就不能使他人心不散動。為什麼呢？菩薩摩訶薩安住于無顛倒的修行，宣說無顛倒的佛法，所說的話真實不虛，按照所說的去修行，清凈身、口、意，遠離各種雜染，安住于無障礙的修行，滅除一切障礙。菩薩摩訶薩自己得到清凈的心，為他人演說清凈心的方法；自己修習和忍，用各種善根調伏自己的心，使他人也和忍，用各種善根調伏他們的心；自己遠離疑惑和後悔，也使他人永遠遠離疑惑和後悔；自己得到清凈的信心，也使他人得到不壞的清凈信心；自己安住于正法，也使眾生安住于正法。 『佛子！菩薩摩訶薩又以法佈施所產生的善根這樣迴向，就是：』愿我獲得一切諸佛無盡的法門，普遍為眾生分別解說，都使他們歡喜，心中得到滿足，摧毀
【English Translation】 English version To open up understanding; to enable all sentient beings to achieve accomplishment; to enable all sentient beings to attain purity; to enable all sentient beings to be without defilement; to enable all sentient beings to receive illumination; to enable all sentient beings to be free from all worldly contaminations; to enable all sentient beings to be without any obstructions or veils; to enable all sentient beings to be free from all torments; to enable all sentient beings to be free from all entanglements; to enable all sentient beings to forever be free from all evils; to enable all sentient beings to be without any harm, ultimately achieving purity. Why is this so? If a Bodhisattva Mahasattva cannot be pure in their own Brahmacarya (pure conduct), they cannot enable others to attain purity; if they regress in their Brahmacarya, they cannot enable others to not regress; if they have corruption in their Brahmacarya, they cannot enable others to be without corruption; if they are distant from their Brahmacarya, they cannot enable others to always not be distant; if they are lazy in their Brahmacarya, they cannot enable others to not be lazy; if they do not generate faith and understanding in their Brahmacarya, they cannot enable others to generate faith and understanding in their hearts; if they do not abide in their Brahmacarya, they cannot enable others to attain abiding; if they do not realize and enter into their Brahmacarya, they cannot enable others to realize and enter into their hearts; if they abandon their Brahmacarya, they cannot enable others to constantly not abandon it; if they are scattered in their Brahmacarya, they cannot enable others to not have scattered minds. Why is this so? A Bodhisattva Mahasattva abides in non-inverted practice, speaks non-inverted Dharma, their words are truthful and not false, they practice according to what they say, purify their body, speech, and mind, are free from all mixed contaminations, abide in unobstructed practice, and extinguish all obstacles. A Bodhisattva Mahasattva, having attained a pure mind, expounds the method of a pure mind to others; they cultivate forbearance and patience, using various good roots to tame their own mind, and enable others to also be forbearing and patient, using various good roots to tame their minds; they are free from doubt and regret, and also enable others to forever be free from doubt and regret; they attain pure faith, and also enable others to attain indestructible pure faith; they abide in the Right Dharma, and also enable sentient beings to abide in the Right Dharma. 『Buddha-child! Furthermore, a Bodhisattva Mahasattva dedicates the good roots generated from the Dharma-giving in this way, that is: 『May I obtain all the inexhaustible Dharma gates of all Buddhas, universally explain them to sentient beings, enabling them all to be joyful, their hearts to be satisfied, and to destroy』
滅一切外道異論。愿我能為一切眾生演說三世諸佛法海，於一一法生起、一一法義理、一一法名言、一一法安立、一一法解說、一一法顯示、一一法門戶、一一法悟入、一一法觀察、一一法分位，悉得無邊無盡法藏，獲無所畏，具四辯才，廣為眾生分別解說，窮未來際而無有盡。為欲令一切眾生立勝志願，出生無礙、無謬失辯；為欲令一切眾生皆生歡喜，為欲令一切眾產生就一切凈法光明，隨其類音，演說無斷：為欲令一切眾生深信歡喜，住一切智，辨了諸法，𢔌無迷惑，作是念言：我當普於一切世界，為諸眾生精勤修習，得遍法界無量自在身，得遍法界無量廣大心，具等法界無量清凈音聲，現等法界無量眾會道場，修等法界無量菩薩業，得等法界無量菩薩住，證等法界無量菩薩平等，學等法界無量菩薩法，住等法界無量菩薩行，入等法界無量菩薩迴向。』是為菩薩摩訶薩以諸善根而為迴向，為令眾生悉得成就一切智故。
「佛子！菩薩摩訶薩復以善根如是迴向，所謂：『為欲見等法界無量諸佛，調伏等法界無量眾生，住持等法界無量佛剎，證等法界無量菩薩智，獲等法界無量無所畏，成等法界無量諸菩薩陀羅尼，得等法界無量諸菩薩不思議住，具等法界無量功德，滿等法界無量利益眾生善根；又愿以此善根故
【現代漢語翻譯】 現代漢語譯本 愿我能滅除一切外道的不同見解。愿我能為一切眾生演說過去、現在、未來三世諸佛的法海，對於每一種法的生起、每一種法的義理、每一種法的名稱、每一種法的安立、每一種法的解說、每一種法的顯示、每一種法的門戶、每一種法的悟入、每一種法的觀察、每一種法的分類，都能獲得無邊無盡的法藏，獲得無所畏懼的膽識，具備四種辯才，廣泛地為眾生分別解說，直到未來無盡。爲了讓一切眾生樹立殊勝的志願，生起無礙、無謬誤的辯才；爲了讓一切眾生都生起歡喜心，爲了讓一切眾產生就一切清凈法光明，隨著他們的類別和聲音，不停地演說佛法：爲了讓一切眾生深信歡喜，安住於一切智慧，辨別諸法，不再迷惑，我應當這樣想：我應當在一切世界，為眾生精勤修行，獲得遍佈法界的無量自在身，獲得遍佈法界的無量廣大心，具備等同法界的無量清凈音聲，顯現等同法界的無量眾會道場，修習等同法界的無量菩薩事業，獲得等同法界的無量菩薩住處，證得等同法界的無量菩薩平等，學習等同法界的無量菩薩法，安住于等同法界的無量菩薩行，進入等同法界的無量菩薩迴向。』這就是菩薩摩訶薩（偉大的菩薩）用各種善根所作的迴向，爲了讓眾生都能成就一切智慧。 『佛子！菩薩摩訶薩又用善根這樣迴向，即：『爲了見到等同法界的無量諸佛，調伏等同法界的無量眾生，住持等同法界的無量佛剎（佛的國土），證得等同法界的無量菩薩智慧，獲得等同法界的無量無所畏懼，成就等同法界的無量諸菩薩陀羅尼（總持法門），獲得等同法界的無量諸菩薩不可思議的住處，具備等同法界的無量功德，圓滿等同法界的無量利益眾生的善根；又愿以此善根的緣故
【English Translation】 English version May I extinguish all the differing views of externalist paths. May I be able to expound for all sentient beings the ocean of Dharma of the Buddhas of the three times—past, present, and future—and for each and every dharma, its arising, its meaning, its name, its establishment, its explanation, its manifestation, its gateway, its realization, its observation, and its classification, may I obtain an immeasurable and inexhaustible treasury of Dharma, acquire fearlessness, possess the four kinds of eloquence, and extensively explain and differentiate for sentient beings, continuing until the end of the future. In order to cause all sentient beings to establish superior aspirations, to generate unobstructed and unerring eloquence; in order to cause all sentient beings to generate joy, in order to cause all sentient beings to accomplish the light of all pure dharmas, according to their kinds and sounds, to expound without ceasing: in order to cause all sentient beings to deeply believe and rejoice, to abide in all wisdom, to discern all dharmas, and to be without confusion, I shall think thus: I shall, in all worlds, diligently cultivate for all sentient beings, obtain a boundless, free body pervading the Dharma realm, obtain a boundless, vast mind pervading the Dharma realm, possess boundless, pure sounds equal to the Dharma realm, manifest boundless assemblies and bodhimandas equal to the Dharma realm, cultivate boundless Bodhisattva activities equal to the Dharma realm, obtain boundless Bodhisattva abodes equal to the Dharma realm, realize boundless Bodhisattva equality equal to the Dharma realm, learn boundless Bodhisattva dharmas equal to the Dharma realm, abide in boundless Bodhisattva practices equal to the Dharma realm, and enter into boundless Bodhisattva dedication equal to the Dharma realm.』 This is how a Bodhisattva Mahasattva (great Bodhisattva) dedicates all roots of goodness, in order to cause all sentient beings to accomplish all wisdom. 『Buddha-child! A Bodhisattva Mahasattva again dedicates roots of goodness in this way, namely: 『In order to see the immeasurable Buddhas equal to the Dharma realm, to tame the immeasurable sentient beings equal to the Dharma realm, to uphold the immeasurable Buddha-lands (Buddha's realms) equal to the Dharma realm, to realize the immeasurable Bodhisattva wisdom equal to the Dharma realm, to obtain the immeasurable fearlessness equal to the Dharma realm, to accomplish the immeasurable Bodhisattva dharanis (mantras) equal to the Dharma realm, to obtain the immeasurable inconceivable abodes of the Bodhisattvas equal to the Dharma realm, to possess the immeasurable merits equal to the Dharma realm, to fulfill the immeasurable roots of goodness that benefit sentient beings equal to the Dharma realm; and may it be, by virtue of these roots of goodness
，令我得福德平等、智慧平等、力平等、無畏平等、清凈平等、自在平等、正覺平等、說法平等、義平等、決定平等、一切神通平等，如是等法皆悉圓滿。如我所得，愿一切眾生亦如是得，如我無異。』
「佛子！菩薩摩訶薩復以善根如是迴向，所謂：『如法界無量，善根迴向亦復如是，所得智慧終無有量；如法界無邊，善根迴向亦復如是，見一切佛，無有其邊；如法界無限，善根迴向亦復如是，詣諸佛剎無有齊限；如法界無際，善根迴向亦復如是，於一切世界修菩薩行無有涯際；如法界無斷，善根迴向亦復如是，住一切智永不斷絕；如法界一性，善根迴向亦復如是，與一切眾生同一智性；如法界自性清凈，善根迴向亦復如是，令一切眾生究竟清凈；如法界隨順，善根迴向亦復如是，令一切眾生悉皆隨順普賢行愿；如法界莊嚴，善根迴向亦復如是，令一切眾生以普賢行而為莊嚴；如法界不可失壞，善根迴向亦復如是，令諸菩薩永不失壞諸清凈行。』
「佛子！菩薩摩訶薩復以此善根如是迴向，所謂：『愿以此善根，承事一切諸佛菩薩皆令歡喜；愿以此善根，速得趣入一切智性；愿以此善根，遍一切處，修一切智；愿以此善根，令一切眾生常得往覲一切諸佛；愿以此善根，令一切眾生常見諸佛，能作佛事；
【現代漢語翻譯】 現代漢語譯本：使我獲得福德平等、智慧平等、力量平等、無畏平等、清凈平等、自在平等、正覺平等、說法平等、義理平等、決斷平等、一切神通平等，像這樣的法都完全圓滿。如同我所獲得的，愿一切眾生也像這樣獲得，和我沒有差別。 佛子！菩薩摩訶薩又以善根這樣迴向，所謂：『如法界（宇宙萬物存在的空間）無量，善根迴向也像這樣，所獲得的智慧終究沒有限量；如法界無邊，善根迴向也像這樣，見到一切佛，沒有邊際；如法界無限，善根迴向也像這樣，到達諸佛的國土沒有止境；如法界無際，善根迴向也像這樣，在一切世界修行菩薩行沒有邊涯；如法界無斷，善根迴向也像這樣，安住於一切智慧永不間斷；如法界同一本性，善根迴向也像這樣，與一切眾生同一智慧本性；如法界自性清凈，善根迴向也像這樣，使一切眾生最終清凈；如法界隨順，善根迴向也像這樣，使一切眾生都隨順普賢（菩薩名）的行愿；如法界莊嚴，善根迴向也像這樣，使一切眾生以普賢的修行作為莊嚴；如法界不可毀壞，善根迴向也像這樣，使諸菩薩永遠不毀壞各種清凈的修行。』 佛子！菩薩摩訶薩又以此善根這樣迴向，所謂：『愿以此善根，承事一切諸佛菩薩都使他們歡喜；愿以此善根，迅速進入一切智慧的本性；愿以此善根，遍佈一切地方，修習一切智慧；愿以此善根，使一切眾生常常能夠前往拜見一切諸佛；愿以此善根，使一切眾生常常見到諸佛，能夠做佛的事業；』
【English Translation】 English version: May I obtain equality in merit, equality in wisdom, equality in power, equality in fearlessness, equality in purity, equality in freedom, equality in perfect enlightenment, equality in teaching the Dharma, equality in meaning, equality in decision, and equality in all supernatural powers. May all such dharmas be completely fulfilled. As I have obtained, may all sentient beings also obtain in the same way, without any difference from me. Buddha's children! The Bodhisattva Mahasattva again dedicates their roots of goodness in this way, saying: 'As the Dharma realm (the space where all things exist) is immeasurable, so too is the dedication of good roots, and the wisdom obtained is ultimately limitless; as the Dharma realm is boundless, so too is the dedication of good roots, and seeing all Buddhas has no end; as the Dharma realm is infinite, so too is the dedication of good roots, and reaching the lands of all Buddhas has no limit; as the Dharma realm is without boundary, so too is the dedication of good roots, and practicing the Bodhisattva path in all worlds has no end; as the Dharma realm is without interruption, so too is the dedication of good roots, and abiding in all wisdom is never interrupted; as the Dharma realm is of one nature, so too is the dedication of good roots, and sharing the same wisdom nature with all sentient beings; as the Dharma realm is pure in its own nature, so too is the dedication of good roots, and causing all sentient beings to ultimately become pure; as the Dharma realm is compliant, so too is the dedication of good roots, and causing all sentient beings to comply with the vows and practices of Samantabhadra (a Bodhisattva); as the Dharma realm is adorned, so too is the dedication of good roots, and causing all sentient beings to be adorned with the practices of Samantabhadra; as the Dharma realm is indestructible, so too is the dedication of good roots, and causing all Bodhisattvas to never destroy their pure practices.' Buddha's children! The Bodhisattva Mahasattva again dedicates these roots of goodness in this way, saying: 'May these roots of goodness cause all Buddhas and Bodhisattvas to be pleased by serving them; may these roots of goodness quickly lead to entering the nature of all wisdom; may these roots of goodness pervade all places, cultivating all wisdom; may these roots of goodness cause all sentient beings to always be able to go and pay homage to all Buddhas; may these roots of goodness cause all sentient beings to always see all Buddhas and be able to do the work of the Buddhas;'
愿以此善根，令一切眾生恒得見佛，不于佛事生怠慢心；愿以此善根，令一切眾生常得見佛，心喜清凈，無有退轉；愿以此善根，令一切眾生常得見佛，心善解了；愿以此善根，令一切眾生常得見佛，不生執著；愿以此善根，令一切眾生常得見佛，了達無礙；愿以此善根，令一切眾生常得見佛，成普賢行；愿以此善根，令一切眾生常見諸佛，現在其前，無時暫舍；愿以此善根，令一切眾生常見諸佛，出生菩薩無量諸力；愿以此善根，令一切眾生常見諸佛，於一切法永不忘失。』
「佛子！菩薩摩訶薩又以諸善根如是迴向，所謂：『如法界無起性迴向、如法界根本性迴向、如法界自體性迴向、如法界無依性迴向、如法界無忘失性迴向、如法界空無性迴向、如法界寂靜性迴向、如法界無處所性迴向、如法界無遷動性迴向、如法界無差別性迴向。』
「佛子！菩薩摩訶薩復以法施所有宣示、所有開悟及因此起一切善根如是迴向，所謂：『愿一切眾產生菩薩法師，常為諸佛之所護念；愿一切眾生作無上法師，方便安立一切眾生於一切智；愿一切眾生作無屈法師，一切問難莫能窮盡；愿一切眾生作無礙法師，得一切法無礙光明；愿一切眾生作智藏法師，能善巧說一切佛法；愿一切眾產生諸如來自在法師，善能分別如
【現代漢語翻譯】 現代漢語譯本 愿以此善根，使一切眾生恒常得見佛陀，不因佛事而生懈怠之心；愿以此善根，使一切眾生常得見佛陀，內心歡喜清凈，沒有退轉；愿以此善根，使一切眾生常得見佛陀，內心善於理解；愿以此善根，使一切眾生常得見佛陀，不生執著；愿以此善根，使一切眾生常得見佛陀，了達無礙；愿以此善根，使一切眾生常得見佛陀，成就普賢（Samantabhadra）菩薩的行愿；愿以此善根，使一切眾生常見諸佛，顯現在他們面前，沒有片刻的舍離；愿以此善根，使一切眾生常見諸佛，生出菩薩無量的力量；愿以此善根，使一切眾生常見諸佛，對於一切佛法永遠不會忘失。
『佛子！菩薩摩訶薩又以各種善根如此迴向，即：『如法界（Dharmadhatu，宇宙萬法所依之境）無起性迴向、如法界根本性迴向、如法界自體性迴向、如法界無依性迴向、如法界無忘失性迴向、如法界空無性迴向、如法界寂靜性迴向、如法界無處所性迴向、如法界無遷動性迴向、如法界無差別性迴向。』
『佛子！菩薩摩訶薩又以法佈施所宣說的、所開悟的以及因此而生起的一切善根如此迴向，即：『愿一切眾產生為菩薩法師，常為諸佛所護念；愿一切眾產生為無上法師，方便安立一切眾生於一切智（sarvajnata，佛陀的智慧）；愿一切眾產生為無屈法師，一切問難都不能窮盡；愿一切眾產生為無礙法師，得到一切法無礙光明；愿一切眾產生為智藏法師，能夠善巧地說一切佛法；愿一切眾產生為諸如來（Tathagata，佛陀的稱號）自在法師，善於分別如來所說的一切法；』
【English Translation】 English version May this root of good cause all sentient beings to constantly see the Buddha, and not develop a negligent mind towards the Buddha's work; may this root of good cause all sentient beings to constantly see the Buddha, with hearts joyful and pure, without regression; may this root of good cause all sentient beings to constantly see the Buddha, with hearts that understand well; may this root of good cause all sentient beings to constantly see the Buddha, without developing attachments; may this root of good cause all sentient beings to constantly see the Buddha, understanding without obstruction; may this root of good cause all sentient beings to constantly see the Buddha, accomplishing the practices of Samantabhadra (Universal Worthy); may this root of good cause all sentient beings to constantly see all Buddhas, appearing before them, without ever leaving for a moment; may this root of good cause all sentient beings to constantly see all Buddhas, giving rise to the immeasurable powers of Bodhisattvas; may this root of good cause all sentient beings to constantly see all Buddhas, never forgetting any of the Dharma.
『Children of the Buddha! Furthermore, the Bodhisattva Mahasattva dedicates all roots of good in this way, namely: 『Dedication like the non-arising nature of the Dharmadhatu (the realm of all phenomena), dedication like the fundamental nature of the Dharmadhatu, dedication like the self-nature of the Dharmadhatu, dedication like the non-reliance nature of the Dharmadhatu, dedication like the non-forgetting nature of the Dharmadhatu, dedication like the empty non-nature of the Dharmadhatu, dedication like the tranquil nature of the Dharmadhatu, dedication like the non-place nature of the Dharmadhatu, dedication like the non-moving nature of the Dharmadhatu, dedication like the non-discriminating nature of the Dharmadhatu.』
『Children of the Buddha! Furthermore, the Bodhisattva Mahasattva dedicates all the declarations, all the enlightenments, and all the roots of good arising from the Dharma teachings in this way, namely: 『May all sentient beings become Bodhisattva Dharma teachers, constantly protected and remembered by all Buddhas; may all sentient beings become supreme Dharma teachers, skillfully establishing all sentient beings in all-knowing wisdom (sarvajnata); may all sentient beings become unyielding Dharma teachers, whose questions cannot be exhausted; may all sentient beings become unobstructed Dharma teachers, obtaining the unobstructed light of all Dharmas; may all sentient beings become Dharma teachers who are treasuries of wisdom, able to skillfully explain all the Buddha's teachings; may all sentient beings become self-mastering Dharma teachers like the Tathagatas (Buddha's title), skillful in distinguishing all the Dharmas spoken by the Tathagatas;』
來智慧；愿一切眾生作如眼法師，說如實法，不由他教；愿一切眾生作憶持一切佛法法師，如理演說，不違句義；愿一切眾生作修行無相道法師，以諸妙相而自莊嚴，放無量光，善入諸法；愿一切眾生作大身法師，其身普遍一切國土，興大法雲，雨諸佛法；愿一切眾生作護法藏法師，建無勝幢，護諸佛法，令正法海無所缺減；愿一切眾生作一切法日法師，得佛辯才，巧說諸法；愿一切眾生作妙音方便法師，善說無邊法界之藏；愿一切眾生作到法彼岸法師，以智神通開正法藏；愿一切眾生作安住正法法師，演說如來究竟智慧；愿一切眾生作了達諸法法師，能說無量無盡功德；愿一切眾生作不誑世間法師，能以方便令入實際；愿一切眾生作破諸魔眾法師，善能覺知一切魔業；愿一切眾生作諸佛所攝受法師，離我、我所攝受之心；愿一切眾生作安隱一切世間法師，成就菩薩說法願力。』
「佛子！菩薩摩訶薩復以諸善根如是迴向，所謂：『不以取著業故迴向，不以取著報故迴向，不以取著心故迴向，不以取著法故迴向，不以取著事故迴向，不以取著因故迴向，不以取著語言音聲故迴向，不以取著名句文身故迴向，不以取著迴向故迴向，不以取著利益眾生故迴向。』
「佛子！菩薩摩訶薩復以善根如是迴向，所謂
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都能獲得智慧，成為像眼法師一樣的人，宣說真實不虛的佛法，不受他人教唆；愿一切眾生都能成為憶持一切佛法的法師，如理如實地演說佛法，不違背佛法的字句和意義；愿一切眾生都能成為修行無相之道的法師，以各種美妙的相好莊嚴自身，放出無量的光明，善巧地深入理解一切佛法；愿一切眾生都能成為身形廣大的法師，其身形遍佈一切國土，興起大法雲，降下諸佛的教法；愿一切眾生都能成為守護佛法寶藏的法師，建立無上的法幢，守護諸佛的教法，使正法之海不減少缺失；愿一切眾生都能成為一切佛法的太陽法師，獲得佛陀的辯才，巧妙地宣說各種佛法；愿一切眾生都能成為妙音方便的法師，善於宣說無邊法界的寶藏；愿一切眾生都能成為到達佛法彼岸的法師，以智慧和神通開啟正法的寶藏；愿一切眾生都能成為安住于正法的法師，演說如來究竟的智慧；愿一切眾生都能成為通達一切佛法的法師，能夠宣說無量無盡的功德；愿一切眾生都能成為不欺騙世間的法師，能夠以方便法門引導眾生進入真如實際；愿一切眾生都能成為破除一切魔眾的法師，善於覺知一切魔的作為；愿一切眾生都能成為被諸佛所攝受的法師，遠離執著於我、我所的心；愿一切眾生都能成為安穩一切世間的法師，成就菩薩說法的大願力。 『佛子！菩薩摩訶薩又以各種善根這樣迴向，即：『不以執著于業而回向，不以執著于果報而回向，不以執著於心而回向，不以執著於法而回向，不以執著於事而回向，不以執著于因而回向，不以執著于語言音聲而回向，不以執著于名句文身而回向，不以執著于迴向本身而回向，不以執著于利益眾生而回向。』 『佛子！菩薩摩訶薩又以善根這樣迴向，即：
【English Translation】 English version: May all beings attain wisdom; may they become Dharma masters like the Eye Dharma Master, speaking the true Dharma without being influenced by others; may all beings become Dharma masters who remember and uphold all the Buddha's teachings, expounding them according to the principles, without violating the words and meanings; may all beings become Dharma masters who practice the path of non-form, adorning themselves with various wonderful marks, emitting immeasurable light, and skillfully penetrating all Dharmas; may all beings become Dharma masters with vast bodies, their bodies pervading all lands, raising great Dharma clouds, and raining down the teachings of all Buddhas; may all beings become Dharma masters who protect the treasury of the Dharma, establishing unsurpassed Dharma banners, protecting the teachings of all Buddhas, so that the ocean of the true Dharma is not diminished; may all beings become Dharma masters who are the sun of all Dharmas, attaining the eloquence of the Buddha, skillfully expounding all Dharmas; may all beings become Dharma masters of wonderful sound and skillful means, adept at expounding the treasury of the boundless Dharma realm; may all beings become Dharma masters who reach the other shore of the Dharma, using wisdom and spiritual powers to open the treasury of the true Dharma; may all beings become Dharma masters who abide in the true Dharma, expounding the ultimate wisdom of the Tathagata; may all beings become Dharma masters who understand all Dharmas, able to expound immeasurable and inexhaustible merits; may all beings become Dharma masters who do not deceive the world, able to guide beings into the true reality through skillful means; may all beings become Dharma masters who break through all demonic hosts, adept at perceiving all demonic activities; may all beings become Dharma masters who are embraced by all Buddhas, free from the mind that clings to self and what belongs to self; may all beings become Dharma masters who bring peace to all the world, fulfilling the great vows of a Bodhisattva to preach the Dharma. 'O sons of the Buddha! The Bodhisattva Mahasattva again dedicates all roots of goodness in this way, that is: 'Not dedicating with attachment to karma, not dedicating with attachment to retribution, not dedicating with attachment to mind, not dedicating with attachment to Dharma, not dedicating with attachment to events, not dedicating with attachment to causes, not dedicating with attachment to language and sound, not dedicating with attachment to names, phrases, and written forms, not dedicating with attachment to the act of dedication itself, not dedicating with attachment to benefiting sentient beings.' 'O sons of the Buddha! The Bodhisattva Mahasattva again dedicates roots of goodness in this way, that is:
：『不為耽著色境界故迴向，不為耽著聲、香、味、觸、法境界故迴向，不為求生天故迴向，不為求欲樂故迴向，不爲著欲境界故迴向，不為求眷屬故迴向，不為求自在故迴向，不為求生死樂故迴向，不爲著生死故迴向，不為樂諸有故迴向，不為求和合樂故迴向，不為求可樂著處故迴向，不為懷毒害心故迴向，不壞善根故迴向，不依三界故迴向，不著諸禪解脫三昧故迴向，不住聲聞、辟支佛乘故迴向。但為教化調伏一切眾生故迴向；但為成滿一切智智故迴向；但為得無礙智故迴向；但為得無障礙清凈善根故迴向；但為令一切眾生超出生死證大智慧故迴向；但為令大菩提心如金剛不可壞故迴向；但為成就究竟不死法故迴向；但為以無量莊嚴莊嚴佛種性，示現一切智自在故迴向；但為求菩薩一切法明大神通智故迴向；但為於盡法界、虛空界一切佛剎，行普賢行圓滿不退，被堅固大愿鎧，令一切眾生住普賢地故迴向；但為盡未來劫度脫眾生常無休息，示現一切智地無礙光明恒不斷故迴向。』
「佛子！菩薩摩訶薩以彼善根迴向時，以如是心迴向，所謂：『以本性平等心迴向，以法性平等心迴向，以一切眾生無量平等心迴向，以無諍平等心迴向，以自性無所起平等心迴向，以知諸法無亂心迴向，以入三世平等心迴向，以
【現代漢語翻譯】 現代漢語譯本：不爲了貪戀色（rupa，物質現象）的境界而回向，不爲了貪戀聲（shabda）、香（gandha）、味（rasa）、觸（sparsha）、法（dharma，精神現象）的境界而回向，不爲了求生天界而回向，不爲了追求慾望的快樂而回向，不爲了執著于慾望的境界而回向，不爲了追求眷屬而回向，不爲了追求自在而回向，不爲了追求生死輪迴中的快樂而回向，不爲了執著于生死輪迴而回向，不爲了喜愛存在於三界（欲界、色界、無色界）而回向，不爲了追求和合的快樂而回向，不爲了追求可以貪戀執著之處而回向，不爲了懷有毒害之心而回向，不爲了破壞善根而回向，不爲了依賴三界而回向，不爲了執著于各種禪定（dhyana）、解脫（vimoksha）、三昧（samadhi）而回向，不爲了停留在聲聞乘（shravakayana）、辟支佛乘（pratyekabuddhayana）而回向。只是爲了教化調伏一切眾生而回向；只是爲了成就圓滿一切智智（sarvajñatā，佛陀的智慧）而回向；只是爲了獲得無礙的智慧而回向；只是爲了獲得無障礙的清凈善根而回向；只是爲了令一切眾生超越生死，證得大智慧而回向；只是爲了令大菩提心（bodhicitta，成佛之心）如金剛般不可摧毀而回向；只是爲了成就究竟不死的法（amrita dharma）而回向；只是爲了以無量的莊嚴來莊嚴佛的種性（buddha gotra），示現一切智的自在而回向；只是爲了求得菩薩的一切法明大神通智而回向；只是爲了在盡法界（dharmadhatu）、虛空界（akasha-dhatu）的一切佛剎（buddha-kshetra），行普賢菩薩（Samantabhadra）的行愿，圓滿不退轉，披上堅固的大愿鎧甲，令一切眾生安住于普賢菩薩的境界而回向；只是爲了在未來無盡的劫中度脫眾生，永不停息，示現一切智地的無礙光明恒常不斷而回向。 佛子！菩薩摩訶薩以這些善根迴向時，以這樣的心迴向，即：『以本性平等心迴向，以法性平等心迴向，以對一切眾生無量的平等心迴向，以無諍的平等心迴向，以自性無所起的平等心迴向，以了知諸法不亂的心迴向，以入於三世（過去、現在、未來）的平等心迴向，以
【English Translation】 English version: Not for the sake of being attached to the realm of form (rupa), not for the sake of being attached to the realms of sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and mental objects (dharma), not for the sake of seeking rebirth in heavens, not for the sake of seeking sensual pleasures, not for the sake of being attached to the realm of desires, not for the sake of seeking retinue, not for the sake of seeking freedom, not for the sake of seeking the pleasures of birth and death, not for the sake of being attached to birth and death, not for the sake of delighting in the three realms of existence, not for the sake of seeking the pleasure of union, not for the sake of seeking a place to be attached to, not for the sake of harboring a malicious mind, not for the sake of destroying good roots, not for the sake of relying on the three realms, not for the sake of being attached to various meditations (dhyana), liberations (vimoksha), and samadhis, not for the sake of abiding in the vehicle of the Hearers (shravakayana) or the vehicle of the Solitary Buddhas (pratyekabuddhayana). But only for the sake of teaching and taming all sentient beings, for the sake of accomplishing the complete wisdom of all-knowing (sarvajñatā), for the sake of attaining unobstructed wisdom, for the sake of attaining unobstructed pure good roots, for the sake of enabling all sentient beings to transcend birth and death and realize great wisdom, for the sake of making the great Bodhi mind (bodhicitta) indestructible like a diamond, for the sake of accomplishing the ultimate deathless Dharma (amrita dharma), for the sake of adorning the Buddha lineage (buddha gotra) with immeasurable adornments and manifesting the freedom of all-knowing, for the sake of seeking the great magical wisdom of the Bodhisattva's understanding of all dharmas, for the sake of practicing the vows of Samantabhadra Bodhisattva in all Buddha-lands (buddha-kshetra) throughout the entire Dharma-realm (dharmadhatu) and space-realm (akasha-dhatu), fulfilling them without regression, wearing the armor of firm great vows, and enabling all sentient beings to abide in the stage of Samantabhadra, for the sake of liberating sentient beings throughout endless future eons without rest, and constantly manifesting the unobstructed light of the all-knowing ground. O sons of the Buddha! When Bodhisattva Mahasattvas dedicate these good roots, they dedicate with such a mind, that is: 'Dedicate with a mind of equality in essence, dedicate with a mind of equality in Dharma-nature, dedicate with a mind of immeasurable equality towards all sentient beings, dedicate with a mind of equality without contention, dedicate with a mind of equality in self-nature without arising, dedicate with a mind of knowing that all dharmas are not confused, dedicate with a mind of entering the equality of the three times (past, present, future), dedicate with a
出生三世諸佛種性心迴向，以得不退失神通心迴向，以產生一切智行心迴向。又為令一切眾生永離一切地獄故迴向；為令一切眾生不入畜生趣故迴向；為令一切眾生不往閻羅王處故迴向；為令一切眾生除滅一切障道法故迴向；為令一切眾生滿足一切善根故迴向；為令一切眾生能應時轉法輪，令一切歡喜故迴向；為令一切眾生入十力輪故迴向；為令一切眾生滿足菩薩無邊清凈法愿故迴向；為令一切眾生隨順一切善知識教，菩提心器得滿足故迴向；為令一切眾生受持修行甚深佛法，得一切佛智光明故迴向；為令一切眾生修諸菩薩無障礙行常現前故迴向；為令一切眾生常見諸佛現其前故迴向；為令一切眾生清凈法光明常現前故迴向；為令一切眾生無畏大菩提心常現前故迴向；為令一切眾生菩薩不思議智常現前故迴向；為令一切眾生普救護眾生，令清凈大悲心常現前故迴向；為令一切眾生以不可說不可說勝妙莊嚴具莊嚴一切諸佛剎故迴向；為令一切眾生摧滅一切眾魔斗諍羅網業故迴向；為令一切眾生於一切佛剎皆無所依修菩薩行故迴向；為令一切眾生髮一切種智心，入一切佛法廣大門故迴向。』
「佛子！菩薩摩訶薩又以此善根，正念清凈迴向；智慧決定迴向；盡知一切佛法方便迴向；為成就無量無礙智故迴向；欲滿足
【現代漢語翻譯】 現代漢語譯本 以出生於過去、現在、未來三世諸佛的種性之心迴向，以獲得不退轉的神通之心迴向，以成就一切智慧之行之心迴向。又爲了使一切眾生永遠脫離一切地獄而回向；爲了使一切眾生不墮入畜生道而回向；爲了使一切眾生不去閻羅王（Yama-raja，掌管地獄的冥王）處而回向；爲了使一切眾生消除一切障礙修道的法而回向；爲了使一切眾生圓滿一切善根而回向；爲了使一切眾生能應時轉法輪（Dharma-cakra，佛陀教法的象徵），使一切眾生歡喜而回向；爲了使一切眾生進入十力輪（Dasabala-cakra，佛陀的十種力量）而回向；爲了使一切眾生圓滿菩薩無邊清凈的法愿而回向；爲了使一切眾生隨順一切善知識的教導，使菩提心（Bodhi-citta，覺悟之心）的器皿得以圓滿而回向；爲了使一切眾生受持修行甚深的佛法，獲得一切佛的智慧光明而回向；爲了使一切眾生修習諸菩薩無障礙的行持常現前而回向；爲了使一切眾生常見諸佛顯現在他們面前而回向；爲了使一切眾生清凈的法光明常現前而回向；爲了使一切眾生無畏的大菩提心常現前而回向；爲了使一切眾生菩薩不可思議的智慧常現前而回向；爲了使一切眾生普遍救護眾生，使清凈的大悲心常現前而回向；爲了使一切眾生以不可說不可說的殊勝美妙的莊嚴具來莊嚴一切諸佛剎（Buddha-ksetra，佛的凈土）而回向；爲了使一切眾生摧毀一切眾魔的鬥爭羅網業而回向；爲了使一切眾生在一切佛剎都無所依而修菩薩行而回向；爲了使一切眾生髮起一切種智（Sarvajnana，一切智慧）之心，進入一切佛法廣大的門而回向。 『佛子！菩薩摩訶薩又以此善根，以正念清凈迴向；以智慧決定迴向；以盡知一切佛法方便迴向；爲了成就無量無礙的智慧而回向；想要圓滿
【English Translation】 English version They dedicate the mind of the lineage of all Buddhas of the three times of birth, they dedicate the mind of obtaining non-regression supernatural powers, they dedicate the mind of generating all wisdom practices. Furthermore, they dedicate to make all sentient beings forever depart from all hells; they dedicate to make all sentient beings not enter the animal realm; they dedicate to make all sentient beings not go to the place of Yama-raja (the king of the underworld); they dedicate to make all sentient beings eliminate all obstacles to the path; they dedicate to make all sentient beings fulfill all good roots; they dedicate to make all sentient beings able to turn the Dharma-cakra (the wheel of Dharma) at the right time, making all beings rejoice; they dedicate to make all sentient beings enter the wheel of the ten powers (Dasabala-cakra); they dedicate to make all sentient beings fulfill the boundless pure vows of the Bodhisattvas; they dedicate to make all sentient beings follow the teachings of all good teachers, so that the vessel of Bodhi-citta (the mind of enlightenment) may be fulfilled; they dedicate to make all sentient beings receive and practice the profound Buddha Dharma, obtaining the light of all Buddha's wisdom; they dedicate to make all sentient beings practice the unobstructed conduct of all Bodhisattvas, always manifesting before them; they dedicate to make all sentient beings always see all Buddhas manifest before them; they dedicate to make the pure light of Dharma always manifest before all sentient beings; they dedicate to make the fearless great Bodhi-citta always manifest before all sentient beings; they dedicate to make the inconceivable wisdom of the Bodhisattvas always manifest before all sentient beings; they dedicate to make all sentient beings universally protect all beings, making the pure great compassion always manifest before them; they dedicate to make all sentient beings adorn all Buddha-ksetras (Buddha lands) with unspeakable and wonderful adornments; they dedicate to make all sentient beings destroy all the nets of demonic struggles; they dedicate to make all sentient beings practice the Bodhisattva path without any reliance in all Buddha-ksetras; they dedicate to make all sentient beings generate the mind of all-knowing wisdom (Sarvajnana), entering the vast gate of all Buddha Dharma. 'Disciples of the Buddha! Furthermore, the Bodhisattva Mahasattvas dedicate this good root with right mindfulness and purity; they dedicate with wisdom and determination; they dedicate with the expedient means of knowing all Buddha Dharma; they dedicate to achieve immeasurable and unobstructed wisdom; they wish to fulfill
清凈殊勝心故迴向；為一切眾生住大慈故迴向；為一切眾生住大悲故迴向；為一切眾生住大喜故迴向；為一切眾生住大舍故迴向；為永離二著住勝善根故迴向；為思惟觀察分別演說一切緣起法故迴向；為立大勇猛幢心故迴向；為立無能勝幢藏故迴向；為破諸魔眾故迴向；為得一切法清凈無礙心故迴向；為修一切菩薩行不退轉故迴向；為得樂求第一勝法心故迴向；為得樂求諸功德法自在清凈一切智智心故迴向；為滿一切愿，除一切諍，得佛自在無礙清凈法，為一切眾生轉不退法輪故迴向；為得如來最上殊勝法智慧日，百千光明之所莊嚴，普照一切法界眾生故迴向；為欲調伏一切眾生，隨其所樂常令滿足，不捨本願，盡未來際，聽聞正法，修習大行，得凈智慧離垢光明，斷除一切憍慢，消滅一切煩惱，裂愛慾網，破愚癡闇，具足無垢無障礙法故迴向；為一切眾生，于阿僧祇劫常勤修習一切智行無有退轉，一一令得無礙妙慧，示現諸佛自在神通無有休息故迴向。
「佛子！菩薩摩訶薩以諸善根如是迴向時，不應貪著三有、五欲境界。何以故？菩薩摩訶薩應以無貪善根迴向，應以無瞋善根迴向，應以無癡善根迴向，應以不害善根迴向，應以離慢善根迴向，應以不諂善根迴向，應以質直善根迴向，應以精勤善根迴向，應以
【現代漢語翻譯】 現代漢語譯本：以清凈殊勝的心迴向；爲了讓一切眾生安住于大慈而回向；爲了讓一切眾生安住于大悲而回向；爲了讓一切眾生安住于大喜而回向；爲了讓一切眾生安住于大舍而回向；爲了永遠脫離兩種執著（二著：我執和法執）而安住于殊勝的善根而回向；爲了思惟、觀察、分別、演說一切緣起法而回向；爲了樹立大勇猛的旗幟而回向；爲了樹立無能戰勝的寶藏而回向；爲了破除一切魔眾而回向；爲了獲得一切法清凈無礙的心而回向；爲了修習一切菩薩行而不退轉而回向；爲了獲得樂於追求第一殊勝法的心而回向；爲了獲得樂於追求諸功德法自在清凈一切智智（一切智智：佛的智慧）的心而回向；爲了圓滿一切願望，消除一切爭端，獲得佛的自在無礙清凈法，為一切眾生轉動不退轉的法輪而回向；爲了獲得如來最上殊勝的法智慧之日，以百千光明莊嚴，普照一切法界眾生而回向；爲了調伏一切眾生，隨順他們所喜愛的，常令滿足，不捨棄本來的誓願，直到未來際，聽聞正法，修習大行，獲得清凈智慧，遠離垢染光明，斷除一切驕慢，消滅一切煩惱，撕裂愛慾之網，破除愚癡的黑暗，具足無垢無障礙的法而回向；爲了讓一切眾生，在阿僧祇劫（阿僧祇劫：極長的時間單位）中常常勤奮修習一切智行而不退轉，一一使他們獲得無礙的妙慧，示現諸佛自在神通而沒有休息而回向。 『佛子！菩薩摩訶薩以諸善根這樣迴向時，不應該貪著三有（三有：欲有、色有、無色有）、五欲（五欲：色、聲、香、味、觸）的境界。為什麼呢？菩薩摩訶薩應該以無貪的善根迴向，應該以無嗔的善根迴向，應該以無癡的善根迴向，應該以不害的善根迴向，應該以離慢的善根迴向，應該以不諂的善根迴向，應該以質直的善根迴向，應該以精勤的善根迴向，應該以……』
【English Translation】 English version: Dedicating with a pure and supreme mind; dedicating for all sentient beings to abide in great loving-kindness; dedicating for all sentient beings to abide in great compassion; dedicating for all sentient beings to abide in great joy; dedicating for all sentient beings to abide in great equanimity; dedicating for the sake of eternally departing from the two attachments (two attachments: attachment to self and attachment to dharma) and abiding in supreme good roots; dedicating for the sake of contemplating, observing, distinguishing, and expounding all the laws of dependent origination; dedicating for the sake of establishing the banner of great courage; dedicating for the sake of establishing the treasury of invincible banners; dedicating for the sake of destroying all the hosts of demons; dedicating for the sake of attaining a mind that is pure and unobstructed in all dharmas; dedicating for the sake of cultivating all bodhisattva practices without regression; dedicating for the sake of attaining a mind that delights in seeking the first supreme dharma; dedicating for the sake of attaining a mind that delights in seeking all meritorious dharmas, the self-mastery, purity, and all-knowing wisdom (all-knowing wisdom: the wisdom of the Buddha); dedicating for the sake of fulfilling all vows, eliminating all disputes, attaining the Buddha's self-mastery, unobstructed pure dharma, and turning the irreversible wheel of dharma for all sentient beings; dedicating for the sake of attaining the Tathagata's supreme and excellent dharma, the sun of wisdom, adorned with hundreds of thousands of lights, universally illuminating all sentient beings in the dharma realm; dedicating for the sake of taming all sentient beings, fulfilling their desires, constantly satisfying them, not abandoning the original vows, until the end of the future, listening to the true dharma, cultivating great practices, attaining pure wisdom, being free from defilement and light, cutting off all arrogance, eliminating all afflictions, tearing the net of desire, breaking the darkness of ignorance, and possessing flawless and unobstructed dharmas; dedicating for the sake of all sentient beings, constantly and diligently cultivating the practices of all-knowing wisdom without regression for countless kalpas (kalpas: extremely long units of time), enabling each of them to attain unobstructed wonderful wisdom, and manifesting the self-mastery and supernatural powers of all Buddhas without rest. 'Buddha-child! When a Bodhisattva Mahasattva dedicates all good roots in this way, they should not be attached to the realms of the three existences (three existences: desire realm, form realm, formless realm) and the five desires (five desires: form, sound, smell, taste, touch). Why is that? A Bodhisattva Mahasattva should dedicate with good roots free from greed, should dedicate with good roots free from anger, should dedicate with good roots free from ignorance, should dedicate with good roots free from harm, should dedicate with good roots free from pride, should dedicate with good roots free from flattery, should dedicate with good roots of integrity, should dedicate with good roots of diligence, should dedicate with...'
修習善根迴向。佛子！菩薩摩訶薩如是迴向時得凈信心，于菩薩行歡喜忍受，修習清凈大菩薩道；具佛種性，得佛智慧；舍一切惡，離眾魔業；親近善友，成己大愿；請諸眾生，設大施會。
「佛子！菩薩摩訶薩復以此法施所生善根如是迴向，所謂：『令一切眾生，得凈妙音，得柔軟音，得天鼓音，得無量無數不思議音，得可愛樂音，得清凈音，得周遍一切佛剎音，得百千那由他不可說功德莊嚴音，得高遠音，得廣大音，得滅一切散亂音，得充滿法界音，得攝取一切眾生語言音；得一切眾生無邊音聲智，得一切清凈語言音聲智，得無量語言音聲智，得最自在音入一切音聲智；得一切清凈莊嚴音，得一切世間無厭足音，得究竟不繫屬一切世間音，得歡喜音，得佛清凈語言音，得說一切佛法遠離癡翳名稱普聞音，得令一切眾生得一切法陀羅尼莊嚴音，得說一切無量種法音，得普至法界無量眾會道場音，得普攝持不可思議法金剛句音，得開示一切法音，得能說不可說字句差別智藏音，得演說一切法無所著不斷音，得一切法光明照耀音，得能令一切世間清凈究竟至於一切智音，得普攝一切法句義音，得神力護持自在無礙音，得到一切世間彼岸智音。又以此善根，令一切眾生，得不下劣音，得無怖畏音，得無染著音，得一
【現代漢語翻譯】 現代漢語譯本 修習善根的迴向。佛子（佛的弟子）！菩薩摩訶薩（偉大的菩薩）這樣迴向時，會獲得清凈的信心，對於菩薩的修行歡喜忍受，修習清凈的偉大菩薩之道；具備成佛的種子，獲得佛的智慧；捨棄一切惡行，遠離各種魔的干擾；親近善友，成就自己的宏大誓願；邀請一切眾生，舉辦盛大的佈施法會。 『佛子！菩薩摩訶薩又將以法佈施所產生的善根這樣迴向，即：『愿一切眾生，獲得清凈美妙的聲音，獲得柔和的聲音，獲得天鼓般的聲音，獲得無量無數不可思議的聲音，獲得可愛喜悅的聲音，獲得清凈的聲音，獲得遍佈一切佛剎的聲音，獲得百千那由他（極大的數字）不可說功德莊嚴的聲音，獲得高遠的聲音，獲得廣大的聲音，獲得滅除一切散亂的聲音，獲得充滿法界的聲音，獲得攝取一切眾生語言的聲音；獲得一切眾生無邊音聲的智慧，獲得一切清凈語言音聲的智慧，獲得無量語言音聲的智慧，獲得最自在的聲音進入一切音聲的智慧；獲得一切清凈莊嚴的聲音，獲得一切世間永不厭足的聲音，獲得究竟不繫屬於一切世間的聲音，獲得歡喜的聲音，獲得佛清凈語言的聲音，獲得宣說一切佛法遠離愚癡矇蔽、名稱普聞的聲音，獲得令一切眾生得到一切法陀羅尼（總持）莊嚴的聲音，獲得宣說一切無量種法門的聲音，獲得普遍到達法界無量眾會道場的聲音，獲得普遍攝持不可思議法金剛句的聲音，獲得開示一切法門的聲音，獲得能夠宣說不可說字句差別智慧寶藏的聲音，獲得演說一切法無所執著、不斷絕的聲音，獲得一切法光明照耀的聲音，獲得能夠令一切世間清凈究竟到達一切智的聲音，獲得普遍攝取一切法句義的聲音，獲得神力護持自在無礙的聲音，獲得到達一切世間彼岸智慧的聲音。』又以此善根，愿一切眾生，獲得不低劣的聲音，獲得無所畏懼的聲音，獲得無染著的聲音，獲得一』
【English Translation】 English version Practicing the dedication of good roots. Disciple of the Buddha! When a Bodhisattva Mahasattva (a great Bodhisattva) dedicates in this way, they obtain pure faith, joyfully endure the practices of a Bodhisattva, and cultivate the pure great path of a Bodhisattva; they possess the Buddha-nature, attain the wisdom of the Buddha; they abandon all evil, and stay away from all demonic activities; they draw near to good friends, and fulfill their great vows; they invite all sentient beings, and hold great assemblies of giving. 『Disciple of the Buddha! Furthermore, the Bodhisattva Mahasattva dedicates the good roots arising from this Dharma giving in this way, namely: 『May all sentient beings obtain pure and wonderful sounds, obtain gentle sounds, obtain sounds like heavenly drums, obtain immeasurable and countless inconceivable sounds, obtain lovely and delightful sounds, obtain pure sounds, obtain sounds that pervade all Buddha-lands, obtain sounds adorned with hundreds of thousands of nayutas (a very large number) of ineffable merits, obtain lofty sounds, obtain vast sounds, obtain sounds that extinguish all distractions, obtain sounds that fill the Dharma realm, obtain sounds that encompass the languages of all sentient beings; obtain the wisdom of the boundless sounds of all sentient beings, obtain the wisdom of all pure language sounds, obtain the wisdom of immeasurable language sounds, obtain the most free and unhindered sounds that enter the wisdom of all sounds; obtain all pure and adorned sounds, obtain sounds that the world never tires of, obtain sounds that are ultimately not bound to any world, obtain joyful sounds, obtain the pure language sounds of the Buddha, obtain sounds that proclaim all the Buddha's teachings, free from ignorance and delusion, and whose name is universally heard, obtain sounds that adorn all sentient beings with the Dharani (mantra) of all Dharmas, obtain sounds that proclaim all immeasurable kinds of Dharmas, obtain sounds that universally reach the assemblies and Bodhimandas (places of enlightenment) of the immeasurable Dharma realm, obtain sounds that universally uphold the Vajra (diamond) words of inconceivable Dharmas, obtain sounds that reveal all Dharmas, obtain sounds that can proclaim the treasury of wisdom of the differences between ineffable words and phrases, obtain sounds that expound all Dharmas without attachment and without ceasing, obtain sounds that illuminate all Dharmas with light, obtain sounds that can purify all worlds and ultimately reach the wisdom of all, obtain sounds that universally encompass the meaning of all Dharma phrases, obtain sounds that are protected by divine power, free and unhindered, and obtain sounds that reach the wisdom of the other shore of all worlds.』 Furthermore, with these good roots, may all sentient beings obtain sounds that are not inferior, obtain sounds that are fearless, obtain sounds that are without attachment, obtain one』
切眾會道場歡喜音，得隨順美妙音，得善說一切佛法音，得斷一切眾生疑念皆令覺悟音，得具足辯才音，得普覺悟一切眾生長夜睡眠音。』
「佛子！菩薩摩訶薩復以諸善根如是迴向，所謂：『愿一切眾生得離眾過惡清凈法身，愿一切眾生得離眾過惡凈妙功德，愿一切眾生得離眾過惡清凈妙相，愿一切眾生得離眾過惡清凈業果，愿一切眾生得離眾過惡清凈一切智心，愿一切眾生得離眾過惡無量清凈菩提心，愿一切眾生得離眾過惡了知諸根清凈方便，愿一切眾生得離眾過惡清凈信解，愿一切眾生得離眾過惡清凈勤修無礙行愿，愿一切眾生得離眾過惡清凈正念、智慧辯才。』
「佛子！菩薩摩訶薩復以諸善根，為一切眾生如是迴向：『愿得種種清凈妙身，所謂：光明身、離濁身、無染身、清凈身、極清凈身、離塵身、極離塵身、離垢身、可愛樂身、無障礙身。於一切世界現諸業像，於一切世間現言說像，於一切宮殿現安立像。如凈明鏡，種種色像自然顯現，示諸眾生大菩提行，示諸眾生甚深妙法，示諸眾生種種功德，示諸眾生修行之道，示諸眾產生就之行，示諸眾生菩薩行愿，示諸眾生於一世界、一切世界佛興於世，示諸眾生一切諸佛神通變化，示諸眾生一切菩薩不可思議解脫威力，示諸眾產生滿普賢菩薩行
【現代漢語翻譯】 現代漢語譯本：『（菩薩）能發出令所有集會道場都歡喜的聲音，能發出隨順美妙的聲音，能發出善說一切佛法的聲音，能發出斷除一切眾生疑惑並令其覺悟的聲音，能發出具足辯才的聲音，能發出普遍覺悟一切眾生長久睡眠的聲音。』 『佛子！菩薩摩訶薩又以各種善根這樣迴向，所謂：『愿一切眾生得到遠離各種過錯惡行的清凈法身，愿一切眾生得到遠離各種過錯惡行的清凈美妙功德，愿一切眾生得到遠離各種過錯惡行的清凈美妙相好，愿一切眾生得到遠離各種過錯惡行的清凈業果，愿一切眾生得到遠離各種過錯惡行的清凈一切智心，愿一切眾生得到遠離各種過錯惡行的無量清凈菩提心，愿一切眾生得到遠離各種過錯惡行而了知諸根清凈的方便，愿一切眾生得到遠離各種過錯惡行的清凈信解，愿一切眾生得到遠離各種過錯惡行的清凈勤修無礙行愿，愿一切眾生得到遠離各種過錯惡行的清凈正念、智慧辯才。』 『佛子！菩薩摩訶薩又以各種善根，為一切眾生這樣迴向：『愿得到種種清凈美妙的身體，所謂：光明身、離濁身、無染身、清凈身、極清凈身、離塵身、極離塵身、離垢身、可愛樂身、無障礙身。在一切世界顯現各種業的形象，在一切世間顯現言說的形象，在一切宮殿顯現安立的形象。如同清凈明鏡，各種顏色形象自然顯現，向眾生展示大菩提的修行，向眾生展示甚深微妙的佛法，向眾生展示各種功德，向眾生展示修行的道路，向眾生展示成就的修行，向眾生展示菩薩的行愿，向眾生展示在一個世界、一切世界佛陀出世，向眾生展示一切諸佛的神通變化，向眾生展示一切菩薩不可思議的解脫威力，向眾生展示圓滿普賢菩薩的行愿。』
【English Translation】 English version: 『(The Bodhisattva) can emit sounds that delight all assembly places, can emit sounds that are in accordance with the wonderful, can emit sounds that skillfully explain all the Buddha's teachings, can emit sounds that dispel all doubts of sentient beings and awaken them, can emit sounds that are endowed with eloquence, can emit sounds that universally awaken all sentient beings from their long sleep.』 『Buddha-child! The Bodhisattva Mahasattva also dedicates all good roots in this way, saying: 『May all sentient beings attain a pure Dharma body free from all faults and evils, may all sentient beings attain pure and wonderful merits free from all faults and evils, may all sentient beings attain pure and wonderful marks free from all faults and evils, may all sentient beings attain pure karmic results free from all faults and evils, may all sentient beings attain a pure mind of all-knowing wisdom free from all faults and evils, may all sentient beings attain immeasurable pure Bodhi mind free from all faults and evils, may all sentient beings attain the expedient means of knowing the purity of all roots free from all faults and evils, may all sentient beings attain pure faith and understanding free from all faults and evils, may all sentient beings attain pure and diligent practice of unobstructed vows free from all faults and evils, may all sentient beings attain pure right mindfulness, wisdom, and eloquence free from all faults and evils.』 『Buddha-child! The Bodhisattva Mahasattva also dedicates all good roots to all sentient beings in this way: 『May they attain all kinds of pure and wonderful bodies, namely: a body of light, a body free from turbidity, a body free from defilement, a pure body, an extremely pure body, a body free from dust, an extremely dust-free body, a body free from impurities, a lovable body, and an unobstructed body. In all worlds, may they manifest the images of all karmas, in all realms, may they manifest the images of speech, and in all palaces, may they manifest the images of establishment. Like a clear and bright mirror, all kinds of colors and images naturally appear, showing sentient beings the practice of great Bodhi, showing sentient beings the profound and wonderful Dharma, showing sentient beings all kinds of merits, showing sentient beings the path of practice, showing sentient beings the practice of accomplishment, showing sentient beings the vows of Bodhisattvas, showing sentient beings the appearance of Buddhas in one world and all worlds, showing sentient beings the miraculous transformations of all Buddhas, showing sentient beings the inconceivable liberating power of all Bodhisattvas, and showing sentient beings the fulfillment of the practices of Samantabhadra Bodhisattva.』
愿一切智性。』菩薩摩訶薩以如是等微妙凈身，方便攝取一切眾生，悉令成就清凈功德一切智身。
「佛子！菩薩摩訶薩復以法施所生善根如是迴向：『愿身隨住一切世界修菩薩行，眾生見者皆悉不虛，發菩提心永無退轉，順真實義不可傾動；於一切世界，盡未來劫，住菩薩道而無疲厭；大悲均普，量同法界；知眾生根，應時說法，常不休息；于善知識，心常正念，乃至不捨一剎那頃；一切諸佛常現在前，心常正念未曾暫懈，修諸善根無有虛偽；置諸眾生於一切智，令不退轉；具足一切佛法光明，持大法雲，受大法雨，修菩薩行；入一切眾生，入一切佛剎，入一切諸法，入一切三世，入一切眾生業報智，入一切菩薩善巧方便智，入一切菩薩出生智，入一切菩薩清凈境界智，入一切佛自在神通，入一切無邊法界，於此安住，修菩薩行。』
大方廣佛華嚴經卷第三十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十三
于闐國三藏實叉難陀奉 制譯
十回向品第二十五之十一
「佛子！菩薩摩訶薩復以法施所修善根如是迴向：『愿一切佛剎皆悉清凈，以不可說不可說莊嚴具而莊嚴之。一一佛剎，其量廣大，同於法界，純善無礙，清凈光明，
【現代漢語翻譯】 現代漢語譯本 『愿一切都具有智慧。』菩薩摩訶薩以這樣微妙清凈的身體，方便地攝取一切眾生，使他們都成就清凈功德，獲得一切智慧的身體。 『佛子！菩薩摩訶薩又以法佈施所產生的善根這樣迴向：』愿我的身體隨處安住於一切世界修行菩薩道，眾生見到我都不落空，都能發起菩提心，永遠不會退轉，順應真實義，不可動搖；在一切世界，直到未來劫盡，安住于菩薩道而沒有疲倦厭煩；大悲心平等普遍，如同法界一樣廣大；瞭解眾生的根性，應時說法，常常不休息；對於善知識，心中常常保持正念，乃至一剎那也不捨離；一切諸佛常常顯現在眼前，心中常常保持正念，不曾有絲毫懈怠，修習各種善根沒有虛假；安置眾生於一切智慧之中，使他們不退轉；具足一切佛法光明，持有大法雲，接受大法雨，修行菩薩道；進入一切眾生，進入一切佛剎（佛的國土），進入一切諸法，進入一切三世（過去、現在、未來），進入一切眾生業報的智慧，進入一切菩薩善巧方便的智慧，進入一切菩薩出生的智慧，進入一切菩薩清凈境界的智慧，進入一切佛的自在神通，進入一切無邊法界，安住於此，修行菩薩道。』 《大方廣佛華嚴經》卷第三十二 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第三十三 于闐國三藏實叉難陀（Siksananda）奉 制譯 十回向品第二十五之十一 『佛子！菩薩摩訶薩又以法佈施所修的善根這樣迴向：』愿一切佛剎（佛的國土）都清凈，用不可說不可說的莊嚴具來莊嚴它們。每一個佛剎，其量廣大，如同法界一樣，純善無礙，清凈光明，
【English Translation】 English version 'May all attain omniscience.' The Bodhisattva Mahasattva, with such subtle and pure bodies, skillfully gathers all sentient beings, enabling them all to achieve pure merits and the body of omniscience. 'Buddha-child! The Bodhisattva Mahasattva further dedicates the roots of goodness generated from the Dharma-giving thus: 'May my body dwell in all worlds, practicing the Bodhisattva path, so that all beings who see me will not do so in vain, but will generate the Bodhi mind, never to regress, conforming to the true meaning, unshakeable; in all worlds, until the end of future kalpas, may I dwell on the Bodhisattva path without weariness or aversion; may great compassion be equal and universal, as vast as the Dharma realm; understanding the roots of sentient beings, may I preach the Dharma at the appropriate time, never ceasing; towards good teachers, may my mind always maintain right mindfulness, not abandoning it even for a single moment; may all Buddhas always appear before me, my mind always maintaining right mindfulness, never slacking, cultivating all good roots without falsehood; placing all sentient beings in omniscience, enabling them not to regress; fully possessing all the light of the Buddha Dharma, holding the great Dharma cloud, receiving the great Dharma rain, practicing the Bodhisattva path; entering all sentient beings, entering all Buddha-lands (Buddha-ksetra), entering all dharmas, entering all three times (past, present, future), entering the wisdom of all sentient beings' karmic retributions, entering the wisdom of all Bodhisattvas' skillful means, entering the wisdom of all Bodhisattvas' births, entering the wisdom of all Bodhisattvas' pure realms, entering all the Buddhas' unhindered spiritual powers, entering all the boundless Dharma realms, abiding in this, practicing the Bodhisattva path.' The Avatamsaka Sutra, Volume 32 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 33 Translated under Imperial Decree by the Tripitaka Master Siksananda of Khotan Chapter 25, Part 11: The Ten Dedications 'Buddha-child! The Bodhisattva Mahasattva further dedicates the roots of goodness cultivated through Dharma-giving thus: 'May all Buddha-lands (Buddha-ksetra) be pure, adorned with ineffable and countless adornments. Each Buddha-land, in its vastness, is like the Dharma realm, purely good and unobstructed, pure and luminous,
諸佛于中現成正覺。一佛剎中清凈境界，悉能顯現一切佛剎；如一佛剎，一切佛剎亦復如是。其一一剎，悉以等法界無量無邊清凈妙寶莊嚴之具而為嚴飾。所謂：阿僧祇清凈寶座，敷眾寶衣；阿僧祇寶帳，寶網垂布；阿僧祇寶蓋，一切妙寶互相映徹；阿僧祇寶云，普雨眾寶；阿僧祇寶華，周遍清凈；阿僧祇眾寶所成欄、楯、軒、檻，清凈莊嚴；阿僧祇寶鈴，常演諸佛微妙音聲，周流法界；阿僧祇寶蓮華，種種寶色開敷榮耀；阿僧祇寶樹，周匝行列，無量妙寶以為華果；阿僧祇寶宮殿，無量菩薩止住其中，阿僧祇寶樓閣，廣博崇麗，延袤遠近；阿僧祇寶卻敵，大寶所成，莊嚴妙好；阿僧祇寶門闥，妙寶瓔珞周匝垂布；阿僧祇寶窗牖，不思議寶清凈莊嚴；阿僧祇寶多羅，形如半月，眾寶整合。如是一切，悉以眾寶而為嚴飾，離垢清凈，不可思議，無非如來善根所起，具足無數寶藏莊嚴。復有阿僧祇寶河，流出一切清凈善法；阿僧祇寶海，法水盈滿；阿僧祇寶芬陀利華，常出妙法芬陀利聲；阿僧祇寶須彌山，智慧山王秀出清凈；阿僧祇八楞妙寶，寶線貫穿，嚴凈無比；阿僧祇凈光寶，常放無礙大智光明，普照法界；阿僧祇寶鈴鐸，更相扣擊，出妙音聲；阿僧祇清凈寶，諸菩薩寶具足充滿；阿僧祇寶繒彩，處處垂下，色相光潔
【現代漢語翻譯】 現代漢語譯本 諸佛在此處顯現成就正覺。一個佛剎（佛所教化的世界）中的清凈境界，能夠完全顯現一切佛剎；如同一個佛剎，一切佛剎也都是如此。每一個佛剎，都以等同法界（宇宙萬物）的無量無邊清凈珍寶莊嚴之物來裝飾。這些包括：無數清凈的寶座，鋪設著各種珍寶衣物；無數寶帳，寶網垂掛；無數寶蓋，一切珍寶互相輝映；無數寶云，普遍降下各種珍寶；無數寶花，周遍清凈；無數由各種珍寶構成的欄桿、楯、軒、檻，清凈莊嚴；無數寶鈴，常常演奏諸佛微妙的音聲，周流法界；無數寶蓮花，各種珍寶色彩開放，光彩奪目；無數寶樹，周匝排列，以無量珍寶作為花果；無數寶宮殿，無數菩薩居住其中；無數寶樓閣，廣博高聳，綿延遠近；無數寶卻敵（防禦工事），由大珍寶構成，莊嚴美好；無數寶門闥（門），珍寶瓔珞周匝垂掛；無數寶窗戶，以不可思議的珍寶清凈莊嚴；無數寶多羅（棕櫚樹），形狀如半月，由各種珍寶整合。所有這些，都以各種珍寶來裝飾，遠離垢染，清凈無比，不可思議，無一不是如來善根所生，具足無數寶藏莊嚴。還有無數寶河，流出一切清凈善法；無數寶海，法水盈滿；無數寶芬陀利華（白蓮花），常常發出美妙的芬陀利聲；無數寶須彌山（宇宙中心之山），智慧山王秀出清凈；無數八楞妙寶，寶線貫穿，嚴凈無比；無數凈光寶，常常放出無礙大智光明，普照法界；無數寶鈴鐸，互相撞擊，發出美妙音聲；無數清凈寶，諸菩薩的寶物具足充滿；無數寶繒彩，處處垂下，色彩光潔。
【English Translation】 English version All Buddhas manifest and attain perfect enlightenment here. The pure realms within a single Buddha-ksetra (Buddha's field of teaching) can fully manifest all Buddha-ksetras; just as one Buddha-ksetra, so are all Buddha-ksetras. Each and every ksetra is adorned with immeasurable and boundless pure and precious ornaments equal to the Dharmadhatu (the totality of existence). These include: countless pure jeweled thrones, spread with various precious garments; countless jeweled canopies, with jeweled nets hanging down; countless jeweled parasols, all precious jewels reflecting each other; countless jeweled clouds, universally raining down various jewels; countless jeweled flowers, pervading purity; countless railings, balustrades, pavilions, and thresholds made of various jewels, pure and adorned; countless jeweled bells, constantly playing the subtle sounds of the Buddhas, flowing throughout the Dharmadhatu; countless jeweled lotuses, blooming with various precious colors, radiant and glorious; countless jeweled trees, arranged in rows, with immeasurable precious jewels as flowers and fruits; countless jeweled palaces, where countless Bodhisattvas reside; countless jeweled pavilions, vast and towering, extending far and near; countless jeweled ramparts, made of great jewels, adorned and beautiful; countless jeweled doors, with jeweled necklaces hanging all around; countless jeweled windows, adorned with inconceivable pure jewels; countless jeweled talas (palm trees), shaped like half-moons, formed from various jewels. All of these are adorned with various jewels, free from defilement, pure and inconceivable, all arising from the Tathagata's (Buddha's) good roots, possessing countless treasures of adornment. There are also countless jeweled rivers, flowing with all pure and wholesome dharmas; countless jeweled seas, filled with the water of Dharma; countless jeweled pundarika flowers (white lotuses), constantly emitting the wonderful sound of pundarika; countless jeweled Mount Sumerus (the central mountain of the universe), the king of wisdom mountains, standing out in purity; countless eight-faceted wondrous jewels, strung together with jeweled threads, incomparably pure and adorned; countless pure light jewels, constantly emitting unobstructed great wisdom light, illuminating the Dharmadhatu; countless jeweled bells and chimes, striking each other, emitting wonderful sounds; countless pure jewels, the treasures of all Bodhisattvas, fully abundant; countless jeweled banners, hanging everywhere, with colors bright and pure.
；阿僧祇妙寶幢，以寶半月而為嚴飾；阿僧祇寶幡，悉能普雨無量寶幡；阿僧祇寶帶，垂布空中，莊嚴殊妙；阿僧祇寶敷具，能生種種微細樂觸；阿僧祇妙寶旋，示現菩薩一切智眼；阿僧祇寶瓔珞，一一瓔珞百千菩薩上妙莊嚴；阿僧祇寶宮殿，超過一切妙絕無比；阿僧祇寶莊嚴具，金剛摩尼以為嚴飾；阿僧祇種種妙寶莊嚴具，常現一切清凈妙色；阿僧祇清凈寶，殊形異彩，光鑒映徹；阿僧祇寶山，以為垣墻，周匝圍繞，清凈無礙；阿僧祇寶香，其香普熏一切世界；阿僧祇寶化事，一一化事周遍法界；阿僧祇寶光明，一一光明現一切光。復有阿僧祇寶光明，清凈智光照了諸法。復有阿僧祇無礙寶光明，一一光明周遍法界。有阿僧祇寶處，一切諸寶皆悉具足。阿僧祇寶藏，開示一切正法藏寶。阿僧祇寶幢，如來幢相迥然高出。阿僧祇寶賢，大智賢像，具足清凈。阿僧祇寶園，生諸菩薩三昧快樂。阿僧祇寶音，如來妙音，普示世間。阿僧祇寶形，其一一形皆放無量妙法光明。阿僧祇寶相，其一一相悉超眾相。阿僧祇寶威儀，見者皆生菩薩喜樂。阿僧祇寶聚，見者皆生智慧寶聚。阿僧祇寶安住，見者皆生善住寶心。阿僧祇寶衣服，其有著者，生諸菩薩無比三昧。阿僧祇寶袈裟，其有著者，才始發心則得善見陀羅尼門。阿僧祇寶
【現代漢語翻譯】 現代漢語譯本：無數的珍寶妙幢（一種裝飾性的旗幟），用珍寶半月形的飾物來莊嚴；無數的珍寶幡（一種長條形的旗幟），能夠普遍降下無量的珍寶幡；無數的珍寶帶，垂布在空中，莊嚴殊勝美妙；無數的珍寶敷具（坐臥的墊子），能夠產生種種細微的快樂觸感；無數的珍寶旋（一種旋轉的裝飾），示現菩薩的一切智慧之眼；無數的珍寶瓔珞（一種項鍊），每一件瓔珞都以百千菩薩的殊妙莊嚴來裝飾；無數的珍寶宮殿，超越一切，美妙絕倫，無與倫比；無數的珍寶莊嚴具，用金剛摩尼（一種珍貴的寶石）來裝飾；無數的種種珍妙寶莊嚴具，常常顯現一切清凈美妙的色彩；無數的清凈珍寶，形狀各異，光彩照耀，晶瑩剔透；無數的珍寶山，作為圍墻，周匝圍繞，清凈無礙；無數的珍寶香，它的香氣普遍薰染一切世界；無數的珍寶化事（變化的事物），每一件化事都周遍法界；無數的珍寶光明，每一道光明都顯現一切光明。又有無數的珍寶光明，清凈的智慧之光照耀明瞭諸法。又有無數的無礙珍寶光明，每一道光明都周遍法界。有無數的珍寶處，一切珍寶都完全具備。無數的珍寶藏，開示一切正法寶藏。無數的珍寶幢，如來的幢相迥然高出。無數的珍寶賢，大智慧賢者的形象，具足清凈。無數的珍寶園，產生諸菩薩三昧的快樂。無數的珍寶音，如來的美妙聲音，普遍示現世間。無數的珍寶形，它的每一個形狀都放出無量美妙的法光明。無數的珍寶相，它的每一個相都超越眾相。無數的珍寶威儀，見到的人都產生菩薩的喜悅快樂。無數的珍寶聚，見到的人都產生智慧的寶聚。無數的珍寶安住，見到的人都產生善住的寶心。無數的珍寶衣服，穿戴它的人，產生諸菩薩無比的三昧。無數的珍寶袈裟，穿戴它的人，才剛剛發心就得到善見陀羅尼門（一種記憶和理解佛法的能力）。無數的珍寶
【English Translation】 English version: Countless exquisite jeweled banners, adorned with jeweled crescent moon ornaments; countless jeweled pennants, capable of universally raining down immeasurable jeweled pennants; countless jeweled belts, hanging in the air, adorned with extraordinary beauty; countless jeweled furnishings, capable of generating various subtle sensations of pleasure; countless exquisite jeweled spirals, manifesting the all-knowing eyes of the Bodhisattvas; countless jeweled necklaces, each necklace adorned with the supreme adornments of hundreds of thousands of Bodhisattvas; countless jeweled palaces, surpassing all others in exquisite and unparalleled beauty; countless jeweled ornaments, adorned with vajra-mani (diamond-like) jewels; countless various exquisite jeweled ornaments, constantly manifesting all pure and wondrous colors; countless pure jewels, of various shapes and colors, with radiant and transparent light; countless jeweled mountains, serving as walls, surrounding all sides, pure and unobstructed; countless jeweled fragrances, their fragrance pervading all worlds; countless jeweled transformations, each transformation pervading the entire Dharma realm; countless jeweled lights, each light manifesting all lights. Furthermore, there are countless jeweled lights, pure wisdom lights illuminating all dharmas. Furthermore, there are countless unobstructed jeweled lights, each light pervading the entire Dharma realm. There are countless jeweled places, where all jewels are fully present. Countless jeweled treasuries, revealing all the treasures of the true Dharma. Countless jeweled banners, the banner of the Tathagata standing out prominently. Countless jeweled sages, images of great wisdom sages, complete with purity. Countless jeweled gardens, generating the joy of samadhi for all Bodhisattvas. Countless jeweled sounds, the wondrous sounds of the Tathagata, universally manifesting to the world. Countless jeweled forms, each form emitting immeasurable wondrous Dharma light. Countless jeweled characteristics, each characteristic surpassing all others. Countless jeweled dignified behaviors, those who see them all generate the joy of Bodhisattvas. Countless jeweled gatherings, those who see them all generate the gathering of wisdom. Countless jeweled abodes, those who see them all generate the mind of good abiding. Countless jeweled garments, those who wear them generate the incomparable samadhi of all Bodhisattvas. Countless jeweled kasayas (monk's robes), those who wear them, upon first generating the aspiration, attain the Dharani gate of good vision. Countless jeweled
修習，其有見者，知一切寶皆是業果，決定清凈。阿僧祇寶無礙知見，其有見者，得了一切清凈法眼。阿僧祇寶光藏，其有見者，則得成就大智慧藏。阿僧祇寶座，佛坐其上大師子吼。阿僧祇寶燈，常放清凈智慧光明。阿僧祇寶多羅樹，次第行列，繚以寶繩，莊嚴清凈。其樹復有阿僧祇寶干，從身聳擢，端直圓潔；阿僧祇寶枝，種種眾寶莊嚴稠密，不思議鳥翔集其中，常吐妙音宣揚正法；阿僧祇寶葉，放大智光，遍一切處；阿僧祇寶華，一一華上，無量菩薩結跏趺坐遍游法界；阿僧祇寶果，見者當得一切智智不退轉果。阿僧祇寶聚落，見者舍離世聚落法。阿僧祇寶都邑，無礙眾生於中盈滿。阿僧祇寶宮殿，王處其中，具足菩薩那羅延身，勇猛堅固，被法甲冑，心無退轉。阿僧祇寶舍，入者能除戀舍宅心。阿僧祇寶衣，著者能令解了無著。阿僧祇寶宮殿，出家菩薩充滿其中。阿僧祇寶珍玩，見者咸生無量歡喜。阿僧祇寶輪，放不思議智慧光明轉不退輪。阿僧祇寶跋陀樹，因陀羅網莊嚴清凈。阿僧祇寶地，不思議寶間錯莊嚴。阿僧祇寶吹，其音清亮充滿法界。阿僧祇寶鼓，妙音克諧，窮劫不絕。阿僧祇寶眾生，盡能攝持無上法寶。阿僧祇寶身，具足無量功德妙寶。阿僧祇寶口，常演一切妙法寶音。阿僧祇寶心，具清凈意大
【現代漢語翻譯】 現代漢語譯本：修行者，若能見到這些，便知一切寶物皆為業力所感，是絕對清凈的。無數的寶物所展現的無礙智慧，若能見到，便能獲得一切清凈的法眼。無數寶物所發出的光芒，若能見到，便能成就大智慧的寶藏。無數的寶座，佛陀端坐其上，發出如雄獅般的吼聲。無數的寶燈，常放出清凈的智慧光明。無數的寶多羅樹（一種樹），次第排列，以寶繩纏繞，莊嚴清凈。這些樹又有無數的寶干，從樹身挺拔而出，端正圓潤；無數的寶枝，以各種珍寶裝飾，茂密繁盛，不可思議的鳥兒棲息其中，常發出美妙的聲音宣揚正法；無數的寶葉，放出大智慧的光芒，遍照一切處；無數的寶花，每一朵花上，都有無數的菩薩結跏趺坐，遍游法界；無數的寶果，見到的人將獲得一切智慧，證得不退轉的果位。無數的寶聚落，見到的人將舍離世俗的聚落法。無數的寶都邑，無礙的眾生在其中充滿。無數的寶宮殿，國王居住其中，具足菩薩那羅延（一種大力神）的身軀，勇猛堅固，身披法鎧，心無退轉。無數的寶舍，進入的人能去除對房舍的貪戀。無數的寶衣，穿著的人能理解無所執著的道理。無數的寶宮殿，出家的菩薩充滿其中。無數的寶珍玩，見到的人都會生起無量的歡喜。無數的寶輪，放出不可思議的智慧光明，轉動永不退轉的法輪。無數的寶跋陀樹（一種樹），以因陀羅網（帝釋天的網）裝飾，清凈莊嚴。無數的寶地，以不可思議的珍寶交錯裝飾。無數的寶吹，其聲音清亮，充滿法界。無數的寶鼓，美妙的聲音和諧一致，窮盡劫數也不會停止。無數的寶眾生，都能攝持無上的法寶。無數的寶身，具足無量的功德妙寶。無數的寶口，常演說一切美妙的法寶之音。無數的寶心，具足清凈的意念，廣大無邊。 現代漢語譯本：修行者，若能見到這些，便知一切寶物皆為業力所感，是絕對清凈的。無數的寶物所展現的無礙智慧，若能見到，便能獲得一切清凈的法眼。無數寶物所發出的光芒，若能見到，便能成就大智慧的寶藏。無數的寶座，佛陀端坐其上，發出如雄獅般的吼聲。無數的寶燈，常放出清凈的智慧光明。無數的寶多羅樹（一種樹），次第排列，以寶繩纏繞，莊嚴清凈。這些樹又有無數的寶干，從樹身挺拔而出，端正圓潤；無數的寶枝，以各種珍寶裝飾，茂密繁盛，不可思議的鳥兒棲息其中，常發出美妙的聲音宣揚正法；無數的寶葉，放出大智慧的光芒，遍照一切處；無數的寶花，每一朵花上，都有無數的菩薩結跏趺坐，遍游法界；無數的寶果，見到的人將獲得一切智慧，證得不退轉的果位。無數的寶聚落，見到的人將舍離世俗的聚落法。無數的寶都邑，無礙的眾生在其中充滿。無數的寶宮殿，國王居住其中，具足菩薩那羅延（一種大力神）的身軀，勇猛堅固，身披法鎧，心無退轉。無數的寶舍，進入的人能去除對房舍的貪戀。無數的寶衣，穿著的人能理解無所執著的道理。無數的寶宮殿，出家的菩薩充滿其中。無數的寶珍玩，見到的人都會生起無量的歡喜。無數的寶輪，放出不可思議的智慧光明，轉動永不退轉的法輪。無數的寶跋陀樹（一種樹），以因陀羅網（帝釋天的網）裝飾，清凈莊嚴。無數的寶地，以不可思議的珍寶交錯裝飾。無數的寶吹，其聲音清亮，充滿法界。無數的寶鼓，美妙的聲音和諧一致，窮盡劫數也不會停止。無數的寶眾生，都能攝持無上的法寶。無數的寶身，具足無量的功德妙寶。無數的寶口，常演說一切美妙的法寶之音。無數的寶心，具足清凈的意念，廣大無邊。
【English Translation】 English version: Practitioners, upon seeing these, know that all treasures are the result of karma, and are absolutely pure. The unobstructed wisdom manifested by countless treasures, upon seeing it, one obtains the pure Dharma eye. The light emanating from countless treasures, upon seeing it, one achieves the treasury of great wisdom. Countless jeweled thrones, upon which the Buddha sits, roaring like a lion. Countless jeweled lamps, constantly emitting pure light of wisdom. Countless jeweled Tala trees (a type of tree), arranged in order, entwined with jeweled ropes, adorned and pure. These trees also have countless jeweled trunks, rising straight and round from the body; countless jeweled branches, adorned with various jewels, dense and lush, with inconceivable birds dwelling within, constantly emitting wonderful sounds proclaiming the true Dharma; countless jeweled leaves, emitting great wisdom light, illuminating all places; countless jeweled flowers, upon each flower, countless Bodhisattvas sit in full lotus posture, traveling throughout the Dharma realm; countless jeweled fruits, those who see them will obtain all wisdom and the fruit of non-retrogression. Countless jeweled settlements, those who see them will abandon the ways of worldly settlements. Countless jeweled cities, filled with unobstructed beings. Countless jeweled palaces, where kings reside, possessing the body of a Bodhisattva Narayana (a powerful deity), courageous and firm, wearing the armor of Dharma, with unwavering minds. Countless jeweled dwellings, those who enter them can remove the attachment to dwelling places. Countless jeweled garments, those who wear them can understand the principle of non-attachment. Countless jeweled palaces, filled with ordained Bodhisattvas. Countless jeweled treasures, those who see them will all generate immeasurable joy. Countless jeweled wheels, emitting inconceivable light of wisdom, turning the wheel of non-retrogression. Countless jeweled Bhadra trees (a type of tree), adorned and purified by Indra's net (the net of the god Indra). Countless jeweled lands, adorned with inconceivable jewels interspersed. Countless jeweled trumpets, their sound clear and bright, filling the Dharma realm. Countless jeweled drums, their wonderful sounds harmonious, never ceasing throughout the eons. Countless jeweled beings, all capable of upholding the supreme Dharma treasure. Countless jeweled bodies, possessing immeasurable meritorious treasures. Countless jeweled mouths, constantly expounding the wonderful sounds of the Dharma treasure. Countless jeweled minds, possessing pure intention, vast and boundless. English version: Practitioners, upon seeing these, know that all treasures are the result of karma, and are absolutely pure. The unobstructed wisdom manifested by countless treasures, upon seeing it, one obtains the pure Dharma eye. The light emanating from countless treasures, upon seeing it, one achieves the treasury of great wisdom. Countless jeweled thrones, upon which the Buddha sits, roaring like a lion. Countless jeweled lamps, constantly emitting pure light of wisdom. Countless jeweled Tala trees (a type of tree), arranged in order, entwined with jeweled ropes, adorned and pure. These trees also have countless jeweled trunks, rising straight and round from the body; countless jeweled branches, adorned with various jewels, dense and lush, with inconceivable birds dwelling within, constantly emitting wonderful sounds proclaiming the true Dharma; countless jeweled leaves, emitting great wisdom light, illuminating all places; countless jeweled flowers, upon each flower, countless Bodhisattvas sit in full lotus posture, traveling throughout the Dharma realm; countless jeweled fruits, those who see them will obtain all wisdom and the fruit of non-retrogression. Countless jeweled settlements, those who see them will abandon the ways of worldly settlements. Countless jeweled cities, filled with unobstructed beings. Countless jeweled palaces, where kings reside, possessing the body of a Bodhisattva Narayana (a powerful deity), courageous and firm, wearing the armor of Dharma, with unwavering minds. Countless jeweled dwellings, those who enter them can remove the attachment to dwelling places. Countless jeweled garments, those who wear them can understand the principle of non-attachment. Countless jeweled palaces, filled with ordained Bodhisattvas. Countless jeweled treasures, those who see them will all generate immeasurable joy. Countless jeweled wheels, emitting inconceivable light of wisdom, turning the wheel of non-retrogression. Countless jeweled Bhadra trees (a type of tree), adorned and purified by Indra's net (the net of the god Indra). Countless jeweled lands, adorned with inconceivable jewels interspersed. Countless jeweled trumpets, their sound clear and bright, filling the Dharma realm. Countless jeweled drums, their wonderful sounds harmonious, never ceasing throughout the eons. Countless jeweled beings, all capable of upholding the supreme Dharma treasure. Countless jeweled bodies, possessing immeasurable meritorious treasures. Countless jeweled mouths, constantly expounding the wonderful sounds of the Dharma treasure. Countless jeweled minds, possessing pure intention, vast and boundless.
智愿寶。阿僧祇寶念，斷諸愚惑，究竟堅固一切智寶。阿僧祇寶明，誦持一切諸佛法寶。阿僧祇寶慧，決了一切諸佛法藏。阿僧祇寶智，得大圓滿一切智寶。阿僧祇寶眼，鑒十力寶，無所障礙。阿僧祇寶耳，聽聞無量，盡法界聲，清凈無礙。阿僧祇寶鼻，常嗅隨順清凈寶香。阿僧祇寶舌，能說無量諸語言法。阿僧祇寶身，遍游十方而無掛礙。阿僧祇寶意，常勤修習普賢行愿。阿僧祇寶音，凈妙音聲遍十方界。阿僧祇寶身業，一切所作以智為首。阿僧祇寶語業，常說修行無礙智寶。阿僧祇寶意業，得無障礙廣大智寶，究竟圓滿。』
「佛子！菩薩摩訶薩于彼一切諸佛剎中，於一佛剎、一方、一處、一毛端量，有無量無邊不可說數諸大菩薩，皆悉成就清凈智慧，充滿而住。如一佛剎、一方、一處、一毛端量，如是盡虛空遍法界一一佛剎、一一方、一一處、一一毛端量，悉亦如是。是為菩薩摩訶薩以諸善根而為迴向，普愿一切諸佛國土悉具種種妙寶莊嚴。如寶莊嚴，如是廣說；如是香莊嚴、華莊嚴、鬘莊嚴、涂香莊嚴、燒香莊嚴、末香莊嚴、衣莊嚴、蓋莊嚴、幢莊嚴、幡莊嚴、摩尼寶莊嚴，次第乃至過此百倍皆如寶莊嚴，如是廣說。
「佛子！菩薩摩訶薩以法施等所集善根，為長養一切善根故迴向；為嚴凈一切
【現代漢語翻譯】 現代漢語譯本：『智慧願望如珍寶。無數的珍寶念頭，斷除各種愚昧迷惑，最終達到堅固的一切智慧珍寶。無數的珍寶光明，誦持一切諸佛的法寶。無數的珍寶智慧，決斷一切諸佛的法藏。無數的珍寶智力，獲得圓滿的一切智慧珍寶。無數的珍寶眼，能洞察十力（如來十種力量）的珍寶，沒有任何障礙。無數的珍寶耳，能聽聞無量，遍及法界的聲音，清凈無礙。無數的珍寶鼻，常嗅到隨順清凈的珍寶香氣。無數的珍寶舌，能說出無量各種語言的佛法。無數的珍寶身，能遍游十方而沒有掛礙。無數的珍寶意，常勤奮修習普賢菩薩的行愿。無數的珍寶音，清凈美妙的聲音遍佈十方世界。無數的珍寶身業，一切所作都以智慧為首。無數的珍寶語業，常說修行無礙的智慧珍寶。無數的珍寶意業，獲得無障礙廣大的智慧珍寶，最終圓滿。』 『佛子！菩薩摩訶薩在所有諸佛的國土中，在一個佛土、一個方位、一個地方、一根毛髮尖端的地方，有無數無邊不可說的大菩薩，都成就清凈的智慧，充滿在那裡。就像一個佛土、一個方位、一個地方、一根毛髮尖端的地方一樣，這樣遍及虛空法界的每一個佛土、每一個方位、每一個地方、每一根毛髮尖端的地方，也都像這樣。這是菩薩摩訶薩用各種善根進行迴向，普遍希望一切諸佛的國土都具備各種美妙的珍寶莊嚴。就像珍寶莊嚴一樣，這樣廣泛地說；就像香莊嚴、花莊嚴、花環莊嚴、涂香莊嚴、燒香莊嚴、末香莊嚴、衣莊嚴、傘蓋莊嚴、寶幢莊嚴、寶幡莊嚴、摩尼寶莊嚴，依次乃至超過這些百倍的都像珍寶莊嚴一樣，這樣廣泛地說。 『佛子！菩薩摩訶薩用佈施佛法等所積累的善根，爲了增長一切善根而回向；爲了莊嚴清凈一切
【English Translation】 English version: 『The wish for wisdom is like a treasure. Countless treasure thoughts, severing all ignorance and delusion, ultimately attaining the firm treasure of all wisdom. Countless treasure lights, reciting and upholding all the Dharma treasures of all Buddhas. Countless treasure wisdom, deciding all the Dharma treasuries of all Buddhas. Countless treasure intellect, obtaining the perfect treasure of all wisdom. Countless treasure eyes, discerning the treasure of the ten powers (of a Tathagata), without any obstruction. Countless treasure ears, hearing immeasurable sounds, pervading the entire Dharma realm, pure and unobstructed. Countless treasure noses, constantly smelling the pure and agreeable treasure fragrance. Countless treasure tongues, able to speak immeasurable Dharma in various languages. Countless treasure bodies, able to travel throughout the ten directions without hindrance. Countless treasure minds, constantly and diligently cultivating the practices and vows of Samantabhadra Bodhisattva. Countless treasure sounds, pure and wonderful sounds pervading the ten directions. Countless treasure body karmas, all actions led by wisdom. Countless treasure speech karmas, constantly speaking of the unobstructed wisdom treasure of practice. Countless treasure mind karmas, obtaining the unobstructed and vast wisdom treasure, ultimately perfected.』 『Buddha's children! In all the Buddha lands, in one Buddha land, one direction, one place, at the tip of one hair, there are countless, immeasurable, and inexpressible great Bodhisattvas, all of whom have attained pure wisdom and dwell there fully. Just like in one Buddha land, one direction, one place, at the tip of one hair, so it is in every Buddha land, every direction, every place, at the tip of every hair throughout the entire space and Dharma realm. This is how the Bodhisattva Mahasattva dedicates all their roots of goodness, universally wishing that all Buddha lands are adorned with various wonderful treasures. Just like the adornment of treasures, so it is extensively spoken; like the adornment of fragrance, the adornment of flowers, the adornment of garlands, the adornment of scented paste, the adornment of burning incense, the adornment of powdered incense, the adornment of clothing, the adornment of canopies, the adornment of banners, the adornment of flags, the adornment of mani jewels, and so on, even a hundred times more than these, all are like the adornment of treasures, so it is extensively spoken.』 『Buddha's children! The Bodhisattva Mahasattva dedicates the roots of goodness accumulated through the giving of Dharma and so on, for the purpose of nurturing all roots of goodness; for the purpose of adorning and purifying all
佛剎故迴向；為成就一切眾生故迴向；為令一切眾生皆心凈不動故迴向；為令一切眾生皆入甚深佛法故迴向；為令一切眾生皆得無能過清凈功德故迴向；為令一切眾生皆得不可壞清凈福力故迴向；為令一切眾生皆得無盡智力，度諸眾生令入佛法故迴向；為令一切眾生皆得平等無量清凈言音故迴向；為令一切眾生皆得平等無礙眼，成就盡虛空遍法界等智慧故迴向；為令一切眾生皆得清凈念，知前際劫一切世界故迴向；為令一切眾生皆得無礙大智慧，悉能決了一切法藏故迴向；為令一切眾生皆得無限量大菩提，周遍法界無所障礙故迴向；為令一切眾生皆得平等無分別同體善根故迴向；為令一切眾生皆得一切功德具足莊嚴清凈身、語、意業故迴向；為令一切眾生皆得同於普賢行故迴向；為令一切眾生皆得入一切同體清凈佛剎故迴向；為令一切眾生悉觀察一切智，皆趣入圓滿故迴向；為令一切眾生皆得遠離不平等善根故迴向；為令一切眾生皆得平等無異相，深心次第圓滿一切智故迴向；為令一切眾生皆得安住一切白法故迴向；為令一切眾生皆於一念中證一切智得究竟故迴向；為令一切眾生皆成滿清凈一切智道故迴向。
「佛子！菩薩摩訶薩以諸善根普為一切眾生如是迴向已，復以此善根，欲普圓滿演說一切清凈行法力故
【現代漢語翻譯】 現代漢語譯本：爲了莊嚴佛剎（Buddha-kṣetra，佛的國土）而回向；爲了成就一切眾生而回向；爲了使一切眾生都心凈不動搖而回向；爲了使一切眾生都進入甚深的佛法而回向；爲了使一切眾生都獲得無與倫比的清凈功德而回向；爲了使一切眾生都獲得不可摧毀的清凈福力而回向；爲了使一切眾生都獲得無盡的智慧力量，度化眾生進入佛法而回向；爲了使一切眾生都獲得平等無量的清凈言語音聲而回向；爲了使一切眾生都獲得平等無礙的眼睛，成就遍及虛空法界的智慧而回向；爲了使一切眾生都獲得清凈的意念，知曉過去一切劫的世界而回向；爲了使一切眾生都獲得無礙的大智慧，能夠決斷一切佛法寶藏而回向；爲了使一切眾生都獲得無上大菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），周遍法界沒有障礙而回向；爲了使一切眾生都獲得平等無分別的同體善根而回向；爲了使一切眾生都獲得一切功德具足莊嚴的清凈身、語、意業而回向；爲了使一切眾生都獲得等同於普賢菩薩的行愿而回向；爲了使一切眾生都進入一切同體清凈的佛剎而回向；爲了使一切眾生都觀察一切智慧，都趨向圓滿而回向；爲了使一切眾生都遠離不平等的善根而回向；爲了使一切眾生都獲得平等無異的相，以深心次第圓滿一切智慧而回向；爲了使一切眾生都安住於一切清凈的佛法而回向；爲了使一切眾生都在一念之間證得一切智慧，獲得究竟而回向；爲了使一切眾生都成就圓滿清凈的一切智慧之道而回向。 『佛子！菩薩摩訶薩以各種善根普遍為一切眾生這樣迴向之後，又以此善根，想要普遍圓滿地演說一切清凈的修行法力。』
【English Translation】 English version: They dedicate their merit towards the purification of Buddha-kṣetra (Buddha-land); they dedicate their merit towards the accomplishment of all sentient beings; they dedicate their merit so that all sentient beings may have pure and unmoving minds; they dedicate their merit so that all sentient beings may enter the profound Dharma; they dedicate their merit so that all sentient beings may obtain unsurpassed pure merits; they dedicate their merit so that all sentient beings may obtain indestructible pure blessings; they dedicate their merit so that all sentient beings may obtain inexhaustible wisdom and power, and guide sentient beings into the Dharma; they dedicate their merit so that all sentient beings may obtain equal and immeasurable pure speech and sounds; they dedicate their merit so that all sentient beings may obtain equal and unobstructed eyes, accomplishing wisdom that pervades all of space and the Dharma realm; they dedicate their merit so that all sentient beings may obtain pure mindfulness, knowing all the worlds of past kalpas; they dedicate their merit so that all sentient beings may obtain unobstructed great wisdom, capable of discerning all the Dharma treasures; they dedicate their merit so that all sentient beings may obtain Anuttarā-samyak-saṃbodhi (unexcelled complete and perfect enlightenment), pervading the Dharma realm without obstruction; they dedicate their merit so that all sentient beings may obtain equal and non-discriminating good roots of the same essence; they dedicate their merit so that all sentient beings may obtain pure body, speech, and mind karma, adorned with all merits; they dedicate their merit so that all sentient beings may obtain the same practices as Samantabhadra Bodhisattva; they dedicate their merit so that all sentient beings may enter all pure Buddha-kṣetras of the same essence; they dedicate their merit so that all sentient beings may observe all wisdom, and all move towards perfection; they dedicate their merit so that all sentient beings may be free from unequal good roots; they dedicate their merit so that all sentient beings may obtain equal and non-different appearances, with profound minds gradually perfecting all wisdom; they dedicate their merit so that all sentient beings may abide in all pure Dharmas; they dedicate their merit so that all sentient beings may realize all wisdom and attain ultimate enlightenment in a single thought; they dedicate their merit so that all sentient beings may accomplish the path of perfect and pure all-wisdom. 『Child of Buddha! After the Bodhisattva Mahasattva has dedicated all these good roots to all sentient beings in this way, they further use these good roots, desiring to universally and completely expound the power of all pure practices.』
迴向；欲成就清凈行威力，得不可說不可說法海故迴向；欲於一一法海，具足無量等法界清凈智光明故迴向；欲開示演說一切法差別句義故迴向；欲成就無邊廣大一切法光明三昧故迴向；欲隨順三世諸佛辯才故迴向；欲成就去、來、現在一切佛自在身故迴向；為尊重一切佛可愛樂無障礙法故迴向；為滿足大悲心，救護一切眾生常無退轉故迴向；欲成就不思議差別法、無障礙智心、無垢染諸根清凈，普入一切眾會道場故迴向；欲於一切若覆若仰、若粗若細、若廣若狹、小大染凈，如是等諸佛國土，常轉平等不退法輪故迴向；欲于唸唸中得無所畏、無有窮盡種種辯才妙法光明開示演說故迴向；為樂求眾善，發心修習，諸根轉勝，獲一切法大神通智，盡能了知一切諸法故迴向；欲於一切眾會道場親近供養，為一切眾生演一切法咸令歡喜故迴向。
「佛子！菩薩摩訶薩又以此善根如是迴向，所謂：『以住法界無量住迴向，以住法界無量身業迴向，以住法界無量語業迴向，以住法界無量意業迴向，以住法界無量色平等迴向，以住法界無量受、想、行、識平等迴向，以住法界無量蘊平等迴向，以住法界無量界平等迴向，以住法界無量處平等迴向，以住法界無量內平等迴向，以住法界無量外平等迴向，以住法界無量發起平等回
【現代漢語翻譯】 現代漢語譯本 迴向：爲了成就清凈行為的威力，獲得不可說不可說的法海而回向；爲了在每一個法海中，都具足無量等同法界的清凈智慧光明而回向；爲了開示演說一切法的差別句義而回向；爲了成就無邊廣大的一切法光明三昧而回向；爲了隨順過去、現在、未來三世諸佛的辯才而回向；爲了成就過去、現在、未來一切佛的自在身而回向；爲了尊重一切佛可愛樂的無障礙法而回向；爲了滿足大悲心，救護一切眾生常不退轉而回向；爲了成就不可思議的差別法、無障礙的智慧心、無垢染的諸根清凈，普遍進入一切眾會道場而回向；爲了在一切或覆蓋或仰視、或粗或細、或廣或狹、小大染凈，像這樣的諸佛國土中，常轉平等不退的法輪而回向；爲了在念念中獲得無所畏懼、無有窮盡的種種辯才妙法光明開示演說而回向；爲了樂於追求眾善，發心修習，使諸根轉為殊勝，獲得一切法的大神通智慧，能夠完全了知一切諸法而回向；爲了在一切眾會道場親近供養，為一切眾生演說一切法，使他們都歡喜而回向。 『佛子！菩薩摩訶薩又以這樣的善根如此迴向，即：以安住法界無量的安住而回向，以安住法界無量的身業而回向，以安住法界無量的語業而回向，以安住法界無量的意業而回向，以安住法界無量的色平等而回向，以安住法界無量的受、想、行、識平等而回向，以安住法界無量的蘊平等而回向，以安住法界無量的界平等而回向，以安住法界無量的處平等而回向，以安住法界無量的內平等而回向，以安住法界無量的外平等而回向，以安住法界無量的發起平等而回向』
【English Translation】 English version Dedication: Dedicating to achieve the power of pure conduct, to obtain the immeasurable and inexpressible ocean of Dharma; dedicating to possess the pure wisdom light of immeasurable Dharma realms in each ocean of Dharma; dedicating to reveal and expound the different meanings of all Dharmas; dedicating to achieve the boundless and vast Samadhi of the light of all Dharmas; dedicating to accord with the eloquence of all Buddhas of the three times; dedicating to achieve the self-mastery body of all Buddhas of the past, present, and future; dedicating to respect all Buddhas' beloved and unobstructed Dharmas; dedicating to fulfill the great compassionate heart, to save all sentient beings without regression; dedicating to achieve inconceivable different Dharmas, unobstructed wisdom mind, pure and undefiled roots, and to universally enter all assemblies' Bodhimanda; dedicating to constantly turn the equal and non-regressing Dharma wheel in all Buddha lands, whether covered or exposed, coarse or fine, broad or narrow, small or large, defiled or pure; dedicating to obtain fearless, inexhaustible, and various eloquent wonderful Dharma lights to reveal and expound in every moment; dedicating to joyfully seek all good, to initiate practice, to make the roots superior, to obtain great supernatural wisdom of all Dharmas, and to fully understand all Dharmas; dedicating to approach and make offerings in all assemblies' Bodhimanda, to expound all Dharmas for all sentient beings, and to make them all joyful. 『Buddha-son! The Bodhisattva Mahasattva also dedicates these roots of goodness in this way, that is: dedicating with dwelling in the immeasurable dwelling of the Dharma realm, dedicating with dwelling in the immeasurable bodily actions of the Dharma realm, dedicating with dwelling in the immeasurable verbal actions of the Dharma realm, dedicating with dwelling in the immeasurable mental actions of the Dharma realm, dedicating with dwelling in the immeasurable equality of form of the Dharma realm, dedicating with dwelling in the immeasurable equality of feeling, perception, volition, and consciousness of the Dharma realm, dedicating with dwelling in the immeasurable equality of aggregates of the Dharma realm, dedicating with dwelling in the immeasurable equality of realms of the Dharma realm, dedicating with dwelling in the immeasurable equality of bases of the Dharma realm, dedicating with dwelling in the immeasurable inner equality of the Dharma realm, dedicating with dwelling in the immeasurable outer equality of the Dharma realm, dedicating with dwelling in the immeasurable arising equality of the Dharma realm.』
向，以住法界無量深心平等迴向，以住法界無量方便平等迴向，以住法界無量信解平等迴向，以住法界無量諸根平等迴向，以住法界無量初、中、后際平等迴向，以住法界無量業報平等迴向，以住法界無量染凈平等迴向，以住法界無量眾生平等迴向，以住法界無量佛剎平等迴向，以住法界無量法平等迴向，以住法界無量世間光明平等迴向，以住法界無量諸佛菩薩平等迴向，以住法界無量菩薩行愿平等迴向，以住法界無量菩薩出離平等迴向，以住法界無量菩薩教化調伏平等迴向，以住法界無量法界無二平等迴向，以住法界無量如來眾會道場平等迴向。』
「佛子！菩薩摩訶薩如是迴向時，安住法界無量平等清凈身，安住法界無量平等清凈語，安住法界無量平等清凈心，安住法界無量平等諸菩薩清凈行愿，安住法界無量平等清凈眾會道場，安住法界無量平等為一切菩薩廣說諸法清凈智，安住法界無量平等能入盡法界一切世界身，安住法界無量平等一切法光明清凈無畏；能以一音盡斷一切眾生疑網，隨其根欲皆令歡喜，住于無上一切種智、力、無所畏、自在神通、廣大功德、出離法中。
「佛子！是為菩薩摩訶薩第十住等法界無量回向。菩薩摩訶薩以法施等一切善根如是迴向時，成滿普賢無量無邊菩薩行愿，悉
【現代漢語翻譯】 現代漢語譯本 『以安住於法界無量的深邃心念平等迴向，以安住於法界無量的方便法門平等迴向，以安住於法界無量的信解平等迴向，以安住於法界無量的諸根（指眼、耳、鼻、舌、身、意六根）平等迴向，以安住於法界無量的初、中、后際（指過去、現在、未來三時）平等迴向，以安住於法界無量的業報平等迴向，以安住於法界無量的染污與清凈平等迴向，以安住於法界無量的眾生平等迴向，以安住於法界無量的佛剎（指佛所居住的國土）平等迴向，以安住於法界無量的佛法平等迴向，以安住於法界無量的世間光明平等迴向，以安住於法界無量的諸佛菩薩平等迴向，以安住於法界無量的菩薩行愿平等迴向，以安住於法界無量的菩薩出離平等迴向，以安住於法界無量的菩薩教化調伏平等迴向，以安住於法界無量的法界無二（指法界本體平等無二）平等迴向，以安住於法界無量的如來眾會道場平等迴向。』
『佛子！菩薩摩訶薩（指大菩薩）如此迴向時，安住於法界無量的平等清凈身，安住於法界無量的平等清凈語，安住於法界無量的平等清凈心，安住於法界無量的平等諸菩薩清凈行愿，安住於法界無量的平等清凈眾會道場，安住於法界無量的平等為一切菩薩廣說諸法清凈智慧，安住於法界無量的平等能進入盡法界一切世界的身，安住於法界無量的平等一切法光明清凈無畏；能以一音盡斷一切眾生的疑惑，隨順他們的根性和慾望，都令他們歡喜，安住于無上的一切種智（指佛的智慧）、力、無所畏、自在神通、廣大功德、出離法中。
『佛子！這就是菩薩摩訶薩第十住的等法界無量回向。菩薩摩訶薩以法施等一切善根如此迴向時，成就圓滿普賢（指普賢菩薩）無量無邊的菩薩行愿，全部』
【English Translation】 English version 'They dedicate with a mind of immeasurable depth abiding in the Dharma Realm, equally; they dedicate with immeasurable skillful means abiding in the Dharma Realm, equally; they dedicate with immeasurable faith and understanding abiding in the Dharma Realm, equally; they dedicate with immeasurable faculties abiding in the Dharma Realm, equally; they dedicate with immeasurable beginning, middle, and end abiding in the Dharma Realm, equally; they dedicate with immeasurable karmic retribution abiding in the Dharma Realm, equally; they dedicate with immeasurable defilement and purity abiding in the Dharma Realm, equally; they dedicate with immeasurable sentient beings abiding in the Dharma Realm, equally; they dedicate with immeasurable Buddha-lands abiding in the Dharma Realm, equally; they dedicate with immeasurable Dharma abiding in the Dharma Realm, equally; they dedicate with immeasurable worldly light abiding in the Dharma Realm, equally; they dedicate with immeasurable Buddhas and Bodhisattvas abiding in the Dharma Realm, equally; they dedicate with immeasurable Bodhisattva practices and vows abiding in the Dharma Realm, equally; they dedicate with immeasurable Bodhisattva renunciation abiding in the Dharma Realm, equally; they dedicate with immeasurable Bodhisattva teachings and taming abiding in the Dharma Realm, equally; they dedicate with immeasurable non-duality of the Dharma Realm abiding in the Dharma Realm, equally; they dedicate with immeasurable assemblies of Tathagatas' practice places abiding in the Dharma Realm, equally.'
'Disciples of the Buddha! When Bodhisattva Mahasattvas (great Bodhisattvas) dedicate in this way, they abide in an immeasurable, equal, and pure body of the Dharma Realm; they abide in an immeasurable, equal, and pure speech of the Dharma Realm; they abide in an immeasurable, equal, and pure mind of the Dharma Realm; they abide in immeasurable, equal, and pure Bodhisattva practices and vows of the Dharma Realm; they abide in immeasurable, equal, and pure assembly places of the Dharma Realm; they abide in immeasurable, equal, and pure wisdom of the Dharma Realm, widely explaining all Dharmas for all Bodhisattvas; they abide in an immeasurable, equal body of the Dharma Realm that can enter all worlds of the Dharma Realm; they abide in immeasurable, equal, and pure fearlessness of the light of all Dharmas of the Dharma Realm; they can, with one sound, completely cut off the doubts of all sentient beings, and according to their roots and desires, make them all joyful, abiding in the supreme all-knowing wisdom, power, fearlessness, unhindered spiritual powers, vast merits, and the Dharma of liberation.
'Disciples of the Buddha! This is the tenth dwelling of Bodhisattva Mahasattvas, the immeasurable dedication of the Dharma Realm. When Bodhisattva Mahasattvas dedicate all good roots, such as the giving of Dharma, in this way, they accomplish and fulfill the immeasurable and boundless practices and vows of Samantabhadra (Bodhisattva Samantabhadra), all'
能嚴淨盡虛空等法界一切佛剎，令一切眾生亦得如是，具足成就無邊智慧，了一切法，于唸唸中見一切佛出興於世，于唸唸中見一切佛無量無邊自在力，所謂：廣大自在力、無著自在力、無礙自在力、不思議自在力、凈一切眾生自在力、立一切世界自在力、現不可說語言自在力、隨時應現自在力、住不退轉神通智自在力、演說一切無邊法界𢔌無有餘自在力、出生普賢菩薩無邊際眼自在力、以無礙耳識聞持無量諸佛正法自在力、一身結跏趺坐周遍十方無量法界于諸眾生無所迫隘自在力、以圓滿智普入三世無量法自在力。又得無量清凈，所謂：一切眾生清凈、一切佛剎清凈、一切法清凈、一切處遍知智清凈、遍虛空界無邊智清凈、得一切差別言音智以種種言音普應眾生清凈、放無量圓滿光普照一切無邊世界清凈、出生一切三世菩薩行智清凈、一念中普入三世一切諸佛眾會道場智清凈、入無邊一切世間令一切眾生皆作所應作清凈。如是等皆得具足，皆得成就，皆已修治，皆得平等，皆悉現前，皆悉知見，皆悉悟入，皆已觀察，皆得清凈，到于彼岸。」
爾時，佛神力故，十方各百萬佛剎微塵數世界六種震動，所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊
【現代漢語翻譯】 現代漢語譯本：能夠莊嚴清凈如同虛空一樣廣闊的法界中一切佛的剎土（佛所居住的國土），使一切眾生也能像這樣，具足成就無邊的智慧，明瞭一切法，在每一個念頭中見到一切佛出現在世間，在每一個念頭中見到一切佛無量無邊的自在力量，所謂的廣大自在力、無著自在力、無礙自在力、不可思議自在力、清凈一切眾生的自在力、建立一切世界的自在力、顯現不可說語言的自在力、隨時應現的自在力、安住不退轉神通智慧的自在力、演說一切無邊法界而無所遺漏的自在力、出生普賢菩薩（象徵菩薩行愿的代表）無邊際的眼自在力、以無礙的耳識聽聞並受持無量諸佛正法的自在力、以一身結跏趺坐的姿勢周遍十方無量法界，對於一切眾生沒有絲毫的迫隘的自在力、以圓滿的智慧普遍進入三世無量法的自在力。又獲得無量的清凈，所謂的：一切眾生清凈、一切佛剎清凈、一切法清凈、一切處遍知智清凈、遍虛空界無邊智清凈、獲得一切差別言音的智慧，以種種言音普遍迴應眾生的清凈、放出無量圓滿的光芒普遍照耀一切無邊世界的清凈、出生一切三世菩薩行智的清凈、在一念中普遍進入三世一切諸佛眾會道場的智慧清凈、進入無邊一切世間，使一切眾生都做他們應該做的事情的清凈。像這些都能夠具足，都能夠成就，都已經修治，都能夠平等，都全部現前，都全部知見，都全部悟入，都已經觀察，都得到清凈，到達彼岸。 那時，由於佛的神力，十方各百萬佛剎微塵數的世界發生了六種震動，所謂的：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。
【English Translation】 English version: Able to adorn and purify all Buddha-lands (Buddha's dwelling places) in the Dharma Realm, which is as vast as the empty space, enabling all sentient beings to also be like this, fully accomplishing boundless wisdom, understanding all dharmas, seeing all Buddhas appear in the world in every thought, seeing the immeasurable and boundless power of all Buddhas in every thought, namely: the power of vast freedom, the power of unattached freedom, the power of unobstructed freedom, the power of inconceivable freedom, the power of purifying all sentient beings, the power of establishing all worlds, the power of manifesting unspeakable languages, the power of appearing at any time, the power of dwelling in non-retrogressing supernatural wisdom, the power of expounding all boundless Dharma Realms without omission, the power of giving rise to the boundless eye of Samantabhadra Bodhisattva (representative of Bodhisattva's vows and practices), the power of hearing and upholding the true Dharma of countless Buddhas with unobstructed ear consciousness, the power of sitting in full lotus posture, pervading the immeasurable Dharma Realms of the ten directions, without any constraint on all sentient beings, the power of universally entering the immeasurable dharmas of the three times with perfect wisdom. Furthermore, obtaining immeasurable purity, namely: the purity of all sentient beings, the purity of all Buddha-lands, the purity of all dharmas, the purity of the wisdom of knowing all places, the purity of boundless wisdom pervading the empty space, obtaining the wisdom of all differentiated sounds, responding to sentient beings with various sounds, the purity of emitting immeasurable perfect light, universally illuminating all boundless worlds, the purity of giving rise to the wisdom of the practices of all Bodhisattvas of the three times, the purity of the wisdom of universally entering the assemblies and practice places of all Buddhas of the three times in one thought, entering all boundless worlds, enabling all sentient beings to do what they should do. All these are fully obtained, fully accomplished, already cultivated, all are equal, all are present, all are known and seen, all are enlightened, all have been observed, all are purified, reaching the other shore. At that time, due to the Buddha's divine power, the worlds, as numerous as the dust particles in a million Buddha-lands in each of the ten directions, experienced six kinds of shaking, namely: shaking, universal shaking, equal universal shaking; rising, universal rising, equal universal rising; surging, universal surging, equal universal surging; quaking, universal quaking, equal universal quaking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking.
、遍擊、等遍擊。佛神力故，法如是故，雨眾天華、天鬘、天末香、天諸雜香、天衣服、天珍寶、天莊嚴具、天摩尼寶、天沉水香、天栴檀香、天上妙蓋、天種種幢、天雜色幡、阿僧祇諸天身；無量百千億不可說天妙法音、不可思議天贊佛音、阿僧祇天歡喜音，咸稱善哉；無量阿僧祇百千那由他諸天恭敬禮拜；無數天子常念諸佛，希求如來無量功德，心不捨離；無數天子作眾妓樂，歌詠贊嘆供養如來；百千阿僧祇諸天放大光明，普照盡虛空遍法界一切佛剎，現無量阿僧祇諸佛境界；如來化身出過諸天，如於此世界兜率陀天宮說如是法，周遍十方一切世界兜率天宮悉亦如是。
爾時，復以佛神力故，十方各過百萬佛剎微塵數世界外，各有百萬佛剎微塵數諸菩薩而來集會，周遍十方，咸作是言：
「善哉善哉！佛子！乃能說此諸大回向。佛子！我等皆同一號，名：金剛幢，悉從金剛光世界金剛幢佛所來詣此土。彼諸世界悉以佛神力故而說是法，眾會眷屬、文辭句義，皆亦如是，不增不減。我等皆承佛神力，從彼土來為汝作證。如我來此眾會為汝作證，十方所有一切世界兜率天宮寶莊嚴殿諸菩薩眾來為作證，亦復如是。」
爾時，金剛幢菩薩承佛神力，觀察十方一切眾會暨於法界已，善知文義，增廣大心
【現代漢語翻譯】 現代漢語譯本：遍擊（普遍敲擊）、等遍擊（平等普遍敲擊）。由於佛的神力，以及佛法的力量，天空中降下各種天花、天鬘（天上的花環）、天末香（天上的粉末香）、各種天香、天衣、天珍寶、天莊嚴具、天摩尼寶（天上的如意寶珠）、天沉水香（天上的沉香）、天栴檀香（天上的檀香）、天上美妙的寶蓋、各種天幢（天上的旗幟）、各種顏色的天幡（天上的旗幟），以及無數的天人；無數百千億不可言說的天妙法音、不可思議的天贊佛音、無數天人的歡喜之音，都讚歎說『善哉』；無數無數百千那由他（極大的數量單位）的天人恭敬禮拜；無數天子常常思念諸佛，希求如來無量的功德，心中不曾舍離；無數天子演奏各種音樂，歌詠贊嘆供養如來；百千無數的天人放出大光明，普照盡虛空遍法界一切佛剎（佛的國土），顯現無數無數的諸佛境界；如來的化身超越諸天，如同在這個世界的兜率陀天宮（欲界天頂層）宣說這樣的佛法，周遍十方一切世界的兜率天宮也都是如此。 這時，又因為佛的神力，從十方各過百萬佛剎微塵數世界之外，各有百萬佛剎微塵數的菩薩前來，周遍十方，都這樣說道： 『善哉善哉！佛子！你竟然能夠宣說這些大回向。佛子！我們都同一個名號，叫做金剛幢（比喻堅固不壞），都是從金剛光世界金剛幢佛那裡來到這個世界的。那些世界都因為佛的神力而宣說此法，眾會眷屬、文辭句義，也都如此，沒有增減。我們都承蒙佛的神力，從那個世界來到這裡為你作證。如同我們來到這個法會為你作證一樣，十方所有一切世界的兜率天宮寶莊嚴殿的菩薩眾來為你作證，也都是如此。』 這時，金剛幢菩薩承蒙佛的神力，觀察十方一切法會以及法界，已經善於理解文義，增長了廣大的心。
【English Translation】 English version: 'Universally striking, equally universally striking.' Due to the Buddha's divine power and the power of the Dharma, there rained down various heavenly flowers, heavenly garlands, heavenly powdered incense, various heavenly fragrances, heavenly garments, heavenly treasures, heavenly ornaments, heavenly Mani jewels, heavenly aloeswood incense, heavenly sandalwood incense, exquisite heavenly canopies, various heavenly banners, various colored heavenly flags, and countless heavenly beings; immeasurable hundreds of thousands of billions of ineffable heavenly Dharma sounds, inconceivable heavenly sounds praising the Buddha, and countless heavenly sounds of joy, all exclaiming 'Excellent!'; immeasurable countless hundreds of thousands of nayutas (a large unit of number) of heavenly beings respectfully prostrated; countless heavenly sons constantly contemplated the Buddhas, seeking the immeasurable merits of the Tathagata, their minds never abandoning this aspiration; countless heavenly sons played various musical instruments, singing praises and making offerings to the Tathagata; hundreds of thousands of countless heavenly beings emitted great light, illuminating all Buddha lands throughout the entire space and Dharma realm, manifesting immeasurable countless realms of the Buddhas; the Tathagata's emanations surpassed all heavenly beings, just as the Dharma was spoken in the Tushita Heaven Palace (the highest heaven in the desire realm) of this world, so it was in all Tushita Heaven Palaces throughout the ten directions. At that time, again due to the Buddha's divine power, from beyond the number of worlds equal to the dust particles of a million Buddha lands in each of the ten directions, there came bodhisattvas equal to the dust particles of a million Buddha lands, pervading the ten directions, all saying: 'Excellent, excellent! Buddha-son! You are able to expound these great dedications. Buddha-son! We all share the same name, called Vajra Banner (symbolizing firmness and indestructibility), and we have all come from the Vajra Light World of the Buddha Vajra Banner to this world. In those worlds, this Dharma is also expounded due to the Buddha's divine power, and the assemblies, retinues, words, and meanings are all the same, without increase or decrease. We have all come from that world by the power of the Buddha to bear witness for you. Just as we have come to this assembly to bear witness for you, so too have the bodhisattvas in the jeweled and adorned palaces of the Tushita Heaven in all worlds of the ten directions come to bear witness for you.' At that time, the Bodhisattva Vajra Banner, by the power of the Buddha, having observed all the assemblies in the ten directions and the Dharma realm, and having well understood the meaning of the words, increased his vast mind.
，大悲普覆一切眾生，繫心安住三世佛種，善入一切佛功德法，成就諸佛自在之身，觀諸眾生心之所樂，及其所種一切善根悉分別知，隨順法身，為現清凈妙色之身，即於是時而說頌曰：
「菩薩成就法智慧， 悟解無邊正法門， 為法光明調御師， 了知無礙真實法。 菩薩為法大導師， 開示甚深難得法， 引導十方無量眾， 悉令安住正法中。 菩薩已飲佛法海， 法雲普雨十方界， 法日出現於世間， 闡揚妙法利群生。 常為難遇法施主， 了知入法巧方便， 法光清凈照其心， 於世說法恒無畏。 善修於法自在心， 悉能悟入諸法門， 成就甚深妙法海， 普為眾生擊法鼓。 宣說甚深希有法， 以法長養諸功德， 具足清凈法喜心， 示現世間佛法藏。 諸佛法王所灌頂， 成就法性智藏身， 悉能解了法實相， 安住一切眾善法。 菩薩修行第一施， 一切如來所贊喜， 所作皆蒙佛忍可， 以此成就人中尊。 菩薩成就妙法身， 親從諸佛法化生， 為利眾生作法燈， 演說無量最勝法。 隨所修行妙法施， 則亦觀察彼善根， 所作眾善為眾生， 悉以智慧而回向。 所有成佛功德法， 悉以回施諸
【現代漢語翻譯】 現代漢語譯本 以大慈悲心普遍覆蓋一切眾生，將心安住於過去、現在、未來三世諸佛的種子中，善巧地進入一切佛的功德法，成就諸佛自在的身體，觀察眾生心中所喜愛的，以及他們所種下的一切善根，都能分別知曉，順應法身，為他們顯現清凈微妙的色身，就在這時，說出偈頌： 『菩薩成就了法的智慧，領悟並理解無邊無際的正法之門，是引導眾生走向正法的光明導師，了知無礙的真實之法。 菩薩是引導眾生的大導師，開示甚深難得的佛法，引導十方無量眾生，使他們都能安住于正法之中。 菩薩已經飲用了佛法的海洋，法雲普遍降雨於十方世界，法日出現在世間，闡揚微妙的佛法，利益一切眾生。 菩薩常常是難得一見的佛法施主，了知進入佛法的巧妙方便，佛法的光明清凈地照耀他們的內心，在世間說法時恒常無所畏懼。 菩薩善於修習自在的法心，能夠領悟並進入一切法門，成就甚深微妙的佛法海洋，普遍為眾生敲響法鼓。 菩薩宣說甚深稀有的佛法，用佛法來增長各種功德，具足清凈的法喜之心，在世間示現佛法的寶藏。 菩薩被諸佛法王所灌頂，成就法性智慧的寶藏之身，能夠理解佛法的真實相貌，安住於一切美好的善法之中。 菩薩修行第一的佈施，一切如來都讚歎歡喜，所做的一切都得到佛的認可，因此成就人中之尊。 菩薩成就了微妙的法身，親自從諸佛的法化中誕生，爲了利益眾生而作佛法的明燈，演說無量最殊勝的佛法。 菩薩隨順所修行的微妙法施，也觀察眾生的善根，所做的一切善行都是爲了眾生，都用智慧來回向。 所有成就佛的功德法，都回向給一切眾生。』
【English Translation】 English version With great compassion, universally covering all sentient beings, they fix their minds on the seeds of the Buddhas of the three times (past, present, and future), skillfully entering all the meritorious dharmas of the Buddhas, achieving the liberated bodies of the Buddhas, observing what sentient beings delight in, and all the good roots they have planted, knowing them all distinctly. In accordance with the Dharma body, they manifest pure and wondrous forms. At that very moment, they speak the following verses: 'Bodhisattvas achieve the wisdom of the Dharma, understanding and comprehending the boundless gates of the Right Dharma, they are the guiding teachers of light for the Dharma, knowing the unobstructed true Dharma. Bodhisattvas are great guides for the Dharma, revealing the profound and rare Dharma, leading countless beings in the ten directions, enabling them all to abide in the Right Dharma. Bodhisattvas have already drunk from the ocean of the Buddha's Dharma, the Dharma clouds rain universally in the ten directions, the Dharma sun appears in the world, expounding the wondrous Dharma to benefit all beings. Bodhisattvas are often rare Dharma benefactors, knowing the skillful means to enter the Dharma, the light of the Dharma shines purely in their hearts, and they are always fearless when speaking the Dharma in the world. Bodhisattvas are skilled in cultivating the liberated mind of the Dharma, able to understand and enter all Dharma gates, achieving the profound and wondrous ocean of the Dharma, universally beating the Dharma drum for all beings. Bodhisattvas proclaim the profound and rare Dharma, using the Dharma to nurture all merits, possessing a pure heart of Dharma joy, manifesting the treasury of the Buddha's Dharma in the world. Bodhisattvas are crowned by the Dharma Kings, the Buddhas, achieving the body of the treasury of Dharma nature wisdom, able to understand the true nature of the Dharma, abiding in all good dharmas. Bodhisattvas practice the foremost giving, which all Tathagatas praise and rejoice in, all that they do is approved by the Buddhas, thus achieving the most honored among humans. Bodhisattvas achieve the wondrous Dharma body, born from the Dharma transformation of the Buddhas, acting as the Dharma lamp for the benefit of sentient beings, expounding the immeasurable and most supreme Dharma. Bodhisattvas, in accordance with the wondrous Dharma giving they practice, also observe the good roots of beings, all the good deeds they do are for the sake of sentient beings, and they dedicate them all with wisdom. All the meritorious dharmas of achieving Buddhahood, they dedicate to all sentient beings.'
群生， 愿令一切皆清凈， 到佛莊嚴之彼岸。 十方佛剎無有量， 悉具無量大莊嚴， 如是莊嚴不可思， 盡以莊嚴一國土。 如來所有清凈智， 愿令眾生皆具足， 猶如普賢真佛子， 一切功德自莊嚴。 成就廣大神通力， 往詣世界悉周遍， 一切眾生無有餘， 皆使修行菩薩道。 諸佛如來所開悟， 十方無量諸眾生， 一切皆令如普賢， 具足修行最上行。 諸佛菩薩所成就， 種種差別諸功德， 如是功德無有邊， 愿使眾生悉圓滿。 菩薩具足自在力， 所應學處皆往學， 示現一切大神通， 普詣十方無量土。 菩薩能於一念頃， 覲等眾生無數佛， 又復於一毛端中， 盡攝諸法皆明見。 世間眾生無有量， 菩薩悉能分別知， 諸佛無量等眾生， 大心供養咸令盡。 種種名香上妙華， 眾寶衣裳及幡蓋， 分佈法界咸充滿， 發心普供十方佛。 一毛孔中悉明見， 不思議數無量佛， 一切毛孔皆如是， 普禮一切世間燈。 舉身次第恭敬禮， 如是無邊諸最勝， 亦以言辭普稱讚， 窮盡未來一切劫。 一如來所供養具， 其數無量等眾生， 如是供養一如來， 一切如來亦
【現代漢語翻譯】 現代漢語譯本 愿一切眾生皆得清凈，到達佛陀莊嚴的彼岸。 十方佛土無量無邊，都具備無量的大莊嚴， 這樣的莊嚴不可思議，愿用其莊嚴一個國土。 愿如來所擁有的清凈智慧，眾生都能具備， 如同普賢（Samantabhadra）真佛子一般，一切功德自然莊嚴。 成就廣大的神通力量，前往各個世界都周遍， 讓一切眾生沒有遺漏，都修行菩薩道。 諸佛如來所開悟的，十方無量眾生， 都讓他們像普賢一樣，具足修行最上乘的行持。 諸佛菩薩所成就的，種種差別功德， 這樣的功德無邊無際，愿使眾生都圓滿。 菩薩具足自在的力量，所有應該學習的地方都去學習， 示現一切大神通，普遍前往十方無量國土。 菩薩能在一念之間，覲見等同眾生的無數佛， 又在一毛端中，盡攝諸法都明見。 世間眾生無量無邊，菩薩都能分別知曉， 諸佛等同無量眾生，以大心供養都令其滿足。 種種名香上妙的花，眾寶衣裳和幡蓋， 分佈法界都充滿，發心普遍供養十方佛。 一個毛孔中都明見，不可思議數目的無量佛， 一切毛孔都如此，普遍禮敬一切世間的明燈。 舉身次第恭敬禮拜，如此無邊的最殊勝者， 也用言辭普遍稱讚，窮盡未來一切劫。 一位如來所用的供養物，其數量等同無量眾生， 如此供養一位如來，一切如來也如此。
【English Translation】 English version May all beings be purified, and reach the other shore of the Buddha's majestic realm. The Buddha lands in the ten directions are immeasurable, all possessing immeasurable great adornments, Such adornments are inconceivable, may they be used to adorn one land. May the pure wisdom possessed by the Tathagata be fully attained by all beings, Just like the true Buddha-son Samantabhadra, all merits are naturally adorned. Achieving vast supernatural powers, traveling to all worlds, pervading everywhere, Ensuring that no sentient being is left behind, all cultivating the Bodhisattva path. The enlightenment that the Buddhas and Tathagatas have attained, and the immeasurable beings in the ten directions, May all of them be like Samantabhadra, fully practicing the supreme conduct. The various and distinct merits achieved by the Buddhas and Bodhisattvas, Such merits are boundless, may all beings be fulfilled. Bodhisattvas possess the power of freedom, going to all places where they should learn, Manifesting all great supernatural powers, universally going to the immeasurable lands in the ten directions. Bodhisattvas can, in a single thought, behold countless Buddhas equal to the number of beings, And within a single pore, encompass all dharmas and see them clearly. The number of beings in the world is immeasurable, Bodhisattvas can discern them all, The Buddhas are equal to immeasurable beings, with great minds, offering to them all until they are satisfied. Various fragrant and exquisite flowers, precious garments, and banners, Distributed throughout the Dharma realm, filling it completely, vowing to universally offer to the Buddhas of the ten directions. Within a single pore, one clearly sees an inconceivable number of immeasurable Buddhas, All pores are like this, universally paying homage to all the lights of the world. Bowing down respectfully, one by one, to these boundless and most supreme beings, Also using words to universally praise them, throughout all future kalpas. The offerings used for one Tathagata, their number is equal to immeasurable beings, Offering to one Tathagata in this way, so it is for all Tathagatas.
復然。 供養讚歎諸如來， 盡彼世間一切劫， 世間劫數可終盡， 菩薩供養無休懈。 一切世間種種劫， 于爾所劫修諸行， 恭敬供養一如來， 盡一切劫無厭足。 如無量劫供一佛， 供一切佛皆如是， 亦不分別是劫數， 于所供養生疲厭。 法界廣大無邊際， 菩薩觀察悉明瞭， 以大蓮華遍佈中， 施等眾生無量佛。 寶華香色皆圓滿， 清凈莊嚴甚微妙， 一切世間無可諭， 持以供養人中尊。 眾生數等無量剎， 諸妙寶蓋滿其中， 悉以供養一如來， 供一切佛皆如是。 涂香無比最殊勝， 一切世間未曾有， 以此供養天人師， 窮盡眾生數等劫。 末香燒香上妙華， 眾寶衣服莊嚴具， 如是供養諸最勝， 歡喜奉事無厭足。 等眾生數照世燈， 唸唸成就大菩提， 亦以無邊偈稱述， 供養人中調御者。 如眾生數佛世尊， 皆修無上妙供養， 如眾生數無量劫， 如是讚歎無窮盡。 如是供養諸佛時， 以佛神力皆周遍， 悉見十方無量佛， 安住普賢菩薩行。 過去未來及現在， 所有一切諸善根， 令我常修普賢行， 速得安住普賢地。 一切如來所知見， 世間無量諸
【現代漢語翻譯】 現代漢語譯本 再次說道： 我將以無盡的世間劫數，供養和讚歎諸位如來（Tathagata，佛的稱號）。 即使世間劫數有終盡之時，菩薩的供養也不會停止和懈怠。 在一切世間經歷種種劫數，于如此漫長的劫數中修持各種善行， 恭敬供養一位如來，即使窮盡一切劫數也不會感到厭倦。 如同用無量劫供養一位佛，供養一切佛也是如此， 不分別計算劫數，對於所做的供養也不會感到疲憊厭倦。 法界廣大無邊無際，菩薩觀察這一切都清清楚楚， 用巨大的蓮花遍佈其中，施予等同於眾生的無量佛。 寶華的香氣和色彩都圓滿無缺，清凈莊嚴極其微妙， 世間一切都無法比擬，我將以此供養人中至尊。 如同眾生數量一樣多的無量剎土（Ksetra，佛土），其中充滿各種珍寶蓋， 全部用來供養一位如來，供養一切佛也是如此。 涂香無比殊勝，世間從未有過， 我將以此供養天人導師，窮盡如同眾生數量一樣多的劫數。 末香、燒香、上妙的鮮花，各種珍寶衣服和莊嚴的器具， 用這些來供養諸位最殊勝的佛，歡喜奉事而永不厭倦。 如同眾生數量一樣多的照世明燈，唸唸成就大菩提（Bodhi，覺悟）， 也用無邊的偈頌來稱讚，供養人中的調御者（佛的稱號）。 如同眾生數量一樣多的佛世尊，都修持無上妙供養， 如同眾生數量一樣多的無量劫，如此讚歎永無止境。 當這樣供養諸佛時，憑藉佛的神力，一切都周遍， 能夠看到十方無量佛，安住于普賢菩薩（Samantabhadra）的修行之中。 過去、未來和現在，所有一切的善根， 愿我常修普賢菩薩的行愿，迅速安住于普賢菩薩的境界。 一切如來所知所見，世間無量諸
【English Translation】 English version Again: I will offer and praise all the Tathagatas (Buddha's title) throughout endless world-eons. Even if the world-eons come to an end, the Bodhisattva's offerings will not cease or slacken. Through all kinds of eons in all the worlds, practicing various good deeds in such long eons, Respectfully making offerings to one Tathagata, even if exhausting all eons, one will not feel weary. Just as offering to one Buddha for countless eons, offering to all Buddhas is the same, Without distinguishing the number of eons, one will not feel tired or weary of the offerings made. The Dharma realm is vast and boundless, the Bodhisattva observes all this clearly, Using huge lotuses to spread throughout, giving to countless Buddhas equal to the number of beings. The fragrance and colors of the precious flowers are perfect and complete, pure and adorned, extremely subtle, Nothing in the world can compare, I will use this to offer to the most honored among humans. As many immeasurable lands (Ksetra, Buddha-lands) as there are beings, filled with various precious canopies, All used to offer to one Tathagata, offering to all Buddhas is the same. The anointing incense is incomparably supreme, never before seen in the world, I will use this to offer to the teacher of gods and humans, exhausting as many eons as there are beings. Powdered incense, burning incense, supreme flowers, various precious clothes and adornments, Using these to offer to all the most supreme Buddhas, joyfully serving without ever being weary. As many lamps illuminating the world as there are beings, constantly achieving great Bodhi (Enlightenment), Also using boundless verses to praise, offering to the tamer of humans (Buddha's title). As many Buddhas, World Honored Ones, as there are beings, all cultivate supreme and wonderful offerings, As many immeasurable eons as there are beings, such praise is endless. When offering to all the Buddhas in this way, by the power of the Buddha, everything is pervasive, Able to see the immeasurable Buddhas in the ten directions, abiding in the practice of Samantabhadra (Universal Worthy) Bodhisattva. Past, future, and present, all good roots, May I always cultivate the vows of Samantabhadra Bodhisattva, quickly abiding in the realm of Samantabhadra Bodhisattva. All that is known and seen by all the Tathagatas, the immeasurable in the world
眾生， 悉愿具足如普賢， 為聰慧者所稱讚。 此是十方諸大士， 共所修治迴向行， 諸佛如來為我說， 此迴向行最無上。 十方世界無有餘， 其中一切諸眾生， 莫不咸令得開覺， 悉使常如普賢行。 如其迴向行佈施， 亦復堅持于禁戒， 精進長時無退怯， 忍辱柔和心不動， 禪定持心常一緣， 智慧了境同三昧， 去來現在皆通達， 世間無有得其邊。 菩薩身心及語業， 如是所作皆清凈， 一切修行無有餘， 悉與普賢菩薩等。 譬如法界無分別， 戲論染著皆永盡， 亦如涅槃無障礙， 心常如是離諸取。 智者所有迴向法， 諸佛如來已開示， 種種善根悉迴向， 是故能成菩薩道。 佛子善學此迴向， 無量行愿悉成滿， 攝取法界盡無餘， 是故能成善逝力。 若欲成就佛所說， 菩薩廣大殊勝行， 宜應善住此迴向， 是諸佛子號普賢。 一切眾生猶可數， 三世心量亦可知， 如是普賢諸佛子， 功德邊際無能測。 一毛度空可得邊， 眾剎為塵可知數， 如是大仙諸佛子， 所住行愿無能量。」
大方廣佛華嚴經卷第三十三 大正藏第 10 冊 No. 0279
【現代漢語翻譯】 現代漢語譯本 愿一切眾生，都能像普賢菩薩（Samantabhadra，象徵一切菩薩行愿的代表）一樣具足功德，為有智慧的人所稱讚。 這是十方世界所有的大菩薩們，共同修習並回向的行持，諸佛如來為我宣說了，這種迴向的行持是最無上的。 十方世界沒有一處遺漏，其中的一切眾生，都應讓他們得到開悟覺醒，都使他們常常像普賢菩薩一樣修行。 如果他們迴向修行佈施，也同樣堅持戒律，精進修行長久不退縮，忍辱柔和內心不動搖，禪定使心常專注於一境，智慧明瞭境界如同三昧（Samadhi，專注的狀態），對過去、現在、未來都通達無礙，世間沒有任何事物能限制它。 菩薩的身、心和語言行為，像這樣所做的一切都清凈無染，一切修行沒有遺漏，都與普賢菩薩相等。 譬如法界（Dharmadhatu，宇宙萬法所依的本體）沒有分別，戲論和執著都永遠斷盡，也像涅槃（Nirvana，解脫的境界）沒有障礙，心常常這樣遠離一切執取。 智者所擁有的迴向方法，諸佛如來已經開示，將種種善根都回向，因此能夠成就菩薩道。 佛子們善於學習這種迴向，無量的行愿都能圓滿成就，攝取法界沒有遺漏，因此能夠成就善逝（Sugata，佛的稱號）的力量。 如果想要成就佛所說的，菩薩廣大殊勝的行持，就應該安住于這種迴向，這些佛子被稱為普賢菩薩。 一切眾生可以計數，三世（過去、現在、未來）的心量也可以知曉，像普賢菩薩這樣的佛子，他們的功德邊際是無法測量的。 一根毛髮度過虛空可以測量出邊際，眾多剎土（Buddha-field，佛所教化的世界）化為微塵可以計數，像這樣的大仙（Maha-muni，佛的尊稱）佛子，他們所安住的行愿是無法估量的。
【English Translation】 English version May all sentient beings, be fully endowed like Samantabhadra (the Bodhisattva representing the vows and practices of all Bodhisattvas), and be praised by the wise. This is the practice of dedication that all great Bodhisattvas in the ten directions jointly cultivate, and the Tathagatas (Buddhas) have spoken to me about it, this practice of dedication is the most supreme. In the ten directions, there is no place left out, and all sentient beings within them should be awakened and enlightened, and all should always practice like Samantabhadra. If they dedicate their practice of giving, they also uphold the precepts, practice diligently without retreat for a long time, endure with gentleness and an unmoving heart, keep their minds focused on one point in meditation, and their wisdom understands the realm like Samadhi (a state of concentration), they are unobstructed in understanding the past, present, and future, and nothing in the world can limit it. The Bodhisattva's body, mind, and speech actions, all that is done in this way is pure and undefiled, all practices are without omission, and are equal to Samantabhadra. For example, the Dharmadhatu (the fundamental nature of all phenomena) has no distinctions, and all conceptualizations and attachments are forever extinguished, it is also like Nirvana (the state of liberation) without obstacles, and the mind is always like this, free from all grasping. The method of dedication that the wise possess, the Tathagatas have already revealed, all kinds of good roots are dedicated, and therefore the Bodhisattva path can be accomplished. May the Buddha's disciples be skilled in learning this dedication, may immeasurable vows and practices be fully accomplished, may they encompass the Dharmadhatu without omission, and therefore be able to accomplish the power of the Sugata (a title of the Buddha). If one wishes to accomplish what the Buddha has spoken of, the vast and supreme practices of the Bodhisattva, one should dwell well in this dedication, and these Buddha's disciples are called Samantabhadra. All sentient beings can be counted, and the measure of the minds of the three times (past, present, and future) can also be known, but the merits of the Buddha's disciples like Samantabhadra are immeasurable. The edge of a single hair passing through space can be measured, and the number of Buddha-fields (worlds where Buddhas teach) turned into dust can be counted, but the vows and practices that these great sages (Maha-muni, an epithet for the Buddha) dwell in are immeasurable.
大方廣佛華嚴經
大方廣佛華嚴經卷第三十四
于闐國三藏實叉難陀奉 制譯
十地品第二十六之一
爾時，世尊在他化自在天王宮摩尼寶藏殿，與大菩薩眾俱。其諸菩薩皆于阿耨多羅三藐三菩提不退轉，悉從他方世界來集；住一切菩薩智所住境，入一切如來智所入處；勤行不息，善能示現種種神通；諸所作事，教化調伏一切眾生而不失時；為成菩薩一切大愿，於一切世、一切劫、一切剎，勤修諸行，無暫懈息；具足菩薩福智助道，普益眾生而恒不匱；到一切菩薩智慧方便究竟彼岸，示入生死及以涅槃而不廢舍；修菩薩行，善入一切菩薩禪定、解脫三昧、三摩缽底、神通明智，諸所施為皆得自在；獲一切菩薩自在神力，於一念頃無所動作，悉能往詣一切如來道場眾會，為眾上首，請佛說法，護持諸佛正法之輪；以廣大心供養承事一切諸佛，常勤修習一切菩薩所行事業；其身普現一切世間，其音普及十方法界，心智無礙，普見三世；一切菩薩所有功德悉已修行而得圓滿，于不可說劫說不能盡。其名曰：金剛藏菩薩、寶藏菩薩、蓮華藏菩薩、德藏菩薩、蓮華德藏菩薩、日藏菩薩、蘇利耶藏菩薩、無垢月藏菩薩、於一切國土普現莊嚴藏菩薩、毗盧遮那智藏菩薩、妙德藏菩薩、栴檀德藏菩薩、華德
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》
第三十四卷
于闐國三藏實叉難陀奉旨翻譯
十地品第二十六之一
那時，世尊在他化自在天王宮的摩尼寶藏殿，與眾多大菩薩在一起。這些菩薩都於阿耨多羅三藐三菩提（無上正等正覺）不退轉，全部從其他世界來到這裡聚集；安住於一切菩薩智慧所安住的境界，進入一切如來智慧所進入的處所；勤奮修行不停止，善於示現種種神通；所做的一切事情，教化調伏一切眾生而不失時機；爲了成就菩薩的一切大愿，在一切世界、一切劫、一切剎土，勤奮修行各種行為，沒有絲毫懈怠；具足菩薩的福德智慧助道，普遍利益眾生而永不匱乏；到達一切菩薩智慧方便的究竟彼岸，示現進入生死以及涅槃而不放棄；修菩薩行，善於進入一切菩薩的禪定、解脫三昧、三摩缽底（等持）、神通明智，所做的一切都得到自在；獲得一切菩薩自在的神力，在一念之間無需任何動作，都能前往一切如來的道場集會，作為大眾的首領，請佛說法，護持諸佛的正法之輪；以廣大的心供養承事一切諸佛，常常勤奮修習一切菩薩所行的事業；他們的身體普遍顯現在一切世間，他們的聲音普及十方法界，心智沒有障礙，普遍見到過去、現在、未來三世；一切菩薩所有的功德都已修行而得到圓滿，在不可說劫的時間裡也說不完。他們的名字是：金剛藏菩薩、寶藏菩薩、蓮華藏菩薩、德藏菩薩、蓮華德藏菩薩、日藏菩薩、蘇利耶藏菩薩（太陽藏菩薩）、無垢月藏菩薩、於一切國土普現莊嚴藏菩薩、毗盧遮那智藏菩薩、妙德藏菩薩、栴檀德藏菩薩、華德藏菩薩……
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra
Volume 34
Translated under imperial decree by Tripiṭaka Śikṣānanda of Khotan
Chapter 26: The Ten Grounds, Part 1
At that time, the World Honored One was in the Mani Treasure Palace of the Paranirmitavasavartin Heaven, together with a great assembly of Bodhisattvas. These Bodhisattvas were all irreversible in their attainment of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), having gathered from other worlds; they dwelt in the realm where all Bodhisattva wisdom resides, entered the place where all Tathagata wisdom enters; they diligently practiced without ceasing, skillfully manifesting various spiritual powers; in all their actions, they taught and tamed all sentient beings without missing the opportune time; to fulfill all the great vows of Bodhisattvas, in all worlds, all kalpas, and all lands, they diligently cultivated all practices, without the slightest slackening; they were fully endowed with the blessings and wisdom that aid the Bodhisattva path, universally benefiting sentient beings without ever diminishing; they reached the ultimate shore of all Bodhisattva wisdom and skillful means, demonstrating entry into birth and death as well as Nirvana without abandoning; they cultivated Bodhisattva practices, skillfully entering all Bodhisattva meditations, liberations, samadhis, samapattis, spiritual powers, and clear wisdom, all their actions were free and unhindered; they obtained all the free and unhindered spiritual powers of Bodhisattvas, in a single thought moment without any movement, they could go to all the Tathagata's places of enlightenment, acting as leaders of the assembly, requesting the Buddha to teach the Dharma, protecting and upholding the wheel of the Buddhas' true Dharma; with a vast mind, they made offerings and served all the Buddhas, constantly and diligently cultivating all the activities that Bodhisattvas undertake; their bodies manifested universally in all worlds, their voices pervaded the ten directions of the Dharma realm, their minds and wisdom were unobstructed, universally seeing the three periods of time; all the merits and virtues of all Bodhisattvas had been cultivated and perfected, and could not be fully described even in incalculable kalpas. Their names were: Vajragarbha Bodhisattva, Ratnagarbha Bodhisattva, Padmagarbha Bodhisattva, Gunagarbha Bodhisattva, Padmagunagarbha Bodhisattva, Suryagarbha Bodhisattva, Suryagarbha Bodhisattva, Vimalacandragarbha Bodhisattva, Sarvakshetrapratibhasavyuhagarbha Bodhisattva, Vairocana-jnana-garbha Bodhisattva, Subhadra-garbha Bodhisattva, Candanaguna-garbha Bodhisattva, Pushpaguna-garbha Bodhisattva...
藏菩薩、俱蘇摩德藏菩薩、優缽羅德藏菩薩、天德藏菩薩、福德藏菩薩、無礙清凈智德藏菩薩、功德藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種辯才莊嚴藏菩薩、大光明網藏菩薩、凈威德光明王藏菩薩、金莊嚴大功德光明王藏菩薩、一切相莊嚴凈德藏菩薩、金剛焰德相莊嚴藏菩薩、光明焰藏菩薩、星宿王光照藏菩薩、虛空無礙智藏菩薩、妙音無礙藏菩薩、陀羅尼功德持一切眾生愿藏菩薩、海莊嚴藏菩薩、須彌德藏菩薩、凈一切功德藏菩薩、如來藏菩薩、佛德藏菩薩、解脫月菩薩……。如是等無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說諸菩薩摩訶薩眾，金剛藏菩薩而為上首。
爾時，金剛藏菩薩承佛神力，入菩薩大智慧光明三昧。入是三昧已，即時十方各過十億佛剎微塵數世界外，各有十億佛剎微塵數諸佛，同名：金剛藏，而現其前，作如是言：
「善哉善哉！金剛藏！乃能入是菩薩大智慧光明三昧。善男子！此是十方各十億佛剎微塵數諸佛共加於汝，以毗盧遮那如來、應、正等覺本願力故，威神力故，亦是汝勝智力故，欲令汝為一切菩薩說不思議諸佛法光明故。所謂：令入智地故，攝一切善根故，善揀擇一切佛法故，廣知諸法故，善能說法故，無分別智清凈故，一切
【現代漢語翻譯】 現代漢語譯本：藏菩薩（Garbha Bodhisattva）、俱蘇摩德藏菩薩（Kusumodgarbha Bodhisattva）、優缽羅德藏菩薩（Utpalagarbha Bodhisattva）、天德藏菩薩（Devagarbha Bodhisattva）、福德藏菩薩（Punyagarbha Bodhisattva）、無礙清凈智德藏菩薩（Apratihatasuddhajnanagarbha Bodhisattva）、功德藏菩薩（Gunagarbha Bodhisattva）、那羅延德藏菩薩（Narayanagarbha Bodhisattva）、無垢藏菩薩（Vimalagarbha Bodhisattva）、離垢藏菩薩（Vigatagarbha Bodhisattva）、種種辯才莊嚴藏菩薩（Nana-pratibhanalankara-garbha Bodhisattva）、大光明網藏菩薩（Mahavairocanajala-garbha Bodhisattva）、凈威德光明王藏菩薩（Visuddha-tejas-prabha-raja-garbha Bodhisattva）、金莊嚴大功德光明王藏菩薩（Suvarna-alankara-mahaguna-prabha-raja-garbha Bodhisattva）、一切相莊嚴凈德藏菩薩（Sarva-lakshana-alankara-visuddha-garbha Bodhisattva）、金剛焰德相莊嚴藏菩薩（Vajrajvalana-tejas-lakshana-alankara-garbha Bodhisattva）、光明焰藏菩薩（Prabhajvala-garbha Bodhisattva）、星宿王光照藏菩薩（Nakshatra-raja-prabha-avabhasa-garbha Bodhisattva）、虛空無礙智藏菩薩（Akasa-anavarana-jnana-garbha Bodhisattva）、妙音無礙藏菩薩（Madhura-ghosha-anavarana-garbha Bodhisattva）、陀羅尼功德持一切眾生愿藏菩薩（Dharani-guna-dhara-sarva-sattva-pranidhana-garbha Bodhisattva）、海莊嚴藏菩薩（Samudra-alankara-garbha Bodhisattva）、須彌德藏菩薩（Sumeru-guna-garbha Bodhisattva）、凈一切功德藏菩薩（Visuddha-sarva-guna-garbha Bodhisattva）、如來藏菩薩（Tathagatagarbha Bodhisattva）、佛德藏菩薩（Buddha-guna-garbha Bodhisattva）、解脫月菩薩（Vimukticandra Bodhisattva）……。如是等無數無量、無邊無等、不可數、不可稱、不可思、不可量、不可說諸菩薩摩訶薩眾，金剛藏菩薩（Vajragarbha Bodhisattva）而為上首。 爾時，金剛藏菩薩承佛神力，入菩薩大智慧光明三昧。入是三昧已，即時十方各過十億佛剎微塵數世界外，各有十億佛剎微塵數諸佛，同名：金剛藏，而現其前，作如是言： 『善哉善哉！金剛藏！乃能入是菩薩大智慧光明三昧。善男子！此是十方各十億佛剎微塵數諸佛共加於汝，以毗盧遮那如來（Vairocana Tathagata）、應、正等覺本願力故，威神力故，亦是汝勝智力故，欲令汝為一切菩薩說不思議諸佛法光明故。所謂：令入智地故，攝一切善根故，善揀擇一切佛法故，廣知諸法故，善能說法故，無分別智清凈故，一切』
【English Translation】 English version: Garbha Bodhisattva (Womb Bodhisattva), Kusumodgarbha Bodhisattva (Flower Womb Bodhisattva), Utpalagarbha Bodhisattva (Blue Lotus Womb Bodhisattva), Devagarbha Bodhisattva (Heavenly Womb Bodhisattva), Punyagarbha Bodhisattva (Merit Womb Bodhisattva), Apratihatasuddhajnanagarbha Bodhisattva (Unobstructed Pure Wisdom Womb Bodhisattva), Gunagarbha Bodhisattva (Virtue Womb Bodhisattva), Narayanagarbha Bodhisattva (Narayana Womb Bodhisattva), Vimalagarbha Bodhisattva (Immaculate Womb Bodhisattva), Vigatagarbha Bodhisattva (Free from Defilement Womb Bodhisattva), Nana-pratibhanalankara-garbha Bodhisattva (Various Eloquence Adorned Womb Bodhisattva), Mahavairocanajala-garbha Bodhisattva (Great Light Net Womb Bodhisattva), Visuddha-tejas-prabha-raja-garbha Bodhisattva (Pure Majestic Light King Womb Bodhisattva), Suvarna-alankara-mahaguna-prabha-raja-garbha Bodhisattva (Golden Adornment Great Merit Light King Womb Bodhisattva), Sarva-lakshana-alankara-visuddha-garbha Bodhisattva (All Marks Adorned Pure Virtue Womb Bodhisattva), Vajrajvalana-tejas-lakshana-alankara-garbha Bodhisattva (Vajra Flame Virtue Marks Adorned Womb Bodhisattva), Prabhajvala-garbha Bodhisattva (Radiant Flame Womb Bodhisattva), Nakshatra-raja-prabha-avabhasa-garbha Bodhisattva (Star King Light Illumination Womb Bodhisattva), Akasa-anavarana-jnana-garbha Bodhisattva (Space Unobstructed Wisdom Womb Bodhisattva), Madhura-ghosha-anavarana-garbha Bodhisattva (Sweet Sound Unobstructed Womb Bodhisattva), Dharani-guna-dhara-sarva-sattva-pranidhana-garbha Bodhisattva (Dharani Virtue Holder All Beings Vow Womb Bodhisattva), Samudra-alankara-garbha Bodhisattva (Ocean Adornment Womb Bodhisattva), Sumeru-guna-garbha Bodhisattva (Mount Sumeru Virtue Womb Bodhisattva), Visuddha-sarva-guna-garbha Bodhisattva (Pure All Virtue Womb Bodhisattva), Tathagatagarbha Bodhisattva (Tathagata Womb Bodhisattva), Buddha-guna-garbha Bodhisattva (Buddha Virtue Womb Bodhisattva), Vimukticandra Bodhisattva (Liberation Moon Bodhisattva) ... These are countless, immeasurable, boundless, incomparable, uncountable, incalculable, inconceivable, immeasurable, and inexpressible Bodhisattva Mahasattvas, with Vajragarbha Bodhisattva (Vajra Womb Bodhisattva) as their leader. At that time, Vajragarbha Bodhisattva, empowered by the Buddha's spiritual might, entered the Samadhi of Great Wisdom Light of the Bodhisattvas. Having entered this Samadhi, immediately, beyond each of the ten directions, past ten billion Buddha-lands of dust-motes, there appeared ten billion Buddhas, each with the same name: Vajragarbha, who manifested before him and spoke thus: 'Excellent, excellent! Vajragarbha! You are able to enter this Samadhi of Great Wisdom Light of the Bodhisattvas. Good man! This is the combined power of ten billion Buddhas in each of the ten directions, added to you, due to the original vow power of Vairocana Tathagata (The Illuminator Thus Come One), the worthy, the rightly enlightened one, and due to your own superior wisdom power, wishing to enable you to speak the inconceivable light of the Buddhas' Dharma for all Bodhisattvas. Namely: to enable them to enter the wisdom ground, to gather all good roots, to skillfully discern all the Buddha's Dharma, to widely know all dharmas, to be skilled in expounding the Dharma, to have pure non-discriminating wisdom, all'
世法不染故，出世善根清凈故，得不思議智境界故，得一切智人智境界故；又令得菩薩十地始終故，如實說菩薩十地差別相故，緣念一切佛法故，修習分別無漏法故，善選擇觀察大智光明巧莊嚴故，善入決定智門故，隨所住處次第顯說無所畏故，得無礙辯才光明故，住大辯才地善決定故，憶念菩薩心不忘失故，成熟一切眾生界故，能遍至一切處決定開悟故。善男子！汝當辯說此法門差別善巧法。所謂：承佛神力如來智明所加故，凈自善根故，普凈法界故，普攝眾生故，深入法身、智身故，受一切佛灌頂故，得一切世間最高大身故，超一切世間道故，清凈出世善根故，滿足一切智智故。」
爾時，十方諸佛與金剛藏菩薩無能映奪身，與無礙樂說辯，與善分別清凈智，與善憶念不忘力，與善決定明瞭慧，與至一切處開悟智，與成道自在力，與如來無所畏，與一切智人觀察分別諸法門辯才智，與一切如來上妙身、語、意具足莊嚴。何以故？得此三昧法如是故，本願所起故，善凈深心故，善凈智輪故，善積集助道故，善修治所作故，念其無量法器故，知其清凈信解故，得無錯謬總持故，法界智印善印故。
爾時，十方諸佛各伸右手摩金剛藏菩薩頂。摩頂已，金剛藏菩薩從三昧起，普告一切菩薩眾言：「諸佛子！諸
【現代漢語翻譯】 現代漢語譯本 因為不被世俗法則所污染，因為出世的善根清凈，所以能獲得不可思議的智慧境界，能獲得一切智者的智慧境界；又能使菩薩獲得十地（菩薩修行的十個階段）的始終，如實地宣說菩薩十地的差別相，緣念一切佛法，修習分別無漏之法，善於選擇觀察大智慧光明巧妙的莊嚴，善於進入決定智慧之門，隨著所住之處次第地顯說無所畏懼的道理，獲得無礙的辯才光明，安住于大辯才之地並善於決斷，憶念菩薩之心而不忘失，成熟一切眾生界，能夠普遍到達一切處並決斷開悟。善男子！你應該辯說此法門的差別善巧之法。所謂：承蒙佛的神力以及如來智慧光明的加持，凈化自身的善根，普遍凈化法界，普遍攝受眾生，深入法身、智身，接受一切佛的灌頂，獲得一切世間最高大的身軀，超越一切世間之道，清凈出世的善根，圓滿一切智智。 那時，十方諸佛給予金剛藏菩薩無能映奪的身軀，給予無礙的樂說辯才，給予善於分別的清凈智慧，給予善於憶念不忘的記憶力，給予善於決斷的明瞭智慧，給予到達一切處開悟的智慧，給予成就道業的自在力量，給予如來的無所畏懼，給予一切智者觀察分別諸法門的辯才智慧，給予一切如來上妙的身、語、意具足的莊嚴。為什麼呢？因為獲得此三昧法是這樣的緣故，因為本願所生起的緣故，因為善於清凈深心的緣故，因為善於清凈智慧之輪的緣故，因為善於積集助道的緣故，因為善於修治所作的緣故，因為憶念其無量法器的緣故，因為知道其清凈的信解的緣故，因為獲得不錯謬的總持的緣故，因為法界智慧印善於印證的緣故。 那時，十方諸佛各自伸出右手摩金剛藏菩薩的頭頂。摩頂完畢后，金剛藏菩薩從三昧中起身，普遍告知一切菩薩眾說：『諸位佛子！』
【English Translation】 English version Because they are not defiled by worldly laws, because their transcendental roots of goodness are pure, they attain the inconceivable realm of wisdom, and they attain the realm of wisdom of all-knowing ones; moreover, they enable Bodhisattvas to attain the beginning and end of the ten stages (the ten stages of Bodhisattva practice), truthfully explain the differences between the ten stages of Bodhisattvas, contemplate all the Buddha-dharmas, practice and distinguish the undefiled dharmas, skillfully choose and observe the great wisdom light's skillful adornments, skillfully enter the gate of decisive wisdom, sequentially reveal fearlessness according to where they dwell, obtain the light of unobstructed eloquence, abide in the ground of great eloquence and skillfully make decisions, remember the Bodhisattva's mind without forgetting, mature all realms of sentient beings, and be able to universally reach all places and decisively awaken. Good man! You should explain the skillful methods of this Dharma gate's differences. Namely: because of the Buddha's divine power and the Tathagata's wisdom light's blessing, purifying one's own roots of goodness, universally purifying the Dharma realm, universally gathering sentient beings, deeply entering the Dharma body and wisdom body, receiving the anointment of all Buddhas, obtaining the greatest body in all the world, transcending all worldly paths, purifying transcendental roots of goodness, and fulfilling all-knowing wisdom. At that time, the Buddhas of the ten directions gave Vajragarbha Bodhisattva a body that could not be overshadowed, gave him unobstructed eloquence in joyful speech, gave him pure wisdom that was good at distinguishing, gave him the power of good memory without forgetting, gave him clear wisdom that was good at making decisions, gave him the wisdom to awaken in all places, gave him the power of freedom in accomplishing the path, gave him the fearlessness of the Tathagata, gave him the eloquence and wisdom of all-knowing ones in observing and distinguishing all Dharma gates, and gave him the perfect adornments of the sublime body, speech, and mind of all Tathagatas. Why is this so? Because obtaining this Samadhi Dharma is like this, because it arises from the original vow, because of the goodness of purifying the deep mind, because of the goodness of purifying the wheel of wisdom, because of the goodness of accumulating aids to the path, because of the goodness of cultivating what has been done, because of remembering its immeasurable Dharma vessels, because of knowing its pure faith and understanding, because of obtaining the faultless Dharani, and because the Dharma realm wisdom seal is well sealed. At that time, the Buddhas of the ten directions each extended their right hands and stroked the crown of Vajragarbha Bodhisattva's head. After stroking his head, Vajragarbha Bodhisattva arose from Samadhi and universally announced to all the Bodhisattva assembly, saying: 'Oh, sons of the Buddhas!'
菩薩愿善決定，無雜不可見，廣大如法界，究竟如虛空，盡未來際遍一切佛剎，救護一切眾生，為一切諸佛所護，入過去、未來、現在諸佛智地。佛子！何等為菩薩摩訶薩智地？佛子！菩薩摩訶薩智地有十種，過去、未來、現在諸佛，已說、當說、今說；我亦如是說。何等為十？一者歡喜地，二者離垢地，三者發光地，四者焰慧地，五者難勝地，六者現前地，七者遠行地，八者不動地，九者善慧地，十者法雲地。佛子！此菩薩十地，三世諸佛已說、當說、今說。佛子！我不見有諸佛國土，其中如來不說此十地者。何以故？此是菩薩摩訶薩向菩提最上道，亦是清凈法光明門，所謂：分別演說菩薩諸地。佛子！此處不可思議，所謂諸菩薩隨證智。」
爾時，金剛藏菩薩說此菩薩十地名已，默然而住，不復分別。是時，一切菩薩眾聞菩薩十地名，不聞解釋，咸生渴仰，作如是念：「何因何緣，金剛藏菩薩唯說菩薩十地名而不解釋？」
解脫月菩薩知諸大眾心之所念，以頌問金剛藏菩薩曰：
「何故凈覺人， 念智功德具， 說諸上妙地， 有力不解釋？ 一切咸決定， 勇猛無怯弱， 何故說地名， 而不為開演？ 諸地妙義趣， 此眾皆欲聞， 其心無怯弱， 愿為分別說！ 眾
【現代漢語翻譯】 現代漢語譯本 菩薩的願望堅定不移，純凈無雜，廣大如法界一般，究竟如虛空一般，遍及未來無盡的時間和一切佛剎，救護一切眾生，為一切諸佛所護持，進入過去、未來、現在諸佛的智慧之地。佛子！什麼是菩薩摩訶薩（偉大的菩薩）的智慧之地？佛子！菩薩摩訶薩的智慧之地有十種，過去、未來、現在的諸佛已經說過、將要說、現在正在說；我也是這樣說。哪十種呢？第一是歡喜地，第二是離垢地，第三是發光地，第四是焰慧地，第五是難勝地，第六是現前地，第七是遠行地，第八是不動地，第九是善慧地，第十是法雲地。佛子！這菩薩的十地，三世諸佛已經說過、將要說、現在正在說。佛子！我沒有見到有哪個佛國，其中的如來不說這十地的。為什麼呢？這是菩薩摩訶薩通向菩提（覺悟）的最上之道，也是清凈法光明的門徑，也就是：分別演說菩薩的各個階段。佛子！這裡是不可思議的，也就是諸菩薩隨著證悟的智慧而行進。 當時，金剛藏菩薩說完這菩薩十地的名稱后，就默默地住止，不再分別解釋。這時，一切菩薩大眾聽到菩薩十地的名稱，卻沒有聽到解釋，都感到渴求，心中想著：『是什麼原因，金剛藏菩薩只說菩薩十地的名稱而不解釋呢？』 解脫月菩薩知道大眾心中的想法，就用偈頌問金剛藏菩薩說： 『為何清凈覺悟的人，念、智、功德都具足，說了這些殊勝的境界，卻有力而不解釋呢？一切大眾都堅定不移，勇猛而無怯弱，為何只說這些地的名稱，而不為我們開示演說呢？這些地的微妙意義和旨趣，大眾都想聽聞，他們的心沒有怯弱，希望您為我們分別解說！』
【English Translation】 English version The Bodhisattva's vows are firmly established, pure and unmixed, vast as the Dharma realm, ultimate as the void, pervading the endless future and all Buddha-lands, saving all sentient beings, protected by all Buddhas, entering the wisdom-grounds of the Buddhas of the past, future, and present. O son of the Buddha! What are the wisdom-grounds of a Bodhisattva Mahasattva (great Bodhisattva)? O son of the Buddha! There are ten wisdom-grounds of a Bodhisattva Mahasattva, which the Buddhas of the past, future, and present have spoken, will speak, and are now speaking; I also speak thus. What are the ten? First is the Joyful Ground (Pramudita-bhumi), second is the Stainless Ground (Vimala-bhumi), third is the Luminous Ground (Prabhakari-bhumi), fourth is the Blazing Wisdom Ground (Arcismati-bhumi), fifth is the Difficult to Conquer Ground (Sudurjaya-bhumi), sixth is the Manifest Ground (Abhimukhi-bhumi), seventh is the Far-Reaching Ground (Duramgama-bhumi), eighth is the Immovable Ground (Acala-bhumi), ninth is the Good Wisdom Ground (Sadhumati-bhumi), and tenth is the Cloud of Dharma Ground (Dharmamegha-bhumi). O son of the Buddha! These ten grounds of the Bodhisattva, the Buddhas of the three times have spoken, will speak, and are now speaking. O son of the Buddha! I have not seen any Buddha-land where the Tathagata does not speak of these ten grounds. Why is that? This is the supreme path for a Bodhisattva Mahasattva towards Bodhi (enlightenment), and it is also the gate of pure Dharma light, that is: the detailed explanation of the various stages of a Bodhisattva. O son of the Buddha! This is inconceivable, that is, the Bodhisattvas proceed according to the wisdom they realize. At that time, after Vajragarbha Bodhisattva had spoken the names of these ten grounds of the Bodhisattva, he remained silent and did not explain further. At this time, all the Bodhisattva assembly, having heard the names of the ten grounds of the Bodhisattva but not hearing any explanation, all felt a thirst and thought: 'What is the reason that Vajragarbha Bodhisattva only speaks the names of the ten grounds of the Bodhisattva and does not explain them?' Knowing the thoughts in the minds of the assembly, Vimoksha-chandra Bodhisattva asked Vajragarbha Bodhisattva in verse: 'Why does the pure enlightened one, who possesses mindfulness, wisdom, and merit, speak of these supreme grounds, yet have the power not to explain them? All the assembly are firm and resolute, courageous and without fear, why only speak the names of these grounds, and not open and explain them for us? The subtle meanings and purposes of these grounds, the assembly all wish to hear, their minds are without fear, we hope you will explain them separately!'
會悉清凈， 離懈怠嚴潔， 能堅固不動， 具功德智慧。 相視咸恭敬， 一切悉專仰， 如蜂念好蜜， 如渴思甘露。」
爾時，大智無所畏金剛藏菩薩聞說是已，欲令眾會心歡喜故，為諸佛子而說頌言：
「菩薩行地事， 最上諸佛本， 顯示分別說， 第一希有難。 微細難可見， 離念超心地， 出生佛境界， 聞者悉迷惑。 持心如金剛， 深信佛勝智， 知心地無我， 能聞此勝法。 如空中彩畫， 如空中風相， 牟尼智如是， 分別甚難見。 我念佛智慧， 最勝難思議， 世間無能受， 默然而不說。」
爾時，解脫月菩薩聞是說已，白金剛藏菩薩言：「佛子！今此眾會皆悉已集，善凈深心，善潔思念，善修諸行，善集助道，善能親近百千億佛，成就無量功德善根，舍離癡惑，無有垢染，深心信解，于佛法中不隨他教。善哉佛子！當承佛神力而為演說，此諸菩薩于如是等甚深之處皆能證知。」
爾時，解脫月菩薩欲重宣其義而說頌曰：
「愿說最安隱， 菩薩無上行， 分別于諸地， 智凈成正覺。 此眾無諸垢， 志解悉明潔， 承事無量佛， 能知此地義。」
爾時，金剛藏菩薩言：「
【現代漢語翻譯】 現代漢語譯本 他們都將完全清凈，遠離懈怠，莊嚴整潔，能夠堅定不動搖，具備功德和智慧。 他們互相看著都恭敬，一切都專注仰慕，如同蜜蜂思念好蜜，如同口渴的人思念甘露。
這時，大智無所畏金剛藏菩薩（Vajragarbha Bodhisattva，金剛藏菩薩）聽了這些話后，爲了讓大眾心生歡喜，為諸佛子說了偈頌：
『菩薩所修行的境界，是最上諸佛的根本，顯示分別解說，是第一稀有難得的。 它微妙難以看見，超越了念頭和意識，能生出佛的境界，聽聞的人都會迷惑。 要像金剛一樣持守心念，深信佛的殊勝智慧，知道心性本無我，才能聽聞這殊勝的佛法。 就像空中的彩畫，就像空中的風相，牟尼（釋迦牟尼佛）的智慧也是如此，分別起來非常難以見到。 我想到佛的智慧，最殊勝難以思議，世間沒有人能夠領受，所以默然不語。』
這時，解脫月菩薩（Vimukticandra Bodhisattva，解脫月菩薩）聽了這些話后，對金剛藏菩薩說：『佛子！現在這裡的眾人都已經聚集，心地善良清凈，思想純潔，善於修行各種行為，善於積累助道的資糧，善於親近百千億佛，成就無量功德善根，舍離愚癡迷惑，沒有污垢染著，內心深信理解，對於佛法不隨從他人的教導。善哉，佛子！應當承蒙佛的神力來為我們演說，這些菩薩對於如此甚深之處都能證悟瞭解。』
這時，解脫月菩薩爲了重申其義，說了偈頌：
『愿您宣說最安穩的，菩薩無上的修行，分別解說諸地的境界，以智慧清凈成就正覺。 這裡的眾人沒有污垢，志向和理解都明凈，承事過無量諸佛，能夠了解此地的意義。』
這時，金剛藏菩薩說：
【English Translation】 English version They will all be completely pure, free from laziness, dignified and clean, able to be firm and unmoving, possessing merit and wisdom. They look at each other with respect, all are focused and admiring, like bees longing for good honey, like the thirsty longing for sweet dew.
At that time, the great wisdom, fearless Vajragarbha Bodhisattva (金剛藏菩薩) , having heard these words, in order to make the assembly happy, spoke the following verses for all the Buddha's children:
'The realm of practice of Bodhisattvas, is the root of the most supreme Buddhas, to reveal and explain it, is the first rare and difficult thing. It is subtle and difficult to see, beyond thoughts and consciousness, able to give birth to the realm of the Buddha, those who hear it will be confused. One must hold the mind like a diamond, deeply believe in the Buddha's supreme wisdom, know that the nature of the mind is without self, then one can hear this supreme Dharma. Like a painting in the sky, like the wind in the sky, the wisdom of Muni (釋迦牟尼佛) is also like this, it is very difficult to see when distinguishing it. I think of the Buddha's wisdom, the most supreme and inconceivable, there is no one in the world who can receive it, so I remain silent and do not speak.'
At that time, Vimukticandra Bodhisattva (解脫月菩薩), having heard these words, said to Vajragarbha Bodhisattva: 'Buddha's child! Now all the people here have gathered, their minds are kind and pure, their thoughts are pure, they are good at practicing various actions, good at accumulating the resources for the path, good at being close to hundreds of billions of Buddhas, achieving immeasurable merits and good roots, abandoning ignorance and delusion, without defilement, with deep faith and understanding, and do not follow others' teachings in the Buddha's Dharma. Excellent, Buddha's child! You should rely on the Buddha's divine power to explain it for us, these Bodhisattvas can all realize and understand such profound places.'
At that time, Vimukticandra Bodhisattva, in order to restate its meaning, spoke the following verses:
'May you explain the most peaceful, the supreme practice of Bodhisattvas, explain the realms of the various stages, with wisdom and purity to achieve enlightenment. The people here have no defilement, their aspirations and understanding are clear and pure, they have served countless Buddhas, and are able to understand the meaning of this stage.'
At that time, Vajragarbha Bodhisattva said:
佛子！雖此眾集善凈思念，舍離愚癡及以疑惑，于甚深法不隨他教；然有其餘劣解眾生，聞此甚深難思議事，多生疑惑，于長夜中受諸衰惱。我愍此等，是故默然。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「雖此眾凈廣智慧， 甚深明利能抉擇， 其心不動如山王， 不可傾覆猶大海。 有行未久解未得， 隨識而行不隨智， 聞此生疑墮惡道， 我愍是等故不說。」
爾時，解脫月菩薩重白金剛藏菩薩言：「佛子！愿承佛神力分別說此不思議法，此人當得如來護念而生信受。何以故？說十地時，一切菩薩法應如是，得佛護念。得護念故，於此智地能生勇猛。何以故？此是菩薩最初所行，成就一切諸佛法故。譬如書字、數說，一切皆以字母為本、字母究竟，無有少分離字母者。佛子！一切佛法皆以十地為本，十地究竟修行成就，得一切智。是故，佛子！愿為演說！此人必為如來所護，令其信受。」
爾時，解脫月菩薩欲重宣其義而說頌曰：
「善哉佛子愿演說， 趣入菩提諸地行！ 十方一切自在尊， 莫不護念智根本。 此安住智亦究竟， 一切佛法所從生， 譬如書數字母攝， 如是佛法依于地。」
爾時，諸大菩薩眾一時同聲向金剛藏菩薩而
【現代漢語翻譯】 現代漢語譯本：佛子！雖然這裡的聚集的眾生都具有清凈的思維，捨棄了愚癡和疑惑，對於甚深的佛法不隨從他人的教導；然而還有一些理解力較差的眾生，聽到這些甚深難以思議的事情，會產生很多疑惑，在漫長的黑夜中遭受各種衰敗和煩惱。我憐憫這些眾生，所以保持沉默。 這時，金剛藏菩薩爲了再次宣說這個道理，就說了偈頌： 『雖然這裡的眾生清凈且具有廣大的智慧，對於甚深的道理能夠明晰地辨別，他們的心像山王一樣不動搖，像大海一樣不可傾覆。但是，有些修行時間不長，理解和證悟都還不夠的人，他們隨著自己的意識而行，不隨從智慧而行，聽到這些道理會產生疑惑，墮入惡道。我憐憫這些人，所以不說。』 這時，解脫月菩薩再次對金剛藏菩薩說：『佛子！希望您能憑藉佛的神力，分別解說這不可思議的佛法，這些人將會得到如來的護念而產生信受。為什麼呢？因為在宣說十地（菩薩修行所經歷的十個階段）的時候，一切菩薩的修行都應該這樣，得到佛的護念。因為得到護念，他們才能在這個智慧的階段生起勇猛精進之心。為什麼呢？因為這是菩薩最初的修行，成就一切諸佛的法。譬如書寫文字、計算數字，一切都以字母為根本，字母是最終的歸宿，沒有絲毫可以離開字母的。佛子！一切佛法都以十地為根本，十地修行圓滿成就，就能得到一切智慧。所以，佛子！希望您能為我們演說！這些人必定會得到如來的護佑，使他們信受。』 這時，解脫月菩薩爲了再次宣說這個道理，就說了偈頌： 『善哉！佛子，希望您能演說，趣入菩提的各個階段的修行！十方一切自在的尊者，沒有不護念這智慧的根本的。這安住于智慧的修行也是最終的歸宿，一切佛法都由此而生，譬如書寫文字和數字都由字母組成，佛法也是依於十地而建立。』 這時，諸大菩薩眾同時向金剛藏菩薩說：
【English Translation】 English version: 'Oh son of Buddha! Although this assembly has pure thoughts, has abandoned ignorance and doubt, and does not follow others' teachings regarding the profound Dharma; yet there are other beings of inferior understanding who, upon hearing these profound and inconceivable matters, will generate much doubt and suffer various declines and afflictions throughout the long night. I pity these beings, therefore I remain silent.' At that time, Bodhisattva Vajragarbha, wishing to reiterate the meaning, spoke in verse: 'Though this assembly is pure and of vast wisdom, with profound clarity able to discern, their minds are as unmoving as a mountain king, and as unshakeable as the great ocean. There are those whose practice is not long, whose understanding is not yet attained, who follow their consciousness and not wisdom, hearing this they will generate doubt and fall into evil paths. I pity these beings, therefore I do not speak.' At that time, Bodhisattva Vimoksha-chandra again said to Bodhisattva Vajragarbha: 'Oh son of Buddha! May you, by the power of the Buddha, explain this inconceivable Dharma, so that these people may receive the Buddha's protection and generate faith and acceptance. Why is this so? Because when the ten bhumis (ten stages of Bodhisattva practice) are explained, all Bodhisattvas' practice should be like this, receiving the Buddha's protection. Because they receive protection, they can generate courage in this stage of wisdom. Why is this so? Because this is the initial practice of Bodhisattvas, to accomplish all the Buddhas' Dharmas. For example, in writing letters and counting numbers, everything is based on the alphabet, and the alphabet is the ultimate, with nothing that can be separated from it. Oh son of Buddha! All the Buddhas' Dharmas are based on the ten bhumis, and by completing the practice of the ten bhumis, one attains all wisdom. Therefore, oh son of Buddha! May you explain it for us! These people will surely be protected by the Tathagata, enabling them to believe and accept it.' At that time, Bodhisattva Vimoksha-chandra, wishing to reiterate the meaning, spoke in verse: 'Excellent, oh son of Buddha, may you explain the practice of the bhumis that lead to Bodhi! All the self-existent honored ones in the ten directions, without exception, protect the root of wisdom. This abiding in wisdom is also the ultimate, from which all the Buddhas' Dharmas arise, just as writing letters and numbers are composed of the alphabet, so too the Buddhas' Dharmas rely on the bhumis.' At that time, all the great Bodhisattvas simultaneously spoke to Bodhisattva Vajragarbha:
說頌言：
「上妙無垢智， 無邊分別辯， 宣暢深美言， 第一義相應。 念持清凈行， 十力集功德， 辯才分別義， 說此最勝地。 定戒集正心， 離我慢邪見， 此眾無疑念， 唯愿聞善說！ 如渴思冷水， 如饑念美食， 如病憶良藥， 如蜂貪好蜜； 我等亦如是， 愿聞甘露法！ 善哉廣大智， 愿說入諸地， 成十力無礙， 善逝一切行！」
爾時，世尊從眉間出清凈光明，名：菩薩力焰明，百千阿僧祇光明以為眷屬，普照十方一切世界靡不周遍，三惡道苦皆得休息；又照一切如來眾會，顯現諸佛不思議力；又照十方一切世界，一切諸佛所加說法菩薩之身；作是事已，于上虛空中成大光明雲網臺而住。時，十方諸佛悉亦如是，從眉間出清凈光明，其光名號、眷屬、作業悉同於此，又亦照此娑婆世界佛及大眾，並金剛藏菩薩身、師子座已，于上虛空中成大光明雲網臺。時，光臺中，以諸佛威神力故而說頌言：
「佛無等等如虛空， 十力無量勝功德， 人間最勝世中上， 釋師子法加於彼。 佛子當承諸佛力， 開此法王最勝藏， 諸地廣智勝妙行， 以佛威神分別說。 若為善逝力所加， 當得法寶入其心， 諸地無
【現代漢語翻譯】 現代漢語譯本 他們以偈頌說道： 『至高無上、純凈無垢的智慧，擁有無邊無際的辨別能力， 宣說流暢而深刻的妙語，與第一義諦（ परमार्थ satya， ultimate truth）相應。 念持清凈的行為，積累十力（daśa bala，ten powers of a Buddha）的功德， 以辯才分辨義理，宣說這最殊勝的境界。 以禪定和戒律聚集正念之心，遠離我慢和邪見， 此處的聽眾沒有絲毫疑惑，只願聽聞善妙的教誨！ 如同口渴的人渴望冷水，如同飢餓的人思念美食， 如同病人憶念良藥，如同蜜蜂貪戀好蜜； 我們也是如此，渴望聽聞甘露般的佛法！ 善哉，擁有廣大智慧的佛陀，愿您宣說如何進入諸地（bhūmi，stages of bodhisattva path）， 成就十力無礙的境界，善逝（sugata，one who has gone to bliss）的一切行持！』
那時，世尊從眉間放出清凈光明，名為『菩薩力焰明』，有百千阿僧祇（asaṃkhya， countless）光明作為眷屬，普照十方一切世界，無不周遍，三惡道（durgati， three lower realms of existence）的痛苦都得以止息；又照耀一切如來（tathāgata， thus-gone one）的集會，顯現諸佛不可思議的力量；又照耀十方一切世界，一切諸佛所加持說法菩薩之身；做完這些事後，在上方虛空中形成巨大的光明雲網臺而住。當時，十方諸佛也都如此，從眉間放出清凈光明，其光的名字、眷屬、作用都與此相同，又照耀此娑婆世界（sahā， world of suffering）的佛陀和大眾，以及金剛藏菩薩（Vajragarbha bodhisattva）的身軀、獅子座后，在上方虛空中形成巨大的光明雲網臺。當時，在光明臺中，由於諸佛的威神力，而說偈頌道：
『佛陀無與倫比，如同虛空一般，十力無量，功德殊勝， 是人間最殊勝、世間至高無上的存在，釋迦獅子（Śākyasiṃha， the lion of the Shakya clan）的佛法加持於他。 佛子們應當承接諸佛的力量，開啟這法王（dharma-rāja， king of dharma）最殊勝的寶藏， 以佛陀的威神力，分別宣說諸地廣大的智慧和殊勝的修行。 如果被善逝的力量所加持，就能夠獲得法寶進入心中， 諸地無
【English Translation】 English version They spoke in verses: 'Supreme, immaculate wisdom, with boundless power of discernment, Proclaims fluent and profound words, corresponding to the ultimate truth (paramārtha satya). Maintaining pure conduct, accumulating the merits of the ten powers (daśa bala), With eloquence distinguishing meanings, proclaiming this most excellent state. Gathering the right mind with meditation and precepts, free from arrogance and wrong views, This assembly has no doubts, only wishes to hear the good teachings! Like the thirsty longing for cold water, like the hungry thinking of delicious food, Like the sick remembering good medicine, like bees craving good honey; We are also like this, wishing to hear the nectar-like Dharma! Excellent, Buddha with vast wisdom, may you explain how to enter the various bhūmis (stages of bodhisattva path), Achieving the unobstructed state of the ten powers, all the practices of the Sugata (one who has gone to bliss)!'
At that time, the World Honored One emitted pure light from between his eyebrows, named 'Bodhisattva Power Flame Light,' with hundreds of thousands of asamkhyas (countless) of lights as its retinue, illuminating all worlds in the ten directions, without exception, the sufferings of the three evil paths (durgati) were all relieved; it also illuminated all the assemblies of the Tathagatas (thus-gone ones), manifesting the inconceivable power of the Buddhas; it also illuminated all the worlds in the ten directions, the bodies of the bodhisattvas who were empowered by all the Buddhas to preach the Dharma; having done these things, it formed a great luminous cloud net platform in the upper space and remained there. At that time, all the Buddhas in the ten directions also did the same, emitting pure light from between their eyebrows, the name, retinue, and function of the light were all the same as this, and it also illuminated the Buddha and the assembly in this Saha world (world of suffering), as well as the body of Vajragarbha bodhisattva and the lion seat, and then formed a great luminous cloud net platform in the upper space. At that time, in the light platform, due to the majestic power of all the Buddhas, verses were spoken:
'The Buddha is incomparable, like the void, the ten powers are immeasurable, and the merits are supreme, Is the most excellent in the human world, the highest in the world, the Dharma of the Shakya Lion (Śākyasiṃha) is bestowed upon him. The Buddha's children should receive the power of all the Buddhas, opening this most excellent treasure of the Dharma King (dharma-rāja), With the majestic power of the Buddha, separately explain the vast wisdom and excellent practices of the various bhūmis. If one is empowered by the power of the Sugata, one will obtain the Dharma treasure entering one's heart, The various bhūmis are without
垢次第滿， 亦具如來十種力。 雖住海水劫火中， 堪受此法必得聞， 其有生疑不信者， 永不得聞如是義。 應說諸地勝智道， 入住展轉次修習， 從行境界法智生， 利益一切眾生故。」
爾時，金剛藏菩薩觀察十方，欲令大眾增凈信故而說頌曰：
「如來大仙道， 微妙難可知， 非念離諸念， 求見不可得。 無生亦無滅， 性凈恒寂然， 離垢聰慧人， 彼智所行處。 自性本空寂， 無二亦無盡， 解脫于諸趣， 涅槃平等住。 非初非中后， 非言辭所說， 出過於三世， 其相如虛空。 寂滅佛所行， 言說莫能及； 地行亦如是， 難說難可受。 智起佛境界， 非念離心道， 非蘊界處門， 智知意不及。 如空中鳥跡， 難說難可示； 如是十地義， 心意不能了。 慈悲及願力， 出生入地行， 次第圓滿心， 智行非慮境。 是境界難見， 可知不可說， 佛力故開演， 汝等應敬受。 如是智入行， 億劫說不盡， 我今但略說， 真實義無餘。 一心恭敬待， 我承佛力說， 勝法微妙音， 譬諭字相應。 無量佛神力， 咸來入我身， 此處難
【現代漢語翻譯】 現代漢語譯本 當煩惱逐漸積累圓滿時，也具備如來十種力量。 即使身處海水和劫火之中，能夠接受此法的人必定能聽聞， 那些心生疑惑不相信的人，永遠無法聽聞這樣的真義。 應當宣說諸地的殊勝智慧之道，進入並依次修行， 從修行境界中生起法智，爲了利益一切眾生。
那時，金剛藏菩薩（Vajragarbha Bodhisattva）觀察十方，爲了使大眾增長清凈的信心，而說了偈頌：
『如來大仙的道，微妙難以知曉， 不是通過念頭，而是遠離一切念頭，想要通過尋求而見到是不可得的。 沒有生起也沒有滅去，自性清凈恒常寂然， 遠離垢染的聰慧之人，他們的智慧所行之處。 自性本來空寂，沒有二元對立也沒有窮盡， 從諸趣解脫，在涅槃中平等安住。 不是開始，不是中間，也不是最後，不是言辭所能表達的， 超越過去、現在、未來三世，它的相狀如同虛空。 寂滅是佛所行的境界，言語無法觸及； 諸地的修行也是如此，難以言說，難以接受。 智慧生起是佛的境界，不是通過念頭，而是遠離心識之道， 不是五蘊（skandha）、十二處（ayatana）、十八界（dhatu）的範疇，智慧所知，意識無法到達。 如同空中鳥的軌跡，難以言說，難以顯示； 這十地的意義也是如此，心意無法理解。 慈悲和願力，使人出生並進入諸地的修行， 次第圓滿心，智慧的修行不是思慮所能達到的境界。 這個境界難以見到，可以認知但無法言說， 因為佛的力量才得以開演，你們應當恭敬接受。 像這樣的智慧進入修行，即使經過億劫也說不盡， 我現在只是略說，真實的意義沒有遺漏。 一心恭敬等待，我承佛的力量宣說， 殊勝的佛法微妙之音，用譬喻和文字來相應。 無量諸佛的神力，都來到我的身上， 這個地方難以理解，'
【English Translation】 English version When defilements gradually accumulate and become complete, one also possesses the ten powers of the Tathagata (如來). Even if dwelling in the midst of the ocean and the fire of a kalpa (劫), those who are capable of receiving this Dharma (法) will surely hear it, Those who harbor doubts and do not believe will never hear such profound meaning. One should expound the path of superior wisdom of the various stages (bhumi, 地), entering and practicing them in sequence, From the realm of practice, wisdom of the Dharma arises, for the benefit of all sentient beings.
At that time, Vajragarbha Bodhisattva (金剛藏菩薩), observing the ten directions, spoke in verses to increase the pure faith of the assembly:
'The path of the great sage, the Tathagata, is subtle and difficult to know, It is not through thoughts, but by being free from all thoughts, seeking to see it is unattainable. There is neither arising nor ceasing, its nature is pure, eternally tranquil, The place where the wisdom of the wise, who are free from defilements, operates. Its self-nature is originally empty and still, without duality and without end, Liberated from all realms of existence, dwelling equally in Nirvana (涅槃). It is not the beginning, not the middle, nor the end, not something that can be expressed in words, Transcending the three times of past, present, and future, its form is like the void. Tranquility is the realm of the Buddha's practice, beyond the reach of words; The practice of the stages is also like this, difficult to speak of, difficult to receive. The arising of wisdom is the realm of the Buddha, not through thoughts, but by being free from the path of the mind, It is not within the scope of the five aggregates (skandha, 蘊), the twelve sense bases (ayatana, 處), or the eighteen realms (dhatu, 界), wisdom knows it, consciousness cannot reach it. Like the traces of birds in the sky, difficult to speak of, difficult to show; The meaning of these ten stages is also like this, the mind cannot comprehend it. Compassion and the power of vows, give rise to entering the practice of the stages, The mind gradually becomes complete, the practice of wisdom is not a realm that can be reached by thought. This realm is difficult to see, can be known but cannot be spoken of, It is only through the power of the Buddha that it is expounded, you should respectfully receive it. Such wisdom entering practice, even after billions of kalpas, cannot be fully described, I am now only speaking briefly, the true meaning is without remainder. With one-pointed reverence, I await, I rely on the Buddha's power to speak, The subtle sound of the superior Dharma, corresponding with metaphors and words. The immeasurable divine powers of all the Buddhas, all come into my body, This place is difficult to understand,'
宣示， 我今說少分。
第一地
「佛子！若有眾生深種善根，善修諸行，善集助道，善供養諸佛，善集白凈法，為善知識，善攝善清凈深心，立廣大志，生廣大解，慈悲現前，為求佛智故，為得十力故，為得大無畏故，為得佛平等法故，為救一切世間故，為凈大慈悲故，為得十方無餘智故，為凈一切佛剎無障礙故，為一念知一切三世故，為轉大法輪無所畏故。佛子！菩薩起如是心，以大悲為首，智慧增上，善巧方便所攝，最上深心所持，如來力無量，善觀察分別勇猛力、智力，無礙智現前、隨順自然智，能受一切佛法，以智慧教化，廣大如法界，究竟如虛空，盡未來際。佛子！菩薩始發如是心，即得超凡夫地，入菩薩位，生如來家，無能說其種族過失，離世間趣，入出世道，得菩薩法，住菩薩處，入三世平等，于如來種中決定當得無上菩提。菩薩住如是法，名：住菩薩歡喜地，以不動相應故。
「佛子！菩薩住歡喜地，成就多歡喜、多凈信、多愛樂、多適悅、多欣慶、多踴躍、多勇猛、多無斗諍、多無惱害、多無瞋恨。佛子！菩薩住此歡喜地，念諸佛故生歡喜，念諸佛法故生歡喜，念諸菩薩故生歡喜，念諸菩薩行故生歡喜，念清凈諸波羅蜜故生歡喜，念諸菩薩地殊勝故生歡喜，念菩薩不可壞故
【現代漢語翻譯】 現代漢語譯本 宣說，我現在只說少部分。
第一地
『佛子！如果眾生深深種下善根，善於修行各種行為，善於積累助道之法，善於供養諸佛，善於積累清凈的法，成為善知識，善於攝取清凈的深心，樹立廣大的志向，產生廣大的理解，慈悲心顯現，爲了求得佛的智慧，爲了獲得十力（如來十種力量），爲了獲得大無畏（佛的四種無所畏懼），爲了獲得佛的平等法，爲了救度一切世間，爲了凈化大慈悲心，爲了獲得十方無餘的智慧，爲了凈化一切佛剎而無障礙，爲了在一念之間知曉一切三世，爲了轉動大法輪而無所畏懼。佛子！菩薩發起這樣的心，以大悲心為首，智慧增長，被善巧方便所攝持，被最上深的內心所堅持，如來的力量無量無邊，善於觀察分辨勇猛的力量和智慧的力量，無礙的智慧顯現，隨順自然的智慧，能夠接受一切佛法，用智慧教化眾生，廣大如法界，究竟如虛空，直到未來際。佛子！菩薩開始發起這樣的心，就超越了凡夫的地位，進入菩薩的位次，生在如來的家中，沒有人能說他的種族過失，離開世間的趣向，進入出世的道路，獲得菩薩的法，安住在菩薩的境界，進入三世平等，在如來的種性中決定能夠獲得無上菩提。菩薩安住于這樣的法，名為：安住于菩薩歡喜地，因為與不動相應。』
『佛子！菩薩安住在歡喜地，成就了許多歡喜、許多清凈的信心、許多愛樂、許多舒適愉悅、許多欣慶、許多踴躍、許多勇猛、許多沒有鬥爭、許多沒有惱害、許多沒有嗔恨。佛子！菩薩安住在歡喜地，因為憶念諸佛而生歡喜，因為憶念諸佛的法而生歡喜，因為憶念諸菩薩而生歡喜，因為憶念諸菩薩的修行而生歡喜，因為憶念清凈的諸波羅蜜（到達彼岸的方法）而生歡喜，因為憶念諸菩薩地的殊勝而生歡喜，因為憶念菩薩不可破壞而生歡喜。
【English Translation】 English version Proclaim, I will now speak a small portion.
The First Ground
'Buddha-child! If there are sentient beings who have deeply planted good roots, are skilled in cultivating all practices, are skilled in gathering aids to the path, are skilled in making offerings to all Buddhas, are skilled in gathering pure dharmas, are good teachers, are skilled in gathering pure deep minds, establish great aspirations, generate great understanding, manifest compassion, for the sake of seeking the wisdom of the Buddha, for the sake of attaining the ten powers (ten powers of the Tathagata), for the sake of attaining great fearlessness (four fearlessnesses of the Buddha), for the sake of attaining the equal dharma of the Buddha, for the sake of saving all worlds, for the sake of purifying great compassion, for the sake of attaining the unobstructed wisdom of the ten directions, for the sake of purifying all Buddha-lands without obstruction, for the sake of knowing all three times in one thought, for the sake of turning the great Dharma wheel without fear. Buddha-child! When a Bodhisattva generates such a mind, with great compassion as the foremost, wisdom increasing, embraced by skillful means, upheld by the most profound mind, the power of the Tathagata is immeasurable, skilled in observing and distinguishing the power of courage and the power of wisdom, unobstructed wisdom manifests, wisdom that accords with nature, able to receive all Buddha-dharmas, using wisdom to teach and transform, vast as the Dharma realm, ultimately like space, until the end of future eons. Buddha-child! When a Bodhisattva begins to generate such a mind, they immediately transcend the position of an ordinary person, enter the position of a Bodhisattva, are born into the family of the Tathagata, no one can speak of their lineage's faults, they leave the paths of the world, enter the path of transcendence, attain the dharma of a Bodhisattva, dwell in the realm of a Bodhisattva, enter the equality of the three times, and are certain to attain unsurpassed Bodhi in the lineage of the Tathagata. A Bodhisattva who dwells in such a dharma is called: dwelling in the Bodhisattva's Ground of Joy, because it corresponds with immovability.'
'Buddha-child! A Bodhisattva who dwells in the Ground of Joy achieves much joy, much pure faith, much love and delight, much comfort and pleasure, much rejoicing, much elation, much courage, much non-contention, much non-harm, and much non-hatred. Buddha-child! A Bodhisattva who dwells in this Ground of Joy generates joy because of remembering all Buddhas, generates joy because of remembering the dharmas of all Buddhas, generates joy because of remembering all Bodhisattvas, generates joy because of remembering the practices of all Bodhisattvas, generates joy because of remembering the pure Paramitas (methods of reaching the other shore), generates joy because of remembering the excellence of the Bodhisattva grounds, generates joy because of remembering that Bodhisattvas are indestructible.'
生歡喜，念如來教化眾生故生歡喜，念能令眾生得利益故生歡喜，念入一切如來智方便故生歡喜；復作是念：『我轉離一切世間境界故生歡喜，親近一切佛故生歡喜，遠離凡夫地故生歡喜，近智慧地故生歡喜，永斷一切惡趣故生歡喜，與一切眾生作依止處故生歡喜，見一切如來故生歡喜，生佛境界中故生歡喜，入一切菩薩平等性中故生歡喜，遠離一切怖畏毛豎等事故生歡喜。』何以故？此菩薩得歡喜地已，所有怖畏悉得遠離，所謂：不活畏、惡名畏、死畏、惡道畏、大眾威德畏，如是怖畏皆得永離。何以故？此菩薩離我想故，尚不愛自身，何況資財，是故無有不活畏；不於他所希求供養，唯專給施一切眾生，是故無有惡名畏；遠離我見，無有我想，是故無有死畏；自知死已，決定不離諸佛菩薩，是故無有惡道畏；我所志樂，一切世間無與等者，何況有勝！是故無有大眾威德畏。菩薩如是遠離驚怖毛豎等事。
「佛子！此菩薩以大悲為首，廣大志樂無能沮壞，轉更勤修一切善根而得成就，所謂：信增上故，多凈信故，解清凈故，信決定故，發生悲愍故，成就大慈故，心無疲懈故，慚愧莊嚴故，成就柔和故，敬順尊重諸佛教法故，日夜修集善根無厭足故，親近善知識故，常愛樂法故，求多聞無厭足故，如所聞法正觀
【現代漢語翻譯】 現代漢語譯本：生起歡喜，因為憶念如來教化眾生而生歡喜，因為憶念能令眾生獲得利益而生歡喜，因為憶念進入一切如來智慧方便而生歡喜；又作這樣的念頭：『我轉離一切世間境界所以生歡喜，親近一切佛所以生歡喜，遠離凡夫地所以生歡喜，接近智慧地所以生歡喜，永遠斷絕一切惡趣所以生歡喜，與一切眾生作為依靠之處所以生歡喜，見到一切如來所以生歡喜，生在佛的境界中所以生歡喜，進入一切菩薩平等性中所以生歡喜，遠離一切怖畏、毛骨悚然等事情所以生歡喜。』為什麼呢？因為這位菩薩得到歡喜地之後，所有怖畏都得以遠離，所謂的：不活畏（害怕無法生存）、惡名畏（害怕名聲不好）、死畏（害怕死亡）、惡道畏（害怕墮入惡道）、大眾威德畏（害怕大眾的威嚴和力量），這些怖畏都得以永遠遠離。為什麼呢？因為這位菩薩遠離我執的緣故，尚且不愛惜自身，何況是資財，所以沒有不活畏；不向他人希求供養，只專注于佈施一切眾生，所以沒有惡名畏；遠離我見，沒有我執，所以沒有死畏；自己知道死後，必定不會離開諸佛菩薩，所以沒有惡道畏；我所追求的志向和快樂，一切世間沒有能與之相比的，何況有勝過它的！所以沒有大眾威德畏。菩薩像這樣遠離驚恐、毛骨悚然等事情。 『佛子！』這位菩薩以大悲為首，廣大的志向和快樂沒有能破壞的，更加勤奮地修習一切善根而得以成就，所謂的：因為信心的增長，因為多凈信，因為理解清凈，因為信心堅定，因為生起悲憫，因為成就大慈，因為內心沒有疲憊懈怠，因為慚愧莊嚴，因為成就柔和，因為恭敬順從尊重諸佛的教法，因為日夜修集善根沒有厭足，因為親近善知識，因為常常喜愛佛法，因為求多聞沒有厭足，因為如所聽聞的佛法進行正確的觀察。
【English Translation】 English version: He generates joy, because he remembers that the Tathagata teaches and transforms sentient beings, he generates joy; because he remembers that he can enable sentient beings to gain benefit, he generates joy; because he remembers entering all the Tathagata's wisdom and skillful means, he generates joy; and he further thinks: 『I generate joy because I have turned away from all worldly realms; I generate joy because I am close to all Buddhas; I generate joy because I am far from the realm of ordinary beings; I generate joy because I am close to the realm of wisdom; I generate joy because I have forever cut off all evil destinies; I generate joy because I am a place of refuge for all sentient beings; I generate joy because I see all the Tathagatas; I generate joy because I am born in the realm of the Buddhas; I generate joy because I have entered the equality of all Bodhisattvas; I generate joy because I am far from all fears, hair-raising events, and so on.』 Why is this? Because this Bodhisattva, having attained the Ground of Joy, has completely distanced himself from all fears, namely: the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of evil destinies, and the fear of the power and authority of the masses. All such fears are forever abandoned. Why is this? Because this Bodhisattva is free from the notion of self, he does not even cherish his own body, let alone his possessions, therefore he has no fear of not surviving; he does not seek offerings from others, but only focuses on giving to all sentient beings, therefore he has no fear of a bad reputation; he is free from the view of self, and has no notion of self, therefore he has no fear of death; he knows that after death, he will certainly not be separated from the Buddhas and Bodhisattvas, therefore he has no fear of evil destinies; what I aspire to and the joy I seek, nothing in the world can compare to it, let alone surpass it! Therefore, he has no fear of the power and authority of the masses. The Bodhisattva thus distances himself from fear, hair-raising events, and so on. 『Child of the Buddha!』 This Bodhisattva, with great compassion as his foremost, his vast aspirations and joy cannot be destroyed, and he further diligently cultivates all roots of goodness and achieves them, namely: because of the increase of faith, because of much pure faith, because of pure understanding, because of firm faith, because of generating compassion, because of achieving great loving-kindness, because his mind is without weariness or laziness, because of the adornment of shame and remorse, because of achieving gentleness, because of respectfully obeying and honoring the teachings of all Buddhas, because of cultivating roots of goodness day and night without satiety, because of being close to good teachers, because of always loving the Dharma, because of seeking much learning without satiety, because of correctly observing the Dharma as he has heard it.
察故，心無依著故，不耽著利養、名聞、恭敬故，不求一切資生之物故，生如寶心無厭足故，求一切智地故，求如來力、無畏、不共佛法故，求諸波羅蜜助道法故，離諸諂誑故，如說能行故，常護實語故，不污如來家故，不捨菩薩戒故，生一切智心如山王不動故，不捨一切世間事成就出世間道故，集助菩提分法無厭足故，常求上上殊勝道故。佛子！菩薩成就如是凈治地法，名為：安住菩薩歡喜地。
「佛子！菩薩住此歡喜地，能成就如是大誓願、如是大勇猛、如是大作用，所謂：『生廣大清凈決定解，以一切供養之具，恭敬供養一切諸佛，令無有餘；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿受一切佛法輪，愿攝一切佛菩提，愿護一切諸佛教，愿持一切諸佛法；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切世界佛興於世，從兜率天宮沒、入胎、住胎、初生、出家、成道說法、示現涅槃，皆悉往詣，親近供養，為眾上首，受行正法，於一切處一時而轉；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切菩薩行廣大無量，不壞不雜，攝諸波羅蜜，凈治諸地，總相、別相、同相、異相、成相、壞相，所有菩薩行皆如實說，教
【現代漢語翻譯】 現代漢語譯本：觀察的緣故，心中沒有執著，不貪戀利益供養、名聲、恭敬的緣故，不追求一切生活所需的物品的緣故，生起如珍寶般的心而沒有厭足的緣故，爲了追求一切智慧的境界的緣故，爲了追求如來的力量、無畏、不共的佛法的緣故，爲了追求諸波羅蜜（到達彼岸的方法）助道法的緣故，遠離一切諂媚虛偽的緣故，如所說的那樣能夠實行的緣故，常常守護真實語言的緣故，不玷污如來的家族的緣故，不捨棄菩薩戒的緣故，生起一切智慧的心如山王般不動搖的緣故，不捨棄一切世間事而成就出世間道的緣故，積累幫助菩提（覺悟）的法而沒有厭足的緣故，常常追求最上最殊勝的道的緣故。佛子！菩薩成就這樣的清凈治理地的方法，名為：安住菩薩歡喜地。 「佛子！菩薩安住在這歡喜地，能夠成就這樣的大誓願、這樣的大勇猛、這樣的大作用，所謂：『生起廣大清凈的決定理解，用一切供養的物品，恭敬供養一切諸佛，令沒有剩餘；廣大如法界（宇宙的真理），究竟如虛空，盡未來際一切劫數沒有休息。』又發大愿：『愿接受一切佛的法輪（佛法的教導），愿攝取一切佛的菩提（覺悟），愿護持一切諸佛的教誨，愿持有一切諸佛的法；廣大如法界，究竟如虛空，盡未來際一切劫數沒有休息。』又發大愿：『愿一切世界佛陀出現於世，從兜率天宮（欲界天的一處）降生、入胎、住胎、初生、出家、成道說法、示現涅槃，都全部前往，親近供養，為大眾上首，接受奉行正法，在一切處同時轉動；廣大如法界，究竟如虛空，盡未來際一切劫數沒有休息。』又發大愿：『愿一切菩薩的修行廣大無量，不壞不雜，攝取諸波羅蜜，清凈治理諸地，總相、別相、同相、異相、成相、壞相，所有菩薩的修行都如實宣說，教導
【English Translation】 English version: Because of observation, the mind has no attachment, because of not being greedy for gain, fame, and respect, because of not seeking all the necessities of life, because of generating a mind like a treasure without satiety, because of seeking the realm of all wisdom, because of seeking the power, fearlessness, and unique Buddha-dharmas of the Tathagata, because of seeking the auxiliary dharmas of the Paramitas (perfections), because of being far from all flattery and deceit, because of being able to practice as spoken, because of always protecting truthful speech, because of not defiling the family of the Tathagata, because of not abandoning the Bodhisattva precepts, because of generating a mind of all wisdom like a mountain king that does not move, because of not abandoning all worldly affairs and accomplishing the path of transcending the world, because of accumulating the dharmas that aid Bodhi (enlightenment) without satiety, because of always seeking the highest and most excellent path. Buddha-child! A Bodhisattva who accomplishes such methods of purifying the ground is called: Abiding in the Bodhisattva's Joyful Ground. 「Buddha-child! A Bodhisattva abiding in this Joyful Ground is able to accomplish such great vows, such great courage, and such great actions, namely: 『Generating a vast, pure, and decisive understanding, using all offerings, respectfully making offerings to all Buddhas, so that nothing is left; vast as the Dharma Realm (the truth of the universe), ultimately like empty space, throughout all future kalpas without rest.』 Furthermore, making a great vow: 『May I receive all the Dharma wheels (teachings) of the Buddhas, may I gather all the Bodhi (enlightenment) of the Buddhas, may I protect all the teachings of the Buddhas, may I uphold all the dharmas of the Buddhas; vast as the Dharma Realm, ultimately like empty space, throughout all future kalpas without rest.』 Furthermore, making a great vow: 『May all the Buddhas of all worlds appear in the world, from descending from the Tusita Heaven (a realm in the desire realm), entering the womb, dwelling in the womb, being born, renouncing the household life, attaining enlightenment, teaching the Dharma, and demonstrating Nirvana, may I go to all of them, draw near to make offerings, be the leader of the assembly, receive and practice the true Dharma, and turn it simultaneously in all places; vast as the Dharma Realm, ultimately like empty space, throughout all future kalpas without rest.』 Furthermore, making a great vow: 『May all the practices of the Bodhisattvas be vast and immeasurable, not broken or mixed, gathering the Paramitas, purifying the grounds, the general characteristics, the specific characteristics, the similar characteristics, the dissimilar characteristics, the characteristics of accomplishment, the characteristics of destruction, may all the practices of the Bodhisattvas be spoken of truthfully, teaching
化一切，令其受行，心得增長；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切眾生界有色、無色、有想、無想、非有想、非無想、卵生、胎生、濕生、化生，三界所繫，入於六趣一切生處，名色所攝，如是等類我皆教化，令入佛法，令永斷一切世間趣，令安住一切智智道；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切世界廣大無量，粗細亂住、倒住、正住，若入、若行、若去，如帝網差別，十方無量種種不同，智皆明瞭，現前知見；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿一切國土入一國土，一國土入一切國土，無量佛土普皆清凈，光明眾具以為莊嚴，離一切煩惱，成就清凈道，無量智慧眾生充滿其中，普入廣大諸佛境界，隨眾生心而為示現，皆令歡喜；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿與一切菩薩同一志行，無有怨嫉，集諸善根，一切菩薩平等一緣，常共集會，不相舍離，隨意能現種種佛身，任其自心能知一切如來境界威力智慧，得不退如意神通，遊行一切世界，現形一切眾會，普入一切生處，成就不思議大乘，修菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休
【現代漢語翻譯】 現代漢語譯本 『轉化一切，使他們修行，使心得到增長；廣大如法界（dharma-dhātu，宇宙的真實本質），究竟如虛空（ākāśa，空間），直到未來一切劫數都沒有休息。』又發大愿：『愿一切眾生界，有色（rūpa，物質形態）、無色（arūpa，非物質形態）、有想（saṃjñā，感知）、無想（asaṃjñā，無感知）、非有想非無想（naivasaṃjñānāsaṃjñā，非感知非無感知）、卵生（aṇḍaja，卵生）、胎生（jarāyuja，胎生）、濕生（saṃsvedaja，濕生）、化生（upapāduka，化生），被三界（trayo dhātava，欲界、色界、無色界）所束縛，進入六趣（ṣaḍ gataya，地獄、餓鬼、畜生、阿修羅、人、天）的一切生處，被名色（nāmarūpa，精神和物質）所攝，像這樣的眾生，我都教化他們，使他們進入佛法，使他們永遠斷絕一切世間輪迴，使他們安住於一切智智道（sarvākārajñatā，佛陀的智慧）；廣大如法界，究竟如虛空，直到未來一切劫數都沒有休息。』又發大愿：『愿一切世界廣大無量，粗細雜亂地住、顛倒地住、正住，無論是進入、行走、還是離去，像帝網（Indra's net，因陀羅網）的差別一樣，十方無量種種不同，智慧都能明瞭，現前知見；廣大如法界，究竟如虛空，直到未來一切劫數都沒有休息。』又發大愿：『愿一切國土進入一個國土，一個國土進入一切國土，無量佛土普遍清凈，以光明和各種莊嚴之物來裝飾，遠離一切煩惱，成就清凈之道，無量智慧的眾生充滿其中，普遍進入廣大諸佛的境界，隨眾生的心而為示現，都使他們歡喜；廣大如法界，究竟如虛空，直到未來一切劫數都沒有休息。』又發大愿：『愿與一切菩薩同一志向和行為，沒有怨恨嫉妒，積聚各種善根，一切菩薩平等一心，常常共同修行，不互相舍離，隨意能顯現各種佛身，任憑自己的心能知道一切如來的境界、威力、智慧，得到不退轉的如意神通，遍滿一切世界，顯現於一切眾會，普遍進入一切生處，成就不可思議的大乘，修菩薩行；廣大如法界，究竟如虛空，直到未來一切劫數都沒有休息。
【English Translation】 English version 'Transform all, causing them to practice, and their minds to grow; vast as the dharma-dhātu (the true nature of the universe), ultimately like ākāśa (space), without rest for all future kalpas (eons).』 And further made a great vow: 『May all realms of sentient beings, with rūpa (form), arūpa (formless), saṃjñā (perception), asaṃjñā (non-perception), naivasaṃjñānāsaṃjñā (neither perception nor non-perception), aṇḍaja (born from eggs), jarāyuja (born from wombs), saṃsvedaja (born from moisture), upapāduka (born by transformation), bound by the trayo dhātava (three realms), entering all places of birth in the ṣaḍ gataya (six realms), encompassed by nāmarūpa (name and form), such beings I will all teach, causing them to enter the Buddha Dharma, causing them to forever cut off all worldly cycles, causing them to abide in the path of sarvākārajñatā (Buddha's wisdom); vast as the dharma-dhātu, ultimately like ākāśa, without rest for all future kalpas.』 And further made a great vow: 『May all worlds be vast and immeasurable, dwelling coarsely and finely mixed, dwelling inverted, dwelling upright, whether entering, walking, or leaving, like the differences of Indra's net, the immeasurable and various differences of the ten directions, may wisdom understand them all, and know and see them directly; vast as the dharma-dhātu, ultimately like ākāśa, without rest for all future kalpas.』 And further made a great vow: 『May all lands enter one land, and one land enter all lands, may immeasurable Buddha lands be universally pure, adorned with light and various ornaments, free from all afflictions, accomplishing the pure path, may immeasurable wise beings fill them, universally entering the vast realms of all Buddhas, manifesting according to the minds of sentient beings, causing them all to rejoice; vast as the dharma-dhātu, ultimately like ākāśa, without rest for all future kalpas.』 And further made a great vow: 『May I be of the same aspiration and conduct as all Bodhisattvas, without resentment or jealousy, accumulating all good roots, may all Bodhisattvas be of one equal mind, always practicing together, not abandoning each other, able to manifest various Buddha bodies at will, allowing their own minds to know all the realms, power, and wisdom of the Tathāgatas, attaining irreversible and wish-fulfilling supernormal powers, pervading all worlds, appearing in all assemblies, universally entering all places of birth, accomplishing the inconceivable Mahāyāna, practicing the Bodhisattva path; vast as the dharma-dhātu, ultimately like ākāśa, without rest for all future kalpas.'
息。』又發大愿：『愿乘不退輪行菩薩行，身、語、意業悉不唐捐，若暫見者則必定佛法，暫聞音聲則得實智慧，才生凈信則永斷煩惱，得如大藥王樹身，得如如意寶身，修行一切菩薩行；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』又發大愿：『愿於一切世界成阿耨多羅三藐三菩提不離一毛端處，於一切毛端處皆悉示現初生、出家、詣道場、成正覺、轉法輪、入涅槃，得佛境界大智慧力，于唸唸中隨一切眾生心示現成佛令得寂滅，以一三菩提知一切法界即涅槃相，以一音說法令一切眾生心皆歡喜，示入大涅槃而不斷菩薩行，示大智慧地安立一切法，以法智通、神足通、幻通自在變化充滿一切法界；廣大如法界，究竟如虛空，盡未來際一切劫數無有休息。』
「佛子！菩薩住歡喜地，發如是大誓願、如是大勇猛、如是大作用，以此十愿門為首，滿足百萬阿僧祇大愿。佛子！此大愿以十盡句而得成就。何等為十？所謂：眾生界盡、世界盡、虛空界盡、法界盡、涅槃界盡、佛出現界盡、如來智界盡、心所緣界盡、佛智所入境界界盡、世間轉法轉智轉界盡。『若眾生界盡，我願乃盡；若世界乃至世間轉法轉智轉界盡，我願乃盡。而眾生界不可盡，乃至世間轉法轉智轉界不可盡故，我此大愿善根無有窮盡。
【現代漢語翻譯】 現代漢語譯本：『又發大愿：『愿乘不退轉的法輪，行菩薩道，身、語、意三業都不虛耗，若有人暫見我，則必定會信奉佛法；暫聞我的音聲，則能獲得真實的智慧；才生起清凈的信心，則永遠斷除煩惱，得到如同大藥王樹一般的身軀，得到如同如意寶一般的身軀，修行一切菩薩的行持；廣大如同法界，究竟如同虛空，直到未來一切劫數都沒有休息。』又發大愿：『愿在一切世界成就阿耨多羅三藐三菩提（無上正等正覺），不離開一毛端的地方，在一切毛端的地方都示現初生、出家、前往道場、成就正覺、轉法輪、入涅槃，得到佛的境界大智慧力，在每一個念頭中，隨著一切眾生的心意示現成佛，令他們得到寂滅，以一三菩提（無上正等正覺）了知一切法界即是涅槃的相狀，以一音說法，令一切眾生的心都歡喜，示現進入大涅槃而不間斷菩薩的修行，示現大智慧地安立一切法，以法智通、神足通、幻通自在變化充滿一切法界；廣大如同法界，究竟如同虛空，直到未來一切劫數都沒有休息。』 『佛子！菩薩安住于歡喜地，發起如此大的誓願、如此大的勇猛、如此大的作用，以這十種愿門為首，滿足百萬阿僧祇（無數）的大愿。佛子！這些大愿以十種『盡』的語句而得以成就。哪十種呢？就是：眾生界盡、世界盡、虛空界盡、法界盡、涅槃界盡、佛出現界盡、如來智界盡、心所緣界盡、佛智所入境界界盡、世間轉法轉智轉界盡。『如果眾生界有窮盡，我的愿才會有窮盡；如果世界乃至世間轉法轉智轉界有窮盡，我的愿才會有窮盡。然而眾生界不可能有窮盡，乃至世間轉法轉智轉界不可能有窮盡，因此我的這個大愿善根也沒有窮盡。』
【English Translation】 English version: 'Furthermore, they make great vows: 『May I ride the wheel of non-retrogression, practice the Bodhisattva path, and may my actions of body, speech, and mind not be in vain. If someone briefly sees me, they will surely believe in the Buddha's teachings; if they briefly hear my voice, they will attain true wisdom; if they just generate pure faith, they will forever cut off afflictions, attain a body like the great medicine king tree, attain a body like a wish-fulfilling jewel, and practice all Bodhisattva practices. May it be as vast as the Dharma realm, as ultimate as space, and without rest for all future kalpas.』 They also make great vows: 『May I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in all worlds, without leaving a single hair-tip, and in every hair-tip, may I manifest birth, renunciation, going to the Bodhi tree, attaining enlightenment, turning the Dharma wheel, and entering Nirvana. May I attain the great wisdom power of the Buddha's realm, and in every thought, manifest Buddhahood according to the minds of all sentient beings, enabling them to attain tranquility. With one Bodhi (supreme perfect enlightenment), may I know that all Dharma realms are the aspect of Nirvana. With one sound of Dharma, may I make the minds of all sentient beings joyful. May I manifest entering great Nirvana without ceasing Bodhisattva practice, manifest the great wisdom ground to establish all Dharmas, and with the power of Dharma wisdom, supernatural powers, and illusory powers, freely transform and fill all Dharma realms. May it be as vast as the Dharma realm, as ultimate as space, and without rest for all future kalpas.』 『Buddha-children! Bodhisattvas, dwelling in the Joyful Ground, make such great vows, such great courage, and such great actions. Taking these ten vows as the head, they fulfill millions of asamkhya (countless) great vows. Buddha-children! These great vows are accomplished through ten statements of 『exhaustion.』 What are the ten? They are: the exhaustion of the realm of sentient beings, the exhaustion of the world, the exhaustion of the realm of space, the exhaustion of the Dharma realm, the exhaustion of the realm of Nirvana, the exhaustion of the realm of Buddha's appearance, the exhaustion of the realm of Tathagata's wisdom, the exhaustion of the realm of mental objects, the exhaustion of the realm of the Buddha's wisdom entering, and the exhaustion of the world's transformation of Dharma, wisdom, and realms. 『If the realm of sentient beings were to be exhausted, then my vows would be exhausted; if the world, and even the world's transformation of Dharma, wisdom, and realms were to be exhausted, then my vows would be exhausted. However, since the realm of sentient beings cannot be exhausted, and even the world's transformation of Dharma, wisdom, and realms cannot be exhausted, therefore, the roots of my great vows are inexhaustible.』
』
「佛子！菩薩發如是大愿已，則得利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。成凈信者，有信功用：能信如來本行所入，信成就諸波羅蜜，信入諸勝地，信成就力，信具足無所畏，信生長不可壞不共佛法，信不思議佛法，信出生無中邊佛境界，信隨入如來無量境界，信成就果。舉要言之，信一切菩薩行，乃至如來智地說力故。
「佛子！此菩薩復作是念：『諸佛正法，如是甚深，如是寂靜，如是寂滅，如是空，如是無相，如是無愿，如是無染，如是無量，如是廣大。而諸凡夫心墮邪見，無明覆翳，立憍慢高幢，入渴愛網中，行諂誑稠林不能自出，心與慳嫉相應不捨，恒造諸趣受生因緣，貪、恚、愚癡積集諸業日夜增長，以忿恨風吹心識火熾然不息，凡所作業皆顛倒相應，欲流、有流、無明流、見流，相續起心意識種子，於三界田中復生苦芽。所謂：名色共生不離，此名色增長，生六處聚落，于中相對生觸，觸故生受，因受生愛，愛增長故生取，取增長故生有，有生故有生老死憂悲苦惱。如是眾生生長苦聚，是中皆空，離我、我所，無知、無覺，無作、無受，如草木石壁，亦如影像；然諸眾生不覺不知。』菩薩見諸眾生於如是苦聚不得出離，是故即生大悲
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩發了這樣的大愿之後，就能得到利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。成就清凈的信心的人，有信心的功用：能相信如來（Tathagata，佛的稱號）的根本修行所進入的境界，相信成就一切波羅蜜（Paramita，到達彼岸的方法），相信進入一切殊勝的境界，相信成就力量，相信具足無所畏懼，相信生長不可破壞的、不與他人相同的佛法，相信不可思議的佛法，相信出生無邊無際的佛境界，相信隨順進入如來無量的境界，相信成就果位。總而言之，相信一切菩薩的修行，乃至如來智慧所說的力量。』 『佛子！這位菩薩又這樣想：『諸佛的正法，是如此的甚深，如此的寂靜，如此的寂滅，如此的空，如此的無相，如此的無愿，如此的無染，如此的無量，如此的廣大。而那些凡夫俗子，心墮入邪見，被無明（Avidya，對真理的無知）所矇蔽，豎立起驕慢的高幢，進入渴愛的羅網中，行走在諂媚欺詐的稠密森林中不能自己出來，心與慳吝嫉妒相應而不捨棄，恒常造作在各個輪迴中受生的因緣，貪、嗔、癡（貪慾、憤怒、愚癡）積聚各種業力日夜增長，用忿恨的風吹動心識的火焰熾烈燃燒不停息，凡所造作的都與顛倒相應，欲流、有流、無明流、見流，相續生起心意識的種子，在三界（欲界、色界、無色界）的田中又生出苦的幼芽。所謂：名色（Nama-rupa，精神和物質）共同產生不分離，這名色增長，產生六處（六根）的聚落，在其中相對產生觸，因為觸而產生受，因為受而產生愛，愛增長而產生取，取增長而產生有，有產生而有生老死憂悲苦惱。這樣眾生生長在苦的聚集之中，這其中都是空，遠離我、我所，沒有知、沒有覺，沒有作、沒有受，如同草木石壁，也如同影像；然而眾生卻不覺不知。』菩薩看到眾生在這樣的苦聚中不能解脫，因此就生起大悲心。
【English Translation】 English version 'Buddha's child! When a Bodhisattva has made such great vows, they then attain a mind of benefit, a gentle mind, a compliant mind, a tranquil mind, a tamed mind, a pacified mind, a humble mind, a nourishing mind, an unmoving mind, and an untroubled mind. One who has achieved pure faith has the function of faith: they can believe in the Tathagata's (the title of a Buddha) fundamental practice and the realm they have entered, believe in the accomplishment of all Paramitas (perfections, ways to reach the other shore), believe in entering all superior realms, believe in the accomplishment of power, believe in possessing fearlessness, believe in the growth of indestructible and unique Buddha-dharma, believe in the inconceivable Buddha-dharma, believe in the birth of the boundless Buddha realm, believe in following and entering the Tathagata's immeasurable realm, and believe in the accomplishment of the fruit. In short, they believe in all the practices of Bodhisattvas, even up to the power of the wisdom spoken by the Tathagata.' 'Buddha's child! This Bodhisattva further thinks: 'The true Dharma of all Buddhas is so profound, so tranquil, so pacified, so empty, so without form, so without desire, so without defilement, so immeasurable, and so vast. But those ordinary beings, their minds fall into wrong views, obscured by ignorance (Avidya, ignorance of the truth), erecting high banners of arrogance, entering the net of craving, walking in the dense forest of flattery and deceit, unable to free themselves, their minds are in accordance with stinginess and jealousy, not abandoning them, constantly creating the causes for rebirth in various realms, greed, hatred, and delusion (greed, anger, and ignorance) accumulate various karmic actions that grow day and night, using the wind of resentment to blow the flames of consciousness, burning fiercely without ceasing, all their actions are in accordance with perversion, the streams of desire, existence, ignorance, and views, continuously give rise to the seeds of mind and consciousness, and in the fields of the three realms (desire realm, form realm, formless realm) they again produce the sprouts of suffering. That is to say: Nama-rupa (mind and matter) arise together and are inseparable, this Nama-rupa grows, giving rise to the settlements of the six senses, in which contact arises relatively, because of contact, feeling arises, because of feeling, love arises, because of the growth of love, grasping arises, because of the growth of grasping, becoming arises, because of becoming, birth, old age, death, sorrow, grief, and suffering arise. Thus, beings grow in the accumulation of suffering, in which all is empty, separated from self and what belongs to self, without knowing, without feeling, without acting, without receiving, like grass, trees, stone walls, and also like reflections; yet beings are not aware and do not know.' The Bodhisattva sees that beings cannot escape from such an accumulation of suffering, therefore, they immediately give rise to great compassion.
智慧。復作是念：『此諸眾生我應救拔，置於究竟安樂之處。』是故即生大慈光明智。
「佛子！菩薩摩訶薩隨順如是大悲、大慈，以深重心住初地時，於一切物無所吝惜，求佛大智，修行大舍，凡是所有一切能施。所謂：財谷、倉庫、金銀、摩尼、真珠、琉璃、珂貝、璧玉、珊瑚等物，珍寶、瓔珞、嚴身之具，像馬、車乘、奴婢、人民、城邑、聚落、園林、臺觀、妻妾、男女、內外眷屬及余所有珍玩之具，頭目、手足、血肉、骨髓、一切身份皆無所惜，為求諸佛廣大智慧。是名：菩薩住于初地大舍成就。
「佛子！菩薩以此慈、悲、大施心，為欲救護一切眾生，轉更推求世、出世間諸利益事無疲厭故，即得成就無疲厭心。得無疲厭心已，於一切經論心無怯弱；無怯弱故，即得成就一切經論智。獲是智已，善能籌量應作、不應作，于上、中、下一切眾生，隨應、隨力、隨其所習，如是而行，是故菩薩得成世智。成世智已，知時知量，以慚愧莊嚴勤修自利、利他之道，是故成就慚愧莊嚴，於此行中勤修出離，不退不轉，成堅固力。得堅固力已，勤供諸佛，于佛教法能如說行。
「佛子！菩薩如是成就十種凈諸地法，所謂：信、悲、慈、舍、無有疲厭、知諸經論、善解世法、慚愧堅固力、供養諸佛、依
【現代漢語翻譯】 現代漢語譯本：智慧。菩薩又這樣想：『我應當救拔這些眾生，讓他們到達究竟安樂的境地。』因此，菩薩立即生起大慈光明智慧。 佛子！菩薩摩訶薩（偉大的菩薩）隨順這樣的大悲、大慈，以深厚的重心安住于初地（菩薩修行階位的第一個階段）時，對於一切事物都毫無吝惜，爲了求得佛陀的廣大智慧，修行大舍（徹底的佈施），凡是自己所有的一切都能佈施。包括：財物、穀物、倉庫、金銀、摩尼（如意寶珠）、真珠（珍珠）、琉璃（一種寶石）、珂貝（貝殼）、璧玉（玉器）、珊瑚等物，珍寶、瓔珞（項鍊）、裝飾身體的物品，像、馬、車乘、奴婢、人民、城邑、村落、園林、樓臺亭閣、妻妾、男女、內外親屬以及其他所有珍貴的玩物，甚至頭、眼睛、手、腳、血肉、骨髓、一切身體部分都毫不吝惜，爲了求得諸佛的廣大智慧。這叫做：菩薩安住于初地的大舍成就。 佛子！菩薩以這種慈悲、大布施的心，爲了救護一切眾生，更加努力地尋求世間和出世間的一切利益之事，永不疲倦，因此就成就了無疲厭心。得到無疲厭心后，對於一切經論（佛經和論著）內心不再怯弱；因為不怯弱，就成就了一切經論的智慧。獲得這種智慧后，就能夠善於衡量什麼應該做，什麼不應該做，對於上、中、下一切眾生，根據他們的情況、能力和習慣，如是而行，所以菩薩成就了世間智慧。成就世間智慧后，知道時機和分寸，以慚愧心莊嚴自己，勤奮地修行自利利他的道路，因此成就了慚愧莊嚴，在這種修行中勤奮地修習出離，不退轉，成就堅固的力量。得到堅固的力量后，勤奮地供養諸佛，對於佛教的教法能夠如教奉行。 佛子！菩薩像這樣成就了十種清凈諸地的方法，包括：信、悲、慈、舍、無有疲厭、通達諸經論、善解世間法、慚愧堅固力、供養諸佛、依教奉行。
【English Translation】 English version: Wisdom. Again, the Bodhisattva thinks: 'I should rescue these sentient beings and place them in the ultimate state of peace and happiness.' Therefore, the Bodhisattva immediately generates great compassion and luminous wisdom. Child of the Buddha! When a Bodhisattva-Mahasattva (a great Bodhisattva), in accordance with such great compassion and great loving-kindness, dwells with deep concentration in the first bhumi (the first stage of a Bodhisattva's path), they are not stingy with anything. Seeking the great wisdom of the Buddha, they practice great giving, and are able to give away everything they possess. This includes: wealth, grains, storehouses, gold, silver, mani (wish-fulfilling jewels), pearls, lapis lazuli, cowrie shells, jade, coral, and other such things; treasures, necklaces, ornaments for the body; elephants, horses, carriages, servants, people, cities, villages, gardens, pavilions, wives, concubines, men, women, inner and outer relatives, and all other precious playthings; even their head, eyes, hands, feet, flesh, blood, bones, and all parts of their body, they are not stingy with, in order to seek the vast wisdom of all Buddhas. This is called: the Bodhisattva dwelling in the first bhumi, accomplishing great giving. Child of the Buddha! With this heart of loving-kindness, compassion, and great giving, in order to protect all sentient beings, the Bodhisattva further seeks all beneficial things, both worldly and other-worldly, without weariness. Therefore, they achieve a heart without weariness. Having obtained a heart without weariness, their mind is no longer timid towards all sutras and shastras (Buddhist scriptures and treatises); because they are not timid, they achieve the wisdom of all sutras and shastras. Having obtained this wisdom, they are able to skillfully discern what should be done and what should not be done. Towards all sentient beings, whether superior, middling, or inferior, they act according to their circumstances, abilities, and habits. Therefore, the Bodhisattva achieves worldly wisdom. Having achieved worldly wisdom, they know the right time and measure, and adorn themselves with shame and remorse, diligently cultivating the path of self-benefit and benefiting others. Therefore, they achieve the adornment of shame and remorse. In this practice, they diligently cultivate detachment, without regression or turning back, achieving steadfast strength. Having obtained steadfast strength, they diligently make offerings to all Buddhas, and are able to practice the Buddha's teachings as they are taught. Child of the Buddha! The Bodhisattva thus accomplishes ten methods for purifying the bhumis, which include: faith, compassion, loving-kindness, giving, being without weariness, understanding all sutras and shastras, being skilled in worldly matters, the steadfast strength of shame and remorse, making offerings to all Buddhas, and practicing according to the teachings.
教修行。
「佛子！菩薩住此歡喜地已，以大願力得見多佛。所謂：見多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛、多億那由他佛、多百億那由他佛、多千億那由他佛、多百千億那由他佛。悉以大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根皆悉迴向無上菩提。佛子！此菩薩因供養諸佛故，得成就眾生法，以前二攝攝取眾生，謂佈施、愛語；后二攝法，但以信解力故，行未善通達。是菩薩，十波羅蜜中，檀波羅蜜增上；餘波羅蜜非不修行，但隨力隨分。是菩薩隨所勤修，供養諸佛，教化眾生，皆以修行清凈地法，所有善根悉以迴向一切智地，轉轉明凈，調柔成就，隨意堪用。佛子！譬如金師善巧鍊金，數數入火，轉轉明凈，調柔成就，隨意堪用。菩薩亦復如是，供養諸佛，教化眾生，皆為修行清凈地法，所有善根悉以迴向一切智地，轉轉明凈，調柔成就，隨意堪用。
「佛子！菩薩摩訶薩住于初地，應從諸佛菩薩善知識所推求請問，於此地中相及得果，無有厭足，為欲成就此地法故；亦應從諸佛菩薩善知識所推求請問，第二地中相及得果，無有厭足，為欲成就彼地法故；亦應如是推求請問，第三、第四、第五、
【現代漢語翻譯】 現代漢語譯本 教導修行。 『佛子！菩薩安住於此歡喜地之後，憑藉大願力得以見到眾多佛陀。所謂：見到數百佛、數千佛、數百萬佛、數億佛、數百億佛、數千億佛、數百萬億佛、數億那由他（極大數量單位）佛、數百億那由他佛、數千億那由他佛、數百萬億那由他佛。他們都以大心、深心，恭敬尊重，承事供養，以衣服、飲食、臥具、醫藥等一切生活所需奉獻佈施，也用以供養一切僧眾，並將這些善根全部迴向于無上菩提。佛子！這位菩薩因為供養諸佛的緣故，得以成就眾生法，用前兩種攝取眾生的方法，即佈施和愛語；后兩種攝取法，只是憑藉信解的力量，修行尚未完全通達。這位菩薩，在十波羅蜜（十種到達彼岸的方法）中，檀波羅蜜（佈施的到達彼岸）最為增上；其餘波羅蜜並非不修行，只是隨自己的能力和份量而行。這位菩薩隨著自己的勤奮修行，供養諸佛，教化眾生，都以修行清凈地法為目標，所有善根都回向於一切智地，使其逐漸明凈，調柔成就，隨意堪用。佛子！譬如金匠善於鍊金，多次放入火中，使其逐漸明凈，調柔成就，隨意堪用。菩薩也是如此，供養諸佛，教化眾生，都是爲了修行清凈地法，所有善根都回向於一切智地，使其逐漸明凈，調柔成就，隨意堪用。 『佛子！菩薩摩訶薩（偉大的菩薩）安住于初地，應當從諸佛菩薩善知識那裡尋求請教，關於此地的相狀和所獲得的果報，永不滿足，爲了成就此地的法；也應當從諸佛菩薩善知識那裡尋求請教，關於第二地的相狀和所獲得的果報，永不滿足，爲了成就彼地的法；也應當如此尋求請教，關於第三、第四、第五、
【English Translation】 English version Teaching practice. 'Buddha's children! After a Bodhisattva dwells in this Ground of Joy, by the power of great vows, they are able to see many Buddhas. That is to say: they see many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many millions of Buddhas, many hundreds of millions of Buddhas, many thousands of millions of Buddhas, many hundreds of thousands of millions of Buddhas, many millions of nayutas (an extremely large number unit) of Buddhas, many hundreds of millions of nayutas of Buddhas, many thousands of millions of nayutas of Buddhas, many hundreds of thousands of millions of nayutas of Buddhas. They all, with great minds and profound minds, respectfully honor, serve, and make offerings, giving clothes, food, bedding, medicine, and all necessities, and also make offerings to all the Sangha (Buddhist monastic community), and dedicate all these roots of goodness to unsurpassed Bodhi (enlightenment). Buddha's children! This Bodhisattva, because of making offerings to all the Buddhas, is able to accomplish the Dharma of sentient beings, using the first two methods of gathering sentient beings, namely giving and loving speech; the latter two methods of gathering, they only practice with the power of faith and understanding, and have not yet fully comprehended. This Bodhisattva, among the ten Paramitas (ten perfections), the Dana Paramita (perfection of giving) is the most advanced; the other Paramitas are not neglected, but are practiced according to their ability and capacity. This Bodhisattva, as they diligently practice, make offerings to all the Buddhas, and teach sentient beings, all with the goal of practicing the pure Dharma of the ground, and all roots of goodness are dedicated to the ground of all wisdom, gradually becoming clear, refined, and ready for use. Buddha's children! Just like a goldsmith who is skilled at refining gold, repeatedly putting it into the fire, gradually making it clear, refined, and ready for use. The Bodhisattva is also like this, making offerings to all the Buddhas, teaching sentient beings, all for the sake of practicing the pure Dharma of the ground, and all roots of goodness are dedicated to the ground of all wisdom, gradually becoming clear, refined, and ready for use. 'Buddha's children! A Bodhisattva Mahasattva (great Bodhisattva) who dwells in the first ground should seek and inquire from all the Buddhas, Bodhisattvas, and good teachers about the characteristics and results obtained in this ground, never being satisfied, in order to accomplish the Dharma of this ground; they should also seek and inquire from all the Buddhas, Bodhisattvas, and good teachers about the characteristics and results obtained in the second ground, never being satisfied, in order to accomplish the Dharma of that ground; they should also seek and inquire in this way about the third, fourth, fifth,
第六、第七、第八、第九、第十地中相及得果，無有厭足，為欲成就彼地法故。是菩薩善知諸地障對治，善知地成壞，善知地相果，善知地得修，善知地法清凈，善知地地轉行，善知地地處、非處，善知地地殊勝智，善知地地不退轉，善知凈治一切菩薩地乃至轉入如來地。佛子！菩薩如是善知地相，始於初地起行不斷，如是乃至入第十地無有斷絕；由此諸地智光明故，成於如來智慧光明。佛子！譬如商主善知方便，欲將諸商人往詣大城，未發之時，先問道中功德過失，及住止之處安危可不，然後具道資糧，作所應作。佛子！彼大商主雖未發足，能知道中所有一切安危之事，善以智慧籌量觀察，備其所須令無乏少，將諸商眾乃至安隱到彼大城，身及眾人悉免憂患。佛子！菩薩商主亦復如是，住于初地，善知諸地障對治，乃至善知一切菩薩地清凈，轉入如來地，然後乃具福智資糧，將一切眾生經生死曠野險難之處，安隱得至薩婆若城，身及眾生不經患難。是故，菩薩常應匪懈勤修諸地殊勝凈業，乃至趣入如來智地。
「佛子！是名：略說菩薩摩訶薩入菩薩初地門，廣說則有無量無邊百千阿僧祇差別事。
「佛子！菩薩摩訶薩住此初地，多作閻浮提王，豪貴自在，常護正法，能以大施攝取眾生，善除眾生慳貪之
【現代漢語翻譯】 現代漢語譯本 第六、第七、第八、第九、第十地（菩薩修行次第的階段）的境界和所獲得的果報，菩薩都不會感到滿足，爲了成就這些地的法門。這位菩薩善於瞭解各個地的障礙和對治方法，善於瞭解地的成就和破壞，善於瞭解地的境界和果報，善於瞭解地的獲得和修行，善於瞭解地的法門清凈，善於瞭解地與地之間的轉行，善於瞭解地與地之間的處境和非處境，善於瞭解地與地之間殊勝的智慧，善於瞭解地與地之間不退轉，善於瞭解如何清凈一切菩薩地，乃至轉入如來地（佛的境界）。佛子！菩薩如此善於瞭解地的境界，從初地開始修行，不間斷，直到進入第十地也沒有斷絕；由於這些地的智慧光明，成就如來的智慧光明。佛子！譬如一位商隊首領，善於運用方便，想要帶領商人們前往大城市，在出發之前，先詢問道路上的功德和過失，以及住宿地點的安全與否，然後準備好道路上的資糧，做好應該做的事情。佛子！這位商隊首領雖然還沒有出發，卻能知道道路上所有安全與否的事情，善於用智慧籌劃觀察，準備好所需的物資，使其不缺乏，帶領商人們安全到達大城市，自身和眾人都能免除憂患。佛子！菩薩商隊首領也是如此，安住于初地，善於瞭解各個地的障礙和對治方法，乃至善於瞭解一切菩薩地的清凈，轉入如來地，然後才準備好福德和智慧的資糧，帶領一切眾生經過生死曠野的險難之處，安全到達薩婆若（一切智）之城，自身和眾生都不經歷患難。因此，菩薩應當經常不懈怠地勤修各個地殊勝的清凈業，乃至趣入如來智慧之地。 佛子！這叫做：簡略地說菩薩摩訶薩（大菩薩）進入菩薩初地的法門，如果廣說，則有無量無邊百千阿僧祇（極多的數量單位）的差別事。 佛子！菩薩摩訶薩安住于這初地，大多會成為閻浮提（我們所居住的世界）的國王，豪貴自在，經常守護正法，能夠用大布施來攝取眾生，善於去除眾生的慳貪。
【English Translation】 English version The Bodhisattva is never satisfied with the states and results obtained in the sixth, seventh, eighth, ninth, and tenth bhumis (stages of Bodhisattva practice), for the sake of accomplishing the dharmas of those bhumis. This Bodhisattva is skilled in understanding the obstacles and antidotes of each bhumi, skilled in understanding the accomplishment and destruction of bhumis, skilled in understanding the states and results of bhumis, skilled in understanding the attainment and practice of bhumis, skilled in understanding the purity of the dharmas of bhumis, skilled in understanding the transition between bhumis, skilled in understanding the situations and non-situations between bhumis, skilled in understanding the superior wisdom between bhumis, skilled in understanding the non-retrogression between bhumis, skilled in understanding how to purify all Bodhisattva bhumis, and even to enter the Tathagata bhumi (Buddha's state). O son of Buddha! The Bodhisattva, being so skilled in understanding the states of bhumis, begins practice from the first bhumi without interruption, and continues until entering the tenth bhumi without cessation; due to the light of wisdom of these bhumis, the light of wisdom of the Tathagata is accomplished. O son of Buddha! It is like a caravan leader who is skilled in using expedient means, wanting to lead merchants to a great city, before setting out, first inquires about the merits and demerits of the road, and whether the lodging places are safe, then prepares the provisions for the journey, and does what should be done. O son of Buddha! This caravan leader, although not yet setting out, is able to know all the safe and unsafe matters on the road, skillfully plans and observes with wisdom, prepares the necessary supplies so that nothing is lacking, and leads the merchants safely to the great city, so that he and the people are free from worry. O son of Buddha! The Bodhisattva caravan leader is also like this, abiding in the first bhumi, skilled in understanding the obstacles and antidotes of each bhumi, and even skilled in understanding the purity of all Bodhisattva bhumis, and entering the Tathagata bhumi, then prepares the provisions of merit and wisdom, leading all sentient beings through the dangerous places of the wilderness of birth and death, safely reaching the city of Sarvajna (all-knowing), so that he and sentient beings do not experience suffering. Therefore, the Bodhisattva should always diligently cultivate the superior pure karma of each bhumi without laziness, and even enter the wisdom ground of the Tathagata. O son of Buddha! This is called: briefly speaking about the gate of the Bodhisattva Mahasattva (great Bodhisattva) entering the first Bodhisattva bhumi, if speaking extensively, there are countless, boundless, hundreds of thousands of asamkhyas (extremely large number units) of different matters. O son of Buddha! The Bodhisattva Mahasattva, abiding in this first bhumi, mostly becomes the king of Jambudvipa (the world we live in), noble and free, constantly protects the true Dharma, is able to gather sentient beings with great generosity, and is skilled in removing the stinginess of sentient beings.
垢，常行大施無有窮盡。佈施、愛語、利益、同事——如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，不離念同行菩薩，不離念菩薩行，不離念諸波羅蜜，不離念諸地，不離念力，不離念無畏，不離念不共佛法，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至為一切智智依止者。』是菩薩若欲舍家于佛法中勤行精進，便能捨家、妻子、五欲，依如來教出家學道。既出家已，勤行精進，於一念頃，得百三昧，得見百佛，知百佛神力，能動百佛世界，能過百佛世界，能照百佛世界，能教化百世界眾生，能住壽百劫，能知前後際各百劫事，能入百法門，能示現百身，於一一身能示百菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，百劫、千劫、百千劫，乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「若人集眾善， 具足白凈法， 供養天人尊， 隨順慈悲道， 信解極廣大， 志樂亦清凈， 為求佛智慧， 發此無上心。 凈一切智力， 及以無所畏， 成就諸佛法， 救攝群生眾， 為得大慈悲， 及轉勝法輪， 嚴凈佛國土， 發
{ "translations": [ "現代漢語譯本", "（菩薩）常行廣大布施，沒有窮盡。佈施、愛語、利益、同事——像這樣一切所作所為，都不離於唸佛，不離於念法，不離於念僧，不離於念同行菩薩，不離於念菩薩行，不離於念諸波羅蜜（到達彼岸的方法），不離於念諸地（菩薩修行的階段），不離於念力（菩薩的十種力量），不離於念無畏（菩薩的四種無畏），不離於念不共佛法（佛獨有的功德），乃至不離於念具足一切種、一切智智（佛的智慧）。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的、成為特別的、成為美妙的、成為最微妙的、成為至上的、成為無上的、成為引導者、成為帶領者、成為統帥，乃至成為一切智智的依止者。』這位菩薩如果想要捨棄家庭，在佛法中勤奮修行，便能捨棄家庭、妻子、五欲，依從如來的教導出家學道。既然出家了，勤奮修行，在一念之間，就能獲得百種三昧（禪定），得見百尊佛，知道百尊佛的神力，能夠震動百個佛世界，能夠超越百個佛世界，能夠照亮百個佛世界，能夠教化百個世界的眾生，能夠住世百劫，能夠知道前後各百劫的事情，能夠進入百種法門，能夠示現百種身形，在每一個身形中能夠示現百位菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，超過這個數量，百劫、千劫、百千劫，乃至百千億那由他劫（極多的數量）也不能數盡。」, "", "當時，金剛藏菩薩想要再次宣說這個道理，而說了偈頌：", "", "『如果有人積聚眾多善行，具足清凈的法，供養天人所尊敬的佛，隨順慈悲的道路，信解極其廣大，志向和喜好也清凈，爲了求得佛的智慧，發起這無上的心。清凈一切智力，以及無所畏懼，成就諸佛的功德，救護攝受眾生，爲了獲得大慈悲，以及轉動殊勝的法輪，莊嚴清凈佛的國土，發起" ], "english_translations": [ "English version", "The (Bodhisattva) constantly practices great giving, without end. Giving, loving speech, beneficial action, and cooperation—all such actions do not depart from mindfulness of the Buddha, do not depart from mindfulness of the Dharma, do not depart from mindfulness of the Sangha, do not depart from mindfulness of fellow Bodhisattvas, do not depart from mindfulness of the Bodhisattva path, do not depart from mindfulness of the Paramitas (perfections), do not depart from mindfulness of the Bhumis (stages of Bodhisattva practice), do not depart from mindfulness of the Powers (ten powers of a Bodhisattva), do not depart from mindfulness of Fearlessness (four fearlessnesses of a Bodhisattva), do not depart from mindfulness of the unique Buddha Dharmas (Buddha's unique qualities), and even do not depart from mindfulness of possessing all kinds of wisdom, all-knowing wisdom (Buddha's wisdom). And he also thinks: 『I should be the leader among all beings, the most excellent, the most special, the most wonderful, the most subtle, the supreme, the unsurpassed, the guide, the leader, the commander, and even the one upon whom all-knowing wisdom relies.』 If this Bodhisattva wishes to leave home and diligently practice in the Buddha Dharma, he can leave home, wife, and the five desires, and follow the Tathagata's teachings to leave home and study the Way. Having left home, he diligently practices, and in a single moment, he can obtain a hundred Samadhis (meditative states), see a hundred Buddhas, know the divine power of a hundred Buddhas, be able to shake a hundred Buddha worlds, be able to surpass a hundred Buddha worlds, be able to illuminate a hundred Buddha worlds, be able to teach beings in a hundred worlds, be able to live for a hundred kalpas, be able to know the events of a hundred kalpas before and after, be able to enter a hundred Dharma gates, be able to manifest a hundred bodies, and in each body be able to manifest a hundred Bodhisattvas as attendants; if he manifests freely with the Bodhisattva's superior vows, it exceeds this number, a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, even a hundred thousand billion nayutas (extremely large number) of kalpas cannot be counted.」", "", "At that time, Bodhisattva Vajragarbha, wishing to reiterate the meaning, spoke in verse:", "", "『If a person accumulates many good deeds, possesses pure Dharma, makes offerings to the Buddha revered by gods and humans, follows the path of compassion, has extremely vast faith and understanding, and whose aspirations and joy are also pure, in order to seek the wisdom of the Buddha, he generates this unsurpassed mind. He purifies all wisdom powers, as well as fearlessness, accomplishes the merits of all Buddhas, saves and gathers sentient beings, in order to obtain great compassion, and to turn the superior Dharma wheel, to adorn and purify the Buddha's land, he generates" ] }
此最勝心。 一念知三世， 而無有分別， 種種時不同， 以示於世間。 略說求諸佛， 一切勝功德， 發生廣大心， 量等虛空界。 悲先慧為主， 方便共相應， 信解清凈心， 如來無量力， 無礙智現前， 自悟不由他， 具足同如來， 發此最勝心。 佛子始發生， 如是妙寶心， 則超凡夫位， 入佛所行處， 生在如來家， 種族無瑕玷， 與佛共平等， 決成無上覺。 才生如是心， 即得入初地， 志樂不可動， 譬如大山王， 多喜多愛樂， 亦復多凈信， 極大勇猛心， 及以慶躍心， 遠離於斗諍， 惱害及瞋恚， 慚敬而質直， 善守護諸根， 救世無等者， 所有眾智慧， 此處我當得， 憶念生歡喜。 始得入初地， 即超五怖畏， 不活死惡名， 惡趣眾威德。 以不貪著我， 及以於我所， 是諸佛子等， 遠離諸怖畏。 常行大慈愍， 恒有信恭敬， 慚愧功德備， 日夜增善法。 樂法真實利， 不愛受諸欲， 思惟所聞法， 遠離取著行。 不貪于利養， 唯樂佛菩提， 一心求佛智， 專精無異念。 修行波羅蜜， 遠離諂虛誑
【現代漢語翻譯】 現代漢語譯本 這種最殊勝的心。 一念之間了知過去、現在、未來三世，而沒有分別執著， 種種時間不同，以此來開示世間。 簡略地說，爲了求得諸佛一切殊勝的功德， 要發起廣大之心，其量等同於虛空界。 以慈悲為先導，智慧為主體，方便法門共同相應， 以清凈的信心和理解，相信如來無量的力量， 無礙的智慧顯現於前，自己覺悟而不依賴他人， 具足與如來相同的功德，發起這種最殊勝的心。 佛子開始生起這樣微妙珍貴的心， 就超越了凡夫的地位，進入了佛所行之處， 生在如來的家中，種族清凈沒有瑕疵， 與佛平等無二，必定成就無上的覺悟。 才生起這樣的心，就立即進入初地（菩薩十地之第一地，歡喜地）， 志向和喜樂不可動搖，譬如大山之王（須彌山）， 充滿喜悅和愛樂，也充滿清凈的信心， 具有極大的勇猛心，以及歡欣雀躍的心， 遠離爭鬥、惱害和嗔恚， 以慚愧和恭敬之心待人，正直無欺，善於守護自己的六根（眼、耳、鼻、舌、身、意）， 救度世間無與倫比，所有眾多的智慧， 我在此處應當獲得，憶念此事而生歡喜。 剛進入初地，就超越了五種怖畏（不活畏、死畏、惡名畏、惡道畏、大眾威德畏）， 因為不貪著于『我』，以及『我所擁有』， 這些佛子們，遠離了各種怖畏。 常常行持大慈大悲，恒常具有信心和恭敬心， 慚愧的功德具足，日夜增長善法。 喜愛佛法的真實利益，不貪愛接受各種慾望， 思惟所聽聞的佛法，遠離執著和貪愛的行為。 不貪圖利益和供養，只喜愛佛的菩提智慧， 一心求取佛的智慧，專心精進沒有其他的念頭。 修行波羅蜜（到達彼岸的方法），遠離諂媚虛偽和欺誑。
【English Translation】 English version This most supreme mind. In a single thought, one knows the three periods of time (past, present, and future), without any discrimination, Various times are different, thus it is shown to the world. Briefly speaking, to seek all the supreme merits of the Buddhas, One must generate a vast mind, its measure equal to the realm of space. With compassion as the guide, wisdom as the main body, and skillful means in mutual accordance, With pure faith and understanding, believe in the immeasurable power of the Tathagata (Buddha), Unobstructed wisdom manifests before one, self-awakening without relying on others, Possessing the same qualities as the Tathagata, generate this most supreme mind. When a Buddha's child begins to generate such a wonderful and precious mind, They transcend the position of ordinary beings and enter the place where the Buddhas walk, Born into the family of the Tathagata, the lineage is pure and without blemish, Equal to the Buddha, they will surely achieve unsurpassed enlightenment. As soon as such a mind is generated, one immediately enters the first Bhumi (the first of the ten Bodhisattva grounds, Joyful Ground), The aspiration and joy are unshakeable, like the king of great mountains (Mount Sumeru), Full of joy and love, also full of pure faith, Possessing great courage, as well as a joyful and leaping heart, Far from strife, harm, and anger, With a sense of shame and respect, one is honest and upright, skillful in guarding the six senses (eyes, ears, nose, tongue, body, and mind), Saving the world, unparalleled, all the numerous wisdoms, I shall obtain here, remembering this and generating joy. Upon entering the first Bhumi, one transcends the five fears (fear of not living, fear of death, fear of bad reputation, fear of evil paths, fear of the power of the masses), Because one does not cling to 'I' and 'what belongs to me', These Buddha's children are far from all fears. Always practicing great compassion, constantly having faith and respect, The merits of shame are complete, day and night increasing good dharmas. Delighting in the true benefits of the Dharma, not loving to receive various desires, Contemplating the Dharma that has been heard, staying away from clinging and attachment. Not greedy for benefits and offerings, only delighting in the Bodhi wisdom of the Buddha, With one mind seeking the wisdom of the Buddha, focused and diligent without other thoughts. Practicing Paramitas (methods to reach the other shore), staying away from flattery, falsehood, and deceit.
， 如說而修行， 安住實語中。 不污諸佛家， 不捨菩薩戒， 不樂於世事， 常利益世間。 修善無厭足， 轉求增勝道， 如是好樂法， 功德義相應。 恒起大願心， 愿見於諸佛， 護持諸佛法， 攝取大仙道。 常生如是愿， 修行最勝行， 成熟諸群生， 嚴凈佛國土。 一切諸佛剎， 佛子悉充遍， 平等共一心， 所作皆不空； 一切毛端處， 一時成正覺。 如是等大愿， 無量無邊際。 虛空與眾生， 法界及涅槃， 世間佛出興， 佛智心境界。 『如來智所入， 及以三轉盡， 彼諸若有盡， 我願方始盡； 如彼無盡期， 我願亦復然。』 如是發大愿， 心柔軟調順。 能信佛功德， 觀察于眾生， 知從因緣起， 則興慈念心： 『如是苦眾生， 我今應救脫。』 為是眾生故， 而行種種施， 王位及珍寶， 乃至象馬車， 頭目與手足， 乃至身血肉， 一切皆能捨， 心得無憂悔。 求種種經書， 其心無厭倦， 善解其義趣， 能隨世所行， 慚愧自莊嚴， 修行轉堅固， 供養無量佛， 恭敬而尊重。 如是常修習， 日夜無懈倦，
【現代漢語翻譯】 現代漢語譯本 依照所說的教導修行，安住在真實不虛的言語中。 不玷污諸佛的清凈家風，不捨棄菩薩的戒律， 不貪戀世俗的享樂，常常利益世間的一切眾生。 修習善法永不滿足，轉而尋求更加殊勝的道法， 像這樣愛好佛法，所作所為與功德和意義相符。 恒常發起廣大的願心，愿能親見一切諸佛， 護持諸佛的教法，攝取大仙（佛）的道法。 常常生起這樣的願望，修行最殊勝的行持， 成熟一切眾生的善根，莊嚴清凈諸佛的國土。 一切諸佛的剎土，都充滿著佛的弟子， 平等地同心同德，所做的一切都不會徒勞無功； 甚至在每一個細微的毛端處，都能同時成就正等正覺。 像這樣的大愿，無量無邊際。 虛空與眾生，法界以及涅槃（不生不滅的境界）， 世間諸佛的出現，佛的智慧和心境。 『如來智慧所能進入的境界，以及三轉法輪（佛陀的三種教化方式）所能窮盡的， 如果這些有窮盡的時候，我的願力才會有窮盡的時候； 如果它們沒有窮盡的期限，我的願力也同樣沒有窮盡的期限。』 像這樣發起廣大的願力，心變得柔軟調順。 能夠深信佛的功德，觀察一切眾生， 知道一切都從因緣而生起，就生起慈悲的念頭： 『像這些受苦的眾生，我現在應當救拔他們脫離苦難。』 爲了這些眾生的緣故，而行種種佈施， 包括王位和珍寶，乃至象、馬、車等， 頭、眼睛、手、腳，乃至身體的血肉， 一切都能捨棄，心中沒有憂愁和後悔。 尋求種種佛經，心中沒有厭倦， 善於理解其中的意義和旨趣，能夠隨順世俗的行事， 以慚愧心來莊嚴自己，修行更加堅定穩固， 供養無量諸佛，恭敬而尊重。 像這樣常常修習，日夜沒有懈怠和疲倦，
【English Translation】 English version Practicing according to what is said, abiding in truthful words. Not defiling the family of all Buddhas, not abandoning the Bodhisattva precepts, Not delighting in worldly affairs, constantly benefiting the world. Cultivating good without satiety, turning to seek the path of greater excellence, Such is the delight in Dharma, actions corresponding with merit and meaning. Constantly arising with great vows, wishing to see all the Buddhas, Protecting the Dharma of all Buddhas, embracing the path of the great sages (Buddhas). Always generating such wishes, practicing the most excellent conduct, Maturing all sentient beings, adorning and purifying the Buddha lands. All the Buddha lands, are filled with the Buddha's disciples, Equally with one heart and mind, all actions are not in vain; Even at the tip of every hair, simultaneously attaining perfect enlightenment. Such great vows are immeasurable and boundless. Space and sentient beings, the Dharma realm and Nirvana (the state of non-birth and non-death), The appearance of Buddhas in the world, the wisdom and mental state of the Buddhas. 'The realm entered by the Tathagata's wisdom, and the exhaustion of the three turnings (three ways of teaching) of the Dharma wheel, If those have an end, then my vows will have an end; If they have no end, my vows are also without end.' Having made such great vows, the heart becomes soft and compliant. Able to believe in the merits of the Buddha, observing all sentient beings, Knowing that all arise from causes and conditions, then generating a compassionate mind: 'These suffering beings, I should now liberate them from suffering.' For the sake of these beings, practicing various kinds of giving, Including the throne and treasures, even elephants, horses, and carriages, Head, eyes, hands, and feet, even the flesh and blood of the body, All can be given away, the heart without worry or regret. Seeking various scriptures, the heart without weariness, Skilled in understanding their meaning and purpose, able to follow worldly practices, Adorning oneself with shame and remorse, cultivating with increasing firmness, Making offerings to immeasurable Buddhas, with reverence and respect. Constantly practicing in this way, day and night without laziness or fatigue,
善根轉明凈， 如火煉真金。 菩薩住於此， 凈修於十地， 所作無障礙， 具足不斷絕。 譬如大商主， 為利諸商眾。 問知道險易， 安隱至大城。 菩薩住初地， 應知亦如是， 勇猛無障礙， 到于第十地。 住此初地中， 作大功德王， 以法化眾生， 慈心無損害。 統領閻浮地， 化行靡不及， 皆令住大舍， 成就佛智慧。 欲求最勝道， 捨己國王位， 能于佛教中， 勇猛勤修習， 則得百三昧， 及見百諸佛， 震動百世界， 光照行亦爾， 化百土眾生， 入于百法門， 能知百劫事， 示現於百身， 及現百菩薩， 以為其眷屬； 若自在願力， 過是數無量。 我于地義中， 略述其少分， 若欲廣分別， 億劫不能盡。 菩薩最勝道， 利益諸群生， 如是初地法， 我今已說竟。」
大方廣佛華嚴經卷第三十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十五
于闐國三藏實叉難陀奉 制譯
十地品第二十六之二
第二地
諸菩薩聞此， 最勝微妙地， 其心盡清凈， 一切皆歡喜。
【現代漢語翻譯】 現代漢語譯本 善根變得更加明凈，如同用火煉過的真金。 菩薩安住於此（初地），清凈地修習十地（菩薩修行的十個階段）， 所做的一切都沒有障礙，具足且不會斷絕。 譬如一位大商人，爲了利益眾多的商人， 詢問知道道路的危險和容易，安全地到達大城市。 菩薩安住于初地，應當知道也是這樣， 勇猛精進沒有障礙，到達第十地。 安住在這初地中，成為偉大的功德之王， 用佛法教化眾生，以慈悲心不傷害他們。 統領閻浮地（我們所居住的世界），教化所到之處無不遍及， 都讓他們安住于大舍（菩薩的境界），成就佛的智慧。 想要尋求最殊勝的道，捨棄自己的國王之位， 能夠在佛教中，勇猛精進地修行， 就能得到一百種三昧（禪定），並且見到一百尊佛， 震動一百個世界，光明照耀也同樣如此， 教化一百個國土的眾生，進入一百種法門， 能夠知道一百劫（極長的時間）的事情，示現一百種身形， 並且示現一百位菩薩，作為他們的眷屬； 如果自在的願力，超過這個數量是無量的。 我對於地的意義，只是略微講述了少部分， 如果想要廣泛地分別解說，即使經過億劫也無法窮盡。 菩薩最殊勝的道，利益所有的眾生， 像這樣的初地之法，我現在已經說完了。
《大方廣佛華嚴經》卷第三十四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十五
于闐國三藏實叉難陀奉 制譯
十地品第二十六之二
第二地
諸位菩薩聽到這，最殊勝微妙的（初）地， 他們的心都變得清凈，一切都感到歡喜。
【English Translation】 English version The roots of goodness become more clear and pure, like pure gold refined by fire. The Bodhisattva dwells in this (first ground), purely cultivating the ten grounds (ten stages of Bodhisattva practice), All that is done has no obstacles, is complete and will not cease. Like a great merchant, for the benefit of many merchants, Asks and knows the dangers and ease of the road, safely reaching the great city. The Bodhisattva dwells in the first ground, it should be known that it is also like this, Courageously and diligently without obstacles, reaching the tenth ground. Dwelling in this first ground, becoming the great king of merit, Using the Dharma to teach sentient beings, with a compassionate heart not harming them. Governing Jambudvipa (the world we live in), the teachings reach everywhere, Making them all dwell in the great abode (the realm of Bodhisattvas), achieving the wisdom of the Buddha. Wanting to seek the most supreme path, abandoning one's own kingly position, Being able to, within Buddhism, courageously and diligently cultivate, Then one can obtain one hundred samadhis (meditative states), and see one hundred Buddhas, Shake one hundred worlds, and the light shines likewise, Teach sentient beings in one hundred lands, entering one hundred Dharma gates, Being able to know the events of one hundred kalpas (extremely long periods of time), manifesting one hundred forms, And manifesting one hundred Bodhisattvas, as their retinue; If the power of free will, exceeds this number it is immeasurable. I, regarding the meaning of the ground, have only briefly spoken of a small part, If one wants to explain it extensively, even after billions of kalpas it cannot be exhausted. The Bodhisattva's most supreme path, benefits all sentient beings, Such is the Dharma of the first ground, I have now finished speaking.
The Great Extensive Buddha Flower Adornment Sutra, Volume 34 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 35
Translated by Tripiṭaka Śikṣānanda of Khotan, under Imperial Decree
Chapter 26, Part 2 of the Ten Grounds
The Second Ground
When the Bodhisattvas hear this, the most supreme and subtle (first) ground, Their minds become completely pure, and all are filled with joy.
皆從於座起， 踴住虛空中， 普散上妙華， 同時共稱讚： 「善哉金剛藏！ 大智無畏者！ 善說於此地， 菩薩所行法。」 解脫月菩薩， 知眾心清凈， 樂聞第二地， 所有諸行相， 即請金剛藏： 「大慧愿演說， 佛子皆樂聞， 所住第二地！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩已修初地，欲入第二地，當起十種深心。何等為十？所謂：正直心、柔軟心、堪能心、調伏心、寂靜心、純善心、不雜心、無顧戀心、廣心、大心。菩薩以此十心，得入第二離垢地。
「佛子！菩薩住離垢地，性自遠離一切殺生，不畜刀杖，不懷怨恨，有慚有愧，仁恕具足，於一切眾生有命之者，常生利益慈念之心；是菩薩尚不噁心惱諸眾生，何況於他起眾生想，故以重意而行殺害！性不偷盜，菩薩于自資財，常知止足，於他慈恕，不欲侵損；若物屬他，起他物想，終不於此而生盜心，乃至草葉不與不取，何況其餘資生之具！性不邪淫，菩薩于自妻知足，不求他妻，於他妻妾、他所護女、親族媒定及為法所護，尚不生於貪染之心，何況從事！況于非道！性不妄語，菩薩常作實語、真語、時語，乃至夢中亦不忍作覆藏之語，無心欲作，何況故犯！性不兩
【現代漢語翻譯】 現代漢語譯本 大家都從座位上站起來，跳躍著升到空中，普遍散佈美妙的花朵，同時一起稱讚道：『太好了，金剛藏（菩薩名）！您是具有大智慧無所畏懼的人！您善於在此地宣說菩薩所修行的法門。』 解脫月菩薩（菩薩名），知道大家的心清凈，喜歡聽聞第二地（菩薩修行階位）的所有修行狀態，就請問金剛藏菩薩：『大智慧者，希望您能演說，佛子們都樂意聽聞，所安住的第二地！』 這時，金剛藏菩薩告訴解脫月菩薩說： 『佛子！菩薩摩訶薩（大菩薩）已經修習了初地（菩薩修行階位），想要進入第二地，應當生起十種深刻的心。是哪十種呢？就是：正直心、柔軟心、堪能心、調伏心、寂靜心、純善心、不雜心、無顧戀心、廣心、大心。菩薩憑藉這十種心，得以進入第二離垢地（菩薩修行階位）。』 『佛子！菩薩安住于離垢地，本性自然遠離一切殺生，不持有刀杖，不懷有怨恨，有慚愧心，仁慈寬恕具足，對於一切有生命的眾生，常常生起利益和慈悲的念頭；這位菩薩尚且不會惡意惱害眾生，何況對其他眾生生起眾生之想，而以重大的惡意去殺害！本性不偷盜，菩薩對於自己的資財，常常知道滿足，對於他人慈悲寬恕，不想要侵犯損害；如果物品屬於他人，就生起那是他人之物的想法，最終不會因此而生起盜心，乃至草葉不給也不拿，何況其餘的資生之物！本性不邪淫，菩薩對於自己的妻子知足，不貪求他人的妻子，對於他人的妻妾、他人所保護的女子、親族訂婚的以及為法所保護的女子，尚且不生起貪戀染著的心，何況從事邪淫之事！更何況非法的行為！本性不妄語，菩薩常常說真實的話、真誠的話、適時的話，乃至在夢中也不忍心說虛假隱瞞的話，沒有想要說謊的心，何況故意犯錯！本性不兩舌，菩薩不破壞他人關係，不聽信讒言，不傳播是非，不挑撥離間，不使他人爭鬥，常說和合的話，使他人和睦相處。』
【English Translation】 English version All rose from their seats, leaped into the empty space, scattered exquisite flowers everywhere, and simultaneously praised: 'Excellent, Vajragarbha (Bodhisattva's name)! You are the one with great wisdom and fearlessness! You are skilled in expounding the practices of Bodhisattvas in this place.' Bodhisattva Vimukticandra (Bodhisattva's name), knowing that the minds of the assembly were pure and eager to hear about all the aspects of practice in the second bhumi (stage of Bodhisattva's practice), then asked Vajragarbha: 'Greatly wise one, we wish you would expound on the second bhumi where the Buddha's children dwell, as they are all eager to hear!' At that time, Bodhisattva Vajragarbha said to Bodhisattva Vimukticandra: 'Buddha's children! A Bodhisattva Mahasattva (great Bodhisattva) who has already cultivated the first bhumi (stage of Bodhisattva's practice) and wishes to enter the second bhumi should generate ten profound minds. What are these ten? They are: the mind of integrity, the mind of gentleness, the mind of capability, the mind of taming, the mind of tranquility, the mind of pure goodness, the mind of non-mixture, the mind of non-attachment, the mind of vastness, and the mind of greatness. With these ten minds, a Bodhisattva can enter the second Immaculate Bhumi (stage of Bodhisattva's practice).' 'Buddha's children! A Bodhisattva abiding in the Immaculate Bhumi naturally refrains from all killing, does not carry weapons, does not harbor resentment, has a sense of shame and remorse, is full of benevolence and forgiveness, and always generates thoughts of benefit and compassion for all living beings; this Bodhisattva would not even maliciously harm living beings, let alone think of them as beings and intentionally kill them with grave malice! By nature, they do not steal. A Bodhisattva is always content with their own possessions, is compassionate and forgiving towards others, and does not wish to infringe upon or harm them; if something belongs to another, they think of it as belonging to another and will never have a thieving thought, not even taking a blade of grass without permission, let alone other necessities! By nature, they do not engage in sexual misconduct. A Bodhisattva is content with their own spouse and does not seek another's spouse. Towards another's wives, concubines, protected women, those betrothed by family, and those protected by the Dharma, they do not even generate thoughts of lust, let alone engage in such acts! How much less in unlawful acts! By nature, they do not lie. A Bodhisattva always speaks truthfully, sincerely, and at the right time, and even in dreams, they cannot bear to speak falsely or conceal the truth. They have no intention to lie, let alone intentionally commit such an offense! By nature, they do not engage in divisive speech. A Bodhisattva does not break up relationships, does not listen to slander, does not spread gossip, does not incite discord, does not cause others to fight, and always speaks words of harmony, causing others to live in peace.'
舌，菩薩于諸眾生無離間心、無惱害心，不將此語為破彼故而向彼說，不將彼語為破此故而向此說，未破者不令破，已破者不增長，不喜離間，不樂離間，不作離間語，不說離間語，若實、若不實。性不惡口，所謂：毒害語、粗獷語、苦他語、令他瞋恨語、現前語、不現前語、鄙惡語、庸賤語、不可樂聞語、聞者不悅語、瞋忿語、如火燒心語、怨結語、熱惱語、不可愛語、不可樂語、能壞自身他身語，如是等語皆悉舍離，常作潤澤語、柔軟語、悅意語、可樂聞語、聞者喜悅語、善入人心語、風雅典則語、多人愛樂語、多人悅樂語、身心踴悅語。性不綺語，菩薩常樂思審語、時語、實語、義語、法語、順道理語、巧調伏語、隨時籌量決定語，是菩薩乃至戲笑尚恒思審，何況故出散亂之言！性不貪慾，菩薩於他財物、他所資用，不生貪心，不願不求。性離瞋恚，菩薩於一切眾生恒起慈心、利益心、哀愍心、歡喜心、和潤心、攝受心，永舍瞋恨、怨害、熱惱，常思順行，仁慈祐益。又離邪見，菩薩住于正道，不行占卜，不取惡戒，心見正直，無誑無諂，于佛、法、僧起決定信。
「佛子！菩薩摩訶薩如是護持十善業道，常無間斷，復作是念：『一切眾生墮惡趣者，莫不皆以十不善業；是故我當自修正行，亦勸於他，令
【現代漢語翻譯】 現代漢語譯本：菩薩的言語方面，對於一切眾生沒有離間的心、沒有惱害的心，不會爲了破壞這個人而對那個人說（壞話），也不會爲了破壞那個人而對這個人說（壞話）。沒有被破壞的（關係）不會讓他（們）被破壞，已經被破壞的（關係）不會讓他（們）更加惡化。不喜歡離間，不樂於離間，不做離間的話，不說離間的話，無論是真實的還是不真實的。菩薩的本性不惡語傷人，所謂的惡語包括：惡毒的語言、粗暴的語言、使他人痛苦的語言、使他人嗔恨的語言、當面說的（壞話）、背後說的（壞話）、卑鄙惡劣的語言、庸俗低賤的語言、令人不愛聽的語言、聽了讓人不高興的語言、使人憤怒的語言、像火燒心一樣的語言、結下怨恨的語言、使人煩惱的語言、令人不喜歡的語言、令人不快樂的語言、能傷害自己和他人（關係）的語言，像這樣的語言都全部捨棄。菩薩常常說溫和的語言、柔順的語言、使人愉快的語言、令人愛聽的語言、聽了讓人高興的語言、容易進入人心的語言、文雅有禮的語言、很多人喜歡聽的語言、很多人樂意聽的語言、使人身心都感到愉悅的語言。菩薩的本性不說虛妄的語言，菩薩常常喜歡思考審慎的語言、合時宜的語言、真實的語言、有意義的語言、符合佛法的語言、順應道理的語言、巧妙調伏（煩惱）的語言、隨時衡量決定的語言。菩薩甚至在開玩笑的時候都常常思考審慎，更何況是故意說出散亂的話呢！菩薩的本性不貪婪，對於他人的財物、他人所使用的東西，不生貪心，不希望得到，也不去追求。菩薩的本性遠離嗔恨，對於一切眾生常常生起慈悲心、利益心、憐憫心、歡喜心、和睦的心、攝受的心，永遠捨棄嗔恨、怨恨、煩惱，常常思考順應（佛法）的行為，仁慈地幫助和利益（眾生）。菩薩還遠離邪見，安住在正道上，不行占卜，不接受惡戒，心中所見正直，沒有欺騙和諂媚，對於佛、法、僧生起堅定的信心。 『佛子！菩薩摩訶薩這樣守護十善業道，常常不間斷，又這樣想：『一切眾生墮入惡道，沒有不是因為十不善業的；因此我應當自己修正（十善業）的行為，也勸導他人，讓他們也修行（十善業）。』
【English Translation】 English version: In terms of speech, a Bodhisattva has no divisive mind towards all sentient beings, no harmful mind. They do not speak to one person to break another, nor do they speak to another to break this one. They do not cause those who are not broken to be broken, nor do they increase the brokenness of those who are already broken. They do not like division, do not enjoy division, do not make divisive speech, and do not speak divisive words, whether true or untrue. Their nature is not to speak harsh words, such as: poisonous words, rough words, words that cause others pain, words that cause others to be angry, words spoken in front of someone, words spoken behind someone's back, vile words, vulgar words, words that are unpleasant to hear, words that make listeners unhappy, words of anger, words that burn like fire, words that create resentment, words that cause distress, words that are unlovable, words that are unpleasant, words that can harm oneself and others. All such words are completely abandoned. Bodhisattvas always speak gentle words, soft words, pleasant words, words that are delightful to hear, words that make listeners happy, words that easily enter people's hearts, elegant and refined words, words that many people love to hear, words that many people are happy to hear, words that make body and mind joyful. Their nature is not to speak frivolous words. Bodhisattvas always like to speak thoughtful words, timely words, truthful words, meaningful words, words that accord with the Dharma, words that follow reason, words that skillfully subdue (afflictions), words that are decided after careful consideration. Even when joking, Bodhisattvas are always thoughtful, let alone intentionally uttering scattered words! Their nature is not greedy. Bodhisattvas do not have greedy thoughts towards others' possessions or what others use. They do not wish for them, nor do they seek them. Their nature is free from anger. Bodhisattvas always generate loving-kindness, beneficial thoughts, compassionate thoughts, joyful thoughts, harmonious thoughts, and receptive thoughts towards all sentient beings. They forever abandon anger, resentment, and distress. They always think of acting in accordance with (the Dharma), and they are kind and beneficial. They are also free from wrong views. Bodhisattvas abide in the right path, do not practice divination, do not take on evil precepts, their minds are upright, without deceit or flattery, and they have firm faith in the Buddha, the Dharma, and the Sangha. 『Children of the Buddha! Bodhisattva Mahasattvas thus protect the ten good karmic paths, constantly and without interruption, and they also think: 『All sentient beings who fall into evil realms do so because of the ten non-virtuous karmas; therefore, I should correct my own actions (of the ten good karmas) and also encourage others to practice (the ten good karmas).』
修正行。何以故？若自不能修行正行，令他修者，無有是處。』
「佛子！此菩薩摩訶薩復作是念：『十不善業道，是地獄、畜生、餓鬼受生因；十善業道，是人、天乃至有頂處受生因。又此上品十善業道，以智慧修習，心狹劣故，怖三界故，闕大悲故，從他聞聲而解了故，成聲聞乘。又此上品十善業道，修治清凈，不從他教，自覺悟故，大悲方便不具足故，悟解甚深因緣法故，成獨覺乘。又此上品十善業道，修治清凈，心廣無量故，具足悲愍故，方便所攝故，發生大愿故，不捨眾生故，希求諸佛大智故，凈治菩薩諸地故，凈修一切諸度故，成菩薩廣大行。又此上品十善業道，一切種清凈故，乃至證十力、四無畏故，一切佛法皆得成就。是故我今等行十善，應令一切具足清凈；如是方便，菩薩當學。』
「佛子！此菩薩摩訶薩又作是念：『十不善業道，上者地獄因，中者畜生因，下者餓鬼因。于中，殺生之罪能令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報，一者短命，二者多病。偷盜之罪亦令眾生墮三惡道；若生人中，得二種果報，一者貧窮，二者共財不得自在。邪淫之罪亦令眾生墮三惡道；若生人中，得二種果報，一者妻不貞良，二者不得隨意眷屬。妄語之罪亦令眾生墮三惡道；若生人中，得
【現代漢語翻譯】 現代漢語譯本：『為什麼呢？如果自己都不能修行正道，卻要讓別人修行，這是不可能的。』 『佛子！這位菩薩摩訶薩又這樣想：『十不善業道（指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），是導致眾生墮入地獄、畜生、餓鬼道的因；十善業道（指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），是導致眾生轉生為人、天，乃至有頂天（色界最高處）的因。而且，這上品十善業道，如果以智慧修習，但因心量狹小，畏懼三界（欲界、色界、無色界），缺少大悲心，從聽聞他人教導而理解，就會成就聲聞乘（小乘佛教）。又，這上品十善業道，如果修治清凈，不依賴他人教導，自己覺悟，但因大悲心和方便法門不完備，領悟甚深因緣法，就會成就獨覺乘（中乘佛教）。又，這上品十善業道，如果修治清凈，心量廣大無邊，具足悲憫之心，以方便法門攝持，發起大愿，不捨棄眾生，希求諸佛的廣大智慧，清凈菩薩的各個階位，清凈修習一切度（佈施、持戒、忍辱、精進、禪定、智慧），就會成就菩薩的廣大行。又，這上品十善業道，如果一切方面都清凈，乃至證得十力（如來十種智慧力）、四無畏（佛的四種無所畏懼的自信），一切佛法都能成就。因此，我現在應當平等地奉行十善，使一切都具足清凈；菩薩應當學習這樣的方便法門。』 『佛子！這位菩薩摩訶薩又這樣想：『十不善業道，上等的會導致墮入地獄，中等的會導致墮入畜生道，下等的會導致墮入餓鬼道。其中，殺生的罪業能使眾生墮入地獄、畜生、餓鬼道；如果轉生為人，會得到兩種果報，一是短命，二是多病。偷盜的罪業也會使眾生墮入三惡道；如果轉生為人，會得到兩種果報，一是貧窮，二是自己的財產不能自由支配。邪淫的罪業也會使眾生墮入三惡道；如果轉生為人，會得到兩種果報，一是妻子不貞潔，二是不能得到如意的眷屬。妄語的罪業也會使眾生墮入三惡道；如果轉生為人，會得
【English Translation】 English version: 'Why is that? If one cannot practice the right conduct oneself, how can one cause others to practice? There is no such possibility.' 'Buddha's child! This Bodhisattva Mahasattva further contemplates: 'The ten non-virtuous paths of action (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, and wrong view) are the causes for beings to be born in hell, as animals, or as hungry ghosts; the ten virtuous paths of action (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, and wrong view) are the causes for beings to be born as humans, in the heavens, or even in the highest heaven (the peak of the Form Realm). Furthermore, these superior ten virtuous paths of action, if practiced with wisdom, but with a narrow mind, fearing the three realms (the Desire Realm, the Form Realm, and the Formless Realm), lacking great compassion, and understanding through hearing from others, will lead to the attainment of the Sravaka Vehicle (the Hinayana Buddhism). Also, these superior ten virtuous paths of action, if cultivated purely, without relying on the teachings of others, realizing enlightenment by oneself, but lacking great compassion and skillful means, and understanding the profound law of dependent origination, will lead to the attainment of the Pratyekabuddha Vehicle (the Middle Vehicle of Buddhism). Furthermore, these superior ten virtuous paths of action, if cultivated purely, with a vast and boundless mind, possessing great compassion, embracing skillful means, generating great vows, not abandoning sentient beings, aspiring to the great wisdom of all Buddhas, purifying the Bodhisattva stages, and purely cultivating all perfections (generosity, morality, patience, diligence, concentration, and wisdom), will lead to the attainment of the vast practice of a Bodhisattva. Moreover, these superior ten virtuous paths of action, if pure in all aspects, even to the point of attaining the ten powers (the ten wisdom powers of a Tathagata) and the four fearlessnesses (the four kinds of fearlessness of a Buddha), all the Buddha's teachings will be accomplished. Therefore, I should now equally practice the ten virtues, so that all may be completely pure; this is the skillful means that a Bodhisattva should learn.' 'Buddha's child! This Bodhisattva Mahasattva further contemplates: 'The ten non-virtuous paths of action, the highest lead to hell, the middle lead to the animal realm, and the lowest lead to the hungry ghost realm. Among them, the sin of killing can cause beings to fall into hell, the animal realm, or the hungry ghost realm; if reborn as a human, one will receive two kinds of retribution, one is a short life, and the other is many illnesses. The sin of stealing will also cause beings to fall into the three evil realms; if reborn as a human, one will receive two kinds of retribution, one is poverty, and the other is not having control over one's own wealth. The sin of sexual misconduct will also cause beings to fall into the three evil realms; if reborn as a human, one will receive two kinds of retribution, one is having an unchaste wife, and the other is not having the desired family members. The sin of lying will also cause beings to fall into the three evil realms; if reborn as a human, one will receive'
二種果報，一者多被誹謗，二者為他所誑。兩舌之罪亦令眾生墮三惡道；若生人中，得二種果報，一者眷屬乖離，二者親族弊惡。惡口之罪亦令眾生墮三惡道；若生人中，得二種果報，一者常聞惡聲，二者言多諍訟。綺語之罪亦令眾生墮三惡道；若生人中，得二種果報，一者言無人受，二者語不明瞭。貪慾之罪亦令眾生墮三惡道；若生人中，得二種果報，一者心不知足，二者多欲無厭。瞋恚之罪亦令眾生墮三惡道；若生人中，得二種果報，一者常被他人求其長短，二者恒被於他之所惱害。邪見之罪亦令眾生墮三惡道；若生人中，得二種果報，一者生邪見家，二者其心諂曲。』佛子！十不善業道能生此等無量無邊眾大苦聚，是故菩薩作如是念：『我當遠離十不善道，以十善道為法園苑，愛樂安住，自住其中，亦勸他人令住其中。』
「佛子！此菩薩摩訶薩復於一切眾生生利益心、安樂心、慈心、悲心、憐愍心、攝受心、守護心、自己心、師心、大師心，作是念言：『眾生可愍，墮于邪見、惡慧、惡欲、惡道稠林。我應令彼住于正見，行真實道。』又作是念：『一切眾生分別彼我，互相破壞，斗諍瞋恨，熾然不息。我當令彼住于無上大慈之中。』又作是念：『一切眾生貪取無厭，唯求財利，邪命自活。我當令彼住于
【現代漢語翻譯】 現代漢語譯本 妄語的果報有兩種：一是常常被人誹謗，二是常常被他人欺騙。兩舌的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是眷屬之間不和睦，二是親族之間關係惡劣。惡語的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是常常聽到惡劣的聲音，二是說話時常常引起爭訟。綺語的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是說的話沒有人聽，二是說話不清楚。貪慾的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是內心不知滿足，二是慾望多而沒有厭足的時候。嗔恚的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是常常被他人挑剔毛病，二是常常被他人惱害。邪見的罪過也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報：一是出生在持有邪見的家庭，二是內心奸詐諂媚。』佛子！這十種不善業道能夠產生如此無量無邊的巨大苦難，因此菩薩應當這樣想：『我應當遠離這十種不善道，以十善道作為法園，喜愛並安住其中，自己安住其中，也勸導他人安住其中。』 『佛子！這位菩薩摩訶薩又對一切眾生生起利益之心、安樂之心、慈悲之心、憐憫之心、攝受之心、守護之心、自己之心、師長之心、大師之心，這樣想道：『眾生可憐，墮入邪見、惡慧、惡欲、惡道的稠林之中。我應當讓他們安住于正見，行真實之道。』又這樣想道：『一切眾生分別你我，互相破壞，爭鬥嗔恨，熾盛不息。我應當讓他們安住于無上的大慈之中。』又這樣想道：『一切眾生貪得無厭，只求財利，用不正當的手段謀生。我應當讓他們安住于
【English Translation】 English version The retribution for false speech is twofold: one is often being slandered, and the other is often being deceived by others. The sin of double-tongued speech also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is that family members are not harmonious, and the other is that relatives are wicked. The sin of harsh speech also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is often hearing harsh sounds, and the other is that speech often leads to disputes. The sin of frivolous speech also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is that one's words are not heeded, and the other is that one's speech is unclear. The sin of greed also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is that the mind is never satisfied, and the other is that desires are many and never satiated. The sin of anger also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is often being criticized by others, and the other is constantly being harmed by others. The sin of wrong views also causes sentient beings to fall into the three evil realms; if born among humans, one receives two kinds of retribution: one is being born into a family with wrong views, and the other is that one's mind is deceitful and flattering.』 Disciple of the Buddha! These ten non-virtuous paths of action can produce such immeasurable and boundless great sufferings, therefore, a Bodhisattva should think thus: 『I should stay away from these ten non-virtuous paths, and take the ten virtuous paths as a Dharma garden, loving and dwelling within it, dwelling within it myself, and also encouraging others to dwell within it.』 『Disciple of the Buddha! This Bodhisattva Mahasattva also generates a mind of benefit, a mind of peace, a mind of loving-kindness, a mind of compassion, a mind of pity, a mind of acceptance, a mind of protection, a mind of self, a mind of a teacher, and a mind of a great teacher towards all sentient beings, thinking thus: 『Sentient beings are pitiable, falling into the thicket of wrong views, evil wisdom, evil desires, and evil paths. I should cause them to dwell in right views and walk the path of truth.』 And thinking thus: 『All sentient beings distinguish between self and others, destroying each other, fighting and hating, blazing without ceasing. I should cause them to dwell in supreme great loving-kindness.』 And thinking thus: 『All sentient beings are insatiably greedy, seeking only wealth and profit, and making a living through improper means. I should cause them to dwell in
清凈身、語、意業正命法中。』又作是念：『一切眾生常隨三毒，種種煩惱因之熾然，不解志求出要方便。我當令彼除滅一切煩惱大火，安置清涼涅槃之處。』又作是念：『一切眾生為愚癡重闇，妄見厚膜之所覆故，入陰翳稠林，失智慧光明，行曠野險道，起諸惡見。我當令彼得無障礙清凈智眼，知一切法如實相，不隨他教。』又作是念：『一切眾生在於生死險道之中，將墮地獄、畜生、餓鬼，入惡見網中，為愚癡稠林所迷，隨逐邪道，行顛倒行。譬如盲人無有導師，非出要道謂為出要，入魔境界，惡賊所攝，隨順魔心，遠離佛意。我當拔出如是險難，令住無畏一切智城。』又作是念：『一切眾生為大瀑水波浪所沒，入欲流、有流、無明流、見流，生死洄澓，愛河漂轉，湍馳奔激，不暇觀察；為欲覺、恚覺、害覺隨逐不捨，身見羅剎于中執取，將其永入愛慾稠林；于所貪愛深生染著，住我慢原阜，安六處聚落；無善救者，無能度者。我當於彼起大悲心，以諸善根而為救濟，令無災患，離染寂靜，住於一切智慧寶洲。』又作是念：『一切眾生處世牢獄，多諸苦惱，常懷愛憎，自生憂怖，貪慾重械之所繫縛，無明稠林以為覆障，於三界內莫能自出。我當令彼永離三有，住無障礙大涅槃中。』又作是念：『一切眾生執著於我
【現代漢語翻譯】 現代漢語譯本：在清凈的身、語、意業和正命的修行中，又這樣想：『一切眾生常常被貪、嗔、癡三毒所困擾，各種煩惱因此而熾盛，不明白尋求脫離苦難的方便。我應當使他們滅除一切煩惱的大火，安置在清涼的涅槃之地。』又這樣想：『一切眾生被愚癡的重重黑暗所籠罩，被虛妄的見解厚膜所覆蓋，進入陰暗茂密的森林，失去了智慧的光明，行走在曠野的險道上，產生各種錯誤的見解。我應當使他們獲得無障礙的清凈智慧之眼，瞭解一切法的真實相，不隨從他人的教導。』又這樣想：『一切眾生處在生死的險道之中，將要墮入地獄、畜生、餓鬼道，進入邪見的羅網中，被愚癡的茂密森林所迷惑，追隨邪道，行顛倒的行為。譬如盲人沒有嚮導，把不是解脫之道當作解脫之道，進入魔的境界，被惡賊所控制，順從魔的心意，遠離佛的教誨。我應當把他們從這樣的險難中拔出來，讓他們安住在無畏的一切智之城。』又這樣想：『一切眾生被巨大的瀑布波浪所淹沒，進入欲流、有流、無明流、見流，在生死輪迴中旋轉，在愛河中漂流，湍急奔騰，沒有時間觀察；被慾念、嗔念、害念所追逐不捨，身見羅剎在其中執取他們，將他們永遠帶入愛慾的茂密森林；對所貪愛的事物深深地產生染著，住在驕慢的山丘上，安居在六根的聚落中；沒有好的救助者，沒有能度脫他們的人。我應當對他們生起大悲心，用各種善根來救濟他們，使他們沒有災禍，遠離污染，寂靜安寧，安住在一切智慧的寶洲。』又這樣想：『一切眾生處在世間的牢獄中，有很多苦惱，常常懷有愛憎，自己產生憂愁和恐懼，被貪慾的沉重枷鎖所束縛，被無明的茂密森林所覆蓋，在三界之內不能自己解脫。我應當使他們永遠脫離三有，安住在無障礙的大涅槃中。』又這樣想：『一切眾生執著於我』 現代漢語譯本：在清凈的身、語、意業和正命的修行中，又這樣想：『一切眾生常常被貪、嗔、癡三毒所困擾，各種煩惱因此而熾盛，不明白尋求脫離苦難的方便。我應當使他們滅除一切煩惱的大火，安置在清涼的涅槃之地。』又這樣想：『一切眾生被愚癡的重重黑暗所籠罩，被虛妄的見解厚膜所覆蓋，進入陰暗茂密的森林，失去了智慧的光明，行走在曠野的險道上，產生各種錯誤的見解。我應當使他們獲得無障礙的清凈智慧之眼，瞭解一切法的真實相，不隨從他人的教導。』又這樣想：『一切眾生處在生死的險道之中，將要墮入地獄、畜生、餓鬼道，進入邪見的羅網中，被愚癡的茂密森林所迷惑，追隨邪道，行顛倒的行為。譬如盲人沒有嚮導，把不是解脫之道當作解脫之道，進入魔的境界，被惡賊所控制，順從魔的心意，遠離佛的教誨。我應當把他們從這樣的險難中拔出來，讓他們安住在無畏的一切智之城。』又這樣想：『一切眾生被巨大的瀑布波浪所淹沒，進入欲流、有流、無明流、見流，在生死輪迴中旋轉，在愛河中漂流，湍急奔騰，沒有時間觀察；被慾念、嗔念、害念所追逐不捨，身見羅剎在其中執取他們，將他們永遠帶入愛慾的茂密森林；對所貪愛的事物深深地產生染著，住在驕慢的山丘上，安居在六根的聚落中；沒有好的救助者，沒有能度脫他們的人。我應當對他們生起大悲心，用各種善根來救濟他們，使他們沒有災禍，遠離污染，寂靜安寧，安住在一切智慧的寶洲。』又這樣想：『一切眾生處在世間的牢獄中，有很多苦惱，常常懷有愛憎，自己產生憂愁和恐懼，被貪慾的沉重枷鎖所束縛，被無明的茂密森林所覆蓋，在三界之內不能自己解脫。我應當使他們永遠脫離三有，安住在無障礙的大涅槃中。』又這樣想：『一切眾生執著於我』
【English Translation】 English version: In the practice of pure body, speech, and mind karma, and right livelihood, he further contemplates: 『All sentient beings are constantly afflicted by the three poisons (greed, hatred, and delusion), and various afflictions blaze because of them. They do not understand how to seek the means of liberation. I shall cause them to extinguish the great fire of all afflictions and place them in the cool abode of Nirvana.』 He further contemplates: 『All sentient beings are shrouded in the heavy darkness of ignorance, covered by the thick membrane of false views. They enter the dense forest of shadows, lose the light of wisdom, walk on the perilous paths of the wilderness, and give rise to various evil views. I shall cause them to obtain the unobstructed, pure eye of wisdom, to know the true nature of all dharmas, and not follow the teachings of others.』 He further contemplates: 『All sentient beings are in the perilous path of birth and death, about to fall into hell, the animal realm, and the realm of hungry ghosts. They enter the net of evil views, are deluded by the dense forest of ignorance, follow evil paths, and engage in inverted practices. Like a blind person without a guide, they mistake the path that is not liberation for the path of liberation, enter the realm of demons, are controlled by evil thieves, follow the mind of demons, and distance themselves from the Buddha's teachings. I shall pull them out of such dangers and cause them to dwell in the fearless city of all-knowing wisdom.』 He further contemplates: 『All sentient beings are submerged by the waves of great torrents, entering the streams of desire, existence, ignorance, and views. They revolve in the cycle of birth and death, drift in the river of love, rushing and surging, without time to observe. They are relentlessly pursued by thoughts of desire, anger, and harm. The Rakshasa of self-view seizes them, leading them forever into the dense forest of desire. They become deeply attached to what they crave, dwell on the hill of pride, and settle in the villages of the six senses. There is no good savior, no one who can deliver them. I shall generate great compassion for them, use all good roots to rescue them, so that they have no calamities, are free from defilement, are peaceful and tranquil, and dwell on the treasure island of all wisdom.』 He further contemplates: 『All sentient beings are in the prison of the world, with many sufferings, constantly harboring love and hatred, generating their own worries and fears, bound by the heavy shackles of greed, covered by the dense forest of ignorance, unable to free themselves within the three realms. I shall cause them to forever leave the three existences and dwell in the unobstructed great Nirvana.』 He further contemplates: 『All sentient beings are attached to the idea of self』 English version: In the practice of pure body, speech, and mind karma, and right livelihood, he further contemplates: 『All sentient beings are constantly afflicted by the three poisons (greed, hatred, and delusion), and various afflictions blaze because of them. They do not understand how to seek the means of liberation. I shall cause them to extinguish the great fire of all afflictions and place them in the cool abode of Nirvana.』 He further contemplates: 『All sentient beings are shrouded in the heavy darkness of ignorance, covered by the thick membrane of false views. They enter the dense forest of shadows, lose the light of wisdom, walk on the perilous paths of the wilderness, and give rise to various evil views. I shall cause them to obtain the unobstructed, pure eye of wisdom, to know the true nature of all dharmas, and not follow the teachings of others.』 He further contemplates: 『All sentient beings are in the perilous path of birth and death, about to fall into hell, the animal realm, and the realm of hungry ghosts. They enter the net of evil views, are deluded by the dense forest of ignorance, follow evil paths, and engage in inverted practices. Like a blind person without a guide, they mistake the path that is not liberation for the path of liberation, enter the realm of demons, are controlled by evil thieves, follow the mind of demons, and distance themselves from the Buddha's teachings. I shall pull them out of such dangers and cause them to dwell in the fearless city of all-knowing wisdom.』 He further contemplates: 『All sentient beings are submerged by the waves of great torrents, entering the streams of desire, existence, ignorance, and views. They revolve in the cycle of birth and death, drift in the river of love, rushing and surging, without time to observe. They are relentlessly pursued by thoughts of desire, anger, and harm. The Rakshasa of self-view seizes them, leading them forever into the dense forest of desire. They become deeply attached to what they crave, dwell on the hill of pride, and settle in the villages of the six senses. There is no good savior, no one who can deliver them. I shall generate great compassion for them, use all good roots to rescue them, so that they have no calamities, are free from defilement, are peaceful and tranquil, and dwell on the treasure island of all wisdom.』 He further contemplates: 『All sentient beings are in the prison of the world, with many sufferings, constantly harboring love and hatred, generating their own worries and fears, bound by the heavy shackles of greed, covered by the dense forest of ignorance, unable to free themselves within the three realms. I shall cause them to forever leave the three existences and dwell in the unobstructed great Nirvana.』 He further contemplates: 『All sentient beings are attached to the idea of self』
，于諸蘊窟宅不求出離，依六處空聚，起四顛倒行，為四大毒蛇之所侵惱，五蘊怨賊之所殺害，受無量苦。我當令彼住于最勝無所著處，所謂：滅一切障礙無上涅槃。』又作是念：『一切眾生其心狹劣，不行最上一切智道，雖欲出離，但樂聲聞、辟支佛乘。我當令住廣大佛法、廣大智慧。』佛子！菩薩如是護持于戒，善能增長慈悲之心。
「佛子！菩薩住此離垢地，以願力故，得見多佛。所謂：見多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛，如是乃至見多百千億那由他佛。于諸佛所，以廣大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。于諸佛所，以尊重心，復更受行十善道法，隨其所受，乃至菩提，終不忘失。是菩薩于無量百千億那由他劫，遠離慳嫉破戒垢故，佈施、持戒清凈滿足。譬如真金置礬石中，如法煉已，離一切垢，轉復明凈。菩薩住此離垢地，亦復如是，于無量百千億那由他劫，遠離慳嫉破戒垢故，佈施、持戒清凈滿足。佛子！此菩薩，四攝法中，愛語偏多；十波羅蜜中，持戒偏多；余非不行，但隨力隨分。
「佛子！是名：略說菩薩摩訶薩第二離垢地。菩薩住此地，多作
【現代漢語翻譯】 現代漢語譯本：他們不尋求從諸蘊（skandha，構成存在的五種要素：色、受、想、行、識）的窟宅中解脫，依賴於六處（ayatana，感官和意識的六個來源：眼、耳、鼻、舌、身、意）的空聚，生起四種顛倒的行（viparyasa，對無常、苦、無我、不凈的錯誤認知），被四大毒蛇（地、水、火、風）所侵擾，被五蘊（skandha）怨賊所殺害，遭受無量的痛苦。我應當讓他們安住于最殊勝的無所執著之處，那就是：滅除一切障礙的無上涅槃（nirvana）。』他又這樣想：『一切眾生的心胸狹隘，不修行最上的一切智道，雖然想要解脫，卻只樂於聲聞乘（sravakayana，通過聽聞佛法而證悟的修行方式）、辟支佛乘（pratyekabuddhayana，獨自證悟的修行方式）。我應當讓他們安住于廣大的佛法、廣大的智慧。』佛子！菩薩像這樣護持戒律，善於增長慈悲之心。 佛子！菩薩安住于這個離垢地（vimala-bhumi，菩薩十地中的第二地），因為願力的緣故，能夠見到許多佛。所謂：見到多百佛、多千佛、多百千佛、多億佛、多百億佛、多千億佛、多百千億佛，像這樣乃至見到多百千億那由他（nayuta，數量單位）佛。在諸佛那裡，以廣大的心、深切的心，恭敬尊重，承事供養，衣服、飲食、臥具、醫藥，一切生活所需都奉獻佈施，也用來供養一切僧眾，以此善根迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。在諸佛那裡，以尊重的心，再次受持修行十善道法，隨著所受持的，乃至菩提（bodhi，覺悟），終不忘失。這位菩薩在無量百千億那由他劫中，遠離慳吝、嫉妒、破戒的污垢，佈施、持戒清凈圓滿。譬如真金放在礬石中，如法煉製后，去除一切污垢，變得更加明亮純凈。菩薩安住于這個離垢地，也是這樣，在無量百千億那由他劫中，遠離慳吝、嫉妒、破戒的污垢，佈施、持戒清凈圓滿。佛子！這位菩薩，在四攝法（samgraha-vastuni，佈施、愛語、利行、同事）中，愛語偏多；在十波羅蜜（paramita，佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，持戒偏多；其餘的並非不修行，只是隨自己的能力和份量而行。 佛子！這名為：簡略地說菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的第二離垢地。菩薩安住在這個地，多作
【English Translation】 English version: They do not seek liberation from the dwelling of the skandhas (the five aggregates of existence: form, feeling, perception, mental formations, and consciousness), relying on the empty gathering of the six ayatanas (the six sources of sense and consciousness: eye, ear, nose, tongue, body, and mind), they give rise to the four inverted views (viparyasa, mistaken perceptions of impermanence, suffering, non-self, and impurity), are afflicted by the four great poisonous snakes (earth, water, fire, and wind), are killed by the five skandha-thieves, and suffer immeasurable pain. I shall cause them to dwell in the most excellent place of non-attachment, which is: the unsurpassed nirvana (nirvana) that extinguishes all obstacles.』 He also thinks: 『All sentient beings are narrow-minded, do not practice the supreme path of omniscience, and although they desire liberation, they only delight in the sravakayana (the vehicle of disciples who attain enlightenment through hearing the Dharma) and pratyekabuddhayana (the vehicle of solitary realizers who attain enlightenment on their own). I shall cause them to dwell in the vast Dharma and vast wisdom.』 Sons of the Buddha! The Bodhisattva, in this way, upholds the precepts and is skilled in increasing the heart of compassion. Sons of the Buddha! The Bodhisattva, dwelling in this Vimala-bhumi (the second of the ten Bodhisattva grounds, the 'Immaculate Ground'), by the power of his vows, is able to see many Buddhas. That is to say: he sees many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many millions of Buddhas, many hundreds of millions of Buddhas, many thousands of millions of Buddhas, many hundreds of thousands of millions of Buddhas, and so on, until he sees many hundreds of thousands of millions of nayutas (a unit of large number) of Buddhas. In the presence of these Buddhas, with a vast mind and a profound heart, he respectfully honors, serves, and makes offerings of clothing, food, bedding, medicine, and all necessities of life, and also makes offerings to all the Sangha (the monastic community), dedicating these roots of goodness to anuttara-samyak-sambodhi (unexcelled perfect enlightenment). In the presence of these Buddhas, with a respectful heart, he again receives and practices the ten paths of wholesome action, and according to what he has received, until bodhi (enlightenment), he will never forget it. This Bodhisattva, in immeasurable hundreds of thousands of millions of nayutas of kalpas (eons), having abandoned the defilements of stinginess, jealousy, and breaking the precepts, is perfect and complete in giving and upholding the precepts. Just as pure gold, when placed in alum and refined according to the proper method, is freed from all impurities and becomes even brighter and purer, so too is the Bodhisattva dwelling in this Vimala-bhumi. In immeasurable hundreds of thousands of millions of nayutas of kalpas, having abandoned the defilements of stinginess, jealousy, and breaking the precepts, he is perfect and complete in giving and upholding the precepts. Sons of the Buddha! This Bodhisattva, among the four samgraha-vastuni (the four means of attracting others: giving, kind speech, beneficial action, and consistency), is especially abundant in kind speech; among the ten paramitas (perfections: giving, morality, patience, effort, meditation, wisdom, skillful means, vows, power, and knowledge), he is especially abundant in upholding the precepts; he does not fail to practice the others, but does so according to his ability and capacity. Sons of the Buddha! This is called: a brief explanation of the second Vimala-bhumi of the Bodhisattva-mahasattva (great Bodhisattva). The Bodhisattva dwelling in this ground, mostly engages in
轉輪聖王，為大法主，具足七寶，有自在力，能除一切眾生慳貪破戒垢，以善方便令其安住十善道中；為大施主，周給無盡。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。又作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』是菩薩若欲舍家于佛法中勤行精進，便能捨家、妻子、五欲。既出家已，勤行精進，於一念頃，得千三昧，得見千佛，知千佛神力，能動千世界，乃至能示現千身，於一一身能示現千菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，百劫、千劫乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「質直柔軟及堪能， 調伏寂靜與純善， 速出生死廣大意， 以此十心入二地。 住此成就戒功德， 遠離殺生不惱害， 亦離偷盜及邪淫， 妄惡乖離無義語。 不貪財物常慈愍， 正道直心無諂偽， 離險舍慢極調柔， 依教而行不放逸。 地獄畜生受眾苦， 餓鬼燒然出猛焰， 一切皆由罪所致， 我當離彼住實法。 人中隨意得受生， 乃至頂天禪定樂， 獨覺聲聞佛乘道， 皆
【現代漢語翻譯】 現代漢語譯本：轉輪聖王（Cakravartin，擁有統治世界的理想君主），作為偉大的法主，具備七寶（七種珍寶），擁有自在的力量，能夠消除一切眾生的慳吝、破戒的污垢，用善巧方便使他們安住於十善道中；作為偉大的施主，賙濟無盡。佈施、愛語、利行、同事——像這樣一切所作的善行，都不離唸佛（Buddha，覺悟者），不離念法（Dharma，佛法），不離念僧（Sangha，僧團），乃至不離念具足一切種、一切智智（Sarvākārajñāna，對一切事物和一切智慧的完全理解）。又這樣想：『我應當在一切眾生中成為首領、成為殊勝、成為最殊勝、成為妙、成為微妙、成為上、成為無上，乃至成為一切智智的依止者。』這位菩薩如果想要捨棄家庭，在佛法中勤奮修行，便能捨棄家庭、妻子、五欲（色、聲、香、味、觸）。既然出家了，勤奮修行，在一念之間，就能獲得千種三昧（Samadhi，禪定），得見千佛，知道千佛的神力，能夠震動千個世界，乃至能夠示現千個身體，在每一個身體中能夠示現千個菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，超過這個數量，百劫、千劫乃至百千億那由他劫（Nayuta，極大的數字單位）也無法數清。 當時，金剛藏菩薩（Vajragarbha，一位菩薩的名字）想要再次宣說這個道理，就說了偈頌： 『正直、柔軟、以及堪能，調伏、寂靜與純善，迅速出生死、廣大的意願，用這十種心進入二地（菩薩修行階位）。安住於此成就戒的功德，遠離殺生，不惱害眾生，也遠離偷盜和邪淫，虛妄、邪惡、乖離、無意義的語言。不貪財物，常常慈悲憐憫，正道直心，沒有諂媚虛偽，遠離危險，捨棄傲慢，極其調柔，依教奉行，不放逸。地獄、畜生遭受種種痛苦，餓鬼燃燒著猛烈的火焰，一切都是由罪業所導致，我應當遠離它們，安住于真實的佛法。在人道中隨意得到受生，乃至到達頂天的禪定之樂，獨覺（Pratyekabuddha，獨自覺悟者）、聲聞（Śrāvaka，聽聞佛法而修行者）、佛乘之道，都由此而生。』
【English Translation】 English version: The Cakravartin (ideal universal ruler), as a great Dharma lord, possesses the seven treasures, has the power of self-mastery, and can remove the stinginess and the defilement of breaking precepts from all sentient beings, skillfully leading them to abide in the ten paths of virtue; as a great benefactor, he provides endlessly. Giving, kind speech, beneficial action, and cooperation—all such actions are inseparable from mindfulness of the Buddha (the Awakened One), inseparable from mindfulness of the Dharma (the teachings), inseparable from mindfulness of the Sangha (the monastic community), and even inseparable from mindfulness of the complete understanding of all aspects and all wisdom (Sarvākārajñāna). He also thinks: 『I shall be the leader among all sentient beings, the superior, the most superior, the wonderful, the most wonderful, the highest, the unsurpassed, and even the one upon whom all wisdom relies.』 If this Bodhisattva wishes to leave home and diligently practice in the Buddha's teachings, he can leave his home, wife, and the five desires (form, sound, smell, taste, and touch). Having left home, he diligently practices, and in a single moment, he can attain a thousand Samadhis (meditative states), see a thousand Buddhas, know the divine power of a thousand Buddhas, be able to shake a thousand worlds, and even be able to manifest a thousand bodies, and in each body, he can manifest a thousand Bodhisattvas as his retinue; if he manifests freely with the Bodhisattva's superior vows, the number exceeds this, and hundreds of kalpas, thousands of kalpas, or even hundreds of billions of nayutas (a large number unit) cannot count it. At that time, the Bodhisattva Vajragarbha (a Bodhisattva's name), wishing to reiterate the meaning, spoke the following verses: 『Uprightness, gentleness, and capability, taming, tranquility, and pure goodness, quickly arising from birth and death, a vast intention, with these ten minds, one enters the second stage (of Bodhisattva practice). Abiding in this, one achieves the merit of precepts, refraining from killing, not harming sentient beings, also refraining from stealing and sexual misconduct, false, evil, discordant, and meaningless speech. Not greedy for wealth, always compassionate and merciful, the right path, an upright mind, without flattery or deceit, avoiding danger, abandoning arrogance, extremely gentle, following the teachings, not being negligent. Hell, animals suffer all kinds of pain, hungry ghosts burn with fierce flames, all are caused by sins, I should stay away from them and abide in the true Dharma. In the human realm, one can be born at will, even reaching the bliss of meditation at the peak of heaven, Pratyekabuddhas (solitary realizers), Śrāvakas (disciples who hear the teachings), and the path of the Buddha vehicle, all arise from this.』
因十善而成就。 如是思惟不放逸， 自持凈戒教他護， 復見群生受眾苦， 轉更增益大悲心。 凡愚邪智不正解， 常懷忿恨多諍訟， 貪求境界無足期， 我應令彼除三毒。 愚癡大暗所纏覆， 入大險道邪見網， 生死籠檻怨所拘， 我應令彼摧魔賊。 四流漂盪心沒溺， 三界焚如苦無量， 計蘊為宅我在中， 為欲度彼勤行道。 設求出離心下劣， 舍于最上佛智慧， 我欲令彼住大乘， 發勤精進無厭足。 菩薩住此集功德， 見無量佛咸供養， 億劫修治善更明， 如以好藥煉真金。 佛子住此作輪王， 普化眾生行十善， 所有善法皆修習， 為成十力救於世。 欲舍王位及財寶， 即棄居家依佛教， 勇猛精勤一念中， 獲千三昧見千佛。 所有種種神通力， 此地菩薩皆能現， 願力所作復過此， 無量自在度群生。 一切世間利益者， 所修菩薩最勝行， 如是第二地功德， 為諸佛子已開演。」
第三地
佛子得聞此地行， 菩薩境界難思議， 靡不恭敬心歡喜， 散華空中為供養， 贊言：「善哉大山王， 慈心愍念諸眾生， 善說智者律儀法， 第二地中之行相。
【現代漢語翻譯】 現代漢語譯本 因修持十善業道而成就。 如此思惟，不懈怠放逸，自己持守清凈戒律，也教導他人守護戒律。 又看到眾生遭受各種痛苦，更加增長大悲心。 凡夫愚昧，邪知邪見，不能正確理解真理，常常懷有忿恨，多起爭訟。 貪求外在境界，永無滿足之時，我應當使他們去除貪、嗔、癡三毒。 被愚癡的黑暗所纏繞覆蓋，進入充滿危險的道路，陷入邪見的羅網。 被生死輪迴的牢籠所束縛，被怨恨所拘禁，我應當使他們摧毀魔賊。 被四種煩惱的洪流所漂盪，心沉溺其中，三界如火燃燒，痛苦無量。 執著於五蘊（色、受、想、行、識）為家宅，認為『我』在其中，爲了度脫他們，我應當勤奮修行。 即使有人尋求出離，但心志下劣，捨棄最上乘的佛陀智慧。 我想要讓他們安住于大乘佛法，發起勤奮精進之心，永不滿足。 菩薩安住於此地，積累功德，見到無量諸佛，都恭敬供養。 經歷億劫修治善行，更加光明，如同用好藥來煉製真金。 佛子安住於此地，可以成為轉輪聖王，普遍教化眾生奉行十善。 所有善法都修習，爲了成就佛的十力（如實知是處非處力、知三世業報力等），救度世間。 想要捨棄王位和財寶，就立即捨棄居家生活，依隨佛陀的教誨。 勇猛精進，在一念之間，就能獲得千種三昧（禪定），見到千尊佛。 所有種種神通力量，此地的菩薩都能顯現。 憑藉願力所作的功德，又超過這些，以無量的自在來度脫眾生。 一切世間的利益，都是所修菩薩最殊勝的行持。 這就是第二地（離垢地）的功德，已經為諸佛子開演說明。
第三地
佛子聽聞此地的修行，菩薩的境界難以思議。 沒有不恭敬歡喜的，在空中散花作為供養。 讚歎說：『善哉，大山王（指說法者），以慈悲心憐憫眾生。 善於宣說智者的律儀法，以及第二地中的修行相貌。
【English Translation】 English version Accomplished through the ten wholesome actions. Thus contemplating without negligence, upholding pure precepts oneself and teaching others to protect them. And seeing sentient beings suffering various pains, further increasing great compassion. Ordinary fools with wrong knowledge and incorrect understanding, constantly harbor resentment and engage in much strife. Greedy for external realms, never finding satisfaction, I should cause them to eliminate the three poisons (greed, hatred, and delusion). Enveloped and covered by the great darkness of ignorance, entering dangerous paths, trapped in the net of wrong views. Bound by the cage of birth and death, restrained by resentment, I should cause them to destroy the thieves of Mara (demon). Drifting in the four currents (of desire, becoming, views, and ignorance), the mind drowning, the three realms burning like fire, suffering immeasurable. Clinging to the aggregates (form, feeling, perception, mental formations, and consciousness) as a dwelling, thinking 『I』 am within, to liberate them, I should diligently practice the path. Even if some seek liberation but have inferior minds, abandoning the supreme wisdom of the Buddha. I wish to establish them in the Mahayana (Great Vehicle), arousing diligent effort without satiety. Bodhisattvas abiding in this stage accumulate merit, seeing countless Buddhas, all reverently making offerings. Having cultivated good deeds for eons, they become even brighter, like refining pure gold with good medicine. Buddha's children abiding in this stage can become a wheel-turning king, universally teaching sentient beings to practice the ten wholesome actions. All good dharmas are cultivated, to achieve the ten powers of the Buddha (such as the power of knowing what is possible and impossible, the power of knowing the karmic consequences of the three times), to save the world. Wishing to abandon the throne and treasures, they immediately renounce household life, following the Buddha's teachings. With courageous diligence, in a single moment, they can attain a thousand samadhis (meditative absorptions) and see a thousand Buddhas. All kinds of supernatural powers, Bodhisattvas of this stage can manifest. The merits made by the power of vows surpass even these, liberating sentient beings with immeasurable freedom. All the benefits of the world are the most excellent practices of the Bodhisattva. Such are the merits of the second stage (the stainless stage), which have been explained for all Buddha's children.
The Third Stage
When Buddha's children hear of the practices of this stage, the realm of the Bodhisattva is inconceivable. There is none who does not respectfully rejoice, scattering flowers in the air as offerings. They praise, saying: 『Excellent, Great Mountain King (referring to the speaker), with a compassionate heart, you pity all sentient beings. You skillfully expound the precepts of the wise, and the characteristics of practice in the second stage.』
是諸菩薩微妙行， 真實無異無差別， 為欲利益諸群生， 如是演說最清凈。 一切人天供養者， 愿為演說第三地， 與法相應諸智業， 如其境界希具闡！ 大仙所有施戒法， 忍辱精進禪智慧， 及以方便慈悲道， 佛清凈行愿皆說！」 時，解脫月復請言： 「無畏大士金剛藏， 愿說趣入第三地， 柔和心者諸功德！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩已凈第二地，欲入第三地，當起十種深心。何等為十？所謂：清凈心、安住心、厭舍心、離貪心、不退心、堅固心、明盛心、勇猛心、廣心、大心。菩薩以是十心，得入第三地。
「佛子！菩薩摩訶薩住第三地已，觀一切有為法如實相。所謂：無常、苦、不凈、不安隱，敗壞、不久住，剎那生滅，非從前際生，非向後際去，非於現在住。又觀此法無救、無依，與憂、與悲，苦惱同住，愛憎所繫，愁戚轉多，無有停積，貪、恚、癡火熾然不息，眾患所纏，日夜增長，如幻不實。見如是已，於一切有為倍增厭離，趣佛智慧，見佛智慧不可思議、無等無量、難得無雜、無惱無憂，至無畏城，不復退還，能救無量苦難眾生。菩薩如是見如來智慧無量利益，見一切有為無量過患，則於一切
【現代漢語翻譯】 現代漢語譯本 這些是菩薩們微妙的修行，真實不虛，沒有差別。 爲了利益一切眾生，如此宣說最清凈的法。 一切人天所供養的（佛陀），愿為我們演說第三地（發光地）， 以及與法相應的智慧事業，如實地闡述其境界！ 大仙（佛陀）所有的佈施、持戒之法，忍辱、精進、禪定、智慧， 以及方便、慈悲之道，佛陀清凈的修行，愿都為我們宣說！' 這時，解脫月菩薩再次請求說：'無畏的大士金剛藏（菩薩名）， 愿您宣說趣入第三地（發光地），柔和心者的種種功德！'
這時，金剛藏菩薩告訴解脫月菩薩說：
'佛子！菩薩摩訶薩已經清凈了第二地（離垢地），想要進入第三地（發光地），應當生起十種深心。哪十種呢？就是：清凈心、安住心、厭舍心、離貪心、不退心、堅固心、明盛心、勇猛心、廣心、大心。菩薩憑藉這十種心，得以進入第三地（發光地）。'
'佛子！菩薩摩訶薩安住于第三地（發光地）后，如實觀察一切有為法（因緣和合而生的事物）的真實相。所謂：無常、苦、不凈、不安穩，敗壞、不能久住，剎那生滅，不是從過去生起，也不是向未來而去，也不是在現在停留。又觀察這些法沒有救護、沒有依靠，與憂愁、悲傷、苦惱同住，被愛憎所束縛，愁苦轉增，沒有停息，貪、嗔、癡的火焰熾盛不息，被各種患難所纏繞，日夜增長，如幻不實。見到這些后，對於一切有為法更加厭離，趨向佛陀的智慧，見到佛陀的智慧不可思議、無等無量、難以獲得、沒有雜染、沒有煩惱憂愁，到達無畏的城池，不再退轉，能夠救度無量受苦受難的眾生。菩薩如此見到如來智慧的無量利益，見到一切有為法的無量過患，就會對一切有為法更加厭離。'
【English Translation】 English version These are the subtle practices of the Bodhisattvas, true, without difference or distinction. For the benefit of all sentient beings, thus is proclaimed the most pure Dharma. May the one who is worshipped by all humans and devas (Buddha), explain the third Bhumi (Illuminating Ground), And the wise actions that correspond to the Dharma, expound its realm as it is! All the practices of giving, morality, patience, diligence, meditation, and wisdom of the Great Sage (Buddha), As well as the paths of skillful means and compassion, may the pure practices of the Buddha all be explained!' Then, Bodhisattva Liberation Moon requested again, 'Fearless Great Being, Vajragarbha (Bodhisattva name), May you explain the entry into the third Bhumi (Illuminating Ground), and the merits of those with gentle hearts!'
At that time, Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon:
'Son of Buddha! A Bodhisattva Mahasattva, having purified the second Bhumi (Immaculate Ground), wishing to enter the third Bhumi (Illuminating Ground), should generate ten profound minds. What are the ten? They are: pure mind, abiding mind, renouncing mind, non-attachment mind, non-retreating mind, firm mind, bright mind, courageous mind, vast mind, and great mind. A Bodhisattva, with these ten minds, is able to enter the third Bhumi (Illuminating Ground).'
'Son of Buddha! A Bodhisattva Mahasattva, having abided in the third Bhumi (Illuminating Ground), observes the true nature of all conditioned phenomena (things that arise from causes and conditions). That is: impermanent, suffering, impure, unpeaceful, decaying, not long-lasting, arising and ceasing in an instant, not arising from the past, not going to the future, and not abiding in the present. Furthermore, observing these phenomena as without refuge, without reliance, dwelling with sorrow and grief, bound by love and hate, with increasing worry, without cessation, the fires of greed, hatred, and delusion blazing without rest, entangled by various afflictions, increasing day and night, like illusions, unreal. Having seen this, one increases their aversion to all conditioned phenomena, and turns towards the wisdom of the Buddha, seeing the wisdom of the Buddha as inconceivable, incomparable, immeasurable, difficult to obtain, without defilement, without affliction or sorrow, reaching the fearless city, no longer retreating, able to save countless suffering sentient beings. A Bodhisattva, having seen the immeasurable benefits of the Tathagata's wisdom, and the immeasurable faults of all conditioned phenomena, will then increase their aversion to all conditioned phenomena.'
眾生生十種哀愍心。何等為十？所謂：見諸眾生孤獨無依，生哀愍心；見諸眾生貧窮困乏，生哀愍心；見諸眾生三毒火然，生哀愍心；見諸眾生諸有牢獄之所禁閉，生哀愍心；見諸眾生煩惱稠林恒所覆障，生哀愍心；見諸眾生不善觀察，生哀愍心；見諸眾生無善法欲，生哀愍心；見諸眾生失諸佛法，生哀愍心；見諸眾生隨生死流，生哀愍心；見諸眾生失解脫方便，生哀愍心。是為十。菩薩如是見眾生界無量苦惱，發大精進，作是念言：『此等眾生，我應救，我應脫，我應凈，我應度；應著善處，應令安住，應令歡喜，應令知見，應令調伏，應令涅槃。』菩薩如是厭離一切有為，如是愍念一切眾生，知一切智智有勝利益，欲依如來智慧救度眾生，作是思惟：『此諸眾生墮在煩惱大苦之中，以何方便而能拔濟，令住究竟涅槃之樂？』便作是念：『欲度眾生令住涅槃，不離無障礙解脫智；無障礙解脫智，不離一切法如實覺；一切法如實覺，不離無行無生行慧光；無行無生行慧光，不離禪善巧決定觀察智；禪善巧決定觀察智，不離善巧多聞。』菩薩如是觀察了知已，倍于正法勤求修習，日夜唯愿聞法、喜法、樂法、依法、隨法、解法、順法、到法、住法、行法。菩薩如是勤求佛法，所有珍財皆無吝惜，不見有物難得可重，但于
【現代漢語翻譯】 現代漢語譯本 眾生會生起十種哀憫之心。是哪十種呢？ 所謂：見到眾生孤獨無依，生起哀憫之心；見到眾生貧窮困乏，生起哀憫之心；見到眾生被貪嗔癡三毒之火燃燒，生起哀憫之心；見到眾生被囚禁在牢獄之中，生起哀憫之心；見到眾生被煩惱的稠密森林所覆蓋遮蔽，生起哀憫之心；見到眾生不能善於觀察，生起哀憫之心；見到眾生沒有向善的意願，生起哀憫之心；見到眾生失去了諸佛的教法，生起哀憫之心；見到眾生隨著生死之流漂泊，生起哀憫之心；見到眾生失去了獲得解脫的方法，生起哀憫之心。這就是十種。菩薩像這樣見到眾生界無量的苦惱，發起大精進，這樣想：『這些眾生，我應當救度，我應當讓他們解脫，我應當讓他們清凈，我應當度化他們；應當讓他們安住于善處，應當讓他們安穩，應當讓他們歡喜，應當讓他們有正確的知見，應當讓他們調伏，應當讓他們進入涅槃。』菩薩像這樣厭離一切有為法，像這樣憐憫一切眾生，知道一切智智（佛的智慧）有殊勝的利益，想要依靠如來的智慧救度眾生，這樣思惟：『這些眾生墮落在煩惱的大苦之中，用什麼方法才能拔除他們，讓他們安住于究竟涅槃的快樂呢？』於是這樣想：『想要度化眾生讓他們安住于涅槃，不能離開無障礙的解脫智慧；無障礙的解脫智慧，不能離開對一切法如實的覺悟；對一切法如實的覺悟，不能離開無行無生的智慧之光；無行無生的智慧之光，不能離開禪定的善巧決定觀察智慧；禪定的善巧決定觀察智慧，不能離開善巧的多聞。』菩薩像這樣觀察瞭解之後，更加勤奮地修習正法，日夜只願聽聞佛法、歡喜佛法、樂於佛法、依循佛法、隨順佛法、理解佛法、順應佛法、到達佛法、安住佛法、實踐佛法。菩薩像這樣勤求佛法，對於所有的珍貴財物都毫不吝惜，不認為有什麼東西是難以得到或非常珍貴的，只是對於
【English Translation】 English version Sentient beings generate ten kinds of compassionate minds. What are the ten? They are: seeing sentient beings who are lonely and without support, generating a compassionate mind; seeing sentient beings who are poor and destitute, generating a compassionate mind; seeing sentient beings who are burning with the fires of the three poisons (greed, hatred, and delusion), generating a compassionate mind; seeing sentient beings who are imprisoned in jails, generating a compassionate mind; seeing sentient beings who are constantly covered and obscured by the dense forest of afflictions, generating a compassionate mind; seeing sentient beings who are not able to observe well, generating a compassionate mind; seeing sentient beings who have no desire for good dharmas, generating a compassionate mind; seeing sentient beings who have lost the teachings of all Buddhas, generating a compassionate mind; seeing sentient beings who are drifting along the stream of birth and death, generating a compassionate mind; seeing sentient beings who have lost the means to liberation, generating a compassionate mind. These are the ten. Bodhisattvas, seeing the immeasurable suffering of the realm of sentient beings, generate great diligence, thinking: 『These sentient beings, I should save, I should liberate, I should purify, I should deliver; I should place them in good places, I should make them secure, I should make them joyful, I should give them correct understanding, I should tame them, I should lead them to Nirvana.』 Bodhisattvas, in this way, renounce all conditioned phenomena, and in this way, have compassion for all sentient beings, knowing that the wisdom of all-knowing (Buddha's wisdom) has supreme benefits, desiring to rely on the wisdom of the Tathagata to save sentient beings, thinking: 『These sentient beings are falling into the great suffering of afflictions, by what means can I pull them out and let them dwell in the joy of ultimate Nirvana?』 Then they think: 『To deliver sentient beings and let them dwell in Nirvana, one cannot be separated from the unobstructed wisdom of liberation; the unobstructed wisdom of liberation cannot be separated from the true realization of all dharmas; the true realization of all dharmas cannot be separated from the light of wisdom of no-action and no-birth; the light of wisdom of no-action and no-birth cannot be separated from the wisdom of skillful and decisive observation in meditation; the wisdom of skillful and decisive observation in meditation cannot be separated from skillful and extensive learning.』 Bodhisattvas, having observed and understood in this way, diligently cultivate the true Dharma even more, day and night only wishing to hear the Dharma, rejoice in the Dharma, delight in the Dharma, rely on the Dharma, follow the Dharma, understand the Dharma, accord with the Dharma, reach the Dharma, dwell in the Dharma, and practice the Dharma. Bodhisattvas, in this way, diligently seek the Buddha Dharma, and are not stingy with any precious wealth, not considering anything difficult to obtain or very precious, but only for
能說佛法之人生難遭想。是故，菩薩于內外財，為求佛法悉能捨施。無有恭敬而不能行，無有憍慢而不能捨，無有承事而不能作，無有勤苦而不能受。若聞一句未曾聞法，生大歡喜，勝得三千大千世界滿中珍寶；若聞一偈未聞正法，生大歡喜，勝得轉輪聖王位；若得一偈未曾聞法，能凈菩薩行，勝得帝釋梵王位住無量百千劫。若有人言：『我有一句佛所說法，能凈菩薩行。汝今若能入大火坑，受極大苦，當以相與。』菩薩爾時作如是念：『我以一句佛所說法，凈菩薩行故，假使三千大千世界大火滿中，尚欲從於梵天之上投身而下，親自受取，況小火坑而不能入！然我今者為求佛法，應受一切地獄眾苦，何況人中諸小苦惱！』菩薩如是發勤精進求于佛法，如其所聞觀察修行。此菩薩得聞法已，攝心安住，于空閑處作是思惟：『如說修行乃得佛法，非但口言而可清凈。』
「佛子！是菩薩住此發光地時，即離欲惡不善法，有覺有觀，離生喜樂，住初禪；滅覺觀，內凈一心，無覺無觀，定生喜樂，住第二禪；離喜住舍，有念正知，身受樂，諸聖所說能捨有念受樂，住第三禪；斷樂，先除苦喜憂滅，不苦不樂，舍念清凈，住第四禪；超一切色想，滅有對想，不念種種想，入無邊虛空，住虛空無邊處；超一切虛空無邊處，
【現代漢語翻譯】 現代漢語譯本：能說佛法的人，應當想到佛法是難以遇到的。因此，菩薩爲了求得佛法，對於身外之物和自身之物，都能捨棄佈施。沒有因為不恭敬而不去做，沒有因為驕傲自滿而不捨棄，沒有因為需要侍奉而不去做，沒有因為勤勞辛苦而不接受。如果聽到一句從未聽聞的佛法，會生起極大的歡喜，勝過得到充滿三千大千世界的珍寶；如果聽到一偈（佛經中的一段）從未聽聞的正法，會生起極大的歡喜，勝過得到轉輪聖王的地位；如果得到一偈從未聽聞的佛法，能夠清凈菩薩的修行，勝過得到帝釋（天神之王）和梵王（色界天之王）的地位，並能安住無量百千劫。如果有人說：『我有一句佛所說的法，能夠清凈菩薩的修行。你現在如果能進入大火坑，承受極大的痛苦，我就把它給你。』菩薩那時會這樣想：『我爲了用一句佛所說的法來清凈菩薩的修行，即使三千大千世界都充滿大火，也願意從梵天之上跳下去，親自去獲取，何況只是一個小小的火坑而不能進入呢！然而我現在爲了求得佛法，應該承受一切地獄的痛苦，何況是人世間的小小苦惱呢！』菩薩這樣發起勤奮精進，求取佛法，按照所聽聞的佛法觀察修行。這位菩薩聽聞佛法后，收攝心念，安住于空閑之處，這樣思惟：『如法修行才能得到佛法，不是僅僅口頭上說說就可以清凈的。』 佛子！這位菩薩安住于發光地（菩薩修行的一個階段）時，就遠離了慾望、邪惡和不善的法，有覺有觀，因遠離而生起喜樂，安住于初禪（禪定的一種境界）；滅除覺觀，內心清凈，一心不亂，沒有覺也沒有觀，因禪定而生起喜樂，安住于第二禪；離開喜樂，安住于舍（不執著），有正念和正知，身體感受快樂，諸聖人所說的能捨棄有唸的受樂，安住于第三禪；斷除快樂，先去除痛苦、喜悅和憂愁，不苦不樂，捨棄念頭，清凈無染，安住于第四禪；超越一切色想（對物質的感知），滅除有對想（對立的感知），不念種種想，進入無邊虛空，安住于虛空無邊處；超越一切虛空無邊處，
【English Translation】 English version: One who can speak the Dharma should contemplate the rarity of encountering the Dharma. Therefore, Bodhisattvas, in order to seek the Dharma, are able to give away both external and internal possessions. There is no lack of respect that prevents them from acting, no arrogance that prevents them from giving, no need for service that prevents them from doing, and no hardship that prevents them from enduring. If they hear a single verse of Dharma they have never heard before, they will generate great joy, surpassing the joy of obtaining treasures filling three thousand great thousand worlds. If they hear a single stanza of the true Dharma they have never heard before, they will generate great joy, surpassing the joy of obtaining the position of a Universal Monarch. If they obtain a single stanza of Dharma they have never heard before, which can purify the Bodhisattva's practice, they will surpass the joy of obtaining the positions of Indra (king of the gods) and Brahma (king of the form realm), and will abide for countless hundreds of thousands of kalpas. If someone were to say, 'I have a single verse of Dharma spoken by the Buddha that can purify the Bodhisattva's practice. If you can now enter a great fire pit and endure extreme suffering, I will give it to you,' the Bodhisattva would then think, 'Because I want to purify the Bodhisattva's practice with a single verse of Dharma spoken by the Buddha, even if the three thousand great thousand worlds were filled with great fire, I would still be willing to jump down from the Brahma heaven to obtain it myself, how much more so would I be willing to enter a small fire pit! However, now, in order to seek the Dharma, I should endure all the sufferings of hell, how much more so the small sufferings of the human realm!' The Bodhisattva thus generates diligent effort, seeking the Dharma, and observes and practices according to what they have heard. Having heard the Dharma, this Bodhisattva gathers their mind and dwells in a secluded place, thinking, 'Only by practicing according to the Dharma can one attain the Dharma, it cannot be purified by mere words.' O sons of the Buddha! When this Bodhisattva dwells in the 'Radiant Ground' (a stage of Bodhisattva practice), they immediately depart from desires, evil, and unwholesome dharmas. With initial and sustained application of mind, they experience joy and happiness born of detachment, and abide in the first dhyana (a state of meditative absorption). Having extinguished initial and sustained application of mind, with inner purity and one-pointedness of mind, without initial or sustained application of mind, they experience joy and happiness born of concentration, and abide in the second dhyana. Having left joy, they abide in equanimity, with mindfulness and clear comprehension, experiencing bodily pleasure, which the sages describe as the pleasure of equanimity with mindfulness, and abide in the third dhyana. Having abandoned pleasure, having first eliminated suffering, joy, and sorrow, they abide in neither-suffering-nor-pleasure, with equanimity and purity of mindfulness, and abide in the fourth dhyana. Having transcended all perceptions of form, having extinguished perceptions of resistance, not attending to various perceptions, they enter into boundless space, and abide in the sphere of boundless space. Having transcended all the sphere of boundless space,
入無邊識，住識無邊處；超一切識無邊處，入無少所有，住無所有處；超一切無所有處，住非有想非無想處。但隨順法故，行而無所樂著。
「佛子！此菩薩心隨於慈，廣大無量不二，無怨無對，無障無惱，遍至一切處，盡法界、虛空界，遍一切世間；住悲、喜、舍亦復如是。
「佛子！此菩薩得無量神通力，能動大地；以一身為多身，多身為一身，或隱或顯；石壁山障，所往無礙，猶如虛空；于虛空中跏趺而去，同於飛鳥；入地如水，履水如地；身出煙焰，如大火聚；復雨於水，猶如大云；日月在空，有大威力，而能以手捫摸摩觸；其身自在，乃至梵世。此菩薩天耳清凈過於人耳，悉聞人、天若近若遠所有音聲，乃至蚊蚋、虻蠅等聲亦悉能聞。此菩薩以他心智，如實而知他眾生心。所謂：有貪心，如實知有貪心；離貪心，如實知離貪心；有瞋心、離瞋心，有癡心、離癡心，有煩惱心、無煩惱心，小心、廣心，大心、無量心，略心、非略心，散心、非散心，定心、非定心，解脫心、非解脫心，有上心、無上心，雜染心、非雜染心，廣心、非廣心，皆如實知。菩薩如是以他心智知眾生心。此菩薩念知無量宿命差別，所謂：『念知一生，念知二生、三生、四生，乃至十生、二十、三十，乃至百生、無量百生、
【現代漢語翻譯】 現代漢語譯本：進入無邊識的境界，安住于識無邊處；超越一切識無邊處，進入無所有，安住于無所有處；超越一切無所有處，安住于非有想非無想處。只是隨順於佛法，修行而沒有任何執著。 『佛子（菩薩的稱呼）！』這位菩薩的心隨順於慈愛，廣大無量，不二（平等），沒有怨恨，沒有對立，沒有障礙，沒有惱怒，遍及一切處，直至法界、虛空界，遍及一切世間；安住于悲、喜、舍也同樣如此。 『佛子！』這位菩薩獲得無量的神通力量，能夠震動大地；能夠以一個身體化為多個身體，多個身體化為一個身體，或者隱身或者顯現；在石壁山障中行走，沒有任何阻礙，如同在虛空中一樣；在虛空中結跏趺坐而行，如同飛鳥一樣；進入地中如同進入水中，在水上行走如同在地上；身體發出煙焰，如同巨大的火焰；又降下雨水，如同巨大的雲朵；日月在空中，具有巨大的威力，而能夠用手撫摸接觸；他的身體自在，乃至到達梵天世界。這位菩薩的天耳清凈，超過常人的耳朵，能夠聽到人、天所有近處和遠處的音聲，乃至蚊子、虻蠅等的聲音也都能聽到。這位菩薩以他心智，如實地知道其他眾生的心。所謂：有貪心，如實地知道有貪心；沒有貪心，如實地知道沒有貪心；有嗔恨心、沒有嗔恨心，有愚癡心、沒有愚癡心，有煩惱心、沒有煩惱心，小心、廣心，大心、無量心，略心、非略心，散亂心、非散亂心，禪定心、非禪定心，解脫心、非解脫心，有上心、無上心，雜染心、非雜染心，廣心、非廣心，都如實地知道。菩薩就這樣以他心智知道眾生的心。這位菩薩憶念知道無量宿命的差別，所謂：『憶念知道一生，憶念知道二生、三生、四生，乃至十生、二十生、三十生，乃至百生、無量百生、』
【English Translation】 English version: Entering the realm of boundless consciousness, dwelling in the sphere of boundless consciousness; transcending all spheres of boundless consciousness, entering the realm of nothingness, dwelling in the sphere of nothingness; transcending all spheres of nothingness, dwelling in the sphere of neither perception nor non-perception. Merely following the Dharma, practicing without any attachment. 'Buddha-child (a term for Bodhisattvas)!' This Bodhisattva's mind is in accordance with loving-kindness, vast and immeasurable, non-dual (equal), without resentment, without opposition, without obstruction, without annoyance, reaching everywhere, to the ends of the Dharma realm, the space realm, pervading all worlds; dwelling in compassion, joy, and equanimity is also the same. 'Buddha-child!' This Bodhisattva obtains immeasurable supernatural powers, able to shake the earth; able to transform one body into many bodies, many bodies into one body, sometimes concealing, sometimes revealing; walking through stone walls and mountain barriers without any hindrance, like being in empty space; sitting cross-legged in empty space and moving, like a flying bird; entering the earth as if entering water, walking on water as if on land; the body emits smoke and flames, like a great fire; and again rains down water, like great clouds; the sun and moon are in the sky, possessing great power, yet he can touch and feel them with his hand; his body is free, even reaching the Brahma world. This Bodhisattva's heavenly ear is pure, surpassing human ears, able to hear all sounds of humans and gods, near and far, even the sounds of mosquitoes, gadflies, and flies. This Bodhisattva, with the wisdom of knowing others' minds, truly knows the minds of other beings. That is to say: if there is a greedy mind, he truly knows there is a greedy mind; if there is no greedy mind, he truly knows there is no greedy mind; if there is an angry mind, no angry mind, if there is a deluded mind, no deluded mind, if there is an afflicted mind, no afflicted mind, a small mind, a broad mind, a great mind, an immeasurable mind, a contracted mind, a non-contracted mind, a scattered mind, a non-scattered mind, a concentrated mind, a non-concentrated mind, a liberated mind, a non-liberated mind, a superior mind, a non-superior mind, a defiled mind, a non-defiled mind, a broad mind, a non-broad mind, all are truly known. The Bodhisattva thus knows the minds of beings with the wisdom of knowing others' minds. This Bodhisattva remembers and knows the differences of countless past lives, that is to say: 'remembers and knows one life, remembers and knows two lives, three lives, four lives, up to ten lives, twenty lives, thirty lives, up to a hundred lives, countless hundreds of lives,'
無量千生、無量百千生，成劫、壞劫、成壞劫、無量成壞劫，我曾在某處，如是名，如是姓，如是種族，如是飲食，如是壽命，如是久住，如是苦樂。我于彼死，生於某處，從某處死，生於此處，如是形狀，如是相貌，如是言音。』如是過去無量差別，皆能憶念。此菩薩天眼清凈過於人眼，見諸眾生生時、死時、好色、惡色，善趣、惡趣，隨業而去。若彼眾產生就身惡行，成就語惡行，成就意惡行，誹謗賢聖；具足邪見及邪見業因緣，身壞命終，必墮惡趣，生地獄中。若彼眾產生就身善行，成就語善行，成就意善行，不謗賢聖，具足正見；正見業因緣，身壞命終，必生善趣諸天之中。菩薩天眼皆如實知。此菩薩于諸禪三昧、三摩缽底能入能出，然不隨其力受生，但隨能滿菩提分處，以意願力而生其中。
「佛子！是菩薩住此發光地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。悉以廣大心、深心，恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。于其佛所，恭敬聽法，聞已受持，隨力修行。此菩薩觀一切法，不生不滅，因緣而有；見縛先滅，一切欲縛、色縛、有縛、無明縛皆轉微薄；于無
【現代漢語翻譯】 現代漢語譯本：在無量千生、無量百千生中，經歷成劫、壞劫、成壞劫、無量成壞劫，我曾在某處，有這樣的名字，這樣的姓氏，這樣的種族，這樣的飲食，這樣的壽命，這樣長久地居住，經歷這樣的苦樂。我在那裡死去，又出生在某處，從某處死去，又出生在這裡，有這樣的形狀，這樣的相貌，這樣的言語聲音。』像這樣過去無量的差別，都能憶念。這位菩薩的天眼清凈，勝過人眼，能看見眾生出生時、死亡時、美好的顏色、醜陋的顏色，善的去處、惡的去處，都隨著各自的業力而去。如果那些眾產生就了身體的惡行，成就了語言的惡行，成就了意念的惡行，誹謗賢聖；具備邪見以及邪見所導致的業因緣，身體壞滅、生命終結后，必定墮入惡道，生於地獄之中。如果那些眾產生就了身體的善行，成就了語言的善行，成就了意念的善行，不誹謗賢聖，具備正見；正見所導致的業因緣，身體壞滅、生命終結后，必定生於善道諸天之中。菩薩的天眼都能如實地知道這些。這位菩薩對於各種禪定、三昧、三摩缽底，能夠進入也能夠出來，然而不隨著這些力量而受生，只是隨著能夠圓滿菩提分的地方，以意願的力量而出生在那裡。 佛子！這位菩薩安住於此發光地，因為願力的緣故，能夠見到許多佛。所謂：見到許多百佛，見到許多千佛，見到許多百千佛，乃至見到許多百千億那由他（Niyuta，數量單位，意為億）佛。都以廣大的心、深切的心，恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切生活所需都奉獻佈施，也用以供養一切僧眾，以此善根迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。在那些佛的處所，恭敬地聽聞佛法，聽聞之後接受並持守，隨自己的能力修行。這位菩薩觀察一切法，不生不滅，因緣而有；見到束縛先被滅除，一切的慾望束縛、色慾束縛、有欲束縛、無明束縛都變得微弱；對於無
【English Translation】 English version: In immeasurable thousands of lives, immeasurable hundreds of thousands of lives, through kalpas of formation, kalpas of destruction, kalpas of formation and destruction, immeasurable kalpas of formation and destruction, I have been in such a place, with such a name, such a surname, such a lineage, such food, such a lifespan, such a long dwelling, experiencing such joys and sorrows. I died there and was born in another place, died from that place and was born here, with such a form, such an appearance, such a voice. 'Thus, the immeasurable differences of the past can all be remembered. This Bodhisattva's divine eye is purer than human eyes, seeing beings at the time of birth, at the time of death, beautiful colors, ugly colors, good destinies, bad destinies, all going according to their karma. If those beings have accomplished evil deeds of body, accomplished evil deeds of speech, accomplished evil deeds of mind, slandered the virtuous and noble; possessing wrong views and the karmic causes of wrong views, after the destruction of their bodies and the end of their lives, they will surely fall into evil realms, being born in hell. If those beings have accomplished good deeds of body, accomplished good deeds of speech, accomplished good deeds of mind, do not slander the virtuous and noble, possess right views; the karmic causes of right views, after the destruction of their bodies and the end of their lives, they will surely be born in good realms among the heavens. The Bodhisattva's divine eye knows all these things as they truly are. This Bodhisattva can enter and emerge from all kinds of dhyanas, samadhis, and samapattis, yet does not take rebirth according to their power, but only according to the place where the factors of enlightenment can be fulfilled, being born there by the power of intention. Child of the Buddha! This Bodhisattva, dwelling in this Radiant Ground, because of the power of vows, is able to see many Buddhas. That is to say: seeing many hundreds of Buddhas, seeing many thousands of Buddhas, seeing many hundreds of thousands of Buddhas, even seeing many hundreds of thousands of millions of Niyutas (Niyuta, a unit of quantity, meaning a hundred million) of Buddhas. All with a vast mind, a profound mind, respectfully honoring, serving and making offerings, clothing, food, bedding, medicine, all necessities of life are offered as donations, also used to make offerings to all the Sangha, using this good root to dedicate towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). In the places of those Buddhas, respectfully listening to the Dharma, after hearing it, accepting and upholding it, practicing according to one's ability. This Bodhisattva observes all dharmas, not arising, not ceasing, existing due to conditions; seeing that the bonds are first extinguished, all bonds of desire, bonds of form, bonds of existence, bonds of ignorance all become weakened; regarding the non-
量百千億那由他劫不積集故，邪貪、邪瞋及以邪癡，悉得除斷，所有善根轉更明凈。佛子！譬如真金善巧煉治，稱兩不減，轉更明凈。菩薩亦復如是，住此發光地，不積集故，邪貪、邪瞋及以邪癡，皆得除斷，所有善根轉更明凈。此菩薩忍辱心、柔和心、諧順心、悅美心、不瞋心、不動心、不濁心、無高下心、不望報心、報恩心、不諂心、不誑心、無譣诐心皆轉清凈。此菩薩於四攝中，利行偏多；十波羅蜜中，忍波羅蜜偏多；余非不修，但隨力隨分。
「佛子！是名菩薩第三發光地。菩薩住此地，多作三十三天王，能以方便，令諸眾生舍離貪慾。佈施、愛語、利行、同事——，如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』若勤行精進，於一念頃，得百千三昧，得見百千佛，知百千佛神力，能動百千佛世界，乃至示現百千身，一一身百千菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「清凈安住明盛心， 厭離無貪無害心， 堅固勇猛廣大心，
【現代漢語翻譯】 現代漢語譯本：菩薩由於在百千億那由他劫中不積累（惡業），因此邪貪、邪瞋以及邪癡都能被徹底斷除，所有善根也變得更加明凈。佛子！譬如真金經過精巧的冶煉，重量不會減少，反而會變得更加明凈。菩薩也是如此，安住于這發光地，因為不積累（惡業），邪貪、邪瞋以及邪癡都能被斷除，所有善根也變得更加明凈。這位菩薩的忍辱心、柔和心、和諧順從的心、喜悅美好的心、不瞋恨的心、不動搖的心、不渾濁的心、沒有高下分別的心、不求回報的心、報恩的心、不諂媚的心、不欺騙的心、沒有虛偽邪曲的心都變得清凈。這位菩薩在四攝法中，利行（利益眾生的行為）偏多；在十波羅蜜中，忍波羅蜜偏多；其餘的並非不修，只是隨自己的能力和份量而行。
佛子！這就是菩薩的第三發光地。菩薩安住於此地，多會成為三十三天王（欲界天主），能夠以方便法門，使眾生舍離貪慾。佈施、愛語、利行、同事——像這樣一切所作的，都不離唸佛、不離念法、不離念僧，乃至不離念具足一切種、一切智智（佛的智慧）。又作這樣的念頭：『我應當在一切眾生中成為首領、成為殊勝、成為最殊勝、成為妙、成為微妙、成為上、成為無上，乃至成為一切智智的依止者。』如果勤奮精進，在一念之間，就能獲得百千三昧（禪定），得見百千佛，知道百千佛的神力，能夠震動百千佛世界，乃至示現百千身，每一身都有百千菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，會超過這個數量，百劫、千劫乃至百千億那由他劫都無法數清。
當時，金剛藏菩薩想要重述這個意義，就說了偈頌：
『清凈安住明盛心，厭離無貪無害心，堅固勇猛廣大心，』 English version: Because Bodhisattvas do not accumulate (evil deeds) for hundreds of thousands of billions of nayutas of kalpas, they are able to completely eliminate evil greed, evil hatred, and evil delusion, and all their roots of goodness become even more pure and bright. O son of Buddha! Just as pure gold, when skillfully refined, does not lose weight but becomes even more pure and bright, so too is it with Bodhisattvas. Dwelling in this Luminous Ground, because they do not accumulate (evil deeds), evil greed, evil hatred, and evil delusion are all eliminated, and all their roots of goodness become even more pure and bright. This Bodhisattva』s heart of patience, heart of gentleness, heart of harmony and compliance, heart of joy and beauty, heart of non-anger, heart of non-agitation, heart of non-turbidity, heart without high or low distinctions, heart without seeking reward, heart of gratitude, heart of non-flattery, heart of non-deceit, and heart without crookedness all become pure. Among the four means of attraction, this Bodhisattva practices beneficial conduct (actions that benefit sentient beings) more often; among the ten paramitas, the paramita of patience is practiced more often; the others are not neglected, but are practiced according to their capacity and measure.
O son of Buddha! This is called the third Luminous Ground of a Bodhisattva. Bodhisattvas who dwell in this ground often become the king of the Thirty-Three Heavens (ruler of the desire realm heavens), and are able to use skillful means to cause sentient beings to abandon greed. Giving, loving speech, beneficial conduct, and cooperation—all such actions are never separate from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, and even mindfulness of the complete possession of all kinds of wisdom, the wisdom of the Buddha. They also think: 『I shall be the leader among all sentient beings, the most excellent, the most superior, the most wonderful, the most subtle, the highest, the unsurpassed, and even the one upon whom all wisdom of the Buddha relies.』 If they diligently practice with vigor, in a single moment, they can attain hundreds of thousands of samadhis (meditative states), see hundreds of thousands of Buddhas, know the spiritual power of hundreds of thousands of Buddhas, be able to shake hundreds of thousands of Buddha worlds, and even manifest hundreds of thousands of bodies, each body having hundreds of thousands of Bodhisattvas as attendants; if they manifest freely with the superior vows of a Bodhisattva, it will exceed this number, and it cannot be counted even in hundreds, thousands, or hundreds of thousands of billions of nayutas of kalpas.
At that time, the Bodhisattva Vajragarbha, wishing to restate the meaning, spoke the following verses:
『Purely dwelling with a bright and flourishing mind, a mind that renounces, is without greed, and is without harm, a firm, courageous, and vast mind,』
【English Translation】 Because Bodhisattvas do not accumulate (evil deeds) for hundreds of thousands of billions of nayutas of kalpas, they are able to completely eliminate evil greed, evil hatred, and evil delusion, and all their roots of goodness become even more pure and bright. O son of Buddha! Just as pure gold, when skillfully refined, does not lose weight but becomes even more pure and bright, so too is it with Bodhisattvas. Dwelling in this Luminous Ground, because they do not accumulate (evil deeds), evil greed, evil hatred, and evil delusion are all eliminated, and all their roots of goodness become even more pure and bright. This Bodhisattva』s heart of patience, heart of gentleness, heart of harmony and compliance, heart of joy and beauty, heart of non-anger, heart of non-agitation, heart of non-turbidity, heart without high or low distinctions, heart without seeking reward, heart of gratitude, heart of non-flattery, heart of non-deceit, and heart without crookedness all become pure. Among the four means of attraction, this Bodhisattva practices beneficial conduct (actions that benefit sentient beings) more often; among the ten paramitas, the paramita of patience is practiced more often; the others are not neglected, but are practiced according to their capacity and measure. O son of Buddha! This is called the third Luminous Ground of a Bodhisattva. Bodhisattvas who dwell in this ground often become the king of the Thirty-Three Heavens (ruler of the desire realm heavens), and are able to use skillful means to cause sentient beings to abandon greed. Giving, loving speech, beneficial conduct, and cooperation—all such actions are never separate from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, and even mindfulness of the complete possession of all kinds of wisdom, the wisdom of the Buddha. They also think: 『I shall be the leader among all sentient beings, the most excellent, the most superior, the most wonderful, the most subtle, the highest, the unsurpassed, and even the one upon whom all wisdom of the Buddha relies.』 If they diligently practice with vigor, in a single moment, they can attain hundreds of thousands of samadhis (meditative states), see hundreds of thousands of Buddhas, know the spiritual power of hundreds of thousands of Buddhas, be able to shake hundreds of thousands of Buddha worlds, and even manifest hundreds of thousands of bodies, each body having hundreds of thousands of Bodhisattvas as attendants; if they manifest freely with the superior vows of a Bodhisattva, it will exceed this number, and it cannot be counted even in hundreds, thousands, or hundreds of thousands of billions of nayutas of kalpas. At that time, the Bodhisattva Vajragarbha, wishing to restate the meaning, spoke the following verses: 『Purely dwelling with a bright and flourishing mind, a mind that renounces, is without greed, and is without harm, a firm, courageous, and vast mind,』
智者以此入三地。 菩薩住此發光地， 觀諸行法苦無常， 不凈敗壞速歸滅， 無堅無住無來往。 觀諸有為如重病， 憂悲苦惱惑所纏， 三毒猛火恒熾然， 無始時來不休息。 厭離三有不貪著， 專求佛智無異念， 難測難思無等倫， 無量無邊無逼惱。 見佛智已愍眾生， 孤獨無依無救護， 三毒熾然常睏乏， 住諸有獄恒受苦， 煩惱纏覆盲無目， 志樂下劣喪法寶， 隨順生死怖涅槃， 我應救彼勤精進。 將求智慧益眾生， 思何方便令解脫？ 不離如來無礙智， 彼復無生慧所起。 心念此慧從聞得， 如是思惟自勤勵， 日夜聽習無間然， 唯以正法為尊重。 國城財貝諸珍寶， 妻子眷屬及王位， 菩薩為法起敬心， 如是一切皆能捨。 頭目耳鼻舌牙齒， 手足骨髓心血肉， 此等皆舍未為難， 但以聞法為最難。 設有人來語菩薩： 『孰能投身大火聚， 我當與汝佛法寶！』 聞已投之無怯懼。 假使火滿三千界， 身從梵世而投入， 為求法故不為難， 況復人間諸小苦！ 從初發意至得佛， 其間所有阿鼻苦， 為聞法故皆能受， 何況人中諸苦事！ 聞已如理正思
【現代漢語翻譯】 現代漢語譯本 智者通過這種方式進入三地（菩薩修行過程中的三個階段）。 菩薩安住于發光地（菩薩修行的一個階段），觀察諸行法（一切有為法）的苦、無常， 認識到它們是不凈、敗壞、迅速歸於滅亡，沒有堅固、沒有常住、沒有來去。 觀察一切有為法如同重病，被憂愁、悲傷、痛苦、煩惱所纏繞， 三毒（貪、嗔、癡）的猛火恒常熾盛燃燒，從無始以來就沒有停止。 厭離三有（欲界、色界、無色界）而不貪著，專心尋求佛的智慧，沒有其他雜念， 佛的智慧難以測度、難以思議、無與倫比，無量無邊、沒有逼迫惱害。 見到佛的智慧后，憐憫眾生，他們孤獨無依、沒有救護， 被三毒熾盛燃燒所困擾，常住在諸有（三有）的牢獄中遭受痛苦， 被煩惱纏繞覆蓋，像盲人一樣沒有眼睛，志向和愛好低下，喪失了佛法的珍寶， 順從生死輪迴，畏懼涅槃，我應當救度他們，勤奮精進。 爲了尋求智慧利益眾生，思考用什麼方便法門讓他們解脫？ 不離開如來（佛）的無礙智慧，這種智慧又是由無生慧所生起。 心中想到這種智慧是從聽聞佛法中得到的，這樣思考並自我勉勵， 日夜聽聞學習佛法沒有間斷，唯以正法為最尊重。 國家、城池、財寶、各種珍寶，妻子、眷屬以及王位， 菩薩爲了佛法生起恭敬心，像這樣的一切都能捨棄。 頭、眼睛、耳朵、鼻子、舌頭、牙齒，手、腳、骨髓、心血、肌肉， 這些都能捨棄還不算難，但以聽聞佛法為最難。 假設有人來對菩薩說：『誰能投身於大火堆中， 我就給你佛法的珍寶！』聽了之後，菩薩會毫不畏懼地投入火中。 即使火焰充滿三千大千世界，身體從梵天（色界天頂）投入其中， 爲了求法也不覺得困難，何況是人間各種小的痛苦！ 從最初發菩提心到成就佛果，期間所有阿鼻地獄的痛苦， 爲了聽聞佛法都能承受，何況是人間各種痛苦的事情！ 聽聞佛法后，如理如法地正確思考。
【English Translation】 English version The wise enter the three grounds (three stages in the Bodhisattva's practice) through this. Bodhisattvas dwell in the 'Radiant Ground' (a stage of Bodhisattva practice), observing the suffering and impermanence of all conditioned phenomena (all things that arise from causes), Recognizing that they are impure, decaying, quickly returning to extinction, without firmness, without permanence, without coming or going. Observing all conditioned phenomena as if they were severe illnesses, entangled by sorrow, grief, pain, and afflictions, The fierce fire of the three poisons (greed, hatred, and delusion) constantly burns intensely, without ceasing since beginningless time. They are disgusted with the three realms of existence (desire realm, form realm, formless realm) and do not cling to them, focusing solely on seeking the wisdom of the Buddha, without other distracting thoughts, The Buddha's wisdom is immeasurable, inconceivable, incomparable, boundless, limitless, and without oppression or affliction. Having seen the Buddha's wisdom, they have compassion for sentient beings, who are lonely, without support, without protection, Troubled by the intense burning of the three poisons, constantly dwelling in the prison of the three realms, enduring suffering, Covered and entangled by afflictions, like the blind without eyes, with low aspirations and desires, having lost the treasure of the Dharma, Following the cycle of birth and death, fearing Nirvana, I should save them, diligently striving forward. In order to seek wisdom to benefit sentient beings, what skillful means should I consider to liberate them? Not departing from the unobstructed wisdom of the Tathagata (Buddha), which arises from the wisdom of non-origination. The mind thinks that this wisdom is obtained from hearing the Dharma, thinking in this way and encouraging oneself, Day and night, listening to and learning the Dharma without interruption, respecting only the true Dharma. Countries, cities, wealth, various treasures, wives, relatives, and even the throne, Bodhisattvas, with reverence for the Dharma, can give up all of these. Head, eyes, ears, nose, tongue, teeth, hands, feet, bones, marrow, heart, blood, and flesh, Giving up these is not difficult, but listening to the Dharma is the most difficult. Suppose someone comes to a Bodhisattva and says: 'Who can throw themselves into a great fire, I will give you the treasure of the Buddha's Dharma!' Upon hearing this, the Bodhisattva would throw themselves into the fire without fear. Even if the flames filled the three thousand great thousand worlds, and the body were thrown into it from the Brahma heaven (the highest heaven in the form realm), For the sake of seeking the Dharma, it would not be difficult, let alone the various small sufferings in the human realm! From the initial arising of the Bodhi mind to the attainment of Buddhahood, all the sufferings of the Avici hell during that time, For the sake of hearing the Dharma, they can endure, let alone the various painful things in the human realm! Having heard the Dharma, they think correctly and in accordance with the principles.
惟， 獲得四禪無色定， 四等五通次第起， 不隨其力而受生。 菩薩住此見多佛， 供養聽聞心決定， 斷諸邪惑轉清凈， 如煉真金體無減。 住此多作忉利王， 化導無量諸天眾， 令舍貪心住善道， 一向專求佛功德。 佛子住此勤精進， 百千三昧皆具足， 見百千佛相嚴身， 若以願力復過是。 一切眾生普利益， 彼諸菩薩最上行， 如是所有第三地， 我依其義已解釋。」
大方廣佛華嚴經卷第三十五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十六
于闐國三藏實叉難陀奉 制譯
十地品第二十六之三
第四地
佛子聞此廣大行， 可樂深妙殊勝地， 心皆踴悅大歡喜， 普散眾華供養佛。 演說如是妙法時， 大地海水皆震動， 一切天女咸歡喜， 悉吐妙音同讚歎。 自在天王大欣慶， 雨摩尼寶供養佛， 贊言：「佛為我出興， 演說第一功德行。 如是智者諸地義， 于百千劫甚難得， 我今忽然而得聞， 菩薩勝行妙法音。 愿更演說聰慧者， 后地決定無餘道， 利益一切諸天人， 此諸佛子皆樂聞！」 勇猛大心
【現代漢語翻譯】 現代漢語譯本 唯有菩薩獲得四禪（色界四種禪定）和無色定（無色界四種禪定）， 次第生起四無量心（慈、悲、喜、舍）和五神通（天眼通、天耳通、他心通、宿命通、神足通），不因其力量而受輪迴。 菩薩安住於此境界，能見到許多佛， 以堅定的心供養諸佛，聽聞佛法， 斷除各種邪見迷惑，轉為清凈， 如同煉過的真金，本體毫無損減。 安住於此，菩薩多作忉利天（欲界第二天）之王， 教化引導無量諸天眾， 令他們捨棄貪心，安住于善道， 一心專求佛的功德。 佛子安住於此，勤奮精進， 具足百千種三昧（禪定）， 見到百千佛的莊嚴相好， 若以願力，則所見所證更勝於此。 普遍利益一切眾生， 這些菩薩是最上等的修行者， 關於第三地（發光地）的所有含義， 我已依據其義理解釋完畢。」
《大方廣佛華嚴經》卷第三十五 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十六
于闐國三藏實叉難陀（唐代僧人，精通佛典）奉 制譯
十地品第二十六之三
第四地（焰慧地）
佛子們聽聞如此廣大的菩薩行， 以及令人喜樂、深奧微妙、殊勝的菩薩地， 心中都踴躍歡喜， 普遍散佈各種鮮花供養佛。 在演說如此微妙佛法時， 大地和海水都震動起來， 一切天女都歡喜， 一同發出美妙的聲音讚歎。 自在天王（欲界第六天之主）非常欣喜慶幸， 降下摩尼寶（如意寶珠）供養佛， 讚歎說：『佛為我等出現於世， 演說第一功德之行。 像這樣關於智者所證諸地的義理， 即使在百千劫中也難以聽聞， 我今天忽然能夠聽聞， 菩薩殊勝的修行和微妙的法音。 愿您再次為聰慧者演說， 后幾地決定無疑的修行之道， 利益一切諸天和世人， 這些佛子都樂於聽聞！』 勇猛大心的菩薩
【English Translation】 English version Only Bodhisattvas, having attained the four Dhyanas (four meditative states in the Form Realm) and the formless Samadhis (four meditative states in the Formless Realm), sequentially arise with the four immeasurables (loving-kindness, compassion, joy, equanimity) and the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers), not being reborn according to their power. Bodhisattvas abiding in this state see many Buddhas, with resolute minds, they make offerings to the Buddhas and listen to the Dharma, cutting off all wrong views and delusions, transforming into purity, like refined true gold, their essence remains undiminished. Abiding in this state, Bodhisattvas often become kings of Trayastrimsha Heaven (the second heaven of the Desire Realm), teaching and guiding countless heavenly beings, causing them to abandon greed and abide in the path of goodness, single-mindedly seeking the merits of the Buddha. Buddha's disciples abiding in this state diligently strive, fully possessing hundreds of thousands of Samadhis (meditative states), seeing the majestic forms of hundreds of thousands of Buddhas, and if by the power of their vows, they surpass even this. Universally benefiting all sentient beings, these Bodhisattvas are the most supreme practitioners, regarding all the meanings of the third ground (the Luminous Ground), I have explained according to its meaning.』
The Avatamsaka Sutra, Volume 35 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 36
Translated by the Tripitaka Master Sikshananda (a Tang Dynasty monk, proficient in Buddhist scriptures) from Khotan under Imperial Decree
Chapter 26, Section 3 of the Ten Grounds
The Fourth Ground (The Radiant Ground)
Buddha's disciples, hearing of such vast Bodhisattva practices, and the delightful, profound, subtle, and supreme Bodhisattva grounds, their hearts all leap with joy, universally scattering various flowers to make offerings to the Buddha. When such wonderful Dharma was being expounded, the earth and the oceans all trembled, all the heavenly maidens were delighted, and together they uttered beautiful sounds of praise. The King of the Free Heaven (the lord of the sixth heaven of the Desire Realm) was very pleased and rejoiced, raining down Mani jewels (wish-fulfilling jewels) to make offerings to the Buddha, praising, 『The Buddha has appeared in the world for our sake, expounding the foremost meritorious practices. Such meanings of the grounds attained by the wise, are difficult to hear even in hundreds of thousands of kalpas, today I have suddenly been able to hear, the supreme practices of Bodhisattvas and the subtle sound of the Dharma. May you again expound for the wise, the definite path of practice for the later grounds, benefiting all the gods and people, these Buddha's disciples are all eager to hear!』 The courageous and great-minded Bodhisattva
解脫月， 請金剛藏言：「佛子！ 從此轉入第四地， 所有行相愿宣說！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩第三地善清凈已，欲入第四焰慧地，當修行十法明門。何等為十？所謂觀察眾生界、觀察法界、觀察世界、觀察虛空界、觀察識界、觀察欲界、觀察色界、觀察無色界、觀察廣心信解界、觀察大心信解界。菩薩以此十法明門，得入第四焰慧地。
「佛子！菩薩住此焰慧地，則能以十種智成熟法故，得彼內法，生如來家。何等為十？所謂：深心不退故；於三寶中生凈信，畢竟不壞故；觀諸行生滅故；觀諸法自性無生故；觀世間成壞故；觀因業有生故；觀生死涅槃故；觀眾生國土業故；觀前際后際故；觀無所有盡故。是為十。佛子！菩薩住此第四地，觀內身循身觀，勤勇念知，除世間貪憂；觀外身循身觀，勤勇念知，除世間貪憂；觀內外身循身觀，勤勇念知，除世間貪憂；如是，觀內受、外受、內外受循受觀，觀內心、外心、內外心循心觀，觀內法、外法、內外法循法觀，勤勇念知，除世間貪憂。複次，此菩薩未生諸惡不善法為不生故，欲生勤精進發心正斷；已生諸惡不善法為斷故，欲生勤精進發心正斷；未生諸善法為生故，欲生勤精進發心正行；已生諸善法
【現代漢語翻譯】 現代漢語譯本：解脫月菩薩請問金剛藏菩薩說：『佛子！從第三地轉入第四地，所有修行的行相，請您宣說！』 那時，金剛藏菩薩告訴解脫月菩薩說： 『佛子！菩薩摩訶薩在第三地已經善加清凈后，想要進入第四焰慧地，應當修行十種法明門。哪十種呢？就是觀察眾生界、觀察法界、觀察世界、觀察虛空界、觀察識界、觀察欲界、觀察有色界、觀察無色界、觀察廣大的信心理解界、觀察廣大的心意理解界。菩薩通過這十種法明門，就能進入第四焰慧地。 『佛子！菩薩安住在這焰慧地，就能以十種智慧成熟法，得到內在的法，生於如來之家。哪十種呢？就是：因為深心不退轉；在佛、法、僧三寶中生起清凈的信心，最終不會破壞；觀察諸行生滅；觀察諸法自性無生；觀察世間的成住壞空；觀察因業有生；觀察生死涅槃；觀察眾生國土的業；觀察前際后際；觀察無所有盡。這就是十種。佛子！菩薩安住在這第四地，觀察內身，依循身觀，勤奮勇猛地保持正念和覺知，去除世間的貪慾和憂愁；觀察外身，依循身觀，勤奮勇猛地保持正念和覺知，去除世間的貪慾和憂愁；觀察內外身，依循身觀，勤奮勇猛地保持正念和覺知，去除世間的貪慾和憂愁；同樣地，觀察內受、外受、內外受，依循受觀，觀察內心、外心、內外心，依循心觀，觀察內法、外法、內外法，依循法觀，勤奮勇猛地保持正念和覺知，去除世間的貪慾和憂愁。此外，這位菩薩對於未生的諸惡不善法，爲了不讓它們生起，想要生起勤奮精進的發心，正確地斷除；對於已生的諸惡不善法，爲了斷除它們，想要生起勤奮精進的發心，正確地斷除；對於未生的諸善法，爲了讓它們生起，想要生起勤奮精進的發心，正確地修行；對於已生的諸善法
【English Translation】 English version: Bodhisattva Emancipation Moon asked Vajragarbha (Diamond Womb) Bodhisattva, saying: 『Son of Buddha! Please explain the characteristics of practice when transitioning from the third to the fourth ground!』 At that time, Vajragarbha Bodhisattva told Emancipation Moon Bodhisattva: 『Son of Buddha! After a Bodhisattva Mahasattva has well purified the third ground, and wishes to enter the fourth, the Radiant Wisdom Ground, they should practice the ten doors of illuminating the Dharma. What are the ten? They are: observing the realm of sentient beings, observing the realm of Dharma, observing the world, observing the realm of space, observing the realm of consciousness, observing the desire realm, observing the realm of form, observing the formless realm, observing the realm of vast faith and understanding, and observing the realm of great mind and understanding. A Bodhisattva, through these ten doors of illuminating the Dharma, can enter the fourth, the Radiant Wisdom Ground.』 『Son of Buddha! A Bodhisattva abiding in this Radiant Wisdom Ground, through the ten wisdom-maturing Dharmas, obtains the inner Dharma and is born into the family of the Tathagata. What are the ten? They are: because of a deep mind that does not regress; generating pure faith in the Three Jewels (Buddha, Dharma, Sangha) that will never be destroyed; observing the arising and ceasing of all actions; observing that the self-nature of all Dharmas is without arising; observing the formation and destruction of the world; observing that there is arising due to karma; observing birth and death and Nirvana; observing the karma of sentient beings and lands; observing the past and future limits; and observing the exhaustion of non-existence. These are the ten. Son of Buddha! A Bodhisattva abiding in this fourth ground, observes the inner body, contemplating the body within the body, diligently and vigorously maintaining mindfulness and awareness, removing worldly greed and sorrow; observes the outer body, contemplating the body within the body, diligently and vigorously maintaining mindfulness and awareness, removing worldly greed and sorrow; observes the inner and outer body, contemplating the body within the body, diligently and vigorously maintaining mindfulness and awareness, removing worldly greed and sorrow; likewise, observes inner feelings, outer feelings, and inner and outer feelings, contemplating feelings within feelings, observes the inner mind, outer mind, and inner and outer mind, contemplating mind within mind, observes inner Dharmas, outer Dharmas, and inner and outer Dharmas, contemplating Dharmas within Dharmas, diligently and vigorously maintaining mindfulness and awareness, removing worldly greed and sorrow. Furthermore, this Bodhisattva, regarding unarisen evil and unwholesome Dharmas, in order to prevent them from arising, wishes to generate diligent and vigorous aspiration, correctly cutting them off; regarding arisen evil and unwholesome Dharmas, in order to cut them off, wishes to generate diligent and vigorous aspiration, correctly cutting them off; regarding unarisen wholesome Dharmas, in order to cause them to arise, wishes to generate diligent and vigorous aspiration, correctly practicing; regarding arisen wholesome Dharmas
為住不失故，修令增廣故，欲生勤精進發心正行。複次，此菩薩修行欲定斷行，成就神足，依止厭，依止離，依止滅，迴向于舍；修行精進定、心定、觀定斷行，成就神足，依止厭，依止離，依止滅，迴向于舍。複次，此菩薩修行信根，依止厭，依止離，依止滅，迴向于舍；修行精進根、念根、定根、慧根，依止厭，依止離，依止滅，迴向于舍。複次，此菩薩修行信力，依止厭，依止離，依止滅，迴向于舍；修行精進力、念力、定力、慧力，依止厭，依止離，依止滅，迴向于舍。複次，此菩薩修行念覺分，依止厭，依止離，依止滅，迴向于舍；修行擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分，依止厭，依止離，依止滅，迴向于舍。複次，此菩薩修行正見，依止厭，依止離，依止滅，迴向于舍；修行正思惟、正語、正業、正命、正精進、正念、正定，依止厭，依止離，依止滅，迴向于舍。菩薩修行如是功德，為不捨一切眾生故，本願所持故，大悲為首故，大慈成就故，思念一切智智故，成就莊嚴佛土故，成就如來力、無所畏、不共佛法、相好音聲悉具足故，求于上上殊勝道故，隨順所聞甚深佛解脫故，思惟大智善巧方便故。
「佛子！菩薩住此焰慧地，所有身見為首，我、人、眾生、壽命、蘊、界、
【現代漢語翻譯】 現代漢語譯本 爲了安住于不失退轉的境界，爲了修習增長廣大，想要生起勤奮精進的發心和正行。此外，這位菩薩修習欲定（想要達成的禪定）以斷除煩惱，成就神通，依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習精進定、心定、觀定以斷除煩惱，成就神通，依止厭離，依止脫離，依止寂滅，迴向于捨棄。此外，這位菩薩修習信根（信心的根本），依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習精進根、念根、定根、慧根，依止厭離，依止脫離，依止寂滅，迴向于捨棄。此外，這位菩薩修習信力（信心的力量），依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習精進力、念力、定力、慧力，依止厭離，依止脫離，依止寂滅，迴向于捨棄。此外，這位菩薩修習念覺分（覺悟的因素之一，即正念），依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分，依止厭離，依止脫離，依止寂滅，迴向于捨棄。此外，這位菩薩修習正見（正確的見解），依止厭離，依止脫離，依止寂滅，迴向于捨棄；修習正思惟、正語、正業、正命、正精進、正念、正定，依止厭離，依止脫離，依止寂滅，迴向于捨棄。菩薩修習這樣的功德，是爲了不捨棄一切眾生，因為本願的堅持，以大悲為首，成就大慈，思念一切智智（佛的智慧），成就莊嚴的佛土，成就如來的十力、四無所畏、十八不共佛法、相好音聲悉皆具足，追求最上最殊勝的道，隨順所聽聞的甚深佛解脫，思惟大智慧和善巧方便。 『佛子！菩薩安住於此焰慧地（菩薩修行十地中的第三地），所有以身見為首的，我、人、眾生、壽命、蘊、界、處等一切執著，都已斷除。』
【English Translation】 English version For the sake of dwelling without loss, for the sake of cultivating and increasing extensively, one desires to generate diligent effort, aspiration, and right practice. Furthermore, this Bodhisattva cultivates the desire-concentration (chanda-samadhi) to sever afflictions, achieves supernormal powers, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates effort-concentration, mind-concentration, and contemplation-concentration to sever afflictions, achieves supernormal powers, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. Furthermore, this Bodhisattva cultivates the root of faith (saddha-indriya), relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. Furthermore, this Bodhisattva cultivates the power of faith (saddha-bala), relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. Furthermore, this Bodhisattva cultivates the mindfulness factor of enlightenment (sati-sambojjhanga), relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates the investigation of dharma factor of enlightenment, the effort factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. Furthermore, this Bodhisattva cultivates right view (samma-ditthi), relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment; cultivates right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, relies on aversion, relies on detachment, relies on cessation, and dedicates it to relinquishment. The Bodhisattva cultivates such merits for the sake of not abandoning all sentient beings, because of the upholding of the original vow, with great compassion as the foremost, accomplishing great loving-kindness, contemplating all-knowing wisdom (sarvajnana), accomplishing the adornment of the Buddha-land, accomplishing the Tathagata's ten powers, four fearlessnesses, eighteen unshared Buddha dharmas, and the complete possession of marks, characteristics, and voice, seeking the supreme and most excellent path, following the profound liberation of the Buddha as heard, and contemplating great wisdom and skillful means. 『Buddha-son! When a Bodhisattva dwells in this Radiant Wisdom Ground (Vimalaprabha, the third of the ten Bodhisattva grounds), all attachments, beginning with the view of self, such as self, person, sentient being, life, aggregates, realms, and sense bases, are severed.』
處所起執著，出沒思惟；觀察治故，我所故，財物故，著處故，于如是等一切皆離。此菩薩若見業是如來所訶、煩惱所染，皆悉舍離；若見業是順菩薩道、如來所贊，皆悉修行。
「佛子！此菩薩隨所起方便慧，修習于道及助道分，如是而得潤澤心、柔軟心、調順心、利益安樂心、無雜染心、求上上勝法心、求殊勝智慧心、救一切世間心、恭敬尊德無違教命心、隨所聞法皆善修行心。此菩薩知恩、知報恩，心極和善，同住安樂，質直柔軟，無稠林行，無有我慢，善受教誨，得說者意。此菩薩如是忍成就，如是調柔成就，如是寂滅成就，如是忍、調柔、寂滅成就；凈治后地業，作意修行時，得不休息精進、不雜染精進、不退轉精進、廣大精進、無邊精進、熾然精進、無等等精進、無能壞精進、成熟一切眾生精進、善分別道非道精進。是菩薩心界清凈，深心不失，悟解明利，善根增長，離世垢濁，斷諸疑惑，明斷具足，喜樂充滿，佛親護念，無量志樂皆悉成就。
「佛子！菩薩住此焰慧地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。皆恭敬尊重，承事供養，衣服、臥具、飲食、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根皆悉迴向阿耨多羅三藐三菩
【現代漢語翻譯】 現代漢語譯本：菩薩對於處所產生執著，就會有出沒的思緒；通過觀察來對治這種執著，因為執著于『我所』（屬於我的東西），執著于財物，執著于所處的地點，對於所有這些，菩薩都應當舍離。如果菩薩看到某種行為是如來所呵斥、被煩惱所染污的，就應當全部捨棄；如果看到某種行為是順應菩薩之道、被如來所讚歎的，就應當全部修行。 佛子！這位菩薩隨著所生起的方便智慧，修習于道以及助道之法，這樣就能得到滋潤的心、柔軟的心、調順的心、利益安樂的心、沒有雜染的心、追求至高無上佛法的心、追求殊勝智慧的心、救度一切世間的心、恭敬尊長不違背教誨的心、隨所聽聞的佛法都能善加修行的心。這位菩薩知恩、知報恩，內心極其和善，與人同住安樂，正直柔和，沒有稠林般的行為（指不坦誠），沒有我慢，善於接受教誨，能理解說法者的意圖。這位菩薩如此成就忍辱，如此成就調柔，如此成就寂滅，如此成就忍辱、調柔、寂滅；在清凈后地業、作意修行時，能得到不休息的精進、不雜染的精進、不退轉的精進、廣大的精進、無邊的精進、熾盛的精進、無與倫比的精進、無能破壞的精進、成熟一切眾生的精進、善於分別道與非道的精進。這位菩薩的心界清凈，深心不失，領悟理解明利，善根增長，遠離世間的垢濁，斷除各種疑惑，明斷具足，喜樂充滿，佛陀親自護念，無量的志向和喜樂都能夠成就。 佛子！菩薩安住於此焰慧地，因為願力的緣故，能夠見到許多佛。例如：見到多百佛，見到多千佛，見到多百千佛，乃至見到多百千億那由他（數量單位，表示極大的數目）佛。都恭敬尊重，承事供養，用衣服、臥具、飲食、湯藥，一切生活所需來奉獻佈施，也用這些來供養一切僧眾，用這些善根全部迴向阿耨多羅三藐三菩提（無上正等正覺）。
【English Translation】 English version: A Bodhisattva who is attached to places will have thoughts of coming and going; through observation, this attachment is cured, because of attachment to 『what is mine』, attachment to wealth, attachment to the place where one is, the Bodhisattva should abandon all of these. If a Bodhisattva sees an action that is rebuked by the Tathagata (the Buddha), and is tainted by afflictions, they should abandon it completely; if they see an action that is in accordance with the Bodhisattva path and praised by the Tathagata, they should practice it completely. Oh, sons of the Buddha! This Bodhisattva, with the wisdom of skillful means that arises, cultivates the path and the factors that aid the path, and thus obtains a heart that is nourished, a heart that is gentle, a heart that is tamed, a heart that benefits and brings happiness, a heart that is free from defilement, a heart that seeks the supreme Dharma, a heart that seeks supreme wisdom, a heart that saves all the world, a heart that respects the venerable and does not disobey teachings, and a heart that practices well all the Dharma that is heard. This Bodhisattva knows gratitude and repays gratitude, their heart is extremely kind, they live in harmony and happiness with others, they are upright and gentle, they do not have behaviors like a dense forest (meaning not being sincere), they do not have arrogance, they are good at receiving teachings, and they can understand the intentions of the speaker. This Bodhisattva thus achieves patience, thus achieves gentleness, thus achieves tranquility, thus achieves patience, gentleness, and tranquility; when purifying the karma of the later stages and practicing with intention, they obtain tireless diligence, undefiled diligence, non-regressing diligence, vast diligence, boundless diligence, blazing diligence, incomparable diligence, indestructible diligence, diligence that matures all sentient beings, and diligence that is good at distinguishing the path from the non-path. This Bodhisattva's mind realm is pure, their deep mind is not lost, their understanding is clear and sharp, their roots of goodness grow, they are free from the defilements of the world, they cut off all doubts, their clear judgment is complete, they are filled with joy, the Buddha personally protects them, and their immeasurable aspirations and joys are all achieved. Oh, sons of the Buddha! A Bodhisattva who dwells in this Flame Wisdom Ground, because of the power of their vows, is able to see many Buddhas. For example, they see many hundreds of Buddhas, see many thousands of Buddhas, see many hundreds of thousands of Buddhas, and even see many hundreds of thousands of billions of Nayutas (a unit of large numbers) of Buddhas. They all respectfully honor, serve, and make offerings, using clothing, bedding, food, medicine, and all necessities of life to offer and give, and also use these to make offerings to all the Sangha (Buddhist monastic community), and use these roots of goodness to dedicate all to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).
提。于彼佛所，恭敬聽法，聞已受持，具足修行。復于彼諸佛法中出家修道，又更修治深心信解，經無量百千億那由他劫，令諸善根轉復明凈。佛子！譬如金師煉治真金作莊嚴具，余所有金皆不能及；菩薩摩訶薩亦復如是，住於此地所有善根，下地善根所不能及。如摩尼寶清凈光輪能放光明，非諸餘寶之所能及，風雨等緣悉不能壞；菩薩摩訶薩亦復如是，住於此地，下地菩薩所不能及，眾魔煩惱悉不能壞。此菩薩於四攝中，同事偏多；十波羅蜜中，精進偏多；余非不修，但隨力隨分。
「佛子！是名：略說菩薩摩訶薩第四焰慧地。菩薩住此地，多作須夜摩天王，以善方便能除眾生身見等惑，令住正見。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』是菩薩若發勤精進，於一念頃，得入億數三昧，得見億數佛，得知億數佛神力，能動億數世界，乃至能示現億數身，一一身億數菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌言：
【現代漢語翻譯】 現代漢語譯本：
提問：在那佛陀的處所，恭敬地聽聞佛法，聽聞後接受並奉行，圓滿地修行。又在那些佛陀的教法中出家修道，更加修習深厚的信心和理解，經過無量百千億那由他（梵語，意為極大的數字）劫，使各種善根更加明凈。佛子！譬如金匠冶煉真金製作裝飾品，其餘所有的金都不能與之相比；菩薩摩訶薩也是這樣，安住於此地所擁有的善根，是下地菩薩的善根所不能比的。如同摩尼寶（梵語，意為如意寶珠）清凈的光輪能夠放出光明，不是其他寶物所能比的，風雨等因緣都不能損壞它；菩薩摩訶薩也是這樣，安住於此地，是下地菩薩所不能比的，眾魔和煩惱都不能損壞他。這位菩薩在四攝（佈施、愛語、利行、同事）中，以同事最為偏重；在十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，以精進最為偏重；其餘的並非不修，只是隨自己的力量和能力而行。
『佛子！這名為：簡略地說菩薩摩訶薩的第四焰慧地。菩薩安住於此地，大多會成為須夜摩天（欲界第三天）的天王，以善巧方便能夠去除眾生的身見等迷惑，使他們安住于正見。佈施、愛語、利行、同事——像這樣一切所作的，都不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的、成為特別殊勝的、成為美妙的、成為最微妙的、成為至上的、成為無上的，乃至成為一切智智的依止者。』這位菩薩如果發起勤奮精進，在一念之間，能夠進入億數的三昧（梵語，意為禪定），能夠見到億數的佛，能夠得知億數佛的神力，能夠震動億數的世界，乃至能夠示現億數的身，每一個身都有億數的菩薩作為眷屬；如果以菩薩殊勝的願力自在地示現，超過這個數目，百劫、千劫乃至百千億那由他劫都不能數盡。』
當時，金剛藏菩薩想要重述這個意義，而說了偈頌： 現代漢語譯本：
提問：在那佛陀的處所，恭敬地聽聞佛法，聽聞後接受並奉行，圓滿地修行。又在那些佛陀的教法中出家修道，更加修習深厚的信心和理解，經過無量百千億那由他（梵語，意為極大的數字）劫，使各種善根更加明凈。佛子！譬如金匠冶煉真金製作裝飾品，其餘所有的金都不能與之相比；菩薩摩訶薩也是這樣，安住於此地所擁有的善根，是下地菩薩的善根所不能比的。如同摩尼寶（梵語，意為如意寶珠）清凈的光輪能夠放出光明，不是其他寶物所能比的，風雨等因緣都不能損壞它；菩薩摩訶薩也是這樣，安住於此地，是下地菩薩所不能比的，眾魔和煩惱都不能損壞他。這位菩薩在四攝（佈施、愛語、利行、同事）中，以同事最為偏重；在十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，以精進最為偏重；其餘的並非不修，只是隨自己的力量和能力而行。
『佛子！這名為：簡略地說菩薩摩訶薩的第四焰慧地。菩薩安住於此地，大多會成為須夜摩天（欲界第三天）的天王，以善巧方便能夠去除眾生的身見等迷惑，使他們安住于正見。佈施、愛語、利行、同事——像這樣一切所作的，都不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的、成為特別殊勝的、成為美妙的、成為最微妙的、成為至上的、成為無上的，乃至成為一切智智的依止者。』這位菩薩如果發起勤奮精進，在一念之間，能夠進入億數的三昧（梵語，意為禪定），能夠見到億數的佛，能夠得知億數佛的神力，能夠震動億數的世界，乃至能夠示現億數的身，每一個身都有億數的菩薩作為眷屬；如果以菩薩殊勝的願力自在地示現，超過這個數目，百劫、千劫乃至百千億那由他劫都不能數盡。』
當時，金剛藏菩薩想要重述這個意義，而說了偈頌：
【English Translation】 English version:
Question: In the presence of that Buddha, respectfully listening to the Dharma, having heard it, accepting and upholding it, and practicing it completely. Furthermore, having left home to cultivate the Way within those Buddhas' teachings, and further cultivating deep faith and understanding, after countless hundreds of thousands of billions of nayutas (Sanskrit, meaning a very large number) of kalpas, making all good roots even more clear and pure. O son of the Buddha! Just as a goldsmith refines pure gold to make ornaments, and all other gold cannot compare to it; so too is it with a Bodhisattva Mahasattva, dwelling in this stage, all the good roots they possess cannot be compared to the good roots of lower stages. Like the pure light wheel of a mani jewel (Sanskrit, meaning wish-fulfilling jewel) that can emit light, which no other jewel can match, and which cannot be destroyed by wind, rain, or other conditions; so too is it with a Bodhisattva Mahasattva, dwelling in this stage, who cannot be compared to Bodhisattvas of lower stages, and who cannot be destroyed by all demons and afflictions. This Bodhisattva, among the four means of attraction (giving, kind speech, beneficial action, and cooperation), emphasizes cooperation the most; among the ten paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), emphasizes diligence the most; the others are not neglected, but are practiced according to their strength and capacity.
'O son of the Buddha! This is called: briefly speaking, the fourth Flame of Wisdom stage of a Bodhisattva Mahasattva. A Bodhisattva dwelling in this stage mostly becomes the king of the Tusita Heaven (the third heaven of the desire realm), and with skillful means is able to remove the delusions of self-view and so on from sentient beings, causing them to dwell in right view. Giving, kind speech, beneficial action, cooperation—all such actions are not separate from mindfulness of the Buddha, not separate from mindfulness of the Dharma, not separate from mindfulness of the Sangha, and even not separate from mindfulness of possessing all kinds of all-knowing wisdom. And they also have this thought: 『I shall be the leader among all sentient beings, the most excellent, the especially excellent, the wonderful, the most wonderful, the supreme, the unsurpassed, and even the one upon whom all-knowing wisdom relies.』 If this Bodhisattva generates diligent effort, in a single moment, they can enter into billions of samadhis (Sanskrit, meaning meditative absorption), can see billions of Buddhas, can know the divine power of billions of Buddhas, can shake billions of worlds, and even can manifest billions of bodies, each body having billions of Bodhisattvas as attendants; if they manifest freely with the Bodhisattva's superior power of vows, it exceeds this number, and hundreds of kalpas, thousands of kalpas, even hundreds of thousands of billions of nayutas of kalpas cannot count it.'
At that time, Bodhisattva Vajragarbha, wishing to restate the meaning, spoke in verse: English version:
Question: In the presence of that Buddha, respectfully listening to the Dharma, having heard it, accepting and upholding it, and practicing it completely. Furthermore, having left home to cultivate the Way within those Buddhas' teachings, and further cultivating deep faith and understanding, after countless hundreds of thousands of billions of nayutas (Sanskrit, meaning a very large number) of kalpas, making all good roots even more clear and pure. O son of the Buddha! Just as a goldsmith refines pure gold to make ornaments, and all other gold cannot compare to it; so too is it with a Bodhisattva Mahasattva, dwelling in this stage, all the good roots they possess cannot be compared to the good roots of lower stages. Like the pure light wheel of a mani jewel (Sanskrit, meaning wish-fulfilling jewel) that can emit light, which no other jewel can match, and which cannot be destroyed by wind, rain, or other conditions; so too is it with a Bodhisattva Mahasattva, dwelling in this stage, who cannot be compared to Bodhisattvas of lower stages, and who cannot be destroyed by all demons and afflictions. This Bodhisattva, among the four means of attraction (giving, kind speech, beneficial action, and cooperation), emphasizes cooperation the most; among the ten paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), emphasizes diligence the most; the others are not neglected, but are practiced according to their strength and capacity.
'O son of the Buddha! This is called: briefly speaking, the fourth Flame of Wisdom stage of a Bodhisattva Mahasattva. A Bodhisattva dwelling in this stage mostly becomes the king of the Tusita Heaven (the third heaven of the desire realm), and with skillful means is able to remove the delusions of self-view and so on from sentient beings, causing them to dwell in right view. Giving, kind speech, beneficial action, cooperation—all such actions are not separate from mindfulness of the Buddha, not separate from mindfulness of the Dharma, not separate from mindfulness of the Sangha, and even not separate from mindfulness of possessing all kinds of all-knowing wisdom. And they also have this thought: 『I shall be the leader among all sentient beings, the most excellent, the especially excellent, the wonderful, the most wonderful, the supreme, the unsurpassed, and even the one upon whom all-knowing wisdom relies.』 If this Bodhisattva generates diligent effort, in a single moment, they can enter into billions of samadhis (Sanskrit, meaning meditative absorption), can see billions of Buddhas, can know the divine power of billions of Buddhas, can shake billions of worlds, and even can manifest billions of bodies, each body having billions of Bodhisattvas as attendants; if they manifest freely with the Bodhisattva's superior power of vows, it exceeds this number, and hundreds of kalpas, thousands of kalpas, even hundreds of thousands of billions of nayutas of kalpas cannot count it.'
At that time, Bodhisattva Vajragarbha, wishing to restate the meaning, spoke in verse:
「菩薩已凈第三地， 次觀眾生世法界， 空界識界及三界， 心解悉了能趣入。 始登焰地增勢力， 生如來家永不退， 于佛法僧信不壞， 觀法無常無有起。 觀世成壞業有生， 生死涅槃剎等業， 觀前後際亦觀盡， 如是修行生佛家。 得是法已增慈愍， 轉更勤修四念處， 身受心法內外觀， 世間貪愛皆除遣。 菩薩修治四勤行， 惡法除滅善增長， 神足根力悉善修， 七覺八道亦如是。 為度眾生修彼行， 本願所護慈悲首， 求一切智及佛土， 亦念如來十種力， 四無所畏不共法， 殊特相好深美音； 亦求妙道解脫處， 及大方便修行彼。 身見為首六十二， 我及我所無量種， 蘊界處等諸取著， 此四地中一切離。 如來所訶煩惱行， 以無義利皆除斷； 智者修行清凈業， 為度眾生無不作。 菩薩勤修不懈怠， 即得十心皆具足， 專求佛道無厭倦， 志期受職度眾生。 恭敬尊德修行法， 知恩易誨無慍暴， 舍慢離諂心調柔， 轉更精勤不退轉。 菩薩住此焰慧地， 其心清凈永不失， 悟解決定善增長， 疑網垢濁悉皆離。 此地菩薩人中勝， 供那由他無量佛，
【現代漢語翻譯】 現代漢語譯本 菩薩已經清凈了第三地（指菩薩修行過程中的第三個階段），接下來觀察眾生的世俗世界， 包括空界（指空無的境界）、識界（指意識的境界）以及欲界、色界、無色界這三界， 他們的心理解悟，都能通達並進入這些境界。 開始登上焰地（指菩薩修行過程中的第四個階段），增長了力量， 生在如來（佛）的家中，永遠不會退轉， 對於佛、法、僧三寶的信仰不會動搖，觀察到一切法都是無常的，沒有固定的開始。 觀察世界的形成和毀滅，業力的產生， 生死輪迴和涅槃寂靜，以及剎那間的各種業力， 觀察過去、未來以及最終的寂滅，像這樣修行，就出生在佛的家中。 得到這些法之後，增長了慈悲憐憫之心， 更加勤奮地修習四念處（指身念處、受念處、心念處、法念處）， 從內外兩個方面觀察身體、感受、心念和法，世間的貪愛都能夠去除。 菩薩修習四勤行（指已生惡令斷、未生惡令不生、已生善令增長、未生善令生）， 使惡法消除，善法增長， 神通、根、力都得到很好的修習，七覺支（指擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）和八正道（指正見、正思惟、正語、正業、正命、正精進、正念、正定）也是如此。 爲了度化眾生而修習這些行為，以本來的誓願所守護的慈悲為首要， 追求一切智慧和清凈的佛土，也憶念如來的十種力量（指處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿住隨念智力、死生智力、漏盡智力）， 四無所畏（指一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）和不共法（指佛獨有的功德）， 殊勝的相好和深遠美好的聲音； 也追求微妙的解脫之道，以及運用大方便來修行。 以身見（認為身體是真實存在的）為首的六十二種邪見， 關於『我』和『我所』的無量種執著， 對於五蘊（指色、受、想、行、識）、十二處（指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）和十八界（指六根、六塵、六識）等的各種執著， 在第四地中全部都得以遠離。 如來所呵斥的煩惱行為，因為沒有意義和利益，都應當斷除； 有智慧的人修行清凈的業，爲了度化眾生，沒有不做的。 菩薩勤奮修行，不懈怠， 就能得到十種心（指信心、精進心、念心、定心、慧心、戒心、舍心、慚心、愧心、忍心）都具足， 專心追求佛道，沒有厭倦，立志接受佛的職位，度化眾生。 恭敬有德行的人，修行佛法， 知恩圖報，容易接受教誨，沒有憤怒和暴躁， 捨棄傲慢，遠離諂媚，心性調柔， 更加精進勤奮，不退轉。 菩薩安住在這焰慧地（指菩薩修行過程中的第四個階段）， 他的心清凈，永遠不會失去， 覺悟和決斷的能力增長， 疑惑和污垢都完全消除。 此地的菩薩是人中最殊勝的，供養那由他（指數量單位，表示極大的數量）無量的佛。
【English Translation】 English version The Bodhisattva, having purified the third ground (referring to the third stage in a Bodhisattva's practice), then observes the mundane world of sentient beings, including the space realm (referring to the realm of emptiness), the consciousness realm (referring to the realm of consciousness), and the three realms of desire, form, and formlessness, their understanding and realization, being able to penetrate and enter these realms. Beginning to ascend the Flame Ground (referring to the fourth stage in a Bodhisattva's practice), their power increases, born into the family of the Tathagata (Buddha), never to regress, their faith in the Buddha, Dharma, and Sangha (the Three Jewels) is unwavering, observing that all dharmas are impermanent, without a fixed beginning. Observing the formation and destruction of the world, the arising of karma, the cycle of birth and death and the peace of Nirvana, as well as the various karmas in an instant, observing the past, future, and ultimate cessation, practicing in this way, they are born into the Buddha's family. Having attained these dharmas, their compassion and pity increase, they diligently cultivate the Four Foundations of Mindfulness (referring to mindfulness of the body, feelings, mind, and dharmas), observing the body, feelings, mind, and dharmas both internally and externally, all worldly attachments are removed. The Bodhisattva cultivates the Four Right Exertions (referring to preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, and maintaining wholesome states that have arisen), causing unwholesome dharmas to cease and wholesome dharmas to increase, their supernatural powers, roots, and strengths are well cultivated, as are the Seven Factors of Enlightenment (referring to mindfulness, investigation of dharmas, energy, joy, tranquility, concentration, and equanimity) and the Eightfold Path (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). They cultivate these practices to liberate sentient beings, with compassion protected by their original vows as the foremost, seeking all wisdom and a pure Buddha-land, also remembering the ten powers of the Tathagata (referring to the power of knowing what is possible and impossible, the power of knowing the results of actions, the power of knowing the various meditative states, the power of knowing the different faculties of beings, the power of knowing the various inclinations of beings, the power of knowing the different realms of beings, the power of knowing the path leading to all destinations, the power of knowing past lives, the power of knowing the death and rebirth of beings, and the power of knowing the extinction of all defilements), the Four Fearlessnesses (referring to fearlessness in proclaiming complete enlightenment, fearlessness in proclaiming the extinction of all defilements, fearlessness in proclaiming the obstacles to enlightenment, and fearlessness in proclaiming the path to the extinction of suffering) and the unique qualities of a Buddha, the extraordinary marks and characteristics and the profound and beautiful voice; also seeking the subtle path of liberation, and practicing with great skillful means. The sixty-two wrong views, with the view of a self (believing the body to be real) as the foremost, the countless attachments to 'I' and 'mine', the various attachments to the five aggregates (referring to form, feeling, perception, mental formations, and consciousness), the twelve sense bases (referring to the six sense organs and their six corresponding objects), and the eighteen realms (referring to the six sense organs, their six corresponding objects, and the six consciousnesses), all are abandoned in the fourth ground. The afflictive actions that the Tathagata condemns, because they are without meaning or benefit, should all be cut off; the wise person cultivates pure actions, doing everything to liberate sentient beings. The Bodhisattva practices diligently, without laziness, and attains the ten minds (referring to faith, diligence, mindfulness, concentration, wisdom, discipline, renunciation, shame, remorse, and patience) in their entirety, devotedly seeking the path of Buddhahood, without weariness, aspiring to receive the position of a Buddha and liberate sentient beings. Respecting those with virtue, practicing the Dharma, being grateful, easily accepting teachings, without anger or impatience, abandoning arrogance, staying away from flattery, with a gentle mind, becoming more diligent and not regressing. The Bodhisattva dwells in this Flame of Wisdom Ground (referring to the fourth stage in a Bodhisattva's practice), their mind is pure, never to be lost, their understanding and decisiveness increase, all doubts and defilements are completely eliminated. The Bodhisattva of this ground is the most excellent among people, making offerings to countless Buddhas, as many as nayutas (referring to a large number).
聽聞正法亦出家， 不可沮壞如真金。 菩薩住此具功德， 以智方便修行道， 不為眾魔心退轉， 譬如妙寶無能壞。 住此多作焰天王， 於法自在眾所尊， 普化群生除惡見， 專求佛智修善業。 菩薩勤加精進力， 獲三昧等皆億數； 若以愿智力所為， 過於此數無能知。 如是菩薩第四地， 所行清凈微妙道， 功德義智共相應， 我為佛子已宣說。」
第五地
菩薩聞此勝地行， 於法解悟心歡喜， 空中雨華讚歎言： 「善哉大士金剛藏！」 自在天王與天眾， 聞法踴躍住虛空， 普放種種妙光云， 供養如來喜充遍。 天諸采女奏天樂， 亦以言辭歌贊佛， 悉以菩薩威神故， 于彼聲中發是言： 「佛愿久遠今乃滿， 佛道久遠今乃得， 釋迦文佛至天宮， 利天人者久乃見。 大海久遠今始動， 佛光久遠今乃放， 眾生久遠始安樂， 大悲音聲久乃聞。 功德彼岸皆已到， 憍慢黑闇皆已滅， 最極清凈如虛空， 不染世法猶蓮華。 大牟尼尊現於世， 譬如須彌出巨海， 供養能盡一切苦， 供養必得諸佛智； 此應供處供無等， 是故歡心供養佛。」 如是無量諸天女
【現代漢語翻譯】 現代漢語譯本 聽聞正法而出家修行，其心志堅定如真金般不可摧毀。 菩薩安住於此境界，具足種種功德，以智慧和方便善巧修行佛道。 他們不會因眾魔的干擾而退轉道心，如同珍貴的寶物般堅不可摧。 安住於此境界的菩薩，多生為焰天王（Yama，欲界第六天之主），于佛法自在無礙，受眾人尊敬。 他們普遍教化眾生，去除邪惡見解，專心追求佛陀的智慧，修習善業。 菩薩勤奮精進，獲得的三昧（samadhi，禪定）等功德，數量多達億數。 若以願力和智慧所成就的功德，則遠超此數，無法計量。 這樣的菩薩處於第四地（菩薩修行階位），所修行的道路清凈而微妙。 他們的功德和智慧相互應和，我作為佛子已為你們宣說了。
第五地 菩薩聽聞這殊勝的修行境界，對佛法有了更深的理解，心中充滿歡喜。 天空中降下花雨，讚歎道：『善哉！大士金剛藏（Vajragarbha，菩薩名）！』 自在天王（Isvara，欲界第六天之主）和天眾聽聞佛法，歡喜踴躍，安住于虛空中。 他們普遍放出種種美妙的光芒，如同雲彩般，供養如來，心中充滿喜悅。 天上的采女演奏天樂，也用言辭歌頌讚美佛陀。 這一切都是因為菩薩的威神力，在這些聲音中發出這樣的讚歎： 『佛陀的願力經過久遠的時間，如今終於圓滿；佛道經過久遠的時間，如今終於成就。 釋迦文佛（Sakyamuni，佛教創始人）來到天宮，利益天人和眾生，這是經過久遠的時間才得見的。 大海經過久遠的時間，如今才開始震動；佛光經過久遠的時間，如今才開始放射。 眾生經過久遠的時間，如今才開始獲得安樂；大悲的音聲經過久遠的時間，如今才得以聽聞。 佛陀已到達功德的彼岸，驕慢和黑暗都已滅盡。 佛陀最極清凈，如同虛空一般，不被世俗所污染，如同蓮花一般。 大牟尼尊（Mahamuni，對佛陀的尊稱）顯現於世，如同須彌山（Sumeru，佛教宇宙觀中的中心山）從大海中升起。 供養佛陀能消除一切痛苦，供養佛陀必定能獲得諸佛的智慧。 佛陀是應供養的無上福田，因此我們歡喜地供養佛陀。』 像這樣，無量的天女們都發出了讚歎。
【English Translation】 English version Having heard the true Dharma and renounced the world, their resolve is as firm and unbreakable as pure gold. Bodhisattvas abiding in this state possess all kinds of merits, skillfully practicing the Buddha's path with wisdom and expedient means. They will not retreat from their aspiration due to the disturbances of demons, as they are as indestructible as precious jewels. Bodhisattvas abiding in this state are often born as Yama (the king of the sixth heaven of the desire realm), who is free in the Dharma and respected by all. They universally teach sentient beings, removing evil views, and wholeheartedly seek the wisdom of the Buddha, cultivating good deeds. Bodhisattvas diligently advance, obtaining samadhis (meditative absorption) and other merits, the number of which reaches into the billions. If the merits achieved through their vows and wisdom were to be measured, they would far exceed this number, beyond calculation. Such Bodhisattvas are in the fourth stage (of Bodhisattva practice), and the path they walk is pure and subtle. Their merits and wisdom are in harmony, and I, as a son of the Buddha, have already proclaimed this to you.
The Fifth Stage Bodhisattvas, having heard of this superior state of practice, gain a deeper understanding of the Dharma, and their hearts are filled with joy. Flowers rain down from the sky, and praises are spoken: 'Well done! Great Bodhisattva Vajragarbha!' Isvara (the king of the sixth heaven of the desire realm) and the heavenly hosts, having heard the Dharma, rejoice and leap for joy, dwelling in the sky. They universally emit all kinds of wonderful light, like clouds, offering them to the Tathagata, their hearts filled with joy. The celestial maidens play heavenly music, and also sing praises of the Buddha in words. All of this is due to the majestic power of the Bodhisattvas, and from these sounds, these praises arise: 'The Buddha's vows, after a long time, are now finally fulfilled; the Buddha's path, after a long time, is now finally achieved. Sakyamuni Buddha (the founder of Buddhism) has come to the heavenly palace, benefiting gods and humans, and this is seen after a long time. The great ocean, after a long time, has now begun to stir; the Buddha's light, after a long time, has now begun to shine. Sentient beings, after a long time, have now begun to find peace; the sound of great compassion, after a long time, can now be heard. The Buddha has reached the shore of merit, and pride and darkness have been extinguished. The Buddha is most pure, like the void, unpolluted by worldly affairs, like a lotus flower. The Mahamuni (a respectful title for the Buddha) appears in the world, like Mount Sumeru (the central mountain in Buddhist cosmology) rising from the great ocean. Offering to the Buddha can eliminate all suffering, and offering to the Buddha will surely attain the wisdom of all Buddhas. The Buddha is the supreme field of merit worthy of offerings, therefore we joyfully offer to the Buddha.' In this way, countless celestial maidens all offered their praises.
， 發此言辭稱讚已， 一切恭敬喜充滿， 瞻仰如來默然住。 是時大士解脫月， 復請無畏金剛藏： 「第五地中諸行相， 唯愿佛子為宣說！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩第四地所行道善圓滿已，欲入第五難勝地，當以十種平等清凈心趣入。何等為十？所謂：於過去佛法平等清凈心、未來佛法平等清凈心、現在佛法平等清凈心、戒平等清凈心、心平等清凈心、除見疑悔平等清凈心、道非道智平等清凈心、修行智見平等清凈心、於一切菩提分法上上觀察平等清凈心、教化一切眾生平等清凈心。菩薩摩訶薩以此十種平等清凈心，得入菩薩第五地。
「佛子！菩薩摩訶薩住此第五地已，以善修菩提分法故，善凈深心故，復轉求上勝道故，隨順真如故，願力所持故，於一切眾生慈愍不捨故，積集福智助道故，精勤修習不息故，出生善巧方便故，觀察照明上上地故，受如來護念故，念智力所持故，得不退轉心。
「佛子！此菩薩摩訶薩如實知此是苦聖諦、此是苦集聖諦、此是苦滅聖諦、此是苦滅道聖諦，善知俗諦，善知第一義諦，善知相諦，善知差別諦，善知成立諦，善知事諦，善知生諦，善知盡無生諦，善知入道智諦，善知一切菩薩地次第成就諦
【現代漢語翻譯】 現代漢語譯本：說完這些讚美之詞后，一切眾生都充滿了恭敬和喜悅，他們瞻仰著如來，默然不語。這時，大士解脫月菩薩再次向無畏金剛藏菩薩請教：『請佛子為我們宣說第五地中的修行境界！』 這時，金剛藏菩薩告訴解脫月菩薩說：『佛子！菩薩摩訶薩在第四地所修行的道已經圓滿，想要進入第五難勝地，應當以十種平等清凈的心來趣入。這十種是什麼呢？分別是：對於過去佛法的平等清凈心、對於未來佛法的平等清凈心、對於現在佛法的平等清凈心、對於戒律的平等清凈心、對於心的平等清凈心、對於去除見解、疑惑和後悔的平等清凈心、對於道與非道的智慧的平等清凈心、對於修行智慧和見解的平等清凈心、對於一切菩提分法不斷向上觀察的平等清凈心、以及教化一切眾生的平等清凈心。菩薩摩訶薩憑藉這十種平等清凈的心，就能進入菩薩的第五地。』 『佛子！菩薩摩訶薩安住于這第五地后，因為善於修習菩提分法，善於凈化深層的心，又不斷追求更殊勝的道，順應真如的實相，被願力所支援，對於一切眾生慈悲憐憫而不捨棄，積累福德和智慧來輔助修行，精勤修習而不懈怠，生出善巧方便，觀察並明瞭更高層次的境界，受到如來的護念，被念力與智慧力所支援，從而獲得不退轉的心。 『佛子！這位菩薩摩訶薩如實地知道這是苦聖諦（duhkha satya，關於苦的真理）、這是苦集聖諦（duhkha samudaya satya，關於苦的起因的真理）、這是苦滅聖諦（duhkha nirodha satya，關於苦的止息的真理）、這是苦滅道聖諦（duhkha nirodha marga satya，關於通向苦的止息的道路的真理），善於瞭解世俗諦（samvriti satya，相對真理），善於瞭解第一義諦（paramartha satya，絕對真理），善於瞭解相諦（lakshana satya，關於現象的真理），善於瞭解差別諦（vishesha satya，關於差別的真理），善於瞭解成立諦（sthapanā satya，關於建立的真理），善於瞭解事諦（vastu satya，關於事件的真理），善於瞭解生諦（utpāda satya，關於產生的真理），善於瞭解盡無生諦（nirodha anutpāda satya，關於滅盡和不生的真理），善於瞭解入道智諦（marga jnana satya，關於進入道的智慧的真理），善於瞭解一切菩薩地次第成就諦（sarva bodhisattva bhumi krama siddhi satya，關於所有菩薩地的次第成就的真理）。』
【English Translation】 English version: Having spoken these words of praise, all beings were filled with reverence and joy, gazing upon the Tathagata in silent contemplation. Then, the great Bodhisattva, Liberation Moon, once again asked the fearless Vajragarbha Bodhisattva: 'May the Buddha-son explain to us the practices of the fifth stage!' At that time, Vajragarbha Bodhisattva said to Liberation Moon Bodhisattva: 'Buddha-son! When a Bodhisattva Mahasattva has perfectly completed the path practiced in the fourth stage, and wishes to enter the fifth, the Difficult-to-Conquer Stage, they should enter with ten kinds of equal and pure minds. What are these ten? They are: an equal and pure mind towards the Buddhadharma of the past, an equal and pure mind towards the Buddhadharma of the future, an equal and pure mind towards the Buddhadharma of the present, an equal and pure mind towards precepts, an equal and pure mind towards the mind itself, an equal and pure mind that removes views, doubts, and regrets, an equal and pure mind of wisdom regarding the path and non-path, an equal and pure mind of wisdom and insight in practice, an equal and pure mind that continuously observes all aspects of the Bodhi-factors, and an equal and pure mind to teach all sentient beings. A Bodhisattva Mahasattva, with these ten kinds of equal and pure minds, can enter the fifth stage of a Bodhisattva.' 'Buddha-son! When a Bodhisattva Mahasattva dwells in this fifth stage, because they are skilled in practicing the Bodhi-factors, skilled in purifying the deep mind, and continuously seek the superior path, in accordance with Suchness, supported by the power of vows, with compassion and mercy for all sentient beings without abandoning them, accumulating merit and wisdom to aid the path, diligently practicing without ceasing, generating skillful means, observing and illuminating the higher stages, receiving the protection of the Tathagata, and supported by the power of mindfulness and wisdom, they attain a non-retrogressing mind. 'Buddha-son! This Bodhisattva Mahasattva truly knows that this is the Noble Truth of Suffering (duhkha satya), this is the Noble Truth of the Origin of Suffering (duhkha samudaya satya), this is the Noble Truth of the Cessation of Suffering (duhkha nirodha satya), this is the Noble Truth of the Path to the Cessation of Suffering (duhkha nirodha marga satya), is skilled in understanding the Conventional Truth (samvriti satya), is skilled in understanding the Ultimate Truth (paramartha satya), is skilled in understanding the Truth of Characteristics (lakshana satya), is skilled in understanding the Truth of Distinctions (vishesha satya), is skilled in understanding the Truth of Establishment (sthapanā satya), is skilled in understanding the Truth of Events (vastu satya), is skilled in understanding the Truth of Arising (utpāda satya), is skilled in understanding the Truth of Cessation and Non-arising (nirodha anutpāda satya), is skilled in understanding the Truth of Wisdom Entering the Path (marga jnana satya), and is skilled in understanding the Truth of the Sequential Accomplishment of All Bodhisattva Stages (sarva bodhisattva bhumi krama siddhi satya).'
，乃至善知如來智成就諦。此菩薩隨眾生心樂令歡喜故，知俗諦；通達一實相故，知第一義諦；覺法自相、共相故，知相諦；了諸法分位差別故，知差別諦；善分別蘊、界、處故，知成立諦；覺身心苦惱故，知事諦；覺諸趣生相續故，知生諦；一切熱惱畢竟滅故，知盡無生智諦；出生無二故，知入道智諦；正覺一切行相故，善知一切菩薩地次第相續成就，乃至如來智成就諦。以信解智力知，非以究竟智力知。
「佛子！此菩薩摩訶薩得如是諸諦智已，如實知一切有為法虛妄、詐偽、誑惑愚夫。菩薩爾時，于諸眾生轉增大悲，生大慈光明。佛子！此菩薩摩訶薩得如是智力，不捨一切眾生，常求佛智，如實觀一切有為行前際、后際。知從前際無明、有、愛，故生生死流轉，于諸蘊宅不能動出，增長苦聚；無我、無壽者、無養育者、無更數取后趣身者，離我、我所。如前際，后際亦如是，皆無所有。虛妄、貪著，斷盡出離；若有若無，皆如實知。佛子！此菩薩摩訶薩復作是念：『此諸凡夫愚癡無智，甚為可愍。有無數身已滅、今滅、當滅，如是盡滅，不能于身而生厭想，轉更增長機關苦事，隨生死流不能還返，于諸蘊宅不求出離，不知憂畏四大毒蛇，不能拔出諸慢見箭，不能息滅貪、恚、癡火，不能破壞無明黑暗，不
【現代漢語翻譯】 現代漢語譯本：乃至善於了知如來智慧成就的真諦。（此處的「諦」指真理、實相）這位菩薩爲了使眾生隨其心意而歡喜，所以了知世俗諦（指世俗的真理）；通達唯一的真實相，所以了知第一義諦（指最高的真理）；覺悟諸法的自相和共相，所以了知相諦（指諸法的表象）；明瞭諸法在分位上的差別，所以了知差別諦（指諸法之間的差異）；善於分別五蘊、十二界、十八處，所以了知成立諦（指諸法成立的依據）；覺悟身心的苦惱，所以了知事諦（指苦難的真相）；覺悟眾生在六道中的生死相續，所以了知生諦（指生命輪迴的真相）；一切熱惱徹底滅盡，所以了知盡無生智諦（指滅盡煩惱的智慧）；從無二的境界出生，所以了知入道智諦（指進入解脫之道的智慧）；正確覺悟一切行相，所以善於了知一切菩薩地的次第相續成就，乃至如來智慧成就的真諦。這些都是以信解的智慧力量來了解，而不是以究竟的智慧力量來了解。 佛子！這位菩薩摩訶薩獲得這些真諦的智慧后，如實地知道一切有為法都是虛妄、欺詐、虛偽，迷惑愚夫的。菩薩這時，對眾生更加增長大悲心，生起大慈光明。佛子！這位菩薩摩訶薩獲得這樣的智慧力量，不捨棄一切眾生，常常尋求佛的智慧，如實地觀察一切有為行的前際和后際。知道從前際的無明、有、愛，所以產生生死的流轉，在五蘊的宅舍中不能動搖而出離，增長苦的聚集；沒有我、沒有壽命者、沒有養育者、沒有再次受生後世身體的人，遠離我、我所。如同前際一樣，后際也是如此，都是沒有的。虛妄、貪著，斷盡而出離；無論是有還是無，都如實地知道。佛子！這位菩薩摩訶薩又這樣想：『這些凡夫愚癡沒有智慧，真是可憐。無數的身體已經滅亡、正在滅亡、將要滅亡，這樣滅盡，卻不能對身體產生厭惡的想法，反而更加增長機關苦事，隨著生死的流轉不能返回，在五蘊的宅舍中不尋求出離，不知道畏懼四大毒蛇，不能拔出各種慢見的毒箭，不能熄滅貪、嗔、癡的火焰，不能破壞無明的黑暗，不』
【English Translation】 English version: and even to be well-versed in the truth of the Tathagata's wisdom accomplishment. This Bodhisattva, in order to make sentient beings happy according to their inclinations, understands the mundane truth (conventional truth); by penetrating the one true reality, understands the ultimate truth (the highest truth); by awakening to the self-nature and common nature of all dharmas, understands the truth of characteristics (the appearance of all dharmas); by understanding the differences in the positions of all dharmas, understands the truth of distinctions (the differences between all dharmas); by being skilled in distinguishing the aggregates, realms, and bases, understands the truth of establishment (the basis for the establishment of all dharmas); by awakening to the suffering of body and mind, understands the truth of suffering (the reality of suffering); by awakening to the continuity of beings in the six realms, understands the truth of birth (the reality of the cycle of life); because all heat and afflictions are completely extinguished, understands the truth of the wisdom of extinction and non-birth (the wisdom of extinguishing afflictions); because of being born from the non-dual realm, understands the truth of the wisdom of entering the path (the wisdom of entering the path of liberation); by correctly awakening to all aspects of conduct, is well-versed in the sequential accomplishment of all Bodhisattva stages, and even the truth of the Tathagata's wisdom accomplishment. These are understood through the power of faith and understanding, not through the power of ultimate wisdom. Child of the Buddha! Having obtained such wisdom of these truths, this Bodhisattva Mahasattva truly knows that all conditioned dharmas are false, deceptive, and delusive, misleading foolish beings. At that time, the Bodhisattva increases great compassion towards all sentient beings and generates the light of great loving-kindness. Child of the Buddha! This Bodhisattva Mahasattva, having obtained such wisdom power, does not abandon all sentient beings, constantly seeks the wisdom of the Buddha, and truly observes the past and future limits of all conditioned actions. Knowing that from the past limit of ignorance, existence, and craving, the cycle of birth and death arises, and one cannot move out of the dwelling of the aggregates, increasing the accumulation of suffering; there is no self, no life-span, no nurturer, no one who takes on another body in the future, being apart from self and what belongs to self. Just like the past limit, the future limit is also the same, all are non-existent. False, clinging, completely cut off and liberated; whether there is or is not, all are truly known. Child of the Buddha! This Bodhisattva Mahasattva further thinks: 'These ordinary people are foolish and without wisdom, they are truly pitiful. Countless bodies have already perished, are perishing, and will perish, thus perishing completely, yet they cannot generate a sense of disgust towards the body, but instead increase the suffering of the machine, following the flow of birth and death without returning, not seeking liberation from the dwelling of the aggregates, not knowing to fear the four great poisonous snakes, not being able to pull out the arrows of various conceited views, not being able to extinguish the fires of greed, hatred, and delusion, not being able to destroy the darkness of ignorance, not'
能幹竭愛慾大海，不求十力大聖導師；入魔意稠林，于生死海中，為覺觀波濤之所漂溺。』佛子！此菩薩摩訶薩復作是念：『此諸眾生受如是苦，孤窮困迫，無救無依，無洲無舍，無導無目，無明覆翳，黑暗纏裹。我今為彼一切眾生，修行福智助道之法，獨一發心，不求伴侶；以是功德，令諸眾生畢竟清凈，乃至獲得如來十力、無礙智慧。』佛子！此菩薩摩訶薩以如是智慧觀察所修善根，皆為救護一切眾生，利益一切眾生，安樂一切眾生，哀愍一切眾生，成就一切眾生，解脫一切眾生，攝受一切眾生；令一切眾生離諸苦惱，令一切眾生普得清凈，令一切眾生悉皆調伏，令一切眾生入般涅槃。
「佛子！菩薩摩訶薩住此第五難勝地，名為：念者，不忘諸法故；名為：智者，能善決了故；名為：有趣者，知經意趣，次第連合故；名為：慚愧者，自護、護他故；名為：堅固者，不捨戒行故；名為：覺者，能觀是處、非處故；名為：隨智者，不隨於他故；名為：隨慧者，善知義、非義句差別故；名為：神通者，善修禪定故；名為：方便善巧者，能隨世行故；名為：無厭足者，善集福德故；名為：不休息者，常求智慧故；名為：不疲倦者，集大慈悲故；名為：為他勤修者，欲令一切眾生入涅槃故；名為：勤求不懈者，求如
【現代漢語翻譯】 現代漢語譯本：『他們耗盡了對愛慾的渴望，如同身處大海，不尋求擁有十力（如來十種力量）的大聖導師；他們進入了充滿魔意的稠密森林，在生死輪迴的海洋中，被覺觀的波濤所淹沒。』佛子！這位菩薩摩訶薩又這樣想：『這些眾生遭受如此痛苦，孤立無援，困頓逼迫，沒有救助，沒有依靠，沒有可以停靠的洲渚，沒有可以安身的居所，沒有引導者，沒有明燈，被無明所覆蓋，被黑暗所纏繞。我現在爲了他們一切眾生，修行福德和智慧的助道之法，獨自發心，不尋求同伴；憑藉這種功德，使一切眾生最終清凈，乃至獲得如來的十力、無礙的智慧。』佛子！這位菩薩摩訶薩以這樣的智慧觀察所修的善根，都是爲了救護一切眾生，利益一切眾生，安樂一切眾生，憐憫一切眾生，成就一切眾生，解脫一切眾生，攝受一切眾生；使一切眾生遠離各種苦惱，使一切眾生普遍得到清凈，使一切眾生都得到調伏，使一切眾生進入涅槃。 『佛子！菩薩摩訶薩安住在這第五難勝地，被稱為：『念者』，因為不忘失諸法；被稱為：『智者』，因為能夠善於決斷；被稱為：『有趣者』，因為知道經文的意趣，次第連貫；被稱為：『慚愧者』，因為自我守護，也守護他人；被稱為：『堅固者』，因為不捨棄戒律和修行；被稱為：『覺者』，因為能夠觀察什麼是正確的，什麼是不正確的；被稱為：『隨智者』，因為不隨從他人；被稱為：『隨慧者』，因為善於知道義理和非義理語句的差別；被稱為：『神通者』，因為善於修習禪定；被稱為：『方便善巧者』，因為能夠隨順世俗的行事；被稱為：『無厭足者』，因為善於積累福德；被稱為：『不休息者』，因為常常尋求智慧；被稱為：『不疲倦者』，因為積累大慈大悲；被稱為：『為他勤修者』，因為想要讓一切眾生進入涅槃；被稱為：『勤求不懈者』，因為尋求如來十力。』
【English Translation】 English version: 『They exhaust the great ocean of desire, not seeking the great sage and guide with the ten powers (Tathagata's ten powers); they enter the dense forest of demonic intent, and in the ocean of birth and death, they are drowned by the waves of perception and contemplation.』 O son of Buddha! This Bodhisattva Mahasattva further thinks: 『These beings suffer such pain, isolated and helpless, distressed and oppressed, without rescue, without reliance, without an island to rest on, without a place to settle, without a guide, without a light, covered by ignorance, and wrapped in darkness. I now, for the sake of all these beings, cultivate the practices of merit and wisdom that aid the path, making a solitary vow, not seeking companions; by this merit, may all beings ultimately be purified, and even attain the ten powers of the Tathagata and unobstructed wisdom.』 O son of Buddha! This Bodhisattva Mahasattva, with such wisdom, observes that the roots of good he cultivates are all for the sake of rescuing all beings, benefiting all beings, bringing peace to all beings, having compassion for all beings, accomplishing all beings, liberating all beings, and embracing all beings; causing all beings to be free from all suffering, causing all beings to universally attain purity, causing all beings to be tamed, and causing all beings to enter Nirvana. 『O son of Buddha! The Bodhisattva Mahasattva, dwelling in this fifth difficult-to-conquer ground, is called: 『Mindful,』 because he does not forget the dharmas; called: 『Wise,』 because he is able to make good decisions; called: 『Interested,』 because he knows the meaning of the scriptures, and their sequential connections; called: 『Shameful,』 because he protects himself and protects others; called: 『Steadfast,』 because he does not abandon precepts and practices; called: 『Awakened,』 because he is able to observe what is right and what is wrong; called: 『Following Wisdom,』 because he does not follow others; called: 『Following Insight,』 because he is good at knowing the difference between meaningful and meaningless statements; called: 『Supernatural,』 because he is good at practicing meditation; called: 『Skillful in Means,』 because he is able to follow worldly practices; called: 『Insatiable,』 because he is good at accumulating merit; called: 『Unresting,』 because he constantly seeks wisdom; called: 『Untiring,』 because he accumulates great compassion; called: 『Diligent in Practice for Others,』 because he wants all beings to enter Nirvana; called: 『Unremitting in Diligence,』 because he seeks the ten powers of the Tathagata.』
來力、無畏、不共法故；名為：發意能行者，成就莊嚴佛土故；名為：勤修種種善業者，能具足相好故；名為：常勤修習者，求莊嚴佛身、語、意故；名為：大尊重恭敬法者，於一切菩薩法師處如教而行故；名為：心無障礙者，以大方便常行世間故；名為：日夜遠離余心者，常樂教化一切眾生故。
「佛子！菩薩摩訶薩如是勤修行時，以佈施教化眾生，以愛語、利行、同事教化眾生，示現色身教化眾生，演說諸法教化眾生，開示菩薩行教化眾生，顯示如來大威力教化眾生，示生死過患教化眾生，稱讚如來智慧利益教化眾生，現大神通力教化眾生，以種種方便行教化眾生。佛子！此菩薩摩訶薩能如是勤方便教化眾生，心恒相續，趣佛智慧；所作善根，無有退轉，常勤修學殊勝行法。
「佛子！此菩薩摩訶薩為利益眾生故，世間技藝靡不該習。所謂：文字、算數、圖書、印璽；地、水、火、風，種種諸論，咸所通達；又善方藥，療治諸病——顛狂、干消、鬼魅、蠱毒，悉能除斷；文筆、讚詠、歌舞、妓樂、戲笑、談說，悉善其事；國城、村邑、宮宅、園苑、泉流、陂池、草樹、花葯，凡所佈列，鹹得其宜；金銀、摩尼、真珠、琉璃、螺貝、璧玉、珊瑚等藏，悉知其處，出以示人；日月星宿、鳥鳴地震、夜夢吉
【現代漢語翻譯】 現代漢語譯本：因為具有力量、無畏和不共之法，所以稱為『發意能行者』；因為成就莊嚴的佛土，所以稱為『勤修種種善業者』；因為能夠具足相好，所以稱為『常勤修習者』；因為追求莊嚴佛的身、語、意，所以稱為『大尊重恭敬法者』；因為在一切菩薩法師處都能如教奉行，所以稱為『心無障礙者』；因為以大方便常行於世間，所以稱為『日夜遠離余心者』；因為常樂於教化一切眾生，所以稱為『發意能行者』。 『佛子！菩薩摩訶薩如此勤奮修行時，以佈施教化眾生，以愛語、利行、同事教化眾生，示現色身教化眾生，演說諸法教化眾生，開示菩薩行教化眾生，顯示如來大威力教化眾生，揭示生死過患教化眾生，稱讚如來智慧利益教化眾生，展現大神通力教化眾生，以種種方便行教化眾生。佛子！此菩薩摩訶薩能夠如此勤奮方便地教化眾生，心恒常相續，趨向佛的智慧；所作的善根，沒有退轉，常勤修學殊勝的行法。 『佛子！此菩薩摩訶薩爲了利益眾生，世間的技藝沒有不學習的。例如：文字、算數、圖書、印璽；地、水、火、風，各種理論，都通達；又擅長方藥，治療各種疾病——癲狂、消瘦、鬼魅、蠱毒，都能消除；文筆、讚詠、歌舞、妓樂、戲笑、談說，都擅長；國城、村邑、宮宅、園苑、泉流、池塘、草樹、花葯，凡是佈置的，都適宜；金銀、摩尼（如意寶珠）、真珠、琉璃、螺貝、璧玉、珊瑚等寶藏，都知道在哪裡，取出給人們看；日月星宿、鳥鳴地震、夜夢吉兇，
【English Translation】 English version: Because of having strength, fearlessness, and unique dharmas, they are called 'those who initiate and can act'; because of accomplishing the adornment of Buddha lands, they are called 'those who diligently cultivate various good deeds'; because of being able to possess the marks and characteristics, they are called 'those who constantly practice diligently'; because of seeking to adorn the Buddha's body, speech, and mind, they are called 'those who greatly respect and revere the Dharma'; because they can act according to the teachings in all places of Bodhisattva Dharma masters, they are called 'those whose minds are without obstacles'; because they constantly act in the world with great skillful means, they are called 'those who day and night are far from other thoughts'; because they are always happy to teach and transform all sentient beings, they are called 'those who initiate and can act'. 'Buddha's children! When Bodhisattva Mahasattvas cultivate diligently in this way, they teach sentient beings through giving, they teach sentient beings through loving speech, beneficial conduct, and cooperation, they teach sentient beings by manifesting their physical bodies, they teach sentient beings by expounding various dharmas, they teach sentient beings by revealing the Bodhisattva path, they teach sentient beings by displaying the great power of the Tathagata, they teach sentient beings by showing the faults of birth and death, they teach sentient beings by praising the wisdom and benefits of the Tathagata, they teach sentient beings by manifesting great supernatural powers, and they teach sentient beings through various skillful means. Buddha's children! These Bodhisattva Mahasattvas are able to diligently and skillfully teach sentient beings in this way, their minds are constantly continuous, they move towards the wisdom of the Buddha; the roots of good they have created do not regress, and they constantly cultivate the supreme practices.' 'Buddha's children! For the benefit of sentient beings, these Bodhisattva Mahasattvas learn all worldly arts and skills. For example: writing, arithmetic, books, seals; earth, water, fire, wind, all kinds of theories, they are all proficient in; they are also skilled in medicine, curing various diseases—madness, wasting away, demonic possession, and poison, they can all eliminate; writing, praise, singing, dancing, music, jokes, and conversations, they are all skilled in; countries, cities, villages, palaces, gardens, springs, ponds, grasses, trees, flowers, and medicines, all that is arranged is suitable; gold, silver, mani (wish-fulfilling jewels), pearls, lapis lazuli, conch shells, jade, coral, and other treasures, they all know where they are, and they take them out to show people; the sun, moon, stars, bird calls, earthquakes, and the good or bad omens of night dreams,
兇，身相休咎，咸善觀察，一無錯謬；持戒入禪，神通無量，四無色等及餘一切世間之事，但于眾生不為損惱，為利益故咸悉開示，漸令安住無上佛法。
「佛子！菩薩住是難勝地，以願力故，得見多佛。所謂：見多百佛，見多千佛，見多百千佛，乃至見多百千億那由他佛。悉恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。于諸佛所，恭敬聽法，聞已受持，隨力修行。復于彼諸佛法中而得出家；既出家已，又更聞法，得陀羅尼，為聞持法師。住此地中，經于百劫，經于千劫，乃至無量百千億那由他劫，所有善根轉更明凈。佛子！譬如真金，以硨磲磨瑩，轉更明凈；此地菩薩所有善根亦復如是，以方便慧思惟觀察，轉更明凈。佛子！菩薩住此難勝地，以方便智成就功德，下地善根所不能及。佛子！如日月星宿、宮殿光明，風力所持，不可沮壞，亦非餘風所能傾動；此地菩薩所有善根亦復如是，以方便智隨逐觀察，不可沮壞，亦非一切聲聞、獨覺世間善根所能傾動。此菩薩，十波羅蜜中，禪波羅蜜偏多；余非不修，但隨力隨分。
「佛子！是名：略說菩薩摩訶薩第五難勝地。菩薩住此地，多作兜率陀天王，于諸眾生所作自在，摧伏
【現代漢語翻譯】 現代漢語譯本：觀察身體的吉兇徵兆，都能善於觀察，沒有絲毫錯誤；持守戒律進入禪定，神通廣大無量，對於四無色定等以及其他一切世間的事情，只要不損害眾生，爲了利益眾生的緣故，都全部開示，逐漸使他們安住于無上的佛法。 『佛子！菩薩安住于這難勝地，因為願力的緣故，能夠見到許多佛。所謂：見到幾百位佛，見到幾千位佛，見到幾百幾千位佛，乃至見到幾百千億那由他（梵語，意為極大的數量）位佛。都恭敬尊重，承事供養，衣服、飲食、臥具、湯藥，一切生活所需都用來奉獻佈施，也用來供養一切僧眾，用這些善根迴向阿耨多羅三藐三菩提（梵語，意為無上正等正覺）。在諸佛那裡，恭敬地聽聞佛法，聽聞後接受並持守，隨自己的能力修行。又在那些佛的佛法中出家；出家后，又進一步聽聞佛法，得到陀羅尼（梵語，意為總持），成為聞持法師。安住在這個地中，經過幾百劫，經過幾千劫，乃至無量百千億那由他劫，所有的善根都更加明凈。佛子！譬如真金，用硨磲（一種貝殼）磨光，會更加明亮；這個地的菩薩所有的善根也是這樣，用方便智慧思維觀察，會更加明凈。佛子！菩薩安住在這個難勝地，用方便智慧成就功德，下地的善根所不能及。佛子！如同日月星辰、宮殿的光明，被風力所支撐，不會被摧毀，也不是其他的風力所能傾動；這個地的菩薩所有的善根也是這樣，用方便智慧隨順觀察，不會被摧毀，也不是一切聲聞、獨覺世間的善根所能傾動。這位菩薩，在十波羅蜜（梵語，意為到達彼岸的修行方法）中，禪波羅蜜（梵語，意為禪定）偏多；其餘的並非不修，只是隨自己的能力和份量而修。 『佛子！這叫做：簡略地說菩薩摩訶薩（梵語，意為大菩薩）的第五難勝地。菩薩安住在這個地，大多做兜率陀（梵語，意為知足天）天王，對於眾生所作自在，摧伏
【English Translation】 English version: Observing the auspicious and inauspicious signs of the body, they are skilled in observation, without any errors; upholding precepts and entering into meditation, their spiritual powers are vast and immeasurable. Regarding the four formless realms and all other worldly matters, as long as it does not harm sentient beings, for the sake of benefiting them, they fully reveal and gradually lead them to abide in the supreme Buddha Dharma. 'Buddha-child! Bodhisattvas abiding in this Difficult-to-Conquer Ground, due to the power of their vows, are able to see many Buddhas. That is to say: they see hundreds of Buddhas, they see thousands of Buddhas, they see hundreds of thousands of Buddhas, and even see hundreds of thousands of billions of nayutas (Sanskrit, meaning an extremely large number) of Buddhas. They all respectfully honor, serve, and make offerings of clothing, food, bedding, medicine, and all necessities of life, and also make offerings to all the Sangha. With these roots of goodness, they dedicate them towards Anuttara-samyak-sambodhi (Sanskrit, meaning unsurpassed perfect enlightenment). In the presence of all the Buddhas, they respectfully listen to the Dharma, and having heard it, they receive and uphold it, practicing according to their ability. Furthermore, within the Dharma of those Buddhas, they leave the household life; having left the household life, they further hear the Dharma, attain Dharani (Sanskrit, meaning retention), and become teachers who uphold the Dharma through hearing. Abiding in this ground, they pass through hundreds of kalpas, thousands of kalpas, and even immeasurable hundreds of thousands of billions of nayutas of kalpas, and all their roots of goodness become even more pure and bright. Buddha-child! Just as pure gold, when polished with tridacna (a type of shell), becomes even more bright and pure; the roots of goodness of the Bodhisattvas of this ground are also like this, through the contemplation and observation of skillful wisdom, they become even more pure and bright. Buddha-child! Bodhisattvas abiding in this Difficult-to-Conquer Ground, through the skillful wisdom they achieve merits, which the roots of goodness of the lower grounds cannot reach. Buddha-child! Just as the light of the sun, moon, stars, and palaces, supported by the power of the wind, cannot be destroyed, nor can it be moved by other winds; the roots of goodness of the Bodhisattvas of this ground are also like this, through the skillful wisdom they follow and observe, they cannot be destroyed, nor can they be moved by the roots of goodness of all Sravakas, Pratyekabuddhas, and the world. This Bodhisattva, among the ten Paramitas (Sanskrit, meaning perfections), the Dhyana Paramita (Sanskrit, meaning meditation) is predominant; the others are not neglected, but are practiced according to their ability and capacity. 'Buddha-child! This is called: briefly speaking, the fifth Difficult-to-Conquer Ground of the Bodhisattva Mahasattva (Sanskrit, meaning great Bodhisattva). Bodhisattvas abiding in this ground mostly become the king of the Tusita (Sanskrit, meaning contented) heaven, and are free in their actions towards sentient beings, subduing
一切外道邪見，能令眾生住實諦中。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。復作是念：『我當於眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上，乃至為一切智智依止者。』此菩薩若發勤精進，於一念頃，得千億三昧，見千億佛，知千億佛神力，能動千億佛世界，乃至示現千億身，一一身示千億菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，百劫、千劫乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「菩薩四地已清凈， 思惟三世佛平等， 戒心除疑道非道， 如是觀察入五地。 念處為弓根利箭， 正勤為馬神足車， 五力堅鎧破怨敵， 勇健不退入五地。 慚愧為衣覺分鬘， 凈戒為香禪涂香， 智慧方便妙莊嚴， 入總持林三昧苑。 如意為足正念頸， 慈悲為眼智慧牙， 人中師子無我吼， 破煩惱怨入五地。 菩薩住此第五地， 轉修勝上清凈道， 志求佛法不退轉， 思念慈悲無厭倦。 積集福智勝功德， 精勤方便觀上地， 佛力所加具念慧， 了知四諦皆如實。 善知世諦勝義諦， 相諦差別成立諦，
【現代漢語翻譯】 現代漢語譯本 一切外道的邪見，如果能使眾生安住于真實的真理之中，那麼佈施、愛語、利行、同事——像這樣一切所作的善行，都離不開憶念佛，離不開憶念法，離不開憶念僧，乃至離不開憶念具足一切種類、一切智慧的佛智。菩薩又這樣想：『我應當在眾生中成為首領、成為最殊勝的、成為最特別的、成為最美妙的、成為最微妙的、成為最高的、成為無上的，乃至成為一切智慧的佛智所依止的人。』如果這位菩薩發起勤奮精進，在一念之間，就能獲得千億種三昧（專注的禪定），見到千億尊佛，知道千億尊佛的神力，能夠震動千億個佛世界，乃至示現千億個化身，每一個化身都示現千億菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，所能示現的數量會超過這個數字，即使經過百劫、千劫乃至百千億那由他劫（極長的時間單位）也無法數清。 當時，金剛藏菩薩（菩薩名，意為擁有金剛般堅固的智慧）爲了再次宣說這個道理，而說了以下偈頌： 『菩薩在第四地（菩薩修行階位）已經清凈，思維過去、現在、未來三世諸佛的平等性，以戒律之心消除對道與非道的疑惑，像這樣觀察就能進入第五地（菩薩修行階位）。以念處（四念處，即身、受、心、法四種觀察）為弓，以根（五根，即信、精進、念、定、慧）為利箭，以正勤（四正勤，即已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起）為馬，以神足（四神足，即欲、勤、心、觀）為車，以五力（信、精進、念、定、慧五種力量）為堅固的鎧甲，來破除煩惱怨敵，這樣勇猛精進不退轉就能進入第五地。 以慚愧為衣，以覺分（七覺支，即擇法、精進、喜、輕安、念、定、舍）為花鬘，以清凈的戒律為香，以禪定為涂香，以智慧和方便為美妙的莊嚴，進入總持（陀羅尼，總攝憶持）的樹林和三昧（禪定）的花園。以如意（如意足，即神足的別稱）為足，以正念為頸，以慈悲為眼，以智慧為牙，人中獅子發出無我的吼聲，破除煩惱怨敵，進入第五地。 菩薩安住在這第五地，轉而修習更加殊勝清凈的道，立志追求佛法而不退轉，思念慈悲而沒有厭倦。積累福德和智慧的殊勝功德，精勤方便地觀察更高的修行階位，依靠佛力的加持，具備正念和智慧，了知四諦（苦、集、滅、道）都是真實不虛的。善於瞭解世俗諦（世間真理）和勝義諦（出世間真理），瞭解相諦（現象的真理）的差別，從而確立真理。』
【English Translation】 English version All the heretical views of external paths, if they can enable sentient beings to abide in the real truth, then giving, loving speech, beneficial conduct, and cooperation—all such virtuous actions are inseparable from mindfulness of the Buddha, inseparable from mindfulness of the Dharma, inseparable from mindfulness of the Sangha, and even inseparable from mindfulness of the Buddha's wisdom that is complete in all aspects and all kinds of knowledge. Furthermore, the Bodhisattva thinks: 'I shall be the leader among sentient beings, the most excellent, the most special, the most wonderful, the most subtle, the highest, the unsurpassed, and even the one upon whom the wisdom of the Buddha, which is complete in all aspects, relies.' If this Bodhisattva generates diligent effort, in a single moment, he can attain billions of samadhis (states of meditative concentration), see billions of Buddhas, know the divine power of billions of Buddhas, be able to shake billions of Buddha worlds, and even manifest billions of bodies, each body manifesting billions of Bodhisattvas as attendants; if he manifests freely with the Bodhisattva's extraordinary vows, the number he can manifest will exceed this, and even after hundreds of kalpas, thousands of kalpas, or even hundreds of billions of nayutas (extremely long units of time), it cannot be counted. At that time, the Bodhisattva Vajragarbha (a Bodhisattva's name, meaning 'diamond-like essence') wished to reiterate the meaning and spoke the following verses: 'The Bodhisattva in the fourth bhumi (stage of Bodhisattva practice) is already purified, contemplating the equality of the Buddhas of the past, present, and future, using the mind of precepts to eliminate doubts about the path and non-path, and by observing in this way, one enters the fifth bhumi. Using the mindfulness (four foundations of mindfulness: body, feelings, mind, and phenomena) as a bow, the roots (five roots: faith, diligence, mindfulness, concentration, and wisdom) as sharp arrows, the right effort (four right efforts: to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to generate wholesome states that have not arisen, and to maintain wholesome states that have arisen) as a horse, the psychic powers (four bases of psychic power: desire, effort, mind, and investigation) as a chariot, and the five powers (faith, diligence, mindfulness, concentration, and wisdom) as strong armor, to break through the enemies of afflictions, thus bravely and diligently without regression, one enters the fifth bhumi. Using shame and remorse as clothing, the factors of enlightenment (seven factors of enlightenment: investigation of dharma, diligence, joy, tranquility, mindfulness, concentration, and equanimity) as a garland, pure precepts as fragrance, meditation as perfume, wisdom and skillful means as wonderful adornments, one enters the forest of dharani (total retention) and the garden of samadhi (meditative concentration). Using wish-fulfilling power (a synonym for psychic power) as feet, right mindfulness as the neck, compassion as eyes, wisdom as teeth, the lion among humans roars the roar of no-self, breaking through the enemies of afflictions, and enters the fifth bhumi. The Bodhisattva dwells in this fifth bhumi, turning to cultivate the more excellent and pure path, aspiring to seek the Dharma without regression, contemplating compassion without weariness. Accumulating the extraordinary merits of blessings and wisdom, diligently and skillfully observing the higher stages of practice, relying on the power of the Buddha's blessing, possessing right mindfulness and wisdom, understanding that the four noble truths (suffering, origin, cessation, and path) are all real and true. Being skilled in understanding the conventional truth (worldly truth) and the ultimate truth (transcendental truth), understanding the differences in the truth of phenomena, thereby establishing the truth.'
事諦生盡及道諦， 乃至如來無礙諦。 如是觀諦雖微妙， 未得無礙勝解脫， 以此能生大功德， 是故超過世智慧。 既觀諦已知有為， 體性虛偽無堅實， 得佛慈愍光明分， 為利眾生求佛智。 觀諸有為先後際， 無明黑闇愛纏縛， 流轉遲迴苦聚中， 無我無人無壽命。 愛取為因受來苦， 欲求邊際不可得， 迷妄漂流無返期， 此等可愍我應度。 蘊宅界蛇諸見箭， 心火猛熾癡闇重， 愛河漂轉不暇觀， 苦海淪湑闕明導。 如是知已勤精進， 所作皆為度眾生， 名為有念有慧者， 乃至覺解方便者。 習行福智無厭足， 恭敬多聞不疲倦， 國土相好皆莊嚴， 如是一切為眾生。 為欲教化諸世間， 善知書數印等法， 亦復善解諸方藥， 療治眾病悉令愈。 文詞歌舞皆巧妙， 宮宅園池悉安隱， 寶藏非一咸示人， 利益無量眾生故。 日月星宿地震動， 乃至身相亦觀察， 四禪無色及神通， 為益世間皆顯示。 智者住此難勝地， 供那由佛亦聽法， 如以妙寶磨真金， 所有善根轉明凈。 譬如星宿在虛空， 風力所持無損動， 亦如蓮華不著水， 如是大士行於世。
【現代漢語翻譯】 現代漢語譯本 觀察苦諦的生起和滅盡，以及道諦，乃至如來無礙的真諦。 像這樣觀察真諦雖然微妙，但尚未獲得無礙的殊勝解脫。 憑藉這種觀察能夠產生巨大的功德，因此超越了世間的智慧。 既然觀察真諦，就已知道有為法，其體性虛假不真實。 獲得佛陀慈悲的光明，爲了利益眾生而尋求佛的智慧。 觀察諸有為法的先後因緣，被無明的黑暗和愛慾的纏縛所困。 在流轉輪迴的苦難中徘徊，沒有我、人、壽命的真實存在。 因愛和執取而承受痛苦，想要尋求邊際是無法得到的。 在迷妄中漂流沒有返回的期限，這些眾生值得憐憫，我應當度化他們。 五蘊如房屋，六界如蛇，各種見解如箭，心火猛烈熾熱，癡暗深重。 在愛慾的河流中漂流，沒有時間觀察，在苦海中沉淪，缺少明智的引導。 像這樣認知之後，勤奮精進，所做的一切都是爲了度化眾生。 這樣的人被稱為有念有慧者，乃至覺悟解脫方便的人。 修習福德和智慧永不滿足，恭敬多聞而不疲倦。 國土的莊嚴和佛的相好都莊嚴，這一切都是爲了眾生。 爲了教化世間，善於瞭解書寫、算數、印章等法。 也善於瞭解各種藥方，治療各種疾病使之痊癒。 文辭歌舞都巧妙，宮殿宅院園林都安穩。 寶藏眾多都展示給人，爲了利益無量的眾生。 日月星辰、地震動，乃至自身相貌也觀察。 四禪、無色定以及神通，爲了利益世間都顯示出來。 智者安住在這難以超越的境界，供養無數的佛陀也聽聞佛法。 如同用妙寶磨礪真金，所有的善根都變得更加明凈。 譬如星宿在虛空中，被風力所持而不會損壞或動搖。 也像蓮花不沾染水，這樣的大士在世間修行。
【English Translation】 English version Observing the arising and cessation of the Truth of Suffering, as well as the Truth of the Path, and even the unobstructed Truth of the Tathagata (Buddha). Although observing the Truths in this way is subtle, one has not yet attained unobstructed and supreme liberation. Through this observation, one can generate great merit, thus surpassing worldly wisdom. Having observed the Truths, one knows that conditioned phenomena are inherently false and without substance. Receiving the light of the Buddha's compassion, one seeks the Buddha's wisdom for the benefit of all beings. Observing the causal relationships of conditioned phenomena, one is bound by the darkness of ignorance and the entanglements of desire. Wandering in the cycle of suffering, there is no real self, person, or life span. Suffering arises from craving and attachment, and seeking an end to it is unattainable. Drifting in delusion without a return date, these beings are pitiable, and I should liberate them. The five aggregates are like a house, the six realms are like snakes, various views are like arrows, the fire of the mind is fiercely burning, and the darkness of ignorance is profound. Drifting in the river of desire, there is no time to observe, sinking in the sea of suffering, lacking wise guidance. Having understood this, one diligently practices, and all actions are for the liberation of all beings. Such a person is called one who has mindfulness and wisdom, and even one who is enlightened and skillful in means. Practicing merit and wisdom without satiety, respectfully listening to the teachings without fatigue. The adornment of the land and the Buddha's marks are all for the sake of all beings. In order to teach the world, one is skilled in writing, mathematics, seals, and other practices. One is also skilled in understanding various medicinal formulas, curing all diseases and making them well. Words, songs, and dances are all skillful, palaces, residences, and gardens are all secure. Numerous treasures are shown to people, for the benefit of countless beings. The sun, moon, stars, and earthquakes, and even one's own physical form are observed. The four dhyanas (meditative absorptions), formless realms, and supernormal powers are all displayed for the benefit of the world. The wise one dwells in this unsurpassable state, making offerings to countless Buddhas and listening to the Dharma. Like polishing pure gold with precious jewels, all good roots become even more pure and bright. Just as stars in the sky are held by the wind without being damaged or moved. Also like a lotus flower that does not adhere to water, such a great being practices in the world.
住此多作兜率王， 能摧異道諸邪見， 所修諸善為佛智， 愿得十力救眾生。 彼復修行大精進， 即時供養千億佛， 得定動剎亦復然， 願力所作過於是。 如是第五難勝地， 人中最上真實道， 我以種種方便力， 為諸佛子宣說竟。」
大方廣佛華嚴經卷第三十六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十七
于闐國三藏實叉難陀奉 制譯
十地品第二十六之四
第六地
菩薩既聞諸勝行， 其心歡喜雨妙華， 放凈光明散寶珠， 供養如來稱善說。 百千天眾皆欣慶， 共在空中散眾寶， 華鬘瓔珞及幢幡， 寶蓋涂香咸供佛。 自在天王並眷屬， 心生歡喜住空中， 散寶成云持供養， 贊言：「佛子快宣說！」 無量天女空中住， 共以樂音歌贊佛， 音中悉作如是言： 「佛語能除煩惱病。 法性本寂無諸相， 猶如虛空不分別， 超諸取著絕言道， 真實平等常清凈。 若能通達諸法性， 于有于無心不動。 為欲救世勤修行， 此佛口生真佛子。 不取眾相而行施， 本絕諸惡堅持戒， 解法無害常堪忍， 知法性離具
【現代漢語翻譯】 現代漢語譯本 『居住於此，多作兜率天王（Tusita King），能摧毀外道的一切邪見，所修的各種善行是爲了成就佛的智慧，愿能獲得十力（dasabala）來救度眾生。』 『他們又修行大精進，即時供養千億佛，獲得禪定能使佛剎震動也是如此，他們的願力所成就的遠超這些。』 『如此是第五難勝地（Sudurjaya-bhumi），是人中最上乘的真實之道，我以種種方便之力，為諸佛子宣說完畢。』
『菩薩聽聞這些殊勝的修行后，心中歡喜，降下美妙的花雨，放出清凈的光明，散佈寶珠，供養如來，稱讚說得好。』 『百千天眾都感到欣喜慶賀，一同在空中散佈各種珍寶，花鬘、瓔珞以及幢幡，寶蓋和涂香都用來供養佛。』 『自在天王（Isvara）和他的眷屬，心中歡喜地住在空中，散佈寶物形成雲彩來供養，讚歎說：『佛子，說得真好！』 『無數天女住在空中，一同用音樂歌頌讚美佛，音樂中都發出這樣的聲音：『佛的教誨能消除煩惱的病痛。』 『法的本性是寂靜的，沒有各種表象，就像虛空一樣不分別，超越一切執著，斷絕言語之道，真實平等，永遠清凈。』 『如果能夠通達諸法的本性，對於有和無，內心都不會動搖。爲了救度世間而勤奮修行，這是佛口所生的真正的佛子。』 『不執著于各種表象而行佈施，從根本上斷絕各種惡行而堅持戒律，理解法性無害而常能忍耐，知道法性是遠離的，具足……』
【English Translation】 English version 'Dwelling here, they often become Tusita Kings, able to destroy all the wrong views of other paths. All the good deeds they cultivate are for the wisdom of the Buddha, wishing to attain the ten powers (dasabala) to save all beings.' 'They also practice great diligence, immediately making offerings to billions of Buddhas. They attain samadhi that can shake Buddha-lands, and the power of their vows surpasses even this.' 'Thus is the fifth Sudurjaya-bhumi, the most supreme and true path among humans. I have, through various skillful means, finished explaining it to all the Buddha's disciples.'
'Having heard these excellent practices, the Bodhisattvas' hearts are filled with joy, raining down wonderful flowers, emitting pure light, and scattering jewels, making offerings to the Tathagata, praising his excellent teachings.' 'Hundreds of thousands of heavenly beings are all rejoicing, together scattering various treasures in the sky, flower garlands, necklaces, banners, canopies, and fragrant incense, all to make offerings to the Buddha.' 'The Isvara King and his retinue, with joyful hearts, dwell in the sky, scattering treasures to form clouds for offerings, praising, 'Buddha's disciples, you speak so well!' 'Countless heavenly maidens dwell in the sky, together singing praises to the Buddha with music, and in the music, they all say: 'The Buddha's teachings can eliminate the sickness of afflictions.' 'The nature of Dharma is originally tranquil, without any forms, like the void, without discrimination, transcending all attachments, cutting off the path of words, truly equal, and eternally pure.' 'If one can understand the nature of all dharmas, one's mind will not be moved by existence or non-existence. They diligently practice to save the world, these are the true Buddha's disciples born from the Buddha's mouth.' 'They practice giving without attachment to forms, fundamentally cutting off all evil deeds and upholding the precepts, understanding that the nature of Dharma is harmless and always practicing patience, knowing that the nature of Dharma is detached, possessing...'
精進， 已盡煩惱入諸禪， 善達性空分別法， 具足智力能博濟， 滅除眾惡稱大士。」 如是妙音千萬種， 贊已默然瞻仰佛。 解脫月語金剛藏： 「以何行相入后地？」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩已具足第五地，欲入第六現前地，當觀察十平等法。何等為十？所謂：一切法無相故平等，無體故平等，無生故平等，無成故平等，本來清凈故平等，無戲論故平等，無取捨故平等，寂靜故平等，如幻、如夢、如影、如響、如水中月、如鏡中像、如焰、如化故平等，有、無不二故平等。菩薩如是觀一切法自性清凈，隨順無違，得入第六現前地，得明利隨順忍，未得無生法忍。
「佛子！此菩薩摩訶薩如是觀已，復以大悲為首、大悲增上、大悲滿足，觀世間生滅，作是念：『世間受生皆由著我，若離此著，則無生處。』復作是念：『凡夫無智，執著於我，常求有、無，不正思惟，起于妄行，行於邪道；罪行、福行、不動行，積集增長，于諸行中植心種子，有漏有取，復起後有生及老死。所謂：業為田，識為種，無明闇覆，愛水為潤，我慢溉灌，見網增長，生名色芽，名色增長生五根，諸根相對生觸，觸對生受，受后希求生愛，愛增長生取，取增長生
【現代漢語翻譯】 現代漢語譯本 『精進，已斷盡煩惱，進入諸禪定，善於通達性空，分別諸法，具足智慧和力量，能夠廣泛救濟眾生，滅除一切罪惡，被稱為大士。』 如此美妙的聲音有千萬種，讚歎完畢后，他們默默地瞻仰著佛陀。 解脫月菩薩問金剛藏菩薩：『以何種修行方式進入后一地？』
那時，金剛藏菩薩告訴解脫月菩薩說：
『佛子！菩薩摩訶薩已經具足第五地，想要進入第六現前地，應當觀察十種平等法。哪十種呢？所謂：一切法因為無相所以平等，因為無自體所以平等，因為無生所以平等，因為無成所以平等，因為本來清凈所以平等，因為沒有戲論所以平等，因為沒有取捨所以平等，因為寂靜所以平等，因為如幻、如夢、如影、如響、如水中月、如鏡中像、如火焰、如變化所以平等，因為有和無不二所以平等。菩薩如此觀察一切法自性清凈，隨順而不違背，就能進入第六現前地，得到明利隨順忍，但尚未得到無生法忍。
『佛子！這位菩薩摩訶薩如此觀察之後，又以大悲為首、大悲增上、大悲圓滿，觀察世間的生滅，這樣想：『世間受生都是因為執著於我，如果離開這種執著，就沒有受生之處。』又這樣想：『凡夫沒有智慧，執著於我，常常追求有和無，不正思維，從而產生妄行，行於邪道；罪行、福行、不動行，積累增長，在各種行為中種下心識的種子，有漏有取，又產生後有的生和老死。所謂：業是田地，識是種子，無明遮蔽，愛水滋潤，我慢灌溉，見網增長，生出名色之芽，名色增長生出五根，諸根相對產生觸，觸對產生受，受后希求產生愛，愛增長產生取，取增長產生
【English Translation】 English version 'With diligence, having exhausted afflictions and entered into various meditations, being skilled in understanding emptiness of nature and distinguishing dharmas, possessing wisdom and power, able to broadly save beings, and eliminating all evils, one is called a great being.' Such wonderful sounds were of a thousand kinds. After praising, they silently gazed at the Buddha. Bodhisattva Liberation Moon asked Bodhisattva Vajra Treasury: 'By what practice does one enter the subsequent stage?'
At that time, Bodhisattva Vajra Treasury said to Bodhisattva Liberation Moon:
'Buddha-son! A Bodhisattva Mahasattva, having completed the fifth stage, wishing to enter the sixth stage of manifestation, should contemplate ten equalities. What are the ten? They are: all dharmas are equal because they are without characteristics; equal because they are without substance; equal because they are without arising; equal because they are without becoming; equal because they are originally pure; equal because they are without conceptual proliferation; equal because they are without grasping or rejecting; equal because they are tranquil; equal because they are like illusions, dreams, shadows, echoes, the moon in water, images in a mirror, flames, and transformations; equal because existence and non-existence are not two. A Bodhisattva, contemplating all dharmas as being pure in nature, in accordance and without contradiction, can enter the sixth stage of manifestation, attain clear and compliant forbearance, but has not yet attained the forbearance of non-arising dharmas.'
'Buddha-son! This Bodhisattva Mahasattva, having contemplated thus, again with great compassion as the foremost, great compassion as the increase, and great compassion as the fulfillment, contemplates the arising and ceasing of the world, thinking: 'The world's taking birth is all due to attachment to self. If this attachment is abandoned, there will be no place for birth.' Again, thinking: 'Ordinary beings are without wisdom, clinging to self, constantly seeking existence and non-existence, thinking incorrectly, thus generating false actions, walking on wrong paths; sinful actions, meritorious actions, and unmoving actions, accumulating and increasing, planting seeds of consciousness in various actions, with outflows and grasping, again giving rise to future existence, birth, and death. That is to say: karma is the field, consciousness is the seed, ignorance is the darkness covering, love is the water that moistens, pride is the irrigation, the net of views grows, the sprout of name and form arises, name and form grow and give rise to the five roots, the roots in relation give rise to contact, contact gives rise to feeling, after feeling, desire arises, desire grows and gives rise to grasping, grasping grows and gives rise to
有；有生已，于諸趣中起五蘊身，名生；生已衰變為老，終歿為死。于老死時，生諸熱惱；因熱惱故，憂愁悲嘆，眾苦皆集。此因緣故，集無有集者，任運而滅亦無滅者。』菩薩如是隨順觀察緣起之相。佛子！此菩薩摩訶薩復作是念：『于第一義諦不了故名：無明，所作業果是行，行依止初心是識，與識共生四取蘊為名色，名色增長為六處，根、境、識三事和合是觸，觸共生有受，于受染著是愛，愛增長是取，取所起有漏業為有，從業起蘊為生，蘊熟為老，蘊壞為死；死時離別，愚迷貪戀，心胸煩悶為愁，涕泗咨嗟為嘆，在五根為苦，在意地為憂，憂苦轉多為惱。如是但有苦樹增長，無我、無我所，無作、無受者。』復作是念：『若有作者，則有作事；若無作者，亦無作事，第一義中俱不可得。』佛子！此菩薩摩訶薩復作是念：『三界所有，唯是一心。如來於此分別演說十二有支，皆依一心，如是而立。何以故？隨事貪慾與心共生，心是識，事是行，於行迷惑是無明，與無明及心共生是名色，名色增長是六處，六處三分合為觸，觸共生是受，受無厭足是愛，愛攝不捨是取，彼諸有支生是有，有所起名：生，生熟為老，老壞為死。』
「佛子！此中無明有二種業，一令眾生迷於所緣，二與行作生起因。行亦有二種
【現代漢語翻譯】 現代漢語譯本：『有』是指存在；『有生』是指已經出生，在各種生命形式中產生五蘊之身，這稱為『生』；出生之後，衰老變化稱為『老』，最終消亡稱為『死』。在衰老和死亡時，會產生各種熱惱；因為熱惱，就會憂愁悲嘆，各種痛苦都聚集在一起。因為這種因緣關係，聚集的現象本身並沒有聚集者，它自然而然地消滅，也沒有消滅者。菩薩就是這樣順應觀察緣起的現象。佛子！這位菩薩摩訶薩又這樣思考：『因為不瞭解第一義諦，所以稱為『無明』（avidya，指對真理的無知），所造作的行為結果是『行』（samskara，指意志行為），『行』所依賴的最初心念是『識』（vijnana，指意識），與『識』共同產生的四種執取之蘊稱為『名色』（namarupa，指精神和物質），『名色』增長為『六處』（sadayatana，指六種感官），根、境、識三者和合是『觸』（sparsha，指接觸），『觸』共同產生『受』（vedana，指感受），對『受』產生染著是『愛』（trishna，指渴愛），『愛』增長是『取』（upadana，指執取），『取』所引起的有漏業是『有』（bhava，指存在），從『有』產生的蘊稱為『生』，蘊成熟稱為『老』，蘊壞滅稱為『死』；死亡時離別，愚昧迷惑貪戀，心胸煩悶是『愁』，涕淚交加是『嘆』，在五根上是『苦』，在意識層面是『憂』，憂苦不斷增加是『惱』。這樣只是苦樹在增長，沒有『我』，沒有『我所』，沒有作者，也沒有承受者。』他又這樣思考：『如果有作者，就會有被做的事情；如果沒有作者，也就沒有被做的事情，在第一義諦中，這兩者都不可得。』佛子！這位菩薩摩訶薩又這樣思考：『三界所有的一切，都只是一心。如來在此分別闡述十二有支，都是依據一心而建立的。為什麼呢？因為隨著事物產生的貪慾與心共同產生，心是『識』，事物是『行』，對『行』迷惑是『無明』，與『無明』和心共同產生的是『名色』，『名色』增長是『六處』，『六處』三者和合為『觸』，『觸』共同產生的是『受』，對『受』不知滿足是『愛』，『愛』攝取不捨是『取』，這些有支的產生是『有』，從『有』產生的是『生』，『生』成熟是『老』，『老』壞滅是『死』。』 佛子！這裡『無明』有兩種作用，一是使眾生迷惑于所緣，二是作為『行』產生的因。『行』也有兩種作用。
【English Translation】 English version: 『Being』 means existence; 『birth』 means having already been born, and in various forms of life, the arising of the five aggregates of the body, which is called 『birth』; after birth, the decay and change is called 『aging』, and the final demise is called 『death』. At the time of aging and death, various torments arise; because of these torments, there is worry and lamentation, and all kinds of suffering gather together. Because of this causal relationship, the phenomenon of gathering itself has no gatherer, it naturally ceases, and there is no ceaser either. The Bodhisattva thus observes the phenomena of dependent origination in accordance with this. Son of Buddha! This Bodhisattva Mahasattva further contemplates: 『Because of not understanding the ultimate truth, it is called 『ignorance』 (avidya), the result of actions performed is 『volitional formations』 (samskara), the initial thought that 『volitional formations』 rely on is 『consciousness』 (vijnana), the four aggregates of clinging that arise together with 『consciousness』 are called 『name and form』 (namarupa), 『name and form』 grow into the 『six sense bases』 (sadayatana), the combination of the root, object, and consciousness is 『contact』 (sparsha), 『contact』 gives rise to 『feeling』 (vedana), attachment to 『feeling』 is 『craving』 (trishna), the growth of 『craving』 is 『clinging』 (upadana), the defiled karma caused by 『clinging』 is 『becoming』 (bhava), the aggregates arising from 『becoming』 are called 『birth』, the maturation of the aggregates is called 『aging』, and the destruction of the aggregates is called 『death』; at the time of death, there is separation, ignorance, delusion, and attachment, the distress of the heart is 『sorrow』, the weeping and sighing is 『lamentation』, in the five senses it is 『suffering』, in the mind it is 『grief』, and the increase of grief and suffering is 『distress』. Thus, only the tree of suffering grows, there is no 『self』, no 『what belongs to self』, no doer, and no receiver.』 He further contemplates: 『If there is a doer, there will be something done; if there is no doer, there will be nothing done, and in the ultimate truth, both are unattainable.』 Son of Buddha! This Bodhisattva Mahasattva further contemplates: 『All that exists in the three realms is only one mind. The Tathagata explains the twelve links of dependent origination, all of which are established based on one mind. Why is this so? Because the desire that arises with things arises together with the mind, the mind is 『consciousness』, things are 『volitional formations』, delusion about 『volitional formations』 is 『ignorance』, what arises together with 『ignorance』 and the mind is 『name and form』, the growth of 『name and form』 is the 『six sense bases』, the combination of the three is 『contact』, what arises together with 『contact』 is 『feeling』, the insatiable nature of 『feeling』 is 『craving』, the grasping and not letting go of 『craving』 is 『clinging』, the arising of these links is 『becoming』, what arises from 『becoming』 is 『birth』, the maturation of 『birth』 is 『aging』, and the destruction of 『aging』 is 『death』.』 Son of Buddha! Here, 『ignorance』 has two functions: one is to delude sentient beings about what is perceived, and the other is to act as the cause for the arising of 『volitional formations』. 『Volitional formations』 also have two functions.
業，一能生未來報，二與識作生起因。識亦有二種業，一令諸有相續，二與名色作生起因。名色亦有二種業，一互相助成，二與六處作生起因。六處亦有二種業，一各取自境界，二與觸作生起因。觸亦有二種業，一能觸所緣，二與受作生起因。受亦有二種業，一能領受愛憎等事，二與愛作生起因。愛亦有二種業，一染著可愛事，二與取作生起因。取亦有二種業，一令諸煩惱相續，二與有作生起因。有亦有二種業，一能令于余趣中生，二與生作生起因。生亦有二種業，一能起諸蘊，二與老作生起因。老亦有二種業，一令諸根變異，二與死作生起因。死亦有二種業，一能壞諸行，二不覺知故相續不絕。
「佛子！此中無明緣行，乃至生緣老死者，由無明乃至生為緣，令行乃至老死不斷，助成故。無明滅則行滅，乃至生滅則老死滅者，由無明乃至生不為緣，令諸行乃至老死斷滅，不助成故。佛子！此中無明、愛、取不斷是煩惱道，行、有不斷是業道，余分不斷是苦道；前後際分別滅三道斷，如是三道離我、我所，但有生滅，猶如束蘆。複次，無明緣行者，是觀過去；識乃至受，是觀現在；愛乃至有，是觀未來。於是以後，展轉相續。無明滅行滅者，是觀待斷。複次，十二有支名為三苦，此中無明、行乃至六處是行苦，
【現代漢語翻譯】 現代漢語譯本 業（karma），一能產生未來的果報，二是與識（consciousness）共同作為生起的因。識也有兩種業，一是令諸有（beings）相續不斷，二是與名色（name and form）共同作為生起的因。名色也有兩種業，一是互相幫助成就，二是與六處（six sense bases）共同作為生起的因。六處也有兩種業，一是各自獲取自己的境界，二是與觸（contact）共同作為生起的因。觸也有兩種業，一是能接觸所緣，二是與受（feeling）共同作為生起的因。受也有兩種業，一是能領受愛憎等事，二是與愛（craving）共同作為生起的因。愛也有兩種業，一是染著可愛的的事物，二是與取（grasping）共同作為生起的因。取也有兩種業，一是令諸煩惱相續不斷，二是與有（becoming）共同作為生起的因。有也有兩種業，一是能令在其他趣（realms of existence）中出生，二是與生（birth）共同作為生起的因。生也有兩種業，一是能生起諸蘊（aggregates），二是與老（aging）共同作為生起的因。老也有兩種業，一是令諸根（faculties）變異，二是與死（death）共同作為生起的因。死也有兩種業，一是能壞諸行（conditioned things），二是不覺知所以相續不絕。
『佛子！』此中無明緣行，乃至生緣老死，是因為無明乃至生為緣，令行乃至老死不斷，助成它們。無明滅則行滅，乃至生滅則老死滅，是因為無明乃至生不為緣，令諸行乃至老死斷滅，不助成它們。佛子！此中無明、愛、取不斷是煩惱道，行、有不斷是業道，其餘部分不斷是苦道；前後際分別滅，三道斷，這樣三道離開我、我所，只有生滅，猶如一束蘆葦。再次，無明緣行，是觀察過去；識乃至受，是觀察現在；愛乃至有，是觀察未來。從這以後，輾轉相續。無明滅行滅，是觀察待斷。再次，十二有支（twelve links of dependent origination）名為三苦，其中無明、行乃至六處是行苦，
【English Translation】 English version Karma (業), firstly, can generate future retribution; secondly, it acts as a cause of arising together with consciousness (識). Consciousness also has two kinds of karma: firstly, it causes the continuity of beings (諸有); secondly, it acts as a cause of arising together with name and form (名色). Name and form also have two kinds of karma: firstly, they mutually help each other to be accomplished; secondly, they act as a cause of arising together with the six sense bases (六處). The six sense bases also have two kinds of karma: firstly, each grasps its own object; secondly, they act as a cause of arising together with contact (觸). Contact also has two kinds of karma: firstly, it can contact the object; secondly, it acts as a cause of arising together with feeling (受). Feeling also has two kinds of karma: firstly, it can experience things like love and hate; secondly, it acts as a cause of arising together with craving (愛). Craving also has two kinds of karma: firstly, it is attached to lovely things; secondly, it acts as a cause of arising together with grasping (取). Grasping also has two kinds of karma: firstly, it causes the continuity of afflictions; secondly, it acts as a cause of arising together with becoming (有). Becoming also has two kinds of karma: firstly, it can cause birth in other realms of existence; secondly, it acts as a cause of arising together with birth (生). Birth also has two kinds of karma: firstly, it can give rise to the aggregates (諸蘊); secondly, it acts as a cause of arising together with aging (老). Aging also has two kinds of karma: firstly, it causes the faculties (諸根) to change; secondly, it acts as a cause of arising together with death (死). Death also has two kinds of karma: firstly, it can destroy conditioned things (諸行); secondly, it continues without interruption due to lack of awareness.
'Buddha's children! In this context, ignorance conditions volitional formations, and so on, up to birth conditions aging and death, because ignorance and so on, up to birth, are the conditions that cause volitional formations and so on, up to aging and death, to continue without interruption, thus helping them to be accomplished. When ignorance ceases, volitional formations cease, and so on, up to when birth ceases, aging and death cease, because ignorance and so on, up to birth, are not the conditions that cause volitional formations and so on, up to aging and death, to cease, thus not helping them to be accomplished. Buddha's children! In this context, the uninterrupted ignorance, craving, and grasping are the path of afflictions; the uninterrupted volitional formations and becoming are the path of karma; the remaining uninterrupted parts are the path of suffering; when the past and future are separately extinguished, the three paths are cut off. Thus, these three paths are free from self and what belongs to self, there is only arising and ceasing, like a bundle of reeds. Furthermore, ignorance conditions volitional formations is observing the past; consciousness and so on, up to feeling, is observing the present; craving and so on, up to becoming, is observing the future. From then on, they continue in succession. When ignorance ceases, volitional formations cease, is observing the cessation to be attained. Furthermore, the twelve links of dependent origination (十二有支) are called the three sufferings. Among them, ignorance, volitional formations, and so on, up to the six sense bases, are the suffering of conditioned existence,
觸、受是苦苦，余是壞苦；無明滅行滅者，是三苦斷。複次，無明緣行者，無明因緣能生諸行；無明滅行滅者，以無無明，諸行亦無，余亦如是。又無明緣行者，是生繫縛；無明滅行滅者，是滅繫縛。余亦如是。又無明緣行者，是隨順無所有觀；無明滅行滅者，是隨順盡滅觀。余亦如是。
「佛子！菩薩摩訶薩如是十種逆順觀諸緣起。所謂：有支相續故，一心所攝故，自業差別故，不相舍離故，三道不斷故，觀過去、現在、未來故，三苦聚集故，因緣生滅故，生滅繫縛故，無所有、盡觀故：
「佛子，菩薩摩訶薩以如是十種相觀諸緣起，知無我、無人、無壽命、自性空、無作者、無受者，即得空解脫門現在前。觀諸有支皆自性滅，畢竟解脫，無有少法相生，即時得無相解脫門現在前。如是入空、無相已，無有愿求，唯除大悲為首，教化眾生，即時得無愿解脫門現在前。菩薩如是修三解脫門，離彼、我想，離作者、受者想，離有、無想。
「佛子！此菩薩摩訶薩大悲轉增，精勤修習，為未滿菩提分法令圓滿故，作是念：『一切有為，有和合則轉，無和合則不轉；緣集則轉，緣不集則不轉。我如是知有為法多諸過患，當斷此和合因緣；然為成就眾生故，亦不畢竟滅于諸行。』佛子！菩薩如是觀察有為多
【現代漢語翻譯】 現代漢語譯本 觸（感官接觸）和受（感受）是苦苦（痛苦的體驗），其餘的是壞苦（變異的痛苦）；無明（無知）滅則行（行為）滅，這是三苦（苦苦、壞苦、行苦）的斷滅。進一步說，無明緣行，是因為無明作為因緣能產生諸行；無明滅則行滅，是因為沒有無明，諸行也就不存在，其餘的也是如此。又，無明緣行，是生（輪迴）的繫縛；無明滅則行滅，是滅（解脫）的繫縛。其餘的也是如此。又，無明緣行，是隨順於無所有觀（觀察一切皆空）；無明滅則行滅，是隨順於盡滅觀（觀察一切皆滅）。其餘的也是如此。 『佛子（對菩薩的尊稱）！菩薩摩訶薩（偉大的菩薩）這樣以十種逆順的方式觀察諸緣起（因緣生起）。所謂：有支（十二因緣的各個環節）相續的緣故，被一心所攝的緣故，各自的業（行為）有差別的緣故，不互相舍離的緣故，三道（煩惱道、業道、苦道）不斷絕的緣故，觀察過去、現在、未來的緣故，三苦（苦苦、壞苦、行苦）聚集的緣故，因緣生滅的緣故，生滅繫縛的緣故，無所有和盡滅觀的緣故：』 『佛子，菩薩摩訶薩以這十種方式觀察諸緣起，知道無我（沒有恒常不變的自我）、無人（沒有獨立的個體）、無壽命（沒有永恒的生命）、自性空（一切事物本質為空）、無作者（沒有造作者）、無受者（沒有承受者），就能夠獲得空解脫門（通過認識空性而解脫的法門）的現前。觀察諸有支都自性滅，最終解脫，沒有絲毫的法相產生，就能夠立即獲得無相解脫門（通過認識無相而解脫的法門）的現前。像這樣進入空和無相之後，就沒有愿求，唯有以大悲為首，教化眾生，就能夠立即獲得無愿解脫門（通過無愿而解脫的法門）的現前。菩薩像這樣修習三解脫門，遠離彼（我）想，遠離作者和受者想，遠離有和無想。』 『佛子！這位菩薩摩訶薩的大悲心更加增長，精勤修習，爲了使未圓滿的菩提分法（成佛的要素）圓滿，這樣想：『一切有為法（由因緣和合而成的法），有和合就運轉，沒有和合就不運轉；因緣聚集就運轉，因緣不聚集就不運轉。我像這樣知道有為法有很多過患，應當斷除這種和合的因緣；然而爲了成就眾生，也不徹底滅盡諸行。』佛子！菩薩像這樣觀察有為法多
【English Translation】 English version Contact (sensory contact) and feeling (sensation) are suffering of suffering (painful experience), the rest is suffering of change (suffering of alteration); when ignorance (lack of knowledge) ceases, volitional activities (actions) cease, this is the cessation of the three sufferings (suffering of suffering, suffering of change, suffering of conditioned existence). Furthermore, ignorance conditions volitional activities, because ignorance as a condition can produce volitional activities; when ignorance ceases, volitional activities cease, because without ignorance, volitional activities also do not exist, and the rest is the same. Also, ignorance conditions volitional activities, which is the bondage of birth (samsara); when ignorance ceases, volitional activities cease, which is the cessation of bondage (liberation). The rest is the same. Also, ignorance conditions volitional activities, which is in accordance with the view of no-thingness (observing that everything is empty); when ignorance ceases, volitional activities cease, which is in accordance with the view of cessation (observing that everything ceases). The rest is the same. 'Buddha's child (a respectful term for a Bodhisattva)! A Bodhisattva Mahasattva (a great Bodhisattva) thus observes the arising of conditions (dependent origination) in ten ways, both forward and backward. Namely: because the links (the various links of the twelve links of dependent origination) continue, because they are encompassed by one mind, because their respective karma (actions) are different, because they do not abandon each other, because the three paths (path of affliction, path of karma, path of suffering) are not cut off, because they observe the past, present, and future, because the three sufferings (suffering of suffering, suffering of change, suffering of conditioned existence) gather, because of the arising and ceasing of conditions, because of the bondage of arising and ceasing, because of the view of no-thingness and cessation:' 'Buddha's child, a Bodhisattva Mahasattva observes the arising of conditions in these ten ways, knowing that there is no self (no permanent unchanging self), no person (no independent individual), no life span (no eternal life), emptiness of inherent nature (the essence of all things is empty), no maker (no creator), no receiver (no experiencer), and thus attains the present manifestation of the door of liberation through emptiness (the path of liberation through the realization of emptiness). Observing that all the links of dependent origination cease in their own nature, ultimately liberated, without the slightest dharma (phenomena) arising, one immediately attains the present manifestation of the door of liberation through signlessness (the path of liberation through the realization of signlessness). Having entered emptiness and signlessness in this way, there is no desire, only with great compassion as the foremost, teaching sentient beings, one immediately attains the present manifestation of the door of liberation through wishlessness (the path of liberation through the absence of desire). A Bodhisattva thus cultivates the three doors of liberation, abandoning the thought of 'self', abandoning the thought of maker and receiver, abandoning the thought of existence and non-existence.' 'Buddha's child! The great compassion of this Bodhisattva Mahasattva increases further, diligently cultivating, in order to perfect the unfulfilled factors of enlightenment (the elements of Buddhahood), thinking thus: 'All conditioned phenomena (phenomena that arise from causes and conditions), when there is combination, they function, when there is no combination, they do not function; when conditions gather, they function, when conditions do not gather, they do not function. I know in this way that conditioned phenomena have many faults, and I should cut off this cause of combination; however, in order to accomplish sentient beings, I also do not completely extinguish all activities.' Buddha's child! A Bodhisattva thus observes that conditioned phenomena have many
諸過患，無有自性，不生不滅，而恒起大悲，不捨眾生，即得般若波羅蜜現前，名：無障礙智光明。成就如是智光明已，雖修習菩提分因緣而不住有為中，雖觀有為法自性寂滅亦不住寂滅中，以菩提分法未圓滿故。
「佛子！菩薩住此現前地，得入空三昧、自性空三昧、第一義空三昧、第一空三昧、大空三昧、合空三昧、起空三昧、如實不分別空三昧、不捨離空三昧、離不離空三昧。此菩薩得如是十空三昧門為首，百千空三昧皆悉現前；如是十無相、十無愿三昧門為首，百千無相、無愿三昧門皆悉現前。
「佛子！菩薩住此現前地，復更修習滿足不可壞心、決定心、純善心、甚深心、不退轉心、不休息心、廣大心、無邊心、求智心、方便慧相應心，皆悉圓滿。
「佛子！菩薩以此心順佛菩提，不懼異論，入諸智地，離二乘道，趣于佛智，諸煩惱魔無能沮壞，住于菩薩智慧光明，于空、無相、無愿法中皆善修習，方便智慧恒共相應，菩提分法常行不捨。佛子！菩薩住此現前地中，得般若波羅蜜行增上，得第三明利順忍，以于諸法如實相隨順無違故。
「佛子！菩薩住此現前地已，以願力故，得見多佛。所謂：見多百佛，乃至見多百千億那由他佛。悉以廣大心、深心，供養恭敬，尊重讚歎，衣服
【現代漢語翻譯】 現代漢語譯本：所有過患，都沒有自性，不生不滅，卻恒常生起大悲心，不捨棄眾生，就能使般若波羅蜜（智慧的完美）顯現，這被稱為：無障礙智光明。成就這樣的智光明后，雖然修習菩提分（覺悟的組成部分）的因緣，卻不住于有為法（因緣和合而生的現象）中；雖然觀察有為法的自性寂滅，也不住于寂滅中，因為菩提分法尚未圓滿。 佛子！菩薩安住於此現前地（菩薩十地中的第二地），能進入空三昧（體悟空性的禪定）、自性空三昧（體悟自性本空的禪定）、第一義空三昧（體悟最高真理的空性禪定）、第一空三昧（體悟最根本的空性禪定）、大空三昧（體悟廣大空性的禪定）、合空三昧（體悟一切皆空的禪定）、起空三昧（體悟空性生起的禪定）、如實不分別空三昧（體悟如實空性而不分別的禪定）、不捨離空三昧（體悟不捨離空性的禪定）、離不離空三昧（體悟既離又未離空性的禪定）。此菩薩以這十種空三昧門為首，百千種空三昧都能顯現；以這十種無相（沒有表象）、無愿（沒有愿求）三昧門為首，百千種無相、無愿三昧門都能顯現。 佛子！菩薩安住於此現前地，又進一步修習圓滿不可壞心、決定心、純善心、甚深心、不退轉心、不休息心、廣大心、無邊心、求智心、方便慧相應心，都完全圓滿。 佛子！菩薩以這樣的心順應佛菩提（佛的覺悟），不畏懼其他不同的論調，進入諸佛的智慧境界，遠離二乘道（聲聞乘和緣覺乘），趨向佛的智慧，一切煩惱魔都不能阻礙破壞，安住于菩薩的智慧光明中，對於空、無相、無愿的法都善於修習，方便智慧恒常相應，菩提分法常常修行而不捨棄。佛子！菩薩安住於此現前地中，得到般若波羅蜜行的增上，得到第三明利順忍（對真理的清晰理解和順應），因為對於諸法的真實相隨順而不違背。 佛子！菩薩安住於此現前地后，因為願力的緣故，能夠見到許多佛。所謂：見到多百佛，乃至見到多百千億那由他（極大的數量單位）佛。都以廣大心、深心，供養恭敬，尊重讚歎，衣服
【English Translation】 English version: All faults have no self-nature, they neither arise nor cease, yet they constantly give rise to great compassion, not abandoning sentient beings. This enables the manifestation of Prajna Paramita (perfection of wisdom), which is called: the unobstructed light of wisdom. Having achieved such light of wisdom, although cultivating the causes and conditions of Bodhi-angas (factors of enlightenment), one does not dwell in conditioned phenomena; although observing the self-nature of conditioned phenomena as quiescent, one does not dwell in quiescence either, because the Bodhi-angas are not yet perfected. Child of the Buddha! A Bodhisattva abiding in this Prāmuditā-bhūmi (the first of the ten Bodhisattva grounds), is able to enter the Samadhi of Emptiness, the Samadhi of Self-Nature Emptiness, the Samadhi of the Ultimate Emptiness, the Samadhi of the First Emptiness, the Samadhi of Great Emptiness, the Samadhi of Combined Emptiness, the Samadhi of Arising Emptiness, the Samadhi of Emptiness as it is without Discrimination, the Samadhi of Non-Abandonment of Emptiness, and the Samadhi of Neither-Separation-Nor-Non-Separation from Emptiness. This Bodhisattva, with these ten Samadhi doors of Emptiness as the foremost, is able to manifest hundreds and thousands of Samadhis of Emptiness; with these ten Samadhi doors of No-Sign and No-Wish as the foremost, is able to manifest hundreds and thousands of Samadhis of No-Sign and No-Wish. Child of the Buddha! A Bodhisattva abiding in this Prāmuditā-bhūmi, further cultivates and perfects an indestructible mind, a resolute mind, a purely virtuous mind, a profound mind, a non-retrogressing mind, a non-resting mind, a vast mind, a boundless mind, a mind seeking wisdom, and a mind corresponding to skillful means and wisdom, all of which are completely perfected. Child of the Buddha! With such a mind, the Bodhisattva accords with the Bodhi (enlightenment) of the Buddha, is not afraid of differing views, enters the realms of wisdom of all Buddhas, departs from the paths of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and proceeds towards the wisdom of the Buddha. All afflictive demons are unable to obstruct or destroy, abiding in the light of wisdom of the Bodhisattva, and is skilled in cultivating the Dharma of Emptiness, No-Sign, and No-Wish. Skillful means and wisdom are constantly in accord, and the Bodhi-angas are constantly practiced without abandonment. Child of the Buddha! A Bodhisattva abiding in this Prāmuditā-bhūmi, obtains the increase of the practice of Prajna Paramita, and obtains the third clear and compliant forbearance, because one is in accordance with the true nature of all dharmas without contradiction. Child of the Buddha! A Bodhisattva, having abided in this Prāmuditā-bhūmi, due to the power of vows, is able to see many Buddhas. That is to say: seeing many hundreds of Buddhas, even seeing many hundreds of thousands of billions of Nayutas (a large unit of number) of Buddhas. All with a vast mind and a profound mind, make offerings, respect, revere, and praise, with clothing
、飲食、臥具、湯藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。于諸佛所，恭敬聽法，聞已受持，得如實三昧智慧光明，隨順修行，憶持不捨。又得諸佛甚深法藏，經于百劫，經于千劫，乃至無量百千億那由他劫，所有善根轉更明凈。譬如真金，以毗琉璃寶數數磨瑩，轉更明凈；此地菩薩所有善根亦復如是，以方便慧，隨逐觀察，轉更明凈，轉復寂滅，無能映蔽。譬如月光，照眾生身，令得清涼，四種風輪所不能壞；此地菩薩所有善根亦復如是，能滅無量百千億那由他眾生煩惱熾火，四種魔道所不能壞。此菩薩，十波羅蜜中，般若波羅蜜偏多；余非不修，但隨力隨分。
「佛子！是名：略說菩薩摩訶薩第六現前地。菩薩住此地，多作善化天王，所作自在，一切聲聞所有問難無能退屈，能令眾生除滅我慢、深入緣起。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝，乃至為一切智智依止者。』此菩薩若勤行精進，於一念頃，得百千億三昧，乃至示現百千億菩薩以為眷屬；若以願力自在示現，過於此數，乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
{ "translations": [ "現代漢語譯本：飲食、臥具、湯藥，一切生活所需都用來佈施，也用來供養一切僧眾，以此善根迴向阿耨多羅三藐三菩提（無上正等正覺）。在諸佛面前，恭敬地聽聞佛法，聽聞後接受並持守，獲得如實的三昧智慧光明，隨順修行，憶念不忘。又能得到諸佛甚深的法藏，經過百劫、千劫，乃至無量百千億那由他劫，所有的善根都變得更加明凈。譬如真金，用毗琉璃寶多次磨礪，會變得更加明凈；此地菩薩所有的善根也是如此，用方便智慧，隨順觀察，會變得更加明凈，更加寂滅，沒有能遮蔽的。譬如月光，照耀眾生的身體，使他們得到清涼，四種風輪也不能破壞；此地菩薩所有的善根也是如此，能熄滅無量百千億那由他眾生的煩惱熾火，四種魔道也不能破壞。這位菩薩，在十波羅蜜（十種到達彼岸的方法）中，般若波羅蜜（智慧到達彼岸的方法）偏多；其餘的並非不修，只是隨自己的能力和份量而修習。", "『佛子！』這叫做：簡略地說菩薩摩訶薩（偉大的菩薩）的第六現前地。菩薩住在此地，多做善化天王，所作所為自在，一切聲聞（聽聞佛法而修行的人）的所有問難都不能使他退縮，能使眾生消除我慢、深入瞭解緣起。佈施、愛語、利行、同事——像這樣一切所作的，都不離唸佛，乃至不離念具足一切種、一切智智（佛陀的智慧）。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切智智的依止者。』這位菩薩如果勤奮精進，在一念之間，能得到百千億三昧（禪定），乃至示現百千億菩薩作為眷屬；如果用願力自在示現，會超過這個數量，乃至百千億那由他劫也無法數清。」 , "當時，金剛藏菩薩想要再次宣說這個道理，就說了偈頌：" ], "english_translations": [ "English version: Food, bedding, medicine, and all necessities are offered as alms, and also used to support all the Sangha (monastic community), dedicating these meritorious roots to Anuttara-samyak-sambodhi (supreme perfect enlightenment). In the presence of all Buddhas, they respectfully listen to the Dharma, and having heard it, they receive and uphold it, attaining the true Samadhi (meditative absorption) wisdom light, practicing accordingly, and remembering it without forgetting. They also obtain the profound Dharma treasury of all Buddhas, and through hundreds of kalpas (eons), thousands of kalpas, and even countless hundreds of thousands of billions of nayutas (a large number) of kalpas, all their meritorious roots become even more clear and pure. Just as pure gold, when polished repeatedly with vaidurya (lapis lazuli) gems, becomes even more clear and pure; so too are the meritorious roots of the Bodhisattva of this stage, through skillful means and wisdom, observing accordingly, they become even more clear and pure, and even more tranquil, with nothing able to obscure them. Just as moonlight illuminates the bodies of sentient beings, bringing them coolness, and cannot be destroyed by the four wind wheels; so too are the meritorious roots of the Bodhisattva of this stage, able to extinguish the blazing fires of afflictions of countless hundreds of thousands of billions of nayutas of sentient beings, and cannot be destroyed by the four demonic paths. This Bodhisattva, among the ten Paramitas (perfections), excels in Prajna Paramita (perfection of wisdom); the others are not neglected, but practiced according to their capacity and measure.", "'Buddha-son!' This is called: briefly speaking, the sixth Abhimukhi Bhumi (manifest stage) of the Bodhisattva Mahasattva (great Bodhisattva). The Bodhisattva dwelling in this stage often acts as a benevolent Deva King (god king), acting freely, and no questions from any Sravaka (hearer of the Dharma) can cause them to retreat, able to cause sentient beings to eliminate their arrogance and deeply understand dependent origination. Giving, loving speech, beneficial action, and cooperation—all such actions are inseparable from mindfulness of the Buddha, and even inseparable from mindfulness of the complete possession of all kinds of wisdom, the wisdom of all-knowing. They also think: 『I shall be the leader among all sentient beings, the most excellent, and even the support of the wisdom of all-knowing.』 If this Bodhisattva diligently practices with vigor, in a single moment, they can attain hundreds of thousands of billions of Samadhis, and even manifest hundreds of thousands of billions of Bodhisattvas as their retinue; if they manifest freely through the power of their vows, it will exceed this number, and even hundreds of thousands of billions of nayutas of kalpas cannot count it.」", "At that time, Bodhisattva Vajragarbha, wishing to reiterate the meaning, spoke in verse:" ] }
「菩薩圓滿五地已， 觀法無相亦無性， 無生無成本清凈， 無有戲論無取捨， 體相寂滅如幻等， 有無不二離分別， 隨順法性如是觀， 此智得成入六地。 明利順忍智具足， 觀察世間生滅相， 以癡闇力世間生， 若滅癡闇世無有。 觀諸因緣實義空， 不壞假名和合用， 無作無受無思念， 諸行如雲遍興起。 不知真諦名無明， 所作思業愚癡果， 識起共生是名色， 如是乃至眾苦聚。 了達三界依心有， 十二因緣亦復然， 生死皆由心所作， 心若滅者生死盡。 無明所作有二種， 緣中不了為行因， 如是乃至老終歿， 從此苦生無有盡。 無明為緣不可斷， 彼緣若盡悉皆滅， 愚癡愛取煩惱支， 行有是業餘皆苦。 癡至六處是行苦， 觸受增長是苦苦， 所餘有支是壞苦， 若見無我三苦滅。 無明與行為過去， 識至於受現在轉， 愛取有生未來苦， 觀待若斷邊際盡。 無明為緣是生縛， 于緣得離縛乃盡， 從因生果離則斷， 觀察於此知性空。 隨順無明起諸有， 若不隨順諸有斷， 此有彼有無亦然， 十種思惟心離著。 有支相續一心攝， 自業不離及三道
【現代漢語翻譯】 現代漢語譯本 菩薩圓滿修習五地（菩薩修行過程中的第五個階段）之後，觀察諸法（一切事物）的本性，發現它們既沒有固定的相狀，也沒有獨立的自性。 諸法不生不滅，原本就是清凈的，沒有虛妄的戲論，也沒有可取可舍的分別。 它們的本體和現象都寂靜空滅，如同幻象一般，存在與不存在並非對立，超越了分別的界限。 菩薩隨順諸法的本性，如此觀照，這種智慧得以成就，從而進入第六地（菩薩修行過程中的第六個階段）。 此時，菩薩的智慧明晰銳利，具備了順應真理的忍耐力，能夠觀察世間萬物的生滅變化。 世間的產生是由於愚癡和無明的力量，如果滅除了愚癡和無明，世間也就不存在了。 觀察諸法，發現它們都是因緣和合而生，其真實意義是空性的，但並不否定因緣和合的假名和作用。 諸法沒有造作者，沒有承受者，也沒有思念者，一切行為如同雲彩般不斷地生起。 不瞭解真理的實相，就叫做無明（對真理的無知），由無明所產生的思慮和行為，都是愚癡的果報。 當意識生起時，與它同時產生的就叫做名色（精神和物質的結合），如此發展下去，就形成了眾多的痛苦。 菩薩了達三界（欲界、色界、無色界）都依心而有，十二因緣（佛教關於生命輪迴的理論）也是如此。 生死輪迴都是由心所造作，如果心滅除了，生死也就終結了。 無明所產生的行為有兩種，一種是由於對因緣的不瞭解而產生的行為，這是導致輪迴的根本原因。 如此發展下去，直到衰老和死亡，由此產生的痛苦永無止境。 無明作為因緣是無法被直接斷除的，只有當導致無明的因緣消失時，無明才會滅除。 愚癡、愛慾、執取是煩惱的根本，行為和存在是業力的體現，其餘的都是痛苦。 從愚癡到六根（眼、耳、鼻、舌、身、意）是行苦（由行為導致的痛苦），觸和受的增長是苦苦（痛苦的直接感受）， 其餘的生命要素是壞苦（由變化導致的痛苦），如果能認識到無我，這三種痛苦都會消失。 無明和行為屬於過去，意識到感受屬於現在，愛、取、有、生屬於未來，如果能斷除這些，輪迴的邊際也就終結了。 無明是產生束縛的根源，如果能從因緣中解脫，束縛也就消失了。 從因產生果，如果能脫離因，果也就斷滅了，觀察這些，就能認識到諸法的本性是空性的。 隨順無明就會產生各種存在，如果不隨順無明，各種存在就會斷滅。 有此有彼，無此無彼，都是如此，通過十種思維，心就能遠離執著。 生命要素的相續由一心所攝持，自身的業力不會消失，並且會影響三道（地獄、餓鬼、畜生）。
【English Translation】 English version When a Bodhisattva has perfected the five grounds (stages in the Bodhisattva path), they observe the nature of all dharmas (phenomena) and find that they have neither fixed characteristics nor independent self-nature. Dharmas are neither born nor do they perish; they are originally pure, without any false fabrications, and without any distinctions of what to take or discard. Their essence and appearance are both tranquil and extinguished, like illusions. Existence and non-existence are not opposites, transcending the boundaries of differentiation. The Bodhisattva aligns with the nature of dharmas and observes in this way. This wisdom is thus achieved, and they enter the sixth ground (stage in the Bodhisattva path). At this point, the Bodhisattva's wisdom is clear and sharp, possessing the patience to accord with the truth. They can observe the arising and ceasing of all things in the world. The world arises due to the power of ignorance and delusion. If ignorance and delusion are extinguished, the world will cease to exist. Observing all dharmas, they find that they arise from the combination of causes and conditions, and their true meaning is emptiness. However, this does not negate the provisional names and functions of the combination of causes and conditions. Dharmas have no creator, no receiver, and no thinker. All actions arise continuously like clouds. Not understanding the true nature of reality is called ignorance (avidya). The thoughts and actions produced by ignorance are the result of delusion. When consciousness arises, what arises simultaneously with it is called name and form (nama-rupa), the combination of mind and matter. As this develops, it forms a multitude of sufferings. The Bodhisattva understands that the three realms (desire realm, form realm, formless realm) exist dependent on the mind, and the twelve links of dependent origination (the Buddhist theory of the cycle of life) are also like this. The cycle of birth and death is created by the mind. If the mind is extinguished, birth and death will also end. There are two types of actions produced by ignorance. One is the action produced by not understanding the causes and conditions, which is the root cause of the cycle of rebirth. As this develops, it continues until old age and death, and the suffering that arises from this is endless. Ignorance as a condition cannot be directly cut off. Only when the conditions that lead to ignorance disappear will ignorance be extinguished. Delusion, desire, and attachment are the roots of afflictions. Actions and existence are the manifestation of karma, and the rest are suffering. From delusion to the six senses (eye, ear, nose, tongue, body, mind) is the suffering of formation (samskara-dukkha), the increase of contact and feeling is the suffering of suffering (dukkha-dukkha), and the remaining elements of life are the suffering of change (viparinama-dukkha). If one can realize no-self, these three types of suffering will disappear. Ignorance and action belong to the past, consciousness to feeling belongs to the present, and craving, grasping, becoming, and birth belong to the future. If these can be cut off, the boundary of the cycle of rebirth will end. Ignorance is the source of bondage. If one can be liberated from the conditions, the bondage will disappear. From cause arises effect. If one can be free from the cause, the effect will also cease. Observing these, one can realize that the nature of all dharmas is emptiness. Following ignorance will produce various existences. If one does not follow ignorance, various existences will cease. This exists, that exists; this does not exist, that does not exist. It is all like this. Through ten types of contemplation, the mind can be free from attachment. The continuity of the elements of life is held by one mind. One's own karma will not disappear and will affect the three paths (hell, hungry ghosts, animals).
， 三際三苦因緣生， 繫縛起滅順無盡。 如是普觀緣起行， 無作無受無真實， 如幻如夢如光影， 亦如愚夫逐陽焰。 如是觀察入于空， 知緣性離得無相， 了其虛妄無所愿， 唯除慈愍為眾生。 大士修行解脫門， 轉益大悲求佛法， 知諸有為和合作， 志樂決定勤行道。 空三昧門具百千， 無相無愿亦復然， 般若順忍皆增上， 解脫智慧得成滿。 復以深心多供佛， 于佛教中修習道， 得佛法藏增善根， 如金琉璃所磨瑩。 如月清涼被眾物， 四風來觸無能壞； 此地菩薩超魔道， 亦息群生煩惱熱。 此地多作善化王， 化導眾生除我慢， 所作皆求一切智， 悉已超勝聲聞道。 此地菩薩勤精進， 獲諸三昧百千億， 亦見若干無量佛， 譬如盛夏空中日。 甚深微妙難見知， 聲聞獨覺無能了， 如是菩薩第六地， 我為佛子已宣說。」
第七地
是時天眾心歡喜， 散寶成云在空住， 普發種種妙音聲， 告于最勝清凈者： 「了達勝義智自在， 成就功德百千億， 人中蓮華無所著， 為利群生演深行。」 自在天王在空中， 放大光明照佛身， 亦散最上妙香云
【現代漢語翻譯】 現代漢語譯本 三世（過去、現在、未來）的三種苦（苦苦、壞苦、行苦）由因緣和合而生，束縛著眾生，生起和滅去，循環往復，沒有盡頭。 像這樣普遍地觀察緣起之法，就會明白一切都是無作、無受、無真實的，如同幻象、夢境、光影，也像愚人追逐陽光下的熱氣。 如此觀察便能進入空性，了知緣起的自性是空寂的，從而證得無相之境。 明白一切都是虛妄不實的，便不再有所希求，唯有慈悲憐憫眾生。 大菩薩修行解脫之門，更加增長大悲心，追求佛法。 了知一切有為法都是因緣和合而成，立定志向，精勤修行。 空三昧（空性禪定）之門有千百種，無相三昧和無愿三昧也是如此。 般若（智慧）和忍辱都能增上，最終成就解脫智慧。 再以深切的願心供養諸佛，在佛法中修習正道。 獲得佛法寶藏，增長善根，如同黃金和琉璃經過打磨而更加光亮。 如同清涼的月光普照萬物，任何外來的觸碰都不能損毀它。 此地的菩薩超越了魔道，也能平息眾生的煩惱熱。 此地的菩薩多化身為善法之王，教化眾生去除我慢。 所作所為都是爲了追求一切智（佛的智慧），已經完全超越了聲聞道（小乘修行者的道路）。 此地的菩薩勤奮精進，獲得千百億種三昧（禪定）。 也能見到無數的佛，如同盛夏天空中的太陽。 這種甚深微妙的境界難以見到和了知，聲聞和獨覺（辟支佛）都無法理解。 這就是菩薩的第六地，我已經為佛子們宣說了。
第七地 這時，天眾心生歡喜，散下寶物，化成雲彩停留在空中。 普遍發出各種美妙的聲音，告訴最殊勝清凈的佛陀： 『您已通達勝義諦（最高的真理），智慧自在，成就了千百億的功德。 您是人中的蓮花，不執著于任何事物，爲了利益眾生而演說甚深的修行。』 自在天王在空中，放出光明照耀佛身，也散發出最上等的妙香云。
【English Translation】 English version The three sufferings (suffering of suffering, suffering of change, suffering of conditioned existence) of the three times (past, present, future) arise from causes and conditions, binding sentient beings, arising and ceasing, endlessly cycling. Observing the arising of conditions in this way, one understands that all is without action, without reception, without reality, like illusions, dreams, light and shadows, and like a fool chasing after heat haze. Observing in this way, one enters into emptiness, knowing that the nature of conditions is empty, thus attaining the state of no-form. Understanding that all is illusory and unreal, one no longer has desires, only compassion for sentient beings. The great Bodhisattva practices the gate of liberation, further increasing great compassion, seeking the Dharma of the Buddha. Knowing that all conditioned phenomena are formed by the combination of causes and conditions, one sets one's mind and diligently practices the path. There are thousands of gates to the Samadhi (meditative absorption) of emptiness, and the same is true for the Samadhi of no-form and no-desire. Prajna (wisdom) and patience both increase, ultimately achieving the wisdom of liberation. Then, with a deep heart, one makes offerings to all Buddhas, practicing the path in the Buddha's teachings. Obtaining the treasure of the Buddha's teachings, one increases good roots, like gold and lapis lazuli that become brighter after being polished. Like the cool moonlight that shines on all things, no external touch can damage it. The Bodhisattva of this stage transcends the path of demons and also calms the heat of sentient beings' afflictions. The Bodhisattva of this stage often transforms into a king of good Dharma, teaching sentient beings to remove their arrogance. All actions are done to seek all-knowing wisdom (the wisdom of the Buddha), having completely surpassed the path of the Sravakas (those who follow the Hinayana path). The Bodhisattva of this stage diligently practices, obtaining hundreds of billions of Samadhis (meditative absorptions). They also see countless Buddhas, like the sun in the sky during the height of summer. This profound and subtle state is difficult to see and know, and Sravakas and Pratyekabuddhas (solitary realizers) cannot understand it. This is the sixth stage of the Bodhisattva, which I have already explained to the Buddha's disciples.
The Seventh Stage At this time, the heavenly beings were joyful, scattering treasures that formed clouds in the sky. They universally emitted various wonderful sounds, telling the most supreme and pure Buddha: 'You have understood the ultimate truth, your wisdom is free, and you have achieved hundreds of billions of merits. You are the lotus flower among humans, not attached to anything, and you expound profound practices for the benefit of sentient beings.' The King of the Free Heavens, in the sky, emitted light that illuminated the Buddha's body, and also scattered the most supreme and wonderful clouds of incense.
， 普供除憂煩惱者。 爾時天眾皆歡喜， 悉發美音同贊述： 「我等聞斯地功德， 則為已獲大善利。」 天女是時心慶悅， 競奏樂音千萬種， 悉以如來神力故， 音中共作如是言： 「威儀寂靜最無比， 能調難調世應供， 已超一切諸世間， 而行於世闡妙道。 雖現種種無量身， 知身一一無所有， 巧以言辭說諸法， 不取文字音聲相。 往詣百千諸國土， 以諸上供供養佛， 智慧自在無所著， 不生於我佛國想。 雖勤教化諸眾生， 而無彼己一切心； 雖已修成廣大善， 而於善法不生著。 以見一切諸世間， 貪恚癡火常熾然， 于諸想念悉皆離， 發起大悲精進力。」 一切諸天及天女， 種種供養稱讚已， 悉共同時默然住， 瞻仰人尊愿聞法。 時解脫月復請言： 「此諸大眾心清凈， 第七地中諸行相， 唯愿佛子為宣說！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩具足第六地行已，欲入第七遠行地，當修十種方便慧起殊勝道。何等為十？所謂：雖善修空、無相、無愿三昧，而慈悲不捨眾生，雖得諸佛平等法，而樂常供養佛；雖入觀空智門，而勤集福德；雖遠離三界，而
【現代漢語翻譯】 現代漢語譯本 普遍地為眾生解除憂愁煩惱。 那時，天眾都非常歡喜，一起發出美妙的聲音讚歎道： 『我們聽聞這土地的功德，就好像已經獲得了巨大的善利。』 天女們這時心中喜悅，競相演奏千萬種樂音， 都因為如來的神力，樂音中共同發出這樣的聲音： 『威儀寂靜無比，能夠調伏難以調伏的眾生，應受世人供養， 已經超越一切世間，而在世間宣揚微妙的佛法。 雖然顯現種種無量的化身，卻知道每一個化身都是空無自性的， 巧妙地用言辭宣說諸法，卻不執著于文字和聲音的表象。 前往百千個國土，用各種上等的供品供養佛， 智慧自在，沒有執著，不生起『這是我的佛國』的想法。 雖然勤奮教化眾生，卻沒有『我』和『他人』的分別心； 雖然已經修成廣大的善行，卻不執著于善法。 因為看到一切世間，貪婪、嗔恨、愚癡的火焰常常熾盛燃燒， 對於各種妄想念頭都已遠離，發起大慈悲的精進力量。』 一切諸天和天女，用各種供品供養和稱讚之後， 都同時默然住立，瞻仰人中之尊，希望聽聞佛法。 這時，解脫月菩薩又請示說：『這些大眾的心都清凈了， 第七地（遠行地）中的各種修行狀態，希望佛子為我們宣說！』 這時，金剛藏菩薩告訴解脫月菩薩說： 『佛子！菩薩摩訶薩（偉大的菩薩）在圓滿第六地（現前地）的修行后，想要進入第七地（遠行地），應當修習十種方便智慧，發起殊勝的道行。哪十種呢？就是：雖然善於修習空、無相、無愿三昧（三種禪定），但慈悲心不捨棄眾生；雖然證得諸佛平等的法性，卻樂於常常供養佛；雖然進入觀空智慧之門，卻勤奮積聚福德；雖然遠離三界（欲界、色界、無色界），卻
【English Translation】 English version Universally removing the worries and afflictions of all beings. At that time, all the heavenly beings were delighted, and together they uttered beautiful sounds, praising: 'We have heard the merits of this land, and it is as if we have already obtained great benefits.' The heavenly maidens were joyful at this time, and they vied to play thousands of kinds of musical instruments, All because of the Buddha's divine power, the sounds together made these words: 'His demeanor is incomparably serene and peaceful, able to tame the untamable, worthy of the world's offerings, He has transcended all realms of existence, yet walks in the world, expounding the wondrous Dharma. Although he manifests countless forms, he knows that each form is without inherent existence, Skillfully using words to explain all dharmas, yet not clinging to the appearance of words and sounds. He goes to hundreds of thousands of lands, offering the best offerings to the Buddha, His wisdom is free and unattached, not giving rise to the thought of 'this is my Buddha-land'. Although he diligently teaches all beings, he has no sense of 'self' or 'other'; Although he has cultivated vast good deeds, he does not cling to good dharmas. Because he sees that in all realms of existence, the fires of greed, hatred, and delusion are constantly blazing, He is completely free from all thoughts and notions, and he generates the power of great compassion and diligence.' All the heavenly beings and heavenly maidens, after making various offerings and praises, All remained silent at the same time, gazing at the honored one, wishing to hear the Dharma. Then, Bodhisattva Liberation Moon again requested, 'These great assemblies have pure minds, The various aspects of practice in the seventh stage (Far-Going Stage), we wish that the Buddha's son would explain them for us!' At that time, Bodhisattva Vajragarbha (Diamond Womb) said to Bodhisattva Liberation Moon: 'Buddha's son! When a Bodhisattva Mahasattva (great Bodhisattva) has completed the practices of the sixth stage (Manifestation Stage), and wishes to enter the seventh stage (Far-Going Stage), he should cultivate ten kinds of expedient wisdom to initiate the supreme path. What are the ten? They are: Although he is skilled in cultivating the samadhis (meditative states) of emptiness, signlessness, and wishlessness, his compassion does not abandon sentient beings; although he has attained the equality of all Buddhas' dharmas, he delights in constantly making offerings to the Buddhas; although he has entered the gate of wisdom that contemplates emptiness, he diligently accumulates merits; although he has distanced himself from the three realms (desire realm, form realm, formless realm), he
莊嚴三界；雖畢竟寂滅諸煩惱焰，而能為一切眾生起滅貪、瞋、癡煩惱焰；雖知諸法如幻、如夢、如影、如響、如焰、如化、如水中月、如鏡中像、自性無二，而隨心作業無量差別；雖知一切國土猶如虛空，而能以清凈妙行莊嚴佛土；雖知諸佛法身本性無身，而以相好莊嚴其身；雖知諸佛音聲性空寂滅不可言說，而能隨一切眾生出種種差別清凈音聲；雖隨諸佛了知三世唯是一念，而隨眾生意解分別，以種種相、種種時、種種劫數而修諸行。菩薩以如是十種方便慧起殊勝行，從第六地入第七地；入已，此行常現在前，名為：住第七遠行地。
「佛子！菩薩摩訶薩住此第七地已，入無量眾生界，入無量諸佛教化眾生業，入無量世界網，入無量諸佛清凈國土，入無量種種差別法，入無量諸佛現覺智，入無量劫數，入無量諸佛覺了三世智，入無量眾生差別信解，入無量諸佛示現種種名色身，入無量眾生欲樂諸根差別，入無量諸佛語言音聲令眾生歡喜，入無量眾生種種心行，入無量諸佛了知廣大智，入無量聲聞乘信解，入無量諸佛說智道令信解，入無量辟支佛所成就，入無量諸佛說甚深智慧門令趣入，入無量諸菩薩方便行，入無量諸佛所說大乘整合事令菩薩得入。此菩薩作是念：『如是無量如來境界，乃至於百千億那由他
【現代漢語翻譯】 現代漢語譯本 莊嚴三界（欲界、色界、無色界）；雖然究竟寂滅了所有煩惱的火焰，卻能為一切眾生生起貪、瞋、癡煩惱的火焰；雖然知道一切法如幻、如夢、如影、如響、如焰、如化、如水中月、如鏡中像，自性沒有差別，卻能隨心造作無量的差別；雖然知道一切國土猶如虛空，卻能以清凈微妙的修行莊嚴佛土；雖然知道諸佛的法身本性無身，卻能以相好莊嚴其身；雖然知道諸佛的音聲本性空寂滅，不可言說，卻能隨一切眾生髮出種種差別清凈的音聲；雖然隨諸佛了知三世只是一念，卻能隨眾生的理解分別，以種種相、種種時、種種劫數來修行。菩薩以這樣的十種方便智慧生起殊勝的修行，從第六地進入第七地；進入之後，這種修行常常顯現在前，稱為：安住第七遠行地。 『佛子！菩薩摩訶薩安住在這第七地之後，進入無量眾生界，進入無量諸佛教化眾生的事業，進入無量世界網，進入無量諸佛清凈的國土，進入無量種種差別的法，進入無量諸佛現證的智慧，進入無量劫數，進入無量諸佛覺悟的三世智慧，進入無量眾生不同的信解，進入無量諸佛示現的種種名色身，進入無量眾生欲樂和根性的差別，進入無量諸佛的語言音聲使眾生歡喜，進入無量眾生種種的心行，進入無量諸佛了知的廣大智慧，進入無量聲聞乘的信解，進入無量諸佛所說的智慧之道使眾生信解，進入無量辟支佛所成就的境界，進入無量諸佛所說的甚深智慧之門使眾生趣入，進入無量諸菩薩的方便修行，進入無量諸佛所說的大乘整合之事使菩薩得以進入。』這位菩薩這樣想：『像這樣無量如來的境界，乃至百千億那由他（數量單位，表示極大的數目）
【English Translation】 English version Adorning the Three Realms (the desire realm, the form realm, and the formless realm); although ultimately extinguishing the flames of all afflictions, yet able to ignite the flames of greed, hatred, and delusion for all sentient beings; although knowing that all dharmas are like illusions, dreams, shadows, echoes, flames, transformations, the moon in water, and images in a mirror, with no inherent difference in nature, yet able to create limitless differences according to one's mind; although knowing that all lands are like empty space, yet able to adorn the Buddha lands with pure and wondrous practices; although knowing that the Dharma body of all Buddhas is inherently without a body, yet able to adorn their bodies with excellent marks and characteristics; although knowing that the voices of all Buddhas are inherently empty and silent, beyond description, yet able to emit various distinct and pure sounds according to all sentient beings; although following all Buddhas in understanding that the three times are but a single thought, yet able to follow the understanding and distinctions of sentient beings, practicing various deeds with various forms, various times, and various eons. Bodhisattvas, with these ten kinds of expedient wisdom, initiate superior practices, entering the seventh stage from the sixth stage; having entered, these practices are constantly present, and this is called: residing in the seventh stage of Far-Going. 『Buddha-child! After Bodhisattva Mahasattvas reside in this seventh stage, they enter limitless realms of sentient beings, enter limitless activities of Buddhas teaching sentient beings, enter limitless world-nets, enter limitless pure lands of Buddhas, enter limitless various distinct dharmas, enter limitless wisdom of Buddhas' present realization, enter limitless eons, enter limitless wisdom of Buddhas' enlightenment of the three times, enter limitless different beliefs and understandings of sentient beings, enter limitless various forms and bodies manifested by Buddhas, enter limitless differences in the desires and faculties of sentient beings, enter limitless languages and sounds of Buddhas that delight sentient beings, enter limitless various mental activities of sentient beings, enter limitless vast wisdom known by Buddhas, enter limitless beliefs and understandings of the Hearer Vehicle, enter limitless paths of wisdom spoken by Buddhas that lead to understanding, enter limitless realms achieved by Pratyekabuddhas, enter limitless profound wisdom gates spoken by Buddhas that lead to entry, enter limitless expedient practices of Bodhisattvas, enter limitless great vehicle integrated matters spoken by Buddhas that allow Bodhisattvas to enter.』 This Bodhisattva thinks: 『Such limitless realms of the Tathagatas, even up to hundreds of thousands of billions of nayutas (a unit of number, indicating an extremely large number)
劫不能得知，我悉應以無功用無分別心成就圓滿。』
「佛子！此菩薩以深智慧如是觀察，常勤修習方便慧起殊勝道，安住不動，無有一念休息廢舍；行、住、坐、臥乃至睡夢，未曾暫與蓋障相應，常不捨于如是想念。此菩薩于唸唸中，常能具足十波羅蜜。何以故？唸唸皆以大悲為首，修行佛法，向佛智故。所有善根，為求佛智，施與眾生，是名：檀那波羅蜜；能滅一切諸煩惱熱，是名：尸羅波羅蜜；慈悲為首，不損眾生，是名：羼提波羅蜜；求勝善法，無有厭足，是名：毗梨耶波羅蜜；一切智道常現在前，未嘗散亂，是名：禪那波羅蜜；能忍諸法無生無滅，是名：般若波羅蜜；能出生無量智，是名：方便波羅蜜；能求上上勝智，是名：愿波羅蜜；一切異論及諸魔眾無能沮壞，是名：力波羅蜜；如實了知一切法，是名：智波羅蜜。佛子！此十波羅蜜，菩薩于唸唸中皆得具足；如是，四攝、四持、三十七品、三解脫門，略說乃至一切菩提分法，于唸唸中皆悉圓滿。」
爾時，解脫月菩薩問金剛藏菩薩言：「佛子！菩薩但於此第七地中滿足一切菩提分法，為諸地中亦能滿足？」
金剛藏菩薩言：「佛子！菩薩於十地中皆能滿足菩提分法，然第七地最為殊勝。何以故？此第七地功用行滿，得入智慧自在行
【現代漢語翻譯】 現代漢語譯本：'劫數無法知曉，我應當以無功用、無分別的心成就圓滿。' 『佛子！這位菩薩以深邃的智慧如此觀察，常常勤奮修習方便智慧，生起殊勝的道，安住不動，沒有一念休息或廢棄；行走、站立、坐著、躺臥，乃至睡夢中，都不曾暫時與蓋障相應，常常不捨棄這樣的念頭。這位菩薩在每一個念頭中，都能具足十波羅蜜（十種到達彼岸的方法）。為什麼呢？因為每一個念頭都以大悲心為首，修行佛法，趨向佛的智慧。所有善根，爲了求得佛的智慧，施與眾生，這叫做：檀那波羅蜜（佈施的到達彼岸）；能夠滅除一切煩惱的熱惱，這叫做：尸羅波羅蜜（持戒的到達彼岸）；以慈悲為首，不損害眾生，這叫做：羼提波羅蜜（忍辱的到達彼岸）；追求殊勝的善法，沒有厭倦滿足，這叫做：毗梨耶波羅蜜（精進的到達彼岸）；一切智慧之道常常在眼前顯現，不曾散亂，這叫做：禪那波羅蜜（禪定的到達彼岸）；能夠忍受諸法無生無滅，這叫做：般若波羅蜜（智慧的到達彼岸）；能夠出生無量的智慧，這叫做：方便波羅蜜（方便的到達彼岸）；能夠追求至高無上的殊勝智慧，這叫做：愿波羅蜜（願力的到達彼岸）；一切異端邪說以及各種魔眾都不能夠破壞，這叫做：力波羅蜜（力量的到達彼岸）；如實了知一切法，這叫做：智波羅蜜（智慧的到達彼岸）。佛子！這十波羅蜜，菩薩在每一個念頭中都能夠具足；像這樣，四攝（四種攝取眾生的方法）、四持（四種堅持的原則）、三十七品（三十七種修行的方法）、三解脫門（三種解脫的法門），簡略地說乃至一切菩提分法（所有有助於覺悟的方法），在每一個念頭中都完全圓滿。』 這時，解脫月菩薩問金剛藏菩薩說：『佛子！菩薩只是在這第七地中滿足一切菩提分法，還是在其他各地上也能滿足？』 金剛藏菩薩說：『佛子！菩薩在十地中都能滿足菩提分法，然而第七地最為殊勝。為什麼呢？因為這第七地功用行圓滿，得以進入智慧自在的修行。'
【English Translation】 English version: 'Kalpas cannot be known; I should accomplish perfection with a mind of no effort and no discrimination.' 'Buddha-son! This Bodhisattva observes with profound wisdom in this way, constantly diligently cultivates skillful means and wisdom, gives rise to the supreme path, abides without moving, without a single thought of rest or abandonment; walking, standing, sitting, lying down, and even in dreams, never temporarily corresponds with hindrances, and constantly does not abandon such thoughts. This Bodhisattva, in every thought, is always able to possess the ten Paramitas (ten perfections). Why? Because every thought is headed by great compassion, practicing the Buddha's teachings, and moving towards the Buddha's wisdom. All good roots, in order to seek the Buddha's wisdom, are given to sentient beings; this is called: Dana Paramita (perfection of giving); being able to extinguish all the heat of afflictions, this is called: Sila Paramita (perfection of morality); headed by compassion, not harming sentient beings, this is called: Ksanti Paramita (perfection of patience); seeking supreme good dharmas, without weariness or satisfaction, this is called: Virya Paramita (perfection of diligence); the path of all wisdom is always present, never scattered, this is called: Dhyana Paramita (perfection of meditation); being able to endure the non-arising and non-ceasing of all dharmas, this is called: Prajna Paramita (perfection of wisdom); being able to give birth to immeasurable wisdom, this is called: Upaya Paramita (perfection of skillful means); being able to seek the supreme and unsurpassed wisdom, this is called: Pranidhana Paramita (perfection of vows); all heterodox views and all demonic hosts are unable to destroy, this is called: Bala Paramita (perfection of power); truly knowing all dharmas, this is called: Jnana Paramita (perfection of knowledge). Buddha-son! These ten Paramitas, the Bodhisattva is able to possess in every thought; in this way, the four Sangrahas (four means of gathering beings), the four Dharanis (four supports), the thirty-seven Bodhipaksika-dharmas (thirty-seven factors of enlightenment), the three Vimoksha-mukhas (three doors of liberation), briefly speaking, even all the Bodhi-anga-dharmas (all the factors of enlightenment), are completely perfected in every thought.' At that time, Bodhisattva Vimukti-candra asked Bodhisattva Vajragarbha, 'Buddha-son! Does the Bodhisattva only fulfill all the Bodhi-anga-dharmas in this seventh Bhumi, or can they also be fulfilled in the other Bhumis?' Bodhisattva Vajragarbha said, 'Buddha-son! The Bodhisattva can fulfill the Bodhi-anga-dharmas in all ten Bhumis, but the seventh Bhumi is the most supreme. Why? Because in this seventh Bhumi, the practice of effort is complete, and one is able to enter the practice of wisdom and freedom.'
故。佛子！菩薩于初地中，緣一切佛法愿求故，滿足菩提分法；第二地離心垢故，第三地愿轉增長得法光明故，第四地入道故，第五地順世所作故，第六地入甚深法門故，第七地起一切佛法故，皆亦滿足菩提分法。何以故？菩薩從初地乃至第七地，成就智功用分。以此力故，從第八地乃至第十地，無功用行皆悉成就。佛子！譬如有二世界，一處雜染，一處純凈，是二中間難可得過，唯除菩薩有大方便神通願力。佛子！菩薩諸地亦復如是，有雜染行，有清凈行，是二中間難可得過，唯除菩薩有大願力方便智慧乃能得過。」
解脫月菩薩言：「佛子！此七地菩薩，為是染行？為是凈行？」
金剛藏菩薩言：
「佛子！從初地至七地，所行諸行皆舍離煩惱業，以迴向無上菩提故，分得平等道故，然未名為超煩惱行。佛子！譬如轉輪聖王乘天象寶游四天下，知有貧窮困苦之人，而不為彼眾患所染，然未名為超過人位；若舍王身，生於梵世，乘天宮殿，見千世界，游千世界，示現梵天光明威德，爾乃名為超過人位。佛子！菩薩亦復如是，始從初地至於七地，乘波羅蜜乘遊行世間，知諸世間煩惱過患，以乘正道故，不為煩惱過失所染，然未名為超煩惱行；若舍一切有功用行，從第七地入第八地，乘菩薩清凈乘游
【現代漢語翻譯】 現代漢語譯本：所以，佛子！菩薩在初地中，因為愿求一切佛法，所以能圓滿菩提分法；在第二地因為遠離心垢，所以能圓滿菩提分法；在第三地因為願力增長而得到法光明，所以能圓滿菩提分法；在第四地因為進入道，所以能圓滿菩提分法；在第五地因為順應世間所作，所以能圓滿菩提分法；在第六地因為進入甚深法門，所以能圓滿菩提分法；在第七地因為發起一切佛法，所以也能圓滿菩提分法。為什麼呢？菩薩從初地乃至第七地，成就了智慧功用的部分。憑藉這種力量，從第八地乃至第十地，無功用行都能全部成就。佛子！譬如有兩個世界，一個地方是雜染的，一個地方是純凈的，這兩個中間很難跨越，只有菩薩有大方便神通願力才能跨越。佛子！菩薩的各個地也是這樣，有雜染的修行，有清凈的修行，這兩個中間很難跨越，只有菩薩有大願力、方便智慧才能跨越。
解脫月菩薩問：『佛子！這七地菩薩，是屬於染污的修行呢？還是屬於清凈的修行呢？』
金剛藏菩薩回答說：
『佛子！從初地到七地，所修行的各種行為都舍離了煩惱業，因為迴向無上菩提，所以分得了平等之道，但還不能稱為超越煩惱的修行。佛子！譬如轉輪聖王乘坐天象寶座遊歷四天下，知道有貧窮困苦的人，但不會被他們的痛苦所污染，但還不能稱為超越人的地位；如果捨棄王身，生到梵天世界，乘坐天宮殿，見到千個世界，遊歷千個世界，示現梵天的光明威德，才能稱為超越人的地位。佛子！菩薩也是這樣，從初地到七地，乘坐波羅蜜（到達彼岸的方法）的乘具進入世間，知道世間煩惱的過患，因為乘坐正道，所以不會被煩惱過失所污染，但還不能稱為超越煩惱的修行；如果捨棄一切有功用的修行，從第七地進入第八地，乘坐菩薩清凈的乘具遊歷
【English Translation】 English version: Therefore, O son of Buddha! In the first Bhumi (ground or stage), Bodhisattvas, because of their aspiration for all Buddha-dharmas, fulfill the Bodhi-part-dharmas (factors of enlightenment); in the second Bhumi, because they are free from mental defilements, they fulfill the Bodhi-part-dharmas; in the third Bhumi, because their aspiration grows and they attain the light of Dharma, they fulfill the Bodhi-part-dharmas; in the fourth Bhumi, because they enter the path, they fulfill the Bodhi-part-dharmas; in the fifth Bhumi, because they accord with worldly actions, they fulfill the Bodhi-part-dharmas; in the sixth Bhumi, because they enter the profound Dharma-gate, they fulfill the Bodhi-part-dharmas; in the seventh Bhumi, because they initiate all Buddha-dharmas, they also fulfill the Bodhi-part-dharmas. Why is this so? Bodhisattvas, from the first Bhumi to the seventh Bhumi, accomplish the function of wisdom. By this power, from the eighth Bhumi to the tenth Bhumi, all effortless actions are accomplished. O son of Buddha! It is like there are two worlds, one place is defiled, and one place is pure. It is difficult to cross between these two, except for Bodhisattvas who have great skillful means, supernatural powers, and the power of aspiration. O son of Buddha! The Bhumis of Bodhisattvas are also like this, there are defiled practices and pure practices. It is difficult to cross between these two, except for Bodhisattvas who have great power of aspiration, skillful means, and wisdom, they can cross over.』
Bodhisattva Vimoksha-chandra (Moon of Liberation) said: 『O son of Buddha! Are the Bodhisattvas of these seven Bhumis practicing defiled actions or pure actions?』
Bodhisattva Vajragarbha (Diamond Womb) said:
『O son of Buddha! From the first Bhumi to the seventh Bhumi, all the practices they perform are abandoning the karma of afflictions. Because they dedicate their merit to unsurpassed Bodhi, they obtain a share of the equal path, but they are not yet called practices that transcend afflictions. O son of Buddha! It is like a Chakravartin (wheel-turning king) riding a celestial elephant and traveling throughout the four continents, knowing there are poor and suffering people, but not being defiled by their suffering, yet he is not called someone who has transcended the human realm. If he abandons his royal body and is born in the Brahma world, riding a celestial palace, seeing a thousand worlds, traveling through a thousand worlds, and manifesting the light and majestic power of Brahma, then he is called someone who has transcended the human realm. O son of Buddha! Bodhisattvas are also like this, from the first Bhumi to the seventh Bhumi, riding the vehicle of Paramitas (perfections) entering the world, knowing the faults and sufferings of worldly afflictions, because they are riding the right path, they are not defiled by the faults of afflictions, but they are not yet called practices that transcend afflictions. If they abandon all intentional practices, from the seventh Bhumi they enter the eighth Bhumi, riding the pure vehicle of Bodhisattvas, traveling
行世間，知煩惱過失不為所染，爾乃名為超煩惱行，以得一切盡超過故。佛子！此第七地菩薩盡超過多貪等諸煩惱眾住此地，不名有煩惱者，不名無煩惱者。何以故？一切煩惱不現行故，不名有者；求如來智心未滿故，不名無者。
「佛子！菩薩住此第七地，以深凈心，成就身業，成就語業，成就意業。所有一切不善業道——如來所訶，皆已舍離；一切善業——如來所贊，常善修行。世間所有經書、技術，如五地中說，皆自然而行，不假功用。此菩薩於三千大千世界中為大明師，唯除如來及八地已上其餘菩薩，深心妙行無與等者，諸禪三昧、三摩缽底、神通解脫皆得現前。然是修成，非如八地報得成就。此地菩薩于唸唸中具足修習方便智力及一切菩提分法，轉勝圓滿。
「佛子！菩薩住此地，入菩薩善觀擇三昧、善擇義三昧、最勝慧三昧、分別義藏三昧、如實分別義三昧、善住堅固根三昧、智慧神通門三昧、法界業三昧、如來勝利三昧、種種義藏生死涅槃門三昧，入如是等具足大智神通門百萬三昧，凈治此地。是菩薩得此三昧，善治凈方便慧故，大悲力故，超過二乘地，得觀察智慧地。
「佛子！菩薩住此地，善凈無量身業無相行，善凈無量語業無相行，善凈無量意業無相行故，得無生法忍光明。
【現代漢語翻譯】 現代漢語譯本：在世間行走，知道煩惱的過失而不被污染，這才能稱為超越煩惱的修行，因為已經完全超越了一切煩惱。佛子！這第七地菩薩完全超越了諸如貪婪等各種煩惱，安住於此地，不能說是有煩惱的人，也不能說是沒有煩惱的人。為什麼呢？因為一切煩惱都不再現行，所以不能說是有煩惱；因為追求如來智慧的心願尚未圓滿，所以不能說是沒有煩惱。 佛子！菩薩安住于這第七地，以深凈的心，成就身業，成就語業，成就意業。所有一切不善的業道——如來所呵斥的，都已捨棄；一切善的業道——如來所讚歎的，常常善加修行。世間所有經書、技術，如同在第五地中所說的那樣，都能自然而行，不需要刻意努力。這位菩薩在三千大千世界中是偉大的導師，除了如來和八地以上的其他菩薩，其深妙的修行無人能及，各種禪定、三昧、三摩缽底、神通解脫都能現前。然而這些是修習而成的，不像八地那樣是報得的成就。此地菩薩在每一個念頭中都具足修習方便智力以及一切菩提分法，轉為更加殊勝圓滿。 佛子！菩薩安住於此地，進入菩薩善觀擇三昧（善於觀察選擇的三昧）、善擇義三昧（善於選擇意義的三昧）、最勝慧三昧（最殊勝智慧的三昧）、分別義藏三昧（分別意義寶藏的三昧）、如實分別義三昧（如實分別意義的三昧）、善住堅固根三昧（善於安住于堅固根的三昧）、智慧神通門三昧（智慧神通之門的三昧）、法界業三昧（法界業的三昧）、如來勝利三昧（如來勝利的三昧）、種種義藏生死涅槃門三昧（種種意義寶藏、生死涅槃之門的三昧），進入這樣具足大智神通門的百萬三昧，清凈此地。這位菩薩得到這些三昧，因為善於治理清凈方便智慧，因為大悲的力量，超越了二乘地，得到觀察智慧地。 佛子！菩薩安住於此地，善於清凈無量身業的無相修行，善於清凈無量語業的無相修行，善於清凈無量意業的無相修行，因此得到無生法忍的光明。
【English Translation】 English version: Walking in the world, knowing the faults of afflictions without being tainted by them, this is called the practice of transcending afflictions, because one has completely transcended all afflictions. Child of Buddha! This Bodhisattva of the seventh ground completely transcends various afflictions such as greed, and dwells in this ground. One cannot be called a person with afflictions, nor can one be called a person without afflictions. Why? Because all afflictions no longer manifest, so one cannot be said to have afflictions; because the aspiration to seek the wisdom of the Tathagata is not yet fulfilled, so one cannot be said to be without afflictions. Child of Buddha! The Bodhisattva dwelling in this seventh ground, with a deeply pure mind, accomplishes bodily karma, accomplishes verbal karma, and accomplishes mental karma. All unwholesome karmic paths—those that the Tathagata has condemned—have been abandoned; all wholesome karmic paths—those that the Tathagata has praised—are constantly practiced well. All worldly scriptures and skills, as described in the fifth ground, are naturally performed without deliberate effort. This Bodhisattva is a great teacher in the three thousand great thousand worlds. Except for the Tathagata and other Bodhisattvas above the eighth ground, no one can match their profound and wonderful practice. Various dhyanas, samadhis, samapattis, and supernatural liberations can all manifest. However, these are achieved through cultivation, unlike the achievements of the eighth ground, which are attained as a result of past karma. The Bodhisattva of this ground, in every thought, fully cultivates the power of expedient wisdom and all the factors of enlightenment, transforming them into something more excellent and complete. Child of Buddha! The Bodhisattva dwelling in this ground enters the Bodhisattva's Samadhi of Good Observation and Selection (samadhi of good observation and selection), Samadhi of Good Selection of Meaning (samadhi of good selection of meaning), Samadhi of Supreme Wisdom (samadhi of supreme wisdom), Samadhi of Distinguishing the Treasury of Meaning (samadhi of distinguishing the treasury of meaning), Samadhi of Truly Distinguishing Meaning (samadhi of truly distinguishing meaning), Samadhi of Good Abiding in Firm Roots (samadhi of good abiding in firm roots), Samadhi of the Gate of Wisdom and Supernatural Powers (samadhi of the gate of wisdom and supernatural powers), Samadhi of the Karma of the Dharma Realm (samadhi of the karma of the dharma realm), Samadhi of the Victory of the Tathagata (samadhi of the victory of the Tathagata), Samadhi of the Gate of Various Treasuries of Meaning, Birth and Death, and Nirvana (samadhi of the gate of various treasuries of meaning, birth and death, and nirvana), entering such millions of samadhis that are complete with great wisdom and supernatural powers, purifying this ground. This Bodhisattva, having attained these samadhis, because of being skilled in managing pure expedient wisdom, and because of the power of great compassion, transcends the ground of the two vehicles and attains the ground of observing wisdom. Child of Buddha! The Bodhisattva dwelling in this ground, being skilled in purifying the formless practice of immeasurable bodily karma, skilled in purifying the formless practice of immeasurable verbal karma, and skilled in purifying the formless practice of immeasurable mental karma, therefore attains the light of the forbearance of the non-arising of dharmas.
」
解脫月菩薩言：「佛子！菩薩從初地來所有無量身、語、意業，豈不超過二乘耶？」
金剛藏菩薩言：「佛子！彼悉超過，然但以愿求諸佛法故，非是自智觀察之力；今第七地自智力故，一切二乘所不能及。譬如王子，生在王家，王后所生，具足王相，生已即勝一切臣眾，但以王力，非是自力；若身長大，藝業悉成，乃以自力超過一切。菩薩摩訶薩亦復如是，初發心時，以志求大法故，超過一切聲聞、獨覺；今住此地，以自所行智慧力故，出過一切二乘之上。佛子！菩薩住此第七地，得甚深遠離無行、常行身語意業，勤求上道而不捨離，是故菩薩雖行實際而不作證。」
解脫月菩薩言：「佛子！菩薩從何地來，能入滅定？」
金剛藏菩薩言：
「佛子！菩薩從第六地來，能入滅定。今住此地，能唸唸入，亦唸唸起，而不作證。故此菩薩名為：成就不可思議身、語、意業，行於實際而不作證。譬如有人乘船入海，以善巧力不遭水難；此地菩薩亦復如是，乘波羅蜜船行實際海，以願力故而不證滅。
「佛子！此菩薩得如是三昧智力，以大方便，雖示現生死，而恒住涅槃；雖眷屬圍繞，而常樂遠離；雖以願力三界受生，而不為世法所染；雖常寂滅，以方便力而還熾然，雖然不燒；
【現代漢語翻譯】 現代漢語譯本 解脫月菩薩說：『佛子！菩薩從初地開始所產生的無量身、語、意業，難道不超越二乘嗎？』 金剛藏菩薩說：『佛子！那些都超越了，但只是因為發願求取諸佛的法，而不是依靠自己智慧觀察的力量；現在第七地是依靠自己智慧的力量，一切二乘都不能相比。譬如王子，出生在王家，是王后所生，具備王者的相貌，出生后就勝過一切臣子，但這只是依靠王的力量，而不是他自己的力量；如果他長大成人，技藝都已掌握，才能依靠自己的力量超越一切。菩薩摩訶薩也是這樣，最初發心時，因為立志求取大法，就超越了一切聲聞、獨覺；現在安住在這個第七地，依靠自己所修行的智慧力量，超越了一切二乘之上。佛子！菩薩安住在這個第七地，獲得甚深的遠離無行、常行身語意業，勤奮求取上道而不捨離，因此菩薩雖然修行實際，卻不證入涅槃。』 解脫月菩薩說：『佛子！菩薩從哪個地開始，能夠進入滅盡定？』 金剛藏菩薩說：『佛子！菩薩從第六地開始，能夠進入滅盡定。現在安住在這個第七地，能夠唸唸進入，也念念出定，但不證入涅槃。所以這位菩薩被稱為：成就不可思議的身、語、意業，修行實際而不證入涅槃。譬如有人乘船入海，依靠巧妙的技巧不遭遇水難；這個地的菩薩也是這樣，乘坐波羅蜜的船航行在實際之海，因為願力的緣故而不證入滅。』 『佛子！這位菩薩獲得這樣的三昧智慧力量，以大方便，雖然示現生死，卻恒常安住于涅槃；雖然被眷屬圍繞，卻常常喜愛遠離；雖然以願力在三界受生，卻不被世俗的法則所污染；雖然常常寂滅，卻以方便的力量而重新熾盛，雖然熾盛卻不被燒燬。』
【English Translation】 English version Bodhisattva 'Liberation Moon' said: 'Buddha-son! The immeasurable deeds of body, speech, and mind that a Bodhisattva generates from the first ground onwards, do they not surpass those of the Two Vehicles?' Bodhisattva 'Vajra Treasury' said: 'Buddha-son! They all surpass, but it is only because of their vows to seek the Buddhas' Dharma, not through the power of their own wisdom and observation. Now, at the seventh ground, it is through the power of their own wisdom that they surpass all that the Two Vehicles can achieve. It is like a prince, born into a royal family, born of the queen, possessing the marks of a king, who, from birth, surpasses all the ministers, but this is due to the power of the king, not his own. If he grows up and masters all the arts, then he surpasses all through his own power. The Bodhisattva Mahasattva is also like this. When they first generate the aspiration, because of their determination to seek the great Dharma, they surpass all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Now, abiding in this seventh ground, through the power of their own practiced wisdom, they surpass all those of the Two Vehicles. Buddha-son! A Bodhisattva abiding in this seventh ground attains profound detachment from non-action, and constantly engages in deeds of body, speech, and mind, diligently seeking the supreme path without abandoning it. Therefore, although the Bodhisattva practices reality, they do not realize it.' Bodhisattva 'Liberation Moon' said: 'Buddha-son! From which ground does a Bodhisattva become capable of entering the cessation attainment?' Bodhisattva 'Vajra Treasury' said: 'Buddha-son! A Bodhisattva from the sixth ground onwards is capable of entering the cessation attainment. Now, abiding in this seventh ground, they can enter it and arise from it in every moment, but they do not realize it. Therefore, this Bodhisattva is called: one who has accomplished inconceivable deeds of body, speech, and mind, practicing reality without realizing it. It is like a person who enters the sea by boat, and through skillful means does not encounter the dangers of water. The Bodhisattva of this ground is also like this, sailing the sea of reality on the boat of Paramita (Perfection), and because of their vows, they do not realize cessation.' 'Buddha-son! This Bodhisattva attains such power of Samadhi (Concentration) and wisdom, and through great skillful means, although they manifest birth and death, they constantly abide in Nirvana; although surrounded by their retinue, they always delight in detachment; although they take birth in the three realms through their vows, they are not defiled by worldly laws; although they are constantly in quiescence, they become ablaze again through the power of skillful means, and although ablaze, they are not consumed.'
雖隨順佛智，而示入聲聞、辟支佛地；雖得佛境界藏，而示住魔境界；雖超魔道，而現行魔法；雖示同外道行，而不捨佛法；雖示隨順一切世間，而常行一切出世間法；所有一切莊嚴之事，出過一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人、帝釋、梵王、四天王等之所有者，而不捨離樂法之心。
「佛子！菩薩成就如是智慧，住遠行地，以願力故，得見多佛。所謂：見多百佛，乃至見多百千億那由他佛。于彼佛所，以廣大心、增勝心，供養恭敬，尊重讚歎，衣服、飲食、臥具、醫藥，一切資生悉以奉施，亦以供養一切眾僧，以此善根迴向阿耨多羅三藐三菩提。復于佛所恭敬聽法，聞已受持，獲如實三昧智慧光明，隨順修行。于諸佛所護持正法，常為如來之所贊喜，一切二乘所有問難無能退屈，利益眾生，法忍清凈。如是經無量百千億那由他劫，所有善根轉更增勝。譬如真金，以眾妙寶間錯莊嚴，轉更增勝，倍益光明，余莊嚴具所不能及；菩薩住此第七地所有善根亦復如是，以方便慧力轉更明凈，非是二乘之所能及。佛子！譬如日光，星月等光無能及者，閻浮提地所有泥潦悉能幹竭；此遠行地菩薩亦復如是，一切二乘無有能及，悉能幹竭一切眾生諸惑泥潦。此菩薩，十波羅蜜中，方
【現代漢語翻譯】 現代漢語譯本：雖然隨順佛的智慧，卻示現進入聲聞（聽聞佛法而悟道者）、辟支佛（不依師教，自悟自證者）的境界；雖然得到佛的境界寶藏，卻示現安住于魔的境界；雖然超越了魔道，卻示現施行魔法；雖然示現與外道相同的行為，卻不捨棄佛法；雖然示現隨順一切世間，卻常常修行一切出世間的法；所有一切莊嚴的事物，超過一切天、龍、夜叉（能飛行空中的鬼神）、乾闥婆（天上的樂神）、阿修羅（好戰的鬼神）、迦樓羅（金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人以及非人、帝釋（天神之王）、梵王（色界天之主）、四天王（守護四方的天神）等所有的一切，卻不捨離喜愛佛法的心。 佛子！菩薩成就這樣的智慧，安住于遠行地（菩薩修行階位中的第七地），因為願力的緣故，得以見到許多佛。所謂：見到幾百位佛，乃至見到幾百千億那由他（極大的數量單位）佛。在那些佛的處所，以廣大的心、增上的心，供養恭敬，尊重讚歎，衣服、飲食、臥具、醫藥，一切生活所需都奉獻佈施，也用以供養一切僧眾，以此善根迴向阿耨多羅三藐三菩提（無上正等正覺）。又在佛的處所恭敬聽聞佛法，聽聞後接受並持守，獲得如實的三昧（禪定）智慧光明，隨順修行。在諸佛的處所護持正法，常常為如來所讚歎歡喜，一切二乘（聲聞、緣覺）的所有問難都不能使他退縮，利益眾生，法忍清凈。這樣經過無量百千億那由他劫，所有的善根更加增長殊勝。譬如真金，用各種美妙的寶物鑲嵌裝飾，更加增長殊勝，倍增光明，其他的裝飾品都不能相比；菩薩安住于這第七地所有的善根也是這樣，用方便智慧的力量更加明凈，不是二乘所能比擬的。佛子！譬如日光，星月等光都不能相比，閻浮提（我們所居住的世界）的所有泥濘都能曬乾；這遠行地的菩薩也是這樣，一切二乘都不能相比，能夠曬乾一切眾生諸惑的泥濘。這位菩薩，在十波羅蜜（菩薩修行的十種方法）中，
【English Translation】 English version: Although they accord with the wisdom of the Buddha, they demonstrate entering the stages of Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own); although they have attained the treasury of the Buddha's realm, they demonstrate dwelling in the realm of Māra; although they have transcended the path of Māra, they manifest performing magical acts; although they demonstrate conduct similar to that of non-Buddhists, they do not abandon the Buddha's Dharma; although they demonstrate conforming to all worldly ways, they constantly practice all supramundane Dharmas; all things of adornment, surpassing all those of gods, dragons, Yakṣas (sky-dwelling demons), Gandharvas (celestial musicians), Asuras (demigods), Garuḍas (mythical birds), Kiṃnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, Indra (king of the gods), Brahmā (creator god), the Four Heavenly Kings, and all others, yet they do not abandon their delight in the Dharma. O sons of the Buddha! Bodhisattvas who have attained such wisdom, dwelling in the Far-Going Ground (the seventh stage of a Bodhisattva's path), through the power of their vows, are able to see many Buddhas. That is to say, they see hundreds of Buddhas, even hundreds of thousands of billions of nayutas (a large number) of Buddhas. In the presence of those Buddhas, with a vast mind and an enhanced mind, they make offerings, pay respects, honor, and praise them, offering clothing, food, bedding, medicine, and all necessities, and also make offerings to all the Sangha. With these roots of goodness, they dedicate them towards Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Furthermore, in the presence of the Buddhas, they respectfully listen to the Dharma, and having heard it, they receive and uphold it, obtaining the light of true Samadhi (meditative absorption) wisdom, and practice accordingly. In the presence of all the Buddhas, they protect the true Dharma, and are constantly praised and delighted by the Tathāgatas. All questions and challenges from the two vehicles (Śrāvakas and Pratyekabuddhas) cannot cause them to retreat. They benefit sentient beings, and their forbearance of the Dharma is pure. Having passed through countless hundreds of thousands of billions of nayutas of kalpas (eons), all their roots of goodness become even more enhanced. Just as pure gold, when adorned with various exquisite jewels, becomes even more enhanced, doubling its brilliance, and cannot be matched by other ornaments, so too are the roots of goodness of a Bodhisattva dwelling in this seventh ground. Through the power of skillful means and wisdom, they become even more clear and pure, and cannot be matched by the two vehicles. O sons of the Buddha! Just as the light of the sun cannot be matched by the light of the stars and moon, and can dry up all the mud and puddles on the Jambudvipa (the world we live in), so too is the Bodhisattva of this Far-Going Ground. They cannot be matched by the two vehicles, and are able to dry up all the mud and puddles of delusion of all sentient beings. This Bodhisattva, among the ten pāramitās (perfections),
便波羅蜜偏多；余非不行，但隨力隨分。
「佛子！是名：略說菩薩摩訶薩第七遠行地。菩薩住此地，多作自在天王，善為眾生說證智法，令其證入。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝，乃至為一切智智依止者。』此菩薩若發勤精進，於一念頃，得百千億那由他三昧，乃至示現百千億那由他菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣此義而說頌曰：
「第一義智三昧道， 六地修行心滿足， 即時成就方便慧， 菩薩以此入七地。 雖明三脫起慈悲， 雖等如來勤供佛， 雖觀于空集福德， 菩薩以此升七地。 遠離三界而莊嚴， 滅除惑火而起焰， 知法無二勤作業， 了剎皆空樂嚴土， 解身不動具諸相， 達聲性離善開演， 入於一念事各別， 智者以此升七地。 觀察此法得明瞭， 廣為群迷興利益， 入眾生界無有邊， 佛教化業亦無量。 國土諸法與劫數， 解欲心行悉能入， 說三乘法亦無限， 如是教化諸群生。 菩薩勤求最勝道， 動息不捨方便
【現代漢語翻譯】 現代漢語譯本 偏重於般若波羅蜜（智慧到彼岸），其他的修行並非不做，只是隨自己的能力和情況而行。 『佛子！』這被稱為：簡略地說明菩薩摩訶薩的第七遠行地。菩薩安住於此地，多作自在天王（欲界頂天的天王），善於為眾生宣說證智之法，使他們證入。佈施、愛語、利行、同事——像這樣一切所作的，都不離唸佛，乃至不離念具足一切種、一切智智（佛的智慧）。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切智智的依止者。』這位菩薩如果發起勤奮精進，在一念之間，可以得到百千億那由他（極大的數量單位）三昧（禪定），乃至示現百千億那由他菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，超過這個數量，乃至百千億那由他劫（極長的時間單位）也無法數清。 這時，金剛藏菩薩想要再次宣說這個意義，而說了偈頌： 『第一義智（真理的智慧）三昧道，六地修行心已滿足，即時成就方便慧（善巧的智慧），菩薩因此進入七地。 雖然明白三解脫（空、無相、無愿）而生起慈悲，雖然像如來一樣勤奮供養佛，雖然觀察空性而積累福德，菩薩因此升入七地。 遠離三界（欲界、色界、無色界）而莊嚴，滅除迷惑的火焰而生起智慧的光焰，知道法無二（真理的統一性）而勤奮修行，瞭解剎土皆空而樂於莊嚴國土， 理解身體不動而具足各種相好，通達聲音的自性空寂而善於開演，進入一念之間而事相各別，智者因此升入七地。 觀察此法而得到明瞭，廣泛地為迷惑的眾生興起利益，進入眾生界沒有邊際，佛教化的事業也無量無邊。 國土、諸法與劫數，瞭解慾望、心行都能進入，宣說三乘法（聲聞乘、緣覺乘、菩薩乘）也沒有限度，像這樣教化各種眾生。 菩薩勤奮尋求最殊勝的道，動靜都不捨棄方便（善巧的方法）。』
【English Translation】 English version They are more inclined towards Prajna Paramita (perfection of wisdom); other practices are not abandoned, but are followed according to one's ability and circumstances. 『O sons of the Buddha!』 This is called: a brief explanation of the seventh Far-Going Ground of a Bodhisattva Mahasattva. A Bodhisattva abiding in this ground often becomes a sovereign of the Tushita Heaven (king of the highest heaven in the desire realm), skillfully expounding the Dharma of realized wisdom to sentient beings, enabling them to attain realization. Giving, kind speech, beneficial action, and cooperation—all such actions are inseparable from mindfulness of the Buddha, and even inseparable from mindfulness of the complete possession of all aspects of the wisdom of omniscience (Buddha's wisdom). They also think: 『I shall be the leader among all sentient beings, the most excellent, and even the one upon whom the wisdom of omniscience relies.』 If this Bodhisattva exerts diligent effort, in a single moment, they can attain hundreds of thousands of billions of nayutas (an extremely large number unit) of samadhis (meditative states), and even manifest hundreds of thousands of billions of nayutas of Bodhisattvas as their retinue; if they manifest freely through the Bodhisattva's extraordinary vows, it exceeds this number, and even hundreds of thousands of billions of nayutas of kalpas (an extremely long time unit) cannot count it. At that time, Bodhisattva Vajragarbha, wishing to reiterate this meaning, spoke in verse: 『The path of samadhi of the wisdom of the first principle, the mind is satisfied with the practice of the six grounds, immediately achieving skillful wisdom, and thus the Bodhisattva enters the seventh ground. Although understanding the three liberations (emptiness, signlessness, wishlessness) and arising compassion, although diligently making offerings to the Buddha like the Tathagata, although observing emptiness and accumulating merit, the Bodhisattva thus ascends to the seventh ground. Being far from the three realms (desire realm, form realm, formless realm) and yet adorning, extinguishing the flames of delusion and arising the flames of wisdom, knowing that the Dharma is non-dual (the unity of truth) and diligently practicing, understanding that all lands are empty and delighting in adorning the lands, Understanding that the body is unmoving and possessing all the marks, comprehending that the nature of sound is empty and skillfully expounding, entering a single moment and yet things are distinct, the wise one thus ascends to the seventh ground. Observing this Dharma and gaining clarity, widely benefiting the deluded masses, entering the realm of sentient beings without limit, the work of the Buddha's teachings is also immeasurable. Lands, all dharmas, and kalpas, understanding desires and mental activities can all be entered, expounding the three vehicles (Shravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) is also limitless, thus teaching all sentient beings. The Bodhisattva diligently seeks the most excellent path, never abandoning skillful means in movement or stillness.』
慧， 一一回向佛菩提， 唸唸成就波羅蜜。 發心迴向是佈施， 滅惑為戒不害忍， 求善無厭斯進策， 于道不動即修禪， 忍受無生名般若， 迴向方便希求愿， 無能摧力善了智， 如是一切皆成滿。 初地攀緣功德滿， 二地離垢三諍息， 四地入道五順行， 第六無生智光照， 七住菩提功德滿， 種種大愿皆具足， 以是能令八地中， 一切所作咸清凈。 此地難過智乃超， 譬如世界二中間， 亦如聖王無染著， 然未名為總超度。 若住第八智地中， 爾乃逾於心境界， 如梵觀世超人位， 如蓮處水無染著。 此地雖超諸惑眾， 不名有惑非無惑， 以無煩惱于中行， 而求佛智心未足。 世間所有眾技藝， 經書詞論普明瞭， 禪定三昧及神通， 如是修行悉成就。 菩薩修成七住道， 超過一切二乘行， 初地愿故此由智， 譬如王子力具足。 成就甚深仍進道， 心心寂滅不取證； 譬如乘船入海中， 在水不為水所溺。 方便慧行功德具， 一切世間無能了， 供養多佛心益明， 如以妙寶莊嚴金。 此地菩薩智最明， 如日舒光竭愛水， 又作自在天中主， 化導群生修正
【現代漢語翻譯】 現代漢語譯本 智慧， 將一切功德迴向于佛的菩提（覺悟），念念不忘成就波羅蜜（到達彼岸的方法）。 發心迴向是佈施（慷慨給予），滅除迷惑是持戒（遵守戒律），不傷害他人是忍辱（忍耐）， 追求善良永不滿足是精進（努力），在道上不動搖是禪定（冥想）， 忍受無生之理名為般若（智慧），迴向是方便（善巧的方法）以希求願望， 具有不可摧毀的力量和善巧的智慧，像這樣一切都能圓滿成就。 初地（歡喜地）攀緣的功德圓滿，二地（離垢地）遠離污垢，三地（發光地）息滅諍論， 四地（焰慧地）進入正道，五地（難勝地）順應修行，第六地（現前地）無生智慧的光芒照耀， 七住（遠行地）菩提的功德圓滿，種種大愿都已具足， 因此能夠使八地（不動地）中，一切所作都清凈無染。 此地難以超越，智慧超凡，譬如世界兩個中間的空隙， 也像聖王一樣沒有執著，然而還不能稱為完全超脫。 如果安住于第八智慧之地，那時就超越了心的境界， 如同梵天觀察世間超越了人的地位，如同蓮花處於水中而不被污染。 此地雖然超越了各種迷惑，但不能說是有惑也不是無惑， 因為沒有煩惱在其中執行，而求佛的智慧之心還未滿足。 世間所有各種技藝，經書詞論都普遍明瞭， 禪定三昧（專注的狀態）以及神通，像這樣的修行都能夠成就。 菩薩修成七住之道，超越一切二乘（聲聞和緣覺）的修行， 初地因為願力，這由智慧所致，譬如王子力量具足。 成就甚深仍然精進于道，心心寂滅而不執著于證悟； 譬如乘坐船隻進入大海之中，在水中卻不會被水淹沒。 方便和智慧的修行功德具足，一切世間都無法瞭解， 供養眾多佛陀，心智更加明亮，如同用美妙的寶物來莊嚴黃金。 此地菩薩的智慧最為明亮，如同太陽散發光芒，竭盡愛慾之水， 又像自在天中的主宰，化導眾生修正道。
【English Translation】 English version Wisdom, Dedicate all merits to the Bodhi (enlightenment) of the Buddha, with every thought accomplishing Paramita (the way to reach the other shore). The aspiration to dedicate is giving (generosity), eliminating delusion is keeping precepts (observing rules), not harming others is patience (endurance), Seeking goodness without satiety is diligence (effort), being unmoving on the path is meditation (contemplation), Enduring the principle of non-birth is called Prajna (wisdom), dedication is a skillful means (expedient method) to seek wishes, Having indestructible power and skillful wisdom, in this way everything can be perfectly accomplished. The merits of the first Bhumi (Joyful Ground) are fulfilled, the second Bhumi (Immaculate Ground) is free from defilements, the third Bhumi (Luminous Ground) extinguishes disputes, The fourth Bhumi (Radiant Ground) enters the right path, the fifth Bhumi (Difficult to Conquer Ground) follows the practice, the sixth Bhumi (Manifest Ground) is illuminated by the light of non-birth wisdom, The merits of the seventh Bhumi (Far-Going Ground) of Bodhi are fulfilled, all kinds of great vows are complete, Therefore, it can make everything done in the eighth Bhumi (Immovable Ground) pure and undefiled. This ground is difficult to surpass, wisdom is extraordinary, like the gap between two worlds, Also like a holy king without attachment, yet it cannot be called complete transcendence. If one dwells in the eighth ground of wisdom, then one transcends the realm of the mind, Like Brahma observing the world, surpassing the position of humans, like a lotus flower in water without being stained. Although this ground transcends all delusions, it cannot be said to be with or without delusion, Because there are no afflictions operating within it, and the heart seeking the wisdom of the Buddha is not yet satisfied. All kinds of skills in the world, scriptures and treatises are universally understood, Samadhi (state of concentration) in meditation and supernatural powers, such practices can all be accomplished. Bodhisattvas who have cultivated the path of the seven abodes surpass all the practices of the two vehicles (Sravakas and Pratyekabuddhas), The first ground is due to vows, which is caused by wisdom, like a prince with full strength. Achieving profound depth, still advancing on the path, with the mind in stillness without clinging to enlightenment; Like boarding a ship into the sea, being in the water but not drowned by it. The merits of skillful means and wisdom practice are complete, the whole world cannot understand, Making offerings to many Buddhas, the mind becomes brighter, like using exquisite treasures to adorn gold. The wisdom of the Bodhisattva in this ground is the brightest, like the sun emitting light, exhausting the water of desire, Also like the master of the heavens, guiding sentient beings to correct practice.
智。 若以勇猛精勤力， 獲多三昧見多佛， 百千億數那由他， 願力自在復過是。 此是菩薩遠行地， 方便智慧清凈道， 一切世間天及人， 聲聞獨覺無能知。」
大方廣佛華嚴經卷第三十七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十八
于闐國三藏實叉難陀奉 制譯
十地品第二十六之五
第八地
是時天王及天眾， 聞此勝行皆歡喜， 為欲供養于如來， 及以無央大菩薩， 雨妙華幡及幢蓋， 香鬘瓔珞與寶衣， 無量無邊千萬種， 悉以摩尼作嚴飾。 天女同時奏天樂， 普發種種妙音聲， 供養于佛並佛子， 共作是言而讚歎： 「一切見者兩足尊， 哀愍眾生現神力， 令此種種諸天樂， 普發妙音鹹得聞。 於一毛端百千億， 那由他國微塵數， 如是無量諸如來， 于中安住說妙法。 一毛孔內無量剎， 各有四洲及大海， 須彌鐵圍亦復然， 悉見在中無迫隘。 一毛端處有六趣， 三種惡道及人天， 諸龍神眾阿修羅， 各隨自業受果報。 于彼一切剎土中， 悉有如來演妙音， 隨順一切眾生心， 為轉最上凈法輪
【現代漢語翻譯】 現代漢語譯本 智者啊，如果以勇猛精進的力量，能獲得眾多三昧（samadhi，禪定），見到眾多佛陀，數量達到百千億那由他（nayuta，極大的數字單位），並且願力自在，還能超越這些。這才是菩薩所處的遠行地（第八地），是方便智慧的清凈之道，一切世間的天人和聲聞（sravaka，聽聞佛法而修行的弟子）、獨覺（pratyekabuddha，不依師教而獨自悟道的修行者）都無法知曉。
這時，天王和天眾聽到這些殊勝的修行，都非常歡喜，爲了供養如來（tathagata，佛的稱號）和無量的大菩薩，他們降下美妙的花幡和寶蓋，香鬘、瓔珞和寶衣，數量無量無邊，有千萬種，都用摩尼寶珠（mani，一種珍貴的寶石）來裝飾。天女們同時演奏天樂，普遍發出各種美妙的聲音，供養佛陀和佛子（buddhaputra，佛的弟子），一起讚歎說：『一切見者、兩足尊（佛的尊稱），您慈悲憐憫眾生，顯現神通之力，讓這些各種天樂，普遍發出美妙的聲音，使眾生都能聽到。在一根毛端的微小之處，有百千億那由他國土的微塵數，像這樣無量的如來，在其中安住，宣說微妙的佛法。一個毛孔內有無量的剎土（ksetra，佛所教化的世界），每個剎土都有四大洲和大海，須彌山（sumeru，佛教中的聖山）和鐵圍山（cakravada，環繞須彌山的鐵山）也是如此，都能看到它們在其中，沒有絲毫的擁擠。在一根毛端的地方，有六道輪迴（gati，眾生輪迴的六種去處），包括三種惡道和人天道，還有龍神眾和阿修羅（asura，一種神道），各自隨著自己的業力承受果報。在那些一切剎土中，都有如來演說美妙的佛法，順應一切眾生的心意，爲了轉動最上清凈的法輪（dharma-cakra，佛法的象徵）。』
【English Translation】 English version O wise one, if with the power of courageous diligence, one obtains many samadhis (meditative states) and sees many Buddhas, numbering hundreds of thousands of millions of nayutas (a large numerical unit), and if one's vows are free and surpass even that, this is the far-going ground (eighth bhumi) of a Bodhisattva, the pure path of skillful means and wisdom, which all beings in the world, including gods and humans, sravakas (disciples who hear and practice the teachings) and pratyekabuddhas (those who attain enlightenment on their own), are unable to know.
At that time, the heavenly kings and the heavenly hosts, hearing of these supreme practices, were all delighted. In order to make offerings to the Tathagata (the Buddha) and the immeasurable great Bodhisattvas, they rained down wondrous flower banners and canopies, fragrant garlands, necklaces, and precious garments, countless in number, in thousands of varieties, all adorned with mani jewels (precious gems). Simultaneously, the heavenly maidens played heavenly music, universally emitting various wondrous sounds, making offerings to the Buddha and the Buddha's children (disciples), and together they praised, saying: 'O All-Seeing One, Honored One with Two Feet (a title for the Buddha), you compassionately pity sentient beings and manifest your divine power, causing these various heavenly musics to universally emit wondrous sounds, so that all beings may hear them. At the tip of a single hair, there are hundreds of thousands of millions of nayutas of lands, like dust particles. Such immeasurable Tathagatas dwell within them, expounding the wondrous Dharma. Within a single pore, there are immeasurable ksetras (Buddha-fields), each with four continents and oceans, Mount Sumeru (the sacred mountain in Buddhist cosmology) and the Iron Mountain Range (a mountain range surrounding Mount Sumeru) are also there, and all can be seen within, without any crowding. At the tip of a single hair, there are the six realms of existence (gati), including the three evil realms and the realms of humans and gods, as well as the dragon gods and asuras (a type of demigod), each receiving the consequences of their own karma. In all those lands, there are Tathagatas expounding the wondrous Dharma, in accordance with the minds of all sentient beings, in order to turn the supreme pure Dharma wheel (symbol of the Buddha's teachings).'
。 剎中種種眾生身， 身中復有種種剎， 人天諸趣各各異， 佛悉知已為說法。 大剎隨念變為小， 小剎隨念亦變大， 如是神通無有量， 世間共說不能盡。」 普發此等妙音聲， 稱讚如來功德已， 眾會歡喜默然住， 一心瞻仰欲聽說。 時解脫月復請言： 「今此眾會皆寂靜， 愿說隨次之所入， 第八地中諸行相！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩於七地中，善修習方便慧，善清凈諸道，善集助道法。大願力所攝，如來力所加，自善力所持，常念如來力、無所畏、不共佛法，善清凈深心思覺，能成就福德智慧，大慈大悲不捨眾生，入無量智道，入一切法，本來無生、無起、無相、無成、無壞、無盡、無轉、無性為性，初、中、后際皆悉平等，無分別如如智之所入處，離一切心、意、識分別想，無所取著猶如虛空，入一切法如虛空性，是名：得無生法忍。
「佛子！菩薩成就此忍，即時得入第八不動地，為深行菩薩難可知無差別，離一切相、一切想、一切執著，無量無邊，一切聲聞、辟支佛所不能及，離諸諠諍，寂滅現前。譬如比丘，具足神通，得心自在，次第乃至入滅盡定，一切動心、憶想分別悉皆止息。此菩薩摩
【現代漢語翻譯】 現代漢語譯本 在每一個佛剎之中，都有各種各樣的眾生，而每一個眾生的身體之中，又包含著各種各樣的佛剎。 天道、人道等各種不同的生命形態，佛陀都完全瞭解，併爲他們宣說佛法。 大的佛剎可以隨心念變為小的，小的佛剎也可以隨心念變為大的。 這樣的神通廣大無量，世間所有的言語都無法完全描述。 他們發出這樣美妙的聲音，讚歎如來的功德之後， 所有在場的聽眾都歡喜地保持沉默，一心一意地瞻仰佛陀，想要聽聞佛法。 這時，解脫月菩薩再次請求說：『現在這裡的聽眾都非常安靜， 希望您能講解菩薩次第進入的境界，特別是第八地中的各種修行狀態！』
這時，金剛藏菩薩告訴解脫月菩薩說：
『佛子（對菩薩的稱呼）！菩薩摩訶薩（大菩薩）在第七地中，善於修習方便智慧，善於清凈各種修行之道，善於積累輔助修行的法門。 他們被大願力所攝持，被如來的力量所加持，被自身的善力所支援，常常憶念如來的力量、無所畏懼、不共佛法（佛陀獨有的教法）， 善於清凈深層的思維覺悟，能夠成就福德和智慧，以大慈大悲之心不捨棄眾生，進入無量智慧之道，進入一切法的實相， 即一切法本來無生、無起、無相、無成、無壞、無盡、無轉、無自性，以無自性為自性，初際、中際、后際都完全平等， 沒有分別，進入如如智（真如的智慧）的境界，遠離一切心、意、識的分別妄想，沒有任何執著，就像虛空一樣， 進入一切法如虛空般的自性，這被稱為：獲得無生法忍（對一切法不生不滅的真理的領悟）。』
『佛子！菩薩成就這種忍之後，立即進入第八不動地，成為深行菩薩，難以被其他菩薩所瞭解，沒有差別， 遠離一切相、一切想、一切執著，無量無邊，一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）都無法達到， 遠離一切爭論，寂滅的境界顯現。譬如比丘（出家人），具足神通，得到心的自在，次第進入滅盡定（一種禪定狀態）， 一切動心、憶想、分別都完全停止。這位菩薩摩訶薩也是如此，
【English Translation】 English version Within each Buddha-land, there are various kinds of sentient beings, and within each sentient being's body, there are again various kinds of Buddha-lands. The various realms of existence, such as gods and humans, are all different, and the Buddha fully understands them and teaches them the Dharma. A large Buddha-land can be transformed into a small one with a single thought, and a small Buddha-land can also be transformed into a large one with a single thought. Such supernatural powers are immeasurable, and the world's words cannot fully describe them. Having emitted such wonderful sounds, praising the Tathagata's (Buddha's) merits and virtues, all the assembled listeners joyfully remained silent, gazing at the Buddha with one mind, desiring to hear the Dharma. At this time, Bodhisattva (Enlightenment being) Liberation Moon again requested, 'Now the assembly here is very quiet, I wish you would explain the stages of entry for Bodhisattvas, especially the various states of practice in the eighth ground!'
At that time, Bodhisattva Vajragarbha (Diamond Womb) said to Bodhisattva Liberation Moon:
'Buddha-child! Bodhisattva Mahasattvas (Great Bodhisattvas) in the seventh ground, are skilled in cultivating expedient wisdom, skilled in purifying the various paths of practice, and skilled in accumulating the auxiliary practices. They are upheld by the power of great vows, blessed by the power of the Tathagata, and supported by their own virtuous power, constantly mindful of the Tathagata's power, fearlessness, and unique Buddha-Dharma (Buddha's unique teachings), skilled in purifying deep thoughts and awareness, able to achieve merit and wisdom, with great compassion and not abandoning sentient beings, entering the path of immeasurable wisdom, entering the true nature of all dharmas, that is, all dharmas are originally without birth, without arising, without form, without becoming, without destruction, without end, without transformation, without self-nature, taking no self-nature as self-nature, the beginning, middle, and end are all completely equal, without discrimination, entering the realm of Suchness Wisdom (wisdom of true reality), free from all discriminations of mind, intention, and consciousness, without any attachments, like empty space, entering the nature of all dharmas as empty space, this is called: obtaining the forbearance of non-arising dharmas (understanding the truth of non-birth and non-death of all dharmas).'
'Buddha-child! When a Bodhisattva achieves this forbearance, they immediately enter the eighth immovable ground, becoming a profound-practice Bodhisattva, difficult for other Bodhisattvas to understand, without difference, free from all forms, all thoughts, all attachments, immeasurable and boundless, beyond the reach of all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken on their own), free from all disputes, the state of quiescence manifests. For example, a Bhikshu (monk), possessing supernatural powers, attains freedom of mind, and gradually enters Nirodha-samapatti (a state of meditative absorption), all movements of mind, recollections, and discriminations completely cease. This Bodhisattva Mahasattva is also like this,
訶薩亦復如是，住不動地，即舍一切功用行，得無功用法，身、口、意業念務皆息，住于報行。譬如有人，夢中見身墮在大河，為欲渡故，發大勇猛，施大方便；以大勇猛、施方便故，即便覺寤，既覺寤已，所作皆息。菩薩亦爾，見眾生身在四流中，為救度故，發大勇猛，起大精進；以勇猛、精進故，至不動地；既至此已，一切功用靡不皆息，二行、相行悉不現前。佛子！如生梵世，欲界煩惱皆不現前；住不動地亦復如是，一切心、意、識行皆不現前。此菩薩摩訶薩，菩薩心、佛心、菩提心、涅槃心尚不現起，況復起於世間之心！
「佛子！此地菩薩本願力故，諸佛世尊親現其前與如來智，令其得入法流門中，作如是言：『善哉善哉！善男子！此忍第一，順諸佛法。然善男子！我等所有十力、無畏、十八不共諸佛之法，汝今未得，汝應為欲成就此法勤加精進，勿復放舍於此忍門。又善男子！汝雖得是寂滅解脫，然諸凡夫未能證得，種種煩惱皆悉現前，種種覺觀常相侵害，汝當愍念如是眾生。又善男子！汝當憶念本所誓願，普大饒益一切眾生，皆令得入不可思議智慧之門。又善男子！此諸法法性，若佛出世，若不出世，常住不異，諸佛不以得此法故名為如來，一切二乘亦能得此無分別法。又善男子！汝觀我等身相
【現代漢語翻譯】 現代漢語譯本：菩薩也是這樣，安住于不動地（第八地），就捨棄一切有功用的修行，得到無功用的法，身、口、意三業的念頭和活動都停止，安住于果報的執行。譬如有人，在夢中看見自己掉進大河，爲了渡過河，發起大勇猛心，施展大方便；因為大勇猛和施方便的緣故，就醒了過來，既然醒了，所做的一切都停止了。菩薩也是這樣，看見眾生身處在四種煩惱的河流中，爲了救度他們，發起大勇猛心，生起大精進；因為勇猛和精進的緣故，到達不動地；既然到達這裡，一切有功用的修行都停止了，二行（有相行和無相行）、相行都不能再現前。佛子！就像生到梵天，欲界的煩惱都不會現前；安住于不動地也是這樣，一切心、意、識的活動都不會現前。這位菩薩摩訶薩，菩薩心、佛心、菩提心、涅槃心尚且不會生起，何況會生起世俗的心呢！ 佛子！此地菩薩因為本來的願力，諸佛世尊親自顯現在他面前，給予如來智慧，讓他進入法流之門，這樣說道：『善哉善哉！善男子！這種忍辱是第一的，順應諸佛的教法。然而善男子！我們所有的十力（如來十種智慧力量）、四無畏（如來四種無所畏懼的自信）、十八不共法（如來獨有的十八種功德），你現在還沒有得到，你應該爲了成就這些法而勤加精進，不要放棄這種忍辱之門。還有善男子！你雖然得到了這種寂滅解脫，但是凡夫還沒有證得，各種煩惱都顯現出來，各種覺觀常常互相侵害，你應該憐憫這些眾生。還有善男子！你應該憶念你本來的誓願，普遍地大大饒益一切眾生，都讓他們進入不可思議的智慧之門。還有善男子！這些法的法性，不論佛出世還是不出世，都是常住不變的，諸佛不是因為得到這種法才被稱為如來，一切二乘（聲聞和緣覺）也能得到這種無分別的法。還有善男子！你看看我們的身相，
【English Translation】 English version: The Bodhisattva is also like this, abiding in the Immovable Ground (the eighth bhumi), he then abandons all intentional practices, attains the Dharma of non-intentionality, the thoughts and activities of body, speech, and mind cease, and he abides in the operation of karmic retribution. It is like a person who, in a dream, sees himself falling into a great river, and in order to cross it, he generates great courage and employs great skillful means; because of this great courage and skillful means, he then awakens, and once awakened, all that he was doing ceases. The Bodhisattva is also like this, seeing sentient beings in the four streams of afflictions, in order to save them, he generates great courage and arises with great diligence; because of this courage and diligence, he reaches the Immovable Ground; once he has reached this, all intentional practices cease, and the two practices (with-form and without-form practices), and form-based practices no longer appear. O son of the Buddha! Just as when one is born in the Brahma heaven, the afflictions of the desire realm do not appear; abiding in the Immovable Ground is also like this, all activities of mind, thought, and consciousness do not appear. This Bodhisattva Mahasattva, even the Bodhisattva mind, the Buddha mind, the Bodhi mind, and the Nirvana mind do not arise, how much less would worldly minds arise! O son of the Buddha! Because of the original vows of the Bodhisattva of this ground, the Buddhas, the World Honored Ones, personally appear before him and give him the wisdom of the Tathagata, causing him to enter the gate of the Dharma stream, saying thus: 『Excellent, excellent! Good man! This patience is the foremost, it accords with the Dharma of all Buddhas. However, good man! All of our ten powers (the ten wisdom powers of the Tathagata), four fearlessnesses (the four fearlessnesses of the Tathagata), and eighteen unshared qualities (the eighteen unique merits of the Tathagata), you have not yet attained, you should diligently strive to accomplish these Dharmas, and do not abandon this gate of patience. Also, good man! Although you have attained this peaceful liberation, ordinary people have not yet attained it, various afflictions all appear, and various perceptions constantly harm each other, you should have compassion for these sentient beings. Also, good man! You should remember your original vows, to universally and greatly benefit all sentient beings, causing them all to enter the gate of inconceivable wisdom. Also, good man! The Dharma nature of these Dharmas, whether a Buddha appears in the world or not, is always abiding and unchanging, the Buddhas are not called Tathagatas because they have attained this Dharma, all the two vehicles (Sravakas and Pratyekabuddhas) can also attain this non-discriminating Dharma. Also, good man! Look at our physical forms,
，無量智慧，無量國土，無量方便，無量光明，無量清凈，音聲亦無有量；汝今宜應成就此事。又善男子！汝今適得此一法明，所謂：一切法無生、無分別。善男子！如來法明，無量入，無量作，無量轉，乃至百千億那由他劫不可得知；汝應修行，成就此法。又善男子！汝觀十方無量國土、無量眾生、無量法、種種差別，悉應如實通達其事。』
「佛子！諸佛世尊與此菩薩如是等無量起智門，令其能起無量無邊差別智業。佛子！若諸佛不與此菩薩起智門者，彼時即入究竟涅槃，棄捨一切利眾生業。以諸佛與如是等無量無邊起智門故，於一念頃所生智業，從初發心乃至七地所修諸行，百分不及一，乃至百千億那由他分亦不及一；如是，阿僧祇分，歌羅分，算數分，譬諭分，優波尼沙陀分，亦不及一。何以故？佛子！是菩薩先以一身起行，今住此地，得無量身、無量音聲、無量智慧、無量受生、無量凈國，教化無量眾生，供養無量諸佛，入無量法門，具無量神通，有無量眾會道場差別，住無量身、語、意業集一切菩薩行，以不動法故。佛子！譬如乘船欲入大海，未至於海，多用功力；若至海已，但隨風去，不假人力以至大海，一日所行比于未至，其未至時設經百歲亦不能及。佛子！菩薩摩訶薩亦復如是，積集廣大善
【現代漢語翻譯】 現代漢語譯本：『無量的智慧，無量的國土，無量的方便，無量的光明，無量的清凈，聲音也無有窮盡；你現在應當成就這些。還有，善男子！你現在剛剛獲得這一法明，即所謂：一切法無生、無分別。善男子！如來的法明，有無量的進入方式，無量的作用，無量的轉變，乃至百千億那由他（極大的數量單位）劫都無法得知；你應當修行，成就此法。還有，善男子！你觀察十方無量的國土、無量的眾生、無量的法、種種差別，都應當如實通達這些事。』 『佛子！諸佛世尊給予這位菩薩如此等無量的開啟智慧之門，使他能夠生起無量無邊的差別智慧之業。佛子！如果諸佛不給予這位菩薩開啟智慧之門，他那時就會進入究竟涅槃（佛教的最高境界），放棄一切利益眾生的事業。因為諸佛給予如此等無量無邊的開啟智慧之門，在一念之間所產生的智慧之業，從最初發心乃至七地（菩薩修行的七個階段）所修的各種行為，百分之一都比不上，乃至百千億那由他分之一也比不上；像這樣，阿僧祇（極大的數量單位）分之一，歌羅（極大的數量單位）分之一，算數分之一，譬喻分之一，優波尼沙陀（極大的數量單位）分之一，也比不上。為什麼呢？佛子！這位菩薩先前以一身修行，現在住在此地，得到無量的身體、無量的聲音、無量的智慧、無量的受生、無量的清凈國土，教化無量的眾生，供養無量的諸佛，進入無量的法門，具備無量的神通，有無量的大眾集會道場的差別，安住于無量的身、語、意業，聚集一切菩薩的修行，因為不動的法。佛子！譬如乘船想要進入大海，在沒有到達大海之前，要花費很多力氣；如果到達大海之後，只是順著風走，不需要人力就能到達大海，一天所行的路程比沒有到達時，即使經過一百年也不能相比。佛子！菩薩摩訶薩也是這樣，積累廣大的善行』
【English Translation】 English version: 『Immeasurable wisdom, immeasurable lands, immeasurable skillful means, immeasurable light, immeasurable purity, and sounds that are also immeasurable; you should now accomplish these things. Furthermore, good man! You have just now attained this one Dharma illumination, which is called: all dharmas are without arising and without discrimination. Good man! The Tathagata』s (Buddha's) Dharma illumination has immeasurable entrances, immeasurable functions, immeasurable transformations, and cannot be known even in hundreds of thousands of billions of nayutas (a large number unit) of kalpas (eons); you should cultivate and accomplish this Dharma. Furthermore, good man! You should observe the immeasurable lands in the ten directions, the immeasurable sentient beings, the immeasurable dharmas, and all kinds of differences, and you should truly understand these matters.』 『Buddha』s child! The World Honored Ones (Buddhas) give this Bodhisattva such immeasurable doors of wisdom, enabling them to generate immeasurable and boundless differentiated wisdom activities. Buddha』s child! If the Buddhas did not give this Bodhisattva the doors of wisdom, they would then enter ultimate Nirvana (the highest state in Buddhism), abandoning all activities that benefit sentient beings. Because the Buddhas give such immeasurable and boundless doors of wisdom, the wisdom activities generated in a single moment, compared to all the practices cultivated from the initial aspiration up to the seventh bhumi (stage of Bodhisattva practice), are not even one percent, not even one part in hundreds of thousands of billions of nayutas; likewise, not even one part in asankhyeya (a large number unit), kala (a large number unit), calculation, analogy, or upanishad (a large number unit). Why is this so? Buddha』s child! This Bodhisattva previously practiced with one body, but now, residing in this stage, they attain immeasurable bodies, immeasurable sounds, immeasurable wisdom, immeasurable rebirths, immeasurable pure lands, teaching immeasurable sentient beings, making offerings to immeasurable Buddhas, entering immeasurable Dharma doors, possessing immeasurable supernatural powers, having immeasurable differences in assemblies and practice places, abiding in immeasurable body, speech, and mind activities, gathering all Bodhisattva practices, because of the unmoving Dharma. Buddha』s child! It is like boarding a ship to enter the great ocean; before reaching the ocean, much effort is required; but once reaching the ocean, one simply follows the wind, without needing human effort to reach the ocean, and the distance traveled in one day cannot be compared to the time before reaching the ocean, even if one spent a hundred years. Buddha』s child! The Bodhisattva Mahasattva (great Bodhisattva) is also like this, accumulating vast good deeds』
根資糧，乘大乘船到菩薩行海，於一念頃以無功用智入一切智智境界，本有功用行經于無量百千億那由他劫所不能及。
「佛子！菩薩住此第八地，以大方便善巧智所起無功用覺慧，觀一切智智所行境。所謂：觀世間成，觀世間壞；由此業集故成，由此業盡故壞。幾時成？幾時壞？幾時成住？幾時壞住？皆如實知。又知地界小相、大相、無量相、差別相，知水、火、風界小相、大相、無量相、差別相，知微塵細相、差別相、無量差別相。隨何世界中所有微塵聚及微塵差別相，皆如實知；隨何世界中所有地、水、火、風界各若干微塵，所有寶物若干微塵，眾生身若干微塵，國土身若干微塵，皆如實知。知眾生大身、小身各若干微塵成，知地獄身、畜生身、餓鬼身、阿修羅身、天身、人身各若干微塵成，得如是知微塵差別智。又知欲界、色界、無色界成，知欲界、色界、無色界壞，知欲界、色界、無色界小相、大相、無量相、差別相，得如是觀三界差別智。
「佛子！此菩薩復起智明，教化眾生。所謂：善知眾生身差別，善分別眾生身，善觀察所生處；隨其所應而為現身，教化成熟。此菩薩於一三千大千世界，隨眾生身信解差別，以智光明普現受生；如是，若二、若三，乃至百千，乃至不可說三千大千世界，
【現代漢語翻譯】 現代漢語譯本 以根基資糧，乘坐大乘之船到達菩薩行海，在一念之間以無功用智慧進入一切智智（sarvajñāna，指佛陀的智慧）的境界，這本需要有功用修行經歷無量百千億那由他劫（nayuta，數量單位，表示極大的數字）才能達到的境界。
『佛子！菩薩安住于這第八地時，以大方便善巧智慧所生起的無功用覺慧，觀察一切智智所行之境。所謂：觀察世間的成，觀察世間的壞；知道世間由何種業的積聚而形成，又由何種業的消盡而壞滅。知道何時成？何時壞？何時成住？何時壞住？都如實地知曉。又知道地界的小相、大相、無量相、差別相，知道水、火、風界的小相、大相、無量相、差別相，知道微塵的細相、差別相、無量差別相。無論在哪個世界中，所有微塵的聚集以及微塵的差別相，都如實地知曉；無論在哪個世界中，所有地、水、火、風界各自有多少微塵，所有寶物有多少微塵，眾生的身體有多少微塵，國土的身體有多少微塵，都如實地知曉。知道眾生的大身、小身各自由多少微塵構成，知道地獄身、畜生身、餓鬼身、阿修羅身、天身、人身各自由多少微塵構成，獲得如此知曉微塵差別的智慧。又知道欲界（kāmadhātu，指眾生有情慾的境界）、（rūpadhātu，指有色物質的境界）、無（arūpadhātu，指無色物質的境界）的形成，知道欲界、、無的壞滅，知道欲界、、無的小相、大相、無量相、差別相，獲得如此觀察三界差別的智慧。
『佛子！這位菩薩又生起智慧光明，教化眾生。所謂：善於知曉眾生身體的差別，善於分別眾生的身體，善於觀察眾生所生的處所；隨其所應而為之顯現身體，教化使其成熟。這位菩薩在一個三千大千世界中，隨著眾生身體的信解差別，以智慧光明普遍顯現受生；像這樣，如果兩個、三個，乃至百千，乃至不可說的三千大千世界，
【English Translation】 English version With the root accumulation of merit, embarking on the great vehicle to the ocean of Bodhisattva practices, in a single moment, with effortless wisdom, one enters the realm of all-knowing wisdom (sarvajñāna), a state that would otherwise require countless hundreds of thousands of nayutas (nayuta, a unit of large numbers) of kalpas (aeons) of effortful practice to reach.
'Buddha-son! When a Bodhisattva dwells in this eighth ground, with the effortless wisdom arising from great skillful means and wisdom, he observes the realm of all-knowing wisdom. That is, he observes the formation of the world, and the destruction of the world; he knows that the world is formed by the accumulation of certain karmas, and destroyed by the exhaustion of certain karmas. He knows when it forms, when it is destroyed, when it is in the state of formation, and when it is in the state of destruction, all as they truly are. He also knows the small aspects, large aspects, immeasurable aspects, and differentiated aspects of the earth element; he knows the small aspects, large aspects, immeasurable aspects, and differentiated aspects of the water, fire, and wind elements; he knows the subtle aspects, differentiated aspects, and immeasurable differentiated aspects of dust particles. In whatever world, he knows all the aggregates of dust particles and the differentiated aspects of dust particles as they truly are; in whatever world, he knows how many dust particles there are in each of the earth, water, fire, and wind elements, how many dust particles there are in all treasures, how many dust particles there are in the bodies of sentient beings, and how many dust particles there are in the bodies of lands, all as they truly are. He knows how many dust particles constitute the large and small bodies of sentient beings, how many dust particles constitute the bodies of hell beings, animals, hungry ghosts, asuras, gods, and humans, thus attaining the wisdom of knowing the differences of dust particles. He also knows the formation of the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu); he knows the destruction of the desire realm, the form realm, and the formless realm; he knows the small aspects, large aspects, immeasurable aspects, and differentiated aspects of the desire realm, the form realm, and the formless realm, thus attaining the wisdom of observing the differences of the three realms.
'Buddha-son! This Bodhisattva further generates the light of wisdom to teach sentient beings. That is, he is skilled in knowing the differences in the bodies of sentient beings, skilled in distinguishing the bodies of sentient beings, and skilled in observing the places where sentient beings are born; he manifests bodies according to what is appropriate for them, and teaches them to maturity. This Bodhisattva, in one three-thousand great thousand world, manifests rebirth with the light of wisdom according to the differences in the beliefs and understandings of sentient beings; likewise, if there are two, three, or even hundreds of thousands, or even inexpressible three-thousand great thousand worlds,
隨眾生身信解差別，普于其中示現受生。此菩薩成就如是智慧故，於一佛剎其身不動，乃至不可說佛剎眾會中悉現其身。佛子！此菩薩隨諸眾生身心信解種種差別，于彼佛國眾會之中而現其身。所謂：于沙門眾中示沙門形，婆羅門眾中示婆羅門形，剎利眾中示剎利形；如是，毗舍眾、首陀眾、居士眾、四天王眾、三十三天眾、夜摩天眾、兜率陀天眾、化樂天眾、他化自在天眾、魔眾、梵眾，乃至阿迦尼吒天眾中，各隨其類而為現形。又應以聲聞身得度者，現聲聞形；應以辟支佛身得度者，現辟支佛形；應以菩薩身得度者，現菩薩形；應以如來身得度者，現如來形。佛子！菩薩如是於一切不可說佛國土中，隨諸眾生信樂差別，如是如是而為現身。
「佛子！此菩薩遠離一切身想分別，住于平等。此菩薩知眾生身、國土身、業報身、聲聞身、獨覺身、菩薩身、如來身、智身、法身、虛空身。此菩薩知諸眾生心之所樂，能以眾生身作自身，亦作國土身、業報身，乃至虛空身。又知眾生心之所樂，能以國土身作自身，亦作眾生身、業報身，乃至虛空身。又知諸眾生心之所樂，能以業報身作自身，亦作眾生身、國土身，乃至虛空身。又知眾生心之所樂，能以自身作眾生身、國土身，乃至虛空身。隨諸眾生所樂不同，則於此
【現代漢語翻譯】 現代漢語譯本：菩薩隨著眾生身形和信解的差別，普遍在他們之中示現受生。這位菩薩成就了這樣的智慧，因此，在一個佛剎中他的身體不動，乃至在不可說的佛剎眾會中都顯現他的身體。佛子！這位菩薩隨著眾生身心信解的種種差別，在那些佛國的眾會之中顯現他的身體。例如：在沙門（出家修行者）眾中示現沙門形，在婆羅門（祭司）眾中示現婆羅門形，在剎利（貴族）眾中示現剎利形；像這樣，在毗舍（商人）眾、首陀（奴隸）眾、居士（在家信徒）眾、四天王（佛教護法神）眾、三十三天（欲界天）眾、夜摩天（欲界天）眾、兜率陀天（欲界天）眾、化樂天（欲界天）眾、他化自在天（欲界天）眾、魔（障礙修行者）眾、梵（色界天）眾，乃至阿迦尼吒天（色界天）眾中，都各自隨著他們的類別而顯現形體。又，應以聲聞（聽聞佛法而修行者）身得度的，就現聲聞形；應以辟支佛（獨覺者）身得度的，就現辟支佛形；應以菩薩身得度的，就現菩薩形；應以如來（佛）身得度的，就現如來形。佛子！菩薩就這樣在一切不可說的佛國土中，隨著眾生信樂的差別，如此這般地顯現身體。 佛子！這位菩薩遠離一切對身體的執著和分別，安住于平等。這位菩薩知道眾生的身體、國土的身體、業報的身體、聲聞的身體、獨覺的身體、菩薩的身體、如來的身體、智慧的身體、法身（佛的真身）、虛空的身體。這位菩薩知道眾生心中所喜愛的，能以眾生的身體作為自己的身體，也能作為國土的身體、業報的身體，乃至虛空的身體。又知道眾生心中所喜愛的，能以國土的身體作為自己的身體，也能作為眾生的身體、業報的身體，乃至虛空的身體。又知道眾生心中所喜愛的，能以業報的身體作為自己的身體，也能作為眾生的身體、國土的身體，乃至虛空的身體。又知道眾生心中所喜愛的，能以自己的身體作為眾生的身體、國土的身體，乃至虛空的身體。隨著眾生所喜愛的不同，就在這裡
【English Translation】 English version: According to the differences in beings' forms and understanding, the Bodhisattva universally manifests birth among them. This Bodhisattva, having achieved such wisdom, remains unmoving in one Buddha-field, yet appears in assemblies of countless Buddha-fields. Oh, son of Buddha! This Bodhisattva, according to the various differences in beings' minds and understanding, manifests his form in the assemblies of those Buddha-lands. For example, he appears in the form of a 'shramana' (ascetic) among the 'shramana' assembly, in the form of a 'brahmana' (priest) among the 'brahmana' assembly, and in the form of a 'kshatriya' (warrior) among the 'kshatriya' assembly. Likewise, among the 'vaishya' (merchant) assembly, the 'shudra' (laborer) assembly, the 'grihastha' (householder) assembly, the assembly of the Four Heavenly Kings, the assembly of the Thirty-three Heavens, the assembly of the Yama Heavens, the assembly of the Tushita Heavens, the assembly of the Nirmanarati Heavens, the assembly of the Paranirmitavasavartin Heavens, the assembly of 'maras' (demons), the assembly of 'brahmas' (gods), and even among the assembly of the Akanishta Heavens, he manifests forms according to their respective categories. Furthermore, for those who should be liberated by the form of a 'shravaka' (hearer), he manifests the form of a 'shravaka'; for those who should be liberated by the form of a 'pratyekabuddha' (solitary buddha), he manifests the form of a 'pratyekabuddha'; for those who should be liberated by the form of a Bodhisattva, he manifests the form of a Bodhisattva; and for those who should be liberated by the form of a 'tathagata' (Buddha), he manifests the form of a 'tathagata'. Oh, son of Buddha! The Bodhisattva, in all these countless Buddha-lands, manifests his form in such ways according to the differences in beings' inclinations. Oh, son of Buddha! This Bodhisattva is free from all attachments and discriminations regarding forms, and dwells in equanimity. This Bodhisattva knows the forms of beings, the forms of lands, the forms of karmic retribution, the forms of 'shravakas', the forms of 'pratyekabuddhas', the forms of Bodhisattvas, the forms of 'tathagatas', the forms of wisdom, the 'dharmakaya' (body of truth), and the forms of space. This Bodhisattva knows what beings' minds desire, and can make the form of beings his own form, as well as the form of lands, the form of karmic retribution, and even the form of space. He also knows what beings' minds desire, and can make the form of lands his own form, as well as the form of beings, the form of karmic retribution, and even the form of space. He also knows what beings' minds desire, and can make the form of karmic retribution his own form, as well as the form of beings, the form of lands, and even the form of space. He also knows what beings' minds desire, and can make his own form the form of beings, the form of lands, and even the form of space. According to the different desires of beings, he is here
身現如是形。此菩薩知眾生集業身、報身、煩惱身、色身、無色身，又知國土身小相、大相、無量相、染相、凈相、廣相、倒住相、正住相、普入相、方網差別相，知業報身假名差別，知聲聞身、獨覺身、菩薩身假名差別，知如來身有菩提身、愿身、化身、力持身、相好莊嚴身、威勢身、意生身、福德身、法身、智身，知智身善思量相、如實抉擇相、果行所攝相、世間出世間差別相、三乘差別相、共相、不共相、出離相、非出離相、學相、無學相，知法身平等相、不壞相、隨時隨俗假名差別相、眾生非眾生法差別相、佛法聖僧法差別相，知虛空身無量相、周遍相、無形相、無異相、無邊相、顯現色身相。佛子！菩薩成就如是身智已，得命自在、心自在、財自在、業自在、生自在、愿自在、解自在、如意自在、智自在、法自在。得此十自在故，則為不思議智者、無量智者、廣大智者、無能壞智者。
「此菩薩如是入已，如是成就已，得畢竟無過失身業、無過失語業、無過失意業。身、語、意業隨智慧行，般若波羅蜜增上，大悲為首，方便善巧，善能分別，善起大愿，佛力所護，常勤修習利眾生智，普住無邊差別世界。佛子！舉要言之：菩薩住此不動地，身、語、意業諸有所作，皆能積集一切佛法。佛子！菩薩住此
【現代漢語翻譯】 現代漢語譯本：菩薩顯現這樣的身形。這位菩薩知道眾生聚集的業報身、果報身、煩惱身、色身、無色身，也知道國土身的小相、大相、無量相、染污相、清凈相、廣大相、顛倒安住相、正直安住相、普遍進入相、方網差別相，知道業報身假名的差別，知道聲聞身、獨覺身、菩薩身假名的差別，知道如來身有菩提身（覺悟之身）、愿身（願力之身）、化身（變化之身）、力持身（力量支援之身）、相好莊嚴身（具足美好相貌之身）、威勢身（威德勢力之身）、意生身（意念所生之身）、福德身（福報功德之身）、法身（真理之身）、智身（智慧之身），知道智身有善於思量之相、如實抉擇之相、果行所攝之相、世間與出世間差別之相、三乘差別之相、共同之相、不共同之相、出離之相、非出離之相、有學之相、無學之相，知道法身有平等之相、不壞之相、隨時隨俗假名差別之相、眾生與非眾生法差別之相、佛法、聖僧法差別之相，知道虛空身有無量之相、周遍之相、無形之相、無異之相、無邊之相、顯現色身之相。佛子！菩薩成就這樣的身智之後，得到命自在、心自在、財自在、業自在、生自在、愿自在、解自在、如意自在、智自在、法自在。得到這十種自在的緣故，就成為不可思議的智者、無量的智者、廣大的智者、無能破壞的智者。 這位菩薩如此進入之後，如此成就之後，得到究竟沒有過失的身業、沒有過失的語業、沒有過失的意業。身、語、意業隨著智慧而行，般若波羅蜜（智慧到彼岸）增上，以大悲為首，方便善巧，善於分別，善於發起大愿，受到佛力的護持，常常勤奮修習利益眾生的智慧，普遍安住于無邊差別的世界。佛子！總而言之：菩薩安住于這個不動地，身、語、意業所做的一切，都能積累一切佛法。佛子！菩薩安住於此
【English Translation】 English version: The Bodhisattva manifests such a form. This Bodhisattva knows the karmic body, the resultant body, the afflictive body, the form body, and the formless body of sentient beings. They also know the small aspects, large aspects, immeasurable aspects, defiled aspects, pure aspects, vast aspects, inverted aspects, upright aspects, universally entering aspects, and the aspects of the differences in the net of directions of the land-body. They know the differences in the provisional names of the karmic body. They know the differences in the provisional names of the Śrāvaka (Hearer) body, the Pratyekabuddha (Solitary Buddha) body, and the Bodhisattva body. They know that the Tathāgata (Thus Come One) body has the Bodhi body (enlightenment body), the vow body, the transformation body, the power-sustaining body, the body adorned with marks and characteristics, the majestic body, the mind-born body, the meritorious body, the Dharma body, and the wisdom body. They know that the wisdom body has the aspects of good contemplation, the aspects of true discernment, the aspects included in the fruits of practice, the aspects of the differences between the mundane and the supramundane, the aspects of the differences between the three vehicles, the common aspects, the uncommon aspects, the aspects of liberation, the aspects of non-liberation, the aspects of learning, and the aspects of non-learning. They know that the Dharma body has the aspects of equality, the aspects of non-destruction, the aspects of the differences in provisional names according to time and custom, the aspects of the differences between the Dharma of sentient beings and non-sentient beings, and the aspects of the differences between the Buddha Dharma, the Dharma of the Holy Sangha. They know that the space body has immeasurable aspects, pervasive aspects, formless aspects, non-different aspects, boundless aspects, and the aspects of manifesting the form body. O son of the Buddha! When the Bodhisattva has accomplished such body-wisdom, they attain mastery over life, mastery over mind, mastery over wealth, mastery over karma, mastery over birth, mastery over vows, mastery over understanding, mastery over wish-fulfillment, mastery over wisdom, and mastery over Dharma. Because they have attained these ten masteries, they become an inconceivable wise one, an immeasurable wise one, a vast wise one, and an indestructible wise one. Having entered thus, and having accomplished thus, this Bodhisattva attains faultless bodily karma, faultless verbal karma, and faultless mental karma. Their bodily, verbal, and mental karma follow the path of wisdom, with the perfection of wisdom (Prajñāpāramitā) as the enhancement, great compassion as the foremost, skillful means, skillful discernment, skillful generation of great vows, protected by the power of the Buddha, constantly diligently cultivating the wisdom that benefits sentient beings, and universally abiding in boundless and diverse worlds. O son of the Buddha! In short: When the Bodhisattva abides in this immovable ground, all that they do with their bodily, verbal, and mental karma accumulates all the Buddha Dharmas. O son of the Buddha! The Bodhisattva abides in this
地，得善住深心力，一切煩惱不行故；得善住勝心力，不離於道故；得善住大悲力，不捨利益眾生故；得善住大慈力，救護一切世間故；得善住陀羅尼力，不忘於法故：得善住辯才力，善觀察分別一切法故；得善住神通力，普往無邊世界故：得善住大願力，不捨一切菩薩所作故；得善住波羅蜜力，成就一切佛法故；得如來護念力，一切種、一切智智現前故。此菩薩得如是智力，能現一切諸所作事，于諸事中無有過咎。
「佛子！此菩薩智地名為：不動地，無能沮壞故；名為：不轉地，智慧無退故；名為：難得地，一切世間無能測故；名為：童真地，離一切過失故；名為：生地，隨樂自在故；名為：成地，更無所作故；名為：究竟地，智慧決定故；名為：變化地，隨愿成就故；名為：力持地，他不能動故；名為：無功用地，先已成就故。佛子！菩薩成就如是智慧，入佛境界，佛功德照，順佛威儀，佛境現前，常為如來之所護念，梵、釋、四王、金剛力士常隨侍衛，恒不捨離諸大三昧，能現無量諸身差別，於一一身有大勢力，報得神通三昧自在，隨有可化眾生之處示成正覺。佛子！菩薩如是入大乘會，獲大神通，放大光明，入無礙法界，知世界差別，示現一切諸大功德，隨意自在，善能通達前際，后際，普伏一切魔
【現代漢語翻譯】 現代漢語譯本 菩薩安住于甚深的心力，一切煩惱都不能動搖；安住于殊勝的心力，不偏離菩提之道；安住于大悲的力量，不放棄利益眾生；安住于大慈的力量，救護一切世間；安住于陀羅尼（總持）的力量，不忘失佛法；安住于辯才的力量，善於觀察和分辨一切法；安住于神通的力量，能普遍到達無邊的世界；安住于大愿的力量，不放棄一切菩薩所應做的事；安住于波羅蜜（到彼岸）的力量，成就一切佛法；得到如來的護念力，一切種智、一切智智都能現前。這位菩薩得到這樣的智慧力量，能示現一切所作之事，在這些事中沒有過失。 佛子！這位菩薩的智慧之地名為：不動地，因為沒有能破壞它的；名為：不轉地，因為智慧不會退轉；名為：難得地，因為一切世間都無法測度；名為：童真地，因為遠離一切過失；名為：生地，因為能隨心所欲地自在；名為：成地，因為不再需要做什麼；名為：究竟地，因為智慧已經決定；名為：變化地，因為能隨愿成就；名為：力持地，因為他人無法動搖；名為：無功用地，因為先前已經成就。佛子！菩薩成就這樣的智慧，進入佛的境界，佛的功德照耀，順應佛的威儀，佛的境界現前，常常受到如來的護念，梵天、帝釋、四大天王、金剛力士常常隨侍衛護，恒常不捨離各種大三昧（禪定），能示現無量諸身差別，在每一個身體都有大勢力，報得神通三昧自在，在任何有可教化眾生的地方示現成正覺。佛子！菩薩這樣進入大乘法會，獲得大神通，放出大光明，進入無礙法界，知道世界的差別，示現一切大功德，隨意自在，善於通達過去、未來，普遍降伏一切魔。
【English Translation】 English version A Bodhisattva, having attained the power of a deeply abiding mind, is unmoved by all afflictions; having attained the power of a superior abiding mind, does not stray from the path; having attained the power of great compassion, does not abandon benefiting sentient beings; having attained the power of great loving-kindness, protects all the world; having attained the power of Dharani (retention), does not forget the Dharma; having attained the power of eloquence, skillfully observes and distinguishes all dharmas; having attained the power of supernormal abilities, universally reaches boundless worlds; having attained the power of great vows, does not abandon all the deeds of a Bodhisattva; having attained the power of Paramitas (perfections), accomplishes all Buddha-dharmas; and having attained the protective power of the Tathagata, all-knowing wisdom and all-knowing knowledge manifest. This Bodhisattva, having attained such wisdom and power, can manifest all actions, and in these actions, there is no fault. Oh, son of Buddha! This Bodhisattva's ground of wisdom is called: the Immovable Ground, because nothing can destroy it; called: the Unchanging Ground, because wisdom does not regress; called: the Difficult to Attain Ground, because all the world cannot fathom it; called: the Pure Ground, because it is free from all faults; called: the Birth Ground, because it is free to act as one pleases; called: the Accomplished Ground, because there is nothing more to do; called: the Ultimate Ground, because wisdom is determined; called: the Transformation Ground, because it can accomplish according to one's wishes; called: the Power-Holding Ground, because others cannot move it; called: the Effortless Ground, because it has already been accomplished. Oh, son of Buddha! A Bodhisattva who has accomplished such wisdom enters the realm of the Buddha, is illuminated by the Buddha's merits, conforms to the Buddha's dignity, the Buddha's realm manifests before him, is constantly protected by the Tathagata, and is always attended and guarded by Brahma, Indra, the Four Heavenly Kings, and Vajra-wielding Devas. He constantly does not abandon the great Samadhis (meditative absorptions), can manifest countless different bodies, each body having great power, and attains the freedom of supernormal powers and Samadhi. Wherever there are sentient beings to be converted, he manifests enlightenment. Oh, son of Buddha! A Bodhisattva thus enters the Great Vehicle assembly, obtains great supernormal powers, emits great light, enters the unobstructed Dharma realm, knows the differences of the worlds, manifests all great merits, is free to act as he pleases, is skilled in understanding the past and the future, and universally subdues all demons.
邪之道，深入如來所行境界，于無量國土修菩薩行，以能獲得不退轉法，是故說名：住不動地。
「佛子！菩薩住此不動地已，以三昧力，常得現見無量諸佛，恒不捨離承事供養。此菩薩於一一劫、一一世界，見無量百佛、無量千佛，乃至無量百千億那由他佛，恭敬尊重，承事供養，一切資生悉以奉施。于諸佛所得於如來甚深法藏，受世界差別等無量法明；若有問難世界差別如是等事，無能屈者。如是經于無量百劫、無量千劫，乃至無量百千億那由他劫，所有善根轉增明凈。譬如真金治作寶冠，置閻浮提主聖王頂上，一切臣民諸莊嚴具無與等者；此地菩薩所有善根亦復如是，一切二乘乃至第七地菩薩所有善根無能及者，以住此地大智光明，普滅眾生煩惱黑闇，善能開闡智慧門故。佛子！譬如千世界主大梵天王，能普運慈心，普放光明，滿千世界；此地菩薩亦復如是，能放光明，照百萬佛剎微塵數世界，令諸眾生滅煩惱火而得清涼。此菩薩，十波羅蜜中，愿波羅蜜增上；餘波羅蜜非不修行，但隨力隨分。是名：略說諸菩薩摩訶薩第八不動地；若廣說者，經無量劫不可窮盡。
「佛子！菩薩摩訶薩住此地，多作大梵天王，主千世界，最勝自在，善說諸義，能與聲聞、辟支佛、諸菩薩波羅蜜道；若有問難世界差
【現代漢語翻譯】 現代漢語譯本： 邪道之人，也能深入到如來所行的境界，在無量國土中修行菩薩行，因為能夠獲得不退轉的法，所以被稱為：安住于不動地（菩薩修行階位第八位）。 『佛子！菩薩安住于這不動地之後，憑藉三昧（禪定）的力量，常常能夠親眼見到無量諸佛，恒常不捨離地承事供養。這位菩薩在每一劫、每一個世界，都能見到無量百佛、無量千佛，乃至無量百千億那由他（數量單位，表示極大的數目）佛，恭敬尊重，承事供養，一切生活所需都用來奉獻佈施。從諸佛那裡得到如來甚深的法藏，領受世界差別等無量法門；如果有誰問難世界差別等這樣的事情，沒有人能夠駁倒他。這樣經過無量百劫、無量千劫，乃至無量百千億那由他劫，所有善根都轉為更加明凈。譬如用真金製作的寶冠，戴在閻浮提（我們所居住的這個世界）主聖王的頭上，一切臣民的各種莊嚴飾品都無法與之相比；此地菩薩的所有善根也像這樣，一切二乘（聲聞乘和緣覺乘）乃至第七地菩薩的所有善根都無法與之相比，因為安住於此地的大智慧光明，能夠普遍滅除眾生的煩惱黑暗，善於開闡智慧之門。佛子！譬如千世界主大梵天王，能夠普遍執行慈心，普遍放出光明，充滿千個世界；此地菩薩也像這樣，能夠放出光明，照耀百萬佛剎微塵數的世界，使眾生滅除煩惱之火而得到清涼。這位菩薩，在十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，愿波羅蜜最為增上；其餘波羅蜜並非不修行，只是隨自己的力量和能力而行。這就是：簡略地說明諸菩薩摩訶薩的第八不動地；如果詳細說明，經過無量劫也無法窮盡。 『佛子！菩薩摩訶薩安住於此地，大多會成為大梵天王，主宰千個世界，最為殊勝自在，善於解說各種義理，能夠給予聲聞、辟支佛（緣覺）、諸菩薩波羅蜜之道；如果有誰問難世界差別等事，
【English Translation】 English version: Even those on a wrong path can deeply enter the realm practiced by the Tathagata, cultivating the Bodhisattva path in immeasurable lands. Because they can attain the Dharma of non-retrogression, they are therefore called: abiding in the Immovable Ground (the eighth stage of Bodhisattva practice). 'Buddha's children! After a Bodhisattva abides in this Immovable Ground, through the power of Samadhi (meditative concentration), they can constantly see immeasurable Buddhas, and they never cease to serve and make offerings to them. This Bodhisattva, in each kalpa (eon) and each world, sees immeasurable hundreds of Buddhas, immeasurable thousands of Buddhas, even immeasurable hundreds of thousands of billions of nayutas (a large number) of Buddhas, respectfully honoring them, serving them, and offering all necessities. From the Buddhas, they receive the profound Dharma treasury of the Tathagata, and understand immeasurable Dharmas such as the differences between worlds. If anyone questions the differences between worlds and such matters, no one can refute them. In this way, through immeasurable hundreds of kalpas, immeasurable thousands of kalpas, even immeasurable hundreds of thousands of billions of nayutas of kalpas, all their roots of goodness become increasingly bright and pure. It is like a crown made of pure gold, placed on the head of the holy king of Jambudvipa (the world we live in), where all the ornaments of the ministers and people cannot compare; the roots of goodness of the Bodhisattva of this ground are also like this, where all the roots of goodness of the two vehicles (Sravakas and Pratyekabuddhas) and even the Bodhisattvas of the seventh ground cannot compare, because they abide in the great wisdom light of this ground, which can universally extinguish the darkness of afflictions of sentient beings, and skillfully open the gate of wisdom. Buddha's children! It is like the Great Brahma King, the lord of a thousand worlds, who can universally exercise loving-kindness and universally emit light, filling a thousand worlds; the Bodhisattva of this ground is also like this, able to emit light, illuminating worlds as numerous as the dust particles of millions of Buddha-lands, causing sentient beings to extinguish the fire of afflictions and attain coolness. This Bodhisattva, among the ten Paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), the Paramita of Vows is the most enhanced; the other Paramitas are not neglected, but practiced according to their strength and capacity. This is: a brief explanation of the eighth Immovable Ground of the Bodhisattva Mahasattvas; if explained in detail, it would be inexhaustible even after immeasurable kalpas. 'Buddha's children! Bodhisattva Mahasattvas who abide in this ground mostly become Great Brahma Kings, ruling over a thousand worlds, being the most supreme and free, skilled in explaining various meanings, and able to give the path of Paramitas to Sravakas, Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas; if anyone questions the differences between worlds and such matters,
別，無能退屈。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，乃至不離念一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝，乃至為一切智智依止者。』此菩薩若以發起大精進力，於一念頃，得百萬三千大千世界微塵數三昧，乃至示現百萬三千大千世界微塵數菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於是數，乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「七地修治方便慧， 善集助道大願力， 復得人尊所攝持， 為求勝智登八住。 功德成就恒慈愍， 智慧廣大等虛空， 聞法能生決定力， 是則寂滅無生忍。 知法無生無起相， 無成無壞無盡轉， 離有平等絕分別， 超諸心行如空住。 成就是忍超戲論， 甚深不動恒寂滅， 一切世間無能知， 心相取著悉皆離。 住於此地不分別， 譬如比丘入滅定， 如夢渡河覺則無， 如生梵天絕下欲。 以本願力蒙勸導， 嘆其忍勝與灌頂， 語言：『我等眾佛法， 汝今未獲當勤進。 汝雖已滅煩惱火， 世間惑焰猶熾然， 當念本願度眾生， 悉使修因趣解脫。 法性真常離心念， 二乘於此亦能得， 不以此故為
【現代漢語翻譯】 現代漢語譯本：不要感到無能而退縮。佈施、愛語、利行、同事——像這樣一切所做的事情，都不要離開唸佛，乃至不要離開念一切種智（一切智慧的智慧）。還要這樣想：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切種智的依靠者。』這位菩薩如果發起大精進的力量，在一念之間，就能獲得百萬三千大千世界微塵數的三昧（禪定），乃至示現百萬三千大千世界微塵數的菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，超過這個數量，乃至百千億那由他劫（極長的時間單位）也無法數清。 那時，金剛藏菩薩想要再次宣說這個道理，就說了偈頌： 『七地修治方便慧，善集助道大願力，又得到人中尊者（佛）的攝持，爲了求得殊勝的智慧而登上八地。功德成就，恒常慈悲憐憫，智慧廣大如同虛空，聽聞佛法能生起決定的力量，這就是寂滅無生忍（對法無生無滅的忍可）。知道法沒有生起和消滅的相狀，沒有成就和壞滅，沒有盡頭的流轉，遠離有和無的平等，超越分別，超越一切心念的活動，如同虛空一樣安住。成就這種忍，超越戲論（無意義的辯論），非常深奧不動搖，恒常寂滅，一切世間都無法知曉，心中執著的相狀都完全脫離。安住在這個境界中不分別，就像比丘進入滅盡定（一種禪定狀態），如同在夢中渡河，醒來就什麼都沒有了，如同生到梵天（色界天）就斷絕了地獄的慾望。憑藉本來的願力受到勸導，讚歎他的忍力殊勝併爲他灌頂，說道：『我們諸佛的法，你現在還沒有獲得，應當勤奮精進。你雖然已經熄滅了煩惱的火焰，世間的迷惑之火仍然熾盛，應當憶念本來的誓願去度化眾生，使他們都修習成佛的因，走向解脫。』法的本性真實恒常，遠離心念，二乘（聲聞和緣覺）也能證得，但不能因此就認為
【English Translation】 English version: Do not be discouraged by feelings of inadequacy. Giving, kind speech, beneficial action, and cooperation—all such actions should not be separated from mindfulness of the Buddha, and even from mindfulness of all-knowing wisdom (the wisdom of all wisdoms). One should also think: 『I should be the leader and the most excellent among all beings, and even the one upon whom all-knowing wisdom relies.』 If this Bodhisattva generates great vigor, in a single moment, they can attain as many samadhis (meditative states) as there are dust particles in a million three-thousand great thousand worlds, and even manifest as many Bodhisattvas as there are dust particles in a million three-thousand great thousand worlds as their retinue; if they manifest freely with the Bodhisattva』s extraordinary power of vows, it exceeds this number, and even hundreds of thousands of millions of nayutas (extremely long units of time) cannot count it. At that time, Bodhisattva Vajragarbha, wishing to reiterate the meaning, spoke in verse: 『The seventh ground cultivates skillful wisdom, well gathers the great power of vows that aid the path, and is also upheld by the honored one among humans (the Buddha), ascending to the eighth ground to seek supreme wisdom. Having accomplished merits, constantly compassionate and merciful, wisdom vast like space, hearing the Dharma can generate resolute power, this is the forbearance of extinction and non-arising (acceptance of the non-arising and non-extinction of phenomena). Knowing that phenomena have no characteristics of arising or ceasing, no accomplishment or destruction, no endless turning, detached from the equality of existence and non-existence, transcending discrimination, transcending all mental activities, abiding like space. Accomplishing this forbearance, transcending frivolous debates, profoundly unmoving and constantly tranquil, the entire world cannot know it, all the clinging to mental characteristics is completely abandoned. Abiding in this state without discrimination, like a Bhikshu entering cessation meditation (a state of meditative absorption), like crossing a river in a dream, nothing remains upon awakening, like being born in the Brahma heaven (a realm of form) and severing lower desires. Through the power of original vows, being encouraged, praising their superior forbearance and bestowing empowerment, saying: 『The Dharma of us Buddhas, you have not yet attained, you should diligently strive forward. Although you have extinguished the flames of afflictions, the flames of worldly delusion are still blazing, you should remember your original vows to liberate sentient beings, enabling them all to cultivate the causes of Buddhahood and move towards liberation.』 The true nature of Dharma is constant and unchanging, detached from mental activity, the two vehicles (Shravakas and Pratyekabuddhas) can also attain it, but one should not therefore think that
世尊， 但以甚深無礙智。』 如是人天所應供， 與此智慧令觀察， 無邊佛法悉得成， 一念超過曩眾行。 菩薩住茲妙智地， 則獲廣大神通力， 一念分身遍十方， 如船入海因風濟。 心無功用任智力， 悉知國土成壞住， 諸界種種各殊異， 小大無量皆能了。 三千世界四大種， 六趣眾生身各別， 及以眾寶微塵數， 以智觀察悉無餘。 菩薩能知一切身， 為化眾生同彼形， 國土無量種種別， 悉為現形無不遍。 譬如日月住虛空， 一切水中皆現影； 住於法界無所動， 隨心現影亦復然。 隨其心樂各不同， 一切眾中皆現身， 聲聞獨覺與菩薩， 及以佛身靡不現。 眾生國土業報身， 種種聖人智法身， 虛空身相皆平等， 普為眾生而示作。 十種聖智普觀察， 復順慈悲作眾業， 所有佛法皆成就， 持戒不動如須彌。 十力成就不動搖， 一切魔眾無能轉， 諸佛護念天王禮， 密跡金剛恒侍衛。 此地功德無邊際， 千萬億劫說不盡， 復以供佛善益明， 如王頂上莊嚴具。 菩薩住此第八地， 多作梵王千界主， 演說三乘無有窮， 慈光普照除眾惑。 一念所獲
【現代漢語翻譯】 現代漢語譯本 『世尊，只是憑藉甚深無礙的智慧。』 像這樣的人天所應供養的，以這種智慧來觀察， 無邊的佛法都能成就，一念之間就超越了過去所有的修行。 菩薩安住在這奇妙智慧的境界，就能獲得廣大的神通力量， 一念之間就能分身遍佈十方，如同船隻入海憑藉風力航行。 心無造作，任由智慧的力量，完全知曉國土的成住壞空， 各個世界的種種不同，大小無量都能明瞭。 三千世界四大種，六道眾生的身體各不相同， 以及眾多寶物如微塵般，用智慧觀察都能完全瞭解。 菩薩能知曉一切眾生的身形，爲了教化眾生而化現成他們的樣子， 國土無量，種種不同，都能為他們現身，無處不遍。 譬如日月懸掛在虛空，一切水中都能顯現它的影子； 安住在法界中不動搖，隨心顯現影像也是如此。 隨著眾生心之所好各不相同，在一切眾生中都能顯現身形， 無論是聲聞（Sravaka，聽聞佛法而修行的弟子）、獨覺（Pratyekabuddha，獨自覺悟的修行者）還是菩薩（Bodhisattva，發願救度眾生的修行者），以及佛身，沒有不顯現的。 眾生的國土、業報之身，種種聖人的智慧法身， 虛空之身相都是平等的，普遍為眾生而示現。 用十種聖智普遍觀察，又順應慈悲心而做各種事業， 所有佛法都能成就，持戒堅定如須彌山（Sumeru，佛教宇宙觀中的中心山）。 成就十力（Tathagata's Ten Powers，如來的十種力量）不動搖，一切魔眾都不能動搖他， 諸佛護念，天王禮敬，密跡金剛（Vajrapani，佛教護法神）恒常侍衛。 此地的功德無邊無際，千萬億劫也說不盡， 又以供養佛的善行更加光明，如同國王頭頂上的莊嚴飾品。 菩薩安住在這第八地，多化作梵天王（Brahma，印度教和佛教中的創造神）成為千界之主， 演說三乘佛法（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）沒有窮盡，慈悲的光芒普照，消除眾生的迷惑。 一念之間所獲得的功德。
【English Translation】 English version 'World Honored One, it is solely through profound and unobstructed wisdom.' Such are those who should be offered to by humans and gods, and with this wisdom, they observe, Boundless Buddha-dharma can be accomplished, and in a single thought, one surpasses all past practices. When a Bodhisattva dwells in this realm of wondrous wisdom, they obtain vast supernatural powers, In a single thought, they can manifest bodies throughout the ten directions, like a ship sailing the sea with the aid of the wind. With no effort of mind, relying on the power of wisdom, they fully know the formation, existence, destruction, and emptiness of lands, The various differences of all realms, both large and small, are all understood. The four great elements of the three thousand worlds, the different bodies of beings in the six realms, And the numerous treasures like dust particles, are all completely understood through the observation of wisdom. Bodhisattvas can know the forms of all beings, and transform into their forms to teach them, The immeasurable and varied lands, they can manifest in all of them, without exception. Just as the sun and moon dwell in the sky, and their reflections appear in all waters; Dwelling in the Dharma realm without moving, the manifestation of reflections according to the mind is also like this. According to the different inclinations of beings' minds, they can manifest in all assemblies, Whether it be Sravakas (disciples who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), or Bodhisattvas (those who aspire to save all beings), and even the body of a Buddha, there is no form that is not manifested. The lands of beings, the bodies of karmic retribution, the wisdom-dharma bodies of various sages, The forms of the void are all equal, and they are universally manifested for the sake of all beings. They universally observe with the ten sacred wisdoms, and also follow compassion to perform various deeds, All Buddha-dharma is accomplished, and their adherence to precepts is as firm as Mount Sumeru (the central mountain in Buddhist cosmology). Having accomplished the ten powers (Tathagata's Ten Powers), they are unshakeable, and no demonic forces can move them, They are protected by all Buddhas, revered by the kings of gods, and constantly guarded by Vajrapani (a Buddhist protector deity). The merits of this stage are boundless and limitless, and cannot be fully described in billions of kalpas, And their virtuous deeds of offering to the Buddhas become even more radiant, like the ornaments on the crown of a king. Bodhisattvas who dwell in this eighth stage often manifest as Brahma (the creator god in Hinduism and Buddhism), the lord of a thousand worlds, Expounding the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) without end, their compassionate light shines everywhere, dispelling the delusions of beings. The merits gained in a single thought.
諸三昧， 百萬世界微塵等， 諸所作事悉亦然， 願力示現復過是。 菩薩第八不動地， 我為汝等已略說， 若欲次第廣分別， 經于億劫不能盡。」
第九地
說此菩薩八地時， 如來現大神通力， 震動十方諸國土， 無量億數難思議。 一切知見無上尊， 其身普放大光明， 照耀彼諸無量土， 悉使眾生獲安樂。 菩薩無量百千億， 俱時踴在虛空住， 以過諸天上妙供， 供養說中最勝者。 大自在王自在天， 悉共同心喜無量， 各以種種眾供具， 供養甚深功德海。 復有天女千萬億， 身心歡喜悉充遍， 各奏樂音無量種， 供養人中大導師。 是時眾樂同時奏， 百千萬億無量別， 悉以善逝威神力， 演出妙音而讚歎： 「寂靜調柔無垢害， 隨所入地善修習， 心如虛空詣十方， 廣說佛道悟群生。 天上人間一切處， 悉現無等妙莊嚴， 以從如來功德生， 令其見者樂佛智。 不離一剎詣眾土， 如月普現照世間， 音聲心念悉皆滅， 譬猶谷響無不應。 若有眾生心下劣， 為彼演說聲聞行； 若心明利樂辟支， 則為彼說中乘道。 若有慈悲樂饒益， 為說菩薩所
【現代漢語翻譯】 現代漢語譯本 所有三昧（Samadhi，禪定），如同百萬世界微塵般眾多， 它們所成就的事業也同樣如此，而菩薩的願力示現更是超越這些。 菩薩的第八不動地（Acala-bhumi），我已經為你們簡略地講述了， 如果想要次第詳細地分別解說，即使經過億劫也無法窮盡。
第九地
當講述菩薩八地時，如來（Tathagata，佛的稱號）展現出大神通力， 震動十方諸國土，其數量無量億數，難以思議。 一切知見無上尊（指佛），其身普放大光明， 照耀那些無量國土，使一切眾生獲得安樂。 無量百千億菩薩，同時踴躍在虛空中安住， 以超越諸天之上最殊勝的供品，供養說法中最殊勝的佛。 大自在王（Mahesvara）和自在天（Isvara），都同心歡喜無量， 各自以種種供具，供養這甚深功德之海。 又有千萬億天女，身心充滿歡喜， 各自演奏無量種樂音，供養人中大導師（指佛）。 這時，各種音樂同時奏響，有百千萬億種不同， 都以善逝（Sugata，佛的稱號）的威神力，演出美妙的音聲而讚歎： 『寂靜調柔，沒有垢染和傷害，隨所入地善於修習， 心如虛空，遍及十方，廣說佛道，開悟眾生。 天上人間一切處，都顯現無與倫比的妙莊嚴， 這是從如來的功德而生，令見到的人都樂於佛的智慧。 不離一剎那，就能到達眾多國土，如同月亮普遍照耀世間， 音聲和心念都寂滅，譬如山谷的迴響，無不應答。 如果有眾生心性下劣，就為他們演說聲聞乘（Sravakayana）的修行； 如果心性明利，樂於辟支佛（Pratyekabuddha），就為他們說中乘之道。 如果有慈悲心，樂於饒益眾生，就為他們說菩薩所修行的道。'
【English Translation】 English version All Samadhis (meditative states), are as numerous as the dust particles in a million worlds, And all the deeds they accomplish are likewise, while the manifestations of Bodhisattva's vows surpass even these. The eighth immovable ground (Acala-bhumi) of a Bodhisattva, I have briefly explained to you, If you wish to explain them in detail one by one, it would not be possible even in billions of kalpas (eons).
The Ninth Ground
When the eighth ground of a Bodhisattva was being discussed, the Tathagata (the Buddha) manifested great supernatural powers, Shaking the lands of the ten directions, in immeasurable billions, beyond comprehension. The Supreme One of all knowledge and vision (referring to the Buddha), his body emitted great light, Illuminating those immeasurable lands, enabling all beings to attain peace and joy. Immeasurable hundreds of thousands of millions of Bodhisattvas, simultaneously leaped into the sky and remained there, With offerings surpassing the finest of the heavens, they honored the most supreme speaker of the Dharma (the Buddha). Mahesvara (Great Sovereign) and Isvara (Sovereign Deva), all with one heart, rejoiced immeasurably, Each with various offerings, honored the profound ocean of merit. And there were billions of heavenly maidens, their bodies and minds filled with joy, Each playing countless kinds of music, honoring the great guide of humanity (the Buddha). At that time, all the music played simultaneously, in hundreds of thousands of millions of different ways, All by the majestic power of the Sugata (the Buddha), produced wonderful sounds of praise: 'Peaceful and gentle, without defilement or harm, skillfully practicing in each ground entered, The mind like space, reaching the ten directions, widely expounding the Buddha's path, enlightening beings. Everywhere in heaven and on earth, all appear with unparalleled and wondrous adornments, This arises from the merits of the Tathagata, causing those who see it to rejoice in the Buddha's wisdom. Without leaving a single moment, one can reach many lands, like the moon universally illuminating the world, Sound and thought are all extinguished, like the echo in a valley, responding to all. If there are beings with inferior minds, for them, the practice of the Sravakayana (Vehicle of Hearers) is explained; If their minds are sharp and they delight in Pratyekabuddha (Solitary Buddha), then the middle path is explained to them. If there is compassion and a desire to benefit others, then the path practiced by Bodhisattvas is explained to them.'
行事； 若有最勝智慧心， 則示如來無上法。 譬如幻師作眾事， 種種形相皆非實， 菩薩智幻亦如是， 雖現一切離有無。」 如是美音千萬種， 歌贊佛已默然住。 解脫月言：「今眾凈， 愿說九地所行道！」
爾時，金剛藏菩薩告解脫月菩薩言：
「佛子！菩薩摩訶薩以如是無量智思量觀察，欲更求轉勝寂滅解脫，復修習如來智慧，入如來秘密法，觀察不思議大智性，凈諸陀羅尼三昧門，具廣大神通，入差別世界，修力、無畏、不共法，隨諸佛轉法輪，不捨大悲本願力，得入菩薩第九善慧地。
「佛子！菩薩摩訶薩住此善慧地，如實知善不善無記法行、有漏無漏法行、世間出世間法行、思議不思議法行、定不定法行、聲聞獨覺法行、菩薩行法行、如來地法行、有為法行、無為法行。此菩薩以如是智慧，如實知眾生心稠林、煩惱稠林、業稠林、根稠林、解稠林、性稠林、樂欲稠林、隨眠稠林、受生稠林、習氣相續稠林、三聚差別稠林。此菩薩如實知眾生心種種相，所謂：雜起相、速轉相、壞不壞相、無形質相、無邊際相、清凈相、垢無垢相、縛不縛相、幻所作相、隨諸趣生相；如是百千萬億乃至無量，皆如實知。又知諸煩惱種種相，所謂：久遠隨行相、無邊引起相
【現代漢語翻譯】 現代漢語譯本 行事； 若有最殊勝的智慧心，就應展示如來無上的佛法。 譬如魔術師變幻出各種事物，種種形相都不是真實的。 菩薩的智慧幻化也是如此，雖然顯現一切，卻超越了有和無的對立。 像這樣美妙的聲音有千萬種，歌頌讚美佛陀之後就靜默下來。 解脫月菩薩說：『現在大眾都已清凈，希望您能講說菩薩九地所修行的道！』
這時，金剛藏菩薩告訴解脫月菩薩說：
『佛子！菩薩摩訶薩以這樣無量的智慧思量觀察，想要進一步尋求更殊勝的寂滅解脫，再次修習如來的智慧，進入如來的秘密法，觀察不可思議的大智慧的本性，清凈各種陀羅尼（總持）和三昧（禪定）法門，具足廣大的神通，進入不同的世界，修習十力、四無畏、十八不共法，隨順諸佛轉法輪，不捨棄大悲的本願力，從而進入菩薩的第九善慧地。
『佛子！菩薩摩訶薩安住在這善慧地，如實地了知善、不善、無記的法行，有漏、無漏的法行，世間、出世間的法行，可思議、不可思議的法行，定、不定的法行，聲聞、獨覺的法行，菩薩的法行，如來地的法行，有為的法行，無為的法行。這位菩薩以這樣的智慧，如實地了知眾生的心如稠密的樹林，煩惱如稠密的樹林，業如稠密的樹林，根性如稠密的樹林，理解力如稠密的樹林，性格如稠密的樹林，喜好慾望如稠密的樹林，隨眠（潛在的煩惱）如稠密的樹林，受生如稠密的樹林，習氣相續如稠密的樹林，三聚（正定聚、邪定聚、不定聚）的差別如稠密的樹林。這位菩薩如實地了知眾生心的種種相狀，例如：雜亂生起的相狀、快速轉變的相狀、可壞與不可壞的相狀、沒有形體的相狀、沒有邊際的相狀、清凈的相狀、有垢與無垢的相狀、束縛與不束縛的相狀、如幻所作的相狀、隨順各種趣向而生的相狀；像這樣百千萬億乃至無量，都如實地了知。又了知各種煩惱的種種相狀，例如：久遠以來隨行的相狀、無邊無際地引起的相狀』
【English Translation】 English version Conduct; If there is a most excellent wisdom mind, then it should reveal the unsurpassed Dharma of the Tathagata (Buddha). It is like a magician performing various acts, all kinds of forms and appearances are not real. The wisdom illusion of a Bodhisattva is also like this, although it manifests everything, it transcends the duality of existence and non-existence. Like this, there are thousands of beautiful sounds, after singing praises to the Buddha, they become silent. Liberation Moon (Vimoksha-chandra) said: 'Now the assembly is pure, may you speak about the path practiced in the nine Bodhisattva grounds!'
At that time, Vajragarbha (Diamond Womb) Bodhisattva said to Liberation Moon Bodhisattva:
'Buddha-son! A Bodhisattva Mahasattva, with such immeasurable wisdom, contemplates and observes, desiring to further seek the more excellent quiescence and liberation, again cultivates the wisdom of the Tathagata, enters the secret Dharma of the Tathagata, observes the nature of inconceivable great wisdom, purifies all Dharani (mantra) and Samadhi (meditation) gates, possesses vast supernatural powers, enters different worlds, cultivates the ten powers, four fearlessnesses, and eighteen unique qualities, follows the turning of the Dharma wheel by all Buddhas, does not abandon the power of the great compassionate vow, and thus enters the ninth Good Wisdom Ground of a Bodhisattva.
'Buddha-son! A Bodhisattva Mahasattva, abiding in this Good Wisdom Ground, truly knows the practices of good, non-good, and neutral dharmas, the practices of defiled and undefiled dharmas, the practices of worldly and transcendental dharmas, the practices of conceivable and inconceivable dharmas, the practices of fixed and unfixed dharmas, the practices of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), the practices of Bodhisattvas, the practices of the Tathagata ground, the practices of conditioned dharmas, and the practices of unconditioned dharmas. This Bodhisattva, with such wisdom, truly knows the minds of sentient beings as dense forests, afflictions as dense forests, karma as dense forests, faculties as dense forests, understanding as dense forests, natures as dense forests, desires as dense forests, latent tendencies as dense forests, rebirths as dense forests, habitual tendencies as continuous dense forests, and the differences of the three groups (of the assured, the unassured, and the uncertain) as dense forests. This Bodhisattva truly knows the various aspects of sentient beings' minds, such as: the aspect of arising in confusion, the aspect of rapid change, the aspect of destructible and indestructible, the aspect of formlessness, the aspect of boundlessness, the aspect of purity, the aspect of defiled and undefiled, the aspect of bound and unbound, the aspect of being like an illusion, the aspect of arising according to various destinies; like this, hundreds of millions of billions, even immeasurable, all are truly known. Also, he knows the various aspects of afflictions, such as: the aspect of long-standing tendencies, the aspect of boundless arising.'
、俱生不捨相、眠起一義相、與心相應不相應相、隨趣受生而住相、三界差別相、愛見癡慢如箭深入過患相、三業因緣不絕相；略說乃至八萬四千，皆如實知。又知諸業種種相，所謂：善不善無記相、有表示無表示相、與心同生不離相、因自性剎那壞而次第集果不失相、有報無報相、受黑黑等眾報相、如田無量相、凡聖差別相、現受生受后受相、乘非乘定不定相；略說乃至八萬四千，皆如實知。又知諸根軟中勝相、先際后際差別無差別相、上中下相、煩惱俱生不相離相、乘非乘定不定相、淳熟調柔相、隨根網輕轉壞相、增上無能壞相、退不退差別相、遠隨共生不同相；略說乃至八萬四千，皆如實知。又知諸解軟中上、諸性軟中上、樂欲軟中上；皆略說乃至八萬四千。又知諸隨眠種種相，所謂：與深心共生相、與心共生相、心相應不相應差別相、久遠隨行相、無始不拔相、與一切禪定解脫三昧三摩缽底神通相違相、三界相續受生繫縛相、令無邊心相續現起相、開諸處門相、堅實難治相、地處成就不成就相、唯以聖道拔出相。又知受生種種相，所謂：隨業受生相、六趣差別相、有色無色差別相、有想無想差別相、業為田愛水潤無明暗覆識為種子生後有芽相、名色俱生不相離相、癡愛希求續有相、欲受欲生無始樂著相、妄謂
{ "translations": [ "現代漢語譯本：又知道與生俱來不捨的相狀、睡眠和醒來同一種相狀、與心相應或不相應的相狀、隨著所趣向的生命而安住的相狀、三界（欲界、色界、無色界）的差別相狀、愛、見、癡、慢如同箭矢深入的過患相狀、身、口、意三業因緣不絕的相狀；簡略地說，乃至八萬四千種相狀，都如實地知道。又知道諸業的種種相狀，所謂：善、不善、無記的相狀、有表示和無表示的相狀、與心同時生起不分離的相狀、因自性剎那壞滅而次第聚集果報不失的相狀、有果報和無果報的相狀、承受黑黑等各種果報的相狀、如同田地般無量的相狀、凡夫和聖人的差別相狀、現世受報、來世受報和後世受報的相狀、乘（解脫道）與非乘（非解脫道）、決定與不決定的相狀；簡略地說，乃至八萬四千種相狀，都如實地知道。又知道諸根（眼、耳、鼻、舌、身、意）的軟、中、勝的相狀、先際（過去）和后際（未來）的差別和無差別相狀、上、中、下的相狀、煩惱與生俱來不分離的相狀、乘與非乘、決定與不決定的相狀、純熟調柔的相狀、隨著根的網輕微轉變和壞滅的相狀、增上而不能被破壞的相狀、退轉與不退轉的差別相狀、遠離、隨順、共同生起不同的相狀；簡略地說，乃至八萬四千種相狀，都如實地知道。又知道諸解（理解）的軟、中、上，諸性（性格）的軟、中、上，樂欲（愛好）的軟、中、上；都簡略地說，乃至八萬四千種。又知道諸隨眠（煩惱的潛在形式）的種種相狀，所謂：與深層心識共同生起的相狀、與心共同生起的相狀、與心相應或不相應的差別相狀、長久以來隨行的相狀、無始以來無法拔除的相狀、與一切禪定、解脫、三昧（專注）、三摩缽底（等至）、神通相違背的相狀、在三界（欲界、色界、無色界）中相續受生繫縛的相狀、令無邊的心相續現起的相狀、開啟諸處（六根）之門的相狀、堅實難以治療的相狀、在某地成就或不成就的相狀、唯有通過聖道才能拔除的相狀。又知道受生的種種相狀，所謂：隨著業力而受生的相狀、六趣（地獄、餓鬼、畜生、人、阿修羅、天）的差別相狀、有色和無色的差別相狀、有想和無想的差別相狀、業為田地，愛為水滋潤，無明為黑暗覆蓋，識為種子，產生後有（來世）的芽的相狀、名色（精神和物質）俱生不分離的相狀、癡愛希求延續存在的相狀、對於欲界受生無始以來的樂著相狀、錯誤地認為...", "現代漢語譯本：是我的相狀、我所擁有的相狀、我所存在的相狀、我所控制的相狀、我所依靠的相狀、我所執取的相狀、我所依附的相狀、我所住的相狀、我所行的相狀、我所去的相狀、我所來的相狀、我所觸的相狀、我所受的相狀、我所見的相狀、我所聞的相狀、我所嗅的相狀、我所嘗的相狀、我所覺的相狀、我所知的相狀、我所思的相狀、我所念的相狀、我所作的相狀、我所為的相狀、我所說的相狀、我所想的相狀、我所欲的相狀、我所求的相狀、我所取的相狀、我所舍的相狀、我所行的相狀、我所住的相狀、我所坐的相狀、我所臥的相狀、我所起的相狀、我所動的相狀、我所靜的相狀、我所作的相狀、我所為的相狀、我所說的相狀、我所想的相狀、我所欲的相狀、我所求的相狀、我所取的相狀、我所舍的相狀、我所行的相狀、我所住的相狀、我所坐的相狀、我所臥的相狀、我所起的相狀、我所動的相狀、我所靜的相狀；簡略地說，乃至八萬四千種相狀，都如實地知道。又知道諸法（一切事物）的種種相狀，所謂：有為法和無為法的相狀、有漏法和無漏法的相狀、世間法和出世間法的相狀、有因法和無因法的相狀、有緣法和無緣法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無為法的相狀、有為法和無
出三界貪求相。又知習氣種種相，所謂：行不行差別相、隨趣熏習相、隨眾生行熏習相、隨業煩惱熏習相、善不善無記熏習相、隨入後有熏習相、次第熏習相、不斷煩惱遠行不捨熏習相、實非實熏習相、見聞親近聲聞獨覺菩薩如來熏習相。又知眾生正定邪定不定相，所謂：正見正定相、邪見邪定相、二俱不定相、五逆邪定相、五根正定相、二俱不定相、八邪邪定相、正性正定相、更不作二俱離不定相、深著邪法邪定相、習行聖道正定相、二俱舍不定相。佛子！菩薩隨順如是智慧，名：住善慧地；住此地已，了知眾生諸行差別，教化調伏，令得解脫。
「佛子！此菩薩善能演說聲聞乘法、獨覺乘法、菩薩乘法、如來地法；一切行處，智隨行故，能隨眾生根、性、欲、解、所行有異、諸聚差別，亦隨受生、煩惱、眠、縛、諸業習氣而為說法，令生信解，增益智慧，各于其乘而得解脫。
「佛子！菩薩住此善慧地，作大法師，具法師行，善能守護如來法藏，以無量善巧智，起四無礙辯，用菩薩言辭而演說法。此菩薩常隨四無礙智轉，無暫舍離。何等為四，所謂：法無礙智、義無礙智、辭無礙智、樂說無礙智。此菩薩以法無礙智，知諸法自相；義無礙智，知諸法別相；辭無礙智，無錯謬說；樂說無礙智，無斷盡說
【現代漢語翻譯】 現代漢語譯本 （菩薩）還知道超出三界（欲界、色界、無色界）的貪求執著之相。又知道習氣種種的相狀，包括：行與不行的差別相、隨順趨向的熏習相、隨順眾生行為的熏習相、隨順業和煩惱的熏習相、善、不善和無記的熏習相、隨順進入後有的熏習相、次第的熏習相、不斷煩惱遠離而不捨的熏習相、真實與不真實的熏習相、見聞親近聲聞（聽聞佛陀教誨而修行證悟的人）、獨覺（不依師教，獨自修行證悟的人）、菩薩（自覺覺他，行菩薩道的人）、如來（佛陀的十號之一）的熏習相。又知道眾生正定、邪定、不定的相狀，包括：正見（符合真理的見解）正定的相、邪見（不符合真理的見解）邪定的相、二者都不確定的相、犯五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的邪定相、五根（信、精進、念、定、慧）正定的相、二者都不確定的相、八邪（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）邪定的相、正性（具有正定之性）正定的相、不再作二者都離的非定相、深深執著邪法的邪定相、習行聖道（通往解脫的道路）的正定相、二者都捨棄的不定相。佛子！菩薩隨順這樣的智慧，稱為：安住善慧地；安住此地之後，了知眾生各種行為的差別，教化調伏，使他們得到解脫。 「佛子！這位菩薩善於演說聲聞乘法、獨覺乘法、菩薩乘法、如來地法；一切行為之處，智慧都隨之而行，能夠隨順眾生的根器、、、理解、所行不同、各種聚集的差別，也隨順他們所受的生、煩惱、睡眠、束縛、各種業的習氣而為他們說法，使他們產生信解，增長智慧，各自在其所乘的法門中得到解脫。 「佛子！菩薩安住在這善慧地，成為大法師，具足法師的修行，善於守護如來法藏，以無量善巧的智慧，生起四無礙辯，用菩薩的言辭來演說佛法。這位菩薩常常隨順四無礙智運轉，沒有片刻舍離。哪四種呢？就是：法無礙智、義無礙智、辭無礙智、樂說無礙智。這位菩薩以法無礙智，了知諸法的自相；以義無礙智，了知諸法的別相；以辭無礙智，沒有錯謬的說法；以樂說無礙智，沒有窮盡的說法。
【English Translation】 English version (The Bodhisattva) also knows the aspects of craving and attachment that transcend the three realms (the desire realm, the form realm, and the formless realm). Furthermore, they understand the various aspects of habitual tendencies, including: the aspects of difference between acting and not acting, the aspects of conditioning that follow inclinations, the aspects of conditioning that follow the actions of sentient beings, the aspects of conditioning that follow karma and afflictions, the aspects of conditioning that are good, bad, and neutral, the aspects of conditioning that follow entry into future existence, the aspects of sequential conditioning, the aspects of conditioning that do not abandon afflictions and continue far away, the aspects of conditioning that are real and unreal, and the aspects of conditioning from seeing, hearing, and being close to Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), Bodhisattvas (those who seek enlightenment for the benefit of all beings), and Tathagatas (one of the ten titles of the Buddha). They also understand the aspects of sentient beings' right, wrong, and indeterminate states, including: the aspect of right view (understanding that aligns with truth) and right determination, the aspect of wrong view (understanding that does not align with truth) and wrong determination, the aspect of being indeterminate in both, the aspect of wrong determination for committing the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), the aspect of right determination for the five roots (faith, diligence, mindfulness, concentration, and wisdom), the aspect of being indeterminate in both, the aspect of wrong determination for the eight wrong paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration), the aspect of right determination for those with the right nature, the aspect of no longer being indeterminate by being separate from both, the aspect of wrong determination for being deeply attached to wrong teachings, the aspect of right determination for practicing the holy path (the path to liberation), and the aspect of being indeterminate by abandoning both. O son of the Buddha! When a Bodhisattva follows such wisdom, it is called: residing in the Good Wisdom Ground; having resided in this ground, they understand the differences in the various actions of sentient beings, teach and tame them, and enable them to attain liberation. 「O son of the Buddha! This Bodhisattva is skilled in expounding the teachings of the Sravaka Vehicle, the Pratyekabuddha Vehicle, the Bodhisattva Vehicle, and the Tathagata Ground; in all places of action, wisdom follows along, and they are able to adapt to the different capacities, * , * , understanding, and practices of sentient beings, as well as the differences in their various groupings. They also adapt their teachings to the births, afflictions, sleep, bonds, and habitual tendencies of various karmas that sentient beings experience, enabling them to generate faith and understanding, increase their wisdom, and attain liberation in their respective vehicles. 「O son of the Buddha! A Bodhisattva who resides in this Good Wisdom Ground becomes a great Dharma teacher, possessing the practices of a Dharma teacher, and is skilled in protecting the Dharma treasury of the Tathagata. With immeasurable skillful wisdom, they generate the four unobstructed eloquences, using the language of a Bodhisattva to expound the Dharma. This Bodhisattva constantly follows the four unobstructed wisdoms, never abandoning them for a moment. What are the four? They are: unobstructed wisdom of the Dharma, unobstructed wisdom of meaning, unobstructed wisdom of language, and unobstructed wisdom of eloquent speech. This Bodhisattva, with unobstructed wisdom of the Dharma, understands the self-nature of all dharmas; with unobstructed wisdom of meaning, understands the distinct characteristics of all dharmas; with unobstructed wisdom of language, speaks without error; and with unobstructed wisdom of eloquent speech, speaks without exhaustion.
。複次，以法無礙智，知諸法自性；義無礙智，知諸法生滅；辭無礙智，安立一切法不斷說；樂說無礙智，隨所安立，不可壞無邊說。複次，以法無礙智，知現在法差別；義無礙智，知過去、未來法差別；辭無礙智，于去、來、今法無錯謬說；樂說無礙智，於一一世無邊法明瞭說。複次，以法無礙智，知法差別；義無礙智，知義差別；辭無礙智，隨其言音說；樂說無礙智，隨其心樂說。複次，法無礙智，以法智知差別不異；義無礙智，以比智知差別如實；辭無礙智，以世智差別說；樂說無礙智，以第一義智善巧說。複次，法無礙智，知諸法一相不壞；義無礙智，知蘊、界、處、諦、緣起善巧；辭無礙智，以一切世間易解了美妙音聲、文字說；樂說無礙智，以轉勝無邊法明說。複次，法無礙智，知一乘平等性；義無礙智，知諸乘差別性；辭無礙智，說一切乘無差別；樂說無礙智，說一一乘無邊法。複次，法無礙智，知一切菩薩行、智行、法行智隨證；義無礙智，知十地分位義差別；辭無礙智，說地道無差別相；樂說無礙智，說一一地無邊行相。複次，法無礙智，知一切如來一念成正覺；義無礙智，知種種時、種種處等各差別；辭無礙智，說成正覺差別；樂說無礙智，於一一句法無量劫說不盡。複次，法無礙智，知一切如
【現代漢語翻譯】 現代漢語譯本：再者，以法無礙智，了知諸法自性；以義無礙智，了知諸法生滅；以辭無礙智，安立一切法，不斷地宣說；以樂說無礙智，隨所安立，不可破壞地無邊宣說。再者，以法無礙智，了知現在法的差別；以義無礙智，了知過去、未來法的差別；以辭無礙智，對於過去、現在、未來之法，無錯謬地宣說；以樂說無礙智，對於每一世的無邊之法，明瞭地宣說。再者，以法無礙智，了知法的差別；以義無礙智，了知義的差別；以辭無礙智，隨其言音宣說；以樂說無礙智，隨其心之所樂宣說。再者，以法無礙智，以法智了知差別不異；以義無礙智，以比智了知差別如實；以辭無礙智，以世智差別宣說；以樂說無礙智，以第一義智善巧宣說。再者，以法無礙智，了知諸法一相不壞；以義無礙智，了知蘊（五蘊，即色、受、想、行、識）、界（十八界，即六根、六塵、六識）、處（十二處，即六根、六塵）、諦（四聖諦，即苦、集、滅、道）、緣起（十二因緣）的善巧；以辭無礙智，以一切世間易於理解的美妙音聲、文字宣說；以樂說無礙智，以轉勝無邊的法明瞭宣說。再者，以法無礙智，了知一乘（唯一能引導眾生解脫的教法）的平等性；以義無礙智，了知諸乘（聲聞乘、緣覺乘、菩薩乘）的差別性；以辭無礙智，宣說一切乘無差別；以樂說無礙智，宣說每一乘的無邊之法。再者，以法無礙智，了知一切菩薩行、智行、法行之智隨證；以義無礙智，了知十地（菩薩修行過程中的十個階段）分位的意義差別；以辭無礙智，宣說地道無差別相；以樂說無礙智，宣說每一地的無邊行相。再者，以法無礙智，了知一切如來一念成正覺；以義無礙智，了知種種時間、種種處所等各自的差別；以辭無礙智，宣說成正覺的差別；以樂說無礙智，對於一句一法的無量劫宣說不盡。再者，以法無礙智，了知一切如 來
【English Translation】 English version: Furthermore, with unobstructed knowledge of the Dharma (法無礙智, Dharma-pratibhāna), one knows the self-nature of all dharmas; with unobstructed knowledge of meaning (義無礙智, artha-pratibhāna), one knows the arising and ceasing of all dharmas; with unobstructed knowledge of language (辭無礙智, nirukti-pratibhāna), one establishes all dharmas and speaks of them continuously; with unobstructed knowledge of eloquence (樂說無礙智, pratibhāna-pratibhāna), one speaks boundlessly and indestructibly according to what has been established. Furthermore, with unobstructed knowledge of the Dharma, one knows the distinctions of present dharmas; with unobstructed knowledge of meaning, one knows the distinctions of past and future dharmas; with unobstructed knowledge of language, one speaks of past, present, and future dharmas without error; with unobstructed knowledge of eloquence, one speaks clearly of the boundless dharmas of each world. Furthermore, with unobstructed knowledge of the Dharma, one knows the distinctions of dharmas; with unobstructed knowledge of meaning, one knows the distinctions of meanings; with unobstructed knowledge of language, one speaks according to the sounds of language; with unobstructed knowledge of eloquence, one speaks according to the pleasure of the mind. Furthermore, with unobstructed knowledge of the Dharma, one knows that distinctions are not different through the knowledge of Dharma; with unobstructed knowledge of meaning, one knows the distinctions as they truly are through comparative knowledge; with unobstructed knowledge of language, one speaks of distinctions through worldly knowledge; with unobstructed knowledge of eloquence, one speaks skillfully through the knowledge of the ultimate truth. Furthermore, with unobstructed knowledge of the Dharma, one knows that the one aspect of all dharmas is indestructible; with unobstructed knowledge of meaning, one knows the skillful means of the skandhas (蘊, aggregates of form, feeling, perception, mental formations, and consciousness), dhātus (界, elements of sense bases, sense objects, and consciousness), āyatanas (處, sense bases and sense objects), truths (諦, the four noble truths of suffering, origin, cessation, and path), and dependent origination (緣起, the twelve links of dependent origination); with unobstructed knowledge of language, one speaks with beautiful sounds and words that are easily understood by all in the world; with unobstructed knowledge of eloquence, one speaks clearly with superior and boundless Dharma. Furthermore, with unobstructed knowledge of the Dharma, one knows the equality of the One Vehicle (一乘, Ekayana, the single path to enlightenment); with unobstructed knowledge of meaning, one knows the distinctions of the various vehicles (諸乘, the vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas); with unobstructed knowledge of language, one speaks of the non-distinction of all vehicles; with unobstructed knowledge of eloquence, one speaks of the boundless dharmas of each vehicle. Furthermore, with unobstructed knowledge of the Dharma, one knows the practices of all Bodhisattvas, the practices of wisdom, and the practices of Dharma, which are attained through knowledge; with unobstructed knowledge of meaning, one knows the distinctions in meaning of the ten stages (十地, ten bhumis, the ten stages of a Bodhisattva's path); with unobstructed knowledge of language, one speaks of the non-distinction of the paths of the stages; with unobstructed knowledge of eloquence, one speaks of the boundless practices of each stage. Furthermore, with unobstructed knowledge of the Dharma, one knows that all Tathagatas attain perfect enlightenment in a single thought; with unobstructed knowledge of meaning, one knows the distinctions of various times and various places; with unobstructed knowledge of language, one speaks of the distinctions of attaining perfect enlightenment; with unobstructed knowledge of eloquence, one speaks inexhaustibly for countless kalpas about each and every dharma. Furthermore, with unobstructed knowledge of the Dharma, one knows all Tathagatas come
來語、力、無所畏、不共佛法，大慈大悲，辯才方便，轉法輪，一切智智隨證；義無礙智，知如來隨八萬四千眾生心、行、根、解、差別音聲；辭無礙智，隨一切眾生行，以如來音聲差別說；樂說無礙智，隨眾生信解，以如來智清凈行圓滿說。
「佛子！菩薩住第九地，得如是善巧無礙智，得如來妙法藏，作大法師，得義陀羅尼、法陀羅尼、智陀羅尼、光照陀羅尼、善慧陀羅尼、眾財陀羅尼、威德陀羅尼、無礙門陀羅尼、無邊際陀羅尼、種種義陀羅尼，如是等百萬阿僧祇陀羅尼門皆得圓滿，以百萬阿僧祇善巧音聲辯才門而演說法。此菩薩得如是百萬阿僧祇陀羅尼門已，于無量佛所一一佛前，悉以如是百萬阿僧祇陀羅尼門聽聞正法，聞已不忘，以無量差別門為他演說。此菩薩初見於佛，頭頂禮敬，即于佛所得無量法門；此所得法門，非彼聞持諸大聲聞，于百千劫所能領受。此菩薩得如是陀羅尼、如是無礙智，坐於法座而說於法；大千世界滿中眾生，隨其心樂差別為說；唯除諸佛及受職菩薩，其餘眾會威德光明無能與比。此菩薩處於法座，欲以一音，令諸大眾皆得解了，即得解了；或時欲以種種音聲，令諸大眾皆得開悟；或時心欲放大光明，演說法門；或時心欲于其身上一一毛孔，皆演法音；或時心欲乃至三千大千
【現代漢語翻譯】 現代漢語譯本：如來具有十種力量（來語，指如來的十力），無所畏懼（無所畏），不與其他佛法相通的獨特之處（不共佛法），偉大的慈悲心（大慈大悲），善於辯論的才能和方便法門（辯才方便），轉動法輪（轉法輪），隨順證得一切智慧（一切智智隨證）；擁有理解義理無礙的智慧（義無礙智），知道如來能根據八萬四千眾生的心念、行為、根基、理解和不同的聲音進行教導（知如來隨八萬四千眾生心、行、根、解、差別音聲）；擁有表達言辭無礙的智慧（辭無礙智），能根據一切眾生的行為，用如來的不同聲音進行說法（隨一切眾生行，以如來音聲差別說）；擁有樂於說法無礙的智慧（樂說無礙智），能根據眾生的信仰和理解，用如來的智慧清凈圓滿地進行說法（隨眾生信解，以如來智清凈行圓滿說）。 佛子！菩薩安住于第九地時，獲得如此善巧無礙的智慧，得到如來微妙的法藏，成為大法師，獲得義陀羅尼（義陀羅尼，指能記住佛法義理的陀羅尼）、法陀羅尼（法陀羅尼，指能記住佛法的陀羅尼）、智陀羅尼（智陀羅尼，指能記住智慧的陀羅尼）、光照陀羅尼（光照陀羅尼，指能以智慧之光照耀的陀羅尼）、善慧陀羅尼（善慧陀羅尼，指能增長善慧的陀羅尼）、眾財陀羅尼（眾財陀羅尼，指能獲得無量功德財富的陀羅尼）、威德陀羅尼（威德陀羅尼，指能增長威德的陀羅尼）、無礙門陀羅尼（無礙門陀羅尼，指能通達一切法門無障礙的陀羅尼）、無邊際陀羅尼（無邊際陀羅尼，指能通達無邊際法門的陀羅尼）、種種義陀羅尼（種種義陀羅尼，指能通達種種義理的陀羅尼），像這樣等百萬阿僧祇（阿僧祇，指極大的數字）陀羅尼門都得到圓滿，用百萬阿僧祇善巧的音聲辯才門來演說佛法。這位菩薩得到如此百萬阿僧祇陀羅尼門后，在無量佛的每一位佛前，都用如此百萬阿僧祇陀羅尼門聽聞正法，聽聞后不會忘記，用無量不同的法門為他人演說。這位菩薩初次見到佛時，以頭頂禮敬，就從佛那裡得到無量法門；所得到的這些法門，不是那些聽聞佛法的大聲聞弟子在百千劫中所能領受的。這位菩薩得到如此陀羅尼、如此無礙的智慧，坐在法座上說法；大千世界充滿眾生，菩薩能隨順他們的心意和喜好，用不同的方式為他們說法；只有諸佛和受職菩薩，其餘的聽眾在威德光明上都無法與他相比。這位菩薩坐在法座上，想要用一種聲音，讓所有大眾都能理解，就能讓他們理解；有時想要用種種不同的聲音，讓所有大眾都能開悟；有時心中想要放出大光明，演說佛法；有時心中想要從他身上每一個毛孔，都發出法音；有時心中想要乃至三千大千世界
【English Translation】 English version: The Tathagata possesses ten powers (Laiyu, referring to the ten powers of the Tathagata), fearlessness (Wu Suo Wei), unique qualities not shared with other Buddhist teachings (Bu Gong Fo Fa), great compassion (Da Ci Da Bei), skillful eloquence and expedient means (Bian Cai Fang Bian), turns the Dharma wheel (Zhuan Fa Lun), and attains all wisdom accordingly (Yi Qie Zhi Zhi Sui Zheng); possesses unobstructed wisdom in understanding meanings (Yi Wu Ai Zhi), knowing that the Tathagata can teach according to the minds, actions, roots, understanding, and different voices of eighty-four thousand sentient beings (Zhi Ru Lai Sui Ba Wan Si Qian Zhong Sheng Xin, Xing, Gen, Jie, Cha Bie Yin Sheng); possesses unobstructed wisdom in expressing words (Ci Wu Ai Zhi), able to preach with the Tathagata's different voices according to the actions of all sentient beings (Sui Yi Qie Zhong Sheng Xing, Yi Ru Lai Yin Sheng Cha Bie Shuo); possesses unobstructed wisdom in joyful preaching (Yue Shuo Wu Ai Zhi), able to preach with the Tathagata's wisdom, purely and completely, according to the faith and understanding of sentient beings (Sui Zhong Sheng Xin Jie, Yi Ru Lai Zhi Qing Jing Xing Yuan Man Shuo). Buddha's disciples! When a Bodhisattva dwells in the ninth ground, they obtain such skillful unobstructed wisdom, receive the Tathagata's wonderful Dharma treasury, become a great Dharma master, and obtain the Dharani of meaning (Yi Tuo Luo Ni, referring to the Dharani that can remember the meaning of the Dharma), the Dharani of Dharma (Fa Tuo Luo Ni, referring to the Dharani that can remember the Dharma), the Dharani of wisdom (Zhi Tuo Luo Ni, referring to the Dharani that can remember wisdom), the Dharani of illuminating light (Guang Zhao Tuo Luo Ni, referring to the Dharani that can illuminate with the light of wisdom), the Dharani of good wisdom (Shan Hui Tuo Luo Ni, referring to the Dharani that can increase good wisdom), the Dharani of abundant wealth (Zhong Cai Tuo Luo Ni, referring to the Dharani that can obtain immeasurable merit and wealth), the Dharani of majestic virtue (Wei De Tuo Luo Ni, referring to the Dharani that can increase majestic virtue), the Dharani of unobstructed gate (Wu Ai Men Tuo Luo Ni, referring to the Dharani that can penetrate all Dharma gates without obstruction), the Dharani of boundless limit (Wu Bian Ji Tuo Luo Ni, referring to the Dharani that can penetrate boundless Dharma gates), the Dharani of various meanings (Zhong Zhong Yi Tuo Luo Ni, referring to the Dharani that can penetrate various meanings), and so on, millions of Asamkhya (Asamkhya, referring to an extremely large number) Dharani gates are all perfected, and they use millions of Asamkhya skillful voices and eloquence to expound the Dharma. After this Bodhisattva obtains such millions of Asamkhya Dharani gates, in front of each of the immeasurable Buddhas, they listen to the true Dharma with such millions of Asamkhya Dharani gates, and after hearing it, they do not forget it, and they expound it to others with immeasurable different Dharma gates. When this Bodhisattva first sees the Buddha, they bow with their head to the ground, and immediately receive immeasurable Dharma gates from the Buddha; these Dharma gates that they receive are not something that those great Shravaka disciples who have heard the Dharma can receive in hundreds of thousands of kalpas. This Bodhisattva, having obtained such Dharani and such unobstructed wisdom, sits on the Dharma seat and preaches the Dharma; the great chiliocosm is filled with sentient beings, and the Bodhisattva can preach to them in different ways according to their minds and preferences; only the Buddhas and the Bodhisattvas who have received their positions, the rest of the audience cannot compare with them in majestic virtue and light. This Bodhisattva, sitting on the Dharma seat, wants to use one voice to make all the assembly understand, and they can make them understand; sometimes they want to use various different voices to make all the assembly enlightened; sometimes they want to emit great light and expound the Dharma; sometimes they want to emit Dharma sounds from every pore on their body; sometimes they want to, even to the three thousand great chiliocosm
世界所有一切形、無形物，皆悉演出妙法言音；或時心欲發一言音，周遍法界，悉令解了；或時心欲一切言音，皆作法音，恒住不滅；或時心欲一切世界簫、笛、鐘、鼓及以歌詠，一切樂聲皆演法音；或時心欲於一字中，一切法句言音差別，皆悉具足；或時心欲令不可說無量世界地、水、火、風四大聚中所有微塵，一一塵中皆悉演出不可說法門。如是所念，一切隨心，無不得者。
「佛子！此菩薩，假使三千大千世界所有眾生咸至其前，一一皆以無量言音而興問難，一一問難各各不同；菩薩於一念頃悉能領受，仍以一音普為解釋，令隨心樂，各得歡喜。如是乃至不可說世界所有眾生，一剎那間，一一皆以無量言音而興問難，一一問難各各不同；菩薩於一念頃悉能領受，亦以一音普為解釋，各隨心樂，令得歡喜。乃至不可說不可說世界滿中眾生，菩薩皆能隨其心樂、隨根、隨解而為說法，承佛神力廣作佛事，普為一切作所依怙。佛子！此菩薩復更精進，成就智明。假使一毛端處有不可說世界微塵數諸佛眾會，一一眾會有不可說世界微塵數眾生，一一眾生有不可說世界微塵數性、欲，彼諸佛隨其性、欲各與法門；如一毛端處，一切法界處悉亦如是。如是所說無量法門，菩薩於一念中悉能領受，無有忘失。
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【現代漢語翻譯】 現代漢語譯本：世界所有一切有形和無形的物體，都能夠演說出微妙的佛法之音；有時菩薩心中想發出一種聲音，就能周遍整個法界，使一切眾生都能夠理解；有時菩薩心中想讓一切聲音都成為佛法之音，恒久存在而不滅；有時菩薩心中想讓一切世界的簫、笛、鐘、鼓以及歌詠等各種樂聲都演說佛法；有時菩薩心中想在一個字中，就具足一切佛法語句的各種差別；有時菩薩心中想讓不可說無量世界的地、水、火、風四大元素所組成的微塵，每一個微塵都能夠演說不可思議的佛法。像這樣所想的，一切都隨心所愿，沒有不能實現的。 『佛子（稱呼菩薩的用語）！這位菩薩，假設三千大千世界所有眾生都來到他面前，每一個眾生都用無量種不同的語言提出疑問，每一個疑問都各不相同；菩薩在一念之間都能夠領會，並且用一種聲音普遍地為他們解釋，使他們隨心所愿，各自得到歡喜。像這樣乃至不可說世界的所有眾生，在一剎那間，每一個眾生都用無量種不同的語言提出疑問，每一個疑問都各不相同；菩薩在一念之間都能夠領會，也用一種聲音普遍地為他們解釋，使他們各自隨心所愿，得到歡喜。乃至不可說不可說世界充滿眾生，菩薩都能夠隨他們的心願、根基和理解而為他們說法，憑藉佛的神力廣泛地進行佛事，普遍地為一切眾生提供依靠。佛子！這位菩薩更加精進，成就智慧光明。假設在一根毛髮的尖端有不可說世界微塵數那麼多的諸佛集會，每一個集會都有不可說世界微塵數那麼多的眾生，每一個眾生都有不可說世界微塵數那麼多的意樂（指眾生的心意和喜好），那些佛陀隨順他們的意樂，各自給予不同的法門；就像一根毛髮的尖端一樣，一切法界之處也都是如此。像這樣所說的無量法門，菩薩在一念之間都能夠領會，不會有任何遺忘。』
【English Translation】 English version: All things in the world, both with and without form, all emanate the wonderful sound of the Dharma; sometimes, when a Bodhisattva wishes to utter a single sound, it pervades the entire Dharma realm, enabling all beings to understand; sometimes, when a Bodhisattva wishes all sounds to become the sound of the Dharma, they remain eternally without ceasing; sometimes, when a Bodhisattva wishes all the sounds of flutes, pipes, bells, drums, and songs in all worlds to proclaim the Dharma; sometimes, when a Bodhisattva wishes that within a single word, all the differences of Dharma phrases are fully contained; sometimes, when a Bodhisattva wishes that in each and every dust particle of the four great elements of earth, water, fire, and wind in countless unspeakable worlds, each particle emanates an inconceivable Dharma teaching. Whatever is thought in this way, all is as one wishes, and nothing is unattainable. 『Oh, son of the Buddha (a term used to address Bodhisattvas)! This Bodhisattva, if all the beings in the three thousand great thousand worlds were to come before him, each with countless different languages posing questions, each question being different; the Bodhisattva, in a single moment, can comprehend them all, and with one voice, universally explain to them, allowing them to be pleased according to their wishes. Likewise, even if all the beings in countless unspeakable worlds, in a single instant, each with countless different languages posing questions, each question being different; the Bodhisattva, in a single moment, can comprehend them all, and with one voice, universally explain to them, allowing them to be pleased according to their wishes. Even if countless unspeakable worlds are filled with beings, the Bodhisattva can teach them according to their wishes, their capacities, and their understanding, relying on the Buddha's divine power to extensively perform the work of the Buddha, universally providing support for all beings. Oh, son of the Buddha! This Bodhisattva further advances, achieving wisdom and clarity. Suppose at the tip of a single hair, there are assemblies of Buddhas as numerous as the dust particles in countless unspeakable worlds, and in each assembly, there are beings as numerous as the dust particles in countless unspeakable worlds, and each being has as many inclinations (referring to the beings' minds and preferences) as the dust particles in countless unspeakable worlds, and those Buddhas, according to their inclinations, each give different Dharma teachings; just as at the tip of a single hair, so it is in all places of the Dharma realm. All these countless Dharma teachings that are spoken, the Bodhisattva can comprehend in a single moment, without forgetting any of them.』
佛子！菩薩住此第九地，晝夜專勤更無餘念，唯入佛境界親近如來，入諸菩薩甚深解脫，常在三昧，恒見諸佛，未曾舍離。一一劫中見無量佛、無量百佛、無量千佛，乃至無量百千億那由他佛，恭敬尊重，承事供養，于諸佛所種種問難，得說法陀羅尼，所有善根轉更明凈。譬如真金，善巧金師用作寶冠，轉輪聖王以嚴其首，四天下內一切小王及諸臣民諸莊嚴具無與等者；此第九地菩薩善根亦復如是，一切聲聞、辟支佛及下地菩薩所有善根無能與等。佛子！譬如二千世界主大梵天王，身出光明，二千界中幽遠之處悉能照耀，除其黑闇；此地菩薩所有善根亦復如是，能出光明照眾生心，煩惱黑闇皆令息滅。此菩薩，十波羅蜜中，力波羅蜜最勝；餘波羅蜜非不修行，但隨力隨分。
「佛子！是名：略說菩薩摩訶薩第九善慧地；若廣說者，于無量劫亦不能盡。佛子！菩薩摩訶薩住此地，多作二千世界主大梵天王，善能統理，自在饒益，能為一切聲聞、緣覺及諸菩薩分別演說波羅蜜行；隨眾生心，所有問難無能屈者。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，乃至不離念一切種、一切智智。復作是念：『我當於一切眾生中為首、為勝，乃至為一切智智依止者。』此菩薩若發勤精進，於一念頃，得百萬阿
【現代漢語翻譯】 現代漢語譯本：佛子！菩薩安住于這第九地時，日夜專心勤勉，沒有其他雜念，只專注于進入佛的境界，親近如來，進入諸菩薩甚深的解脫境界，常處於三昧之中，恒常見到諸佛，從未離開過。在每一劫中，他們見到無量佛、無量百佛、無量千佛，乃至無量百千億那由他（極大數目）佛，恭敬尊重，承事供養，在諸佛那裡提出各種疑問，獲得說法陀羅尼（總持法門），所有善根變得更加明凈。譬如真金，技藝精巧的金匠用它製作寶冠，轉輪聖王用它來裝飾頭部，四天下內一切小王及臣民的各種裝飾品都無法與之相比；這第九地菩薩的善根也像這樣，一切聲聞、辟支佛以及下地菩薩的所有善根都無法與之相比。佛子！譬如二千世界主大梵天王，身體發出光明，能夠照耀二千世界中幽暗的地方，消除黑暗；此地菩薩的所有善根也像這樣，能夠發出光明照耀眾生的心，使煩惱的黑暗都得以熄滅。這位菩薩，在十波羅蜜（十種到達彼岸的方法）中，力波羅蜜（力量的圓滿）最為殊勝；其餘波羅蜜並非不修行，只是隨順自己的力量和能力而行。 佛子！這名為：簡略地說明菩薩摩訶薩的第九善慧地；如果詳細解說，即使經過無量劫也無法說完。佛子！菩薩摩訶薩安住於此地，大多會成為二千世界主大梵天王，善於統理，自在饒益，能夠為一切聲聞、緣覺以及諸菩薩分別演說波羅蜜的修行；隨順眾生的心意，對於他們提出的所有疑問，沒有誰能難倒他。佈施、愛語、利行、同事——像這樣一切所作所為，都不離唸佛，乃至不離念一切種、一切智智（佛的智慧）。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切智智的依靠者。』這位菩薩如果發起勤奮精進，在一念之間，可以獲得百萬阿僧祇（無數）三昧，乃至獲得無量阿僧祇三昧。
【English Translation】 English version: 'Buddha's child! When a Bodhisattva dwells in this ninth ground, day and night he is diligently focused, with no other thoughts, solely entering the Buddha's realm, drawing near to the Tathagata, entering the profound liberation of all Bodhisattvas, constantly abiding in Samadhi, always seeing all Buddhas, never departing from them. In each kalpa, they see countless Buddhas, countless hundreds of Buddhas, countless thousands of Buddhas, even countless hundreds of thousands of billions of Nayuta (a very large number) of Buddhas, respectfully honoring them, serving and making offerings, asking various questions of all the Buddhas, obtaining the Dharma Dharani (a mnemonic device for remembering teachings), and all their roots of goodness become even more pure. It is like pure gold, which a skilled goldsmith uses to make a jeweled crown, which a Chakravartin King uses to adorn his head, and within the four continents, no ornaments of any minor king or minister can compare to it; the roots of goodness of this Bodhisattva of the ninth ground are also like this, and all the roots of goodness of all Sravakas, Pratyekabuddhas, and Bodhisattvas of lower grounds cannot compare to it. Buddha's child! It is like the Great Brahma King, the lord of two thousand worlds, whose body emits light, which can illuminate the dark places in the two thousand worlds, dispelling the darkness; the roots of goodness of this Bodhisattva are also like this, able to emit light that illuminates the minds of sentient beings, causing the darkness of afflictions to be extinguished. This Bodhisattva, among the ten Paramitas (ten perfections), the Power Paramita (perfection of power) is the most supreme; the other Paramitas are not neglected, but are practiced according to their strength and capacity.' 'Buddha's child! This is called: a brief explanation of the ninth Good Wisdom Ground of a Bodhisattva Mahasattva; if explained in detail, it could not be exhausted even in countless kalpas. Buddha's child! A Bodhisattva Mahasattva dwelling in this ground mostly becomes the Great Brahma King, the lord of two thousand worlds, skilled in governing, freely benefiting, able to separately explain the practice of the Paramitas to all Sravakas, Pratyekabuddhas, and Bodhisattvas; according to the minds of sentient beings, no one can stump him with any questions they may ask. Giving, loving speech, beneficial action, and cooperation—all such actions are never separate from mindfulness of the Buddha, and even never separate from mindfulness of all kinds, all-knowing wisdom (Buddha's wisdom). And he also thinks: 『I should be the leader among all sentient beings, the most supreme, and even the one upon whom all-knowing wisdom relies.』 If this Bodhisattva initiates diligent effort, in a single moment, he can obtain a million Asankhyeya (countless) Samadhis, and even obtain countless Asankhyeya Samadhis.'
僧祇國土微塵數三昧，乃至示現百萬阿僧祇國土微塵數菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，乃至百千億那由他劫不能數知。」
爾時，金剛藏菩薩欲重宣其義而說頌曰：
「無量智力善觀察， 最上微妙世難知， 普入如來秘密處， 利益眾生入九地。 總持三昧皆自在， 獲大神通入眾剎， 力智無畏不共法， 願力悲心入九地。 住於此地持法藏， 了善不善及無記， 有漏無漏世出世， 思不思議悉善知。 若法決定不決定， 三乘所作悉觀察， 有為無為行差別， 如是而知入世間。 若欲知諸眾生心， 則能以智如實知， 種種速轉壞非壞， 無質無邊等眾相。 煩惱無邊恒共伴， 眠起一義續諸趣， 業性種種各差別， 因壞果集皆能了。 諸根種種下中上， 先後際等無量別， 解性樂欲亦復然， 八萬四千靡不知。 眾生惑見恒隨縛， 無始稠林未除翦， 與志共俱心並生， 常相羈繫不斷絕。 但唯妄想非實物， 不離於心無處所， 禪定境排仍退轉， 金剛道滅方畢竟。 六趣受生各差別， 業田愛潤無明覆， 識為種子名色芽， 三界無始恒相續。 惑業心習生諸趣， 若
【現代漢語翻譯】 現代漢語譯本 『僧祇』（asaṃkhya，意為無數）國土微塵數的三昧（samādhi，意為禪定），乃至示現百萬『阿僧祇』（asaṃkhya，意為無數）國土微塵數的菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，超過這個數量，乃至百千億『那由他』（nayuta，意為極大的數目）劫也無法數清。
那時，金剛藏菩薩想要再次宣說這個道理，就說了以下偈頌：
『無量』的智慧力量善於觀察，最上微妙的道理世間難以知曉，普遍進入如來秘密的境界，利益眾生進入九地（菩薩修行的九個階段）。 總持三昧都能自在運用，獲得大神通進入各個佛剎，力量、智慧、無畏等不共的法，以願力和悲心進入九地。 安住在這個地位，持有佛法寶藏，瞭解善、不善和無記（非善非惡），有漏、無漏、世間和出世間，可思議和不可思議，都能夠善巧地知曉。 對於法是決定還是不決定，三乘（聲聞乘、緣覺乘、菩薩乘）所作所為都能觀察，有為法和無為法的差別，像這樣瞭解而進入世間。 如果想要了解眾生的心，就能用智慧如實地知曉，種種快速轉變、壞與不壞，無質無邊等各種現象。 煩惱無邊無際，恒常相伴，睡眠和覺醒都以同樣的意義延續到各個趣（輪迴的去處），業的性質種種各不相同，因壞滅而果報聚集都能瞭解。 諸根（眼、耳、鼻、舌、身、意）種種有下、中、上，先後次序等有無量差別，理解的性質和喜好也是如此，八萬四千種法門沒有不知道的。 眾生的迷惑見解恒常被束縛，無始以來的稠密叢林沒有被清除，與意志共同生起，心也隨之產生，常常互相羈絆，沒有斷絕。 但這些都只是妄想，並非真實存在，不離於心，沒有固定的處所，禪定的境界被排斥仍然會退轉，只有金剛道滅才能最終究竟。 六道眾生受生各有差別，業的田地被愛慾滋潤，被無明覆蓋，識作為種子，名色作為萌芽，三界（欲界、色界、無色界）無始以來恒常相續。 迷惑、業和心的習氣產生各個趣，如果能夠了解這些，就能進入佛的境界。
【English Translation】 English version 『Samādhis』 (meditative absorptions) as numerous as the dust particles in 『asaṃkhya』 (countless) lands, and even manifesting millions of 『asaṃkhya』 lands』 worth of dust-particle-like Bodhisattvas as retinue; if, through the Bodhisattva's superior vows, they freely manifest, exceeding this number, even hundreds of thousands of millions of 『nayuta』 (a very large number) kalpas (eons) could not count them.
At that time, Bodhisattva Vajragarbha, wishing to reiterate the meaning, spoke the following verses:
The immeasurable power of wisdom observes well, the most supreme and subtle truth is difficult for the world to know, universally entering the secret realm of the Tathāgata, benefiting sentient beings to enter the nine bhūmis (stages of Bodhisattva practice). The dhāraṇī samādhis are all freely used, obtaining great supernormal powers to enter all Buddha-lands, the powers, wisdom, fearlessness, and unshared dharmas, with vows and compassion entering the nine bhūmis. Dwelling in this position, holding the treasury of the Dharma, understanding good, non-good, and neutral (neither good nor bad), defiled, undefiled, worldly, and transcendental, conceivable and inconceivable, all are skillfully known. Whether a dharma is definite or indefinite, the actions of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) are all observed, the differences between conditioned and unconditioned actions, thus understanding and entering the world. If one wishes to know the minds of all sentient beings, one can know them truthfully with wisdom, the various rapid changes, destruction and non-destruction, formless, boundless, and other such phenomena. Afflictions are boundless and constantly accompany, sleep and awakening continue in the same meaning to all the destinies (of rebirth), the nature of karma is varied and different, the destruction of causes and the gathering of results are all understood. The various faculties (eyes, ears, nose, tongue, body, and mind) are of lower, middle, and upper grades, the order of precedence and other differences are immeasurable, the nature of understanding and desires are also the same, the eighty-four thousand dharma doors are all known. The deluded views of sentient beings are constantly bound, the dense forest since beginningless time has not been cleared, arising together with the will, the mind also arises, constantly bound together, without cessation. But these are only delusions, not real things, not apart from the mind, without a fixed place, the state of meditation is rejected and still regresses, only the destruction of the Vajra path is the final end. The births of the six realms are all different, the field of karma is nourished by desire, covered by ignorance, consciousness as the seed, name and form as the sprout, the three realms (desire realm, form realm, formless realm) have been constantly continuing since beginningless time. Delusions, karma, and mental habits give rise to the various destinies, if one can understand these, one can enter the realm of the Buddha.
離於此不復生； 眾生悉在三聚中， 或溺於見或行道。 住於此地善觀察， 隨其心樂及根解， 悉以無礙妙辯才， 如其所應差別說。 處於法座如師子， 亦如牛王寶山王， 又如龍王布密雲， 霔甘露雨充大海。 善知法性及奧義， 隨順言辭能辯說， 總持百萬阿僧祇， 譬如大海受眾雨。 總持三昧皆清凈， 能於一念見多佛， 一一佛所皆聞法， 復以妙音而演暢。 若欲三千大千界， 教化一切諸群生， 如雲廣佈無不及， 隨其根欲悉令喜。 毛端佛眾無有數， 眾生心樂亦無極， 悉應其心與法門， 一切法界皆如是。 菩薩勤加精進力， 復獲功德轉增勝， 聞持爾所諸法門， 如地能持一切種。 十方無量諸眾生， 咸來親近會中坐， 一念隨心各問難， 一音普對悉充足。 住於此地為法王， 隨機誨誘無厭倦， 日夜見佛未曾舍， 入深寂滅智解脫。 供養諸佛善益明， 如王頂上妙寶冠， 復使眾生煩惱滅， 譬如梵王光普照。 住此多作大梵王， 以三乘法化眾生， 所行善業普饒益， 乃至當成一切智。 一念所入諸三昧， 阿僧祇剎微塵數， 見佛說法亦復然， 愿
【現代漢語翻譯】 現代漢語譯本 脫離了這裡就不會再有輪迴； 眾生都處於三種狀態之中，要麼沉溺於錯誤的見解，要麼在修行正道。 安住於此地，善於觀察，根據眾生的心意喜好和根器理解， 都以無礙的巧妙辯才，根據他們的情況分別解說。 處於法座之上，如同獅子一般威猛，也如同牛王、寶山之王， 又如同龍王佈下濃密的雲層，降下甘露般的法雨充滿大海。 善於瞭解佛法的本質和深奧的含義，能夠順應言辭進行辯說， 總持百萬阿僧祇（無數）的法門，就像大海能夠容納所有的雨水一樣。 總持所有的三昧（禪定）都清凈無染，能夠在一念之間見到許多佛， 在每一位佛的處所都聽聞佛法，又以美妙的聲音來宣揚佛法。 如果想要在三千大千世界（佛教宇宙觀中的一個宇宙）中，教化一切眾生， 就像雲彩廣泛地覆蓋而無所遺漏，根據他們的根器和慾望，都讓他們感到歡喜。 每一個毛孔中的佛眾都數不勝數，眾生的心意喜好也無窮無盡， 都應和他們的心意給予相應的法門，一切法界都是如此。 菩薩勤奮地增加精進的力量，又獲得功德，更加殊勝， 聽聞並受持如此眾多的法門，就像大地能夠承載一切種子一樣。 十方無量無數的眾生，都來到這裡親近，在法會中坐下， 一念之間，根據各自的心意提出疑問，用一個聲音普遍地回答，使他們都感到滿足。 安住於此地，成為法王，根據眾生的根器進行教誨引導，永不厭倦， 日夜都能見到佛，從不捨離，進入到深沉寂靜的智慧解脫境界。 供養諸佛，善根和智慧更加明亮，如同國王頭頂上珍貴的寶冠， 又使眾生的煩惱滅除，如同梵王的光芒普遍照耀。 安住於此地，多作大梵天王，用三乘（聲聞乘、緣覺乘、菩薩乘）佛法教化眾生， 所修行的善業普遍利益眾生，乃至最終成就一切智慧。 一念之間所進入的各種三昧，如同阿僧祇（無數）佛剎的微塵數量一樣多， 見到佛說法也是如此，愿
【English Translation】 English version Departing from this, there is no more rebirth; All sentient beings are in the three categories, either drowning in wrong views or practicing the path. Dwelling in this place, observing well, according to their minds' desires and understanding of their roots, All with unobstructed wonderful eloquence, explaining differently as appropriate. Being on the Dharma seat like a lion, also like a king of bulls, a king of precious mountains, And like a dragon king spreading dense clouds, pouring down sweet dew-like Dharma rain filling the great ocean. Knowing well the nature of Dharma and its profound meanings, able to speak eloquently in accordance with words, Holding in mind millions of asamkhyas (countless) Dharmas, like the great ocean receiving all rains. Holding all samadhis (meditative states) purely, able to see many Buddhas in one thought, In each Buddha's place, hearing the Dharma, and again proclaiming it with wonderful sounds. If wishing to teach all beings in the three thousand great thousand worlds (a cosmic system in Buddhist cosmology), Like clouds spreading widely without omission, according to their roots and desires, making them all happy. The Buddhas in each pore are countless, and the minds' desires of beings are also limitless, All according to their minds, giving the corresponding Dharma, all Dharma realms are like this. Bodhisattvas diligently increase their strength of effort, and again obtain merits, becoming more superior, Hearing and upholding so many Dharmas, like the earth able to hold all seeds. Countless beings from the ten directions all come to be close, sitting in the assembly, In one thought, according to their minds, asking questions, and with one voice answering universally, making them all satisfied. Dwelling in this place, becoming a Dharma king, teaching and guiding according to beings' roots, never tiring, Seeing the Buddhas day and night, never abandoning, entering the deep, silent wisdom of liberation. Making offerings to the Buddhas, the roots of goodness and wisdom become brighter, like a precious crown on a king's head, And also causing the afflictions of beings to cease, like the light of Brahma universally shining. Dwelling in this place, often acting as the Great Brahma King, using the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) of Dharma to teach beings, The good deeds performed universally benefit beings, until finally achieving all wisdom. The various samadhis entered in one thought are as numerous as the dust particles of asamkhya (countless) Buddha lands, Seeing the Buddhas teaching the Dharma is also like this, may
力所作復過此。 此是第九善慧地， 大智菩薩所行處， 甚深微妙難可見， 我為佛子已宣說。」
大方廣佛華嚴經卷第三十八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第三十九
于闐國三藏實叉難陀奉 制譯
十地品第二十六之六
第十地
凈居天眾那由他， 聞此地中諸勝行， 空中踴躍心歡喜， 悉共虔誠供養佛。 不可思議菩薩眾， 亦在空中大歡喜， 俱然最上悅意香， 普熏眾會令清凈。 自在天王與天眾， 無量億數在虛空， 普散天衣供養佛， 百千萬種繽紛下。 天諸采女無有量， 靡不歡欣供養佛， 各奏種種妙樂音， 悉以此言而讚歎： 「佛身安坐一國土， 一切世界悉現身， 身相端嚴無量億， 法界廣大悉充滿。 於一毛孔放光明， 普滅世間煩惱暗， 國土微塵可知數， 此光明數不可測。 或見如來具眾相， 轉于無上正法輪， 或見遊行諸佛剎， 或見寂然安不動。 或現住于兜率宮， 或現下生入母胎， 或示住胎或出胎， 悉令無量國中見。 或現出家修世道， 或現道場成正覺， 或現說法或涅槃， 普使
【現代漢語翻譯】 現代漢語譯本 所作的功德又超過了這些。 這是第九善慧地（第九個菩薩修行階段），是大智慧菩薩所修行的境界， 極其深奧微妙難以見到，我作為佛的弟子已經宣說了。
《大方廣佛華嚴經》卷第三十八 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十九
于闐國三藏實叉難陀（唐代僧人，精通佛典）奉 旨翻譯
十地品第二十六之六
第十地
凈居天（色界天中最高一層）的無數天眾，聽到此地（第十地）的種種殊勝修行， 在空中踴躍歡喜，都虔誠地供養佛。 不可思議的菩薩眾，也在空中非常歡喜， 一起燃起最上等的悅意香，普遍薰染整個法會，使其清凈。 自在天王（欲界頂層天王）和他的天眾，無數億都在虛空中， 普遍散佈天衣供養佛，成百上千萬種繽紛落下。 天上的眾多采女，數量無量，沒有不歡欣地供養佛的， 各自演奏種種美妙的音樂，都用這些話語來讚歎： 『佛身安坐在一個國土，卻在一切世界都顯現身形， 身相端正莊嚴，有無量億，法界廣大，都被充滿。 從一個毛孔中放出光明，普遍滅除世間的煩惱黑暗， 國土微塵的數量可以知道，這光明的數量卻不可測量。 有時看見如來具足各種相好，轉動無上的正法輪（佛法教義）， 有時看見諸佛的清凈剎土，有時看見寂靜安然不動。 有時顯現在兜率宮（欲界天第四層），有時顯現下生進入母胎， 有時顯示住胎，有時顯示出胎，都讓無量國土中的眾生看見。 有時顯現出家修行世間之道，有時顯現在道場成就正覺， 有時顯現說法，有時顯現涅槃，普遍使
【English Translation】 English version The merit of what has been done surpasses even this. This is the ninth 'Good Wisdom Ground' (the ninth stage of Bodhisattva practice), the place where great wisdom Bodhisattvas practice, It is extremely profound and subtle, difficult to see, and I, as a disciple of the Buddha, have already proclaimed it.
'The Great Extensive Buddha Flower Adornment Sutra', Volume 38 Taisho Tripitaka Volume 10, No. 0279, 'The Great Extensive Buddha Flower Adornment Sutra'
'The Great Extensive Buddha Flower Adornment Sutra', Volume 39
Translated by Tripiṭaka Śikṣānanda (a Tang Dynasty monk, proficient in Buddhist scriptures) of Khotan under Imperial Decree
Chapter 26, Part 6 of the Ten Grounds
The Tenth Ground
The countless heavenly beings of the Pure Abode Heavens (the highest level in the Realm of Form), hearing of the various superior practices in this ground (the tenth ground), leapt for joy in the sky and all reverently made offerings to the Buddha. The inconceivable multitude of Bodhisattvas were also greatly joyful in the sky, together they lit the most supreme and pleasing incense, universally perfuming the entire assembly, making it pure. The King of the Free Heavens (the king of the highest heaven in the Realm of Desire) and his heavenly host, countless billions in number, were in the void, universally scattering heavenly garments to offer to the Buddha, hundreds of millions of kinds falling in a colorful array. The numerous celestial maidens, immeasurable in number, were all joyfully making offerings to the Buddha, each playing various wonderful musical sounds, and all used these words to praise: 'The Buddha's body sits peacefully in one land, yet manifests in all worlds, His bodily form is upright and majestic, numbering countless billions, the vast Dharma realm is completely filled. From one pore of his skin, light is emitted, universally extinguishing the darkness of worldly afflictions, The number of dust particles in a land can be known, but the number of these lights cannot be measured. Sometimes one sees the Tathagata possessing all the marks and characteristics, turning the unsurpassed wheel of the Dharma (Buddhist teachings), sometimes one sees the pure Buddha lands, sometimes one sees him peacefully still and unmoving. Sometimes he appears dwelling in the Tusita Heaven (the fourth heaven of the Realm of Desire), sometimes he appears descending to enter a mother's womb, sometimes he shows dwelling in the womb, sometimes he shows emerging from the womb, all of which are seen by beings in countless lands. Sometimes he appears leaving home to cultivate the path of the world, sometimes he appears attaining perfect enlightenment in the Bodhi-mandala, sometimes he appears teaching the Dharma, sometimes he appears entering Nirvana, universally causing
十方無不睹。 譬如幻師知幻術， 在於大眾多所作； 如來智慧亦復然， 於世間中普現身。 佛住甚深真法性， 寂滅無相同虛空， 而於第一實義中， 示現種種所行事。 所作利益眾生事， 皆依法性而得有， 相與無相無差別， 入于究竟皆無相。 若有欲得如來智， 應離一切妄分別， 有無通達皆平等， 疾作人天大導師。」 無量無邊天女眾， 種種言音稱讚已， 身心寂靜共安樂， 瞻仰如來默然住。 即時菩薩解脫月， 知諸眾會咸寂靜， 向金剛藏而請言： 「大無畏者真佛子！ 從第九地入十地， 所有功德諸行相， 及以神通變化事， 愿聰慧者為宣說！」
爾時，金剛藏菩薩摩訶薩告解脫月菩薩言：
「佛子！菩薩摩訶薩從初地乃至第九地，以如是無量智慧觀察覺了已，善思惟修習，善滿足白法，集無邊助道法，增長大福德智慧，廣行大悲，知世界差別，入眾生界稠林，入如來所行處，隨順如來寂滅行，常觀察如來力、無所畏、不共佛法，名為：得一切種、一切智智受職位。
「佛子！菩薩摩訶薩以如是智慧入受職地已，即得菩薩離垢三昧、入法界差別三昧、莊嚴道場三昧、一切種華光三昧、海藏三昧、
【現代漢語翻譯】 現代漢語譯本 十方世界沒有看不到的。 譬如魔術師懂得幻術，在眾人面前變出各種幻象； 如來的智慧也是這樣，在世間普遍顯現各種身形。 佛安住于甚深真實的法性（dharma-nature），寂靜無相如同虛空， 卻在第一義諦（paramārtha-satya）中，示現種種所作所為。 所做利益眾生的事情，都依據法性而存在， 有相和無相沒有差別，進入究竟都歸於無相。 如果有人想要得到如來的智慧，應當遠離一切虛妄分別， 通達有和無都是平等不二的，這樣才能迅速成為人天的大導師。 無量無邊的天女們，用各種美妙的言語稱讚之後， 身心寂靜，共同安樂，瞻仰著如來，默默地住立。 這時，菩薩解脫月（Vimukticandra）知道眾會都已寂靜， 便向金剛藏（Vajragarbha）菩薩請教說：『大無畏的真佛子！ 從第九地（navamī-bhūmi）進入第十地（daśamī-bhūmi），所有的功德和修行狀態， 以及神通變化的事蹟，希望聰慧的您為我們宣說！』 這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-mahāsattva）告訴解脫月菩薩說： 『佛子！菩薩摩訶薩從初地（prathamā-bhūmi）乃至第九地，以這樣的無量智慧觀察覺悟之後，善於思惟修習，善於圓滿清凈的法，積聚無邊的助道法，增長大福德智慧，廣行大悲，了知世界差別，進入眾生界稠林，進入如來所行之處，隨順如來的寂滅之行，常觀察如來的十力（daśa-balāni）、四無所畏（catvāri vaiśāradyāni）、十八不共佛法（aṣṭādaśa āveṇikabuddhadharmāḥ），這稱為：得到一切種智（sarvākārajñatā），一切智智（sarvajñajñāna）的受職。』 『佛子！菩薩摩訶薩以這樣的智慧進入受職地之後，就得到菩薩離垢三昧（vimalā-samādhi）、入法界差別三昧（dharmadhātuvaiśeṣya-samādhi）、莊嚴道場三昧（maṇḍalavyūha-samādhi）、一切種華光三昧（sarvākārapuṣpaprabha-samādhi）、海藏三昧（sāgaragarbha-samādhi）……』
【English Translation】 English version There is nowhere in the ten directions that is not seen. It is like a magician who knows magic, performing various acts in front of a large crowd; The wisdom of the Tathagata is also like this, universally manifesting various forms in the world. The Buddha dwells in the profound and true dharma-nature (dharma-nature), silent and formless like space, Yet, in the ultimate truth (paramārtha-satya), he manifests various actions and deeds. The deeds done to benefit sentient beings all exist according to the dharma-nature, Form and formlessness are not different, entering the ultimate all return to formlessness. If one desires to obtain the wisdom of the Tathagata, one should abandon all false discriminations, Understanding that existence and non-existence are equal and non-dual, one can quickly become a great guide for humans and gods. The immeasurable and boundless heavenly maidens, after praising with various beautiful words, With their bodies and minds tranquil, together in joy, gazed upon the Tathagata, silently abiding. At that time, the Bodhisattva Vimukticandra (解脫月) knew that the assembly was silent, And asked the Bodhisattva Vajragarbha (金剛藏), 『O fearless true son of the Buddha! From the ninth bhūmi (navamī-bhūmi) entering the tenth bhūmi (daśamī-bhūmi), all the merits and states of practice, As well as the miraculous transformations, may the wise one explain them for us!』 At that time, the Bodhisattva-mahāsattva Vajragarbha (金剛藏菩薩摩訶薩) said to the Bodhisattva Vimukticandra: 『O son of the Buddha! The Bodhisattva-mahāsattva, from the first bhūmi (prathamā-bhūmi) up to the ninth bhūmi, having observed and awakened with such immeasurable wisdom, is skilled in contemplation and practice, skilled in perfecting pure dharmas, accumulating boundless aids to the path, increasing great merit and wisdom, widely practicing great compassion, knowing the differences of the world, entering the dense forest of the realm of sentient beings, entering the place where the Tathagata walks, following the Tathagata's path of quiescence, constantly observing the Tathagata's ten powers (daśa-balāni), four fearlessnesses (catvāri vaiśāradyāni), and eighteen unique Buddha dharmas (aṣṭādaśa āveṇikabuddhadharmāḥ), this is called: receiving the position of obtaining all-knowing wisdom (sarvākārajñatā), and all-wisdom (sarvajñajñāna).』 『O son of the Buddha! The Bodhisattva-mahāsattva, having entered the position of receiving the office with such wisdom, immediately obtains the Bodhisattva's Vimalā-samādhi (離垢三昧), the Dharmadhātuvaiśeṣya-samādhi (入法界差別三昧), the Maṇḍalavyūha-samādhi (莊嚴道場三昧), the Sarvākārapuṣpaprabha-samādhi (一切種華光三昧), the Sāgaragarbha-samādhi (海藏三昧)...』
海印三昧、虛空界廣大三昧、觀一切法自性三昧、知一切眾生心行三昧、一切佛皆現前三昧，如是等百萬阿僧祇三昧皆現在前。菩薩於此一切三昧，若入若起，皆得善巧，亦善了知一切三昧所作差別。其最後三昧，名：受一切智勝職位。此三昧現在前時，有大寶蓮華忽然出生。其華廣大，量等百萬三千大千世界，以眾妙寶間錯莊嚴，超過一切世間境界；出世善根之所生起，知諸法如幻性眾行所成，恒放光明普照法界，非諸天處之所能有；毗琉璃摩尼寶為莖，栴檀王為臺，碼瑙為須，閻浮檀金為葉，其華常有無量光明，眾寶為藏，寶網彌覆，十三千大千世界微塵數蓮華以為眷屬。爾時，菩薩坐此華座，身相大小正相稱可；無量菩薩以為眷屬，各坐其餘蓮華之上，周匝圍繞，一一各得百萬三昧，向大菩薩一心瞻仰。
「佛子！此大菩薩並其眷屬坐華座時，所有光明及以言音普皆充滿十方法界，一切世界咸悉震動，惡趣休息，國土嚴凈，同行菩薩靡不來集，人天音樂同時發聲，所有眾生悉得安樂，以不思議供養之具供一切佛，諸佛眾會悉皆顯現。
「佛子！此菩薩坐彼大蓮華座時，于兩足下放百萬阿僧祇光明，普照十方諸大地獄，滅眾生苦；于兩膝輪放百萬阿僧祇光明，普照十方諸畜生趣，滅眾生苦；于𪗇輪中
【現代漢語翻譯】 現代漢語譯本：海印三昧（如海面映照萬象的禪定）、虛空界廣大三昧（如虛空般廣大無邊的禪定）、觀一切法自性三昧（觀察一切事物本質的禪定）、知一切眾生心行三昧（瞭解一切眾生心念行為的禪定）、一切佛皆現前三昧（一切佛都顯現在前的禪定），像這樣等百萬阿僧祇（無數）的三昧都同時顯現。菩薩對於這一切三昧，無論是進入還是出來，都能運用自如，也完全瞭解一切三昧所產生的不同作用。其中最後一個三昧，名為：受一切智勝職位（接受一切智慧的殊勝地位）。當此三昧顯現時，有一朵巨大的寶蓮花忽然出現。這蓮花廣大，大小等同百萬三千大千世界，用各種奇妙的寶物交錯裝飾，超越一切世間的境界；由出世的善根所生起，明白一切法如幻的性質，由眾多的行為所成就，恒常放出光明普照整個法界，不是諸天所能擁有的；以毗琉璃摩尼寶為莖，栴檀王為臺，瑪瑙為須，閻浮檀金為葉，這蓮花常有無量的光明，以眾寶為藏，寶網覆蓋，有十三千大千世界微塵數那麼多的蓮花作為眷屬。那時，菩薩坐在這蓮花座上，身形大小正好相稱；無量的菩薩作為眷屬，各自坐在其餘的蓮花之上，周圍環繞，每一個都得到百萬三昧，一心瞻仰著這位大菩薩。 佛子！這位大菩薩和他的眷屬坐在蓮花座上時，所有的光明和聲音都充滿十方法界，一切世界都震動，惡道眾生得到休息，國土變得莊嚴清凈，一同修行的菩薩沒有不來聚集的，人天音樂同時響起，所有眾生都得到安樂，用不可思議的供養之物供養一切佛，諸佛的集會都顯現出來。 佛子！這位菩薩坐在那巨大的蓮花座上時，從兩足下放出百萬阿僧祇的光明，普照十方所有的大地獄，滅除眾生的痛苦；從兩膝輪放出百萬阿僧祇的光明，普照十方所有的畜生道，滅除眾生的痛苦；從𪗇輪中（指身體的某個部位）
【English Translation】 English version: The Samadhi of the Ocean Seal (a meditative state reflecting all phenomena like the surface of the sea), the Samadhi of the Vastness of the Space Realm (a boundless meditative state like the vastness of space), the Samadhi of Observing the Self-Nature of All Dharmas (a meditative state observing the essence of all things), the Samadhi of Knowing the Thoughts and Actions of All Sentient Beings (a meditative state understanding the thoughts and actions of all beings), the Samadhi of All Buddhas Appearing Before One (a meditative state where all Buddhas appear), and so on, millions of asamkhya (countless) samadhis all manifest simultaneously. The Bodhisattva, regarding all these samadhis, whether entering or emerging from them, is adept and skillful, and also fully understands the different functions performed by each samadhi. The last of these samadhis is named: Receiving the Supreme Position of All-Wisdom. When this samadhi manifests, a great jeweled lotus flower suddenly appears. This lotus flower is vast, its size equal to a million three-thousand great chiliocosms, adorned with various exquisite jewels, surpassing all worldly realms; it arises from transcendental roots of goodness, understanding that all dharmas are like illusions, formed by numerous actions, constantly emitting light that illuminates the entire Dharma realm, something that celestial beings cannot possess; its stem is made of beryl mani jewels, its platform of sandalwood king, its stamens of agate, its leaves of jambudvipa gold, this lotus flower always has immeasurable light, with various jewels as its treasury, covered by a jeweled net, and has as its retinue lotus flowers equal to the number of dust particles in thirteen thousand great chiliocosms. At that time, the Bodhisattva sits on this lotus seat, the size of their body perfectly matching; countless Bodhisattvas as their retinue, each sitting on the other lotus flowers, surrounding them, each having attained millions of samadhis, gazing with one mind at this great Bodhisattva. O Child of Buddha! When this great Bodhisattva and their retinue sit on the lotus seat, all the light and sounds fill the ten directions of the Dharma realm, all worlds shake, beings in evil realms find rest, the lands become adorned and pure, Bodhisattvas who practice together all gather, heavenly and human music sound simultaneously, all sentient beings find peace and joy, and they offer inconceivable offerings to all Buddhas, and the assemblies of all Buddhas all appear. O Child of Buddha! When this Bodhisattva sits on that great lotus seat, from beneath their two feet, they emit millions of asamkhya lights, illuminating all the great hells in the ten directions, extinguishing the suffering of sentient beings; from their two knee wheels, they emit millions of asamkhya lights, illuminating all the realms of animals in the ten directions, extinguishing the suffering of sentient beings; from the 𪗇 wheel (referring to a part of the body)
放百萬阿僧祇光明，普照十方閻羅王界，滅眾生苦；從左右脅放百萬阿僧祇光明，普照十方一切人趣，滅眾生苦；從兩手中放百萬阿僧祇光明，普照十方一切諸天及阿修羅所有宮殿；從兩肩上放百萬阿僧祇光明，普照十方一切聲聞；從其項背放百萬阿僧祇光明，普照十方辟支佛身；從其面門放百萬阿僧祇光明，普照十方初始發心乃至九地諸菩薩身；從兩眉間放百萬阿僧祇光明，普照十方受職菩薩，令魔宮殿悉皆不現；從其頂上放百萬阿僧祇三千大千世界微塵數光明，普照十方一切世界諸佛如來道場眾會，右繞十匝，住虛空中，成光明網，名：熾然光明，發起種種諸供養事供養于佛，余諸菩薩從初發心乃至九地所有供養而比於此，百分不及一，乃至算數譬諭所不能及。其光明網普於十方一一如來眾會之前，雨眾妙香、華鬘、衣服、幢幡、寶蓋、諸摩尼等莊嚴之具以為供養，皆從出世善根所生，超過一切世間境界。若有眾生見知此者，皆于阿耨多羅三藐三菩提得不退轉。
「佛子！此大光明作于如是供養事畢，復繞十方一切世界一一諸佛道場眾會，經十匝已，從諸如來足下而入。爾時，諸佛及諸菩薩，知某世界中，某菩薩摩訶薩能行如是廣大之行到受職位。佛子！是時，十方無量無邊乃至九地諸菩薩眾皆來圍繞，恭
【現代漢語翻譯】 現代漢語譯本 釋放百萬阿僧祇（無數）光明，普照十方閻羅王界，滅除眾生痛苦；從左右兩脅釋放百萬阿僧祇光明，普照十方一切人道眾生，滅除眾生痛苦；從兩手中釋放百萬阿僧祇光明，普照十方一切諸天及阿修羅（非天）所有宮殿；從兩肩上釋放百萬阿僧祇光明，普照十方一切聲聞（聽聞佛法而悟道者）；從其項背釋放百萬阿僧祇光明，普照十方辟支佛（獨覺）之身；從其面門釋放百萬阿僧祇光明，普照十方初始發心乃至九地諸菩薩之身；從兩眉間釋放百萬阿僧祇光明，普照十方受職菩薩，令魔宮殿全部隱沒不見；從其頂上釋放百萬阿僧祇三千大千世界微塵數光明，普照十方一切世界諸佛如來道場眾會，右繞十匝，停留在虛空中，形成光明網，名為：熾然光明，發起種種供養之事供養于佛，其餘諸菩薩從初發心乃至九地所有供養與此相比，百分之一都比不上，乃至用算數譬喻都無法比擬。這光明網普遍在十方每一位如來眾會之前，降下各種美妙的香、花鬘、衣服、幢幡、寶蓋、各種摩尼寶珠等莊嚴之物作為供養，這些都是從出世的善根所生，超越一切世間境界。如果有眾生見到並知曉這些，都將在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉。 『佛子！』這大光明完成這樣的供養之後，又圍繞十方一切世界每一位佛的道場眾會，經過十匝，從諸如來足下進入。這時，諸佛及諸菩薩，知道在某個世界中，某位菩薩摩訶薩（大菩薩）能夠修行如此廣大的行持，到達接受職位的階段。『佛子！』這時，十方無量無邊乃至九地諸菩薩眾都來圍繞，恭敬地...
【English Translation】 English version Releasing millions of asankhya (countless) lights, illuminating the ten directions of the Yama (King of Hell) realm, extinguishing the suffering of beings; from the left and right sides releasing millions of asankhya lights, illuminating all beings in the ten directions of the human realm, extinguishing the suffering of beings; from both hands releasing millions of asankhya lights, illuminating all the palaces of all the devas (gods) and asuras (demigods) in the ten directions; from both shoulders releasing millions of asankhya lights, illuminating all the sravakas (hearers) in the ten directions; from the back of the neck releasing millions of asankhya lights, illuminating the bodies of all the pratyekabuddhas (solitary buddhas) in the ten directions; from the face releasing millions of asankhya lights, illuminating the bodies of all the bodhisattvas from the initial aspiration to the ninth ground in the ten directions; from between the eyebrows releasing millions of asankhya lights, illuminating the bodhisattvas who have received their positions in the ten directions, causing all the palaces of the demons to disappear; from the top of the head releasing millions of asankhya lights, equal to the number of dust particles in three thousand great thousand worlds, illuminating the assemblies of all the Buddhas and Tathagatas in the ten directions, circling ten times to the right, staying in the void, forming a net of light, named: Blazing Light, initiating various acts of offering to the Buddha, the offerings of all the other bodhisattvas from the initial aspiration to the ninth ground cannot compare to this, not even one percent, and cannot be compared even with numerical analogies. This net of light universally appears before each assembly of the Tathagatas in the ten directions, raining down various wonderful fragrances, flower garlands, clothes, banners, canopies, various mani jewels and other adornments as offerings, all of which are born from transcendental roots of goodness, surpassing all worldly realms. If any sentient beings see and know this, they will all attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). 『Buddha-child!』 After this great light completes such offerings, it circles the assemblies of each Buddha's place of enlightenment in all the worlds of the ten directions, and after ten rounds, it enters from the feet of all the Tathagatas. At this time, all the Buddhas and Bodhisattvas know that in a certain world, a certain Bodhisattva Mahasattva (great Bodhisattva) is able to practice such vast conduct and reach the stage of receiving a position. 『Buddha-child!』 At this time, countless Bodhisattvas from the ten directions, up to the ninth ground, all come to surround, respectfully...
敬供養，一心觀察。正觀察時，其諸菩薩即各獲得十千三昧。當爾之時，十方所有受職菩薩，皆于金剛莊嚴臆德相中出大光明，名：能壞魔怨，百萬阿僧祇光明以為眷屬，普照十方，現於無量神通變化；作是事已，而來入此菩薩摩訶薩金剛莊嚴臆德相中；其光入已，令此菩薩所有智慧、勢力增長過百千倍。
「爾時，十方一切諸佛從眉間出清凈光明，名：增益一切智神通，無數光明以為眷屬，普照十方一切世界，右繞十匝，示現如來廣大自在，開悟無量百千億那由他諸菩薩眾，周遍震動一切佛剎，滅除一切諸惡道苦，隱蔽一切諸魔宮殿，示一切佛得菩提處道場眾會莊嚴威德；如是普照盡虛空遍法界一切世界已，而來至此菩薩會上週匝右繞，示現種種莊嚴之事；現是事已，從大菩薩頂上而入，其眷屬光明亦各入彼諸菩薩頂。當爾之時，此菩薩得先所未得百萬三昧，名為：已得受職之位，入佛境界，具足十力，墮在佛數。佛子！如轉輪聖王所生太子，母是正後，身相具足。其轉輪王令此太子坐白象寶妙金之座，張大網幔，建大幢幡，然香散花，奏諸音樂，取四大海水置金瓶內，王執此瓶灌太子頂，是時即名：受王職位，墮在灌頂剎利王數，即能具足行十善道，亦得名為：轉輪聖王。菩薩受職亦復如是，諸佛智水灌其
【現代漢語翻譯】 現代漢語譯本：虔誠地供養，一心專注地觀察。當正觀察時，那些菩薩們各自獲得了一萬種三昧（samadhi，禪定）。那時，十方所有已受職的菩薩，都從金剛莊嚴的胸前德相中發出大光明，名為『能壞魔怨』，有百萬阿僧祇（asamkhya，無數）的光明作為眷屬，普照十方，顯現無量的神通變化；做完這些事後，就來到這位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）金剛莊嚴的胸前德相中；這些光芒進入后，使這位菩薩的所有智慧和力量增長超過百千倍。 那時，十方一切諸佛從眉間發出清凈光明，名為『增益一切智神通』，無數光明作為眷屬，普照十方一切世界，向右繞行十圈，示現如來廣大的自在，開悟無量百千億那由他（nayuta，極大的數目）的菩薩眾，周遍震動一切佛剎（buddha-ksetra，佛的國土），滅除一切諸惡道的痛苦，隱蔽一切諸魔的宮殿，示現一切佛陀得菩提（bodhi，覺悟）之處的道場眾會莊嚴威德；這樣普照盡虛空遍法界一切世界后，就來到這位菩薩的集會上，周匝向右繞行，示現種種莊嚴之事；示現這些事後，從大菩薩的頭頂進入，其眷屬光明也各自進入那些菩薩的頭頂。那時，這位菩薩獲得先前未曾獲得的百萬三昧，名為『已得受職之位』，進入佛的境界，具足十力（dasabala，佛的十種力量），列入佛的行列。佛子！就像轉輪聖王（chakravartin，統治世界的理想君主）所生的太子，母親是正後，身相具足。轉輪王讓這位太子坐在白象寶妙金的寶座上，張開大網幔，建立大幢幡，點燃香，散花，演奏各種音樂，取四大海的水放在金瓶內，國王拿著這個瓶子灌注太子的頭頂，這時就稱為『受王職位』，列入灌頂剎利王（kshatriya，貴族）的行列，就能具足修行十善道，也可以稱為『轉輪聖王』。菩薩受職也是這樣，諸佛的智慧之水灌注他的頭頂。
【English Translation】 English version: With reverence, offer and observe with focused mind. When observing correctly, those Bodhisattvas each attain ten thousand samadhis (states of meditative absorption). At that time, all the Bodhisattvas who have received their positions in the ten directions emit great light from the Vajra-adorned chest mark, named 'Destroyer of Mara's Enmity,' with millions of asamkhya (countless) lights as their retinue, illuminating the ten directions, manifesting immeasurable spiritual powers and transformations; having done this, they come into the Vajra-adorned chest mark of this Bodhisattva-Mahasattva (great Bodhisattva); after these lights enter, they cause all the wisdom and power of this Bodhisattva to increase more than a hundred thousand times. At that time, all the Buddhas in the ten directions emit pure light from between their eyebrows, named 'Increasing All-Wisdom Spiritual Power,' with countless lights as their retinue, illuminating all the worlds in the ten directions, circling ten times to the right, manifesting the great freedom of the Tathagata (Buddha), enlightening countless hundreds of billions of nayutas (extremely large numbers) of Bodhisattvas, shaking all Buddha-ksetras (Buddha-fields) throughout, eliminating all the sufferings of the evil paths, concealing all the palaces of the demons, showing the majestic power of the assemblies at the places where all Buddhas attain Bodhi (enlightenment); having thus illuminated all the worlds throughout the empty space and the Dharma realm, they come to this Bodhisattva's assembly, circling to the right, manifesting various adornments; having manifested these things, they enter from the top of the great Bodhisattva's head, and their retinue lights also enter the tops of those Bodhisattvas. At that time, this Bodhisattva attains a million samadhis that he had not previously attained, named 'Having Attained the Position of Ordination,' entering the realm of the Buddha, possessing the ten powers (dasabala, ten powers of a Buddha), and being counted among the Buddhas. Disciple of the Buddha! Just like the prince born to a Chakravartin (ideal universal ruler), whose mother is the queen, and whose physical form is complete. The Chakravartin has this prince sit on a throne of white elephant treasure and wondrous gold, spreads a large net curtain, erects large banners, burns incense, scatters flowers, plays various music, takes the water of the four great oceans and places it in golden vases, and the king holds this vase and pours it on the prince's head, at this time he is called 'Having Received the Royal Position,' and is counted among the Kshatriya (warrior/noble) kings who have been anointed, and he can fully practice the ten virtuous paths, and can also be called a 'Chakravartin.' The Bodhisattva's ordination is also like this, the wisdom water of the Buddhas is poured on his head.
頂故，名為：受職；具足如來十種力故，墮在佛數。佛子！是名：菩薩受大智職。菩薩以此大智職故，能行無量百千萬億那由他難行之行，增長無量智慧功德，名為：安住法雲地。
「佛子！菩薩摩訶薩住此法雲地，如實知欲界集、色界集、無色界集、世界集、法界集、有為界集、無為界集、眾生界集、識界集、虛空界集、涅槃界集。此菩薩如實知諸見煩惱行集，知世界成壞集，知聲聞行集、辟支佛行集、菩薩行集、如來力無所畏色身法身集、一切種一切智智集、示得菩提轉法輪集、入一切法分別決定智集。舉要言之，以一切智，知一切集。佛子！此菩薩摩訶薩以如是上上覺慧，如實知眾生業化、煩惱化、諸見化、世界化、法界化、聲聞化、辟支佛化、菩薩化、如來化、一切分別無分別化，如是等皆如實知。又如實知佛持、法持、僧持、業持、煩惱持、時持、愿持、供養持、行持、劫持、智持，如是等皆如實知。又如實知諸佛如來入微細智，所謂：修行微細智、命終微細智、受生微細智、出家微細智、現神通微細智、成正覺微細智、轉法輪微細智、住壽命微細智、般涅槃微細智、教法住微細智，如是等皆如實知。又入如來秘密處，所謂：身秘密、語秘密、心秘密、時非時思量秘密、授菩薩記秘密、攝眾生秘密、
【現代漢語翻譯】 現代漢語譯本 因此，這被稱為『受職』；因為具足如來的十種力量，所以被歸入佛的行列。佛子！這被稱為：菩薩接受大智慧的職位。菩薩因為這個大智慧的職位，能夠修行無量百千萬億那由他難以修行的行為，增長無量的智慧功德，這被稱為：安住於法云地。 佛子！菩薩摩訶薩安住于這法雲地，如實地知道欲界（指眾生有慾望的境界）的集起、色界（指有形物質的境界）的集起、無色界（指沒有形體的精神境界）的集起、世界（指我們所居住的宇宙）的集起、法界（指一切諸法的總和）的集起、有為界（指因緣和合而生的事物）的集起、無為界（指不生不滅的事物）的集起、眾生界（指一切有情眾生）的集起、識界（指能分別事物的意識）的集起、虛空界（指空無一物的空間）的集起、涅槃界（指解脫生死輪迴的境界）的集起。這位菩薩如實地知道各種見解煩惱的產生，知道世界成住壞空的產生，知道聲聞（指聽聞佛法而修行的弟子）的修行產生、辟支佛（指獨自覺悟的修行者）的修行產生、菩薩的修行產生、如來（指佛）的十力（指佛的十種智慧力量）、四無所畏（指佛的四種無畏懼的自信）、色身（指佛的肉身）和法身（指佛的真理之身）的產生，知道一切種智（指佛對一切事物的智慧）和一切智智（指佛的無上智慧）的產生，知道示現證得菩提（指覺悟）和轉法輪（指宣講佛法）的產生，知道進入一切法分別決定智（指能分辨一切法並作出決定的智慧）的產生。總而言之，以一切智，知道一切的產生。佛子！這位菩薩摩訶薩以這樣至高無上的覺悟智慧，如實地知道眾生的業力所化、煩惱所化、各種見解所化、世界所化、法界所化、聲聞所化、辟支佛所化、菩薩所化、如來所化、一切分別和無分別所化，像這些都如實地知道。又如實地知道佛的護持、法的護持、僧的護持、業的護持、煩惱的護持、時間的護持、愿的護持、供養的護持、修行的護持、劫的護持、智慧的護持，像這些都如實地知道。又如實地知道諸佛如來進入微細的智慧，所謂：修行的微細智慧、命終的微細智慧、受生的微細智慧、出家的微細智慧、示現神通的微細智慧、成就正覺的微細智慧、轉法輪的微細智慧、住世壽命的微細智慧、般涅槃（指佛的圓寂）的微細智慧、教法住世的微細智慧，像這些都如實地知道。又進入如來的秘密之處，所謂：身的秘密、語的秘密、心的秘密、時機和非時機思量的秘密、授菩薩記（指預言菩薩未來成佛）的秘密、攝受眾生的秘密、
【English Translation】 English version Therefore, this is called 『receiving the office』; because one is endowed with the ten powers of the Tathagata (Buddha), one is included in the ranks of the Buddhas. Son of Buddha! This is called: the Bodhisattva receiving the office of great wisdom. Because of this office of great wisdom, the Bodhisattva is able to practice immeasurable hundreds of thousands of millions of nayutas (a large number) of difficult practices, increasing immeasurable wisdom and merit, which is called: abiding in the Dharma Cloud Ground. Son of Buddha! The Bodhisattva Mahasattva, abiding in this Dharma Cloud Ground, truly knows the arising of the desire realm (the realm of beings with desires), the arising of the form realm (the realm of material forms), the arising of the formless realm (the realm of immaterial mental states), the arising of the world (the universe we inhabit), the arising of the dharma realm (the totality of all phenomena), the arising of the conditioned realm (things that arise from causes and conditions), the arising of the unconditioned realm (things that are not subject to arising and passing away), the arising of the sentient being realm (all sentient beings), the arising of the consciousness realm (the faculty of distinguishing things), the arising of the space realm (empty space), and the arising of the nirvana realm (the state of liberation from the cycle of birth and death). This Bodhisattva truly knows the arising of all views and afflictions, knows the arising of the formation and destruction of the world, knows the arising of the practices of the Sravakas (disciples who hear the teachings), the arising of the practices of the Pratyekabuddhas (those who attain enlightenment on their own), the arising of the practices of the Bodhisattvas, the arising of the ten powers (ten kinds of wisdom and power of the Buddha), the four fearlessnesses (four kinds of fearlessness of the Buddha), the physical body (the physical form of the Buddha) and the Dharma body (the body of truth of the Buddha) of the Tathagata (Buddha), knows the arising of all-knowing wisdom (the wisdom of the Buddha regarding all things) and all-knowing wisdom of wisdom (the supreme wisdom of the Buddha), knows the arising of demonstrating the attainment of Bodhi (enlightenment) and turning the Dharma wheel (teaching the Dharma), knows the arising of entering the wisdom of distinguishing and determining all dharmas (the wisdom to distinguish all dharmas and make decisions). In short, with all-knowing wisdom, one knows the arising of all things. Son of Buddha! This Bodhisattva Mahasattva, with such supreme awakening wisdom, truly knows the transformations of sentient beings' karma, the transformations of afflictions, the transformations of all views, the transformations of the world, the transformations of the dharma realm, the transformations of the Sravakas, the transformations of the Pratyekabuddhas, the transformations of the Bodhisattvas, the transformations of the Tathagatas, the transformations of all distinctions and non-distinctions, and all such things are truly known. Furthermore, one truly knows the upholding of the Buddha, the upholding of the Dharma, the upholding of the Sangha, the upholding of karma, the upholding of afflictions, the upholding of time, the upholding of vows, the upholding of offerings, the upholding of practices, the upholding of kalpas (eons), the upholding of wisdom, and all such things are truly known. Furthermore, one truly knows the subtle wisdom that all Buddhas and Tathagatas enter, namely: the subtle wisdom of practice, the subtle wisdom of death, the subtle wisdom of rebirth, the subtle wisdom of renunciation, the subtle wisdom of demonstrating supernatural powers, the subtle wisdom of attaining perfect enlightenment, the subtle wisdom of turning the Dharma wheel, the subtle wisdom of abiding in life, the subtle wisdom of parinirvana (the passing away of the Buddha), the subtle wisdom of the duration of the teachings, and all such things are truly known. Furthermore, one enters the secret places of the Tathagata, namely: the secret of the body, the secret of speech, the secret of mind, the secret of contemplating the appropriate and inappropriate times, the secret of conferring predictions on Bodhisattvas (predicting the future Buddhahood of Bodhisattvas), the secret of gathering sentient beings,
種種乘秘密、一切眾生根行差別秘密、業所作秘密、得菩提行秘密，如是等皆如實知。又知諸佛所有入劫智，所謂：一劫入阿僧祇劫、阿僧祇劫入一劫、有數劫入無數劫、無數劫入有數劫、一念入劫、劫入一念、劫入非劫、非劫入劫、有佛劫入無佛劫、無佛劫入有佛劫、過去未來劫入現在劫、現在劫入過去未來劫、過去劫入未來劫、未來劫入過去劫、長劫入短劫、短劫入長劫，如是等皆如實知。又知如來諸所入智，所謂：入毛道智、入微塵智、入國土身正覺智、入眾生身正覺智、入眾生心正覺智、入眾生行正覺智、入隨順一切處正覺智、入示現遍行智、入示現順行智、入示現逆行智、入示現思議不思議世間了知不了知行智、入示現聲聞智辟支佛智菩薩行如來行智。佛子！一切諸佛所有智慧廣大無量，此地菩薩皆能得入。
「佛子！菩薩摩訶薩住此地，即得菩薩不思議解脫、無障礙解脫、凈觀察解脫、普照明解脫、如來藏解脫、隨順無礙輪解脫、通達三世解脫、法界藏解脫、光明輪解脫、無餘境界解脫；此十為首，有無量百千阿僧祇解脫門，皆於此第十地中得。如是乃至無量百千阿僧祇三昧門、無量百千阿僧祇陀羅尼門、無量百千阿僧祇神通門，皆悉成就。
「佛子！此菩薩摩訶薩通達如是智慧，隨順無量
【現代漢語翻譯】 現代漢語譯本：種種乘（yāna，指載運眾生到達解脫彼岸的工具，如車乘）的秘密、一切眾生根性行為差別的秘密、業力所造作的秘密、獲得菩提（bodhi，覺悟）的修行秘密，像這些都如實地知曉。又知曉諸佛所具有的入劫智，所謂：一劫（kalpa，時間單位，指宇宙成住壞空的一個週期）進入阿僧祇劫（asaṃkhya kalpa，無數劫）、阿僧祇劫進入一劫、有數劫進入無數劫、無數劫進入有數劫、一念進入劫、劫進入一念、劫進入非劫、非劫進入劫、有佛劫進入無佛劫、無佛劫進入有佛劫、過去未來劫進入現在劫、現在劫進入過去未來劫、過去劫進入未來劫、未來劫進入過去劫、長劫進入短劫、短劫進入長劫，像這些都如實地知曉。又知曉如來所具有的入智，所謂：進入毛孔的智慧、進入微塵的智慧、進入國土身證得正覺的智慧、進入眾生身證得正覺的智慧、進入眾生心證得正覺的智慧、進入眾生行為證得正覺的智慧、進入隨順一切處證得正覺的智慧、進入示現普遍執行的智慧、進入示現順行的智慧、進入示現逆行的智慧、進入示現思議與不思議世間了知與不了知行為的智慧、進入示現聲聞（śrāvaka，聽聞佛陀教誨而修行的人）的智慧、辟支佛（pratyekabuddha，獨自覺悟者）的智慧、菩薩（bodhisattva，發願救度眾生的覺悟者）的修行、如來的修行智慧。佛子！一切諸佛所具有的智慧廣大無量，此地菩薩都能進入。 佛子！菩薩摩訶薩（bodhisattva mahāsattva，大菩薩）安住於此地，即獲得菩薩不可思議解脫、無障礙解脫、清凈觀察解脫、普遍照明解脫、如來藏（tathāgatagarbha，如來法身所藏之處）解脫、隨順無礙輪解脫、通達三世解脫、法界藏解脫、光明輪解脫、無餘境界解脫；這十種解脫為首，有無量百千阿僧祇解脫門，都在這第十地中獲得。像這樣乃至無量百千阿僧祇三昧（samādhi，禪定）門、無量百千阿僧祇陀羅尼（dhāraṇī，總持）門、無量百千阿僧祇神通門，都全部成就。 佛子！此菩薩摩訶薩通達這樣的智慧，隨順無量
【English Translation】 English version: The secrets of various vehicles (yāna, referring to the means of transport that carry beings to the other shore of liberation, like a vehicle), the secrets of the differences in the roots and practices of all sentient beings, the secrets of actions created by karma, the secrets of the practice of attaining bodhi (enlightenment), all these are known as they truly are. Furthermore, they know the wisdom of entering kalpas (kalpa, a unit of time, referring to a cycle of the universe's formation, existence, destruction, and emptiness) possessed by all Buddhas, namely: one kalpa entering asaṃkhya kalpas (asaṃkhya kalpa, countless kalpas), asaṃkhya kalpas entering one kalpa, countable kalpas entering countless kalpas, countless kalpas entering countable kalpas, one thought entering a kalpa, a kalpa entering one thought, a kalpa entering a non-kalpa, a non-kalpa entering a kalpa, a kalpa with a Buddha entering a kalpa without a Buddha, a kalpa without a Buddha entering a kalpa with a Buddha, past and future kalpas entering the present kalpa, the present kalpa entering past and future kalpas, past kalpas entering future kalpas, future kalpas entering past kalpas, long kalpas entering short kalpas, short kalpas entering long kalpas, all these are known as they truly are. Furthermore, they know the wisdom of entering possessed by the Tathāgata, namely: the wisdom of entering a pore, the wisdom of entering a mote of dust, the wisdom of attaining perfect enlightenment in a land-body, the wisdom of attaining perfect enlightenment in a sentient being's body, the wisdom of attaining perfect enlightenment in a sentient being's mind, the wisdom of attaining perfect enlightenment in a sentient being's practice, the wisdom of attaining perfect enlightenment in accordance with all places, the wisdom of manifesting universal practice, the wisdom of manifesting compliant practice, the wisdom of manifesting contrary practice, the wisdom of manifesting the practice of knowing and not knowing in the conceivable and inconceivable world, the wisdom of manifesting the wisdom of śrāvakas (those who practice by hearing the Buddha's teachings), the wisdom of pratyekabuddhas (those who attain enlightenment on their own), the practice of bodhisattvas (enlightened beings who vow to save all beings), and the wisdom of the practice of the Tathāgata. O son of the Buddha! The wisdom possessed by all Buddhas is vast and immeasurable, and bodhisattvas of this stage can all enter into it. O son of the Buddha! When a bodhisattva mahāsattva (great bodhisattva) dwells in this stage, they immediately attain the inconceivable liberation of a bodhisattva, unobstructed liberation, pure observation liberation, universally illuminating liberation, tathāgatagarbha (the place where the Tathāgata's Dharma body is stored) liberation, liberation of the unobstructed wheel in accordance, liberation of penetrating the three times, liberation of the Dharma realm treasury, liberation of the light wheel, and liberation of the unremaining realm; these ten are the foremost, and there are countless hundreds of thousands of asaṃkhya doors of liberation, all of which are attained in this tenth stage. Likewise, there are countless hundreds of thousands of asaṃkhya doors of samādhi (meditative concentration), countless hundreds of thousands of asaṃkhya doors of dhāraṇī (mantras), and countless hundreds of thousands of asaṃkhya doors of supernormal powers, all of which are fully accomplished. O son of the Buddha! This bodhisattva mahāsattva, having penetrated such wisdom, follows countless
菩提，成就善巧念力，十方無量諸佛所有無量大法明、大法照、大法雨，於一念頃皆能安、能受、能攝、能持。譬如娑伽羅龍王所霔大雨，唯除大海，餘一切處皆不能安、不能受、不能攝、不能持。如來秘密藏大法明、大法照、大法雨亦復如是，唯除第十地菩薩，餘一切眾生、聲聞、獨覺乃至第九地菩薩，皆不能安、不能受、不能攝、不能持。佛子！譬如大海，能安、能受、能攝、能持一大龍王所霔大雨；若二、若三乃至無量諸龍王雨，於一念間一時霔下，皆能安、能受、能攝、能持。何以故？以是無量廣大器故。住法雲地菩薩亦復如是，能安、能受、能攝、能持一佛法明、法照、法雨；若二、若三乃至無量，於一念頃一時演說，悉亦如是。是故此地名為：法雲。」
解脫月菩薩言：「佛子！此地菩薩於一念間，能于幾如來所安受攝持大法明、大法照、大法雨？」
金剛藏菩薩言：「佛子！不可以算數能知，我當爲汝說其譬諭。佛子！譬如十方各有十不可說百千億那由他佛剎微塵數世界，其世界中一一眾生皆得聞持陀羅尼，為佛侍者，聲聞眾中多聞第一，如金剛蓮華上佛所大勝比丘；然一眾生所受之法，余不重受。佛子！于汝意云何？此諸眾生所受之法為有量耶？為無量耶？」
解脫月菩薩言：「
【現代漢語翻譯】 現代漢語譯本：菩提（覺悟），成就善巧的念力，十方無量諸佛所有無量的大法明（智慧之光）、大法照（智慧之照）、大法雨（智慧之雨），在一念之間都能安住、能領受、能攝取、能保持。譬如娑伽羅龍王（海龍王）所降的大雨，除了大海，其他一切地方都不能安住、不能領受、不能攝取、不能保持。如來秘密藏的大法明、大法照、大法雨也是如此，除了第十地菩薩，其他一切眾生、聲聞（聽聞佛法而悟道者）、獨覺（不依師教而獨自悟道者）乃至第九地菩薩，都不能安住、不能領受、不能攝取、不能保持。佛子！譬如大海，能安住、能領受、能攝取、能保持一條大龍王所降的大雨；如果兩條、三條乃至無量條龍王降雨，在一念之間同時降下，都能安住、能領受、能攝取、能保持。為什麼呢？因為它是無量廣大的器皿。住在法雲地（第十地）的菩薩也是如此，能安住、能領受、能攝取、能保持一佛的法明、法照、法雨；如果兩佛、三佛乃至無量佛，在一念之間同時演說，也都能如此。所以此地名為：法雲。 解脫月菩薩問：『佛子！此地菩薩在一念之間，能在多少如來那裡安住、領受、攝取、保持大法明、大法照、大法雨？』 金剛藏菩薩答：『佛子！不能用算數來知道，我當爲你舉個譬喻。佛子！譬如十方各有十不可說百千億那由他（極大的數量單位）佛剎微塵數（如佛剎土微塵般多的數量）的世界，這些世界中每一個眾生都得到聞持陀羅尼（總持一切法門的咒語），作為佛的侍者，在聲聞眾中是多聞第一，如同金剛蓮華上佛（佛名）座下的大勝比丘；然而一個眾生所領受的法，其他眾生不會重複領受。佛子！你認為如何？這些眾生所領受的法是有量的呢？還是無量的呢？』 解脫月菩薩說：『是無量的，佛子！』
【English Translation】 English version: Bodhi (enlightenment), having achieved skillful mindfulness, the immeasurable great Dharma light (light of wisdom), great Dharma illumination (illumination of wisdom), and great Dharma rain (rain of wisdom) of all the immeasurable Buddhas in the ten directions, can all be settled, received, gathered, and maintained in a single moment. For example, the great rain poured by the Sagara Dragon King (ocean dragon king), except for the great ocean, all other places cannot settle, receive, gather, or maintain it. The Tathagata's secret treasury of great Dharma light, great Dharma illumination, and great Dharma rain is also like this; except for the tenth-ground Bodhisattva, all other sentient beings, Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment independently), and even the ninth-ground Bodhisattvas, cannot settle, receive, gather, or maintain it. Child of the Buddha! For example, the great ocean can settle, receive, gather, and maintain the great rain poured by one great dragon king; if two, three, or even immeasurable dragon kings pour rain, all at once in a single moment, it can settle, receive, gather, and maintain it. Why is this so? Because it is a vessel of immeasurable vastness. The Bodhisattva dwelling in the Dharma Cloud Ground (tenth ground) is also like this, able to settle, receive, gather, and maintain the Dharma light, Dharma illumination, and Dharma rain of one Buddha; if two, three, or even immeasurable Buddhas expound at the same time in a single moment, it is also able to do so. Therefore, this ground is called: Dharma Cloud. Bodhisattva Liberation Moon asked: 'Child of the Buddha! In a single moment, how many Tathagatas can this Bodhisattva settle, receive, gather, and maintain the great Dharma light, great Dharma illumination, and great Dharma rain from?' Bodhisattva Vajragarbha replied: 'Child of the Buddha! It cannot be known by calculation, I will give you an analogy. Child of the Buddha! For example, in each of the ten directions, there are ten inexpressible hundreds of thousands of billions of nayutas (extremely large unit of number) of Buddha-lands, as many as the dust particles in those worlds. In each of these worlds, every sentient being has obtained the Dharani (mantra that holds all dharmas) of hearing and holding, serving as attendants to the Buddhas, and are the foremost in hearing among the Sravakas, like the great victorious Bhikshu under the Buddha Vajra Lotus Flower (name of a Buddha); however, the Dharma received by one sentient being is not received again by others. Child of the Buddha! What do you think? Is the Dharma received by these sentient beings measurable or immeasurable?' Bodhisattva Liberation Moon said: 'It is immeasurable, Child of the Buddha!'
其數甚多，無量無邊。」
金剛藏菩薩言：
「佛子！我為汝說，令汝得解。佛子！此法雲地菩薩，於一佛所一念之頃，所安、所受、所攝、所持大法明、大法照、大法雨、三世法藏，前爾所世界一切眾生所聞持法，於此百分不及一，乃至譬諭亦不能及。如一佛所，如是十方如前所說，爾所世界微塵數佛復過此數，無量無邊，于彼一一諸如來所所有法明、法照、法雨、三世法藏，皆能安、能受、能攝、能持，是故此地名為：法雲。佛子！此地菩薩以自願力，起大悲云，震大法雷，通、明、無畏以為電光，福德、智慧而為密雲，現種種身，周旋往返，於一念頃，普遍十方百千億那由他世界微塵數國土，演說大法，摧伏魔怨；復過此數，于無量百千億那由他世界微塵數國土，隨諸眾生心之所樂，霔甘露雨，滅除一切眾惑塵焰。是故此地名為：法雲。佛子！此地菩薩於一世界從兜率天下乃至涅槃，隨所應度眾生心而現佛事；若二、若三，乃至如上微塵數國土，復過於此，乃至無量百千億那由他世界微塵數國土，皆亦如是。是故此地名為：法雲。
「佛子！此地菩薩智慧明達，神通自在。隨其心念，能以狹世界作廣世界，廣世界作狹世界；垢世界作凈世界，凈世界作垢世界；亂住、次住、倒住、正住，如是
【現代漢語翻譯】 現代漢語譯本：其數量非常之多，無法衡量，沒有邊際。
金剛藏菩薩說道：
『佛子！我為你解說，讓你能夠理解。佛子！這法雲地的菩薩，在一位佛陀那裡一念之間，所安立、所領受、所攝取、所持有的大法明（指能照亮一切的智慧之光）、大法照（指能普遍照耀的智慧之光）、大法雨（指能滋潤眾生的佛法甘露）、三世法藏（指過去、現在、未來三世的佛法寶藏），之前所說那些世界一切眾生所聞持的佛法，與此相比，連百分之一都不到，甚至用比喻都無法相比。就像一位佛陀那裡一樣，十方如前所說的那些世界微塵數般的佛陀，數量還超過這個數目，無量無邊。在那些每一位如來那裡，所有的大法明、大法照、大法雨、三世法藏，他們都能安立、領受、攝取、持有。因此，這個地被稱為：法雲。佛子！此地的菩薩以自己的願力，興起大悲之云，震動大法之雷，以通達、明晰、無畏作為閃電的光芒，以福德、智慧作為濃密的雲層，顯現種種身形，周旋往返，在一念之間，普遍到達十方百千億那由他世界微塵數般的國土，演說大法，摧伏魔怨；又超過這個數目，在無量百千億那由他世界微塵數般的國土，隨著眾生心中所喜愛的，降下甘露之雨，滅除一切眾生的迷惑塵埃。因此，這個地被稱為：法雲。佛子！此地的菩薩在一個世界中，從兜率天降生到涅槃，隨著所應度化的眾生的心意而示現佛事；如果是在兩個、三個，乃至如上面所說的微塵數般的國土，又超過這個數目，乃至無量百千億那由他世界微塵數般的國土，也都像這樣。因此，這個地被稱為：法雲。
『佛子！此地的菩薩智慧明達，神通自在。隨著他們的心念，能夠將狹小的世界變成廣大的世界，將廣大的世界變成狹小的世界；將污垢的世界變成清凈的世界，將清凈的世界變成污垢的世界；將混亂的住處變成有秩序的住處，將顛倒的住處變成正當的住處，像這樣
【English Translation】 English version: Their number is extremely vast, immeasurable, and without limit.
Vajragarbha Bodhisattva said:
'Buddha-child! I will explain it for you, so that you may understand. Buddha-child! This Bodhisattva of the Dharma Cloud Ground, in the space of a single thought at one Buddha's place, the great Dharma Light (referring to the light of wisdom that illuminates everything), great Dharma Illumination (referring to the light of wisdom that shines universally), great Dharma Rain (referring to the nectar of the Dharma that nourishes all beings), and the Dharma Treasury of the Three Times (referring to the Dharma treasures of the past, present, and future) that they establish, receive, gather, and uphold, compared to the Dharma that all beings in the previously mentioned worlds have heard and upheld, is not even one percent, and cannot even be compared with metaphors. Just like at one Buddha's place, the Buddhas in the ten directions, as previously mentioned, are like the dust particles of those worlds, and their number exceeds even this, being immeasurable and boundless. At each of those Tathagatas' places, all the great Dharma Light, great Dharma Illumination, great Dharma Rain, and the Dharma Treasury of the Three Times, they are able to establish, receive, gather, and uphold. Therefore, this ground is called: Dharma Cloud. Buddha-child! The Bodhisattvas of this ground, with their own vows, raise great clouds of compassion, thunder the great Dharma, use thoroughness, clarity, and fearlessness as the light of lightning, and use merit and wisdom as dense clouds. They manifest various forms, moving back and forth, and in a single thought, they universally reach hundreds of thousands of billions of nayutas of worlds, like dust particles of lands, expounding the great Dharma, and subduing the demons and their grievances. Moreover, exceeding this number, in countless hundreds of thousands of billions of nayutas of worlds, like dust particles of lands, according to what pleases the minds of all beings, they pour down the rain of nectar, extinguishing all the dust and flames of delusion of all beings. Therefore, this ground is called: Dharma Cloud. Buddha-child! The Bodhisattvas of this ground, in one world, from descending from the Tushita Heaven to Nirvana, manifest the Buddha's deeds according to the minds of the beings they should liberate. If it is in two, three, or even as many lands as the dust particles mentioned above, and exceeding this number, even in countless hundreds of thousands of billions of nayutas of worlds, like dust particles of lands, it is all the same. Therefore, this ground is called: Dharma Cloud.
'Buddha-child! The Bodhisattvas of this ground have clear wisdom and are free in their supernatural powers. According to their thoughts, they can transform a narrow world into a vast world, and a vast world into a narrow world; a defiled world into a pure world, and a pure world into a defiled world; a chaotic dwelling into an orderly dwelling, and an inverted dwelling into a correct dwelling, like this.'
無量一切世界皆能互作。或隨心念，於一塵中置一世界須彌盧等一切山川，塵相如故，世界不減；或復於一微塵之中置二、置三，乃至不可說世界須彌盧等一切山川，而彼微塵體相如本，于中世界悉得明現。或隨心念，於一世界中示現二世界莊嚴，乃至不可說世界莊嚴；或於一世界莊嚴中示現二世界，乃至不可說世界。或隨心念，以不可說世界中眾生置一世界；或隨心念，以一世界中眾生置不可說世界，而於眾生無所嬈害。或隨心念，於一毛孔示現一切佛境界莊嚴之事。或隨心念，於一念中示現不可說世界微塵數身，一一身示現如是微塵數手，一一手各執恒河沙數華奩、香篋、鬘蓋、幢幡，周遍十方，供養于佛；一一身復示現爾許微塵數頭，一一頭復現爾許微塵數舌，于唸唸中，周遍十方，嘆佛功德。或隨心念，於一念間普遍十方，示成正覺乃至涅槃，及以國土莊嚴之事；或現其身普遍三世，而於身中有無量諸佛及佛國土莊嚴之事，世界成壞靡不皆現；或於自身一毛孔中出一切風，而於眾生無所惱害。或隨心念，以無邊世界為一大海，此海水中現大蓮華，光明嚴好，遍覆無量無邊世界，于中示現大菩提樹莊嚴之事，乃至示成一切種智；或於其身現十方世界一切光明，摩尼寶珠、日月星宿、云電等光靡不皆現；或以口噓
【現代漢語翻譯】 現代漢語譯本：無量無數的世界都能互相轉化。或者隨心意念，在一粒微塵中放置一個世界，包括須彌盧（Sumeru，佛教宇宙觀中的中心山）等一切山川，微塵的形態依舊如故，世界也沒有減少；或者又在一粒微塵之中放置兩個、三個，乃至不可言說的世界，包括須彌盧等一切山川，而那微塵的本體形態依舊如初，其中的世界都清晰顯現。或者隨心意念，在一個世界中示現兩個世界的莊嚴景象，乃至不可言說的世界莊嚴；或者在一個世界的莊嚴景象中示現兩個世界，乃至不可言說的世界。或者隨心意念，將不可言說世界中的眾生安置在一個世界中；或者隨心意念，將一個世界中的眾生安置在不可言說的世界中，而對於眾生沒有任何損害。或者隨心意念，在一個毛孔中示現一切佛境界的莊嚴之事。或者隨心意念，在一念之間示現不可言說世界微塵數的身軀，每一個身軀示現如此微塵數的手臂，每一隻手臂各自拿著恒河沙數的花盒、香盒、花鬘、寶蓋、旗旛，周遍十方，供養諸佛；每一個身軀又示現如此微塵數的頭顱，每一個頭顱又顯現如此微塵數的舌頭，在每一個念頭中，周遍十方，讚歎佛的功德。或者隨心意念，在一念之間普遍十方，示現成正覺乃至涅槃，以及國土莊嚴之事；或者顯現其身普遍三世，而在身體中有無量諸佛以及佛國土莊嚴之事，世界的成住壞空沒有不顯現的；或者在自身的一個毛孔中放出一切風，而對於眾生沒有任何惱害。或者隨心意念，將無邊世界化為一大海，這海水中顯現巨大的蓮花，光明莊嚴美好，遍覆無量無邊的世界，在其中示現大菩提樹的莊嚴景象，乃至示現成就一切種智（Sarvajna，佛陀的智慧）；或者在其身上顯現十方世界的一切光明，摩尼寶珠、日月星辰、云電等光沒有不顯現的；或者用口呼氣 現代漢語譯本：，
【English Translation】 English version: Immeasurable and countless worlds can all transform into each other. Or, according to one's thought, within a single dust mote, place a world, including Mount Sumeru (the central mountain in Buddhist cosmology) and all its mountains and rivers. The form of the dust mote remains as before, and the world is not diminished. Or, within a single dust mote, place two, three, or even inexpressible numbers of worlds, including Mount Sumeru and all its mountains and rivers, while the essence of that dust mote remains as it was, and the worlds within are all clearly visible. Or, according to one's thought, within one world, manifest the splendor of two worlds, or even inexpressible numbers of worlds. Or, within the splendor of one world, manifest two worlds, or even inexpressible numbers of worlds. Or, according to one's thought, place the beings of inexpressible numbers of worlds into one world. Or, according to one's thought, place the beings of one world into inexpressible numbers of worlds, without causing any harm to those beings. Or, according to one's thought, within a single pore, manifest the splendor of all Buddha realms. Or, according to one's thought, in a single moment, manifest bodies equal to the number of dust motes in inexpressible worlds. Each body manifests hands equal to that number of dust motes. Each hand holds flower boxes, incense boxes, garlands, canopies, and banners equal to the sands of the Ganges River, pervading the ten directions, making offerings to the Buddhas. Each body also manifests heads equal to that number of dust motes. Each head manifests tongues equal to that number of dust motes. In each moment, they pervade the ten directions, praising the virtues of the Buddhas. Or, according to one's thought, in a single moment, pervade the ten directions, manifesting the attainment of enlightenment and even Nirvana, as well as the adornments of the lands. Or, manifest one's body pervading the three times, and within that body, there are immeasurable Buddhas and the adornments of Buddha lands. The formation, existence, destruction, and emptiness of worlds are all manifested. Or, from a single pore of one's body, emit all winds, without causing any harm to beings. Or, according to one's thought, transform boundless worlds into a great ocean. In this ocean, manifest great lotuses, radiant and beautiful, covering immeasurable and boundless worlds. Within them, manifest the splendor of the great Bodhi tree, and even manifest the attainment of all-knowing wisdom (Sarvajna, the wisdom of the Buddha). Or, on one's body, manifest all the lights of the ten directions, including the light of mani jewels, the sun, moon, stars, clouds, and lightning, without exception. Or, by exhaling from the mouth English version: ,
氣，能動十方無量世界，而不令眾生有驚怖想；或現十方風災、火災及以水災；或隨眾生心之所樂，示現色身，莊嚴具足；或於自身示現佛身，或於佛身而現自身；或於佛身現己國土，或於己國土而現佛身。佛子！此法雲地菩薩能現如是及余無量百千億那由他自在神力。」
爾時，會中諸菩薩及天、龍、夜叉、乾闥婆、阿修羅、護世四王、釋提桓因、梵天、凈居、摩醯首羅諸天子等，咸作是念：「若菩薩神通智力能如是者，佛復云何？」
爾時，解脫月菩薩知諸眾會心之所念，白金剛藏菩薩言：「佛子！今此大眾聞其菩薩神通智力，墮在疑網。善哉仁者！為斷彼疑，當少示現菩薩神力莊嚴之事。」
時，金剛藏菩薩即入一切佛國土體性三昧。入此三昧時，諸菩薩及一切大眾，皆自見身在金剛藏菩薩身內，于中悉見三千大千世界，所有種種莊嚴之事，經于億劫說不能盡。又于其中見菩提樹，其身周圍十萬三千大千世界，高百萬三千大千世界，枝葉所蔭亦復如是。稱樹形量，有師子座，座上有佛，號：一切智通王。一切大眾悉見其佛坐菩提樹下師子座上，種種諸相以為莊嚴，假使億劫說不能盡。金剛藏菩薩示現如是大神力已，還令眾會各在本處。時，諸大眾得未曾有，生奇特想，默然而住，向金剛藏一
【現代漢語翻譯】 現代漢語譯本：氣，能夠震動十方無量世界，卻不讓眾生感到驚恐；或者顯現十方世界的風災、火災以及水災；或者隨著眾生心中所喜愛的，示現色身，莊嚴圓滿；或者在自身顯現佛身，或者在佛身顯現自身；或者在佛身顯現自己的國土，或者在自己的國土顯現佛身。佛子！這位法雲地菩薩能夠顯現如此以及其他無量百千億那由他（極大的數量單位）自在的神力。 當時，會中的各位菩薩以及天、龍、夜叉（一種鬼神）、乾闥婆（一種天神）、阿修羅（一種好戰的神）、護世四王、釋提桓因（帝釋天）、梵天、凈居天、摩醯首羅（大自在天）等諸天子，都這樣想：『如果菩薩的神通智慧力量能夠如此，那麼佛又會是怎樣呢？』 當時，解脫月菩薩知道各位大眾心中所想，就對金剛藏菩薩說：『佛子！現在這些大眾聽聞菩薩的神通智慧力量，陷入了疑惑之中。善哉仁者！爲了消除他們的疑惑，應當稍微顯現菩薩神力莊嚴的事情。』 當時，金剛藏菩薩就進入了一切佛國土體性三昧（一種禪定）。進入這種三昧時，各位菩薩以及一切大眾，都看到自己身處在金剛藏菩薩的身體內，在其中完全看到三千大千世界，所有種種莊嚴的事情，即使經過億劫也說不完。又在其中看到菩提樹，它的身軀周圍有十萬三千大千世界，高度有一百萬三千大千世界，枝葉所覆蓋的範圍也是如此。與樹的形體大小相稱，有師子座，座上有佛，名號為：一切智通王。一切大眾都看到那位佛坐在菩提樹下的師子座上，以種種殊勝的相貌作為莊嚴，即使經過億劫也說不完。金剛藏菩薩顯現如此大神力之後，又讓各位大眾回到各自原來的地方。當時，各位大眾得到了前所未有的體驗，產生了奇異的想法，默默地住立，面向金剛藏一
【English Translation】 English version: The energy can move countless worlds in the ten directions without causing fear in sentient beings; or manifest wind disasters, fire disasters, and water disasters in the ten directions; or, according to the desires of sentient beings, manifest a physical body, complete with adornments; or manifest a Buddha body within one's own body, or manifest one's own body within a Buddha body; or manifest one's own land within a Buddha body, or manifest a Buddha body within one's own land. Oh, Buddha's children! This Bodhisattva of the Dharma Cloud Ground can manifest such and countless other hundreds of thousands of billions of nayutas (a large number unit) of free and divine powers. At that time, the Bodhisattvas in the assembly, as well as the Devas, Nagas (dragons), Yakshas (a type of spirit), Gandharvas (a type of celestial being), Asuras (a type of warring deity), the Four Guardian Kings, Shakra (Indra), Brahma, the Pure Abode Devas, Maheshvara (Great Lord) and other Devas, all thought: 'If the Bodhisattva's power of spiritual wisdom is like this, then what is the Buddha like?' At that time, Bodhisattva Liberation Moon, knowing the thoughts of the assembly, said to Bodhisattva Vajragarbha: 'Oh, Buddha's child! Now this assembly, having heard of the Bodhisattva's power of spiritual wisdom, has fallen into doubt. Excellent, benevolent one! To dispel their doubts, you should briefly demonstrate the majestic adornments of the Bodhisattva's divine power.' At that time, Bodhisattva Vajragarbha immediately entered the Samadhi (meditative state) of the Essence of All Buddha Lands. Upon entering this Samadhi, all the Bodhisattvas and the entire assembly saw themselves within the body of Bodhisattva Vajragarbha, and within it, they completely saw the three thousand great thousand worlds, with all their various majestic adornments, which could not be fully described even in billions of kalpas (eons). Furthermore, within it, they saw the Bodhi tree, its body surrounded by one hundred and three thousand great thousand worlds, its height one million and three thousand great thousand worlds, and the shade of its branches covering the same area. Corresponding to the size of the tree, there was a lion throne, and on the throne was a Buddha, named: All-Knowing King of Penetration. The entire assembly saw that Buddha sitting on the lion throne under the Bodhi tree, adorned with all kinds of magnificent features, which could not be fully described even in billions of kalpas. After Bodhisattva Vajragarbha manifested such great divine power, he returned the assembly to their respective places. At that time, the assembly experienced something unprecedented, giving rise to extraordinary thoughts, and they stood silently, facing Vajragarbha.
心瞻仰。
爾時，解脫月菩薩白金剛藏菩薩言：「佛子！今此三昧，甚為希有，有大勢力，其名何等？」
金剛藏言：「此三昧名：一切佛國土體性。」
又問：「此三昧境界云何？」
答言：
「佛子！若菩薩修此三昧，隨心所念，能于身中現恒河沙世界微塵數佛剎，復過此數，無量無邊。
「佛子！菩薩住法雲地，得如是等無量百千諸大三昧，故此菩薩身、身業不可測知，語、語業，意、意業，神通自在，觀察三世三昧境界、智慧境界，遊戲一切諸解脫門；變化所作、神力所作、光明所作，略說乃至舉足、下足，如是一切諸有所作，乃至法王子、住善慧地菩薩皆不能知。佛子！此法雲地菩薩所有境界，略說如是；若廣說者，假使無量百千阿僧祇劫亦不能盡。」
解脫月菩薩言：「佛子！若菩薩神通境界如是，佛神通力其復云何？」
金剛藏言：
「佛子！譬如有人，於四天下取一塊土，而作是言：『為無邊世界大地土多，為此土多？』我觀汝問亦復如是，如來智慧無邊無等，云何而與菩薩比量？複次，佛子！如四天下取少許土，餘者無量；此法雲地神通智慧，于無量劫但說少分，況如來地！佛子！我今為汝引事為證，令汝得知如來境界。佛子！假使十方
【現代漢語翻譯】 現代漢語譯本 心中瞻仰。 當時，解脫月菩薩對金剛藏菩薩說：『佛子！現在這個三昧（samadhi，禪定），非常稀有，具有強大的力量，它的名字是什麼？』 金剛藏菩薩說：『這個三昧名為：一切佛國土體性。』 又問：『這個三昧的境界是怎樣的？』 回答說： 『佛子！如果菩薩修習這個三昧，隨著心中所想，能在自身中顯現恒河沙數世界微塵數（無數）的佛剎（buddha-ksetra，佛的國土），甚至超過這個數量，無量無邊。 『佛子！菩薩安住於法云地（Dharmamegha-bhumi，菩薩十地中的第十地），獲得像這樣無量百千的大三昧，所以這位菩薩的身、身業（行為）是不可測知的，語、語業（言語），意、意業（思想），神通自在，觀察三世（過去、現在、未來）的三昧境界、智慧境界，自在地運用一切解脫之門；變化所作、神力所作、光明所作，簡略地說，乃至舉足、下足，像這樣一切所作，甚至法王子（佛的繼承人）、安住于善慧地（Sumati-bhumi，菩薩十地中的第八地）的菩薩都不能知曉。佛子！這位法雲地菩薩所擁有的境界，簡略地說就是這樣；如果要詳細地說，即使經過無量百千阿僧祇劫（asamkhya-kalpa，極長的時間單位）也說不完。』 解脫月菩薩說：『佛子！如果菩薩的神通境界是這樣，佛的神通力量又是怎樣的呢？』 金剛藏菩薩說： 『佛子！譬如有人，在四天下（samsara，世界）取一塊土，然後說：『是無邊世界的大地土多，還是這塊土多？』我看你的問題也是這樣，如來的智慧無邊無等，怎麼能和菩薩相比呢？再者，佛子！就像在四天下取少許土，剩下的土是無量的；這法雲地的神通智慧，在無量劫中也只能說出少部分，更何況是如來（tathagata，佛的稱號）的境界呢！佛子！我現在為你舉例來證明，讓你知道如來的境界。佛子！假設十方
【English Translation】 English version With heart in reverence. At that time, Bodhisattva Vimoksha-chandra (Liberation Moon) said to Bodhisattva Vajragarbha (Diamond Womb): 'Son of Buddha! This samadhi (meditative absorption) is extremely rare and possesses great power. What is its name?' Vajragarbha said: 'This samadhi is named: The Essence of All Buddha Lands.' He further asked: 'What is the realm of this samadhi?' He replied: 'Son of Buddha! If a Bodhisattva cultivates this samadhi, according to the thoughts in their mind, they can manifest within their body as many Buddha-ksetras (Buddha-fields) as the dust particles of the Ganges River, and even more than that, immeasurable and boundless. 'Son of Buddha! A Bodhisattva abiding in the Dharmamegha-bhumi (Cloud of Dharma Ground), attains such immeasurable hundreds of thousands of great samadhis. Therefore, this Bodhisattva's body, bodily actions, are immeasurable; speech, verbal actions; mind, mental actions; their supernatural powers are free and unhindered. They observe the samadhi realms and wisdom realms of the three times (past, present, and future), and freely engage in all the gates of liberation. The transformations they perform, the powers they manifest, the light they emit, to put it briefly, even the lifting and lowering of their feet, all such actions, even the Dharma Prince (successor to the Buddha), the Bodhisattva abiding in the Sumati-bhumi (Good Wisdom Ground), cannot comprehend. Son of Buddha! The realm of this Bodhisattva in the Dharmamegha-bhumi, is briefly described as such; if described in detail, even after immeasurable hundreds of thousands of asamkhya-kalpas (incalculable eons), it could not be exhausted.' Bodhisattva Vimoksha-chandra said: 'Son of Buddha! If the supernatural realm of a Bodhisattva is like this, what then is the supernatural power of a Buddha?' Vajragarbha said: 'Son of Buddha! It is like a person who takes a piece of earth from the four continents (samsara, world) and says: 『Is the earth of the boundless world more, or is this piece of earth more?』 I see your question is similar. The wisdom of the Tathagata (Buddha) is boundless and incomparable, how can it be compared to that of a Bodhisattva? Furthermore, Son of Buddha! Just as taking a small amount of earth from the four continents, the remaining earth is immeasurable; the supernatural powers and wisdom of this Dharmamegha-bhumi, even after immeasurable kalpas, can only be described in a small part, let alone the realm of the Tathagata! Son of Buddha! I will now give you an example as proof, so that you may know the realm of the Tathagata. Son of Buddha! Suppose the ten directions
，一一方各有無邊世界微塵數諸佛國土，一一國土得如是地菩薩充滿，如甘蔗、竹、葦、稻、麻、叢林，彼諸菩薩于百千億那由他劫修菩薩行所生智慧，比一如來智慧境界，百分不及一，乃至優波尼沙陀分亦不能及。
「佛子！此菩薩住如是智慧，不異如來身、語、意業，不捨菩薩諸三昧力，于無數劫承事供養一切諸佛，一一劫中以一切種供養之具而為供養。一切諸佛神力所加，智慧光明轉更增勝，於法界中所有問難善為解釋，百千億劫無能屈者。佛子！譬如金師以上妙真金作嚴身具，大摩尼寶鈿廁其間，自在天王身自服戴，其餘天人莊嚴之具所不能及；此地菩薩亦復如是，始從初地乃至九地，一切菩薩所有智行皆不能及。此地菩薩智慧光明，能令眾生乃至入於一切智智，余智光明無能如是。佛子！譬如摩醯首羅天王光明，能令眾生身心清涼，一切光明所不能及；此地菩薩智慧光明亦復如是，能令眾生皆得清涼，乃至住於一切智智，一切聲聞、辟支佛乃至第九地菩薩智慧光明悉不能及。佛子！此菩薩摩訶薩已能安住如是智慧，諸佛世尊復更為說三世智、法界差別智、遍一切世界智、照一切世界智、慈念一切眾生智，舉要言之，乃至為說得一切智智。此菩薩，十波羅蜜中，智波羅蜜最為增上；餘波羅蜜非不修行。
【現代漢語翻譯】 現代漢語譯本： 每一個方向都有無邊世界微塵數那麼多的諸佛國土，每一個國土都充滿了像甘蔗、竹子、蘆葦、稻子、麻、叢林一樣多的菩薩。這些菩薩在百千億那由他劫（極長的時間單位）中修行菩薩道所產生的智慧，與一位如來的智慧境界相比，百分之一都不到，甚至連優波尼沙陀分（極小的單位）也比不上。 『佛子！』這位菩薩安住于這樣的智慧中，他的身、語、意業與如來沒有差別，不捨棄菩薩的各種三昧（禪定）力量，在無數劫中承事供養一切諸佛，每一劫都用一切種類的供養之物進行供養。一切諸佛的神力加持，使他的智慧光明更加增勝，對於法界中所有的問題都能善巧地解釋，百千億劫也沒有人能難倒他。『佛子！』譬如金匠用上好的真金製作裝飾品，用大摩尼寶（珍貴的寶物）鑲嵌在其中，自在天王（欲界頂天的天王）親自佩戴，其他天人的裝飾品都比不上；這位菩薩也是如此，從初地到九地，一切菩薩的智慧和修行都比不上他。這位菩薩的智慧光明，能引導眾生乃至進入一切智智（佛的智慧），其他智慧的光明都不能如此。『佛子！』譬如摩醯首羅天王（色界頂天的天王）的光明，能使眾生身心清涼，一切光明都比不上；這位菩薩的智慧光明也是如此，能使眾生都得到清涼，乃至安住於一切智智，一切聲聞、辟支佛（獨覺）乃至第九地菩薩的智慧光明都比不上。『佛子！』這位菩薩摩訶薩（大菩薩）已經能夠安住于這樣的智慧，諸佛世尊又進一步為他說三世智（過去、現在、未來三世的智慧）、法界差別智（了解法界差別的智慧）、遍一切世界智（遍知一切世界的智慧）、照一切世界智（照見一切世界的智慧）、慈念一切眾生智（以慈悲心念一切眾生的智慧），總而言之，乃至為他說獲得一切智智。這位菩薩，在十波羅蜜（菩薩修行的十種方法）中，以智波羅蜜（智慧的圓滿）最為增上；其餘的波羅蜜也不是不修行。
【English Translation】 English version: In each direction, there are Buddha lands as numerous as the dust particles in countless worlds. Each of these lands is filled with Bodhisattvas, as abundant as sugarcane, bamboo, reeds, rice, hemp, and forests. The wisdom generated by these Bodhisattvas through their practice of the Bodhisattva path over hundreds of thousands of billions of nayutas (an extremely long unit of time) of kalpas (eons) is less than one percent of the wisdom realm of a Tathagata (Buddha), not even reaching the upanishad (a very small unit) fraction. 'Buddha-child!' This Bodhisattva dwells in such wisdom, his actions of body, speech, and mind are no different from those of a Tathagata. He does not abandon the powers of the various samadhis (meditative states) of a Bodhisattva. He serves and makes offerings to all Buddhas in countless kalpas, offering all kinds of offerings in each kalpa. The divine power of all Buddhas enhances his wisdom and light, enabling him to skillfully explain all questions in the Dharma realm, and no one can defeat him in hundreds of thousands of billions of kalpas. 'Buddha-child!' Just as a goldsmith crafts ornaments from the finest gold, inlaid with great mani jewels (precious gems), which are worn by the sovereign of the Paranirmitavasavartin heaven (the highest heaven in the desire realm), surpassing the ornaments of other gods and humans; so too is this Bodhisattva. From the first ground to the ninth ground, the wisdom and practice of all Bodhisattvas cannot compare to him. The light of this Bodhisattva's wisdom can guide sentient beings to enter the all-knowing wisdom (Buddha's wisdom), which no other wisdom can achieve. 'Buddha-child!' Just as the light of Mahesvara (the king of the highest heaven in the form realm) can bring coolness to the minds and bodies of sentient beings, surpassing all other lights; so too is the light of this Bodhisattva's wisdom, which can bring coolness to all sentient beings, leading them to dwell in the all-knowing wisdom. The wisdom and light of all Sravakas (hearers), Pratyekabuddhas (solitary realizers), and even Bodhisattvas of the ninth ground cannot compare to it. 'Buddha-child!' This Bodhisattva Mahasattva (great Bodhisattva) is already able to dwell in such wisdom. The Buddhas, the World Honored Ones, further explain to him the wisdom of the three times (past, present, and future), the wisdom of the differences in the Dharma realm, the wisdom of pervading all worlds, the wisdom of illuminating all worlds, the wisdom of compassionately thinking of all sentient beings, and, in short, they explain to him the attainment of all-knowing wisdom. Among the ten paramitas (perfections), the paramita of wisdom is the most superior for this Bodhisattva; it is not that he does not practice the other paramitas.
「佛子！是名：略說菩薩摩訶薩第十法雲地；若廣說者，假使無量阿僧祇劫亦不能盡。佛子！菩薩住此地，多作摩醯首羅天王，於法自在，能授眾生、聲聞、獨覺、一切菩薩波羅蜜行，於法界中所有問難無能屈者。佈施、愛語、利行、同事——如是一切諸所作業，皆不離唸佛，乃至不離念具足一切種、一切智智。復作是念：『我當於一切眾生為首、為勝，乃至為一切智智依止者。』若勤加精進，於一念頃，得十不可說百千億那由他佛剎微塵數三昧，乃至示現爾所微塵數菩薩以為眷屬；若以菩薩殊勝願力自在示現，過於此數，所謂：若修行、若莊嚴、若信解、若所作、若身、若語、若光明、若諸根、若神變、若音聲、若行處，乃至百千億那由他劫不能數知。
「佛子！此菩薩摩訶薩十地行相次第現前，則能趣入一切智智。譬如阿耨達池出四大河，其河流注遍閻浮提，既無盡竭，復更增長，乃至入海，令其充滿。佛子！菩薩亦爾，從菩提心流出善根大愿之水，以四攝法充滿眾生，無有窮盡，復更增長，乃至入於一切智海，令其充滿。
「佛子！菩薩十地，因佛智故而有差別，如因大地有十山王。何等為十？所謂：雪山王、香山王、鞞陀梨山王、神仙山王、由乾陀山王、馬耳山王、尼民陀羅山王、斫羯
【現代漢語翻譯】 現代漢語譯本：佛子！這被稱為：簡略地講述菩薩摩訶薩的第十法雲地；如果詳細講述，即使經過無量阿僧祇劫也無法窮盡。佛子！菩薩安住於此地，多化作摩醯首羅天王（自在天王），於法自在，能教導眾生、聲聞、獨覺、一切菩薩的波羅蜜行（到達彼岸的修行），在法界中所有疑問都無人能難倒他。佈施、愛語、利行、同事——像這樣一切所作所為，都不離唸佛，乃至不離念具足一切種、一切智智（佛的智慧）。又作這樣的念頭：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切智智的依止者。』如果勤加精進，在一念之間，就能獲得十不可說百千億那由他佛剎微塵數的三昧（禪定），乃至示現如此微塵數菩薩作為眷屬；如果以菩薩殊勝的願力自在示現，則超過此數，所謂：無論是修行、莊嚴、信解、所作、身、語、光明、諸根、神變、音聲、行處，乃至經過百千億那由他劫也無法數清。 佛子！這位菩薩摩訶薩的十地修行次第顯現，就能趣入一切智智。譬如阿耨達池（無熱惱池）流出四大河，其河流遍閻浮提（我們所居住的世界），既不會枯竭，又不斷增長，乃至流入大海，使其充滿。佛子！菩薩也是如此，從菩提心流出善根大愿之水，以四攝法（佈施、愛語、利行、同事）充滿眾生，沒有窮盡，又不斷增長，乃至流入一切智海，使其充滿。 佛子！菩薩的十地，因為佛的智慧而有差別，如同因為大地有十山王。哪十個呢？所謂：雪山王、香山王、鞞陀梨山王、神仙山王、由乾陀山王、馬耳山王、尼民陀羅山王、斫羯羅山王、持軸山王、善見山王。
【English Translation】 English version: 'Buddha-child! This is called: briefly explaining the tenth Dharma Cloud Ground of a Bodhisattva-Mahasattva; if explained in detail, even after countless asamkhya kalpas, it could not be exhausted. Buddha-child! A Bodhisattva abiding in this ground often manifests as Mahesvara Deva (the Great Lord God), being free in the Dharma, able to teach sentient beings, Sravakas, Pratyekabuddhas, and all Bodhisattvas the Paramita practices (perfections that lead to the other shore), and in the Dharma realm, no one can stump him with any questions. Giving, kind speech, beneficial action, and cooperation—all such actions are inseparable from mindfulness of the Buddha, and even inseparable from mindfulness of possessing all kinds and all-knowing wisdom (Buddha's wisdom). He also thinks: 『I should be the leader and the most excellent among all sentient beings, and even the one upon whom all-knowing wisdom relies.』 If he diligently applies effort, in a single moment, he can attain ten unspeakable hundreds of thousands of billions of nayutas of Buddha-lands' dust-mote-like samadhis (meditative states), and even manifest that many dust-mote-like Bodhisattvas as his retinue; if he manifests freely with the Bodhisattva's extraordinary vows, it exceeds this number, such as: whether it is practice, adornment, faith and understanding, actions, body, speech, light, faculties, miraculous transformations, sounds, or places of practice, even after hundreds of thousands of billions of nayutas of kalpas, it cannot be counted or known. Buddha-child! When the sequential manifestations of the ten grounds of this Bodhisattva-Mahasattva appear, he can then enter into all-knowing wisdom. It is like the Anavatapta Lake (the lake without heat) from which four great rivers flow, their waters flowing throughout Jambudvipa (the world we live in), never drying up, and continuously increasing, until they flow into the ocean, filling it. Buddha-child! Bodhisattvas are also like this, from the Bodhi mind flows the water of good roots and great vows, filling sentient beings with the four means of attraction (giving, kind speech, beneficial action, and cooperation), without end, and continuously increasing, until they flow into the ocean of all-knowing wisdom, filling it. Buddha-child! The ten grounds of a Bodhisattva are differentiated because of the Buddha's wisdom, just as there are ten mountain kings because of the earth. What are the ten? They are: Snow Mountain King, Fragrant Mountain King, Bhedari Mountain King, Immortal Mountain King, Yugandhara Mountain King, Horse Ear Mountain King, Nimindhara Mountain King, Chakravada Mountain King, Axis-Holding Mountain King, and Good View Mountain King.'
羅山王、計都末底山王、須彌盧山王。佛子！如雪山王，一切藥草咸在其中，取不可盡；菩薩所住歡喜地亦復如是，一切世間經書、技藝、文頌、咒術咸在其中，說不可盡。佛子！如香山王，一切諸香咸集其中，取不可盡；菩薩所住離垢地亦復如是，一切菩薩戒行、威儀咸在其中，說不可盡。佛子！如鞞陀梨山王，純寶所成，一切眾寶咸在其中，取不可盡；菩薩所住發光地亦復如是，一切世間禪定神通、解脫三昧、三摩缽底咸在其中，說不可盡。佛子！如神仙山王，純寶所成，五通神仙咸住其中，無有窮盡；菩薩所住焰慧地亦復如是，一切道中殊勝智慧咸在其中，說不可盡。佛子！如由乾陀羅山王，純寶所成，夜叉大神咸住其中，無有窮盡；菩薩所住難勝地亦復如是，一切自在如意神通咸在其中，說不可盡。佛子！如馬耳山王，純寶所成，一切諸果咸在其中，取不可盡；菩薩所住現前地亦復如是，入緣起理聲聞果證咸在其中，說不可盡。如尼民陀羅山王，純寶所成，大力龍神咸住其中，無有窮盡；菩薩所住遠行地亦復如是，方便智慧獨覺果證咸在其中，說不可盡。如斫羯羅山王，純寶所成，諸自在眾咸住其中，無有窮盡；菩薩所住不動地亦復如是，一切菩薩自在行差別世界咸在其中，說不可盡。如計都山王，純寶所成
【現代漢語翻譯】 現代漢語譯本 羅山王（一種山名）、計都末底山王（一種山名）、須彌盧山王（即須彌山）。佛子！如同雪山王（喜馬拉雅山），一切藥草都生長在其中，取之不盡；菩薩所安住的歡喜地（菩薩修行第一階段）也是如此，一切世間的經書、技藝、文頌、咒術都包含在其中，說之不盡。佛子！如同香山王（一種山名），一切香料都聚集在其中，取之不盡；菩薩所安住的離垢地（菩薩修行第二階段）也是如此，一切菩薩的戒行、威儀都包含在其中，說之不盡。佛子！如同鞞陀梨山王（一種山名），由純粹的寶物構成，一切珍寶都包含在其中，取之不盡；菩薩所安住的發光地（菩薩修行第三階段）也是如此，一切世間的禪定神通、解脫三昧（禪定的一種）、三摩缽底（禪定的一種）都包含在其中，說之不盡。佛子！如同神仙山王（一種山名），由純粹的寶物構成，具有五神通的神仙都居住在其中，沒有窮盡；菩薩所安住的焰慧地（菩薩修行第四階段）也是如此，一切道中殊勝的智慧都包含在其中，說之不盡。佛子！如同由乾陀羅山王（一種山名），由純粹的寶物構成，夜叉大神都居住在其中，沒有窮盡；菩薩所安住的難勝地（菩薩修行第五階段）也是如此，一切自在如意的神通都包含在其中，說之不盡。佛子！如同馬耳山王（一種山名），由純粹的寶物構成，一切果實都包含在其中，取之不盡；菩薩所安住的現前地（菩薩修行第六階段）也是如此，入緣起理的聲聞果證都包含在其中，說之不盡。如同尼民陀羅山王（一種山名），由純粹的寶物構成，大力龍神都居住在其中，沒有窮盡；菩薩所安住的遠行地（菩薩修行第七階段）也是如此，方便智慧的獨覺果證都包含在其中，說之不盡。如同斫羯羅山王（一種山名），由純粹的寶物構成，諸自在眾都居住在其中，沒有窮盡；菩薩所安住的不動地（菩薩修行第八階段）也是如此，一切菩薩自在的行差別世界都包含在其中，說之不盡。如同計都山王（一種山名），由純粹的寶物構成
【English Translation】 English version Mount Luo, Mount Ketumati, and Mount Sumeru. Disciple of the Buddha! Just as Mount Snow (Himalayas), where all kinds of medicinal herbs are found and cannot be exhausted; so too is the Joyful Ground (first stage of Bodhisattva practice) where Bodhisattvas dwell, containing all worldly scriptures, skills, literary works, and incantations, which cannot be fully described. Disciple of the Buddha! Just as Mount Fragrant, where all kinds of fragrances gather and cannot be exhausted; so too is the Stainless Ground (second stage of Bodhisattva practice) where Bodhisattvas dwell, containing all the precepts and dignified conduct of Bodhisattvas, which cannot be fully described. Disciple of the Buddha! Just as Mount Bhedari, made of pure treasures, where all kinds of precious jewels are found and cannot be exhausted; so too is the Luminous Ground (third stage of Bodhisattva practice) where Bodhisattvas dwell, containing all worldly meditative powers, liberations, samadhi (a state of meditative consciousness), and samapatti (a state of meditative absorption), which cannot be fully described. Disciple of the Buddha! Just as Mount Immortal, made of pure treasures, where immortals with five supernatural powers dwell without end; so too is the Flaming Wisdom Ground (fourth stage of Bodhisattva practice) where Bodhisattvas dwell, containing all the superior wisdom within the path, which cannot be fully described. Disciple of the Buddha! Just as Mount Gandhara, made of pure treasures, where great Yaksha deities dwell without end; so too is the Difficult to Conquer Ground (fifth stage of Bodhisattva practice) where Bodhisattvas dwell, containing all the supernatural powers of freedom and wish fulfillment, which cannot be fully described. Disciple of the Buddha! Just as Mount Horse Ear, made of pure treasures, where all kinds of fruits are found and cannot be exhausted; so too is the Manifest Ground (sixth stage of Bodhisattva practice) where Bodhisattvas dwell, containing the realization of the Pratyekabuddha (one who attains enlightenment on their own) fruit through understanding dependent origination, which cannot be fully described. Just as Mount Nimindhara, made of pure treasures, where powerful dragon deities dwell without end; so too is the Going Far Ground (seventh stage of Bodhisattva practice) where Bodhisattvas dwell, containing the realization of the Pratyekabuddha fruit through skillful means and wisdom, which cannot be fully described. Just as Mount Chakravarti, made of pure treasures, where all the self-sovereign beings dwell without end; so too is the Immovable Ground (eighth stage of Bodhisattva practice) where Bodhisattvas dwell, containing all the different worlds of Bodhisattvas' free actions, which cannot be fully described. Just as Mount Ketu, made of pure treasures
，大威德阿修羅王咸住其中，無有窮盡；菩薩所住善慧地亦復如是，一切世間生滅智行咸在其中，說不可盡。如須彌盧山王，純寶所成，大威德諸天咸住其中，無有窮盡；菩薩所住法雲地亦復如是，如來力、無畏、不共法、一切佛事咸在其中，問答宣說不可窮盡。
「佛子！此十寶山王，同在大海，差別得名；菩薩十地亦復如是，同在一切智中，差別得名。佛子！譬如大海，以十種相，得大海名，不可移奪。何等為十？一、次第漸深；二、不受死屍；三、余水入中皆失本名；四、普同一味；五、無量珍寶；六、無能至底；七、廣大無量；八、大身所居；九、潮不過限；十、普受大雨，無有盈溢。菩薩行亦復如是，以十相故，名菩薩行，不可移奪。何等為十？所謂歡喜地，出生大愿漸次深故；離垢地，不受一切破戒尸故；發光地，舍離世間假名字故；焰慧地，與佛功德同一味故；難勝地，出生無量方便神通、世間所作眾珍寶故；現前地，觀察緣生甚深理故；遠行地，廣大覺慧善觀察故；不動地，示現廣大莊嚴事故；善慧地，得深解脫行於世間，如實而知不過限故；法雲地，能受一切諸佛如來大法明雨無厭足故。佛子！譬如大摩尼珠有十種性出過眾寶。何等為十？一者從大海出；二者巧匠治理；三者圓滿無缺；四者
【現代漢語翻譯】 現代漢語譯本：大威德阿修羅王（具有強大威力的阿修羅之王）都安住其中，沒有窮盡；菩薩所住的善慧地也是如此，一切世間的生滅智慧和修行都包含在其中，講述不盡。如同須彌盧山王（佛教宇宙觀中的中心山），完全由寶物構成，大威德諸天（具有強大威力的天神）都安住其中，沒有窮盡；菩薩所住的法雲地也是如此，如來的力量、無畏、不共法（佛獨有的功德）以及一切佛事都包含在其中，問答宣說也無窮無盡。 『佛子！這十座寶山王，都存在於大海之中，因其差別而得名；菩薩的十地也是如此，都存在於一切智（佛的智慧）中，因其差別而得名。佛子！譬如大海，以十種特性，得名為大海，不可改變。是哪十種呢？一、次第漸深；二、不容納死屍；三、其他水流入其中都失去原本的名稱；四、普遍同一味道；五、擁有無量珍寶；六、無法到達底部；七、廣大無量；八、是巨大生物的居所；九、潮汐不會超過界限；十、普遍接受大雨，不會盈滿溢出。菩薩的修行也是如此，以十種特性，被稱為菩薩行，不可改變。是哪十種呢？所謂歡喜地，因出生大愿而逐漸深入；離垢地，不容納一切破戒的污穢；發光地，捨棄世間虛假的名稱；焰慧地，與佛的功德具有同一味道；難勝地，出生無量方便神通和世間所作的各種珍寶；現前地，觀察緣起甚深的道理；遠行地，以廣大的覺悟智慧善於觀察；不動地，示現廣大的莊嚴事業；善慧地，獲得深刻的解脫，在世間修行，如實地知曉而不超越界限；法雲地，能夠接受一切諸佛如來的大法明雨而沒有厭足。佛子！譬如大摩尼珠（一種珍貴的寶珠）有十種特性，超越其他寶物。是哪十種呢？一是從大海中產出；二是經過巧匠的加工；三是圓滿無缺；四是』
【English Translation】 English version: The great powerful Asura Kings (kings of powerful demigods) all dwell within them, without end; the Bodhisattva's dwelling place, the Good Wisdom Ground, is also like this, all the wisdom and practices of the world's arising and ceasing are contained within it, and cannot be fully described. Just like Mount Sumeru (the central mountain in Buddhist cosmology), which is made entirely of treasures, the great powerful Devas (powerful gods) all dwell within it, without end; the Bodhisattva's dwelling place, the Dharma Cloud Ground, is also like this, the Tathagata's powers, fearlessness, unique qualities (Buddha's unique merits), and all the Buddha's activities are contained within it, and the questions and answers are endless. 『Buddha's children! These ten treasure mountain kings all exist in the great ocean, and are named differently because of their differences; the ten grounds of the Bodhisattva are also like this, all exist in the all-knowing wisdom (Buddha's wisdom), and are named differently because of their differences. Buddha's children! For example, the great ocean, with ten characteristics, is named the great ocean, and cannot be changed. What are the ten? First, it gradually deepens; second, it does not accept corpses; third, other water entering it loses its original name; fourth, it has a universal same taste; fifth, it has immeasurable treasures; sixth, it is impossible to reach the bottom; seventh, it is vast and immeasurable; eighth, it is the dwelling place of huge creatures; ninth, the tides do not exceed the limit; tenth, it universally receives heavy rain without overflowing. The practice of the Bodhisattva is also like this, with ten characteristics, it is called the Bodhisattva's practice, and cannot be changed. What are the ten? The so-called Joyful Ground, gradually deepens because of the birth of great vows; the Stainless Ground, does not accept the filth of all broken precepts; the Luminous Ground, abandons the false names of the world; the Flaming Wisdom Ground, has the same taste as the Buddha's merits; the Difficult to Conquer Ground, gives birth to immeasurable skillful means and worldly treasures; the Present Ground, observes the profound principle of dependent origination; the Far-Reaching Ground, is good at observing with vast enlightened wisdom; the Immovable Ground, demonstrates great majestic deeds; the Good Wisdom Ground, obtains profound liberation, practices in the world, and truly knows without exceeding the limit; the Dharma Cloud Ground, is able to receive the great Dharma rain of all Buddhas and Tathagatas without being satiated. Buddha's children! For example, the great Mani pearl (a precious gem) has ten characteristics that surpass other treasures. What are the ten? First, it comes from the great ocean; second, it is processed by skilled craftsmen; third, it is complete and flawless; fourth, it is』
清凈離垢；五者內外明徹；六者善巧鉆穿；七者貫以寶縷；八者置在琉璃高幢之上；九者普放一切種種光明；十者能隨王意雨眾寶物，如眾生心充滿其愿。佛子！當知菩薩亦復如是，有十種事出過眾聖。何等為十？一者發一切智心；二者持戒頭陀，正行明凈；三者諸禪三昧，圓滿無缺；四者道行清白，離諸垢穢；五者方便神通，內外明徹；六者緣起智慧，善能鉆穿；七者貫以種種方便智縷；八者置於自在高幢之上；九者觀眾生行，放聞持光；十者受佛智職，墮在佛數，能為眾生廣作佛事。
「佛子！此集一切種、一切智功德菩薩行法門品，若諸眾生不種善根不可得聞。」
解脫月菩薩言：「聞此法門，得幾所福？」
金剛藏菩薩言：「如一切智所集福德，聞此法門福德如是。何以故？非不聞此功德法門而能信解、受持、讀誦，何況精進、如說修行！是故當知，要得聞此集一切智功德法門，乃能信解、受持、修習，然後至於一切智地。」
爾時，佛神力故，法如是故，十方各有十億佛剎微塵數世界六種十八相動。所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。雨眾天華、天鬘、天衣，及諸天寶莊嚴之具、幢幡、繒
【現代漢語翻譯】 現代漢語譯本 清凈無垢；五者內外明澈；六者善巧通達；七者以寶線貫穿；八者置於琉璃高幢之上；九者普放一切種種光明；十者能隨順王意降下各種寶物，如眾生心願充滿其愿。佛子！應當知道菩薩也是這樣，有十種事超越了所有聖者。是哪十種呢？一者發起一切智心（指追求徹底覺悟的心）；二者持戒苦行，行為端正清凈；三者諸禪定三昧（指各種禪定和專注的狀態），圓滿無缺；四者道行清白，遠離一切污垢；五者方便神通（指運用智慧和超自然能力），內外明澈；六者緣起智慧（指理解事物相互依存的智慧），善於通達；七者以種種方便智慧之線貫穿；八者置於自在高幢之上；九者觀察眾生行為，放出聞持之光（指能記住並理解佛法的能力）；十者接受佛的智慧職責，位列佛的行列，能為眾生廣作佛事。 『佛子！這集一切種、一切智功德的菩薩行法門品，如果眾生沒有種下善根，是無法聽聞的。』 解脫月菩薩（菩薩名）說：『聽聞此法門，能得到多少福德？』 金剛藏菩薩（菩薩名）說：『如同一切智所積累的福德一樣，聽聞此法門的福德也是如此。為什麼呢？如果不是聽聞此功德法門，就不能信解、受持、讀誦，更何況精進、如教修行！因此應當知道，必須聽聞這集一切智功德的法門，才能信解、受持、修習，然後才能到達一切智的境界。』 這時，由於佛的神力，以及法的力量，十方各有十億佛剎微塵數的世界發生六種十八相震動。所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。降下各種天花、天鬘、天衣，以及各種天寶莊嚴之具、幢幡、絲織品。
【English Translation】 English version Pure and free from defilement; fifth, internally and externally clear; sixth, skillful in penetrating; seventh, threaded with precious strands; eighth, placed upon a high crystal banner; ninth, universally emitting all kinds of light; tenth, able to rain down various treasures according to the king's will, fulfilling the wishes of sentient beings. Disciples of the Buddha! Know that Bodhisattvas are also like this, having ten things that surpass all sages. What are these ten? First, generating the mind of all-knowing wisdom (referring to the mind seeking complete enlightenment); second, upholding precepts and ascetic practices, with upright and pure conduct; third, all dhyanas (meditative states) and samadhis (states of concentration), complete and without deficiency; fourth, pure conduct on the path, free from all defilements; fifth, skillful means and supernormal powers (referring to the use of wisdom and supernatural abilities), internally and externally clear; sixth, the wisdom of dependent origination (referring to the wisdom of understanding the interdependence of things), skillful in penetrating; seventh, threaded with various skillful means and wisdom strands; eighth, placed upon a high banner of freedom; ninth, observing the conduct of sentient beings, emitting the light of retention (referring to the ability to remember and understand the Dharma); tenth, accepting the responsibility of the Buddha's wisdom, joining the ranks of the Buddhas, able to widely perform the Buddha's work for sentient beings. 'Disciples of the Buddha! This chapter on the Bodhisattva's practice of accumulating all kinds of virtues and the wisdom of all-knowing, if sentient beings have not planted good roots, they cannot hear it.' Bodhisattva Liberation Moon (name of a Bodhisattva) said, 'Hearing this Dharma gate, how much merit can one obtain?' Bodhisattva Vajragarbha (name of a Bodhisattva) said, 'Just like the merit accumulated by all-knowing wisdom, the merit of hearing this Dharma gate is also like that. Why? If one does not hear this Dharma gate of merit, one cannot believe, understand, receive, uphold, and recite it, let alone diligently practice as taught! Therefore, one should know that one must hear this Dharma gate of accumulating all-knowing wisdom in order to believe, understand, receive, practice, and then reach the state of all-knowing wisdom.' At that time, due to the Buddha's spiritual power and the power of the Dharma, in each of the ten directions, there were ten billion Buddha lands, each with as many worlds as dust particles, experiencing six kinds of eighteen types of shaking. These are: shaking, universal shaking, equal universal shaking; rising, universal rising, equal universal rising; surging, universal surging, equal universal surging; quaking, universal quaking, equal universal quaking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking. Raining down various heavenly flowers, heavenly garlands, heavenly garments, and various heavenly treasures for adornment, banners, and silk fabrics.
蓋。奏天妓樂，其音和雅，同時發聲，贊一切智地所有功德。如此世界他化自在天王宮演說此法，十方所有一切世界悉亦如是。爾時，復以佛神力故，十方各十億佛剎微塵數世界外，有十億佛剎微塵數菩薩而來此會，作如是言：「善哉善哉！金剛藏！快說此法。我等悉亦同名：金剛藏，所住世界各各差別，悉名：金剛德，佛號：金剛幢。我等住在本世界中，皆承如來威神之力而說此法，眾會悉等，文字句義與此所說無有增減；悉以佛神力而來此會，為汝作證。如我等今者入此世界，如是十方一切世界悉亦如是而往作證。」
爾時，金剛藏菩薩觀察十方一切眾會，普周法界，欲讚歎發一切智智心，欲示現菩薩境界，欲凈治菩薩行力，欲說攝取一切種智道，欲除滅一切世間垢，欲施與一切智，欲示現不思議智莊嚴，欲顯示一切菩薩諸功德，欲令如是地義轉更開顯，承佛神力而說頌言：
「其心寂滅恒調順， 平等無礙如虛空， 離諸垢濁住于道， 此殊勝行汝應聽。 百千億劫修諸善， 供養無量無邊佛， 聲聞獨覺亦復然， 為利眾生髮大心。 精勤持戒常柔忍， 慚愧福智皆具足， 志求佛智修廣慧， 愿得十力發大心。 三世諸佛咸供養， 一切國土悉嚴凈， 了知諸法皆平
【現代漢語翻譯】 現代漢語譯本：天樂奏響，其音和諧優雅，同時發出，讚頌一切智地（佛的智慧境界）的所有功德。如此這般，在其他化自在天王宮殿中宣說此法，十方所有一切世界也都如此。那時，又因佛的神力，從十方各十億佛剎微塵數世界之外，有十億佛剎微塵數菩薩來到此會，他們說道：『善哉善哉！金剛藏（菩薩名）！請快說此法。我們也都同名：金剛藏，所居住的世界各不相同，都名為：金剛德，佛號：金剛幢。我們住在各自的世界中，都承蒙如來的威神之力而宣說此法，與會大眾都相同，文字語句和意義與這裡所說的沒有增減；我們都因佛的神力來到此會，為你們作證。正如我們現在進入這個世界一樣，十方一切世界也都如此前來作證。』 那時，金剛藏菩薩觀察十方一切與會大眾，遍及整個法界，想要讚歎發起一切智智心（佛的智慧），想要示現菩薩的境界，想要凈化菩薩的修行力量，想要宣說攝取一切種智（佛的一切智慧）的道路，想要消除一切世間的污垢，想要施與一切智，想要示現不可思議的智慧莊嚴，想要顯示一切菩薩的功德，想要使這樣的地義（菩薩的修行境界）更加開顯，承蒙佛的神力而說頌語： 『其心寂靜滅除煩惱，恒常調柔順從，平等無礙如同虛空，遠離各種污垢，安住于正道，這種殊勝的修行你們應當聽聞。 百千億劫以來修習各種善行，供養無量無邊的佛，聲聞（聽聞佛法而修行的人）和獨覺（不需佛陀教導而自行開悟的人）也是如此，爲了利益眾生而發大心。 精勤持守戒律，常常柔和忍辱，慚愧和福德智慧都具足，立志追求佛的智慧，修習廣大的智慧，愿能獲得佛的十力（佛的十種力量）而發大心。 供養三世諸佛，一切國土都莊嚴清凈，了知一切諸法都是平等。』
【English Translation】 English version: The heavenly music played, its sounds harmonious and elegant, arising simultaneously, praising all the merits of the All-Wisdom Ground (the state of Buddha's wisdom). In this way, in the palace of the Paranirmitavasavartin Heaven King, this Dharma was expounded, and all the worlds in the ten directions were also like this. At that time, again due to the Buddha's divine power, from beyond the worlds of ten billion Buddha-lands' dust-motes in each of the ten directions, ten billion Buddha-lands' dust-motes of Bodhisattvas came to this assembly, and they said: 'Excellent, excellent! Vajragarbha (name of a Bodhisattva)! Please quickly speak this Dharma. We also have the same name: Vajragarbha, the worlds we dwell in are different, all named: Vajraguna, and the Buddhas are named: Vajradhvaja. We dwell in our respective worlds, all upholding the Tathagata's majestic power to expound this Dharma, the assembly is the same, the words and meanings are no more or less than what is spoken here; we have all come to this assembly by the Buddha's divine power to bear witness for you. Just as we are now entering this world, all the worlds in the ten directions are also coming to bear witness in the same way.' At that time, the Bodhisattva Vajragarbha observed all the assemblies in the ten directions, pervading the entire Dharma realm, desiring to praise the mind of All-Wisdom (Buddha's wisdom), desiring to manifest the Bodhisattva's realm, desiring to purify the Bodhisattva's power of practice, desiring to expound the path of attaining all-knowing wisdom (Buddha's complete wisdom), desiring to eliminate all the defilements of the world, desiring to bestow all-wisdom, desiring to manifest the inconceivable adornment of wisdom, desiring to display all the merits of the Bodhisattvas, desiring to make the meaning of such a ground (the Bodhisattva's state of practice) even more manifest, relying on the Buddha's divine power, he spoke in verses: 'Their minds are tranquil and free from afflictions, constantly gentle and compliant, equal and unobstructed like space, far from all defilements, abiding in the right path, this supreme practice you should listen to. For hundreds of billions of kalpas, they have cultivated various good deeds, made offerings to immeasurable Buddhas, and so have the Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own), for the benefit of sentient beings, they have aroused the great mind. They diligently uphold the precepts, are always gentle and patient, are full of shame and merit and wisdom, aspire to seek the Buddha's wisdom, cultivate vast wisdom, and wish to attain the ten powers of the Buddha (ten powers of the Buddha) and arouse the great mind. They make offerings to the Buddhas of the three times, all the lands are adorned and pure, and they understand that all dharmas are equal.'
等， 為利眾生髮大心。 住于初地生是心， 永離眾惡常歡喜， 願力廣修諸善法， 以悲愍故入后位。 戒聞具足念眾生， 滌除垢穢心明潔， 觀察世間三毒火， 廣大解者趣三地。 三有一切皆無常， 如箭入身苦熾然， 厭離有為求佛法， 廣大智人趣焰地。 念慧具足得道智， 供養百千無量佛， 常觀最勝諸功德， 斯人趣入難勝地。 智慧方便善觀察， 種種示現救眾生， 復供十力無上尊， 趣入無生現前地。 世所難知而能知， 不受於我離有無， 法性本寂隨緣轉， 得此微妙向七地。 智慧方便心廣大， 難行難伏難了知， 雖證寂滅勤修習， 能趣如空不動地。 佛勸令從寂滅起， 廣修種種諸智業， 具十自在觀世間， 以此而升善慧地。 以微妙智觀眾生， 心行業惑等稠林， 為欲化其令趣道， 演說諸佛勝義藏。 次第修行具眾善， 乃至九地集福慧， 常求諸佛最上法， 得佛智水灌其頂。 獲得無數諸三昧， 亦善了知其作業， 最後三昧名受職， 住廣大境恒不動。 菩薩得此三昧時， 大寶蓮華忽然現， 身量稱彼于中坐， 佛子圍繞同觀察。 放大光明百千
【現代漢語翻譯】 現代漢語譯本 爲了利益眾生，發起偉大的菩提心。 安住于初地（歡喜地）時生起此心，永遠遠離各種惡行，常懷歡喜。 以廣大願力修習各種善法，因悲憫眾生而進入更高的果位。 戒律清凈，博聞強記，心念眾生，滌除一切污垢，心性明潔。 觀察世間的三毒（貪、嗔、癡）之火，能廣大理解的人趣向三地（發光地）。 三界（欲界、色界、無色界）一切皆是無常，如同箭射入身體般痛苦熾烈。 厭離有為法，尋求佛法，具有廣大智慧的人趣向焰地（離垢地）。 念力與智慧具足，獲得道智，供養百千無量諸佛。 常觀察最殊勝的各種功德，這樣的人趣入難勝地（難勝地）。 以智慧和方便善巧地觀察，示現種種形象救度眾生。 又供養十力（如來十力）無上尊，趣入無生現前地（現前地）。 世間難以知曉的道理而能知曉，不執著於我，遠離有和無的對立。 法性本自寂靜，隨因緣而流轉，獲得這種微妙境界，趨向七地（遠行地）。 智慧和方便心廣大，難以修行，難以調伏，難以了知。 雖然證得寂滅，仍然勤奮修習，能趣向如虛空般不動搖的不動地（不動地）。 佛陀勸導從寂滅中起身，廣泛修習各種智慧的行業。 具足十種自在，觀察世間，因此而升入善慧地（善慧地）。 以微妙的智慧觀察眾生，他們的心、行為和煩惱如同茂密的森林。 爲了教化他們走向正道，演說諸佛的殊勝義理寶藏。 次第修行，具足各種善行，乃至九地（善哉意地）積聚福德和智慧。 常求諸佛最上乘的佛法，得到佛陀智慧之水灌頂。 獲得無數種三昧（禪定），也善於了知其作用。 最後的三昧名為受職，安住于廣大的境界中恒常不動。 菩薩獲得這種三昧時，巨大的寶蓮花忽然顯現。 菩薩的身量與蓮花相稱，坐在其中，佛子們圍繞著一同觀察。 放出百千光明。
【English Translation】 English version To benefit all beings, they generate the great Bodhi mind. Dwelling in the first Bhumi (Joyful Ground), this mind arises, forever abandoning all evils, always rejoicing. With vast vows, they cultivate all good dharmas, and out of compassion, they enter higher stages. With pure precepts, vast learning, and mindfulness of beings, they cleanse all defilements, their minds becoming clear and pure. Observing the three poisons (greed, hatred, and ignorance) burning in the world, those with great understanding proceed to the third Bhumi (Illuminating Ground). All in the three realms (desire, form, and formless) are impermanent, like an arrow piercing the body, suffering intensely. Disgusted with conditioned existence, seeking the Buddha's Dharma, those with great wisdom proceed to the Flame Ground (Stainless Ground). With mindfulness and wisdom complete, they attain the wisdom of the path, making offerings to hundreds of thousands of countless Buddhas. Constantly observing the most supreme merits, such individuals enter the Difficult-to-Conquer Ground (Difficult-to-Conquer Ground). With wisdom and skillful means, they observe well, manifesting various forms to save beings. Again, they make offerings to the Ten-Powered (Tathagata's Ten Powers) Supreme One, entering the Manifest Ground of Non-Birth (Manifest Ground). They know what is difficult for the world to know, not clinging to self, free from the duality of existence and non-existence. The nature of Dharma is originally tranquil, transforming according to conditions, attaining this subtle state, they move towards the seventh Bhumi (Far-Going Ground). With vast wisdom and skillful means, difficult to practice, difficult to subdue, difficult to understand. Although they have realized Nirvana, they still diligently cultivate, able to proceed to the Immovable Ground (Immovable Ground) like space. The Buddha encourages them to rise from Nirvana, widely cultivating various wisdom activities. Possessing the ten freedoms, observing the world, they ascend to the Good Wisdom Ground (Good Wisdom Ground). With subtle wisdom, they observe beings, their minds, actions, and afflictions like dense forests. To transform them and lead them to the path, they expound the supreme treasure of the Buddhas' teachings. Practicing in sequence, completing all good deeds, up to the ninth Bhumi (Good Thoughts Ground), they accumulate merit and wisdom. Constantly seeking the supreme Dharma of the Buddhas, they receive the Buddha's wisdom water poured upon their heads. They attain countless Samadhis (meditative states), and also understand their functions well. The final Samadhi is called Ordination, dwelling in a vast realm, constantly unmoving. When a Bodhisattva attains this Samadhi, a great jeweled lotus flower suddenly appears. The Bodhisattva's size matches the lotus, sitting within it, the Buddha's disciples surround and observe together. Releasing hundreds of thousands of lights.
億， 滅除一切眾生苦， 復于頂上放光明， 普入十方諸佛會， 悉住空中作光網， 供養佛已從足入； 即時諸佛悉了知， 今此佛子登職位。 十方菩薩來觀察， 受職大士舒光照； 諸佛眉間亦放光， 普照而來從頂入。 十方世界咸震動， 一切地獄苦消滅； 是時諸佛與其職， 如轉輪王第一子。 若蒙諸佛與灌頂， 是則名登法雲地， 智慧增長無有邊， 開悟一切諸世間。 欲界色界無色界， 法界世界眾生界， 有數無數及虛空， 如是一切咸通達。 一切化用大威力， 諸佛加持微細智， 秘密劫數毛道等， 皆能如實而觀察。 受生舍俗成正道， 轉妙法輪入涅槃， 乃至寂滅解脫法， 及所未說皆能了。 菩薩住此法雲地， 具足念力持佛法， 譬如大海受龍雨， 此地受法亦復然。 十方無量諸眾生， 悉得聞持持佛法， 於一佛所所聞法， 過於彼數無有量。 以昔智愿威神力， 一念普遍十方土， 霔甘露雨滅煩惱， 是故佛說名法雲。 神通示現遍十方， 超出人天世間境， 復過是數無量億， 世智思惟必迷悶。 一舉足量智功德， 乃至九地不能知， 何況一切諸眾
【現代漢語翻譯】 現代漢語譯本 億（表示數量極多），滅除一切眾生的痛苦， 又從頭頂放出光明，普遍進入十方諸佛的集會， 都停留在空中形成光網，供養諸佛后從腳底進入； 這時諸佛都了知，現在這位佛子登上了職位。 十方菩薩前來觀察，接受職位的菩薩放出光芒照耀； 諸佛的眉間也放出光明，普遍照耀而來從頭頂進入。 十方世界都震動，一切地獄的痛苦都消滅； 這時諸佛授予他職位，如同轉輪王的第一子。 如果蒙受諸佛給予灌頂，這就名為登上法雲地（菩薩十地中的第十地）， 智慧增長沒有邊際，開悟一切世間。 欲界（眾生所居的三界之一，包括慾念和物質慾望）無（此處原文有誤，應為『有』），法界（一切諸法的總稱）、世界、眾生界， 有數的、無數的以及虛空，像這樣的一切都通達。 一切化現和運用的大威力，諸佛加持的微細智慧， 秘密的劫數（佛教的時間單位）、毛孔等，都能如實地觀察。 受生、捨棄世俗成就正道，轉動微妙的法輪（佛法的教義），進入涅槃（佛教的最高境界）， 乃至寂滅解脫的法，以及所未說的都能瞭解。 菩薩安住在這法雲地，具足念力持守佛法， 譬如大海接受龍的降雨，此地接受佛法也是這樣。 十方無量諸眾生，都能聽聞並持守佛法， 在一個佛所聽聞的佛法，超過了那個數量，沒有限量。 以過去的智慧、願力、威神力，一念之間普遍到達十方國土， 降下甘露雨滅除煩惱，所以佛說名為法雲。 神通示現遍佈十方，超出人天世間的境界， 又超過這個數量無量億，世俗的智慧思考必定迷悶。 舉起一隻腳所能度量的智慧功德，乃至九地（菩薩十地中的第九地）都不能知曉， 何況一切諸眾生呢？
【English Translation】 English version Immeasurable, eliminating all beings' suffering, Again, from the crown of the head, light is emitted, universally entering the assemblies of Buddhas in the ten directions, All dwell in the sky, forming a net of light, after making offerings to the Buddhas, they enter from the feet; At that moment, all the Buddhas know, 'Now this Buddha-child ascends to the position.' Bodhisattvas from the ten directions come to observe, the great being receiving the position radiates light; From the space between the eyebrows of the Buddhas, light is also emitted, universally illuminating and entering from the crown of the head. The worlds in the ten directions all shake, all the sufferings of hell are extinguished; At this time, the Buddhas bestow the position, like the first son of a wheel-turning king. If one receives the anointing from the Buddhas, this is called ascending to the Dharma Cloud Ground (the tenth of the ten Bodhisattva grounds), Wisdom increases without limit, enlightening all the worlds. The desire realm (one of the three realms where beings reside, including desires and material cravings) has (original text has an error, should be 'has'), the Dharma realm (the totality of all dharmas), the world, the realm of beings, The countable, the uncountable, and the void, all these are comprehended. All manifestations and applications of great power, the subtle wisdom blessed by the Buddhas, Secret kalpas (Buddhist units of time), pores, etc., can all be observed as they truly are. Taking birth, abandoning the mundane to achieve the right path, turning the wonderful Dharma wheel (the teachings of Buddhism), entering Nirvana (the highest state in Buddhism), Even the Dharma of stillness and liberation, and what has not been spoken, can all be understood. The Bodhisattva dwells in this Dharma Cloud Ground, fully possessing the power of mindfulness to uphold the Dharma, Just as the ocean receives the rain of dragons, this ground receives the Dharma in the same way. Immeasurable beings in the ten directions, all can hear and uphold the Dharma, The Dharma heard from one Buddha, exceeds that number, without limit. With the power of past wisdom, vows, and spiritual might, in a single thought, one pervades the lands of the ten directions, Pouring down the rain of nectar to extinguish afflictions, therefore the Buddha calls it the Dharma Cloud. The manifestation of spiritual powers pervades the ten directions, surpassing the realms of humans and gods, And exceeding this number by immeasurable billions, worldly wisdom in contemplation will surely be confused. The merit of wisdom that can be measured by lifting one foot, even the ninth ground (the ninth of the ten Bodhisattva grounds) cannot know, How much less can all beings?
生， 及以聲聞辟支佛。 此地菩薩供養佛， 十方國土悉周遍， 亦供現前諸聖眾， 具足莊嚴佛功德。 住於此地復為說， 三世法界無礙智， 眾生國土悉亦然， 乃至一切佛功德。 此地菩薩智光明， 能示眾生正法路， 自在天光除世暗， 此光滅暗亦如是。 住此多作三界王， 善能演說三乘法， 無量三昧一念得， 所見諸佛亦如是。 此地我今已略說， 若欲廣說不可盡。 如是諸地佛智中， 如十山王嶷然住。 初地藝業不可盡， 譬如雪山集眾藥； 二地戒聞如香山； 三如鞞陀發妙華； 焰慧道寶無有盡， 譬如仙山仁善住； 五地神通如由干； 六如馬耳具眾果； 七地大慧如尼民； 八地自在如輪圍； 九如計都集無礙； 十如須彌具眾德。 初地愿首二持戒； 三地功德四專一； 五地微妙六甚深； 七廣大慧八莊嚴； 九地思量微妙義， 出過一切世間道； 十地受持諸佛法， 如是行海無盡竭。 十行超世發心初， 持戒第二禪第三， 行凈第四成就五， 緣生第六貫穿七， 第八置在金剛幢， 第九觀察眾稠林， 第十灌頂隨王意， 如是德寶漸清凈。 十方國土碎為
【現代漢語翻譯】 現代漢語譯本 以及聲聞（Sravaka，指聽聞佛陀教誨而修行的人）和辟支佛（Pratyekabuddha，指獨自悟道而未教導他人的修行者）。 此地的菩薩供養諸佛，遍及十方國土， 也供養現前的所有聖眾，具足莊嚴的佛陀功德。 安住於此地的菩薩，又為眾生宣說，三世法界無礙的智慧， 眾生和國土的情況也是如此，乃至一切佛陀的功德。 此地菩薩的智慧光明，能夠為眾生指示正法的道路， 就像自在天（Mahesvara，指欲界頂天的天主）的光芒消除世間的黑暗，此光滅除黑暗也是如此。 安住於此地的菩薩，多作三界之王，善於演說三乘佛法（聲聞乘、緣覺乘、菩薩乘）， 在一念之間獲得無量的三昧（Samadhi，指禪定），所見到的諸佛也是如此。 此地我今天已經略說，如果想要廣說則不可窮盡。 像這樣的諸地在佛陀的智慧中，如同十座山王一樣巍然屹立。 初地的技藝和事業不可窮盡，譬如雪山聚集了各種藥材； 二地的戒律和聞法如同香山；三地如同鞞陀（Vaidurya，一種寶石）開出美妙的花朵； 焰慧（指智慧如火焰般明亮）的道寶沒有窮盡，譬如仙山安住著仁善； 五地的神通如同由干（Yojana，古印度長度單位）；六地如同馬耳山，具備各種果實； 七地的大智慧如同尼民山；八地的自在如同輪圍山； 九地如同計都（Ketu，星名）聚集無礙；十地如同須彌山，具備各種功德。 初地以願力為首，二地持守戒律；三地積累功德，四地專心致志； 五地微妙，六地甚深；七地廣大智慧，八地莊嚴； 九地思量微妙的意義，超出一切世間的道路； 十地受持諸佛的教法，這樣的修行大海沒有窮盡。 十行（菩薩修行的十個階段）超越世間，從發心開始，持戒是第二，禪定是第三， 行凈是第四，成就為第五，緣生是第六，貫穿是第七， 第八安置在金剛幢（Vajradhvaja，象徵堅固不壞的旗幟），第九觀察眾多的樹林， 第十灌頂（Abhiseka，指一種宗教儀式）隨順國王的意願，這樣的功德寶藏逐漸清凈。 將十方國土粉碎為
【English Translation】 English version and also Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without teaching others). The Bodhisattvas of this stage make offerings to the Buddhas, pervading the ten directions, and also make offerings to all the present holy beings, fully possessing the glorious merits of the Buddhas. The Bodhisattvas abiding in this stage, also explain to sentient beings, the unobstructed wisdom of the three realms of Dharma, the situation of sentient beings and lands is also the same, even all the merits of the Buddhas. The light of wisdom of the Bodhisattvas of this stage, can show sentient beings the path of the true Dharma, just as the light of Mahesvara (the lord of the highest heaven in the desire realm) eliminates the darkness of the world, this light also eliminates darkness in the same way. The Bodhisattvas abiding in this stage, often become kings of the three realms, skilled in expounding the three vehicles of Buddhism (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), attaining immeasurable Samadhi (meditative absorption) in a single thought, and the Buddhas they see are also like this. This stage I have briefly described today, if one wants to describe it in detail, it cannot be exhausted. Such stages in the wisdom of the Buddhas, stand firm like the ten mountain kings. The skills and activities of the first stage are inexhaustible, like the snow mountain gathering various medicinal herbs; the precepts and Dharma hearing of the second stage are like the fragrant mountain; the third stage is like Vaidurya (a type of gemstone) blooming beautiful flowers; the treasure of the path of flaming wisdom (wisdom as bright as a flame) is inexhaustible, like the immortal mountain where benevolence and goodness reside; the supernatural powers of the fifth stage are like Yojana (an ancient Indian unit of length); the sixth stage is like the horse-ear mountain, possessing various fruits; the great wisdom of the seventh stage is like the Nimin mountain; the freedom of the eighth stage is like the Chakravada mountain; the ninth stage is like Ketu (a star) gathering unobstructedness; the tenth stage is like Mount Sumeru, possessing various merits. The first stage is headed by vows, the second stage upholds precepts; the third stage accumulates merits, the fourth stage is focused and dedicated; the fifth stage is subtle, the sixth stage is profound; the seventh stage is vast wisdom, the eighth stage is glorious; the ninth stage contemplates subtle meanings, surpassing all worldly paths; the tenth stage receives and upholds the teachings of the Buddhas, such an ocean of practice is inexhaustible. The ten practices (ten stages of Bodhisattva practice) transcend the world, starting from the initial aspiration, upholding precepts is the second, meditation is the third, pure practice is the fourth, accomplishment is the fifth, dependent origination is the sixth, penetration is the seventh, the eighth is placed on the Vajradhvaja (a banner symbolizing firmness and indestructibility), the ninth observes the numerous forests, the tenth is the Abhiseka (a religious ritual of consecration) following the king's will, such a treasure of merits gradually becomes pure. Crushing the lands of the ten directions into
塵， 可於一念知其數， 毫末度空可知量， 億劫說此不可盡。」
大方廣佛華嚴經卷第三十九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十
于闐國三藏實叉難陀奉 制譯
十定品第二十七之一
爾時，世尊在摩竭提國阿蘭若法菩提場中始成正覺，于普光明殿入剎那際諸佛三昧，以一切智自神通力現如來身，清凈無礙，無所依止，無有攀緣，住奢摩他最極寂靜，具大威德無所染著，能令見者悉得開悟，隨宜出興不失於時，恒住一相所謂無相。與十佛剎微塵數菩薩摩訶薩俱，靡不皆入灌頂之位，具菩薩行，等於法界無量無邊，獲諸菩薩普見三昧，大悲安隱一切眾生，神通自在，同於如來智慧深入，演真實義，具一切智，降伏眾魔，雖入世間心恒寂靜，住于菩薩無住解脫。其名曰：金剛慧菩薩、無等慧菩薩、義語慧菩薩、最勝慧菩薩、常舍慧菩薩、那伽慧菩薩、成就慧菩薩、調順慧菩薩、大力慧菩薩、難思慧菩薩、無礙慧菩薩、增上慧菩薩、普供慧菩薩、如理慧菩薩、善巧慧菩薩、法自在慧菩薩、法慧菩薩、寂靜慧菩薩、虛空慧菩薩、一相慧菩薩、善慧菩薩、如幻慧菩薩、廣大慧菩薩、勢力慧菩薩、世間慧菩薩、佛地慧菩薩、真實慧
【現代漢語翻譯】 現代漢語譯本 微塵的數量，可以在一念之間知曉； 即使是細微的毫毛，也能度量虛空的大小； 用億萬劫的時間來說，也無法窮盡這些道理。
《大方廣佛華嚴經》卷第三十九 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四十
于闐國三藏實叉難陀（Siksananda）奉 制譯
十定品第二十七之一
那時，世尊在摩竭提國（Magadha）阿蘭若法菩提場中剛剛成就正覺，在普光明殿進入剎那際諸佛三昧（Samadhi），以一切智（Sarvajna）的自神通力顯現如來身，清凈無礙，無所依止，沒有攀緣，安住于奢摩他（Samatha）最極寂靜的狀態，具大威德而無所染著，能使見到的人都得到開悟，隨順機緣出現而不失時機，恒常安住於一相，即所謂的無相。與十佛剎微塵數菩薩摩訶薩（Bodhisattva-Mahasattva）在一起，他們都已進入灌頂之位，具足菩薩的修行，等同於法界無量無邊，獲得諸菩薩普見三昧，以大悲心安穩一切眾生，神通自在，如同如來一樣智慧深邃，演說真實義理，具足一切智慧，降伏一切魔障，雖然身處世間，內心卻恒常寂靜，安住于菩薩的無住解脫。他們的名字是：金剛慧菩薩（Vajra-jnana Bodhisattva）、無等慧菩薩（Anupama-jnana Bodhisattva）、義語慧菩薩（Artha-vacana-jnana Bodhisattva）、最勝慧菩薩（Uttama-jnana Bodhisattva）、常舍慧菩薩（Nitya-tyaga-jnana Bodhisattva）、那伽慧菩薩（Naga-jnana Bodhisattva）、成就慧菩薩（Siddhi-jnana Bodhisattva）、調順慧菩薩（Damatha-jnana Bodhisattva）、大力慧菩薩（Maha-bala-jnana Bodhisattva）、難思慧菩薩（Durasada-jnana Bodhisattva）、無礙慧菩薩（Apratihata-jnana Bodhisattva）、增上慧菩薩（Adhipati-jnana Bodhisattva）、普供慧菩薩（Sarva-puja-jnana Bodhisattva）、如理慧菩薩（Yatha-nyaya-jnana Bodhisattva）、善巧慧菩薩（Su-kausalya-jnana Bodhisattva）、法自在慧菩薩（Dharma-vasita-jnana Bodhisattva）、法慧菩薩（Dharma-jnana Bodhisattva）、寂靜慧菩薩（Santa-jnana Bodhisattva）、虛空慧菩薩（Akasa-jnana Bodhisattva）、一相慧菩薩（Eka-laksana-jnana Bodhisattva）、善慧菩薩（Sadhu-jnana Bodhisattva）、如幻慧菩薩（Maya-jnana Bodhisattva）、廣大慧菩薩（Vipula-jnana Bodhisattva）、勢力慧菩薩（Bala-jnana Bodhisattva）、世間慧菩薩（Loka-jnana Bodhisattva）、佛地慧菩薩（Buddha-bhumi-jnana Bodhisattva）、真實慧菩薩（Satya-jnana Bodhisattva）
【English Translation】 English version The number of dust particles can be known in a single thought; Even the finest hair can measure the extent of space; Speaking for countless eons, these principles cannot be exhausted.
The Great Extensive Buddha Flower Adornment Sutra, Volume 39 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 40
Translated under imperial decree by Tripiṭaka Master Śikṣānanda of Khotan
Chapter 27, Part 1: Ten Samadhis
At that time, the World Honored One, having just attained perfect enlightenment in the Bodhi field of the Aranya Dharma in Magadha, entered the Samadhi of all Buddhas at the juncture of moments in the Universal Light Palace. With the power of his omniscient (Sarvajna) self-manifestation, he appeared as the Tathagata, pure and unobstructed, without reliance, without clinging, abiding in the most profound tranquility of Samatha, possessing great majestic virtue without any defilement. He was able to enlighten all who saw him, appearing according to the appropriate time without missing the opportunity, constantly abiding in one form, which is called formlessness. He was together with Bodhisattva-Mahasattvas as numerous as the dust particles of ten Buddha-lands, all of whom had entered the position of consecration, possessing the practice of Bodhisattvas, equal to the boundless Dharma realm, having attained the Samadhi of universal vision of all Bodhisattvas, comforting all beings with great compassion, with supernatural powers, with wisdom as profound as the Tathagata, expounding the true meaning, possessing all wisdom, subduing all demons, though dwelling in the world, their minds were constantly tranquil, abiding in the non-abiding liberation of Bodhisattvas. Their names were: Vajra-jnana Bodhisattva, Anupama-jnana Bodhisattva, Artha-vacana-jnana Bodhisattva, Uttama-jnana Bodhisattva, Nitya-tyaga-jnana Bodhisattva, Naga-jnana Bodhisattva, Siddhi-jnana Bodhisattva, Damatha-jnana Bodhisattva, Maha-bala-jnana Bodhisattva, Durasada-jnana Bodhisattva, Apratihata-jnana Bodhisattva, Adhipati-jnana Bodhisattva, Sarva-puja-jnana Bodhisattva, Yatha-nyaya-jnana Bodhisattva, Su-kausalya-jnana Bodhisattva, Dharma-vasita-jnana Bodhisattva, Dharma-jnana Bodhisattva, Santa-jnana Bodhisattva, Akasa-jnana Bodhisattva, Eka-laksana-jnana Bodhisattva, Sadhu-jnana Bodhisattva, Maya-jnana Bodhisattva, Vipula-jnana Bodhisattva, Bala-jnana Bodhisattva, Loka-jnana Bodhisattva, Buddha-bhumi-jnana Bodhisattva, Satya-jnana Bodhisattva.
菩薩、尊勝慧菩薩、智光慧菩薩、無邊慧菩薩、念莊嚴菩薩、達空際菩薩、性莊嚴菩薩、甚深境菩薩、善解處非處菩薩、大光明菩薩、常光明菩薩、了佛種菩薩、心王菩薩、一行菩薩、常現神通菩薩、智慧芽菩薩、功德處菩薩、法燈菩薩、照世菩薩、持世菩薩、最安隱菩薩、最上菩薩、無上菩薩、無比菩薩、超倫菩薩、無礙行菩薩、光明焰菩薩、月光菩薩、一塵菩薩、堅固行菩薩、霔法雨菩薩、最勝幢菩薩、普莊嚴菩薩、智眼菩薩、法眼菩薩、慧云菩薩、總持王菩薩、無住愿菩薩、智藏菩薩、心王菩薩、內覺慧菩薩、住佛智菩薩、陀羅尼勇健力菩薩、持地力菩薩、妙月菩薩、須彌頂菩薩、寶頂菩薩、普光照菩薩、威德王菩薩、智慧輪菩薩、大威德菩薩、大龍相菩薩、質直行菩薩、不退轉菩薩、持法幢菩薩、無忘失菩薩、攝諸趣菩薩、不思議決定慧菩薩、遊戲無邊智菩薩、無盡妙法藏菩薩、智日菩薩、法日菩薩、智藏菩薩、智澤菩薩、普見菩薩、不空見菩薩、金剛通菩薩、金剛智菩薩、金剛焰菩薩、金剛慧菩薩、普眼菩薩、佛日菩薩、持佛金剛秘密義菩薩、普眼境界智莊嚴菩薩……。如是等菩薩摩訶薩十佛剎微塵數，往昔皆與毗盧遮那如來同修菩薩諸善根行。
爾時，普眼菩薩摩訶薩承佛神力從座而起，偏袒右肩
【現代漢語翻譯】 現代漢語譯本 菩薩（Bodhisattva，指追求覺悟的修行者）、尊勝慧菩薩（Supreme Wisdom Bodhisattva）、智光慧菩薩（Wisdom Light Bodhisattva）、無邊慧菩薩（Boundless Wisdom Bodhisattva）、念莊嚴菩薩（Mind Adornment Bodhisattva）、達空際菩薩（Reaching the Limit of Space Bodhisattva）、性莊嚴菩薩（Nature Adornment Bodhisattva）、甚深境菩薩（Profound Realm Bodhisattva）、善解處非處菩薩（Bodhisattva Who Understands What Is and Is Not Appropriate）、大光明菩薩（Great Light Bodhisattva）、常光明菩薩（Constant Light Bodhisattva）、了佛種菩薩（Understanding Buddha Seed Bodhisattva）、心王菩薩（King of Mind Bodhisattva）、一行菩薩（One Practice Bodhisattva）、常現神通菩薩（Constantly Manifesting Supernatural Powers Bodhisattva）、智慧芽菩薩（Wisdom Sprout Bodhisattva）、功德處菩薩（Merit Place Bodhisattva）、法燈菩薩（Dharma Lamp Bodhisattva）、照世菩薩（Illuminating the World Bodhisattva）、持世菩薩（Sustaining the World Bodhisattva）、最安隱菩薩（Most Peaceful Bodhisattva）、最上菩薩（Supreme Bodhisattva）、無上菩薩（Unsurpassed Bodhisattva）、無比菩薩（Incomparable Bodhisattva）、超倫菩薩（Transcending All Bodhisattva）、無礙行菩薩（Unobstructed Practice Bodhisattva）、光明焰菩薩（Light Flame Bodhisattva）、月光菩薩（Moonlight Bodhisattva）、一塵菩薩（One Dust Bodhisattva）、堅固行菩薩（Firm Practice Bodhisattva）、霔法雨菩薩（Pouring Dharma Rain Bodhisattva）、最勝幢菩薩（Most Victorious Banner Bodhisattva）、普莊嚴菩薩（Universal Adornment Bodhisattva）、智眼菩薩（Wisdom Eye Bodhisattva）、法眼菩薩（Dharma Eye Bodhisattva）、慧云菩薩（Wisdom Cloud Bodhisattva）、總持王菩薩（King of Dharani Bodhisattva）、無住愿菩薩（Non-Abiding Vow Bodhisattva）、智藏菩薩（Wisdom Treasury Bodhisattva）、心王菩薩（King of Mind Bodhisattva）、內覺慧菩薩（Inner Awareness Wisdom Bodhisattva）、住佛智菩薩（Abiding in Buddha's Wisdom Bodhisattva）、陀羅尼勇健力菩薩（Dharani Courageous Power Bodhisattva）、持地力菩薩（Earth Sustaining Power Bodhisattva）、妙月菩薩（Wonderful Moon Bodhisattva）、須彌頂菩薩（Mount Sumeru Top Bodhisattva）、寶頂菩薩（Jewel Top Bodhisattva）、普光照菩薩（Universal Light Illumination Bodhisattva）、威德王菩薩（Majestic Virtue King Bodhisattva）、智慧輪菩薩（Wisdom Wheel Bodhisattva）、大威德菩薩（Great Majestic Virtue Bodhisattva）、大龍相菩薩（Great Dragon Appearance Bodhisattva）、質直行菩薩（Honest Practice Bodhisattva）、不退轉菩薩（Non-Retreating Bodhisattva）、持法幢菩薩（Holding the Dharma Banner Bodhisattva）、無忘失菩薩（Non-Forgetful Bodhisattva）、攝諸趣菩薩（Gathering All Sentient Beings Bodhisattva）、不思議決定慧菩薩（Inconceivable Decisive Wisdom Bodhisattva）、遊戲無邊智菩薩（Playing with Boundless Wisdom Bodhisattva）、無盡妙法藏菩薩（Endless Wonderful Dharma Treasury Bodhisattva）、智日菩薩（Wisdom Sun Bodhisattva）、法日菩薩（Dharma Sun Bodhisattva）、智藏菩薩（Wisdom Treasury Bodhisattva）、智澤菩薩（Wisdom Benefit Bodhisattva）、普見菩薩（Universal Seeing Bodhisattva）、不空見菩薩（Non-Empty Seeing Bodhisattva）、金剛通菩薩（Vajra Penetration Bodhisattva）、金剛智菩薩（Vajra Wisdom Bodhisattva）、金剛焰菩薩（Vajra Flame Bodhisattva）、金剛慧菩薩（Vajra Wisdom Bodhisattva）、普眼菩薩（Universal Eye Bodhisattva）、佛日菩薩（Buddha Sun Bodhisattva）、持佛金剛秘密義菩薩（Holding the Buddha's Vajra Secret Meaning Bodhisattva）、普眼境界智莊嚴菩薩（Universal Eye Realm Wisdom Adornment Bodhisattva）……。如是等菩薩摩訶薩十佛剎微塵數，往昔皆與毗盧遮那如來（Vairocana Buddha，即大日如來）同修菩薩諸善根行。 爾時，普眼菩薩摩訶薩（Universal Eye Bodhisattva Mahasattva）承佛神力從座而起，偏袒右肩
【English Translation】 English version Bodhisattva (a being who seeks enlightenment), Supreme Wisdom Bodhisattva, Wisdom Light Bodhisattva, Boundless Wisdom Bodhisattva, Mind Adornment Bodhisattva, Reaching the Limit of Space Bodhisattva, Nature Adornment Bodhisattva, Profound Realm Bodhisattva, Bodhisattva Who Understands What Is and Is Not Appropriate, Great Light Bodhisattva, Constant Light Bodhisattva, Understanding Buddha Seed Bodhisattva, King of Mind Bodhisattva, One Practice Bodhisattva, Constantly Manifesting Supernatural Powers Bodhisattva, Wisdom Sprout Bodhisattva, Merit Place Bodhisattva, Dharma Lamp Bodhisattva, Illuminating the World Bodhisattva, Sustaining the World Bodhisattva, Most Peaceful Bodhisattva, Supreme Bodhisattva, Unsurpassed Bodhisattva, Incomparable Bodhisattva, Transcending All Bodhisattva, Unobstructed Practice Bodhisattva, Light Flame Bodhisattva, Moonlight Bodhisattva, One Dust Bodhisattva, Firm Practice Bodhisattva, Pouring Dharma Rain Bodhisattva, Most Victorious Banner Bodhisattva, Universal Adornment Bodhisattva, Wisdom Eye Bodhisattva, Dharma Eye Bodhisattva, Wisdom Cloud Bodhisattva, King of Dharani Bodhisattva, Non-Abiding Vow Bodhisattva, Wisdom Treasury Bodhisattva, King of Mind Bodhisattva, Inner Awareness Wisdom Bodhisattva, Abiding in Buddha's Wisdom Bodhisattva, Dharani Courageous Power Bodhisattva, Earth Sustaining Power Bodhisattva, Wonderful Moon Bodhisattva, Mount Sumeru Top Bodhisattva, Jewel Top Bodhisattva, Universal Light Illumination Bodhisattva, Majestic Virtue King Bodhisattva, Wisdom Wheel Bodhisattva, Great Majestic Virtue Bodhisattva, Great Dragon Appearance Bodhisattva, Honest Practice Bodhisattva, Non-Retreating Bodhisattva, Holding the Dharma Banner Bodhisattva, Non-Forgetful Bodhisattva, Gathering All Sentient Beings Bodhisattva, Inconceivable Decisive Wisdom Bodhisattva, Playing with Boundless Wisdom Bodhisattva, Endless Wonderful Dharma Treasury Bodhisattva, Wisdom Sun Bodhisattva, Dharma Sun Bodhisattva, Wisdom Treasury Bodhisattva, Wisdom Benefit Bodhisattva, Universal Seeing Bodhisattva, Non-Empty Seeing Bodhisattva, Vajra Penetration Bodhisattva, Vajra Wisdom Bodhisattva, Vajra Flame Bodhisattva, Vajra Wisdom Bodhisattva, Universal Eye Bodhisattva, Buddha Sun Bodhisattva, Holding the Buddha's Vajra Secret Meaning Bodhisattva, Universal Eye Realm Wisdom Adornment Bodhisattva... These Bodhisattva Mahasattvas, as numerous as the dust particles in ten Buddha lands, in the past all cultivated the roots of goodness and practices of Bodhisattvas together with Vairocana Buddha. At that time, Universal Eye Bodhisattva Mahasattva, empowered by the Buddha's spiritual strength, rose from his seat, baring his right shoulder.
，右膝著地，合掌白佛言：
「世尊！我于如來、應、正等覺，欲有所問，愿垂哀許。」佛言：「普眼！恣汝所問，當爲汝說，令汝心喜。」普眼菩薩言：「世尊！普賢菩薩及住普賢所有行愿諸菩薩眾，成就幾何三昧解脫，而於菩薩諸大三昧或入、或出、或時安住？以于菩薩不可思議廣大三昧善入出故，能於一切三昧自在神通變化無有休息。」佛言：「善哉！普眼！汝為利益去、來、現在諸菩薩眾而問斯義。普眼！普賢菩薩今現在此，已能成就不可思議自在神通，出過一切諸菩薩上，難可值遇；從於無量菩薩行生，菩薩大愿悉已清凈，所行之行皆無退轉，無量波羅蜜門、無礙陀羅尼門、無盡辯才門皆悉已得，清凈無礙，大悲利益一切眾生，以本願力盡未來際而無厭倦。汝應請彼，彼當爲汝說其三昧自在解脫。」
爾時，會中諸菩薩眾聞普賢名，即時獲得不可思議無量三昧，其心無礙寂然不動，智慧廣大難可測量，境界甚深無能與等；現前悉見無數諸佛，得如來力，同如來性，去、來、現在靡不明照，所有福德不可窮盡，一切神通皆已具足。其諸菩薩于普賢所，心生尊重，渴仰欲見，悉于眾會周遍觀察而竟不睹，亦不見其所坐之座。此由如來威力所持，亦是普賢神通自在使其然耳。
爾時，普眼菩薩
【現代漢語翻譯】 現代漢語譯本：他右膝跪地，合掌向佛說道： 『世尊！我對於如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha）有所疑問，希望您能慈悲允許我提問。』佛說：『普眼（Samantadrsti）！你儘管問吧，我會為你解答，讓你心生歡喜。』普眼菩薩說：『世尊！普賢菩薩（Samantabhadra）以及所有修持普賢行愿的菩薩們，成就了多少三昧（Samadhi）解脫，才能在菩薩的各種大三昧中自由出入，或者安住其中？因為他們能善巧地出入菩薩不可思議的廣大三昧，所以才能在一切三昧中自在地運用神通變化，永不停息。』佛說：『善哉！普眼！你爲了利益過去、現在、未來的菩薩們而問這個問題。普眼！普賢菩薩現在就在這裡，他已經成就了不可思議的自在神通，超越了一切菩薩，難以值遇；他從無量菩薩行中產生，菩薩的大愿都已經清凈，所修行的行為都沒有退轉，無量的波羅蜜（Paramita）門、無礙陀羅尼（Dharani）門、無盡辯才門都已經獲得，清凈無礙，以大悲心利益一切眾生，以本願力盡未來際而沒有厭倦。你應該請教他，他會為你講解三昧自在解脫的道理。』 當時，法會中的菩薩們聽到普賢菩薩的名字，立刻獲得了不可思議的無量三昧，他們的心無所障礙，寂靜不動，智慧廣大難以衡量，境界深遠無人能及；他們眼前都看到了無數的佛，獲得瞭如來的力量，與如來具有相同的性質，過去、現在、未來都明察秋毫，所有的福德都不可窮盡，一切神通都已具備。這些菩薩們對普賢菩薩心生尊重，渴望見到他，在法會中四處觀察卻始終不見其蹤影，也看不到他所坐的座位。這是由於如來的威力所加持，也是普賢菩薩神通自在所致。 這時，普眼菩薩
【English Translation】 English version: He knelt on his right knee, joined his palms, and said to the Buddha: 'World Honored One! I have some questions regarding the Tathagata (如來), Arhat (應供), and Samyaksambuddha (正等覺), and I hope you will compassionately allow me to ask.' The Buddha said, 'Samantadrsti (普眼)! Ask whatever you wish, and I will explain it to you, so that your heart may be joyful.' Bodhisattva Samantadrsti said, 'World Honored One! How many Samadhi (三昧) liberations have Bodhisattva Samantabhadra (普賢) and all the Bodhisattvas who practice the vows of Samantabhadra achieved, that they can freely enter and exit or abide in the various great Samadhis of Bodhisattvas? Because they are skilled in entering and exiting the inconceivable great Samadhis of Bodhisattvas, they can freely use supernatural powers and transformations in all Samadhis without ceasing.' The Buddha said, 'Excellent, Samantadrsti! You ask this question for the benefit of the Bodhisattvas of the past, present, and future. Samantadrsti! Bodhisattva Samantabhadra is here now, and he has already achieved inconceivable, free supernatural powers, surpassing all Bodhisattvas, and is difficult to encounter; he has arisen from countless Bodhisattva practices, his great Bodhisattva vows are all pure, his practices are without regression, he has obtained countless Paramita (波羅蜜) doors, unobstructed Dharani (陀羅尼) doors, and inexhaustible eloquence doors, all pure and unobstructed, with great compassion benefiting all sentient beings, and with the power of his original vows, he continues to the end of the future without weariness. You should ask him, and he will explain the principles of Samadhi liberation to you.' At that time, the Bodhisattvas in the assembly, upon hearing the name of Samantabhadra, immediately obtained inconceivable, immeasurable Samadhis, their minds were unobstructed, still and unmoving, their wisdom was vast and immeasurable, their realms were profound and unmatched; they all saw countless Buddhas before them, obtained the power of the Tathagata, possessed the same nature as the Tathagata, and clearly understood the past, present, and future, their merits were inexhaustible, and they had all the supernatural powers. These Bodhisattvas held Samantabhadra in great respect, longing to see him, and they looked all around the assembly but could not find him, nor could they see the seat where he was sitting. This was due to the power of the Tathagata, and also due to the free supernatural powers of Samantabhadra. At this time, Bodhisattva Samantadrsti
白佛言：「世尊！普賢菩薩今何所在？」佛言：「普眼！普賢菩薩今現在此道場眾會，親近我住，初無動移。」是時，普眼及諸菩薩復更觀察道場眾會，周遍求覓，白佛言：「世尊！我等今者猶未得見普賢菩薩其身及座。」佛言：「如是，善男子！汝等何故而不得見？善男子！普賢菩薩住處甚深不可說故。普賢菩薩獲無邊智慧門，入師子奮迅定，得無上自在用，入清凈無礙際，生如來十種力，以法界藏為身，一切如來共所護念，於一念頃悉能證入三世諸佛無差別智，是故汝等不能見耳。」
爾時，普眼菩薩聞如來說普賢菩薩清凈功德，得十千阿僧祇三昧；以三昧力復遍觀察，渴仰欲見普賢菩薩，亦不能睹。其餘一切諸菩薩眾俱亦不見。時，普眼菩薩從三昧起，白佛言：「世尊！我已入十千阿僧祇三昧，求見普賢而竟不得，不見其身及身業、語及語業、意及意業、座及住處，悉皆不見。」佛言：「如是如是！善男子！當知皆以普賢菩薩住不思議解脫之力。普眼！于汝意云何？頗有人能說幻術文字中種種幻相所住處不？」答言：「不也。」佛言：「普眼！幻中幻相尚不可說，何況普賢菩薩秘密身境界、秘密語境界、秘密意境界，而於其中能入能見！何以故？普賢菩薩境界甚深，不可思議，無有量、已過量。舉要言之
【現代漢語翻譯】 現代漢語譯本：普眼菩薩問佛說：『世尊！普賢菩薩（象徵菩薩行愿的菩薩）現在在哪裡？』佛回答說：『普眼！普賢菩薩現在就在這個道場法會中，親近我而住，從沒有移動過。』當時，普眼菩薩和各位菩薩再次觀察道場法會，四處尋找，對佛說：『世尊！我們現在仍然沒有見到普賢菩薩的身體和他的座位。』佛說：『是的，善男子！你們為什麼不能見到呢？善男子！普賢菩薩的住處非常深奧，難以言說。普賢菩薩獲得了無邊的智慧之門，進入師子奮迅定（一種禪定），得到無上的自在運用，進入清凈無礙的境界，生出如來的十種力量，以法界藏（宇宙真理的寶藏）為身體，一切如來共同守護和憶念，在一念之間就能證入三世諸佛無差別的智慧，所以你們不能見到。』 當時，普眼菩薩聽到如來說普賢菩薩清凈的功德，得到了十千阿僧祇（極大的數字）三昧（禪定）；憑藉三昧的力量再次普遍觀察，渴望見到普賢菩薩，卻仍然不能看到。其餘一切菩薩大眾也都不能見到。這時，普眼菩薩從三昧中起身，對佛說：『世尊！我已經進入十千阿僧祇三昧，尋求見到普賢菩薩，最終還是不能見到，看不到他的身體以及身體的業行、語言以及語言的業行、意念以及意念的業行、座位以及住處，全都看不到。』佛說：『是這樣的，是這樣的！善男子！應當知道這都是因為普賢菩薩安住于不可思議的解脫力量。普眼！你認為如何？是否有人能說出幻術文字中種種幻相的住處呢？』回答說：『不能。』佛說：『普眼！幻術中的幻相尚且不能說出，何況普賢菩薩秘密的身體境界、秘密的語言境界、秘密的意念境界，而能在其中進入和見到！為什麼呢？普賢菩薩的境界非常深奧，不可思議，沒有限量，已經超越了限量。總而言之，'
【English Translation】 English version: Bodhisattva Universal Eye asked the Buddha, 『World Honored One! Where is Bodhisattva Samantabhadra (Bodhisattva symbolizing the practice and vows of a Bodhisattva) now?』 The Buddha replied, 『Universal Eye! Bodhisattva Samantabhadra is now present in this assembly of the Way, dwelling close to me, and has never moved.』 At that time, Bodhisattva Universal Eye and all the other Bodhisattvas again observed the assembly of the Way, searching everywhere, and said to the Buddha, 『World Honored One! We still have not seen Bodhisattva Samantabhadra』s body and his seat.』 The Buddha said, 『That is so, good men! Why are you unable to see him? Good men! The dwelling place of Bodhisattva Samantabhadra is extremely profound and cannot be described. Bodhisattva Samantabhadra has attained the gate of boundless wisdom, entered the Lion's Roar Samadhi (a type of meditation), obtained the supreme free use, entered the realm of pure non-obstruction, generated the ten powers of the Tathagata, takes the treasury of the Dharma realm (the treasure of the universal truth) as his body, is protected and remembered by all the Tathagatas, and in a single thought can realize the undifferentiated wisdom of the Buddhas of the three times, therefore you are unable to see him.』 At that time, Bodhisattva Universal Eye, upon hearing the Tathagata speak of the pure merits of Bodhisattva Samantabhadra, attained ten thousand Asankhyeyas (extremely large numbers) of Samadhis (meditations); with the power of Samadhi, he again observed everywhere, longing to see Bodhisattva Samantabhadra, yet still could not see him. All the other Bodhisattva assemblies also could not see him. Then, Bodhisattva Universal Eye arose from Samadhi and said to the Buddha, 『World Honored One! I have entered ten thousand Asankhyeyas of Samadhis, seeking to see Bodhisattva Samantabhadra, but ultimately could not see him, could not see his body and the actions of his body, his speech and the actions of his speech, his thoughts and the actions of his thoughts, his seat and his dwelling place, I could not see any of them.』 The Buddha said, 『That is so, that is so! Good men! You should know that this is all due to the power of the inconceivable liberation in which Bodhisattva Samantabhadra dwells. Universal Eye! What do you think? Is there anyone who can describe the dwelling place of the various illusory appearances in the words of magic?』 He replied, 『No.』 The Buddha said, 『Universal Eye! Even the illusory appearances in magic cannot be described, how much more so the secret realm of Bodhisattva Samantabhadra』s body, the secret realm of his speech, the secret realm of his thoughts, that one could enter and see them! Why is that? The realm of Bodhisattva Samantabhadra is extremely profound, inconceivable, without measure, and has surpassed measure. In short,』
，普賢菩薩以金剛慧普入法界，於一切世界無所行、無所住，知一切眾生身皆即非身，無去無來，得無斷盡、無差別自在神通，無依無作，無有動轉，至於法界究竟邊際。善男子！若有得見普賢菩薩，若得承事，若得聞名，若有思惟，若有憶念，若生信解，若勤觀察，若始趣向，若正求覓，若興誓願，相續不絕，皆獲利益，無空過者。」
爾時，普眼及一切菩薩眾于普賢菩薩心生渴仰，愿得瞻覲，作如是言：「南無一切諸佛！南無普賢菩薩！」如是三稱，頭頂禮敬。爾時，佛告普眼菩薩及諸眾會言：「諸佛子！汝等宜更禮敬普賢，慇勤求請，又應專至觀察十方，想普賢身現在其前。如是思惟，周遍法界，深心信解，厭離一切，誓與普賢同一行愿：入于不二真實之法，其身普現一切世間，悉知眾生諸根差別，遍一切處集普賢道。若能發起如是大愿，則當得見普賢菩薩。」是時，普眼聞佛此語，與諸菩薩俱時頂禮，求請得見普賢大士。
爾時，普賢菩薩即以解脫神通之力，如其所應為現色身，令彼一切諸菩薩眾皆見普賢親近如來，於此一切菩薩眾中坐蓮華座；亦見於餘一切世界一切佛所，從彼次第相續而來；亦見在彼一切佛所，演說一切諸菩薩行，開示一切智智之道，闡明一切菩薩神通，分別一切菩薩威德，
【現代漢語翻譯】 現代漢語譯本：普賢菩薩以金剛般的智慧普遍進入法界（dharma-dhātu，宇宙的真實本質），在一切世界中無所行、無所住，知道一切眾生的身體都並非真實的身體，沒有來去，獲得無斷絕、無差別的自在神通，無所依賴、無所作為，沒有動搖和轉變，直至到達法界的究竟邊際。善男子！如果有人能夠見到普賢菩薩，或者能夠侍奉他，或者能夠聽到他的名字，或者能夠思惟他，或者能夠憶念他，或者能夠產生信解，或者能夠勤奮觀察，或者剛剛開始趨向他，或者正在尋求他，或者發起誓願，相續不斷，都能夠獲得利益，沒有空過的。 當時，普眼菩薩（Samantākṣa，一位菩薩的名字）和一切菩薩眾對普賢菩薩心生渴求和仰慕，希望能夠瞻仰和覲見他，他們這樣說道：『皈依一切諸佛！皈依普賢菩薩！』這樣說了三遍，然後頭頂禮敬。當時，佛告訴普眼菩薩和所有在場的菩薩們說：『諸佛子！你們應該更加禮敬普賢菩薩，慇勤地祈求，並且應該專心致志地觀察十方，想像普賢菩薩的身形現在就在你們面前。這樣思惟，周遍法界，以深切的信心和理解，厭離一切，發誓要與普賢菩薩的行愿相同：進入不二的真實之法，他的身體普遍顯現在一切世間，完全瞭解眾生諸根的差別，在一切地方聚集普賢菩薩的道。如果能夠發起這樣的大愿，就應當能夠見到普賢菩薩。』當時，普眼菩薩聽到佛的這些話，與眾菩薩一起頂禮，祈求能夠見到普賢大士。 當時，普賢菩薩就以解脫神通的力量，根據他們各自的需要顯現色身，讓所有菩薩眾都看到普賢菩薩親近如來，在所有菩薩眾中坐在蓮花座上；也看到他在其他一切世界的一切佛所，從那裡依次相續而來；也看到他在一切佛所，演說一切菩薩的修行，開示一切智智（sarvajñatā，一切智）之道，闡明一切菩薩的神通，分別一切菩薩的威德。
【English Translation】 English version: Samantabhadra Bodhisattva, with his diamond-like wisdom, universally enters the dharma-dhātu (the realm of reality), in all worlds he neither goes nor stays, knowing that the bodies of all sentient beings are not real bodies, having no coming or going, attaining unobstructed and undifferentiated supernatural powers, without reliance or action, without movement or change, reaching the ultimate boundary of the dharma-dhātu. Good men! If there are those who can see Samantabhadra Bodhisattva, or can serve him, or can hear his name, or can contemplate him, or can remember him, or can generate faith and understanding, or can diligently observe, or have just begun to approach him, or are seeking him, or have made vows, continuously without interruption, all will obtain benefits, none will pass by in vain. At that time, Samantākṣa Bodhisattva (a bodhisattva's name) and all the bodhisattva assembly felt a thirst and longing for Samantabhadra Bodhisattva, wishing to gaze upon and meet him, and they said: 『Homage to all Buddhas! Homage to Samantabhadra Bodhisattva!』 They said this three times, and then bowed their heads in reverence. At that time, the Buddha told Samantākṣa Bodhisattva and all those present: 『Disciples of the Buddha! You should further pay homage to Samantabhadra, earnestly request him, and you should also focus your attention on observing the ten directions, imagining that the form of Samantabhadra is now before you. Contemplate in this way, pervading the dharma-dhātu, with deep faith and understanding, renouncing all things, vowing to be of the same practice and vows as Samantabhadra: entering the non-dual truth, his body universally appears in all worlds, fully understanding the differences in the faculties of sentient beings, gathering the path of Samantabhadra in all places. If you can generate such a great vow, then you should be able to see Samantabhadra Bodhisattva.』 At that time, Samantākṣa Bodhisattva, upon hearing these words of the Buddha, together with all the bodhisattvas, bowed their heads in reverence, requesting to see the great being Samantabhadra. At that time, Samantabhadra Bodhisattva, with the power of his liberation and supernatural abilities, manifested his form according to their needs, allowing all the bodhisattva assembly to see Samantabhadra Bodhisattva close to the Tathagata, sitting on a lotus seat among all the bodhisattvas; they also saw him in all the Buddha-lands of all other worlds, coming from there in succession; they also saw him in all the Buddha-lands, expounding all the practices of the bodhisattvas, revealing the path of all-knowing wisdom (sarvajñatā), elucidating all the supernatural powers of the bodhisattvas, and distinguishing all the majestic virtues of the bodhisattvas.
示現一切三世諸佛。是時，普眼菩薩及一切菩薩眾見此神變，其心踴躍，生大歡喜，莫不頂禮普賢菩薩，心生尊重，如見十方一切諸佛。
是時，以佛大威神力及諸菩薩信解之力、普賢菩薩本願力故，自然而雨十千種云。所謂：種種華云、種種鬘云、種種香云、種種末香云、種種蓋云、種種衣云、種種嚴具云、種種珍寶云、種種燒香云、種種繒彩雲。不可說世界六種震動；奏天音樂，其聲遠聞不可說世界；放大光明，其光普照不可說世界，令三惡趣悉得除滅，嚴凈不可說世界，令不可說菩薩入普賢行、不可說菩薩成普賢行，不可說菩薩于普賢行愿悉得圓滿成阿耨多羅三藐三菩提。
爾時，普眼菩薩白佛言：「世尊！普賢菩薩是住大威德者、住無等者、住無過者、住不退者、住平等者、住不壞者、住一切差別法者、住一切無差別法者、住一切眾生善巧心所住者、住一切法自在解脫三昧者。」佛言：「如是如是！普眼！如汝所說，普賢菩薩有阿僧祇清凈功德，所謂：無等莊嚴功德、無量寶功德、不思議海功德、無量相功德、無邊云功德、無邊際不可稱讚功德、無盡法功德、不可說功德、一切佛功德、稱揚讚歎不可盡功德。」
爾時，如來告普賢菩薩言：「普賢！汝應為普眼及此會中諸菩薩眾說十三昧，
【現代漢語翻譯】 現代漢語譯本：示現一切三世諸佛（過去、現在、未來）。這時，普眼菩薩（代表智慧的菩薩）及一切菩薩眾見到這種神奇的變化，他們心中歡欣鼓舞，生起極大的喜悅，無不頂禮普賢菩薩（代表實踐的菩薩），心中充滿敬重，如同見到十方一切諸佛。 這時，憑藉佛陀的偉大威神之力，以及諸菩薩的信心和理解之力，還有普賢菩薩的本願力，自然而然地降下十千種云。這些云包括：各種各樣的花云、各種各樣的花鬘云、各種各樣的香云、各種各樣的末香云、各種各樣的寶蓋云、各種各樣的衣云、各種各樣的莊嚴器具云、各種各樣的珍寶云、各種各樣的燒香云、各種各樣的絲織綵帶云。不可言說的世界發生了六種震動；天樂奏響，其聲音傳遍不可言說的世界；放出巨大的光明，其光芒普照不可言說的世界，使三惡道（地獄、餓鬼、畜生）的眾生都得以解脫，莊嚴清凈不可言說的世界，使不可言說的菩薩進入普賢菩薩的修行，使不可言說的菩薩成就普賢菩薩的修行，使不可言說的菩薩在普賢菩薩的行愿中都得到圓滿，成就無上正等正覺（阿耨多羅三藐三菩提）。 這時，普眼菩薩對佛說：『世尊！普賢菩薩是安住于大威德者、安住于無等者、安住于無過者、安住于不退轉者、安住于平等者、安住于不壞者、安住於一切差別法者、安住於一切無差別法者、安住於一切眾生善巧心所安住者、安住於一切法自在解脫三昧（禪定）者。』佛說：『是的，是的！普眼！正如你所說，普賢菩薩有無數清凈的功德，包括：無等莊嚴的功德、無量寶的功德、不可思議海的功德、無量相的功德、無邊云的功德、無邊際不可稱讚的功德、無盡法的功德、不可說的功德、一切佛的功德、稱揚讚歎不可窮盡的功德。』 這時，如來（佛陀）告訴普賢菩薩說：『普賢！你應該為普眼菩薩以及在場的諸位菩薩眾宣說十三種三昧（禪定）。』
【English Translation】 English version: Manifesting all Buddhas of the three times (past, present, and future). At that time, Bodhisattva Samantabhadra (representing practice) and all the Bodhisattva assembly saw this miraculous transformation, their hearts leaped with joy, and they were filled with great delight. They all bowed in reverence to Bodhisattva Samantabhadra, their hearts filled with respect, as if they were seeing all the Buddhas of the ten directions. At that time, through the great majestic power of the Buddha, the power of faith and understanding of the Bodhisattvas, and the power of the fundamental vows of Bodhisattva Samantabhadra, ten thousand kinds of clouds naturally rained down. These clouds included: various flower clouds, various garland clouds, various incense clouds, various powdered incense clouds, various canopy clouds, various clothing clouds, various adornment clouds, various treasure clouds, various burning incense clouds, and various silk ribbon clouds. Incalculable worlds experienced six kinds of earthquakes; heavenly music played, its sound reaching incalculable worlds; great light was emitted, its radiance illuminating incalculable worlds, causing all beings in the three evil realms (hell, hungry ghosts, and animals) to be liberated, adorning and purifying incalculable worlds, enabling incalculable Bodhisattvas to enter the practice of Samantabhadra, enabling incalculable Bodhisattvas to accomplish the practice of Samantabhadra, and enabling incalculable Bodhisattvas to fully realize the vows of Samantabhadra, attaining Anuttara-samyak-sambodhi (supreme enlightenment). At that time, Bodhisattva Samantabhadra said to the Buddha, 'World Honored One! Bodhisattva Samantabhadra dwells in great majestic virtue, dwells in the unequaled, dwells in the flawless, dwells in the non-retrogressing, dwells in equality, dwells in the indestructible, dwells in all differentiated dharmas, dwells in all non-differentiated dharmas, dwells in the skillful minds of all beings, and dwells in the samadhi (meditative absorption) of freedom and liberation in all dharmas.' The Buddha said, 'Yes, yes! Samantabhadra! As you have said, Bodhisattva Samantabhadra has countless pure merits, including: the merit of unequaled adornment, the merit of immeasurable treasures, the merit of the inconceivable ocean, the merit of immeasurable forms, the merit of boundless clouds, the merit of boundless and inexpressible praise, the merit of inexhaustible dharmas, the merit of the inexpressible, the merit of all Buddhas, and the merit of endless praise and admiration.' At that time, the Tathagata (Buddha) said to Bodhisattva Samantabhadra, 'Samantabhadra! You should explain the thirteen samadhis (meditative absorptions) to Bodhisattva Samantabhadra and the assembly of Bodhisattvas present here.'
令得善入，成滿普賢所有行愿。諸菩薩摩訶薩說此十大三昧故，令過去菩薩已得出離，現在菩薩今得出離，未來菩薩當得出離。何者為十？一者普光大三昧，二者妙光大三昧，三者次第遍往諸佛國土大三昧，四者清凈深心行大三昧，五者知過去莊嚴藏大三昧，六者智光明藏大三昧，七者了知一切世界佛莊嚴大三昧，八者眾生差別身大三昧，九者法界自在大三昧，十者無礙輪大三昧。此十大三昧，諸大菩薩乃能善入，去、來、現在一切諸佛已說、當說、現說。若諸菩薩愛樂尊重，修習不懈，則得成就如是之人，則名為佛，則名如來，亦則名為得十力人，亦名導師，亦名大導師，亦名一切智，亦名一切見，亦名住無礙，亦名達諸境，亦名一切法自在。此菩薩普入一切世界，而於世界無所著；普入一切眾生界，而於眾生無所取；普入一切身，而於身無所礙；普入一切法界，而知法界無有邊。親近三世一切佛，明見一切諸佛法，巧說一切文字，了達一切假名，成就一切菩薩清凈道，安住一切菩薩差別行。於一念中，普得一切三世智，普知一切三世法，普說一切諸佛教，普轉一切不退輪，于去、來、現在一一世，普證一切菩提道；於此一一菩提中，普了一切佛所說。此是諸菩薩法相門，是諸菩薩智覺門，是一切種智無勝幢門，是
【現代漢語翻譯】 現代漢語譯本 使他們善巧地進入，圓滿普賢菩薩的所有行愿。諸位菩薩摩訶薩宣說這十大三昧的緣故，使過去的菩薩已經得以出離，現在的菩薩現在得以出離，未來的菩薩將要得以出離。哪十種三昧呢？第一是普光大三昧，第二是妙光大三昧，第三是次第遍往諸佛國土大三昧，第四是清凈深心行大三昧，第五是知過去莊嚴藏大三昧，第六是智光明藏大三昧，第七是了知一切世界佛莊嚴大三昧，第八是眾生差別身大三昧，第九是法界自在大三昧，第十是無礙輪大三昧。這十大三昧，諸大菩薩才能善巧地進入，過去、未來、現在一切諸佛已經說過、將要說、正在說。如果諸位菩薩喜愛、尊重，修習不懈怠，就能成就這樣的人，這樣的人就稱為佛，就稱為如來，也稱為得到十力的人，也稱為導師，也稱為大導師，也稱為一切智，也稱為一切見，也稱為安住于無礙，也稱為通達諸境界，也稱為一切法自在。這位菩薩普遍進入一切世界，卻對世界沒有執著；普遍進入一切眾生界，卻對眾生沒有取捨；普遍進入一切身，卻對身沒有障礙；普遍進入一切法界，卻知道法界沒有邊際。親近三世一切佛，明見一切諸佛法，巧妙地說一切文字，通達一切假名，成就一切菩薩清凈道，安住一切菩薩差別行。在一念之中，普遍得到一切三世的智慧，普遍知道一切三世的法，普遍宣說一切諸佛的教誨，普遍轉動一切不退轉的法輪，在過去、未來、現在每一世，普遍證得一切菩提道；在這每一個菩提中，普遍了知一切佛所說。這是諸位菩薩的法相門，是諸位菩薩的智覺門，是一切種智無上的旗幟門，是
【English Translation】 English version Enabling them to skillfully enter and fulfill all the vows and practices of Samantabhadra (普賢, Universal Worthy). Because the Bodhisattva-Mahasattvas (菩薩摩訶薩, Great Bodhisattvas) expound these ten great samadhis (三昧, meditative absorptions), they enable past Bodhisattvas to have already attained liberation, present Bodhisattvas to now attain liberation, and future Bodhisattvas to attain liberation. What are the ten? First is the Great Samadhi of Universal Light (普光大三昧), second is the Great Samadhi of Wonderful Light (妙光大三昧), third is the Great Samadhi of Progressively Going to All Buddha Lands (次第遍往諸佛國土大三昧), fourth is the Great Samadhi of Pure Profound Mind Practice (清凈深心行大三昧), fifth is the Great Samadhi of Knowing the Past Adornment Treasury (知過去莊嚴藏大三昧), sixth is the Great Samadhi of the Treasury of Wisdom Light (智光明藏大三昧), seventh is the Great Samadhi of Understanding the Adornments of Buddhas in All Worlds (了知一切世界佛莊嚴大三昧), eighth is the Great Samadhi of the Different Bodies of Sentient Beings (眾生差別身大三昧), ninth is the Great Samadhi of the Sovereignty of the Dharma Realm (法界自在大三昧), and tenth is the Great Samadhi of Unobstructed Wheel (無礙輪大三昧). These ten great samadhis can only be skillfully entered by great Bodhisattvas. All Buddhas of the past, future, and present have spoken, will speak, and are speaking about them. If Bodhisattvas love, respect, and diligently practice without懈怠, they will achieve such a state. Such a person is called a Buddha, is called a Tathagata (如來, Thus Come One), is also called one who has attained the Ten Powers, is also called a Guide, is also called a Great Guide, is also called Omniscient, is also called All-Seeing, is also called one who dwells in Non-Obstruction, is also called one who has reached all realms, and is also called one who has mastery over all dharmas. This Bodhisattva universally enters all worlds, yet has no attachment to the world; universally enters all realms of sentient beings, yet has no grasping of sentient beings; universally enters all bodies, yet has no obstruction in the body; universally enters all dharma realms, yet knows that the dharma realm has no boundaries. They draw near to all Buddhas of the three times, clearly see all the dharmas of the Buddhas, skillfully speak all languages, understand all provisional names, accomplish all the pure paths of Bodhisattvas, and abide in all the different practices of Bodhisattvas. In a single thought, they universally attain the wisdom of all three times, universally know all the dharmas of the three times, universally expound all the teachings of the Buddhas, universally turn the irreversible wheel of dharma, and in each of the past, future, and present times, universally realize all the paths of Bodhi (菩提, enlightenment); in each of these Bodhis, they universally understand all that the Buddhas have spoken. This is the Dharma-characteristic gate of the Bodhisattvas, the wisdom-awakening gate of the Bodhisattvas, the unsurpassed banner gate of all-knowing wisdom, and is
普賢菩薩諸行愿門，是猛利神通誓願門，是一切總持辯才門，是三世諸法差別門，是一切諸佛示現門，是以薩婆若安立一切眾生門，是以佛神力嚴凈一切世界門。若菩薩入此三昧，得法界力無有窮盡，得虛空行無有障礙；得法王位無量自在，譬如世間灌頂受職。得無邊智，一切通達；得廣大力，十種圓滿；成無諍心，入寂滅際；大悲無畏，猶如師子；為智慧丈夫，然正法明燈；一切功德嘆不可盡，聲聞、獨覺莫能思議；得法界智，住無動際，而能隨俗種種開演；住于無相，善入法相；得自性清凈藏，生如來清凈家；善開種種差別法門，而以智慧了無所有；善知於時，常行法施開悟一切，名為智者；普攝眾生，悉令清凈；以方便智示成佛道，而常修行菩薩之行無有斷盡；入一切智方便境界，示現種種廣大神通。是故，普賢！汝今應當分別廣說一切菩薩十大三昧，今此眾會咸皆愿聞。」
爾時，普賢菩薩承如來旨，觀普眼等諸菩薩眾而告之言：
「佛子！云何為菩薩摩訶薩普光明三昧？佛子！此菩薩摩訶薩有十種無盡法。何者為十？所謂：諸佛出現智無盡、眾生變化智無盡、世界如影智無盡、深入法界智無盡、善攝菩薩智無盡、菩薩不退智無盡、善觀一切法義智無盡、善持心力智無盡、住廣大菩提心智無盡、
{ "translations": [ "現代漢語譯本", "普賢菩薩的諸行愿門，是勇猛精進、神通廣大的誓願之門，是一切總持、辯才無礙的法門，是通達三世諸法差別的法門，是一切諸佛示現的法門，是依薩婆若（一切智）安立一切眾生的法門，是以佛的神力莊嚴清凈一切世界的法門。如果菩薩進入這種三昧（禪定），就能獲得法界之力，無窮無盡；獲得虛空般的自在，沒有障礙；獲得法王之位，無量自在，就像世間接受灌頂儀式一樣。獲得無邊智慧，一切通達；獲得廣大力量，十種圓滿；成就無諍之心，進入寂滅之境；大悲無畏，猶如獅子；成為智慧丈夫，點燃正法明燈；一切功德讚歎不盡，聲聞、獨覺都無法思議；獲得法界智慧，安住于不動之境，卻能隨順世俗種種開演；安住于無相，善入法相；獲得自性清凈的寶藏，生於如來清凈之家；善於開顯種種差別法門，卻以智慧了知一切皆空；善於把握時機，常行法施開悟一切，這被稱為智者；普遍攝受眾生，使他們都得到清凈；以方便智慧示現成佛之道，而常修行菩薩之行，沒有斷絕；進入一切智的方便境界，示現種種廣大神通。所以，普賢！你現在應當分別廣說一切菩薩的十大三昧，現在這裡的眾會都希望聽聞。」， "這時，普賢菩薩領受如來的旨意，觀察普眼等諸菩薩眾，然後告訴他們說：", "『佛子！什麼是菩薩摩訶薩的普光明三昧？佛子！這位菩薩摩訶薩有十種無盡的法。哪十種呢？就是：諸佛出現智無盡、眾生變化智無盡、世界如影智無盡、深入法界智無盡、善攝菩薩智無盡、菩薩不退智無盡、善觀一切法義智無盡、善持心力智無盡、安住廣大菩提心智無盡、" ], "english_translations": [ "English version", "The practices and vows of Samantabhadra Bodhisattva are the gate of vigorous and powerful vows, the gate of all-encompassing retention and eloquence, the gate of understanding the differences of all dharmas in the three times, the gate of manifestation of all Buddhas, the gate of establishing all sentient beings based on Sarvajna (all-knowing wisdom), and the gate of adorning and purifying all worlds with the divine power of the Buddha. If a Bodhisattva enters this Samadhi (meditative state), they will obtain the power of the Dharma realm, which is inexhaustible; obtain the freedom of space, without obstacles; obtain the position of Dharma King, with immeasurable freedom, just like receiving an enthronement ceremony in the world. They will obtain boundless wisdom, understanding everything; obtain great power, with ten perfections; achieve a non-contentious mind, entering the realm of stillness; with great compassion and fearlessness, like a lion; become a wise man, lighting the lamp of the true Dharma; all merits are beyond praise, and neither Sravakas nor Pratyekabuddhas can conceive of them; obtain the wisdom of the Dharma realm, dwelling in the state of immobility, yet able to expound according to worldly customs; dwelling in the formless, skillfully entering the form; obtain the treasure of self-nature purity, born into the pure family of the Tathagata; skillfully reveal various different Dharma gates, yet with wisdom understand that all is empty; skillfully grasp the timing, constantly practicing Dharma giving to enlighten all, this is called a wise person; universally gather sentient beings, making them all pure; with skillful wisdom, show the path to Buddhahood, while constantly practicing the Bodhisattva path without end; enter the realm of skillful means of all-knowing wisdom, manifesting various great supernatural powers. Therefore, Samantabhadra! You should now separately and extensively explain the ten great Samadhis of all Bodhisattvas, and the assembly here all wish to hear them.』", "At that time, Samantabhadra Bodhisattva received the Buddha's intention, observed the assembly of Bodhisattvas such as Universal Eye, and then told them:", "'Buddha-children! What is the Universal Light Samadhi of a Bodhisattva Mahasattva? Buddha-children! This Bodhisattva Mahasattva has ten inexhaustible dharmas. What are the ten? They are: the inexhaustible wisdom of the appearance of all Buddhas, the inexhaustible wisdom of the transformation of sentient beings, the inexhaustible wisdom of the world as a shadow, the inexhaustible wisdom of deeply entering the Dharma realm, the inexhaustible wisdom of skillfully gathering Bodhisattvas, the inexhaustible wisdom of Bodhisattvas not retreating, the inexhaustible wisdom of skillfully observing the meaning of all dharmas, the inexhaustible wisdom of skillfully maintaining the power of the mind, the inexhaustible wisdom of dwelling in the vast Bodhi mind," ] }
住一切佛法一切智願力智無盡。佛子！是名菩薩摩訶薩十種無盡法。佛子！此菩薩摩訶薩發十種無邊心。何等為十？所謂：發度脫一切眾生無邊心；發承事一切諸佛無邊心；發供養一切諸佛無邊心；發普見一切諸佛無邊心；發受持一切佛法不忘失無邊心；發示現一切佛無量神變無邊心；發為得佛力故，不捨一切菩提行無邊心；發普入一切智微細境界，說一切佛法無邊心；發普入佛不思議廣大境界無邊心；發於佛辯才起深志樂，領受諸佛法無邊心；發示現種種自在身，入一切如來道場眾會無邊心。是為十。佛子！此菩薩摩訶薩有十種入三昧差別智。何者為十？所謂：東方入定西方起，西方入定東方起，南方入定北方起，北方入定南方起，東北方入定西南方起，西南方入定東北方起，西北方入定東南方起，東南方入定西北方起，下方入定上方起，上方入定下方起。是為十。
「佛子！此菩薩摩訶薩有十種入大三昧善巧智。何者為十？佛子！菩薩摩訶薩以三千大千世界為一蓮華，現身遍此蓮華之上結跏趺坐，身中復現三千大千世界，其中有百億四天下，一一四天下現百億身，一一身入百億百億三千大千世界，于彼世界一一四天下現百億百億菩薩修行，一一菩薩修行生百億百億決定解，一一決定解令百億百億根性圓滿，
【現代漢語翻譯】 現代漢語譯本：安住於一切佛法、一切智慧、願力智慧，永無止境。佛子！這被稱為菩薩摩訶薩的十種無盡法。佛子！這位菩薩摩訶薩發起十種無邊的心。哪十種呢？所謂：發起度脫一切眾生無邊的心；發起承事一切諸佛無邊的心；發起供養一切諸佛無邊的心；發起普遍見到一切諸佛無邊的心；發起受持一切佛法不忘失無邊的心；發起示現一切佛無量神變無邊的心；發起爲了獲得佛力，不捨棄一切菩提行無邊的心；發起普遍進入一切智慧的微細境界，宣說一切佛法無邊的心；發起普遍進入佛不可思議廣大境界無邊的心；發起對於佛的辯才生起深切的志向和喜樂，領受諸佛法無邊的心；發起示現種種自在身，進入一切如來道場集會無邊的心。這就是十種。佛子！這位菩薩摩訶薩有十種入三昧的差別智慧。哪十種呢？所謂：在東方入定，在西方出定；在西方入定，在東方出定；在南方入定，在北方出定；在北方入定，在南方出定；在東北方入定，在西南方出定；在西南方入定，在東北方出定；在西北方入定，在東南方出定；在東南方入定，在西北方出定；在下方入定，在上方出定；在上方入定，在下方出定。這就是十種。 佛子！這位菩薩摩訶薩有十種進入大三昧的善巧智慧。哪十種呢？佛子！菩薩摩訶薩以三千大千世界（佛教宇宙觀中的最大世界單位）為一朵蓮花，現身遍佈在這朵蓮花之上結跏趺坐，身中又顯現三千大千世界，其中有百億四天下（佛教宇宙觀中的一個世界單位），每一個四天下顯現百億身，每一個身進入百億百億三千大千世界，在那些世界中，每一個四天下顯現百億百億菩薩修行，每一個菩薩修行產生百億百億的決定解，每一個決定解使百億百億的根性圓滿。
【English Translation】 English version: Abiding in all Buddha-dharmas, all wisdom, the wisdom of vows and power, without end. O son of Buddha! These are called the ten inexhaustible dharmas of a Bodhisattva-Mahasattva. O son of Buddha! This Bodhisattva-Mahasattva generates ten boundless minds. What are the ten? They are: generating the boundless mind to liberate all sentient beings; generating the boundless mind to serve all Buddhas; generating the boundless mind to make offerings to all Buddhas; generating the boundless mind to universally see all Buddhas; generating the boundless mind to uphold all Buddha-dharmas without forgetting; generating the boundless mind to manifest all Buddhas' immeasurable miraculous transformations; generating the boundless mind to not abandon all Bodhi practices in order to attain the power of the Buddha; generating the boundless mind to universally enter the subtle realms of all wisdom and expound all Buddha-dharmas; generating the boundless mind to universally enter the inconceivable and vast realms of the Buddha; generating the boundless mind to deeply aspire to and delight in the Buddha's eloquence, and receive all Buddha-dharmas; generating the boundless mind to manifest various free bodies and enter all Tathagata's (Buddha) assembly places. These are the ten. O son of Buddha! This Bodhisattva-Mahasattva has ten kinds of discriminating wisdom in entering samadhi. What are the ten? They are: entering samadhi in the east and arising in the west; entering samadhi in the west and arising in the east; entering samadhi in the south and arising in the north; entering samadhi in the north and arising in the south; entering samadhi in the northeast and arising in the southwest; entering samadhi in the southwest and arising in the northeast; entering samadhi in the northwest and arising in the southeast; entering samadhi in the southeast and arising in the northwest; entering samadhi below and arising above; entering samadhi above and arising below. These are the ten. O son of Buddha! This Bodhisattva-Mahasattva has ten kinds of skillful wisdom in entering great samadhi. What are the ten? O son of Buddha! The Bodhisattva-Mahasattva takes the three thousand great thousand worlds (the largest unit of the Buddhist cosmology) as a single lotus flower, manifests his body sitting in the lotus posture all over this lotus flower, and within his body manifests another three thousand great thousand worlds, in which there are a hundred billion four continents (a unit of the Buddhist cosmology), and in each four continent manifests a hundred billion bodies, and each body enters a hundred billion times a hundred billion three thousand great thousand worlds, and in those worlds, in each four continent manifests a hundred billion times a hundred billion Bodhisattvas practicing, and each Bodhisattva practice generates a hundred billion times a hundred billion definite understandings, and each definite understanding makes a hundred billion times a hundred billion faculties perfect.
一一根性成百億百億菩薩法不退業。然所現身非一非多，入定、出定無所錯亂。佛子！如羅睺阿修羅王，本身長七百由旬，化形長十六萬八千由旬，于大海中出其半身，與須彌山而正齊等。佛子！彼阿修羅王雖化其身長十六萬八千由旬，然亦不壞本身之相，諸蘊、界、處悉皆如本，心不錯亂，不于變化身而作他想，于其本身生非己想，本受生身恒受諸樂，化身常現種種自在神通威力。佛子！阿修羅王有貪、恚、癡，具足憍慢，尚能如是變現其身；何況菩薩摩訶薩能深了達心法如幻，一切世間皆悉如夢，一切諸佛出興於世皆如影像，一切世界猶如變化，言語音聲悉皆如響，見如實法，以如實法而為其身，知一切法本性清凈，了知身心無有實體，其身普住無量境界，以佛智慧廣大光明凈修一切菩提之行！
「佛子！菩薩摩訶薩住此三昧，超過世間，遠離世間，無能惑亂，無能映奪。佛子！譬如比丘觀察內身，住不凈觀，審見其身皆是不凈。菩薩摩訶薩亦復如是，住此三昧，觀察法身，見諸世間普入其身，于中明見一切世間及世間法，于諸世間及世間法皆無所著。佛子！是名菩薩摩訶薩第一普光明大三昧善巧智。
「佛子！云何為菩薩摩訶薩妙光明三昧？佛子！此菩薩摩訶薩能入三千大千世界微塵數三千大千世
【現代漢語翻譯】 現代漢語譯本： 一位菩薩的根性成就百億百億菩薩的法門，並且不會退轉。然而，他們所顯現的身形並非單一也非眾多，入定和出定之間不會有任何錯亂。佛子！例如羅睺（Rāhu，阿修羅王名）阿修羅王，他本身的身體長七百由旬（yojana，古印度長度單位），化現的身形長十六萬八千由旬，在大海中露出半個身體，與須彌山（Sumeru，佛教中的聖山）齊平。佛子！那位阿修羅王雖然化現的身形長達十六萬八千由旬，但也沒有破壞他本身的身相，諸蘊（skandha，構成人身的五種要素）、界（dhātu，構成宇宙的要素）、處（āyatana，感覺器官和感覺對像）都和原來一樣，心識沒有錯亂，不會把變化的身形當作是其他的，也不會認為自己的本身不是自己，他原本受生的身體恒常享受各種快樂，而化現的身形則常常展現各種自在的神通威力。佛子！阿修羅王有貪、嗔、癡，並且具足驕慢，尚且能夠這樣變化顯現自己的身體；更何況菩薩摩訶薩能夠深刻地了達心法如幻，一切世間都像夢境，一切諸佛出現在世間都像影像，一切世界都猶如變化，言語音聲都像迴響，他們見到真實的法，以真實的法作為自己的身體，知道一切法的本性清凈，了知身心沒有實體，他們的身體普遍安住于無量的境界，以佛的智慧廣大光明清凈地修行一切菩提之行！ 佛子！菩薩摩訶薩安住于這種三昧（samādhi，禪定），超越世間，遠離世間，沒有誰能夠迷惑他們，也沒有誰能夠遮蔽他們的光芒。佛子！譬如一位比丘觀察自己的身體，安住于不凈觀，仔細觀察自己的身體都是不乾淨的。菩薩摩訶薩也是這樣，安住于這種三昧，觀察法身，見到諸世間普遍進入他們的身體，在其中清楚地見到一切世間和世間法，對於諸世間和世間法都沒有任何執著。佛子！這叫做菩薩摩訶薩第一普光明大三昧善巧智。 佛子！什麼是菩薩摩訶薩的妙光明三昧？佛子！這位菩薩摩訶薩能夠進入三千大千世界微塵數的三千大千世界。
【English Translation】 English version: A Bodhisattva's root nature accomplishes the Dharma of hundreds of billions of Bodhisattvas, and they do not regress. However, the forms they manifest are neither singular nor multiple, and there is no confusion between entering and emerging from samadhi. O son of Buddha! For example, Rāhu, the Asura King, whose own body is seven hundred yojanas (an ancient Indian unit of length) long, can transform his form to be one hundred and sixty-eight thousand yojanas long. When he emerges half his body from the great ocean, it is level with Mount Sumeru (the sacred mountain in Buddhism). O son of Buddha! Although that Asura King transforms his body to be one hundred and sixty-eight thousand yojanas long, he does not destroy the form of his own body. The skandhas (the five aggregates that constitute a person), dhātus (the elements that constitute the universe), and āyatanas (the sense organs and their objects) all remain as they were originally. His mind is not confused, he does not regard the transformed body as something else, nor does he think that his own body is not himself. His original body constantly enjoys all kinds of pleasures, while the transformed body constantly manifests various free and powerful supernatural abilities. O son of Buddha! The Asura King, who has greed, hatred, and delusion, and is full of arrogance, can still transform and manifest his body in this way; how much more so can a Bodhisattva Mahasattva, who deeply understands that the mind and its phenomena are like illusions, that all the worlds are like dreams, that all Buddhas appearing in the world are like images, that all worlds are like transformations, that words and sounds are like echoes, see the true Dharma, take the true Dharma as their body, know that the nature of all dharmas is pure, understand that the body and mind have no substance, and their bodies universally abide in limitless realms, cultivating all the practices of Bodhi with the vast, bright, and pure wisdom of the Buddha! O son of Buddha! A Bodhisattva Mahasattva who abides in this samadhi transcends the world, is far from the world, cannot be confused by anyone, and cannot have their light obscured by anyone. O son of Buddha! For example, a Bhikkhu who observes his own body, abiding in the contemplation of impurity, carefully sees that his body is all impure. A Bodhisattva Mahasattva is also like this, abiding in this samadhi, observing the Dharma body, seeing that all the worlds universally enter their body, and within it, clearly seeing all the worlds and the dharmas of the world, and having no attachment to any of the worlds or the dharmas of the world. O son of Buddha! This is called the Bodhisattva Mahasattva's First Universal Light Great Samadhi Skillful Wisdom. O son of Buddha! What is the Bodhisattva Mahasattva's Wondrous Light Samadhi? O son of Buddha! This Bodhisattva Mahasattva can enter a number of three thousand great thousand worlds equal to the number of dust particles in three thousand great thousand worlds.
界，於一一世界現三千大千世界微塵數身，一一身放三千大千世界微塵數光，一一光現三千大千世界微塵數色，一一色照三千大千世界微塵數世界，一一世界中調伏三千大千世界微塵數眾生。是諸世界種種不同，菩薩悉知，所謂：世界雜染、世界清凈、世界所因、世界建立、世界同住、世界光色、世界來往；如是一切，菩薩悉知，菩薩悉入。是諸世界亦悉來入菩薩之身，然諸世界無有雜亂，種種諸法亦不壞滅。佛子！譬如日出繞須彌山、照七寶山，其七寶山及寶山間皆有光影分明顯現，其寶山上所有日影莫不顯現山間影中，其七山間所有日影亦悉顯現山上影中；如是展轉，更相影現，或說日影出七寶山，或說日影出七山間，或說日影入七寶山，或說日影入七山間；但此日影更相照現，無有邊際，體性非有，亦復非無，不住于山，不離於山，不住於水，亦不離水。佛子！菩薩摩訶薩亦復如是，住此妙光廣大三昧，不壞世間安立之相，不滅世間諸法自性；不住世界內，不住世界外；于諸世界無所分別，亦不壞於世界之相；觀一切法一相無相，亦不壞於諸法自性；住真如性，恒不捨離。佛子！譬如幻師善知幻術，住四衢道作諸幻事，於一日中一須臾頃，或現一日，或現一夜，或復現作七日七夜、半月一月、一年百年，隨其所
【現代漢語翻譯】 現代漢語譯本 在每一個世界中，菩薩都顯現出如三千大千世界微塵數般多的身軀，每一個身軀都放出如三千大千世界微塵數般多的光芒，每一道光芒都顯現出如三千大千世界微塵數般多的色彩，每一種色彩都照耀著如三千大千世界微塵數般多的世界，在每一個世界中調伏如三千大千世界微塵數般多的眾生。這些世界種種不同，菩薩都完全知曉，例如：世界的雜染、世界的清凈、世界產生的原因、世界的建立、世界共同居住的方式、世界的光色、世界的來往；像這樣的一切，菩薩都完全知曉，菩薩都完全進入。這些世界也都進入菩薩的身體，然而這些世界沒有雜亂，種種諸法也沒有壞滅。佛子！譬如太陽升起，環繞須彌山（Mount Sumeru），照耀七寶山，七寶山和寶山之間都有光影分明地顯現，寶山上所有的日影都顯現在山間的陰影中，七山間所有的日影也都顯現在山上的陰影中；像這樣輾轉，互相映現，或者說日影出自七寶山，或者說日影出自七山間，或者說日影進入七寶山，或者說日影進入七山間；但這日影互相照耀顯現，沒有邊際，其體性並非實有，也並非虛無，不住在山上，也不離開山，不住在水中，也不離開水。佛子！菩薩摩訶薩也像這樣，安住于這種微妙光明的廣大三昧（samadhi），不破壞世間安立的現象，不滅除世間諸法的自性；不住在世界之內，不住在世界之外；對於諸世界沒有分別，也不破壞世界的現象；觀察一切法為一相無相，也不破壞諸法的自性；安住于真如的本性，恒常不捨離。佛子！譬如幻術師善於幻術，在十字路口表演各種幻術，在一天中的一瞬間，或者顯現一日，或者顯現一夜，或者顯現七日七夜、半個月一個月、一年百年，隨著他所希望的。
【English Translation】 English version In each and every world, a Bodhisattva manifests bodies as numerous as the dust particles of a thousand great trichiliocosms; each body emits light as numerous as the dust particles of a thousand great trichiliocosms; each light manifests colors as numerous as the dust particles of a thousand great trichiliocosms; each color illuminates worlds as numerous as the dust particles of a thousand great trichiliocosms; and in each world, they tame sentient beings as numerous as the dust particles of a thousand great trichiliocosms. These worlds are all different, and the Bodhisattva knows them all, such as: the defilement of worlds, the purity of worlds, the causes of worlds, the establishment of worlds, the cohabitation of worlds, the light and colors of worlds, the comings and goings of worlds; all these things, the Bodhisattva knows completely, and the Bodhisattva enters into them completely. These worlds also enter into the Bodhisattva's body, yet these worlds are not confused, and the various dharmas are not destroyed. O son of the Buddha! It is like the sun rising and circling Mount Sumeru, illuminating the seven jeweled mountains, where the seven jeweled mountains and the spaces between them all have clear light and shadows. The sun's shadows on the jeweled mountains all appear in the shadows between the mountains, and the sun's shadows between the seven mountains also appear in the shadows on the mountains; in this way, they reflect each other, or one might say the sun's shadow comes from the seven jeweled mountains, or one might say the sun's shadow comes from between the seven mountains, or one might say the sun's shadow enters the seven jeweled mountains, or one might say the sun's shadow enters between the seven mountains; but these sun's shadows illuminate each other, without limit, their nature is neither existent nor non-existent, they do not abide on the mountain, nor do they leave the mountain, they do not abide in the water, nor do they leave the water. O son of the Buddha! The Bodhisattva Mahasattva is also like this, abiding in this wondrous light and vast samadhi, not destroying the established appearances of the world, not extinguishing the self-nature of the dharmas of the world; not abiding within the world, not abiding outside the world; having no discrimination towards the various worlds, nor destroying the appearances of the world; observing all dharmas as one formless aspect, nor destroying the self-nature of the dharmas; abiding in the nature of Suchness, constantly not abandoning it. O son of the Buddha! It is like a magician who is skilled in illusion, performing various illusions at a crossroads, in a moment of a day, they might manifest a day, or manifest a night, or manifest seven days and seven nights, half a month, a month, a year, or a hundred years, according to what they wish.
欲皆能示現城邑聚落、泉流河海、日月雲雨、宮殿屋宅，如是一切靡不具足；不以示現經年歲故，壞其根本一日一時；不以本時極短促故，壞其所現日月年歲；幻相明現，本日不滅。菩薩摩訶薩亦復如是，入此妙光廣大三昧，現阿僧祇世界入一世界。其阿僧祇世界一一皆有地、水、火、風、大海、諸山、城邑、聚落、園林、屋宅、天宮、龍宮、夜叉宮、乾闥婆宮、阿修羅宮、迦樓羅宮、緊那羅宮、摩睺羅伽宮，種種莊嚴皆悉具足。欲界、色界、無色界，小千世界、大千世界，業行果報，死此生彼。一切世間所有時節、須臾、晝夜、半月、一月、一歲、百歲、成劫、壞劫，雜染國土、清凈國土、廣大國土、狹小國土，于中諸佛出興於世，佛剎清凈，菩薩眾會周匝圍繞，神通自在，教化眾生。其諸國土所在方處，無量人眾悉皆充滿，殊形異趣種種眾生無量無邊不可思議，去、來、現在清凈業力出生無量上妙珍寶。如是等事，咸悉示現，入一世界。菩薩於此普皆明見，普入普觀，普思普了，以無盡智皆如實知，不以彼世界多故壞此一世界，不以此世界一故壞彼多世界。何以故？菩薩知一切法皆無我故，是名：入無命法、無作法者；菩薩於一切世間勤修行無諍法故，是名：住無我法者；菩薩如實見一切身皆從緣起故，是名：住
無眾生法者；菩薩知一切生滅法皆從因生故，是名：住無補伽羅法者；菩薩知諸法本性平等故，是名：住無意生、無摩納婆法者；菩薩知一切法本性寂靜故，是名：住寂靜法者；菩薩知一切法一相故，是名：住無分別法者；菩薩知法界無有種種差別法故，是名：住不思議法者；菩薩勤修一切方便，善調伏眾生故，是名：住大悲法者。
「佛子！菩薩如是能以阿僧祇世界入一世界，知無數眾生種種差別，見無數菩薩各各發趣，觀無數諸佛處處出興；彼諸如來所演說法，其諸菩薩悉能領受，亦見自身于中修行；然不捨此處而見在彼，亦不捨彼處而見在此，彼身、此身無有差別。入法界故，常勤觀察無有休息，不捨智慧無退轉故。如有幻師隨於一處作諸幻術，不以幻地故壞於本地，不以幻日故壞於本日。菩薩摩訶薩亦復如是，于無國土現有國土，于有國土現無國土；于有眾生現無眾生，于無眾生現有眾生；無色現色，色現無色；初不亂后，后不亂初。菩薩了知一切世法悉亦如是，同於幻化。知法幻故，知智幻；知智幻故，知業幻；知智幻、業幻已，起于幻智，觀一切業如世幻者，不于處外而現其幻，亦不于幻外而有其處。菩薩摩訶薩亦復如是，不于虛空外入世間，亦不於世間外入虛空。何以故？虛空、世間無差別故，
【現代漢語翻譯】 現代漢語譯本：菩薩了知沒有眾生之法，因為菩薩知道一切生滅之法都由因緣而生，這稱為：安住于無補伽羅（補伽羅：人或個體）之法；菩薩了知諸法本性平等，這稱為：安住于無意生、無摩納婆（摩納婆：人，特別是年輕人）之法；菩薩了知一切法本性寂靜，這稱為：安住于寂靜之法；菩薩了知一切法只有一個相，這稱為：安住于無分別之法；菩薩了知法界沒有種種差別之法，這稱為：安住于不可思議之法；菩薩勤奮修習一切方便法門，善於調伏眾生，這稱為：安住于大悲之法。 佛子！菩薩能夠像這樣將無數（阿僧祇）世界融入一個世界，知道無數眾生種種差別，見到無數菩薩各自發愿修行，觀察無數諸佛在各處出現；那些如來所宣說的法，菩薩都能領會接受，也見到自身在其中修行；然而，菩薩不是捨棄此處而見到彼處，也不是捨棄彼處而見到此處，彼身和此身沒有差別。因為進入法界，所以常常勤奮觀察，沒有休息，不捨棄智慧，不會退轉。如同幻術師在某個地方施展幻術，不會因為幻化的土地而破壞真實的土地，不會因為幻化的太陽而破壞真實的太陽。菩薩摩訶薩也是這樣，在沒有國土的地方顯現有國土，在有國土的地方顯現沒有國土；在有眾生的地方顯現沒有眾生，在沒有眾生的地方顯現有眾生；沒有顏色的顯現有顏色，有顏色的顯現沒有顏色；開始的不會擾亂後來的，後來的也不會擾亂開始的。菩薩了知一切世間法都像這樣，如同幻化。知道法是幻化的，就知道智慧也是幻化的；知道智慧是幻化的，就知道業也是幻化的；知道智慧和業都是幻化的之後，就生起幻化的智慧，觀察一切業如同世間的幻術，不是在幻術之外顯現幻術，也不是在幻術之外有真實的地方。菩薩摩訶薩也是這樣，不是在虛空之外進入世間，也不是在世間之外進入虛空。為什麼呢？因為虛空和世間沒有差別。
【English Translation】 English version: The Bodhisattva knows that there is no such thing as a 'living being' because the Bodhisattva understands that all phenomena of arising and ceasing arise from causes; this is called: abiding in the dharma of no 'pudgala' (pudgala: person or individual); the Bodhisattva knows that the fundamental nature of all dharmas is equal, this is called: abiding in the dharma of no 'manava' (manava: human being, especially a young person) and no intentional arising; the Bodhisattva knows that the fundamental nature of all dharmas is tranquility, this is called: abiding in the dharma of tranquility; the Bodhisattva knows that all dharmas have one single characteristic, this is called: abiding in the dharma of no discrimination; the Bodhisattva knows that the dharma realm has no various differentiated dharmas, this is called: abiding in the dharma of the inconceivable; the Bodhisattva diligently cultivates all expedient means, skillfully subduing living beings, this is called: abiding in the dharma of great compassion. O son of Buddha! The Bodhisattva is able to, in this way, enter countless (asamkhya) worlds into one world, knows the various differences of countless living beings, sees countless Bodhisattvas each making vows to practice, observes countless Buddhas appearing in various places; the dharmas spoken by those Tathagatas, the Bodhisattvas are all able to understand and accept, and also see themselves practicing within them; however, the Bodhisattva does not abandon this place to see that place, nor does he abandon that place to see this place, there is no difference between that body and this body. Because of entering the dharma realm, he constantly diligently observes without rest, does not abandon wisdom, and does not regress. It is like a magician performing illusions in a certain place, he does not destroy the real land because of the illusory land, nor does he destroy the real sun because of the illusory sun. The Bodhisattva Mahasattva is also like this, in a place where there is no country, he manifests a country, in a place where there is a country, he manifests no country; in a place where there are living beings, he manifests no living beings, in a place where there are no living beings, he manifests living beings; where there is no color, he manifests color, where there is color, he manifests no color; the beginning does not disturb the end, and the end does not disturb the beginning. The Bodhisattva understands that all worldly dharmas are like this, like illusions. Knowing that dharmas are illusions, he knows that wisdom is also an illusion; knowing that wisdom is an illusion, he knows that karma is also an illusion; after knowing that wisdom and karma are both illusions, he gives rise to illusory wisdom, observing all karma like worldly illusions, not manifesting illusions outside of illusions, nor is there a real place outside of illusions. The Bodhisattva Mahasattva is also like this, not entering the world outside of emptiness, nor entering emptiness outside of the world. Why? Because emptiness and the world are not different.
住於世間亦住虛空。菩薩摩訶薩于虛空中能見、能修一切世間種種差別妙莊嚴業，於一念頃悉能了知無數世界若成若壞，亦知諸劫相續次第；能於一念現無數劫，亦不令其一念廣大。菩薩摩訶薩得不思議解脫幻智，到于彼岸；住于幻際，入世幻數，思惟諸法悉皆如幻；不違幻世，盡于幻智，了知三世與幻無別，決定通達，心無邊際。如諸如來住如幻智，其心平等；菩薩摩訶薩亦復如是，知諸世間皆悉如幻，於一切處皆無所著、無有我所。如彼幻師作諸幻事，雖不與彼幻事同住，而於幻事亦無迷惑；菩薩摩訶薩亦復如是，知一切法到于彼岸，心不計我能入於法，亦不於法而有錯亂。是為菩薩摩訶薩第二妙光明大三昧善巧智。
大方廣佛華嚴經卷第四十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十一
于闐國三藏實叉難陀奉 制譯
十定品第二十七之二
「佛子！云何為菩薩摩訶薩次第遍往諸佛國土神通三昧？佛子！此菩薩摩訶薩過於東方無數世界，復過爾所世界微塵數世界，于彼諸世界中入此三昧，或剎那入，或須臾入，或相續入，或日初分時入，或日中分時入，或日後分時入，或夜初分時入，或夜中分時入，或夜後分時入，或一日入，或五
{ "translations": [ "現代漢語譯本", "安住於世間，也安住于虛空。菩薩摩訶薩在虛空中能夠見到、能夠修習一切世間種種差別美妙莊嚴的業，在一念之間完全能夠了知無數世界成住壞空，也知道諸劫相續的次第；能夠在一念之間顯現無數劫，也不讓這一念變得廣大。菩薩摩訶薩得到不可思議的解脫幻智，到達彼岸；安住于幻化的邊界，進入世間的幻化之數，思維諸法都如幻化一般；不違背幻化的世間，窮盡幻化的智慧，了知過去、現在、未來三世與幻化沒有差別，確定通達，心無邊際。如同諸如來安住于如幻的智慧，他們的心平等；菩薩摩訶薩也像這樣，知道諸世間都如幻化，在一切處都沒有執著、沒有我所。如同幻術師變現各種幻術，雖然不與那些幻術同住，但對於幻術也沒有迷惑；菩薩摩訶薩也像這樣，知道一切法到達彼岸，心中不執著於我能進入法，也不對於法而有錯亂。這是菩薩摩訶薩第二種妙光明大三昧善巧智。", "", "「佛子！什麼是菩薩摩訶薩次第遍往諸佛國土神通三昧？佛子！這位菩薩摩訶薩經過東方無數世界，又經過與那些世界微塵數相等的世界，在那些世界中進入這種三昧，或者剎那間進入，或者須臾間進入，或者相續進入，或者在日出時分進入，或者在日中時分進入，或者在日落時分進入，或者在夜晚初分時進入，或者在夜晚中分時進入，或者在夜晚後分時進入，或者一日進入，或者五日進入，或者半月進入，或者一月進入，或者一年進入，或者百千萬億年進入，或者無數年進入，或者無數百千萬億年進入。佛子！菩薩摩訶薩進入這種三昧時，能夠見到東方無數世界，也能夠見到那些世界中的諸佛，也能夠見到那些諸佛的菩薩眷屬，也能夠聽到那些諸佛所說的法，也能夠知道那些諸佛的壽命，也能夠知道那些諸佛的國土莊嚴，也能夠知道那些諸佛的本願，也能夠知道那些諸佛的教化眾生，也能夠知道那些諸佛的種種神通變化，也能夠知道那些諸佛的種種三昧解脫，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，也能夠知道那些諸佛的種種菩薩力，也能夠知道那些諸佛的種種菩薩智，也能夠知道那些諸佛的種種菩薩行，也能夠知道那些諸佛的種種菩薩愿，
日入，或半月入，或一月入，或一年入，或百年入，或千年入，或百千年入，或億年入，或百千億年入，或百千那由他億年入，或一劫入，或百劫入，或百千劫入，或百千那由他億劫入，或無數劫入，或無量劫入，或無邊劫入，或無等劫入，或不可數劫入，或不可稱劫入，或不可思劫入，或不可量劫入，或不可說劫入，或不可說不可說劫入，若久、若近、若法、若時，種種不同。菩薩于彼不生分別，心無染著，不作二、不作不二，不作普、不作別，雖離此分別而以神通方便從三昧起，於一切法不忘不失至於究竟。譬如日天子周行照曜，晝夜不住；日出名晝，日沒名夜，晝亦不生，夜亦不滅。菩薩摩訶薩于無數世界入神通三昧，入三昧已，明見爾所無數世界亦復如是。佛子！是為菩薩摩訶薩第三次第遍往諸佛國土神通大三昧善巧智。
「佛子！云何為菩薩摩訶薩清凈深心行三昧？佛子！此菩薩摩訶薩知諸佛身數等眾生，見無量佛過阿僧祇世界微塵數。于彼一一諸如來所，以一切種種妙香而作供養，以一切種種妙華而作供養，以一切種種蓋大如阿僧祇佛剎而作供養，以超過一切世界一切上妙莊嚴具而作供養，散一切種種寶而作供養，以一切種種莊嚴具莊嚴經行處而作供養，以一切無數上妙摩尼寶藏而作供養，以佛神
【現代漢語翻譯】 現代漢語譯本 日落時分，或者半個月，或者一個月，或者一年，或者一百年，或者一千年，或者一百千年，或者一億年，或者一百千億年，或者百千那由他億年（那由他：數量單位，意為極大的數目），或者一劫（劫：時間單位，指極長的時間），或者一百劫，或者一百千劫，或者百千那由他億劫，或者無數劫，或者無量劫，或者無邊劫，或者無等劫，或者不可數劫，或者不可稱劫，或者不可思劫，或者不可量劫，或者不可說劫，或者不可說不可說劫，無論是久遠還是臨近，無論是法則還是時機，種種情況都不同。菩薩對於這些不產生分別，心中沒有執著，不執著於二元對立，也不執著于非二元對立，不執著于普遍，也不執著于個別。雖然遠離了這些分別，卻以神通方便從三昧（三昧：禪定）中起身，對於一切法不忘失，直至達到究竟。譬如太陽週而復始地照耀，晝夜不停；太陽出來叫做白天，太陽落下叫做夜晚，白天不會產生，夜晚也不會消滅。菩薩摩訶薩在無數世界進入神通三昧，進入三昧后，明晰地看到那無數世界也是如此。佛子！這就是菩薩摩訶薩第三種次第遍往諸佛國土的神通大三昧善巧智慧。 「佛子！什麼是菩薩摩訶薩清凈深心行三昧？佛子！這位菩薩摩訶薩知道諸佛的身體數量等同於眾生，見到無數佛陀，超過阿僧祇（阿僧祇：數量單位，意為無數）世界微塵數。在那些每一位如來那裡，用一切種種美妙的香來供養，用一切種種美妙的花來供養，用一切種種覆蓋物，大如阿僧祇佛剎（佛剎：佛所教化的世界）來供養，用超過一切世界一切上妙莊嚴具來供養，散佈一切種種寶物來供養，用一切種種莊嚴具來莊嚴經行處來供養，用一切無數上妙摩尼寶藏（摩尼寶：珍貴的寶物）來供養，以佛的神力...
【English Translation】 English version At sunset, or half a month, or a month, or a year, or a hundred years, or a thousand years, or a hundred thousand years, or a million years, or a hundred million years, or a hundred thousand nayuta (nayuta: a unit of large number) million years, or a kalpa (kalpa: a unit of time, referring to an extremely long period), or a hundred kalpas, or a hundred thousand kalpas, or a hundred thousand nayuta million kalpas, or countless kalpas, or immeasurable kalpas, or boundless kalpas, or unequaled kalpas, or uncountable kalpas, or incalculable kalpas, or inconceivable kalpas, or unmeasurable kalpas, or unspeakable kalpas, or unspeakable unspeakable kalpas, whether long or near, whether law or time, all are different. The Bodhisattva does not generate distinctions about these, the mind has no attachment, does not adhere to duality, nor non-duality, does not adhere to universality, nor particularity. Although separated from these distinctions, they rise from samadhi (samadhi: meditative absorption) with supernatural powers and skillful means, and do not forget or lose any dharma until reaching the ultimate. For example, the sun travels and shines, without stopping day and night; the sun rising is called day, the sun setting is called night, day does not arise, and night does not perish. The Bodhisattva Mahasattva enters supernatural samadhi in countless worlds, and after entering samadhi, clearly sees that those countless worlds are also like this. Buddha-son! This is the Bodhisattva Mahasattva's third sequential skillful wisdom of great samadhi, going to all Buddha lands. 「Buddha-son! What is the Bodhisattva Mahasattva's pure profound mind practice samadhi? Buddha-son! This Bodhisattva Mahasattva knows that the number of Buddha bodies is equal to the number of sentient beings, and sees countless Buddhas, exceeding the number of dust particles in asankhya (asankhya: a unit of large number, meaning countless) worlds. At each of those Tathagatas, they make offerings with all kinds of wonderful incense, make offerings with all kinds of wonderful flowers, make offerings with all kinds of canopies as large as asankhya Buddha-lands (Buddha-land: the world where a Buddha teaches), make offerings with all kinds of supreme adornments that surpass all worlds, scatter all kinds of treasures as offerings, adorn the walking paths with all kinds of adornments as offerings, make offerings with all kinds of countless supreme mani-jewel (mani-jewel: precious jewel) treasures, with the Buddha's power...
力所流出過諸天上味飲食而作供養，一切佛剎種種上妙諸供養具，能以神力普皆攝取而作供養。于彼一一諸如來所，恭敬尊重，頭頂禮敬，舉身布地，請問佛法，贊佛平等，稱揚諸佛廣大功德，入于諸佛所入大悲，得佛平等無礙之力；於一念頃，一切佛所勤求妙法，然于諸佛出興於世、入般涅槃，如是之相皆無所得。如散動心，了別所緣，心起不知何所緣起，心滅不知何所緣滅；此菩薩摩訶薩亦復如是，終不分別如來出世及涅槃相。佛子！如日中陽焰，不從云生，不從池生，不處於陸，不住於水，非有非無，非善非惡，非清非濁，不堪飲漱，不可穢污，非有體非無體，非有味非無味，以因緣故而現水相，為識所了，遠望似水而興水想，近之則無，水想自滅；此菩薩摩訶薩亦復如是，不得如來出興於世及涅槃相。諸佛有相及以無相，皆是想心之所分別。佛子！此三昧名為：清凈深心行。菩薩摩訶薩於此三昧，入已而起，起已不失。譬如有人從睡得寤，憶所夢事，覺時雖無夢中境界，而能憶念、心不忘失。菩薩摩訶薩亦復如是，入於三昧，見佛聞法，從定而起，憶持不忘，而以此法開曉一切道場眾會，莊嚴一切諸佛國土，無量義趣悉得明達，一切法門皆亦清凈，然大智炬，長諸佛種，無畏具足，辯才不竭，開示演說甚深法
【現代漢語翻譯】 現代漢語譯本：以神通力攝取諸天美味佳餚，以及一切佛剎中種種上妙的供養器具，用來供養諸佛。在每一位如來面前，都恭敬尊重，以頭頂禮拜，全身伏地，請問佛法，讚歎佛的平等，稱揚諸佛的廣大功德，進入諸佛所入的大悲境界，獲得佛的平等無礙之力；在一念之間，在一切佛所勤求妙法，然而對於諸佛出世、入般涅槃這樣的現象，都無所得。如同散亂的心，了別所緣，心起時不知因何而起，心滅時不知因何而滅；這位菩薩摩訶薩也是如此，終不分別如來出世和涅槃的現象。佛子！如同日中的陽焰，不是從雲中產生，不是從池中產生，不處於陸地，不住於水中，非有非無，非善非惡，非清非濁，不能飲用，不可玷污，非有實體也非無實體，非有味道也非無味道，因緣和合而顯現水相，為意識所認知，遠看像水而產生水的想法，靠近則無，水的想法自然消失；這位菩薩摩訶薩也是如此，不得如來出世和涅槃的現象。諸佛的有相和無相，都是由想心所分別。佛子！此三昧名為：清凈深心行。菩薩摩訶薩進入此三昧，入定后出定，出定后不失定境。譬如有人從睡夢中醒來，回憶所夢之事，醒來時雖然沒有夢中的境界，卻能憶念，心中不忘失。菩薩摩訶薩也是如此，進入三昧，見佛聞法，從定中出來，憶持不忘，並以此法開導一切道場中的大眾，莊嚴一切諸佛國土，無量義理都能明達，一切法門也都清凈，燃起大智慧的火炬，增長諸佛的種子，無所畏懼，辯才無礙，開示演說甚深佛法。 現代漢語譯本：以神通力攝取諸天美味佳餚，以及一切佛剎中種種上妙的供養器具，用來供養諸佛。在每一位如來（Tathagata，佛的稱號）面前，都恭敬尊重，以頭頂禮拜，全身伏地，請問佛法，讚歎佛的平等，稱揚諸佛的廣大功德，進入諸佛所入的大悲境界，獲得佛的平等無礙之力；在一念之間，在一切佛所勤求妙法，然而對於諸佛出世、入般涅槃（Parinirvana，佛的最終涅槃）這樣的現象，都無所得。如同散亂的心，了別所緣，心起時不知因何而起，心滅時不知因何而滅；這位菩薩摩訶薩（Bodhisattva，追求覺悟的修行者）也是如此，終不分別如來出世和涅槃的現象。佛子！如同日中的陽焰，不是從雲中產生，不是從池中產生，不處於陸地，不住於水中，非有非無，非善非惡，非清非濁，不能飲用，不可玷污，非有實體也非無實體，非有味道也非無味道，因緣和合而顯現水相，為意識所認知，遠看像水而產生水的想法，靠近則無，水的想法自然消失；這位菩薩摩訶薩也是如此，不得如來出世和涅槃的現象。諸佛的有相和無相，都是由想心所分別。佛子！此三昧（Samadhi，禪定）名為：清凈深心行。菩薩摩訶薩進入此三昧，入定后出定，出定后不失定境。譬如有人從睡夢中醒來，回憶所夢之事，醒來時雖然沒有夢中的境界，卻能憶念，心中不忘失。菩薩摩訶薩也是如此，進入三昧，見佛聞法，從定中出來，憶持不忘，並以此法開導一切道場中的大眾，莊嚴一切諸佛國土，無量義理都能明達，一切法門也都清凈，燃起大智慧的火炬，增長諸佛的種子，無所畏懼，辯才無礙，開示演說甚深佛法。
【English Translation】 English version: With the power of spiritual abilities, they gather the most delicious foods from the heavens and all the most exquisite offerings from all the Buddha-lands to make offerings to all the Buddhas. Before each Tathagata (Buddha), they are respectful and reverent, bowing with their heads to the ground, prostrating their entire bodies, asking about the Dharma, praising the Buddha's equality, extolling the vast merits of all the Buddhas, entering the great compassion that all Buddhas have entered, and obtaining the Buddha's equal and unobstructed power. In a single moment, they diligently seek the wonderful Dharma in all the Buddha-lands, yet they do not grasp the phenomena of the Buddhas' appearance in the world or their entering Parinirvana (final Nirvana). Like a scattered mind that discerns its objects, when the mind arises, it does not know why it arises, and when the mind ceases, it does not know why it ceases. This Bodhisattva Mahasattva (great Bodhisattva) is also like this, never distinguishing between the appearance of the Tathagata in the world and the phenomenon of Nirvana. Child of the Buddha! Like the shimmering heat haze in the midday sun, it does not arise from the clouds, nor from a pond, it is not on land, nor does it reside in water, it is neither existent nor non-existent, neither good nor bad, neither clear nor turbid, it cannot be drunk, nor can it be defiled, it is neither substantial nor insubstantial, neither flavorful nor flavorless. Due to conditions, it appears as water, and is perceived by consciousness. From afar, it looks like water, and the thought of water arises, but when one approaches, it is not there, and the thought of water naturally disappears. This Bodhisattva Mahasattva is also like this, not grasping the phenomena of the Tathagata's appearance in the world or their entering Nirvana. The forms and formlessness of all Buddhas are all distinguished by the mind of thought. Child of the Buddha! This Samadhi (meditative absorption) is called: 'Pure Deep Mind Practice'. When a Bodhisattva Mahasattva enters this Samadhi, they enter and then emerge, and upon emerging, they do not lose the state of Samadhi. It is like a person who awakens from sleep and remembers their dream. Although the dream's realm is no longer present upon waking, they can still recall it, and their mind does not forget it. The Bodhisattva Mahasattva is also like this. They enter Samadhi, see the Buddha, and hear the Dharma. Upon emerging from Samadhi, they remember it without forgetting, and use this Dharma to enlighten all the assemblies in the Bodhimanda (place of enlightenment), adorn all the Buddha-lands, clearly understand the immeasurable meanings, and purify all the Dharma gates. They ignite the torch of great wisdom, nurture the seeds of all Buddhas, are fearless, have inexhaustible eloquence, and expound the profound Dharma. English version: With the power of spiritual abilities, they gather the most delicious foods from the heavens and all the most exquisite offerings from all the Buddha-lands to make offerings to all the Buddhas. Before each Tathagata (a title for a Buddha), they are respectful and reverent, bowing with their heads to the ground, prostrating their entire bodies, asking about the Dharma, praising the Buddha's equality, extolling the vast merits of all the Buddhas, entering the great compassion that all Buddhas have entered, and obtaining the Buddha's equal and unobstructed power. In a single moment, they diligently seek the wonderful Dharma in all the Buddha-lands, yet they do not grasp the phenomena of the Buddhas' appearance in the world or their entering Parinirvana (the final Nirvana). Like a scattered mind that discerns its objects, when the mind arises, it does not know why it arises, and when the mind ceases, it does not know why it ceases. This Bodhisattva Mahasattva (a great Bodhisattva) is also like this, never distinguishing between the appearance of the Tathagata in the world and the phenomenon of Nirvana. Child of the Buddha! Like the shimmering heat haze in the midday sun, it does not arise from the clouds, nor from a pond, it is not on land, nor does it reside in water, it is neither existent nor non-existent, neither good nor bad, neither clear nor turbid, it cannot be drunk, nor can it be defiled, it is neither substantial nor insubstantial, neither flavorful nor flavorless. Due to conditions, it appears as water, and is perceived by consciousness. From afar, it looks like water, and the thought of water arises, but when one approaches, it is not there, and the thought of water naturally disappears. This Bodhisattva Mahasattva is also like this, not grasping the phenomena of the Tathagata's appearance in the world or their entering Nirvana. The forms and formlessness of all Buddhas are all distinguished by the mind of thought. Child of the Buddha! This Samadhi (meditative concentration) is called: 'Pure Deep Mind Practice'. When a Bodhisattva Mahasattva enters this Samadhi, they enter and then emerge, and upon emerging, they do not lose the state of Samadhi. It is like a person who awakens from sleep and remembers their dream. Although the dream's realm is no longer present upon waking, they can still recall it, and their mind does not forget it. The Bodhisattva Mahasattva is also like this. They enter Samadhi, see the Buddha, and hear the Dharma. Upon emerging from Samadhi, they remember it without forgetting, and use this Dharma to enlighten all the assemblies in the Bodhimanda (place of enlightenment), adorn all the Buddha-lands, clearly understand the immeasurable meanings, and purify all the Dharma gates. They ignite the torch of great wisdom, nurture the seeds of all Buddhas, are fearless, have inexhaustible eloquence, and expound the profound Dharma.
藏。是為菩薩摩訶薩第四清凈深心行大三昧善巧智。
「佛子！云何為菩薩摩訶薩知過去莊嚴藏三昧？佛子！此菩薩摩訶薩能知過去諸佛出現，所謂：劫次第中諸剎次第，剎次第中諸劫次第，劫次第中諸佛出現次第，佛出現次第中說法次第，說法次第中諸心樂次第，心樂次第中諸根次第，根次第中調伏次第，調伏次第中諸佛壽命次第，壽命次第中知億那由他年歲數量次第。佛子！此菩薩摩訶薩得如是無邊次第智故，則知過去諸佛，則知過去諸剎，則知過去諸法門，則知過去諸劫，則知過去諸法，則知過去諸心，則知過去諸解，則知過去諸眾生，則知過去諸煩惱，則知過去諸儀式，則知過去諸清凈。佛子！此三昧名：過去清凈藏，於一念中，能入百劫，能入千劫，能入百千劫，能入百千億那由他劫，能入無數劫，能入無量劫，能入無邊劫，能入無等劫，能入不可數劫，能入不可稱劫，能入不可思劫，能入不可量劫，能入不可說劫，能入不可說不可說劫。佛子！彼菩薩摩訶薩入此三昧，不滅現在，不緣過去。佛子！彼菩薩摩訶薩從此三昧起，于如來所受十種不可思議灌頂法，亦得、亦清凈、亦成就、亦入、亦證、亦滿、亦持，平等了知三輪清凈。何等為十？一者辯不違義，二者說法無盡，三者訓辭無失，四者樂說不
【現代漢語翻譯】 現代漢語譯本：這是菩薩摩訶薩第四種清凈深心行的大三昧善巧智慧。
『佛子！』什麼是菩薩摩訶薩了知過去莊嚴藏三昧？『佛子！』這位菩薩摩訶薩能夠知道過去諸佛的出現，也就是：在劫的次第中諸剎土的次第，在剎土的次第中諸劫的次第，在劫的次第中諸佛出現的次第，在佛出現的次第中說法的次第，在說法的次第中諸心所樂的次第，在心所樂的次第中諸根的次第，在諸根的次第中調伏的次第，在調伏的次第中諸佛壽命的次第，在壽命的次第中知道億那由他（極大的數量單位）年歲數量的次第。『佛子！』這位菩薩摩訶薩因為得到這樣無邊的次第智慧，就能知道過去諸佛，就能知道過去諸剎土，就能知道過去諸法門，就能知道過去諸劫，就能知道過去諸法，就能知道過去諸心，就能知道過去諸解，就能知道過去諸眾生，就能知道過去諸煩惱，就能知道過去諸儀式，就能知道過去諸清凈。『佛子！』這個三昧名為：過去清凈藏，在一念之間，能夠進入百劫，能夠進入千劫，能夠進入百千劫，能夠進入百千億那由他劫，能夠進入無數劫，能夠進入無量劫，能夠進入無邊劫，能夠進入無等劫，能夠進入不可數劫，能夠進入不可稱劫，能夠進入不可思劫，能夠進入不可量劫，能夠進入不可說劫，能夠進入不可說不可說劫。『佛子！』那位菩薩摩訶薩進入這個三昧，不滅現在，不緣過去。『佛子！』那位菩薩摩訶薩從這個三昧出來，在如來那裡接受十種不可思議的灌頂法，也得到、也清凈、也成就、也進入、也證得、也圓滿、也持有，平等了知三輪清凈。哪十種呢？第一是辯才不違背義理，第二是說法無窮盡，第三是訓辭沒有錯誤，第四是樂於說法不疲倦。
【English Translation】 English version: This is the fourth pure profound mind practice of the Bodhisattva Mahasattva's great samadhi skillful wisdom.
'Buddha's child! ' What is the Bodhisattva Mahasattva's samadhi of knowing the past adorned treasury? 'Buddha's child!' This Bodhisattva Mahasattva is able to know the appearance of past Buddhas, that is: the order of the lands in the kalpas, the order of the kalpas in the lands, the order of the appearance of Buddhas in the kalpas, the order of the Dharma teaching in the appearance of Buddhas, the order of the inclinations of minds in the Dharma teaching, the order of the roots in the inclinations of minds, the order of taming in the roots, the order of the life spans of Buddhas in the taming, and the order of knowing the number of years in the billions of nayutas (a very large unit of quantity). 'Buddha's child!' Because this Bodhisattva Mahasattva obtains such boundless wisdom of order, he then knows the past Buddhas, then knows the past lands, then knows the past Dharma gates, then knows the past kalpas, then knows the past Dharmas, then knows the past minds, then knows the past understandings, then knows the past sentient beings, then knows the past afflictions, then knows the past rituals, then knows the past purities. 'Buddha's child!' This samadhi is named: the past pure treasury. In one thought, it can enter a hundred kalpas, can enter a thousand kalpas, can enter a hundred thousand kalpas, can enter a hundred thousand billion nayuta kalpas, can enter countless kalpas, can enter immeasurable kalpas, can enter boundless kalpas, can enter incomparable kalpas, can enter innumerable kalpas, can enter incalculable kalpas, can enter inconceivable kalpas, can enter immeasurable kalpas, can enter unspeakable kalpas, can enter unspeakable unspeakable kalpas. 'Buddha's child!' That Bodhisattva Mahasattva, entering this samadhi, does not extinguish the present, does not dwell on the past. 'Buddha's child!' That Bodhisattva Mahasattva, arising from this samadhi, receives ten kinds of inconceivable abhiseka (consecration) Dharmas from the Tathagata, also obtains, also purifies, also accomplishes, also enters, also realizes, also fulfills, also upholds, and equally understands the purity of the three wheels. What are the ten? First is eloquence not contradicting the meaning, second is Dharma teaching without end, third is instruction without error, fourth is delight in teaching without fatigue.
斷，五者心無恐畏，六者語必誠實，七者眾生所依，八者救脫三界，九者善根最勝，十者調御妙法。佛子！此是十種灌頂法。若菩薩入此三昧，從三昧起，無間則得。如歌羅邏入胎藏時，於一念間識則託生；菩薩摩訶薩亦復如是，從此定起，于如來所，一念則得此十種法。佛子！是名菩薩摩訶薩第五知過去莊嚴藏大三昧善巧智。
「佛子！云何為菩薩摩訶薩智光明藏三昧？佛子！彼菩薩摩訶薩住此三昧，能知未來一切世界一切劫中所有諸佛；若已說、若未說，若已授記、若未授記，種種名號各各不同，所謂：無數名、無量名、無邊名、無等名、不可數名、不可稱名、不可思名、不可量名、不可說名；當出現於世，當利益眾生，當作法王，當興佛事，當說福利，當贊善義，當說白分義，當凈治諸惡，當安住功德，當開示第一義諦，當入灌頂位，當成一切智。彼諸如來修圓滿行，發圓滿愿，入圓滿智，有圓滿眾，備圓滿莊嚴，集圓滿功德，悟圓滿法，得圓滿果，具圓滿相，成圓滿覺。彼諸如來名姓種族、方便善巧、神通變化、成熟眾生、入般涅槃，如是一切皆悉了知。此菩薩於一念中，能入一劫、百劫、千劫、百千劫、百千億那由他劫，入閻浮提微塵數劫，入四天下微塵數劫，入小千世界微塵數劫，入中千世界微塵
【現代漢語翻譯】 現代漢語譯本：斷除煩惱，五者內心沒有恐懼和畏懼，六者說話必定誠實，七者是眾生所依賴的，八者能救脫三界，九者善根最為殊勝，十者能調御的微妙之法。佛子！這就是十種灌頂法。如果菩薩進入這種三昧，從三昧中出來，立刻就能得到。就像歌羅邏（受精卵）進入胎藏時，在一念之間意識就託生；菩薩摩訶薩也是這樣，從這個禪定中出來，在如來那裡，一念之間就能得到這十種法。佛子！這叫做菩薩摩訶薩第五種知過去莊嚴藏大三昧的善巧智慧。 「佛子！什麼是菩薩摩訶薩的智光明藏三昧？佛子！那位菩薩摩訶薩安住于這種三昧中，能夠知道未來一切世界一切劫中所有諸佛；無論是已經說過的，還是沒有說過的，無論是已經授記的，還是沒有授記的，種種名號各不相同，例如：無數名、無量名、無邊名、無等名、不可數名、不可稱名、不可思名、不可量名、不可說名；他們將要出現在世間，將要利益眾生，將要成為法王，將要興盛佛事，將要宣說福利，將要讚歎善義，將要宣說清凈的道理，將要凈化一切惡行，將要安住于功德，將要開示第一義諦，將要進入灌頂的地位，將要成就一切智慧。那些如來修習圓滿的修行，發起圓滿的願望，進入圓滿的智慧，擁有圓滿的眷屬，具備圓滿的莊嚴，聚集圓滿的功德，領悟圓滿的佛法，得到圓滿的果報，具足圓滿的相貌，成就圓滿的覺悟。那些如來的姓名、種族、方便善巧、神通變化、成熟眾生、進入涅槃，像這樣的一切都完全了知。這位菩薩在一念之間，能夠進入一劫、百劫、千劫、百千劫、百千億那由他劫，進入閻浮提（我們所居住的這個世界）微塵數劫，進入四天下微塵數劫，進入小千世界微塵數劫，進入中千世界微塵
【English Translation】 English version: cutting off afflictions, the fifth is that the mind has no fear or dread, the sixth is that speech is always truthful, the seventh is that they are the reliance of all beings, the eighth is that they can rescue from the three realms, the ninth is that their roots of goodness are most supreme, and the tenth is the wondrous Dharma that can tame. Oh, son of Buddha! These are the ten kinds of abhiseka (consecration) Dharmas. If a Bodhisattva enters this samadhi, upon arising from the samadhi, they will immediately attain them. Just as when a kalala (embryo) enters the womb, in a single thought, consciousness takes birth; so too is it with a Bodhisattva Mahasattva, upon arising from this samadhi, in the presence of the Tathagata, in a single thought, they will attain these ten Dharmas. Oh, son of Buddha! This is called the fifth skillful wisdom of the Bodhisattva Mahasattva, the great samadhi of knowing the past treasury of adornments. 「Oh, son of Buddha! What is the samadhi of the Bodhisattva Mahasattva's treasury of wisdom light? Oh, son of Buddha! That Bodhisattva Mahasattva, abiding in this samadhi, is able to know all the Buddhas in all the worlds and all the kalpas of the future; whether they have already spoken or not, whether they have already received predictions or not, their various names are each different, such as: countless names, immeasurable names, boundless names, incomparable names, innumerable names, inexpressible names, inconceivable names, unmeasurable names, unspeakable names; they will appear in the world, they will benefit sentient beings, they will become Dharma Kings, they will promote the work of the Buddha, they will proclaim blessings, they will praise good meanings, they will proclaim the meaning of purity, they will purify all evils, they will abide in merits, they will reveal the supreme truth, they will enter the position of abhiseka, they will attain all wisdom. Those Tathagatas cultivate perfect practices, make perfect vows, enter perfect wisdom, have perfect assemblies, possess perfect adornments, gather perfect merits, awaken to the perfect Dharma, attain perfect results, possess perfect marks, and achieve perfect enlightenment. Those Tathagatas' names, lineages, skillful means, miraculous transformations, maturation of sentient beings, and entry into parinirvana, all of these are completely known. This Bodhisattva, in a single thought, is able to enter one kalpa, a hundred kalpas, a thousand kalpas, a hundred thousand kalpas, a hundred thousand kotis of nayutas of kalpas, enter as many kalpas as there are dust particles in Jambudvipa (the world we live in), enter as many kalpas as there are dust particles in the four continents, enter as many kalpas as there are dust particles in a small chiliocosm, enter as many kalpas as there are dust particles in a middle chiliocosm
數劫，入大千世界微塵數劫，入佛剎微塵數劫，入百千佛剎微塵數劫，入百千億那由他佛剎微塵數劫，入無數佛剎微塵數劫，入無量佛剎微塵數劫，入無邊佛剎微塵數劫，入無等佛剎微塵數劫，入不可數佛剎微塵數劫，入不可稱佛剎微塵數劫，入不可思佛剎微塵數劫，入不可量佛剎微塵數劫，入不可說佛剎微塵數劫，入不可說不可說佛剎微塵數劫。如是未來一切世界所有劫數，能以智慧皆悉了知。以了知故，其心復入十種持門。何者為十？所謂：入佛持故，得不可說佛剎微塵數諸佛護念；入法持故，得十種陀羅尼光明無盡辯才；入行持故，出生圓滿殊勝諸愿；入力持故，無能映蔽，無能摧伏；入智持故，所行佛法無有障礙；入大悲持故，轉于不退清凈法輪；入差別善巧句持故，轉一切文字輪，凈一切法門地；入師子受生法持故，開法關鑰，出欲淤泥；入智力持故，修菩薩行常不休息；入善友力持故，令無邊眾生普得清凈；入無住力持故，入不可說不可說廣大劫；入法力持故，以無礙方便智，知一切法自性清凈。
「佛子！菩薩摩訶薩住此三昧已，善巧住不可說不可說劫，善巧住不可說不可說剎，善巧知不可說不可說種種眾生，善巧知不可說不可說眾生異相，善巧知不可說不可說同異業報，善巧知不可說不可說精
【現代漢語翻譯】 現代漢語譯本：
經歷無數劫，進入大千世界微塵數劫，進入佛剎（佛所居住的國土）微塵數劫，進入百千佛剎微塵數劫，進入百千億那由他（極大的數量單位）佛剎微塵數劫，進入無數佛剎微塵數劫，進入無量佛剎微塵數劫，進入無邊佛剎微塵數劫，進入無等佛剎微塵數劫，進入不可數佛剎微塵數劫，進入不可稱佛剎微塵數劫，進入不可思佛剎微塵數劫，進入不可量佛剎微塵數劫，進入不可說佛剎微塵數劫，進入不可說不可說佛剎微塵數劫。像這樣未來一切世界所有的劫數，都能以智慧完全了知。因爲了知這些，他的心又進入十種持門。哪十種呢？就是：進入佛持，得到不可說佛剎微塵數諸佛的護念；進入法持，得到十種陀羅尼（總持，記憶力）光明無盡的辯才；進入行持，出生圓滿殊勝的各種願望；進入力持，沒有誰能遮蔽，沒有誰能摧毀；進入智持，所修行的佛法沒有障礙；進入大悲持，轉動不退轉的清凈法輪；進入差別善巧句持，轉動一切文字輪，凈化一切法門之地；進入師子受生法持，開啟法門的鑰匙，脫離慾望的泥潭；進入智力持，修菩薩行常常不休息；進入善友力持，使無邊眾生普遍得到清凈；進入無住力持，進入不可說不可說廣大劫；進入法力持，以無礙方便的智慧，知道一切法的自性清凈。
『佛子！菩薩摩訶薩安住於此三昧之後，善巧地安住于不可說不可說劫，善巧地安住于不可說不可說剎，善巧地知道不可說不可說種種眾生，善巧地知道不可說不可說眾生的不同相貌，善巧地知道不可說不可說同異的業報，善巧地知道不可說不可說精 現代漢語譯本：
進力，善巧知不可說不可說諸根差別，善巧知不可說不可說諸根境界，善巧知不可說不可說諸根所行，善巧知不可說不可說諸根所入，善巧知不可說不可說諸根所轉，善巧知不可說不可說諸根所依，善巧知不可說不可說諸根所攝，善巧知不可說不可說諸根所用，善巧知不可說不可說諸根所行處，善巧知不可說不可說諸根所趣入，善巧知不可說不可說諸根所成就，善巧知不可說不可說諸根所清凈，善巧知不可說不可說諸根所調伏，善巧知不可說不可說諸根所自在，善巧知不可說不可說諸根所安立，善巧知不可說不可說諸根所趣向，善巧知不可說不可說諸根所趣入，善巧知不可說不可說諸根所行境，善巧知不可說不可說諸根所依處，善巧知不可說不可說諸根所作業，善巧知不可說不可說諸根所受用，善巧知不可說不可說諸根所分別，善巧知不可說不可說諸根所了別，善巧知不可說不可說諸根所積集，善巧知不可說不可說諸根所增長，善巧知不可說不可說諸根所出生，善巧知不可說不可說諸根所顯現，善巧知不可說不可說諸根所開示，善巧知不可說不可說諸根所建立，善巧知不可說不可說諸根所安住，善巧知不可說不可說諸根所趣入，善巧知不可說不可說諸根所行處，善巧知不可說不可說諸根所成就，善巧知不可說不可說諸根所清凈，善巧知不可說不可說諸根所調伏，善巧知不可說不可說諸根所自在，善巧知不可說不可說諸根所安立，善巧知不可說不可說諸根所趣向，善巧知不可說不可說諸根所趣入，善巧知不可說不可說諸根所行境，善巧知不可說不可說諸根所依處，善巧知不可說不可說諸根所作業，善巧知不可說不可說諸根所受用，善巧知不可說不可說諸根所分別，善巧知不可說不可說諸根所了別，善巧知不可說不可說諸根所積集，善巧知不可說不可說諸根所增長，善巧知不可說不可說諸根所出生，善巧知不可說不可說諸根所顯現，善巧知不可說不可說諸根所開示，善巧知不可說不可說諸根所建立，善巧知不可說不可說諸根所安住，善巧知不可說不可說諸根所趣入。'
【English Translation】 English version:
Passing through countless kalpas (eons), entering kalpas as numerous as the dust particles of a great chiliocosm, entering kalpas as numerous as the dust particles of Buddha-lands, entering kalpas as numerous as the dust particles of hundreds of thousands of Buddha-lands, entering kalpas as numerous as the dust particles of hundreds of thousands of kotis (a very large number) of nayutas (another large number) of Buddha-lands, entering kalpas as numerous as the dust particles of countless Buddha-lands, entering kalpas as numerous as the dust particles of immeasurable Buddha-lands, entering kalpas as numerous as the dust particles of boundless Buddha-lands, entering kalpas as numerous as the dust particles of incomparable Buddha-lands, entering kalpas as numerous as the dust particles of innumerable Buddha-lands, entering kalpas as numerous as the dust particles of incalculable Buddha-lands, entering kalpas as numerous as the dust particles of inconceivable Buddha-lands, entering kalpas as numerous as the dust particles of immeasurable Buddha-lands, entering kalpas as numerous as the dust particles of unspeakable Buddha-lands, entering kalpas as numerous as the dust particles of unspeakable unspeakable Buddha-lands. In this way, he can fully understand with wisdom all the kalpas of all future worlds. Because of this understanding, his mind further enters ten kinds of 'holding doors'. What are the ten? They are: entering the 'Buddha-holding', thus obtaining the protection and mindfulness of Buddhas as numerous as the dust particles of unspeakable Buddha-lands; entering the 'Dharma-holding', thus obtaining ten kinds of dharani (mnemonic power) light and inexhaustible eloquence; entering the 'Practice-holding', thus giving rise to perfect and supreme vows; entering the 'Power-holding', thus being unable to be obscured or defeated by anyone; entering the 'Wisdom-holding', thus having no obstacles in the practice of the Buddha-dharma; entering the 'Great Compassion-holding', thus turning the pure wheel of the Dharma that does not regress; entering the 'Skillful-means-in-differentiation-holding', thus turning the wheel of all letters and purifying the ground of all Dharma-gates; entering the 'Lion-like-birth-holding', thus opening the key to the Dharma, and escaping the mud of desires; entering the 'Wisdom-power-holding', thus constantly practicing the Bodhisattva path without rest; entering the 'Good-friend-power-holding', thus enabling countless beings to universally attain purity; entering the 'Non-abiding-power-holding', thus entering unspeakable unspeakable vast kalpas; entering the 'Dharma-power-holding', thus knowing the self-nature of all dharmas to be pure with unobstructed skillful means and wisdom.
'Buddha-child! After a Bodhisattva-Mahasattva abides in this samadhi, he skillfully abides in unspeakable unspeakable kalpas, skillfully abides in unspeakable unspeakable lands, skillfully knows unspeakable unspeakable kinds of beings, skillfully knows the different appearances of unspeakable unspeakable beings, skillfully knows the karmic retributions of unspeakable unspeakable similarities and differences, skillfully knows the unspeakable unspeakable vigor English version:
of effort, skillfully knows the differences of unspeakable unspeakable faculties, skillfully knows the realms of unspeakable unspeakable faculties, skillfully knows the actions of unspeakable unspeakable faculties, skillfully knows the entrances of unspeakable unspeakable faculties, skillfully knows the transformations of unspeakable unspeakable faculties, skillfully knows the supports of unspeakable unspeakable faculties, skillfully knows the collections of unspeakable unspeakable faculties, skillfully knows the uses of unspeakable unspeakable faculties, skillfully knows the places of action of unspeakable unspeakable faculties, skillfully knows the directions of unspeakable unspeakable faculties, skillfully knows the accomplishments of unspeakable unspeakable faculties, skillfully knows the purifications of unspeakable unspeakable faculties, skillfully knows the tamings of unspeakable unspeakable faculties, skillfully knows the freedoms of unspeakable unspeakable faculties, skillfully knows the establishments of unspeakable unspeakable faculties, skillfully knows the tendencies of unspeakable unspeakable faculties, skillfully knows the entrances of unspeakable unspeakable faculties, skillfully knows the realms of action of unspeakable unspeakable faculties, skillfully knows the supports of unspeakable unspeakable faculties, skillfully knows the actions of unspeakable unspeakable faculties, skillfully knows the uses of unspeakable unspeakable faculties, skillfully knows the discriminations of unspeakable unspeakable faculties, skillfully knows the recognitions of unspeakable unspeakable faculties, skillfully knows the accumulations of unspeakable unspeakable faculties, skillfully knows the growths of unspeakable unspeakable faculties, skillfully knows the births of unspeakable unspeakable faculties, skillfully knows the manifestations of unspeakable unspeakable faculties, skillfully knows the teachings of unspeakable unspeakable faculties, skillfully knows the establishments of unspeakable unspeakable faculties, skillfully knows the abidings of unspeakable unspeakable faculties, skillfully knows the entrances of unspeakable unspeakable faculties, skillfully knows the places of action of unspeakable unspeakable faculties, skillfully knows the accomplishments of unspeakable unspeakable faculties, skillfully knows the purifications of unspeakable unspeakable faculties, skillfully knows the tamings of unspeakable unspeakable faculties, skillfully knows the freedoms of unspeakable unspeakable faculties, skillfully knows the establishments of unspeakable unspeakable faculties, skillfully knows the tendencies of unspeakable unspeakable faculties, skillfully knows the entrances of unspeakable unspeakable faculties, skillfully knows the realms of action of unspeakable unspeakable faculties, skillfully knows the supports of unspeakable unspeakable faculties, skillfully knows the actions of unspeakable unspeakable faculties, skillfully knows the uses of unspeakable unspeakable faculties, skillfully knows the discriminations of unspeakable unspeakable faculties, skillfully knows the recognitions of unspeakable unspeakable faculties, skillfully knows the accumulations of unspeakable unspeakable faculties, skillfully knows the growths of unspeakable unspeakable faculties, skillfully knows the births of unspeakable unspeakable faculties, skillfully knows the manifestations of unspeakable unspeakable faculties, skillfully knows the teachings of unspeakable unspeakable faculties, skillfully knows the establishments of unspeakable unspeakable faculties, skillfully knows the abidings of unspeakable unspeakable faculties, skillfully knows the entrances of unspeakable unspeakable faculties.'
進、諸根習氣、相續差別諸行，善巧知不可說不可說無量染凈種種思惟，善巧知不可說不可說法種種義、無量文字、演說言辭，善巧知不可說不可說種種佛出現、種族、時節、現相、說法、施為佛事、入般涅槃，善巧知不可說不可說無邊智慧門，善巧知不可說不可說一切神通無量變現。佛子！譬如日出，世間所有村營、城邑、宮殿、屋宅、山澤、鳥獸、樹林、華果，如是一切種種諸物，有目之人悉得明見。佛子！日光平等，無有分別，而能令目見種種相；此大三昧亦復如是，體性平等，無有分別，能令菩薩知不可說不可說百千億那由他差別之相。佛子！此菩薩摩訶薩如是了知時，令諸眾生得十種不空。何等為十？一者見不空，令諸眾生生善根故；二者聞不空，令諸眾生得成熟故；三者同住不空，令諸眾生心調伏故；四者發起不空，令諸眾生如言而作，通達一切諸法義故；五者行不空，令無邊世界皆清凈故；六者親近不空，于不可說不可說佛剎諸如來所，斷不可說不可說眾生疑故；七者愿不空，隨所念眾生，令作勝供養，成就諸愿故；八者善巧法不空，皆令得住無礙解脫清凈智故；九者雨法雨不空，于不可說不可說諸根眾生中，方便開示一切智行令住佛道故；十者出現不空，現無邊相，令一切眾生皆蒙照故。佛子！菩薩
【現代漢語翻譯】 現代漢語譯本：菩薩善巧地了知諸根的習氣、相續的差別以及各種行為；善巧地了知不可說不可說的無量染污和清凈的種種思惟；善巧地了知不可說不可說的種種法義、無量的文字以及演說的言辭；善巧地了知不可說不可說的種種佛的出現、種族、時節、顯現的相狀、說法、所作的佛事以及入般涅槃；善巧地了知不可說不可說的無邊智慧之門；善巧地了知不可說不可說的一切神通無量的變現。佛子！譬如太陽升起，世間所有的村莊、營地、城邑、宮殿、房屋、山澤、鳥獸、樹林、花果，像這樣的一切種種事物，有眼睛的人都能清楚地看見。佛子！日光是平等的，沒有分別，卻能使眼睛看見種種不同的景象；這種大三昧也是如此，其體性是平等的，沒有分別，能使菩薩了知不可說不可說的百千億那由他（極大的數量單位）的差別之相。佛子！當這位菩薩摩訶薩如此了知時，能使眾生獲得十種不空。是哪十種呢？第一，見不空，使眾生生起善根的緣故；第二，聞不空，使眾生得以成熟的緣故；第三，同住不空，使眾生的心得以調伏的緣故；第四，發起不空，使眾生如所說的那樣去做，通達一切諸法的義理的緣故；第五，行不空，使無邊的世界都清凈的緣故；第六，親近不空，在不可說不可說的佛剎中，于諸如來之處，斷除不可說不可說眾生的疑惑的緣故；第七，愿不空，隨所念的眾生，使他們能作殊勝的供養，成就各種願望的緣故；第八，善巧法不空，使他們都能安住于無礙解脫的清凈智慧的緣故；第九，降法雨不空，在不可說不可說的諸根眾生中，方便開示一切智的修行，使他們安住于佛道的緣故；第十，出現不空，顯現無邊的相，使一切眾生都蒙受照耀的緣故。佛子！菩薩 摩訶薩
【English Translation】 English version: The Bodhisattva skillfully understands the habitual tendencies of the sense faculties, the differences in continuity, and various actions; skillfully understands the immeasurable defilements and purities of various thoughts that are beyond description; skillfully understands the various meanings of the Dharma, the immeasurable words, and the eloquent speech that are beyond description; skillfully understands the appearances, lineages, times, manifestations, teachings, acts of Buddhahood, and entries into Parinirvana of various Buddhas that are beyond description; skillfully understands the boundless gates of wisdom that are beyond description; skillfully understands all the immeasurable transformations of spiritual powers that are beyond description. Disciple of the Buddha! Just as when the sun rises, all the villages, camps, cities, palaces, houses, mountains, marshes, birds, beasts, forests, flowers, and fruits in the world, all such things, can be clearly seen by those with eyes. Disciple of the Buddha! The sunlight is equal, without discrimination, yet it enables the eyes to see various forms; this great Samadhi is also like this, its essence is equal, without discrimination, and it enables the Bodhisattva to know the immeasurable differences of hundreds of thousands of billions of Nayutas (a large unit of number) that are beyond description. Disciple of the Buddha! When this Bodhisattva Mahasattva understands in this way, he enables sentient beings to attain ten kinds of non-emptiness. What are these ten? First, seeing is not empty, because it causes sentient beings to generate roots of goodness; second, hearing is not empty, because it enables sentient beings to mature; third, dwelling together is not empty, because it enables the minds of sentient beings to be tamed; fourth, initiating is not empty, because it enables sentient beings to act as they are told, and to understand the meaning of all Dharmas; fifth, acting is not empty, because it makes the boundless worlds pure; sixth, being close is not empty, because in the inexpressible Buddha-lands, in the presence of all Tathagatas, it cuts off the doubts of inexpressible sentient beings; seventh, vowing is not empty, because it enables sentient beings to make supreme offerings and fulfill their wishes; eighth, skillful Dharma is not empty, because it enables them to abide in the unobstructed liberation of pure wisdom; ninth, raining Dharma is not empty, because among the inexpressible sentient beings with various faculties, it skillfully reveals the practice of all-knowing wisdom, enabling them to abide in the path of the Buddha; tenth, appearing is not empty, because it manifests boundless forms, enabling all sentient beings to be illuminated. Disciple of the Buddha! The Bodhisattva Mahasattva
摩訶薩住此三昧，得十種不空時，諸天王眾皆來頂禮，諸龍王眾興大香云，諸夜叉王頂禮其足，阿修羅王恭敬供養，迦樓羅王前後圍繞，諸梵天王悉來勸請，緊那羅王、摩睺羅伽王咸共稱讚，乾闥婆王常來親近，諸人王眾承事供養。佛子！是為菩薩摩訶薩第六智光明藏大三昧善巧智。
「佛子！云何為菩薩摩訶薩了知一切世界佛莊嚴三昧？佛子！此三昧何故名了知一切世界佛莊嚴？佛子！菩薩摩訶薩住此三昧，能次第入東方世界，能次第入南方世界，西方、北方、四維、上下，所有世界悉亦如是，能次第入。皆見諸佛出興於世，亦見彼佛一切神力，亦見諸佛所有遊戲，亦見諸佛廣大威德，亦見諸佛最勝自在，亦見諸佛大師子吼，亦見諸佛所修諸行，亦見諸佛種種莊嚴，亦見諸佛神足變化，亦見諸佛眾會雲集、眾會清凈、眾會廣大、眾會一相、眾會多相、眾會處所、眾會居止、眾會成熟、眾會調伏、眾會威德，如是一切悉皆明見。亦見眾會其量大小等閻浮提，亦見眾會等四天下，亦見眾會等小千界，亦見眾會等中千界，亦見眾會量等三千大千世界。亦見眾會充滿百千億那由他佛剎，亦見眾會充滿阿僧祇佛剎，亦見眾會充滿百佛剎微塵數佛剎，亦見眾會充滿千佛剎微塵數佛剎，亦見眾會充滿百千億那由他佛剎微塵數
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩安住於此三昧時，獲得十種不虛空的時機，諸天王眾都來頂禮，諸龍王眾興起巨大的香云，諸夜叉王頂禮他的足，阿修羅王恭敬供養，迦樓羅王前後圍繞，諸梵天王都來勸請，緊那羅王（天樂神）、摩睺羅伽王（大蟒神）都一同稱讚，乾闥婆王（香神）常來親近，諸人王眾承事供養。佛子！這就是菩薩摩訶薩第六種智慧光明藏大三昧的善巧智慧。 「佛子！什麼是菩薩摩訶薩了知一切世界佛莊嚴三昧？佛子！此三昧為何名爲了知一切世界佛莊嚴？佛子！菩薩摩訶薩安住於此三昧，能依次進入東方世界，能依次進入南方世界，西方、北方、四維、上下，所有世界也都如此，能依次進入。都能見到諸佛出現於世，也見到那些佛的一切神力，也見到諸佛的所有遊戲，也見到諸佛的廣大威德，也見到諸佛的最勝自在，也見到諸佛的大師子吼，也見到諸佛所修的各種修行，也見到諸佛的種種莊嚴，也見到諸佛的神足變化，也見到諸佛的眾會雲集、眾會清凈、眾會廣大、眾會一相、眾會多相、眾會處所、眾會居止、眾會成熟、眾會調伏、眾會威德，像這樣的一切都清楚地看見。也見到眾會的大小如同閻浮提（人世間），也見到眾會如同四天下，也見到眾會如同小千世界，也見到眾會如同中千世界，也見到眾會的大小如同三千大千世界。也見到眾會充滿百千億那由他（極大的數目）佛剎，也見到眾會充滿阿僧祇（無數）佛剎，也見到眾會充滿百佛剎微塵數佛剎，也見到眾會充滿千佛剎微塵數佛剎，也見到眾會充滿百千億那由他佛剎微塵數
【English Translation】 English version: When a Bodhisattva Mahasattva dwells in this Samadhi, they attain ten non-empty opportunities. All the Deva Kings come to bow in reverence, all the Naga Kings raise great clouds of incense, all the Yaksha Kings bow at their feet, the Asura Kings respectfully make offerings, the Garuda Kings surround them, all the Brahma Kings come to invite them, the Kinnara Kings (celestial musicians) and the Mahoraga Kings (great serpent deities) all praise them together, the Gandharva Kings (celestial musicians) always come near, and all the human kings attend to them with offerings. O son of Buddha! This is the skillful wisdom of the sixth wisdom light treasury great Samadhi of a Bodhisattva Mahasattva. 「O son of Buddha! What is the Samadhi of a Bodhisattva Mahasattva that knows all the Buddha's adornments of all worlds? O son of Buddha! Why is this Samadhi called knowing all the Buddha's adornments of all worlds? O son of Buddha! When a Bodhisattva Mahasattva dwells in this Samadhi, they can sequentially enter the eastern world, they can sequentially enter the southern world, the western, northern, four intermediate directions, and the upper and lower worlds, all worlds are like this, they can sequentially enter. They can all see the Buddhas appearing in the world, also see all the divine powers of those Buddhas, also see all the plays of the Buddhas, also see the vast majestic power of the Buddhas, also see the supreme freedom of the Buddhas, also see the great lion's roar of the Buddhas, also see all the practices cultivated by the Buddhas, also see all the adornments of the Buddhas, also see the divine foot transformations of the Buddhas, also see the assemblies of the Buddhas gathering, the assemblies being pure, the assemblies being vast, the assemblies being of one form, the assemblies being of many forms, the places of the assemblies, the dwellings of the assemblies, the maturation of the assemblies, the taming of the assemblies, the majestic power of the assemblies, all these are clearly seen. They also see the size of the assemblies being equal to Jambudvipa (the human world), also see the assemblies being equal to the four continents, also see the assemblies being equal to the small chiliocosm, also see the assemblies being equal to the middle chiliocosm, also see the size of the assemblies being equal to the three thousand great chiliocosm. They also see the assemblies filling hundreds of thousands of billions of nayutas (extremely large numbers) of Buddha lands, also see the assemblies filling asamkhyas (countless) of Buddha lands, also see the assemblies filling hundreds of Buddha lands of dust-mote numbers of Buddha lands, also see the assemblies filling thousands of Buddha lands of dust-mote numbers of Buddha lands, also see the assemblies filling hundreds of thousands of billions of nayutas of dust-mote numbers of Buddha lands
佛剎，亦見眾會充滿無數佛剎微塵數佛剎，亦見眾會充滿無量佛剎微塵數佛剎，亦見眾會充滿無邊佛剎微塵數佛剎，亦見眾會充滿無等佛剎微塵數佛剎，亦見眾會充滿不可數佛剎微塵數佛剎，亦見眾會充滿不可稱佛剎微塵數佛剎，亦見眾會充滿不可思佛剎微塵數佛剎，亦見眾會充滿不可量佛剎微塵數佛剎，亦見眾會充滿不可說佛剎微塵數佛剎，亦見眾會充滿不可說不可說佛剎微塵數佛剎。亦見諸佛于彼眾會道場中，示現種種相、種種時、種種國土、種種變化、種種神通、種種莊嚴、種種自在、種種形量、種種事業。菩薩摩訶薩亦見自身往彼眾會，亦自見身在彼說法，亦自見身受持佛語，亦自見身善知緣起，亦自見身住在虛空，亦自見身住於法身，亦自見身不生染著，亦自見身不住分別，亦自見身無有疲倦，亦自見身普入諸智，亦自見身普知諸義，亦自見身普入諸地，亦自見身普入諸趣，亦自見身普知方便，亦自見身普住佛前，亦自見身普入諸力，亦自見身普入真如，亦自見身普入無諍，亦自見身普入諸法。如是見時，不分別國土，不分別眾生，不分別佛，不分別法，不執著身，不執著身業，不執著心，不執著意。譬如諸法，不分別自性，不分別音聲，而自性不捨、名字不滅；菩薩摩訶薩亦復如是，不捨於行，隨世所作
，而於此二無所執著。
「佛子！菩薩摩訶薩見佛無量光色、無量形相，圓滿成就，平等清凈；一一現前，分明證了。或見佛身種種光明，或見佛身圓光一尋，或見佛身如盛日色，或見佛身微妙光色，或見佛身作清凈色，或見佛身作黃金色，或見佛身作金剛色，或見佛身作紺青色，或見佛身作無邊色，或見佛身作大青摩尼寶色。或見佛身其量七肘，或見佛身其量八肘，或見佛身其量九肘，或見佛身其量十肘，或見佛身二十肘量，或見佛身三十肘量，如是乃至一百肘量、一千肘量。或見佛身一俱盧舍量，或見佛身半由旬量，或見佛身一由旬量，或見佛身十由旬量，或見佛身百由旬量，或見佛身千由旬量，或見佛身百千由旬量，或見佛身閻浮提量，或見佛身四天下量，或見佛身小千界量，或見佛身中千界量，或見佛身大千界量，或見佛身百大千世界量，或見佛身千大千世界量，或見佛身百千大千世界量，或見佛身百千億那由他大千世界量，或見佛身無數大千世界量，或見佛身無量大千世界量，或見佛身無邊大千世界量，或見佛身無等大千世界量，或見佛身不可數大千世界量，或見佛身不可稱大千世界量，或見佛身不可思大千世界量，或見佛身不可量大千世界量，或見佛身不可說大千世界量，或見佛身不可說不可說大
【現代漢語翻譯】 現代漢語譯本：並且對於這兩種（見佛的無量光色和無量形相）都不執著。
『佛子！菩薩摩訶薩（偉大的菩薩）見到佛的無量光色、無量形相，圓滿成就，平等清凈；一一在眼前顯現，分明地證悟了。有時見到佛身發出種種光明，有時見到佛身周圍的光環有一尋（古代長度單位，約八尺）大小，有時見到佛身像盛開的太陽一樣明亮，有時見到佛身發出微妙的光色，有時見到佛身呈現清凈的顏色，有時見到佛身呈現黃金的顏色，有時見到佛身呈現金剛的顏色，有時見到佛身呈現紺青的顏色，有時見到佛身呈現無邊的顏色，有時見到佛身呈現大青摩尼寶（一種珍貴的寶石）的顏色。有時見到佛身的高度是七肘（古代長度單位，約一尺八寸），有時見到佛身的高度是八肘，有時見到佛身的高度是九肘，有時見到佛身的高度是十肘，有時見到佛身的高度是二十肘，有時見到佛身的高度是三十肘，像這樣乃至一百肘、一千肘。有時見到佛身的高度是一俱盧舍（古代長度單位，約一里半）量，有時見到佛身的高度是半由旬（古代長度單位，約二十里）量，有時見到佛身的高度是一由旬量，有時見到佛身的高度是十由旬量，有時見到佛身的高度是百由旬量，有時見到佛身的高度是千由旬量，有時見到佛身的高度是百千由旬量，有時見到佛身的大小像閻浮提（我們所居住的這個世界）一樣，有時見到佛身的大小像四天下（包括四大洲的世界）一樣，有時見到佛身的大小像小千世界一樣，有時見到佛身的大小像中千世界一樣，有時見到佛身的大小像大千世界一樣，有時見到佛身的大小像百大千世界一樣，有時見到佛身的大小像千大千世界一樣，有時見到佛身的大小像百千大千世界一樣，有時見到佛身的大小像百千億那由他（極大的數字）大千世界一樣，有時見到佛身的大小像無數大千世界一樣，有時見到佛身的大小像無量大千世界一樣，有時見到佛身的大小像無邊大千世界一樣，有時見到佛身的大小像無等大千世界一樣，有時見到佛身的大小像不可數大千世界一樣，有時見到佛身的大小像不可稱大千世界一樣，有時見到佛身的大小像不可思大千世界一樣，有時見到佛身的大小像不可量大千世界一樣，有時見到佛身的大小像不可說大千世界一樣，有時見到佛身的大小像不可說不可說大千世界一樣。
【English Translation】 English version: And they are not attached to either of these two (the immeasurable light and color and the immeasurable forms of the Buddha).
'Buddha-child! A Bodhisattva-Mahasattva (a great Bodhisattva) sees the immeasurable light and color and the immeasurable forms of the Buddha, perfectly accomplished, equal and pure; each appears before them, clearly realized. Sometimes they see the Buddha's body emitting various kinds of light, sometimes they see the halo around the Buddha's body as large as one 'xun' (an ancient unit of length, about eight feet), sometimes they see the Buddha's body as bright as the blazing sun, sometimes they see the Buddha's body emitting subtle light and color, sometimes they see the Buddha's body appearing in a pure color, sometimes they see the Buddha's body appearing in a golden color, sometimes they see the Buddha's body appearing in a diamond color, sometimes they see the Buddha's body appearing in an indigo color, sometimes they see the Buddha's body appearing in a boundless color, sometimes they see the Buddha's body appearing in the color of a great blue mani jewel (a precious gem). Sometimes they see the Buddha's body as seven 'elbows' (an ancient unit of length, about one foot and eight inches) in height, sometimes they see the Buddha's body as eight elbows in height, sometimes they see the Buddha's body as nine elbows in height, sometimes they see the Buddha's body as ten elbows in height, sometimes they see the Buddha's body as twenty elbows in height, sometimes they see the Buddha's body as thirty elbows in height, and so on, up to one hundred elbows, one thousand elbows. Sometimes they see the Buddha's body as one 'krosa' (an ancient unit of length, about one and a half miles) in size, sometimes they see the Buddha's body as half a 'yojana' (an ancient unit of length, about twenty miles) in size, sometimes they see the Buddha's body as one yojana in size, sometimes they see the Buddha's body as ten yojanas in size, sometimes they see the Buddha's body as one hundred yojanas in size, sometimes they see the Buddha's body as one thousand yojanas in size, sometimes they see the Buddha's body as one hundred thousand yojanas in size, sometimes they see the Buddha's body as large as Jambudvipa (the world we inhabit), sometimes they see the Buddha's body as large as the four continents (the world including the four continents), sometimes they see the Buddha's body as large as a small chiliocosm, sometimes they see the Buddha's body as large as a middle chiliocosm, sometimes they see the Buddha's body as large as a great chiliocosm, sometimes they see the Buddha's body as large as one hundred great chiliocosms, sometimes they see the Buddha's body as large as one thousand great chiliocosms, sometimes they see the Buddha's body as large as one hundred thousand great chiliocosms, sometimes they see the Buddha's body as large as one hundred thousand million nayutas (an extremely large number) of great chiliocosms, sometimes they see the Buddha's body as large as countless great chiliocosms, sometimes they see the Buddha's body as large as immeasurable great chiliocosms, sometimes they see the Buddha's body as large as boundless great chiliocosms, sometimes they see the Buddha's body as large as incomparable great chiliocosms, sometimes they see the Buddha's body as large as innumerable great chiliocosms, sometimes they see the Buddha's body as large as incalculable great chiliocosms, sometimes they see the Buddha's body as large as inconceivable great chiliocosms, sometimes they see the Buddha's body as large as immeasurable great chiliocosms, sometimes they see the Buddha's body as large as unspeakable great chiliocosms, sometimes they see the Buddha's body as large as unspeakable unspeakable great chiliocosms.
千世界量。佛子！菩薩如是見諸如來無量色相、無量形狀、無量示現、無量光明、無量光明網，其光份量等於法界，於法界中無所不照，普令發起無上智慧；又見佛身，無有染著，無有障礙，上妙清凈。佛子！菩薩如是見於佛身，而如來身不增不減。譬如虛空，于蟲所食芥子孔中亦不減小，于無數世界中亦不增廣；其諸佛身亦復如是，見大之時亦無所增，見小之時亦無所減。佛子！譬如月輪，閻浮提人見其形小而亦不減，月中住者見其形大而亦不增；菩薩摩訶薩亦復如是，住此三昧，隨其心樂，見諸佛身種種化相，言辭演法，受持不忘，而如來身不增不減。佛子！譬如眾生命終之後，將受生時，不離於心，所見清凈；菩薩摩訶薩亦復如是，不離於此甚深三昧，所見清凈。
「佛子！菩薩摩訶薩住此三昧，成就十種速疾法。何者為十？所謂：速增諸行圓滿大愿，速以法光照耀世間，速以方便轉於法輪度脫眾生，速隨眾生業示現諸佛清凈國土，速以平等智趣入十力，速與一切如來同住，速以大慈力摧破魔軍，速斷眾生疑令生歡喜，速隨勝解示現神變，速以種種妙法言辭凈諸世間。佛子！此菩薩摩訶薩復得十種法印，印一切法。何等為十？一者同去、來、今一切諸佛平等善根，二者同諸如來得無邊際智慧法身，三者同
【現代漢語翻譯】 現代漢語譯本 佛子！菩薩這樣見到諸如來無量的色相、無量的形狀、無量的示現、無量的光明、無量的光明網，其光芒的範圍等同於法界（宇宙的邊界），在法界中無處不照耀，普遍令眾生髮起無上的智慧；又見到佛身，沒有染著，沒有障礙，至高無上地清凈。佛子！菩薩這樣見到佛身，而如來身不會增加也不會減少。譬如虛空，在蟲子吃過的芥菜籽孔中也不會縮小，在無數世界中也不會增大；諸佛的身也是這樣，見到大的時候也不會增加，見到小的時候也不會減少。佛子！譬如月亮，閻浮提（我們所居住的這個世界）的人們看到它很小也不會減少，月亮中的人看到它很大也不會增加；菩薩摩訶薩也是這樣，安住於此三昧（禪定），隨著自己的心意，見到諸佛身種種的化相，用言辭演說佛法，受持而不忘，而如來身不會增加也不會減少。佛子！譬如眾生生命終結之後，將要受生的時候，不離於心，所見是清凈的；菩薩摩訶薩也是這樣，不離於此甚深的三昧，所見是清凈的。 「佛子！菩薩摩訶薩安住於此三昧，成就十種快速的法。哪十種呢？所謂：快速增長各種修行，圓滿大愿，快速用佛法之光照耀世間，快速用方便法門轉動法輪，度脫眾生，快速隨著眾生的業力示現諸佛清凈的國土，快速用平等的智慧趣入十力（如來的十種力量），快速與一切如來同住，快速用大慈悲的力量摧破魔軍，快速斷除眾生的疑惑，令他們生起歡喜，快速隨著殊勝的理解示現神通變化，快速用種種美妙的佛法言辭凈化世間。佛子！這位菩薩摩訶薩又得到十種法印，印證一切法。哪十種呢？第一，與過去、現在、未來一切諸佛平等地擁有善根；第二，與諸如來一樣得到無邊際的智慧法身；第三，與諸如來一樣
【English Translation】 English version O son of Buddha! Bodhisattvas thus see the immeasurable forms, immeasurable shapes, immeasurable manifestations, immeasurable lights, and immeasurable light networks of all Tathagatas (Buddhas), whose light extends to the boundaries of the Dharma Realm (the universe), illuminating everywhere within it, universally causing beings to generate supreme wisdom; and they also see the Buddha's body, without defilement, without obstruction, supremely pure. O son of Buddha! Bodhisattvas thus see the Buddha's body, yet the Tathagata's body neither increases nor decreases. It is like space, which does not diminish in the hole of a mustard seed eaten by a worm, nor does it expand in countless worlds; the bodies of all Buddhas are also like this, not increasing when seen as large, nor decreasing when seen as small. O son of Buddha! It is like the moon, which appears small to the people of Jambudvipa (the world we live in) but does not diminish, and appears large to those who dwell in the moon but does not increase; Bodhisattva Mahasattvas are also like this, abiding in this samadhi (meditative absorption), according to their own minds, they see the various manifestations of the Buddhas' bodies, hear them expounding the Dharma, receive and remember it, yet the Tathagata's body neither increases nor decreases. O son of Buddha! It is like when beings die and are about to be reborn, they are not separated from their minds, and what they see is pure; Bodhisattva Mahasattvas are also like this, not separated from this profound samadhi, and what they see is pure. 「O son of Buddha! Bodhisattva Mahasattvas, abiding in this samadhi, accomplish ten kinds of swift dharmas. What are the ten? They are: swiftly increasing all practices, fulfilling great vows, swiftly illuminating the world with the light of the Dharma, swiftly turning the Dharma wheel with skillful means to liberate beings, swiftly manifesting the pure lands of all Buddhas according to the karma of beings, swiftly entering the ten powers (of a Tathagata) with equal wisdom, swiftly dwelling with all Tathagatas, swiftly destroying the armies of Mara with great compassion, swiftly cutting off the doubts of beings and causing them to rejoice, swiftly manifesting miraculous transformations according to superior understanding, and swiftly purifying the world with various wonderful Dharma words. O son of Buddha! These Bodhisattva Mahasattvas also obtain ten Dharma seals, sealing all dharmas. What are the ten? First, having equal roots of goodness with all Buddhas of the past, present, and future; second, obtaining the boundless wisdom Dharma body like all Tathagatas; third, like all Tathagatas
諸如來住不二法，四者同諸如來觀察三世無量境界皆悉平等，五者同諸如來得了達法界無礙境界，六者同諸如來成就十力所行無礙，七者同諸如來永絕二行住無諍法，八者同諸如來教化眾生恒不止息，九者同諸如來於智善巧、義善巧中能善觀察，十者同諸如來與一切佛平等無二。
「佛子！若菩薩摩訶薩成就此了知一切世界佛莊嚴大三昧善巧方便門，是無師者，不由他教，自入一切佛法故；是丈夫者，能開悟一切眾生故；是清凈者，知心性本凈故；是第一者，能度脫一切世間故；是安慰者，能開曉一切眾生故；是安住者，未住佛種性者令得住故；是真實知者，入一切智門故；是無異想者，所言無二故；是住法藏者，誓願了知一切佛法故；是能雨法雨者，隨眾生心樂悉令充足故。佛子！譬如帝釋，于頂髻中置摩尼寶，以寶力故，威光轉盛。其釋天王初獲此寶則得十法，出過一切三十三天。何等為十？一者色相，二者形體，三者示現，四者眷屬，五者資具，六者音聲，七者神通，八者自在，九者慧解，十者智用。如是十種，悉過一切三十三天。菩薩摩訶薩亦復如是，初始獲得此三昧時，則得十種廣大智藏。何等為十？一者照耀一切佛剎智，二者知一切眾生受生智，三者普作三世變化智，四者普入一切佛身智，五者通
【現代漢語翻譯】 現代漢語譯本：諸佛如來安住于不二之法，第一，他們與諸佛如來一樣觀察三世無量境界，皆平等無差別；第二，他們與諸佛如來一樣了達法界無礙的境界；第三，他們與諸佛如來一樣成就十力（如來所具有的十種力量）所行無礙；第四，他們與諸佛如來一樣永遠斷絕二行，安住于無諍之法；第五，他們與諸佛如來一樣教化眾生，恒常不停止；第六，他們與諸佛如來一樣在智慧善巧和義理善巧中能夠善於觀察；第七，他們與諸佛如來一樣與一切佛平等無二。
『佛子！如果菩薩摩訶薩成就了這種了知一切世界佛莊嚴大三昧（一種禪定）的善巧方便之門，那麼他就是無師自通的，不需他人教導，自己就能進入一切佛法；他是大丈夫，能夠開悟一切眾生；他是清凈的，知道心性本來清凈；他是第一的，能夠度脫一切世間；他是安慰者，能夠開導曉喻一切眾生；他是安住者，能使尚未安住于佛種性的人得以安住；他是真實知者，進入一切智慧之門；他沒有分別之想，所說之言沒有二義；他是安住於法藏者，發誓愿要了知一切佛法；他是能夠降下法雨的人，能夠隨順眾生的心願，使他們都得到滿足。佛子！譬如帝釋（佛教中的天神），在他的頂髻中放置摩尼寶（一種寶珠），因為寶珠的力量，威光更加強盛。這位釋天王最初獲得這顆寶珠時，就得到了十種功德，超越了一切三十三天（欲界六天的第二層天）。這十種功德是什麼呢？第一是色相，第二是形體，第三是示現，第四是眷屬，第五是資具，第六是音聲，第七是神通，第八是自在，第九是慧解，第十是智用。這十種功德，都超越了一切三十三天。菩薩摩訶薩也是這樣，最初獲得這種三昧時，就得到了十種廣大的智慧寶藏。這十種是什麼呢？第一是照耀一切佛剎的智慧，第二是知道一切眾生受生的智慧，第三是普遍作出三世變化的智慧，第四是普遍進入一切佛身的智慧，第五是通達一切佛法門。
【English Translation】 English version: The Tathagatas abide in the non-dual Dharma. First, they are the same as all Tathagatas in observing the immeasurable realms of the three times, all being equal and without difference. Second, they are the same as all Tathagatas in understanding the unobstructed realm of the Dharma. Third, they are the same as all Tathagatas in accomplishing the unobstructed conduct of the ten powers (ten powers possessed by a Tathagata). Fourth, they are the same as all Tathagatas in forever cutting off dualistic practices and abiding in the Dharma of non-contention. Fifth, they are the same as all Tathagatas in teaching and transforming sentient beings, constantly without ceasing. Sixth, they are the same as all Tathagatas in being able to skillfully observe in the skillful means of wisdom and the skillful means of meaning. Seventh, they are the same as all Tathagatas, being equal and non-dual with all Buddhas.
'Buddha-child! If a Bodhisattva Mahasattva achieves this skillful means of the great Samadhi (a state of meditative absorption) of knowing all the Buddha's adornments of all worlds, then he is self-taught, not needing instruction from others, and can enter all the Buddha's teachings by himself. He is a great man, able to enlighten all sentient beings. He is pure, knowing that the nature of the mind is originally pure. He is the foremost, able to liberate all the world. He is the comforter, able to enlighten and explain to all sentient beings. He is the establisher, able to cause those who have not yet established themselves in the Buddha-nature to become established. He is the true knower, entering the gate of all wisdom. He has no differentiating thoughts, and his words have no duality. He is the one who abides in the Dharma treasury, vowing to understand all the Buddha's teachings. He is the one who can rain down the Dharma rain, able to fulfill the desires of all sentient beings, causing them to be satisfied. Buddha-child! It is like how Shakra (a deity in Buddhism), places a Mani jewel (a precious gem) on his topknot, and because of the power of the jewel, his majestic light becomes even more brilliant. When this Shakra king first obtained this jewel, he obtained ten merits, surpassing all the thirty-three heavens (the second level of the six heavens of the desire realm). What are these ten merits? First is appearance, second is form, third is manifestation, fourth is retinue, fifth is resources, sixth is sound, seventh is supernatural powers, eighth is freedom, ninth is wisdom and understanding, and tenth is the application of wisdom. These ten merits all surpass all the thirty-three heavens. A Bodhisattva Mahasattva is also like this. When he first obtains this Samadhi, he obtains ten vast treasuries of wisdom. What are these ten? First is the wisdom that illuminates all Buddha-lands, second is the wisdom that knows the birth of all sentient beings, third is the wisdom that universally creates changes in the three times, fourth is the wisdom that universally enters all Buddha bodies, and fifth is the wisdom that penetrates all the doors of the Buddha's teachings.'
達一切佛法智，六者普攝一切凈法智，七者普令一切眾生入法身智，八者現見一切法普眼清凈智，九者一切自在到于彼岸智，十者安住一切廣大法普盡無餘智。
「佛子！菩薩摩訶薩住此三昧，復得十種最清凈威德身。何等為十？一者為照耀不可說不可說世界故，放不可說不可說光明輪；二者為令世界咸清凈故，放不可說不可說無量色相光明輪；三者為調伏眾生故，放不可說不可說光明輪；四者為親近一切諸佛故，化作不可說不可說身；五者為承事供養一切諸佛故，雨不可說不可說種種殊妙香華云；六者為承事供養一切佛，及調伏一切眾生故，於一一毛孔中化作不可說不可說種種音樂；七者為成熟眾生故，現不可說不可說種種無量自在神變；八者為於十方種種名號一切佛所請問法故，一步超過不可說不可說世界；九者為令一切眾生見聞之者皆不空故，現不可說不可說種種無量清凈色相身，無能見頂；十者為與眾生開示無量秘密法故，發不可說不可說音聲語言。佛子！菩薩摩訶薩得此十種最清凈威德身已，能令眾生得十種圓滿。何等為十？一者能令眾生得見於佛，二者能令眾生深信于佛，三者能令眾生聽聞於法，四者能令眾生知有佛世界，五者能令眾生見佛神變，六者能令眾生念所集業，七者能令眾生定心圓滿，
【現代漢語翻譯】 現代漢語譯本 通達一切佛法智慧，第六是普遍攝取一切清凈佛法的智慧，第七是普遍令一切眾生進入法身（Dharmakaya，佛的法性身）的智慧，第八是現見一切法普遍清凈的智慧，第九是一切自在到達彼岸（Paramita，意為「到達彼岸」，指修行圓滿）的智慧，第十是安住於一切廣大佛法普遍窮盡無餘的智慧。
『佛子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）安住於此三昧（Samadhi，禪定），又獲得十種最清凈的威德身。是哪十種呢？第一，爲了照耀不可說不可說的世界，放出不可說不可說的光明輪；第二，爲了使世界都清凈，放出不可說不可說無量色相的光明輪；第三，爲了調伏眾生，放出不可說不可說的光明輪；第四，爲了親近一切諸佛，化作不可說不可說的身；第五，爲了承事供養一切諸佛，降下不可說不可說種種殊妙香華云；第六，爲了承事供養一切佛，以及調伏一切眾生，在每一個毛孔中化作不可說不可說種種音樂；第七，爲了成熟眾生，顯現不可說不可說種種無量自在神通變化；第八，爲了在十方種種名號的一切佛所請問佛法，一步跨越不可說不可說的世界；第九，爲了使一切眾生見聞到的人都不落空，顯現不可說不可說種種無量清凈色相身，沒有人能見到頂；第十，爲了給眾生開示無量秘密佛法，發出不可說不可說的音聲語言。佛子！菩薩摩訶薩得到這十種最清凈的威德身之後，能使眾生得到十種圓滿。是哪十種呢？第一，能使眾生得見佛；第二，能使眾生深信佛；第三，能使眾生聽聞佛法；第四，能使眾生知道有佛世界；第五，能使眾生見到佛的神通變化；第六，能使眾生憶念所造的業；第七，能使眾生禪定之心圓滿；
【English Translation】 English version Attaining the wisdom of all Buddha-dharmas, the sixth is the wisdom of universally encompassing all pure dharmas, the seventh is the wisdom of universally leading all sentient beings into the Dharmakaya (the Dharma body of the Buddha), the eighth is the wisdom of directly seeing all dharmas with universal purity, the ninth is the wisdom of reaching the other shore (Paramita, meaning 'perfection' or 'reaching the other shore') with all freedom, and the tenth is the wisdom of abiding in all vast dharmas, universally exhausting without remainder.
'Buddha-child! When a Bodhisattva-Mahasattva (a great Bodhisattva) abides in this Samadhi (meditative absorption), they further attain ten kinds of most pure majestic bodies. What are these ten? First, to illuminate inexpressible, inexpressible worlds, they emit inexpressible, inexpressible light wheels; second, to purify all worlds, they emit inexpressible, inexpressible light wheels of immeasurable forms; third, to tame sentient beings, they emit inexpressible, inexpressible light wheels; fourth, to draw near all Buddhas, they transform into inexpressible, inexpressible bodies; fifth, to serve and make offerings to all Buddhas, they rain down inexpressible, inexpressible clouds of various exquisite fragrances and flowers; sixth, to serve and make offerings to all Buddhas, and to tame all sentient beings, they transform into inexpressible, inexpressible various kinds of music from each and every pore; seventh, to mature sentient beings, they manifest inexpressible, inexpressible various immeasurable, free, and divine transformations; eighth, to inquire about the Dharma from all Buddhas in the ten directions with various names, they step over inexpressible, inexpressible worlds in one stride; ninth, to ensure that all sentient beings who see or hear do not do so in vain, they manifest inexpressible, inexpressible various immeasurable pure forms, with no one able to see the top; tenth, to reveal immeasurable secret dharmas to sentient beings, they emit inexpressible, inexpressible sounds and languages. Buddha-child! Having attained these ten kinds of most pure majestic bodies, a Bodhisattva-Mahasattva can enable sentient beings to attain ten kinds of perfections. What are these ten? First, they can enable sentient beings to see the Buddha; second, they can enable sentient beings to deeply believe in the Buddha; third, they can enable sentient beings to hear the Dharma; fourth, they can enable sentient beings to know that there are Buddha-worlds; fifth, they can enable sentient beings to see the Buddha's divine transformations; sixth, they can enable sentient beings to remember the karma they have accumulated; seventh, they can enable sentient beings to perfect their meditative mind;
八者能令眾生入佛清凈，九者能令眾生髮菩提心，十者能令眾生圓滿佛智。佛子！菩薩摩訶薩令眾生得十種圓滿已，復為眾生作十種佛事。何等為十？所謂：以音聲作佛事，為成熟眾生故；以色形作佛事，為調伏眾生故；以憶念作佛事，為清凈眾生故；以震動世界作佛事，為令眾生離惡趣故；以方便覺悟作佛事，為令眾生不失念故；以夢中現相作佛事，為令眾生恒正念故；以放大光明作佛事，為普攝取諸眾生故；以修菩薩行作佛事，為令眾生住勝愿故；以成正等覺作佛事，為令眾生知幻法故；以轉妙法輪作佛事，為眾說法不失時故；以現住壽命作佛事，為調伏一切眾生故；以示般涅槃作佛事，知諸眾生起疲厭故。佛子！是為菩薩摩訶薩第七了知一切世界佛莊嚴大三昧善巧智。
大方廣佛華嚴經卷第四十一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十二
于闐國三藏實叉難陀奉 制譯
十定品第二十七之三
「佛子！云何為菩薩摩訶薩一切眾生差別身三昧？佛子！菩薩摩訶薩住此三昧，得十種無所著。何者為十？所謂：於一切剎無所著，於一切方無所著，於一切劫無所著，於一切眾無所著，於一切法無所著，於一切菩薩無所著，於一切菩薩愿
【現代漢語翻譯】 現代漢語譯本 第八種能使眾生進入佛的清凈境界，第九種能使眾生髮起菩提心，第十種能使眾生圓滿佛的智慧。佛子！菩薩摩訶薩使眾生獲得這十種圓滿后，又為眾生做十種佛事。是哪十種呢？就是：用音聲做佛事，是爲了成熟眾生；用色相形體做佛事，是爲了調伏眾生；用憶念做佛事，是爲了清凈眾生；用震動世界做佛事，是爲了使眾生脫離惡道；用方便覺悟做佛事，是爲了使眾生不失正念；用夢中顯現形象做佛事，是爲了使眾生恒常保持正念；用放大光明做佛事，是爲了普遍攝取一切眾生；用修行菩薩行做佛事，是爲了使眾生安住于殊勝的願望；用成就正等覺做佛事，是爲了使眾生了知諸法如幻；用轉妙法輪做佛事，是爲了在適當的時候為眾生說法；用示現住世壽命做佛事，是爲了調伏一切眾生；用示現般涅槃做佛事，是知道眾生會產生疲厭。佛子！這就是菩薩摩訶薩第七種了知一切世界佛莊嚴大三昧的善巧智慧。
《大方廣佛華嚴經》卷第四十一 大正藏第10冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四十二
于闐國三藏實叉難陀（Siksananda）奉 制譯
十定品第二十七之三
『佛子！什麼是菩薩摩訶薩的一切眾生差別身三昧（Samadhi of the differentiated bodies of all beings）？佛子！菩薩摩訶薩安住於此三昧，獲得十種無所執著。是哪十種呢？就是：對於一切剎土（Buddha-field）無所執著，對於一切方位無所執著，對於一切劫（kalpa）無所執著，對於一切眾生無所執著，對於一切法（dharma）無所執著，對於一切菩薩無所執著，對於一切菩薩的愿
【English Translation】 English version The eighth enables sentient beings to enter the pure realm of the Buddha, the ninth enables sentient beings to generate the Bodhi mind, and the tenth enables sentient beings to perfect the wisdom of the Buddha. Buddha-child! After Bodhisattva-Mahasattvas enable sentient beings to attain these ten perfections, they further perform ten Buddha-deeds for sentient beings. What are these ten? They are: performing Buddha-deeds with sound, in order to mature sentient beings; performing Buddha-deeds with form and appearance, in order to tame sentient beings; performing Buddha-deeds with mindfulness, in order to purify sentient beings; performing Buddha-deeds by shaking the world, in order to liberate sentient beings from evil realms; performing Buddha-deeds with expedient awakening, in order to prevent sentient beings from losing mindfulness; performing Buddha-deeds by appearing in dreams, in order to enable sentient beings to constantly maintain right mindfulness; performing Buddha-deeds by emitting great light, in order to universally gather all sentient beings; performing Buddha-deeds by cultivating Bodhisattva practices, in order to enable sentient beings to abide in superior vows; performing Buddha-deeds by attaining perfect enlightenment, in order to enable sentient beings to understand that all dharmas are like illusions; performing Buddha-deeds by turning the wonderful Dharma wheel, in order to preach the Dharma to sentient beings at the appropriate time; performing Buddha-deeds by manifesting a lifespan, in order to tame all sentient beings; and performing Buddha-deeds by demonstrating Parinirvana, knowing that sentient beings will become weary. Buddha-child! This is the seventh skillful wisdom of Bodhisattva-Mahasattvas in understanding the great Samadhi of the Buddha's adornment of all worlds.
The Avatamsaka Sutra, Scroll 41 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 42
Translated under imperial decree by Tripiṭaka Master Śikṣānanda of Khotan
Chapter 27, Section 3: Ten Samadhis
'Buddha-child! What is the Samadhi of the differentiated bodies of all beings of a Bodhisattva-Mahasattva? Buddha-child! When a Bodhisattva-Mahasattva abides in this Samadhi, they attain ten kinds of non-attachment. What are these ten? They are: non-attachment to all Buddha-fields (kṣetra), non-attachment to all directions, non-attachment to all kalpas, non-attachment to all sentient beings, non-attachment to all dharmas, non-attachment to all Bodhisattvas, non-attachment to all Bodhisattva vows
無所著，於一切三昧無所著，於一切佛無所著，於一切地無所著。是為十。
「佛子！菩薩摩訶薩於此三昧云何入？云何起？佛子！菩薩摩訶薩於此三昧，內身入，外身起；外身入，內身起；同身入，異身起；異身入，同身起；人身入，夜叉身起；夜叉身入，龍身起；龍身入，阿修羅身起；阿修羅身入，天身起；天身入，梵王身起；梵王身入，欲界身起；天中入，地獄起；地獄入，人間起；人間入，余趣起；千身入，一身起；一身入，千身起；那由他身入，一身起；一身入，那由他身起；閻浮提眾生眾中入，西瞿陀尼眾生眾中起；西瞿陀尼眾生眾中入，北拘盧眾生眾中起；北拘盧眾生眾中入，東毗提訶眾生眾中起；東毗提訶眾生眾中入，三天下眾生眾中起；三天下眾生眾中入，四天下眾生眾中起；四天下眾生眾中入，一切海差別眾生眾中起；一切海差別眾生眾中入，一切海神眾中起；一切海神眾中入，一切海水大中起；一切海水大中入，一切海地大中起；一切海地大中入，一切海火大中起；一切海火大中入，一切海風大中起；一切海風大中入，一切四大種中起；一切四大種中入，無生法中起；無生法中入，妙高山中起；妙高山中入，七寶山中起；七寶山中入，一切地種種稼穡樹林黑山中起；一切地種種稼穡樹林
【現代漢語翻譯】 現代漢語譯本：不執著于任何事物，不執著於一切三昧（禪定），不執著於一切佛，不執著於一切菩薩的修行階段（地）。這是第十種不執著。
『佛子！菩薩摩訶薩如何進入這種三昧？又如何從三昧中出來？佛子！菩薩摩訶薩在這種三昧中，以內身進入，以外身出來；以外身進入，以內身出來；以相同的身體進入，以不同的身體出來；以不同的身體進入，以相同的身體出來；以人身進入，以夜叉（一種鬼神）身出來；以夜叉身進入，以龍身出來；以龍身進入，以阿修羅（一種好戰的神）身出來；以阿修羅身進入，以天身出來；以天身進入，以梵王（色界天的統治者）身出來；以梵王身進入，以欲界身出來；在天界中進入，在地獄中出來；在地獄中進入，在人間出來；在人間進入，在其他道中出來；以千個身體進入，以一個身體出來；以一個身體進入，以千個身體出來；以那由他（極大的數量）個身體進入，以一個身體出來；以一個身體進入，以那由他個身體出來；在閻浮提（我們所居住的洲）眾生中進入，在西瞿陀尼（西方的洲）眾生中出來；在西瞿陀尼眾生中進入，在北拘盧（北方的洲）眾生中出來；在北拘盧眾生中進入，在東毗提訶（東方的洲）眾生中出來；在東毗提訶眾生中進入，在三天下（指欲界的三處）眾生中出來；在三天下眾生中進入，在四天下（指欲界的四處）眾生中出來；在四天下眾生中進入，在一切海中不同的眾生中出來；在一切海中不同的眾生中進入，在一切海神中出來；在一切海神中進入，在一切海水大中出來；在一切海水大中進入，在一切海地大中出來；在一切海地大中進入，在一切海火大中出來；在一切海火大中進入，在一切海風大中出來；在一切海風大中進入，在一切四大種（地、水、火、風）中出來；在一切四大種中進入，在無生法中出來；在無生法中進入，在妙高山（須彌山）中出來；在妙高山中進入，在七寶山中出來；在七寶山中進入，在一切地上各種莊稼、樹林、黑山中出來；在一切地上各種莊稼、樹林、黑山中』
【English Translation】 English version: Not attached to anything, not attached to all samadhis (meditative states), not attached to all Buddhas, not attached to all Bodhisattva stages (bhumis). This is the tenth non-attachment.
'Buddha-child! How does a Bodhisattva Mahasattva enter this samadhi? And how does he arise from it? Buddha-child! A Bodhisattva Mahasattva, in this samadhi, enters with the inner body and arises with the outer body; enters with the outer body and arises with the inner body; enters with the same body and arises with a different body; enters with a different body and arises with the same body; enters with a human body and arises with a yaksha (a type of spirit) body; enters with a yaksha body and arises with a dragon body; enters with a dragon body and arises with an asura (a type of warring god) body; enters with an asura body and arises with a deva (god) body; enters with a deva body and arises with a Brahma (ruler of the form realm) body; enters with a Brahma body and arises with a desire realm body; enters in the heavens and arises in hell; enters in hell and arises in the human realm; enters in the human realm and arises in other realms; enters with a thousand bodies and arises with one body; enters with one body and arises with a thousand bodies; enters with a nayuta (an extremely large number) of bodies and arises with one body; enters with one body and arises with a nayuta of bodies; enters among the beings of Jambudvipa (the continent we inhabit) and arises among the beings of Aparagodaniya (the western continent); enters among the beings of Aparagodaniya and arises among the beings of Uttarakuru (the northern continent); enters among the beings of Uttarakuru and arises among the beings of Purvavideha (the eastern continent); enters among the beings of Purvavideha and arises among the beings of the three worlds (referring to three realms of desire); enters among the beings of the three worlds and arises among the beings of the four worlds (referring to four realms of desire); enters among the beings of the four worlds and arises among the various beings of all the oceans; enters among the various beings of all the oceans and arises among all the sea gods; enters among all the sea gods and arises in the great mass of all the seawater; enters in the great mass of all the seawater and arises in the great mass of all the sea land; enters in the great mass of all the sea land and arises in the great mass of all the sea fire; enters in the great mass of all the sea fire and arises in the great mass of all the sea wind; enters in the great mass of all the sea wind and arises in all the four great elements (earth, water, fire, wind); enters in all the four great elements and arises in the unproduced dharma; enters in the unproduced dharma and arises in Mount Sumeru; enters in Mount Sumeru and arises in the seven jeweled mountains; enters in the seven jeweled mountains and arises in all the various crops, forests, and black mountains on all the lands; in all the various crops, forests, and black mountains on all the lands'
黑山中入，一切妙香華寶莊嚴中起；一切妙香華寶莊嚴中入，一切四天下下方、上方一切眾生受生中起；一切四天下下方、上方一切眾生受生中入，小千世界眾生眾中起；小千世界眾生眾中入，中千世界眾生眾中起；中千世界眾生眾中入，大千世界眾生眾中起；大千世界眾生眾中入，百千億那由他三千大千世界眾生眾中起；百千億那由他三千大千世界眾生眾中入，無數世界眾生眾中起；無數世界眾生眾中入，無量世界眾生眾中起；無量世界眾生眾中入，無邊佛剎眾生眾中起；無邊佛剎眾生眾中入，無等佛剎眾生眾中起；無等佛剎眾生眾中入，不可數世界眾生眾中起；不可數世界眾生眾中入，不可稱世界眾生眾中起；不可稱世界眾生眾中入，不可思世界眾生眾中起；不可思世界眾生眾中入，不可量世界眾生眾中起；不可量世界眾生眾中入，不可說世界眾生眾中起；不可說世界眾生眾中入，不可說不可說世界眾生眾中起；不可說不可說世界眾生眾中入，雜染眾生眾中起；雜染眾生眾中入，清凈眾生眾中起；清凈眾生眾中入，雜染眾生眾中起；眼處入，耳處起；耳處入，眼處起；鼻處入，舌處起；舌處入，鼻處起；身處入，意處起；意處入，身處起；自處入，他處起；他處入，自處起；一微塵中入，無數世界微塵中起；無數
世界微塵中入，一微塵中起；聲聞入，獨覺起；獨覺入，聲聞起；自身入，佛身起；佛身入，自身起；一念入，億劫起；億劫入，一念起；同念入，別時起；別時入，同念起；前際入，后際起；后際入，前際起；前際入，中際起；中際入，前際起；三世入，剎那起；剎那入，三世起；真如入，言說起；言說入，真如起。
「佛子！譬如有人為鬼所持，其身戰動不能自安，鬼不現身令他身然；菩薩摩訶薩住此三昧亦復如是，自身入定他身起，他身入定自身起。佛子！譬如死屍以咒力故而能起行，隨所作事皆得成就，尸之與咒雖各差別，而能和合成就彼事；菩薩摩訶薩住此三昧亦復如是，同境入定異境起，異境入定同境起。佛子！譬如比丘得心自在，或以一身作多身，或以多身作一身，非一身沒多身生，非多身沒一身生；菩薩摩訶薩住此三昧亦復如是，一身入定多身起，多身入定一身起。佛子！譬如大地其味一種，所生苗稼種種味別，地雖無差別，然味有殊異；菩薩摩訶薩住此三昧亦復如是，無所分別，然有一種入定多種起，多種入定一種起。
「佛子！菩薩摩訶薩住此三昧，得十種稱讚法之所稱讚。何者為十？所謂：入真如故，名為如來；覺一切法故，名之為佛；為一切世間所稱讚故，名為法師；知一切法
【現代漢語翻譯】 現代漢語譯本 世界微塵中入，一微塵中起；聲聞（聽聞佛陀教誨而證悟的人）入，獨覺（不依賴他人教導，獨自證悟的人）起；獨覺入，聲聞起；自身入，佛身起；佛身入，自身起；一念入，億劫起；億劫入，一念起；同念入，別時起；別時入，同念起；前際入，后際起；后際入，前際起；前際入，中際起；中際入，前際起；三世入，剎那起；剎那入，三世起；真如（事物的真實本性）入，言說起；言說入，真如起。 『佛子！譬如有人被鬼附身，身體戰抖不能自安，鬼不顯現身形卻能使他身體如此；菩薩摩訶薩（偉大的菩薩）安住於此三昧（禪定）也像這樣，自身入定他身起，他身入定自身起。佛子！譬如死屍因咒語的力量而能行動，所做之事都能成就，屍體和咒語雖然各不相同，卻能和合而成事；菩薩摩訶薩安住於此三昧也像這樣，同境入定異境起，異境入定同境起。佛子！譬如比丘（佛教出家修行者）獲得心自在，能以一身化作多身，或以多身化作一身，不是一身消失而多身生，也不是多身消失而一身生；菩薩摩訶薩安住於此三昧也像這樣，一身入定多身起，多身入定一身起。佛子！譬如大地味道單一，所生長的莊稼卻有種種不同的味道，土地雖然沒有差別，味道卻有不同；菩薩摩訶薩安住於此三昧也像這樣，沒有分別，卻能有一種入定多種起，多種入定一種起。』 『佛子！菩薩摩訶薩安住於此三昧，得到十種稱讚法的稱讚。是哪十種呢？所謂：因為入于真如，所以名為如來（佛陀的稱號）；因為覺悟一切法，所以名為佛；因為被一切世間所稱讚，所以名為法師（宣講佛法的人）；因為知道一切法
【English Translation】 English version Entering into the dust of the world, arising from a single dust; entering of a Śrāvaka (one who attains enlightenment by hearing the teachings), arising of a Pratyekabuddha (one who attains enlightenment on their own); entering of a Pratyekabuddha, arising of a Śrāvaka; entering of one's own body, arising of a Buddha's body; entering of a Buddha's body, arising of one's own body; entering of a single thought, arising of countless kalpas (eons); entering of countless kalpas, arising of a single thought; entering of a concurrent thought, arising of a separate time; entering of a separate time, arising of a concurrent thought; entering of the past, arising of the future; entering of the future, arising of the past; entering of the past, arising of the present; entering of the present, arising of the past; entering of the three times, arising of a kṣaṇa (moment); entering of a kṣaṇa, arising of the three times; entering of Suchness (the true nature of things), arising of speech; entering of speech, arising of Suchness. 『Buddha's children! It is like a person possessed by a ghost, whose body trembles and cannot be at peace, the ghost does not show its form but makes the body like this; a Bodhisattva Mahāsattva (a great Bodhisattva) abiding in this samādhi (meditative absorption) is also like this, one's own body enters samādhi and another body arises, another body enters samādhi and one's own body arises. Buddha's children! It is like a corpse that can move by the power of a mantra, and whatever it does is accomplished, although the corpse and the mantra are different, they can combine to accomplish the task; a Bodhisattva Mahāsattva abiding in this samādhi is also like this, the same realm enters samādhi and a different realm arises, a different realm enters samādhi and the same realm arises. Buddha's children! It is like a Bhikṣu (a Buddhist monk) who has attained freedom of mind, who can transform one body into many bodies, or many bodies into one body, it is not that one body disappears and many bodies arise, nor that many bodies disappear and one body arises; a Bodhisattva Mahāsattva abiding in this samādhi is also like this, one body enters samādhi and many bodies arise, many bodies enter samādhi and one body arises. Buddha's children! It is like the earth, which has one taste, but the crops that grow have various different tastes, although the earth has no difference, the tastes are different; a Bodhisattva Mahāsattva abiding in this samādhi is also like this, without discrimination, yet one can enter samādhi and many arise, many enter samādhi and one arises.』 『Buddha's children! A Bodhisattva Mahāsattva abiding in this samādhi is praised by ten kinds of praiseworthy dharmas. What are the ten? They are: because of entering Suchness, one is called Tathāgata (a title of the Buddha); because of awakening to all dharmas, one is called Buddha; because one is praised by all the world, one is called a Dharma Master (one who teaches the Dharma); because one knows all dharmas
故，名一切智；為一切世間所歸依故，名所依處；了達一切法方便故，名為導師；引一切眾生入薩婆若道故，名大導師；為一切世間燈故，名為光明；心志圓滿，義利成就，所作皆辦，住無礙智，分別了知一切諸法故，名為十力自在；通達一切法輪故，名一切見者。是為十。佛子！菩薩摩訶薩住此三昧，復得十種光明照耀。何者為十？所謂：得一切諸佛光明，與彼平等故；得一切世界光明，普能嚴凈故；得一切眾生光明，悉往調伏故；得無量無畏光明，法界為場演說故；得無差別光明，知一切法無種種性故；得方便光明，於一切法離欲際而證入故；得真實光明，於一切法離欲際心平等故；得遍一切世間神變光明，蒙佛所加恒不息故；得善思惟光明，到一切佛自在岸故；得一切法真如光明，於一毛孔中善說一切故。是為十。佛子！菩薩摩訶薩住此三昧，復得十種無所作。何者為十？所謂：身業無所作，語業無所作，意業無所作，神通無所作，了法無性無所作，知業不壞無所作，無差別智無所作，無生起智無所作，知法無滅無所作，隨順於文不壞於義無所作。是為十。
「佛子！菩薩摩訶薩住此三昧，無量境界種種差別。所謂：一入多起，多入一起；同入異起，異入同起；細入粗起，粗入細起；大入小起，小入大起
【現代漢語翻譯】 現代漢語譯本：因此，被稱為『一切智』（sarvajna，指佛陀的智慧，能知一切法）；因為是一切世間所歸依之處，所以被稱為『所依處』；因為通達一切法的方法，所以被稱為『導師』；因為引導一切眾生進入薩婆若（sarvajna，一切智）之道，所以被稱為『大導師』；因為是照亮一切世間的燈，所以被稱為『光明』；因為心志圓滿，義理和利益都已成就，所作皆已辦妥，安住于無礙的智慧，分別了知一切諸法，所以被稱為『十力自在』；因為通達一切法輪，所以被稱為『一切見者』。這就是十種名號。佛子！菩薩摩訶薩安住於此三昧，又獲得十種光明照耀。是哪十種呢？所謂：獲得一切諸佛的光明，與他們平等；獲得一切世界的光明，普遍能夠莊嚴清凈；獲得一切眾生的光明，全部前往調伏；獲得無量無畏的光明，以法界為道場演說；獲得無差別的光明，了知一切法沒有種種自性；獲得方便的光明，在一切法離欲的邊際而證入；獲得真實的光明，在一切法離欲的邊際心平等；獲得遍一切世間的神變光明，蒙受佛的加持恒常不息；獲得善思惟的光明，到達一切佛自在的彼岸；獲得一切法真如的光明，在一個毛孔中善巧地說一切法。這就是十種光明。佛子！菩薩摩訶薩安住於此三昧，又獲得十種無所作。是哪十種呢？所謂：身業無所作，語業無所作，意業無所作，神通無所作，了知法無自性無所作，了知業不壞無所作，無差別智無所作，無生起智無所作，了知法無滅無所作，隨順於文字而不壞於義無所作。這就是十種無所作。 佛子！菩薩摩訶薩安住於此三昧，有無量境界種種差別。所謂：一個入于多個，多個入於一個；相同地入于不同地起，不同地入于相同地起；細微地入于粗大地起，粗大地入于細微地起；廣大地入于微小地起，微小地入于廣大地起。
【English Translation】 English version: Therefore, he is named 『All-Knowing』 (sarvajna, referring to the Buddha's wisdom that knows all dharmas); because he is the refuge of all the world, he is named 『Refuge』; because he understands the methods of all dharmas, he is named 『Guide』; because he leads all sentient beings onto the path of sarvajna (all-knowing), he is named 『Great Guide』; because he is the lamp illuminating all the world, he is named 『Light』; because his mind is perfect, his principles and benefits are accomplished, all his actions are completed, he dwells in unobstructed wisdom, and he discerns and understands all dharmas, he is named 『Ten Powers of Freedom』; because he understands all the Dharma wheels, he is named 『All-Seeing One』. These are the ten names. Buddha-child! When a Bodhisattva Mahasattva dwells in this samadhi, he also obtains ten kinds of illuminating light. What are the ten? They are: obtaining the light of all Buddhas, being equal to them; obtaining the light of all worlds, being able to universally adorn and purify them; obtaining the light of all sentient beings, going to tame them all; obtaining immeasurable fearless light, expounding the Dharma with the Dharma realm as the stage; obtaining non-discriminating light, knowing that all dharmas have no various natures; obtaining expedient light, entering into realization at the edge of detachment from all dharmas; obtaining true light, having an equal mind at the edge of detachment from all dharmas; obtaining the light of miraculous transformations that pervades all worlds, constantly receiving the Buddha's blessing without ceasing; obtaining the light of good contemplation, reaching the shore of freedom of all Buddhas; obtaining the light of the true suchness of all dharmas, skillfully expounding all dharmas in one pore. These are the ten lights. Buddha-child! When a Bodhisattva Mahasattva dwells in this samadhi, he also obtains ten kinds of non-action. What are the ten? They are: non-action of body karma, non-action of speech karma, non-action of mind karma, non-action of supernatural powers, non-action of understanding the non-nature of dharmas, non-action of knowing that karma is not destroyed, non-action of non-discriminating wisdom, non-action of non-arising wisdom, non-action of knowing that dharmas are not extinguished, and non-action of following the words without destroying the meaning. These are the ten non-actions. Buddha-child! When a Bodhisattva Mahasattva dwells in this samadhi, there are immeasurable realms with various differences. They are: one entering into many, many entering into one; entering the same and arising differently, entering differently and arising the same; subtle entering and coarse arising, coarse entering and subtle arising; large entering and small arising, small entering and large arising.
；順入逆起，逆入順起；無身入有身起，有身入無身起；無相入有相起，有相入無相起；起中入，入中起。如是皆是此之三昧自在境界。佛子！譬如幻師，持咒得成，能現種種差別形相；咒與幻別而能作幻，咒唯是聲而能幻作眼識所知種種諸色、耳識所知種種諸聲、鼻識所知種種諸香、舌識所知種種諸味、身識所知種種諸觸、意識所知種種境界。菩薩摩訶薩住此三昧亦復如是，同中入定異中起，異中入定同中起。佛子！譬如三十三天共阿修羅鬥戰之時，諸天得勝，修羅退衄；阿修羅王其身長大七百由旬，四兵圍繞無數千萬，以幻術力將諸軍眾，同時走入藕絲孔中。菩薩摩訶薩亦復如是，已善成就諸幻智地，幻智即是菩薩，菩薩即是幻智，是故能于無差別法中入定、差別法中起，差別法中入定、無差別法中起。佛子！譬如農夫田中下種，種子在下，果生於上。菩薩摩訶薩住此三昧亦復如是，一中入定多中起，多中入定一中起。佛子！譬如男女赤白和合，或有眾生於中受生，爾時名為：歌羅邏位，從此次第，住母胎中，滿足十月；善業力故，一切肢分皆得成就，諸根不缺，心意明瞭；其歌羅邏與彼六根體狀各別，以業力故，而能令彼次第成就，受同異類種種果報。菩薩摩訶薩亦復如是，從一切智歌羅邏位，信解願力漸次增
【現代漢語翻譯】 現代漢語譯本：順著入定，逆著出定；逆著入定，順著出定；從無身的狀態入定，從有身的狀態出定；從有身的狀態入定，從無身的狀態出定；從無相的狀態入定，從有相的狀態出定；從有相的狀態入定，從無相的狀態出定；在出定中入定，在入定中出定。這些都是這種三昧的自在境界。佛子！譬如幻術師，持咒成功后，能顯現種種不同的形相；咒語和幻象是不同的，但能產生幻象，咒語只是聲音，卻能幻化成眼睛所見的各種顏色、耳朵所聽的各種聲音、鼻子所聞的各種香氣、舌頭所嘗的各種味道、身體所感的各種觸覺、意識所知的各種境界。菩薩摩訶薩安住于這種三昧也是如此，在相同中入定，在不同中出定；在不同中入定，在相同中出定。佛子！譬如三十三天和阿修羅（非天，一種好戰的神）戰鬥時，諸天得勝，阿修羅戰敗退卻；阿修羅王身體高大七百由旬（古印度長度單位），四方軍隊圍繞無數千萬，用幻術的力量將所有軍隊，同時進入藕絲孔中。菩薩摩訶薩也是如此，已經很好地成就了各種幻智地（菩薩修行所處的不同階段），幻智就是菩薩，菩薩就是幻智，所以能在無差別的法中入定，在有差別的法中出定；在有差別的法中入定，在無差別的法中出定。佛子！譬如農夫在田中播種，種子在下，果實長在上面。菩薩摩訶薩安住于這種三昧也是如此，在一中入定，在多中出定；在多中入定，在一中出定。佛子！譬如男女赤白和合，或者有眾生在其中受生，那時稱為：歌羅邏位（受精卵），從這次第，住在母胎中，滿足十個月；因為善業的力量，一切肢體都得以成就，諸根不缺，心意明瞭；這歌羅邏和六根的體狀各不相同，因為業力的緣故，能使它們次第成就，接受同類和異類的各種果報。菩薩摩訶薩也是如此，從一切智歌羅邏位（菩薩最初發心），信解願力逐漸增長 現代漢語譯本：，
【English Translation】 English version: Entering samadhi following the flow, exiting samadhi against the flow; entering samadhi against the flow, exiting samadhi following the flow; entering samadhi from a state of no-body, exiting samadhi from a state of having a body; entering samadhi from a state of having a body, exiting samadhi from a state of no-body; entering samadhi from a state of no-form, exiting samadhi from a state of having form; entering samadhi from a state of having form, exiting samadhi from a state of no-form; entering samadhi within exiting, exiting samadhi within entering. All these are the free and unhindered states of this samadhi. Buddha's child! It is like an illusionist who, having mastered a mantra, can manifest various different forms; the mantra and the illusion are different, yet the illusion is produced. The mantra is merely a sound, yet it can transform into various colors perceived by the eye, various sounds perceived by the ear, various fragrances perceived by the nose, various tastes perceived by the tongue, various tactile sensations perceived by the body, and various realms perceived by the consciousness. A Bodhisattva Mahasattva abiding in this samadhi is also like this, entering samadhi in the same, exiting samadhi in the different; entering samadhi in the different, exiting samadhi in the same. Buddha's child! It is like when the Thirty-Three Heavens fight with the Asuras (demi-gods, a type of warring deity), the gods are victorious, and the Asuras retreat in defeat; the Asura king, whose body is seven hundred yojanas (an ancient Indian unit of distance) tall, surrounded by countless millions of troops, uses the power of illusion to lead all his troops into a lotus silk pore at the same time. A Bodhisattva Mahasattva is also like this, having well accomplished the various stages of illusory wisdom, illusory wisdom is the Bodhisattva, and the Bodhisattva is illusory wisdom, therefore, they can enter samadhi in the undifferentiated dharma, and exit samadhi in the differentiated dharma; enter samadhi in the differentiated dharma, and exit samadhi in the undifferentiated dharma. Buddha's child! It is like a farmer sowing seeds in a field, the seeds are below, and the fruit grows above. A Bodhisattva Mahasattva abiding in this samadhi is also like this, entering samadhi in one, exiting samadhi in many; entering samadhi in many, exiting samadhi in one. Buddha's child! It is like when the red and white of male and female combine, or when a sentient being is conceived within, at that time it is called: the kalala stage (fertilized egg), from this stage, residing in the mother's womb, completing ten months; due to the power of good karma, all limbs are developed, the senses are complete, and the mind is clear; this kalala and the forms of the six senses are different, but due to the power of karma, they can gradually develop, receiving various karmic retributions of the same and different kinds. A Bodhisattva Mahasattva is also like this, from the kalala stage of all-knowing wisdom (the initial aspiration of a Bodhisattva), the power of faith, understanding, and vows gradually increases English version: ,
長；其心廣大，任運自在，無中入定有中起，有中入定無中起。佛子！譬如龍宮依地而立，不依虛空，龍依宮住，亦不在空，而能興云遍滿空中；有人仰視所見宮殿，當知皆是乾闥婆城，非是龍宮。佛子！龍雖處下而云布上。菩薩摩訶薩住此三昧亦復如是，于無相入有相起，于有相入無相起。佛子！譬如妙光大梵天王所住之宮，名：一切世間最勝清凈藏；此大宮中，普見三千大千世界諸四天下天宮、龍宮、夜叉宮、乾闥婆宮、阿修羅宮、迦樓羅宮、緊那羅宮、摩睺羅伽宮；人間住處及三惡道、須彌山等，種種諸山、大海、江河、陂澤、泉源、城邑、聚落、樹林、眾寶，如是一切種種莊嚴，盡大輪圍所有邊際，乃至空中微細游塵，莫不皆于梵宮顯現，如於明鏡見其面像。菩薩摩訶薩住此一切眾生差別身大三昧，知種種剎，見種種佛，度種種眾，證種種法，成種種行，滿種種解，入種種三昧，起種種神通，得種種智慧，住種種剎那際。佛子！此菩薩摩訶薩到十種神通彼岸。何者為十？所謂：到諸佛盡虛空遍法界神通彼岸，到菩薩究竟無差別自在神通彼岸，到能發起菩薩廣大行愿入如來門佛事神通彼岸，到能震動一切世界一切境界悉令清凈神通彼岸，到能自在知一切眾生不思議業果皆如幻化神通彼岸，到能自在知諸三昧粗細
入出差別相神通彼岸，到能勇猛入如來境界而於其中發生大愿神通彼岸，到能化作佛化轉法輪調伏眾生令生佛種令入佛乘速得成就神通彼岸，到能了知不可說一切秘密文句而轉法輪令百千億那由他不可說不可說法門皆得清凈神通彼岸，到不假晝夜年月劫數一念悉能三世示現神通彼岸。是為十。佛子！是名：菩薩摩訶薩第八一切眾生差別身大三昧善巧智。
「佛子！云何為菩薩摩訶薩法界自在三昧？佛子！此菩薩摩訶薩于自眼處乃至意處入三昧，名：法界自在。菩薩于自身一一毛孔中入此三昧，自然能知諸世間，知諸世間法，知諸世界，知億那由他世界，知阿僧祇世界，知不可說佛剎微塵數世界；見一切世界中有佛出興，菩薩眾會悉皆充滿，光明清凈，淳善無雜，廣大莊嚴，種種眾寶以為嚴飾。菩薩于彼，或一劫、百劫、千劫、億劫、百千億那由他劫、無數劫、無量劫、無邊劫、無等劫、不可數劫、不可稱劫、不可思劫、不可量劫、不可說劫、不可說不可說劫、不可說不可說佛剎微塵數劫，修菩薩行常不休息；又于如是無量劫中住此三昧，亦入亦起，亦成就世界，亦調伏眾生，亦遍了法界，亦普知三世，亦演說諸法，亦現大神通，種種方便無著無礙；以於法界得自在故，善分別眼，善分別耳，善分別鼻，善分別舌
【現代漢語翻譯】 現代漢語譯本 入出差別相神通彼岸（到達能辨別進入和出來的各種不同狀態的神通的彼岸），到達能勇猛進入如來境界並在其中發起大愿的神通彼岸，到達能化作佛，轉法輪，調伏眾生，使他們生起佛種，進入佛乘，迅速獲得成就的神通彼岸，到達能了知不可說的一切秘密文句，並轉法輪，使百千億那由他（數量單位，表示極大的數字）不可說不可說的法門都得到清凈的神通彼岸，到達不需藉助晝夜年月劫數，一念之間就能示現三世的神通彼岸。這是第十種。佛子！這被稱為：菩薩摩訶薩的第八種一切眾生差別身大三昧善巧智。 『佛子！什麼是菩薩摩訶薩的法界自在三昧？佛子！這位菩薩摩訶薩在自己的眼處乃至意處進入三昧，這被稱為：法界自在。菩薩在自身每一個毛孔中進入此三昧，自然能知曉諸世間，知曉諸世間法，知曉諸世界，知曉億那由他世界，知曉阿僧祇（數量單位，表示極大的數字）世界，知曉不可說佛剎微塵數世界；見到一切世界中有佛出世，菩薩眾會都充滿其中，光明清凈，純善無雜，廣大莊嚴，用各種珍寶來裝飾。菩薩在那裡，或一劫、百劫、千劫、億劫、百千億那由他劫、無數劫、無量劫、無邊劫、無等劫、不可數劫、不可稱劫、不可思劫、不可量劫、不可說劫、不可說不可說劫、不可說不可說佛剎微塵數劫，修菩薩行，從不休息；又在這樣無量的劫中住於此三昧，也入也起，也成就世界，也調伏眾生，也遍知法界，也普遍知曉三世，也演說諸法，也顯現大神通，用各種方便，沒有執著和障礙；因為在法界中得到自在的緣故，善於分別眼，善於分別耳，善於分別鼻，善於分別舌
【English Translation】 English version The other shore of the supernatural power of entering and exiting with differentiated forms (reaching the other shore of supernatural power that can discern the various states of entering and exiting), reaching the other shore of supernatural power that can bravely enter the realm of the Tathagata and generate great vows within it, reaching the other shore of supernatural power that can transform into a Buddha, turn the Dharma wheel, tame sentient beings, cause them to generate the seed of Buddhahood, enter the Buddha vehicle, and quickly attain accomplishment, reaching the other shore of supernatural power that can understand all the unspeakable secret phrases and turn the Dharma wheel, causing hundreds of thousands of billions of nayutas (a unit of large numbers) of unspeakable and indescribable Dharma doors to be purified, reaching the other shore of supernatural power that does not require days, nights, months, years, or kalpas, and can manifest the three times in a single thought. This is the tenth. O sons of the Buddha! This is called: the eighth skillful wisdom of the great samadhi of the differentiated bodies of all sentient beings of the Bodhisattva Mahasattva. 'O sons of the Buddha! What is the samadhi of the Bodhisattva Mahasattva's freedom in the Dharma realm? O sons of the Buddha! This Bodhisattva Mahasattva enters samadhi in his own eye faculty and even in his mind faculty, which is called: freedom in the Dharma realm. The Bodhisattva enters this samadhi in each pore of his body, and naturally knows all the worlds, knows all the dharmas of the worlds, knows all the worlds, knows billions of nayutas of worlds, knows asankhyeya (a unit of large numbers) of worlds, knows unspeakable Buddha-lands of dust-mote-like worlds; sees Buddhas appearing in all worlds, with Bodhisattva assemblies all filled within, with light that is pure, virtuous, and unmixed, vast and adorned, decorated with various treasures. The Bodhisattva there, for one kalpa, hundreds of kalpas, thousands of kalpas, billions of kalpas, hundreds of thousands of billions of nayutas of kalpas, countless kalpas, immeasurable kalpas, boundless kalpas, incomparable kalpas, innumerable kalpas, incalculable kalpas, inconceivable kalpas, immeasurable kalpas, unspeakable kalpas, unspeakable and unspeakable kalpas, unspeakable and unspeakable Buddha-lands of dust-mote-like kalpas, practices the Bodhisattva path without rest; and also dwells in this samadhi for such immeasurable kalpas, entering and arising, also accomplishing worlds, also taming sentient beings, also pervading the Dharma realm, also universally knowing the three times, also expounding all dharmas, also manifesting great supernatural powers, using various skillful means without attachment or hindrance; because of having attained freedom in the Dharma realm, he is skillful in discerning the eye, skillful in discerning the ear, skillful in discerning the nose, skillful in discerning the tongue
，善分別身，善分別意，如是種種差別不同，悉善分別盡其邊際。菩薩如是善知見已，能生起十千億陀羅尼法光明，成就十千億清凈行，獲得十千億諸根，圓滿十千億神通，能入十千億三昧，成就十千億神力，長養十千億諸力，圓滿十千億深心，運動十千億力持，示現十千億神變，具足十千億菩薩無礙，圓滿十千億菩薩助道，積集十千億菩薩藏，照明十千億菩薩方便，演說十千億諸義，成就十千億諸愿，出生十千億迴向，凈治十千億菩薩正位，明瞭十千億法門，開示十千億演說，修治十千億菩薩清凈。
「佛子！此菩薩摩訶薩復有無數功德、無量功德、無邊功德、無等功德、不可數功德、不可稱功德、不可思功德、不可量功德、不可說功德、無盡功德。佛子！此菩薩于如是功德，皆已辦具，皆已積集，皆已莊嚴，皆已清凈，皆已瑩徹，皆已攝受，皆能出生，皆可稱歎，皆得堅固，皆已成就。
「佛子！菩薩摩訶薩住此三昧，為東方十千阿僧祇佛剎微塵數名號諸佛之所攝受，一一名號復有十千阿僧祇佛剎微塵數佛，各各差別；如東方，南、西、北方，四維、上、下，亦復如是。彼諸佛悉現其前，為現諸佛清凈剎，為說諸佛無量身，為說諸佛難思眼，為說諸佛無量耳，為說諸佛清凈鼻，為說諸佛清凈舌，為說
【現代漢語翻譯】 現代漢語譯本：『善於分辨身體，善於分辨意念，像這樣種種差別不同，都能善於分辨直至窮盡其邊際。菩薩像這樣善於知見之後，能生起十千億陀羅尼（總持）法光明，成就十千億清凈行，獲得十千億諸根，圓滿十千億神通，能入十千億三昧（禪定），成就十千億神力，增長十千億諸力，圓滿十千億深心，運用十千億力持，示現十千億神變，具足十千億菩薩無礙，圓滿十千億菩薩助道，積集十千億菩薩藏，照明十千億菩薩方便，演說十千億諸義，成就十千億諸愿，出生十千億迴向，凈化十千億菩薩正位，明瞭十千億法門，開示十千億演說，修治十千億菩薩清凈。 『佛子！這位菩薩摩訶薩（大菩薩）還有無數功德、無量功德、無邊功德、無等功德、不可數功德、不可稱功德、不可思功德、不可量功德、不可說功德、無盡功德。佛子！這位菩薩對於這些功德，都已經辦到具足，都已經積集，都已經莊嚴，都已經清凈，都已經瑩徹，都已經攝受，都能夠出生，都可以稱讚，都得到堅固，都已經成就。 『佛子！菩薩摩訶薩安住於此三昧（禪定）時，被東方十千阿僧祇（無數）佛剎微塵數名號的諸佛所攝受，每一個名號又有十千阿僧祇佛剎微塵數佛，各各不同；如同東方一樣，南方、西方、北方，四維、上方、下方，也是如此。那些諸佛都顯現在他面前，為他示現諸佛清凈的佛剎，為他說諸佛無量的身，為他說諸佛難思的眼，為他說諸佛無量的耳，為他說諸佛清凈的鼻，為他說諸佛清凈的舌，為他說
【English Translation】 English version: 'Being skilled in discerning the body, skilled in discerning the mind, thus with all sorts of differences, being skilled in discerning to the very end. When a Bodhisattva is skilled in such knowledge and vision, they can generate ten billion trillion Dharani (mantra) light of Dharma, accomplish ten billion trillion pure practices, obtain ten billion trillion roots, perfect ten billion trillion supernormal powers, enter ten billion trillion Samadhi (meditative absorption), accomplish ten billion trillion divine powers, cultivate ten billion trillion powers, perfect ten billion trillion profound minds, exercise ten billion trillion powers of holding, manifest ten billion trillion miraculous transformations, possess ten billion trillion unobstructed Bodhisattva qualities, perfect ten billion trillion Bodhisattva aids to enlightenment, accumulate ten billion trillion Bodhisattva treasures, illuminate ten billion trillion Bodhisattva skillful means, expound ten billion trillion meanings, accomplish ten billion trillion vows, generate ten billion trillion dedications, purify ten billion trillion Bodhisattva's right positions, understand ten billion trillion Dharma doors, reveal ten billion trillion expositions, cultivate ten billion trillion Bodhisattva's purity. 'Buddha's child! This Bodhisattva Mahasattva (great Bodhisattva) also has countless merits, immeasurable merits, boundless merits, incomparable merits, innumerable merits, incalculable merits, inconceivable merits, unmeasurable merits, unspeakable merits, and inexhaustible merits. Buddha's child! This Bodhisattva, regarding these merits, has already accomplished them all, has already accumulated them all, has already adorned them all, has already purified them all, has already made them all clear, has already embraced them all, is able to generate them all, can praise them all, has obtained firmness in them all, and has already accomplished them all. 'Buddha's child! When a Bodhisattva Mahasattva dwells in this Samadhi, they are embraced by the Buddhas whose names are as numerous as the dust particles in ten billion Asankhya (countless) Buddha lands in the east, and each name has ten billion Asankhya Buddha lands' worth of Buddhas, each different; just like the east, the south, west, north, four intermediate directions, above, and below are also the same. Those Buddhas all appear before them, showing them the pure Buddha lands of the Buddhas, speaking to them of the immeasurable bodies of the Buddhas, speaking to them of the inconceivable eyes of the Buddhas, speaking to them of the immeasurable ears of the Buddhas, speaking to them of the pure noses of the Buddhas, speaking to them of the pure tongues of the Buddhas, speaking to them of
諸佛無住心，為說如來無上神通，令修如來無上菩提，令得如來清凈音聲，開示如來不退法輪，顯示如來無邊眾會，令入如來無邊秘密，讚歎如來一切善根，令入如來平等之法，宣說如來三世種性，示現如來無量色相，闡揚如來護念之法，演暢如來微妙法音，辨明一切諸佛世界，宣揚一切諸佛三昧，示現諸佛眾會次第，護持諸佛不思議法，說一切法猶如幻化，明諸法性無有動轉，開示一切無上法輪，讚美如來無量功德，令入一切諸三昧云，令知其心如幻如化、無邊無盡。
「佛子！菩薩摩訶薩住此法界自在三昧時，彼十方各十千阿僧祇佛剎微塵數名號如來，一一名中各有十千阿僧祇佛剎微塵數佛同時護念，令此菩薩得無邊身；令此菩薩得無礙心；令此菩薩於一切法得無忘念；令此菩薩於一切法得決定慧；令此菩薩轉更聰敏，於一切法皆能領受；令此菩薩於一切法悉能明瞭；令此菩薩諸根猛利，于神通法悉得善巧；令此菩薩境界無礙，周行法界恒不休息；令此菩薩得無礙智，畢竟清凈；令此菩薩以神通力，一切世界示現成佛。
「佛子！菩薩摩訶薩住此三昧，得十種海。何者為十？所謂：得諸佛海，咸睹見故；得眾生海，悉調伏故；得諸法海，能以智慧悉了知故；得諸剎海，以無性無作神通皆往詣故；得功
{ "translations": [ "現代漢語譯本", "諸佛安住于無所執著的心，為眾生宣說如來無上的神通，使他們修習如來無上的菩提（覺悟），使他們獲得如來清凈的聲音，開示如來不退轉的法輪（佛法），展示如來無邊的集會，使他們進入如來無邊的秘密，讚歎如來一切的善根，使他們進入如來平等的法，宣說如來三世的種性，示現如來無量的色相，闡揚如來護念之法，演說如來微妙的法音，辨明一切諸佛的世界，宣揚一切諸佛的三昧（禪定），示現諸佛集會的次第，護持諸佛不可思議的法，說一切法猶如幻化，明瞭一切法的本性沒有動搖，開示一切無上的法輪，讚美如來無量的功德，使他們進入一切諸三昧的云，使他們知道自己的心如幻如化、無邊無盡。", "『佛子！菩薩摩訶薩（偉大的菩薩）安住於此法界自在三昧（禪定）時，十方各十千阿僧祇（無數）佛剎（佛土）微塵數名號的如來（佛），每一名號中各有十千阿僧祇佛剎微塵數的佛同時護念，使此菩薩獲得無邊的身體；使此菩薩獲得無礙的心；使此菩薩對於一切法獲得不忘的念頭；使此菩薩對於一切法獲得決定的智慧；使此菩薩更加聰敏，對於一切法都能領受；使此菩薩對於一切法都能明瞭；使此菩薩諸根敏銳，對於神通法都能善巧；使此菩薩境界無礙，周行法界恒不休息；使此菩薩獲得無礙的智慧，畢竟清凈；使此菩薩以神通力，在一切世界示現成佛。』", "『佛子！菩薩摩訶薩安住於此三昧，獲得十種海。哪十種呢？所謂：獲得諸佛海，因為都能見到；獲得眾生海，因為都能調伏；獲得諸法海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；獲得功德海，因為能以智慧完全了知；獲得諸剎海，因為以無性無作的神通都能前往；
德海，一切修行悉圓滿故；得神通海，能廣示現令開悟故；得諸根海，種種不同悉善知故；得諸心海，知一切眾生種種差別無量心故；得諸行海，能以願力悉圓滿故；得諸愿海，悉使成就，永清凈故。佛子！菩薩摩訶薩得如是十種海已，復得十種殊勝。何等為十？一者於一切眾生中最為第一，二者於一切諸天中最為殊特，三者於一切梵王中最極自在，四者于諸世間無所染著，五者一切世間無能映蔽，六者一切諸魔不能惑亂，七者普入諸趣無所掛礙，八者處處受生知不堅固，九者一切佛法皆得自在，十者一切神通悉能示現。佛子！菩薩摩訶薩得如是十種殊勝已，復得十種力，于眾生界修習諸行。何等為十？一謂勇健力，調伏世間故；二謂精進力，恒不退轉故，三謂無著力，離諸垢染故；四謂寂靜力，於一切法無諍論故；五謂逆順力，於一切法心自在故；六謂法性力，于諸義中得自在故；七謂無礙力，智慧廣大故；八謂無畏力，能說諸法故；九謂辯才力，能持諸法故；十謂開示力，智慧無邊故。佛子！此十種力是廣大力、最勝力、無能摧伏力、無量力、善集力、不動力、堅固力、智慧力、成就力、勝定力、清凈力、極清凈力、法身力、法光明力、法燈力、法門力、無能壞力、極勇猛力、大丈伕力、善丈夫修習力、成正覺力
【現代漢語翻譯】 現代漢語譯本：『德海』（功德如海），因為一切修行都圓滿；獲得『神通海』（神通如海），能夠廣泛示現，使眾生開悟；獲得『諸根海』（諸根如海），能夠善知種種不同的根性；獲得『諸心海』（諸心如海），能夠知曉一切眾生種種差別無量的心；獲得『諸行海』（諸行如海），能夠以願力使一切圓滿；獲得『諸愿海』（諸愿如海），使一切願望都成就，永遠清凈。佛子！菩薩摩訶薩獲得這十種海之後，又獲得十種殊勝。是哪十種呢？第一，在一切眾生中最為第一；第二，在一切諸天中最為殊特；第三，在一切梵王中最極自在；第四，對於世間一切事物沒有染著；第五，一切世間沒有能夠遮蔽他的；第六，一切諸魔不能迷惑擾亂他；第七，普遍進入諸趣沒有障礙；第八，在各處受生知道不是堅固的；第九，對於一切佛法都得自在；第十，一切神通都能夠示現。佛子！菩薩摩訶薩獲得這十種殊勝之後，又獲得十種力，在眾生界修習各種行為。是哪十種呢？第一是勇健力，爲了調伏世間；第二是精進力，恒常不退轉；第三是無著力，遠離一切垢染；第四是寂靜力，對於一切法沒有諍論；第五是逆順力，對於一切法心自在；第六是法性力，在各種義理中得自在；第七是無礙力，因為智慧廣大；第八是無畏力，能夠宣說諸法；第九是辯才力，能夠持守諸法；第十是開示力，因為智慧無邊。佛子！這十種力是廣大力、最勝力、無能摧伏力、無量力、善集力、不動力、堅固力、智慧力、成就力、勝定力、清凈力、極清凈力、法身力、法光明力、法燈力、法門力、無能壞力、極勇猛力、大丈伕力、善丈夫修習力、成就正覺力。
【English Translation】 English version: 『Ocean of Merit』 (De Hai), because all practices are perfected; having obtained the 『Ocean of Supernormal Powers』 (Shen Tong Hai), able to widely manifest and enlighten beings; having obtained the 『Ocean of Faculties』 (Zhu Gen Hai), able to skillfully know all kinds of different faculties; having obtained the 『Ocean of Minds』 (Zhu Xin Hai), able to know the various differences and immeasurable minds of all beings; having obtained the 『Ocean of Practices』 (Zhu Xing Hai), able to fulfill all through the power of vows; having obtained the 『Ocean of Vows』 (Zhu Yuan Hai), making all vows accomplished and eternally pure. Disciple of the Buddha! After a Bodhisattva Mahasattva obtains these ten oceans, they further obtain ten superiorities. What are the ten? First, being the foremost among all beings; second, being the most extraordinary among all devas; third, being the most free among all Brahma kings; fourth, having no attachment to anything in the world; fifth, not being able to be obscured by anything in the world; sixth, not being able to be confused or disturbed by any demons; seventh, universally entering all realms without hindrance; eighth, knowing that rebirth in various places is not permanent; ninth, having freedom over all Buddha-dharmas; tenth, being able to manifest all supernormal powers. Disciple of the Buddha! After a Bodhisattva Mahasattva obtains these ten superiorities, they further obtain ten powers, cultivating various practices in the realm of beings. What are the ten? First is the power of courage, to tame the world; second is the power of diligence, constantly not retreating; third is the power of non-attachment, being free from all defilements; fourth is the power of tranquility, having no disputes about any dharma; fifth is the power of going with and against, having freedom of mind regarding all dharmas; sixth is the power of dharma-nature, having freedom in various meanings; seventh is the power of non-obstruction, because of vast wisdom; eighth is the power of fearlessness, being able to proclaim all dharmas; ninth is the power of eloquence, being able to uphold all dharmas; tenth is the power of revelation, because of boundless wisdom. Disciple of the Buddha! These ten powers are the power of vastness, the power of supremacy, the power of being unconquerable, the power of immeasurability, the power of good gathering, the power of immovability, the power of firmness, the power of wisdom, the power of accomplishment, the power of superior samadhi, the power of purity, the power of utmost purity, the power of dharma-body, the power of dharma-light, the power of dharma-lamp, the power of dharma-gate, the power of being indestructible, the power of utmost courage, the power of a great person, the power of a good person's cultivation, the power of achieving perfect enlightenment.
、過去積集善根力、安住無量善根力、住如來力力、心思惟力、增長菩薩歡喜力、出生菩薩凈信力、增長菩薩勇猛力、菩提心所生力、菩薩清凈深心力、菩薩殊勝深心力、菩薩善根熏習力、究竟諸法力、無障礙身力、入方便善巧法門力、清凈妙法力、安住大勢一切世間不能傾動力、一切眾生無能映蔽力。佛子！此菩薩摩訶薩于如是無量功德法，能生，能成就，能圓滿，能照明，能具足，能遍具足，能廣大，能堅固，能增長，能凈治，能遍凈治。此菩薩功德邊際、智慧邊際、修行邊際、法門邊際、自在邊際、苦行邊際、成就邊際、清凈邊際、出離邊際、法自在邊際、無能說者。此菩薩所獲得、所成就、所趣入、所現前、所有境界、所有觀察、所有證入、所有清凈、所有了知、所有建立一切法門，于不可說劫無能說盡。
「佛子！菩薩摩訶薩住此三昧，能了知無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說一切三昧。彼一一三昧，所有境界無量廣大，于境界中若入、若起、若住，所有相狀，所有示現，所有行處，所有等流，所有自性，所有除滅，所有出離，如是一切靡不明見。佛子！譬如無熱惱大龍王宮流出四河，無濁無雜，無有垢穢，光色清凈猶如虛空。其池四面各有一口，
【現代漢語翻譯】 現代漢語譯本：過去積累的善根力量，安住于無量的善根力量，安住于如來的力量，思維的力量，增長菩薩的歡喜力量，產生菩薩的清凈信心力量，增長菩薩的勇猛力量，菩提心所產生的力量，菩薩清凈的深心力量，菩薩殊勝的深心力量，菩薩善根熏習的力量，究竟諸法的力量，無障礙的身體力量，進入方便善巧法門的力量，清凈微妙的法力，安住于大勢，一切世間都不能動搖的力量，一切眾生都不能遮蔽的力量。佛子！這位菩薩摩訶薩對於如此無量的功德法，能夠產生，能夠成就，能夠圓滿，能夠照亮，能夠具足，能夠普遍具足，能夠廣大，能夠堅固，能夠增長，能夠凈化，能夠普遍凈化。這位菩薩的功德邊際、智慧邊際、修行邊際、法門邊際、自在邊際、苦行邊際、成就邊際、清凈邊際、出離邊際、法自在邊際，沒有人能夠說盡。這位菩薩所獲得、所成就、所趣入、所顯現、所有的境界、所有的觀察、所有的證入、所有的清凈、所有的了知、所有的建立一切法門，在不可說劫中也無法說盡。 佛子！菩薩摩訶薩安住於此三昧（samadhi，禪定），能夠了知無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說的一切三昧。那每一個三昧，所有的境界都無量廣大，在境界中無論是進入、無論是生起、無論是安住，所有的相狀，所有的示現，所有的行處，所有的等流，所有的自性，所有的除滅，所有的出離，像這樣的一切都無不明白看見。佛子！譬如無熱惱大龍王宮流出四條河流，沒有渾濁沒有雜質，沒有污垢穢物，光色清凈猶如虛空。它的池塘四面各有一個出口，
【English Translation】 English version: The power of good roots accumulated in the past, abiding in the power of immeasurable good roots, abiding in the power of the Tathagata (如來, Thus Come One), the power of thought, the power of increasing the joy of Bodhisattvas, the power of generating the pure faith of Bodhisattvas, the power of increasing the vigor of Bodhisattvas, the power generated by the Bodhi mind (菩提心, enlightenment mind), the power of the pure deep mind of Bodhisattvas, the power of the supreme deep mind of Bodhisattvas, the power of the cultivation of good roots of Bodhisattvas, the power of ultimate dharmas, the power of unobstructed body, the power of entering the skillful means of Dharma, the power of pure and wonderful Dharma, abiding in great power, the power that all the world cannot shake, the power that all sentient beings cannot obscure. O son of Buddha! This Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) can generate, accomplish, perfect, illuminate, possess, universally possess, expand, solidify, increase, purify, and universally purify such immeasurable meritorious dharmas. The boundaries of this Bodhisattva's merits, the boundaries of wisdom, the boundaries of practice, the boundaries of Dharma, the boundaries of freedom, the boundaries of asceticism, the boundaries of accomplishment, the boundaries of purity, the boundaries of liberation, the boundaries of Dharma freedom, no one can fully describe. What this Bodhisattva has obtained, accomplished, entered, manifested, all the realms, all the observations, all the realizations, all the purifications, all the knowledges, all the establishments of all Dharma doors, cannot be fully described in inexpressible kalpas (劫, eons). O son of Buddha! The Bodhisattva-Mahasattva, abiding in this samadhi (三昧, meditative absorption), can know countless, immeasurable, boundless, incomparable, uncountable, incalculable, inconceivable, unmeasurable, inexpressible, and inexpressibly inexpressible samadhis. Each of those samadhis, all the realms are immeasurably vast, whether entering, arising, or abiding in the realms, all the forms, all the manifestations, all the places of practice, all the outflows, all the natures, all the eliminations, all the liberations, all of these are clearly seen. O son of Buddha! It is like the great dragon king's palace of Anavatapta (無熱惱, without heat) from which four rivers flow, without turbidity, without impurities, without filth, the light and color are pure like the void. Each of the four sides of its pond has an outlet,
一一口中流出一河，于象口中出恒伽河，師子口中出私陀河，于牛口中出信度河，于馬口中出縛芻河。其四大河流出之時，恒伽河口流出銀沙，私陀河口流出金剛沙，信度河口流出金沙，縛芻河口流出琉璃沙；恒伽河口作白銀色，私陀河口作金剛色，信度河口作黃金色，縛芻河口作琉璃色，一一河口廣一由旬。其四大河既流出已，各共圍繞大池七匝，隨其方面四向分流，澒涌奔馳入于大海。其河旋繞，一一之間有天寶所成優缽羅華、波頭摩華、拘物頭華、芬陀利華，奇香發越，妙色清凈；種種華葉，種種臺蕊，悉是眾寶，自然映徹，咸放光明，互相照現。其無熱池周圍廣大五十由旬，眾寶妙沙遍佈其底，種種摩尼以為嚴飾，無量妙寶莊嚴其岸，栴檀妙香普散其中，優缽羅華、波頭摩華、拘物頭華、芬陀利華及余寶華皆悉遍滿，微風吹動，香氣遠徹，華林寶樹周匝圍繞。日光出時，普皆照明池河內外一切眾物，接影連輝成光明網。如是眾物，若遠、若近，若高、若下，若廣、若狹，若粗、若細，乃至極小一沙一塵，悉是妙寶，光明鑒徹，靡不于中日輪影現，亦復展轉更相現影；如是眾影不增不減、非合非散，皆如本質而得明見。佛子！如無熱大池，於四口中流出四河入于大海；菩薩摩訶薩亦復如是，從四辯才，流出諸行
【現代漢語翻譯】 現代漢語譯本 從一個人的口中流出一條河，從象的口中流出恒伽河（Ganga River），從獅子的口中流出私陀河（Sita River），從牛的口中流出信度河（Sindhu River），從馬的口中流出縛芻河（Vaksu River）。這四大河流出時，恒伽河口流出銀沙，私陀河口流出金剛沙，信度河口流出金沙，縛芻河口流出琉璃沙；恒伽河口呈現銀白色，私陀河口呈現金剛色，信度河口呈現金黃色，縛芻河口呈現琉璃色，每一河口都有一由旬（Yojana，古代印度長度單位）寬。這四大河既已流出，各自環繞大池七圈，然後順著各自的方向分流，奔騰涌入大海。河流環繞之處，每一處都有天寶形成的優缽羅華（Utpala，青蓮花）、波頭摩華（Padma，紅蓮花）、拘物頭華（Kumuda，白睡蓮）、芬陀利華（Pundarika，白蓮花），奇特的香氣散發，美妙的色彩清凈；各種花葉，各種花蕊，都是眾寶所成，自然映照，都放出光明，互相輝映。那無熱池（Anavatapta Lake）周圍廣大五十由旬，各種珍寶妙沙遍佈池底，用各種摩尼寶珠（Mani，如意寶珠）作為裝飾，無量妙寶莊嚴池岸，栴檀妙香普遍散佈其中，優缽羅華、波頭摩華、拘物頭華、芬陀利華以及其他寶花都遍佈其中，微風吹動，香氣遠播，花林寶樹環繞四周。當陽光升起時，普遍照亮池河內外的一切事物，光影相接，連成一片光明之網。這些事物，無論遠近、高低、廣狹、粗細，乃至極小的一沙一塵，都是妙寶，光明透徹，沒有哪一個不在其中顯現日輪的影子，也互相映照出彼此的影子；這些影子不增不減、非合非散，都如實地顯現出事物的本質。佛子！正如無熱大池，從四個口中流出四條河流入大海；菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）也是如此，從四種辯才，流出各種修行。
【English Translation】 English version From one mouth flows a river, from an elephant's mouth flows the Ganga River, from a lion's mouth flows the Sita River, from a cow's mouth flows the Sindhu River, and from a horse's mouth flows the Vaksu River. When these four great rivers flow out, the mouth of the Ganga River emits silver sand, the mouth of the Sita River emits diamond sand, the mouth of the Sindhu River emits gold sand, and the mouth of the Vaksu River emits lapis lazuli sand; the mouth of the Ganga River appears silver-white, the mouth of the Sita River appears diamond-colored, the mouth of the Sindhu River appears golden, and the mouth of the Vaksu River appears lapis lazuli-colored, each river mouth being one yojana (an ancient Indian unit of distance) wide. After these four great rivers have flowed out, each encircles the great lake seven times, and then flows in four directions, rushing into the great ocean. Where the rivers circle, there are Utpala (blue lotus), Padma (red lotus), Kumuda (white water lily), and Pundarika (white lotus) flowers formed of heavenly treasures, emitting a strange fragrance, with beautiful and pure colors; various flower leaves and various stamens are all made of precious jewels, naturally reflecting light, all emitting light, and shining upon each other. The Anavatapta Lake is fifty yojanas in circumference, with various precious and wonderful sands covering its bottom, adorned with various Mani jewels, its banks decorated with countless precious treasures, the wonderful fragrance of sandalwood pervading it, and Utpala, Padma, Kumuda, Pundarika, and other precious flowers are all over it. A gentle breeze blows, carrying the fragrance far away, and groves of precious trees surround it. When the sun rises, it illuminates all things inside and outside the lake and rivers, with light and shadows connecting to form a net of light. These things, whether far or near, high or low, wide or narrow, coarse or fine, even the smallest grain of sand or dust, are all precious jewels, with light shining through them, and there is not one in which the sun's reflection does not appear, and they also reflect each other's shadows; these shadows neither increase nor decrease, neither combine nor disperse, and all appear clearly as their true essence. Disciple of the Buddha! Just as the great Anavatapta Lake has four rivers flowing from its four mouths into the great ocean; so too, the Bodhisattva Mahasattva, from the four kinds of eloquence, flows forth various practices.
，究竟入於一切智海。如恒伽大河，從銀色象口流出銀沙；菩薩摩訶薩亦復如是，以義辯才，說一切如來所說一切義門，出生一切清凈白法，究竟入于無礙智海。如私陀大河，從金剛色師子口流出金剛沙；菩薩摩訶薩亦復如是，以法辯才，為一切眾生說佛金剛句，引出金剛智，究竟入于無礙智海。如信度大河，從金色牛口流出金沙；菩薩摩訶薩亦復如是，以訓辭辯，說隨順世間緣起方便，開悟眾生，令皆歡喜，調伏成熟，究竟入于緣起方便海。如縛芻大河，于琉璃色馬口流出琉璃沙；菩薩摩訶薩亦復如是，以無盡辯，雨百千億那由他不可說法，令其聞者皆得潤洽，究竟入于諸佛法海。如四大河，隨順圍繞無熱池已四方入海，菩薩摩訶薩亦復如是，成就隨順身業、隨順語業、隨順意業，成就智為前導身業、智為前導語業、智為前導意業，四方流注，究竟入於一切智海。佛子！何者名為菩薩四方？佛子！所謂：見一切佛而得開悟，聞一切法受持不忘，圓滿一切波羅蜜行，大悲說法滿足眾生。如四大河圍繞大池，于其中間，優缽羅華、波頭摩華、拘物頭華、芬陀利華皆悉遍滿；菩薩摩訶薩亦復如是，于菩提心中間，不捨眾生，說法調伏，悉令圓滿無量三昧，見佛國土莊嚴清凈。如無熱大池，寶樹圍繞；菩薩摩訶薩亦復如是，
{ "translations": [ "現代漢語譯本：最終匯入一切智慧之海。如同恒伽大河（Ganga River），從銀色大象口中流出銀沙；菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）也是如此，以義理辯才，宣說一切如來（Tathagata，佛的稱號）所說的一切義理之門，生出一切清凈的白法（指善法），最終匯入無礙智慧之海。如同私陀大河（Sita River），從金剛色獅子口中流出金剛沙；菩薩摩訶薩也是如此，以法理辯才，為一切眾生宣說佛的金剛句（指堅固不變的真理），引出金剛智慧，最終匯入無礙智慧之海。如同信度大河（Sindhu River），從金色牛口中流出金沙；菩薩摩訶薩也是如此，以訓誡辭令的辯才，宣說隨順世間緣起（Pratītyasamutpāda，因緣生法）的方便法門，開悟眾生，令他們都歡喜，調伏成熟，最終匯入緣起方便之海。如同縛芻大河（Vaksu River），從琉璃色馬口中流出琉璃沙；菩薩摩訶薩也是如此，以無盡的辯才，降下百千億那由他（Nayuta，數量單位）不可言說的法雨，令聽聞者都得到滋潤，最終匯入諸佛法海。如同四大河，隨順圍繞無熱池（Anavatapta Lake）后從四方流入大海，菩薩摩訶薩也是如此，成就隨順身業（Kāya-karma，身體的行為）、隨順語業（Vāk-karma，語言的行為）、隨順意業（Manas-karma，意念的行為），成就以智慧為前導的身業、以智慧為前導的語業、以智慧為前導的意業，從四方流注，最終匯入一切智慧之海。佛子！什麼叫做菩薩的四方？佛子！所謂：見到一切佛而得到開悟，聽聞一切法受持不忘，圓滿一切波羅蜜（Pāramitā，到彼岸）的修行，以大悲心說法滿足眾生。如同四大河圍繞大池，在其中間，優缽羅華（Utpala，青蓮花）、波頭摩華（Padma，紅蓮花）、拘物頭華（Kumuda，白蓮花）、芬陀利華（Pundarika，白蓮花）都遍滿；菩薩摩訶薩也是如此，在菩提心（Bodhi-citta，覺悟之心）中間，不捨棄眾生，說法調伏，使他們都圓滿無量三昧（Samadhi，禪定），見到佛國土莊嚴清凈。如同無熱大池，被寶樹圍繞；菩薩摩訶薩也是如此，", "成就一切功德，以一切功德莊嚴菩提心，以菩提心莊嚴一切佛剎，以一切佛剎莊嚴一切眾生，以一切眾生莊嚴一切法，以一切法莊嚴一切智，以一切智莊嚴一切菩薩行，以一切菩薩行莊嚴一切菩薩愿，以一切菩薩愿莊嚴一切菩薩力，以一切菩薩力莊嚴一切菩薩自在，以一切菩薩自在莊嚴一切菩薩神通，以一切菩薩神通莊嚴一切菩薩變化，以一切菩薩變化莊嚴一切菩薩解脫，以一切菩薩解脫莊嚴一切菩薩智慧，以一切菩薩智慧莊嚴一切菩薩境界，以一切菩薩境界莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所作，以一切菩薩所作莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩所滿莊嚴一切菩薩所凈，以一切菩薩所凈莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所知，以一切菩薩所知莊嚴一切菩薩所見，以一切菩薩所見莊嚴一切菩薩所聞，以一切菩薩所聞莊嚴一切菩薩所念，以一切菩薩所念莊嚴一切菩薩所思，以一切菩薩所思莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所證，以一切菩薩所證莊嚴一切菩薩所說，以一切菩薩所說莊嚴一切菩薩所教，以一切菩薩所教莊嚴一切菩薩所化，以一切菩薩所化莊嚴一切菩薩所度，以一切菩薩所度莊嚴一切菩薩所攝，以一切菩薩所攝莊嚴一切菩薩所護，以一切菩薩所護莊嚴一切菩薩所持，以一切菩薩所持莊嚴一切菩薩所行，以一切菩薩所行莊嚴一切菩薩所愿，以一切菩薩所愿莊嚴一切菩薩所成，以一切菩薩所成莊嚴一切菩薩所滿，以一切菩薩
現佛國土莊嚴圍繞，令諸眾生趣向菩提。如無熱大池，其中縱廣五十由旬，清凈無濁；菩薩摩訶薩亦復如是，菩提之心其量無邊，善根充滿，清凈無濁。如無熱大池，以無量寶莊嚴其岸，散栴檀香遍滿其中；菩薩摩訶薩亦復如是，以百千億十種智寶嚴菩提心大愿之岸，普散一切眾善妙香。如無熱大池，底布金沙，種種摩尼間錯莊嚴；菩薩摩訶薩亦復如是，微妙智慧周遍觀察，不可思議菩薩解脫種種法寶間錯莊嚴，得一切法無礙光明，住於一切諸佛所住，入於一切甚深方便。如阿那婆達多龍王，永離龍中所有熱惱；菩薩摩訶薩亦復如是，永離一切世間憂惱，雖現受生而無染著。如四大河，潤澤一切閻浮提地，既潤澤已入于大海；菩薩摩訶薩亦復如是，以四智河潤澤天、人、沙門、婆羅門，令其普入阿耨多羅三藐三菩提智慧大海，以十種力而為莊嚴。何者為四？一者愿智河，救護調伏一切眾生常不休息；二者波羅蜜智河，修菩提行饒益眾生，去、來、今世相續無盡，究竟入于諸佛智海；三者菩薩三昧智河，無數三昧以為莊嚴，見一切佛，入諸佛海；四者大悲智河，大慈自在普救眾生，方便攝取無有休息，修行秘密功德之門，究竟入於十力大海。如四大河，從無熱池既流出已，究竟無盡，入于大海；菩薩摩訶薩亦復如是，以
【現代漢語翻譯】 現代漢語譯本 諸佛的國土莊嚴圍繞，使一切眾生趨向菩提（覺悟）。如同無熱大池，它的縱橫各有五十由旬（古印度長度單位，約七公里），清凈沒有污濁；菩薩摩訶薩（偉大的菩薩）也是這樣，菩提之心其量無邊，善根充滿，清凈沒有污濁。如同無熱大池，用無量的珍寶裝飾它的岸邊，散發著栴檀（一種香木）的香氣遍滿其中；菩薩摩訶薩也是這樣，用百千億十種智慧的珍寶裝飾菩提心大愿的岸邊，普遍散發一切美好的善行之香。如同無熱大池，池底鋪滿金沙，各種摩尼（寶珠）交錯裝飾；菩薩摩訶薩也是這樣，用微妙的智慧周遍觀察，用不可思議的菩薩解脫的各種法寶交錯裝飾，得到一切法無礙的光明，安住於一切諸佛所安住的地方，進入一切甚深的方便法門。如同阿那婆達多（無熱惱池）龍王，永遠脫離龍中所有的熱惱；菩薩摩訶薩也是這樣，永遠脫離一切世間的憂愁煩惱，雖然示現受生但沒有染著。如同四大河，滋潤一切閻浮提（我們所居住的世界）的土地，滋潤之後流入大海；菩薩摩訶薩也是這樣，用四種智慧之河滋潤天人、沙門（出家修行者）、婆羅門（古印度祭司），使他們普遍進入阿耨多羅三藐三菩提（無上正等正覺）的智慧大海，以十種力量作為莊嚴。哪四種呢？第一是愿智河，救護調伏一切眾生，常常不休息；第二是波羅蜜智河，修菩提行饒益眾生，過去、現在、未來世相續不斷，最終進入諸佛的智慧之海；第三是菩薩三昧智河，用無數的三昧作為莊嚴，見到一切佛，進入諸佛之海；第四是大悲智河，大慈自在普遍救度眾生，方便攝取沒有休息，修行秘密功德之門，最終進入十力的大海。如同四大河，從無熱池流出之後，最終沒有窮盡，流入大海；菩薩摩訶薩也是這樣，以
【English Translation】 English version The Buddha's lands are adorned and surrounded, leading all sentient beings towards Bodhi (enlightenment). Like the Anavatapta Lake, which is fifty yojanas (an ancient Indian unit of length, approximately seven kilometers) in length and width, pure and without turbidity; so too is the Bodhisattva Mahasattva (great Bodhisattva), whose Bodhi mind is immeasurable, filled with good roots, pure and without turbidity. Like the Anavatapta Lake, whose shores are adorned with countless treasures, and the fragrance of sandalwood is scattered throughout; so too is the Bodhisattva Mahasattva, who adorns the shores of the great vow of the Bodhi mind with hundreds of thousands of billions of ten kinds of wisdom treasures, and universally scatters the fragrance of all good deeds. Like the Anavatapta Lake, whose bottom is covered with golden sand, and various mani (jewels) are interspersed for adornment; so too is the Bodhisattva Mahasattva, who observes with subtle wisdom, and adorns with various Dharma treasures of inconceivable Bodhisattva liberation, obtains the unobstructed light of all Dharmas, dwells where all Buddhas dwell, and enters all profound expedient means. Like the Anavatapta Dragon King, who is forever free from all the heat and afflictions of dragons; so too is the Bodhisattva Mahasattva, who is forever free from all worldly worries and afflictions, although appearing to be born, is without attachment. Like the four great rivers, which nourish all the lands of Jambudvipa (the world we inhabit), and after nourishing, flow into the great ocean; so too is the Bodhisattva Mahasattva, who nourishes gods, humans, shramanas (ascetic practitioners), and Brahmins (ancient Indian priests) with the four rivers of wisdom, causing them to universally enter the wisdom ocean of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and is adorned with ten powers. What are the four? First is the River of Wish Wisdom, which protects and tames all sentient beings, never resting; second is the River of Paramita Wisdom, which cultivates Bodhi practices to benefit sentient beings, continuing endlessly through the past, present, and future, ultimately entering the wisdom ocean of all Buddhas; third is the River of Bodhisattva Samadhi Wisdom, which is adorned with countless samadhis, sees all Buddhas, and enters the ocean of Buddhas; fourth is the River of Great Compassion Wisdom, which is freely compassionate and universally saves sentient beings, conveniently gathers them without rest, cultivates the secret doors of merit, and ultimately enters the ocean of ten powers. Like the four great rivers, which, after flowing out from the Anavatapta Lake, ultimately never end, and flow into the great ocean; so too is the Bodhisattva Mahasattva, with
大願力修菩薩行，自在知見無有窮盡，究竟入於一切智海。如四大河，入于大海，無能為礙令不入者；菩薩摩訶薩亦復如是，常勤修習普賢行愿，成就一切智慧光明，住於一切佛菩提法，入如來智無有障礙。如四大河，奔流入海，經于累劫亦無疲厭；菩薩摩訶薩亦復如是，以普賢行愿，盡未來劫修菩薩行，入如來海不生疲厭。佛子！如日光出時，無熱池中金沙、銀沙、金剛沙、琉璃沙及餘一切種種寶物，皆有日影于中顯現；其金沙等一切寶物，亦各展轉而現其影，互相鑒徹，無所妨礙。菩薩摩訶薩亦復如是，住此三昧，于自身一一毛孔中，悉見不可說不可說佛剎微塵數諸佛如來，亦見彼佛所有國土道場眾會一一佛所聽法、受持、信解、供養，各經不可說不可說億那由他劫而不想念時節長短，其諸眾會亦無迫隘。何以故？以微妙心，入無邊法界故，入無等差別業果故，入不思議三昧境界故，入不思議思惟境界故，入一切佛自在境界故，得一切佛所護念故，得一切佛大神變故，得諸如來難得難知十種力故，入普賢菩薩行圓滿境界故，得一切佛無勞倦神通力故。
「佛子！菩薩摩訶薩雖能于定一念入出，而亦不廢長時在定，亦無所著；雖于境界無所依住，而亦不捨一切所緣；雖善入剎那際，而為利益一切眾生，現佛神
【現代漢語翻譯】 現代漢語譯本 以大願力修行菩薩道，自在的智慧見解沒有窮盡，最終進入一切智慧的海洋。如同四大河流，匯入大海，沒有什麼能夠阻礙它們流入；菩薩摩訶薩也是這樣，常常勤奮修習普賢菩薩的行愿，成就一切智慧光明，安住於一切佛的菩提法，進入如來的智慧，沒有障礙。如同四大河流，奔騰流入大海，經歷無數劫也不會疲倦；菩薩摩訶薩也是這樣，以普賢菩薩的行愿，盡未來世修行菩薩道，進入如來的智慧海洋，不會產生疲倦。
佛子！如同太陽升起時，無熱池（Anavatapta，傳說中位於喜馬拉雅山中的湖泊）中的金沙、銀沙、金剛沙、琉璃沙以及其他一切各種寶物，都會有太陽的影子在其中顯現；這些金沙等一切寶物，也各自輾轉顯現它們的影子，互相映照，沒有阻礙。菩薩摩訶薩也是這樣，安住于這種三昧（samadhi，禪定），在自身每一個毛孔中，都能看到不可說不可說的佛剎微塵數（Buddha-ksetra-rajas，佛國微塵）的諸佛如來，也能看到那些佛的所有國土道場（Bodhimanda，菩提道場）的集會，每一位佛所說的法、受持、信解、供養，都經歷不可說不可說億那由他（nayuta，數量單位）劫，而不會覺得時間長短，那些集會也沒有擁擠。為什麼呢？因為以微妙的心，進入無邊的法界（Dharmadhatu，宇宙的真實本質），進入無差別的業果，進入不可思議的三昧境界，進入不可思議的思維境界，進入一切佛的自在境界，得到一切佛的護念，得到一切佛的大神變，得到諸如來難以獲得和知曉的十種力量，進入普賢菩薩行圓滿的境界，得到一切佛不疲倦的神通力。 佛子！菩薩摩訶薩雖然能夠在一念之間入定和出定，但也不會放棄長時間的入定，也沒有執著；雖然在境界中沒有依住，但也不會捨棄一切所緣；雖然善於進入剎那之間，但爲了利益一切眾生，顯現佛的神通。
【English Translation】 English version With great vows, they cultivate the Bodhisattva path, their free and unobstructed wisdom and insight are inexhaustible, ultimately entering the ocean of all wisdom. Just as the four great rivers flow into the sea, and nothing can hinder their entry; so too are the Bodhisattva Mahasattvas, who constantly and diligently cultivate the practices and vows of Samantabhadra (Universal Worthy), achieving all wisdom and light, abiding in all the Bodhi (enlightenment) teachings of the Buddhas, and entering the wisdom of the Tathagatas (Thus Come Ones) without obstruction. Just as the four great rivers rush into the sea, never tiring even after countless kalpas (eons); so too are the Bodhisattva Mahasattvas, who, with the practices and vows of Samantabhadra, cultivate the Bodhisattva path for the duration of future kalpas, entering the ocean of the Tathagatas without weariness.
O sons of the Buddha! Just as when the sun rises, the golden sands, silver sands, diamond sands, lapis lazuli sands, and all other kinds of treasures in the Anavatapta (a legendary lake in the Himalayas) all have the sun's reflection appearing within them; and these golden sands and other treasures also reflect each other, mutually illuminating without obstruction. So too are the Bodhisattva Mahasattvas, who, abiding in this samadhi (meditative absorption), see in each pore of their bodies countless Buddhas and Tathagatas, as numerous as the dust particles of inexpressible Buddha-ksetras (Buddha-fields), and also see the lands, Bodhimandas (places of enlightenment), and assemblies of those Buddhas, the Dharma (teachings) spoken by each Buddha, their acceptance, understanding, and offerings, all lasting for inexpressible billions of nayutas (a large number) of kalpas, without any sense of the length of time, and those assemblies are not crowded. Why is this so? Because with a subtle mind, they enter the boundless Dharmadhatu (realm of reality), enter the undifferentiated karmic results, enter the inconceivable realm of samadhi, enter the inconceivable realm of thought, enter the free and unobstructed realm of all Buddhas, receive the protection of all Buddhas, receive the great miraculous transformations of all Buddhas, receive the ten powers of the Tathagatas that are difficult to obtain and know, enter the perfect realm of the practices of Samantabhadra, and receive the tireless miraculous powers of all Buddhas. O sons of the Buddha! Although the Bodhisattva Mahasattvas can enter and exit samadhi in a single thought, they do not abandon long periods of samadhi, nor are they attached to it; although they do not abide in any realm, they do not abandon any object of focus; although they are skilled in entering the moment, they manifest the miraculous powers of the Buddhas for the benefit of all sentient beings.
通無有厭足；雖等入法界，而不得其邊；雖無所住、無有處所，而恒趣入一切智道，以變化力普入無量眾生眾中，具足莊嚴一切世界；雖離世間顛倒分別，超過一切分別之地，亦不捨于種種諸相；雖能具足方便善巧，而究竟清凈；雖不分別菩薩諸地，而皆已善入。佛子！譬如虛空，雖能容受一切諸物，而離有無。菩薩摩訶薩亦復如是，雖普入一切世間，而離世間想；雖勤度一切眾生，而離眾生想；雖深知一切法，而離諸法想；雖樂見一切佛，而離諸佛想；雖善入種種三昧，而知一切法自性皆如，無所染著；雖以無邊辯才演無盡法句，而心恒住離文字法；雖樂觀察無言說法，而恒示現清凈音聲；雖住一切離言法際，而恒示現種種色相；雖教化眾生，而知一切法畢竟性空；雖勤修大悲度脫眾生，而知眾生界無盡無散；雖了達法界常住不變，而以三輪調伏眾生恒不休息；雖常安住如來所住，而智慧清凈，心無怖畏，分別演說種種諸法，轉於法輪常不休息。佛子！是為菩薩摩訶薩第九法界自在大三昧善巧智。
大方廣佛華嚴經卷第四十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十三
于闐國三藏實叉難陀奉 制譯
十定品第二十七之四
「佛子！
【現代漢語翻譯】 現代漢語譯本：菩薩的智慧通達無厭足，即使等同進入法界（一切事物存在的真實本質），也無法窮盡其邊界；雖然不住于任何地方，也沒有固定的處所，卻恒常趨入一切智道（佛的智慧之道），以神通變化的力量普遍進入無量眾生的群體中，圓滿莊嚴一切世界；雖然遠離世間的顛倒分別，超越一切分別的境界，也不捨棄種種諸相；雖然能夠圓滿具備方便善巧，而最終達到清凈；雖然不分別菩薩的各個階位，卻都已經善巧地進入。佛子！譬如虛空，雖然能夠容納一切事物，卻不執著于有或無。菩薩摩訶薩也是如此，雖然普遍進入一切世間，卻不執著於世間的概念；雖然勤奮地度化一切眾生，卻不執著于眾生的概念；雖然深入瞭解一切法，卻不執著于諸法的概念；雖然樂於見到一切佛，卻不執著于諸佛的概念；雖然善巧地進入種種三昧（禪定），卻知道一切法的自性都是如如不動，沒有絲毫的染著；雖然以無邊的辯才演說無盡的法句，而內心恒常安住于遠離文字的法；雖然樂於觀察無法用言語表達的法，卻恒常示現清凈的聲音；雖然安住於一切遠離言語的法際，卻恒常示現種種色相；雖然教化眾生，卻知道一切法的究竟本性是空；雖然勤奮地修習大悲心以度脫眾生，卻知道眾生界是無盡無散的；雖然了達法界是常住不變的，卻以三輪（施者、受者、施物）調伏眾生，恒常不休息；雖然常安住于如來所安住的境界，卻智慧清凈，內心沒有恐懼，分別演說種種諸法，轉動法輪，恒常不休息。佛子！這就是菩薩摩訶薩第九法界自在的大三昧善巧智慧。 佛子！
【English Translation】 English version: The wisdom of a Bodhisattva is insatiable; even if they equally enter the Dharmadhatu (the true nature of all things), they cannot reach its boundary; although they do not dwell anywhere and have no fixed abode, they constantly enter the path of omniscient wisdom (the path of Buddha's wisdom), using the power of transformation to universally enter the multitudes of countless beings, fully adorning all worlds; although they are detached from the inverted discriminations of the world and transcend all realms of discrimination, they do not abandon various forms; although they are able to fully possess skillful means, they ultimately attain purity; although they do not discriminate between the various stages of a Bodhisattva, they have already skillfully entered them. Oh, son of Buddha! It is like space, which, although able to contain all things, is detached from existence or non-existence. The Bodhisattva Mahasattva is also like this; although they universally enter all worlds, they are detached from the concept of the world; although they diligently liberate all beings, they are detached from the concept of beings; although they deeply understand all dharmas, they are detached from the concept of dharmas; although they are delighted to see all Buddhas, they are detached from the concept of Buddhas; although they skillfully enter various samadhis (meditative states), they know that the self-nature of all dharmas is suchness, without any attachment; although they expound endless dharma phrases with boundless eloquence, their minds constantly abide in the dharma that is detached from words; although they are delighted to observe the dharma that cannot be expressed in words, they constantly manifest pure sounds; although they abide in the realm of all dharmas that are detached from words, they constantly manifest various forms; although they teach and transform beings, they know that the ultimate nature of all dharmas is emptiness; although they diligently cultivate great compassion to liberate beings, they know that the realm of beings is endless and without dispersion; although they understand that the Dharmadhatu is constant and unchanging, they use the three wheels (giver, receiver, and gift) to tame beings, constantly without rest; although they constantly abide in the state where the Tathagata abides, their wisdom is pure, their minds are without fear, they separately expound various dharmas, and turn the wheel of dharma constantly without rest. Oh, son of Buddha! This is the skillful wisdom of the Bodhisattva Mahasattva's ninth great samadhi of freedom in the Dharmadhatu. Oh, son of Buddha!
云何為菩薩摩訶薩無礙輪三昧？佛子！菩薩摩訶薩入此三昧時，住無礙身業、無礙語業、無礙意業，住無礙佛國土，得無礙成就眾生智，獲無礙調伏眾生智，放無礙光明，現無礙光明網，示無礙廣大變化，轉無礙清凈法輪，得菩薩無礙自在，普入諸佛力，普住諸佛智，作佛所作，凈佛所凈，現佛神通，令佛歡喜，行如來行，住如來道，常得親近無量諸佛，作諸佛事紹諸佛種。
「佛子！菩薩摩訶薩住此三昧已，觀一切智，總觀一切智，別觀一切智，隨順一切智，顯示一切智，攀緣一切智，見一切智，總見一切智，別見一切智，于普賢菩薩廣大愿、廣大心、廣大行、廣大所趣、廣大所入、廣大光明、廣大出現、廣大護念、廣大變化、廣大道，不斷不退，無休無替，無倦無舍，無散無亂，常增進，恒相續。何以故？此菩薩摩訶薩于諸法中，成就大愿，發行大乘，入于佛法大方便海；以勝願力，于諸菩薩所行之行，智慧明照皆得善巧，具足菩薩神通變化，善能護念一切眾生；如去、來、今一切諸佛之所護念，于諸眾生恒起大悲，成就如來不變異法。佛子！譬如有人以摩尼寶置色衣中，其摩尼寶雖同衣色，不捨自性。菩薩摩訶薩亦復如是，成就智慧以為心寶，觀一切智普皆明現，然不捨于菩薩諸行。何以故？菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本： 什麼是菩薩摩訶薩的無礙輪三昧？佛子！菩薩摩訶薩進入此三昧時，安住于無礙的身業、無礙的語業、無礙的意業，安住于無礙的佛國土，獲得無礙的成就眾生之智，獲得無礙的調伏眾生之智，放出無礙的光明，顯現無礙的光明網，示現無礙的廣大變化，轉動無礙的清凈法輪，獲得菩薩的無礙自在，普遍進入諸佛的力量，普遍安住于諸佛的智慧，做佛所做的事，凈化佛所凈化的事物，顯現佛的神通，令佛歡喜，行如來的行，安住如來的道，常得親近無量諸佛，做諸佛的事，繼承諸佛的種子。 佛子！菩薩摩訶薩安住於此三昧后，觀察一切智（sarvajnata，指佛陀的智慧），總觀一切智，分別觀察一切智，隨順一切智，顯示一切智，攀緣一切智，見一切智，總見一切智，分別見一切智，對於普賢菩薩（Samantabhadra）的廣大愿、廣大心、廣大行、廣大所趣、廣大所入、廣大光明、廣大出現、廣大護念、廣大變化、廣大道，不斷不退，無休無替，不疲倦不捨棄，不散亂不迷惑，常增進，恒常相續。為什麼呢？因為這位菩薩摩訶薩在諸法中，成就大愿，發起大乘，進入佛法的大方便海；以殊勝的願力，對於諸菩薩所修行的行為，智慧明照都能夠善巧，具足菩薩的神通變化，善於護念一切眾生；如同過去、現在、未來一切諸佛所護念的那樣，對於諸眾生恒常生起大悲心，成就如來不變異的法。佛子！譬如有人將摩尼寶（mani-ratna，一種珍貴的寶珠）放在彩色的衣服中，這摩尼寶雖然與衣服顏色相同，但不捨棄自身的本性。菩薩摩訶薩也是如此，成就智慧作為心寶，觀察一切智普遍明現，但不捨棄菩薩的各種修行。為什麼呢？因為菩薩摩訶薩
【English Translation】 English version: What is the Unobstructed Wheel Samadhi of a Bodhisattva Mahasattva? O son of the Buddha! When a Bodhisattva Mahasattva enters this samadhi, he dwells in unobstructed bodily karma, unobstructed verbal karma, and unobstructed mental karma. He dwells in unobstructed Buddha-lands, obtains unobstructed wisdom in accomplishing sentient beings, obtains unobstructed wisdom in taming sentient beings, emits unobstructed light, manifests unobstructed nets of light, displays unobstructed vast transformations, turns the unobstructed pure Dharma wheel, obtains the unobstructed freedom of a Bodhisattva, universally enters the power of all Buddhas, universally dwells in the wisdom of all Buddhas, does what Buddhas do, purifies what Buddhas purify, manifests the supernormal powers of Buddhas, makes Buddhas rejoice, practices the practices of the Tathagatas, dwells in the path of the Tathagatas, constantly draws near to immeasurable Buddhas, does the work of all Buddhas, and continues the lineage of all Buddhas. O son of the Buddha! Having dwelt in this samadhi, a Bodhisattva Mahasattva observes all-wisdom (sarvajnata, the wisdom of a Buddha), observes all-wisdom in general, observes all-wisdom specifically, accords with all-wisdom, reveals all-wisdom, grasps all-wisdom, sees all-wisdom, sees all-wisdom in general, sees all-wisdom specifically. Regarding the vast vows, vast mind, vast practices, vast destinations, vast entries, vast light, vast manifestations, vast protection, vast transformations, and vast path of Samantabhadra (Universal Worthy) Bodhisattva, he does not cease, does not retreat, does not rest, does not change, is not weary, does not abandon, is not scattered, is not confused, constantly progresses, and continuously persists. Why is this so? Because this Bodhisattva Mahasattva, in all dharmas, accomplishes great vows, initiates the Great Vehicle, and enters the great ocean of skillful means of the Buddha Dharma. With the power of superior vows, he is skillful in the practices of all Bodhisattvas, his wisdom shines brightly, he is endowed with the supernormal powers and transformations of a Bodhisattva, and he is skilled in protecting and caring for all sentient beings. Like all Buddhas of the past, present, and future who protect and care for sentient beings, he constantly generates great compassion for all sentient beings and accomplishes the unchanging Dharma of the Tathagata. O son of the Buddha! It is like a person who places a mani-jewel (mani-ratna, a precious gem) in a colored garment. Although the mani-jewel is the same color as the garment, it does not abandon its own nature. A Bodhisattva Mahasattva is also like this. He accomplishes wisdom as his heart-jewel, observes all-wisdom universally and clearly, but does not abandon the various practices of a Bodhisattva. Why is this so? Because a Bodhisattva Mahasattva
發大誓願，利益一切眾生，度脫一切眾生，承事一切諸佛，嚴凈一切世界，安慰眾生，深入法海；為凈眾生界，現大自在，給施眾生，普照世間，入于無邊幻化法門，不退不轉，無疲無厭。佛子！譬如虛空持眾世界，若成若住，無厭無倦，無羸無朽，無散無壞，無變無異，無有差別，不捨自性。何以故？虛空自性，法應爾故。菩薩摩訶薩亦復如是，立無量大愿，度一切眾生，心無厭倦。佛子！譬如涅槃，去、來、現在無量眾生於中滅度，終無厭倦。何以故？一切諸法本性清凈，是謂：涅槃，云何于中而有厭倦？菩薩摩訶薩亦復如是，為欲度脫一切眾生皆令出離而現於世，云何而起疲厭之心？佛子！如薩婆若，能令過去、未來、現在一切菩薩，于諸佛家已、現、當生，乃至令成無上菩提，終不疲厭。何以故？一切智與法界無二故，於一切法無所著故。菩薩摩訶薩亦復如是，其心平等住一切智，云何而有疲厭之心？
「佛子！此菩薩摩訶薩有一蓮華，其華廣大盡十方際，以不可說葉、不可說寶、不可說香而為莊嚴；其不可說寶，復各示現種種眾寶，清凈妙好，極善安住。其華常放眾色光明，普照十方一切世界無所障礙；真金為網，彌覆其上；寶鐸徐搖，出微妙音，其音演暢一切智法。此大蓮華具足如來清凈莊嚴，一
【現代漢語翻譯】 現代漢語譯本 發下宏大的誓願，利益一切眾生，救度一切眾生，侍奉一切諸佛，莊嚴清凈一切世界，安慰眾生，深入佛法之海；爲了凈化眾生的境界，展現大自在的力量，給予眾生所需，普遍照耀世間，進入無邊的幻化法門，不退轉，不疲憊，不厭倦。佛子！譬如虛空承載著眾多世界，無論這些世界是形成還是存在，虛空都不會厭倦，不會疲憊，不會衰弱，不會朽壞，不會散失，不會破壞，不會改變，不會不同，沒有差別，不捨棄自身的本性。為什麼呢？因為虛空的自性，法理本應如此。菩薩摩訶薩（偉大的菩薩）也是這樣，立下無量的大愿，救度一切眾生，心中沒有厭倦。佛子！譬如涅槃（寂滅的境界），過去、未來、現在無數的眾生在其中滅度，最終也不會有厭倦。為什麼呢？因為一切諸法的本性都是清凈的，這就是所謂的涅槃，怎麼會在其中產生厭倦呢？菩薩摩訶薩也是這樣，爲了救度一切眾生，讓他們都能夠出離苦海而顯現在世間，怎麼會生起疲憊厭倦的心呢？佛子！如同薩婆若（一切智），能夠使過去、未來、現在的一切菩薩，在諸佛的家中已經出生、正在出生、將要出生，乃至成就無上的菩提（覺悟），最終也不會疲憊厭倦。為什麼呢？因為一切智與法界（宇宙的真理）沒有分別，對於一切法都沒有執著。菩薩摩訶薩也是這樣，他們的心平等地安住於一切智，怎麼會有疲憊厭倦的心呢？ 佛子！這位菩薩摩訶薩有一朵蓮花，這朵蓮花廣大無邊，遍及十方世界，用不可言說的葉子、不可言說的寶物、不可言說的香氣來莊嚴；那些不可言說的寶物，又各自展現出種種寶物，清凈美妙，極其安穩地安住。這朵蓮花常常放出各種顏色的光明，普遍照耀十方一切世界，沒有任何障礙；用真金做成網，覆蓋在蓮花之上；寶鐸輕輕搖動，發出微妙的聲音，這聲音宣揚著一切智的佛法。這朵大蓮花具足如來清凈的莊嚴，一
【English Translation】 English version Making great vows to benefit all sentient beings, to liberate all sentient beings, to serve all Buddhas, to purify all worlds, to comfort sentient beings, to delve deeply into the ocean of Dharma; in order to purify the realms of sentient beings, manifesting great freedom, giving to sentient beings, universally illuminating the world, entering into the boundless gates of illusory transformation, without retreating, without turning back, without weariness, without aversion. O son of Buddha! For example, the void holds all worlds, whether they are forming or existing, without weariness or fatigue, without weakness or decay, without scattering or destruction, without change or difference, without any distinction, not abandoning its own nature. Why is this so? Because the nature of the void is such, the Dharma is naturally so. The Bodhisattva Mahasattva (great Bodhisattva) is also like this, establishing immeasurable great vows, liberating all sentient beings, without weariness in their hearts. O son of Buddha! For example, Nirvana (the state of extinction), countless sentient beings in the past, present, and future attain extinction within it, and there is ultimately no weariness. Why is this so? Because the fundamental nature of all dharmas is pure, this is called Nirvana, how can there be weariness within it? The Bodhisattva Mahasattva is also like this, appearing in the world in order to liberate all sentient beings and enable them to escape suffering, how can they give rise to a weary and averse mind? O son of Buddha! Like Sarvajna (all-knowing wisdom), it enables all Bodhisattvas of the past, future, and present, who have been, are, and will be born in the Buddha's family, to ultimately attain unsurpassed Bodhi (enlightenment), without weariness or aversion. Why is this so? Because all-knowing wisdom and the Dharma realm (the truth of the universe) are not two, and they are not attached to any dharma. The Bodhisattva Mahasattva is also like this, their minds dwell equally in all-knowing wisdom, how can there be a weary and averse mind? O son of Buddha! This Bodhisattva Mahasattva has a lotus flower, which is vast and boundless, extending to the limits of the ten directions, adorned with unspeakable leaves, unspeakable treasures, and unspeakable fragrances; those unspeakable treasures, in turn, each manifest various kinds of treasures, pure and wonderful, and extremely securely established. This lotus flower constantly emits light of various colors, universally illuminating all worlds in the ten directions without any obstruction; a net made of pure gold covers it; jeweled bells gently sway, emitting subtle sounds, which proclaim the Dharma of all-knowing wisdom. This great lotus flower is fully endowed with the pure adornments of the Tathagata, one
切善根之所生起，吉祥為表，神力所現，有十千阿僧祇清凈功德，菩薩妙道之所成就，一切智心之所流出，十方佛影于中顯現，世間瞻仰猶如佛塔，眾生見者無不禮敬，從能了幻正法所生，一切世間不可為諭。菩薩摩訶薩於此華上結跏趺坐，其身大小與華相稱。一切諸佛神力所加，令菩薩身一一毛孔各出百萬億那由他不可說佛剎微塵數光明，一一光明現百萬億那由他不可說佛剎微塵數摩尼寶，其寶皆名：普光明藏，種種色相以為莊嚴，無量功德之所成就，眾寶及華以為羅網彌覆其上，散百千億那由他殊勝妙香，無量色相種種莊嚴，復現不思議寶莊嚴蓋以覆其上。一一摩尼寶悉現百萬億那由他不可說佛剎微塵數樓閣；一一樓閣現百萬億那由他不可說佛剎微塵數蓮華藏師子之座；一一師子座現百萬億那由他不可說佛剎微塵數光明；一一光明現百萬億那由他不可說佛剎微塵數色相；一一色相現百萬億那由他不可說佛剎微塵數光明輪；一一光明輪現百萬億那由他不可說佛剎微塵數毗盧遮那摩尼寶華；一一華現百萬億那由他不可說佛剎微塵數臺；一一臺現百萬億那由他不可說佛剎微塵數佛；一一佛現百萬億那由他不可說佛剎微塵數神變；一一神變凈百萬億那由他不可說佛剎微塵數眾生眾；一一眾生眾中現百萬億那由他不可說佛剎
【現代漢語翻譯】 現代漢語譯本 由斷絕惡行善根所生起，以吉祥為象徵，由神力所顯現，具有十千阿僧祇（無數）清凈功德，是菩薩修行妙道的成就，是一切智慧之心的流露，十方諸佛的影像在其中顯現，世人瞻仰它如同佛塔一般，眾生見到無不禮敬，它從能了知幻象的正法中產生，一切世間的事物都無法比擬。菩薩摩訶薩（偉大的菩薩）在這蓮花上結跏趺坐，他的身體大小與蓮花相稱。一切諸佛的神力加持，使得菩薩身體的每一個毛孔都發出百萬億那由他（極大的數量單位）不可說佛剎（佛所教化的世界）微塵數的光明，每一道光明都顯現百萬億那由他不可說佛剎微塵數的摩尼寶（如意寶珠），這些寶珠都名為『普光明藏』，以各種色彩和形態作為莊嚴，由無量功德所成就，眾寶和蓮花交織成網覆蓋其上，散發出百千億那由他殊勝的妙香，呈現無量色彩和各種莊嚴，又顯現不可思議的寶莊嚴蓋覆蓋其上。每一顆摩尼寶都顯現百萬億那由他不可說佛剎微塵數的樓閣；每一座樓閣都顯現百萬億那由他不可說佛剎微塵數的蓮花藏獅子座；每一個獅子座都顯現百萬億那由他不可說佛剎微塵數的光明；每一道光明都顯現百萬億那由他不可說佛剎微塵數的色彩；每一種色彩都顯現百萬億那由他不可說佛剎微塵數的光明輪；每一個光明輪都顯現百萬億那由他不可說佛剎微塵數的毗盧遮那摩尼寶蓮花；每一朵蓮花都顯現百萬億那由他不可說佛剎微塵數的臺；每一座臺都顯現百萬億那由他不可說佛剎微塵數的佛；每一尊佛都顯現百萬億那由他不可說佛剎微塵數的神變；每一種神變都凈化百萬億那由他不可說佛剎微塵數的眾生；每一個眾生群體中都顯現百萬億那由他不可說佛剎
【English Translation】 English version Arising from the severing of evil roots and the generation of good roots, it is a symbol of auspiciousness, manifested by divine power, possessing ten thousand asankhyeya (countless) pure merits, accomplished by the wondrous path of the Bodhisattva, flowing from the mind of all wisdom, with the shadows of Buddhas from the ten directions appearing within it. The world gazes upon it as if it were a stupa, and all beings who see it pay homage. It arises from the correct Dharma that understands illusion, and nothing in the world can be compared to it. The Bodhisattva Mahasattva (great Bodhisattva) sits in the lotus posture on this lotus, his body size matching the lotus. Through the divine power of all Buddhas, each pore of the Bodhisattva's body emits a hundred million nayutas (extremely large units) inexpressible Buddha-ksetra (Buddha's teaching world) dust-particle-like lights. Each light manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like mani jewels (wish-fulfilling jewels). These jewels are all named 'Universal Light Treasury,' adorned with various colors and forms, accomplished by immeasurable merits. Various jewels and lotuses are interwoven into a net covering it, scattering hundreds of thousands of millions of nayutas of exquisite fragrances, displaying immeasurable colors and various adornments, and also manifesting an inconceivable jeweled canopy covering it. Each mani jewel manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like pavilions; each pavilion manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like lion thrones of the lotus treasury; each lion throne manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like lights; each light manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like colors; each color manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like light wheels; each light wheel manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like Vairocana mani jewel lotuses; each lotus manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like platforms; each platform manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like Buddhas; each Buddha manifests a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like divine transformations; each divine transformation purifies a hundred million nayutas inexpressible Buddha-ksetra dust-particle-like assemblies of beings; within each assembly of beings manifests a hundred million nayutas inexpressible Buddha-ksetra
微塵數諸佛自在；一一自在雨百萬億那由他不可說佛剎微塵數佛法；一一佛法有百萬億那由他不可說佛剎微塵數修多羅；一一修多羅說百萬億那由他不可說佛剎微塵數法門；一一法門有百萬億那由他不可說佛剎微塵數金剛智所入法輪，差別言辭各別演說；一一法輪成熟百萬億那由他不可說佛剎微塵數眾生界；一一眾生界有百萬億那由他不可說佛剎微塵數眾生，于佛法中而得調伏。
「佛子！菩薩摩訶薩住此三昧，示現如是神通境界無量變化，悉知如幻而不染著，安住無邊不可說法。自性清凈、法界實相、如來種性，無礙際中，無去無來，非先非后，甚深無底，現量所得，以智自入，不由他悟。心不迷亂亦無分別，為去、來、今一切諸佛之所稱讚，從諸佛力之所流出，入於一切諸佛境界。體性如實，凈眼現證，慧眼普見，成就佛眼為世明燈，行於智眼所知境界，廣能開示微妙法門。成菩提心，趣勝丈夫，于諸境界無有障礙，入智種性出生諸智，離世生法而現受生，神通變化，方便調伏。如是一切無非善巧，功德解欲悉皆清凈，最極微妙具足圓滿，智慧廣大猶如虛空，善能觀察眾聖境界，信行願力堅固不動，功德無盡世所稱歎。於一切佛所觀之藏，大菩提處一切智海，集眾妙寶，為大智者，猶如蓮華自性清凈，眾生
【現代漢語翻譯】 現代漢語譯本 如微塵般眾多的佛陀自在無礙；每一位佛陀的自在中，都降下百萬億那由他（極大的數量單位）不可說佛剎（佛所教化的世界）微塵數般的佛法；每一種佛法中，又有百萬億那由他不可說佛剎微塵數般的修多羅（佛經）；每一部修多羅都宣說百萬億那由他不可說佛剎微塵數般的法門；每一個法門中，都有百萬億那由他不可說佛剎微塵數般的金剛智所入的法輪，以不同的言辭分別演說；每一個法輪都成熟百萬億那由他不可說佛剎微塵數般的眾生界；每一個眾生界中，都有百萬億那由他不可說佛剎微塵數般的眾生，在佛法中得到調伏。 『佛子！菩薩摩訶薩安住於此三昧（禪定），示現如此神通境界的無量變化，完全了知這些如幻象而不執著，安住于無邊不可言說的法。自性清凈、法界實相、如來種性，在無礙的境界中，無去無來，非先非后，深邃無底，是現量所得，以智慧自己證入，不由他人開悟。心不迷亂也沒有分別，為過去、現在、未來一切諸佛所稱讚，從諸佛的力量中流出，進入一切諸佛的境界。體性真實不虛，以清凈的眼睛現量證得，以智慧的眼睛普遍看見，成就佛眼成為世間的明燈，在智眼所知的境界中修行，廣泛地開示微妙的法門。成就菩提心，趨向殊勝的大丈夫，在一切境界中都沒有障礙，進入智慧的種性而生出各種智慧，脫離世間的生滅法而示現受生，以神通變化，方便調伏眾生。這一切無非是善巧方便，功德和解脫的慾望都清凈無染，最極微妙且具足圓滿，智慧廣大猶如虛空，善於觀察諸聖者的境界，信、行、愿的力量堅固不動，功德無盡為世人所稱讚。在一切佛所觀察的寶藏，大菩提的處所，一切智慧的海洋中，聚集各種美妙的珍寶，成為大智者，猶如蓮花般自性清凈，眾生』
【English Translation】 English version The Buddhas are at ease, as numerous as dust particles; in each Buddha's ease, there rain down a hundred million nayutas (an immense numerical unit) of inexpressible Buddha-lands' dust-particle-like Dharmas; in each Dharma, there are a hundred million nayutas of inexpressible Buddha-lands' dust-particle-like Sutras; each Sutra speaks of a hundred million nayutas of inexpressible Buddha-lands' dust-particle-like Dharma-gates; each Dharma-gate has a hundred million nayutas of inexpressible Buddha-lands' dust-particle-like Vajra Wisdom-entered Dharma wheels, with different words separately expounding; each Dharma wheel matures a hundred million nayutas of inexpressible Buddha-lands' dust-particle-like realms of beings; in each realm of beings, there are a hundred million nayutas of inexpressible Buddha-lands' dust-particle-like beings, who are tamed within the Buddha's Dharma. 'Buddha-child! The Bodhisattva Mahasattva, abiding in this Samadhi (meditative absorption), manifests such miraculous realms of immeasurable transformations, fully knowing these as illusions without attachment, abiding in the boundless inexpressible Dharma. The self-nature is pure, the true nature of the Dharma realm, the Tathagata's lineage, in the unobstructed realm, there is no going or coming, neither before nor after, profoundly bottomless, obtained through direct perception, entered by one's own wisdom, not enlightened by others. The mind is not confused nor does it discriminate, praised by all Buddhas of the past, present, and future, flowing from the power of the Buddhas, entering the realms of all Buddhas. The essence is true and real, directly witnessed by the pure eye, universally seen by the wisdom eye, accomplishing the Buddha eye as a lamp for the world, practicing in the realm known by the wisdom eye, widely revealing the subtle Dharma-gates. Accomplishing the Bodhi mind, moving towards the supreme great being, without obstacles in all realms, entering the lineage of wisdom and giving rise to various wisdoms, departing from the worldly laws of birth and death while manifesting birth, with miraculous transformations, skillfully taming beings. All of this is nothing but skillful means, merits and the desire for liberation are all pure and undefiled, most subtle and complete, wisdom vast like space, skilled in observing the realms of the noble sages, the power of faith, practice, and vows is firm and unmoving, merits are endless and praised by the world. In the treasury observed by all Buddhas, the place of great Bodhi, the ocean of all wisdom, gathering various wonderful treasures, becoming a great wise one, like a lotus flower, pure in nature, beings.'
見者皆生歡喜、鹹得利益。智光普照，見無量佛，凈一切法，所行寂靜，于諸佛法究竟無礙。恒以方便住佛菩提功德行中而得出生，具菩薩智，為菩薩首，一切諸佛共所護念。得佛威神，成佛法身，念力難思，于境一緣而無所緣，其行廣大無相無礙，等於法界無量無邊。所證菩提猶如虛空，無有邊際，無所縛著，于諸世間普作饒益，一切智海善根所流，悉能通達無量境界。已善成就清凈施法，住菩薩心，凈菩薩種，能隨順生諸佛菩提，于諸佛法皆得善巧，具微妙行，成堅固力。一切諸佛自在威神，眾生難聞，菩薩悉知入不二門住無相法；雖復永舍一切諸相，而能廣說種種諸法，隨諸眾生心樂欲解，悉使調伏，咸令歡喜。法界為身無有分別，智慧境界不可窮盡，志常勇猛，心恒平等。見一切佛功德邊際，了一切劫差別次第，開示一切法，安住一切剎，嚴凈一切諸佛國土，顯現一切正法光明，演去、來、今一切佛法，示諸菩薩所住之處。為世明燈，生諸善根，永離世間，常生佛所，得佛智慧明瞭第一。一切諸佛皆共攝受，已入未來諸佛之數，從諸善友而得出生，所有志求皆無不果。具大威德，住增上意，隨所聽聞咸能善說，亦為開示聞法善根。住實際輪，於一切法心無障礙；不捨諸行，離諸分別，於一切法心無動念。得智
【現代漢語翻譯】 現代漢語譯本 見到他們的人都心生歡喜，都能獲得利益。他們的智慧之光普照一切，能見到無量諸佛，凈化一切法，所行之道寂靜無染，對於諸佛的教法究竟通達，毫無障礙。他們恒常以方便法門安住于佛的菩提功德修行之中，並由此而得出生，具備菩薩的智慧，成為菩薩的首領，一切諸佛共同護念他們。他們得到佛的威神之力，成就佛的法身，念力不可思議，對於境界能專注於一處而無所執著，他們的行為廣大無相無礙，等同於法界一樣無量無邊。他們所證得的菩提猶如虛空，沒有邊際，沒有束縛，對於世間一切眾生普遍施予饒益，是一切智慧之海中善根的流露，能夠通達無量境界。他們已經善於成就清凈的佈施之法，安住于菩薩之心，凈化菩薩的種子，能夠隨順產生諸佛的菩提，對於諸佛的教法都能夠善巧運用，具備微妙的修行，成就堅固的力量。一切諸佛自在的威神之力，眾生難以聽聞，菩薩們都能夠知曉並進入不二法門，安住于無相之法；雖然永遠捨棄一切諸相，卻能夠廣泛宣說種種諸法，隨著眾生的心意和喜好，使他們都得到調伏，都感到歡喜。他們以法界為身，沒有分別，智慧的境界不可窮盡，志向永遠勇猛，心永遠平等。他們見到一切佛的功德邊際，瞭解一切劫的差別次第，開示一切法，安住於一切剎土，莊嚴清凈一切諸佛的國土，顯現一切正法的光明，演說過去、現在、未來一切諸佛的教法，指示諸菩薩所安住之處。他們是世間的明燈，產生各種善根，永遠脫離世間，常生於佛的所在，得到佛的智慧，明瞭第一。一切諸佛都共同攝受他們，他們已經進入未來諸佛的行列，從諸善友那裡得到出生，所有志向和追求都能夠實現。他們具備大威德，安住于增上意，隨著所聽聞的教法都能夠善於宣說，也為他人開示聽聞佛法的善根。他們安住于實際之輪，對於一切法心無障礙；不捨棄各種修行，遠離各種分別，對於一切法心無動念。他們獲得了智慧。
【English Translation】 English version Those who see them all rejoice and receive benefits. Their wisdom light shines everywhere, they can see immeasurable Buddhas, purify all dharmas, their conduct is serene and pure, they are ultimately unobstructed in all the Buddha's teachings. They constantly abide in the meritorious practices of Buddha's Bodhi through skillful means, and are born from it, possessing the wisdom of Bodhisattvas, becoming leaders of Bodhisattvas, and are protected by all Buddhas. They obtain the majestic power of the Buddha, accomplish the Dharma body of the Buddha, their power of mindfulness is inconceivable, they can focus on one object without attachment, their conduct is vast, formless, and unobstructed, equal to the boundless Dharma realm. The Bodhi they attain is like space, without limit, without bondage, universally benefiting all beings in the world, it is the outflow of good roots from the ocean of all wisdom, capable of penetrating immeasurable realms. They have skillfully accomplished the pure practice of giving, abide in the Bodhisattva's mind, purify the Bodhisattva's seed, able to follow and generate the Bodhi of all Buddhas, they are skillful in all the Buddha's teachings, possess subtle practices, and achieve steadfast strength. The majestic power of all Buddhas, which is difficult for sentient beings to hear, is known by Bodhisattvas who enter the non-dual gate and abide in the formless Dharma; although they have forever abandoned all forms, they can widely expound various dharmas, according to the minds and desires of sentient beings, they subdue them all, and make them all rejoice. They take the Dharma realm as their body, without discrimination, the realm of their wisdom is inexhaustible, their will is always courageous, and their mind is always equal. They see the boundaries of all Buddhas' merits, understand the order of all kalpas, reveal all dharmas, abide in all lands, adorn and purify all Buddha lands, manifest the light of all righteous dharmas, expound the teachings of all Buddhas of the past, present, and future, and show the places where Bodhisattvas dwell. They are the lamps of the world, generating all good roots, forever departing from the world, constantly born in the presence of the Buddha, obtaining the Buddha's wisdom, and understanding the foremost. All Buddhas together embrace them, they have entered the ranks of future Buddhas, are born from good friends, and all their aspirations are fulfilled. They possess great majestic virtue, abide in the supreme intention, and are able to skillfully expound what they have heard, and also reveal the good roots of hearing the Dharma. They abide in the wheel of reality, their minds are unobstructed in all dharmas; they do not abandon practices, are free from all discriminations, and their minds are unmoved by all dharmas. They have obtained wisdom.
慧明滅諸癡闇，悉能明照一切佛法，不壞諸有而生其中，了知一切諸有境界。從本已來無有動作，身、語、意業皆悉無邊，雖隨世俗演說種種無量文字，而恒不壞離文字法。深入佛海，知一切法但有假名，于諸境界無系無著；了一切法空無所有，所修諸行從法界生，猶如虛空無相無形。深入法界隨順演說，於一境門生一切智，觀十力地以智修學，智為橋樑至薩婆若，以智慧眼見法無礙，善入諸地知種種義，一一法門悉得明瞭，所有大愿靡不成就。
「佛子！菩薩摩訶薩以此開示一切如來無差別性，此是無礙方便之門，此能出生菩薩眾會，此法唯是三昧境界，此能勇進入薩婆若，此能開顯諸三昧門，此能無礙普入諸剎，此能調伏一切眾生，此能住于無眾生際，此能開示一切佛法，此于境界皆無所得。雖一切時演說開示，而恒遠離妄想分別；雖知諸法皆無所作，而能示現一切作業；雖知諸佛無有二相，而能顯示一切諸佛；雖知無色，而演說諸色；雖知無受，而演說諸受；雖知無想，而演說諸想；雖知無行，而演說諸行；雖知無識，而演說諸識，恒以法輪開示一切；雖知法無生，而常轉法輪；雖知法無差別，而說諸差別門；雖知諸法無有生滅，而說一切生滅之相；雖知諸法無粗無細，而說諸法粗細之相；雖知諸法無上
【現代漢語翻譯】 現代漢語譯本 智慧之光能破除一切愚昧的黑暗，完全能夠明照一切佛法，不執著于存在而又生於其中，明瞭知曉一切存在的境界。從根本上來說，沒有所謂的動作，身、語、意所造的業都是無邊無際的，雖然隨著世俗的習慣演說種種無量的文字，但始終不違背脫離文字的真理。深入佛法的海洋，明白一切法都只是假名，對於各種境界沒有執著和束縛；明瞭一切法都是空無所有的，所修行的各種行為都從法界產生，就像虛空一樣沒有形象和形狀。深入法界，順應真理進行演說，從一個境界的門徑產生一切智慧，以智慧來觀察十力（如來的十種力量）的境界並進行修學，智慧是通往薩婆若（一切智）的橋樑，用智慧的眼睛來看待法而沒有障礙，善於進入各個菩薩的階位，明白種種的含義，每一個法門都能夠明瞭通達，所有的大愿沒有不成就的。 『佛子！菩薩摩訶薩用這種方式來開示一切如來沒有差別的本性，這是無礙的方便之門，這能夠產生菩薩的集會，這種法唯有在三昧（禪定）的境界中才能體會，這能夠勇猛地進入薩婆若，這能夠開啟各種三昧的法門，這能夠無礙地普遍進入各個佛剎，這能夠調伏一切眾生，這能夠安住于沒有眾生邊際的境界，這能夠開示一切佛法，這對於一切境界都沒有任何執著。雖然在任何時候都進行演說和開示，但始終遠離妄想和分別；雖然知道一切法都沒有造作，但能夠示現一切行為；雖然知道諸佛沒有兩種不同的相，但能夠顯示一切諸佛；雖然知道沒有色，但演說各種色；雖然知道沒有受，但演說各種受；雖然知道沒有想，但演說各種想；雖然知道沒有行，但演說各種行；雖然知道沒有識，但演說各種識，始終用佛法的車輪來開示一切；雖然知道法沒有產生，但經常轉動法輪；雖然知道法沒有差別，但宣說各種差別的法門；雖然知道諸法沒有生滅，但宣說一切生滅的現象；雖然知道諸法沒有粗細，但宣說諸法粗細的現象；雖然知道諸法沒有上下的分別，但宣說諸法上下分別的現象。』
【English Translation】 English version The light of wisdom extinguishes all the darkness of ignorance, fully capable of illuminating all the Buddha's teachings, not clinging to existence yet arising within it, clearly understanding all realms of existence. From the very beginning, there is no such thing as action; the karma of body, speech, and mind is boundless. Although, following worldly customs, various immeasurable words are spoken, the truth that transcends words is never violated. Deeply entering the ocean of Buddha's teachings, one understands that all dharmas are merely provisional names, without attachment or bondage to any realm. One understands that all dharmas are empty and without substance, and all practices arise from the Dharmadhatu (realm of reality), like space, without form or shape. Deeply entering the Dharmadhatu, one speaks in accordance with the truth, generating all wisdom from a single gateway of experience, observing the ten powers (of a Tathagata) with wisdom and engaging in practice. Wisdom is the bridge to Sarvajna (omniscience), seeing the Dharma without obstruction with the eye of wisdom, skillfully entering the various Bodhisattva stages, understanding various meanings, and clearly comprehending each Dharma gate. All great vows are fulfilled. 'Buddha's children! Bodhisattva Mahasattvas use this method to reveal the non-discriminatory nature of all Tathagatas. This is the gate of unobstructed skillful means, which can give rise to assemblies of Bodhisattvas. This Dharma can only be experienced in the realm of Samadhi (meditative absorption). This can courageously enter Sarvajna, open the gates of various Samadhis, enter all Buddha-lands without obstruction, tame all sentient beings, abide in the realm without the boundary of sentient beings, reveal all Buddha's teachings, and have no attachment to any realm. Although speaking and revealing at all times, one is always free from delusion and discrimination. Although knowing that all dharmas are without action, one can manifest all actions. Although knowing that Buddhas have no dualistic characteristics, one can reveal all Buddhas. Although knowing there is no form, one speaks of various forms. Although knowing there is no sensation, one speaks of various sensations. Although knowing there is no perception, one speaks of various perceptions. Although knowing there are no formations, one speaks of various formations. Although knowing there is no consciousness, one speaks of various consciousnesses, always using the wheel of Dharma to reveal all. Although knowing that Dharma has no arising, one constantly turns the wheel of Dharma. Although knowing that Dharma has no differentiation, one speaks of various gates of differentiation. Although knowing that dharmas have no birth or death, one speaks of all the phenomena of birth and death. Although knowing that dharmas have no coarse or fine aspects, one speaks of the coarse and fine aspects of dharmas. Although knowing that dharmas have no superior or inferior aspects, one speaks of the superior and inferior aspects of dharmas.'
、中、下，而能宣說最上之法；雖知諸法不可言說，而能演說清凈言辭；雖知諸法無內無外，而說一切內外諸法；雖知諸法不可了知，而說種種智慧觀察；雖知諸法無有真實，而說出離真實之道；雖知諸法畢竟無盡，而能演說盡諸有漏；雖知諸法無違無諍，然亦不無自他差別；雖知諸法畢竟無師，而常尊敬一切師長；雖知諸法不由他悟，而常尊敬諸善知識；雖知法無轉，而轉法輪；雖知法無起，而示諸因緣；雖知諸法無有前際，而廣說過去；雖知諸法無有後際，而廣說未來；雖知諸法無有中際，而廣說現在；雖知諸法無有作者，而說諸作業；雖知諸法無有因緣，而說諸集因；雖知諸法無有等比，而說平等、不平等道；雖知諸法無有言說，而決定說三世之法；雖知諸法無有所依，而說依善法而得出離；雖知法無身，而廣說法身；雖知三世諸佛無邊，而能演說唯有一佛；雖知法無色，而現種種色；雖知法無見，而廣說諸見；雖知法無相，而說種種相；雖知諸法無有境界，而廣宣說智慧境界；雖知諸法無有差別，而說行果種種差別；雖知諸法無有出離，而說清凈諸出離行；雖知諸法本來常住，而說一切諸流轉法；雖知諸法無有照明，而恒廣說照明之法。
「佛子！菩薩摩訶薩入如是大威德三昧智輪，則能證得一切佛法
【現代漢語翻譯】 現代漢語譯本：菩薩雖然通達上、中、下三等根器，卻能宣說最上乘的佛法；雖然明白一切法都不可用言語表達，卻能演說清凈的言辭；雖然明白一切法無所謂內部和外部，卻能闡述一切內部和外部的諸法；雖然明白一切法都不可被完全瞭解，卻能闡述種種智慧的觀察方法；雖然明白一切法都沒有真實不變的自性，卻能闡述脫離虛妄的真實之道；雖然明白一切法最終都是無盡的，卻能演說如何斷盡一切有漏的煩惱；雖然明白一切法沒有違背和爭論，但也不會否定自身與他人的差別；雖然明白一切法最終沒有老師，卻常常尊敬一切師長；雖然明白一切法不是通過他人開悟，卻常常尊敬一切善知識；雖然明白法本身不會轉動，卻能轉動法輪；雖然明白法本身沒有生起，卻能闡述諸法產生的因緣；雖然明白一切法沒有前際，卻能廣泛講述過去；雖然明白一切法沒有後際，卻能廣泛講述未來；雖然明白一切法沒有中際，卻能廣泛講述現在；雖然明白一切法沒有作者，卻能講述各種業力；雖然明白一切法沒有因緣，卻能講述各種集聚的原因；雖然明白一切法沒有可比性，卻能講述平等和不平等的修行之道；雖然明白一切法不可用言語表達，卻能明確講述三世的法；雖然明白一切法沒有所依賴之處，卻能講述依靠善法而獲得解脫；雖然明白法沒有形體，卻能廣泛講述法身；雖然明白三世諸佛無量無邊，卻能演說只有一佛；雖然明白法沒有顏色，卻能顯現種種顏色；雖然明白法不可見，卻能廣泛講述各種見解；雖然明白法沒有相狀，卻能講述種種相狀；雖然明白一切法沒有境界，卻能廣泛宣說智慧的境界；雖然明白一切法沒有差別，卻能講述修行和結果的種種差別；雖然明白一切法沒有出離，卻能講述清凈的出離修行；雖然明白一切法本來常住不變，卻能講述一切流轉變化的法；雖然明白一切法沒有照明，卻能恒常廣泛講述照明之法。 佛子！菩薩摩訶薩進入這樣的大威德三昧智輪，就能證得一切佛法。
【English Translation】 English version: Although a Bodhisattva understands beings of superior, middling, and inferior capacities, they can expound the supreme Dharma; although they know that all dharmas are beyond verbal expression, they can articulate pure words; although they know that all dharmas have neither inside nor outside, they can explain all internal and external dharmas; although they know that all dharmas cannot be fully comprehended, they can explain various methods of wisdom observation; although they know that all dharmas have no real, unchanging nature, they can explain the true path of liberation from illusion; although they know that all dharmas are ultimately endless, they can explain how to exhaust all defiled outflows; although they know that all dharmas have no contradiction or conflict, they do not deny the differences between self and others; although they know that all dharmas ultimately have no teacher, they always respect all teachers; although they know that enlightenment of all dharmas does not come from others, they always respect all virtuous friends; although they know that the Dharma itself does not turn, they can turn the Dharma wheel; although they know that the Dharma itself has no arising, they can explain the causes and conditions of the arising of dharmas; although they know that all dharmas have no beginning, they can extensively discuss the past; although they know that all dharmas have no end, they can extensively discuss the future; although they know that all dharmas have no middle, they can extensively discuss the present; although they know that all dharmas have no creator, they can discuss various karmic actions; although they know that all dharmas have no causes and conditions, they can discuss the causes of accumulation; although they know that all dharmas are incomparable, they can discuss the paths of equality and inequality; although they know that all dharmas are beyond verbal expression, they can definitively discuss the dharmas of the three times; although they know that all dharmas have no reliance, they can discuss liberation through reliance on virtuous dharmas; although they know that the Dharma has no form, they can extensively discuss the Dharmakaya (Dharma body); although they know that the Buddhas of the three times are boundless, they can expound that there is only one Buddha; although they know that the Dharma has no color, they can manifest various colors; although they know that the Dharma is invisible, they can extensively discuss various views; although they know that the Dharma has no characteristics, they can discuss various characteristics; although they know that all dharmas have no realm, they can extensively expound the realm of wisdom; although they know that all dharmas have no differences, they can discuss the various differences in practice and results; although they know that all dharmas have no liberation, they can discuss the pure practices of liberation; although they know that all dharmas are originally permanent and unchanging, they can discuss all dharmas that flow and change; although they know that all dharmas have no illumination, they can constantly and extensively discuss the Dharma of illumination. O sons of the Buddha! When a Bodhisattva Mahasattva enters such a great majestic Samadhi wisdom wheel, they can realize all the Buddha dharmas.
，則能趣入一切佛法，則能成就，則能圓滿，則能積集，則能清凈，則能安住，則能了達，與一切法自性相應，而此菩薩摩訶薩不作是念：『有若干諸菩薩、若干菩薩法、若干菩薩究竟、若干幻究竟、若干化究竟、若干神通成就、若干智成就、若干思惟、若干證入、若干趣向、若干境界。』何以故？菩薩三昧，如是體性，如是無邊，如是殊勝故。此三昧種種境界、種種威力、種種深入，所謂：入不可說智門、入離分別諸莊嚴、入無邊殊勝波羅蜜、入無數禪定、入百千億那由他不可說廣大智、入見無邊佛勝妙藏、入于境界不休息、入清凈信解助道法、入諸根猛利大神通、入于境界心無礙、入見一切佛平等眼、入積集普賢勝志行、入住那羅延妙智身、入說如來智慧海、入起無量種自在神變、入生一切佛無盡智門、入住一切佛現前境界、入凈普賢菩薩自在智、入開示無比普門智、入普知法界一切微細境界、入普現法界一切微細境界、入一切殊勝智光明、入一切自在邊際、入一切辯才法門際、入遍法界智慧身、入成就一切處遍行道、入善住一切差別三昧、入知一切諸佛心。
「佛子！此菩薩摩訶薩住普賢行，唸唸入百億不可說三昧，然不見普賢菩薩三昧及佛境界莊嚴前際。何以故？知一切法究竟無盡故，知一切佛剎無邊
【現代漢語翻譯】 現代漢語譯本：那麼就能進入一切佛法，就能成就，就能圓滿，就能積聚，就能清凈，就能安住，就能通達，與一切法的自性相應。而這位菩薩摩訶薩不會這樣想：『有若干菩薩，若干菩薩法，若干菩薩的究竟，若干幻的究竟，若干化的究竟，若干神通的成就，若干智慧的成就，若干思惟，若干證入，若干趣向，若干境界。』為什麼呢？因為菩薩的三昧，是這樣的體性，這樣的無邊，這樣的殊勝。此三昧有種種境界、種種威力、種種深入，即：進入不可說的智慧之門，進入遠離分別的各種莊嚴，進入無邊殊勝的波羅蜜（到達彼岸的方法），進入無數禪定，進入百千億那由他（數量單位，表示極大的數量）不可說廣大智慧，進入見到無邊佛的殊勝寶藏，進入境界而不休息，進入清凈的信解助道法，進入諸根猛利的大神通，進入境界而心無障礙，進入見到一切佛的平等之眼，進入積聚普賢（菩薩名，象徵一切菩薩行愿的代表）的殊勝志行，進入那羅延（印度教神祇，象徵力量）的微妙智慧之身，進入宣說如來的智慧之海，進入生起無量種自在的神變，進入生出一切佛的無盡智慧之門，進入安住一切佛的現前境界，進入清凈普賢菩薩的自在智慧，進入開示無比的普門智慧，進入普遍知曉法界一切微細境界，進入普遍顯現法界一切微細境界，進入一切殊勝智慧的光明，進入一切自在的邊際，進入一切辯才法門的邊際，進入遍佈法界的智慧之身，進入成就一切處遍行的道，進入善於安住一切差別三昧，進入知曉一切諸佛的心。 佛子！這位菩薩摩訶薩安住于普賢行中，唸唸進入百億不可說的三昧，然而不見普賢菩薩的三昧以及佛境界莊嚴的前際。為什麼呢？因為他知道一切法究竟是無盡的，知道一切佛剎是無邊的。
【English Translation】 English version: then one can enter all Buddha-dharmas, then one can achieve, then one can perfect, then one can accumulate, then one can purify, then one can abide, then one can understand, and be in accordance with the self-nature of all dharmas. And this Bodhisattva Mahasattva does not think thus: 『There are so many Bodhisattvas, so many Bodhisattva-dharmas, so many Bodhisattva ultimates, so many illusion ultimates, so many transformation ultimates, so many supernatural power achievements, so many wisdom achievements, so many contemplations, so many entries, so many inclinations, so many realms.』 Why is that? Because the Bodhisattva's samadhi is of such a nature, so boundless, so supreme. This samadhi has various realms, various powers, various depths, namely: entering the gate of inexpressible wisdom, entering all adornments free from discrimination, entering the boundless supreme paramitas (perfections), entering countless dhyanas (meditations), entering hundreds of billions of nayutas (a large number) of inexpressible vast wisdom, entering the sight of the boundless Buddha's supreme treasure, entering realms without rest, entering the pure faith and understanding that aids the path, entering the sharp faculties and great supernatural powers, entering realms with unobstructed minds, entering the sight of all Buddhas' equal eyes, entering the accumulation of Samantabhadra's (a Bodhisattva symbolizing the practice of all Bodhisattvas) supreme aspirations and practices, entering the subtle wisdom body of Narayana (a Hindu deity symbolizing strength), entering the discourse of the Tathagata's ocean of wisdom, entering the arising of countless kinds of free and divine transformations, entering the gate of the endless wisdom of all Buddhas, entering the abiding in the present realms of all Buddhas, entering the pure Samantabhadra Bodhisattva's free wisdom, entering the exposition of the incomparable universal wisdom, entering the universal knowledge of all subtle realms of the dharma-dhatu (the realm of all phenomena), entering the universal manifestation of all subtle realms of the dharma-dhatu, entering the light of all supreme wisdom, entering the boundaries of all freedom, entering the boundaries of all eloquence and dharma gates, entering the wisdom body that pervades the dharma-dhatu, entering the path that achieves all-pervading practice in all places, entering the good abiding in all differentiated samadhis, entering the knowledge of the minds of all Buddhas. Child of the Buddha! This Bodhisattva Mahasattva, abiding in Samantabhadra's practice, enters hundreds of billions of inexpressible samadhis in every thought, yet does not see the prior limit of Samantabhadra Bodhisattva's samadhi and the adornments of the Buddha's realm. Why is that? Because he knows that all dharmas are ultimately endless, and knows that all Buddha-lands are boundless.
故，知一切眾生界不思議故，知前際無始故，知未來無窮故，知現在盡虛空遍法界無邊故，知一切諸佛境界不可思議故，知一切菩薩行無數故，知一切諸佛辯才所說境界不可說無邊故，知一切幻心所緣法無量故。佛子！如如意珠，隨有所求一切皆得，求者無盡，意皆滿足，而珠勢力終不匱止。菩薩摩訶薩亦復如是，入此三昧，知心如幻，出生一切諸法境界，周遍無盡，不匱不息。何以故？菩薩摩訶薩成就普賢無礙行智，觀察無量廣大幻境，猶如影像無增減故。佛子！譬如凡夫，各別生心，已生、現生及以當生，無有邊際，無斷無盡；其心流轉，相續不絕，不可思議。菩薩摩訶薩亦復如是，入此普幻門三昧，無有邊際，不可測量。何以故？了達普賢菩薩普幻門無量法故。佛子！譬如難陀跋難陀、摩那斯龍王及余大龍降雨之時，滴如車軸，無有邊際；雖如是雨，云終不盡，此是諸龍無作境界。菩薩摩訶薩亦復如是，住此三昧，入普賢菩薩諸三昧門、智門、法門、見諸佛門、往諸方門、心自在門、加持門、神變門、神通門、幻化門、諸法如幻門、不可說不可說諸菩薩充滿門，親近不可說不可說佛剎微塵數如來正覺門，入不可說不可說廣大幻網門，知不可說不可說差別廣大佛剎門，知不可說不可說有體性、無體性世界門，知不
【現代漢語翻譯】 現代漢語譯本：因此，應當知道一切眾生界是不可思議的，知道前際（過去）是無始的，知道未來是無窮盡的，知道現在是充滿虛空、遍及法界而無邊際的，知道一切諸佛的境界是不可思議的，知道一切菩薩的修行是無數的，知道一切諸佛的辯才所說的境界是不可說、無邊際的，知道一切幻心所緣的法是無量的。佛子！就像如意寶珠，隨著所求的一切都能得到，求的人沒有窮盡，心意都能滿足，而寶珠的效力始終不會衰竭。菩薩摩訶薩也是這樣，進入這種三昧（禪定），知道心如幻化，出生一切諸法的境界，周遍無盡，不會衰竭，不會停止。為什麼呢？因為菩薩摩訶薩成就普賢（菩薩名）無礙的行智，觀察無量廣大的幻境，就像影像一樣沒有增減。佛子！譬如凡夫，各自生起心念，已經生起、現在生起以及將要生起的心念，沒有邊際，沒有斷絕，沒有窮盡；他們的心念流轉，相續不斷，不可思議。菩薩摩訶薩也是這樣，進入這種普幻門三昧，沒有邊際，不可測量。為什麼呢？因為通達普賢菩薩普幻門無量的法。佛子！譬如難陀（龍王名）跋難陀（龍王名）、摩那斯（龍王名）龍王以及其他大龍降雨的時候，雨滴像車軸一樣粗大，沒有邊際；雖然雨下得這麼大，云卻始終不會窮盡，這是諸龍無為的境界。菩薩摩訶薩也是這樣，安住于這種三昧，進入普賢菩薩的各種三昧門、智門、法門、見諸佛門、前往各方門、心自在門、加持門、神變門、神通門、幻化門、諸法如幻門、不可說不可說諸菩薩充滿門，親近不可說不可說佛剎微塵數如來正覺門，進入不可說不可說廣大幻網門，知道不可說不可說差別廣大的佛剎門，知道不可說不可說有體性、無體性的世界門，知道不
【English Translation】 English version: Therefore, know that the realm of all sentient beings is inconceivable, know that the past is without beginning, know that the future is infinite, know that the present fills the void, pervades the Dharma realm, and is boundless, know that the realms of all Buddhas are inconceivable, know that the practices of all Bodhisattvas are countless, know that the realms spoken by the eloquence of all Buddhas are inexpressible and boundless, know that the dharmas cognized by all illusory minds are immeasurable. O son of the Buddha! Like a wish-fulfilling jewel, whatever is sought is obtained, those who seek are endless, and their wishes are all fulfilled, yet the power of the jewel never diminishes. Bodhisattva Mahasattvas are also like this; entering this samadhi (meditative absorption), they know that the mind is like an illusion, giving rise to the realms of all dharmas, pervading endlessly, without diminishing or ceasing. Why is this so? Because Bodhisattva Mahasattvas achieve the unobstructed wisdom of the practice of Samantabhadra (a Bodhisattva), observing the immeasurable and vast illusory realms, which are like reflections without increase or decrease. O son of the Buddha! For example, ordinary people each generate thoughts, those that have arisen, are arising, and will arise, without limit, without cessation, without end; their thoughts flow, continuing without interruption, inconceivable. Bodhisattva Mahasattvas are also like this; entering this samadhi of the Universal Illusion Gate, they are without limit, immeasurable. Why is this so? Because they understand the immeasurable dharmas of the Universal Illusion Gate of Samantabhadra Bodhisattva. O son of the Buddha! For example, when the dragon kings Nanda (a dragon king), Upananda (a dragon king), Manasvin (a dragon king), and other great dragons send down rain, the drops are like chariot axles, without limit; although the rain is so heavy, the clouds never diminish, this is the non-active realm of the dragons. Bodhisattva Mahasattvas are also like this; abiding in this samadhi, they enter the various samadhi gates, wisdom gates, dharma gates, gates of seeing Buddhas, gates of going to various directions, gates of mind freedom, gates of blessing, gates of miraculous transformations, gates of supernormal powers, gates of illusions, gates of all dharmas being like illusions, gates of being filled with countless Bodhisattvas, approaching the countless Tathagatas of the number of dust motes in Buddha lands, entering the immeasurable and vast net of illusions, knowing the immeasurable and varied Buddha land gates, knowing the immeasurable and countless gates of worlds with and without substance, knowing the un-
可說不可說眾生想門，知不可說不可說時差別門，知不可說不可說世界成壞門，知不可說不可說覆住、仰住諸佛剎門，於一念中皆如實知。如是入時，無有邊際，無有窮盡，不疲不厭，不斷不息，無退無失；于諸法中不住非處，恒正思惟，不沈不舉；求一切智常無退舍，為一切佛剎照世明燈，轉不可說不可說法輪；以妙辯才咨問如來無窮盡時，示成佛道無有邊際，調伏眾生恒無廢舍，常勤修習普賢行愿未曾休息，示現無量不可說不可說色相身無有斷絕。何以故？譬如然火，隨所有緣，于爾所時火起不息。菩薩摩訶薩亦復如是，觀察眾生界、法界、世界，猶如虛空無有邊際，乃至能於一念之頃，往不可說不可說佛剎微塵數佛所。一一佛所入不可說不可說一切智種種差別法；令不可說不可說眾生界出家為道，勤修善根，究竟清凈；令不可說不可說菩薩于普賢行愿未決定者而得決定，安住普賢智慧之門；以無量方便，入不可說不可說三世成、住、壞廣大差別劫，于不可說不可說成、住、壞世間差別境界，起于爾所大悲大愿，調伏無量一切眾生悉使無餘。何以故？此菩薩摩訶薩為欲度脫一切眾生，修普賢行，生普賢智，滿足普賢所有行愿。是故，諸菩薩應于如是種類、如是境界、如是威德、如是廣大、如是無量、如是不思議、
【現代漢語翻譯】 現代漢語譯本 能知曉可說與不可說眾生的思想狀態，能知曉不可說不可說的時間差別，能知曉不可說不可說的世界成住壞滅，能知曉不可說不可說覆蓋和仰立的諸佛剎土，於一念之間都能如實知曉。如此進入時，沒有邊際，沒有窮盡，不疲憊不厭倦，不間斷不停止，不退轉不失落；在一切法中不住于非理之處，恒常正確地思維，不沉溺也不輕浮；追求一切智慧，永不退縮，為一切佛剎照亮世間的明燈，轉動不可說不可說的法輪；以巧妙的辯才向如來請教無窮無盡的問題，展示成佛之道沒有邊際，調伏眾生永不放棄，常常勤奮修習普賢菩薩的行愿從不懈怠，示現無量不可說不可說的色相身沒有斷絕。為什麼呢？譬如燃燒的火焰，隨著所擁有的因緣，在那個時間火焰就會持續燃燒不熄滅。菩薩摩訶薩也是如此，觀察眾生界、法界、世界，猶如虛空沒有邊際，乃至能在一念之間，前往不可說不可說佛剎微塵數那麼多的佛所。在每一位佛那裡，都進入不可說不可說的一切智慧的種種差別法；令不可說不可說的眾生界出家修行，勤奮修習善根，最終達到清凈；令不可說不可說的菩薩對於普賢行愿尚未決定的，能夠得到決定，安住于普賢智慧之門；以無量方便，進入不可說不可說的三世成、住、壞的廣大差別劫，在不可說不可說的成、住、壞世間的差別境界中，生起那麼多的廣大悲願，調伏無量一切眾生，使他們全部得到解脫。為什麼呢？這位菩薩摩訶薩爲了度脫一切眾生，修習普賢行，生起普賢智慧，圓滿普賢所有行愿。因此，諸位菩薩應當對於如此種類、如此境界、如此威德、如此廣大、如此無量、如此不可思議的境界，
【English Translation】 English version Knowing the thoughts of sentient beings that can be spoken of and cannot be spoken of, knowing the differences in time that cannot be spoken of and cannot be spoken of, knowing the formation, existence, destruction of worlds that cannot be spoken of and cannot be spoken of, knowing the Buddha lands that are covered and upright that cannot be spoken of and cannot be spoken of, all are truly known in a single thought. When entering in this way, there is no boundary, no end, no weariness, no aversion, no interruption, no cessation, no regression, no loss; in all dharmas, not dwelling in improper places, constantly thinking correctly, neither sinking nor rising; seeking all wisdom, never retreating, being a bright lamp illuminating the world for all Buddha lands, turning the Dharma wheel that cannot be spoken of and cannot be spoken of; with wonderful eloquence, asking the Tathagata endless questions, showing the path to Buddhahood without boundaries, subduing sentient beings without ever giving up, constantly diligently practicing the vows of Samantabhadra without ever resting, manifesting countless forms of bodies that cannot be spoken of and cannot be spoken of without interruption. Why is this so? Just like a burning fire, depending on the conditions, the fire will continue to burn without ceasing for that period of time. The Bodhisattva Mahasattva is also like this, observing the realms of sentient beings, the realm of dharmas, and the world, like space without boundaries, even being able to go to as many Buddhas as there are dust particles in countless Buddha lands in a single thought. At each Buddha's place, entering into all the various different dharmas of all wisdom that cannot be spoken of and cannot be spoken of; causing the realms of sentient beings that cannot be spoken of and cannot be spoken of to leave home and practice the path, diligently cultivating good roots, ultimately reaching purity; causing the Bodhisattvas that cannot be spoken of and cannot be spoken of, who have not yet decided on the vows of Samantabhadra, to be able to decide, and to dwell in the gate of Samantabhadra's wisdom; with immeasurable skillful means, entering into the vast differences of kalpas of formation, existence, and destruction of the three periods of time that cannot be spoken of and cannot be spoken of, in the different realms of the world of formation, existence, and destruction that cannot be spoken of and cannot be spoken of, arising with so many great vows of compassion, subduing all countless sentient beings, causing them all to be liberated without remainder. Why is this so? This Bodhisattva Mahasattva, in order to liberate all sentient beings, cultivates the practice of Samantabhadra, generates the wisdom of Samantabhadra, and fulfills all the vows of Samantabhadra. Therefore, all Bodhisattvas should, in such kinds, such realms, such majestic power, such vastness, such immeasurability, such inconceivable realms,
如是普照明、如是一切諸佛現前住、如是一切如來所護念、如是成就往昔善根、如是其心無礙不動三昧之中，勤加修習，離諸熱惱，無有疲厭，心不退轉，立深志樂，勇猛無怯，順三昧境界，入難思智地。不依文字，不著世間，不取諸法，不起分別，不染著世事，不分別境界，于諸法智但應安住，不應稱量。所謂：親近一切智，悟解佛菩提，成就法光明，施與一切眾生善根。于魔界中拔出眾生，令其得入佛法境界，令不捨大愿，勤觀出道，增廣凈境，成就諸度，於一切佛深生信解。常應觀察一切法性，無時暫舍；應知自身與諸法性普皆平等；應當明解世間所作，示其如法智慧方便；應常精進，無有休息；應觀自身善根鮮少；應勤增長他諸善根；應自修行一切智道；應勤增長菩薩境界；應樂親近諸善知識；應與同行而共止住；應不分別佛；應不捨離念；應常安住平等法界；應知一切心識如幻；應知世間諸行如夢；應知諸佛願力出現猶如影像；應知一切諸廣大業猶如變化；應知言語悉皆如響；應觀諸法一切如幻；應知一切生滅之法皆如音聲；應知所往一切佛剎皆無體性；應為請問如來佛法不生疲倦；應為開悟一切世間，勤加教誨而不捨離；應為調伏一切眾生，知時說法而不休息。佛子！菩薩摩訶薩如是修行普賢之行，如是
【現代漢語翻譯】 現代漢語譯本 像這樣普遍照耀，像這樣一切諸佛現前安住，像這樣一切如來所護念，像這樣成就往昔的善根，像這樣他的心在無礙不動的禪定中，勤奮地修習，遠離各種熱惱，沒有疲憊厭倦，心不退轉，樹立深厚的志向和喜樂，勇猛無畏，順應禪定的境界，進入難以思議的智慧之地。不依賴文字，不執著世間，不執取諸法，不起分別念，不染著世俗之事，不分別境界，對於諸法的智慧，只應安住其中，不應去衡量。所謂：親近一切智，領悟佛的菩提智慧，成就佛法的光明，施與一切眾生善根。在魔的境界中拔出眾生，使他們進入佛法的境界，使他們不捨棄大愿，勤奮觀察出離之道，增廣清凈的境界，成就各種波羅蜜，對於一切佛深生信解。應當經常觀察一切法的本性，沒有一時一刻捨棄；應當知道自身與諸法的本性普遍平等；應當明瞭世間所作所為，展示如法的智慧和方便；應當常常精進，沒有休息；應當觀察自身善根的稀少；應當勤奮增長他人各種善根；應當自己修行一切智之道；應當勤奮增長菩薩的境界；應當樂於親近各種善知識；應當與同行者共同居住；應當不分別佛；應當不捨離正念；應當常常安住于平等的法界；應當知道一切心識如幻；應當知道世間各種行為如夢；應當知道諸佛的願力顯現猶如影像；應當知道一切諸廣大事業猶如變化；應當知道言語都像回聲；應當觀察諸法一切如幻；應當知道一切生滅之法都像聲音；應當知道所前往的一切佛剎都沒有實體；應當爲了請問如來的佛法而不生疲倦；應當爲了開悟一切世間，勤奮教誨而不捨棄；應當爲了調伏一切眾生，知道時機說法而不休息。佛子！菩薩摩訶薩像這樣修行普賢（Samantabhadra）的行愿，像這樣
【English Translation】 English version Thus, universally illuminating; thus, all Buddhas dwell in the present; thus, all Tathagatas protect and remember; thus, accomplishing past good roots; thus, his mind, in the samadhi of unobstructed non-movement, diligently cultivates, departs from all heat and vexation, without weariness or aversion, his mind does not retreat, establishes deep aspiration and joy, is courageous and fearless, conforms to the realm of samadhi, enters the inconceivable wisdom ground. Not relying on words, not attached to the world, not grasping at dharmas, not arising discriminations, not defiled by worldly affairs, not discriminating realms, regarding the wisdom of all dharmas, one should only abide, not measure. That is to say: drawing near to all-wisdom, realizing the Bodhi of the Buddha, accomplishing the light of Dharma, bestowing good roots upon all sentient beings. In the realm of Mara, extracting sentient beings, causing them to enter the realm of the Buddha Dharma, causing them not to abandon great vows, diligently observing the path of liberation, expanding the pure realm, accomplishing all perfections, for all Buddhas, generating deep faith and understanding. One should constantly observe the nature of all dharmas, not abandoning it for even a moment; one should know that oneself and the nature of all dharmas are universally equal; one should understand the actions of the world, showing the wisdom and skillful means of the Dharma; one should always be diligent, without rest; one should observe that one's own good roots are few; one should diligently increase the good roots of others; one should cultivate the path of all-wisdom oneself; one should diligently increase the realm of the Bodhisattva; one should delight in drawing near to all good teachers; one should dwell together with fellow practitioners; one should not discriminate against Buddhas; one should not abandon mindfulness; one should always abide in the equal Dharma realm; one should know that all consciousnesses are like illusions; one should know that all actions of the world are like dreams; one should know that the manifestation of the Buddhas' vows is like a reflection; one should know that all great deeds are like transformations; one should know that words are all like echoes; one should observe that all dharmas are like illusions; one should know that all dharmas of arising and ceasing are like sounds; one should know that all Buddha lands one goes to have no substance; one should not be weary of asking about the Buddha Dharma of the Tathagata; one should diligently teach and not abandon the task of enlightening all the world; one should know the right time to speak the Dharma and not rest in the task of taming all sentient beings. Son of the Buddha! A Bodhisattva Mahasattva cultivates the practices of Samantabhadra (Universal Worthy) in this way, like this.
圓滿菩薩境界，如是通達出離之道，如是受持三世佛法，如是觀察一切智門，如是思惟不變異法，如是明潔增上志樂，如是信解一切如來，如是了知佛廣大力，如是決定無所礙心，如是攝受一切眾生。
「佛子！菩薩摩訶薩入普賢菩薩所住如是大智慧三昧時，十方各有不可說不可說國土，一一國土各有不可說不可說佛剎微塵數如來名號，一一名號各有不可說不可說佛剎微塵數諸佛而現其前，與如來念力，令不忘失如來境界；與一切法究竟慧，令入一切智；與知一切法種種義決定慧，令受持一切佛法趣入無礙；與無上佛菩提，令入一切智開悟法界；與菩薩究竟慧，令得一切法光明，無諸黑闇；與菩薩不退智，令知時、非時，善巧方便調伏眾生；與無障礙菩薩辯才，令悟解無邊法演說無盡；與神通變化力，令現不可說不可說差別身無邊色相種種不同開悟眾生；與圓滿言音，令現不可說不可說差別音聲種種言辭開悟眾生；與不唐捐力，令一切眾生若得見形、若得聞法皆悉成就，無空過者。佛子！菩薩摩訶薩如是滿足普賢行故，得如來力，凈出離道，滿一切智，以無礙辯才神通變化，究竟調伏一切眾生；具佛威德，凈普賢行，住普賢道，盡未來際，為欲調伏一切眾生，轉一切佛微妙法輪。何以故？佛子！此菩薩摩訶薩成
【現代漢語翻譯】 現代漢語譯本 圓滿菩薩的境界，像這樣通達出離之道，像這樣受持過去、現在、未來三世諸佛的教法，像這樣觀察一切智慧之門，像這樣思惟不變化、不差異的真理，像這樣明凈、純潔地增長向上的志願和喜樂，像這樣信受和理解一切如來，像這樣了知佛的廣大力量，像這樣堅定不移地擁有無所障礙的心，像這樣攝受一切眾生。 『佛子！菩薩摩訶薩進入普賢菩薩（Samantabhadra Bodhisattva）所安住的如此大智慧三昧時，十方世界各有不可說不可說的國土，每一個國土各有不可說不可說的佛剎微塵數（Buddha-land dust particle number）的如來名號，每一個名號各有不可說不可說的佛剎微塵數的諸佛顯現在他們面前，給予如來念力，使他們不忘失如來的境界；給予一切法究竟的智慧，使他們進入一切智；給予了知一切法種種意義的決定智慧，使他們受持一切佛法，趣入無礙的境界；給予無上佛菩提，使他們進入一切智，開悟法界；給予菩薩究竟的智慧，使他們獲得一切法光明，沒有一切黑暗；給予菩薩不退轉的智慧，使他們知道何時、非時，善巧方便地調伏眾生；給予無障礙的菩薩辯才，使他們領悟無邊的佛法，演說無盡的真理；給予神通變化的力量，使他們顯現不可說不可說的差別身，無邊的色相，種種不同，開悟眾生；給予圓滿的言音，使他們顯現不可說不可說的差別音聲，種種言辭，開悟眾生；給予不空過的力量，使一切眾生如果得見其形，如果得聞其法，都能夠成就，沒有空過的人。佛子！菩薩摩訶薩像這樣滿足普賢行（Samantabhadra's practices）的緣故，得到如來的力量，清凈出離之道，圓滿一切智慧，以無礙的辯才和神通變化，究竟調伏一切眾生；具足佛的威德，清凈普賢行，安住普賢道，直到未來際，爲了調伏一切眾生，轉一切佛的微妙法輪。為什麼呢？佛子！這位菩薩摩訶薩成就了』
【English Translation】 English version The perfection of a Bodhisattva's state is like this: thoroughly understanding the path of liberation, like this upholding the Dharma of the Buddhas of the three times (past, present, and future), like this observing all the gates of wisdom, like this contemplating the unchanging and non-differentiating truth, like this clearly and purely increasing the aspiration and joy of progress, like this believing and understanding all the Tathagatas, like this knowing the vast power of the Buddha, like this firmly possessing an unobstructed mind, like this embracing all sentient beings. 'Buddha-child! When a Bodhisattva-Mahasattva enters the great wisdom Samadhi where Samantabhadra Bodhisattva dwells, in each of the ten directions, there are incalculable and unspeakable lands, and in each land, there are incalculable and unspeakable Buddha-land dust particle number of Tathagata names. Each name has incalculable and unspeakable Buddha-land dust particle number of Buddhas appearing before them, giving the power of the Tathagata's mindfulness, so that they do not forget the realm of the Tathagata; giving the ultimate wisdom of all Dharmas, so that they enter all-knowing wisdom; giving the decisive wisdom of knowing the various meanings of all Dharmas, so that they uphold all the Buddha's teachings and enter the unobstructed realm; giving the supreme Buddha Bodhi, so that they enter all-knowing wisdom and enlighten the Dharma realm; giving the ultimate wisdom of a Bodhisattva, so that they obtain the light of all Dharmas, without any darkness; giving the non-retrogressing wisdom of a Bodhisattva, so that they know the right time and the wrong time, and skillfully use expedient means to tame sentient beings; giving the unobstructed eloquence of a Bodhisattva, so that they understand the boundless Dharma and expound the endless truth; giving the power of supernatural transformation, so that they manifest incalculable and unspeakable different bodies, boundless forms, and various appearances to enlighten sentient beings; giving perfect speech, so that they manifest incalculable and unspeakable different sounds and various words to enlighten sentient beings; giving the power that is not in vain, so that all sentient beings, if they see their form or hear their Dharma, can all achieve enlightenment, and none will pass by in vain. Buddha-child! Because a Bodhisattva-Mahasattva fulfills Samantabhadra's practices in this way, they obtain the power of the Tathagata, purify the path of liberation, perfect all-knowing wisdom, and with unobstructed eloquence and supernatural transformation, ultimately tame all sentient beings; possessing the majestic virtue of the Buddha, purifying Samantabhadra's practices, dwelling in Samantabhadra's path, until the end of the future, for the sake of taming all sentient beings, turning the wonderful Dharma wheel of all Buddhas. Why is this so? Buddha-child! This Bodhisattva-Mahasattva has achieved'
就如是殊勝大愿諸菩薩行，則為一切世間法師，則為一切世間法日，則為一切世間智月；則為一切世間須彌山王，嶷然高出，堅固不動；則為一切世間無涯智海；則為一切世間正法明燈，普照無邊，相續不斷；為一切眾生開示無邊清凈功德，皆令安住功德善根；順一切智，大愿平等，修習普賢廣大之行，常能勸發無量眾生，住不可說不可說廣大行三昧，現大自在。
「佛子！此菩薩摩訶薩，獲如是智，證如是法，于如是法審住明見；得如是神力，住如是境界，現如是神變，起如是神通；常安住大悲，常利益眾生，開示眾生安隱正道，建立福智大光明幢；證不思議解脫，住一切智解脫，到諸佛解脫彼岸，學不思議解脫方便門已得成就，入法界差別門無有錯亂，于普賢不可說不可說三昧遊戲自在，住師子奮迅智心意無礙。其心恒住十大法藏。何者為十？所謂：住憶念一切諸佛，住憶念一切佛法，住調伏一切眾生大悲，住示現不思議清凈國土智，住深入諸佛境界決定解，住去、來、現在一切佛平等相菩提，住無礙無著際，住一切法無相性，住去、來、現在一切佛平等善根，住去、來、現在一切如來法界無差別身、語、意業先導智，住觀察三世一切諸佛受生、出家、詣道場、成正覺、轉法輪、般涅槃悉入剎那際。佛子！
【現代漢語翻譯】 現代漢語譯本：就像這樣殊勝的大愿和諸菩薩的修行，他們就是一切世間的法師，就是一切世間的法日，就是一切世間的智慧之月；他們就是一切世間的須彌山王（佛教宇宙觀中的中心山），巍然高聳，堅固不動；他們就是一切世間無邊無際的智慧之海；他們就是一切世間正法的明燈，普照無邊，相續不斷；為一切眾生開示無邊的清凈功德，都令他們安住于功德善根；順應一切智慧，大愿平等，修習普賢（菩薩名）廣大的修行，常常能夠勸發無量眾生，安住于不可說不可說的廣大行三昧（禪定），展現大自在的力量。
『佛子！』這位菩薩摩訶薩（大菩薩），獲得這樣的智慧，證得這樣的法，對於這樣的法審慎安住並明晰地見到；得到這樣的神力，安住于這樣的境界，展現這樣的神變，發起這樣的神通；常常安住于大悲心，常常利益眾生，為眾生開示安穩的正道，建立福德和智慧的大光明幢；證得不可思議的解脫，安住於一切智慧的解脫，到達諸佛解脫的彼岸，學習不可思議的解脫方便法門已經獲得成就，進入法界差別門而沒有錯亂，在普賢不可說不可說的三昧中游戲自在，安住于獅子奮迅的智慧，心意無礙。他的心恒常安住於十大法藏。哪十種呢？所謂：安住于憶念一切諸佛，安住于憶念一切佛法，安住于調伏一切眾生的大悲心，安住于示現不可思議清凈國土的智慧，安住于深入諸佛境界的決定理解，安住於過去、未來、現在一切佛平等的菩提之相，安住于無礙無著的邊際，安住於一切法無相的自性，安住於過去、未來、現在一切佛平等的善根，安住於過去、未來、現在一切如來法界無差別的身、語、意業的先導智慧，安住于觀察三世一切諸佛受生、出家、前往道場、成就正覺、轉法輪、般涅槃都進入剎那之間。佛子！』
【English Translation】 English version: Just like these supreme great vows and the practices of all Bodhisattvas, they are the Dharma masters of all the world, they are the Dharma sun of all the world, they are the wisdom moon of all the world; they are the Mount Sumeru (the central mountain in Buddhist cosmology) king of all the world, towering high, firm and unmoving; they are the boundless ocean of wisdom of all the world; they are the bright lamp of the righteous Dharma of all the world, illuminating everywhere, continuously without end; for all sentient beings, they reveal boundless pure merits, causing them all to dwell in the roots of merit and virtue; in accordance with all wisdom, with great vows of equality, they cultivate the vast practices of Samantabhadra (a Bodhisattva), constantly able to encourage countless sentient beings to dwell in the ineffable and immeasurable great practice Samadhi (meditative state), manifesting great sovereignty.
'Buddha-son! This Bodhisattva-Mahasattva (great Bodhisattva), having obtained such wisdom, realized such Dharma, carefully dwells in and clearly sees such Dharma; having obtained such divine power, dwells in such a realm, manifests such divine transformations, initiates such supernatural powers; constantly dwells in great compassion, constantly benefits sentient beings, reveals to sentient beings the peaceful and righteous path, establishes the great bright banner of blessings and wisdom; realizes inconceivable liberation, dwells in the liberation of all wisdom, reaches the other shore of the liberation of all Buddhas, having learned the inconceivable expedient methods of liberation, has already achieved, enters the gate of the differentiations of the Dharma realm without confusion, plays freely in the ineffable and immeasurable Samadhi of Samantabhadra, dwells in the lion's swift wisdom, with mind and intention unobstructed. His mind constantly dwells in the ten great Dharma treasuries. What are the ten? They are: dwelling in the recollection of all Buddhas, dwelling in the recollection of all Buddha-Dharma, dwelling in the great compassion of subduing all sentient beings, dwelling in the wisdom of manifesting inconceivable pure lands, dwelling in the firm understanding of deeply entering the realms of all Buddhas, dwelling in the equal aspect of Bodhi of all Buddhas of the past, future, and present, dwelling in the unobstructed and unattached boundary, dwelling in the non-substantial nature of all Dharmas, dwelling in the equal roots of virtue of all Buddhas of the past, future, and present, dwelling in the guiding wisdom of the body, speech, and mind actions of all Tathagatas of the past, future, and present, which are without difference in the Dharma realm, dwelling in the observation of all Buddhas of the three times, their birth, renunciation, going to the Bodhi-mandala, achieving enlightenment, turning the Dharma wheel, and entering Parinirvana, all within an instant. Buddha-son!'
此十大法藏廣大無量，不可數、不可稱、不可思、不可說、無窮盡、難忍受，一切世智無能稱述。
「佛子！此菩薩摩訶薩已到普賢諸行彼岸，證清凈法，志力廣大，開示眾生無量善根，增長菩薩一切勢力，于唸唸頃滿足菩薩一切功德，成就菩薩一切諸行，得一切佛陀羅尼法，受持一切諸佛所說；雖常安住真如實際，而隨一切世俗言說，示現調伏一切眾生。何以故？菩薩摩訶薩住此三昧，法如是故。佛子！菩薩摩訶薩以此三昧，得一切佛廣大智，得巧說一切廣大法自在辯才，得一切世中最為殊勝清凈無畏法，得入一切三昧智，得一切菩薩善巧方便，得一切法光明門，到安慰一切世間法彼岸，知一切眾生時、非時，照十方世界一切處，令一切眾生得勝智，作一切世間無上師，安住一切諸功德，開示一切眾生清凈三昧，令入最上智。何以故？菩薩摩訶薩如是修行，則利益眾生，則增長大悲，則親近善知識，則見一切佛，則了一切法，則詣一切剎，則入一切方，則入一切世，則悟一切法平等性，則知一切佛平等性，則住一切智平等性。於此法中，作如是業，不作餘業；住未足心，住不散亂心，住專一心，住勤修心，住決定心，住不變異心；如是思惟，如是作業，如是究竟。
「佛子！菩薩摩訶薩無異語、異作，
【現代漢語翻譯】 現代漢語譯本：這十大法藏廣大無量，無法計數、無法稱量、無法思量、無法言說、無窮無盡、難以忍受，一切世俗的智慧都無法描述。
『佛子！』這位菩薩摩訶薩已經到達普賢諸行（普賢菩薩的各種修行）的彼岸，證得了清凈的法，意志和力量廣大，開示眾生無量的善根，增長菩薩的一切力量，在每一個念頭間都圓滿菩薩的一切功德，成就菩薩的一切修行，獲得一切佛陀羅尼法（總持一切法義的法門），受持一切諸佛所說；雖然常常安住在真如實際（宇宙的真實本質），卻隨順一切世俗的言語，示現調伏一切眾生。為什麼呢？因為菩薩摩訶薩安住于這種三昧（禪定），法的規律就是這樣。佛子！菩薩摩訶薩通過這種三昧，獲得一切佛的廣大智慧，獲得巧妙宣說一切廣大法的自在辯才，獲得一切世間最為殊勝清凈無畏的法，獲得進入一切三昧的智慧，獲得一切菩薩的善巧方便，獲得一切法光明之門，到達安慰一切世間法的彼岸，知道一切眾生的時機和非時機，照耀十方世界的一切地方，使一切眾生獲得殊勝的智慧，成為一切世間無上的導師，安住於一切功德，開示一切眾生清凈的三昧，使他們進入最上的智慧。為什麼呢？因為菩薩摩訶薩這樣修行，就能利益眾生，就能增長大悲心，就能親近善知識，就能見到一切佛，就能瞭解一切法，就能到達一切佛剎（佛的國土），就能進入一切方位，就能進入一切世界，就能領悟一切法的平等性，就能知道一切佛的平等性，就能安住於一切智慧的平等性。在這種法中，做這樣的事業，不做其他的事業；安住于未滿足的心，安住于不散亂的心，安住于專一的心，安住於勤奮修行的心，安住于決定的心，安住于不變異的心；這樣思考，這樣行動，這樣達到究竟。
『佛子！』菩薩摩訶薩沒有不同的言語和行為，
【English Translation】 English version: These ten great Dharma treasuries are vast and immeasurable, uncountable, unquantifiable, inconceivable, inexpressible, endless, and unbearable; all worldly wisdom is incapable of describing them.
'Buddha-son! This Bodhisattva Mahasattva has reached the other shore of Samantabhadra's practices (various practices of Bodhisattva Samantabhadra), has realized the pure Dharma, has vast will and power, reveals immeasurable good roots to sentient beings, increases all the powers of Bodhisattvas, fulfills all the merits of Bodhisattvas in every thought moment, accomplishes all the practices of Bodhisattvas, obtains all the Buddha Dharani Dharmas (gateways that hold all the meanings of the Dharma), receives all that the Buddhas have spoken; although constantly abiding in the true suchness (the true essence of the universe), they follow all worldly languages, demonstrating the taming of all sentient beings. Why? Because the Bodhisattva Mahasattva abides in this Samadhi (meditative state), and the law of Dharma is such. Buddha-son! Through this Samadhi, the Bodhisattva Mahasattva obtains the vast wisdom of all Buddhas, obtains the eloquence of skillfully expounding all vast Dharmas, obtains the most supreme, pure, and fearless Dharma in all worlds, obtains the wisdom to enter all Samadhis, obtains all the skillful means of Bodhisattvas, obtains the gate of light of all Dharmas, reaches the other shore of comforting all worldly Dharmas, knows the opportune and inopportune times of all sentient beings, illuminates all places in the ten directions, enables all sentient beings to obtain supreme wisdom, becomes the unsurpassed teacher of all worlds, abides in all merits, reveals the pure Samadhi to all sentient beings, and enables them to enter the supreme wisdom. Why? Because when the Bodhisattva Mahasattva practices in this way, they benefit sentient beings, increase great compassion, draw near to good teachers, see all Buddhas, understand all Dharmas, reach all Buddha-lands (Buddha's realms), enter all directions, enter all worlds, realize the equality of all Dharmas, know the equality of all Buddhas, and abide in the equality of all wisdom. In this Dharma, they do such work, and do no other work; they abide in an unfulfilled mind, abide in an undistracted mind, abide in a focused mind, abide in a diligent mind, abide in a determined mind, abide in an unchanging mind; they think in this way, act in this way, and ultimately achieve in this way.'
'Buddha-son! The Bodhisattva Mahasattva has no different words or actions,
有如語、如作。何以故？譬如金剛，以不可壞而得其名，終無有時離於不壞；菩薩摩訶薩亦復如是，以諸行法而得其名，終無有時離諸行法。譬如真金，以有妙色而得其名，終無有時離於妙色；菩薩摩訶薩亦復如是，以諸善業而得其名，終無有時離諸善業。譬如日天子，以光明輪而得其名，終無有時離光明輪；菩薩摩訶薩亦復如是，以智慧光而得其名，終無有時離智慧光。譬如須彌山王，以四寶峰處於大海，迥然高出而得其名，終無有時舍離四峰；菩薩摩訶薩亦復如是，以諸善根處在於世，迥然高出而得其名，終無有時舍離善根。譬如大地，以持一切而得其名，終無有時舍離能持；菩薩摩訶薩亦復如是，以度一切而得其名，終無有時舍離大悲。譬如大海，以含眾水而得其名，終無有時舍離於水；菩薩摩訶薩亦復如是，以諸大愿而得其名，終不暫舍度眾生愿。譬如軍將，以能慣習戰鬥之法而得其名，終無有時舍離此能；菩薩摩訶薩亦復如是，以能慣習如是三昧而得其名，乃至成就一切智智，終無有時舍離此行。如轉輪王，馭四天下，常勤守護一切眾生，令無橫死，恒受快樂；菩薩摩訶薩亦復如是，入如是等諸大三昧，常勤化度一切眾生，乃至令其究竟清凈。譬如種子，植之於地，乃至能令莖葉增長；菩薩摩訶薩亦復如是
【現代漢語翻譯】 現代漢語譯本 如同言語和行為一樣。為什麼呢？譬如金剛（vajra，一種堅硬的寶石），因其不可摧毀而得名，最終也不會有任何時候脫離其不可摧毀的特性；菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）也是如此，因其諸種修行而得名，最終也不會有任何時候脫離這些修行。譬如真金，因其具有美妙的顏色而得名，最終也不會有任何時候脫離其美妙的顏色；菩薩摩訶薩也是如此，因其諸種善業而得名，最終也不會有任何時候脫離這些善業。譬如太陽，因其光明之輪而得名，最終也不會有任何時候脫離其光明之輪；菩薩摩訶薩也是如此，因其智慧之光而得名，最終也不會有任何時候脫離其智慧之光。譬如須彌山王（Sumeru，佛教宇宙觀中的中心山），因其四寶峰聳立於大海之中，高聳突出而得名，最終也不會有任何時候捨棄其四峰；菩薩摩訶薩也是如此，因其諸種善根立於世間，高聳突出而得名，最終也不會有任何時候捨棄其善根。譬如大地，因其承載一切而得名，最終也不會有任何時候捨棄其承載的能力；菩薩摩訶薩也是如此，因其度化一切眾生而得名，最終也不會有任何時候捨棄其大悲心。譬如大海，因其容納眾水而得名，最終也不會有任何時候脫離水；菩薩摩訶薩也是如此，因其諸種大愿而得名，最終也不會暫時捨棄度化眾生的願望。譬如將軍，因其能夠熟練掌握戰鬥之法而得名，最終也不會有任何時候捨棄這種能力；菩薩摩訶薩也是如此，因其能夠熟練掌握如此三昧（samadhi，禪定）而得名，乃至成就一切智智（sarvajñāna，一切智慧），最終也不會有任何時候捨棄這種修行。如同轉輪王（chakravartin，統治世界的理想君主），駕馭四天下，常常勤勉守護一切眾生，使他們免於橫死，恒常享受快樂；菩薩摩訶薩也是如此，進入如此等等的諸大三昧，常常勤勉教化度脫一切眾生，乃至使他們最終達到清凈。譬如種子，種植于土地中，乃至能夠使莖葉生長；菩薩摩訶薩也是如此
【English Translation】 English version It is like speech and action. Why is that? For example, a vajra (a hard gem), is named for its indestructibility, and will never at any time be separated from its indestructibility; a bodhisattva mahāsattva (a great bodhisattva) is also like this, named for their various practices, and will never at any time be separated from these practices. For example, real gold, is named for its beautiful color, and will never at any time be separated from its beautiful color; a bodhisattva mahāsattva is also like this, named for their various good deeds, and will never at any time be separated from these good deeds. For example, the sun, is named for its wheel of light, and will never at any time be separated from its wheel of light; a bodhisattva mahāsattva is also like this, named for their light of wisdom, and will never at any time be separated from their light of wisdom. For example, Mount Sumeru (the central mountain in Buddhist cosmology), is named for its four jeweled peaks standing in the great ocean, towering high, and will never at any time abandon its four peaks; a bodhisattva mahāsattva is also like this, named for their various good roots standing in the world, towering high, and will never at any time abandon their good roots. For example, the earth, is named for its holding everything, and will never at any time abandon its ability to hold; a bodhisattva mahāsattva is also like this, named for their liberating all beings, and will never at any time abandon their great compassion. For example, the great ocean, is named for its containing all waters, and will never at any time be separated from water; a bodhisattva mahāsattva is also like this, named for their various great vows, and will never temporarily abandon their vow to liberate all beings. For example, a general, is named for their ability to be skilled in the art of battle, and will never at any time abandon this ability; a bodhisattva mahāsattva is also like this, named for their ability to be skilled in such samadhi (meditative absorption), and until they achieve sarvajñāna (all-knowing wisdom), will never at any time abandon this practice. Like a chakravartin (an ideal world-ruling monarch), who governs the four continents, constantly diligently protects all beings, so that they are free from untimely death, and constantly enjoy happiness; a bodhisattva mahāsattva is also like this, entering into such great samadhis, constantly diligently teaches and liberates all beings, until they ultimately reach purity. For example, a seed, planted in the ground, is able to cause stems and leaves to grow; a bodhisattva mahāsattva is also like this
，修普賢行，乃至能令一切眾生善法增長。譬如大云，于夏暑月降霔大雨，乃至增長一切種子；菩薩摩訶薩亦復如是，入如是等諸大三昧，修菩薩行，雨大法雨，乃至能令一切眾生究竟清凈、究竟涅槃、究竟安隱、究竟彼岸、究竟歡喜、究竟斷疑，為諸眾生究竟福田，令其施業皆得清凈，令其皆住不退轉道，令其同得一切智智，令其皆得出離三界，令其皆得究竟之智，令其皆得諸佛如來究竟之法，置諸眾生一切智處。何以故？菩薩摩訶薩成就此法，智慧明瞭，入法界門，能凈菩薩不可思議無量諸行。所謂：能凈諸智，求一切智故；能凈眾生，使調伏故；能凈剎土，常回向故；能凈諸法，普了知故；能凈無畏，無怯弱故；能凈無礙辯，巧演說故；能凈陀羅尼，於一切法得自在故；能凈親近行，常見一切佛興世故。佛子！菩薩摩訶薩住此三昧，得如是等百千億那由他不可說不可說清凈功德，于如是等三昧境界得自在故，一切諸佛所加被故，自善根力之所流故，入智慧地大威力故，諸善知識引導力故，摧伏一切諸魔力故，同分善根淳凈力故，廣大誓願欲樂力故，所種善根成就力故，超諸世間無盡之福、無對力故。
「佛子！菩薩摩訶薩住此三昧，得十種法，同去、來、今一切諸佛。何者為十？所謂：得諸相好，種種莊
【現代漢語翻譯】 現代漢語譯本：修習普賢菩薩的行愿，乃至能夠使一切眾生的善法增長。譬如巨大的雲朵，在炎熱的夏季降下大雨，乃至滋養一切種子；菩薩摩訶薩也像這樣，進入這些大三昧，修習菩薩的行愿，降下大法雨，乃至能夠使一切眾生最終清凈、最終涅槃（寂滅）、最終安穩、最終到達彼岸、最終歡喜、最終斷除疑惑，成為眾生最終的福田，使他們的佈施行為都得到清凈，使他們都安住于不退轉的道，使他們共同獲得一切智智（佛的智慧），使他們都能夠出離三界（欲界、色界、無色界），使他們都能夠獲得究竟的智慧，使他們都能夠獲得諸佛如來的究竟之法，安置眾生於一切智的境界。為什麼呢？因為菩薩摩訶薩成就了這些法，智慧明瞭，進入法界之門，能夠清凈菩薩不可思議的無量諸行。所謂：能夠清凈諸智，因為求一切智的緣故；能夠清凈眾生，使他們被調伏的緣故；能夠清凈剎土（佛的國土），因為常常回向的緣故；能夠清凈諸法，因為普遍了知的緣故；能夠清凈無畏，因為沒有怯弱的緣故；能夠清凈無礙辯才，因為巧妙演說的緣故；能夠清凈陀羅尼（總持），因為對於一切法得到自在的緣故；能夠清凈親近行，因為常見一切佛出世的緣故。佛子！菩薩摩訶薩安住於此三昧，獲得像這樣百千億那由他不可說不可說的清凈功德，因為對於這些三昧境界得到自在的緣故，因為一切諸佛所加持的緣故，因為自身善根力量的流露的緣故，因為進入智慧地的大威力的緣故，因為諸善知識引導的力量的緣故，因為摧伏一切諸魔的力量的緣故，因為同分善根淳凈的力量的緣故，因為廣大誓願欲樂的力量的緣故，因為所種善根成就的力量的緣故，超越一切世間無盡的福德、無對的力量的緣故。 佛子！菩薩摩訶薩安住於此三昧，獲得十種法，與過去、現在、未來一切諸佛相同。哪十種呢？所謂：獲得諸相好，種種莊嚴其身；
【English Translation】 English version: Cultivating the practices of Samantabhadra, even to the extent of enabling the good dharmas of all sentient beings to grow. Just as a great cloud, in the hot summer months, pours down heavy rain, even to the extent of nourishing all seeds; so too, Bodhisattva Mahasattvas enter into such great samadhis, cultivate the practices of Bodhisattvas, rain down the great Dharma rain, even to the extent of enabling all sentient beings to ultimately become pure, ultimately attain Nirvana (extinction), ultimately become peaceful, ultimately reach the other shore, ultimately become joyful, ultimately cut off doubts, become the ultimate field of merit for sentient beings, enabling their acts of giving to become pure, enabling them all to abide in the path of non-retrogression, enabling them to jointly attain all-knowing wisdom (Buddha's wisdom), enabling them all to transcend the three realms (desire realm, form realm, formless realm), enabling them all to attain ultimate wisdom, enabling them all to attain the ultimate Dharma of all Buddhas Tathagatas, placing all sentient beings in the state of all-knowing wisdom. Why is this so? Because Bodhisattva Mahasattvas, having accomplished these dharmas, with clear wisdom, enter the gate of the Dharma realm, and are able to purify the inconceivable, immeasurable practices of Bodhisattvas. Namely: able to purify all wisdoms, because of seeking all-knowing wisdom; able to purify sentient beings, because of causing them to be tamed; able to purify Buddha lands (Buddha's realms), because of constantly dedicating merit; able to purify all dharmas, because of universally knowing them; able to purify fearlessness, because of having no timidity; able to purify unobstructed eloquence, because of skillful exposition; able to purify dharanis (total retention), because of attaining freedom over all dharmas; able to purify the practice of closeness, because of constantly seeing all Buddhas appear in the world. O son of Buddha! Bodhisattva Mahasattvas, abiding in this samadhi, attain such hundreds of thousands of millions of nayutas of inexpressible, inexpressible pure merits, because of attaining freedom over these samadhi states, because of being blessed by all Buddhas, because of the flow of their own roots of goodness, because of entering the great power of the wisdom ground, because of the power of the guidance of all good teachers, because of the power of subduing all demons, because of the power of the pure nature of shared roots of goodness, because of the power of vast vows and desires, because of the power of the accomplishment of the roots of goodness they have planted, surpassing all worldly endless blessings, and the power of being unmatched. O son of Buddha! Bodhisattva Mahasattvas, abiding in this samadhi, attain ten dharmas, which are the same as all Buddhas of the past, present, and future. What are these ten? Namely: attaining all the marks and characteristics, adorning their bodies in various ways;
嚴，同於諸佛；能放清凈大光明網，同於諸佛；神通變化，調伏眾生，同於諸佛；無邊色身，清凈圓音，同於諸佛；隨眾生業現凈佛國，同於諸佛；一切眾生所有語言皆能攝持、不忘不失，同於諸佛；無盡辯才隨眾生心而轉法輪令生智慧，同於諸佛；大師子吼無所怯畏，以無量法開悟群生，同於諸佛；於一念頃，以大神通普入三世，同於諸佛；普能顯示一切眾生諸佛莊嚴、諸佛威力、諸佛境界，同於諸佛。」
爾時，普眼菩薩白普賢菩薩言：「佛子！此菩薩摩訶薩得如是法，同諸如來，何故不名：佛？何故不名：十力？何故不名：一切智？何故不名：一切法中得菩提者？何故不得名為：普眼？何故不名：一切境中無礙見者？何故不名：覺一切法？何故不名：與三世佛無二住者？何故不名：住實際者？何故修行普賢行愿猶未休息？何故不能究竟法界舍菩薩道？」
爾時，普賢菩薩告普眼菩薩言：
「善哉佛子！如汝所言，若此菩薩摩訶薩同一切佛，以何義故不名為：佛？乃至不能捨菩薩道？佛子！此菩薩摩訶薩已能修習去、來、今世一切菩薩種種行愿，入智境界，則名為：佛；于如來所修菩薩行無有休息，說名：菩薩。如來諸力皆悉已入，則名：十力；雖成十力，行普賢行而無休息，說名：菩薩。知
【現代漢語翻譯】 現代漢語譯本 莊嚴，與諸佛相同；能放出清凈的大光明網，與諸佛相同；神通變化，調伏眾生，與諸佛相同；無邊的色身，清凈圓滿的聲音，與諸佛相同；隨眾生的業力顯現清凈的佛國，與諸佛相同；一切眾生所有的語言都能攝持、不忘不失，與諸佛相同；無盡的辯才隨著眾生的心意而轉法輪，令眾生生起智慧，與諸佛相同；發出大師子吼，無所畏懼，用無量的法門開悟眾生，與諸佛相同；在一念之間，以大神通普遍進入過去、現在、未來三世，與諸佛相同；普遍能夠顯示一切眾生、諸佛的莊嚴、諸佛的威力、諸佛的境界，與諸佛相同。 這時，普眼菩薩（Puyan Pusa，意為具有普遍智慧之眼的菩薩）對普賢菩薩（Puxian Pusa，意為具有普遍賢德的菩薩）說：『佛子！這位菩薩摩訶薩（Pusa Mohesa，意為偉大的菩薩）得到了這樣的法，與諸如來（Rulai，意為佛的稱號）相同，為什麼不稱為：佛？為什麼不稱為：十力（Shili，佛的十種力量）？為什麼不稱為：一切智（Yiqie Zhi，佛的一切智慧）？為什麼不稱為：在一切法中得到菩提（Puti，意為覺悟）的人？為什麼不能稱為：普眼？為什麼不稱為：在一切境界中無礙見者？為什麼不稱為：覺悟一切法？為什麼不稱為：與三世佛（Sanshi Fo，過去、現在、未來三世的佛）沒有二種住處的人？為什麼不稱為：安住于實際（Shiji，意為真如實相）的人？為什麼修行普賢行愿（Puxian Xingyuan，普賢菩薩的行持和願望）仍然沒有停止？為什麼不能究竟法界（Fajie，意為宇宙萬法）而捨棄菩薩道（Pusa Dao，菩薩的修行道路）？』 這時，普賢菩薩告訴普眼菩薩說： 『善哉，佛子！正如你所說，如果這位菩薩摩訶薩與一切佛相同，因為什麼緣故不稱為：佛？乃至不能捨棄菩薩道？佛子！這位菩薩摩訶薩已經能夠修習過去、現在、未來一切菩薩的種種行愿，進入智慧的境界，就稱為：佛；在如來所修的菩薩行中沒有停止，就稱為：菩薩。如來的各種力量都已經進入，就稱為：十力；雖然成就了十力，修行普賢行而沒有停止，就稱為：菩薩。知道
【English Translation】 English version Solemnity, the same as all Buddhas; able to emit a pure and vast net of great light, the same as all Buddhas; supernatural transformations, subduing sentient beings, the same as all Buddhas; boundless physical forms, pure and perfect sounds, the same as all Buddhas; manifesting pure Buddha lands according to the karma of sentient beings, the same as all Buddhas; able to grasp and remember all languages of all sentient beings without forgetting or losing them, the same as all Buddhas; endless eloquence, turning the Dharma wheel according to the minds of sentient beings, causing them to generate wisdom, the same as all Buddhas; roaring the great lion's roar without fear, enlightening beings with immeasurable Dharma, the same as all Buddhas; in a single thought, with great supernatural powers, universally entering the three periods of time, the same as all Buddhas; universally able to display the solemnity of all sentient beings, the power of all Buddhas, and the realms of all Buddhas, the same as all Buddhas. At that time, Bodhisattva Puyan (Puyan Pusa, meaning Bodhisattva with Universal Wisdom Eye) said to Bodhisattva Puxian (Puxian Pusa, meaning Bodhisattva with Universal Virtue): 'Buddha-child! This Bodhisattva Mahasattva (Pusa Mohesa, meaning Great Bodhisattva) has attained such Dharma, the same as all Tathagatas (Rulai, meaning Thus Come One, an epithet of Buddha), why is he not called: Buddha? Why is he not called: Ten Powers (Shili, the ten powers of a Buddha)? Why is he not called: Omniscient (Yiqie Zhi, the all-knowing wisdom of a Buddha)? Why is he not called: one who has attained Bodhi (Puti, meaning enlightenment) in all Dharmas? Why can he not be called: Puyan? Why is he not called: one who has unobstructed vision in all realms? Why is he not called: one who is enlightened to all Dharmas? Why is he not called: one who has no dual dwelling with the Buddhas of the three periods of time (Sanshi Fo, Buddhas of the past, present, and future)? Why is he not called: one who dwells in Reality (Shiji, meaning Suchness or True Reality)? Why does the practice of Puxian's vows (Puxian Xingyuan, the practices and vows of Bodhisattva Puxian) still not cease? Why can he not ultimately reach the Dharma realm (Fajie, meaning the realm of all phenomena) and abandon the Bodhisattva path (Pusa Dao, the path of a Bodhisattva)?' At that time, Bodhisattva Puxian said to Bodhisattva Puyan: 'Excellent, Buddha-child! As you have said, if this Bodhisattva Mahasattva is the same as all Buddhas, for what reason is he not called: Buddha? And why can he not abandon the Bodhisattva path? Buddha-child! This Bodhisattva Mahasattva has already been able to cultivate the various practices and vows of all Bodhisattvas of the past, present, and future, and has entered the realm of wisdom, then he is called: Buddha; in the Bodhisattva practices cultivated by the Tathagatas, there is no cessation, then he is called: Bodhisattva. All the powers of the Tathagatas have already been entered, then he is called: Ten Powers; although he has attained the Ten Powers, he practices Puxian's practices without cessation, then he is called: Bodhisattva. Knowing
一切法而能演說，名：一切智；雖能演說一切諸法，於一一法善巧思惟未嘗止息，說名：菩薩。知一切法無有二相，是則說名：悟一切法；於二、不二一切諸法差別之道善巧觀察，展轉增勝無有休息，說名：菩薩。已能明見普眼境界，說名：普眼；雖能證得普眼境界，唸唸增長未曾休息，說名：菩薩。於一切法悉能明照，離諸闇障，名：無礙見；常勤憶念無礙見者，說名：菩薩。已得諸佛智慧之眼，是則說名：覺一切法；觀諸如來正覺智眼而不放逸，說名：菩薩。住佛所住，與佛無二，說名：與佛無二住者；為佛攝受，修諸智慧，說名：菩薩。常觀一切世間實際，是則說名：住實際者；雖常觀察諸法實際，而不證入亦不捨離，說名：菩薩。不來不去，無同無異，此等分別悉皆永息，是則說名：休息愿者；廣大修習，圓滿不退，則名：未息普賢愿者。了知法界無有邊際，一切諸法一相無相，是則說名：究竟法界舍菩薩道；雖知法界無有邊際，而知一切種種異相，起大悲心度諸眾生，盡未來際無有疲厭，是則說名：普賢菩薩。
「佛子！譬如伊羅缽那象王，住金脅山七寶窟中，其窟周圍悉以七寶而為欄楯，寶多羅樹次第行列，真金羅網彌覆其上；象身潔白猶如珂雪，上立金幢，金為瓔珞，寶網覆鼻，寶鈴垂下，七肢
【現代漢語翻譯】 現代漢語譯本 能夠演說一切法，這被稱為『一切智』（知曉一切的智慧）；雖然能夠演說一切諸法，但對於每一種法都善巧地思惟，從不停止，這被稱為『菩薩』（追求覺悟的修行者）。 了知一切法沒有二元對立的相狀，這被稱為『悟一切法』（領悟一切法的真諦）；對於二元和非二元的一切諸法差別之道，善巧地觀察，不斷增進，從不停止，這被稱為『菩薩』。 已經能夠明見普眼（普遍的智慧之眼）的境界，這被稱為『普眼』；雖然能夠證得普眼的境界，但唸唸增長，從不停止，這被稱為『菩薩』。 對於一切法都能夠明瞭照見，遠離一切黑暗的障礙，這被稱為『無礙見』（沒有障礙的見解）；常常勤勉地憶念無礙見，這被稱為『菩薩』。 已經獲得諸佛的智慧之眼，這被稱為『覺一切法』（覺悟一切法）；觀察諸如來正覺的智慧之眼而不放逸，這被稱為『菩薩』。 安住于佛所安住的境界，與佛沒有差別，這被稱為『與佛無二住者』；爲了被佛攝受，修習各種智慧，這被稱為『菩薩』。 常常觀察一切世間的實際，這被稱為『住實際者』（安住于真理實際的人）；雖然常常觀察諸法的實際，但不證入也不捨離，這被稱為『菩薩』。 不來不去，沒有相同也沒有差異，這些分別都永遠止息，這被稱為『休息愿者』（願望止息的人）；廣大地修習，圓滿而不退轉，這被稱為『未息普賢愿者』（普賢菩薩的願望沒有止息的人）。 了知法界（宇宙萬法）沒有邊際，一切諸法一相無相，這被稱為『究竟法界舍菩薩道』（最終捨棄菩薩道）；雖然知道法界沒有邊際，但知道一切種種不同的相狀，生起大悲心度化眾生，直到未來際都沒有疲倦厭煩，這被稱為『普賢菩薩』（以廣大行愿著稱的菩薩）。 『佛子！譬如伊羅缽那象王（一種傳說中的象王），住在金脅山（傳說中的山名）七寶窟中，那個洞窟周圍都用七寶做成欄桿，寶多羅樹（一種樹名）次第排列，真金羅網覆蓋在上面；象身潔白猶如珂雪（潔白的玉），上面豎立著金幢，用金做成瓔珞，寶網覆蓋著鼻子，寶鈴垂下來，七肢
【English Translation】 English version The ability to expound on all dharmas is called 『All-Wisdom』 (knowing all things); although able to expound on all dharmas, one skillfully contemplates each and every dharma without ceasing, this is called a 『Bodhisattva』 (a practitioner seeking enlightenment). Knowing that all dharmas have no dualistic aspects is called 『Enlightenment of All Dharmas』; skillfully observing the path of differentiation between dual and non-dual dharmas, continuously progressing without ceasing, this is called a 『Bodhisattva』. Having clearly seen the realm of the Universal Eye (the eye of universal wisdom), this is called 『Universal Eye』; although having attained the realm of the Universal Eye, one grows in every moment without ceasing, this is called a 『Bodhisattva』. Being able to clearly illuminate all dharmas, free from all darkness and obstacles, this is called 『Unobstructed Vision』 (vision without obstacles); constantly and diligently remembering the Unobstructed Vision, this is called a 『Bodhisattva』. Having obtained the wisdom eye of all Buddhas, this is called 『Awakening to All Dharmas』; observing the wisdom eye of the Tathagatas』 (Buddhas』) perfect enlightenment without negligence, this is called a 『Bodhisattva』. Dwelling in the abode of the Buddha, being non-dual with the Buddha, this is called 『One Who Dwells Non-Dual with the Buddha』; being embraced by the Buddha, cultivating all kinds of wisdom, this is called a 『Bodhisattva』. Constantly observing the reality of all worldly phenomena, this is called 『One Who Dwells in Reality』 (one who abides in the truth of reality); although constantly observing the reality of all dharmas, one neither enters into it nor abandons it, this is called a 『Bodhisattva』. Neither coming nor going, neither the same nor different, all such distinctions are forever ceased, this is called 『One Who Rests in Vows』 (one whose vows have ceased); extensively practicing, perfecting without regression, this is called 『One Whose Universal Vows Have Not Ceased』 (one whose vows of Samantabhadra Bodhisattva have not ceased). Knowing that the Dharma Realm (the universe of all phenomena) is without boundaries, that all dharmas are of one aspect and without aspects, this is called 『Ultimately Abandoning the Bodhisattva Path in the Dharma Realm』; although knowing that the Dharma Realm is without boundaries, one knows all kinds of different aspects, generating great compassion to liberate all sentient beings, without fatigue or weariness until the end of the future, this is called 『Samantabhadra Bodhisattva』 (a Bodhisattva known for his vast vows and practices). 『Disciples of the Buddha! It is like the elephant king Iravata (a legendary elephant king), dwelling in a seven-jeweled cave on Mount Golden Flank (a legendary mountain), the cave is surrounded by railings made of seven jewels, rows of jeweled Tala trees (a type of tree) are arranged in order, and a net of pure gold covers the top; the elephant』s body is as white as snow, with a golden banner erected on top, adorned with golden necklaces, a jeweled net covering its nose, and jeweled bells hanging down, its seven limbs
成就，六牙具足，端正充滿，見者欣樂，調良善順，心無所逆。若天帝釋將欲遊行，爾時象王即知其意，便於寶窟而沒其形，至忉利天釋主之前，以神通力種種變現，令其身有三十三頭，於一一頭化作七牙，於一一牙化作七池，一一池中有七蓮華，一一華中有七采女，一時俱奏百千天樂。是時，帝釋乘茲寶象，從難勝殿往詣華園，芬陀利華遍滿其中。是時，帝釋至華園已，從象而下，入於一切寶莊嚴殿，無量采女以為侍從，歌詠妓樂受諸快樂。爾時，像王復以神通隱其象形現作天身，與三十三天及諸采女，于芬陀利華園之內歡娛戲樂，所現身相、光明衣服、往來進止、語笑觀瞻，皆如彼天，等無有異，無能分別；此象、此天，像之與天，更互相似。佛子！彼伊羅缽那象王，于金脅山七寶窟中無所變化，至於三十三天之上，為欲供養釋提桓因，化作種種諸可樂物，受天快樂，與天無異。佛子！菩薩摩訶薩亦復如是，修習普賢菩薩行愿及諸三昧以為眾寶莊嚴之具，七菩提分為菩薩身，所放光明以之為網，建大法幢，鳴大法鐘，大悲為窟，堅固大愿以為其牙，智慧無畏猶如師子，法繒系頂，開示秘密，到諸菩薩行愿彼岸。為欲安處菩提之座，成一切智，得最正覺，增長普賢廣大行愿，不退不息，不斷不捨，大悲精進，盡未來
【現代漢語翻譯】 現代漢語譯本：成就圓滿，六牙齊備，儀容端正飽滿，見者無不歡喜，性情調順善良，內心毫無違逆。如果天帝釋想要出行，那時象王便能知曉其意，隨即在寶窟中隱沒身形，到達忉利天釋主面前，以神通力變現出種種景象，使其身有三十三個頭，每個頭上化出七根牙，每根牙上化出七個池塘，每個池塘中生出七朵蓮花，每朵蓮花中出現七位采女，同時演奏百千種天樂。這時，帝釋便乘坐這頭寶象，從難勝殿前往華園，園中芬陀利花遍地盛開。帝釋到達華園后，從象背下來，進入一切寶物莊嚴的殿堂，無數采女侍奉左右，歌舞奏樂，享受各種快樂。這時，像王又以神通隱去象身，顯現出天人身形，與三十三天諸天及采女們，在芬陀利華園中歡快嬉戲，所顯現的身相、光明、衣飾、往來舉止、言語談笑、觀瞻儀態，都與天人無異，無法分辨；這是象，這是天，像與天之間，相互相似。佛子！那伊羅缽那象王，在金脅山七寶窟中沒有變化，卻能到達三十三天之上，爲了供養釋提桓因，化作種種令人喜愛的景象，享受天上的快樂，與天人無異。佛子！菩薩摩訶薩也是如此，修習普賢菩薩的行愿以及各種三昧，作為莊嚴自身的寶物，以七菩提分作為菩薩之身，所放光明作為羅網，建立大法幢，鳴響大法鐘，以大悲心為窟宅，以堅固的大愿作為牙齒，智慧無畏猶如獅子，以法繒繫於頂上，開示秘密，到達諸菩薩行愿的彼岸。爲了安住菩提之座，成就一切智慧，證得最正覺，增長普賢廣大行愿，不退轉，不懈怠，不間斷，不捨棄，以大悲心精進修行，直至未來。 English version: Accomplished, with six tusks complete, upright and full, pleasing to behold, well-tamed and compliant, with no rebellious thoughts. If the heavenly king Śakra wished to travel, the elephant king would know his intention, and would immediately disappear from his jeweled cave, arriving before the lord of Trāyastriṃśa heaven, manifesting various forms through his supernatural powers, having thirty-three heads, each head transforming into seven tusks, each tusk transforming into seven ponds, each pond containing seven lotuses, and each lotus containing seven celestial maidens, all playing hundreds of thousands of heavenly instruments simultaneously. At this time, Śakra would ride this precious elephant, going from the Palace of Difficult Victory to the Flower Garden, where puṇḍarīka flowers bloomed everywhere. When Śakra arrived at the Flower Garden, he would descend from the elephant and enter the palace adorned with all kinds of jewels, with countless celestial maidens attending him, singing and playing music, enjoying all kinds of pleasures. Then, the elephant king would again use his supernatural powers to conceal his elephant form and manifest as a celestial being, and together with the thirty-three gods and celestial maidens, they would joyfully play in the puṇḍarīka Flower Garden. The appearance, light, clothing, movements, speech, laughter, and demeanor of the manifested form were all the same as the celestial beings, indistinguishable; this was an elephant, this was a celestial being, the elephant and the celestial being were mutually similar. Disciple of the Buddha! That elephant king, Airāvaṇa, without changing in the jeweled cave of Mount Golden Shoulders, could reach the Trāyastriṃśa heaven, and in order to make offerings to Śakra, he would transform into various delightful forms, enjoying heavenly pleasures, no different from the celestial beings. Disciple of the Buddha! Bodhisattva Mahāsattvas are also like this, cultivating the vows and practices of Samantabhadra Bodhisattva and various samādhis as adornments, using the seven factors of enlightenment as the body of the Bodhisattva, using the light emitted as a net, establishing the great Dharma banner, sounding the great Dharma bell, using great compassion as a cave, using firm great vows as tusks, with wisdom and fearlessness like a lion, with the Dharma banner tied to the top of the head, revealing secrets, reaching the other shore of the vows and practices of all Bodhisattvas. In order to dwell on the seat of Bodhi, achieve all wisdom, attain the most perfect enlightenment, increase the vast vows and practices of Samantabhadra, without retreating, without slacking, without ceasing, without abandoning, with great compassion and diligence, until the future.
【English Translation】 Accomplished, with six tusks complete, upright and full, pleasing to behold, well-tamed and compliant, with no rebellious thoughts. If the heavenly king Śakra wished to travel, the elephant king would know his intention, and would immediately disappear from his jeweled cave, arriving before the lord of Trāyastriṃśa heaven, manifesting various forms through his supernatural powers, having thirty-three heads, each head transforming into seven tusks, each tusk transforming into seven ponds, each pond containing seven lotuses, and each lotus containing seven celestial maidens, all playing hundreds of thousands of heavenly instruments simultaneously. At this time, Śakra would ride this precious elephant, going from the Palace of Difficult Victory to the Flower Garden, where puṇḍarīka flowers bloomed everywhere. When Śakra arrived at the Flower Garden, he would descend from the elephant and enter the palace adorned with all kinds of jewels, with countless celestial maidens attending him, singing and playing music, enjoying all kinds of pleasures. Then, the elephant king would again use his supernatural powers to conceal his elephant form and manifest as a celestial being, and together with the thirty-three gods and celestial maidens, they would joyfully play in the puṇḍarīka Flower Garden. The appearance, light, clothing, movements, speech, laughter, and demeanor of the manifested form were all the same as the celestial beings, indistinguishable; this was an elephant, this was a celestial being, the elephant and the celestial being were mutually similar. Disciple of the Buddha! That elephant king, Airāvaṇa, without changing in the jeweled cave of Mount Golden Shoulders, could reach the Trāyastriṃśa heaven, and in order to make offerings to Śakra, he would transform into various delightful forms, enjoying heavenly pleasures, no different from the celestial beings. Disciple of the Buddha! Bodhisattva Mahāsattvas are also like this, cultivating the vows and practices of Samantabhadra Bodhisattva and various samādhis as adornments, using the seven factors of enlightenment as the body of the Bodhisattva, using the light emitted as a net, establishing the great Dharma banner, sounding the great Dharma bell, using great compassion as a cave, using firm great vows as tusks, with wisdom and fearlessness like a lion, with the Dharma banner tied to the top of the head, revealing secrets, reaching the other shore of the vows and practices of all Bodhisattvas. In order to dwell on the seat of Bodhi, achieve all wisdom, attain the most perfect enlightenment, increase the vast vows and practices of Samantabhadra, without retreating, without slacking, without ceasing, without abandoning, with great compassion and diligence, until the future.
際度脫一切苦惱眾生。不捨普賢道，現成最正覺，現不可說不可說成正覺門，現不可說不可說轉法輪門，現不可說不可說住深心門；于不可說不可說廣大國土，現涅槃變化門；于不可說不可說差別世界，而現受生修普賢行，現不可說不可說如來；于不可說不可說廣大國土菩提樹下成最正覺，不可說不可說菩薩眾親近圍繞。或於一念頃，修普賢行而成正覺，或須臾頃，或於一時，或於一日，或於半月，或於一月，或於一年，或無數年，或於一劫，如是乃至不可說不可說劫，修普賢行而成正覺。復於一切諸佛剎中而為上首，親近於佛，頂禮供養，請問觀察如幻境界，凈修菩薩無量諸行、無量諸智、種種神變、種種威德、種種智慧、種種境界、種種神通、種種自在、種種解脫、種種法明、種種教化調伏之法。
「佛子！菩薩摩訶薩本身不滅，以行願力於一切處如是變現。何以故？欲以普賢自在神力調伏一切諸眾生故，令不可說不可說眾生得清凈故，令其永斷生死輪故，嚴凈廣大諸世界故，常見一切諸如來故，深入一切佛法流故，憶念三世諸佛種故，憶念十方一切佛法及法身故，普修一切菩薩諸行使圓滿故，入普賢流自在能證一切智故。佛子！汝應觀此菩薩摩訶薩，不捨普賢行，不斷菩薩道，見一切佛，證一切智，自在
【現代漢語翻譯】 現代漢語譯本 救度一切受苦惱的眾生。不捨棄普賢菩薩的道，示現成就最圓滿的覺悟（正覺，指佛的覺悟），示現不可說不可說的成就正覺之門，示現不可說不可說的轉法輪（法輪，指佛陀的教法）之門，示現不可說不可說的安住深心之門；在不可說不可說廣大的國土中，示現涅槃（涅槃，指佛教的最高境界）變化的法門；在不可說不可說不同的世界中，示現受生修行普賢菩薩的行愿，示現不可說不可說的如來（如來，指佛的十個稱號之一）；在不可說不可說廣大的國土菩提樹下成就最圓滿的覺悟，有不可說不可說的菩薩眾親近圍繞。或者在一念之間，修行普賢菩薩的行愿而成就正覺，或者在須臾之間，或者在一段時間，或者在一天，或者在半個月，或者在一個月，或者在一年，或者在無數年，或者在一個劫（劫，佛教的時間單位），像這樣乃至不可說不可說劫，修行普賢菩薩的行愿而成就正覺。又在一切諸佛的剎土（剎土，指佛所教化的世界）中作為上首，親近於佛，頂禮供養，請問觀察如夢幻般的境界，清凈地修行菩薩無量的各種行持、無量的各種智慧、種種神通變化、種種威德、種種智慧、種種境界、種種神通、種種自在、種種解脫、種種法明、種種教化調伏的方法。 『佛子！菩薩摩訶薩（菩薩摩訶薩，指大菩薩）本身不滅，以行愿的力量在一切處這樣變現。為什麼呢？因為想要用普賢菩薩自在的神力調伏一切眾生，使不可說不可說的眾生得到清凈，使他們永遠斷絕生死輪迴，莊嚴清凈廣大的世界，常見到一切諸如來，深入一切佛法的河流，憶念三世諸佛的種子，憶念十方一切佛法以及法身（法身，指佛的真身），普遍修行一切菩薩的行持使之圓滿，進入普賢菩薩的法流自在地能夠證得一切智慧。佛子！你應該觀察這位菩薩摩訶薩，不捨棄普賢菩薩的行持，不斷絕菩薩的道，見到一切佛，證得一切智慧，自在。』
【English Translation】 English version To deliver all sentient beings from suffering and affliction. Not abandoning the path of Samantabhadra (Samantabhadra, a Bodhisattva representing practice and meditation), manifesting the attainment of the most perfect enlightenment (Samyak-sambodhi, perfect enlightenment of a Buddha), manifesting the gate of attaining enlightenment in inexpressible, inexpressible ways, manifesting the gate of turning the Dharma wheel (Dharma wheel, the teachings of the Buddha) in inexpressible, inexpressible ways, manifesting the gate of abiding in profound mindfulness in inexpressible, inexpressible ways; in inexpressible, inexpressible vast lands, manifesting the gate of Nirvana (Nirvana, the ultimate state of liberation) transformation; in inexpressible, inexpressible different worlds, manifesting birth to cultivate the practices of Samantabhadra, manifesting inexpressible, inexpressible Tathagatas (Tathagata, one of the ten titles of a Buddha); in inexpressible, inexpressible vast lands, under the Bodhi tree, attaining the most perfect enlightenment, with inexpressible, inexpressible Bodhisattvas closely surrounding. Or in a single moment, cultivating the practices of Samantabhadra and attaining enlightenment, or in a short while, or in a period of time, or in a day, or in half a month, or in a month, or in a year, or in countless years, or in a kalpa (kalpa, a unit of time in Buddhism), like this, even up to inexpressible, inexpressible kalpas, cultivating the practices of Samantabhadra and attaining enlightenment. Furthermore, in all Buddha-lands (Buddha-lands, the worlds where Buddhas teach), being the foremost, being close to the Buddhas, bowing in reverence and making offerings, asking and observing the illusory realms, purely cultivating the Bodhisattva's immeasurable practices, immeasurable wisdoms, various miraculous transformations, various majestic powers, various wisdoms, various realms, various supernormal powers, various freedoms, various liberations, various Dharma illuminations, various methods of teaching and taming. 『O son of Buddha! The Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva) himself does not perish, but through the power of vows and practices, manifests in this way in all places. Why is this? Because he wishes to use the free and divine power of Samantabhadra to tame all sentient beings, to enable inexpressible, inexpressible sentient beings to attain purity, to enable them to forever cut off the cycle of birth and death, to adorn and purify vast worlds, to constantly see all the Tathagatas, to deeply enter the flow of all the Buddha's teachings, to remember the seeds of the Buddhas of the three times, to remember all the Buddha's teachings and the Dharmakaya (Dharmakaya, the true body of the Buddha) of the ten directions, to universally cultivate all the Bodhisattva's practices to make them complete, to enter the flow of Samantabhadra and freely be able to attain all wisdom. O son of Buddha! You should observe this Bodhisattva Mahasattva, who does not abandon the practices of Samantabhadra, does not cut off the path of the Bodhisattva, sees all the Buddhas, attains all wisdom, and is free.』
受用一切智法。如伊羅缽那象王不捨象身，往三十三天，為天所乘，受天快樂，作天遊戲，承事天主，與天采女而作歡娛，同於諸天無有差別。佛子！菩薩摩訶薩亦復如是，不捨普賢大乘諸行，不退諸愿，得佛自在，具一切智，證佛解脫，無障無礙，成就清凈，于諸國土無所染著，于佛法中無所分別；雖知諸法普皆平等無有二相，而恒明見一切佛土；雖已等同三世諸佛，而修菩薩行相續不斷。佛子！菩薩摩訶薩安住如是普賢行愿廣大之法，當知是人心得清凈。佛子！此是菩薩摩訶薩第十無礙輪大三昧殊勝心廣大智。
「佛子！此是菩薩摩訶薩所住普賢行十大三昧輪。」
大方廣佛華嚴經卷第四十三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十四
于闐國三藏實叉難陀奉 制譯
十通品第二十八
爾時，普賢菩薩摩訶薩告諸菩薩言：
「佛子！菩薩摩訶薩有十種通。何者為十？
「佛子！菩薩摩訶薩以他心智通，知一三千大千世界眾生心差別，所謂：善心、不善心、廣心、狹心、大心、小心、順生死心、背生死心、聲聞心、獨覺心、菩薩心、聲聞行心、獨覺行心、菩薩行心、天心、龍心、夜叉心、乾闥婆心、阿修羅心、迦
【現代漢語翻譯】 現代漢語譯本 受用一切智慧之法。如同伊羅缽那（Erawana）象王不捨棄象身，前往三十三天（Trayastrimsa），被天人乘坐，享受天界的快樂，進行天界的遊戲，侍奉天主，與天女一同歡娛，與諸天沒有差別。佛子！菩薩摩訶薩也像這樣，不捨棄普賢（Samantabhadra）大乘的各種修行，不退轉各種誓願，獲得佛的自在，具足一切智慧，證得佛的解脫，沒有障礙，成就清凈，在各個國土中沒有染著，在佛法中沒有分別；雖然知道一切法普遍平等沒有兩種相，卻恒常明見一切佛土；雖然已經等同於三世諸佛，卻修菩薩的修行相續不斷。佛子！菩薩摩訶薩安住于這樣普賢行愿廣大之法，應當知道這個人內心清凈。佛子！這是菩薩摩訶薩第十無礙輪大三昧殊勝心廣大智慧。 『佛子！這是菩薩摩訶薩所安住的普賢行十大三昧輪。』
《大方廣佛華嚴經》卷第四十三 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四十四
于闐國三藏實叉難陀（Siksananda）奉 制譯
十通品第二十八
這時，普賢菩薩摩訶薩告訴諸位菩薩說：
『佛子！菩薩摩訶薩有十種神通。哪十種呢？』
『佛子！菩薩摩訶薩以他心智通，知道一個三千大千世界眾生的心差別，所謂：善心、不善心、廣心、狹心、大心、小心、順生死心、背生死心、聲聞心、獨覺心、菩薩心、聲聞行心、獨覺行心、菩薩行心、天心、龍心、夜叉（Yaksa）心、乾闥婆（Gandharva）心、阿修羅（Asura）心、迦樓羅（Garuda）心、緊那羅（Kinnara）心、摩睺羅伽（Mahoraga）心、人道心、非人道心、男心、女心、童男心、童女心、老心、壯心、病心、健康心、貪心、嗔心、癡心、慢心、疑心、正見心、邪見心、有漏心、無漏心、有為心、無為心、垢心、凈心、縛心、解心、定心、亂心、慧心、鈍心、明心、闇心、喜心、憂心、苦心、樂心、舍心、欲界心、色界心、無色界心、學心、無學心、非學非無學心、過去心、未來心、現在心、小乘心、大乘心、非小乘非大乘心。佛子！菩薩摩訶薩以他心智通，如是知一三千大千世界眾生心差別。是名菩薩摩訶薩第一他心智通。』
【English Translation】 English version They enjoy the Dharma of all-knowing wisdom. Like the Erawana (king of elephants) who does not abandon his elephant body, goes to the Trayastrimsa Heaven, is ridden by the gods, enjoys the pleasures of heaven, engages in heavenly games, serves the lord of heaven, and makes merry with the heavenly maidens, being no different from the gods. O sons of the Buddha! Bodhisattva Mahasattvas are also like this, not abandoning the various practices of the great vehicle of Samantabhadra, not retreating from their vows, attaining the freedom of the Buddha, possessing all-knowing wisdom, realizing the liberation of the Buddha, without obstacles, achieving purity, without attachment in any land, without discrimination in the Buddhadharma; although they know that all dharmas are universally equal and without two forms, they constantly see all Buddha lands; although they have become equal to the Buddhas of the three times, they continue to practice the Bodhisattva path without interruption. O sons of the Buddha! Bodhisattva Mahasattvas abide in such vast Dharma of Samantabhadra's practices and vows, and it should be known that the minds of these people are pure. O sons of the Buddha! This is the tenth unobstructed wheel great samadhi, the supreme mind, and vast wisdom of the Bodhisattva Mahasattva. 'O sons of the Buddha! This is the ten great samadhi wheels of Samantabhadra's practices in which the Bodhisattva Mahasattva abides.'
The Avatamsaka Sutra, Volume 43 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 44
Translated by the Tripitaka master Siksananda of Khotan under imperial decree
Chapter 28: The Ten Supernatural Powers
At that time, the Bodhisattva Mahasattva Samantabhadra addressed all the Bodhisattvas, saying:
'O sons of the Buddha! Bodhisattva Mahasattvas have ten kinds of supernatural powers. What are these ten?'
'O sons of the Buddha! Bodhisattva Mahasattvas, through the supernatural power of knowing the minds of others, know the differences in the minds of beings in one great trichiliocosm, namely: good minds, bad minds, broad minds, narrow minds, great minds, small minds, minds that follow birth and death, minds that turn away from birth and death, minds of Sravakas, minds of Pratyekabuddhas, minds of Bodhisattvas, minds that practice the path of Sravakas, minds that practice the path of Pratyekabuddhas, minds that practice the path of Bodhisattvas, minds of gods, minds of dragons, minds of Yakshas, minds of Gandharvas, minds of Asuras, minds of Garudas, minds of Kinnaras, minds of Mahoragas, minds of humans, minds of non-humans, minds of males, minds of females, minds of young boys, minds of young girls, minds of the old, minds of the strong, minds of the sick, minds of the healthy, minds of greed, minds of anger, minds of delusion, minds of pride, minds of doubt, minds of right view, minds of wrong view, minds with outflows, minds without outflows, minds with action, minds without action, defiled minds, pure minds, bound minds, liberated minds, concentrated minds, distracted minds, wise minds, dull minds, clear minds, dark minds, joyful minds, sorrowful minds, painful minds, pleasant minds, equanimous minds, minds of the desire realm, minds of the form realm, minds of the formless realm, minds of learners, minds of non-learners, minds that are neither learners nor non-learners, past minds, future minds, present minds, minds of the small vehicle, minds of the great vehicle, minds that are neither of the small nor the great vehicle. O sons of the Buddha! Bodhisattva Mahasattvas, through the supernatural power of knowing the minds of others, thus know the differences in the minds of beings in one great trichiliocosm. This is called the first supernatural power of knowing the minds of others of the Bodhisattva Mahasattva.'
樓羅心、緊那羅心、摩睺羅伽心、人心、非人心、地獄心、畜生心、閻魔王處心、餓鬼心、諸難處眾生心，如是等無量差別種種眾生心悉分別知。如一世界，如是百世界、千世界、百千世界、百千億那由他世界，乃至不可說不可說佛剎微塵數世界中所有眾生心悉分別知。是名：菩薩摩訶薩第一善知他心智神通。
「佛子！菩薩摩訶薩以無礙清凈天眼智通，見無量不可說不可說佛剎微塵數世界中眾生，死此生彼，善趣、惡趣，福相、罪相，或好或丑，或垢或凈。如是品類無量眾生，所謂：天眾、龍眾、夜叉眾、乾闥婆眾、阿修羅眾、迦樓羅眾、緊那羅眾、摩睺羅伽眾、人眾、非人眾、微細身眾生眾、廣大身眾生眾、小眾、大眾，如是種種眾生眾中，以無礙眼悉皆明見；隨所積集業、隨所受苦樂、隨心、隨分別、隨見、隨言說、隨因、隨業、隨所緣、隨所起，悉皆見之，無有錯謬。是名：菩薩摩訶薩第二無礙天眼智神通。
「佛子！菩薩摩訶薩以宿住隨念智通，能知自身及不可說不可說佛剎微塵數世界中一切眾生，過去不可說不可說佛剎微塵數劫宿住之事。所謂：某處生，如是名，如是姓，如是種族，如是飲食，如是苦樂。從無始來，于諸有中，以因以緣，展轉滋長，次第相續，輪迴不絕，種種品類、種種國
【現代漢語翻譯】 現代漢語譯本 樓羅（Luo Luo，一種神）的心、緊那羅（Jinnara，一種天神）的心、摩睺羅伽（Mahoraga，一種蛇神）的心、人心、非人心、地獄眾生的心、畜生眾生的心、閻魔王處眾生的心、餓鬼眾生的心、以及各種困境中眾生的心，像這樣無量差別種種眾生的心，菩薩都能分別知曉。如同一個世界，菩薩也能知曉百個世界、千個世界、百千個世界、百千億那由他（Nayuta，數量單位）世界，乃至不可說不可說佛剎微塵數世界中所有眾生的心。這被稱為：菩薩摩訶薩第一善知他心智神通。 『佛子！菩薩摩訶薩以無礙清凈天眼智通，能見到無量不可說不可說佛剎微塵數世界中的眾生，在此處死亡，在彼處出生，善道、惡道，福報的相、罪業的相，或者美好或者醜陋，或者污穢或者清凈。像這樣品類無量的眾生，包括：天眾、龍眾、夜叉（Yaksa，一種守護神）眾、乾闥婆（Gandharva，一種天神）眾、阿修羅（Asura，一種好戰的神）眾、迦樓羅（Garuda，一種金翅鳥神）眾、緊那羅眾、摩睺羅伽眾、人眾、非人眾、微細身眾生眾、廣大身眾生眾、小眾、大眾，像這樣種種眾生之中，菩薩以無礙天眼都能清楚看見；隨其所積累的業、隨其所承受的苦樂、隨其心念、隨其分別、隨其見解、隨其言說、隨其因緣、隨其業力、隨其所緣、隨其所起，菩薩都能看見，沒有絲毫錯謬。這被稱為：菩薩摩訶薩第二無礙天眼智神通。 『佛子！菩薩摩訶薩以宿住隨念智通，能知曉自身以及不可說不可說佛剎微塵數世界中一切眾生，過去不可說不可說佛剎微塵數劫的宿住之事。例如：在某處出生，叫什麼名字，姓什麼，屬於什麼種族，吃什麼食物，感受什麼苦樂。從無始以來，在各種生命形態中，以因以緣，輾轉滋長，次第相續，輪迴不絕，種種品類、種種國度。
【English Translation】 English version The mind of a Luo Luo (a type of deity), the mind of a Jinnara (a celestial musician), the mind of a Mahoraga (a serpent deity), the mind of humans, the mind of non-humans, the mind of beings in hell, the mind of animals, the mind of beings in Yama's realm, the mind of hungry ghosts, and the minds of beings in various difficult situations. The Bodhisattva can discern all these countless different minds. Just as with one world, the Bodhisattva can also know the minds of all beings in a hundred worlds, a thousand worlds, a hundred thousand worlds, a hundred thousand million Nayuta (a unit of large number) worlds, and even in countless inexpressible Buddha-lands as numerous as dust particles. This is called: the Bodhisattva Mahasattva's first power of knowing the minds of others. 'Buddha's child! The Bodhisattva Mahasattva, with unobstructed and pure divine eye wisdom, sees beings in countless inexpressible Buddha-lands as numerous as dust particles, dying here and being born there, in good realms and bad realms, with signs of blessings and signs of sins, whether beautiful or ugly, whether defiled or pure. Such are the countless categories of beings, including: gods, dragons, Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (mythical bird-like creatures), Jinnaras, Mahoragas, humans, non-humans, beings with subtle bodies, beings with vast bodies, small beings, and large beings. Among all these various beings, the Bodhisattva clearly sees with unobstructed divine eyes; according to their accumulated karma, according to the suffering and joy they experience, according to their thoughts, according to their discriminations, according to their views, according to their speech, according to their causes, according to their actions, according to what they focus on, and according to what arises, the Bodhisattva sees all without any error. This is called: the Bodhisattva Mahasattva's second unobstructed divine eye wisdom power. 'Buddha's child! The Bodhisattva Mahasattva, with the power of remembering past lives, can know their own past lives and the past lives of all beings in countless inexpressible Buddha-lands as numerous as dust particles, for countless inexpressible kalpas (eons). For example: where they were born, what their name was, what their surname was, what their lineage was, what they ate, and what suffering and joy they experienced. From beginningless time, in various forms of existence, through causes and conditions, they have grown and developed, one after another, in an unbroken cycle of rebirth, in various categories and various countries.'
土、種種趣生、種種形相、種種業行、種種結使、種種心念、種種因緣、受生差別，如是等事皆悉了知。又憶過去爾所佛剎微塵數劫，爾所佛剎微塵數世界中，有爾所佛剎微塵數諸佛，一一佛如是名號，如是出興，如是眾會，如是父母，如是侍者，如是聲聞，如是最勝二大弟子，于如是城邑，如是出家，復于如是菩提樹下成最正覺，于如是處，坐如是座，演說如是若干經典，如是利益爾所眾生，于爾所時住于壽命，施作如是若干佛事，依無餘依般涅槃界而般涅槃，般涅槃后法住久近，如是一切悉能憶念。又憶念不可說不可說佛剎微塵數諸佛名號，一一名號有不可說不可說佛剎微塵數佛，從初發心，起愿修行，供養諸佛，調伏眾生，眾會說法，壽命多少，神通變化，乃至入于無餘涅槃，般涅槃后法住久近，造立塔廟種種莊嚴，令諸眾生種植善根，皆悉能知。是名：菩薩摩訶薩第三知過去際劫宿住智神通。
「佛子！菩薩摩訶薩以知盡未來際劫智通，知不可說不可說佛剎微塵數世界中所有劫，一一劫中所有眾生，命終受生，諸有相續，業行果報，若善，若不善，若出離，若不出離，若決定，若不決定，若邪定，若正定，若善根與使俱，若善根不與使俱，若具足善根，若不具足善根，若攝取善根，若不攝取善根，若積
【現代漢語翻譯】 現代漢語譯本：
菩薩了知土地、各種趣向的眾生、各種形貌、各種業行、各種煩惱、各種心念、各種因緣，以及受生時的差別，諸如此類的事情都完全明瞭。又能憶念過去如微塵數佛剎那樣多的劫數，在如微塵數佛剎的世界中，有如微塵數佛剎那樣多的諸佛，每一位佛都有這樣的名號，這樣出現於世，有這樣的集會，這樣的父母，這樣的侍者，這樣的聲聞弟子，這樣最殊勝的兩位大弟子，在這樣的城邑，這樣出家，又在這樣的菩提樹下成就最正覺，在這樣的地方，坐這樣的座位，演說這樣的若干經典，這樣利益瞭如此多的眾生，在如此長的時間裡住世，做了如此多的佛事，依據無餘依涅槃界而入涅槃，涅槃后佛法住世多久，這一切都能憶念。又能憶念不可說不可說佛剎微塵數諸佛的名號，每一個名號都有不可說不可說佛剎微塵數佛，從最初發心，發起願行，供養諸佛，調伏眾生，集會說法，壽命長短，神通變化，乃至進入無餘涅槃，涅槃后佛法住世多久，建造塔廟種種莊嚴，令諸眾生種植善根，都能知道。這稱為：菩薩摩訶薩第三種知過去際劫宿住智神通。
『佛子！菩薩摩訶薩以知盡未來際劫智通，知道不可說不可說佛剎微塵數世界中所有的劫，每一個劫中所有的眾生，命終受生，各種相續，業行果報，若是善的，若是不善的，若是出離的，若是不出離的，若是決定的，若是不決定的，若是邪定的，若是正定的，若是善根與煩惱俱在，若是善根不與煩惱俱在，若是具足善根，若是不具足善根，若是攝取善根，若是不攝取善根，若是積 English version:
The Bodhisattva fully understands the land, the various realms of beings, the various forms, the various karmic actions, the various defilements, the various thoughts, the various causes and conditions, and the differences in rebirth, and all such matters. Furthermore, they can recall the past kalpas as numerous as the dust particles of Buddha-lands, in the worlds as numerous as the dust particles of Buddha-lands, there were Buddhas as numerous as the dust particles of Buddha-lands. Each Buddha had such a name, appeared in such a way, had such an assembly, such parents, such attendants, such Shravaka disciples, such two most excellent great disciples, in such a city, renounced the world in such a way, and under such a Bodhi tree attained the most perfect enlightenment. In such a place, sitting on such a seat, they expounded such and such scriptures, thus benefiting so many beings, dwelling for such a long time, performing so many Buddha-works, entering Nirvana based on the Nirvana realm without remainder, and how long the Dharma remained after Nirvana. All of this they can recall. They can also recall the names of Buddhas as numerous as the dust particles of inexpressible inexpressible Buddha-lands, each name having Buddhas as numerous as the dust particles of inexpressible inexpressible Buddha-lands. From the initial aspiration, they arose with vows and practices, made offerings to the Buddhas, tamed beings, gathered to teach the Dharma, the length of their lives, their miraculous transformations, until they entered Nirvana without remainder, how long the Dharma remained after Nirvana, the construction of stupas and various adornments, enabling all beings to plant good roots, all of this they can know. This is called: the Bodhisattva Mahasattva's third supernormal power of knowing past lives and kalpas.
'Buddha-child! The Bodhisattva Mahasattva, with the supernormal power of knowing all future kalpas, knows all the kalpas in the inexpressible inexpressible Buddha-land dust particle number of worlds, in each kalpa all the beings, the end of their lives and rebirth, all the continuations, karmic actions and their consequences, whether good, not good, whether liberated, not liberated, whether determined, not determined, whether wrongly determined, rightly determined, whether good roots are with defilements, whether good roots are without defilements, whether possessing complete good roots, not possessing complete good roots, whether taking up good roots, not taking up good roots, whether accumulating
【English Translation】 The Bodhisattva fully understands the land, the various realms of beings, the various forms, the various karmic actions, the various defilements, the various thoughts, the various causes and conditions, and the differences in rebirth, and all such matters. Furthermore, they can recall the past kalpas as numerous as the dust particles of Buddha-lands, in the worlds as numerous as the dust particles of Buddha-lands, there were Buddhas as numerous as the dust particles of Buddha-lands. Each Buddha had such a name, appeared in such a way, had such an assembly, such parents, such attendants, such Shravaka disciples, such two most excellent great disciples, in such a city, renounced the world in such a way, and under such a Bodhi tree attained the most perfect enlightenment. In such a place, sitting on such a seat, they expounded such and such scriptures, thus benefiting so many beings, dwelling for such a long time, performing so many Buddha-works, entering Nirvana based on the Nirvana realm without remainder, and how long the Dharma remained after Nirvana. All of this they can recall. They can also recall the names of Buddhas as numerous as the dust particles of inexpressible inexpressible Buddha-lands, each name having Buddhas as numerous as the dust particles of inexpressible inexpressible Buddha-lands. From the initial aspiration, they arose with vows and practices, made offerings to the Buddhas, tamed beings, gathered to teach the Dharma, the length of their lives, their miraculous transformations, until they entered Nirvana without remainder, how long the Dharma remained after Nirvana, the construction of stupas and various adornments, enabling all beings to plant good roots, all of this they can know. This is called: the Bodhisattva Mahasattva's third supernormal power of knowing past lives and kalpas. 'Buddha-child! The Bodhisattva Mahasattva, with the supernormal power of knowing all future kalpas, knows all the kalpas in the inexpressible inexpressible Buddha-land dust particle number of worlds, in each kalpa all the beings, the end of their lives and rebirth, all the continuations, karmic actions and their consequences, whether good, not good, whether liberated, not liberated, whether determined, not determined, whether wrongly determined, rightly determined, whether good roots are with defilements, whether good roots are without defilements, whether possessing complete good roots, not possessing complete good roots, whether taking up good roots, not taking up good roots, whether accumulating
集善根，若不積集善根，若積集罪法，若不積集罪法，如是一切皆能了知。又知不可說不可說佛剎微塵數世界，盡未來際有不可說不可說佛剎微塵數劫，一一劫有不可說不可說佛剎微塵數諸佛名號，一一名號有不可說不可說佛剎微塵數諸佛如來，一一如來，從初發心，起愿立行，供養諸佛，教化眾生，眾會說法，壽命多少，神通變化，乃至入于無餘涅槃，般涅槃后法住久近，造立塔廟種種莊嚴，令諸眾生種植善根，如是等事悉能了知。是名：菩薩摩訶薩第四知盡未來際劫智神通。
「佛子！菩薩摩訶薩成就無礙清凈天耳，圓滿廣大，聰徹離障，了達無礙，具足成就，于諸一切所有音聲，欲聞、不聞，隨意自在。佛子！東方有不可說不可說佛剎微塵數佛，是諸佛所說、所示、所開、所演、所安立、所教化、所調伏、所憶念、所分別，甚深廣大、種種差別、無量方便、無量善巧清凈之法，于彼一切皆能受持。又于其中若義、若文、若一人、若眾會，如其音辭，如其智慧，如所了達，如所示現，如所調伏，如其境界，如其所依，如其出道，于彼一切悉能記持，不忘不失，不斷不退，無迷無惑；為他演說，令得悟解，終不忘失一文一句。如東方，南、西、北方，四維、上、下，亦復如是。是名：菩薩摩訶薩第五無礙清凈
【現代漢語翻譯】 現代漢語譯本 能夠了解善根的積累，以及不積累善根的情況；能夠了解罪業的積累，以及不積累罪業的情況。像這樣的一切都能完全瞭解。並且知道不可說不可說的佛剎微塵數世界，直到未來無盡的時間裡，有不可說不可說的佛剎微塵數劫。每一劫都有不可說不可說的佛剎微塵數諸佛的名號，每一個名號都有不可說不可說的佛剎微塵數諸佛如來。每一位如來，從最初發心，發起誓願，建立修行，供養諸佛，教化眾生，在法會中說法，壽命的長短，神通變化，乃至進入無餘涅槃，涅槃后佛法住世的時間長短，建造佛塔寺廟的各種莊嚴，使眾生種植善根，像這樣的事情都能完全瞭解。這被稱為：菩薩摩訶薩的第四種知盡未來際劫的智慧神通。 『佛子！菩薩摩訶薩成就無礙清凈的天耳，圓滿廣大，聽覺聰敏，沒有障礙，通達無礙，具足成就。對於一切所有的聲音，想要聽或者不聽，都能隨意自在。佛子！東方有不可說不可說的佛剎微塵數佛，這些佛所說、所示、所開示、所演說、所安立、所教化、所調伏、所憶念、所分別的，甚深廣大、種種差別、無量方便、無量善巧的清凈之法，對於這一切都能接受並保持。並且在其中，無論是義理、文字、個人、還是大眾集會，都能夠按照其聲音辭藻，按照其智慧，按照所理解的，按照所展示的，按照所調伏的，按照其境界，按照其所依據的，按照其出離之道，對於這一切都能夠記住並保持，不會忘記也不會丟失，不會中斷也不會退轉，不會迷惑也不會疑惑；為他人演說，使他們能夠領悟理解，最終不會忘記一個字一句。如同東方一樣，南方、西方、北方，四維、上方、下方，也是如此。這被稱為：菩薩摩訶薩的第五種無礙清凈天耳。
【English Translation】 English version They can understand the accumulation of good roots, and the non-accumulation of good roots; they can understand the accumulation of sinful actions, and the non-accumulation of sinful actions. They can fully understand all such things. Moreover, they know the inexpressible number of Buddha-lands, as numerous as the dust particles, and that throughout the endless future, there are inexpressible numbers of kalpas, as numerous as the dust particles of Buddha-lands. In each kalpa, there are inexpressible numbers of Buddhas, as numerous as the dust particles of Buddha-lands, and each name has inexpressible numbers of Tathagatas, as numerous as the dust particles of Buddha-lands. Each Tathagata, from the initial arising of their aspiration, making vows, establishing practices, making offerings to all Buddhas, teaching and transforming sentient beings, preaching in assemblies, the length of their lives, their miraculous powers, until they enter into Nirvana without remainder, the duration of the Dharma after their Parinirvana, the construction of stupas and temples with various adornments, enabling sentient beings to plant good roots, all such matters they can fully understand. This is called: the fourth wisdom-power of a Bodhisattva Mahasattva, knowing the kalpas of the endless future. 『Buddha-child! A Bodhisattva Mahasattva achieves unobstructed pure heavenly hearing, which is complete, vast, sharp, without hindrance, thoroughly understanding, and fully accomplished. Regarding all sounds, whether they wish to hear or not, they are free and at ease. Buddha-child! In the East, there are inexpressible numbers of Buddhas, as numerous as the dust particles of Buddha-lands. The profound, vast, varied, immeasurable, skillful, and pure Dharma that these Buddhas speak, show, reveal, expound, establish, teach, subdue, remember, and distinguish, they can receive and uphold all of it. Moreover, within it, whether it is the meaning, the words, an individual, or a gathering, according to their sounds and language, according to their wisdom, according to what is understood, according to what is shown, according to what is subdued, according to their realm, according to what they rely on, according to their path of liberation, they can remember and maintain all of it, without forgetting or losing, without interruption or regression, without confusion or doubt; they explain it to others, enabling them to understand and comprehend, and ultimately they will not forget a single word or phrase. Just as in the East, so it is in the South, West, North, the four intermediate directions, above, and below. This is called: the fifth unobstructed pure heavenly hearing of a Bodhisattva Mahasattva.』
天耳智神通。
「佛子！菩薩摩訶薩住無體性神通、無作神通、平等神通、廣大神通、無量神通、無依神通、隨念神通、起神通、不起神通、不退神通、不斷神通、不壞神通、增長神通、隨詣神通。此菩薩聞極遠一切世界中諸佛名，所謂：無數世界、無量世界乃至不可說不可說佛剎微塵數世界中諸佛名；聞其名已，即自見身在彼佛所。彼諸世界或仰或覆，各各形狀，各各方所，各各差別，無邊無礙；種種國土，種種時劫，無量功德各別莊嚴。彼彼如來於中出現，示現神變，稱揚名號，無量無數，各各不同。此菩薩一得聞彼諸如來名，不動本處，而見其身在彼佛所，禮拜尊重，承事供養，問菩薩法，入佛智慧，悉能了達諸佛國土道場眾會及所說法，至於究竟無所取著。如是，經不可說不可說佛剎微塵數劫，普至十方而無所往，然詣佛剎觀佛聽法請道，無有斷絕，無有廢舍，無有休息，無有疲厭；修菩薩行，成就大愿，悉令具足，曾無退轉，為令如來廣大種性不斷絕故。是名：菩薩摩訶薩第六住無體性無動作往一切佛剎智神通。
「佛子！菩薩摩訶薩以善分別一切眾生言音智通，知不可說不可說佛剎微塵數世界中眾生種種言辭。所謂：聖言辭、非聖言辭、天言辭、龍言辭、夜叉言辭、乾闥婆、阿修羅、迦樓羅
【現代漢語翻譯】 現代漢語譯本 天耳智神通。 『佛子！菩薩摩訶薩安住于無體性神通、無作神通、平等神通、廣大神通、無量神通、無依神通、隨念神通、起神通、不起神通、不退神通、不斷神通、不壞神通、增長神通、隨詣神通。』這位菩薩能聽到極遠處一切世界中諸佛的名號，例如：無數世界、無量世界乃至不可說不可說佛剎微塵數世界中諸佛的名號；聽到這些名號后，他就能看到自己身處那些佛陀的所在。那些世界或仰或覆，各有形狀，各有方位，各有差別，無邊無礙；種種國土，種種時劫，以無量功德各自莊嚴。那些如來在其中出現，示現神通變化，稱揚名號，無量無數，各不相同。這位菩薩一旦聽到那些如來的名號，就能不離開原來的地方，而看到自己的身體在那些佛陀的所在，禮拜尊重，承事供養，請問菩薩的法，進入佛的智慧，完全能夠通達諸佛的國土、道場、眾會以及所說的法，直至究竟，沒有任何執著。像這樣，經過不可說不可說佛剎微塵數劫，普遍到達十方而無所往，然而前往佛剎觀佛聽法請道，沒有斷絕，沒有廢棄，沒有休息，沒有疲倦；修菩薩行，成就大愿，全部令其具足，從不退轉，爲了使如來廣大的種性不至於斷絕。這稱為：菩薩摩訶薩第六住的無體性無動作前往一切佛剎的智神通。 『佛子！菩薩摩訶薩以善於分別一切眾生言語聲音的智神通，知道不可說不可說佛剎微塵數世界中眾生種種的言辭。例如：聖人的言辭、非聖人的言辭、天人的言辭、龍的言辭、夜叉（Yaksha，一種守護神）的言辭、乾闥婆（Gandharva，天上的樂神）的言辭、阿修羅（Asura，一種好戰的神）的言辭、迦樓羅（Garuda，一種金翅鳥神）的言辭
【English Translation】 English version The wisdom of the divine ear. 'Buddha's children! The Bodhisattva Mahasattva dwells in the supernatural power of no-self-nature, the supernatural power of no-action, the supernatural power of equality, the supernatural power of vastness, the supernatural power of immeasurability, the supernatural power of no-reliance, the supernatural power of recollection, the supernatural power of arising, the supernatural power of non-arising, the supernatural power of non-regression, the supernatural power of non-cessation, the supernatural power of non-destruction, the supernatural power of growth, and the supernatural power of going anywhere at will.' This Bodhisattva hears the names of all the Buddhas in all the worlds, no matter how far away, such as: the names of the Buddhas in countless worlds, immeasurable worlds, and even in inexpressible, inexpressible Buddha-land dust-mote number of worlds; having heard these names, he immediately sees himself in the presence of those Buddhas. Those worlds are either upright or inverted, each with its own shape, each with its own direction, each with its own differences, boundless and unobstructed; various lands, various kalpas, each adorned with immeasurable merits. Those Tathagatas appear within them, manifesting miraculous transformations, proclaiming their names, immeasurable and countless, each different. Once this Bodhisattva hears the names of those Tathagatas, without moving from his original place, he sees his body in the presence of those Buddhas, paying homage and respect, serving and making offerings, asking about the Bodhisattva's Dharma, entering the Buddha's wisdom, and being able to fully understand the Buddha's lands, Bodhi-mandas, assemblies, and the Dharma that is spoken, until the ultimate, without any attachment. In this way, after inexpressible, inexpressible Buddha-land dust-mote number of kalpas, he universally reaches the ten directions without going anywhere, yet he goes to the Buddha-lands to see the Buddhas, listen to the Dharma, and ask for the Way, without interruption, without abandonment, without rest, without fatigue; he cultivates the Bodhisattva's practice, fulfills great vows, making them all complete, never regressing, in order to ensure that the Tathagata's vast lineage is not cut off. This is called: the Bodhisattva Mahasattva's sixth dwelling, the wisdom of the supernatural power of no-self-nature and no-action, going to all Buddha-lands. 'Buddha's children! The Bodhisattva Mahasattva, with the wisdom of the supernatural power of skillfully distinguishing the languages and sounds of all sentient beings, knows the various languages of sentient beings in inexpressible, inexpressible Buddha-land dust-mote number of worlds. For example: the languages of the saints, the languages of the non-saints, the languages of the gods, the languages of the dragons, the languages of the Yakshas (a type of guardian deity), the languages of the Gandharvas (celestial musicians), the languages of the Asuras (a type of warring deity), the languages of the Garudas (a type of golden-winged bird deity)
、緊那羅、摩睺羅伽、人及非人乃至不可說不可說眾生所有言辭，各各表示，種種差別，如是一切皆能了知。此菩薩隨所入世界，能知其中一切眾生所有性慾，如其性慾為出言辭，悉令解了無有疑惑。如日光出現，普照眾色，令有目者悉得明見。菩薩摩訶薩亦復如是，以善分別一切言辭智，深入一切言辭云，所有言辭令諸世間聰慧之者悉得解了。是名：菩薩摩訶薩第七善分別一切言辭智神通。
「佛子！菩薩摩訶薩以出生無量阿僧祇色身莊嚴智通，知一切法遠離色相，無差別相，無種種相，無無量相，無分別相，無青、黃、赤、白相。菩薩如是入於法界，能現其身，作種種色。所謂：無邊色、無量色、清凈色、莊嚴色、普遍色、無比色、普照色、增上色、無違逆色、具諸相色、離眾惡色、大威力色、可尊重色、無窮盡色、眾雜妙色、極端嚴色、不可量色、善守護色、能成熟色、隨化者色、無障礙色、甚明徹色、無垢濁色、極澄凈色、大勇健色、不思議方便色、不可壞色、離瑕翳色、無障闇色、善安住色、妙莊嚴色、諸相端嚴色、種種隨好色、大尊貴色、妙境界色、善磨瑩色、清凈深心色、熾然明盛色、最勝廣大色、無間斷色、無所依色、無等比色、充滿不可說佛剎色、增長色、堅固攝受色、最勝功德色、隨諸心
【現代漢語翻譯】 現代漢語譯本：『緊那羅（Kinnara，一種天神）、摩睺羅伽（Mahoraga，一種蛇神）、人和非人，乃至不可說不可說的眾生，他們所有的言辭，各自表達，種種差別，像這樣的一切菩薩都能瞭解。這位菩薩隨著進入不同的世界，能知道其中一切眾生所有的，根據他們的來表達言辭，都讓他們理解，沒有疑惑。就像太陽出現，普遍照耀各種顏色，讓有眼睛的人都能清楚看見。菩薩摩訶薩也像這樣，用善於分辨一切言辭的智慧，深入一切言辭的雲海，讓世間所有聰慧的人都能理解。這叫做：菩薩摩訶薩第七種善於分辨一切言辭的智慧神通。 『佛子！菩薩摩訶薩以生出無量阿僧祇（Asamkhya，極大的數字）色身莊嚴的智慧神通，知道一切法遠離色相，沒有差別相，沒有種種相，沒有無量相，沒有分別相，沒有青、黃、赤、白相。菩薩像這樣進入法界，能顯現他的身體，作出種種顏色。所謂：無邊色、無量色、清凈色、莊嚴色、普遍色、無比色、普照色、增上色、無違逆色、具足各種相的顏色、遠離各種惡的顏色、大威力的顏色、值得尊重的顏色、無窮盡的顏色、各種雜妙的顏色、極端莊嚴的顏色、不可測量的顏色、善於守護的顏色、能成熟的顏色、隨順被教化者的顏色、沒有障礙的顏色、非常明徹的顏色、沒有污垢的顏色、極其澄凈的顏色、大勇健的顏色、不可思議方便的顏色、不可破壞的顏色、遠離瑕疵的顏色、沒有遮蔽的顏色、善於安住的顏色、美妙莊嚴的顏色、各種相貌端正莊嚴的顏色、種種隨順美好的顏色、大尊貴的顏色、美妙境界的顏色、善於磨練的顏色、清凈深心的顏色、熾熱明盛的顏色、最殊勝廣大的顏色、沒有間斷的顏色、沒有所依賴的顏色、沒有可比擬的顏色、充滿不可說佛剎的顏色、增長的顏色、堅固攝受的顏色、最殊勝功德的顏色、隨順各種心
【English Translation】 English version: 『Kinnaras (a type of celestial being), Mahoragas (a type of serpent deity), humans and non-humans, and even unspeakable, countless beings, all their words, each expressing, various differences, all these the Bodhisattva can understand. This Bodhisattva, as he enters different worlds, can know all the ** of all beings within them, and according to their ** to express words, he makes them all understand without doubt. Just as the sun appears, universally illuminating all colors, allowing those with eyes to see clearly. The Bodhisattva Mahasattva is also like this, using the wisdom of skillfully distinguishing all words, he deeply enters the clouds of all words, allowing all the wise people in the world to understand. This is called: the seventh wisdom-power of the Bodhisattva Mahasattva, which is the skill of distinguishing all words. 『Buddha's children! The Bodhisattva Mahasattva, with the wisdom-power of manifesting countless Asamkhya (an extremely large number) of adorned bodies, knows that all dharmas are far from form, without the aspect of difference, without various aspects, without countless aspects, without the aspect of discrimination, without the aspects of blue, yellow, red, and white. The Bodhisattva, entering the realm of dharma in this way, can manifest his body, creating various colors. These are: boundless color, immeasurable color, pure color, adorned color, universal color, incomparable color, universally illuminating color, increasing color, non-contradictory color, color with all aspects, color far from all evils, color of great power, color worthy of respect, inexhaustible color, various wonderful colors, extremely adorned color, immeasurable color, color that protects well, color that can mature, color that follows those being transformed, color without obstruction, very clear color, color without defilement, extremely pure color, color of great courage, color of inconceivable skillful means, indestructible color, color free from flaws, color without darkness, color that dwells well, wonderfully adorned color, color with all aspects of dignified adornment, various colors that follow what is beautiful, color of great nobility, color of wonderful realms, color that is well-polished, color of a pure and deep heart, color that is blazing and bright, color that is most supreme and vast, color without interruption, color without reliance, color without comparison, color that fills unspeakable Buddha lands, color that increases, color that firmly embraces, color of the most supreme merit, color that follows all minds
樂色、清凈解了色、積集眾妙色、善巧決定色、無有障礙色、虛空明凈色、清凈可樂色、離諸塵垢色、不可稱量色、妙見色、普見色、隨時示現色、寂靜色、離貪色、真實福田色、能作安隱色、離諸怖畏色、離愚癡行色、智慧勇猛色、身相無礙色、遊行普遍色、心無所依色、大慈所起色、大悲所現色、平等出離色、具足福德色、隨心憶念色、無邊妙寶色、寶藏光明色、眾生信樂色、一切智現前色、歡喜眼色、眾寶莊嚴第一色、無有處所色、自在示現色、種種神通色、生如來家色、過諸譬諭色、周遍法界色、眾皆往詣色、種種色、成就色、出離色、隨所化者威儀色、見無厭足色、種種明凈色、能放無數光網色、不可說光明種種差別色、不可思香光明超過三界色、不可量日輪光明照耀色、示現無比月身色、無量可愛樂華云色、出生種種蓮華鬘云莊嚴色、超過一切世間香焰普熏色、出生一切如來藏色、不可說音聲開示演暢一切法色、具足一切普賢行色。佛子！菩薩摩訶薩深入如是無色法界，能現此等種種色身，令所化者見，令所化者念，為所化者轉法輪；隨所化者時，隨所化者相，令所化者親近，令所化者開悟，為所化者起種種神通，為所化者現種種自在，為所化者施種種能事。是名：菩薩摩訶薩為度一切眾生故勤修成就第
八無數色身智神通。
「佛子！菩薩摩訶薩以一切法智通，知一切法無有名字、無有種性，無來、無去，非異、非不異，非種種、非不種種，非二、非不二，無我、無比，不生、不滅，不動、不壞，無實、無虛，一相、無相，非無、非有，非法、非非法，不隨於俗、非不隨俗，非業、非非業，非報、非非報，非有為、非無為，非第一義、非不第一義，非道、非非道，非出離、非不出離，非量、非無量，非世間、非出世間，非從因生、非不從因生，非決定、非不決定，非成就、非不成就，非出、非不出，非分別、非不分別，非如理、非不如理。此菩薩不取世俗諦，不住第一義，不分別諸法，不建立文字，隨順寂滅性，不捨一切愿，見義知法，興布法雲，降霔法雨。雖知實相不可言說，而以方便無盡辯才，隨法、隨義次第開演；以于諸法言辭辯說皆得善巧，大慈大悲悉已清凈，能於一切離文字法中出生文字，與法、與義隨順無違，為說諸法悉從緣起，雖有言說而無所著。演一切法辯才無盡，分別安立，開發示導，令諸法性具足明顯，斷眾疑網悉得清凈。雖攝眾生不捨真實，于不二法而無退轉，常能演說無礙法門，以眾妙音，隨眾生心，普雨法雨而不失時。是名：菩薩摩訶薩第九一切法智神通。
「佛子！菩薩
【現代漢語翻譯】 現代漢語譯本 八種無量色身智慧神通。
『佛子！菩薩摩訶薩以一切法智通，知曉一切法沒有名字、沒有種性，沒有來處、沒有去處，不是相同、也不是不相同，不是種種、也不是不種種，不是二元對立、也不是非二元對立，沒有我、沒有可比，不生、不滅，不動、不壞，沒有真實、沒有虛假，一相、無相，不是沒有、也不是有，不是法、也不是非法，不隨順世俗、也不是不隨順世俗，不是業、也不是非業，不是報應、也不是非報應，不是有為、也不是無為，不是第一義諦、也不是非第一義諦，不是道、也不是非道，不是出離、也不是不出離，不是可量、也不是無量，不是世間、也不是出世間，不是從因緣生、也不是不從因緣生，不是決定、也不是不決定，不是成就、也不是不成就，不是出、也不是不出，不是分別、也不是不分別，不是如理、也不是不如理。』這位菩薩不執取世俗諦，不住于第一義諦，不分別諸法，不建立文字，隨順寂滅的本性，不捨棄一切願望，明瞭意義，通達法理，興起法雲，降下法雨。雖然知道實相不可言說，卻以方便和無盡的辯才，隨順法理和意義次第開演；因為對於諸法的言辭辯說都已善巧，大慈大悲都已清凈，能在一切離文字的法中生出文字，與法、與義隨順而不違背，為眾生宣說諸法都從因緣而起，雖然有言說卻不執著。演說一切法，辯才無盡，分別安立，開發示導，使諸法的本性具足明顯，斷除眾生的疑惑，使他們都得到清凈。雖然攝受眾生，卻不捨棄真實，對於不二之法而無退轉，常常能夠演說無礙的法門，以各種美妙的聲音，隨順眾生的心意，普遍降下法雨而不失時機。這稱為：菩薩摩訶薩的第九種一切法智神通。
『佛子！菩薩
【English Translation】 English version Eight countless forms of wisdom and spiritual powers.
'Buddha-son! A Bodhisattva Mahasattva, through the wisdom of all dharmas, knows that all dharmas have no name, no nature, no coming, no going, are neither different nor not different, neither various nor not various, neither dual nor non-dual, without self, without comparison, not born, not destroyed, unmoving, indestructible, neither real nor unreal, one form, formless, neither non-existent nor existent, neither dharma nor non-dharma, not conforming to the mundane, nor not conforming to the mundane, neither karma nor non-karma, neither retribution nor non-retribution, neither conditioned nor unconditioned, neither ultimate truth nor not ultimate truth, neither path nor non-path, neither liberation nor non-liberation, neither measurable nor immeasurable, neither worldly nor beyond worldly, neither arising from causes nor not arising from causes, neither definite nor indefinite, neither accomplished nor unaccomplished, neither emerging nor not emerging, neither discriminating nor not discriminating, neither according to reason nor not according to reason.' This Bodhisattva does not grasp at mundane truth, does not dwell in ultimate truth, does not discriminate dharmas, does not establish words, conforms to the nature of quiescence, does not abandon all vows, sees the meaning and understands the dharma, raises clouds of dharma, and pours down rain of dharma. Although knowing that the true nature is inexpressible, they use skillful means and endless eloquence to expound in sequence according to the dharma and its meaning; because they are skilled in the words and explanations of all dharmas, and their great compassion and great mercy are pure, they can produce words from all dharmas that are beyond words, and in accordance with the dharma and its meaning, without contradiction, they proclaim that all dharmas arise from conditions, and although there is speech, there is no attachment. They expound all dharmas with endless eloquence, distinguishing and establishing, developing and guiding, so that the nature of all dharmas is fully manifest, cutting off the nets of doubt of all beings, and enabling them to attain purity. Although they gather in sentient beings, they do not abandon the truth, and they do not retreat from the non-dual dharma, they are always able to expound the unobstructed dharma gate, with various wonderful sounds, according to the minds of sentient beings, universally pouring down the rain of dharma without losing the opportune time. This is called: the ninth wisdom and spiritual power of all dharmas of a Bodhisattva Mahasattva.
'Buddha-son! A Bodhisattva
摩訶薩以一切法滅盡三昧智通，于唸唸中入一切法滅盡三昧，亦不退菩薩道，不捨菩薩事，不捨大慈大悲心，修習波羅蜜未嘗休息，觀察一切佛國土無有厭倦，不捨度眾生愿，不斷轉法輪事，不廢教化眾生業，不捨供養諸佛行，不捨一切法自在門，不捨常見一切佛，不捨常聞一切法；知一切法平等無礙，自在成就一切佛法，所有勝愿皆得圓滿，了知一切國土差別，入佛種性到于彼岸；能于彼彼諸世界中，學一切法，了法無相，知一切法皆從緣起，無有體性，然隨世俗方便演說；雖于諸法心無所住，然順眾生諸根欲樂，方便為說種種諸法。此菩薩住三昧時，隨其心樂，或住一劫，或住百劫，或住千劫，或住億劫，或住百億劫，或住千億劫，或住百千億劫，或住那由他億劫，或住百那由他億劫，或住千那由他億劫，或住百千那由他億劫，或住無數劫，或住無量劫，乃至或住不可說不可說劫。菩薩入此一切法滅盡三昧，雖復經于爾所劫住，而身不離散、不羸瘦、不變異，非見非不見，不滅不壞，不疲不懈，不可盡竭。雖于有于無悉無所作，而能成辦諸菩薩事。所謂：恒不捨離一切眾生，教化調伏未曾失時，令其增長一切佛法，于菩薩行悉得圓滿；為欲利益一切眾生，神通變化無有休息，譬如光影普現一切，而於三昧寂然不動
。是為菩薩摩訶薩入一切法滅盡三昧智神通。
「佛子！菩薩摩訶薩住于如是十種神通，一切天人不能思議，一切眾生不能思議；一切聲聞、一切獨覺，及餘一切諸菩薩眾，如是皆悉不能思議。此菩薩，身業不可思議，語業不可思議，意業不可思議，三昧自在不可思議，智慧境界不可思議，唯除諸佛及有得此神通菩薩，余無能說此人功德稱揚讚歎。佛子！是為菩薩摩訶薩十種神通。若菩薩摩訶薩住此神通，悉得一切三世無礙智神通。」
十忍品第二十九
爾時，普賢菩薩告諸菩薩言：
「佛子！菩薩摩訶薩有十種忍，若得此忍，則得到於一切菩薩無礙忍地，一切佛法無礙無盡。何者為十？所謂：音聲忍、順忍、無生法忍、如幻忍、如焰忍、如夢忍、如響忍、如影忍、如化忍、如空忍。此十種忍，三世諸佛已說、今說、當說。
「佛子！云何為菩薩摩訶薩音聲忍？謂聞諸佛所說之法不驚、不怖、不畏，深信悟解，愛樂趣向，專心憶念，修習安住。是名：菩薩摩訶薩第一音聲忍。
「佛子！云何為菩薩摩訶薩順忍？謂于諸法，思惟觀察，平等無違，隨順了知，令心清凈，正住修習，趣入成就。是名：菩薩摩訶薩第二順忍。
「佛子！云何為菩薩摩訶薩無生法忍？佛子！此菩薩
【現代漢語翻譯】 現代漢語譯本：這就是菩薩摩訶薩進入一切法滅盡三昧（一種禪定狀態，達到對一切現象的止息）的智慧神通。
佛子（對菩薩的稱呼）！菩薩摩訶薩安住于這十種神通，一切天人不能思議，一切眾生不能思議；一切聲聞（聽聞佛陀教誨而證悟的修行者）、一切獨覺（不依賴他人教導而獨自證悟的修行者），以及其他一切菩薩眾，都不能思議。這位菩薩，身業不可思議，語業不可思議，意業不可思議，三昧自在不可思議，智慧境界不可思議，唯有諸佛以及獲得此神通的菩薩才能理解，其餘的人都無法述說此人的功德，稱揚讚歎。佛子！這就是菩薩摩訶薩的十種神通。如果菩薩摩訶薩安住於此神通，就能獲得一切三世（過去、現在、未來）無礙的智慧神通。
十忍品第二十九
這時，普賢菩薩（象徵一切菩薩行愿的菩薩）告訴諸位菩薩說：
佛子！菩薩摩訶薩有十種忍，如果得到這十種忍，就能到達一切菩薩無礙的忍地，一切佛法無礙無盡。哪十種呢？就是：音聲忍、順忍、無生法忍、如幻忍、如焰忍、如夢忍、如響忍、如影忍、如化忍、如空忍。這十種忍，三世諸佛已經說過、正在說、將來也會說。
佛子！什麼是菩薩摩訶薩的音聲忍？就是聽聞諸佛所說的法，不驚慌、不恐懼、不害怕，深信理解，喜愛追求，專心憶念，修習安住。這就是菩薩摩訶薩的第一音聲忍。
佛子！什麼是菩薩摩訶薩的順忍？就是對於一切法，思維觀察，平等無違，隨順了知，使心清凈，正住修習，趣入成就。這就是菩薩摩訶薩的第二順忍。
佛子！什麼是菩薩摩訶薩的無生法忍？佛子！這位菩薩
【English Translation】 English version: This is the wisdom and supernormal power of a Bodhisattva Mahasattva entering the Samadhi (a state of meditative absorption) of the extinction of all dharmas (phenomena).
O sons of the Buddha! A Bodhisattva Mahasattva abiding in these ten kinds of supernormal powers is inconceivable to all gods and humans, inconceivable to all sentient beings; inconceivable to all Sravakas (those who attain enlightenment by hearing the Buddha's teachings), all Pratyekabuddhas (those who attain enlightenment on their own), and all other Bodhisattva assemblies. This Bodhisattva's bodily actions are inconceivable, verbal actions are inconceivable, mental actions are inconceivable, the freedom of Samadhi is inconceivable, and the realm of wisdom is inconceivable. Only the Buddhas and Bodhisattvas who have attained these supernormal powers can understand, and no one else can describe this person's merits, praise, or extol them. O sons of the Buddha! These are the ten kinds of supernormal powers of a Bodhisattva Mahasattva. If a Bodhisattva Mahasattva abides in these supernormal powers, they will attain unobstructed wisdom and supernormal powers in all three times (past, present, and future).
Chapter Twenty-Nine on the Ten Forbearances
At that time, Bodhisattva Samantabhadra (a Bodhisattva symbolizing the practice and vows of all Bodhisattvas) addressed all the Bodhisattvas, saying:
O sons of the Buddha! A Bodhisattva Mahasattva has ten kinds of forbearance. If they attain these ten forbearances, they will reach the unobstructed forbearance ground of all Bodhisattvas, and all the Buddha's teachings will be unobstructed and inexhaustible. What are the ten? They are: the forbearance of sound, the forbearance of compliance, the forbearance of the non-arising of dharmas, the forbearance of illusion, the forbearance of flame, the forbearance of dream, the forbearance of echo, the forbearance of shadow, the forbearance of transformation, and the forbearance of emptiness. These ten forbearances have been spoken, are being spoken, and will be spoken by the Buddhas of the three times.
O sons of the Buddha! What is the forbearance of sound of a Bodhisattva Mahasattva? It is when hearing the teachings spoken by the Buddhas, one is not startled, not frightened, not afraid, but deeply believes and understands, loves and pursues, focuses the mind on recollection, practices, and abides. This is called the first forbearance of sound of a Bodhisattva Mahasattva.
O sons of the Buddha! What is the forbearance of compliance of a Bodhisattva Mahasattva? It is when, regarding all dharmas, one contemplates and observes, is equal and without contradiction, complies with understanding, purifies the mind, practices with right abiding, and enters into accomplishment. This is called the second forbearance of compliance of a Bodhisattva Mahasattva.
O sons of the Buddha! What is the forbearance of the non-arising of dharmas of a Bodhisattva Mahasattva? O sons of the Buddha! This Bodhisattva
摩訶薩不見有少法生，亦不見有少法滅。何以故？若無生則無滅，若無滅則無盡，若無盡則離垢，若離垢則無差別，若無差別則無處所，若無處所則寂靜，若寂靜則離欲，若離欲則無作，若無作則無愿，若無愿則無住，若無住則無去無來。是名：菩薩摩訶薩第三無生法忍。
「佛子！云何為菩薩摩訶薩如幻忍？佛子！此菩薩摩訶薩知一切法，皆悉如幻，從因緣起，於一法中解多法，于多法中解一法。此菩薩知諸法如幻已，了達國土，了達眾生，了達法界，了達世間平等，了達佛出現平等，了達三世平等，成就種種神通變化。譬如幻，非像、非馬，非車、非步，非男、非女，非童男、非童女，非樹、非葉、非華、非果，非地、非水、非火、非風，非晝、非夜，非日、非月，非半月、非一月，非一年、非百年，非一劫、非多劫，非定、非亂，非純、非雜，非一、非異，非廣、非狹，非多、非少，非量、非無量，非粗、非細，非是一切種種眾物；種種非幻，幻非種種，然由幻故，示現種種差別之事。菩薩摩訶薩亦復如是，觀一切世間如幻，所謂：業世間、煩惱世間、國土世間、法世間、時世間、趣世間、成世間、壞世間、運動世間、造作世間。菩薩摩訶薩觀一切世間如幻時，不見眾生生，不見眾生滅；不見國土生，不
【現代漢語翻譯】 現代漢語譯本 摩訶薩（菩薩的尊稱）不見有任何法產生，也不見有任何法滅去。為什麼呢？如果無生，則無滅；如果無滅，則無盡；如果無盡，則離垢；如果離垢，則無差別；如果無差別，則無處所；如果無處所，則寂靜；如果寂靜，則離欲；如果離欲，則無作；如果無作，則無愿；如果無愿，則無住；如果無住，則無去無來。這被稱為：菩薩摩訶薩的第三無生法忍。 『佛子！』什麼是菩薩摩訶薩的如幻忍？『佛子！』這位菩薩摩訶薩知道一切法都如幻象，從因緣而生起，在一法中理解多法，在多法中理解一法。這位菩薩知道諸法如幻之後，通達國土，通達眾生，通達法界，通達世間平等，通達佛出現平等，通達三世平等，成就種種神通變化。譬如幻象，它不是象，不是馬，不是車，不是步行，不是男，不是女，不是童男，不是童女，不是樹，不是葉，不是花，不是果，不是地，不是水，不是火，不是風，不是晝，不是夜，不是日，不是月，不是半月，不是一月，不是一年，不是百年，不是一劫，不是多劫，不是定，不是亂，不是純，不是雜，不是一，不是異，不是廣，不是狹，不是多，不是少，不是量，不是無量，不是粗，不是細，不是一切種種眾物；種種不是幻象，幻象不是種種，然而由於幻象的緣故，示現種種差別的事物。菩薩摩訶薩也同樣如此，觀察一切世間如幻象，所謂：業世間、煩惱世間、國土世間、法世間、時世間、趣世間、成世間、壞世間、運動世間、造作世間。菩薩摩訶薩觀察一切世間如幻象時，不見眾生生，不見眾生滅；不見國土生，不
【English Translation】 English version The Mahasattva (a great Bodhisattva) does not see any dharma arising, nor does he see any dharma ceasing. Why is this? If there is no arising, then there is no ceasing; if there is no ceasing, then there is no end; if there is no end, then there is freedom from defilement; if there is freedom from defilement, then there is no differentiation; if there is no differentiation, then there is no place; if there is no place, then there is stillness; if there is stillness, then there is freedom from desire; if there is freedom from desire, then there is no action; if there is no action, then there is no wish; if there is no wish, then there is no abiding; if there is no abiding, then there is no going and no coming. This is called: the third forbearance of non-arising of dharmas of a Bodhisattva Mahasattva. 'Buddha's son! What is the Bodhisattva Mahasattva's forbearance of illusion? Buddha's son! This Bodhisattva Mahasattva knows that all dharmas are like illusions, arising from causes and conditions, understanding many dharmas in one dharma, and understanding one dharma in many dharmas. This Bodhisattva, knowing that all dharmas are like illusions, comprehends lands, comprehends sentient beings, comprehends the dharma realm, comprehends the equality of the world, comprehends the equality of the appearance of Buddhas, comprehends the equality of the three times, and achieves various supernatural powers and transformations. For example, an illusion is not an elephant, not a horse, not a chariot, not walking, not male, not female, not a boy, not a girl, not a tree, not a leaf, not a flower, not a fruit, not earth, not water, not fire, not wind, not day, not night, not sun, not moon, not half-month, not one month, not one year, not one hundred years, not one kalpa, not many kalpas, not fixed, not chaotic, not pure, not mixed, not one, not different, not broad, not narrow, not many, not few, not measurable, not immeasurable, not coarse, not fine, not all kinds of things; various things are not illusions, illusions are not various things, but because of illusions, various different things are shown. The Bodhisattva Mahasattva is also like this, observing all worlds as illusions, namely: the world of karma, the world of afflictions, the world of lands, the world of dharmas, the world of time, the world of destinies, the world of formation, the world of destruction, the world of movement, the world of creation. When the Bodhisattva Mahasattva observes all worlds as illusions, he does not see sentient beings arising, does not see sentient beings ceasing; does not see lands arising, does not
見國土滅；不見諸法生，不見諸法滅；不見過去可分別，不見未來有起作，不見現在一念住；不觀察菩提，不分別菩提；不見佛出現，不見佛涅槃；不見住大愿，不見入正住，不出平等性。是菩薩雖成就佛國土，知國土無差別；雖成就眾生界，知眾生無差別；雖普觀法界，而安住法性寂然不動；雖達三世平等，而不違分別三世法；雖成就蘊、處，而永斷所依；雖度脫眾生，而了知法界平等無種種差別；雖知一切法遠離文字不可言說，而常說法辯才無盡；雖不取著化眾生事，而不捨大悲，為度一切轉於法輪；雖為開示過去因緣，而知因緣性無有動轉。是名：菩薩摩訶薩第四如幻忍。
「佛子！云何為菩薩摩訶薩如焰忍？佛子！此菩薩摩訶薩知一切世間同於陽焰。譬如陽焰，無有方所，非內、非外，非有、非無，非斷、非常，非一色、非種種色亦非無色，但隨世間言說顯示。菩薩如是如實觀察，了知諸法，現證一切，令得圓滿。是名：菩薩摩訶薩第五如焰忍。
「佛子！云何為菩薩摩訶薩如夢忍？佛子！此菩薩摩訶薩知一切世間如夢。譬如夢，非世間、非離世間，非欲界、非色界、非無色界，非生、非沒，非染、非凈，而有示現。菩薩摩訶薩亦復如是，知一切世間悉同於夢，無有變異故，如夢自性故，如夢執
【現代漢語翻譯】 現代漢語譯本 見到國土的滅壞；卻不見到諸法的生起，不見到諸法的滅壞；不見到過去可以分別，不見到未來有生起造作，不見到現在一念的停留；不觀察菩提（覺悟），不分別菩提；不見到佛的出現，不見到佛的涅槃（寂滅）；不見到安住于大愿，不見到進入正住，不超出平等性。這樣的菩薩雖然成就佛國土，卻知道國土沒有差別；雖然成就眾生界，卻知道眾生沒有差別；雖然普遍觀察法界，卻安住於法性寂然不動；雖然通達三世平等，卻不違背分別三世法；雖然成就蘊、處（構成生命的要素），卻永遠斷除所依；雖然度脫眾生，卻了知法界平等沒有種種差別；雖然知道一切法遠離文字不可言說，卻常常說法辯才無盡；雖然不執著于化度眾生的事業，卻不捨棄大悲心，爲了度脫一切眾生而轉動法輪；雖然爲了開示過去因緣，卻知道因緣的自性沒有動轉。這稱為：菩薩摩訶薩的第四如幻忍。 『佛子！什麼是菩薩摩訶薩的如焰忍？佛子！這位菩薩摩訶薩知道一切世間如同陽焰（陽光下的虛幻景象）。譬如陽焰，沒有固定的處所，非內、非外，非有、非無，非斷、非常，非一種顏色、非種種顏色也非沒有顏色，只是隨著世間的言說而顯現。菩薩像這樣如實觀察，了知諸法，現證一切，令其圓滿。這稱為：菩薩摩訶薩的第五如焰忍。』 『佛子！什麼是菩薩摩訶薩的如夢忍？佛子！這位菩薩摩訶薩知道一切世間如同夢境。譬如夢，非世間、非離世間，非欲界、非色界、非無色界，非生、非滅，非染、非凈，卻有示現。菩薩摩訶薩也像這樣，知道一切世間都如同夢境，沒有變異的緣故，如同夢的自性，如同夢的執著。
【English Translation】 English version Seeing the destruction of lands; yet not seeing the arising of dharmas, not seeing the cessation of dharmas; not seeing the past as distinguishable, not seeing the future as having origination and action, not seeing the present as abiding in a single thought; not observing Bodhi (enlightenment), not distinguishing Bodhi; not seeing the appearance of a Buddha, not seeing the Nirvana (extinction) of a Buddha; not seeing abiding in great vows, not seeing entering into right abiding, not going beyond equality. Such a Bodhisattva, although accomplishing Buddha lands, knows that lands have no difference; although accomplishing the realm of sentient beings, knows that sentient beings have no difference; although universally observing the Dharma realm, abides in the Dharma nature, still and unmoving; although understanding the equality of the three times, does not violate the distinguishing of the three times' dharmas; although accomplishing the skandhas and ayatanas (elements of existence), forever cuts off their basis; although liberating sentient beings, understands that the Dharma realm is equal without various differences; although knowing that all dharmas are beyond words and cannot be spoken, constantly speaks with inexhaustible eloquence; although not attached to the work of transforming sentient beings, does not abandon great compassion, turning the Dharma wheel to liberate all; although revealing past causes and conditions, knows that the nature of causes and conditions does not move. This is called: the fourth illusion-like forbearance of a Bodhisattva Mahasattva. 『Buddha-son! What is the flame-like forbearance of a Bodhisattva Mahasattva? Buddha-son! This Bodhisattva Mahasattva knows that all the world is like a mirage. For example, a mirage has no fixed location, is neither inside nor outside, neither existent nor non-existent, neither permanent nor impermanent, neither one color nor many colors nor without color, but appears according to the speech of the world. The Bodhisattva observes in this way, truly knowing all dharmas, directly realizing all, making them complete. This is called: the fifth flame-like forbearance of a Bodhisattva Mahasattva.』 『Buddha-son! What is the dream-like forbearance of a Bodhisattva Mahasattva? Buddha-son! This Bodhisattva Mahasattva knows that all the world is like a dream. For example, a dream is neither worldly nor beyond the world, neither in the desire realm nor in the form realm nor in the formless realm, neither arising nor ceasing, neither defiled nor pure, yet it appears. The Bodhisattva Mahasattva is also like this, knowing that all the world is like a dream, because there is no change, like the nature of a dream, like the attachment to a dream.
著故，如夢性離故，如夢本性故，如夢所現故，如夢無差別故，如夢想分別故，如夢覺時故。是名：菩薩摩訶薩第六如夢忍。
「佛子！云何為菩薩摩訶薩如響忍？佛子！此菩薩摩訶薩聞佛說法，觀諸法性，修學成就，到于彼岸；知一切音聲，悉同於響，無來無去，如是示現。佛子！此菩薩摩訶薩觀如來聲，不從內出，不從外出，亦不從於內外而出；雖了此聲非內、非外、非內外出，而能示現善巧名句，成就演說。譬如谷響，從緣所起，而與法性無有相違，令諸眾生隨類各解而得修學。如帝釋夫人阿修羅女，名曰：舍支，於一音中出千種音，亦不心念令如是出。菩薩摩訶薩亦復如是，入無分別界，成就善巧隨類之音，于無邊世界中恒轉法輪。此菩薩善能觀察一切眾生，以廣長舌相而為演說，其聲無礙，遍十方土，令隨所宜，聞法各異；雖知聲無起而普現音聲，雖知無所說而廣說諸法；妙音平等，隨類各解，悉以智慧而能了達。是名：菩薩摩訶薩第七如響忍。
「佛子！云何為菩薩摩訶薩如影忍？佛子！此菩薩摩訶薩，非於世間生，非於世間沒；非在世間內，非在世間外；非行於世間，非不行世間；非同於世間，非異於世間；非往於世間，非不往世間；非住於世間，非不住世間；非是世間，非出世間；非修
【現代漢語翻譯】 現代漢語譯本：因此，就像夢的性質是虛幻的，就像夢的本性是虛幻的，就像夢所顯現的是虛幻的，就像夢沒有差別一樣，就像夢中會產生分別一樣，就像夢醒來一樣。這被稱為：菩薩摩訶薩的第六種如夢忍。 『佛子！什麼是菩薩摩訶薩的如響忍？佛子！這位菩薩摩訶薩聽聞佛陀說法，觀察諸法的性質，修習併成就，到達彼岸；他知道一切聲音，都如同迴響一樣，沒有來處也沒有去處，如此顯現。佛子！這位菩薩摩訶薩觀察如來的聲音，不是從內部發出，不是從外部發出，也不是從內外發出；雖然明白這聲音非內、非外、非內外發出，卻能巧妙地運用名句，成就演說。譬如山谷的迴響，從因緣而生起，卻與法的本性沒有違背，使眾生根據各自的類別理解並修習。就像帝釋天（Indra，天神之王）的夫人，阿修羅（Asura，一種神祇）的女兒，名叫舍支（Shachi），能從一個聲音中發出千種聲音，也不需要心念去令其如此發出。菩薩摩訶薩也是如此，進入無分別的境界，成就巧妙地隨順各類眾生的聲音，在無邊的世界中恒常轉動法輪。這位菩薩善於觀察一切眾生，用廣長舌相為他們演說，他的聲音沒有障礙，遍佈十方世界，使他們根據各自的根器，聽到不同的佛法；雖然知道聲音沒有生起，卻普遍顯現聲音，雖然知道沒有所說，卻廣泛宣說諸法；美妙的聲音平等，使眾生根據各自的類別理解，都能夠用智慧了達。這被稱為：菩薩摩訶薩的第七種如響忍。 『佛子！什麼是菩薩摩訶薩的如影忍？佛子！這位菩薩摩訶薩，不是在世間出生，也不是在世間滅亡；不在世間之內，也不在世間之外；不在世間行走，也不不行走於世間；不同於世間，也不異於世間；不往於世間，也不不往於世間；不住於世間，也不不住於世間；不是世間，也不是出世間；不是修
【English Translation】 English version: Therefore, it is like the nature of a dream being unreal, like the inherent nature of a dream being unreal, like what appears in a dream being unreal, like there being no difference in a dream, like distinctions arising in a dream, like when one awakens from a dream. This is called: the sixth dream-like forbearance of a Bodhisattva Mahasattva. 'Buddha's child! What is the sound-like forbearance of a Bodhisattva Mahasattva? Buddha's child! This Bodhisattva Mahasattva, having heard the Buddha's teachings, observes the nature of all dharmas, cultivates and achieves, and reaches the other shore; he knows that all sounds are like echoes, without coming or going, thus manifesting. Buddha's child! This Bodhisattva Mahasattva observes the Tathagata's (Buddha) voice, not arising from within, not arising from without, nor arising from both within and without; although he understands that this voice is neither internal, nor external, nor both internal and external, he is able to skillfully use names and phrases, achieving eloquent speech. For example, a valley echo arises from conditions, yet it does not contradict the nature of dharma, allowing beings to understand and practice according to their respective categories. Like the wife of Indra (king of gods), the daughter of an Asura (a type of deity), named Shachi, who can produce a thousand sounds from one sound, without needing to intend for it to happen. The Bodhisattva Mahasattva is also like this, entering the realm of non-discrimination, achieving skillful sounds that accord with various beings, constantly turning the wheel of dharma in boundless worlds. This Bodhisattva is skilled in observing all beings, using his broad and long tongue to preach to them, his voice is unobstructed, pervading the ten directions, allowing them to hear different teachings according to their respective capacities; although he knows that sounds do not arise, he universally manifests sounds, although he knows there is nothing to say, he extensively expounds the dharmas; the wonderful sound is equal, allowing beings to understand according to their respective categories, all of which can be understood through wisdom. This is called: the seventh sound-like forbearance of a Bodhisattva Mahasattva. 'Buddha's child! What is the shadow-like forbearance of a Bodhisattva Mahasattva? Buddha's child! This Bodhisattva Mahasattva is not born in the world, nor does he perish in the world; he is not within the world, nor is he outside the world; he does not walk in the world, nor does he not walk in the world; he is not the same as the world, nor is he different from the world; he does not go to the world, nor does he not go to the world; he does not dwell in the world, nor does he not dwell in the world; he is not the world, nor is he beyond the world; he does not cultivate
菩薩行，非舍于大愿；非實，非不實。雖常行一切佛法，而能辦一切世間事，不隨世間流，亦不住法流。譬如日月、男子、女人、舍宅、山林、河泉等物，于油、於水、于身、于寶、于明鏡等清凈物中而現其影。影與油等，非一、非異，非離、非合，于川流中亦不漂度，于池井內亦不沉沒，雖現其中，無所染著。然諸眾生，知於此處有是影現，亦知彼處無如是影；遠物、近物雖皆影現，影不隨物而有近遠。菩薩摩訶薩亦復如是，能知自身及以他身，一切皆是智之境界，不作二解，謂自、他別，而於自國土、於他國土，各各差別，一時普現。如種子中，無有根芽、莖節、枝葉，而能生起如是等事。菩薩摩訶薩亦復如是，于無二法中分別二相，善巧方便，通達無礙。是名：菩薩摩訶薩第八如影忍。菩薩摩訶薩成就此忍，雖不往詣十方國土，而能普現一切佛剎；亦不離此，亦不到彼，如影普現，所行無礙；令諸眾生見差別身，同於世間堅實之相，然此差別即非差別，別與不別無所障礙。此菩薩從於如來種性而生，身、語及意清凈無礙，故能獲得無邊色相清凈之身。
「佛子！云何為菩薩摩訶薩如化忍？佛子！此菩薩摩訶薩知一切世間皆悉如化。所謂：一切眾生意業化，覺想所起故；一切世間諸行化，分別所起故；一切
【現代漢語翻譯】 現代漢語譯本 菩薩的修行，不是捨棄宏大的誓願；既不是真實的，也不是不真實的。雖然經常修行一切佛法，卻能處理一切世間事務，不隨世俗潮流，也不停留在佛法之流中。譬如日月、男子、女人、房屋、山林、河流泉水等事物，在油、水、身體、寶物、明鏡等清凈之物中顯現其影像。影像與油等，既不是一，也不是異，既不分離，也不結合，在河流中也不會漂流，在池井中也不會沉沒，雖然顯現在其中，卻沒有任何染著。然而，眾生知道此處有影像顯現，也知道彼處沒有這樣的影像；遠處的物體和近處的物體雖然都顯現影像，但影像並不隨物體而有遠近之分。菩薩摩訶薩也是如此，能夠知道自身和他人之身，一切都是智慧的境界，不作二種理解，認為自己和他人有別，而在自己的國土和他的國土，各自有差別，一時普遍顯現。如同種子中，沒有根芽、莖節、枝葉，卻能生起這些事物。菩薩摩訶薩也是如此，在無二的法中分別二相，善用方便，通達無礙。這稱為：菩薩摩訶薩的第八如影忍。菩薩摩訶薩成就此忍，雖然不前往十方國土，卻能普遍顯現一切佛剎；既不離開此地，也不到達彼地，如同影像普遍顯現，所行無礙；使眾生看到不同的身形，如同世間堅實的相貌，然而這種差別即非差別，差別與不差別都沒有障礙。此菩薩從如來的種性而生，身、語和意清凈無礙，所以能夠獲得無邊色相清凈之身。 『佛子！什麼是菩薩摩訶薩的如化忍？佛子！這位菩薩摩訶薩知道一切世間都像幻化一樣。所謂：一切眾生的意業是幻化，因為是覺想所產生的；一切世間的諸行是幻化，因為是分別所產生的；一切
【English Translation】 English version The practice of a Bodhisattva is not to abandon great vows; it is neither real nor unreal. Although constantly practicing all Buddhist teachings, they can handle all worldly affairs, not following the flow of the world, nor dwelling in the flow of Dharma. For example, the sun and moon, men and women, houses, mountains and forests, rivers and springs, and other things, their reflections appear in clean things like oil, water, the body, treasures, and clear mirrors. The reflection and the oil, etc., are neither one nor different, neither separate nor combined. It does not drift in the river, nor sink in the pond or well. Although it appears within them, it is not attached to anything. However, sentient beings know that there is a reflection here, and also know that there is no such reflection there; although both distant and near objects appear as reflections, the reflection does not become near or far with the object. A Bodhisattva Mahasattva is also like this, able to know that their own body and the bodies of others are all realms of wisdom, not making two interpretations, thinking that self and others are different, but in their own land and in other lands, each with differences, they appear universally at one time. Just as in a seed, there are no roots, sprouts, stems, nodes, or leaves, yet these things can arise. A Bodhisattva Mahasattva is also like this, distinguishing two aspects in the non-dual Dharma, skillfully using expedient means, and understanding without obstruction. This is called: the eighth 'like a reflection' forbearance of a Bodhisattva Mahasattva. A Bodhisattva Mahasattva who achieves this forbearance, although not going to the ten directions of lands, can universally manifest in all Buddha lands; neither leaving here nor arriving there, like a reflection universally appearing, their actions are without obstruction; causing sentient beings to see different forms, like the solid appearances of the world, yet this difference is not a difference, and difference and non-difference are without obstruction. This Bodhisattva is born from the lineage of the Tathagata, their body, speech, and mind are pure and without obstruction, therefore they can obtain a pure body with boundless forms. 『Buddha's child! What is the 'like an illusion' forbearance of a Bodhisattva Mahasattva? Buddha's child! This Bodhisattva Mahasattva knows that all the world is like an illusion. That is to say: all sentient beings' karmic actions of mind are illusions, because they arise from thoughts and perceptions; all worldly actions are illusions, because they arise from discriminations; all
苦樂顛倒化，妄取所起故；一切世間不實法化，言說所現故；一切煩惱分別化，想念所起故；復有清凈調伏化，無分別所現故；於三世不轉化，無生平等故；菩薩願力化，廣大修行故；如來大悲化，方便示現故；轉法輪方便化，智慧無畏辯才所說故。菩薩如是了知世間、出世間化，現證知，廣大知，無邊知，如事知，自在知，真實知，非虛妄見所能傾動，隨世所行亦不失壞。譬如化，不從心起、不從心法起，不從業起、不受果報，非世間生、非世間滅，不可隨逐、不可攬觸，非久住、非須臾住，非行世間、非離世間，不專系一方，不普屬諸方，非有量、非無量，不厭不息、非不厭息，非凡、非聖，非染、非凈，非生、非死，非智、非愚，非見、非不見，非依世間、非入法界，非黠慧、非遲鈍，非取、非不取，非生死、非涅槃，非有、非無有。菩薩如是善巧方便，行於世間修菩薩道，了知世法，分身化往；不著世間，不取自身，於世、于身無所分別；不住世間，不離世間；不住於法，不離於法；以本願故，不棄捨一眾生界，不調伏少眾生界。不分別法；非不分別，知諸法性無來無去，雖無所有而滿足佛法，了法如化非有非無。佛子！菩薩摩訶薩如是安住如化忍時，悉能滿足一切諸佛菩提之道，利益眾生。是名：菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 苦與樂的顛倒變化，是由於虛妄的執取而產生的；世間一切不真實的現象變化，是由於言語表達而顯現的；一切煩惱的分別變化，是由於思想念頭而產生的；還有清凈調伏的變化，是由於沒有分別而顯現的；對於過去、現在、未來三世不發生變化，是因為無生平等；菩薩的願力變化，是由於廣大的修行；如來的大悲變化，是由於方便的示現；轉法輪的方便變化，是由於智慧、無畏和辯才所宣說的。 菩薩像這樣了知世間和出世間的變化，現前證知，廣大地知，無邊地知，如實地知，自在地知，真實地知，不會被虛妄的見解所動搖，隨順世間的行為也不會失去正道。譬如變化，不是從心生起，不是從心法生起，不是從業生起，不受果報，不是世間生，不是世間滅，不可追隨，不可觸控，不是長久住，不是短暫住，不是在世間行，不是離開世間，不專屬於一方，不普遍屬於各方，不是有量，不是無量，不厭倦也不停止，不是不厭倦也不停止，不是凡夫，不是聖人，不是染污，不是清凈，不是生，不是死，不是智慧，不是愚癡，不是見，不是不見，不是依賴世間，不是進入法界，不是聰明，不是遲鈍，不是取，不是不取，不是生死，不是涅槃，不是有，不是沒有。 菩薩像這樣善巧方便，在世間修行菩薩道，了知世間諸法，分身化現前往；不執著世間，不執取自身，對於世間和自身沒有分別；不住在世間，不離開世間；不住在法，不離開法；因為本來的願力，不捨棄一個眾生界，不調伏少許眾生界。不分別法；也不是不分別，知道諸法的自性無來無去，雖然什麼都沒有卻能圓滿佛法，了知法如幻化，非有非無。佛子！菩薩摩訶薩像這樣安住于如幻化忍的時候，能夠圓滿一切諸佛的菩提之道，利益眾生。這就是菩薩摩訶薩的境界。
【English Translation】 English version The transformation of suffering and joy is due to false grasping; all unreal phenomena in the world are manifested through speech; all afflictions and discriminations are transformed by thoughts; there is also the transformation of pure taming, which is manifested by non-discrimination; it does not transform in the three times (past, present, future) because of the equality of non-arising; the transformation of the Bodhisattva's vows is due to vast practice; the transformation of the Tathagata's great compassion is due to skillful manifestation; the skillful transformation of turning the Dharma wheel is due to the wisdom, fearlessness, and eloquence spoken. Bodhisattvas thus understand the transformations of the world and beyond, directly knowing, vastly knowing, boundlessly knowing, knowing as it is, freely knowing, truly knowing, not being swayed by false views, and not losing the right path while following worldly conduct. For example, transformation does not arise from the mind, does not arise from mental phenomena, does not arise from karma, does not receive karmic retribution, is not born in the world, is not extinguished in the world, cannot be followed, cannot be touched, is not long-lasting, is not momentary, does not act in the world, does not leave the world, does not belong exclusively to one direction, does not universally belong to all directions, is not finite, is not infinite, is not weary nor ceasing, is not not weary nor ceasing, is not ordinary, is not holy, is not defiled, is not pure, is not birth, is not death, is not wisdom, is not ignorance, is not seeing, is not not seeing, does not rely on the world, does not enter the Dharma realm, is not clever, is not dull, is not grasping, is not not grasping, is not samsara, is not nirvana, is not existence, is not non-existence. Bodhisattvas, with such skillful means, practice the Bodhisattva path in the world, understanding worldly phenomena, transforming their bodies to go forth; not clinging to the world, not grasping themselves, having no discrimination between the world and themselves; not dwelling in the world, not leaving the world; not dwelling in the Dharma, not leaving the Dharma; because of their original vows, they do not abandon a single realm of sentient beings, nor do they tame a few sentient beings. They do not discriminate phenomena; nor do they not discriminate, knowing that the nature of all phenomena has no coming and no going, although there is nothing, they can fulfill the Buddha Dharma, understanding that phenomena are like illusions, neither existent nor non-existent. O sons of the Buddha! When Bodhisattva Mahasattvas abide in such illusion-like patience, they can fulfill all the paths of the Buddhas' Bodhi, benefiting sentient beings. This is called the realm of Bodhisattva Mahasattvas.
薩第九如化忍。菩薩摩訶薩成就此忍，凡有所作悉同於化，譬如化士，於一切佛剎無所依住，於一切世間無所取著，於一切佛法不生分別，而趣佛菩提無有懈倦，修菩薩行離諸顛倒，雖無有身而現一切身，雖無所住而住眾國土，雖無有色而普現眾色，雖不著實際而明照法性平等圓滿。佛子！此菩薩摩訶薩於一切法無所依止，名：解脫者；一切過失悉皆舍離，名：調伏者；不動不轉，普入一切如來眾會，名：神通者；于無生法已得善巧，名：無退者；具一切力，須彌、鐵圍不能為障，名：無礙者。
「佛子！云何為菩薩摩訶薩如空忍？佛子！此菩薩摩訶薩了一切法界猶如虛空，以無相故；一切世界猶如虛空，以無起故；一切法猶如虛空，以無二故；一切眾生行猶如虛空，無所行故；一切佛猶如虛空，無分別故；一切佛力猶如虛空，無差別故；一切禪定猶如虛空，三際平等故；所說一切法猶如虛空，不可言說故；一切佛身猶如虛空，無著無礙故。菩薩如是，以如虛空方便，了一切法皆無所有。佛子！菩薩摩訶薩以如虛空忍智了一切法時，得如虛空身、身業，得如虛空語、語業，得如虛空意、意業。譬如虛空，一切法依不生不歿；菩薩摩訶薩亦復如是，一切法身不生不歿。譬如虛空，不可破壞；菩薩摩訶薩亦復如是，
【現代漢語翻譯】 現代漢語譯本 薩第九如化忍（如化忍：菩薩修行的一種境界，指菩薩的作為如同幻化一般，不執著于任何事物）。菩薩摩訶薩（菩薩摩訶薩：指發大乘心，行菩薩道的眾生）成就這種忍，凡有所作都如同幻化，譬如幻化之人，在一切佛剎（佛剎：佛所教化的世界）無所依住，在一切世間無所執著，對於一切佛法不生分別，而趨向佛菩提（佛菩提：佛的智慧）沒有懈怠，修菩薩行遠離各種顛倒，雖然沒有身體卻能顯現一切身體，雖然無所住卻能安住于各個國土，雖然沒有顏色卻能普遍顯現各種顏色，雖然不執著于實際卻能明照法性平等圓滿。佛子（佛子：佛的弟子）！這位菩薩摩訶薩對於一切法無所依止，名為：解脫者；一切過失都捨棄，名為：調伏者；不動不轉，普遍進入一切如來（如來：佛的十號之一）的集會，名為：神通者；對於無生法（無生法：指不生不滅的真理）已經得到善巧，名為：無退者；具足一切力量，須彌山（須彌山：佛教中的宇宙中心）和鐵圍山（鐵圍山：圍繞須彌山的鐵山）都不能阻礙，名為：無礙者。 佛子！什麼是菩薩摩訶薩的如空忍（如空忍：菩薩修行的一種境界，指菩薩的智慧如同虛空一般，無所不在，無所不包）？佛子！這位菩薩摩訶薩了知一切法界（法界：指宇宙萬法）猶如虛空，因為沒有相狀；一切世界猶如虛空，因為沒有生起；一切法猶如虛空，因為沒有二元對立；一切眾生的行為猶如虛空，因為沒有所行；一切佛猶如虛空，因為沒有分別；一切佛力猶如虛空，因為沒有差別；一切禪定猶如虛空，因為過去、現在、未來三際平等；所說的一切法猶如虛空，因為不可言說；一切佛身猶如虛空，因為沒有執著沒有障礙。菩薩像這樣，以如虛空的方便，了知一切法都沒有實體。佛子！菩薩摩訶薩以如虛空的忍智了知一切法時，得到如虛空的身、身業，得到如虛空的語、語業，得到如虛空的意、意業。譬如虛空，一切法依附而不生不滅；菩薩摩訶薩也像這樣，一切法身不生不滅。譬如虛空，不可破壞；菩薩摩訶薩也像這樣，
【English Translation】 English version The ninth is the 'Illusion-like Patience'. When a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva: a great being who has embarked on the path of enlightenment) achieves this patience, all his actions are like illusions. Like an illusionary person, he does not dwell in any Buddha-land (Buddha-land: a world where a Buddha teaches), is not attached to any world, does not differentiate among any of the Buddha's teachings, and yet strives towards Buddhahood (Buddhahood: the state of being a Buddha) without laziness. He cultivates the Bodhisattva path, free from all inversions. Though he has no body, he manifests all bodies; though he has no dwelling, he dwells in all lands; though he has no color, he manifests all colors; though he is not attached to reality, he illuminates the equality and perfection of the Dharma-nature. Oh, son of Buddha (son of Buddha: a disciple of the Buddha)! This Bodhisattva-Mahasattva, being unattached to all dharmas, is called 'Liberated'; having abandoned all faults, he is called 'Subdued'; being unmoving and unshifting, he enters all assemblies of the Tathagatas (Tathagata: one of the ten titles of a Buddha), he is called 'Miraculous'; having mastered the unarisen dharma (unarisen dharma: the truth of non-arising and non-ceasing), he is called 'Non-retreating'; possessing all powers, unable to be obstructed by Mount Sumeru (Mount Sumeru: the center of the universe in Buddhist cosmology) or the Iron Mountain Range (Iron Mountain Range: a mountain range surrounding Mount Sumeru), he is called 'Unobstructed'. Oh, son of Buddha! What is the 'Space-like Patience' of a Bodhisattva-Mahasattva? Oh, son of Buddha! This Bodhisattva-Mahasattva understands that all realms of dharma (realms of dharma: the universe and all its phenomena) are like space, because they have no form; all worlds are like space, because they have no arising; all dharmas are like space, because they are non-dual; all actions of sentient beings are like space, because there is no action; all Buddhas are like space, because there is no differentiation; all Buddha powers are like space, because there is no difference; all samadhis (samadhis: meditative states) are like space, because the three times (past, present, and future) are equal; all spoken dharmas are like space, because they are inexpressible; all Buddha bodies are like space, because they are without attachment and without obstruction. The Bodhisattva, in this way, through the means of space-like understanding, realizes that all dharmas are without substance. Oh, son of Buddha! When a Bodhisattva-Mahasattva understands all dharmas with space-like patience and wisdom, he attains a space-like body and bodily actions, space-like speech and verbal actions, and space-like mind and mental actions. Just as space is the basis for all dharmas, which neither arise nor cease, so too is the Bodhisattva-Mahasattva, whose dharma-body neither arises nor ceases. Just as space cannot be destroyed, so too is the Bodhisattva-Mahasattva,
智慧諸力不可破壞。譬如虛空，一切世間之所依止而無所依；菩薩摩訶薩亦復如是，一切諸法之所依止而無所依。譬如虛空，無生、無滅，能持一切世間生、滅；菩薩摩訶薩亦復如是，無向、無得，能示向、得，普使世間修行清凈。譬如虛空，無方、無隅，而能顯現無邊方、隅；菩薩摩訶薩亦復如是，無業、無報，而能顯示種種業、報。譬如虛空，非行、非住，而能示現種種威儀；菩薩摩訶薩亦復如是，非行、非住，而能分別一切諸行。譬如虛空，非色、非非色，而能示現種種諸色；菩薩摩訶薩亦復如是，非世間色、非出世間色，而能示現一切諸色。譬如虛空，非久、非近，而能久住，現一切物；菩薩摩訶薩亦復如是，非久、非近，而能久住，顯示菩薩所行諸行。譬如虛空，非凈、非穢，不離凈、穢；菩薩摩訶薩亦復如是，非障、非無障，不離障、無障。譬如虛空，一切世間皆現其前，非現一切世間之前；菩薩摩訶薩亦復如是，一切諸法皆現其前，非現一切諸法之前。譬如虛空，普入一切，而無邊際；菩薩摩訶薩亦復如是，普入諸法，而菩薩心無有邊際。何以故？菩薩所作如虛空故。謂所有修習、所有嚴凈、所有成就皆悉平等，一體、一味、一種，份量如虛空，清凈遍一切處。如是證知一切諸法，於一切法無有分別，
【現代漢語翻譯】 現代漢語譯本：智慧的力量是不可摧毀的。就像虛空一樣，一切世間都依賴它而存在，它卻不依賴任何事物；菩薩摩訶薩（菩薩中的大菩薩）也是如此，一切諸法都依賴他而存在，他卻不依賴任何事物。就像虛空一樣，沒有生起，沒有滅亡，卻能容納一切世間的生起和滅亡；菩薩摩訶薩也是如此，沒有趨向，沒有獲得，卻能示現趨向和獲得，普遍使世間修行清凈。就像虛空一樣，沒有方位，沒有角落，卻能顯現無邊的方位和角落；菩薩摩訶薩也是如此，沒有業，沒有報，卻能顯示種種的業和報。就像虛空一樣，不是行走，不是停留，卻能示現種種威儀；菩薩摩訶薩也是如此，不是行走，不是停留，卻能分別一切諸行。就像虛空一樣，不是有色，不是無色，卻能示現種種諸色；菩薩摩訶薩也是如此，不是世間的色，不是出世間的色，卻能示現一切諸色。就像虛空一樣，不是長久，不是短暫，卻能長久存在，顯現一切事物；菩薩摩訶薩也是如此，不是長久，不是短暫，卻能長久存在，顯示菩薩所修行的種種行為。就像虛空一樣，不是清凈，不是污穢，卻不離清凈和污穢；菩薩摩訶薩也是如此，不是障礙，不是無障礙，卻不離障礙和無障礙。就像虛空一樣，一切世間都顯現在它面前，卻不是顯現在一切世間之前；菩薩摩訶薩也是如此，一切諸法都顯現在他面前，卻不是顯現在一切諸法之前。就像虛空一樣，普遍進入一切，卻沒有邊際；菩薩摩訶薩也是如此，普遍進入諸法，而菩薩的心沒有邊際。為什麼呢？因為菩薩所作所為就像虛空一樣。也就是說，所有的修習、所有的莊嚴清凈、所有的成就都是平等的，一體、一味、一種，份量就像虛空一樣，清凈遍及一切處。像這樣證知一切諸法，對於一切法沒有分別。
【English Translation】 English version: The powers of wisdom are indestructible. Like space, all the worlds depend on it, yet it does not depend on anything; so too is the Bodhisattva Mahasattva (a great Bodhisattva), all dharmas depend on him, yet he does not depend on anything. Like space, there is no arising, no ceasing, yet it can contain the arising and ceasing of all the worlds; so too is the Bodhisattva Mahasattva, there is no direction, no attainment, yet he can show direction and attainment, universally enabling the world to practice purity. Like space, there is no direction, no corner, yet it can manifest boundless directions and corners; so too is the Bodhisattva Mahasattva, there is no karma, no retribution, yet he can show various karmas and retributions. Like space, it is neither walking nor staying, yet it can manifest various dignified behaviors; so too is the Bodhisattva Mahasattva, neither walking nor staying, yet he can distinguish all actions. Like space, it is neither form nor formlessness, yet it can manifest various forms; so too is the Bodhisattva Mahasattva, neither worldly form nor supramundane form, yet he can manifest all forms. Like space, it is neither long nor short, yet it can exist for a long time, manifesting all things; so too is the Bodhisattva Mahasattva, neither long nor short, yet he can exist for a long time, showing the various practices of a Bodhisattva. Like space, it is neither pure nor impure, yet it is not separate from purity and impurity; so too is the Bodhisattva Mahasattva, neither obstruction nor non-obstruction, yet he is not separate from obstruction and non-obstruction. Like space, all the worlds appear before it, yet it does not appear before all the worlds; so too is the Bodhisattva Mahasattva, all dharmas appear before him, yet he does not appear before all dharmas. Like space, it pervades everything, yet it is boundless; so too is the Bodhisattva Mahasattva, he pervades all dharmas, yet the Bodhisattva's mind is boundless. Why is this so? Because what the Bodhisattva does is like space. That is to say, all practices, all adornments of purity, all achievements are equal, one body, one taste, one kind, their measure is like space, pure and pervading everywhere. Thus, knowing all dharmas, there is no distinction in all dharmas.
嚴凈一切諸佛國土，圓滿一切無所依身，了一切方無有迷惑，具一切力不可摧壞，滿足一切無邊功德，已到一切甚深法處，通達一切波羅蜜道，普坐一切金剛之座，普發一切隨類之音，為一切世間轉於法輪未曾失時。是名：菩薩摩訶薩第十如空忍。菩薩摩訶薩成就此忍，得無來身，以無去故；得無生身，以無滅故；得無動身，以無壞故；得不實身，離虛妄故；得一相身，以無相故；得無量身，佛力無量故；得平等身，同如相故；得無差別身，等觀三世故；得至一切處身，凈眼等照無障礙故；得離欲際身，知一切法無合散故；得虛空無邊際身，福德藏無盡如虛空故；得無斷無盡法性平等辯才身，知一切法相唯是一相，無性為性如虛空故；得無量無礙音聲身，無所障礙如虛空故；得具足一切善巧清凈菩薩行身，於一切處皆無障礙如虛空故；得一切佛法海次第相續身，不可斷絕如虛空故；得一切佛剎中現無量佛剎身，離諸貪著如虛空無邊故；得示現一切自在法無休息身，如虛空大海無邊際故；得一切不可壞堅固勢力身，如虛空任持一切世間故；得諸根明利如金剛堅固不可壞身，如虛空一切劫火不能燒故；得持一切世間力身，智慧力如虛空故。
「佛子！是名菩薩摩訶薩十種忍。」
爾時，普賢菩薩摩訶薩欲重宣
【現代漢語翻譯】 現代漢語譯本：嚴凈一切諸佛國土（佛所居住的清凈世界），圓滿一切無所依身（不依賴任何事物的身體），了一切方無有迷惑（對所有方向都沒有迷惑），具一切力不可摧壞（擁有不可摧毀的力量），滿足一切無邊功德（具備無邊無際的功德），已到一切甚深法處（到達所有深奧的佛法之處），通達一切波羅蜜道（通達所有到達彼岸的方法），普坐一切金剛之座（普遍坐在金剛寶座上），普發一切隨類之音（發出能讓所有眾生理解的聲音），為一切世間轉於法輪未曾失時（為所有世界轉動佛法之輪，從不失時）。這被稱為：菩薩摩訶薩第十如空忍（菩薩中的大菩薩的第十種如虛空般的忍耐）。菩薩摩訶薩成就此忍，得無來身（獲得沒有來處的身體），以無去故（因為沒有去處）；得無生身（獲得沒有出生的身體），以無滅故（因為沒有滅亡）；得無動身（獲得不動的身體），以無壞故（因為沒有毀壞）；得不實身（獲得不真實的身體），離虛妄故（因為遠離虛妄）；得一相身（獲得只有一個相的身體），以無相故（因為沒有相）；得無量身（獲得無量的身體），佛力無量故（因為佛的力量是無量的）；得平等身（獲得平等的身體），同如相故（因為與真如的相相同）；得無差別身（獲得沒有差別的身體），等觀三世故（因為平等地觀察過去、現在、未來三世）；得至一切處身（獲得能到達一切地方的身體），凈眼等照無障礙故（因為清凈的眼睛平等照耀，沒有障礙）；得離欲際身（獲得遠離慾望的身體），知一切法無合散故（因為知道一切法沒有聚合和分散）；得虛空無邊際身（獲得像虛空一樣沒有邊際的身體），福德藏無盡如虛空故（因為福德的寶藏像虛空一樣沒有窮盡）；得無斷無盡法性平等辯才身（獲得沒有斷絕、沒有窮盡、法性平等、辯才無礙的身體），知一切法相唯是一相，無性為性如虛空故（因為知道一切法的相只有一個相，沒有自性就是自性，像虛空一樣）；得無量無礙音聲身（獲得無量無礙的聲音身體），無所障礙如虛空故（因為沒有障礙，像虛空一樣）；得具足一切善巧清凈菩薩行身（獲得具足一切善巧、清凈的菩薩行為的身體），於一切處皆無障礙如虛空故（在一切地方都沒有障礙，像虛空一樣）；得一切佛法海次第相續身（獲得一切佛法如大海般次第相續的身體），不可斷絕如虛空故（不可斷絕，像虛空一樣）；得一切佛剎中現無量佛剎身（獲得在一切佛剎中顯現無量佛剎的身體），離諸貪著如虛空無邊故（遠離一切貪著，像虛空一樣無邊）；得示現一切自在法無休息身（獲得示現一切自在法，沒有休息的身體），如虛空大海無邊際故（像虛空大海一樣沒有邊際）；得一切不可壞堅固勢力身（獲得一切不可毀壞的堅固力量的身體），如虛空任持一切世間故（像虛空一樣任持一切世間）；得諸根明利如金剛堅固不可壞身（獲得諸根明利，像金剛一樣堅固不可毀壞的身體），如虛空一切劫火不能燒故（像虛空一樣，一切劫火都不能燒燬）；得持一切世間力身（獲得持有一切世間力量的身體），智慧力如虛空故（智慧的力量像虛空一樣）。 『佛子！是名菩薩摩訶薩十種忍。』（佛子！這被稱為菩薩摩訶薩的十種忍耐。） 爾時，普賢菩薩摩訶薩欲重宣（那時，普賢菩薩摩訶薩想要再次宣說）
【English Translation】 English version: Purifying all Buddha lands (the pure worlds where Buddhas reside), perfecting all bodies without reliance (bodies that do not depend on anything), understanding all directions without confusion (having no confusion about any direction), possessing all indestructible powers (having powers that cannot be destroyed), fulfilling all boundless merits (possessing boundless merits), having reached all profound Dharma places (having reached all profound places of the Dharma), mastering all Paramita paths (mastering all paths to the other shore), universally sitting on all Vajra seats (universally sitting on Vajra thrones), universally emitting all sounds according to kind (emitting sounds that all beings can understand), turning the Dharma wheel for all worlds without ever missing the time (turning the wheel of Dharma for all worlds, never missing the right time). This is called: the tenth patience of a Bodhisattva Mahasattva, like space (the tenth kind of patience of a great Bodhisattva, like space). A Bodhisattva Mahasattva who achieves this patience obtains a body without coming (obtains a body without a place of origin), because there is no going; obtains a body without birth (obtains a body without birth), because there is no extinction; obtains a body without movement (obtains a body that does not move), because there is no destruction; obtains an unreal body (obtains an unreal body), because it is free from falsehood; obtains a body of one form (obtains a body of only one form), because there is no form; obtains a limitless body (obtains a limitless body), because the Buddha's power is limitless; obtains an equal body (obtains an equal body), because it is the same as the nature of Suchness; obtains a body without difference (obtains a body without difference), because it equally observes the three times; obtains a body that reaches all places (obtains a body that can reach all places), because the pure eye shines equally without obstruction; obtains a body free from the limits of desire (obtains a body free from desire), because it knows that all dharmas have no union or separation; obtains a body as boundless as space (obtains a body as boundless as space), because the treasury of merit is inexhaustible like space; obtains a body of eloquence that is uninterrupted, inexhaustible, and equal in Dharma nature (obtains a body of eloquence that is uninterrupted, inexhaustible, equal in Dharma nature), because it knows that the form of all dharmas is only one form, and that non-nature is nature, like space; obtains a body of limitless and unobstructed sound (obtains a body of limitless and unobstructed sound), because there is no obstruction, like space; obtains a body that is complete with all skillful and pure Bodhisattva practices (obtains a body that is complete with all skillful and pure Bodhisattva practices), because there is no obstruction in all places, like space; obtains a body that is a continuous succession of all Buddha Dharma seas (obtains a body that is a continuous succession of all Buddha Dharma seas), which cannot be cut off, like space; obtains a body that manifests limitless Buddha lands in all Buddha lands (obtains a body that manifests limitless Buddha lands in all Buddha lands), free from all attachments, like the boundlessness of space; obtains a body that manifests all self-mastery dharmas without rest (obtains a body that manifests all self-mastery dharmas without rest), like the boundless ocean of space; obtains a body of indestructible and firm power (obtains a body of indestructible and firm power), because it supports all worlds like space; obtains a body with sharp and clear faculties, as firm and indestructible as Vajra (obtains a body with sharp and clear faculties, as firm and indestructible as Vajra), because all the fires of kalpas cannot burn it, like space; obtains a body that holds the power of all worlds (obtains a body that holds the power of all worlds), because the power of wisdom is like space. 'Buddha children! These are called the ten kinds of patience of a Bodhisattva Mahasattva.' At that time, Bodhisattva Mahasattva Samantabhadra wished to repeat it again
其義而說頌言：
「譬如世有人， 聞有寶藏處， 以其可得故， 心生大歡喜。 如是大智慧， 菩薩真佛子， 聽聞諸佛法， 甚深寂滅相。 聞此深法時， 其心得安隱， 不驚亦不怖， 亦不生恐畏。 大士求菩提， 聞斯廣大音， 心凈能堪忍， 於此無疑惑。 自念以聞此， 甚深微妙法， 當成一切智， 人天大導師。 菩薩聞此音， 其心大歡喜， 發生堅固意， 愿求諸佛法。 以樂菩提故， 其心漸調伏， 令信益增長， 於法無違謗。 是故聞此音， 其心得堪忍， 安住而不動， 修行菩薩行。 為求菩提故， 專行向彼道， 精進無退轉， 不捨眾善軛。 以求菩提故， 其心無恐畏， 聞法增勇猛， 供佛令歡喜。 如有大福人， 獲得真金藏， 隨身所應服， 造作莊嚴具。 菩薩亦如是， 聞此甚深義， 思惟增智海， 以修隨順法。 法有亦順知， 法無亦順知， 隨彼法如是， 如是知諸法。 成就清凈心， 明徹大歡喜， 知法從緣起， 勇猛勤修習。 平等觀諸法， 了知其自性， 不違佛法藏， 普覺一切法。 志樂常堅固， 嚴凈
【現代漢語翻譯】 現代漢語譯本 爲了闡釋這個道理，說了以下偈頌： 『譬如世間有人，聽說有寶藏的地方，因為可以得到寶藏，心中生起極大的歡喜。 就像這樣，具有大智慧的菩薩，真正的佛子，聽聞諸佛的教法，那甚深寂滅的真理。 當聽到這深奧的教法時，他們的內心感到安穩，不會驚慌也不會恐懼，也不會產生畏懼。 大士（菩薩的尊稱）爲了追求菩提（覺悟），聽到這廣大的法音，內心清凈能夠忍受，對此沒有任何疑惑。 他們自己想到，因為聽聞了這甚深微妙的教法，將來必定能成就一切智慧，成為人天的大導師。 菩薩聽到這法音，心中非常歡喜，生起堅定的意志，願意追求諸佛的教法。 因為喜愛菩提的緣故，他們的心逐漸被調伏，使信心日益增長，對於佛法沒有違背和誹謗。 因此，聽到這法音，他們的內心能夠忍受，安住而不動搖，修行菩薩的行持。 爲了追求菩提的緣故，專心一意地走向那條道路，精進修行不退轉，不捨棄一切善行的責任。 因為追求菩提的緣故，他們的內心沒有恐懼，聽聞佛法更加勇猛，供養諸佛令他們歡喜。 就像有大福報的人，獲得了真正的金礦，可以根據自身需要，製造各種莊嚴的器具。 菩薩也是這樣，聽聞這甚深的教義，通過思考增長智慧的海洋，從而修習隨順真理的法門。 知道法存在，也順應地知道；知道法不存在，也順應地知道；隨順那法本來的樣子，如實地瞭解諸法。 成就清凈的心，明澈而充滿歡喜，知道法是從因緣而生起的，勇猛精進地勤奮修習。 平等地觀察諸法，瞭解它們的自性，不違背佛法的教藏，普遍覺悟一切法。 志向和喜好常常堅定，莊嚴清凈
【English Translation】 English version To explain this meaning, the following verses are spoken: 'It is like a person in the world who hears of a place where treasures are found, and because they can obtain them, great joy arises in their heart. Likewise, a Bodhisattva (a being on the path to Buddhahood) of great wisdom, a true child of the Buddha, hears the teachings of all Buddhas, the profound truth of serene extinction (Nirvana). When they hear this profound teaching, their hearts feel at peace, they are not startled or afraid, nor do they feel any fear. The great being (Bodhisattva), seeking Bodhi (enlightenment), hears this vast sound of Dharma (Buddhist teachings), their mind is pure and able to endure, without any doubt. They think to themselves, because they have heard this profound and subtle teaching, they will surely achieve all wisdom and become a great guide for humans and gods. When the Bodhisattva hears this sound of Dharma, their heart is filled with great joy, and they develop a firm resolve to seek the teachings of all Buddhas. Because of their love for Bodhi, their minds are gradually tamed, their faith grows increasingly, and they have no opposition or slander towards the Dharma. Therefore, upon hearing this sound of Dharma, their hearts are able to endure, they remain steadfast and unmoving, practicing the conduct of a Bodhisattva. For the sake of seeking Bodhi, they wholeheartedly walk that path, diligently practicing without regression, not abandoning the yoke of all good deeds. Because of seeking Bodhi, their hearts have no fear, they become more courageous upon hearing the Dharma, and they make offerings to the Buddhas, bringing them joy. It is like a person with great fortune who obtains a true gold mine, and according to their needs, they create various ornaments and decorations. The Bodhisattva is also like this, upon hearing this profound meaning, through contemplation, they increase the ocean of wisdom, and thus cultivate the practices that accord with the truth. Knowing that Dharma exists, they also know it accordingly; knowing that Dharma does not exist, they also know it accordingly; following the way Dharma is, they understand all Dharmas as they are. They achieve a pure mind, clear and filled with great joy, knowing that Dharma arises from conditions, they diligently and vigorously practice. They observe all Dharmas equally, understanding their self-nature, not contradicting the treasury of Buddhist teachings, and universally awakening to all Dharmas. Their aspiration and joy are always firm, adorned and pure.
佛菩提， 不動如須彌， 一心求正覺。 以發精進意， 復修三昧道， 無量劫勤行， 未曾有退失。 菩薩所入法， 是佛所行處， 於此能了知， 其心無厭怠。 如無等所說， 平等觀諸法， 非不平等忍， 能成平等智。 隨順佛所說， 成就此忍門， 如法而了知， 亦不分別法。 三十三天中， 所有諸天子， 共同一器食， 所食各不同。 所食種種食， 不從十方來， 如其所修業， 自然咸在器。 菩薩亦如是， 觀察一切法， 悉從因緣起， 無生故無滅， 無滅故無盡， 無盡故無染， 於世變異法， 了知無變異， 無異則無處， 無處則寂滅， 其心無染著， 愿度諸群生。 專念于佛法， 未嘗有散動， 而以悲願心， 方便行於世。 勤求於十力， 處世而不住， 無去亦無來， 方便善說法。 此忍最為上， 了法無有盡， 入于真法界， 實亦無所入。 菩薩住此忍， 普見諸如來， 同時與授記， 斯名受佛職。 了達三世法， 寂滅清凈相， 而能化眾生， 置於善道中。 世間種種法， 一切皆如幻， 若能如是知， 其心無所動。
【現代漢語翻譯】 現代漢語譯本 佛的智慧（菩提，Bodhi）如同須彌山（Sumeru）般不可動搖，一心尋求真正的覺悟。 以發起精進的意願，進一步修習禪定（三昧，Samadhi）之道， 在無量劫的時間裡勤奮修行，從未有過退失。 菩薩所進入的法，是佛所行之處， 對此能夠明瞭知曉，他的內心不會有厭倦和懈怠。 如同無等（佛的別稱）所說，平等地看待一切法， 不是不平等的忍耐，能夠成就平等的智慧。 隨順佛所說的教導，成就這種忍辱之門， 如法地了知，也不分別諸法。 在三十三天（Trayastrimsa）中，所有的天子們， 共同用一個器皿吃飯，所吃的食物卻各不相同。 所吃的各種食物，不是從十方而來， 而是根據他們所修的業力，自然地出現在器皿中。 菩薩也是這樣，觀察一切法， 都從因緣而生起，沒有生起所以沒有滅亡， 沒有滅亡所以沒有窮盡，沒有窮盡所以沒有污染， 對於世間變異的法，了知其沒有變異， 沒有變異就沒有處所，沒有處所就是寂滅， 他的內心沒有染著，願望是度化一切眾生。 專心念佛法，從未有過散亂動搖， 而是以悲願之心，方便地在世間行事。 勤奮尋求佛的十力（Dasabala），處在世間卻不執著， 沒有去也沒有來，方便善巧地說法。 這種忍辱最為殊勝，了知法沒有窮盡， 進入真實的法界，實際上也沒有進入之處。 菩薩安住于這種忍辱，普遍見到諸佛如來， 同時得到授記，這稱為接受佛的職位。 了達過去、現在、未來三世的法，寂滅清凈的相， 而能夠教化眾生，將他們安置在善道之中。 世間種種的法，一切都如幻象， 如果能夠這樣了知，他的內心就不會動搖。
【English Translation】 English version The wisdom of the Buddha (Bodhi) is as immovable as Mount Sumeru, single-mindedly seeking true enlightenment. Having generated the intention of diligence, further cultivate the path of Samadhi (meditative concentration), Practicing diligently for immeasurable kalpas (eons), never having retreated. The Dharma that Bodhisattvas enter is the place where Buddhas walk, Being able to understand this clearly, their minds will not have weariness or laxity. As the Unequaled One (another name for the Buddha) said, observe all dharmas equally, It is not through unequal patience that one can achieve equal wisdom. Following the teachings of the Buddha, accomplish this gate of forbearance, Understanding according to the Dharma, and not distinguishing between dharmas. In the Trayastrimsa Heaven, all the devas (gods), Eat together from one vessel, but the food they eat is different. The various foods they eat do not come from the ten directions, But according to the karma they have cultivated, they naturally appear in the vessel. Bodhisattvas are also like this, observing all dharmas, All arise from causes and conditions, without arising, therefore without ceasing, Without ceasing, therefore without exhaustion, without exhaustion, therefore without defilement, Regarding the changing dharmas of the world, knowing that they do not change, Without change, there is no place, without a place, there is quiescence, Their minds are without attachment, their wish is to liberate all sentient beings. Concentrating on the Buddha's Dharma, never having been scattered or shaken, But with a compassionate vow, acting expediently in the world. Diligently seeking the ten powers of the Buddha (Dasabala), dwelling in the world without attachment, Without going or coming, skillfully teaching the Dharma. This forbearance is the most supreme, understanding that the Dharma is without end, Entering the true Dharma realm, but actually there is no place to enter. Bodhisattvas abiding in this forbearance, universally see all the Tathagatas (Buddhas), Simultaneously receiving predictions, this is called receiving the Buddha's office. Understanding the dharmas of the three times (past, present, future), the quiescent and pure aspect, And being able to transform sentient beings, placing them on the path of goodness. All the various dharmas of the world are like illusions, If one can understand this, their mind will not be moved.
諸業從心生， 故說心如幻， 若離此分別， 普滅諸有趣。 譬如工幻師， 普現諸色像， 徒令眾貪樂， 畢竟無所得。 世間亦如是， 一切皆如幻， 無性亦無生， 示現有種種。 度脫諸眾生， 令知法如幻， 眾生不異幻， 了幻無眾生。 眾生及國土， 三世所有法， 如是悉無餘， 一切皆如幻。 幻作男女形， 及象馬牛羊， 屋宅池泉類， 園林華果等。 幻物無知覺， 亦無有住處， 畢竟寂滅相， 但隨分別現。 菩薩能如是， 普見諸世間， 有無一切法， 了達悉如幻。 眾生及國土， 種種業所造， 入于如幻際， 于彼無依著。 如是得善巧， 寂滅無戲論， 住于無礙地， 普現大威力。 勇猛諸佛子， 隨順入妙法， 善觀一切想， 纏網於世間。 眾想如陽焰， 令眾生倒解， 菩薩善知想， 舍離一切倒。 眾生各別異， 形類非一種， 了達皆是想， 一切無真實。 十方諸眾生， 皆為想所覆， 若舍顛倒見， 則滅世間想。 世間如陽焰， 以想有差別， 知世住于想， 遠離三顛倒。 譬如熱時焰， 世見謂為水， 水實
【現代漢語翻譯】 現代漢語譯本 一切業行都由心念產生，所以說心就像幻象一樣。 如果能遠離這種分別心，就能普遍滅除所有輪迴的趣向。 比如魔術師，能普遍顯現各種顏色和形象，只是讓人們貪戀享樂，最終卻一無所得。 世間也是如此，一切都像幻象一樣，沒有自性也沒有生起，只是顯現出種種不同的樣子。 度脫一切眾生，讓他們明白一切法都如幻象，眾生與幻象並無不同，明白幻象就沒有眾生。 眾生和國土，以及過去、現在、未來三世的一切法，都完全沒有例外，一切都像幻象一樣。 幻象可以變現出男女的形象，以及大象、馬、牛、羊等動物，還有房屋、宅院、池塘、泉水，以及園林、花果等等。 幻化出來的東西沒有知覺，也沒有固定的住處，其本質是寂滅的，只是隨著分別心而顯現。 菩薩能夠像這樣，普遍地看待世間的一切，對於有和無的一切法，都能了達它們都像幻象一樣。 眾生和國土，都是由各種業力所造，進入如幻的境界，就不會對它們執著。 像這樣就能獲得善巧，達到寂滅而沒有戲論，安住于無礙的境界，普遍顯現大威神力。 勇猛的佛子們，隨順著進入微妙的佛法，善於觀察一切妄想，這些妄想就像羅網一樣纏繞著世間。 各種妄想就像陽焰一樣，使眾生產生顛倒的理解，菩薩善於瞭解妄想，從而舍離一切顛倒。 眾生各有不同，形體種類也並非只有一種，了達這一切都是妄想，一切都沒有真實性。 十方一切眾生，都被妄想所覆蓋，如果捨棄顛倒的見解，就能滅除世間的妄想。 世間就像陽焰一樣，因為妄想而有差別，明白世間安住于妄想，就能遠離三種顛倒。 比如在炎熱的時候，陽焰看起來像水一樣，但水實際上並不存在。
【English Translation】 English version All actions arise from the mind, therefore it is said that the mind is like an illusion. If one can detach from this discrimination, one can universally extinguish all tendencies towards rebirth. For example, a magician can universally manifest various colors and forms, merely causing people to crave pleasure, but ultimately nothing is gained. The world is also like this, everything is like an illusion, without inherent nature or arising, merely showing various appearances. Liberate all sentient beings, let them understand that all dharmas are like illusions, sentient beings are no different from illusions, understanding illusions means there are no sentient beings. Sentient beings and lands, as well as all dharmas of the past, present, and future, without exception, all are like illusions. Illusions can manifest male and female forms, as well as elephants, horses, cows, sheep, houses, residences, ponds, springs, gardens, flowers, and fruits, etc. Illusory things have no awareness, nor do they have a fixed abode, their essence is stillness, they only appear according to discrimination. Bodhisattvas are able to see all the worlds in this way, and for all dharmas, whether existent or non-existent, they understand that they are all like illusions. Sentient beings and lands are all created by various karmic forces, entering the realm of illusion, they will not be attached to them. In this way, one can gain skillful means, achieve stillness without debate, abide in the unobstructed realm, and universally manifest great power. Courageous children of the Buddha, following and entering the subtle Dharma, are skilled at observing all thoughts, which like nets entangle the world. Various thoughts are like mirages, causing sentient beings to have inverted understandings, Bodhisattvas are skilled at understanding thoughts, thus abandoning all inversions. Sentient beings are different from each other, and their forms are not of one kind, understanding that all are thoughts, and nothing is real. All sentient beings in the ten directions are covered by thoughts, if one abandons inverted views, then worldly thoughts will be extinguished. The world is like a mirage, with differences due to thoughts, understanding that the world abides in thoughts, one can be free from the three inversions. For example, during hot weather, a mirage appears like water, but water does not actually exist.
無所有， 智者不應求。 眾生亦復然， 世趣皆無有， 如焰住于想， 無礙心境界。 若離於諸想， 亦離諸戲論， 愚癡著想者， 悉令得解脫。 遠離憍慢心， 除滅世間想， 住盡無盡處， 是菩薩方便。 菩薩了世法， 一切皆如夢， 非處非無處， 體性恒寂滅。 諸法無分別， 如夢不異心， 三世諸世間， 一切悉如是。 夢體無生滅， 亦無有方所， 三界悉如是， 見者心解脫。 夢不在世間， 不在非世間， 此二不分別， 得入于忍地。 譬如夢中見， 種種諸異相， 世間亦如是， 與夢無差別。 住于夢定者， 了世皆如夢， 非同非是異， 非一非種種。 眾生諸剎業， 雜染及清凈， 如是悉了知， 與夢皆平等。 菩薩所行行， 及以諸大愿， 明瞭皆如夢， 與世亦無別。 了世皆空寂， 不壞於世法， 譬如夢所見， 長短等諸色。 是名如夢忍， 因此了世法， 疾成無礙智， 廣度諸群生。 修行如是行， 出生廣大解， 巧知諸法性， 於法心無著。 一切諸世間， 種種諸音聲， 非內亦非外， 了之悉如響。 如聞種種響，
【現代漢語翻譯】 現代漢語譯本 『無所有』（沒有任何執著），智者不應追求。 眾生也是如此，世間的一切都無常， 如同火焰只是心中的一種幻象，沒有障礙的心境。 如果能遠離各種妄想，也遠離各種戲論， 那些執著于妄想的愚癡之人，都能因此得到解脫。 遠離驕慢之心，消除對世間的執著， 安住于無盡的境界，這是菩薩的方便法門。 菩薩明白世間萬法，一切都如夢幻一般， 既不是真實存在，也不是完全不存在，其體性恒常寂滅。 諸法沒有分別，如同夢境與心不二， 過去、現在、未來三世的一切世間，都是如此。 夢境的本體沒有生滅，也沒有固定的處所， 三界（欲界、色界、無色界）的一切都是如此，能明白這一點的人，心就能得到解脫。 夢境既不在世間，也不在非世間， 不分別這兩種概念，就能進入忍地（菩薩修行的一個階段）。 譬如在夢中見到，種種不同的景象， 世間也是如此，與夢境沒有差別。 安住于夢定（一種禪定狀態）的人，明白世間一切都如夢幻， 既不是相同，也不是不同，既不是單一，也不是多種。 眾生在各個剎土（佛的國土）所造的業，包括雜染和清凈， 都能明白這些，與夢境都是平等的。 菩薩所修行的行為，以及所發的大愿， 都明白如夢幻一般，與世間也沒有分別。 明白世間一切都是空寂的，但又不破壞世間的法則， 譬如夢中所見，長短等各種顏色。 這稱為如夢忍（菩薩的一種修行境界），因此能明白世間萬法， 迅速成就無礙的智慧，廣度一切眾生。 修行這樣的行為，能生起廣大的智慧， 巧妙地瞭解諸法的本性，對一切法都不執著。 一切世間，種種不同的聲音， 既不在內，也不在外，明白這些都如迴響一般。 如同聽到種種迴響，
【English Translation】 English version 'Non-existence' (no attachment), the wise should not seek. Sentient beings are also like this, all worldly realms are impermanent, Like a flame dwelling in thought, a mind without hindrance. If one can depart from all thoughts, and also depart from all fabrications, Those foolish ones who cling to thoughts, will all attain liberation. Far from arrogance, eliminating worldly attachments, Dwelling in the realm of the endless, this is the Bodhisattva's skillful means. Bodhisattvas understand worldly phenomena, all are like dreams, Neither truly existing nor completely non-existent, their essence is eternally tranquil. All dharmas are without distinction, like dreams and the mind are not two, The three times (past, present, future) and all worldly realms, are all like this. The essence of a dream has no birth or death, nor a fixed location, All of the three realms (desire, form, formless) are like this, those who understand this, their minds are liberated. A dream is neither in the world, nor not in the world, Not distinguishing between these two concepts, one can enter the stage of forbearance (a stage of Bodhisattva practice). For example, in a dream one sees, various different appearances, The world is also like this, with no difference from a dream. Those who dwell in dream concentration (a state of meditation), understand that all in the world is like a dream, Neither the same nor different, neither one nor many. The karma of sentient beings in various Buddha-lands, including defiled and pure, One can understand all of these, they are all equal to dreams. The practices that Bodhisattvas undertake, and the great vows they make, They understand are like dreams, with no difference from the world. Understanding that all in the world is empty and still, yet not destroying worldly laws, Like in a dream one sees, various colors such as long and short. This is called dream-like forbearance (a state of Bodhisattva practice), therefore one can understand all worldly phenomena, Quickly achieving unobstructed wisdom, widely liberating all sentient beings. Practicing in this way, one can give rise to vast understanding, Skillfully knowing the nature of all dharmas, the mind is not attached to any dharma. All worldly realms, various different sounds, Neither inside nor outside, understanding these are all like echoes. Like hearing various echoes,
心不生分別； 菩薩聞音聲， 其心亦如是。 瞻仰諸如來， 及聽說法音， 演契經無量， 雖聞無所著。 如響無來處， 所聞聲亦然， 而能分別法， 與法無乖謬。 善了諸音聲， 于聲不分別， 知聲悉空寂， 普出清凈音。 了法不在言， 善入無言際， 而能示言說， 如響遍世間。 了知言語道， 具足音聲分， 知聲性空寂， 以世言音說。 如世所有音， 示同分別法， 其音悉周遍， 開悟諸群生。 菩薩獲此忍， 凈音化世間， 善巧說三世， 於世無所著。 為欲利世間， 專意求菩提， 而常入法性， 于彼無分別。 普觀諸世間， 寂滅無體性， 而恒為饒益， 修行意不動。 不住於世間， 不離於世間， 於世無所依， 依處不可得。 了知世間性， 于性無染著， 雖不依世間， 化世令超度。 世間所有法， 悉知其自性， 了法無有二， 無二亦無著。 心不離世間， 亦不住世間， 非於世間外， 修行一切智。 譬如水中影， 非內亦非外， 菩薩求菩提， 了世非世間。 不於世住出， 以世不可說， 亦不在內外， 如影
【現代漢語翻譯】 現代漢語譯本 心中不產生分別念； 菩薩聽到聲音，他的心也是如此（不分別）。 瞻仰諸佛如來，以及聽聞他們說法， 宣講無量的契經（佛經），雖然聽聞卻不執著。 如同回聲沒有來處，所聽到的聲音也是這樣， 卻能分辨法義，與法義沒有偏差。 善於瞭解各種聲音，對於聲音不作分別， 知道聲音都是空寂的，普遍發出清凈的聲音。 明白法不在言語中，善於進入無言的境界， 卻能示現言語，如同回聲遍佈世間。 瞭解言語的道理，具足聲音的表達， 知道聲音的本性是空寂的，用世俗的語言來宣說。 如同世間所有的聲音，示現共同分辨法義， 他的聲音普遍周遍，開悟一切眾生。 菩薩獲得這種忍（對法理的接受和理解），用清凈的聲音教化世間， 善巧地宣說過去、現在、未來三世，對於世間沒有執著。 爲了利益世間，專心求取菩提（覺悟）， 而常處於法性（真理的本質），對於法性沒有分別。 普遍觀察世間，是寂滅而沒有實體性的， 卻恒常爲了利益眾生，修行時心意不動搖。 不住留在世間，也不離開世間， 對於世間沒有依賴，依賴之處是不可得的。 瞭解世間的本性，對於本性沒有染著， 雖然不依賴世間，卻教化世間令其超脫。 世間所有的一切法，都瞭解它們的自性， 明白法沒有二元對立，沒有二元對立也沒有執著。 心不離開世間，也不停留在世間， 不是在世間之外，修行一切智慧。 譬如水中的影子，不是在內也不是在外， 菩薩求取菩提，明白世間不是真正的世間。 不在世間停留或離開，因為世間是不可言說的， 也不在內或外，如同影子一樣。
【English Translation】 English version The mind does not generate discriminations; When a Bodhisattva hears a sound, their mind is also like this (without discrimination). Gazing upon all the Tathagatas (Buddhas), and listening to their Dharma (teachings), Expounding countless Sutras (Buddhist scriptures), though hearing, they are not attached. Like an echo with no source, the sounds heard are also like this, Yet they can discern the Dharma, without deviation from the Dharma. Skilled in understanding all sounds, they do not discriminate sounds, Knowing that all sounds are empty and still, they universally emit pure sounds. Understanding that the Dharma is not in words, they skillfully enter the realm of no words, Yet they can manifest speech, like an echo pervading the world. Understanding the principle of language, possessing the ability to express sounds, Knowing that the nature of sound is empty and still, they speak using worldly language. Like all sounds in the world, they demonstrate the common discernment of the Dharma, Their sounds are universally pervasive, enlightening all sentient beings. Bodhisattvas who attain this forbearance (acceptance and understanding of the Dharma), purify the world with pure sounds, Skillfully expounding the three times (past, present, future), they have no attachment to the world. For the sake of benefiting the world, they wholeheartedly seek Bodhi (enlightenment), And constantly abide in the Dharma-nature (the essence of truth), without discrimination towards it. Universally observing the world, which is still and without substantiality, Yet they constantly work for the benefit of beings, their minds unwavering in practice. They do not dwell in the world, nor do they depart from the world, They have no reliance on the world, the place of reliance is unattainable. Understanding the nature of the world, they are not tainted by this nature, Though not relying on the world, they teach the world to transcend it. All the Dharmas (phenomena) in the world, they understand their self-nature, Understanding that the Dharma is not dualistic, without duality there is also no attachment. The mind does not leave the world, nor does it dwell in the world, It is not outside the world that they cultivate all wisdom. Like a reflection in water, neither inside nor outside, Bodhisattvas seek Bodhi, understanding that the world is not the real world. They do not dwell in or leave the world, because the world is inexpressible, Nor are they inside or outside, like a reflection.
現世間。 入此甚深義， 離垢悉明徹， 不捨本誓心， 普照智慧燈。 世間無邊際， 智入悉齊等， 普化諸群生， 令其舍眾著。 觀察甚深法， 利益群生眾， 從此入于智， 修行一切道。 菩薩觀諸法， 諦了悉如化， 而行如化行， 畢竟永不捨。 隨順化自性， 修習菩提道， 一切法如化， 菩薩行亦然。 一切諸世間， 及以無量業， 平等悉如化， 畢竟住寂滅。 三世所有佛， 一切亦如化， 本願修諸行， 變化成如來。 佛以大慈悲， 度脫化眾生， 度脫亦如化， 化力為說法。 知世皆如化， 不分別世間， 化事種種殊， 皆由業差別。 修習菩提行， 莊嚴于化藏， 無量善莊嚴， 如業作世間。 化法離分別， 亦不分別法， 此二俱寂滅， 菩薩行如是。 化海了于智， 化性印世間， 化非生滅法， 智慧亦如是。 第十忍明觀， 眾生及諸法， 體性皆寂滅， 如空無處所。 獲此如空智， 永離諸取著， 如空無種種， 於世無所礙。 成就空忍力， 如空無有盡， 境界如虛空， 不作空分別。 虛空無體性， 亦復非斷滅，
【現代漢語翻譯】 現代漢語譯本 在現世間。 深入這甚深的意義，遠離塵垢，一切都明澈透亮， 不捨棄最初的誓願，普遍照耀智慧之燈。 世間沒有邊際，智慧的進入也完全平等， 普遍教化一切眾生，使他們捨棄各種執著。 觀察甚深的佛法，利益廣大的眾生， 由此進入智慧，修行一切道。 菩薩觀察一切法，真實了知一切都如幻化， 而行如幻化的行為，最終永遠不捨棄。 隨順幻化的自性，修習菩提之道， 一切法都如幻化，菩薩的修行也是如此。 一切諸世間，以及無量的業力， 平等地都如幻化，最終安住于寂滅。 過去、現在、未來三世所有的佛，一切也如幻化， 以本來的誓願修行各種行為，變化成就如來（Tathagata）。 佛以大慈悲心，度脫幻化的眾生， 度脫也如幻化，以幻化的力量說法。 了知世間都如幻化，不分別世間， 幻化的事物種種不同，都是由於業力的差別。 修習菩提的修行，莊嚴幻化的寶藏， 以無量的善行莊嚴，如業力所造作的世間。 幻化的法遠離分別，也不分別法， 這兩者都寂滅，菩薩的修行就是這樣。 幻化的海洋在智慧中明瞭，幻化的自性印證世間， 幻化不是生滅之法，智慧也是如此。 第十忍（Dharmakshanti）明晰地觀察，眾生和一切法， 其體性都寂滅，如虛空一樣沒有處所。 獲得這如虛空的智慧，永遠遠離各種執著， 如虛空沒有種種，在世間沒有障礙。 成就虛空的忍力，如虛空沒有窮盡， 境界如虛空，不作虛空的分別。 虛空沒有體性，也不是斷滅。
【English Translation】 English version In the present world. Entering this profound meaning, free from defilements, all is clear and bright, Not abandoning the original vow, universally illuminating the lamp of wisdom. The world has no boundaries, the entry of wisdom is completely equal, Universally teaching all sentient beings, causing them to abandon all attachments. Observing the profound Dharma, benefiting the vast multitude of beings, From this, entering into wisdom, practicing all paths. Bodhisattvas observe all dharmas, truly understanding that all are like illusions, And act in accordance with these illusions, ultimately never abandoning them. Following the nature of illusion, cultivating the path to Bodhi, All dharmas are like illusions, the practice of Bodhisattvas is also like this. All the worlds, and the immeasurable karmas, Are equally like illusions, ultimately abiding in quiescence. All Buddhas of the past, present, and future, are also like illusions, With their original vows, they cultivate various practices, transforming into Tathagatas (Thus Come Ones). Buddhas, with great compassion, liberate illusory sentient beings, Liberation is also like an illusion, using the power of illusion to teach the Dharma. Knowing that the world is like an illusion, not distinguishing the world, The various illusory things are different, all due to the differences in karma. Cultivating the practice of Bodhi, adorning the treasury of illusions, Adorning with immeasurable good deeds, like the world created by karma. The illusory Dharma is free from distinctions, and does not distinguish dharmas, Both of these are quiescent, the practice of Bodhisattvas is like this. The ocean of illusions is clear in wisdom, the nature of illusion confirms the world, Illusion is not a dharma of arising and ceasing, wisdom is also like this. The tenth forbearance (Dharmakshanti) clearly observes, sentient beings and all dharmas, Their essence is all quiescent, like space without a location. Obtaining this wisdom like space, forever free from all attachments, Like space without variety, there is no obstruction in the world. Achieving the power of forbearance of space, like space without end, The realm is like space, not making distinctions about space. Space has no essence, nor is it annihilation.
亦無種種別， 智力亦如是。 虛空無初際， 亦復無中后， 其量不可得， 菩薩智亦然。 如是觀法性， 一切如虛空， 無生亦無滅， 菩薩之所得。 自住如空法， 復為眾生說， 降伏一切魔， 皆斯忍方便。 世間相差別， 皆空無有相， 入于無相處， 諸相悉平等。 唯以一方便， 普入眾世間， 謂知三世法， 悉等虛空性。 智慧與音聲， 及以菩薩身， 其性如虛空， 一切皆寂滅。 如是十種忍， 佛子所修行， 其心善安住， 廣為眾生說。 於此善修學， 成就廣大力， 法力及智力， 為菩提方便。 通達此忍門， 成就無礙智， 超過一切眾， 轉于無上輪。 所修廣大行， 其量不可得， 調御師智海， 乃能分別知。 舍我而修行， 入于深法性， 心常住凈法， 以是施群生。 眾生及剎塵， 尚可知其數， 菩薩諸功德， 無能度其限。 菩薩能成就， 如是十種忍， 智慧及所行， 眾生莫能測。」
大方廣佛華嚴經卷第四十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十五
于闐國
【現代漢語翻譯】 現代漢語譯本 也沒有種種差別，智慧的力量也是這樣。 虛空沒有初始的邊際，也沒有中間和後來的邊際， 它的量是不可測量的，菩薩的智慧也是這樣。 像這樣觀察法的本性，一切都像虛空一樣， 沒有產生也沒有滅亡，這是菩薩所證得的。 自己安住于像虛空一樣的法，又為眾生宣說， 降伏一切魔，都是依靠這種忍的方便。 世間的現象有差別，都是空無自性的， 進入到無相的境界，一切相都是平等的。 只用一種方便，普遍進入到各個世間， 就是了知過去、現在、未來三世的法，都像虛空一樣。 智慧和音聲，以及菩薩的身體， 它們的本性都像虛空一樣，一切都是寂滅的。 像這樣的十種忍，是佛的弟子所修行的， 他們的心善於安住，廣泛地為眾生宣說。 對於這些善加修學，就能成就廣大的力量， 法力和智慧力，都是爲了證得菩提的方便。 通達這種忍的法門，就能成就無礙的智慧， 超越一切眾生，轉動無上的法輪。 所修的廣大行，它的量是不可測量的， 只有調御師（佛）的智慧之海，才能分別知道。 捨棄我執而修行，進入到甚深的法性， 心常安住于清凈的法，用這些來佈施給眾生。 眾生和剎土的微塵，尚且可以知道它們的數量， 菩薩的各種功德，沒有人能夠測量它的限度。 菩薩能夠成就，像這樣的十種忍， 他們的智慧和所行，眾生都不能測度。
《大方廣佛華嚴經》卷第四十四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四十五
于闐國
【English Translation】 English version Nor are there various differences, the power of wisdom is also like this. Emptiness has no beginning, nor does it have a middle or an end, Its measure is immeasurable, the wisdom of a Bodhisattva is also like this. Observing the nature of Dharma in this way, everything is like emptiness, There is no birth and no death, this is what a Bodhisattva attains. Dwelling in the Dharma like emptiness, and speaking for sentient beings, Subduing all demons, all rely on this expedient of patience. The phenomena of the world have differences, all are empty and without self-nature, Entering the realm of no-form, all forms are equal. Using only one expedient, universally entering all worlds, That is, knowing the Dharma of the three times—past, present, and future—are all like the nature of emptiness. Wisdom and sound, as well as the body of a Bodhisattva, Their nature is like emptiness, all are in quiescence. Such are the ten kinds of patience, which are practiced by the disciples of the Buddha, Their minds are well-settled, and they widely proclaim for sentient beings. By diligently studying these, one can achieve great power, The power of Dharma and the power of wisdom are all expedients for attaining Bodhi. Penetrating this gate of patience, one can achieve unobstructed wisdom, Surpassing all sentient beings, turning the unsurpassed Dharma wheel. The vast practices that are cultivated, their measure is immeasurable, Only the ocean of wisdom of the Tamer (Buddha) can discern and know. Relinquishing self-attachment and practicing, entering the profound nature of Dharma, The mind always dwells in the pure Dharma, using these to give to sentient beings. Sentient beings and the dust of lands, their numbers can still be known, The various merits of a Bodhisattva, no one can measure their limits. A Bodhisattva can achieve, such ten kinds of patience, Their wisdom and practices, sentient beings cannot fathom.
The Great Extensive Buddha Flower Adornment Sutra, Volume 44 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 45
Khotan
三藏實叉難陀奉 制譯
阿僧祇品第三十
爾時，心王菩薩白佛言：「世尊！諸佛如來演說阿僧祇無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說。世尊！云何阿僧祇乃至不可說不可說耶？」佛告心王菩薩言：「善哉善哉！善男子！汝今為欲令諸世間入佛所知數量之義，而問如來、應、正等覺。善男子！諦聽諦聽！善思念之！當爲汝說。」時，心王菩薩唯然受教。
佛言：「善男子！一百洛叉為一俱胝，俱胝俱胝為一阿庾多，阿庾多阿庾多為一那由他，那由他那由他為一頻婆羅，頻婆羅頻婆羅為一矜羯羅，矜羯羅矜羯羅為一阿伽羅，阿伽羅阿伽羅為一最勝，最勝最勝為一摩婆(上聲呼)羅，摩婆羅摩婆羅為一阿婆(上)羅，阿婆羅阿婆羅為一多婆(上)羅，多婆羅多婆羅為一界分，界分界分為一普摩，普摩普摩為一禰摩，禰摩禰摩為一阿婆(上)鈐，阿婆鈐阿婆鈐為一彌伽(上)婆，彌伽婆彌伽婆為一毗攞伽，毗攞伽毗攞伽為一毗伽(上)婆，毗伽婆毗伽婆為一僧羯邏摩，僧羯邏摩僧羯邏摩為一毗薩羅，毗薩羅毗薩羅為一毗贍婆，毗贍婆毗贍婆為一毗盛(上)伽，毗盛伽毗盛伽為一毗素陀，毗素陀毗素陀為一毗婆訶，毗婆訶毗婆訶為一毗薄底，毗薄底毗薄底為一毗佉
【現代漢語翻譯】 現代漢語譯本 三藏實叉難陀奉旨翻譯
阿僧祇品第三十
這時，心王菩薩對佛說：『世尊！諸佛如來所說的阿僧祇（無數）、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說。世尊！什麼是阿僧祇乃至不可說不可說呢？』佛告訴心王菩薩說：『好啊好啊！善男子！你現在爲了讓世間眾生了解佛所知的數量之義，而問如來、應供、正等覺。善男子！仔細聽，仔細聽！好好思考！我將為你解說。』這時，心王菩薩恭敬地接受教誨。
佛說：『善男子！一百洛叉（十萬）為一俱胝（千萬），俱胝俱胝為一阿庾多（萬億），阿庾多阿庾多為一那由他（千億億），那由他那由他為一頻婆羅（百千億億），頻婆羅頻婆羅為一矜羯羅（兆），矜羯羅矜羯羅為一阿伽羅（千兆），阿伽羅阿伽羅為一最勝（萬兆），最勝最勝為一摩婆羅（億兆），摩婆羅摩婆羅為一阿婆羅（千億兆），阿婆羅阿婆羅為一多婆羅（百千億兆），多婆羅多婆羅為一界分（萬萬億兆），界分界分為一普摩（千界分），普摩普摩為一禰摩（百千界分），禰摩禰摩為一阿婆鈐（萬萬界分），阿婆鈐阿婆鈐為一彌伽婆（千阿婆鈐），彌伽婆彌伽婆為一毗攞伽（百千阿婆鈐），毗攞伽毗攞伽為一毗伽婆（萬萬阿婆鈐），毗伽婆毗伽婆為一僧羯邏摩（千毗伽婆），僧羯邏摩僧羯邏摩為一毗薩羅（百千毗伽婆），毗薩羅毗薩羅為一毗贍婆（萬萬毗伽婆），毗贍婆毗贍婆為一毗盛伽（千毗贍婆），毗盛伽毗盛伽為一毗素陀（百千毗贍婆），毗素陀毗素陀為一毗婆訶（萬萬毗贍婆），毗婆訶毗婆訶為一毗薄底（千毗婆訶），毗薄底毗薄底為一毗佉
【English Translation】 English version Translated under the Imperial Order by Tripitaka Master Siksananda
Chapter 30: Asamkhya
At that time, Bodhisattva Heart King said to the Buddha, 'World Honored One! The Tathagatas, the Buddhas, speak of asamkhya (innumerable), immeasurable, boundless, incomparable, uncountable, incalculable, inconceivable, unquantifiable, unspeakable, and unspeakable unspeakable. World Honored One! What is asamkhya, and what is unspeakable unspeakable?' The Buddha said to Bodhisattva Heart King, 'Excellent, excellent! Good man! You now wish to enable all beings in the world to understand the meaning of the quantities known by the Buddha, and therefore you ask the Tathagata, the Arhat, the Samyaksambuddha. Good man! Listen carefully, listen carefully! Think well on it! I will explain it to you.' At that time, Bodhisattva Heart King respectfully received the teaching.
The Buddha said, 'Good man! One hundred lakshas (100,000) is one koti (10,000,000), koti koti is one ayuta (10^12), ayuta ayuta is one nayuta (10^14), nayuta nayuta is one pimbara (10^16), pimbara pimbara is one kankara (10^18), kankara kankara is one agara (10^21), agara agara is one most excellent (10^24), most excellent most excellent is one mavara (10^28), mavara mavara is one abara (10^31), abara abara is one tavara (10^34), tavara tavara is one boundary (10^36), boundary boundary is one puma (10^39), puma puma is one nima (10^42), nima nima is one avakama (10^45), avakama avakama is one meghava (10^48), meghava meghava is one vilaga (10^51), vilaga vilaga is one vigava (10^54), vigava vigava is one samkalama (10^57), samkalama samkalama is one visala (10^60), visala visala is one visambha (10^63), visambha visambha is one visenga (10^66), visenga visenga is one visudha (10^69), visudha visudha is one vivaha (10^72), vivaha vivaha is one vivati (10^75), vivati vivati is one vikha
擔，毗佉擔毗佉擔為一稱量，稱量稱量為一一持，一持一持為一異路，異路異路為一顛倒，顛倒顛倒為一三末耶，三末耶三末耶為一毗睹羅，毗睹羅毗睹羅為一奚婆(上)羅，奚婆羅奚婆羅為一伺察，伺察伺察為一週廣，周廣周廣為一高出，高出高出為一最妙，最妙最妙為一泥羅婆，泥羅婆泥羅婆為一訶理婆，訶理婆訶理婆為一一動，一動一動為一訶理蒲，訶理蒲訶理蒲為一訶理三，訶理三訶理三為一奚魯伽，奚魯伽奚魯伽為一達攞步陀，達攞步陀達攞步陀為一訶魯那，訶魯那訶魯那為一摩魯陀，摩魯陀摩魯陀為一懺慕陀，懺慕陀懺慕陀為一瑿攞陀，瑿攞陀瑿攞陀為一摩魯摩，摩魯摩摩魯摩為一調伏，調伏調伏為一離憍慢，離憍慢離憍慢為一不動，不動不動為一極量，極量極量為一阿么怛羅，阿么怛羅阿么怛羅為一勃么怛羅，勃么怛羅勃么怛羅為一伽么怛羅，伽么怛羅伽么怛羅為一那麼怛羅，那麼怛羅那麼怛羅為一奚么怛羅，奚么怛羅奚么怛羅為一鞞么怛羅，鞞么怛羅鞞么怛羅為一缽羅么怛羅，缽羅么怛羅缽羅么怛羅為一尸婆么怛羅，尸婆么怛羅尸婆么怛羅為一翳羅，翳羅翳羅為一薜羅，薜羅薜羅為一諦羅，諦羅諦羅為一偈羅，偈羅偈羅為一窣步羅，窣步羅窣步羅為一泥羅，泥羅泥羅為一計羅，計羅計羅為一細羅，細
羅細羅為一睥羅，睥羅睥羅為一謎羅，謎羅謎羅為一娑攞荼，娑攞荼娑攞荼為一謎魯陀，謎魯陀謎魯陀為一契魯陀，契魯陀契魯陀為一摩睹羅，摩睹羅摩睹羅為一娑母羅，娑母羅娑母羅為一阿野娑，阿野娑阿野娑為一迦么羅，迦么羅迦么羅為一摩伽婆，摩伽婆摩伽婆為一阿怛羅，阿怛羅阿怛羅為一醯魯耶，醯魯耶醯魯耶為一薜魯婆，薜魯婆薜魯婆為一羯羅波，羯羅波羯羅波為一訶婆婆，訶婆婆訶婆婆為一毗婆(上)羅，毗婆羅毗婆羅為一那婆(上)羅，那婆羅那婆羅為一摩攞羅，摩攞羅摩攞羅為一娑婆(上)羅，娑婆羅娑婆羅為一迷攞普，迷攞普迷攞普為一者么羅，者么羅者么羅為一馱么羅，馱么羅馱么羅為一缽攞么陀，缽攞么陀缽攞么陀為一毗伽摩，毗伽摩毗伽摩為一烏波跋多，烏波跋多烏波跋多為一演說，演說演說為一無盡，無盡無盡為一出生，出生出生為一無我，無我無我為一阿畔多，阿畔多阿畔多為一青蓮華，青蓮華青蓮華為一缽頭摩，缽頭摩缽頭摩為一僧祇，僧祇僧祇為一趣，趣趣為一至，至至為一阿僧祇，阿僧祇阿僧祇為一阿僧祇轉，阿僧祇轉阿僧祇轉為一無量，無量無量為一無量轉，無量轉無量轉為一無邊，無邊無邊為一無邊轉，無邊轉無邊轉為一無等，無等無等為一無等轉，無等轉無等轉為一不可數
【現代漢語翻譯】 現代漢語譯本 羅細羅（一種計數單位）為一睥羅（一種計數單位），睥羅睥羅為一謎羅（一種計數單位），謎羅謎羅為一娑攞荼（一種計數單位），娑攞荼娑攞荼為一謎魯陀（一種計數單位），謎魯陀謎魯陀為一契魯陀（一種計數單位），契魯陀契魯陀為一摩睹羅（一種計數單位），摩睹羅摩睹羅為一娑母羅（一種計數單位），娑母羅娑母羅為一阿野娑（一種計數單位），阿野娑阿野娑為一迦么羅（一種計數單位），迦么羅迦么羅為一摩伽婆（一種計數單位），摩伽婆摩伽婆為一阿怛羅（一種計數單位），阿怛羅阿怛羅為一醯魯耶（一種計數單位），醯魯耶醯魯耶為一薜魯婆（一種計數單位），薜魯婆薜魯婆為一羯羅波（一種計數單位），羯羅波羯羅波為一訶婆婆（一種計數單位），訶婆婆訶婆婆為一毗婆羅（一種計數單位），毗婆羅毗婆羅為一那婆羅（一種計數單位），那婆羅那婆羅為一摩攞羅（一種計數單位），摩攞羅摩攞羅為一娑婆羅（一種計數單位），娑婆羅娑婆羅為一迷攞普（一種計數單位），迷攞普迷攞普為一者么羅（一種計數單位），者么羅者么羅為一馱么羅（一種計數單位），馱么羅馱么羅為一缽攞么陀（一種計數單位），缽攞么陀缽攞么陀為一毗伽摩（一種計數單位），毗伽摩毗伽摩為一烏波跋多（一種計數單位），烏波跋多烏波跋多為一演說（一種計數單位），演說演說為一無盡（一種計數單位），無盡無盡為一出生（一種計數單位），出生出生為一無我（一種計數單位），無我無我為一阿畔多（一種計數單位），阿畔多阿畔多為一青蓮華（一種計數單位），青蓮華青蓮華為一缽頭摩（一種計數單位），缽頭摩缽頭摩為一僧祇（一種計數單位），僧祇僧祇為一趣（一種計數單位），趣趣為一至（一種計數單位），至至為一阿僧祇（一種計數單位），阿僧祇阿僧祇為一阿僧祇轉（一種計數單位），阿僧祇轉阿僧祇轉為一無量（一種計數單位），無量無量為一無量轉（一種計數單位），無量轉無量轉為一無邊（一種計數單位），無邊無邊為一無邊轉（一種計數單位），無邊轉無邊轉為一無等（一種計數單位），無等無等為一無等轉（一種計數單位），無等轉無等轉為一不可數（一種計數單位）。
【English Translation】 English version Rasira (a unit of counting) is one pira (a unit of counting), pira pira is one mira (a unit of counting), mira mira is one sarada (a unit of counting), sarada sarada is one miruda (a unit of counting), miruda miruda is one kiruda (a unit of counting), kiruda kiruda is one madura (a unit of counting), madura madura is one samura (a unit of counting), samura samura is one ayasa (a unit of counting), ayasa ayasa is one kamara (a unit of counting), kamara kamara is one magava (a unit of counting), magava magava is one atara (a unit of counting), atara atara is one hiruya (a unit of counting), hiruya hiruya is one veruva (a unit of counting), veruva veruva is one karapa (a unit of counting), karapa karapa is one havava (a unit of counting), havava havava is one vibara (a unit of counting), vibara vibara is one navara (a unit of counting), navara navara is one malara (a unit of counting), malara malara is one savara (a unit of counting), savara savara is one melapu (a unit of counting), melapu melapu is one camara (a unit of counting), camara camara is one damara (a unit of counting), damara damara is one paramada (a unit of counting), paramada paramada is one vigama (a unit of counting), vigama vigama is one upabada (a unit of counting), upabada upabada is one speech (a unit of counting), speech speech is one endless (a unit of counting), endless endless is one birth (a unit of counting), birth birth is one no-self (a unit of counting), no-self no-self is one apanta (a unit of counting), apanta apanta is one blue lotus (a unit of counting), blue lotus blue lotus is one padma (a unit of counting), padma padma is one samghi (a unit of counting), samghi samghi is one interest (a unit of counting), interest interest is one to (a unit of counting), to to is one asamkhya (a unit of counting), asamkhya asamkhya is one asamkhya turn (a unit of counting), asamkhya turn asamkhya turn is one immeasurable (a unit of counting), immeasurable immeasurable is one immeasurable turn (a unit of counting), immeasurable turn immeasurable turn is one boundless (a unit of counting), boundless boundless is one boundless turn (a unit of counting), boundless turn boundless turn is one unequaled (a unit of counting), unequaled unequaled is one unequaled turn (a unit of counting), unequaled turn unequaled turn is one incalculable (a unit of counting).
，不可數不可數為一不可數轉，不可數轉不可數轉為一不可稱，不可稱不可稱為一不可稱轉，不可稱轉不可稱轉為一不可思，不可思不可思為一不可思轉，不可思轉不可思轉為一不可量，不可量不可量為一不可量轉，不可量轉不可量轉為一不可說，不可說不可說為一不可說轉，不可說轉不可說轉為一不可說不可說，此又不可說不可說為一不可說不可說轉。」
爾時，世尊為心王菩薩而說頌曰：
「不可言說不可說， 充滿一切不可說， 不可言說諸劫中， 說不可說不可盡。 不可言說諸佛剎， 皆悉碎末為微塵， 一塵中剎不可說， 如一一切皆如是。 此不可說諸佛剎， 一念碎塵不可說， 唸唸所碎悉亦然， 盡不可說劫恒爾。 此塵有剎不可說， 此剎為塵說更難， 以不可說算數法， 不可說劫如是數。 以此諸塵數諸劫， 一塵十萬不可說， 爾劫稱讚一普賢， 無能盡其功德量。 於一微細毛端處， 有不可說諸普賢， 一切毛端悉亦爾， 如是乃至遍法界。 一毛端處所有剎， 其數無量不可說， 盡虛空量諸毛端， 一一處剎悉如是。 彼毛端處諸國土， 無量種類差別住， 有不可說異類剎， 有不可說同類剎。
【現代漢語翻譯】 現代漢語譯本 『不可數』乘以『不可數』等於『一不可數轉』，『不可數轉』乘以『不可數轉』等於『一不可稱』，『不可稱』乘以『不可稱』等於『一不可稱轉』，『不可稱轉』乘以『不可稱轉』等於『一不可思』，『不可思』乘以『不可思』等於『一不可思轉』，『不可思轉』乘以『不可思轉』等於『一不可量』，『不可量』乘以『不可量』等於『一不可量轉』，『不可量轉』乘以『不可量轉』等於『一不可說』，『不可說』乘以『不可說』等於『一不可說轉』，『不可說轉』乘以『不可說轉』等於『一不可說不可說』，而這個『不可說不可說』乘以『不可說不可說』又等於『一不可說不可說轉』。」
那時，世尊為心王菩薩說了以下偈頌：
『不可言說』乘以『不可說』，充滿一切『不可說』， 在『不可言說』的無數劫中，說也說不盡『不可說』。 『不可言說』的諸佛剎（佛的國土），全部碎成微塵， 一粒微塵中包含的佛剎『不可說』，如同一個微塵，一切微塵皆是如此。 這些『不可說』的諸佛剎，一念之間碎成微塵也『不可說』， 唸唸所碎的微塵也都是這樣，經歷『不可說』的劫數也始終如此。 這些微塵中包含的佛剎『不可說』，這些佛剎化為微塵更難說清， 用『不可說』的算數方法，經過『不可說』的劫數來計算。 用這些微塵來計算劫數，一粒微塵就有十萬個『不可說』， 用如此劫數來稱讚一位普賢（菩薩名），也無法窮盡他的功德。 在一個微細的毛端處，有『不可說』的諸位普賢， 一切毛端處都是如此，乃至遍佈整個法界。 一個毛端處所包含的佛剎，其數量無量『不可說』， 充滿虛空的毛端，每一個毛端處的佛剎都是如此。 那些毛端處的國土，有無量種類的差別存在， 有『不可說』的異類佛剎，也有『不可說』的同類佛剎。
【English Translation】 English version 'Uncountable' multiplied by 'uncountable' equals 'one uncountable-turn', 'uncountable-turn' multiplied by 'uncountable-turn' equals 'one inexpressible', 'inexpressible' multiplied by 'inexpressible' equals 'one inexpressible-turn', 'inexpressible-turn' multiplied by 'inexpressible-turn' equals 'one inconceivable', 'inconceivable' multiplied by 'inconceivable' equals 'one inconceivable-turn', 'inconceivable-turn' multiplied by 'inconceivable-turn' equals 'one immeasurable', 'immeasurable' multiplied by 'immeasurable' equals 'one immeasurable-turn', 'immeasurable-turn' multiplied by 'immeasurable-turn' equals 'one unspeakable', 'unspeakable' multiplied by 'unspeakable' equals 'one unspeakable-turn', 'unspeakable-turn' multiplied by 'unspeakable-turn' equals 'one unspeakable-unspeakable', and this 'unspeakable-unspeakable' multiplied by 'unspeakable-unspeakable' equals 'one unspeakable-unspeakable-turn.'"
At that time, the World Honored One spoke the following verses for the Bodhisattva Heart King:
'Unspeakable' multiplied by 'unspeakable', fills all 'unspeakable', In 'unspeakable' eons, speaking cannot exhaust the 'unspeakable'. The 'unspeakable' Buddha lands (Buddha's realms), all shattered into fine dust, In one dust particle, the Buddha lands are 'unspeakable', like one dust particle, all dust particles are like this. These 'unspeakable' Buddha lands, shattered into dust in a single thought, are also 'unspeakable', The dust shattered in every thought is also like this, and it is always so through 'unspeakable' eons. The Buddha lands contained in these dust particles are 'unspeakable', and it is even harder to describe these lands turned into dust, Using 'unspeakable' calculation methods, counting through 'unspeakable' eons. Using these dust particles to count eons, one dust particle has ten thousand 'unspeakable' amounts, Using such eons to praise one Samantabhadra (a Bodhisattva's name), one cannot exhaust the measure of his merits. In one fine tip of a hair, there are 'unspeakable' Samantabhadras, All hair tips are like this, even pervading the entire Dharma Realm. The Buddha lands contained in one hair tip, their number is immeasurable and 'unspeakable', The hair tips filling the void, the Buddha lands in each hair tip are all like this. Those lands at the hair tips, have immeasurable kinds of differences existing, There are 'unspeakable' different kinds of Buddha lands, and there are 'unspeakable' similar kinds of Buddha lands.
不可言說毛端處， 皆有凈剎不可說， 種種莊嚴不可說， 種種奇妙不可說。 于彼一一毛端處， 演不可說諸佛名， 一一名有諸如來， 皆不可說不可說。 一一諸佛于身上， 現不可說諸毛孔， 于彼一一毛孔中， 現眾色相不可說。 不可言說諸毛孔， 咸放光明不可說， 于彼一一光明中， 悉現蓮華不可說。 于彼一一蓮華內， 悉有眾葉不可說， 不可說華眾葉中， 各現色相不可說。 彼不可說諸色內， 復現眾葉不可說， 葉中光明不可說， 光中色相不可說。 此不可說色相中， 一一現光不可說， 光中現月不可說， 月復現月不可說。 于不可說諸月中， 一一現光不可說， 于彼一一光明內， 復現于日不可說。 于不可說諸日中， 一一現色不可說， 于彼一一諸色內， 又現光明不可說。 于彼一一光明內， 現不可說師子座， 一一嚴具不可說， 一一光明不可說。 光中妙色不可說， 色中凈光不可說， 于彼一一凈光內， 復現種種妙光明。 此光復現種種光， 不可言說不可說， 如是種種光明內， 各現妙寶如須彌。 一一光中所現寶， 不可言說不可說，
【現代漢語翻譯】 現代漢語譯本 在不可言說的微小毛端之處，都有著不可言說的清凈佛剎（Buddha-kṣetra，佛的國土）， 種種莊嚴（alaṃkāra，裝飾）不可言說，種種奇妙不可言說。 在那每一個毛端之處，都演說著不可言說的諸佛名號， 每一個名號都對應著諸如來（Tathāgata，佛的稱號），都是不可言說、不可言說的。 每一位佛的身上，都顯現著不可言說的毛孔， 在那每一個毛孔中，都顯現著不可言說的眾多色相（rūpa，物質現象）。 不可言說的毛孔，都散發出不可言說的光明， 在那每一道光明中，都顯現著不可言說的蓮花。 在那每一朵蓮花內，都有著不可言說的眾多花葉， 在不可言說的花葉中，各自顯現著不可言說的色相。 在那些不可言說的色相內，又顯現著不可言說的眾多花葉， 花葉中的光明不可言說，光明中的色相不可言說。 在這不可言說的色相中，每一個都顯現著不可言說的光明， 光明中顯現著不可言說的月亮，月亮又顯現著不可言說的月亮。 在不可言說的眾多月亮中，每一個都顯現著不可言說的光明， 在那每一道光明內，又顯現著不可言說的太陽。 在不可言說的眾多太陽中，每一個都顯現著不可言說的色相， 在那每一個色相內，又顯現著不可言說的光明。 在那每一道光明內，顯現著不可言說的獅子座（siṃhāsana，佛的寶座）， 每一個莊嚴之物都不可言說，每一道光明都不可言說。 光明中的美妙色彩不可言說，色彩中的清凈光明不可言說， 在那每一道清凈光明內，又顯現著種種美妙的光明。 這光明又顯現著種種光明，不可言說、不可言說， 像這樣種種光明內，各自顯現著如須彌山（Sumeru，佛教中的聖山）般的妙寶。 每一道光明中所顯現的寶物，都不可言說、不可言說。
【English Translation】 English version At the tip of an unspeakable hair, there are unspeakable pure Buddha-lands (Buddha-kṣetra, the land of a Buddha), Various adornments (alaṃkāra, decorations) are unspeakable, various wonders are unspeakable. At each of those hair tips, the names of unspeakable Buddhas are proclaimed, Each name corresponds to Tathāgatas (Tathāgata, an epithet of a Buddha), all of which are unspeakable, unspeakable. On the body of each Buddha, unspeakable pores appear, In each of those pores, unspeakable forms (rūpa, material phenomena) appear. The unspeakable pores all emit unspeakable light, In each of those lights, unspeakable lotuses appear. Within each of those lotuses, there are unspeakable numbers of petals, In the unspeakable petals, various unspeakable forms appear. Within those unspeakable forms, unspeakable numbers of petals appear again, The light in the petals is unspeakable, the forms in the light are unspeakable. In these unspeakable forms, each one manifests unspeakable light, In the light, unspeakable moons appear, and from the moon, unspeakable moons appear again. In the unspeakable number of moons, each one manifests unspeakable light, Within each of those lights, unspeakable suns appear again. In the unspeakable number of suns, each one manifests unspeakable forms, Within each of those forms, unspeakable light appears again. Within each of those lights, unspeakable lion thrones (siṃhāsana, the seat of a Buddha) appear, Each adornment is unspeakable, each light is unspeakable. The wonderful colors in the light are unspeakable, the pure light in the colors is unspeakable, Within each of those pure lights, various wonderful lights appear again. This light manifests various lights again, unspeakable, unspeakable, In such various lights, each manifests wonderful treasures like Mount Sumeru (Sumeru, a sacred mountain in Buddhism). The treasures manifested in each light are unspeakable, unspeakable.
彼如須彌一妙寶， 現眾剎土不可說。 盡須彌寶無有餘， 示現剎土皆如是， 以一剎土末為塵， 一塵色相不可說。 眾剎為塵塵有相， 不可言說不可說， 如是種種諸塵相， 皆出光明不可說。 光中現佛不可說， 佛所說法不可說， 法中妙偈不可說， 聞偈得解不可說。 不可說解唸唸中， 顯了真諦不可說， 示現未來一切佛， 常演說法無窮盡。 一一佛法不可說， 種種清凈不可說， 出妙音聲不可說， 轉正法輪不可說。 于彼一一法輪中， 演修多羅不可說； 于彼一一修多羅， 分別法門不可說； 于彼一一法門中， 又說諸法不可說； 于彼一一諸法中， 調伏眾生不可說。 或復於一毛端處， 不可說劫常安住， 如一毛端余悉然， 所住劫數皆如是。 其心無礙不可說， 變化諸佛不可說， 一一變化諸如來， 復現于化不可說。 彼佛法身不可說， 彼佛分身不可說， 莊嚴無量不可說， 往詣十方不可說， 周行國土不可說， 觀察眾生不可說， 清凈眾生不可說， 調伏眾生不可說。 彼諸莊嚴不可說， 彼諸神力不可說， 彼諸自在不可說， 彼諸神變不可說。
【現代漢語翻譯】 現代漢語譯本 如同須彌山（Sumeru）的一件珍寶，能顯現無數不可言說的佛土。 即使將所有須彌山的珍寶都用盡，所能示現的佛土也都是如此的不可言說。 如果將一個佛土分割成微塵，每一粒微塵的色相也是不可言說的。 無數佛土化為微塵，微塵又有各自的色相，這種種色相都是不可言說，難以盡述的。 如此種種微塵的色相，都散發出不可言說的光明。 在光明中顯現的佛也是不可言說的，佛所宣說的法也是不可言說的。 法中的微妙偈頌也是不可言說的，聽聞偈頌所獲得的理解也是不可言說的。 在不可言說的理解中，唸唸都顯現出不可言說的真諦。 示現未來的一切佛，他們將恒常演說佛法，永無止境。 每一尊佛的佛法都是不可言說的，種種清凈的境界也是不可言說的。 所發出的微妙音聲是不可言說的，所轉動的正法輪（Dharmachakra）也是不可言說的。 在那每一個法輪中，所演說的修多羅（Sutra）也是不可言說的； 在那每一部修多羅中，所分別的法門也是不可言說的； 在那每一個法門中，所宣說的諸法也是不可言說的； 在那每一個諸法中，所調伏的眾生也是不可言說的。 或者在某一毛端的微小之處，也能在不可言說的劫數中安住。 如同一個毛端如此，其餘的毛端也是如此，所安住的劫數都是一樣的。 他們的心是無礙的，不可言說，所變化出的諸佛也是不可言說的。 每一尊變化出的如來（Tathagata），又會顯現出不可言說的化身。 那些佛的法身（Dharmakaya）是不可言說的，那些佛的分身也是不可言說的。 他們的莊嚴是無量的，不可言說，他們前往十方也是不可言說的。 他們周遊各個國土是不可言說的，觀察眾生也是不可言說的。 他們清凈眾生是不可言說的，調伏眾生也是不可言說的。 那些莊嚴是不可言說的，那些神力是不可言說的， 那些自在是不可言說的，那些神通變化是不可言說的。
【English Translation】 English version Like a single exquisite jewel of Mount Sumeru (Sumeru), it manifests countless inexpressible Buddha lands. Even if all the jewels of Mount Sumeru were exhausted, the Buddha lands manifested would still be inexpressible. If one Buddha land were divided into dust particles, the appearance of each dust particle would also be inexpressible. Countless Buddha lands transformed into dust, and each dust particle has its own appearance, all of which are inexpressible and beyond description. Such various appearances of dust particles all emit inexpressible light. The Buddhas manifested in the light are inexpressible, and the Dharma spoken by the Buddhas is also inexpressible. The subtle verses within the Dharma are inexpressible, and the understanding gained from hearing the verses is also inexpressible. In the inexpressible understanding, the true essence is revealed in every moment, which is also inexpressible. Manifesting all the future Buddhas, they will constantly expound the Dharma without end. The Dharma of each Buddha is inexpressible, and the various pure realms are also inexpressible. The subtle sounds emitted are inexpressible, and the turning of the Dharma wheel (Dharmachakra) is also inexpressible. In each of those Dharma wheels, the Sutras (Sutra) expounded are inexpressible; In each of those Sutras, the Dharma gates distinguished are inexpressible; In each of those Dharma gates, the various Dharmas spoken are inexpressible; In each of those various Dharmas, the sentient beings tamed are inexpressible. Or even in the tiny space of a single hair tip, one can abide for inexpressible kalpas (eons). Just like one hair tip, the rest of the hair tips are the same, and the kalpas they abide in are all the same. Their minds are unobstructed and inexpressible, and the Buddhas they transform into are also inexpressible. Each transformed Tathagata (Tathagata) manifests further inexpressible emanations. The Dharmakaya (Dharmakaya) of those Buddhas is inexpressible, and the emanations of those Buddhas are also inexpressible. Their adornments are immeasurable and inexpressible, and their going to the ten directions is also inexpressible. Their traveling through various lands is inexpressible, and their observing sentient beings is inexpressible. Their purifying sentient beings is inexpressible, and their taming sentient beings is inexpressible. Those adornments are inexpressible, those divine powers are inexpressible, Those freedoms are inexpressible, and those miraculous transformations are inexpressible.
所有神通不可說， 所有境界不可說， 所有加持不可說， 所住世間不可說。 清凈實相不可說， 說修多羅不可說， 于彼一一修多羅， 演說法門不可說； 于彼一一法門中， 又說諸法不可說； 于彼一一諸法中， 所有決定不可說； 于彼一一決定中， 調伏眾生不可說。 不可言說同類法， 不可言說同類心， 不可言說異類法， 不可言說異類心， 不可言說異類根， 不可言說異類語， 唸唸于諸所行處， 調伏眾生不可說。 所有神變不可說， 所有示現不可說， 于中時劫不可說， 于中差別不可說， 菩薩悉能分別說， 諸明算者莫能辨。 一毛端處大小剎， 雜染清凈粗細剎， 如是一切不可說， 一一明瞭可分別。 以一國土碎為塵， 其塵無量不可說， 如是塵數無邊剎， 俱來共集一毛端。 此諸國土不可說， 共集毛端無迫隘， 不使毛端有增大， 而彼國土俱來集。 于中所有諸國土， 形相如本無雜亂， 如一國土不亂余， 一切國土皆如是。 虛空境界無邊際， 悉布毛端使充滿， 如是毛端諸國土， 菩薩一念皆能說。 於一微細毛孔中， 不可說剎次第入，
【現代漢語翻譯】 現代漢語譯本 所有的神通都無法用言語描述，所有的境界都無法用言語描述。 所有的加持都無法用言語描述，所居住的世間都無法用言語描述。 清凈的實相無法用言語描述，所說的修多羅（sutra，佛經）無法用言語描述。 對於每一部修多羅，所演說的法門都無法用言語描述； 對於每一個法門，所說的諸法都無法用言語描述； 對於每一種諸法，所有的決定都無法用言語描述； 對於每一個決定，調伏眾生都無法用言語描述。 不可言說的同類法，不可言說的同類心， 不可言說的異類法，不可言說的異類心， 不可言說的異類根，不可言說的異類語， 唸唸在所有行為之處，調伏眾生都無法用言語描述。 所有的神變都無法用言語描述，所有的示現都無法用言語描述， 其中的時劫無法用言語描述，其中的差別無法用言語描述， 菩薩都能夠分別說明，但精通算術的人也無法辨別。 一個毛端處可以容納大小不同的剎土（kshetra，佛土），雜染的、清凈的、粗糙的、細微的剎土， 像這樣的一切都無法用言語描述，但一一明瞭可以分別。 如果將一個國土碎成微塵，其微塵的數量是無法用言語描述的， 像這樣數量的微塵，無邊的剎土，都聚集在一個毛端上。 這些國土無法用言語描述，聚集在毛端上卻沒有擁擠， 不使毛端有增大，而那些國土都聚集而來。 其中所有的國土，形狀如原本一樣沒有雜亂， 如同一個國土不擾亂其他國土，一切國土都是如此。 虛空的境界無邊無際，全部佈滿毛端使之充滿， 像這樣毛端上的諸國土，菩薩一念之間都能夠說出。 在一個微細的毛孔中，不可說的剎土依次進入，
【English Translation】 English version All supernormal powers cannot be described, all realms cannot be described. All blessings cannot be described, the world where one dwells cannot be described. The pure true nature cannot be described, the spoken sutras (sutra, Buddhist scriptures) cannot be described. For each sutra, the Dharma teachings expounded cannot be described; For each Dharma teaching, the dharmas spoken cannot be described; For each of these dharmas, all the determinations cannot be described; For each determination, taming sentient beings cannot be described. Indescribable similar dharmas, indescribable similar minds, Indescribable dissimilar dharmas, indescribable dissimilar minds, Indescribable dissimilar roots, indescribable dissimilar languages, In every thought, in all places of action, taming sentient beings cannot be described. All transformations cannot be described, all manifestations cannot be described, The kalpas (kalpa, eon) within them cannot be described, the differences within them cannot be described, Bodhisattvas can explain them separately, but those skilled in calculations cannot discern them. At the tip of a single hair, there can be great and small kshetras (kshetra, Buddha-fields), defiled, pure, coarse, and subtle kshetras, All of these cannot be described, but each can be clearly distinguished. If one country is broken into dust, the number of dust particles is indescribable, Like the number of these dust particles, countless kshetras gather on a single hair tip. These kshetras cannot be described, gathering on the hair tip without crowding, Without causing the hair tip to increase in size, those kshetras all gather there. All the kshetras within, their forms are as they were originally, without confusion, Just as one kshetra does not disturb others, all kshetras are like this. The realm of space is boundless, all filled with hair tips, making them full, Like this, the kshetras on the hair tips, a Bodhisattva can describe them all in a single thought. In a single tiny pore, indescribable kshetras enter in sequence,
毛孔能受彼諸剎， 諸剎不能遍毛孔。 入時劫數不可說， 受時劫數不可說， 於此行列安住時， 一切諸劫無能說。 如是攝受安住已， 所有境界不可說， 入時方便不可說， 入已所作不可說， 意根明瞭不可說， 遊歷諸方不可說， 勇猛精進不可說， 自在神變不可說， 所有思惟不可說， 所有大愿不可說， 所有境界不可說， 一切通達不可說， 身業清凈不可說， 語業清凈不可說， 意業清凈不可說， 信解清凈不可說， 妙智清凈不可說， 妙慧清凈不可說， 了諸實相不可說， 斷諸疑惑不可說， 出離生死不可說， 超升正位不可說， 甚深三昧不可說， 了達一切不可說， 一切眾生不可說， 一切佛剎不可說， 知眾生身不可說， 知其心樂不可說， 知其業果不可說， 知其意解不可說， 知其品類不可說， 知其種性不可說， 知其受身不可說， 知其生處不可說， 知其正生不可說， 知其生已不可說， 知其解了不可說， 知其趣向不可說， 知其言語不可說， 知其作業不可說。 菩薩如是大慈悲， 利益一切諸世間， 普現其身不可說， 入諸佛剎不可說，
【現代漢語翻譯】 現代漢語譯本 毛孔能夠容納那些佛剎（kṣetra，佛的國土），而那些佛剎卻不能遍佈毛孔。 進入時所經歷的劫數（kalpa，時間單位）不可說，承受時所經歷的劫數也不可說。 當安住于這樣的行列時，一切劫數都無法言說。 像這樣攝受安住之後，所處的境界不可說。 進入時所用的方便不可說，進入之後所做的事情不可說。 意根（manas-indriya，意識的根源）的明瞭不可說，遊歷各方不可說。 勇猛精進不可說，自在的神變不可說。 所有的思惟不可說，所有的大愿不可說。 所有的境界不可說，一切通達不可說。 身業（kāya-karma，身體的行為）的清凈不可說，語業（vāc-karma，語言的行為）的清凈不可說。 意業（manas-karma，意識的行為）的清凈不可說，信解（adhimukti，堅定的信念和理解）的清凈不可說。 妙智（prajñā，卓越的智慧）的清凈不可說，妙慧（medhā，敏銳的智慧）的清凈不可說。 了知諸法實相（tattva，真實本質）不可說，斷除一切疑惑不可說。 出離生死（saṃsāra，輪迴）不可說，超升到正位（samyaktva，正確的地位）不可說。 甚深的三昧（samādhi，禪定）不可說，了達一切不可說。 一切眾生（sattva，有情）不可說，一切佛剎不可說。 知曉眾生的身體不可說，知曉他們的心之所樂不可說。 知曉他們的業果（karma-phala，行為的後果）不可說，知曉他們的意解不可說。 知曉他們的品類不可說，知曉他們的種性（gotra，根性）不可說。 知曉他們所受的身體不可說，知曉他們的出生之處不可說。 知曉他們正要出生不可說，知曉他們出生之後不可說。 知曉他們的理解不可說，知曉他們的趣向不可說。 知曉他們的言語不可說，知曉他們的作業不可說。 菩薩（bodhisattva，覺悟的修行者）如此大慈大悲，利益一切世間。 普遍顯現其身不可說，進入諸佛剎不可說。
【English Translation】 English version Pores can contain those kṣetras (Buddha lands), yet those kṣetras cannot pervade the pores. The kalpas (eons) experienced when entering are inexpressible, and the kalpas experienced when receiving are also inexpressible. When abiding in such a formation, all kalpas are beyond description. Having thus gathered and abided, the realm experienced is inexpressible. The means of entering are inexpressible, and what is done after entering is inexpressible. The clarity of the manas-indriya (faculty of mind) is inexpressible, and traveling to all directions is inexpressible. Vigorous effort is inexpressible, and the unhindered magical transformations are inexpressible. All thoughts are inexpressible, and all great vows are inexpressible. All realms are inexpressible, and all understanding is inexpressible. The purity of kāya-karma (bodily actions) is inexpressible, and the purity of vāc-karma (verbal actions) is inexpressible. The purity of manas-karma (mental actions) is inexpressible, and the purity of adhimukti (conviction and understanding) is inexpressible. The purity of prajñā (wisdom) is inexpressible, and the purity of medhā (intelligence) is inexpressible. Understanding the tattva (true nature) of all dharmas is inexpressible, and cutting off all doubts is inexpressible. Liberation from saṃsāra (cycle of rebirth) is inexpressible, and ascending to samyaktva (right position) is inexpressible. The profound samādhi (meditative absorption) is inexpressible, and understanding all is inexpressible. All sattvas (sentient beings) are inexpressible, and all Buddha kṣetras are inexpressible. Knowing the bodies of beings is inexpressible, and knowing their heart's desires is inexpressible. Knowing their karma-phala (results of actions) is inexpressible, and knowing their understanding is inexpressible. Knowing their categories is inexpressible, and knowing their gotra (lineage) is inexpressible. Knowing the bodies they receive is inexpressible, and knowing their places of birth is inexpressible. Knowing when they are about to be born is inexpressible, and knowing after they are born is inexpressible. Knowing their understanding is inexpressible, and knowing their inclinations is inexpressible. Knowing their speech is inexpressible, and knowing their actions is inexpressible. The bodhisattva (enlightenment being) has such great compassion, benefiting all the worlds. Universally manifesting their body is inexpressible, and entering all Buddha kṣetras is inexpressible.
見諸菩薩不可說， 發生智慧不可說， 請問正法不可說， 敷揚佛教不可說， 現種種身不可說， 詣諸國土不可說， 示現神通不可說， 普遍十方不可說， 處處分身不可說， 親近諸佛不可說， 作諸供具不可說， 種種無量不可說， 清凈眾寶不可說， 上妙蓮華不可說， 最勝香鬘不可說， 供養如來不可說， 清凈信心不可說， 最勝悟解不可說， 增上志樂不可說， 恭敬諸佛不可說， 修行于施不可說， 其心過去不可說， 有求皆施不可說， 一切悉施不可說， 持戒清凈不可說， 心意清凈不可說， 讚歎諸佛不可說， 愛樂正法不可說， 成就諸忍不可說， 無生法忍不可說， 具足寂靜不可說， 住寂靜地不可說， 起大精進不可說， 其心過去不可說， 不退轉心不可說， 不傾動心不可說， 一切定藏不可說， 觀察諸法不可說， 寂然在定不可說， 了達諸禪不可說， 智慧通達不可說， 三昧自在不可說， 了達諸法不可說， 明見諸佛不可說， 修無量行不可說， 發廣大愿不可說， 甚深境界不可說， 清凈法門不可說， 菩薩法力不可說， 菩薩法住不可說，
【現代漢語翻譯】 現代漢語譯本 菩薩的顯現不可言說， 智慧的生起不可言說， 請問正法不可言說， 弘揚佛法不可言說， 示現種種身形不可言說， 前往各個國土不可言說， 示現神通不可言說， 普遍遍及十方不可言說， 處處分身不可言說， 親近諸佛不可言說， 製作各種供具不可言說， 種種無量不可言說， 清凈的眾寶不可言說， 上妙的蓮花不可言說， 最殊勝的香鬘不可言說， 供養如來（Tathagata）不可言說， 清凈的信心不可言說， 最殊勝的領悟不可言說， 增上的志向和喜樂不可言說， 恭敬諸佛不可言說， 修行佈施不可言說， 其心過去不可言說， 有求皆施不可言說， 一切都施捨不可言說， 持戒清凈不可言說， 心意清凈不可言說， 讚歎諸佛不可言說， 喜愛正法不可言說， 成就各種忍辱不可言說， 無生法忍（Anutpattika-dharma-ksanti）不可言說， 具足寂靜不可言說， 安住于寂靜之地不可言說， 發起大精進不可言說， 其心過去不可言說， 不退轉的心不可言說， 不被動搖的心不可言說， 一切禪定之藏不可言說， 觀察諸法不可言說， 寂然處於禪定不可言說， 了達各種禪定不可言說， 智慧通達不可言說， 三昧（Samadhi）自在不可言說， 了達諸法不可言說， 明見諸佛不可言說， 修無量行不可言說， 發廣大愿不可言說， 甚深境界不可言說， 清凈法門不可言說， 菩薩的法力不可言說， 菩薩的法住不可言說
【English Translation】 English version The appearance of Bodhisattvas is inexpressible, The arising of wisdom is inexpressible, Asking about the true Dharma is inexpressible, Propagating the Buddha's teachings is inexpressible, Manifesting various forms is inexpressible, Going to various lands is inexpressible, Displaying supernatural powers is inexpressible, Universally pervading the ten directions is inexpressible, Manifesting bodies everywhere is inexpressible, Being close to all Buddhas is inexpressible, Making various offerings is inexpressible, All kinds of immeasurable things are inexpressible, Pure and precious treasures are inexpressible, Supreme and wonderful lotuses are inexpressible, The most excellent fragrant garlands are inexpressible, Making offerings to the Tathagata (如來) is inexpressible, Pure faith is inexpressible, The most excellent understanding is inexpressible, Increased aspiration and joy are inexpressible, Respecting all Buddhas is inexpressible, Practicing giving is inexpressible, Their minds in the past are inexpressible, Giving to all who ask is inexpressible, Giving everything is inexpressible, Maintaining pure precepts is inexpressible, Having a pure mind is inexpressible, Praising all Buddhas is inexpressible, Loving the true Dharma is inexpressible, Accomplishing various forms of patience is inexpressible, The patience of non-origination (Anutpattika-dharma-ksanti) is inexpressible, Being complete in tranquility is inexpressible, Dwelling in a tranquil place is inexpressible, Arousing great diligence is inexpressible, Their minds in the past are inexpressible, The mind that does not regress is inexpressible, The mind that is not shaken is inexpressible, All the treasures of samadhi (定) are inexpressible, Observing all dharmas is inexpressible, Being silently in samadhi is inexpressible, Understanding all dhyanas (禪) is inexpressible, Wisdom that penetrates is inexpressible, Freedom in samadhi (三昧) is inexpressible, Understanding all dharmas is inexpressible, Clearly seeing all Buddhas is inexpressible, Practicing immeasurable practices is inexpressible, Making vast vows is inexpressible, Profound realms are inexpressible, Pure Dharma doors are inexpressible, The power of a Bodhisattva's Dharma is inexpressible, The dwelling of a Bodhisattva's Dharma is inexpressible
彼諸正念不可說， 彼諸法界不可說， 修方便智不可說， 學甚深智不可說， 無量智慧不可說， 究竟智慧不可說， 彼諸法智不可說， 彼凈法輪不可說， 彼大法雲不可說， 彼大法雨不可說， 彼諸神力不可說， 彼諸方便不可說， 入空寂智不可說， 唸唸相續不可說， 無量行門不可說， 唸唸恒住不可說， 諸佛剎海不可說， 悉能往詣不可說， 諸剎差別不可說， 種種清凈不可說， 差別莊嚴不可說， 無邊色相不可說， 種種間錯不可說， 種種妙好不可說， 清凈佛土不可說， 雜染世界不可說， 了知眾生不可說， 知其種性不可說， 知其業報不可說， 知其心行不可說， 知其根性不可說， 知其解欲不可說， 雜染清凈不可說， 觀察調伏不可說， 變化自在不可說， 現種種身不可說， 修行精進不可說， 度脫眾生不可說， 示現神變不可說， 放大光明不可說， 種種色相不可說， 令眾生凈不可說， 一一毛孔不可說， 放光明網不可說， 光網現色不可說， 普照佛剎不可說， 勇猛無畏不可說， 方便善巧不可說， 調伏眾生不可說， 令出生死不可說，
【現代漢語翻譯】 現代漢語譯本 那些正確的念頭是不可言說的， 那些法界（dharma-dhātu，宇宙萬法的本體）是不可言說的， 修習方便智慧是不可言說的， 學習甚深智慧是不可言說的， 無量的智慧是不可言說的， 究竟的智慧是不可言說的， 那些關於法的智慧是不可言說的， 那些清凈的法輪（dharma-cakra，佛陀教法的象徵）是不可言說的， 那些大法雲（mahā-dharma-megha，比喻佛法普施）是不可言說的， 那些大法雨（mahā-dharma-varṣa，比喻佛法滋潤眾生）是不可言說的， 那些神通力量是不可言說的， 那些方便法門是不可言說的， 進入空寂智慧是不可言說的， 唸唸相續不斷是不可言說的， 無量的修行法門是不可言說的， 唸唸恒常安住是不可言說的， 諸佛的剎土海洋是不可言說的， 悉能前往到達是不可言說的， 諸剎土的差別是不可言說的， 種種的清凈是不可言說的， 差別的莊嚴是不可言說的， 無邊的色相是不可言說的， 種種的交錯是不可言說的， 種種的微妙美好是不可言說的， 清凈的佛土是不可言說的， 雜染的世界是不可言說的， 了知眾生是不可言說的， 知道他們的種性是不可言說的， 知道他們的業報是不可言說的， 知道他們的心行是不可言說的， 知道他們的根性是不可言說的， 知道他們的解脫慾望是不可言說的， 雜染和清凈是不可言說的， 觀察和調伏是不可言說的， 變化自在是不可言說的， 示現種種身形是不可言說的， 修行精進是不可言說的， 度脫眾生是不可言說的， 示現神通變化是不可言說的， 放大光明是不可言說的， 種種的色相是不可言說的， 令眾生清凈是不可言說的， 每一個毛孔是不可言說的， 放出光明網是不可言說的， 光網顯現的色彩是不可言說的， 普遍照耀佛剎是不可言說的， 勇猛無畏是不可言說的， 方便善巧是不可言說的， 調伏眾生是不可言說的， 令眾生出生死輪迴是不可言說的
【English Translation】 English version Those right thoughts are inexpressible, Those dharma-dhātu (the essence of all phenomena) are inexpressible, Cultivating expedient wisdom is inexpressible, Learning profound wisdom is inexpressible, Immeasurable wisdom is inexpressible, Ultimate wisdom is inexpressible, Those wisdoms of the dharma are inexpressible, Those pure dharma-cakra (the wheel of dharma) are inexpressible, Those great dharma-megha (clouds of dharma) are inexpressible, Those great dharma-varṣa (rain of dharma) are inexpressible, Those spiritual powers are inexpressible, Those expedient means are inexpressible, Entering the wisdom of emptiness and tranquility is inexpressible, The continuous succession of thoughts is inexpressible, Immeasurable practices are inexpressible, The constant abiding of thoughts is inexpressible, The oceans of Buddha-lands are inexpressible, Being able to reach all of them is inexpressible, The differences of the lands are inexpressible, All kinds of purity are inexpressible, The adornments of differences are inexpressible, The boundless forms are inexpressible, All kinds of interweavings are inexpressible, All kinds of subtle beauties are inexpressible, The pure Buddha-lands are inexpressible, The defiled worlds are inexpressible, Understanding sentient beings is inexpressible, Knowing their natures is inexpressible, Knowing their karmic retributions is inexpressible, Knowing their mental activities is inexpressible, Knowing their faculties is inexpressible, Knowing their desires for liberation is inexpressible, Defilement and purity are inexpressible, Observing and taming is inexpressible, The freedom of transformation is inexpressible, Manifesting various forms is inexpressible, Practicing diligently is inexpressible, Liberating sentient beings is inexpressible, Demonstrating miraculous transformations is inexpressible, Emitting great light is inexpressible, All kinds of forms are inexpressible, Making sentient beings pure is inexpressible, Each and every pore is inexpressible, Emitting nets of light is inexpressible, The colors manifested by the light nets are inexpressible, Universally illuminating the Buddha-lands is inexpressible, Courage and fearlessness are inexpressible, Expedient and skillful means are inexpressible, Taming sentient beings is inexpressible, Causing sentient beings to transcend birth and death is inexpressible
清凈身業不可說， 清凈語業不可說， 無邊意業不可說， 殊勝妙行不可說， 成就智寶不可說， 深入法界不可說， 菩薩總持不可說， 善能修學不可說， 智者音聲不可說， 音聲清凈不可說， 正念真實不可說， 開悟眾生不可說， 具足威儀不可說， 清凈修行不可說， 成就無畏不可說， 調伏世間不可說， 諸佛子眾不可說， 清凈勝行不可說， 稱歎諸佛不可說， 讚揚無盡不可說， 世間導師不可說， 演說讚歎不可說， 彼諸菩薩不可說， 清凈功德不可說， 彼諸邊際不可說， 能住其中不可說， 住中智慧不可說， 盡諸劫住無能說， 欣樂諸佛不可說， 智慧平等不可說， 善入諸法不可說， 於法無礙不可說， 三世如空不可說， 三世智慧不可說， 了達三世不可說， 住于智慧不可說， 殊勝妙行不可說， 無量大愿不可說， 清凈大愿不可說， 成就菩提不可說， 諸佛菩提不可說， 發生智慧不可說， 分別義理不可說， 知一切法不可說， 嚴凈佛剎不可說， 修行諸力不可說， 長時修習不可說， 一念悟解不可說， 諸佛自在不可說， 廣演正法不可說，
【現代漢語翻譯】 現代漢語譯本 清凈的身業（身所造作的行為）是不可言說的， 清凈的語業（口所說的話語）是不可言說的， 無邊的意業（心中所想的念頭）是不可言說的， 殊勝的妙行（卓越的行為）是不可言說的， 成就的智慧寶藏是不可言說的， 深入的法界（真理的境界）是不可言說的， 菩薩的總持（記憶和理解能力）是不可言說的， 善於修學佛法是不可言說的， 智者的音聲是不可言說的， 音聲的清凈是不可言說的， 正念的真實是不可言說的， 開悟眾生是不可言說的， 具足的威儀（莊嚴的儀態）是不可言說的， 清凈的修行是不可言說的， 成就的無畏（無所畏懼）是不可言說的， 調伏世間（教化眾生）是不可言說的， 諸佛的弟子們是不可言說的， 清凈的殊勝行為是不可言說的， 稱讚諸佛是不可言說的， 讚揚的無盡是不可言說的， 世間的導師是不可言說的， 演說和讚歎是不可言說的， 那些菩薩是不可言說的， 清凈的功德是不可言說的， 那些邊際（極限）是不可言說的， 能夠安住其中是不可言說的， 安住其中的智慧是不可言說的， 盡所有劫數安住也是無法言說的， 欣樂諸佛是不可言說的， 智慧的平等是不可言說的， 善於進入諸法（一切事物）是不可言說的， 對於佛法沒有障礙是不可言說的， 過去、現在、未來三世如虛空般是不可言說的， 三世的智慧是不可言說的， 了達三世是不可言說的， 安住于智慧是不可言說的， 殊勝的妙行是不可言說的， 無量的大愿是不可言說的， 清凈的大愿是不可言說的， 成就菩提（覺悟）是不可言說的， 諸佛的菩提是不可言說的， 發生智慧是不可言說的， 分別義理是不可言說的， 知曉一切法是不可言說的， 莊嚴清凈的佛剎（佛的凈土）是不可言說的， 修行諸力（各種修行力量）是不可言說的， 長時間的修習是不可言說的， 一念的悟解是不可言說的， 諸佛的自在是不可言說的， 廣為演說正法是不可言說的
【English Translation】 English version Pure bodily karma (actions of the body) is inexpressible, Pure verbal karma (words spoken) is inexpressible, Boundless mental karma (thoughts of the mind) is inexpressible, Supreme and wonderful conduct is inexpressible, The achieved treasure of wisdom is inexpressible, Deeply entering the Dharma realm (realm of truth) is inexpressible, The Bodhisattva's total retention (memory and understanding) is inexpressible, Being skilled in learning and practicing is inexpressible, The voice of the wise is inexpressible, The purity of voice is inexpressible, The truth of right mindfulness is inexpressible, Enlightening sentient beings is inexpressible, Having complete dignified conduct is inexpressible, Pure practice is inexpressible, Achieving fearlessness is inexpressible, Subduing the world (teaching sentient beings) is inexpressible, The disciples of all Buddhas are inexpressible, Pure and supreme conduct is inexpressible, Praising all Buddhas is inexpressible, The endlessness of praise is inexpressible, The guide of the world is inexpressible, Explaining and praising is inexpressible, Those Bodhisattvas are inexpressible, Pure merits are inexpressible, Those boundaries (limits) are inexpressible, Being able to abide within them is inexpressible, The wisdom of abiding within is inexpressible, Abiding for all kalpas (eons) is also inexpressible, Rejoicing in all Buddhas is inexpressible, The equality of wisdom is inexpressible, Being skilled in entering all dharmas (all things) is inexpressible, Having no obstacles to the Dharma is inexpressible, The three times (past, present, future) being like space is inexpressible, The wisdom of the three times is inexpressible, Understanding the three times is inexpressible, Abiding in wisdom is inexpressible, Supreme and wonderful conduct is inexpressible, Immeasurable great vows are inexpressible, Pure great vows are inexpressible, Achieving Bodhi (enlightenment) is inexpressible, The Bodhi of all Buddhas is inexpressible, The arising of wisdom is inexpressible, Distinguishing the meanings of principles is inexpressible, Knowing all dharmas is inexpressible, Adorning and purifying the Buddha-lands (Buddha's pure lands) is inexpressible, Practicing all powers (various powers of practice) is inexpressible, Long-term practice is inexpressible, The enlightenment of a single thought is inexpressible, The freedom of all Buddhas is inexpressible, Widely expounding the true Dharma is inexpressible
種種神力不可說， 示現世間不可說， 清凈法輪不可說， 勇猛能轉不可說， 種種開演不可說， 哀愍世間不可說。 不可言說一切劫， 贊不可說諸功德， 不可說劫猶可盡， 不可說德不可盡。 不可言說諸如來， 不可言說諸舌根， 嘆佛不可言說德， 不可說劫無能盡。 十方所有諸眾生， 一切同時成正覺， 于中一佛普能現， 不可言說一切身。 此不可說中一身， 示現於頭不可說； 此不可說中一頭， 示現於舌不可說； 此不可說中一舌， 示現於聲不可說； 此不可說中一聲， 經于劫住不可說。 如一如是一切佛， 如一如是一切身， 如一如是一切頭， 如一如是一切舌， 如一如是一切聲， 不可說劫恒贊佛， 不可說劫猶可盡， 嘆佛功德無能盡。 一微塵中能悉有， 不可言說蓮華界， 一一蓮華世界中， 賢首如來不可說。 乃至法界悉周遍， 其中所有諸微塵， 世界若成若住壞， 其數無量不可說。 一微塵處無邊際， 無量諸剎普來入， 十方差別不可說， 剎海分佈不可說。 一一剎中有如來， 壽命劫數不可說， 諸佛所行不可說， 甚深妙法不可說，
【現代漢語翻譯】 現代漢語譯本 種種神通力量不可思議，在世間顯現的種種也是不可思議。 清凈的佛法之輪不可思議，勇猛轉動法輪的力量不可思議。 種種開示演說的法門不可思議，對世間的慈悲憐憫之心不可思議。 用不可言說的漫長劫數，也讚歎不完佛陀不可思議的功德。 即使經過不可思議的劫數也可能窮盡，但佛陀的功德卻不可窮盡。 不可言說的諸佛如來，不可言說的諸佛舌根。 讚歎佛陀不可言說的功德，即使經過不可思議的劫數也無法窮盡。 十方世界所有的眾生，如果同時都成就正覺（anuttara-samyak-sambodhi，無上正等正覺）， 其中一位佛陀就能普遍顯現，不可言說的一切化身。 在這不可言說中的一個化身，在頭上顯現的也是不可言說； 在這不可言說中的一個頭，在舌頭上顯現的也是不可言說； 在這不可言說中的一條舌頭，發出的聲音也是不可言說； 在這不可言說中的一個聲音，經歷的劫數也是不可言說。 如同一尊佛這樣，一切佛都是如此，如同一個化身這樣，一切化身都是如此， 如同一個頭這樣，一切頭都是如此，如同一條舌頭這樣，一切舌頭都是如此， 如同一個聲音這樣，一切聲音都是如此，用不可思議的劫數恒常讚歎佛陀， 即使經過不可思議的劫數也可能窮盡，但讚歎佛陀的功德卻無法窮盡。 一粒微塵中能夠容納，不可言說的蓮花世界， 每一個蓮花世界中，都有不可言說的賢首如來（Buddha，佛）。 乃至遍佈整個法界，其中所有的微塵， 世界無論是成住壞空，其數量都是無量不可說的。 一粒微塵之處沒有邊際，無量諸佛剎土普遍來入， 十方世界的差別不可思議，剎土海洋的分佈不可思議。 每一個剎土中都有如來，壽命的劫數不可思議， 諸佛所修行的法門不可思議，甚深微妙的佛法不可思議。
【English Translation】 English version Various divine powers are ineffable, and their manifestations in the world are also ineffable. The pure Dharma wheel is ineffable, and the power to vigorously turn the Dharma wheel is ineffable. The various teachings and expositions are ineffable, and the compassion for the world is ineffable. Even with ineffable eons, one cannot finish praising the Buddha's ineffable merits. Even if ineffable eons could be exhausted, the Buddha's merits cannot be exhausted. The ineffable Buddhas, the ineffable tongues of the Buddhas. Praising the Buddha's ineffable merits, even with ineffable eons, one cannot exhaust them. If all sentient beings in the ten directions simultaneously attain perfect enlightenment (anuttara-samyak-sambodhi), One Buddha among them can universally manifest, with ineffable bodies. Within this ineffable body, the manifestation on the head is also ineffable; Within this ineffable head, the manifestation on the tongue is also ineffable; Within this ineffable tongue, the sound produced is also ineffable; Within this ineffable sound, the eons it lasts are also ineffable. Just like one Buddha, all Buddhas are like this; just like one body, all bodies are like this, Just like one head, all heads are like this; just like one tongue, all tongues are like this, Just like one sound, all sounds are like this; constantly praising the Buddha with ineffable eons, Even if ineffable eons could be exhausted, the praise of the Buddha's merits cannot be exhausted. Within a single dust mote, there can be contained, ineffable lotus worlds, In each lotus world, there are ineffable Buddhas (Tathagata, 如來). Even pervading the entire Dharma realm, all the dust motes within it, Whether the world is forming, abiding, decaying, or empty, their number is immeasurable and ineffable. The space of a single dust mote is boundless, and countless Buddha lands universally enter it, The differences in the ten directions are ineffable, and the distribution of the ocean of lands is ineffable. In each land, there is a Tathagata, whose lifespan in eons is ineffable, The practices of the Buddhas are ineffable, and the profound and wondrous Dharma is ineffable.
神通大力不可說， 無障礙智不可說， 入于毛孔不可說， 毛孔因緣不可說， 成就十力不可說， 覺悟菩提不可說， 入凈法界不可說， 獲深智藏不可說。 種種數量不可說， 如其一切悉了知； 種種形量不可說， 於此靡不皆通達。 種種三昧不可說， 悉能經劫于中住， 于不可說諸佛所， 所行清凈不可說。 得不可說無礙心， 往詣十方不可說， 神力示現不可說， 所行無際不可說， 往詣眾剎不可說， 了達諸佛不可說， 精進勇猛不可說， 智慧通達不可說。 於法非行非不行， 入諸境界不可說， 不可稱說諸大劫， 恒游十方不可說。 方便智慧不可說， 真實智慧不可說， 神通智慧不可說， 唸唸示現不可說。 于不可說諸佛法， 一一了知不可說， 能於一時證菩提， 或種種時而證入。 毛端佛剎不可說， 塵中佛剎不可說， 如是佛剎皆往詣， 見諸如來不可說。 通達一實不可說， 善入佛種不可說， 諸佛國土不可說， 悉能往詣成菩提。 國土眾生及諸佛， 體性差別不可說， 如是三世無有邊， 菩薩一切皆明見。」
壽量品第三十一
爾時，心王菩
【現代漢語翻譯】 現代漢語譯本 神通的力量廣大，無法用言語描述；無礙的智慧，也無法用言語描述。 進入微小的毛孔，這種境界無法用言語描述；毛孔與因緣的關係，也無法用言語描述。 成就如來的十種力量（十力），無法用言語描述；覺悟無上菩提（覺悟），也無法用言語描述。 進入清凈的法界，無法用言語描述；獲得深奧的智慧寶藏，也無法用言語描述。 種種數量的境界，無法用言語描述，但如來對這一切都完全瞭解；種種形體的量度，無法用言語描述，但如來對此無不通達。 種種三昧（禪定），無法用言語描述，如來能于其中安住無數劫；在不可言說的諸佛之處，所行的清凈行為，也無法用言語描述。 獲得不可言說的無礙之心，前往十方世界，無法用言語描述；神力的示現，無法用言語描述；所行的境界，無邊無際，無法用言語描述。 前往眾多的佛剎，無法用言語描述；了達諸佛的境界，無法用言語描述；精進勇猛的修行，無法用言語描述；智慧通達一切，無法用言語描述。 對於佛法，既非行也非不行，進入諸種境界，無法用言語描述；在不可稱說的大劫中，恒常遊歷十方世界，無法用言語描述。 方便的智慧，無法用言語描述；真實的智慧，無法用言語描述；神通的智慧，無法用言語描述；唸唸示現種種境界，無法用言語描述。 對於不可言說的諸佛之法，一一瞭解，無法用言語描述；能於一時證得菩提，或於種種時間證入。 毛端上的佛剎，無法用言語描述；微塵中的佛剎，無法用言語描述；如是種種佛剎，都能前往，見到諸如來，無法用言語描述。 通達一實相的真理，無法用言語描述；善入佛種，無法用言語描述；諸佛的國土，無法用言語描述；都能前往併成就菩提。 國土、眾生以及諸佛，其體性差別，無法用言語描述；如是三世無有邊際，菩薩對此一切都明瞭見到。 《壽量品》第三十一 這時，心王菩薩...
【English Translation】 English version The power of spiritual abilities is ineffable; unobstructed wisdom is ineffable. Entering a tiny pore is ineffable; the causal relationship of pores is ineffable. Accomplishing the ten powers (ten strengths) of a Tathagata is ineffable; awakening to Bodhi (enlightenment) is ineffable. Entering the pure Dharma realm is ineffable; obtaining the profound treasury of wisdom is ineffable. Various quantities are ineffable, yet the Tathagata fully understands all; various forms and measures are ineffable, yet the Tathagata is thoroughly aware of them all. Various Samadhis (meditative states) are ineffable; the Tathagata can abide in them for countless kalpas; at the places of ineffable Buddhas, the pure conduct is ineffable. Obtaining an ineffable unobstructed mind, going to the ten directions is ineffable; the manifestation of spiritual powers is ineffable; the realms of conduct are boundless and ineffable. Going to numerous Buddha-lands is ineffable; understanding the realms of all Buddhas is ineffable; diligent and courageous practice is ineffable; wisdom that penetrates all is ineffable. Regarding the Dharma, it is neither acting nor not acting, entering all realms is ineffable; in ineffable great kalpas, constantly traveling in the ten directions is ineffable. Expedient wisdom is ineffable; true wisdom is ineffable; wisdom of spiritual powers is ineffable; manifesting various realms in every moment is ineffable. Regarding the ineffable Dharmas of all Buddhas, understanding each one is ineffable; one can attain Bodhi in one moment, or enter it at various times. Buddha-lands on the tip of a hair are ineffable; Buddha-lands in a mote of dust are ineffable; one can go to all such Buddha-lands and see all the Tathagatas, which is ineffable. Penetrating the one true reality is ineffable; skillfully entering the Buddha-nature is ineffable; the Buddha-lands are ineffable; one can go to all of them and achieve Bodhi. The nature and differences of lands, sentient beings, and Buddhas are ineffable; thus, the three periods of time are boundless, and Bodhisattvas clearly see all of this. Chapter 31: The Duration of Life At that time, the Mind King Bodhisattva...
薩摩訶薩于眾會中告諸菩薩言：「佛子！此娑婆世界釋迦牟尼佛剎一劫，于極樂世界阿彌陀佛剎為一日一夜；極樂世界一劫，于袈裟幢世界金剛堅佛剎為一日一夜；袈裟幢世界一劫，于不退轉音聲輪世界善勝光明蓮華開敷佛剎為一日一夜；不退轉音聲輪世界一劫，于離垢世界法幢佛剎為一日一夜；離垢世界一劫，于善燈世界師子佛剎為一日一夜；善燈世界一劫，于妙光明世界光明藏佛剎為一日一夜；妙光明世界一劫，于難超過世界法光明蓮華開敷佛剎為一日一夜；難超過世界一劫，于莊嚴慧世界一切神通光明佛剎為一日一夜；莊嚴慧世界一劫，于鏡光明世界月智佛剎為一日一夜。佛子！如是次第，乃至過百萬阿僧祇世界，最後世界一劫，于勝蓮華世界賢勝佛剎為一日一夜，普賢菩薩及諸同行大菩薩等充滿其中。」
諸菩薩住處品第三十二
爾時，心王菩薩摩訶薩于眾會中告諸菩薩言：
「佛子！東方有處，名：仙人山，從昔已來，諸菩薩眾于中止住；現有菩薩，名：金剛勝，與其眷屬、諸菩薩眾三百人俱，常在其中而演說法。南方有處，名：勝峰山，從昔已來，諸菩薩眾于中止住；現有菩薩，名曰：法慧，與其眷屬、諸菩薩眾五百人俱，常在其中而演說法。西方有處，名：金剛焰山，從昔已來，諸
【現代漢語翻譯】 現代漢語譯本：薩摩訶薩（菩薩名，意為偉大的菩薩）在眾會中告訴各位菩薩說：『佛子們！此娑婆世界（我們所處的世界）釋迦牟尼佛的佛土一劫，在極樂世界（阿彌陀佛的佛土）阿彌陀佛的佛土相當於一日一夜；極樂世界一劫，在袈裟幢世界（佛土名）金剛堅佛的佛土相當於一日一夜；袈裟幢世界一劫，在不退轉音聲輪世界（佛土名）善勝光明蓮華開敷佛的佛土相當於一日一夜；不退轉音聲輪世界一劫，在離垢世界（佛土名）法幢佛的佛土相當於一日一夜；離垢世界一劫，在善燈世界（佛土名）師子佛的佛土相當於一日一夜；善燈世界一劫，在妙光明世界（佛土名）光明藏佛的佛土相當於一日一夜；妙光明世界一劫，在難超過世界（佛土名）法光明蓮華開敷佛的佛土相當於一日一夜；難超過世界一劫，在莊嚴慧世界（佛土名）一切神通光明佛的佛土相當於一日一夜；莊嚴慧世界一劫，在鏡光明世界（佛土名）月智佛的佛土相當於一日一夜。佛子們！像這樣依次遞進，乃至超過百萬阿僧祇（極大的數字）世界，最後的世界一劫，在勝蓮華世界（佛土名）賢勝佛的佛土相當於一日一夜，普賢菩薩（菩薩名）及其他同行的各位大菩薩等都充滿其中。』
諸菩薩住處品第三十二
這時，心王菩薩摩訶薩（菩薩名，意為心之王者）在眾會中告訴各位菩薩說：
『佛子們！東方有一處地方，名叫仙人山，從很久以前開始，各位菩薩眾就在那裡居住；現在有一位菩薩，名叫金剛勝，和他的眷屬、各位菩薩眾三百人一起，常常在那裡演說佛法。南方有一處地方，名叫勝峰山，從很久以前開始，各位菩薩眾就在那裡居住；現在有一位菩薩，名叫法慧，和他的眷屬、各位菩薩眾五百人一起，常常在那裡演說佛法。西方有一處地方，名叫金剛焰山，從很久以前開始，各位菩薩眾就在那裡居住；'
【English Translation】 English version: The Samantabhadra Bodhisattva Mahasattva (a great Bodhisattva) addressed all the Bodhisattvas in the assembly, saying: 'Buddha-sons! One kalpa (an extremely long period of time) in this Saha world (the world we live in), the Buddha-land of Shakyamuni Buddha, is equivalent to one day and one night in the Land of Ultimate Bliss (the Buddha-land of Amitabha Buddha) of Amitabha Buddha; one kalpa in the Land of Ultimate Bliss is equivalent to one day and one night in the Land of Kesa Banner (a Buddha-land name) of Vajra Firm Buddha; one kalpa in the Land of Kesa Banner is equivalent to one day and one night in the Land of Non-Retreating Sound Wheel (a Buddha-land name) of Good Victory Light Lotus Blossom Buddha; one kalpa in the Land of Non-Retreating Sound Wheel is equivalent to one day and one night in the Land of Immaculate (a Buddha-land name) of Dharma Banner Buddha; one kalpa in the Land of Immaculate is equivalent to one day and one night in the Land of Good Lamp (a Buddha-land name) of Lion Buddha; one kalpa in the Land of Good Lamp is equivalent to one day and one night in the Land of Wonderful Light (a Buddha-land name) of Light Treasury Buddha; one kalpa in the Land of Wonderful Light is equivalent to one day and one night in the Land of Difficult to Surpass (a Buddha-land name) of Dharma Light Lotus Blossom Buddha; one kalpa in the Land of Difficult to Surpass is equivalent to one day and one night in the Land of Adorned Wisdom (a Buddha-land name) of All Supernatural Power Light Buddha; one kalpa in the Land of Adorned Wisdom is equivalent to one day and one night in the Land of Mirror Light (a Buddha-land name) of Moon Wisdom Buddha. Buddha-sons! In this sequential manner, even surpassing a million Asankhyeya (an extremely large number) worlds, one kalpa in the last world is equivalent to one day and one night in the Land of Superior Lotus (a Buddha-land name) of Worthy Victory Buddha, where Samantabhadra Bodhisattva (a Bodhisattva name) and all other great Bodhisattvas of the same practice are fully present.'
Chapter Thirty-Two: The Abodes of the Bodhisattvas
At that time, the Heart King Bodhisattva Mahasattva (a Bodhisattva name, meaning the king of the heart) addressed all the Bodhisattvas in the assembly, saying:
'Buddha-sons! In the east, there is a place called Immortal Mountain, where Bodhisattvas have resided since ancient times; now there is a Bodhisattva named Vajra Victory, who, along with his retinue of three hundred Bodhisattvas, constantly dwells there and expounds the Dharma. In the south, there is a place called Victory Peak Mountain, where Bodhisattvas have resided since ancient times; now there is a Bodhisattva named Dharma Wisdom, who, along with his retinue of five hundred Bodhisattvas, constantly dwells there and expounds the Dharma. In the west, there is a place called Vajra Flame Mountain, where Bodhisattvas have resided since ancient times;'
菩薩眾于中止住；現有菩薩，名：精進無畏行，與其眷屬、諸菩薩眾三百人俱，常在其中而演說法。北方有處，名：香積山，從昔已來，諸菩薩眾于中止住；現有菩薩，名曰：香象，與其眷屬、諸菩薩眾三千人俱，常在其中而演說法。東北方有處，名：清涼山，從昔已來，諸菩薩眾于中止住；現有菩薩，名：文殊師利，與其眷屬、諸菩薩眾一萬人俱，常在其中而演說法。海中有處，名：金剛山，從昔已來，諸菩薩眾于中止住；現有菩薩，名曰：法起，與其眷屬、諸菩薩眾千二百人俱，常在其中而演說法。東南方有處，名：支提山，從昔已來，諸菩薩眾于中止住；現有菩薩，名曰：天冠，與其眷屬、諸菩薩眾一千人俱，常在其中而演說法。西南方有處，名：光明山，從昔已來，諸菩薩眾于中止住；現有菩薩，名曰：賢勝，與其眷屬、諸菩薩眾三千人俱，常在其中而演說法。西北方有處，名：香風山，從昔已來，諸菩薩眾于中止住；現有菩薩，名曰：香光，與其眷屬、諸菩薩眾五千人俱，常在其中而演說法。
「大海之中復有住處，名：莊嚴窟，從昔已來，諸菩薩眾于中止住。毗舍離南有一住處，名：善住根，從昔已來，諸菩薩眾于中止住。摩度羅城有一住處，名：滿足窟，從昔已來，諸菩薩眾于中止住。俱珍那城
【現代漢語翻譯】 現代漢語譯本 菩薩們在這些地方安住。有一個地方，有一位菩薩名為精進無畏行（Vīryavikrāmagāmin，意為精進且無畏的修行者），他與他的眷屬，三百位菩薩一起，常在那裡演說佛法。 北方有一個地方，名為香積山（Gandhakūṭa，意為香氣聚集的山），從過去以來，菩薩們在那裡安住。有一位菩薩名為香象（Gandhahastin，意為香氣之象），他與他的眷屬，三千位菩薩一起，常在那裡演說佛法。 東北方有一個地方，名為清涼山（Śītala，意為清涼的），從過去以來，菩薩們在那裡安住。有一位菩薩名為文殊師利（Mañjuśrī，意為妙吉祥），他與他的眷屬，一萬位菩薩一起，常在那裡演說佛法。 海中有一個地方，名為金剛山（Vajrakūṭa，意為金剛般堅固的山），從過去以來，菩薩們在那裡安住。有一位菩薩名為法起（Dharmodgata，意為佛法興起），他與他的眷屬，一千二百位菩薩一起，常在那裡演說佛法。 東南方有一個地方，名為支提山（Caitya，意為佛塔），從過去以來，菩薩們在那裡安住。有一位菩薩名為天冠（Devamukuṭa，意為天人的頭冠），他與他的眷屬，一千位菩薩一起，常在那裡演說佛法。 西南方有一個地方，名為光明山（Prabhāsa，意為光明的），從過去以來，菩薩們在那裡安住。有一位菩薩名為賢勝（Bhadrottama，意為賢善且殊勝的），他與他的眷屬，三千位菩薩一起，常在那裡演說佛法。 西北方有一個地方，名為香風山（Gandhavāyu，意為香風吹拂的山），從過去以來，菩薩們在那裡安住。有一位菩薩名為香光（Gandhaprabha，意為香氣之光），他與他的眷屬，五千位菩薩一起，常在那裡演說佛法。 大海之中還有一個住處，名為莊嚴窟（Vyūha，意為莊嚴的），從過去以來，菩薩們在那裡安住。毗舍離（Vaiśālī）南方有一個住處，名為善住根（Supratiṣṭhamūla，意為善安住的根基），從過去以來，菩薩們在那裡安住。摩度羅城（Mathurā）有一個住處，名為滿足窟（Pūrṇa，意為圓滿的），從過去以來，菩薩們在那裡安住。俱珍那城（Kuśinagara）
【English Translation】 English version Bodhisattvas dwell in these places. There is a place where a Bodhisattva named Vīryavikrāmagāmin (meaning 'one who advances with courage and vigor') dwells, and he, along with his retinue of three hundred Bodhisattvas, constantly expounds the Dharma there. To the north, there is a place called Gandhakūṭa (meaning 'Fragrant Peak'), where Bodhisattvas have dwelt since ancient times. There is a Bodhisattva named Gandhahastin (meaning 'Fragrant Elephant'), and he, along with his retinue of three thousand Bodhisattvas, constantly expounds the Dharma there. To the northeast, there is a place called Śītala (meaning 'Cool'), where Bodhisattvas have dwelt since ancient times. There is a Bodhisattva named Mañjuśrī (meaning 'Gentle Glory'), and he, along with his retinue of ten thousand Bodhisattvas, constantly expounds the Dharma there. In the ocean, there is a place called Vajrakūṭa (meaning 'Diamond Peak'), where Bodhisattvas have dwelt since ancient times. There is a Bodhisattva named Dharmodgata (meaning 'Arisen Dharma'), and he, along with his retinue of one thousand two hundred Bodhisattvas, constantly expounds the Dharma there. To the southeast, there is a place called Caitya (meaning 'Stupa'), where Bodhisattvas have dwelt since ancient times. There is a Bodhisattva named Devamukuṭa (meaning 'Crown of the Gods'), and he, along with his retinue of one thousand Bodhisattvas, constantly expounds the Dharma there. To the southwest, there is a place called Prabhāsa (meaning 'Luminous'), where Bodhisattvas have dwelt since ancient times. There is a Bodhisattva named Bhadrottama (meaning 'Most Excellent Goodness'), and he, along with his retinue of three thousand Bodhisattvas, constantly expounds the Dharma there. To the northwest, there is a place called Gandhavāyu (meaning 'Fragrant Wind'), where Bodhisattvas have dwelt since ancient times. There is a Bodhisattva named Gandhaprabha (meaning 'Fragrant Light'), and he, along with his retinue of five thousand Bodhisattvas, constantly expounds the Dharma there. In the midst of the great ocean, there is another dwelling place called Vyūha (meaning 'Array'), where Bodhisattvas have dwelt since ancient times. South of Vaiśālī, there is a dwelling place called Supratiṣṭhamūla (meaning 'Well-Established Root'), where Bodhisattvas have dwelt since ancient times. In the city of Mathurā, there is a dwelling place called Pūrṇa (meaning 'Full'), where Bodhisattvas have dwelt since ancient times. In the city of Kuśinagara
有一住處，名曰：法座，從昔已來，諸菩薩眾于中止住。清凈彼岸城有一住處，名：目真鄰陀窟，從昔已來，諸菩薩眾于中止住。摩蘭陀國有一住處，名：無礙龍王建立，從昔已來，諸菩薩眾于中止住。甘菩遮國有一住處，名：出生慈，從昔已來，諸菩薩眾于中止住。震旦國有一住處，名：那羅延窟，從昔已來，諸菩薩眾于中止住。䟽勒國有一住處，名：牛頭山，從昔已來，諸菩薩眾于中止住。迦葉彌羅國有一住處，名曰：次第，從昔已來，諸菩薩眾于中止住。增長歡喜城有一住處，名：尊者窟，從昔已來，諸菩薩眾于中止住。庵浮梨摩國有一住處，名：見億藏光明，從昔已來，諸菩薩眾于中止住。乾陀羅國有一住處，名：苫婆羅窟，從昔已來，諸菩薩眾于中止住。」
大方廣佛華嚴經卷第四十五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十六
于闐國三藏實叉難陀奉 制譯
佛不思議法品第三十三之一
爾時，大會中有諸菩薩作是念：「諸佛國土云何不思議？諸佛本願云何不思議？諸佛種性云何不思議？諸佛出現云何不思議？諸佛身云何不思議？諸佛音聲云何不思議？諸佛智慧云何不思議？諸佛自在云何不思議？諸佛無礙云何不思議？諸
【現代漢語翻譯】 現代漢語譯本 有一個地方，叫做『法座』，從很久以前開始，許多菩薩都在那裡居住。 在清凈彼岸城有一個地方，叫做『目真鄰陀窟』（Mucilinda Cave），從很久以前開始，許多菩薩都在那裡居住。 在摩蘭陀國有一個地方，叫做『無礙龍王建立』，從很久以前開始，許多菩薩都在那裡居住。 在甘菩遮國有一個地方，叫做『出生慈』，從很久以前開始，許多菩薩都在那裡居住。 在震旦國有一個地方，叫做『那羅延窟』（Narayana Cave），從很久以前開始，許多菩薩都在那裡居住。 在䟽勒國有一個地方，叫做『牛頭山』，從很久以前開始，許多菩薩都在那裡居住。 在迦葉彌羅國有一個地方，叫做『次第』，從很久以前開始，許多菩薩都在那裡居住。 在增長歡喜城有一個地方，叫做『尊者窟』，從很久以前開始，許多菩薩都在那裡居住。 在庵浮梨摩國有一個地方，叫做『見億藏光明』，從很久以前開始，許多菩薩都在那裡居住。 在乾陀羅國有一個地方，叫做『苫婆羅窟』（Shambhala Cave），從很久以前開始，許多菩薩都在那裡居住。
《大方廣佛華嚴經》卷第四十五 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四十六
于闐國三藏實叉難陀奉 制譯
佛不思議法品第三十三之一
當時，法會中有許多菩薩這樣想：『諸佛的國土為什麼不可思議？諸佛的本願為什麼不可思議？諸佛的種性為什麼不可思議？諸佛的出現為什麼不可思議？諸佛的身體為什麼不可思議？諸佛的聲音為什麼不可思議？諸佛的智慧為什麼不可思議？諸佛的自在為什麼不可思議？諸佛的無礙為什麼不可思議？』
【English Translation】 English version There is a dwelling place called 'Dharma Seat,' where many Bodhisattvas have resided since ancient times. In the city of Pure Other Shore, there is a dwelling place called 'Mucilinda Cave,' where many Bodhisattvas have resided since ancient times. In the country of Maranda, there is a dwelling place called 'Established by the Unobstructed Dragon King,' where many Bodhisattvas have resided since ancient times. In the country of Kampuja, there is a dwelling place called 'Birth of Compassion,' where many Bodhisattvas have resided since ancient times. In the country of China, there is a dwelling place called 'Narayana Cave,' where many Bodhisattvas have resided since ancient times. In the country of Shule, there is a dwelling place called 'Ox Head Mountain,' where many Bodhisattvas have resided since ancient times. In the country of Kasmira, there is a dwelling place called 'Sequence,' where many Bodhisattvas have resided since ancient times. In the city of Increasing Joy, there is a dwelling place called 'Venerable One's Cave,' where many Bodhisattvas have resided since ancient times. In the country of Ambarima, there is a dwelling place called 'Seeing a Billion Treasures of Light,' where many Bodhisattvas have resided since ancient times. In the country of Gandhara, there is a dwelling place called 'Shambhala Cave,' where many Bodhisattvas have resided since ancient times.
The Great Extensive Buddha Flower Adornment Sutra, Volume 45 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 46
Translated by the Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 33, Part 1: The Inconceivable Dharmas of the Buddhas
At that time, many Bodhisattvas in the assembly thought: 'Why are the Buddha lands inconceivable? Why are the Buddhas' original vows inconceivable? Why are the Buddhas' lineages inconceivable? Why are the Buddhas' appearances inconceivable? Why are the Buddhas' bodies inconceivable? Why are the Buddhas' voices inconceivable? Why are the Buddhas' wisdoms inconceivable? Why are the Buddhas' self-masteries inconceivable? Why are the Buddhas' unobstructednesses inconceivable?'
佛解脫云何不思議？」
爾時，世尊知諸菩薩心之所念，則以神力加持，智慧攝受，光明照曜，威勢充滿，令青蓮華藏菩薩住佛無畏，入佛法界，獲佛威德，神通自在，得佛無礙廣大觀察，知一切佛種性次第，住不可說佛法方便。
爾時，青蓮華藏菩薩則能通達無礙法界，則能安住離障深行，則能成滿普賢大愿，則能知見一切佛法，以大悲心觀察眾生，欲令清凈精勤修習無有厭怠，受行一切諸菩薩法，於一念中出生佛智，解了一切無盡智門，總持、辯才皆悉具足；承佛神力，告蓮華藏菩薩言：
「佛子！諸佛世尊有無量住，所謂：常住、大悲住、種種身作諸佛事住、平等意轉凈法輪住、四辯才說無量法住、不思議一切佛法住、清凈音遍無量土住、不可說甚深法界住、現一切最勝神通住，能開示無有障礙究竟之法。
「佛子！諸佛世尊有十種法，普遍無量無邊法界。何等為十？所謂：一切諸佛有無邊際身，色相清凈，普入諸趣而無染著；一切諸佛有無邊際無障礙眼，於一切法悉能明見；一切諸佛有無邊際無障礙耳，悉能解了一切音聲；一切諸佛有無邊際鼻，能到諸佛自在彼岸；一切諸佛有廣長舌，出妙音聲周遍法界；一切諸佛有無邊際身，應眾生心，咸令得見；一切諸佛有無邊際意，住于無礙
【現代漢語翻譯】 現代漢語譯本：『佛的解脫為何不可思議？』 當時，世尊知道各位菩薩心中所想，就用神力加持，智慧攝受，光明照耀，威勢充滿，使青蓮華藏菩薩安住于佛的無畏境界，進入佛的法界，獲得佛的威德，神通自在，得到佛的無礙廣大觀察，知曉一切佛的種性次第，安住于不可言說的佛法方便。 當時，青蓮華藏菩薩就能通達無礙的法界，就能安住于遠離障礙的甚深修行，就能成就圓滿普賢的大愿，就能知見一切佛法，以大悲心觀察眾生，想要使他們清凈精進地修習而沒有厭倦懈怠，受持修行一切菩薩法，在一念之間生出佛的智慧，瞭解一切無盡的智慧之門，總持、辯才都完全具備；承蒙佛的神力，告訴蓮華藏菩薩說： 『佛子！諸佛世尊有無量的安住，所謂：常住、大悲住、種種身作諸佛事住、平等意轉凈法輪住、四辯才說無量法住、不可思議一切佛法住、清凈音遍無量國土住、不可言說甚深法界住、顯現一切最殊勝神通住，能開示沒有障礙究竟的佛法。』 『佛子！諸佛世尊有十種法，普遍無量無邊的法界。哪十種呢？所謂：一切諸佛有無邊際的身，色相清凈，普遍進入各種境界而沒有染著；一切諸佛有無邊際無障礙的眼睛，對於一切法都能明瞭看見；一切諸佛有無邊際無障礙的耳朵，都能瞭解一切音聲；一切諸佛有無邊際的鼻子，能到達諸佛自在的彼岸；一切諸佛有廣長的舌頭，發出美妙的聲音周遍法界；一切諸佛有無邊際的身，應眾生的心，都使他們能夠看見；一切諸佛有無邊際的意念，安住于無礙的境界。
【English Translation】 English version: 'Why is the Buddha's liberation inconceivable?' At that time, the World Honored One, knowing the thoughts in the minds of all the Bodhisattvas, then with divine power blessed them, with wisdom embraced them, with light illuminated them, and with majesty filled them, causing the Blue Lotus Treasury Bodhisattva to abide in the Buddha's fearlessness, enter the Buddha's Dharma realm, obtain the Buddha's majestic virtue, have unobstructed spiritual powers, attain the Buddha's unobstructed vast observation, know the order of all Buddha natures, and abide in the inconceivable skillful means of the Buddha's Dharma. At that time, the Blue Lotus Treasury Bodhisattva was able to penetrate the unobstructed Dharma realm, was able to abide in profound practice free from obstacles, was able to fulfill the great vows of Samantabhadra, was able to know and see all the Buddha's Dharmas, with great compassion observed sentient beings, desiring to cause them to be pure and diligently cultivate without weariness or laziness, receive and practice all the Bodhisattva Dharmas, in a single thought to generate the Buddha's wisdom, understand all the inexhaustible wisdom gates, and possess complete retention and eloquence; receiving the Buddha's divine power, he spoke to the Lotus Treasury Bodhisattva, saying: 'Child of the Buddha! The World Honored Ones have immeasurable abidings, namely: abiding in permanence, abiding in great compassion, abiding in performing all Buddha deeds with various bodies, abiding in turning the pure Dharma wheel with equal intention, abiding in speaking immeasurable Dharmas with four kinds of eloquence, abiding in the inconceivable all Buddha Dharmas, abiding in pure sound pervading immeasurable lands, abiding in the inexpressible profound Dharma realm, abiding in manifesting all the most supreme spiritual powers, able to reveal the ultimate Dharma without obstacles.' 'Child of the Buddha! The World Honored Ones have ten kinds of Dharmas, pervading the immeasurable and boundless Dharma realm. What are the ten? Namely: all Buddhas have boundless bodies, with pure forms and appearances, universally entering all realms without attachment; all Buddhas have boundless unobstructed eyes, able to clearly see all Dharmas; all Buddhas have boundless unobstructed ears, able to understand all sounds; all Buddhas have boundless noses, able to reach the other shore of the Buddhas' freedom; all Buddhas have long and broad tongues, emitting wonderful sounds pervading the Dharma realm; all Buddhas have boundless bodies, responding to the minds of sentient beings, causing them all to be able to see; all Buddhas have boundless minds, abiding in the unobstructed realm.'
平等法身；一切諸佛有無邊際無礙解脫，示現無盡大神通力；一切諸佛有無邊際清凈世界，隨眾生樂現眾佛土，具足無量種種莊嚴，而於其中不生染著；一切諸佛有無邊際菩薩行愿，得圓滿智，遊戲自在，悉能通達一切佛法。佛子！是為如來、應、正等覺普遍法界無邊際十種佛法。
「佛子！諸佛世尊有十種唸唸出生智。何等為十？所謂：一切諸佛於一念中，悉能示現無量世界從天來下；一切諸佛於一念中，悉能示現無量世界菩薩受生；一切諸佛於一念中，悉能示現無量世界出家學道；一切諸佛於一念中，悉能示現無量世界菩提樹下成等正覺；一切諸佛於一念中，悉能示現無量世界轉妙法輪；一切諸佛於一念中，悉能示現無量世界教化眾生供養諸佛；一切諸佛於一念中，悉能示現無量世界不可言說種種佛身；一切諸佛於一念中，悉能示現無量世界種種莊嚴、無數莊嚴、如來自在一切智藏；一切諸佛於一念中，悉能示現無量世界無量無數清凈眾生；一切諸佛於一念中，悉能示現無量世界三世諸佛種種根性、種種精進、種種行解，於三世中成等正覺。是為十。
「佛子！諸佛世尊有十種不失時。何等為十？所謂：一切諸佛成等正覺不失時；一切諸佛成熟有緣不失時；一切諸佛授菩薩記不失時；一切諸佛隨眾生
【現代漢語翻譯】 現代漢語譯本：平等法身（Dharmakaya，佛的法性身）；一切諸佛具有無邊無際、無礙的解脫，展現無盡的大神通力量；一切諸佛擁有無邊無際的清凈世界，隨著眾生的喜好顯現各種佛土，具足無量的種種莊嚴，但對這些莊嚴不生執著；一切諸佛具有無邊無際的菩薩行愿，獲得圓滿的智慧，遊戲自在，完全通達一切佛法。佛子！這就是如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）普遍法界無邊際的十種佛法。 佛子！諸佛世尊有十種唸唸出生智。是哪十種呢？所謂：一切諸佛在一念之間，都能示現無量世界從天而降；一切諸佛在一念之間，都能示現無量世界菩薩受生；一切諸佛在一念之間，都能示現無量世界出家學道；一切諸佛在一念之間，都能示現無量世界在菩提樹下成就正等正覺；一切諸佛在一念之間，都能示現無量世界轉動微妙的法輪；一切諸佛在一念之間，都能示現無量世界教化眾生供養諸佛；一切諸佛在一念之間，都能示現無量世界不可言說的種種佛身；一切諸佛在一念之間，都能示現無量世界種種莊嚴、無數莊嚴，如來自在的一切智慧寶藏；一切諸佛在一念之間，都能示現無量世界無量無數的清凈眾生；一切諸佛在一念之間，都能示現無量世界三世諸佛的種種根性、種種精進、種種修行和理解，在三世中成就正等正覺。這就是這十種。 佛子！諸佛世尊有十種不失時。是哪十種呢？所謂：一切諸佛成就正等正覺不失時；一切諸佛成熟有緣眾生不失時；一切諸佛為菩薩授記不失時；一切諸佛隨順眾生
【English Translation】 English version: The equal Dharmakaya (the Dharma body of the Buddha); all Buddhas possess boundless and unobstructed liberation, manifesting endless great spiritual powers; all Buddhas have boundless pure worlds, manifesting various Buddha lands according to the preferences of sentient beings, replete with immeasurable adornments, yet without attachment to these adornments; all Buddhas possess boundless Bodhisattva practices and vows, attaining perfect wisdom, freely engaging in activities, and fully comprehending all Buddhist teachings. Oh, son of Buddha! These are the ten boundless Buddha Dharmas of the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), which pervade the entire Dharma realm. Oh, son of Buddha! The World Honored Ones, the Buddhas, have ten kinds of wisdom that arise in every thought. What are these ten? They are: In a single thought, all Buddhas can manifest countless worlds descending from the heavens; in a single thought, all Buddhas can manifest countless worlds where Bodhisattvas are born; in a single thought, all Buddhas can manifest countless worlds where beings leave home to study the Way; in a single thought, all Buddhas can manifest countless worlds where they attain perfect enlightenment under the Bodhi tree; in a single thought, all Buddhas can manifest countless worlds turning the wondrous Dharma wheel; in a single thought, all Buddhas can manifest countless worlds where they teach sentient beings to make offerings to the Buddhas; in a single thought, all Buddhas can manifest countless worlds with ineffable forms of Buddhas; in a single thought, all Buddhas can manifest countless worlds with various adornments, countless adornments, the treasury of the Tathagata's free and all-encompassing wisdom; in a single thought, all Buddhas can manifest countless worlds with countless pure sentient beings; in a single thought, all Buddhas can manifest countless worlds with the various roots, various diligence, various practices and understandings of the Buddhas of the three times, attaining perfect enlightenment in the three times. These are the ten. Oh, son of Buddha! The World Honored Ones, the Buddhas, have ten kinds of non-loss of time. What are these ten? They are: All Buddhas do not lose the time to attain perfect enlightenment; all Buddhas do not lose the time to mature sentient beings with affinities; all Buddhas do not lose the time to bestow predictions upon Bodhisattvas; all Buddhas follow sentient beings
心示現神力不失時；一切諸佛隨眾生解示現佛身不失時；一切諸佛住于大舍不失時；一切諸佛入諸聚落不失時；一切諸佛攝諸凈信不失時；一切諸佛調惡眾生不失時；一切諸佛現不思議諸佛神通不失時。是為十。
「佛子！諸佛世尊有十種無比不思議境界。何等為十？所謂：一切諸佛一跏趺坐，遍滿十方無量世界；一切諸佛說一義句，悉能開示一切佛法；一切諸佛放一光明，悉能遍照一切世界；一切諸佛於一身中，悉能示現一切諸身；一切諸佛於一處中，悉能示現一切世界；一切諸佛於一智中，悉能決了一切諸法無所掛礙；一切諸佛於一念中，悉能遍往十方世界；一切諸佛於一念中，悉現如來無量威德；一切諸佛於一念中，普緣三世佛及眾生，心無雜亂；一切諸佛於一念中，與去、來、今一切諸佛體同無二。是為十。
「佛子！諸佛世尊能出生十種智。何者為十？所謂：一切諸佛知一切法無所趣向，而能出生迴向愿智；一切諸佛知一切法皆無有身，而能出生清凈身智；一切諸佛知一切法本來無二，而能出生能覺悟智；一切諸佛知一切法無我無眾生，而能出生調眾生智；一切諸佛知一切法本來無相，而能出生了諸相智；一切諸佛知一切世界無有成壞，而能出生了成壞智；一切諸佛知一切法無有造作，而能出
【現代漢語翻譯】 現代漢語譯本：諸佛以心力示現神通，從不失時；一切諸佛隨眾生的理解示現佛身，從不失時；一切諸佛安住于大舍（指佛的慈悲心）之中，從不失時；一切諸佛進入各個村落，從不失時；一切諸佛攝受那些具有清凈信仰的人，從不失時；一切諸佛調伏惡劣的眾生，從不失時；一切諸佛示現不可思議的佛陀神通，從不失時。這便是十種。 佛子！諸佛世尊有十種無比不可思議的境界。是哪十種呢？所謂：一切諸佛以一個跏趺坐姿，就能遍滿十方無量世界；一切諸佛說一句義理，就能開示一切佛法；一切諸佛放一道光明，就能遍照一切世界；一切諸佛在一個身體中，就能示現一切身體；一切諸佛在一個地方，就能示現一切世界；一切諸佛以一個智慧，就能決斷一切諸法，毫無障礙；一切諸佛在一念之間，就能遍往十方世界；一切諸佛在一念之間，就能顯現如來無量的威德；一切諸佛在一念之間，普遍緣念三世諸佛和眾生，心中沒有雜亂；一切諸佛在一念之間，與過去、現在、未來一切諸佛的本體相同，沒有差別。這便是十種。 佛子！諸佛世尊能出生十種智慧。是哪十種呢？所謂：一切諸佛知道一切法沒有固定的趨向，而能出生迴向愿智（指將功德迴向給眾生的智慧）；一切諸佛知道一切法都沒有實體，而能出生清凈身智（指認識到佛身清凈的智慧）；一切諸佛知道一切法本來沒有分別，而能出生能覺悟智（指能夠覺悟真理的智慧）；一切諸佛知道一切法無我無眾生，而能出生調眾生智（指調伏眾生的智慧）；一切諸佛知道一切法本來沒有相狀，而能出生了諸相智（指了解一切相的智慧）；一切諸佛知道一切世界沒有成住壞空，而能出生了成壞智（指了解世界成住壞空的智慧）；一切諸佛知道一切法沒有造作，而能出生
【English Translation】 English version: The Buddhas manifest their spiritual powers through their minds without fail; all Buddhas manifest Buddha bodies according to the understanding of sentient beings without fail; all Buddhas abide in the Great Abode (referring to the Buddha's compassionate mind) without fail; all Buddhas enter various villages without fail; all Buddhas gather in those with pure faith without fail; all Buddhas tame evil sentient beings without fail; all Buddhas manifest inconceivable Buddha spiritual powers without fail. These are the ten. Buddha-child! The World Honored Ones, the Buddhas, have ten kinds of incomparable and inconceivable realms. What are the ten? They are: all Buddhas, in one cross-legged sitting posture, can fill the immeasurable worlds of the ten directions; all Buddhas, by speaking one meaningful phrase, can reveal all the Buddha-dharma; all Buddhas, by emitting one ray of light, can illuminate all worlds; all Buddhas, within one body, can manifest all bodies; all Buddhas, in one place, can manifest all worlds; all Buddhas, with one wisdom, can resolve all dharmas without any hindrance; all Buddhas, in one thought, can travel to the worlds of the ten directions; all Buddhas, in one thought, can manifest the immeasurable majestic power of the Tathagata; all Buddhas, in one thought, universally contemplate the Buddhas and sentient beings of the three times, without any confusion in their minds; all Buddhas, in one thought, are identical in essence with all Buddhas of the past, present, and future, without any difference. These are the ten. Buddha-child! The World Honored Ones, the Buddhas, can give rise to ten kinds of wisdom. What are the ten? They are: all Buddhas know that all dharmas have no fixed direction, and thus give rise to the wisdom of dedicating merit (referring to the wisdom of dedicating merit to sentient beings); all Buddhas know that all dharmas have no substance, and thus give rise to the wisdom of pure body (referring to the wisdom of realizing the purity of the Buddha's body); all Buddhas know that all dharmas are originally without duality, and thus give rise to the wisdom of enlightenment (referring to the wisdom of being able to awaken to the truth); all Buddhas know that all dharmas are without self and without sentient beings, and thus give rise to the wisdom of taming sentient beings (referring to the wisdom of taming sentient beings); all Buddhas know that all dharmas are originally without characteristics, and thus give rise to the wisdom of understanding all characteristics (referring to the wisdom of understanding all characteristics); all Buddhas know that all worlds have no formation, existence, destruction, or emptiness, and thus give rise to the wisdom of understanding formation and destruction (referring to the wisdom of understanding the formation, existence, destruction, and emptiness of the world); all Buddhas know that all dharmas are without creation, and thus give rise to
生知業果智；一切諸佛知一切法無有言說，而能出生了言說智；一切諸佛知一切法無有染凈，而能出生知染凈智；一切諸佛知一切法無有生滅，而能出生了生滅智。是為十。
「佛子！諸佛世尊有十種普入法。何等為十？所謂：一切諸佛有凈妙身，普入三世；一切諸佛皆悉具足三種自在，普化眾生；一切諸佛皆悉具足諸陀羅尼，普能受持一切佛法；一切諸佛皆悉具足四種辯才，普轉一切清凈法輪；一切諸佛皆悉具足平等大悲，恒不捨離一切眾生；一切諸佛皆悉具足甚深禪定，恒普觀察一切眾生；一切諸佛皆悉具足利他善根，調伏眾生無有休息；一切諸佛皆悉具足無所礙心，普能安住一切法界；一切諸佛皆悉具足無礙神力，一念普現三世諸佛；一切諸佛皆悉具足無礙智慧，一念普立三世劫數。是為十。
「佛子！諸佛世尊有十種難信受廣大法。何等為十？所謂：一切諸佛悉能摧滅一切諸魔；一切諸佛悉能降伏一切外道；一切諸佛悉能調伏一切眾生咸令歡悅；一切諸佛悉能往詣一切世界化導群品；一切諸佛悉能智證甚深法界；一切諸佛悉皆能以無二之身現種種身充滿世界；一切諸佛悉皆能以清凈音聲起四辯才說法無斷，凡有信受功不唐捐；一切諸佛皆悉能於一毛孔中出現諸佛，與一切世界微塵數等，無有斷絕
【現代漢語翻譯】 現代漢語譯本 生知業果智（瞭解因果報應的智慧）；一切諸佛知曉一切法皆不可言說，卻能生出瞭解言說的智慧；一切諸佛知曉一切法皆無染污與清凈之分，卻能生出瞭解染污與清凈的智慧；一切諸佛知曉一切法皆無生滅，卻能生出瞭解生滅的智慧。這是第十種智慧。
『佛子！諸佛世尊有十種普遍深入的法。是哪十種呢？』 所謂：一切諸佛都有清凈微妙的身體，普遍進入過去、現在、未來三世；一切諸佛都完全具備三種自在（身自在、意自在、法自在），普遍教化眾生；一切諸佛都完全具備各種陀羅尼（總持法門），普遍能夠受持一切佛法；一切諸佛都完全具備四種辯才（法無礙辯、義無礙辯、辭無礙辯、樂說無礙辯），普遍轉動一切清凈法輪；一切諸佛都完全具備平等大悲心，恒常不捨離一切眾生；一切諸佛都完全具備甚深禪定，恒常普遍觀察一切眾生；一切諸佛都完全具備利益他人的善根，調伏眾生沒有休息；一切諸佛都完全具備無所障礙的心，普遍能夠安住於一切法界；一切諸佛都完全具備無礙的神力，一念之間普遍顯現三世諸佛；一切諸佛都完全具備無礙的智慧，一念之間普遍建立三世的劫數。這是第十種普遍深入的法。
『佛子！諸佛世尊有十種難以置信和接受的廣大法。是哪十種呢？』 所謂：一切諸佛都能摧毀一切魔；一切諸佛都能降伏一切外道；一切諸佛都能調伏一切眾生，使他們都感到歡喜；一切諸佛都能前往一切世界教化眾生；一切諸佛都能以智慧證悟甚深法界；一切諸佛都能以無二之身顯現種種身形，充滿一切世界；一切諸佛都能以清凈的聲音，運用四種辯才說法不斷，凡是信受的人，功德都不會白費；一切諸佛都能在一個毛孔中出現諸佛，數量與一切世界微塵數相等，沒有斷絕。
【English Translation】 English version The wisdom of knowing the results of karma; all Buddhas know that all dharmas are beyond words, yet they can give rise to the wisdom of understanding words; all Buddhas know that all dharmas are without defilement or purity, yet they can give rise to the wisdom of knowing defilement and purity; all Buddhas know that all dharmas are without arising or ceasing, yet they can give rise to the wisdom of understanding arising and ceasing. This is the tenth.
'Buddha-child! The World Honored Ones, the Buddhas, have ten kinds of universally penetrating dharmas. What are the ten? They are: all Buddhas have pure and wonderful bodies that universally enter the three periods of time; all Buddhas are fully endowed with the three kinds of freedom (freedom of body, freedom of mind, freedom of dharma), universally transforming sentient beings; all Buddhas are fully endowed with all dharanis (mantras), universally able to uphold all Buddha-dharmas; all Buddhas are fully endowed with the four kinds of eloquence (eloquence of dharma, eloquence of meaning, eloquence of language, eloquence of joyful speech), universally turning the pure Dharma wheel; all Buddhas are fully endowed with equal great compassion, constantly not abandoning all sentient beings; all Buddhas are fully endowed with profound samadhi, constantly and universally observing all sentient beings; all Buddhas are fully endowed with the roots of good for the benefit of others, subduing sentient beings without rest; all Buddhas are fully endowed with unobstructed minds, universally able to abide in all dharma realms; all Buddhas are fully endowed with unobstructed spiritual powers, in one thought universally manifesting Buddhas of the three periods of time; all Buddhas are fully endowed with unobstructed wisdom, in one thought universally establishing the kalpas of the three periods of time. This is the tenth.
'Buddha-child! The World Honored Ones, the Buddhas, have ten kinds of vast dharmas that are difficult to believe and accept. What are the ten? They are: all Buddhas are able to destroy all demons; all Buddhas are able to subdue all heretics; all Buddhas are able to tame all sentient beings, causing them all to rejoice; all Buddhas are able to go to all worlds to teach and guide beings; all Buddhas are able to realize the profound dharma realm with wisdom; all Buddhas are able to manifest various bodies with a non-dual body, filling all worlds; all Buddhas are able to use pure voices and the four kinds of eloquence to preach the Dharma without ceasing, and those who believe and accept it will not have their merits wasted; all Buddhas are able to manifest Buddhas from one pore, as numerous as the dust particles of all worlds, without interruption.'
；一切諸佛皆悉能於一微塵中示現眾剎，與一切世界微塵數等，具足種種上妙莊嚴，恒于其中轉妙法輪教化眾生，而微塵不大、世界不小，常以證智安住法界；一切諸佛皆悉了達清凈法界，以智光明破世癡闇，令于佛法悉得開曉，隨逐如來住十力中。是為十。
「佛子！諸佛世尊有十種大功德，離過清凈。何等為十？所謂：一切諸佛具大威德，離過清凈；一切諸佛悉於三世如來家生，種族調善，離過清凈；一切諸佛盡未來際心無所住，離過清凈；一切諸佛於三世法皆無所著，離過清凈；一切諸佛知種種性皆是一性，無所從來，離過清凈；一切諸佛前際、后際福德無盡，等於法界，離過清凈；一切諸佛無邊身相遍十方剎，隨時調伏一切眾生，離過清凈；一切諸佛獲四無畏，離諸恐怖，于眾會中大師子吼，明瞭分別一切諸法，離過清凈；一切諸佛于不可說不可說劫入般涅槃，眾生聞名獲無量福，如佛現在功德無異，離過清凈；一切諸佛遠在不可說不可說世界中，若有眾生一心正念則皆得見，離過清凈。是為十。
「佛子！諸佛世尊有十種究竟清凈。何等為十？所謂：一切諸佛往昔大愿究竟清凈；一切諸佛所持梵行究竟清凈；一切諸佛離世眾惑究竟清凈；一切諸佛莊嚴國土究竟清凈；一切諸佛所有眷屬究竟清凈
【現代漢語翻譯】 現代漢語譯本：所有諸佛都能在一個微塵中示現無數佛剎（佛的國土），其數量等同於一切世界的微塵數，這些佛剎都具備種種殊勝美妙的莊嚴。諸佛恒常在其中轉動微妙的法輪，教化眾生。然而，微塵不會因此變大，世界也不會因此變小，諸佛常以證悟的智慧安住於法界（宇宙的真理）。所有諸佛都完全通達清凈的法界，用智慧的光明破除世間的愚癡黑暗，使眾生在佛法中都能得到開悟，並跟隨如來安住於十力（佛的十種力量）之中。這是第十種功德。 『佛子！諸佛世尊有十種大功德，遠離過失，清凈無染。是哪十種呢？第一，所有諸佛都具有大威德，遠離過失，清凈無染；第二，所有諸佛都出生於三世（過去、現在、未來）如來之家，種族純正，調柔善良，遠離過失，清凈無染；第三，所有諸佛盡未來際，心無所住，不執著于任何事物，遠離過失，清凈無染；第四，所有諸佛對於三世的一切法都不執著，遠離過失，清凈無染；第五，所有諸佛了知種種不同的根性，實則都是同一自性，無所從來，遠離過失，清凈無染；第六，所有諸佛前際（過去）和后際（未來）的福德無有窮盡，等同於法界，遠離過失，清凈無染；第七，所有諸佛無邊無際的身相遍佈十方佛剎，隨時調伏一切眾生，遠離過失，清凈無染；第八，所有諸佛獲得四無畏（佛的四種無所畏懼的特質），遠離一切恐怖，在眾會之中發出大師子吼（比喻佛的說法威猛有力），明瞭分別一切諸法，遠離過失，清凈無染；第九，所有諸佛在不可說不可說的劫數后入般涅槃（佛的最終寂滅），眾生聽到佛的名號就能獲得無量福德，如同佛現在世時一樣，功德沒有差別，遠離過失，清凈無染；第十，所有諸佛雖然遠在不可說不可說的世界中，如果有眾生一心正念，就能見到諸佛，遠離過失，清凈無染。這就是十種大功德。 『佛子！諸佛世尊有十種究竟清凈。是哪十種呢？第一，所有諸佛往昔所發的大愿究竟清凈；第二，所有諸佛所持守的梵行（清凈的行為）究竟清凈；第三，所有諸佛遠離世間的種種迷惑究竟清凈；第四，所有諸佛莊嚴國土究竟清凈；第五，所有諸佛的眷屬究竟清凈。
【English Translation】 English version: All Buddhas are able to manifest countless Buddha-lands within a single atom, equivalent to the number of atoms in all the worlds, each adorned with various exquisite and sublime decorations. They constantly turn the wondrous Dharma wheel within them, teaching and transforming sentient beings. Yet, the atom does not become larger, nor does the world become smaller. They always abide in the Dharma realm (the truth of the universe) with their realized wisdom. All Buddhas fully understand the pure Dharma realm, using the light of wisdom to break through the darkness of worldly ignorance, enabling all beings to awaken to the Buddha's teachings and follow the Tathagata (Buddha) to abide in the Ten Powers (ten strengths of a Buddha). This is the tenth merit. 'Buddha-child! The World-Honored Buddhas have ten great merits, free from faults and pure. What are these ten? Firstly, all Buddhas possess great majestic virtue, free from faults and pure; secondly, all Buddhas are born into the family of the Tathagatas of the three times (past, present, and future), with pure lineage, gentle and virtuous, free from faults and pure; thirdly, all Buddhas, throughout the future, have no fixed abode in their minds, not clinging to anything, free from faults and pure; fourthly, all Buddhas are not attached to any of the dharmas (teachings) of the three times, free from faults and pure; fifthly, all Buddhas know that all different natures are actually one nature, with no origin, free from faults and pure; sixthly, the merits of all Buddhas in the past and future are inexhaustible, equal to the Dharma realm, free from faults and pure; seventhly, the boundless forms of all Buddhas pervade the Buddha-lands of the ten directions, subduing all sentient beings at all times, free from faults and pure; eighthly, all Buddhas have attained the Four Fearlessnesses (four qualities of a Buddha without fear), free from all terror, roaring the great lion's roar (metaphor for the powerful and authoritative teachings of the Buddha) in the assemblies, clearly distinguishing all dharmas, free from faults and pure; ninthly, all Buddhas enter Parinirvana (final extinction of a Buddha) after countless kalpas (eons), and sentient beings who hear their names obtain immeasurable merit, just as if the Buddha were present, with no difference in merit, free from faults and pure; tenthly, all Buddhas, though far away in countless worlds, if sentient beings focus their minds with right mindfulness, they can see the Buddhas, free from faults and pure. These are the ten great merits. 'Buddha-child! The World-Honored Buddhas have ten kinds of ultimate purity. What are these ten? Firstly, the great vows made by all Buddhas in the past are ultimately pure; secondly, the pure conduct (Brahma-conduct) upheld by all Buddhas is ultimately pure; thirdly, all Buddhas are ultimately pure from all worldly delusions; fourthly, the adorned Buddha-lands of all Buddhas are ultimately pure; fifthly, the retinues of all Buddhas are ultimately pure.'
；一切諸佛所有種族究竟清凈；一切諸佛色身相好究竟清凈；一切諸佛法身無染究竟清凈；一切諸佛一切智智無有障礙究竟清凈；一切諸佛解脫自在，所作已辦，到于彼岸，究竟清凈。是為十。
「佛子！諸佛世尊於一切世界、一切時，有十種佛事。何等為十？一者，若有眾生專心憶念，則現其前；二者，若有眾生心不調順，則為說法；三者，若有眾生能生凈信，必令獲得無量善根；四者，若有眾生能入法位，悉皆現證，無不了知；五者，教化眾生無有疲厭；六者，游諸佛剎，往來無礙；七者，大悲不捨一切眾生；八者，現變化身，恒不斷絕；九者，神通自在，未嘗休息；十者，安住法界，能遍觀察。是為十。
「佛子！諸佛世尊有十種無盡智海法。何等為十？所謂：一切諸佛無邊法身無盡智海法；一切諸佛無量佛事無盡智海法；一切諸佛佛眼境界無盡智海法；一切諸佛無量無數難思善根無盡智海法；一切諸佛普雨一切甘露妙法無盡智海法；一切諸佛贊佛功德無盡智海法；一切諸佛往昔所修種種願行無盡智海法；一切諸佛盡未來際恒作佛事無盡智海法；一切諸佛了知一切眾生心行無盡智海法；一切諸佛福智莊嚴無能過者無盡智海法。是為十。
「佛子！諸佛世尊有十種常法。何等為十？所謂：一切
【現代漢語翻譯】 現代漢語譯本：一切諸佛的種族血統究竟清凈；一切諸佛的色身（具有形體的身體）相好究竟清凈；一切諸佛的法身（佛的真身）無染究竟清凈；一切諸佛的一切智智（對一切事物和道理的智慧）沒有障礙究竟清凈；一切諸佛解脫自在，所作已辦，到達彼岸，究竟清凈。這是第十種。 『佛子！諸佛世尊在一切世界、一切時，有十種佛事。是哪十種呢？第一，如果有眾生專心憶念佛，佛就會顯現在他面前；第二，如果有眾生心不調順，佛就會為他說法；第三，如果有眾生能生起清凈的信心，佛必定會讓他獲得無量的善根；第四，如果有眾生能進入法位（修行達到一定境界），佛都會讓他親身證悟，沒有不瞭解的；第五，教化眾生沒有疲倦厭煩；第六，遊歷各個佛剎（佛的國土），往來沒有障礙；第七，大悲心不捨棄一切眾生；第八，顯現變化之身，恒常不斷絕；第九，神通自在，從不休息；第十，安住於法界（宇宙的真理），能夠普遍觀察。這是這十種。 『佛子！諸佛世尊有十種無盡智海法。是哪十種呢？所謂：一切諸佛無邊法身無盡智海法；一切諸佛無量佛事無盡智海法；一切諸佛佛眼境界無盡智海法；一切諸佛無量無數難以思議的善根無盡智海法；一切諸佛普遍降下一切甘露妙法無盡智海法；一切諸佛讚歎佛的功德無盡智海法；一切諸佛往昔所修的種種願行無盡智海法；一切諸佛盡未來際恒常作佛事無盡智海法；一切諸佛了知一切眾生心行無盡智海法；一切諸佛福德智慧莊嚴沒有能超過的無盡智海法。這是這十種。 『佛子！諸佛世尊有十種常法。是哪十種呢？所謂：
【English Translation】 English version: All Buddhas' lineages are ultimately pure; all Buddhas' physical forms and marks are ultimately pure; all Buddhas' Dharma bodies (the true body of the Buddha) are untainted and ultimately pure; all Buddhas' omniscient wisdom is unobstructed and ultimately pure; all Buddhas are liberated and free, having accomplished what needed to be done, having reached the other shore, and are ultimately pure. This is the tenth. 'Buddha-child! The World Honored Ones, the Buddhas, in all worlds and at all times, have ten kinds of Buddha-activities. What are these ten? First, if there are sentient beings who single-mindedly remember the Buddha, the Buddha will appear before them; second, if there are sentient beings whose minds are not in harmony, the Buddha will preach the Dharma for them; third, if there are sentient beings who can generate pure faith, the Buddha will surely enable them to obtain immeasurable roots of goodness; fourth, if there are sentient beings who can enter the Dharma position (a certain level of spiritual attainment), the Buddha will enable them to personally realize it, without anything they do not understand; fifth, teaching sentient beings without fatigue or weariness; sixth, traveling to all Buddha-lands, coming and going without obstruction; seventh, great compassion not abandoning any sentient beings; eighth, manifesting transformation bodies, constantly without ceasing; ninth, supernatural powers are free and at ease, never resting; tenth, abiding in the Dharma realm (the truth of the universe), able to observe universally. These are the ten. 'Buddha-child! The World Honored Ones, the Buddhas, have ten kinds of inexhaustible wisdom-ocean Dharmas. What are these ten? They are: all Buddhas' boundless Dharma body inexhaustible wisdom-ocean Dharma; all Buddhas' immeasurable Buddha-activities inexhaustible wisdom-ocean Dharma; all Buddhas' Buddha-eye realm inexhaustible wisdom-ocean Dharma; all Buddhas' immeasurable and countless inconceivable roots of goodness inexhaustible wisdom-ocean Dharma; all Buddhas' universally raining down all sweet dew wonderful Dharma inexhaustible wisdom-ocean Dharma; all Buddhas' praising the Buddha's merits and virtues inexhaustible wisdom-ocean Dharma; all Buddhas' various vows and practices cultivated in the past inexhaustible wisdom-ocean Dharma; all Buddhas' constantly performing Buddha-activities throughout the future inexhaustible wisdom-ocean Dharma; all Buddhas' knowing all sentient beings' minds and actions inexhaustible wisdom-ocean Dharma; all Buddhas' blessings and wisdom adornments that no one can surpass inexhaustible wisdom-ocean Dharma. These are the ten. 'Buddha-child! The World Honored Ones, the Buddhas, have ten kinds of constant Dharmas. What are these ten? They are:
諸佛常行一切諸波羅蜜；一切諸佛於一切法常離迷惑；一切諸佛常具大悲；一切諸佛常有十力；一切諸佛常轉法輪；一切諸佛常為眾生示成正覺；一切諸佛常樂調伏一切眾生；一切諸佛心常正念不二之法；一切諸佛化眾生已，常示入于無餘涅槃，諸佛境界無邊際故。是為十。
「佛子！諸佛世尊有十種演說無量諸佛法門。何等為十？所謂：一切諸佛演說無量眾生界門；一切諸佛演說無量眾生行門；一切諸佛演說無量眾生業果門；一切諸佛演說無量化眾生門；一切諸佛演說無量凈眾生門；一切諸佛演說無量菩薩行門；一切諸佛演說無量菩薩愿門；一切諸佛演說無量一切世界成壞劫門；一切諸佛演說無量菩薩深心凈佛剎門；一切諸佛演說無量一切世界三世諸佛于彼彼劫次第出現門；一切諸佛演說一切諸佛智門。是為十。
「佛子！諸佛世尊有十種為眾生作佛事。何等為十？所謂：一切諸佛示現色身為眾生作佛事；一切諸佛出妙音聲為眾生作佛事；一切諸佛有所受為眾生作佛事；一切諸佛無所受為眾生作佛事；一切諸佛以地、水、火、風為眾生作佛事；一切諸佛神力自在示現一切所緣境界為眾生作佛事；一切諸佛種種名號為眾生作佛事；一切諸佛以佛剎境界為眾生作佛事；一切諸佛嚴凈佛剎為眾生作佛事；一切
【現代漢語翻譯】 現代漢語譯本 諸佛經常修行一切波羅蜜（paramita，意為到達彼岸的修行方法）；一切諸佛對於一切法常常遠離迷惑；一切諸佛常常具有大悲心；一切諸佛常常具有十力；一切諸佛常常轉法輪（dharma-cakra，意為佛法的教導）；一切諸佛常常為眾生展示成就正覺（samyak-sambodhi，意為完全的覺悟）；一切諸佛常常樂於調伏一切眾生；一切諸佛的心常常正念不二之法；一切諸佛教化眾生之後，常常示現進入無餘涅槃（nirvana，意為寂滅），因為諸佛的境界是無邊無際的。這是第十種。
『佛子！諸佛世尊有十種演說無量諸佛法門。』哪十種呢？所謂：一切諸佛演說無量眾生界門；一切諸佛演說無量眾生行門；一切諸佛演說無量眾生業果門；一切諸佛演說無量化眾生門；一切諸佛演說無量凈眾生門；一切諸佛演說無量菩薩行門；一切諸佛演說無量菩薩愿門；一切諸佛演說無量一切世界成壞劫門；一切諸佛演說無量菩薩深心凈佛剎門；一切諸佛演說無量一切世界三世諸佛于彼彼劫次第出現門；一切諸佛演說一切諸佛智門。這是第十種。
『佛子！諸佛世尊有十種為眾生作佛事。』哪十種呢？所謂：一切諸佛示現色身為眾生作佛事；一切諸佛發出美妙的聲音為眾生作佛事；一切諸佛有所接受為眾生作佛事；一切諸佛無所接受為眾生作佛事；一切諸佛以地、水、火、風為眾生作佛事；一切諸佛以神通自在示現一切所緣境界為眾生作佛事；一切諸佛以種種名號為眾生作佛事；一切諸佛以佛剎境界為眾生作佛事；一切諸佛莊嚴清凈佛剎為眾生作佛事；一切
【English Translation】 English version All Buddhas constantly practice all paramitas (perfections); all Buddhas are always free from delusion regarding all dharmas (teachings); all Buddhas always possess great compassion; all Buddhas always have the ten powers; all Buddhas always turn the Dharma wheel (teach the Dharma); all Buddhas always show sentient beings the attainment of perfect enlightenment (samyak-sambodhi); all Buddhas are always happy to tame all sentient beings; the minds of all Buddhas are always rightly mindful of the non-dual Dharma; after transforming sentient beings, all Buddhas always show their entry into nirvana without remainder, because the realm of the Buddhas is boundless. This is the tenth.
'Buddha-child! The World Honored Ones, the Buddhas, have ten ways of expounding the immeasurable Dharma-gates of the Buddhas.' What are the ten? They are: all Buddhas expound the immeasurable realms of sentient beings; all Buddhas expound the immeasurable practices of sentient beings; all Buddhas expound the immeasurable karmic results of sentient beings; all Buddhas expound the immeasurable ways of transforming sentient beings; all Buddhas expound the immeasurable purification of sentient beings; all Buddhas expound the immeasurable practices of Bodhisattvas; all Buddhas expound the immeasurable vows of Bodhisattvas; all Buddhas expound the immeasurable kalpas (eons) of the formation and destruction of all worlds; all Buddhas expound the immeasurable pure Buddha-lands of the profound minds of Bodhisattvas; all Buddhas expound the immeasurable successive appearances of the Buddhas of the three times in all worlds in their respective kalpas; all Buddhas expound the wisdom of all Buddhas. This is the tenth.
'Buddha-child! The World Honored Ones, the Buddhas, have ten ways of performing Buddha-works for sentient beings.' What are the ten? They are: all Buddhas manifest physical forms to perform Buddha-works for sentient beings; all Buddhas emit wonderful sounds to perform Buddha-works for sentient beings; all Buddhas accept offerings to perform Buddha-works for sentient beings; all Buddhas accept no offerings to perform Buddha-works for sentient beings; all Buddhas use earth, water, fire, and wind to perform Buddha-works for sentient beings; all Buddhas use their spiritual powers to freely manifest all perceived realms to perform Buddha-works for sentient beings; all Buddhas use various names to perform Buddha-works for sentient beings; all Buddhas use the realms of Buddha-lands to perform Buddha-works for sentient beings; all Buddhas adorn and purify Buddha-lands to perform Buddha-works for sentient beings; all
諸佛寂寞無言為眾生作佛事。是為十。
「佛子！諸佛世尊有十種最勝法。何等為十？所謂：一切諸佛大愿堅固不可沮壞，所言必作，言無有二；一切諸佛為欲圓滿一切功德，盡未來劫修菩薩行不生懈倦；一切諸佛為欲調伏一眾生故，往不可說不可說世界，如是而為一切眾生而無斷絕；一切諸佛于信、于毀二種眾生，大悲普觀，平等無異；一切諸佛從初發心乃至成佛，終不退失菩提之心；一切諸佛積集無量諸善功德，皆以迴向一切智性，于諸世間終無染著；一切諸佛于諸佛所修學三業，唯行佛行，非二乘行，皆為迴向一切智性，成於無上正等菩提；一切諸佛放大光明，其光平等照一切處，及照一切諸佛之法，令諸菩薩心得清凈，滿一切智；一切諸佛舍離世樂，不貪不染，而普愿世間離苦得樂，無諸戲論；一切諸佛愍諸眾生受種種苦，守護佛種，行佛境界，出離生死，逮十力地。是為十。
「佛子！諸佛世尊有十種無障礙住。何等為十？所謂：一切諸佛皆能往一切世界無障礙住；一切諸佛皆能住一切世界無障礙住；一切諸佛皆能於一切世界行、住、坐、臥無障礙住；一切諸佛皆能於一切世界演說正法無障礙住；一切諸佛皆能於一切世界住兜率天宮無障礙住；一切諸佛皆能入法界一切三世無障礙住；一切諸佛
【現代漢語翻譯】 現代漢語譯本 諸佛寂靜無言，卻為眾生做著佛事。這是第十種。
『佛子！諸佛世尊有十種最殊勝的法。是哪十種呢？』 『所謂：一切諸佛的大愿堅定不可動搖，所說的話必定會實現，絕無虛言；一切諸佛爲了圓滿一切功德，盡未來世都修菩薩行而不生懈怠；一切諸佛爲了調伏一個眾生，會前往不可說不可說的世界，就這樣爲了所有眾生而永不停歇；一切諸佛對於相信和誹謗的兩種眾生，都以大悲心普遍看待，平等無差別；一切諸佛從最初發心直到成佛，始終不退失菩提之心；一切諸佛積累無量善功德，都回向於一切智慧，對於世間的一切都毫無執著；一切諸佛在諸佛處所修學身口意三業，只行佛行，不行二乘（聲聞乘和緣覺乘）之行，都回向於一切智慧，成就無上正等菩提；一切諸佛放出大光明，其光平等照耀一切處，也照耀一切諸佛的法，使菩薩們的心清凈，圓滿一切智慧；一切諸佛捨棄世俗的快樂，不貪戀不染著，而普遍希望世間眾生離苦得樂，沒有各種戲論；一切諸佛憐憫眾生遭受種種痛苦，守護佛種，行佛的境界，出離生死，達到十力（如來十力）的境界。這就是十種。』
『佛子！諸佛世尊有十種無障礙的安住。是哪十種呢？』 『所謂：一切諸佛都能前往一切世界而無障礙地安住；一切諸佛都能安住於一切世界而無障礙；一切諸佛都能在一切世界中行走、站立、坐著、躺臥而無障礙；一切諸佛都能在一切世界演說正法而無障礙；一切諸佛都能在一切世界安住于兜率天宮（欲界天之一，彌勒菩薩在此等待下生）而無障礙；一切諸佛都能進入法界一切三世（過去、現在、未來）而無障礙；一切諸佛
【English Translation】 English version The Buddhas, in their silence, perform the work of the Buddha for all beings. This is the tenth.
'Disciples of the Buddha! The World Honored Ones, the Buddhas, possess ten supreme dharmas. What are these ten?' 'They are: All Buddhas' great vows are firm and unbreakable; what they say, they will surely do, and there is no falsehood in their words; all Buddhas, in order to perfect all merits, cultivate the Bodhisattva path for endless eons without weariness; all Buddhas, in order to tame even one sentient being, go to countless, inexpressible worlds, and thus they work for all beings without ceasing; all Buddhas regard with great compassion both those who believe and those who slander, with equality and without difference; all Buddhas, from the initial aspiration to Buddhahood, never lose their Bodhi mind; all Buddhas accumulate immeasurable good merits, and dedicate them all to the wisdom of all, without attachment to anything in the world; all Buddhas, in their practice of body, speech, and mind at the places of the Buddhas, only practice the Buddha's path, not the path of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and dedicate all to the wisdom of all, achieving unsurpassed, complete enlightenment; all Buddhas emit great light, which shines equally everywhere, and also illuminates all the dharmas of the Buddhas, purifying the minds of Bodhisattvas, and fulfilling all wisdom; all Buddhas abandon worldly pleasures, without greed or attachment, and universally wish that all beings in the world may be free from suffering and attain happiness, without any idle talk; all Buddhas have compassion for all beings who suffer various kinds of pain, protect the Buddha seed, practice the Buddha's realm, transcend birth and death, and attain the ten powers (Tathāgata's ten powers). These are the ten.'
'Disciples of the Buddha! The World Honored Ones, the Buddhas, have ten unobstructed abidings. What are these ten?' 'They are: All Buddhas can go to all worlds and abide without obstruction; all Buddhas can abide in all worlds without obstruction; all Buddhas can walk, stand, sit, and lie down in all worlds without obstruction; all Buddhas can expound the true Dharma in all worlds without obstruction; all Buddhas can abide in the Tuṣita Heaven (one of the heavens in the desire realm, where Bodhisattva Maitreya waits to descend) in all worlds without obstruction; all Buddhas can enter the entire three periods of time (past, present, and future) of the Dharma realm without obstruction; all Buddhas
皆能坐法界一切道場無障礙住；一切諸佛皆能唸唸觀一切眾生心行以三種自在教化調伏無障礙住；一切諸佛皆能以一身住無量不思議佛所及一切處利益眾生無障礙住；一切諸佛皆能開示無量諸佛所說正法無障礙住。是為十。
「佛子！諸佛世尊有十種最勝無上莊嚴。何等為十？一切諸佛皆悉具足諸相隨好，是為諸佛第一最勝無上身莊嚴。一切諸佛皆悉具足六十種音，一一音有五百分，一一分無量百千清凈之音以為嚴好，能於法界一切眾中無諸恐怖，大師子吼演說如來甚深法義，眾生聞者靡不歡喜，隨其根欲悉得調伏，是為諸佛第二最勝無上語莊嚴。一切諸佛皆具十力、諸大三昧、十八不共莊嚴意業，所行境界通達無礙，一切佛法鹹得無餘，法界莊嚴而為莊嚴，法界眾生心之所行，去、來、現在各各差別，於一念中悉能明見，是為諸佛第三最勝無上意莊嚴。一切諸佛皆悉能放無數光明，一一光明有不可說光明網以為眷屬，普照一切諸佛國土，滅除一切世間黑闇，示現無量諸佛出興，其身平等悉皆清凈，所作佛事咸不唐捐，能令眾生至不退轉，是為諸佛第四最勝無上光明莊嚴。一切諸佛現微笑時，皆于口中放百千億那由他阿僧祇光明，一一光明各有無量不思議種種色，遍照十方一切世界，于大眾中發誠實語，授無量
【現代漢語翻譯】 現代漢語譯本 皆能安坐於法界一切道場，無障礙地安住；一切諸佛皆能唸唸觀察一切眾生的心念行為，以三種自在的方式教化調伏，無障礙地安住；一切諸佛皆能以一身安住于無量不可思議的佛所及一切處，利益眾生，無障礙地安住；一切諸佛皆能開示無量諸佛所說的正法，無障礙地安住。這便是十種。 『佛子！諸佛世尊有十種最殊勝無上的莊嚴。是哪十種呢？一切諸佛都完全具足各種相好（佛的三十二種主要特徵和八十種次要特徵），這是諸佛第一最殊勝無上的身莊嚴。一切諸佛都完全具足六十種音聲，每一種音聲有五百種分支，每一個分支又有無量百千清凈的音聲作為莊嚴，能夠在法界一切大眾之中毫無恐懼，發出大師子吼，演說如來甚深的法義，眾生聽聞后沒有不歡喜的，隨著他們的根性和慾望都能得到調伏，這是諸佛第二最殊勝無上的語莊嚴。一切諸佛都具足十力（佛的十種力量）、各種大三昧（禪定）、十八不共莊嚴意業（佛獨有的十八種功德），所行境界通達無礙，一切佛法都完全獲得，以法界莊嚴作為莊嚴，法界眾生心中所想，過去、現在、未來各自的差別，在一念之間都能明瞭看見，這是諸佛第三最殊勝無上的意莊嚴。一切諸佛都能放出無數光明，每一種光明都有不可說的光明網作為眷屬，普遍照耀一切諸佛國土，滅除一切世間的黑暗，示現無量諸佛出世，他們的身體平等而且都清凈，所作的佛事都不會徒勞，能夠令眾生達到不退轉的境界，這是諸佛第四最殊勝無上的光明莊嚴。一切諸佛現出微笑時，都會從口中放出百千億那由他阿僧祇（極大的數字）光明，每一種光明都有無量不可思議的種種顏色，遍照十方一切世界，在大眾之中發出誠實之語，授與無量
【English Translation】 English version All are able to sit in all the Bodhimandas (places of enlightenment) of the Dharma Realm, dwelling without obstruction; all Buddhas are able to observe the minds and actions of all sentient beings in every moment, teaching and subduing them with three kinds of freedom, dwelling without obstruction; all Buddhas are able to dwell in countless inconceivable Buddha-lands and all places with one body, benefiting sentient beings, dwelling without obstruction; all Buddhas are able to reveal the true Dharma spoken by countless Buddhas, dwelling without obstruction. These are the ten. 'Buddha-children! The World-Honored Ones, the Buddhas, have ten kinds of most supreme and unsurpassed adornments. What are the ten? All Buddhas are fully endowed with all the marks and characteristics (the thirty-two major marks and eighty minor marks of a Buddha), this is the first most supreme and unsurpassed bodily adornment of the Buddhas. All Buddhas are fully endowed with sixty kinds of sounds, each sound having five hundred branches, and each branch having countless hundreds of thousands of pure sounds as adornment, able to be without fear in all assemblies of the Dharma Realm, roaring the lion's roar, expounding the profound Dharma of the Tathagata, and all sentient beings who hear it are joyful, and according to their roots and desires, they are all subdued, this is the second most supreme and unsurpassed speech adornment of the Buddhas. All Buddhas are endowed with the ten powers (ten powers of a Buddha), all great Samadhis (meditative states), and the eighteen unique adornments of mind-karma (eighteen unique qualities of a Buddha), the realm they traverse is unobstructed, all Buddha-Dharma is completely attained, using the adornment of the Dharma Realm as adornment, the thoughts of sentient beings in the Dharma Realm, the differences of the past, present, and future, all can be clearly seen in one thought, this is the third most supreme and unsurpassed mind adornment of the Buddhas. All Buddhas are able to emit countless lights, each light having an unspeakable network of lights as its retinue, universally illuminating all Buddha-lands, eliminating all darkness of the world, manifesting the appearance of countless Buddhas, their bodies are equal and all pure, the Buddha-works they do are not in vain, able to lead sentient beings to the state of non-retrogression, this is the fourth most supreme and unsurpassed light adornment of the Buddhas. When all Buddhas show a smile, they all emit hundreds of thousands of billions of Nayutas (a large number) of Asankhyeyas (an extremely large number) of lights from their mouths, each light having countless inconceivable kinds of colors, illuminating all worlds in the ten directions, speaking truthfully in the assembly, bestowing countless
無數不思議眾生阿耨多羅三藐三菩提記，是為諸佛第五離世癡惑最勝無上現微笑莊嚴。一切諸佛皆有法身清凈無礙，於一切法究竟通達，住於法界無有邊際，雖在世間不與世雜，了世實性，行出世法，言語道斷，超蘊、界、處，是為諸佛第六最勝無上法身莊嚴。一切諸佛皆有無量常妙光明，不可說不可說種種色相以為嚴好為光明藏，出生無量圓滿光明，普照十方無有障礙，是為諸佛第七最勝無上常妙光明莊嚴。一切諸佛皆有無邊妙色、可愛妙色、清凈妙色、隨心所現妙色、映蔽一切三界妙色、到于彼岸無上妙色，是為諸佛第八最勝無上妙色莊嚴。一切諸佛皆於三世佛種中生，積眾善寶，究竟清凈，無諸過失，離世譏謗，一切法中最為殊勝清凈妙行之所莊嚴，具足成就一切智智，種族清凈無能譏毀，是為諸佛第九最勝無上種族莊嚴。一切諸佛以大慈力莊嚴其身，究竟清凈無諸渴愛，身行永息，心善解脫，見者無厭，大悲救護一切世間；第一福田、無上受者，哀愍利益一切眾生，悉令增長無量福德、智慧之聚，是為諸佛第十最勝無上大慈大悲功德莊嚴。是為十。
「佛子！諸佛世尊有十種自在法。何等為十？所謂：一切諸佛於一切法悉得自在，明達種種句身、味身，演說諸法辯才無礙，是為諸佛第一自在法。一切諸
【現代漢語翻譯】 現代漢語譯本 無數不可思議的眾生被授記將證得阿耨多羅三藐三菩提（無上正等正覺），這是諸佛第五種離世間癡迷迷惑的最殊勝無上、展現微笑的莊嚴。一切諸佛都具有法身（佛的真身），清凈無礙，對於一切法究竟通達，安住於法界（宇宙的真理）沒有邊際，雖然在世間卻不與世俗混雜，明瞭世間的真實本性，修行出世間法，言語無法表達，超越了五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（六根、六塵、六識），這是諸佛第六種最殊勝無上的法身莊嚴。一切諸佛都具有無量恒常微妙的光明，不可說不可說的種種色相用來莊嚴美好，作為光明的寶藏，出生無量圓滿的光明，普遍照耀十方世界沒有障礙，這是諸佛第七種最殊勝無上的恒常微妙光明莊嚴。一切諸佛都具有無邊微妙的色彩、可愛微妙的色彩、清凈微妙的色彩、隨心所現的微妙色彩、映蔽一切三界（欲界、色界、無色界）的微妙色彩、到達彼岸的無上微妙色彩，這是諸佛第八種最殊勝無上的微妙色彩莊嚴。一切諸佛都從三世（過去、現在、未來）佛的種性中出生，積累眾多善的寶藏，究竟清凈，沒有各種過失，遠離世間的譏諷誹謗，在一切法中最為殊勝清凈的妙行所莊嚴，具足成就一切智智（佛的智慧），種族清凈沒有可以譏毀之處，這是諸佛第九種最殊勝無上的種族莊嚴。一切諸佛以大慈悲的力量莊嚴自身，究竟清凈沒有各種渴愛，身行永遠止息，心善於解脫，見到的人不會厭倦，以大悲心救護一切世間；是第一福田（最值得供養的對象）、無上的受者，哀憐愍念利益一切眾生，使他們都增長無量福德、智慧的聚集，這是諸佛第十種最殊勝無上的大慈大悲功德莊嚴。以上是十種莊嚴。 『佛子！諸佛世尊有十種自在法。』什麼是十種自在法呢？所謂：一切諸佛對於一切法都得到自在，明瞭通達種種句身（語句的組合）、味身（語句的含義），演說諸法辯才無礙，這是諸佛第一種自在法。一切諸佛
【English Translation】 English version Countless inconceivable beings are prophesied to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is the fifth most supreme and unsurpassed manifestation of smiling adornment of all Buddhas, which is free from worldly delusion and confusion. All Buddhas possess a Dharma-body (the true body of the Buddha) that is pure and unobstructed, having ultimate understanding of all dharmas, abiding in the Dharma-realm (the truth of the universe) without boundaries. Although they are in the world, they are not mixed with worldly affairs, understanding the true nature of the world, practicing transcendental dharmas, beyond the reach of language, transcending the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eyes, ears, nose, tongue, body, mind; forms, sounds, smells, tastes, touch, dharmas), and the eighteen dhatus (six sense organs, six sense objects, six consciousnesses). This is the sixth most supreme and unsurpassed Dharma-body adornment of all Buddhas. All Buddhas possess immeasurable, constant, and wondrous light, with countless indescribable forms and appearances used for adornment, serving as a treasury of light, emanating immeasurable perfect light, universally illuminating the ten directions without obstruction. This is the seventh most supreme and unsurpassed constant wondrous light adornment of all Buddhas. All Buddhas possess boundless wondrous colors, lovely wondrous colors, pure wondrous colors, wondrous colors that appear at will, wondrous colors that overshadow all the wondrous colors of the three realms (desire realm, form realm, formless realm), and unsurpassed wondrous colors that reach the other shore. This is the eighth most supreme and unsurpassed wondrous color adornment of all Buddhas. All Buddhas are born from the lineage of Buddhas of the three times (past, present, future), accumulating many treasures of goodness, ultimately pure, without any faults, free from worldly ridicule and slander, adorned by the most supreme and pure wondrous practices in all dharmas, fully accomplishing all-knowing wisdom (Buddha's wisdom), with a pure lineage that cannot be criticized. This is the ninth most supreme and unsurpassed lineage adornment of all Buddhas. All Buddhas adorn themselves with the power of great compassion, ultimately pure without any cravings, their bodily actions forever ceased, their minds well liberated, those who see them are never weary, with great compassion they protect all the world; they are the foremost field of merit (the most worthy of offerings), the unsurpassed recipients, they compassionately benefit all sentient beings, causing them to increase immeasurable merit and wisdom, this is the tenth most supreme and unsurpassed adornment of great compassion and merit of all Buddhas. These are the ten adornments. 'Disciples of the Buddha! The World Honored Ones, the Buddhas, have ten kinds of sovereign powers.' What are these ten sovereign powers? They are: all Buddhas have sovereignty over all dharmas, clearly understanding the combinations of phrases and the meanings of phrases, expounding the dharmas with unobstructed eloquence, this is the first sovereign power of all Buddhas. All Buddhas
佛教化眾生未曾失時，隨其愿樂為說正法，咸令調伏無有斷絕，是為諸佛第二自在法。一切諸佛能令盡虛空界無量無數種種莊嚴，一切世界六種震動，令彼世界或舉或下、或大或小、或合或散，未曾惱害於一眾生，其中眾生不覺不知、無疑無怪，是為諸佛第三自在法。一切諸佛以神通力悉能嚴凈一切世界，於一念頃普現一切世界莊嚴，此諸莊嚴經無數劫說不能盡，悉皆離染，清凈無比，一切佛剎嚴凈之事，皆令平等入一剎中，是為諸佛第四自在法。一切諸佛見一眾生應受化者，為其住壽，經不可說不可說劫，乃至盡未來際，結跏趺坐，身心無倦，專心憶念，未曾廢忘，方便調伏而不失時；如為一眾生，為一切眾生悉亦如是，是為諸佛第五自在法。一切諸佛悉能遍往一切世界一切如來所行之處，而不暫舍一切法界；十方各別，一一方有無量世界海，一一世界海有無量世界種，佛以神力一念咸到，轉于無礙清凈法輪，是為諸佛第六自在法。一切諸佛為欲調伏一切眾生，唸唸中成阿耨多羅三藐三菩提，而於一切佛法非已現覺，亦非當覺，亦不住于有學之地，而悉知見，通達無礙，無量智慧，無量自在，教化調伏一切眾生，是為諸佛第七自在法。一切諸佛能以眼處作耳處佛事，能以耳處作鼻處佛事，能以鼻處作舌處佛事，能以
【現代漢語翻譯】 現代漢語譯本 諸佛教化眾生從不失時機，總是順應眾生的意願和喜好宣說正法，使他們都能得到調伏，沒有間斷，這是諸佛的第二種自在法。 一切諸佛能夠使盡虛空界中無量無數的種種莊嚴，以及一切世界發生六種震動，使那些世界或上升或下降，或變大或變小，或聚合或分散，卻從不惱害任何一個眾生。其中的眾生既不感覺也不知曉，既不懷疑也不驚怪，這是諸佛的第三種自在法。 一切諸佛以神通力能夠莊嚴清凈一切世界，在一念之間普遍顯現一切世界的莊嚴。這些莊嚴即使經過無數劫也說不盡，它們都遠離污染，清凈無比。一切佛剎的莊嚴清凈之事，都能平等地融入一個佛剎之中，這是諸佛的第四種自在法。 一切諸佛見到一個應該被教化的眾生，就爲了他住世，經歷不可說不可說的劫數，乃至直到未來際，結跏趺坐，身心沒有疲倦，專心憶念，從不廢棄遺忘，方便調伏而不失時機。如同為一位眾生，為一切眾生也都是如此，這是諸佛的第五種自在法。 一切諸佛能夠普遍前往一切世界，到達一切如來所行之處，卻不曾暫時離開一切法界。十方各有不同，每一方都有無量世界海，每一個世界海都有無量世界種。佛以神力一念之間全部到達，轉動無礙清凈的法輪，這是諸佛的第六種自在法。 一切諸佛爲了調伏一切眾生，在每一個念頭中成就阿耨多羅三藐三菩提（無上正等正覺），對於一切佛法，並非已經證悟，也非將要證悟，也不停留在有學之地，卻完全知見，通達無礙，擁有無量的智慧和無量的自在，教化調伏一切眾生，這是諸佛的第七種自在法。 一切諸佛能夠以眼根的作用做耳根的佛事，能夠以耳根的作用做鼻根的佛事，能夠以鼻根的作用做舌根的佛事，能夠以舌根的作用做身根的佛事，能夠以身根的作用做意根的佛事，能夠以意根的作用做眼根的佛事，而諸根的作用卻不混亂，這是諸佛的第八種自在法。
【English Translation】 English version The Buddhas never miss the opportune time to teach sentient beings, always expounding the true Dharma according to their wishes and inclinations, enabling them all to be tamed without interruption. This is the second freedom of the Buddhas. All Buddhas are able to cause countless and immeasurable adornments throughout the entire space realm, and all worlds to experience six kinds of quaking. They can cause those worlds to rise or fall, become larger or smaller, coalesce or disperse, yet never harm a single sentient being. The sentient beings within do not feel, know, doubt, or wonder. This is the third freedom of the Buddhas. All Buddhas, through their spiritual powers, are able to adorn and purify all worlds. In a single moment, they universally manifest the adornments of all worlds. These adornments, even if described for countless eons, could not be exhausted. They are all free from defilement, incomparably pure. All the adornments and purifications of the Buddha-lands are equally integrated into one Buddha-land. This is the fourth freedom of the Buddhas. When all Buddhas see a sentient being who should be taught, they remain in the world for that being, for inexpressible, inexpressible eons, even until the end of the future. They sit in the lotus posture, their bodies and minds without weariness, focused in mindfulness, never abandoning or forgetting, skillfully taming without missing the opportune time. Just as they do for one sentient being, they do for all sentient beings. This is the fifth freedom of the Buddhas. All Buddhas are able to universally travel to all worlds, reaching all the places where the Tathagatas have gone, yet they never temporarily leave the entire Dharma realm. The ten directions are distinct, each direction having immeasurable oceans of worlds, and each ocean of worlds having immeasurable kinds of worlds. The Buddhas, through their spiritual power, arrive at all of them in a single moment, turning the unobstructed, pure Dharma wheel. This is the sixth freedom of the Buddhas. All Buddhas, in order to tame all sentient beings, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in every thought. Regarding all the Buddha-Dharmas, they are neither already enlightened, nor will they be enlightened, nor do they dwell in the stage of learning, yet they fully know and see, understanding without obstruction, possessing immeasurable wisdom and immeasurable freedom, teaching and taming all sentient beings. This is the seventh freedom of the Buddhas. All Buddhas are able to use the function of the eye to perform the Buddha-work of the ear, the function of the ear to perform the Buddha-work of the nose, the function of the nose to perform the Buddha-work of the tongue, the function of the tongue to perform the Buddha-work of the body, the function of the body to perform the Buddha-work of the mind, and the function of the mind to perform the Buddha-work of the eye, yet the functions of the senses are not confused. This is the eighth freedom of the Buddhas.
舌處作身處佛事，能以身處作意處佛事，能以意處於一切世界中住世、出世間種種境界，一一境界中能作無量廣大佛事，是為諸佛第八自在法。一切諸佛，其身毛孔一一能容一切眾生，一一眾生其身悉與不可說諸佛剎等而無迫隘，一一眾生步步能過無數世界，如是展轉盡無數劫，悉見諸佛出現於世，教化眾生，轉凈法輪，開示過去、未來、現在不可說法；盡虛空界一切眾生諸趣受身，威儀、往來及其所受種種樂具皆悉具足，而於其中無所障礙，是為諸佛第九自在法。一切諸佛於一念頃現一切世界微塵數佛，一一佛皆於一切法界眾妙蓮華廣大莊嚴世界蓮華藏師子座上成等正覺，示現諸佛自在神力；如於眾妙蓮華廣大莊嚴世界，如是於一切法界中不可說不可說種種莊嚴、種種境界、種種形相、種種示現、種種劫數清凈世界；如於一念，如是于無量無邊阿僧祇劫一切念中，一念一切現，一念無量住，而未曾用少方便力，是為諸佛第十自在法。
「佛子！諸佛世尊有十種無量不思議圓滿佛法。何等為十？所謂：一切諸佛一一凈相皆具百福；一切諸佛皆悉成就一切佛法；一切諸佛皆悉成就一切善根；一切諸佛皆悉成就一切功德；一切諸佛皆能教化一切眾生；一切諸佛皆悉能為眾生作主；一切諸佛皆悉成就清凈佛剎；一切諸
【現代漢語翻譯】 現代漢語譯本：以舌頭所在之處作為身體所在之處來行佛事，能以身體所在之處作為意念所在之處來行佛事，能以意念所在之處在一切世界中安住於世間和出世間的種種境界，在每一個境界中都能行無量廣大的佛事，這就是諸佛的第八種自在法。一切諸佛，他們身上的每一個毛孔都能容納一切眾生，每一個眾生的身體都與不可說的諸佛剎土相等而沒有絲毫擁擠，每一個眾生每走一步都能經過無數世界，這樣輾轉經歷無數劫，都能見到諸佛出現在世間，教化眾生，轉動清凈的法輪，開示過去、未來、現在不可言說的法；盡虛空界一切眾生在各個道趣所受的身體，威儀、往來以及他們所受的種種快樂用具都完全具備，而在這其中沒有任何障礙，這就是諸佛的第九種自在法。一切諸佛在一念之間能顯現一切世界微塵數般的佛，每一尊佛都在一切法界中以各種美妙蓮花莊嚴的廣大世界蓮花藏獅子座上成就正等正覺，示現諸佛自在的神力；如同在各種美妙蓮花莊嚴的廣大世界一樣，在一切法界中不可說不可說的各種莊嚴、各種境界、各種形相、各種示現、各種劫數的清凈世界中也是如此；如同在一念之間，在無量無邊的阿僧祇劫的一切念頭中也是如此，一念之間顯現一切，一念之間安住無量，而沒有使用絲毫方便之力，這就是諸佛的第十種自在法。 『佛子！諸佛世尊有十種無量不可思議圓滿的佛法。是哪十種呢？所謂：一切諸佛的每一個清凈相都具備百福；一切諸佛都成就一切佛法；一切諸佛都成就一切善根；一切諸佛都成就一切功德；一切諸佛都能教化一切眾生；一切諸佛都能為眾生作主；一切諸佛都成就清凈的佛剎；一切諸佛都
【English Translation】 English version: Using the tongue's location as the body's location to perform Buddha's work, being able to use the body's location as the mind's location to perform Buddha's work, being able to use the mind's location to dwell in all worlds, in various realms of the mundane and supramundane, and in each realm being able to perform immeasurable and vast Buddha's work, this is the eighth freedom of all Buddhas. All Buddhas, each pore of their bodies can contain all sentient beings, and each sentient being's body is equal to incalculable Buddha lands without any crowding, each sentient being can pass through countless worlds with each step, and thus, through countless kalpas, they can see Buddhas appearing in the world, teaching sentient beings, turning the pure Dharma wheel, revealing the ineffable Dharma of the past, future, and present; all sentient beings in all realms of space, the bodies they receive in various destinies, their dignified conduct, their comings and goings, and the various instruments of pleasure they receive are all fully equipped, and there is no obstruction among them, this is the ninth freedom of all Buddhas. All Buddhas can manifest as many Buddhas as there are dust particles in all worlds in a single thought, each Buddha attaining perfect enlightenment on the lion throne of the lotus treasury in the vast and adorned world of various wonderful lotuses in all Dharma realms, demonstrating the Buddhas' free and divine power; just as in the vast and adorned world of various wonderful lotuses, so it is in all Dharma realms, in incalculable and ineffable various adornments, various realms, various forms, various manifestations, and various kalpas of pure worlds; just as in a single thought, so it is in all thoughts of immeasurable and boundless asamkhya kalpas, in a single thought manifesting all, in a single thought dwelling in immeasurable, without using any expedient power, this is the tenth freedom of all Buddhas. 『Buddha-child! The World-Honored Ones, the Buddhas, have ten kinds of immeasurable, inconceivable, and perfect Buddha Dharmas. What are the ten? They are: each pure characteristic of all Buddhas possesses a hundred blessings; all Buddhas have accomplished all Buddha Dharmas; all Buddhas have accomplished all good roots; all Buddhas have accomplished all merits; all Buddhas are able to teach all sentient beings; all Buddhas are able to be the masters of sentient beings; all Buddhas have accomplished pure Buddha lands; all Buddhas have
佛皆悉成就一切智智；一切諸佛皆悉成就色身相好，見者獲益，功不唐捐；一切諸佛皆具諸佛平等正法；一切諸佛作佛事已，莫不示現入于涅槃。是為十。
「佛子！諸佛世尊有十種善巧方便。何等為十？一切諸佛了知諸法皆離戲論，而能開示諸佛善根，是為第一善巧方便。一切諸佛知一切法悉無所見、各不相知、無縛無解、無受無集、無成就，自在究竟到于彼岸，然于諸法真實而知不異不別，而得自在、無我無受、不壞實際，已得至於大自在地，常能觀察一切法界，是為第二善巧方便。一切諸佛永離諸相，心無所住，而能悉知不亂不錯，雖知一切相皆無自性，而如其體性悉能善入，而亦示現無量色身，及以一切清凈佛土種種莊嚴無盡之相，集智慧燈滅眾生惑，是為第三善巧方便。一切諸佛住於法界，不住過去、未來、現在，如如性中無去、來、今三世相故，而能演說去、來、今世無量諸佛出現世間，令其聞者普見一切諸佛境界，是為第四善巧方便。一切諸佛身、語、意業，無所造作，無來無去，亦無有住，離諸數法，到於一切諸法彼岸，而為眾法藏，具無量智，了達種種世、出世法，智慧無礙，示現無量自在神力，調伏一切法界眾生，是為第五善巧方便。一切諸佛知一切法不可見，非一、非異，非量、非無量
【現代漢語翻譯】 現代漢語譯本：諸佛都完全成就了一切智智（對一切事物和現象的智慧）；一切諸佛都完全成就了色身（佛的莊嚴身體）和相好（佛的殊勝特徵），見到的人都能獲得利益，功德不會白費；一切諸佛都具備諸佛平等的正法（真理和教義）；一切諸佛在完成佛的事業后，都會示現進入涅槃（最終的解脫）。這是第十種。 『佛子！諸佛世尊有十種善巧方便。哪十種呢？一切諸佛了知一切法（事物和現象）都遠離戲論（虛妄的言論和概念），而能開示諸佛的善根（成佛的根本），這是第一種善巧方便。一切諸佛知道一切法都沒有所見、彼此不相知、沒有束縛也沒有解脫、沒有感受也沒有聚集、沒有成就，自在究竟地到達彼岸（解脫的境界），然而對於諸法的真實性卻了知不異不別，從而獲得自在、無我無受、不壞實際（真理的本質），已經到達大自在地（最高的自由境界），常常能夠觀察一切法界（宇宙萬物），這是第二種善巧方便。一切諸佛永遠遠離各種表象，心中沒有任何執著，卻能完全知曉而不混亂不錯誤，雖然知道一切表象都沒有自性（獨立的本質），卻能如其體性（本質）完全深入，並且示現無量的色身，以及一切清凈佛土的種種莊嚴無盡的景象，聚集智慧之燈來熄滅眾生的迷惑，這是第三種善巧方便。一切諸佛安住於法界（宇宙萬物），不住於過去、未來、現在，因為在如如性（真如的本性）中沒有過去、未來、現在的三世相，卻能演說過去、未來、現在無量諸佛出現在世間，讓聽聞者普遍見到一切諸佛的境界，這是第四種善巧方便。一切諸佛的身、語、意業（行為、言語、思想）都沒有造作，沒有來也沒有去，也沒有停留，遠離各種數量的概念，到達一切諸法的彼岸，卻成為眾法的寶藏，具備無量的智慧，通達各種世間和出世間的法，智慧沒有障礙，示現無量的自在神力，調伏一切法界的眾生，這是第五種善巧方便。一切諸佛知道一切法都不可見，不是一也不是異，不是有限也不是無限。
【English Translation】 English version: All Buddhas completely accomplish all-knowing wisdom (the wisdom of all things and phenomena); all Buddhas completely accomplish the physical body (the majestic body of the Buddha) and the auspicious marks (the special characteristics of the Buddha), those who see them can obtain benefits, and the merits will not be in vain; all Buddhas possess the equal and correct Dharma (truth and teachings) of all Buddhas; all Buddhas, after completing the work of the Buddha, will show the entry into Nirvana (the ultimate liberation). This is the tenth. 'Buddha-son! The World Honored Ones, the Buddhas, have ten skillful means. What are the ten? All Buddhas know that all dharmas (things and phenomena) are far from conceptual elaborations (false statements and concepts), and can reveal the good roots (the foundation of becoming a Buddha) of the Buddhas, this is the first skillful means. All Buddhas know that all dharmas have no seeing, do not know each other, have no bondage and no liberation, have no feeling and no gathering, have no accomplishment, freely and ultimately reach the other shore (the state of liberation), but they know the truth of all dharmas without difference, thus obtaining freedom, no self and no feeling, not destroying the reality (the essence of truth), having reached the great freedom ground (the highest state of freedom), and are always able to observe all the dharma realms (the universe), this is the second skillful means. All Buddhas are forever free from all appearances, with no attachment in their minds, but they can fully know without confusion or error, although they know that all appearances have no self-nature (independent essence), they can fully penetrate their essence, and show infinite physical bodies, as well as all the pure Buddha lands with endless majestic scenes, gathering the lamp of wisdom to extinguish the confusion of sentient beings, this is the third skillful means. All Buddhas dwell in the dharma realm (the universe), not dwelling in the past, future, or present, because in the suchness (the true nature of reality) there is no past, future, or present three-world appearance, but they can expound that countless Buddhas of the past, future, and present appear in the world, allowing those who hear to universally see the realm of all Buddhas, this is the fourth skillful means. The body, speech, and mind actions (actions, words, and thoughts) of all Buddhas have no creation, no coming and no going, and no dwelling, are far from all numerical concepts, reach the other shore of all dharmas, but become the treasure of all dharmas, possessing infinite wisdom, understanding all worldly and transcendental dharmas, with unobstructed wisdom, showing infinite free and divine power, subduing all sentient beings in the dharma realm, this is the fifth skillful means. All Buddhas know that all dharmas are invisible, neither one nor different, neither finite nor infinite.
，非來、非去，皆無自性，亦不違於世間諸法；一切智者，無自性中見一切法，於法自在，廣說諸法，而常安住真如實性，是為第六善巧方便。一切諸佛於一時中知一切時，具凈善根，入于正位而無所著，于其日月、年劫、成壞，如是等時不住不捨，而能示現若晝若夜、初中后時、一日、七日、半月、一月、一年、百年、一劫、多劫、不可思劫、不可說劫，乃至盡于未來際劫，恒為眾生轉妙法輪，不斷不退，無有休息，是為第七善巧方便。一切諸佛恒住法界，成就諸佛無量無畏及不可數辯、不可量辯、無盡辯、無斷辯、無邊辯、不共辯、無窮辯、真實辯、方便開示一切句辯、一切法辯，隨其根性及以欲解，以種種法門說不可說不可說百千億那由他修多羅，初、中、后善，皆悉究竟，是為第八善巧方便。一切諸佛住凈法界，知一切法本無名字，無過去名，無現在名，無未來名；無眾生名，無非眾生名；無國土名，無非國土名；無法名，無非法名；無功德名，無非功德名；無菩薩名，無佛名；無數名，無非數名；無生名，無滅名；無有名，無無名；無一名，無種種名。何以故？諸法體性不可說故。一切諸法無方無處，不可集說，不可散說，不可一說，不可多說，音聲莫逮，言語悉斷，雖隨世俗種種言說，無所攀緣，無所造
【現代漢語翻譯】 現代漢語譯本：非來非去，一切法都沒有自性，也不違背世間諸法；一切智者（指佛陀），在無自性中見到一切法，對於法自在無礙，廣泛宣說諸法，而常安住在真如實性（宇宙的真實本質），這是第六種善巧方便。一切諸佛在同一時間能知曉一切時間，具足清凈的善根，進入正位而無所執著，對於日月、年劫、成壞等時間，不住留也不捨棄，而能示現白天或夜晚、初中后時、一日、七日、半月、一月、一年、百年、一劫、多劫、不可思議劫、不可說劫，乃至直到未來無盡的劫數，恒常為眾生轉動微妙的法輪，不斷不退，沒有休息，這是第七種善巧方便。一切諸佛恒常安住在法界（宇宙的真實本質），成就諸佛無量無畏和不可數的辯才、不可量的辯才、無盡的辯才、無斷的辯才、無邊的辯才、不共的辯才、無窮的辯才、真實的辯才、方便開示一切句辯、一切法辯，隨順眾生的根性和理解慾望，用種種法門宣說不可說不可說百千億那由他（極大的數量單位）修多羅（佛經），初善、中善、后善，都達到究竟圓滿，這是第八種善巧方便。一切諸佛安住在清凈的法界，知道一切法本來沒有名字，沒有過去的名字，沒有現在的名字，沒有未來的名字；沒有眾生的名字，沒有非眾生的名字；沒有國土的名字，沒有非國土的名字；沒有法的名字，沒有非法的名字；沒有功德的名字，沒有非功德的名字；沒有菩薩的名字，沒有佛的名字；沒有數量的名字，沒有非數量的名字；沒有生的名字，沒有滅的名字；沒有有的名字，沒有無的名字；沒有一個的名字，沒有種種的名字。為什麼呢？因為諸法的體性是不可言說的。一切諸法沒有方位沒有處所，不可以集合來說，不可以分散來說，不可以單一來說，不可以多種來說，聲音無法達到，言語全部斷絕，雖然隨順世俗的種種言說，但沒有攀緣，沒有造作。 English version: Not coming, not going, all dharmas are without self-nature, and they do not contradict the worldly dharmas; all-knowing ones (referring to Buddhas), see all dharmas in the absence of self-nature, are free and unhindered with respect to dharmas, extensively expound the dharmas, and constantly abide in the true suchness (the true essence of the universe), this is the sixth skillful means. All Buddhas know all times in one moment, possess pure good roots, enter the right position without attachment, and with respect to times such as sun, moon, years, kalpas, formation and destruction, they neither dwell nor abandon, but can manifest day or night, early, middle, and late times, one day, seven days, half a month, one month, one year, one hundred years, one kalpa, many kalpas, inconceivable kalpas, unspeakable kalpas, and even until the endless kalpas of the future, constantly turning the wonderful Dharma wheel for sentient beings, without ceasing or regressing, without rest, this is the seventh skillful means. All Buddhas constantly abide in the Dharma realm (the true essence of the universe), accomplishing the Buddhas' immeasurable fearlessness and countless eloquence, immeasurable eloquence, inexhaustible eloquence, uninterrupted eloquence, boundless eloquence, unique eloquence, infinite eloquence, true eloquence, and skillful means to reveal all sentence eloquence and all Dharma eloquence, according to the roots and desires of sentient beings, using various Dharma methods to expound unspeakable, unspeakable hundreds of thousands of billions of nayutas (extremely large units) of sutras (Buddhist scriptures), good in the beginning, good in the middle, and good in the end, all reaching ultimate perfection, this is the eighth skillful means. All Buddhas abide in the pure Dharma realm, knowing that all dharmas originally have no names, no past names, no present names, no future names; no names of sentient beings, no names of non-sentient beings; no names of lands, no names of non-lands; no names of dharmas, no names of non-dharmas; no names of merits, no names of non-merits; no names of Bodhisattvas, no names of Buddhas; no names of numbers, no names of non-numbers; no names of birth, no names of death; no names of existence, no names of non-existence; no names of one, no names of many. Why? Because the nature of all dharmas is inexpressible. All dharmas have no direction and no place, cannot be gathered to speak, cannot be scattered to speak, cannot be spoken as one, cannot be spoken as many, sound cannot reach, language is completely cut off, although following the various worldly expressions, there is no clinging, no creation.
【English Translation】 Not coming, not going, all dharmas are without self-nature, and they do not contradict the worldly dharmas; all-knowing ones (referring to Buddhas), see all dharmas in the absence of self-nature, are free and unhindered with respect to dharmas, extensively expound the dharmas, and constantly abide in the true suchness (the true essence of the universe), this is the sixth skillful means. All Buddhas know all times in one moment, possess pure good roots, enter the right position without attachment, and with respect to times such as sun, moon, years, kalpas, formation and destruction, they neither dwell nor abandon, but can manifest day or night, early, middle, and late times, one day, seven days, half a month, one month, one year, one hundred years, one kalpa, many kalpas, inconceivable kalpas, unspeakable kalpas, and even until the endless kalpas of the future, constantly turning the wonderful Dharma wheel for sentient beings, without ceasing or regressing, without rest, this is the seventh skillful means. All Buddhas constantly abide in the Dharma realm (the true essence of the universe), accomplishing the Buddhas' immeasurable fearlessness and countless eloquence, immeasurable eloquence, inexhaustible eloquence, uninterrupted eloquence, boundless eloquence, unique eloquence, infinite eloquence, true eloquence, and skillful means to reveal all sentence eloquence and all Dharma eloquence, according to the roots and desires of sentient beings, using various Dharma methods to expound unspeakable, unspeakable hundreds of thousands of billions of nayutas (extremely large units) of sutras (Buddhist scriptures), good in the beginning, good in the middle, and good in the end, all reaching ultimate perfection, this is the eighth skillful means. All Buddhas abide in the pure Dharma realm, knowing that all dharmas originally have no names, no past names, no present names, no future names; no names of sentient beings, no names of non-sentient beings; no names of lands, no names of non-lands; no names of dharmas, no names of non-dharmas; no names of merits, no names of non-merits; no names of Bodhisattvas, no names of Buddhas; no names of numbers, no names of non-numbers; no names of birth, no names of death; no names of existence, no names of non-existence; no names of one, no names of many. Why? Because the nature of all dharmas is inexpressible. All dharmas have no direction and no place, cannot be gathered to speak, cannot be scattered to speak, cannot be spoken as one, cannot be spoken as many, sound cannot reach, language is completely cut off, although following the various worldly expressions, there is no clinging, no creation.
作，遠離一切虛妄想著，如是究竟到于彼岸。是為第九善巧方便。一切諸佛知一切法本性寂靜，無生故非色，無戲論故非受，無名數故非想，無造作故非行，無執取故非識，無入處故非處，無所得故非界，然亦不壞一切諸法，本性無起如虛空故。一切諸法皆悉空寂，無業果，無修習，無成就，無出生，非數、非不數，非有、非無，非生、非滅，非垢、非凈，非入、非出，非住、非不住，非調伏、非不調伏，非眾生、非無眾生，非壽命、非無壽命，非因緣、非無因緣，而能了知正定、邪定及不定聚一切眾生，為說妙法令到彼岸，成就十力、四無所畏，能師子吼，具一切智，住佛境界，是為第十善巧方便。佛子！是為諸佛成就十種善巧方便。
大方廣佛華嚴經卷第四十六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十七
于闐國三藏實叉難陀奉 制譯
佛不思議法品第三十三之二
「佛子！諸佛世尊有十種廣大佛事，無量無邊，不可思議，一切世間諸天及人皆不能知，去、來、現在所有一切聲聞、獨覺亦不能知，唯除如來威神之力。何等為十？所謂：
「一切諸佛於盡虛空遍法界一切世界兜率陀天，皆現受生，修菩薩行，作大佛事，無量色
【現代漢語翻譯】 現代漢語譯本：
修行，遠離一切虛妄的念頭，這樣就能最終到達彼岸。這是第九種善巧方便。一切諸佛知道一切法的本性是寂靜的，因為無生所以不是色（物質），因為沒有戲論所以不是受（感受），因為沒有名稱和數量所以不是想（概念），因為沒有造作所以不是行（意志），因為沒有執取所以不是識（意識），因為沒有進入之處所以不是處（感官），因為沒有所得所以不是界（構成要素），然而也不會破壞一切諸法，因為其本性無生如虛空一般。一切諸法都是空寂的，沒有業果，沒有修習，沒有成就，沒有出生，不是數量，也不是非數量，不是有，也不是無，不是生，也不是滅，不是垢，也不是凈，不是入，也不是出，不是住，也不是不住，不是調伏，也不是不調伏，不是眾生，也不是無眾生，不是壽命，也不是無壽命，不是因緣，也不是無因緣，卻能了知正定、邪定以及不定聚的一切眾生，為他們宣說微妙的佛法，使他們到達彼岸，成就十力、四無所畏，能夠發出獅子吼，具足一切智慧，安住于佛的境界，這是第十種善巧方便。佛子！這就是諸佛成就的十種善巧方便。
「佛子！諸佛世尊有十種廣大的佛事，無量無邊，不可思議，一切世間的天人和人都不能知道，過去、現在、未來的一切聲聞、獨覺也不能知道，只有如來的威神之力才能知道。是哪十種呢？所謂：
一切諸佛在遍佈虛空、遍及法界的一切世界中的兜率陀天（欲界天之一，彌勒菩薩在此等待成佛）都示現受生，修行菩薩行，做廣大的佛事，示現無量的色（物質） 現代漢語譯本：
修行，遠離一切虛妄的念頭，這樣就能最終到達彼岸。這是第九種善巧方便。一切諸佛知道一切法的本性是寂靜的，因為無生所以不是色（物質），因為沒有戲論所以不是受（感受），因為沒有名稱和數量所以不是想（概念），因為沒有造作所以不是行（意志），因為沒有執取所以不是識（意識），因為沒有進入之處所以不是處（感官），因為沒有所得所以不是界（構成要素），然而也不會破壞一切諸法，因為其本性無生如虛空一般。一切諸法都是空寂的，沒有業果，沒有修習，沒有成就，沒有出生，不是數量，也不是非數量，不是有，也不是無，不是生，也不是滅，不是垢，也不是凈，不是入，也不是出，不是住，也不是不住，不是調伏，也不是不調伏，不是眾生，也不是無眾生，不是壽命，也不是無壽命，不是因緣，也不是無因緣，卻能了知正定、邪定以及不定聚的一切眾生，為他們宣說微妙的佛法，使他們到達彼岸，成就十力、四無所畏，能夠發出獅子吼，具足一切智慧，安住于佛的境界，這是第十種善巧方便。佛子！這就是諸佛成就的十種善巧方便。
「佛子！諸佛世尊有十種廣大的佛事，無量無邊，不可思議，一切世間的天人和人都不能知道，過去、現在、未來的一切聲聞、獨覺也不能知道，只有如來的威神之力才能知道。是哪十種呢？所謂：
一切諸佛在遍佈虛空、遍及法界的一切世界中的兜率陀天（欲界天之一，彌勒菩薩在此等待成佛）都示現受生，修行菩薩行，做廣大的佛事，示現無量的色（物質）
【English Translation】 English version:
Practicing, being far away from all false thoughts, thus ultimately reaching the other shore. This is the ninth skillful means. All Buddhas know that the nature of all dharmas is tranquil; because of no birth, it is not rupa (form); because of no play of concepts, it is not vedana (feeling); because of no names and numbers, it is not samjna (perception); because of no fabrication, it is not samskara (mental formations); because of no grasping, it is not vijnana (consciousness); because of no entry point, it is not ayatana (sense bases); because of no attainment, it is not dhatu (elements), yet it does not destroy all dharmas, because their nature is without arising, like empty space. All dharmas are empty and still, without karmic results, without practice, without accomplishment, without birth, neither number nor non-number, neither existence nor non-existence, neither birth nor death, neither defilement nor purity, neither entry nor exit, neither abiding nor non-abiding, neither taming nor non-taming, neither sentient beings nor non-sentient beings, neither lifespan nor non-lifespan, neither cause nor non-cause, yet they can understand all sentient beings in the right, wrong, and undetermined groups, and preach the wonderful Dharma to them, enabling them to reach the other shore, achieve the ten powers and four fearlessnesses, able to roar like a lion, possessing all wisdom, and abiding in the realm of the Buddha. This is the tenth skillful means. Buddha's children! These are the ten skillful means achieved by all Buddhas.
'Buddha's children! The World Honored Ones, the Buddhas, have ten great Buddha activities, immeasurable and boundless, inconceivable, which all the gods and humans in the world cannot know, and all the Sravakas and Pratyekabuddhas of the past, present, and future cannot know, only the power of the Tathagata's divine might can know. What are the ten? They are:
All Buddhas in all the worlds throughout the empty space and the Dharma realm, in the Tushita Heaven (one of the heavens in the desire realm, where Bodhisattva Maitreya waits to become a Buddha), all manifest birth, practice the Bodhisattva path, perform great Buddha activities, and manifest immeasurable rupa (form). English version:
Practicing, being far away from all false thoughts, thus ultimately reaching the other shore. This is the ninth skillful means. All Buddhas know that the nature of all dharmas is tranquil; because of no birth, it is not rupa (form); because of no play of concepts, it is not vedana (feeling); because of no names and numbers, it is not samjna (perception); because of no fabrication, it is not samskara (mental formations); because of no grasping, it is not vijnana (consciousness); because of no entry point, it is not ayatana (sense bases); because of no attainment, it is not dhatu (elements), yet it does not destroy all dharmas, because their nature is without arising, like empty space. All dharmas are empty and still, without karmic results, without practice, without accomplishment, without birth, neither number nor non-number, neither existence nor non-existence, neither birth nor death, neither defilement nor purity, neither entry nor exit, neither abiding nor non-abiding, neither taming nor non-taming, neither sentient beings nor non-sentient beings, neither lifespan nor non-lifespan, neither cause nor non-cause, yet they can understand all sentient beings in the right, wrong, and undetermined groups, and preach the wonderful Dharma to them, enabling them to reach the other shore, achieve the ten powers and four fearlessnesses, able to roar like a lion, possessing all wisdom, and abiding in the realm of the Buddha. This is the tenth skillful means. Buddha's children! These are the ten skillful means achieved by all Buddhas.
'Buddha's children! The World Honored Ones, the Buddhas, have ten great Buddha activities, immeasurable and boundless, inconceivable, which all the gods and humans in the world cannot know, and all the Sravakas and Pratyekabuddhas of the past, present, and future cannot know, only the power of the Tathagata's divine might can know. What are the ten? They are:
All Buddhas in all the worlds throughout the empty space and the Dharma realm, in the Tushita Heaven (one of the heavens in the desire realm, where Bodhisattva Maitreya waits to become a Buddha), all manifest birth, practice the Bodhisattva path, perform great Buddha activities, and manifest immeasurable rupa (form).
相，無量威德，無量光明，無量音聲，無量言辭，無量三昧，無量智慧，所行境界攝取一切人、天、魔、梵、沙門、婆羅門、阿修羅等，大慈無礙，大悲究竟，平等饒益一切眾生，或令生天，或令生人，或凈其根，或調其心，或時為說差別三乘，或時為說圓滿一乘，普皆濟度，令出生死，是為第一廣大佛事。
「佛子！一切諸佛從兜率天降神母胎，以究竟三昧觀受生法如幻、如化、如影、如空、如熱時焰，隨樂而受，無量無礙，入無諍法，起無著智，離欲清凈，成就廣大妙莊嚴藏，受最後身，住大寶莊嚴樓閣而作佛事，或以神力而作佛事，或以正念而作佛事，或現神通而作佛事，或現智日而作佛事，或現諸佛廣大境界而作佛事，或現諸佛無量光明而作佛事，或入無數廣大三昧而作佛事，或現從彼諸三昧起而作佛事。佛子！如來爾時在母胎中，為欲利益一切世間種種示現而作佛事。所謂：或現初生，或現童子，或現在宮，或現出家，或復示現成等正覺，或復示現轉妙法輪，或示現於入般涅槃，如是皆以種種方便，於一切方、一切網、一切族、一切種、一切世界中而作佛事。是為第二廣大佛事。
「佛子！一切諸佛一切善業皆已清凈，一切生智皆已明潔，而以生法誘導群迷，令其開悟，具行眾善。為眾生故，
【現代漢語翻譯】 現代漢語譯本：佛的相好，具有無量的威德，無量的光明，無量的音聲，無量的言辭，無量的三昧（專注的禪定），無量的智慧，所行境界能夠攝取一切人、天、魔（擾亂修行的惡神）、梵（婆羅門教的主神）、沙門（出家修行者）、婆羅門（祭司階層）、阿修羅（非天神）等眾生。佛的大慈心沒有障礙，大悲心達到究竟，平等地饒益一切眾生，或者使他們昇天，或者使他們轉生為人，或者凈化他們的根器，或者調伏他們的心，有時為他們宣說差別的三乘（聲聞乘、緣覺乘、菩薩乘），有時為他們宣說圓滿的一乘（佛乘），普遍地救度他們，使他們脫離生死輪迴，這是第一種廣大的佛事。 佛子！一切諸佛從兜率天（欲界天之一）降生到母親的胎中，以究竟的三昧觀察受生之法，如同幻象、如同變化、如同影子、如同虛空、如同熱時的火焰，隨順意願而受生，沒有限量沒有障礙，進入無諍之法，生起無執著的智慧，遠離慾望而清凈，成就廣大微妙的莊嚴寶藏，受最後一次的身體，住在以大寶莊嚴的樓閣中而作佛事，或者以神通力而作佛事，或者以正念而作佛事，或者顯現神通而作佛事，或者顯現智慧之日而作佛事，或者顯現諸佛廣大的境界而作佛事，或者顯現諸佛無量的光明而作佛事，或者進入無數廣大的三昧而作佛事，或者顯現從那些三昧中起身而作佛事。佛子！如來那時在母親的胎中，爲了利益一切世間，種種示現而作佛事。所謂：或者示現初生，或者示現童子，或者示現在宮殿中，或者示現出家，或者又示現成就等正覺（無上正等正覺），或者又示現轉妙法輪（宣說佛法），或者示現入般涅槃（佛的最終寂滅），像這樣都以種種方便，在一切方、一切網、一切族、一切種、一切世界中而作佛事。這是第二種廣大的佛事。 佛子！一切諸佛一切善業都已經清凈，一切生智都已經明潔，而以生法誘導迷惑的眾生，使他們開悟，具足修行各種善行。爲了眾生的緣故，
【English Translation】 English version: The Buddha's marks and characteristics possess immeasurable majestic power, immeasurable light, immeasurable sound, immeasurable speech, immeasurable samadhi (meditative concentration), immeasurable wisdom. The realm of his actions encompasses all beings, including humans, devas (gods), maras (demons that hinder practice), brahmas (the chief god in Brahmanism), shramanas (ascetics), brahmins (priests), asuras (demigods), and others. The Buddha's great compassion is unobstructed, his great pity is ultimate, and he equally benefits all sentient beings, either causing them to be reborn in the heavens, or causing them to be reborn as humans, or purifying their faculties, or subduing their minds. Sometimes he speaks of the differentiated Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), sometimes he speaks of the perfect One Vehicle (Buddhayana), universally saving them, causing them to be liberated from the cycle of birth and death. This is the first great act of a Buddha. Oh, son of Buddha! All Buddhas descend from the Tushita Heaven (one of the heavens in the desire realm) into their mother's womb, observing the law of birth with ultimate samadhi, like an illusion, like a transformation, like a shadow, like emptiness, like a mirage. They receive birth according to their will, without limit or obstruction, entering the law of non-contention, arising from non-attachment wisdom, free from desire and pure, accomplishing a vast and wondrous treasury of adornments. They receive their final body, dwelling in a great, jewel-adorned pavilion, and perform the work of a Buddha. Sometimes they perform the work of a Buddha through spiritual power, sometimes through right mindfulness, sometimes by manifesting supernatural powers, sometimes by manifesting the sun of wisdom, sometimes by manifesting the vast realms of the Buddhas, sometimes by manifesting the immeasurable light of the Buddhas, sometimes by entering countless vast samadhis, sometimes by manifesting their arising from those samadhis. Oh, son of Buddha! At that time, the Tathagata, while in his mother's womb, performs the work of a Buddha by manifesting various forms for the benefit of all the world. That is to say: sometimes he manifests his initial birth, sometimes he manifests as a child, sometimes he manifests in the palace, sometimes he manifests his renunciation, sometimes he manifests his attainment of perfect enlightenment (Anuttara-samyak-sambodhi), sometimes he manifests the turning of the wonderful Dharma wheel (preaching the Dharma), sometimes he manifests his entry into Parinirvana (the final extinction of a Buddha). In this way, he uses various skillful means to perform the work of a Buddha in all directions, all networks, all clans, all species, and all worlds. This is the second great act of a Buddha. Oh, son of Buddha! All the good deeds of all Buddhas are already purified, all the wisdom of birth is already clear and bright, and they use the law of birth to guide confused beings, causing them to awaken and fully practice all kinds of good deeds. For the sake of sentient beings,
示誕王宮，一切諸佛于諸色慾宮殿妓樂皆已舍離，無所貪染，常觀諸有空無體性，一切樂具悉不真實，持佛凈戒究竟圓滿；觀諸內宮妻妾、侍從生大悲愍，觀諸眾生虛妄不實起大慈心，觀諸世間無一可樂而生大喜，於一切法心得自在而起大舍；具佛功德，現生法界，身相圓滿，眷屬清凈，而於一切皆無所著；以隨類音為眾演說，令於世法深生厭離，如其所行示所得果，復以方便隨應教化；未成熟者令其成熟，已成熟者令得解脫，為作佛事令不退轉；復以廣大慈悲之心，恒為眾生說種種法，又為示現三種自在，令其開悟，心得清凈。雖處內宮，眾所咸睹，而於一切諸世界中施作佛事；以大智慧，以大精進，示現種種諸佛神通，無礙無盡。恒住三種巧方便業，所謂：身業究竟清凈、語業常隨智慧而行、意業甚深無有障礙，以是方便利益眾生。是為第三廣大佛事。
「佛子！一切諸佛示處種種莊嚴宮殿，觀察厭離，舍而出家，欲使眾生了知世法皆是妄想、無常、敗壞，深起厭離，不生染著，永斷世間貪愛煩惱，修清凈行，利益眾生。當出家時，舍俗威儀，住無諍法，滿足本願無量功德，以大智光滅世癡闇，為諸世間無上福田，常為眾生贊佛功德，令于佛所植諸善本，以智慧眼見真實義；復為眾生贊說出家，清凈無過，
【現代漢語翻譯】 現代漢語譯本：在王宮中示現誕生，一切諸佛對於宮殿中的歌舞享樂都已捨棄，沒有絲毫貪戀，常常觀察一切存在都是空無自性的，一切享樂的器具都不是真實的，持有佛陀清凈的戒律達到究竟圓滿；觀察內宮的妻妾、侍從，生起大悲憫之心，觀察一切眾生虛妄不實，生起大慈悲之心，觀察世間沒有一樣值得貪戀而生起大歡喜，對於一切法心得自在而生起大舍；具足佛陀的功德，顯現在法界中，身相圓滿，眷屬清凈，而對於一切都沒有執著；用隨順不同類別的聲音為眾生演說佛法，使他們對於世俗的法產生深深的厭離，根據他們所修行的，顯示他們所得到的果報，又用方便法門隨順眾生的根器進行教化；對於沒有成熟的眾生，使他們成熟，對於已經成熟的眾生，使他們得到解脫，為他們做佛事，使他們不退轉；又用廣大的慈悲之心，恒常為眾生宣說種種佛法，又為他們示現三種自在，使他們開悟，心得清凈。雖然身處內宮，為眾人所見，卻在一切世界中施行佛事；用大智慧，用大精進，示現種種諸佛的神通，無礙無盡。恒常安住於三種巧妙方便的行業，即：身業究竟清凈、語業常常隨著智慧而行、意業甚深沒有障礙，用這些方便來利益眾生。這是第三種廣大的佛事。 佛子！一切諸佛示現居住在各種莊嚴的宮殿中，觀察到厭離，捨棄宮殿而出家，想要使眾生了知世間的一切法都是虛妄的念想、無常、敗壞的，深深地生起厭離之心，不產生染著，永遠斷除世間的貪愛煩惱，修習清凈的行為，利益眾生。當出家的時候，捨棄世俗的威儀，安住于無諍的法中，滿足本願的無量功德，用大智慧的光芒滅除世間的愚癡黑暗，成為世間無上的福田，常常為眾生讚歎佛陀的功德，使他們在佛陀那裡種下各種善根，用智慧的眼睛見到真實的意義；又為眾生讚歎宣說出家，清凈沒有過失，
【English Translation】 English version: Manifesting birth in the royal palace, all Buddhas have abandoned all palace music and pleasures, without any attachment or craving. They constantly observe that all existences are empty and without inherent nature, that all instruments of pleasure are unreal, and they uphold the pure precepts of the Buddha to ultimate perfection. They observe the wives, concubines, and attendants in the inner palace with great compassion, and they observe all sentient beings as illusory and unreal, giving rise to great loving-kindness. They observe that there is nothing in the world to be delighted in, and thus they give rise to great joy. They attain freedom in their minds regarding all dharmas, and thus they give rise to great equanimity. They possess the merits of the Buddha, manifest in the Dharma realm, with perfect physical forms and pure retinues, yet they are not attached to anything. They preach to beings with voices that accord with their respective kinds, causing them to deeply abhor worldly dharmas. They show the results of their practices according to their actions, and they further teach and transform them with skillful means according to their capacities. They cause those who are not yet mature to mature, and they cause those who are already mature to attain liberation. They perform the work of the Buddha, causing them not to regress. Furthermore, with great compassion, they constantly preach various dharmas to sentient beings, and they also manifest three kinds of freedom, causing them to awaken and purify their minds. Although they dwell in the inner palace, visible to all, they perform the work of the Buddha in all worlds. With great wisdom and great diligence, they manifest various Buddha's spiritual powers, which are unobstructed and inexhaustible. They constantly abide in three skillful means of action, namely: the action of the body is ultimately pure, the action of speech always follows wisdom, and the action of the mind is profound and without obstruction. They use these means to benefit sentient beings. This is the third great work of the Buddha. O sons of the Buddha! All Buddhas manifest dwelling in various adorned palaces, observing with aversion, abandoning the palaces and leaving home, desiring to make sentient beings understand that all worldly dharmas are illusory thoughts, impermanent, and decaying. They deeply give rise to aversion, not generating attachment, forever cutting off worldly craving and afflictions, cultivating pure conduct, and benefiting sentient beings. When they leave home, they abandon worldly dignity, abide in the dharma of non-contention, fulfill the immeasurable merits of their original vows, use the light of great wisdom to extinguish the darkness of worldly ignorance, become the supreme field of merit for the world, constantly praise the merits of the Buddha for sentient beings, causing them to plant various roots of goodness in the Buddha, and see the true meaning with the eye of wisdom. They also praise and proclaim leaving home for sentient beings, that it is pure and without fault,
永得出離，長為世間智慧高幢。是為第四廣大佛事。
「佛子！一切諸佛具一切智，于無量法悉已知見，菩提樹下成最正覺，降伏眾魔，威德特尊。其身充滿一切世界，神力所作無邊無盡，於一切智所行之義皆得自在，修諸功德悉已圓滿。其菩提座具足莊嚴，周遍十方一切世界，佛處其上轉妙法輪，說諸菩薩所有行愿，開示無量諸佛境界，令諸菩薩皆得悟入，修行種種清凈妙行。復能示導一切眾生令種善根，生於如來平等地中，住諸菩薩無邊妙行，成就一切功德勝法，一切世界、一切眾生、一切佛剎、一切諸法、一切菩薩、一切教化、一切三世、一切調伏、一切神變、一切眾生心之樂欲，悉善了知而作佛事。是為第五廣大佛事。
「佛子！一切諸佛轉不退法輪，令諸菩薩不退轉故；轉無量法輪，令一切世間咸了知故；轉開悟一切法輪，能大無畏師子吼故；轉一切法智藏法輪，開法藏門，除闇障故；轉無礙法輪，等虛空故；轉無著法輪，觀一切法非有無故；轉照世法輪，令一切眾生凈法眼故；轉開示一切智法輪，悉遍一切三世法故；轉一切佛同一法輪，一切佛法不相違故。一切諸佛以如是等無量無數百千億那由他法輪，隨諸眾生心行差別而作佛事不可思議。是為第六廣大佛事。
「佛子！一切諸佛入
【現代漢語翻譯】 現代漢語譯本 永遠脫離輪迴，長久成為世間智慧的最高旗幟。這是第四種廣大的佛事。
『佛子！一切諸佛都具備一切智慧，對於無量佛法全部知曉並親見，在菩提樹下成就最正覺，降伏一切魔障，威德特別尊貴。他們的身體充滿一切世界，神力所展現的無邊無盡，對於一切智慧所行的意義都得到自在，修習的各種功德全部圓滿。他們的菩提座具足莊嚴，周遍十方一切世界，佛陀坐在上面轉動微妙的法輪，宣說諸菩薩所有的修行和願望，開示無量諸佛的境界，使諸菩薩都能領悟進入，修行種種清凈微妙的修行。又能引導一切眾生種下善根，生於如來平等的境界中，安住于諸菩薩無邊的微妙修行，成就一切功德殊勝的佛法，對於一切世界、一切眾生、一切佛剎（佛的國土）、一切諸法、一切菩薩、一切教化、一切三世（過去、現在、未來）、一切調伏、一切神變、一切眾生的心之所樂所欲，都完全瞭解並以此來做佛事。這是第五種廣大的佛事。
『佛子！一切諸佛轉動不退轉的法輪，使諸菩薩不退轉；轉動無量的法輪，使一切世間都瞭解；轉動開悟一切的法輪，能發出大無畏的獅子吼；轉動一切法智藏的法輪，開啟法藏之門，去除黑暗的障礙；轉動無礙的法輪，等同虛空；轉動無執著的法輪，觀察一切法非有非無；轉動照耀世間的法輪，使一切眾生清凈法眼；轉動開示一切智慧的法輪，普遍一切三世的佛法；轉動一切佛同一的法輪，一切佛法不相違背。一切諸佛以如此等等無量無數百千億那由他（極大的數量單位）的法輪，隨著眾生心行差別而做不可思議的佛事。這是第六種廣大的佛事。
『佛子！一切諸佛進入
【English Translation】 English version To eternally attain liberation, and to forever be the highest banner of wisdom in the world. This is the fourth great Buddha-activity.
'Buddha-child! All Buddhas possess all wisdom, fully knowing and seeing all limitless dharmas. They attain the most perfect enlightenment under the Bodhi tree, subdue all demons, and their majestic virtue is especially honored. Their bodies fill all worlds, their divine powers are boundless and endless, they are free in the meaning of all that is done by all wisdom, and they have completely perfected all the merits they have cultivated. Their Bodhi seats are fully adorned, pervading all worlds in the ten directions. The Buddhas sit upon them and turn the wondrous Dharma wheel, expounding all the practices and vows of the Bodhisattvas, revealing the realms of limitless Buddhas, enabling all Bodhisattvas to awaken and enter, and to cultivate all kinds of pure and wondrous practices. They can also guide all sentient beings to plant good roots, to be born in the equal ground of the Tathagatas, to abide in the boundless wondrous practices of the Bodhisattvas, and to accomplish all meritorious and supreme dharmas. They fully understand all worlds, all sentient beings, all Buddha-lands (Buddha's realms), all dharmas, all Bodhisattvas, all teachings, all three times (past, present, and future), all taming, all divine transformations, and all the desires and inclinations of the minds of all sentient beings, and they perform Buddha-activities accordingly. This is the fifth great Buddha-activity.
'Buddha-child! All Buddhas turn the irreversible Dharma wheel, causing all Bodhisattvas not to regress; they turn limitless Dharma wheels, causing all the world to understand; they turn the Dharma wheel that awakens all, able to roar the fearless lion's roar; they turn the Dharma wheel of the treasury of all wisdom, opening the door of the Dharma treasury, removing the darkness of obstacles; they turn the unobstructed Dharma wheel, equal to space; they turn the non-attached Dharma wheel, observing all dharmas as neither existent nor non-existent; they turn the Dharma wheel that illuminates the world, purifying the Dharma eyes of all sentient beings; they turn the Dharma wheel that reveals all wisdom, pervading all dharmas of the three times; they turn the Dharma wheel that is the same for all Buddhas, so that all Buddha-dharmas do not contradict each other. All Buddhas, with such countless, innumerable hundreds of thousands of millions of nayutas (extremely large units) of Dharma wheels, perform inconceivable Buddha-activities according to the differences in the minds and practices of sentient beings. This is the sixth great Buddha-activity.
'Buddha-child! All Buddhas enter
於一切王都城邑，為諸眾生而作佛事，所謂；人王都邑、天王都邑，龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、羅剎王、毗舍阇王，如是等王一切都邑。入城門時，大地震動，光明普照，盲者得眼，聾者得耳，狂者得心，裸者得衣，諸憂苦者悉得安樂；一切樂器不鼓自鳴，諸莊嚴具若著、不著咸出妙音，眾生聞者無不欣樂。一切諸佛色身清凈，相好具足，見者無厭，能為眾生作于佛事。所謂：若顧視，若觀察，若動轉，若屈伸，若行，若住，若坐，若臥，若默，若語，若現神通，若為說法，若有教敕，如是一切皆為眾生而作佛事。一切諸佛普於一切無數世界種種眾生心樂海中，勸令唸佛，常勤觀察，種諸善根，修菩薩行；嘆佛色相微妙第一，一切眾生難可值遇，若有得見而興信心，則生一切無量善法，集佛功德普皆清凈。如是稱讚佛功德已，分身普往十方世界，令諸眾生，悉得瞻奉，思惟觀察，承事供養，種諸善根，得佛歡喜，增長佛種，悉當成佛。以如是行而作佛事，或為眾生示現色身，或出妙音，或但微笑，令其信樂，頭頂禮敬，曲躬合掌，稱揚讚歎，問訊起居而作佛事。一切諸佛以如是等無量無數不可言說不可思議種種佛事，於一切世界中，隨諸眾生心之所樂，以本願力、大慈悲
【現代漢語翻譯】 現代漢語譯本 在一切國王的都城中，為所有眾生做佛事，包括：人王的都城、天王的都城，龍王（Nāga-rāja，龍族之王）、夜叉王（Yakṣa-rāja，守護神之王）、乾闥婆王（Gandharva-rāja，天樂神之王）、阿修羅王（Asura-rāja，非天之王）、迦樓羅王（Garuḍa-rāja，金翅鳥之王）、緊那羅王（Kiṃnara-rāja，歌神之王）、摩睺羅伽王（Mahoraga-rāja，大蟒神之王）、羅剎王（Rākṣasa-rāja，惡鬼之王）、毗舍阇王（Piśāca-rāja，食人鬼之王），像這樣的所有國王的都城。當進入城門時，大地會震動，光明普照，盲人能看見，聾人能聽見，瘋癲的人恢復理智，裸體的人得到衣服，所有憂愁痛苦的人都得到安樂；所有的樂器不用敲打自己發出聲音，所有的莊嚴飾品，無論是佩戴還是沒有佩戴，都會發出美妙的聲音，眾生聽到這些聲音沒有不感到歡喜快樂的。一切諸佛的色身清凈，相好具足，看到的人不會感到厭倦，能為眾生做佛事。包括：無論是看，無論是觀察，無論是動，無論是屈伸，無論是行走，無論是站立，無論是坐，無論是臥，無論是沉默，無論是說話，無論是顯現神通，無論是說法，無論是教誨，像這樣的一切都是為眾生而做佛事。一切諸佛普遍在一切無數世界中，在各種眾生的心意喜好之海中，勸導他們唸佛，常常勤奮觀察，種下各種善根，修行菩薩的行持；讚歎佛的色相微妙第一，一切眾生難以遇到，如果有人能夠見到並生起信心，就會產生一切無量的善法，聚集佛的功德，普遍清凈。像這樣稱讚佛的功德之後，分身普遍前往十方世界，讓所有眾生都能夠瞻仰奉見，思考觀察，承事供養，種下各種善根，得到佛的歡喜，增長佛的種子，都將成佛。以這樣的行為來做佛事，或者為眾生示現色身，或者發出美妙的聲音，或者只是微笑，讓他們信受喜樂，頭頂禮拜，彎腰合掌，稱揚讚歎，問候起居而做佛事。一切諸佛以像這樣無量無數不可言說不可思議的各種佛事，在一切世界中，隨著眾生心中所喜愛的，以本願力、大慈悲心。
【English Translation】 English version In all the royal cities, they perform Buddha-works for all sentient beings, including: the royal cities of human kings, the royal cities of heavenly kings, the kings of Nāgas (Nāga-rāja, kings of the dragon clan), the kings of Yakṣas (Yakṣa-rāja, kings of guardian spirits), the kings of Gandharvas (Gandharva-rāja, kings of celestial musicians), the kings of Asuras (Asura-rāja, kings of demigods), the kings of Garuḍas (Garuḍa-rāja, kings of the golden-winged birds), the kings of Kiṃnaras (Kiṃnara-rāja, kings of celestial musicians with human bodies and horse heads), the kings of Mahoragas (Mahoraga-rāja, kings of great serpent deities), the kings of Rākṣasas (Rākṣasa-rāja, kings of demons), the kings of Piśācas (Piśāca-rāja, kings of flesh-eating demons), and all such royal cities. When entering the city gates, the earth shakes greatly, light shines everywhere, the blind gain sight, the deaf gain hearing, the insane regain their minds, the naked receive clothing, and all those suffering from sorrow and pain find peace and joy; all musical instruments play without being struck, and all ornaments, whether worn or not, emit wonderful sounds, and all beings who hear these sounds cannot help but rejoice. The physical bodies of all Buddhas are pure, possessing all the marks and characteristics, and those who see them never tire of looking, and they are able to perform Buddha-works for all sentient beings. This includes: whether looking, whether observing, whether moving, whether bending or stretching, whether walking, whether standing, whether sitting, whether lying down, whether silent, whether speaking, whether manifesting supernatural powers, whether teaching the Dharma, whether giving instructions, all such actions are performed as Buddha-works for sentient beings. All Buddhas universally, in all countless worlds, within the ocean of the minds and desires of various sentient beings, encourage them to be mindful of the Buddha, to constantly and diligently observe, to plant various roots of goodness, and to cultivate the practices of Bodhisattvas; they praise the Buddha's physical form as being subtle and supreme, something that is difficult for all sentient beings to encounter, and if anyone is able to see it and generate faith, then they will generate all immeasurable good dharmas, and accumulate the merits of the Buddha, which are universally pure. After praising the Buddha's merits in this way, they divide their bodies and go to all the ten directions, allowing all sentient beings to behold and venerate them, to contemplate and observe them, to serve and make offerings to them, to plant various roots of goodness, to gain the Buddha's joy, to increase the Buddha's seed, and all will become Buddhas. They perform Buddha-works through such actions, sometimes manifesting their physical bodies to sentient beings, sometimes emitting wonderful sounds, or sometimes simply smiling, causing them to believe and rejoice, to bow their heads in reverence, to bend their bodies and join their palms, to praise and extol them, and to inquire about their well-being, thus performing Buddha-works. All Buddhas, through such immeasurable, countless, inexpressible, and inconceivable Buddha-works, in all worlds, according to what is pleasing to the minds of all sentient beings, through the power of their original vows and great compassion.
力、一切智力，方便教化，悉令調伏。是為第七廣大佛事。
「佛子！一切諸佛或住阿蘭若處而作佛事；或住寂靜處而作佛事；或住空閑處而作佛事；或住佛住處而作佛事；或住三昧而作佛事；或獨處園林而作佛事；或隱身不現而作佛事；或住甚深智而作佛事；或住諸佛無比境界而作佛事；或住不可見種種身行，隨諸眾生心樂欲解，方便教化無有休息，而作佛事；或以天身，求一切智而作佛事；或以龍身、夜叉身、乾闥婆身、阿修羅身、迦樓羅身、緊那羅身、摩睺羅伽、人、非人等身，求一切智而作佛；事或以聲聞身、獨覺身、菩薩身，求一切智而作佛事；或時說法，或時寂默，而作佛事；或說一佛，或說多佛，而作佛事；或說諸菩薩一切行、一切愿，為一行愿而作佛事；或說諸菩薩一行、一愿，為無量行愿而作佛事；或說佛境界即世間境界而作佛事；或說世間境界即佛境界而作佛事；或說佛境界即非境界而作佛事；或住一日，或住一夜，或住半月，或住一月，或住一年，乃至住不可說劫，為諸眾生而作佛事。是為第八廣大佛事。
「佛子！一切諸佛是生清凈善根之藏，令諸眾生於佛法中生凈信解，諸根調伏，永離世間；令諸菩薩于菩提道，具智慧明，不由他悟。或現涅槃而作佛事；或現世間皆悉無常而
【現代漢語翻譯】 現代漢語譯本：力量、一切智慧的力量，以方便的教化，使一切眾生都得到調伏。這是第七種廣大的佛事。 佛子！一切諸佛或者住在寂靜的處所修行佛事；或者住在寂靜的地方修行佛事；或者住在空閑的地方修行佛事；或者住在佛所住的地方修行佛事；或者住在三昧（專注的禪定）中修行佛事；或者獨自在園林中修行佛事；或者隱身不現而修行佛事；或者住在甚深的智慧中修行佛事；或者住在諸佛無與倫比的境界中修行佛事；或者住在不可見的種種身形中，隨著眾生的心意和喜好，方便教化，沒有休息，而修行佛事；或者以天人的身形，求得一切智慧而修行佛事；或者以龍的身形、夜叉（守護神）的身形、乾闥婆（天樂神）的身形、阿修羅（非天神）的身形、迦樓羅（金翅鳥神）的身形、緊那羅（歌神）的身形、摩睺羅伽（大蟒神）的身形、人、非人等身形，求得一切智慧而修行佛事；或者以聲聞（佛陀的弟子）的身形、獨覺（獨自開悟者）的身形、菩薩（追求覺悟的修行者）的身形，求得一切智慧而修行佛事；或者有時說法，有時寂靜，而修行佛事；或者說一佛，或者說多佛，而修行佛事；或者說諸菩薩的一切修行、一切願望，為一種修行願望而修行佛事；或者說諸菩薩一種修行、一個願望，為無量修行願望而修行佛事；或者說佛的境界就是世間的境界而修行佛事；或者說世間的境界就是佛的境界而修行佛事；或者說佛的境界即非境界而修行佛事；或者住一日，或者住一夜，或者住半個月，或者住一個月，或者住一年，乃至住不可說劫，為眾生修行佛事。這是第八種廣大的佛事。 佛子！一切諸佛是產生清凈善根的寶藏，使眾生在佛法中產生清凈的信心和理解，使諸根調伏，永遠脫離世間；使諸菩薩在菩提道上，具備智慧光明，不依賴他人開悟。或者示現涅槃而修行佛事；或者示現世間一切都是無常而修行佛事；
【English Translation】 English version: The power, the power of all wisdom, with skillful teachings, cause all beings to be tamed. This is the seventh great Buddha-activity. Buddha-child! All Buddhas either dwell in secluded places and perform Buddha-activities; or dwell in quiet places and perform Buddha-activities; or dwell in empty places and perform Buddha-activities; or dwell in the places where Buddhas dwell and perform Buddha-activities; or dwell in samadhi (meditative absorption) and perform Buddha-activities; or dwell alone in gardens and forests and perform Buddha-activities; or conceal their bodies and not appear and perform Buddha-activities; or dwell in profound wisdom and perform Buddha-activities; or dwell in the incomparable realms of all Buddhas and perform Buddha-activities; or dwell in various invisible forms, according to the minds and desires of all beings, skillfully teaching without rest, and perform Buddha-activities; or with the body of a deva (god), seek all wisdom and perform Buddha-activities; or with the body of a naga (dragon), yaksha (guardian spirit), gandharva (celestial musician), asura (demigod), garuda (mythical bird), kinnara (celestial musician), mahoraga (serpent deity), human, non-human, and other bodies, seek all wisdom and perform Buddha-activities; or with the body of a shravaka (disciple of the Buddha), pratyekabuddha (solitary enlightened one), bodhisattva (enlightenment-seeker), seek all wisdom and perform Buddha-activities; or sometimes teach the Dharma, sometimes remain silent, and perform Buddha-activities; or speak of one Buddha, or speak of many Buddhas, and perform Buddha-activities; or speak of all the practices and vows of all bodhisattvas, and perform Buddha-activities for one practice and vow; or speak of one practice and one vow of all bodhisattvas, and perform Buddha-activities for countless practices and vows; or speak of the realm of the Buddha as the realm of the world and perform Buddha-activities; or speak of the realm of the world as the realm of the Buddha and perform Buddha-activities; or speak of the realm of the Buddha as neither realm nor non-realm and perform Buddha-activities; or dwell for one day, or dwell for one night, or dwell for half a month, or dwell for one month, or dwell for one year, even dwelling for incalculable kalpas (eons), and perform Buddha-activities for all beings. This is the eighth great Buddha-activity. Buddha-child! All Buddhas are the treasury of generating pure good roots, causing all beings to generate pure faith and understanding in the Buddha-dharma, causing their faculties to be tamed, and to forever depart from the world; causing all bodhisattvas on the path to bodhi (enlightenment), to possess the light of wisdom, and not to rely on others for enlightenment. Or manifest nirvana (cessation of suffering) and perform Buddha-activities; or manifest that all in the world is impermanent and perform Buddha-activities;
作佛事；或說佛身而作佛事；或說所作皆悉已辦而作佛事；或說功德圓滿無缺而作佛事；或說永斷諸有根本而作佛事；或令眾生，厭離世間，隨順佛心，而作佛事；或說壽命終歸於盡而作佛事；或說世間無一可樂而作佛事；或為宣說盡未來際供養諸佛而作佛事；或說諸佛轉凈法輪，令其得聞生大歡喜，而作佛事；或為宣說諸佛境界，令其發心而修諸行，而作佛事；或為宣說唸佛三昧，令其發心常樂見佛，而作佛事；或為宣說諸根清凈，勤求佛道，心無懈退，而作佛事；或詣一切諸佛國土，觀諸境界種種因緣而作佛事；或攝一切諸眾生身皆為佛身，令諸懈怠放逸眾生悉住如來清凈禁戒，而作佛事。是為第九廣大佛事。
「佛子！一切諸佛入涅槃時，無量眾生悲號涕泣，生大憂惱，遞相瞻顧而作是言：『如來世尊有大慈悲，哀愍饒益一切世間，與諸眾生為救為歸。如來出現難可值遇，無上福田於今永滅。』即以如是，令諸眾生悲號戀慕，而作佛事。復為化度一切天人、龍神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等故，隨其樂欲，自碎其身以為舍利，無量無數不可思議，令諸眾生起凈信心，恭敬尊重，歡喜供養，修諸功德，具足圓滿。復起于塔，種種嚴飾，于諸天宮、龍宮、夜叉宮，乾闥婆
【現代漢語翻譯】 現代漢語譯本 或者宣說佛陀的事蹟來行佛事；或者宣說佛陀的法身來行佛事；或者宣說一切所作都已經完成來行佛事；或者宣說功德圓滿無缺來行佛事；或者宣說永遠斷絕輪迴的根本來行佛事；或者令眾生厭離世間，隨順佛陀的心意來行佛事；或者宣說壽命終將耗盡來行佛事；或者宣說世間沒有什麼是值得貪戀的來行佛事；或者爲了宣說盡未來際供養諸佛來行佛事；或者宣說諸佛轉動清凈的法輪，令眾生聽聞後生起大歡喜，來行佛事；或者爲了宣說諸佛的境界，令眾生髮心修行，來行佛事；或者爲了宣說唸佛三昧（專注唸佛的禪定），令眾生髮心常常樂意見到佛陀，來行佛事；或者爲了宣說諸根清凈，勤奮追求佛道，內心沒有懈怠退縮，來行佛事；或者前往一切諸佛的國土，觀察各種境界和因緣來行佛事；或者攝受一切眾生的身體都成為佛身，令那些懈怠放逸的眾生都安住于如來的清凈戒律中，來行佛事。這就是第九種廣大的佛事。 『佛子！』一切諸佛入涅槃（佛陀的最終寂滅）時，無量眾生悲傷哭泣，產生巨大的憂愁煩惱，互相看著對方說：『如來世尊具有大慈悲，憐憫饒益一切世間，是眾生的救護和歸宿。如來出現難以遇到，無上的福田如今永遠消失了。』就用這樣的方式，令眾生悲傷戀慕，來行佛事。又爲了化度一切天人、龍神、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人、非人等，隨順他們的喜好，自己粉碎身體成為舍利（佛陀或高僧的遺骨），無量無數不可思議，令眾生生起清凈的信心，恭敬尊重，歡喜供養，修行各種功德，使其具足圓滿。又建造佛塔，用各種方式裝飾，在天宮、龍宮、夜叉宮，乾闥婆
【English Translation】 English version Or speaking of the Buddha's deeds to perform Buddha-work; or speaking of the Buddha's Dharma-body to perform Buddha-work; or speaking of all actions being completed to perform Buddha-work; or speaking of merits being perfect and flawless to perform Buddha-work; or speaking of eternally severing the root of all existences to perform Buddha-work; or causing sentient beings to be weary of the world, and to follow the Buddha's mind, to perform Buddha-work; or speaking of the end of life to perform Buddha-work; or speaking of nothing in the world being desirable to perform Buddha-work; or for the sake of proclaiming the offering to all Buddhas throughout the future to perform Buddha-work; or speaking of the Buddhas turning the pure Dharma wheel, causing them to hear and generate great joy, to perform Buddha-work; or for the sake of proclaiming the realms of the Buddhas, causing them to generate the aspiration to cultivate all practices, to perform Buddha-work; or for the sake of proclaiming the Samadhi (meditative absorption) of Buddha-recitation, causing them to generate the aspiration to always delight in seeing the Buddha, to perform Buddha-work; or for the sake of proclaiming the purity of the faculties, diligently seeking the Buddha's path, with no laziness or retreat in mind, to perform Buddha-work; or going to all the Buddha-lands, observing all realms and various causes and conditions to perform Buddha-work; or gathering all sentient beings' bodies into Buddha-bodies, causing all lazy and indulgent sentient beings to abide in the pure precepts of the Tathagata, to perform Buddha-work. This is the ninth great Buddha-work. 『Buddha-child!』 When all Buddhas enter Nirvana (the final extinction of a Buddha), countless sentient beings weep and wail, generating great sorrow and distress, looking at each other and saying: 『The Tathagata World-Honored One has great compassion, pitying and benefiting all the world, being the refuge and the return for all sentient beings. The appearance of the Tathagata is difficult to encounter, and the supreme field of merit is now forever extinguished.』 Just in this way, causing sentient beings to grieve and yearn, to perform Buddha-work. Furthermore, for the sake of transforming and liberating all devas (gods), nagas (dragons), yakshas (a type of demon), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a type of golden-winged bird god), kinnaras (celestial singers), mahoragas (a type of great serpent god), humans, non-humans, etc., according to their desires, shattering their own bodies into relics (the remains of a Buddha or high monk), immeasurable and inconceivable, causing sentient beings to generate pure faith, to respectfully honor, to joyfully make offerings, to cultivate all merits, making them complete and perfect. Furthermore, building stupas (Buddhist shrines), decorating them in various ways, in the deva palaces, naga palaces, yaksha palaces, gandharva
、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等諸宮殿中，以為供養。牙齒、爪發咸以起塔，令其見者皆悉唸佛、念法、念僧，信樂不回，誠敬尊重，在在處處佈施供養、修諸功德；以是福故，或生天上，或處人間，種族尊榮，財產備足，所有眷屬悉皆清凈，不入惡趣，常生善道，恒得見佛，具眾白法，於三有中速得出離，各隨所愿獲自乘果，于如來所知恩報恩，永與世間作所歸依。佛子！諸佛世尊雖般涅槃，仍與眾生作不思議清凈福田、無盡功德最上福田，令諸眾生善根具足、福德圓滿。是為第十廣大佛事。
「佛子！此諸佛事無量廣大、不可思議，一切世間諸天及人及去來今聲聞、獨覺皆不能知，唯除如來威神所加。
「佛子！諸佛世尊有十種無二行自在法。何等為十？所謂：一切諸佛悉能善說，授記言辭，決定無二；一切諸佛悉能隨順眾生心念，令其意滿，決定無二；一切諸佛悉能現覺一切諸法，演說其義，決定無二；一切諸佛悉能具足去、來、今世諸佛智慧，決定無二；一切諸佛悉知三世一切剎那即一剎那，決定無二；一切諸佛悉知三世一切佛剎入一佛剎，決定無二；一切諸佛悉知三世一切佛語即一佛語，決定無二；一切諸佛悉知三世一切諸佛，與其所化一切眾生，體性平等，決定無二；一
【現代漢語翻譯】 現代漢語譯本 在阿修羅（非天，一種神道眾生）、迦樓羅（金翅鳥，一種神鳥）、緊那羅（歌神，一種天神）、摩睺羅伽（大蟒神，一種神道眾生）、人、非人等各種宮殿中，用佛的遺骨作為供養。牙齒、爪子、頭髮都用來建造佛塔，使見到的人都能憶念佛、憶念法、憶念僧，深信不疑，誠心敬重，在任何地方都佈施供養、修習各種功德；因為這些福德，或者轉生到天上，或者處在人間，種族尊貴榮耀，財產充足完備，所有的眷屬都清凈，不墮入惡道，常生於善道，恒常得見佛，具足各種清凈的法，在三界中迅速解脫，各自隨其所愿獲得自己的乘果，對於如來知恩報恩，永遠成為世間的歸依之處。佛子！諸佛世尊即使已經涅槃，仍然為眾生作為不可思議的清凈福田、無盡功德的最上福田，使一切眾生善根具足、福德圓滿。這就是第十種廣大的佛事。 『佛子！這些佛事無量廣大、不可思議，一切世間諸天以及人和過去、現在、未來的聲聞、獨覺都不能知曉，唯有如來的威神加持才能知曉。 『佛子！諸佛世尊有十種無二的自在法。是哪十種呢？就是：一切諸佛都能善巧演說，所授記的言辭，決定沒有差異；一切諸佛都能隨順眾生的心念，使他們心滿意足，決定沒有差異；一切諸佛都能現前覺悟一切諸法，演說其義理，決定沒有差異；一切諸佛都能具足過去、現在、未來諸佛的智慧，決定沒有差異；一切諸佛都知道三世的一切剎那即是一剎那，決定沒有差異；一切諸佛都知道三世的一切佛剎進入一佛剎，決定沒有差異；一切諸佛都知道三世的一切佛語即是一佛語，決定沒有差異；一切諸佛都知道三世的一切諸佛，與他們所教化的一切眾生，體性平等，決定沒有差異；一
【English Translation】 English version In the palaces of Asuras (demigods, a type of divine being), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, and non-humans, they are used as offerings. Teeth, nails, and hair are all used to build stupas, so that those who see them will all remember the Buddha, the Dharma, and the Sangha, believing without doubt, sincerely respecting them, and in every place making offerings and cultivating all kinds of merits; because of these merits, they may be reborn in the heavens, or in the human realm, with noble and honored lineage, abundant wealth, and all their family members will be pure, not falling into evil paths, always being born in good paths, constantly seeing the Buddha, possessing all pure dharmas, quickly attaining liberation in the three realms, each according to their wishes obtaining their own vehicle's fruit, knowing and repaying the kindness of the Tathagata, and forever becoming a refuge for the world. O sons of the Buddha! Although the Buddhas, the World Honored Ones, have entered Nirvana, they still act as inconceivable pure fields of merit for sentient beings, the supreme fields of endless merit, enabling all sentient beings to have complete roots of goodness and perfect merit. This is the tenth great act of the Buddha. 'O sons of the Buddha! These acts of the Buddha are immeasurably vast and inconceivable, and all the gods and humans in the world, as well as the Sravakas and Pratyekabuddhas of the past, present, and future, cannot know them, except by the power of the Tathagata's divine might. 'O sons of the Buddha! The Buddhas, the World Honored Ones, have ten kinds of non-dual, self-mastery dharmas. What are the ten? They are: all Buddhas are able to skillfully expound the Dharma, and the words of their predictions are definitely without difference; all Buddhas are able to accord with the thoughts of sentient beings, fulfilling their desires, definitely without difference; all Buddhas are able to directly realize all dharmas, and expound their meanings, definitely without difference; all Buddhas are able to possess the wisdom of the Buddhas of the past, present, and future, definitely without difference; all Buddhas know that all moments of the three times are one moment, definitely without difference; all Buddhas know that all Buddha-lands of the three times enter one Buddha-land, definitely without difference; all Buddhas know that all Buddha-words of the three times are one Buddha-word, definitely without difference; all Buddhas know that all Buddhas of the three times, and all the sentient beings they teach, are equal in nature, definitely without difference; one
切諸佛悉知世法及諸佛法性無差別，決定無二；一切諸佛悉知三世一切諸佛所有善根同一善根，決定無二。是為十。
「佛子！諸佛世尊有十種住，住一切法。何等為十？所謂：一切諸佛住覺悟一切法界；一切諸佛住大悲語；一切諸佛住本大愿；一切諸佛住不捨調伏眾生；一切諸佛住無自性法；一切諸佛住平等利益；一切諸佛住無忘失法；一切諸佛住無障礙心；一切諸佛住恒正定心；一切諸佛住等入一切法，不違實際相。是為十。
「佛子！諸佛世尊有十種知一切法盡無有餘。何等為十？所謂：知過去一切法盡無有餘；知未來一切法盡無有餘；知現在一切法盡無有餘；知一切言語法盡無有餘；知一切世間道盡無有餘；知一切眾生心盡無有餘；知一切菩薩善根上、中、下種種分位盡無有餘；知一切佛圓滿智及諸善根不增不減盡無有餘；知一切法皆從緣起盡無有餘；知一切世界種盡無有餘；知一切法界中如因陀羅網諸差別事盡無有餘。是為十。
「佛子！諸佛世尊有十種力。何等為十？所謂：廣大力、最上力、無量力、大威德力、難獲力、不退力、堅固力、不可壞力、一切世間不思議力、一切眾生無能動力。是為十。
「佛子！諸佛世尊有十種大那羅延幢勇健法。何者為十？所謂：
「一
【現代漢語翻譯】 現代漢語譯本 諸佛完全知曉世間法和諸佛的法性沒有差別，絕對沒有二致；一切諸佛完全知曉過去、現在、未來三世一切諸佛的所有善根都是同一善根，絕對沒有二致。這是第十種。
『佛子！諸佛世尊有十種安住，安住於一切法。是哪十種呢？』 所謂：一切諸佛安住于覺悟一切法界；一切諸佛安住于大悲的語言；一切諸佛安住于根本的大愿；一切諸佛安住于不捨棄調伏眾生；一切諸佛安住于無自性的法；一切諸佛安住于平等利益；一切諸佛安住于不忘失法；一切諸佛安住于無障礙的心；一切諸佛安住于恒常正定的心；一切諸佛安住于平等進入一切法，不違背實際的真相。這是第十種。
『佛子！諸佛世尊有十種知曉一切法完全沒有剩餘。是哪十種呢？』 所謂：知曉過去一切法完全沒有剩餘；知曉未來一切法完全沒有剩餘；知曉現在一切法完全沒有剩餘；知曉一切言語表達的法完全沒有剩餘；知曉一切世間道完全沒有剩餘；知曉一切眾生的心完全沒有剩餘；知曉一切菩薩善根上、中、下各種層次完全沒有剩餘；知曉一切佛的圓滿智慧以及各種善根不增不減完全沒有剩餘；知曉一切法都從因緣生起完全沒有剩餘；知曉一切世界種類完全沒有剩餘；知曉一切法界中如同因陀羅網（Indra's net）的各種差別事完全沒有剩餘。這是第十種。
『佛子！諸佛世尊有十種力量。是哪十種呢？』 所謂：廣大的力量、最上的力量、無量的力量、大威德的力量、難以獲得的力量、不退轉的力量、堅固的力量、不可破壞的力量、一切世間不可思議的力量、一切眾生無法動搖的力量。這是第十種。
『佛子！諸佛世尊有十種大那羅延（Narayana）幢勇健法。是哪十種呢？』 所謂：
一
【English Translation】 English version All Buddhas fully know that worldly dharmas and the dharmic nature of all Buddhas are without difference, absolutely not two; all Buddhas fully know that all the roots of goodness of all Buddhas in the past, present, and future are the same root of goodness, absolutely not two. This is the tenth.
'Buddha-child! The World-Honored Ones, the Buddhas, have ten kinds of abidings, abiding in all dharmas. What are the ten?' They are: all Buddhas abide in the enlightenment of all dharma realms; all Buddhas abide in the language of great compassion; all Buddhas abide in their fundamental great vows; all Buddhas abide in not abandoning the taming of sentient beings; all Buddhas abide in the dharma of no self-nature; all Buddhas abide in equal benefit; all Buddhas abide in the dharma of no forgetting; all Buddhas abide in a mind without obstacles; all Buddhas abide in a constant and correct mind; all Buddhas abide in equally entering all dharmas, not contradicting the actual reality. This is the tenth.
'Buddha-child! The World-Honored Ones, the Buddhas, have ten kinds of knowing all dharmas completely without remainder. What are the ten?' They are: knowing all past dharmas completely without remainder; knowing all future dharmas completely without remainder; knowing all present dharmas completely without remainder; knowing all dharmas expressed in language completely without remainder; knowing all worldly paths completely without remainder; knowing the minds of all sentient beings completely without remainder; knowing all the various levels of superior, middle, and inferior roots of goodness of all Bodhisattvas completely without remainder; knowing all the complete wisdom of all Buddhas and all roots of goodness without increase or decrease completely without remainder; knowing that all dharmas arise from conditions completely without remainder; knowing all kinds of worlds completely without remainder; knowing all the various differences in the dharma realm, like Indra's net, completely without remainder. This is the tenth.
'Buddha-child! The World-Honored Ones, the Buddhas, have ten kinds of powers. What are the ten?' They are: vast power, supreme power, immeasurable power, power of great majesty, power difficult to obtain, power of non-retrogression, firm power, indestructible power, inconceivable power of all worlds, power that cannot be moved by all sentient beings. This is the tenth.
'Buddha-child! The World-Honored Ones, the Buddhas, have ten kinds of great Narayana (Narayana) banner-like courageous dharmas. What are the ten?' They are:
One
切諸佛，身不可壞，命不可斷，世間毒藥所不能中，一切世界水、火、風災皆于佛身不能為害。一切諸魔、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人、毗舍阇、羅剎等，盡其勢力，雨大金剛如須彌山及鐵圍山，遍於三千大千世界，一時俱下，不能令佛心有驚怖，乃至一毛亦不搖動，行、住、坐、臥初無變易。佛所住處四方遠近，不令其下則不能雨；假使不制而從雨之，終不為損。若有眾生為佛所持及佛所使，尚不可害，況如來身！是為諸佛第一大那羅延幢勇健法。佛子！一切諸佛以一切法界諸世界中須彌山王，及鐵圍山、大鐵圍山、大海、山林、宮殿、屋宅，置一毛孔，盡未來劫，而諸眾生不覺不知，唯除如來神力所被。佛子！爾時，諸佛於一毛孔持于爾所一切世界，盡未來劫，或行、或住、或坐、或臥，不生一念勞倦之心。佛子！譬如虛空普持一切遍法界中所有世界而無勞倦，一切諸佛於一毛孔持諸世界亦復如是。是為諸佛第二大那羅延幢勇健法。
「佛子！一切諸佛能於一念起不可說不可說世界微塵數步，一一步過不可說不可說佛剎微塵數國土，如是而行，經一切世界微塵數劫。佛子！假使有一大金剛山，與上所經一切佛剎其量正等。如是量等大金剛山，有不可說不可說佛剎
【現代漢語翻譯】 現代漢語譯本：諸佛的身體是不可摧毀的，生命是不可斷絕的，世間的毒藥不能傷害他們，一切世界的水、火、風災都不能對佛身造成損害。一切諸魔（指天魔）、天（指天神）、龍（指龍族）、夜叉（指能啖鬼的神）、乾闥婆（指天樂神）、阿修羅（指非天神）、迦樓羅（指金翅鳥神）、緊那羅（指歌神）、摩睺羅伽（指大蟒神）、人、非人（指非人類眾生）、毗舍阇（指食精氣鬼）、羅剎（指惡鬼）等，即使他們用盡全力，降下如須彌山（指佛教中的聖山）和鐵圍山（指環繞須彌山的鐵山）般巨大的金剛，遍佈三千大千世界，同時落下，也不能使佛的心產生驚慌，甚至連一根毫毛也不會動搖，行、住、坐、臥的姿態都不會改變。佛所居住的地方，無論遠近，如果不允許，這些金剛就不能落下；即使不加阻止而落下，也終究不會造成損害。如果有眾生被佛所護持或被佛所役使，尚且不能被傷害，更何況是如來的身體！這就是諸佛第一大那羅延幢勇健法（指佛陀具有的大力）。佛子！一切諸佛能將一切法界（指宇宙）諸世界中的須彌山王、鐵圍山、大鐵圍山、大海、山林、宮殿、房屋等，放置在一個毛孔中，直到未來劫（指極長的時間），而所有眾生都不會察覺，只有如來神力所加持的才能感知。佛子！那時，諸佛在一個毛孔中承載著如此多的世界，直到未來劫，或行走、或站立、或坐著、或躺著，都不會產生一絲疲倦之心。佛子！譬如虛空普遍承載著遍佈法界的所有世界而沒有疲倦，一切諸佛在一個毛孔中承載諸世界也是如此。這就是諸佛第二大那羅延幢勇健法。 佛子！一切諸佛能在一念之間邁出不可說不可說世界微塵數步，每一步都跨越不可說不可說佛剎（指佛的國土）微塵數國土，這樣行走，經過一切世界微塵數劫。佛子！假設有一座巨大的金剛山，與上面所經過的一切佛剎的體積相等。如此體積相等的巨大金剛山，有不可說不可說佛剎
【English Translation】 English version: The bodies of all Buddhas are indestructible, their lives cannot be terminated, worldly poisons cannot harm them, and all the calamities of water, fire, and wind in all worlds cannot cause harm to the Buddha's body. All demons (referring to celestial demons), gods (referring to deities), dragons (referring to the dragon race), yakshas (referring to spirits that devour ghosts), gandharvas (referring to celestial musicians), asuras (referring to non-gods), garudas (referring to golden-winged bird gods), kinnaras (referring to celestial singers), mahoragas (referring to great serpent gods), humans, non-humans (referring to non-human beings), pisachas (referring to flesh-eating ghosts), rakshasas (referring to evil spirits), etc., even if they exert all their power, raining down great vajras (diamond-like weapons) like Mount Sumeru (the sacred mountain in Buddhism) and the Iron Mountain Range (the iron mountains surrounding Mount Sumeru), covering the three thousand great thousand worlds, all falling at once, they cannot cause the Buddha's mind to be startled, not even a single hair will move, and their postures of walking, standing, sitting, and lying down will not change. The places where the Buddha dwells, whether near or far, if not permitted, these vajras cannot fall; even if they fall without being stopped, they will ultimately not cause harm. If there are beings protected by the Buddha or employed by the Buddha, they cannot be harmed, let alone the body of the Tathagata! This is the first great Narayana Banner of Courage and Strength of all Buddhas (referring to the great power of the Buddha). O son of Buddha! All Buddhas can place the Mount Sumeru King, the Iron Mountain Range, the Great Iron Mountain Range, the great oceans, mountains, forests, palaces, houses, etc., from all the worlds in all the Dharma realms (referring to the universe), into one pore, until the future kalpas (referring to extremely long periods of time), and all beings will not perceive it, only those who are blessed by the divine power of the Tathagata can perceive it. O son of Buddha! At that time, the Buddhas carry so many worlds in one pore, until the future kalpas, whether walking, standing, sitting, or lying down, they will not have a single thought of fatigue. O son of Buddha! Just as the void universally carries all the worlds throughout the Dharma realm without fatigue, all Buddhas carry all the worlds in one pore in the same way. This is the second great Narayana Banner of Courage and Strength of all Buddhas. O son of Buddha! All Buddhas can, in a single thought, take an incalculable number of steps, each step crossing an incalculable number of Buddha lands (referring to the lands of Buddhas), and walk in this way for an incalculable number of kalpas. O son of Buddha! Suppose there is a great vajra mountain, equal in size to all the Buddha lands traversed above. Such a great vajra mountain of equal size has an incalculable number of Buddha lands.
微塵數，諸佛能以如是諸山置一毛孔。佛身毛孔與法界中一切眾生毛孔數等，一一毛孔悉置爾許大金剛山，持爾許山遊行十方，入盡虛空一切世界，從於前際盡未來際，一切諸劫無有休息，佛身無損亦不勞倦，心常在定無有散亂。是為諸佛第三大那羅延幢勇健法。
「佛子！一切諸佛一坐食已，結跏趺坐，經前後際不可說劫，入佛所受不思議樂，其身安住，寂然不動，亦不廢舍化眾生事。佛子！假使有人于遍虛空一一世界悉以毛端次第度量，諸佛能於一毛端處結跏趺坐，盡未來劫；如一毛端處，一切毛端處悉亦如是。佛子！假使十方一切世界所有眾生，一一眾生其身大小悉與不可說佛剎微塵數世界量等，輕重亦爾，諸佛能以爾所眾生置一指端，盡於後際所有諸劫；一切指端皆亦如是，盡持爾許一切眾生入遍虛空一一世界，盡於法界悉使無餘，而佛身心曾無勞倦。是為諸佛第四大那羅延幢勇健法。
「佛子！一切諸佛能於一身化現不可說不可說佛剎微塵數頭，一一頭化現不可說不可說佛剎微塵數舌，一一舌化出不可說不可說佛剎微塵數差別音聲——法界眾生靡不皆聞，一一音聲演不可說不可說佛剎微塵數修多羅藏，一一修多羅藏演不可說不可說佛剎微塵數法，一一法有不可說不可說佛剎微塵數文字句義；如
【現代漢語翻譯】 現代漢語譯本 『微塵數』（極小的微粒的數量），諸佛能夠將如這些山一樣多的山放置在一個毛孔中。佛身毛孔的數量與法界中一切眾生的毛孔數量相等，每一個毛孔都能容納如此巨大的金剛山，攜帶如此多的山，遍佈十方，進入整個虛空的一切世界，從過去無始的時期直到未來無盡的時期，一切劫數都沒有休息。佛身沒有損傷，也不會感到疲勞，心始終處於禪定狀態，沒有散亂。這就是諸佛的第三大那羅延幢勇健法。 『佛子』（對菩薩的稱呼）！一切諸佛在一次進食后，結跏趺坐，經過前後際不可言說的劫數，進入佛所感受的不可思議的快樂，他們的身體安住，寂靜不動，也不會放棄教化眾生的事業。『佛子』！假設有人在遍佈虛空的每一個世界都用毛端依次度量，諸佛能夠在一個毛端處結跏趺坐，直到未來無盡的劫數；就像一個毛端處一樣，一切毛端處也都如此。『佛子』！假設十方一切世界的所有眾生，每一個眾生的身體大小都與不可言說的佛剎微塵數世界的大小相等，輕重也一樣，諸佛能夠將如此多的眾生放置在一個指端，直到未來無盡的劫數；一切指端也都如此，攜帶如此多的眾生進入遍佈虛空的每一個世界，直到法界中沒有任何剩餘，而佛的身心從未感到疲勞。這就是諸佛的第四大那羅延幢勇健法。 『佛子』！一切諸佛能夠在一個身體上化現不可說不可說的佛剎微塵數個頭，每一個頭化現不可說不可說的佛剎微塵數條舌頭，每一條舌頭發出不可說不可說的佛剎微塵數種不同的聲音——法界眾生沒有聽不到的，每一種聲音都演說不可說不可說的佛剎微塵數修多羅藏（佛經），每一個修多羅藏都演說不可說不可說的佛剎微塵數法，每一種法都有不可說不可說的佛剎微塵數文字句義；就像
【English Translation】 English version 『As many as dust motes』 (an extremely large number of minute particles), the Buddhas are able to place as many mountains as these within a single pore. The number of pores on a Buddha's body is equal to the number of pores of all sentient beings in the Dharma Realm. Each pore can contain such a large Vajra Mountain, carrying that many mountains, pervading the ten directions, entering all the worlds of the entire void, from the beginningless past to the endless future, through all kalpas without rest. The Buddha's body is not harmed, nor does it feel fatigue, and the mind is always in samadhi, without distraction. This is the third Great Narayana Banner of Courageous Strength of the Buddhas. 『Buddha-child』 (a term of address for Bodhisattvas)! After eating once, all Buddhas sit in the lotus position, passing through incalculable kalpas from the past to the future, entering the inconceivable bliss experienced by the Buddhas. Their bodies remain still and silent, without abandoning the work of transforming sentient beings. 『Buddha-child』! Suppose someone were to measure each world throughout the entire void with the tip of a hair, one after another, the Buddhas are able to sit in the lotus position on the tip of a single hair, for the duration of the endless future; just as on the tip of one hair, so it is on the tips of all hairs. 『Buddha-child』! Suppose all the sentient beings in all the worlds of the ten directions, each sentient being's body being as large as an incalculable number of Buddha-lands of dust motes, and their weight being the same, the Buddhas are able to place that many sentient beings on the tip of a single finger, for the duration of all kalpas in the future; and so it is on the tips of all fingers, carrying that many sentient beings into each world throughout the entire void, until there is nothing left in the Dharma Realm, and yet the Buddha's body and mind never feel fatigue. This is the fourth Great Narayana Banner of Courageous Strength of the Buddhas. 『Buddha-child』! All Buddhas are able to manifest from one body an incalculable number of heads, each head manifesting an incalculable number of tongues, each tongue emitting an incalculable number of different sounds—no sentient being in the Dharma Realm does not hear them. Each sound expounds an incalculable number of Sutra Pitakas (Buddhist scriptures), each Sutra Pitaka expounds an incalculable number of Dharmas, and each Dharma has an incalculable number of words, phrases, and meanings; just as
是演說，盡不可說不可說佛剎微塵數劫；儘是劫已，復更演說，盡不可說不可說佛剎微塵數劫；如是次第，乃至盡於一切世界微塵數，盡一切眾生心念數。未來際劫猶可窮盡，如來化身所轉法輪無有窮盡。所謂：智慧演說法輪、斷諸疑惑法輪、照一切法法輪、開無礙藏法輪、令無量眾生歡喜調伏法輪、開示一切諸菩薩行法輪、高昇圓滿大智慧日法輪、普然照世智慧明燈法輪、辯才無畏種種莊嚴法輪。如一佛身以神通力轉如是等差別法輪，一切世法無能為諭。如是，盡虛空界一一毛端份量之處，有不可說不可說佛剎微塵數世界，一一世界中唸唸現不可說不可說佛剎微塵數化身，一一化身皆亦如是，所說音聲文字句義，一一充滿一切法界，其中眾生皆得解了，而佛言音無變、無斷、無有窮盡。是為諸佛第五大那羅延幢勇健法。
「佛子！一切諸佛皆以德相莊嚴胸臆，猶若金剛不可損壞，菩提樹下結跏趺坐。魔王軍眾其數無邊，種種異形甚可怖畏，眾生見者靡不驚懾，悉發狂亂或時致死。如是魔眾遍滿虛空，如來見之，心無恐怖，容色不變，一毛不豎，不動不亂，無所分別，離諸喜怒，寂然清凈，住佛所住，具慈悲力，諸根調伏，心無所畏，非諸魔眾所能傾動而能摧伏；一切魔軍皆使迴心，稽首歸依，然後復以三輪教
【現代漢語翻譯】 現代漢語譯本：如果演說，即使說盡不可說不可說的佛剎微塵數劫的時間；說完這些劫數后，又繼續演說，又說盡不可說不可說的佛剎微塵數劫；像這樣依次下去，乃至說盡一切世界微塵數，說盡一切眾生心念數。即使未來無盡的劫數可以窮盡，如來化身所轉的法輪也沒有窮盡。這法輪包括：智慧演說法輪、斷除一切疑惑的法輪、照亮一切法的法輪、開啟無礙寶藏的法輪、令無量眾生歡喜調伏的法輪、開示一切菩薩修行的法輪、高昇圓滿大智慧太陽的法輪、普遍照亮世間的智慧明燈法輪、辯才無畏種種莊嚴的法輪。就像一尊佛身以神通力轉動如此種種不同的法輪，世間一切事物都無法比喻。像這樣，在整個虛空界每一個毛端大小的地方，都有不可說不可說的佛剎微塵數的世界，每一個世界中，唸唸都顯現不可說不可說的佛剎微塵數的化身，每一個化身也都像這樣，所說的音聲、文字、語句、含義，都充滿一切法界，其中的眾生都能理解，而佛的言語聲音沒有變化、沒有中斷、沒有窮盡。這就是諸佛第五大那羅延幢（Narayana，意為堅固、不可摧毀）勇健法。 佛子！一切諸佛都以德相莊嚴胸膛，就像金剛一樣不可損壞，在菩提樹下結跏趺坐。魔王軍眾數量無邊，各種各樣的形狀非常可怕，眾生看到沒有不驚恐害怕的，都發狂混亂甚至導致死亡。這樣的魔眾遍佈虛空，如來看到他們，心中沒有恐懼，容貌顏色不變，一根毫毛都不豎起，不動搖不混亂，沒有分別心，遠離喜怒，寂靜清凈，安住在佛所安住的境界，具備慈悲的力量，諸根調伏，心中沒有畏懼，不是魔眾所能動搖的，反而能摧伏他們；使一切魔軍都回心轉意，叩頭歸依，然後又用三輪教化。
【English Translation】 English version: If one were to speak, even if one were to speak for as many kalpas (eons) as there are inexpressible and inexpressible Buddha-lands' dust particles; having finished speaking for those kalpas, one would continue to speak again, and again speak for as many kalpas as there are inexpressible and inexpressible Buddha-lands' dust particles; in this way, one would proceed until one had spoken for as many dust particles as there are in all the worlds, and for as many thoughts as there are in all sentient beings' minds. Even if the endless kalpas of the future could be exhausted, the Dharma wheel turned by the Tathagata's (Buddha's) transformation bodies would not be exhausted. This Dharma wheel includes: the Dharma wheel of wisdom exposition, the Dharma wheel of severing all doubts, the Dharma wheel of illuminating all dharmas (teachings), the Dharma wheel of opening the unobstructed treasury, the Dharma wheel of causing immeasurable sentient beings to rejoice and be tamed, the Dharma wheel of revealing all Bodhisattva practices, the Dharma wheel of raising the perfect great wisdom sun, the Dharma wheel of universally illuminating the world with the wisdom lamp, and the Dharma wheel of eloquent and fearless various adornments. Just as one Buddha body turns such different Dharma wheels with supernatural power, no worldly thing can be used as a comparison. In this way, in every space the size of a hair tip in the entire space realm, there are as many worlds as there are inexpressible and inexpressible Buddha-lands' dust particles, and in each world, in every moment, there appear as many transformation bodies as there are inexpressible and inexpressible Buddha-lands' dust particles, and each transformation body is also like this, the sounds, words, phrases, and meanings spoken fill all the Dharma realms, and the sentient beings within them can all understand, and the Buddha's speech and sound do not change, do not cease, and are not exhausted. This is the fifth great Narayana (Narayana, meaning firm, indestructible) banner of valiant Dharma of all Buddhas. Disciple of the Buddha! All Buddhas adorn their chests with virtuous marks, like diamonds that cannot be destroyed, and sit in the lotus position under the Bodhi tree. The demon king's armies are boundless in number, with various forms that are very frightening, and sentient beings who see them cannot help but be terrified, becoming mad and confused, even to the point of death. Such demon hosts fill the void, but when the Tathagata sees them, there is no fear in his heart, his countenance does not change, not a single hair stands on end, he does not move or become confused, he has no discriminating thoughts, he is free from joy and anger, he is serene and pure, he dwells in the state where the Buddha dwells, he possesses the power of compassion, his senses are tamed, there is no fear in his heart, he cannot be moved by the demon hosts, but instead can subdue them; he causes all the demon armies to repent and return, bowing their heads in refuge, and then he teaches them with the three wheels.
化，令其悉發阿耨多羅三藐三菩提意永不退轉。是為諸佛第六大那羅延幢勇健法。
「佛子！一切諸佛有無礙音，其音普遍十方世界，眾生聞者自然調伏。彼諸如來所出音聲，須彌盧等一切諸山不能為障，天宮、龍宮、夜叉宮，乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等一切諸宮所不能障，一切世界高大音聲亦不能障。隨所應化，一切眾生靡不皆聞，文字句義悉得解了。是為諸佛第七大那羅延幢勇健法。
「佛子！一切諸佛心無障礙，于百千億那由他不可說不可說劫，恒善清凈。去、來、現在一切諸佛同一體性，無濁、無翳，無我、無我所，非內、非外，了境空寂，不生妄想；無所依，無所作，不住諸相，永斷分別；本性清凈，舍離一切攀緣憶念，於一切法常無違諍；住于實際，離欲清凈，入真法界，演說無盡；離量、非量所有妄想，絕為、無為一切言說，于不可說無邊境界悉已通達；無礙無盡智慧方便，成就十力一切功德莊嚴清凈，演說種種無量諸法，皆與實相不相違背；于諸法界三世諸法，悉等無異，究竟自在；入一切法最勝之藏，一切法門正念不惑，安住十方一切佛剎而無動轉；得不斷智，知一切法究竟無餘，盡諸有漏，心善解脫，慧善解脫，住于實際，通達無礙，心常正定；於三
【現代漢語翻譯】 現代漢語譯本 感化他們，使他們都發起阿耨多羅三藐三菩提（無上正等正覺）之心，永遠不退轉。這是諸佛的第六大那羅延幢（堅固不壞）勇健法。
『佛子！一切諸佛都有無礙的音聲，其音聲普遍傳遍十方世界，眾生聽聞后自然調伏。那些如來所發出的音聲，須彌盧（山名）等一切山都不能阻礙，天宮、龍宮、夜叉宮、乾闥婆（天樂神）宮、阿修羅（非天）宮、迦樓羅（金翅鳥）宮、緊那羅（天歌神）宮、摩睺羅伽（大蟒神）宮、人、非人等一切宮殿都不能阻礙，一切世界高大的音聲也不能阻礙。隨著所應教化的對象，一切眾生沒有聽不到的，文字語句的含義都能理解。這是諸佛的第七大那羅延幢勇健法。
『佛子！一切諸佛的心沒有障礙，在百千億那由他（數量單位）不可說不可說的劫（時間單位）中，恒常保持清凈。過去、未來、現在一切諸佛都具有同一體性，沒有污濁、沒有陰翳，沒有我、沒有我所，非內、非外，明瞭境的空寂，不生妄想；沒有所依，沒有所作，不住于諸相，永遠斷絕分別；本性清凈，舍離一切攀緣憶念，對於一切法常常沒有違背爭論；安住于實際，遠離慾望清凈，進入真法界，演說無盡的道理；遠離量與非量的所有妄想，斷絕有為與無為的一切言說，對於不可說的無邊境界都已通達；具有無礙無盡的智慧方便，成就十力（如來十種力）一切功德莊嚴清凈，演說種種無量的法，都與實相不相違背；對於諸法界三世諸法，都平等無異，究竟自在；進入一切法最殊勝的寶藏，對於一切法門正念不迷惑，安住於十方一切佛剎而沒有動搖；獲得不斷絕的智慧，知道一切法究竟無餘，斷盡一切有漏，心善於解脫，智慧善於解脫，安住于實際，通達無礙，心常處於正定；對於三
【English Translation】 English version transform them, causing them all to generate the intention for Anuttara-samyak-sambodhi (unexcelled complete enlightenment) and never regress. This is the sixth great Narayana Banner (indestructible) valiant dharma of all Buddhas.
'Buddha-child! All Buddhas possess unimpeded sound, which pervades the ten directions of the world, and beings who hear it are naturally subdued. The sounds emitted by those Tathagatas cannot be obstructed by Mount Sumeru or any other mountains, nor by heavenly palaces, dragon palaces, Yaksha palaces, Gandharva (celestial musician) palaces, Asura (demigod) palaces, Garuda (mythical bird) palaces, Kinnara (celestial musician) palaces, Mahoraga (serpent deity) palaces, human, non-human, or any other palaces, nor by any loud sounds in any world. According to what should be transformed, all beings hear it without exception, and they understand the meaning of the words and sentences. This is the seventh great Narayana Banner valiant dharma of all Buddhas.
'Buddha-child! The minds of all Buddhas are without obstruction, and for hundreds of thousands of billions of nayutas (a large number) of inexpressible kalpas (eons), they are constantly pure. All Buddhas of the past, future, and present share the same essence, without turbidity, without darkness, without self, without what belongs to self, neither internal nor external, understanding the emptiness of all realms, not giving rise to delusion; without reliance, without action, not dwelling in any characteristics, forever cutting off discrimination; their original nature is pure, abandoning all clinging and remembrance, and they are always without conflict or dispute regarding all dharmas; abiding in reality, free from desire and pure, entering the true dharma realm, expounding endless principles; free from all delusions of measure and non-measure, cutting off all talk of conditioned and unconditioned, having thoroughly understood the inexpressible boundless realms; possessing unimpeded and inexhaustible wisdom and skillful means, accomplishing the ten powers (ten powers of a Tathagata) and all meritorious adornments of purity, expounding various immeasurable dharmas, all of which are not contrary to reality; regarding all dharmas of the three times in all dharma realms, they are all equal and without difference, ultimately free; entering the most excellent treasury of all dharmas, with right mindfulness and without confusion regarding all dharma gates, abiding in all Buddha-lands of the ten directions without moving; obtaining uninterrupted wisdom, knowing all dharmas completely without remainder, exhausting all outflows, the mind is well liberated, wisdom is well liberated, abiding in reality, understanding without obstruction, the mind is always in right concentration; regarding the three
世法及以一切眾生心行，一念了達，皆無障礙。是為諸佛第八大那羅延幢勇健法。
「佛子！一切諸佛同一法身、境界無量身、功德無邊身、世間無盡身、三界不染身、隨念示現身、非實非虛平等清凈身、無來無去無為不壞身、一相無相法自性身、無處無方遍一切身、神變自在無邊色相身、種種示現普入一切身、妙法方便身、智藏普照身、示法平等身、普遍法界身、無動無分別非有非無常清凈身、非方便非不方便非滅非不滅隨所應化一切眾生種種信解而示現身、從一切功德寶所生身、具一切諸佛法真如身、本性寂靜無障礙身、成就一切無礙法身、遍住一切清凈法界身、分形普遍一切世間身、無攀緣無退轉永解脫具一切智普了達身，是為諸佛第九大那羅延幢勇健法。
「佛子！一切諸佛等悟一切諸如來法，等修一切諸菩薩行；若愿若智，清凈平等，猶如大海，悉得滿足；行力尊勝，未曾退怯，住諸三昧無量境界，示一切道，勸善誡惡；智力第一演法無畏，隨有所問悉能善答，智慧說法平等清凈，身、語、意行悉皆無雜，住佛所住諸佛種性，以佛智慧而作佛事；住一切智，演無量法，無有根本，無有邊際，神通智慧不可思議，一切世間無能解了；智慧深入，見一切法微妙廣大無量無邊，三世法門咸善通達，一
【現代漢語翻譯】 現代漢語譯本：對於世間法以及一切眾生的心念行為，在一念之間就能完全通達，沒有任何障礙。這就是諸佛的第八大那羅延幢勇健法（那羅延幢：一種象徵勇猛精進的旗幟）。 佛子！一切諸佛都具有相同的法身（法身：佛的真理之身），擁有無量境界的身，無邊功德的身，世間無盡的身，不被三界污染的身，隨念示現的身，非實非虛平等清凈的身，無來無去無為不壞的身，一相無相法自性身，無處無方遍一切身，神變自在無邊色相身，種種示現普入一切身，妙法方便身，智藏普照身，示法平等身，普遍法界身，無動無分別非有非無常清凈身，非方便非不方便非滅非不滅，隨所應化一切眾生種種信解而示現的身，從一切功德寶所生的身，具足一切諸佛法真如身（真如：事物的真實本性），本性寂靜無障礙的身，成就一切無礙法身，遍住一切清凈法界的身，分形普遍一切世間的身，無攀緣無退轉永解脫具一切智普了達的身，這就是諸佛的第九大那羅延幢勇健法。 佛子！一切諸佛平等覺悟一切諸如來法（如來法：佛的教法），平等修習一切諸菩薩行（菩薩行：菩薩的修行），他們的願力和智慧，清凈平等，猶如大海，全部得到滿足；他們的修行力量尊貴殊勝，從未退縮怯懦，安住于各種三昧（三昧：禪定）的無量境界，開示一切道，勸善懲惡；他們的智慧力量第一，演說佛法無所畏懼，無論被問到什麼都能善巧回答，用智慧說法平等清凈，身、語、意三方面的行為都純凈無雜，安住于佛所安住的諸佛種性（佛種性：成佛的潛能），以佛的智慧來做佛的事業；安住於一切智，演說無量佛法，沒有根本，沒有邊際，神通智慧不可思議，一切世間都無法理解；他們的智慧深入，看到一切法微妙廣大無量無邊，對於過去、現在、未來三世的法門都善於通達，一
【English Translation】 English version: Regarding worldly dharmas and the mental activities of all sentient beings, to fully understand them in a single thought, without any obstruction, this is the eighth great Narayana Banner of Courageous Strength of all Buddhas (Narayana Banner: a flag symbolizing courageous advancement). Buddha's children! All Buddhas possess the same Dharmakaya (Dharmakaya: the body of truth of the Buddha), a body of immeasurable realms, a body of boundless merits, a body that is endless in the world, a body undefiled by the three realms, a body that manifests according to thoughts, a body that is neither real nor unreal, equally pure, a body that neither comes nor goes, is unconditioned and indestructible, a body of the self-nature of the one-formless dharma, a body that is nowhere and everywhere, pervading all, a body of boundless forms with miraculous transformations, a body that manifests in various ways, entering all, a body of skillful means of the wonderful dharma, a body of wisdom treasury that illuminates all, a body that demonstrates the dharma equally, a body that pervades the entire dharma realm, a body that is unmoving, without discrimination, neither existent nor non-existent, eternally pure, neither expedient nor non-expedient, neither extinguished nor unextinguished, manifesting according to the various beliefs and understandings of all sentient beings to be transformed, a body born from all treasures of merit, a body that embodies the true suchness of all Buddhas' dharmas (true suchness: the true nature of things), a body whose inherent nature is peaceful and without obstruction, a body that has accomplished all unobstructed dharmas, a body that dwells throughout the entire pure dharma realm, a body that manifests universally in all worlds, a body without clinging, without regression, eternally liberated, possessing all wisdom and fully understanding, this is the ninth great Narayana Banner of Courageous Strength of all Buddhas. Buddha's children! All Buddhas equally awaken to all the Tathagata's dharmas (Tathagata's dharmas: the teachings of the Buddha), equally cultivate all the Bodhisattva practices (Bodhisattva practices: the practices of a Bodhisattva); their vows and wisdom are pure and equal, like the great ocean, all are fulfilled; their power of practice is noble and supreme, never retreating or shrinking back, dwelling in the immeasurable realms of various samadhis (samadhi: meditative concentration), revealing all paths, encouraging good and admonishing evil; their power of wisdom is foremost, expounding the dharma without fear, able to skillfully answer whatever is asked, using wisdom to speak the dharma equally and purely, their actions of body, speech, and mind are all pure and without mixture, dwelling in the Buddha's dwelling, the Buddha's lineage (Buddha lineage: the potential to become a Buddha), using the Buddha's wisdom to do the Buddha's work; dwelling in all wisdom, expounding immeasurable dharmas, without root, without boundary, their miraculous powers and wisdom are inconceivable, all the world cannot understand; their wisdom is profound, seeing all dharmas as subtle, vast, immeasurable, and boundless, they are skilled in understanding the dharmas of the past, present, and future, one
切世界悉能開曉；以出世智，于諸世間作不可說種種佛事，成不退智，入諸佛數；雖已證得不可言說離文字法，而能開示種種言辭；以普賢智集諸善行，成就一念相應妙慧，於一切法悉能覺了，如先所念一切眾生，皆依自乘而施其法；一切諸法、一切世界、一切眾生、一切三世，於法界內，如是境界其量無邊，以無礙智悉能知見。佛子！一切諸佛於一念頃，隨所應化出興於世，住清凈土，成等正覺，現神通力，開悟三世一切眾生心、意及識不失於時。佛子！眾生無邊，世界無邊，法界無邊，三世無邊，諸佛最勝亦無有邊，悉現於中成等正覺，以佛智慧方便開悟無有休息。佛子！一切諸佛以神通力，現最妙身，住無邊處，大悲方便，心無障礙，於一切時常為眾生演說妙法。是為諸佛第十大那羅延幢勇健法。
「佛子！此一切諸佛大那羅延幢勇健法無量無邊、不可思議，去、來、現在一切眾生及以二乘不能解了，唯除如來神力所加。
「佛子！諸佛世尊有十種決定法。何等為十？所謂：一切諸佛定從兜率壽盡下生；一切諸佛定示受生，處胎十月；一切諸佛定厭世俗，樂求出家；一切諸佛決定坐于菩提樹下成等正覺，悟諸佛法；一切諸佛定於一念悟一切法，一切世界示現神力；一切諸佛定能應時轉妙法輪；一切
【現代漢語翻譯】 現代漢語譯本：能徹底開悟一切世界；以出世的智慧，在所有世間做不可言說的種種佛事，成就永不退轉的智慧，進入諸佛的行列；雖然已經證得不可言說、超越文字的法，卻能開示種種言辭；以普賢（Samantabhadra）的智慧聚集各種善行，成就一念相應的微妙智慧，對一切法都能覺悟明瞭，如同先前所想，一切眾生都依據各自的根器而施予相應的法；一切諸法、一切世界、一切眾生、一切三世，在法界之內，這樣的境界其量無邊，以無礙的智慧都能知曉看見。佛子！一切諸佛在一念之間，隨著所應教化的對象而出現於世，安住于清凈的國土，成就無上正等正覺，展現神通之力，開悟三世一切眾生的心、意和識，不失時機。佛子！眾生無邊，世界無邊，法界無邊，三世無邊，諸佛最殊勝也無有邊際，都顯現在其中成就無上正等正覺，以佛的智慧和方便開悟眾生，沒有停歇。佛子！一切諸佛以神通之力，顯現最微妙的身體，安住于無邊之處，以大悲方便，心無障礙，在一切時常為眾生演說微妙的佛法。這就是諸佛的第十大那羅延幢（Narayana-dhvaja）勇健法。 佛子！這所有諸佛的大那羅延幢勇健法，無量無邊、不可思議，過去、未來、現在的一切眾生以及二乘（聲聞乘和緣覺乘）都不能理解，唯有如來神力加持才能理解。 佛子！諸佛世尊有十種決定法。是哪十種呢？所謂：一切諸佛必定從兜率天（Tusita）壽命終盡後下生；一切諸佛必定示現受生，在胎中十個月；一切諸佛必定厭離世俗，樂於尋求出家；一切諸佛必定坐在菩提樹下成就無上正等正覺，領悟諸佛的法；一切諸佛必定在一念之間領悟一切法，在一切世界示現神通之力；一切諸佛必定能及時轉動微妙的法輪；一切
【English Translation】 English version: They can thoroughly enlighten all worlds; with transcendental wisdom, they perform unspeakable Buddha-deeds in all realms, achieve irreversible wisdom, and enter the ranks of all Buddhas; although they have already attained the unspeakable, wordless Dharma, they can reveal various teachings; with the wisdom of Samantabhadra (Universal Worthy), they gather all good deeds, achieve the wondrous wisdom of a single thought, and can awaken to all Dharmas, just as they previously thought, all sentient beings are given the Dharma according to their own capacities; all Dharmas, all worlds, all sentient beings, all three times, within the Dharma realm, such a state is boundless, and with unobstructed wisdom, they can know and see all. Buddha-children! All Buddhas, in a single moment, appear in the world according to those they should teach, dwell in pure lands, attain supreme enlightenment, manifest supernatural powers, and enlighten the minds, intentions, and consciousness of all sentient beings in the three times without losing the opportune moment. Buddha-children! Sentient beings are boundless, worlds are boundless, the Dharma realm is boundless, the three times are boundless, and the most supreme Buddhas are also boundless, all appearing within them to attain supreme enlightenment, using the wisdom and skillful means of the Buddhas to enlighten sentient beings without rest. Buddha-children! All Buddhas, with their supernatural powers, manifest the most wondrous bodies, dwell in boundless places, with great compassion and skillful means, their minds unobstructed, constantly expounding the wondrous Dharma for sentient beings. This is the tenth Narayana-dhvaja (Narayana Banner) heroic Dharma of all Buddhas. Buddha-children! This Narayana-dhvaja heroic Dharma of all Buddhas is immeasurable, boundless, and inconceivable; all sentient beings of the past, future, and present, as well as those of the two vehicles (Sravakas and Pratyekabuddhas), cannot understand it, except by the power of the Tathagata. Buddha-children! The World-Honored Ones, the Buddhas, have ten definitive Dharmas. What are these ten? They are: all Buddhas are certain to descend from Tusita (Joyful Heaven) after their lifespan ends; all Buddhas are certain to show their birth, dwelling in the womb for ten months; all Buddhas are certain to be weary of worldly life and seek to leave home; all Buddhas are certain to sit under the Bodhi tree and attain supreme enlightenment, realizing the Dharma of all Buddhas; all Buddhas are certain to realize all Dharmas in a single moment, manifesting supernatural powers in all worlds; all Buddhas are certain to be able to turn the wondrous Dharma wheel at the right time; all
諸佛定能隨彼所種善根，應時說法而為授記；一切諸佛定能應時為作佛事；一切諸佛定能為諸成就菩薩而授記別；一切諸佛定能一念普答一切眾生所問。是為十。
「佛子！諸佛世尊有十種速疾法。何等為十？所謂：一切諸佛若有見者，速得遠離一切惡趣；一切諸佛若有見者，速得圓滿殊勝功德；一切諸佛若有見者，速能成就廣大善根；一切諸佛若有見者，速得往生凈妙天上；一切諸佛若有見者，速能除斷一切疑惑；一切諸佛若已發菩提心而得見者，速得成就廣大信解永不退轉，能隨所應教化眾生，若未發心即能速發阿耨多羅三藐三菩提心；一切諸佛若未入正位而得見者，速入正位；一切諸佛若有見者，速能清凈世、出世間一切諸根；一切諸佛若有見者，速得除滅一切障礙；一切諸佛若有見者，速能獲得無畏辯才。是為十。
「佛子！諸佛世尊有十種應常憶念清凈法。何等為十？所謂：一切諸佛過去因緣，一切菩薩應常憶念；一切諸佛清凈勝行，一切菩薩應常憶念；一切諸佛滿足諸度，一切菩薩應常憶念；一切諸佛成就大愿，一切菩薩應常憶念；一切諸佛積集善根，一切菩薩應常憶念；一切諸佛已具梵行，一切菩薩應常憶念；一切諸佛現成正覺，一切菩薩應常憶念；一切諸佛色身無量，一切菩薩應常憶念
【現代漢語翻譯】 現代漢語譯本 諸佛必定能夠根據眾生所種的善根，適時說法併爲他們授記；一切諸佛必定能夠適時地進行佛事；一切諸佛必定能夠為那些成就的菩薩授記；一切諸佛必定能夠在一念之間普遍回答一切眾生所提出的問題。這是第十種。
『佛子！諸佛世尊有十種迅速的法。是哪十種呢？』 所謂：一切諸佛如果有人見到，就能迅速遠離一切惡道；一切諸佛如果有人見到，就能迅速圓滿殊勝的功德；一切諸佛如果有人見到，就能迅速成就廣大的善根；一切諸佛如果有人見到，就能迅速往生清凈美好的天界；一切諸佛如果有人見到，就能迅速消除一切疑惑；一切諸佛如果已經發菩提心而得見，就能迅速成就廣大的信解，永遠不會退轉，能夠隨順眾生的根器進行教化，如果還沒有發心，就能迅速發起阿耨多羅三藐三菩提心（無上正等正覺之心）；一切諸佛如果還沒有進入正位而得見，就能迅速進入正位；一切諸佛如果有人見到，就能迅速清凈世間和出世間的一切諸根；一切諸佛如果有人見到，就能迅速消除一切障礙；一切諸佛如果有人見到，就能迅速獲得無畏的辯才。這是第十種。
『佛子！諸佛世尊有十種應當常常憶念的清凈法。是哪十種呢？』 所謂：一切諸佛過去的因緣，一切菩薩應當常常憶念；一切諸佛清凈殊勝的修行，一切菩薩應當常常憶念；一切諸佛圓滿各種波羅蜜（度，到達彼岸的方法），一切菩薩應當常常憶念；一切諸佛成就廣大的誓願，一切菩薩應當常常憶念；一切諸佛積累的善根，一切菩薩應當常常憶念；一切諸佛已經具足清凈的修行，一切菩薩應當常常憶念；一切諸佛現在成就正等正覺，一切菩薩應當常常憶念；一切諸佛的色身無量無邊，一切菩薩應當常常憶念
【English Translation】 English version All Buddhas are definitely able to, according to the good roots planted by beings, preach the Dharma at the appropriate time and bestow predictions upon them; all Buddhas are definitely able to perform Buddha-works at the appropriate time; all Buddhas are definitely able to bestow predictions upon those accomplished Bodhisattvas; all Buddhas are definitely able to answer all questions asked by all beings in a single thought. This is the tenth.
'Buddha-child! The World-Honored Ones, the Buddhas, have ten kinds of swift dharmas. What are the ten? ' Namely: if anyone sees all Buddhas, they will quickly be able to depart from all evil realms; if anyone sees all Buddhas, they will quickly be able to perfect supreme merits; if anyone sees all Buddhas, they will quickly be able to accomplish vast good roots; if anyone sees all Buddhas, they will quickly be able to be reborn in pure and wonderful heavens; if anyone sees all Buddhas, they will quickly be able to eliminate all doubts; if anyone has already generated the Bodhi mind and sees all Buddhas, they will quickly be able to accomplish vast faith and understanding, never regress, and be able to teach beings according to their capacities; if they have not yet generated the mind, they will quickly be able to generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment); if anyone has not yet entered the right position and sees all Buddhas, they will quickly enter the right position; if anyone sees all Buddhas, they will quickly be able to purify all roots of the world and beyond; if anyone sees all Buddhas, they will quickly be able to eliminate all obstacles; if anyone sees all Buddhas, they will quickly be able to obtain fearless eloquence. This is the tenth.
'Buddha-child! The World-Honored Ones, the Buddhas, have ten kinds of pure dharmas that should always be remembered. What are the ten? ' Namely: the past causes and conditions of all Buddhas, all Bodhisattvas should always remember; the pure and supreme practices of all Buddhas, all Bodhisattvas should always remember; all Buddhas' fulfillment of all paramitas (perfections, ways to reach the other shore), all Bodhisattvas should always remember; all Buddhas' accomplishment of great vows, all Bodhisattvas should always remember; all Buddhas' accumulation of good roots, all Bodhisattvas should always remember; all Buddhas' having already completed pure conduct, all Bodhisattvas should always remember; all Buddhas' present attainment of perfect enlightenment, all Bodhisattvas should always remember; all Buddhas' immeasurable physical forms, all Bodhisattvas should always remember.
；一切諸佛神通無量，一切菩薩應常憶念；一切諸佛十力無畏，一切菩薩應常憶念。是為十。
「佛子！諸佛世尊有十種一切智住。何等為十？所謂：一切諸佛於一念中，悉知三世一切眾生心、心所行；一切諸佛於一念中，悉知三世一切眾生所集諸業及業果報；一切諸佛於一念中，悉知一切眾生所宜，以三種輪教化調伏；一切諸佛於一念中，盡知法界一切眾生所有心相，於一切處普現佛興，令其得見，方便攝受；一切諸佛於一念中，普隨法界一切眾生心樂欲解，示現說法，令其調伏；一切諸佛於一念中，悉知法界一切眾生心之所樂，為現神力；一切諸佛於一念中，遍一切處，隨所應化一切眾生示現出興，為說佛身不可取著；一切諸佛於一念中，普至法界一切處一切眾生彼彼諸道；一切諸佛於一念中，隨諸眾生有憶念者，在在處處無不往應；一切諸佛於一念中，悉知一切眾生解欲，為其示現無量色相。是為十。
「佛子！諸佛世尊有十種無量不可思議佛三昧。何等為十？所謂：一切諸佛恒在正定，於一念中遍一切處，普為眾生廣說妙法；一切諸佛恒在正定，於一念中遍一切處，普為眾生說無我際；一切諸佛恒住正定，於一念中遍一切處，普入三世；一切諸佛恒在正定，於一念中遍一切處，普入十方廣大佛剎
【現代漢語翻譯】 現代漢語譯本：一切諸佛的神通力量是無量的，一切菩薩應當常常憶念；一切諸佛具有十種力量和無所畏懼的品質，一切菩薩應當常常憶念。這是第十種。 『佛子！諸佛世尊有十種一切智的住處。是哪十種呢？』 所謂：一切諸佛在一念之間，完全知曉三世一切眾生的心念和心理活動；一切諸佛在一念之間，完全知曉三世一切眾生所積累的各種業以及業的果報；一切諸佛在一念之間，完全知曉一切眾生所適合的教化方式，用三種法輪來教化調伏他們；一切諸佛在一念之間，完全知曉法界一切眾生所有的心相，在一切地方普遍示現佛的出現，讓他們能夠見到，用方便法門來攝受他們；一切諸佛在一念之間，普遍隨順法界一切眾生的心意和理解，示現說法，讓他們得到調伏；一切諸佛在一念之間，完全知曉法界一切眾生心中所喜愛的，為他們示現神通力量；一切諸佛在一念之間，遍佈一切地方，隨所應化的一切眾生示現出現，為他們宣說佛身是不可執著的；一切諸佛在一念之間，普遍到達法界一切處，到達一切眾生所在的各種道；一切諸佛在一念之間，隨順那些憶念他們的眾生，在他們所在的任何地方都無不前往應化；一切諸佛在一念之間，完全知曉一切眾生的理解和願望，為他們示現無量的色相。這是第十種。 『佛子！諸佛世尊有十種無量不可思議的佛三昧（samadhi，禪定）。是哪十種呢？』 所謂：一切諸佛恒常處於正定（samadhi，禪定）之中，在一念之間遍佈一切地方，普遍為眾生廣說微妙的佛法；一切諸佛恒常處於正定之中，在一念之間遍佈一切地方，普遍為眾生宣說無我之理；一切諸佛恒常安住于正定之中，在一念之間遍佈一切地方，普遍進入三世；一切諸佛恒常處於正定之中，在一念之間遍佈一切地方，普遍進入十方廣大的佛剎（Buddha-ksetra，佛的國土）。
【English Translation】 English version: All Buddhas' spiritual powers are immeasurable, and all Bodhisattvas should constantly remember them; all Buddhas possess the ten powers and fearlessness, and all Bodhisattvas should constantly remember them. This is the tenth. 'Buddha-child! The World Honored Ones, the Buddhas, have ten abodes of all-knowing wisdom. What are these ten?' They are: All Buddhas, in a single thought, completely know the minds and mental activities of all sentient beings in the three periods of time; all Buddhas, in a single thought, completely know all the karmas accumulated by all sentient beings in the three periods of time and the karmic retributions; all Buddhas, in a single thought, completely know what is suitable for all sentient beings, and use the three wheels of Dharma to teach and subdue them; all Buddhas, in a single thought, completely know all the mental appearances of all sentient beings in the Dharma realm, universally manifest the appearance of the Buddha in all places, allowing them to see, and use expedient means to gather them; all Buddhas, in a single thought, universally accord with the minds, desires, and understanding of all sentient beings in the Dharma realm, manifest and preach the Dharma, allowing them to be subdued; all Buddhas, in a single thought, completely know what all sentient beings in the Dharma realm delight in, and manifest spiritual powers for them; all Buddhas, in a single thought, pervade all places, manifest their appearance according to the sentient beings they should transform, and preach that the Buddha's body is not to be clung to; all Buddhas, in a single thought, universally reach all places in the Dharma realm, reaching all the various paths where all sentient beings are; all Buddhas, in a single thought, accord with those sentient beings who remember them, and go to respond to them wherever they are; all Buddhas, in a single thought, completely know the understanding and desires of all sentient beings, and manifest immeasurable forms for them. This is the tenth. 'Buddha-child! The World Honored Ones, the Buddhas, have ten immeasurable and inconceivable Buddha samadhis (meditative states). What are these ten?' They are: All Buddhas are constantly in samadhi, and in a single thought, pervade all places, universally expounding the wonderful Dharma for sentient beings; all Buddhas are constantly in samadhi, and in a single thought, pervade all places, universally preaching the principle of no-self for sentient beings; all Buddhas are constantly abiding in samadhi, and in a single thought, pervade all places, universally entering the three periods of time; all Buddhas are constantly in samadhi, and in a single thought, pervade all places, universally entering the vast Buddha-ksetras (Buddha-fields) of the ten directions.
；一切諸佛恒在正定，於一念中遍一切處，普現無量種種佛身；一切諸佛恒在正定，於一念中遍一切處，隨諸眾生種種心解現身、語、意；一切諸佛恒在正定，於一念中遍一切處，說一切法離欲真際；一切諸佛恒住正定，於一念中遍一切處，演說一切緣起自性；一切諸佛恒住正定，於一念中遍一切處，示現無量世、出世間廣大莊嚴，令諸眾生常得見佛；一切諸佛恒住正定，於一念中遍一切處，令諸眾生悉得通達一切佛法、無量解脫，究竟到于無上彼岸。是為十。
「佛子！諸佛世尊有十種無礙解脫。何等為十？所謂：一切諸佛能於一塵現不可說不可說諸佛出興於世；一切諸佛能於一塵現不可說不可說諸佛轉凈法輪；一切諸佛能於一塵現不可說不可說眾生受化調伏；一切諸佛能於一塵現不可說不可說諸佛國土；一切諸佛能於一塵現不可說不可說菩薩授記；一切諸佛能於一塵現去、來、今一切諸佛；一切諸佛能於一塵現去、來、今諸世界種；一切諸佛能於一塵現去、來、今一切神通；一切諸佛能於一塵現去、來、今一切眾生；一切諸佛能於一塵現去、來、今一切佛事。是為十。」
大方廣佛華嚴經卷第四十七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十八
【現代漢語翻譯】 現代漢語譯本： 『一切諸佛恒常處於正定（samadhi，一種高度集中的冥想狀態），在一念之間遍及一切處所，普遍顯現無量種種的佛身；一切諸佛恒常處於正定，在一念之間遍及一切處所，隨著眾生種種不同的心念理解而顯現身、語、意；一切諸佛恒常處於正定，在一念之間遍及一切處所，宣說一切法遠離慾望的真實邊界；一切諸佛恒常安住于正定，在一念之間遍及一切處所，闡述一切緣起（pratītyasamutpāda，事物相互依存的法則）的自性；一切諸佛恒常安住于正定，在一念之間遍及一切處所，示現無量世間和出世間的廣大莊嚴，使一切眾生常常能夠見到佛；一切諸佛恒常安住于正定，在一念之間遍及一切處所，使一切眾生都能夠通達一切佛法、無量的解脫，最終到達無上的彼岸。這就是十種。』 『佛子！諸佛世尊有十種無礙解脫。是哪十種呢？所謂：一切諸佛能夠在一粒微塵中顯現不可說不可說的諸佛出世；一切諸佛能夠在一粒微塵中顯現不可說不可說的諸佛轉動清凈的法輪（dharma-cakra，佛法的教義）；一切諸佛能夠在一粒微塵中顯現不可說不可說的眾生接受教化調伏；一切諸佛能夠在一粒微塵中顯現不可說不可說的諸佛國土；一切諸佛能夠在一粒微塵中顯現不可說不可說的菩薩（bodhisattva，追求覺悟的修行者）被授記；一切諸佛能夠在一粒微塵中顯現過去、未來、現在的一切諸佛；一切諸佛能夠在一粒微塵中顯現過去、未來、現在的一切世界種類；一切諸佛能夠在一粒微塵中顯現過去、未來、現在的一切神通；一切諸佛能夠在一粒微塵中顯現過去、未來、現在的一切眾生；一切諸佛能夠在一粒微塵中顯現過去、未來、現在的一切佛事。這就是十種。』 《大方廣佛華嚴經》卷第四十七 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第四十八
【English Translation】 English version: 'All Buddhas are constantly in samadhi (a state of deep meditative concentration), pervading all places in a single moment, universally manifesting countless various Buddha bodies; all Buddhas are constantly in samadhi, pervading all places in a single moment, manifesting body, speech, and mind according to the various understandings of sentient beings; all Buddhas are constantly in samadhi, pervading all places in a single moment, proclaiming all dharmas (teachings) that are apart from the true boundary of desire; all Buddhas constantly abide in samadhi, pervading all places in a single moment, expounding the self-nature of all dependent origination (pratītyasamutpāda, the law of interdependence); all Buddhas constantly abide in samadhi, pervading all places in a single moment, demonstrating immeasurable worldly and transcendental magnificent adornments, enabling all sentient beings to constantly see the Buddha; all Buddhas constantly abide in samadhi, pervading all places in a single moment, enabling all sentient beings to fully understand all Buddha-dharmas, immeasurable liberations, and ultimately reach the unsurpassed shore. These are the ten.' 'Buddha-children! The World-Honored Ones, the Buddhas, have ten kinds of unobstructed liberations. What are the ten? They are: all Buddhas are able to manifest in a single dust mote inexpressible, inexpressible Buddhas appearing in the world; all Buddhas are able to manifest in a single dust mote inexpressible, inexpressible Buddhas turning the pure Dharma-wheel (dharma-cakra, the teachings of the Buddha); all Buddhas are able to manifest in a single dust mote inexpressible, inexpressible sentient beings receiving instruction and being tamed; all Buddhas are able to manifest in a single dust mote inexpressible, inexpressible Buddha-lands; all Buddhas are able to manifest in a single dust mote inexpressible, inexpressible bodhisattvas (beings striving for enlightenment) receiving predictions; all Buddhas are able to manifest in a single dust mote all Buddhas of the past, future, and present; all Buddhas are able to manifest in a single dust mote all world-types of the past, future, and present; all Buddhas are able to manifest in a single dust mote all supernormal powers of the past, future, and present; all Buddhas are able to manifest in a single dust mote all sentient beings of the past, future, and present; all Buddhas are able to manifest in a single dust mote all Buddha-activities of the past, future, and present. These are the ten.' The Avatamsaka Sutra, Scroll 47 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll 48
于闐國三藏實叉難陀奉 制譯
如來十身相海品第三十四
爾時，普賢菩薩摩訶薩告諸菩薩言：
「佛子！今當爲汝演說如來所有相海。
「佛子！如來頂上有三十二寶莊嚴大人相。其中有大人相，名：光照一切方普放無量大光明網，一切妙寶以為莊嚴，寶發周遍，柔軟密緻，一一咸放摩尼寶光，充滿一切無邊世界，悉現佛身色相圓滿，是為一。次有大人相，名：佛眼光明雲，以摩尼王種種莊嚴出金色光，如眉間毫相所放光明，其光普照一切世界，是為二。次有大人相，名：充滿法界云，上妙寶輪以為莊嚴，放于如來福智燈明，普照十方一切法界諸世界海，于中普現一切諸佛及諸菩薩，是為三。次有大人相，名：示現普照云，真金摩尼種種莊嚴，其諸妙寶咸放光明，照不思議諸佛國土，一切諸佛于中出現，是為四。次有大人相，名：放寶光明雲，摩尼寶王清凈莊嚴，毗琉璃寶以為華蕊，光照十方一切法界，于中普現種種神變，讚歎如來往昔所行智慧功德，是為五。次有大人相，名：示現如來遍法界大自在云，菩薩神變寶焰摩尼以為其冠，具如來力覺悟一切寶焰光輪以為其鬘，其光普照十方世界，于中示現一切如來坐于道場，一切智云充滿虛空無量法界，是為六。次有大人相，名：如來
【現代漢語翻譯】 現代漢語譯本 于闐國三藏實叉難陀（Siksananda，唐代于闐國高僧）奉詔翻譯 如來十身相海品第三十四 這時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahāsattva，大菩薩）告訴諸位菩薩說： 『佛子們！我現在將為你們演說如來所具有的相海。 『佛子們！如來頭頂上有三十二種以寶物莊嚴的大人相。其中有一種大人相，名為：光照一切方普放無量大光明網，用一切美妙的寶物作為莊嚴，寶發周遍，柔軟而緊密，每一根都放出摩尼寶光，充滿一切無邊世界，完全顯現佛身色相的圓滿，這是第一種。其次有一種大人相，名為：佛眼光明雲，用摩尼王（Mani-raja，寶中之王）的種種莊嚴發出金色光芒，如同眉間白毫相所放出的光明，其光芒普照一切世界，這是第二種。其次有一種大人相，名為：充滿法界云，用上妙的寶輪作為莊嚴，放出如來的福德智慧燈明，普照十方一切法界諸世界海，其中普遍顯現一切諸佛以及諸菩薩，這是第三種。其次有一種大人相，名為：示現普照云，用真金摩尼（Mani，寶珠）種種莊嚴，那些美妙的寶物都放出光明，照耀不可思議的諸佛國土，一切諸佛在其中出現，這是第四種。其次有一種大人相，名為：放寶光明雲，用摩尼寶王清凈莊嚴，以毗琉璃寶（Vaiḍūrya，青色寶石）作為花蕊，光芒照耀十方一切法界，其中普遍顯現種種神通變化，讚歎如來往昔所修行的智慧功德，這是第五種。其次有一種大人相，名為：示現如來遍法界大自在云，用菩薩神通變化的寶焰摩尼作為頭冠，具備如來力量覺悟一切的寶焰光輪作為花鬘，其光芒普照十方世界，其中示現一切如來坐在道場，一切智慧之云充滿虛空無量法界，這是第六種。其次有一種大人相，名為：如來
【English Translation】 English version Translated under imperial decree by Tripiṭaka Master Śikṣānanda of Khotan Chapter Thirty-Four: The Ocean of Marks of the Ten Bodies of the Tathāgata At that time, the Bodhisattva Mahāsattva Samantabhadra addressed all the Bodhisattvas, saying: 'Buddha-sons! Now I will expound to you the ocean of marks possessed by the Tathāgata.' 'Buddha-sons! On the crown of the Tathāgata's head are thirty-two major marks adorned with treasures. Among them, there is a major mark named: Light Illuminating All Directions, Universally Emitting Limitless Great Light Networks, adorned with all exquisite treasures, with jeweled hair all around, soft and dense, each emitting mani-jewel light, filling all boundless worlds, completely manifesting the perfect form and appearance of the Buddha's body, this is the first. Next, there is a major mark named: Cloud of Light of the Buddha's Eye, adorned with various mani-kings, emitting golden light, like the light emitted from the white hair between the eyebrows, its light universally illuminating all worlds, this is the second. Next, there is a major mark named: Cloud Filling the Dharma Realm, adorned with supreme jeweled wheels, emitting the light of the Tathāgata's blessings and wisdom, universally illuminating the ten directions, all the world-seas of the Dharma Realm, in which all Buddhas and Bodhisattvas universally appear, this is the third. Next, there is a major mark named: Cloud Manifesting Universal Illumination, adorned with true gold and various mani-jewels, all those exquisite treasures emitting light, illuminating the inconceivable Buddha lands, in which all Buddhas appear, this is the fourth. Next, there is a major mark named: Cloud Emitting Jeweled Light, adorned with the pure mani-jewel king, with vaiḍūrya jewels as flower pistils, its light illuminating the ten directions, all the Dharma Realm, in which various miraculous transformations universally appear, praising the wisdom and merits of the Tathāgata's past practices, this is the fifth. Next, there is a major mark named: Cloud Manifesting the Tathāgata's Great Sovereignty Throughout the Dharma Realm, with the jeweled flame mani of the Bodhisattva's miraculous transformations as its crown, possessing the Tathāgata's power to awaken all, with the jeweled flame light wheels as its garland, its light universally illuminating the ten directions, in which all Tathāgatas are shown sitting in the bodhimaṇḍa, the cloud of all wisdom filling the empty space of the boundless Dharma Realm, this is the sixth. Next, there is a major mark named: Tathāgata
普燈云，以能震動法界國土大自在寶海而為莊嚴，放凈光明充滿法界，于中普現十方諸菩薩功德海、過現未來佛智慧幢海，是為七。次有大人相，名：普照諸佛廣大云，因陀羅寶、如意王寶、摩尼王寶以為莊嚴，常放菩薩焰燈光明，普照十方一切世界，于中顯現一切諸佛眾色相海、大音聲海、清凈力海，是為八。次有大人相，名：圓滿光明雲，上妙琉璃摩尼王種種寶華以為莊嚴，一切眾寶舒大焰網充滿十方，一切世界一切眾生悉見如來現坐其前，讚歎諸佛及諸菩薩法身功德，令入如來清凈境界，是為九。次有大人相，名：普照一切菩薩行藏光明雲，眾寶妙華以為莊嚴，寶光普照無量世界，寶焰普覆一切國土，十方法界通達無礙，震動佛音宣暢法海，是為十。次有大人相，名：普光照耀云，毗琉璃、因陀羅、金剛摩尼寶以為莊嚴，琉璃寶光色相明徹，普照一切諸世界海，出妙音聲充滿法界，如是皆從諸佛智慧大功德海之所化現，是為十一。次有大人相，名：正覺云，以雜寶華而為莊嚴，其諸寶華悉放光明，皆有如來坐于道場，充滿一切無邊世界，令諸世界普得清凈，永斷一切妄想分別，是為十二。次有大人相，名：光明照曜云，以寶焰藏海心王摩尼而為莊嚴，放大光明，光中顯現無量菩薩及諸菩薩所行之行，一切如來智
【現代漢語翻譯】 現代漢語譯本 普燈云（普遍照耀的云），以能震動法界（宇宙）國土的大自在寶海（珍寶海洋）作為莊嚴，放出清凈光明充滿法界，其中普遍顯現十方諸菩薩的功德海、過去現在未來佛的智慧幢海，這是第七種。 其次有大人相（偉大的形象），名為：普照諸佛廣大云（普遍照耀諸佛的廣大云），用因陀羅寶（帝釋天的寶物）、如意王寶（能實現願望的寶物）、摩尼王寶（如意寶珠）作為莊嚴，常常放出菩薩的火焰燈光明，普遍照耀十方一切世界，其中顯現一切諸佛的各種色相海、大音聲海、清凈力海，這是第八種。 其次有大人相，名為：圓滿光明雲（圓滿光明的云），用上妙琉璃摩尼王（最上等的琉璃如意寶珠）和各種寶華作為莊嚴，一切眾寶舒展出巨大的火焰網充滿十方，一切世界一切眾生都看見如來顯現坐在他們面前，讚歎諸佛及諸菩薩的法身功德，令他們進入如來的清凈境界，這是第九種。 其次有大人相，名為：普照一切菩薩行藏光明雲（普遍照耀一切菩薩修行和功德的光明雲），用眾寶妙華作為莊嚴，寶光普遍照耀無量世界，寶焰普遍覆蓋一切國土，十方法界通達無礙，震動佛音宣揚法海，這是第十種。 其次有大人相，名為：普光照耀云（普遍光芒照耀的云），用毗琉璃（一種寶石）、因陀羅（帝釋天的寶物）、金剛摩尼寶（金剛如意寶珠）作為莊嚴，琉璃寶光色澤明亮透徹，普遍照耀一切諸世界海，發出美妙的聲音充滿法界，這些都是從諸佛的智慧大功德海所化現出來的，這是第十一種。 其次有大人相，名為：正覺云（正覺的云），用各種寶華作為莊嚴，那些寶華都放出光明，都有如來坐在道場，充滿一切無邊世界，令諸世界普遍得到清凈，永遠斷除一切妄想分別，這是第十二種。 其次有大人相，名為：光明照耀云（光明照耀的云），用寶焰藏海心王摩尼（寶焰藏海中心之王如意寶珠）作為莊嚴，放出巨大的光明，光中顯現無量菩薩以及諸菩薩所修行的行為，一切如來的智慧
【English Translation】 English version The Cloud of Universal Lamps, adorned with the Great Sovereign Treasure Ocean that can shake the Dharma Realm (universe) and lands, emits pure light that fills the Dharma Realm, and within it, universally appear the oceans of merits of the Bodhisattvas of the ten directions, and the oceans of wisdom banners of the Buddhas of the past, present, and future. This is the seventh. Next, there is a Great Person's Mark, named: The Vast Cloud of Universal Illumination of All Buddhas, adorned with Indra's Jewel, the Wish-Fulfilling King Jewel, and the Mani King Jewel, constantly emitting the light of the Bodhisattva's flame lamps, universally illuminating all worlds in the ten directions, and within it appear the oceans of various forms of all Buddhas, the oceans of great sounds, and the oceans of pure power. This is the eighth. Next, there is a Great Person's Mark, named: The Cloud of Perfect Light, adorned with the supreme Vaidurya Mani King and various precious flowers, all the treasures extend great flame nets that fill the ten directions, and all beings in all worlds see the Tathagata appear sitting before them, praising the Dharma Body merits of all Buddhas and Bodhisattvas, causing them to enter the pure realm of the Tathagata. This is the ninth. Next, there is a Great Person's Mark, named: The Cloud of Light that Universally Illuminates the Practices and Treasures of All Bodhisattvas, adorned with various precious and wonderful flowers, the precious light universally illuminates immeasurable worlds, the precious flames universally cover all lands, the ten directions of the Dharma Realm are unobstructed, and the sound of the Buddha shakes, proclaiming the Dharma Ocean. This is the tenth. Next, there is a Great Person's Mark, named: The Cloud of Universal Light Illumination, adorned with Vaidurya, Indra's Jewel, and Vajra Mani Jewel, the Vaidurya jewel light is bright and clear, universally illuminating all the oceans of worlds, emitting wonderful sounds that fill the Dharma Realm. All of these are manifested from the great ocean of wisdom and merits of all Buddhas. This is the eleventh. Next, there is a Great Person's Mark, named: The Cloud of Right Enlightenment, adorned with various precious flowers, all of which emit light, and in each light, there is a Tathagata sitting in the Bodhi-mandala, filling all boundless worlds, causing all worlds to universally attain purity, and forever severing all delusive thoughts and discriminations. This is the twelfth. Next, there is a Great Person's Mark, named: The Cloud of Luminous Illumination, adorned with the Mani Jewel that is the Heart King of the Ocean of Treasure Flame Store, emitting great light, and within the light appear immeasurable Bodhisattvas and the practices that the Bodhisattvas perform, and the wisdom of all Tathagatas.
身、法身、諸色相海充滿法界，是為十三。次有大人相，名：莊嚴普照云，以金剛華、毗琉璃寶而為莊嚴，放大光明，光中有大寶蓮華座，具足莊嚴，彌覆法界，自然演說四菩薩行，其音普遍諸法界海，是為十四。次有大人相，名：現佛三昧海行雲，於一念中示現如來無量莊嚴，普遍莊嚴一切法界不思議世界海，是為十五。次有大人相，名：變化海普照云，妙寶蓮華如須彌山以為莊嚴，眾寶光明從佛愿生，現諸變化無有窮盡，是為十六。次有大人相，名：一切如來解脫云，清凈妙寶以為莊嚴，放大光明莊嚴一切佛師子座，示現一切諸佛色像及無量佛法諸佛剎海，是為十七。次有大人相，名：自在方便普照云，毗琉璃華、真金蓮華、摩尼王燈、妙法焰云以為莊嚴，放一切諸佛寶焰密雲，清凈光明充滿法界，于中普現一切妙好莊嚴之具，是為十八。次有大人相，名：覺佛種性云，無量寶光以為莊嚴，具足千輪，內外清凈，從於往昔善根所生，其光遍照十方世界，發明智日，宣佈法海，是為十九。次有大人相，名：現一切如來相自在云，眾寶瓔珞、琉璃寶華以為莊嚴，舒大寶焰充滿法界，于中普現等一切佛剎微塵數去、來、現在無量諸佛，如師子王勇猛無畏，色相、智慧皆悉具足，是為二十。次有大人相，名：遍照一切法界
云，如來寶相清凈莊嚴，放大光明普照法界，顯現一切無量無邊諸佛菩薩智慧妙藏，是為二十一。次有大人相，名：毗盧遮那如來相云，上妙寶華及毗琉璃清凈妙月以為莊嚴，悉放無量百千萬億摩尼寶光，充滿一切虛空法界，于中示現無量佛剎，皆有如來結跏趺坐，是為二十二。次有大人相，名：普照一切佛光明雲，眾寶妙燈以為莊嚴，放凈光明遍照十方一切世界，悉現諸佛轉於法輪，是為二十三。次有大人相，名：普現一切莊嚴云，種種寶焰以為莊嚴，放凈光明充滿法界，唸唸常現不可說不可說一切諸佛與諸菩薩坐于道場，是為二十四。次有大人相，名：出一切法界音聲云，摩尼寶海、上妙栴檀以為莊嚴，舒大焰網充滿法界，其中普演微妙音聲，示諸眾生一切業海，是為二十五。次有大人相，名：普照諸佛變化輪云，如來凈眼以為莊嚴，光照十方一切世界，于中普現去、來、今佛所有一切莊嚴之具，復出妙音演不思議廣大法海，是為二十六。次有大人相，名：光照佛海云，其光普照一切世界，盡於法界無所障礙，悉有如來結跏趺坐，是為二十七。次有大人相，名：寶燈云，放于如來廣大光明，普照十方一切法界，于中普現一切諸佛及諸菩薩不可思議諸眾生海，是為二十八。次有大人相，名：法界無差別云，放于如來
【現代漢語翻譯】 現代漢語譯本：云，如來（Tathagata，佛的稱號）的寶相清凈莊嚴，放大光明普照法界（Dharmadhatu，宇宙的法性界），顯現一切無量無邊諸佛菩薩的智慧妙藏，這是第二十一。其次有大人相，名為：毗盧遮那如來相云（Vairocana Tathagata，光明遍照的佛），用上妙寶華和毗琉璃清凈妙月來莊嚴，全部放出無量百千萬億摩尼寶光，充滿一切虛空法界，其中示現無量佛剎（Buddha-ksetra，佛的國土），都有如來結跏趺坐（盤腿而坐的姿勢），這是第二十二。其次有大人相，名為：普照一切佛光明雲，用眾寶妙燈來莊嚴，放出清凈光明遍照十方一切世界，全部顯現諸佛轉法輪（Dharmacakra，佛陀教法的象徵），這是第二十三。其次有大人相，名為：普現一切莊嚴云，用種種寶焰來莊嚴，放出清凈光明充滿法界，唸唸常現不可說不可說一切諸佛與諸菩薩坐在道場（Bodhimanda，覺悟的場所），這是第二十四。其次有大人相，名為：出一切法界音聲云，用摩尼寶海、上妙栴檀來莊嚴，舒展大焰網充滿法界，其中普遍演說微妙音聲，向眾生展示一切業海（Karma-sagara，業力的海洋），這是第二十五。其次有大人相，名為：普照諸佛變化輪云，用如來的清凈眼睛來莊嚴，光照十方一切世界，其中普遍顯現過去、未來、現在佛所有一切莊嚴之具，又發出美妙的聲音演說不可思議的廣大法海，這是第二十六。其次有大人相，名為：光照佛海云，它的光普遍照耀一切世界，遍及法界沒有障礙，都有如來結跏趺坐，這是第二十七。其次有大人相，名為：寶燈云，放出如來的廣大光明，普遍照耀十方一切法界，其中普遍顯現一切諸佛及諸菩薩不可思議的眾生海，這是第二十八。其次有大人相，名為：法界無差別云，放出如來的 English version: Clouds, the Tathagata's (Buddha's title) precious form is pure and majestic, emitting great light that illuminates the entire Dharmadhatu (the realm of Dharma), manifesting all the immeasurable and boundless wisdom treasures of Buddhas and Bodhisattvas, this is the twenty-first. Next, there is a great person's mark, named: Vairocana Tathagata's cloud form, adorned with supreme precious flowers and pure, wonderful moon of lapis lazuli, all emitting immeasurable hundreds of thousands of millions of mani jewel lights, filling all of empty space and the Dharmadhatu, within which are manifested countless Buddha-ksetras (Buddha's lands), all with Tathagatas sitting in the lotus position, this is the twenty-second. Next, there is a great person's mark, named: Cloud of light that illuminates all Buddhas, adorned with various precious and wonderful lamps, emitting pure light that illuminates all worlds in the ten directions, all manifesting Buddhas turning the Dharma wheel (symbol of Buddha's teachings), this is the twenty-third. Next, there is a great person's mark, named: Cloud that manifests all adornments, adorned with various precious flames, emitting pure light that fills the Dharmadhatu, constantly manifesting in every moment countless Buddhas and Bodhisattvas sitting in the Bodhimanda (place of enlightenment), this is the twenty-fourth. Next, there is a great person's mark, named: Cloud of sound that emanates from all the Dharmadhatu, adorned with mani jewel seas and supreme sandalwood, spreading a great net of flames that fills the Dharmadhatu, within which universally expounding subtle sounds, showing all beings the ocean of karma (the ocean of actions), this is the twenty-fifth. Next, there is a great person's mark, named: Cloud of light that illuminates the transformation wheels of all Buddhas, adorned with the pure eyes of the Tathagata, light illuminating all worlds in the ten directions, within which universally manifesting all the adornments of past, future, and present Buddhas, and also emitting wonderful sounds expounding the inconceivable vast ocean of Dharma, this is the twenty-sixth. Next, there is a great person's mark, named: Cloud of light that illuminates the ocean of Buddhas, its light universally illuminates all worlds, pervading the Dharmadhatu without obstruction, all with Tathagatas sitting in the lotus position, this is the twenty-seventh. Next, there is a great person's mark, named: Jewel lamp cloud, emitting the Tathagata's vast light, universally illuminating all the Dharmadhatu in the ten directions, within which universally manifesting all Buddhas and Bodhisattvas and the inconceivable ocean of sentient beings, this is the twenty-eighth. Next, there is a great person's mark, named: Cloud of non-differentiation in the Dharmadhatu, emitting the Tathagata's
【English Translation】 Clouds, the Tathagata's (Buddha's title) precious form is pure and majestic, emitting great light that illuminates the entire Dharmadhatu (the realm of Dharma), manifesting all the immeasurable and boundless wisdom treasures of Buddhas and Bodhisattvas, this is the twenty-first. Next, there is a great person's mark, named: Vairocana Tathagata's cloud form, adorned with supreme precious flowers and pure, wonderful moon of lapis lazuli, all emitting immeasurable hundreds of thousands of millions of mani jewel lights, filling all of empty space and the Dharmadhatu, within which are manifested countless Buddha-ksetras (Buddha's lands), all with Tathagatas sitting in the lotus position, this is the twenty-second. Next, there is a great person's mark, named: Cloud of light that illuminates all Buddhas, adorned with various precious and wonderful lamps, emitting pure light that illuminates all worlds in the ten directions, all manifesting Buddhas turning the Dharma wheel (symbol of Buddha's teachings), this is the twenty-third. Next, there is a great person's mark, named: Cloud that manifests all adornments, adorned with various precious flames, emitting pure light that fills the Dharmadhatu, constantly manifesting in every moment countless Buddhas and Bodhisattvas sitting in the Bodhimanda (place of enlightenment), this is the twenty-fourth. Next, there is a great person's mark, named: Cloud of sound that emanates from all the Dharmadhatu, adorned with mani jewel seas and supreme sandalwood, spreading a great net of flames that fills the Dharmadhatu, within which universally expounding subtle sounds, showing all beings the ocean of karma (the ocean of actions), this is the twenty-fifth. Next, there is a great person's mark, named: Cloud of light that illuminates the transformation wheels of all Buddhas, adorned with the pure eyes of the Tathagata, light illuminating all worlds in the ten directions, within which universally manifesting all the adornments of past, future, and present Buddhas, and also emitting wonderful sounds expounding the inconceivable vast ocean of Dharma, this is the twenty-sixth. Next, there is a great person's mark, named: Cloud of light that illuminates the ocean of Buddhas, its light universally illuminates all worlds, pervading the Dharmadhatu without obstruction, all with Tathagatas sitting in the lotus position, this is the twenty-seventh. Next, there is a great person's mark, named: Jewel lamp cloud, emitting the Tathagata's vast light, universally illuminating all the Dharmadhatu in the ten directions, within which universally manifesting all Buddhas and Bodhisattvas and the inconceivable ocean of sentient beings, this is the twenty-eighth. Next, there is a great person's mark, named: Cloud of non-differentiation in the Dharmadhatu, emitting the Tathagata's
大智光明，普照十方諸佛國土、一切菩薩道場眾會無量法海，于中普現種種神通，復出妙音，隨諸眾生心之所樂演說普賢菩薩行愿，令其迴向，是為二十九。次有大人相，名：安住一切世界海普照云，放寶光明充滿一切虛空法界，于中普現凈妙道場及佛菩薩莊嚴身相，令其見者得無所見，是為三十。次有大人相，名：一切寶清凈光焰云，放于無量諸佛菩薩摩尼妙寶清凈光明，普照十方一切法界，于中普現諸菩薩海，莫不具足如來神力，常游十方盡虛空界一切剎網，是為三十一。次有大人相，名：普照一切法界莊嚴云，最處於中，漸次隆起，閻浮檀金、因陀羅網以為莊嚴，放凈光云充滿法界，唸唸常現一切世界諸佛菩薩道場眾會，是為三十二。佛子！如來頂上有如是三十二種大人相以為嚴好。
「佛子！如來眉間有大人相，名：遍法界光明雲，摩尼寶華以為莊嚴，放大光明，具眾寶色，猶如日月洞徹清凈，其光普照十方國土，于中顯現一切佛身，復出妙音宣暢法海，是為三十三。如來眼有大人相，名：自在普見云，以眾妙寶而為莊嚴，摩尼寶光清凈映徹，普見一切皆無障礙，是為三十四。如來鼻有大人相，名：一切神通智慧云，清凈妙寶以為莊嚴，眾寶色光彌覆其上，于中出現無量化佛坐寶蓮華，往諸世界為一切
【現代漢語翻譯】 現代漢語譯本 大智慧的光明，普遍照耀十方諸佛的國土、一切菩薩的道場，以及無量無邊的法海，在其中普遍顯現種種神通，又發出美妙的聲音，隨著各種眾生心中所喜愛的，演說普賢菩薩的行愿，使他們迴向，這是第二十九種大人相。接下來有一種大人相，名為：安住一切世界海普照云，放出寶貴的光明，充滿一切虛空法界，在其中普遍顯現清凈美妙的道場以及佛菩薩莊嚴的身相，使見到的人達到無所見的境界，這是第三十種大人相。接下來有一種大人相，名為：一切寶清凈光焰云，放出無量諸佛菩薩的摩尼妙寶清凈光明，普遍照耀十方一切法界，在其中普遍顯現諸菩薩海，沒有不具備如來神力的，常常遊歷十方，遍及虛空界的一切剎網，這是第三十一種大人相。接下來有一種大人相，名為：普照一切法界莊嚴云，最處於其中，逐漸隆起，用閻浮檀金（一種金色）和因陀羅網（一種裝飾網）作為莊嚴，放出清凈的光云充滿法界，唸唸常常顯現一切世界諸佛菩薩的道場集會，這是第三十二種大人相。佛子！如來的頭頂上有這樣三十二種大人相作為莊嚴美好。 「佛子！如來的眉間有大人相，名為：遍法界光明雲，用摩尼寶華（一種寶花）作為莊嚴，放出大光明，具有各種寶色，猶如日月一樣洞徹清凈，它的光芒普遍照耀十方國土，在其中顯現一切佛身，又發出美妙的聲音宣揚法海，這是第三十三種大人相。如來的眼睛有大人相，名為：自在普見云，用各種美妙的寶物作為莊嚴，摩尼寶光清凈映照，普遍看見一切都沒有障礙，這是第三十四種大人相。如來的鼻子有大人相，名為：一切神通智慧云，用清凈美妙的寶物作為莊嚴，各種寶色光芒覆蓋其上，在其中出現無量化佛坐在寶蓮花上，前往各個世界為一切
【English Translation】 English version The great wisdom light, universally illuminates the ten directions of all Buddhas' lands, all Bodhisattvas' practice places, and the immeasurable Dharma ocean. Within it, various kinds of spiritual powers are universally manifested, and wonderful sounds are emitted, according to the desires of all sentient beings, expounding the practices and vows of Samantabhadra Bodhisattva, causing them to dedicate their merits. This is the twenty-ninth major mark. Next, there is a major mark called: 'Abiding in All World Seas, Universally Illuminating Clouds,' emitting precious light, filling all of space and the Dharma realm. Within it, pure and wonderful practice places and the adorned forms of Buddhas and Bodhisattvas are universally manifested, causing those who see them to attain the state of 'no seeing.' This is the thirtieth major mark. Next, there is a major mark called: 'All Precious Pure Light Flame Clouds,' emitting the pure light of immeasurable Buddhas and Bodhisattvas' Mani jewels, universally illuminating all of the ten directions of the Dharma realm. Within it, the Bodhisattva oceans are universally manifested, all possessing the divine power of the Tathagata, constantly traveling in the ten directions, throughout all the net of worlds in the empty space realm. This is the thirty-first major mark. Next, there is a major mark called: 'Universally Illuminating All Dharma Realm Adornment Clouds,' which rises gradually, adorned with Jambudvipa gold (a type of gold) and Indra's net (a decorative net), emitting pure light clouds that fill the Dharma realm. In every moment, it constantly manifests the practice places and assemblies of all Buddhas and Bodhisattvas in all worlds. This is the thirty-second major mark. O son of the Buddha! The Tathagata has these thirty-two major marks on his head as adornments. 「O son of the Buddha! The Tathagata has a major mark between his eyebrows, called: 'Universally Pervading Dharma Realm Light Clouds,' adorned with Mani jewel flowers (a type of precious flower), emitting great light, possessing various precious colors, as clear and pure as the sun and moon. Its light universally illuminates the lands of the ten directions, within which all Buddha bodies are manifested, and wonderful sounds are emitted, proclaiming the Dharma ocean. This is the thirty-third major mark. The Tathagata's eyes have a major mark, called: 'Free and Universal Seeing Clouds,' adorned with various wonderful treasures, the Mani jewel light shining purely, universally seeing everything without obstruction. This is the thirty-fourth major mark. The Tathagata's nose has a major mark, called: 'All Spiritual Power Wisdom Clouds,' adorned with pure and wonderful treasures, various precious colors of light covering it. Within it, immeasurable manifested Buddhas appear, sitting on precious lotus flowers, going to all worlds for all
菩薩、一切眾生演不思議諸佛法海，是為三十五。如來舌有大人相，名：示現音聲影像云，眾色妙寶以為莊嚴，宿世善根之所成就，其舌廣長遍覆一切諸世界海，如來若或熙怡微笑，必放一切摩尼寶光，其光普照十方法界，能令一切心得清涼，去、來、現在所有諸佛皆于光中炳然顯現，悉演廣大微妙之音，遍一切剎，住無量劫，是為三十六。如來舌復有大人相，名：法界云，其掌安平，眾寶為嚴，放妙寶光色相圓滿，猶如眉間所放光明，其光普照一切佛剎，唯塵所成，無有自性，光中復現無量諸佛，咸發妙音說一切法，是為三十七。如來舌端有大人相，名：照法界光明雲，如意寶王以為莊嚴，自然恒出金色寶焰，于中影現一切佛海，復震妙音充滿一切無邊世界，一一音中具一切音，悉演妙法，聽者心悅，經無量劫玩味不忘，是為三十八。如來舌端復有大人相，名：照耀法界云，摩尼寶王以為嚴飾，演眾色相微妙光明，充滿十方無量國土，盡於法界靡不清凈，于中悉有無量諸佛及諸菩薩各吐妙音種種開示，一切菩薩現前聽受，是為三十九。如來口上㗁有大人相，名：示現不思議法界云，因陀羅寶、毗琉璃寶以為莊嚴，放香燈焰清凈光云，充滿十方一切法界，示現種種神通方便，普於一切諸世界海開演甚深不思議法，是為
【現代漢語翻譯】 現代漢語譯本 菩薩（Bodhisattva，指追求覺悟的修行者）為一切眾生演說不可思議的諸佛法海，這是第三十五種大人相。 如來的舌頭有大人相，名為：示現音聲影像云，用各種色彩的珍寶來莊嚴，是宿世善根所成就的。他的舌頭廣闊而長，遍覆一切諸世界海。如來如果歡喜微笑，必定放出一切摩尼寶光（Mani，一種珍貴的寶珠），其光普照十方法界，能使一切眾生內心清涼。過去、現在、未來所有諸佛都在光中清晰顯現，都演說廣大微妙的音聲，遍佈一切剎土（Ksetra，佛的國土），住于無量劫，這是第三十六種大人相。 如來的舌頭又有大人相，名為：法界云，其掌心平坦，用眾寶莊嚴，放出美妙的寶光，色相圓滿，猶如眉間所放的光明。其光普照一切佛剎，唯由塵埃所成，沒有自性。光中又顯現無量諸佛，都發出美妙的聲音宣說一切法，這是第三十七種大人相。 如來的舌端有大人相，名為：照法界光明雲，用如意寶王（Cintamani，能滿足願望的寶珠）來莊嚴，自然恒常發出金色寶焰，其中映現一切佛海，又震動美妙的聲音充滿一切無邊世界，每一個聲音中都具足一切聲音，都演說微妙的佛法，聽者心生喜悅，經過無量劫玩味不忘，這是第三十八種大人相。 如來的舌端又有大人相，名為：照耀法界云，用摩尼寶王來裝飾，演現各種色彩的微妙光明，充滿十方無量國土，遍及法界沒有不清凈的地方。其中都有無量諸佛和諸菩薩各自發出美妙的聲音，種種開示，一切菩薩都在面前聽受，這是第三十九種大人相。 如來的口上有大人相，名為：示現不可思議法界云，用因陀羅寶（Indra，帝釋天所持的寶珠）、毗琉璃寶（Vaidurya，一種寶石）來莊嚴，放出香燈火焰清凈光云，充滿十方一切法界，示現種種神通方便，普遍在一切諸世界海開演甚深不可思議的佛法，這是第四十種大人相。
【English Translation】 English version Bodhisattvas (beings who seek enlightenment) expound the inconceivable ocean of Dharma of all Buddhas for all sentient beings, this is the thirty-fifth major mark. The Tathagata's (Buddha's) tongue has a major mark, named: Manifesting Sound and Image Clouds, adorned with various colored treasures, achieved through good roots from past lives. His tongue is broad and long, covering all the oceans of world realms. If the Tathagata smiles with joy, he will surely emit all Mani (precious jewel) lights, which illuminate the ten directions of the Dharma realm, enabling all beings to feel coolness in their hearts. All Buddhas of the past, present, and future appear clearly in the light, all expounding vast and subtle sounds, pervading all Ksetras (Buddha lands), abiding for immeasurable kalpas (eons), this is the thirty-sixth major mark. The Tathagata's tongue also has a major mark, named: Dharma Realm Cloud, its palm is flat, adorned with various treasures, emitting wonderful treasure light, its appearance is perfect, like the light emitted from between the eyebrows. Its light illuminates all Buddha lands, which are formed only by dust, without self-nature. In the light, countless Buddhas appear again, all emitting wonderful sounds, speaking all Dharmas, this is the thirty-seventh major mark. The tip of the Tathagata's tongue has a major mark, named: Illuminating the Dharma Realm Light Cloud, adorned with the Cintamani (wish-fulfilling jewel) King, naturally and constantly emitting golden flames, in which all Buddha oceans are reflected, and also vibrating wonderful sounds that fill all boundless worlds, each sound containing all sounds, all expounding the subtle Dharma, listeners feel joy in their hearts, and after immeasurable kalpas, they savor it and do not forget, this is the thirty-eighth major mark. The tip of the Tathagata's tongue also has a major mark, named: Illuminating the Dharma Realm Cloud, adorned with the Mani King, manifesting various colored subtle lights, filling the immeasurable lands of the ten directions, pervading the Dharma realm without any impurity. In it, there are countless Buddhas and Bodhisattvas, each emitting wonderful sounds, giving various teachings, and all Bodhisattvas are present to listen and receive, this is the thirty-ninth major mark. The Tathagata's mouth has a major mark, named: Manifesting the Inconceivable Dharma Realm Cloud, adorned with Indra (the jewel of Indra) and Vaidurya (a type of gemstone) jewels, emitting fragrant lamp flames of pure light clouds, filling all the Dharma realms of the ten directions, manifesting various supernatural powers and skillful means, universally expounding the profound and inconceivable Dharma in all the oceans of world realms, this is the fortieth major mark.
四十。如來口右輔下牙有大人相，名：佛牙云，眾寶摩尼卐字相輪以為莊嚴，放大光明普照法界，于中普現一切佛身，周流十方開悟群生，是為四十一。如來口右輔上牙有大人相，名：寶焰彌盧藏云，摩尼寶藏以為莊嚴，放金剛香焰清凈光明，一一光明充滿法界，示現一切諸佛神力，復現一切十方世界凈妙道場，是為四十二。如來口左輔下牙有大人相，名：寶燈普照云，一切妙寶舒華髮香以為莊嚴，放燈焰云清凈光明，充滿一切諸世界海，于中顯現一切諸佛坐蓮華藏師子之座，諸菩薩眾所共圍繞，是為四十三。如來口左輔上牙有大人相，名：照現如來云，清凈光明、閻浮檀金、寶網、寶華以為莊嚴，放大焰輪充滿法界，于中普現一切諸佛，以神通力于虛空中流佈法乳、法燈、法寶，教化一切諸菩薩眾，是為四十四。如來齒有大人相，名：普現光明雲，一一齒間相海莊嚴，若微笑時悉放光明，具眾寶色摩尼寶焰右旋宛轉，流佈法界靡不充滿，演佛言音說普賢行，是為四十五。如來唇有大人相，名：影現一切寶光云，放閻浮檀真金色、蓮華色、一切寶色廣大光明，照於法界悉令清凈，是為四十六。
「如來頸有大人相，名：普照一切世界云，摩尼寶王以為莊嚴，紺蒲成就柔軟細滑，放毗盧遮那清凈光明，充滿十方一
切世界，于中普現一切諸佛，是為四十七。如來右肩有大人相，名：佛廣大一切寶云，放一切寶色、真金色、蓮華色光明，成寶焰網普照法界，于中普現一切菩薩，是為四十八。如來右肩復有大人相，名：最勝寶普照云，其色清凈如閻浮金，放摩尼光充滿法界，于中普現一切菩薩，是為四十九。如來左肩有大人相，名：最勝光照法界云，猶如頂上及以眉間種種莊嚴，放閻浮檀金及蓮華色眾寶光明，成大焰網充滿法界，于中示現一切神力，是為五十。如來左肩復有大人相，名：光明遍照云，其相右旋，閻浮檀金色摩尼寶王以為莊嚴，放眾寶華，香焰光明充遍法界，于中普現一切諸佛及以一切嚴凈國土，是為五十一。如來左肩復有大人相，名：普照耀云，其相右旋，微密莊嚴，放佛燈焰云，清凈光明充遍法界，于中顯現一切菩薩種種莊嚴悉皆妙好，是為五十二。如來胸臆有大人相，形如卐字，名：吉祥海云，摩尼寶華以為莊嚴，放一切寶色種種光焰輪，充滿法界普令清凈，復出妙音宣暢法海，是為五十三。吉祥相右邊有大人相，名：示現光照云，因陀羅網以為莊嚴，放大光輪充滿法界，于中普現無量諸佛，是為五十四。吉祥相右邊復有大人相，名：普現如來云，以諸菩薩摩尼寶冠而為莊嚴，放大光明普照十方一切世界悉令
【現代漢語翻譯】 現代漢語譯本 遍佈世界，其中普遍顯現一切諸佛，這是第四十七種大人相。如來右肩有大人相，名為：佛廣大一切寶云，放出一切寶色、真金色、蓮花色光明，形成寶焰網普遍照耀法界，其中普遍顯現一切菩薩，這是第四十八種大人相。如來右肩又有大人相，名為：最勝寶普照云，其顏色清凈如閻浮金（一種金色），放出摩尼光充滿法界，其中普遍顯現一切菩薩，這是第四十九種大人相。如來左肩有大人相，名為：最勝光照法界云，猶如頂上以及眉間種種莊嚴，放出閻浮檀金（一種金色）以及蓮花色等各種寶物光明，形成大火焰網充滿法界，其中示現一切神力，這是第五十種大人相。如來左肩又有大人相，名為：光明遍照云，其相右旋，以閻浮檀金色摩尼寶王作為莊嚴，放出各種寶華、香焰光明充滿法界，其中普遍顯現一切諸佛以及一切莊嚴清凈的國土，這是第五十一種大人相。如來左肩又有大人相，名為：普照耀云，其相右旋，微密莊嚴，放出佛燈火焰云，清凈光明充滿法界，其中顯現一切菩薩種種莊嚴都非常美妙，這是第五十二種大人相。如來胸部有大人相，形狀如卍字（吉祥的符號），名為：吉祥海云，以摩尼寶華作為莊嚴，放出一切寶色種種光焰輪，充滿法界普遍令其清凈，又發出美妙的聲音宣揚佛法，這是第五十三種大人相。吉祥相右邊有大人相，名為：示現光照云，以因陀羅網（帝釋天的網）作為莊嚴，放出大光輪充滿法界，其中普遍顯現無量諸佛，這是第五十四種大人相。吉祥相右邊又有大人相，名為：普現如來云，以諸菩薩摩尼寶冠作為莊嚴，放出大光明普遍照耀十方一切世界，使之都
【English Translation】 English version covering the world, in which all Buddhas universally appear, this is the forty-seventh major mark. The Tathagata's right shoulder has a major mark, named: Buddha's Vast All-Treasure Cloud, emitting all treasure colors, true gold color, and lotus flower color light, forming a treasure flame net that universally illuminates the Dharma realm, in which all Bodhisattvas universally appear, this is the forty-eighth major mark. The Tathagata's right shoulder also has a major mark, named: Most Excellent Treasure Universally Illuminating Cloud, its color is pure like Jambudvipa gold (a type of gold), emitting mani light that fills the Dharma realm, in which all Bodhisattvas universally appear, this is the forty-ninth major mark. The Tathagata's left shoulder has a major mark, named: Most Excellent Light Illuminating the Dharma Realm Cloud, like the various adornments on the top of the head and between the eyebrows, emitting Jambudana gold (a type of gold) and lotus flower color and various treasure lights, forming a great flame net that fills the Dharma realm, in which all divine powers are displayed, this is the fiftieth major mark. The Tathagata's left shoulder also has a major mark, named: Light Universally Illuminating Cloud, its form is right-turning, adorned with Jambudana gold-colored mani jewel king, emitting various treasure flowers, fragrant flame light that fills the Dharma realm, in which all Buddhas and all adorned pure lands universally appear, this is the fifty-first major mark. The Tathagata's left shoulder also has a major mark, named: Universally Shining Cloud, its form is right-turning, subtly adorned, emitting Buddha lamp flame clouds, pure light that fills the Dharma realm, in which all Bodhisattvas' various adornments are displayed, all of which are wonderfully beautiful, this is the fifty-second major mark. The Tathagata's chest has a major mark, shaped like a swastika (an auspicious symbol), named: Auspicious Sea Cloud, adorned with mani treasure flowers, emitting all treasure colors and various light flame wheels, filling the Dharma realm and universally purifying it, and also emitting wonderful sounds that proclaim the Dharma, this is the fifty-third major mark. To the right of the auspicious mark is a major mark, named: Displaying Light Illuminating Cloud, adorned with Indra's net (the net of Indra), emitting a great light wheel that fills the Dharma realm, in which countless Buddhas universally appear, this is the fifty-fourth major mark. To the right of the auspicious mark is another major mark, named: Universally Appearing Tathagata Cloud, adorned with Bodhisattvas' mani treasure crowns, emitting great light that universally illuminates all worlds in the ten directions, causing them all to
清凈，于中示現去、來、今佛坐于道場，普現神力廣宣法海，是為五十五。吉祥相右邊復有大人相，名：開敷華云，摩尼寶華以為莊嚴，放寶香焰燈清凈光明，狀如蓮華，充滿世界，是為五十六。吉祥相右邊復有大人相，名：可悅樂金色云，以一切寶心王藏摩尼王而為莊嚴，放凈光明照於法界，于中普現猶如佛眼廣大光明摩尼寶藏，是為五十七。吉祥相右邊復有大人相，名：佛海云，毗琉璃寶、香燈、華鬘以為莊嚴，放滿虛空摩尼寶王香燈大焰清凈光明，充遍十方一切國土，于中普現道場眾會，是為五十八。吉祥相左邊有大人相，名：示現光明雲，無數菩薩坐寶蓮華以為莊嚴，放摩尼王種種間錯寶焰光明，普凈一切諸法界海，于中示現無量諸佛，及佛妙音演說諸法，是為五十九。吉祥相左邊復有大人相，名：示現遍法界光明雲，摩尼寶海以為莊嚴，放大光明遍一切剎，于中普現諸菩薩眾，是為六十。吉祥相左邊復有大人相，名：普勝云，日光明摩尼王寶輪鬘而為莊嚴，放大光焰充滿法界諸世界海，于中示現一切世界、一切如來、一切眾生，是為六十一。吉祥相左邊復有大人相，名：轉法輪妙音云，一切法燈清凈香蕊以為莊嚴，放大光明充滿法界，于中普現一切諸佛所有相海及以心海，是為六十二。吉祥相左邊復有大人
【現代漢語翻譯】 現代漢語譯本 清凈的境界中，顯現過去、現在、未來諸佛坐在菩提道場，普遍展現神通力量，廣闊宣說佛法，這是第五十五種大人相。吉祥相的右邊又有大人相，名為『開敷華云』（盛開的蓮花云），用摩尼寶華作為莊嚴，放出寶香火焰燈的清凈光明，形狀像蓮花，充滿整個世界，這是第五十六種大人相。吉祥相的右邊又有大人相，名為『可悅樂金色云』（令人喜悅的金色云），用一切寶心王藏摩尼王作為莊嚴，放出清凈光明照耀法界，其中普遍顯現猶如佛眼般廣大的光明摩尼寶藏，這是第五十七種大人相。吉祥相的右邊又有大人相，名為『佛海云』（佛的海洋云），用毗琉璃寶、香燈、華鬘作為莊嚴，放出充滿虛空的摩尼寶王香燈大火焰清凈光明，充滿十方一切國土，其中普遍顯現菩提道場的集會，這是第五十八種大人相。吉祥相的左邊有大人相，名為『示現光明雲』（展現光明的云），無數菩薩坐在寶蓮花上作為莊嚴，放出摩尼王種種交錯的寶焰光明，普遍凈化一切諸法界海，其中顯現無量諸佛，以及佛的微妙音聲演說諸法，這是第五十九種大人相。吉祥相的左邊又有大人相，名為『示現遍法界光明雲』（展現遍佈法界的光明雲），用摩尼寶海作為莊嚴，放出大光明遍佈一切剎土，其中普遍顯現諸菩薩眾，這是第六十種大人相。吉祥相的左邊又有大人相，名為『普勝云』（普遍勝利的云），用日光摩尼王寶輪鬘作為莊嚴，放出大火焰充滿法界諸世界海，其中顯現一切世界、一切如來、一切眾生，這是第六十一種大人相。吉祥相的左邊又有大人相，名為『轉法輪妙音云』（轉法輪的微妙音聲云），用一切法燈清凈香蕊作為莊嚴，放出大光明充滿法界，其中普遍顯現一切諸佛所有的相海以及心海，這是第六十二種大人相。吉祥相的左邊又有大人
【English Translation】 English version In the realm of purity, it manifests the Buddhas of the past, present, and future sitting in the Bodhi-mandala, universally displaying divine powers and extensively proclaiming the Dharma ocean; this is the fifty-fifth. To the right of the auspicious sign, there is another great being's sign, named 『Opening Flower Cloud』 (Kai Fu Hua Yun), adorned with Mani jewel flowers, emitting pure light of precious incense flame lamps, shaped like lotuses, filling the entire world; this is the fifty-sixth. To the right of the auspicious sign, there is another great being's sign, named 『Pleasing Golden Cloud』 (Ke Yue Le Jin Se Yun), adorned with all precious heart-king treasure Mani kings, emitting pure light illuminating the Dharma realm, within which universally appears a vast light Mani treasure like the Buddha's eye; this is the fifty-seventh. To the right of the auspicious sign, there is another great being's sign, named 『Buddha Ocean Cloud』 (Fo Hai Yun), adorned with lapis lazuli jewels, incense lamps, and flower garlands, emitting Mani jewel king incense lamp great flame pure light filling the void, pervading all lands in the ten directions, within which universally appears the assembly in the Bodhi-mandala; this is the fifty-eighth. To the left of the auspicious sign, there is a great being's sign, named 『Manifesting Light Cloud』 (Shi Xian Guang Ming Yun), with countless Bodhisattvas sitting on precious lotuses as adornment, emitting Mani king various interwoven precious flame lights, universally purifying all Dharma realm oceans, within which manifests immeasurable Buddhas, and the Buddha's wonderful sounds expounding all Dharmas; this is the fifty-ninth. To the left of the auspicious sign, there is another great being's sign, named 『Manifesting Light Cloud Pervading the Dharma Realm』 (Shi Xian Bian Fa Jie Guang Ming Yun), adorned with Mani jewel oceans, emitting great light pervading all lands, within which universally appears the Bodhisattva assembly; this is the sixtieth. To the left of the auspicious sign, there is another great being's sign, named 『Universally Victorious Cloud』 (Pu Sheng Yun), adorned with sun-light Mani king jewel wheel garlands, emitting great flames filling the Dharma realm's world oceans, within which manifests all worlds, all Tathagatas, and all sentient beings; this is the sixty-first. To the left of the auspicious sign, there is another great being's sign, named 『Turning the Dharma Wheel Wonderful Sound Cloud』 (Zhuan Fa Lun Miao Yin Yun), adorned with all Dharma lamp pure incense pistils, emitting great light filling the Dharma realm, within which universally appears all the Buddha's form oceans and mind oceans; this is the sixty-second. To the left of the auspicious sign, there is another great
相，名：莊嚴云，以去、來、今一切佛海而為莊嚴，放凈光明嚴凈一切諸佛國土，于中普現十方一切諸佛菩薩及佛菩薩所行之行，是為六十三。
「如來右手有大人相，名：海照云，眾寶莊嚴，恒放月焰清凈光明，充滿虛空一切世界，發大音聲嘆美一切諸菩薩行，是為六十四。如來右手復有大人相，名：影現照耀云，以毗琉璃、帝青、摩尼寶華而為莊嚴，放大光明普照十方菩薩所住蓮華藏、摩尼藏等一切世界，于中悉現無量諸佛，以凈法身坐菩提樹，震動一切十方國土，是為六十五。如來右手復有大人相，名：燈焰鬘普嚴凈云，毗盧遮那寶以為莊嚴，放大光明成變化網，于中普現諸菩薩眾，咸戴寶冠演諸行海，是為六十六。如來右手復有大人相，名：普現一切摩尼云，蓮華焰燈而為莊嚴，放海藏光充遍法界，于中普現無量諸佛坐蓮華座，是為六十七。如來右手復有大人相，名：光明雲，摩尼焰海以為莊嚴，放眾寶焰、香焰、華焰清凈光明，充滿一切諸世界網，于中普現諸佛道場，是為六十八。如來左手有大人相，名：毗琉璃清凈燈云，寶地妙色以為莊嚴，放于如來金色光明，唸唸常現一切上妙莊嚴之具，是為六十九。如來左手復有大人相，名：一切剎智慧燈音聲云，以因陀羅網、金剛華而為莊嚴，放閻浮檀金清
【現代漢語翻譯】 現代漢語譯本 相，名為『莊嚴云』，以過去、現在、未來一切佛的境界來莊嚴，放出清凈光明，莊嚴清凈一切諸佛國土，其中普遍顯現十方一切諸佛菩薩以及佛菩薩所修行的行為，這是第六十三種大人相。 如來的右手有大人相，名為『海照云』，用眾寶來莊嚴，恒常放出如月光焰般清凈的光明，充滿虛空一切世界，發出巨大的音聲讚美一切諸菩薩的修行，這是第六十四種大人相。 如來的右手又有大人相，名為『影現照耀云』，用毗琉璃（一種寶石）、帝青（一種藍色寶石）、摩尼寶華來莊嚴，放出大光明普遍照耀十方菩薩所居住的蓮華藏、摩尼藏等一切世界，其中全部顯現無量諸佛，以清凈法身坐在菩提樹下，震動一切十方國土，這是第六十五種大人相。 如來的右手又有大人相，名為『燈焰鬘普嚴凈云』，用毗盧遮那寶（一種寶物）來莊嚴，放出大光明形成變化之網，其中普遍顯現諸菩薩眾，都戴著寶冠演說各種修行之海，這是第六十六種大人相。 如來的右手又有大人相，名為『普現一切摩尼云』，用蓮華焰燈來莊嚴，放出海藏般的光明充滿法界，其中普遍顯現無量諸佛坐在蓮花座上，這是第六十七種大人相。 如來的右手又有大人相，名為『光明雲』，用摩尼焰海來莊嚴，放出眾寶焰、香焰、華焰等清凈光明，充滿一切諸世界網，其中普遍顯現諸佛的道場，這是第六十八種大人相。 如來的左手有大人相，名為『毗琉璃清凈燈云』，用寶地妙色來莊嚴，放出如來的金色光明，唸唸常顯現一切上妙莊嚴之物，這是第六十九種大人相。 如來的左手又有大人相，名為『一切剎智慧燈音聲云』，用因陀羅網（一種裝飾網）、金剛華來莊嚴，放出閻浮檀金（一種金色）清凈的光
【English Translation】 English version A mark, named 'Adornment Cloud,' uses the past, present, and future realms of all Buddhas for adornment, emitting pure light to adorn and purify all Buddha lands. Within it, all Buddhas and Bodhisattvas of the ten directions, along with the practices of Buddhas and Bodhisattvas, are universally manifested. This is the sixty-third mark of a great being. The Tathagata's right hand has a mark of a great being, named 'Ocean Illumination Cloud,' adorned with various treasures, constantly emitting pure light like the moon's flames, filling all the worlds in the void. It sends forth a great sound praising all the practices of the Bodhisattvas. This is the sixty-fourth mark of a great being. The Tathagata's right hand also has a mark of a great being, named 'Shadow Manifestation Illumination Cloud,' adorned with beryl, lapis lazuli, and mani jewel flowers. It emits great light, universally illuminating all the worlds where Bodhisattvas reside, such as the Lotus Treasury and Mani Treasury. Within them, countless Buddhas are manifested, sitting under the Bodhi tree with pure Dharma bodies, shaking all the lands of the ten directions. This is the sixty-fifth mark of a great being. The Tathagata's right hand also has a mark of a great being, named 'Lamp Flame Garland Universal Purity Cloud,' adorned with Vairocana jewels. It emits great light, forming a net of transformations, within which all the Bodhisattva assemblies are universally manifested, all wearing jeweled crowns and expounding the ocean of practices. This is the sixty-sixth mark of a great being. The Tathagata's right hand also has a mark of a great being, named 'Universal Manifestation of All Mani Clouds,' adorned with lotus flame lamps. It emits light like an ocean treasury, filling the Dharma realm, within which countless Buddhas are universally manifested, sitting on lotus seats. This is the sixty-seventh mark of a great being. The Tathagata's right hand also has a mark of a great being, named 'Light Cloud,' adorned with a mani flame ocean. It emits pure light of various jewel flames, incense flames, and flower flames, filling all the world networks. Within them, the Bodhimandas of all Buddhas are universally manifested. This is the sixty-eighth mark of a great being. The Tathagata's left hand has a mark of a great being, named 'Beryl Pure Lamp Cloud,' adorned with the wonderful colors of a jeweled land. It emits the golden light of the Tathagata, constantly manifesting all the supreme adornments in every moment. This is the sixty-ninth mark of a great being. The Tathagata's left hand also has a mark of a great being, named 'Sound of Wisdom Lamp of All Lands Cloud,' adorned with Indra's net and Vajra flowers. It emits the pure light of Jambudvipa gold
凈光明，普照十方一切世界，是為七十。如來左手復有大人相，名：安住寶蓮華光明雲，眾寶妙華以為莊嚴，放大光明如須彌燈，普照十方一切世界，是為七十一。如來左手復有大人相，名：遍照法界云，以妙寶鬘、寶輪、寶瓶、因陀羅網及眾妙相以為莊嚴，放大光明普照十方一切國土，于中示現一切法界、一切世界海、一切如來坐蓮華座，是為七十二。如來右手指有大人相，名：現諸劫剎海旋云，水月焰藏摩尼王一切寶華以為莊嚴，放大光明充滿法界，其中恒出微妙音聲滿十方剎，是為七十三。如來左手指有大人相，名：安住一切寶云，以帝青、金剛寶而為莊嚴，放摩尼王眾寶光明充滿法界，其中普現一切諸佛及諸菩薩，是為七十四。如來右手掌有大人相，名：照耀云，以摩尼王千輻寶輪而為莊嚴，放寶光明，其光右旋充滿法界，于中普現一切諸佛，一一佛身光焰熾然，說法度人，凈諸世界，是為七十五。如來左手掌有大人相，名：焰輪普增長化現法界道場云，以日光摩尼王千輻輪而為莊嚴，放大光明充滿一切諸世界海，于中示現一切菩薩，演說普賢所有行海，普入一切諸佛國土，各各開悟無量眾生，是為七十六。
「如來陰藏有大人相，名：普流出佛音聲云，一切妙寶以為莊嚴，放摩尼燈華焰光明，其光熾
【現代漢語翻譯】 現代漢語譯本：如來的左手還有一種大人相，名為『安住寶蓮華光明雲』，用各種珍寶和美妙的蓮花來裝飾，放出像須彌山燈一樣的光明，普照十方一切世界，這是第七十一大人相。如來的左手還有一種大人相，名為『遍照法界云』，用美妙的寶鬘、寶輪、寶瓶、因陀羅網以及各種奇妙的形象來裝飾，放出光明普照十方一切國土，在其中示現一切法界、一切世界海、一切如來所坐的蓮花座，這是第七十二大人相。如來的右手指有一種大人相，名為『現諸劫剎海旋云』，用水月焰藏摩尼王等各種寶華來裝飾，放出光明充滿法界，其中不斷發出微妙的聲音充滿十方世界，這是第七十三大人相。如來的左手指有一種大人相，名為『安住一切寶云』，用帝青和金剛寶來裝飾，放出摩尼王等各種寶的光明充滿法界，其中普遍顯現一切諸佛和諸菩薩，這是第七十四大人相。如來的右手掌有一種大人相，名為『照耀云』，用摩尼王千輻寶輪來裝飾，放出寶光明，其光向右旋轉充滿法界，在其中普遍顯現一切諸佛，每一尊佛的身光都熾盛燃燒，說法度人，凈化各個世界，這是第七十五大人相。如來的左手掌有一種大人相，名為『焰輪普增長化現法界道場云』，用日光摩尼王千輻輪來裝飾，放出光明充滿一切諸世界海，在其中示現一切菩薩，演說普賢菩薩的所有行海，普遍進入一切諸佛的國土，各自開悟無量眾生，這是第七十六大人相。 如來的陰藏有一種大人相，名為『普流出佛音聲云』，用一切美妙的珍寶來裝飾，放出摩尼燈的火焰光明，其光熾盛。
【English Translation】 English version: The Tathagata's left hand also has a great person mark, named 'Dwelling Treasure Lotus Light Cloud', adorned with various treasures and wonderful lotuses, emitting light like the Sumeru Mountain lamp, illuminating all worlds in the ten directions, this is the seventy-first great person mark. The Tathagata's left hand also has a great person mark, named 'Universally Illuminating Dharma Realm Cloud', adorned with wonderful treasure garlands, treasure wheels, treasure vases, Indra's nets, and various wonderful forms, emitting light that universally illuminates all lands in the ten directions, within which are manifested all dharma realms, all ocean of worlds, and all lotus seats where the Tathagatas sit, this is the seventy-second great person mark. The Tathagata's right finger has a great person mark, named 'Manifesting Kalpa-Kshatra Sea Swirling Cloud', adorned with water-moon flame-treasury mani kings and various treasure flowers, emitting light that fills the dharma realm, within which constantly emanate subtle sounds that fill the ten directions, this is the seventy-third great person mark. The Tathagata's left finger has a great person mark, named 'Dwelling All Treasure Cloud', adorned with lapis lazuli and vajra treasures, emitting mani king and various treasure lights that fill the dharma realm, within which universally appear all Buddhas and all Bodhisattvas, this is the seventy-fourth great person mark. The Tathagata's right palm has a great person mark, named 'Illuminating Cloud', adorned with mani king thousand-spoke treasure wheels, emitting treasure light, its light rotating to the right and filling the dharma realm, within which universally appear all Buddhas, each Buddha's body light blazing intensely, teaching the Dharma to liberate beings, purifying all worlds, this is the seventy-fifth great person mark. The Tathagata's left palm has a great person mark, named 'Flame Wheel Universally Increasing Manifesting Dharma Realm Bodhimanda Cloud', adorned with sun-light mani king thousand-spoke wheels, emitting light that fills all oceans of worlds, within which are manifested all Bodhisattvas, expounding the ocean of practices of Samantabhadra, universally entering all Buddha lands, each awakening immeasurable beings, this is the seventy-sixth great person mark. The Tathagata's hidden genitals have a great person mark, named 'Universally Flowing Forth Buddha Voice Cloud', adorned with all wonderful treasures, emitting the flame light of mani lamps, its light blazing intensely.
盛，具眾寶色，普照一切虛空法界，其中普現一切諸佛遊行往來處處周遍，是為七十七。如來右臀有大人相，名：寶燈鬘普照云，諸摩尼寶以為莊嚴，放不思議寶焰光明，彌布十方一切法界，與虛空法界同爲一相，而能出生一切諸相，一一相中悉現諸佛自在神變，是為七十八。如來左臀有大人相，名：示現一切法界海光明彌覆虛空云，猶如蓮華，清凈妙寶以為嚴飾，放光明網遍照十方一切法界，于中普現種種相云，是為七十九。如來右髀有大人相，名：普現云，以眾色摩尼而為莊嚴，其髀與腨上下相稱，放摩尼焰妙法光明，於一念中能普示現一切寶王游步相海，是為八十。如來左髀有大人相，名：現一切佛無量相海云，一切寶海隨順安住以為莊嚴，廣大遊行，放凈光明普照眾生，悉使希求無上佛法，是為八十一。如來右邊伊尼延鹿王腨有大人相，名：一切虛空法界云，光明妙寶以為莊嚴，其相圓直，善能游步，放閻浮金色清凈光明，遍照一切諸佛世界，發大音聲普皆震動，復現一切諸佛國土，住于虛空寶焰莊嚴，無量菩薩從中化現，是為八十二。如來左邊伊尼延鹿王腨有大人相，名：莊嚴海云，色如真金，能遍遊行一切佛剎，放一切寶清凈光明，充滿法界施作佛事，是為八十三。如來寶腨上毛有大人相，名：普現法界
【現代漢語翻譯】 現代漢語譯本： 盛大，具備各種寶物的色彩，普遍照耀一切虛空法界，其中普遍顯現一切諸佛往來之處，處處周遍，這是第七十七種大人相。如來的右臀有大人相，名為：寶燈鬘普照云（以寶燈為飾，光芒普照如雲），用各種摩尼寶作為莊嚴，放出不可思議的寶焰光明，瀰漫十方一切法界，與虛空法界同爲一體，而能生出一切諸相，每一個相中都顯現諸佛自在的神變，這是第七十八種大人相。如來的左臀有大人相，名為：示現一切法界海光明彌覆虛空云（光明如海，覆蓋虛空），猶如蓮花，用清凈妙寶作為裝飾，放出光明網普遍照耀十方一切法界，其中普遍顯現種種相云，這是第七十九種大人相。如來的右大腿有大人相，名為：普現云（普遍顯現），用各種顏色的摩尼寶作為莊嚴，他的大腿與小腿上下相稱，放出摩尼焰妙法光明，在一念之間能夠普遍示現一切寶王游步的景象，這是第八十種大人相。如來的左大腿有大人相，名為：現一切佛無量相海云（顯現一切佛的無量相，如海一般），一切寶海隨順安住作為莊嚴，廣大圓滿，放出清凈光明普遍照耀眾生，使他們都希望求得無上的佛法，這是第八十一種大人相。如來的右邊伊尼延鹿王（一種鹿王）的小腿有大人相，名為：一切虛空法界云（遍佈一切虛空法界），用光明妙寶作為莊嚴，這個相圓滿正直，善於行走，放出閻浮金色（一種金色）的清凈光明，普遍照耀一切諸佛世界，發出巨大的聲音普遍震動，又顯現一切諸佛國土，安住在虛空寶焰莊嚴之中，無量的菩薩從中化現，這是第八十二種大人相。如來的左邊伊尼延鹿王的小腿有大人相，名為：莊嚴海云（莊嚴如海），顏色如同真金，能夠普遍覆蓋一切佛剎，放出一切寶的清凈光明，充滿法界施行佛事，這是第八十三種大人相。如來的寶小腿上的毛有大人相，名為：普現法界（普遍顯現法界） English version: Magnificent, possessing the colors of various treasures, universally illuminating all of the space and dharma realms, within which universally appear all Buddhas coming and going everywhere, this is the seventy-seventh major mark. The Tathagata's right buttock has a major mark, named: 'Jewel Lamp Garland Universally Illuminating Cloud' (adorned with jewel lamps, its light universally illuminates like a cloud), adorned with various mani jewels, emitting inconceivable jewel flame light, pervading all the ten directions and dharma realms, being one with the space and dharma realms, and able to produce all forms, in each form appearing the Buddhas' unconstrained spiritual transformations, this is the seventy-eighth major mark. The Tathagata's left buttock has a major mark, named: 'Manifesting All Dharma Realm Sea Light Covering Space Cloud' (light like a sea, covering space), like a lotus flower, adorned with pure and wonderful jewels, emitting a net of light that universally illuminates all the ten directions and dharma realms, within which universally appear various forms of clouds, this is the seventy-ninth major mark. The Tathagata's right thigh has a major mark, named: 'Universally Manifesting Cloud' (universally manifesting), adorned with mani jewels of various colors, his thigh and calf are proportionate, emitting mani flame wonderful dharma light, in a single thought able to universally manifest the scene of all jewel kings walking, this is the eightieth major mark. The Tathagata's left thigh has a major mark, named: 'Manifesting All Buddhas' Immeasurable Form Sea Cloud' (manifesting all Buddhas' immeasurable forms, like a sea), all jewel seas follow and abide as adornments, vast and complete, emitting pure light that universally illuminates sentient beings, causing them all to aspire to seek the unsurpassed Buddha dharma, this is the eighty-first major mark. The Tathagata's right side of the Eṇeya deer king's (a type of deer king) calf has a major mark, named: 'All Space Dharma Realm Cloud' (pervading all space and dharma realms), adorned with bright and wonderful jewels, this mark is round and straight, good at walking, emitting Jambudvipa gold (a type of gold) pure light, universally illuminating all Buddha worlds, emitting a great sound that universally vibrates, and also manifesting all Buddha lands, abiding in the space adorned with jewel flames, immeasurable Bodhisattvas manifest from within, this is the eighty-second major mark. The Tathagata's left side of the Eṇeya deer king's calf has a major mark, named: 'Adornment Sea Cloud' (adornment like a sea), its color like true gold, able to universally cover all Buddha lands, emitting all jewel pure light, filling the dharma realm and performing Buddha deeds, this is the eighty-third major mark. The hair on the Tathagata's precious calf has a major mark, named: 'Universally Manifesting Dharma Realm' (universally manifesting the dharma realm)
【English Translation】 Magnificent, possessing the colors of various treasures, universally illuminating all of the space and dharma realms, within which universally appear all Buddhas coming and going everywhere, this is the seventy-seventh major mark. The Tathagata's right buttock has a major mark, named: 'Jewel Lamp Garland Universally Illuminating Cloud' (adorned with jewel lamps, its light universally illuminates like a cloud), adorned with various mani jewels, emitting inconceivable jewel flame light, pervading all the ten directions and dharma realms, being one with the space and dharma realms, and able to produce all forms, in each form appearing the Buddhas' unconstrained spiritual transformations, this is the seventy-eighth major mark. The Tathagata's left buttock has a major mark, named: 'Manifesting All Dharma Realm Sea Light Covering Space Cloud' (light like a sea, covering space), like a lotus flower, adorned with pure and wonderful jewels, emitting a net of light that universally illuminates all the ten directions and dharma realms, within which universally appear various forms of clouds, this is the seventy-ninth major mark. The Tathagata's right thigh has a major mark, named: 'Universally Manifesting Cloud' (universally manifesting), adorned with mani jewels of various colors, his thigh and calf are proportionate, emitting mani flame wonderful dharma light, in a single thought able to universally manifest the scene of all jewel kings walking, this is the eightieth major mark. The Tathagata's left thigh has a major mark, named: 'Manifesting All Buddhas' Immeasurable Form Sea Cloud' (manifesting all Buddhas' immeasurable forms, like a sea), all jewel seas follow and abide as adornments, vast and complete, emitting pure light that universally illuminates sentient beings, causing them all to aspire to seek the unsurpassed Buddha dharma, this is the eighty-first major mark. The Tathagata's right side of the Eṇeya deer king's (a type of deer king) calf has a major mark, named: 'All Space Dharma Realm Cloud' (pervading all space and dharma realms), adorned with bright and wonderful jewels, this mark is round and straight, good at walking, emitting Jambudvipa gold (a type of gold) pure light, universally illuminating all Buddha worlds, emitting a great sound that universally vibrates, and also manifesting all Buddha lands, abiding in the space adorned with jewel flames, immeasurable Bodhisattvas manifest from within, this is the eighty-second major mark. The Tathagata's left side of the Eṇeya deer king's calf has a major mark, named: 'Adornment Sea Cloud' (adornment like a sea), its color like true gold, able to universally cover all Buddha lands, emitting all jewel pure light, filling the dharma realm and performing Buddha deeds, this is the eighty-third major mark. The hair on the Tathagata's precious calf has a major mark, named: 'Universally Manifesting Dharma Realm' (universally manifesting the dharma realm)
影像云，其毛右旋，一一毛端放寶光明，充滿十方一切法界，示現一切諸佛神力，其諸毛孔悉放光明，一切佛剎于中顯現，是為八十四。
「如來足下有大人相，名：一切菩薩海安住云，色如金剛、閻浮檀金，清凈蓮華放寶光明，普照十方諸世界海，寶香焰云處處周遍，舉足將步，香氣周流，具眾寶色充滿法界，是為八十五。如來右足上有大人相，名：普照一切光明雲，一切眾寶以為莊嚴，放大光明充滿法界，示現一切諸佛菩薩，是為八十六。如來左足上有大人相，名：普現一切諸佛云，寶藏摩尼以為莊嚴，放寶光明，于唸唸中現一切佛神通變化，及其法海所坐道場，盡未來際劫無有間斷，是為八十七。如來右足指間有大人相，名：光照一切法界海云，須彌燈摩尼王千輻焰輪種種莊嚴，放大光明充滿十方一切法界諸世界海，于中普現一切諸佛所有種種寶莊嚴相，是為八十八。如來左足指間有大人相，名：現一切佛海云，摩尼寶華、香焰、燈鬘、一切寶輪以為莊嚴，恒放寶海清凈光明，充滿虛空，普及十方一切世界，于中示現一切諸佛及諸菩薩圓滿音聲、卐字等相，利益無量一切眾生，是為八十九。如來右足跟有大人相，名：自在照耀云，帝青、寶末以為莊嚴，常放如來妙寶光明，其光妙好充滿法界，皆同一相無
【現代漢語翻譯】 現代漢語譯本 影像云（一種佛像的特徵），其毛髮向右旋轉，每一根毛髮的末端都放出寶貴的光明，充滿十方一切法界（宇宙的各個角落），示現一切諸佛的神力。它的所有毛孔都放出光明，一切佛剎（佛的凈土）都在其中顯現，這是第八十四種大人相。 如來的足下有大人相，名為『一切菩薩海安住云』，顏色如同金剛和閻浮檀金（一種珍貴的金色），清凈的蓮花放出寶貴的光明，普照十方諸世界海。寶香焰云處處周遍，舉足將要邁步時，香氣周流，具有各種寶色充滿法界，這是第八十五種大人相。如來的右足上有大人相，名為『普照一切光明雲』，用一切眾寶來莊嚴，放出光明充滿法界，示現一切諸佛菩薩，這是第八十六種大人相。如來的左足上有大人相，名為『普現一切諸佛云』，用寶藏摩尼（一種寶珠）來莊嚴，放出寶貴的光明，在每一個念頭中都顯現一切佛的神通變化，以及他們法海所坐的道場，直到未來無盡的劫數都沒有間斷，這是第八十七種大人相。如來的右足指間有大人相，名為『光照一切法界海云』，用須彌燈摩尼王（一種寶珠）的千輻焰輪等種種來莊嚴，放出光明充滿十方一切法界諸世界海，其中普遍顯現一切諸佛所有的種種寶莊嚴相，這是第八十八種大人相。如來的左足指間有大人相，名為『現一切佛海云』，用摩尼寶華、香焰、燈鬘（花環）和一切寶輪來莊嚴，恒常放出寶海清凈的光明，充滿虛空，普及十方一切世界，其中示現一切諸佛及諸菩薩圓滿的音聲、卍字等相，利益無量的一切眾生，這是第八十九種大人相。如來的右足跟有大人相，名為『自在照耀云』，用帝青（一種藍色寶石）和寶末來莊嚴，常常放出如來微妙的寶光明，其光微妙美好，充滿法界，都同一相，沒有差別。
【English Translation】 English version The image cloud (a characteristic of a Buddha's form), its hairs curl to the right, each hair tip emits precious light, filling all the Dharmadhatu (the entirety of the universe), manifesting the divine power of all Buddhas. All its pores emit light, and all Buddha-lands (Buddha's pure lands) appear within them. This is the eighty-fourth major mark. Beneath the Tathagata's feet is a major mark called 'Cloud of Abiding in the Ocean of All Bodhisattvas,' its color like diamond and Jambudvipa gold (a precious gold), pure lotuses emit precious light, illuminating all the world-oceans in the ten directions. Precious fragrant flame clouds pervade everywhere, and as he lifts his foot to step, fragrance flows around, with various precious colors filling the Dharmadhatu. This is the eighty-fifth major mark. On the Tathagata's right foot is a major mark called 'Cloud of Universally Illuminating Light,' adorned with all kinds of precious jewels, emitting great light that fills the Dharmadhatu, manifesting all Buddhas and Bodhisattvas. This is the eighty-sixth major mark. On the Tathagata's left foot is a major mark called 'Cloud of Universally Manifesting All Buddhas,' adorned with treasure-store mani (a kind of jewel), emitting precious light, in every thought manifesting all the Buddhas' miraculous transformations, as well as the Bodhimanda (place of enlightenment) where they sit in the ocean of Dharma, continuing without interruption until the end of future kalpas (eons). This is the eighty-seventh major mark. Between the toes of the Tathagata's right foot is a major mark called 'Cloud of Light Illuminating All Dharmadhatu Oceans,' adorned with the thousand-spoked flame wheel of Sumeru Lamp Mani King (a kind of jewel) and various other ornaments, emitting great light that fills all the world-oceans in the ten directions, within which universally appear all the various precious adornments of all Buddhas. This is the eighty-eighth major mark. Between the toes of the Tathagata's left foot is a major mark called 'Cloud of Manifesting All Buddha Oceans,' adorned with mani jewel flowers, fragrant flames, garlands of lamps, and all kinds of precious wheels, constantly emitting the pure light of the ocean of treasures, filling the void, extending to all the worlds in the ten directions, within which are manifested the perfect sounds, swastika symbols, etc., of all Buddhas and Bodhisattvas, benefiting immeasurable sentient beings. This is the eighty-ninth major mark. On the heel of the Tathagata's right foot is a major mark called 'Cloud of Self-Existent Illumination,' adorned with lapis lazuli (a blue gemstone) and precious powder, constantly emitting the Tathagata's wonderful precious light, its light being wonderful and beautiful, filling the Dharmadhatu, all being of the same form without difference.
有差別，于中示現一切諸佛坐于道場演說妙法，是為九十。如來左足跟有大人相，名：示現妙音演說諸法海云，以變化海摩尼寶、香焰海須彌華摩尼寶及毗琉璃而為莊嚴，放大光明充滿法界，于中普現諸佛神力，是為九十一。如來右足趺有大人相，名：示現一切莊嚴光明雲，眾寶所成，極妙莊嚴，放閻浮檀金色清凈光明，普照十方一切法界，其光明相猶如大云，普覆一切諸佛道場，是為九十二。如來左足趺有大人相，名：現眾色相云，以一切月焰藏毗盧遮那寶、因陀羅尼羅寶而為莊嚴，唸唸遊行諸法界海，放摩尼燈香焰光明，其光遍滿一切法界，是為九十三。如來右足四周有大人相，名：普藏云，因陀羅尼羅金剛寶以為莊嚴，放寶光明充滿虛空，于中示現一切諸佛坐于道場摩尼寶王師子之座，是為九十四。如來左足四周有大人相，名：光明遍照法界云，摩尼寶華以為莊嚴，放大光明充滿法界平等一相，于中示現一切諸佛及諸菩薩自在神力，以大妙音演說法界無盡法門，是為九十五。如來右足指端有大人相，名：示現莊嚴云，甚可愛樂閻浮檀清凈真金以為莊嚴，放大光明充滿十方一切法界，于中示現一切諸佛及諸菩薩無盡法海種種功德、神通變化，是為九十六。如來左足指端有大人相，名：現一切佛神變云，不思議佛光
【現代漢語翻譯】 現代漢語譯本 有差別，其中示現一切諸佛坐在菩提道場演說微妙的佛法，這是第九十種大人相。如來左腳跟有大人相，名為：示現妙音演說諸法海云，用變化海摩尼寶、香焰海須彌華摩尼寶以及毗琉璃（一種寶石）來莊嚴，放出大光明充滿整個法界，其中普遍顯現諸佛的神力，這是第九十一種大人相。如來右腳背有大人相，名為：示現一切莊嚴光明雲，由各種珍寶構成，極其美妙莊嚴，放出閻浮檀金色（一種金色）清凈光明，普遍照耀十方一切法界，其光明的形象猶如大云，普遍覆蓋一切諸佛的道場，這是第九十二種大人相。如來左腳背有大人相，名為：現眾色相云，用一切月焰藏毗盧遮那寶（一種寶石）、因陀羅尼羅寶（一種藍色寶石）來莊嚴，唸唸之間遍滿諸法界海，放出摩尼燈香焰光明，其光芒遍滿一切法界，這是第九十三種大人相。如來右腳四周有大人相，名為：普藏云，用因陀羅尼羅金剛寶來莊嚴，放出寶光明充滿虛空，其中示現一切諸佛坐在菩提道場摩尼寶王獅子之座，這是第九十四種大人相。如來左腳四周有大人相，名為：光明遍照法界云，用摩尼寶華來莊嚴，放出大光明充滿法界，呈現平等一相，其中示現一切諸佛以及諸菩薩自在的神力，用大妙音演說法界無盡的法門，這是第九十五種大人相。如來右腳指端有大人相，名為：示現莊嚴云，用非常可愛喜悅的閻浮檀清凈真金來莊嚴，放出大光明充滿十方一切法界，其中示現一切諸佛以及諸菩薩無盡法海的種種功德、神通變化，這是第九十六種大人相。如來左腳指端有大人相，名為：現一切佛神變云，不可思議的佛光
【English Translation】 English version There are differences, wherein are manifested all Buddhas sitting in the Bodhi-mandala (enlightenment place) expounding the wonderful Dharma, this is the ninetieth major mark. The Tathagata's (Buddha's) left heel has a major mark, named: Manifesting the Wondrous Sound Expounding the Dharma Ocean Cloud, adorned with the transformation sea mani jewel, the fragrant flame sea Sumeru flower mani jewel, and lapis lazuli, emitting great light that fills the entire Dharma realm, wherein universally appear the divine powers of all Buddhas, this is the ninety-first major mark. The Tathagata's right instep has a major mark, named: Manifesting All Adornment Light Cloud, made of various treasures, extremely wonderful and adorned, emitting Jambudvipa (a type of gold) golden pure light, universally illuminating all Dharma realms in the ten directions, its light appearance is like a great cloud, universally covering all Buddhas' Bodhi-mandalas, this is the ninety-second major mark. The Tathagata's left instep has a major mark, named: Manifesting Various Color Appearance Cloud, adorned with all moon flame treasury Vairocana (a celestial Buddha) jewel, and Indra-nila (a blue gem) jewel, in every thought pervading the Dharma realm sea, emitting mani lamp fragrant flame light, its light pervades the entire Dharma realm, this is the ninety-third major mark. The Tathagata's right foot circumference has a major mark, named: Universal Treasury Cloud, adorned with Indra-nila vajra (diamond) jewel, emitting treasure light that fills the void, wherein are manifested all Buddhas sitting on the mani jewel king lion seat in the Bodhi-mandala, this is the ninety-fourth major mark. The Tathagata's left foot circumference has a major mark, named: Light Universally Illuminating the Dharma Realm Cloud, adorned with mani jewel flowers, emitting great light that fills the Dharma realm with an equal appearance, wherein are manifested all Buddhas and Bodhisattvas' unhindered divine powers, expounding the Dharma realm's endless Dharma doors with great wondrous sounds, this is the ninety-fifth major mark. The Tathagata's right toe tip has a major mark, named: Manifesting Adornment Cloud, adorned with extremely lovely and delightful Jambudvipa pure true gold, emitting great light that fills all Dharma realms in the ten directions, wherein are manifested all Buddhas and Bodhisattvas' endless Dharma ocean's various merits, supernatural powers, and transformations, this is the ninety-sixth major mark. The Tathagata's left toe tip has a major mark, named: Manifesting All Buddhas' Divine Transformations Cloud, inconceivable Buddha light
明、月焰普香、摩尼寶焰輪以為莊嚴，放眾寶色清凈光明，充滿一切諸世界海，于中示現一切諸佛及諸菩薩演說一切諸佛法海，是為九十七。
「佛子！毗盧遮那如來有如是等十華藏世界海微塵數大人相；一一身份，眾寶妙相以為莊嚴。」
如來隨好光明功德品第三十五
爾時，世尊告寶手菩薩言：
「佛子！如來、應、正等覺有隨好，名：圓滿王。此隨好中出大光明，名為：熾盛，七百萬阿僧祇光明而為眷屬。佛子！我為菩薩時，于兜率天宮放大光明，名：光幢王，照十佛剎微塵數世界。彼世界中地獄眾生，遇斯光者，眾苦休息，得十種清凈眼，耳、鼻、舌、身、意亦復如是，咸生歡喜，踴躍稱慶，從彼命終生兜率天。天中有鼓，名：甚可愛樂。彼天生已，此鼓發音而告之言：『諸天子！汝以心不放逸，于如來所種諸善根，往昔親近眾善知識。毗盧遮那大威神力，于彼命終來生此天。』
「佛子！菩薩足下千輻輪，名：光明普照王。此有隨好，名：圓滿王，常放四十種光明。中有一光，名：清凈功德，能照億那由他佛剎微塵數世界，隨諸眾生種種業行、種種欲樂皆令成熟。阿鼻地獄極苦眾生，遇斯光者，皆悉命終生兜率天。既生天已，聞天鼓音而告之言：『善哉善哉！諸天子！毗盧
【現代漢語翻譯】 現代漢語譯本：以明亮的月焰普香、摩尼寶焰輪（一種珍貴的寶輪，能發出火焰般的光芒）作為莊嚴，放出各種寶色的清凈光明，充滿一切諸世界海。在這些光明中，示現一切諸佛以及諸菩薩演說一切諸佛的法海，這是第九十七種大人相。 佛子！毗盧遮那如來（釋迦牟尼佛的法身）有如此等同於十個華藏世界海微塵數的大人相；每一個身份，都以各種珍寶的微妙相好作為莊嚴。 如來隨好光明功德品第三十五 這時，世尊告訴寶手菩薩說： 『佛子！如來、應、正等覺（佛的十種稱號之一）有隨好，名為：圓滿王。這個隨好中發出大光明，名為：熾盛，有七百萬阿僧祇（極大的數字單位）的光明作為眷屬。佛子！我為菩薩時，在兜率天宮（欲界天之一）放出大光明，名為：光幢王，照耀十佛剎微塵數的世界。那些世界中的地獄眾生，遇到這光明，所有的痛苦都停止，得到十種清凈的眼，耳、鼻、舌、身、意也是如此，都生起歡喜，踴躍稱慶，從那裡命終後生到兜率天。天上有鼓，名為：甚可愛樂。他們生到天上后，這鼓發出聲音告訴他們說：『諸天子！你們因為心不放逸，在如來那裡種下各種善根，過去親近各種善知識。是毗盧遮那大威神力，讓你們從那裡命終後生到這個天。』 『佛子！菩薩足下的千輻輪（佛的足底有輪狀的紋路），名為：光明普照王。這個有隨好，名為：圓滿王，常常放出四十種光明。其中有一種光明，名為：清凈功德，能照耀億那由他（極大的數字單位）佛剎微塵數的世界，隨著各種眾生的各種業行、各種慾望和快樂，都使他們成熟。阿鼻地獄（八大地獄中最苦的地獄）中極其痛苦的眾生，遇到這光明，都全部命終後生到兜率天。他們生到天上后，聽到天鼓的聲音告訴他們說：『善哉善哉！諸天子！毗盧遮那』
【English Translation】 English version: Adorned with bright moon-flame fragrance and mani-jewel flame wheels, emitting pure light of various precious colors, filling all the world-seas. Within this light, all Buddhas and Bodhisattvas are manifested, expounding the Dharma-sea of all Buddhas. This is the ninety-seventh major mark. 『Buddha-child! The Vairocana Tathagata (the Dharma body of Shakyamuni Buddha) possesses such major marks, as numerous as the dust particles of ten Flower-Womb world-seas; each part of the body is adorned with various exquisite marks of precious jewels.』 Chapter Thirty-Five: The Meritorious Qualities of the Light of the Minor Marks of the Tathagata At that time, the World Honored One said to Bodhisattva Treasure Hand: 『Buddha-child! The Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of a Buddha) has a minor mark called: King of Perfection. From this minor mark emanates great light, called: Blazing, with seven million Asamkhyas (an extremely large numerical unit) of lights as its retinue. Buddha-child! When I was a Bodhisattva, in the Tushita Heaven (one of the heavens in the desire realm), I emitted great light, called: King of Light Banner, illuminating worlds as numerous as the dust particles of ten Buddha-lands. The beings in hell in those worlds, upon encountering this light, all their sufferings cease, and they obtain ten pure eyes, and the same is true for their ears, noses, tongues, bodies, and minds. They all generate joy, leap with delight, and after their lives end there, they are reborn in the Tushita Heaven. In the heavens, there is a drum called: Most Delightful. After they are born in the heavens, this drum emits a sound, telling them: 『Heavenly beings! Because your minds were not lax, you planted various good roots with the Tathagata, and in the past, you were close to various good teachers. It is the great spiritual power of Vairocana that has caused you to be reborn in this heaven after your lives ended there.』 『Buddha-child! The thousand-spoked wheel (a wheel-like pattern on the soles of the Buddha's feet) under the Bodhisattva's feet is called: King of Universal Illumination. This has a minor mark called: King of Perfection, which constantly emits forty kinds of light. Among them, one light is called: Pure Merit, which can illuminate worlds as numerous as the dust particles of a billion Nayutas (an extremely large numerical unit) of Buddha-lands, and according to the various karmic actions, desires, and pleasures of all beings, it causes them all to mature. The extremely suffering beings in Avici Hell (the most painful of the eight great hells), upon encountering this light, all end their lives and are reborn in the Tushita Heaven. After they are born in the heavens, they hear the sound of the heavenly drum telling them: 『Excellent, excellent! Heavenly beings! Vairocana』
遮那菩薩入離垢三昧，汝當敬禮。』
「爾時，諸天子聞天鼓音如是勸誨，咸生是念：『奇哉希有！何因發此微妙之音？』是時，天鼓告諸天子言：『我所發聲，諸善根力之所成就。諸天子！如我說我，而不著我，不著我所；一切諸佛亦復如是，自說是佛，不著於我，不著我所。諸天子！如我音聲不從東方來，不從南西北方、四維上下來；業報成佛亦復如是，非十方來。諸天子！譬如汝等昔在地獄，地獄及身非十方來，但由於汝顛倒惡業愚癡纏縛，生地獄身，此無根本、無有來處。諸天子！毗盧遮那菩薩威德力故放大光明，而此光明非十方來。諸天子！我天鼓音亦復如是，非十方來，但以三昧善根力故，般若波羅蜜威德力故，出生如是清凈音聲，示現如是種種自在。諸天子！譬如須彌山王有三十三天上妙宮殿種種樂具，而此樂具非十方來；我天鼓音亦復如是，非十方來。諸天子！譬如億那由他佛剎微塵數世界盡末為塵，我為如是塵數眾生，隨其所樂而演說法，令大歡喜，然我于彼不生疲厭、不生退怯、不生憍慢、不生放逸。諸天子！毗盧遮那菩薩住離垢三昧亦復如是，于右手掌一隨好中放一光明，出現無量自在神力，一切聲聞、辟支佛尚不能知，況諸眾生！諸天子！汝當往詣彼菩薩所親近供養，勿復貪著五欲樂
【現代漢語翻譯】 現代漢語譯本：『遮那菩薩（Vairochana Bodhisattva）入于離垢三昧（Vimala-samadhi），你們應當恭敬禮拜。』 『那時，諸天子聽到天鼓發出這樣的勸告，都生起這樣的念頭：『真是稀奇罕見！是什麼原因發出如此微妙的聲音？』這時，天鼓告訴諸天子說：『我所發出的聲音，是各種善根力量所成就的。諸天子！正如我說「我」，卻不執著于「我」，不執著于「我所擁有」；一切諸佛也是如此，自稱是佛，卻不執著于「我」，不執著于「我所擁有」。諸天子！正如我的聲音不是從東方來，也不是從南西北方、四維上下而來；業報成佛也是如此，不是從十方而來。諸天子！譬如你們過去在地獄，地獄和身體都不是從十方而來，只是由於你們顛倒的惡業和愚癡的纏縛，才生出地獄之身，這沒有根本，沒有來處。諸天子！毗盧遮那菩薩（Vairochana Bodhisattva）以威德力放出大光明，而這光明也不是從十方而來。諸天子！我的天鼓之音也是如此，不是從十方而來，只是因為三昧（samadhi）的善根力量，般若波羅蜜（Prajnaparamita）的威德力量，才出生如此清凈的聲音，示現如此種種自在。諸天子！譬如須彌山王（Sumeru）有三十三天（Trayastrimsa）上妙的宮殿和各種樂器，而這些樂器也不是從十方而來；我的天鼓之音也是如此，不是從十方而來。諸天子！譬如億那由他（Niyuta）佛剎微塵數的世界都化為微塵，我為如此微塵數的眾生，隨他們所喜好的而演說佛法，使他們非常歡喜，然而我對於他們不生疲倦、不生退縮、不生驕慢、不生放逸。諸天子！毗盧遮那菩薩（Vairochana Bodhisattva）安住于離垢三昧（Vimala-samadhi）也是如此，從右手掌的一個隨好中放出一道光明，顯現出無量自在的神力，一切聲聞（Sravaka）、辟支佛（Pratyekabuddha）尚且不能知曉，更何況是眾生！諸天子！你們應當前往那位菩薩的處所親近供養，不要再貪戀五欲之樂。』
【English Translation】 English version: 『That Vairochana Bodhisattva has entered the Vimala-samadhi, you should respectfully pay homage.』 『At that time, the gods, hearing the heavenly drum』s voice advising them in this way, all had this thought: 『How marvelous and rare! What is the cause of this subtle sound?』 At that time, the heavenly drum told the gods: 『The sound I emit is accomplished by the power of various roots of goodness. Gods! Just as I say 「I,」 yet I do not cling to 「I,」 nor do I cling to 「what is mine」; all Buddhas are also like this, calling themselves Buddhas, yet they do not cling to 「I,」 nor do they cling to 「what is mine.」 Gods! Just as my sound does not come from the east, nor from the south, west, north, the four intermediate directions, above, or below; the attainment of Buddhahood through karmic retribution is also like this, not coming from the ten directions. Gods! For example, when you were in hell in the past, the hell and your bodies did not come from the ten directions, but due to your inverted evil karma and the entanglements of ignorance, you were born into hellish bodies, which have no root and no origin. Gods! Vairochana Bodhisattva, through the power of his majestic virtue, emits great light, and this light does not come from the ten directions. Gods! My heavenly drum』s sound is also like this, not coming from the ten directions, but due to the power of the good roots of samadhi, and the power of the majestic virtue of Prajnaparamita, such a pure sound is born, manifesting such various freedoms. Gods! For example, Mount Sumeru has the wonderful palaces and various musical instruments of the Trayastrimsa heaven, and these musical instruments do not come from the ten directions; my heavenly drum』s sound is also like this, not coming from the ten directions. Gods! For example, if the number of worlds equal to the dust particles in billions of Niyuta Buddha-lands were all reduced to dust, I would expound the Dharma for that number of beings, according to their preferences, making them very happy, yet I do not become weary, do not retreat, do not become arrogant, and do not become negligent. Gods! Vairochana Bodhisattva, abiding in the Vimala-samadhi, is also like this, emitting a light from one of the minor marks on his right palm, manifesting immeasurable, free, and divine powers, which even all Sravakas and Pratyekabuddhas cannot know, let alone ordinary beings! Gods! You should go to that Bodhisattva』s place to draw near and make offerings, and do not be greedy for the pleasures of the five desires.』
具，著五欲樂障諸善根。諸天子！譬如劫火燒須彌山，悉令除盡，無餘可得；貪慾纏心亦復如是，終不能生唸佛之意。諸天子！汝等應當知恩報恩。諸天子！其有眾生不知報恩，多遭橫死，生於地獄。諸天子！汝等昔在地獄之中，蒙光照身，舍彼生此；汝等今者宜疾迴向，增長善根。諸天子！如我天鼓，非男非女，而能出生無量無邊不思議事；汝天子、天女亦復如是，非男非女，而能受用種種上妙宮殿園林。如我天鼓不生不滅，色、受、想、行、識亦復如是不生不滅。汝等若能於此悟解，應知則入無依印三昧。』
「時，諸天子聞是音已，得未曾有，即皆化作一萬華云、一萬香云、一萬音樂云、一萬幢云、一萬蓋云、一萬歌贊云；作是化已，即共往詣毗盧遮那菩薩所住宮殿，合掌恭敬，於一面立，欲申瞻覲而不得見。時，有天子作如是言：『毗盧遮那菩薩已從此沒，生於人間凈飯王家，乘栴檀樓閣，處摩耶夫人胎。』時，諸天子以天眼觀見菩薩身，處在人間凈飯王家，梵天、欲天承事供養。諸天子眾咸作是念：『我等若不往菩薩所問訊起居，乃至一念於此天宮而生愛著，則為不可。』時，一一天子與十那由他眷屬欲下閻浮提。時，天鼓中出聲告言：『諸天子！菩薩摩訶薩非此命終而生彼間，但以神通，隨諸眾生
【現代漢語翻譯】 現代漢語譯本 『諸位天子，沉溺於五欲之樂會障礙一切善根。諸位天子！譬如劫火焚燒須彌山（佛教宇宙觀中的中心山），將其完全燒燬，不留一絲殘餘；貪慾纏繞內心也是如此，最終無法生起唸佛的意念。諸位天子！你們應當知恩圖報。諸位天子！那些不知報恩的眾生，常常遭遇橫禍而死，墮入地獄。諸位天子！你們過去在地獄之中，蒙受光明照耀，才得以捨棄地獄之身而生於此天界；你們現在應當儘快迴向善根，增長善根。諸位天子！如同我的天鼓，既非男也非女，卻能產生無量無邊不可思議的事物；你們這些天子、天女也是如此，既非男也非女，卻能享用各種上妙的宮殿園林。如同我的天鼓不生不滅，色（物質）、受（感受）、想（思維）、行（意志）、識（意識）也是如此，不生不滅。你們如果能對此有所領悟，就應當知道自己已進入無依印三昧（一種禪定狀態）。』
當時，諸位天子聽到這個聲音后，感到前所未有，立即都化作一萬朵華云、一萬朵香云、一萬朵音樂云、一萬面幢云、一萬頂蓋云、一萬朵歌贊云；完成這些變化后，他們一同前往毗盧遮那菩薩（佛的法身）所居住的宮殿，合掌恭敬，在一旁站立，想要瞻仰菩薩的尊容卻無法得見。這時，有一位天子這樣說道：『毗盧遮那菩薩已經從這裡消失，轉生到人間凈飯王（釋迦牟尼佛的父親）的家中，乘坐栴檀樓閣，處於摩耶夫人（釋迦牟尼佛的母親）的胎中。』這時，諸位天子用天眼觀察到菩薩的身影，正處於人間凈飯王的家中，梵天（色界天之主）、欲天（欲界天之主）都在侍奉供養。諸位天子都這樣想：『如果我們不去菩薩那裡問候起居，甚至哪怕一念之間對這天宮產生愛戀，都是不應該的。』這時，每一位天子都帶著十那由他（數量單位）的眷屬想要下到閻浮提（我們所居住的世界）。這時，天鼓中發出聲音告誡說：『諸位天子！菩薩摩訶薩（偉大的菩薩）並非在此命終而轉生到那裡，只是以神通之力，隨順眾生
【English Translation】 English version 'Celestial beings, indulging in the pleasures of the five desires obstructs all roots of goodness. Celestial beings! Just as a fire at the end of a kalpa (an eon) burns Mount Sumeru (the central mountain in Buddhist cosmology), completely destroying it, leaving nothing behind; so too, is the mind entangled by greed, ultimately unable to generate the intention to contemplate the Buddha. Celestial beings! You should know how to repay kindness. Celestial beings! Those beings who do not know how to repay kindness often suffer violent deaths and fall into hell. Celestial beings! You were once in hell, and by receiving the light, you were able to leave that state and be born here; now you should quickly turn your minds towards increasing your roots of goodness. Celestial beings! Like my celestial drum, which is neither male nor female, yet can produce immeasurable and inconceivable things; so too are you, celestial beings, neither male nor female, yet you can enjoy various exquisite palaces and gardens. Just as my celestial drum is neither born nor dies, so too are form (materiality), sensation, perception, mental formations, and consciousness, neither born nor die. If you can understand this, you should know that you have entered the Samadhi of the Signless Seal (a state of meditative absorption).'
At that time, upon hearing this sound, the celestial beings felt something unprecedented, and they all transformed into ten thousand clouds of flowers, ten thousand clouds of incense, ten thousand clouds of music, ten thousand clouds of banners, ten thousand clouds of canopies, and ten thousand clouds of songs of praise; having made these transformations, they went together to the palace where Vairochana Bodhisattva (the Dharmakaya Buddha) resided, joined their palms in reverence, and stood to one side, desiring to behold the Bodhisattva's countenance but were unable to see him. At this time, one of the celestial beings said, 'Vairochana Bodhisattva has already departed from here and has been born into the house of King Suddhodana (the father of Shakyamuni Buddha) in the human realm, riding in a sandalwood pavilion, and is in the womb of Queen Maya (the mother of Shakyamuni Buddha).' At this time, the celestial beings, using their celestial eyes, saw the Bodhisattva's form, residing in the house of King Suddhodana in the human realm, being served and honored by Brahma (the lord of the Form Realm) and the Devas of the Desire Realm. All the celestial beings thought, 'If we do not go to the Bodhisattva to inquire about his well-being, and even if we have but a single thought of attachment to this celestial palace, it would be improper.' At this time, each celestial being, with ten nayutas (a unit of large number) of attendants, desired to descend to Jambudvipa (the world we inhabit). At this time, a voice came from the celestial drum, admonishing, 'Celestial beings! The Bodhisattva Mahasattva (a great Bodhisattva) did not die here and be reborn there, but rather, through his spiritual powers, he is following the needs of all beings.
心之所宜，令其得見。諸天子！如我今者，非眼所見，而能出聲；菩薩摩訶薩入離垢三昧亦復如是，非眼所見，而能處處示現受生，離分別，除憍慢，無染著。諸天子！汝等應發阿耨多羅三藐三菩提心，凈治其意，住善威儀，悔除一切業障、煩惱障、報障、見障；以盡法界眾生數等身，以盡法界眾生數等頭，以盡法界眾生數等舌，以盡法界眾生數等善身業、善語業、善意業，悔除所有諸障過惡。』
「時，諸天子聞是語已，得未曾有，心大歡喜而問之言：『菩薩摩訶薩云何悔除一切過惡？』爾時，天鼓以菩薩三昧善根力故，發聲告言：『諸天子！菩薩知諸業不從東方來，不從南西北方、四維上下來，而共積集，止住於心；但從顛倒生，無有住處。菩薩如是決定明見，無有疑惑。諸天子！如我天鼓，說業、說報、說行、說戒、說喜、說安、說諸三昧；諸佛菩薩亦復如是，說我、說我所、說眾生、說貪恚癡種種諸業，而實無我、無有我所。諸所作業、六趣果報，十方推求悉不可得。諸天子！譬如我聲，不生不滅，造惡諸天不聞餘聲，唯聞以地獄覺悟之聲；一切諸業亦復如是，非生非滅，隨有修集則受其報。諸天子！如我天鼓所出音聲，于無量劫不可窮盡、無有間斷，若來若去皆不可得。諸天子！若有去來則有斷常，
【現代漢語翻譯】 現代漢語譯本 『隨順心意，使其得見。諸位天子！就像我現在這樣，不是用眼睛看見，卻能發出聲音；菩薩摩訶薩進入離垢三昧（一種禪定狀態）也是如此，不是用眼睛看見，卻能在各處示現受生，遠離分別，去除驕慢，沒有執著。諸位天子！你們應當發起阿耨多羅三藐三菩提心（無上正等正覺之心），清凈自己的意念，安住于良好的威儀，懺悔消除一切業障、煩惱障、報障、見障；用盡法界眾生數量的身，用盡法界眾生數量的頭，用盡法界眾生數量的舌頭，用盡法界眾生數量的善身業、善語業、善意業，懺悔消除所有一切的障礙和過錯。』
當時，諸位天子聽了這些話后，感到前所未有，心中非常歡喜，於是問道：『菩薩摩訶薩如何懺悔消除一切過錯？』這時，天鼓因為菩薩三昧的善根力量，發出聲音說道：『諸位天子！菩薩知道一切業不是從東方來，也不是從南西北方、四維上下而來，而是共同積聚，停留在心中；只是從顛倒妄想產生，沒有固定的住處。菩薩像這樣確定地明瞭，沒有疑惑。諸位天子！就像我天鼓一樣，說業、說報、說行、說戒、說喜、說安、說各種三昧；諸佛菩薩也是如此，說我、說我所（我擁有的東西）、說眾生、說貪嗔癡各種業，而實際上沒有我，也沒有我所。所造的業、六道輪迴的果報，在十方尋求都不可得。諸位天子！譬如我的聲音，不生不滅，造惡的天人聽不到其他聲音，只能聽到地獄覺悟的聲音；一切業也是如此，非生非滅，隨著修習積聚就會承受果報。諸位天子！就像我天鼓發出的聲音，在無量劫中不可窮盡、沒有間斷，無論是來還是去都不可得。諸位天子！如果有來去，就會有斷滅和常住，
【English Translation】 English version 'Let it be seen according to what the mind desires. O sons of gods! Just as I am now, not seen by the eyes, yet able to produce sound; so too, Bodhisattva Mahasattvas, entering the Samadhi of being free from defilement, are not seen by the eyes, yet are able to manifest birth in various places, free from discrimination, removing arrogance, and without attachment. O sons of gods! You should generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right and complete enlightenment), purify your intentions, abide in good conduct, and repent and eliminate all karmic obstacles, afflictive obstacles, retributive obstacles, and view obstacles; using as many bodies as there are sentient beings in the Dharma realm, as many heads as there are sentient beings in the Dharma realm, as many tongues as there are sentient beings in the Dharma realm, as many good bodily actions, good verbal actions, and good mental actions as there are sentient beings in the Dharma realm, repent and eliminate all obstacles and faults.』
Then, the sons of gods, having heard these words, felt unprecedented joy and asked: 『How do Bodhisattva Mahasattvas repent and eliminate all faults?』 At that time, the heavenly drum, due to the power of the Bodhisattva's Samadhi's good roots, emitted a sound, saying: 『O sons of gods! Bodhisattvas know that all karmas do not come from the east, nor from the south, west, north, the four intermediate directions, above, or below, but are accumulated together and reside in the mind; they arise only from delusion and have no fixed abode. Bodhisattvas clearly see this with certainty, without doubt. O sons of gods! Just like my heavenly drum, which speaks of karma, retribution, practice, precepts, joy, peace, and various Samadhis; so too, Buddhas and Bodhisattvas speak of self, what belongs to self, sentient beings, and various karmas of greed, hatred, and delusion, while in reality there is no self, nor anything that belongs to self. The karmas created and the retributions of the six realms, when sought in the ten directions, are all unattainable. O sons of gods! For example, my sound, which is neither born nor extinguished, evil gods do not hear other sounds, but only hear the sound of awakening from hell; all karmas are also like this, neither born nor extinguished, and one receives the retribution according to what one cultivates and accumulates. O sons of gods! Just like the sound emitted by my heavenly drum, which cannot be exhausted in countless kalpas, without interruption, and neither coming nor going can be attained. O sons of gods! If there is coming and going, then there is annihilation and permanence,
一切諸佛終不演說有斷常法，除為方便成熟眾生。諸天子！譬如我聲，于無量世界，隨眾生心皆使得聞；一切諸佛亦復如是，隨眾生心悉令得見。諸天子！如有玻璃鏡，名為：能照，清凈鑒徹，與十世界其量正等；無量無邊諸國土中，一切山川、一切眾生，乃至地獄、畜生、餓鬼，所有影像皆于中現。諸天子！于汝意云何？彼諸影像可得說言來入鏡中、從鏡去不？』答言：『不也。』『諸天子！一切諸業亦復如是，雖能出生諸業果報，無來去處。諸天子！譬如幻師幻惑人眼，當知諸業亦復如是。若如是知，是真實懺悔，一切罪惡悉得清凈。』
「說此法時，百千億那由他佛剎微塵數世界中兜率陀諸天子，得無生法忍；無量不思議阿僧祇六慾諸天子，發阿耨多羅三藐三菩提心；六慾天中一切天女，皆舍女身，發於無上菩提之意。爾時，諸天子聞說普賢廣大回向，得十地故，獲諸力莊嚴三昧故，以眾生數等清凈三業悔除一切諸重障故，即見百千億那由他佛剎微塵數七寶蓮華；一一華上皆有菩薩結跏趺坐，放大光明；彼諸菩薩一一隨好，放眾生數等光明；彼光明中，有眾生數等諸佛結跏趺坐，隨眾生心而為說法，而猶未現離垢三昧少分之力。
「爾時，彼諸天子以上眾華，復于身上一一毛孔化作眾生數等眾妙華
【現代漢語翻譯】 現代漢語譯本： 一切諸佛最終都不會宣說斷滅或常有的法，除非是爲了方便教化成熟眾生。諸位天子！譬如我的聲音，在無量世界中，隨著眾生的心意都能讓他們聽到；一切諸佛也是如此，隨著眾生的心意都能讓他們見到。諸位天子！比如有一面玻璃鏡，名為『能照』，清凈明澈，其大小與十個世界相等；在無量無邊的國土中，一切山川、一切眾生，乃至地獄、畜生、餓鬼，所有的影像都可以在其中顯現。諸位天子！你們認為如何？那些影像可以說成是來到鏡中，或者從鏡中離開嗎？』回答說：『不能。』『諸位天子！一切諸業也是如此，雖然能夠產生諸業的果報，但沒有來去之處。諸位天子！譬如幻術師用幻術迷惑人的眼睛，應當知道諸業也是如此。如果這樣理解，就是真實的懺悔，一切罪惡都能得到清凈。』 當宣說此法時，百千億那由他（極大的數量單位）佛剎微塵數世界中的兜率陀（欲界天之一）諸天子，獲得了無生法忍（對諸法不生不滅的領悟）；無量不可思議阿僧祇（極大的數量單位）六慾諸天子，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）；六慾天中的一切天女，都捨棄了女身，發起了無上菩提的意願。當時，諸天子聽聞宣說普賢（菩薩名）廣大回向，因為獲得了十地（菩薩修行的十個階段），獲得了諸力莊嚴三昧（禪定），以與眾生數量相等的清凈身、口、意三業懺悔消除一切重大障礙，就看見了百千億那由他佛剎微塵數七寶蓮花；每一朵蓮花上都有菩薩結跏趺坐（佛教坐姿），放出大光明；那些菩薩的每一個細微之處，都放出與眾生數量相等的光明；那些光明中，有與眾生數量相等的諸佛結跏趺坐，隨著眾生的心意而為他們說法，但這仍然沒有顯現出離垢三昧（禪定）的少許力量。 當時，那些天子用上等的鮮花，又在身上每一個毛孔中化現出與眾生數量相等的各種美妙鮮花。
【English Translation】 English version: All Buddhas ultimately do not expound on the Dharma of annihilation or permanence, except as a skillful means to mature sentient beings. Heavenly sons! For example, my voice, in immeasurable worlds, can be heard by all sentient beings according to their minds; all Buddhas are also like this, they can be seen by all sentient beings according to their minds. Heavenly sons! For example, there is a glass mirror, named 'Able to Reflect,' clear and transparent, its size equal to ten worlds; in immeasurable and boundless lands, all mountains and rivers, all sentient beings, even hells, animals, and hungry ghosts, all their images can appear in it. Heavenly sons! What do you think? Can those images be said to come into the mirror or leave from the mirror?' They answered: 'No.' 'Heavenly sons! All karmas are also like this, although they can produce the results of karma, there is no place of coming or going. Heavenly sons! Just like a magician who uses illusions to deceive people's eyes, you should know that all karmas are also like this. If you understand it this way, it is true repentance, and all sins can be purified.' When this Dharma was expounded, hundreds of thousands of billions of nayutas (a large unit of number) of dust-mote worlds of the Tusita (one of the heavens in the desire realm) heavenly sons, attained the forbearance of the non-arising of dharmas (understanding of the non-arising and non-ceasing of all phenomena); immeasurable and inconceivable asankhyas (a large unit of number) of the six desire realm heavenly sons, aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment); all the heavenly women in the six desire realms, abandoned their female bodies and aroused the intention of unsurpassed Bodhi. At that time, the heavenly sons, upon hearing the exposition of Samantabhadra's (a Bodhisattva's name) vast dedication, because they had attained the ten bhumis (ten stages of Bodhisattva practice), had obtained the samadhi (meditative state) adorned with powers, and with the pure karma of body, speech, and mind equal to the number of sentient beings, repented and eliminated all major obstacles, they saw hundreds of thousands of billions of nayutas of dust-mote worlds of seven-jeweled lotuses; on each lotus, there was a Bodhisattva sitting in the lotus position, emitting great light; each of the fine features of those Bodhisattvas emitted light equal to the number of sentient beings; in that light, there were Buddhas sitting in the lotus position equal to the number of sentient beings, expounding the Dharma according to the minds of sentient beings, but this still did not reveal even a small portion of the power of the samadhi of detachment from defilements. At that time, those heavenly sons, using the superior flowers, also transformed from each pore on their bodies various wonderful flowers equal to the number of sentient beings.
云，供養毗盧遮那如來，持以散佛，一切皆于佛身上住。其諸香云，普雨無量佛剎微塵數世界。若有眾生身蒙香者，其身安樂，譬如比丘入第四禪，一切業障皆得銷滅。若有聞者，彼諸眾生於色、聲、香、味、觸，其內具有五百煩惱，其外亦有五百煩惱，貪行多者二萬一千，瞋行多者二萬一千，癡行多者二萬一千，等分行者二萬一千，了知如是悉是虛妄。如是知已，成就香幢云自在光明清凈善根。若有眾生見其蓋者，種一清凈金網轉輪王一恒河沙善根。
「佛子！菩薩住此轉輪王位，于百千億那由他佛剎微塵數世界中教化眾生。佛子！譬如明鏡世界月智如來，常有無量諸世界中比丘、比丘尼、優婆塞、優婆夷等化現其身而來聽法，廣為演說本生之事，未曾一念而有間斷。若有眾生聞其佛名，必得往生彼佛國土；菩薩安住清凈金網轉輪王位亦復如是，若有暫得遇其光明，必獲菩薩第十地位，以先修行善根力故。佛子！如得初禪，雖未命終，見梵天處所有宮殿而得受于梵世安樂；得諸禪者悉亦如是。菩薩摩訶薩住清凈金網轉輪王位，放摩尼髻清凈光明；若有眾生遇斯光者，皆得菩薩第十地位，成就無量智慧光明，得十種清凈眼，乃至十種清凈意，具足無量甚深三昧，成就如是清凈肉眼。
「佛子！假使有人以
【現代漢語翻譯】 現代漢語譯本：云，用來供養毗盧遮那如來（Vairocana Buddha，意為光明遍照的佛），拿著這些雲散布在佛的身上，一切都停留在佛的身上。那些香云，普遍降雨到無量佛剎微塵數的世界。如果有眾生的身體被香氣覆蓋，他們的身體會感到安樂，就像比丘進入第四禪定一樣，一切業障都會被消除。如果有人聽到這些，那些眾生在色、聲、香、味、觸方面，內在有五百種煩惱，外在也有五百種煩惱，貪慾心重的人有二萬一千種煩惱，嗔恨心重的人有二萬一千種煩惱，愚癡心重的人有二萬一千種煩惱，平等心的人也有二萬一千種煩惱，他們會了解到這些都是虛妄的。這樣瞭解之後，他們會成就香幢云自在光明清凈的善根。如果有眾生看到這些云蓋，他們會種下相當於一恒河沙數的清凈金網轉輪王的善根。 『佛子！菩薩安住在這個轉輪王的位置上，在百千億那由他佛剎微塵數的世界中教化眾生。佛子！譬如明鏡世界（Mirror World）的月智如來（Moon Wisdom Tathagata），經常有無量世界中的比丘、比丘尼、優婆塞、優婆夷等化現其身來聽法，廣泛地演說他們過去生的故事，沒有一念間斷。如果有眾生聽到他的佛號，必定會往生到他的佛國；菩薩安住在清凈金網轉輪王的位置上也是如此，如果有人暫時遇到他的光明，必定會獲得菩薩的第十地位，因為他們先前修行了善根的力量。佛子！就像得到初禪的人，即使沒有死去，也能看到梵天（Brahma）處的宮殿，並享受梵世的安樂；得到其他禪定的人也是如此。菩薩摩訶薩安住在清凈金網轉輪王的位置上，放出摩尼髻（Mani knot，一種寶珠髮髻）的清凈光明；如果有眾生遇到這種光明，都會獲得菩薩的第十地位，成就無量的智慧光明，得到十種清凈的眼睛，乃至十種清凈的意念，具足無量甚深的禪定，成就這樣清凈的肉眼。 『佛子！假設有人用
【English Translation】 English version: Clouds, used to make offerings to Vairocana Tathagata (Vairocana Buddha, meaning the Buddha of universal light), holding these clouds and scattering them on the Buddha, everything rests on the Buddha. Those fragrant clouds, universally rain down on countless Buddha lands, as many as the dust particles in the world. If any sentient beings' bodies are covered by the fragrance, their bodies will feel at ease, just like a Bhikkhu entering the fourth Dhyana, all karmic obstacles will be eliminated. If anyone hears of this, those sentient beings, in terms of form, sound, smell, taste, and touch, have five hundred afflictions internally, and five hundred afflictions externally. Those with strong greed have twenty-one thousand afflictions, those with strong anger have twenty-one thousand afflictions, those with strong ignorance have twenty-one thousand afflictions, and those with equanimity also have twenty-one thousand afflictions. They will understand that all these are illusory. Having understood this, they will achieve the pure roots of goodness of the fragrant cloud banner's self-mastery and light. If any sentient beings see these cloud canopies, they will plant the roots of goodness equivalent to one Ganges river of pure golden net wheel-turning kings. 『Buddha's children! Bodhisattvas residing in this position of the wheel-turning king, teach and transform sentient beings in hundreds of thousands of billions of Nayuta Buddha lands, as many as the dust particles. Buddha's children! For example, the Moon Wisdom Tathagata (Moon Wisdom Tathagata) of the Mirror World, often has Bhikkhus, Bhikkhunis, Upasakas, Upasikas, etc. from countless worlds, manifesting their bodies to come and listen to the Dharma, extensively expounding on their past lives' stories, without a single moment of interruption. If any sentient beings hear his Buddha's name, they will surely be reborn in his Buddha land; Bodhisattvas residing in the position of the pure golden net wheel-turning king are also like this, if anyone temporarily encounters his light, they will surely obtain the tenth stage of a Bodhisattva, because of the power of their previous cultivation of good roots. Buddha's children! Just like those who attain the first Dhyana, even if they have not died, they can see the palaces in the Brahma realm and enjoy the bliss of the Brahma world; those who attain other Dhyanas are also like this. Bodhisattva Mahasattvas residing in the position of the pure golden net wheel-turning king, emit the pure light of the Mani knot (Mani knot, a kind of jeweled hair knot); if any sentient beings encounter this light, they will all obtain the tenth stage of a Bodhisattva, achieve immeasurable wisdom light, obtain ten kinds of pure eyes, and even ten kinds of pure intentions, fully possessing immeasurable profound Samadhi, achieving such pure physical eyes. 『Buddha's children! Suppose someone uses
億那由他佛剎碎為微塵，一塵一剎復以爾許微塵數佛剎碎為微塵，如是微塵悉置左手持以東行，過爾許微塵數世界乃下一塵，如是東行盡此微塵，南西北方、四維上下亦復如是；如是十方所有世界若著微塵及不著者，悉以整合一佛國土。寶手！于汝意云何？如是佛土廣大無量可思議不？」
答曰：「不也！如是佛土廣大無量，希有奇特，不可思議。若有眾生聞此譬諭能生信解，當知更為希有奇特。」
佛言：「寶手！如是如是！如汝所說！若有善男子、善女人聞此譬諭而生信者，我授彼記，決定當成阿耨多羅三藐三菩提，當獲如來無上智慧。寶手！設復有人以千億佛剎微塵數如上所說廣大佛土末為微塵，以此微塵依前譬諭一一下盡，乃至整合一佛國土，復末為塵，如是次第展轉乃至經八十返；如是一切廣大佛土所有微塵，菩薩業報清凈肉眼於一念中悉能明見，亦見百億廣大佛剎微塵數佛，如玻璃鏡清凈光明，照十佛剎微塵數世界。寶手！如是皆是清凈金網轉輪王甚深三昧福德善根之所成就。」
大方廣佛華嚴經卷第四十八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第四十九
于闐國三藏實叉難陀奉 制譯
普賢行品第三十六
爾時
【現代漢語翻譯】 現代漢語譯本 將億那由他（極大的數量單位）佛剎（佛所教化的世界）粉碎成微塵，每一粒微塵又代表一個佛剎，再將這些佛剎粉碎成微塵，如此這般，將所有微塵都放在左手中，然後向東走，每經過相當於這些微塵數量的世界，就放下一粒微塵，如此一直向東走，直到把所有微塵都放完。然後向南、西、北、四維（東南、東北、西南、西北）、上、下也這樣做。這樣十方所有世界，無論有沒有被微塵覆蓋，都將它們集合起來，形成一個佛國土。寶手（菩薩名）！你認為如何？這樣的佛國土廣大無量，可以想像嗎？ 寶手回答說：『不能！這樣的佛國土廣大無量，稀有奇特，不可思議。如果有眾生聽到這個比喻能夠產生信心和理解，應當知道這更是稀有奇特。』 佛說：『寶手！正是這樣！正如你所說！如果有善男子、善女人聽到這個比喻而產生信心的，我為他們授記，他們必定會成就阿耨多羅三藐三菩提（無上正等正覺），獲得如來無上的智慧。寶手！假設有人將千億佛剎微塵數，如上面所說的廣大佛土，磨成微塵，然後按照之前的比喻，一粒一粒地放下，直到形成一個佛國土，再將這個佛國土磨成微塵，如此次第輾轉，經過八十次。這樣所有廣大佛土的微塵，菩薩憑藉清凈的肉眼，在一念之間都能清楚地看見，也能看見百億廣大佛剎微塵數的佛，就像清凈光明的玻璃鏡子，照耀著十佛剎微塵數的世界。寶手！這些都是清凈金網轉輪王甚深三昧（禪定）福德善根所成就的。』 《大方廣佛華嚴經》卷第四十八 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第四十九 于闐國三藏實叉難陀（唐代譯經大師）奉 制譯 普賢行品第三十六 爾時
【English Translation】 English version Imagine shattering an incalculable number of 'nayuta' (an extremely large number) of Buddha-lands (realms where Buddhas teach) into dust particles. Each dust particle represents another Buddha-land, which is then also shattered into dust. Take all these dust particles in your left hand and walk eastward. After passing a number of worlds equal to the number of dust particles, drop one particle. Continue walking eastward, dropping one particle at a time, until all the dust is gone. Then do the same to the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below. All the worlds in these ten directions, whether covered by dust or not, are gathered together to form one Buddha-land. Tell me, 'Treasure Hand' (a Bodhisattva's name), what do you think? Is such a Buddha-land, so vast and immeasurable, conceivable? Treasure Hand replied, 'No, it is not! Such a Buddha-land is vast, immeasurable, rare, and extraordinary, beyond comprehension. If any sentient being hears this analogy and can generate faith and understanding, know that this is even more rare and extraordinary.' The Buddha said, 'Treasure Hand, it is exactly as you say! If any virtuous man or woman hears this analogy and generates faith, I will bestow upon them a prediction that they will definitely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and acquire the unsurpassed wisdom of the Tathagata (Buddha). Treasure Hand, suppose someone takes a number of Buddha-lands equal to a thousand billion times the number of dust particles, as described above, and grinds them into dust. Then, following the previous analogy, they drop one particle at a time until they form one Buddha-land. This Buddha-land is then ground into dust again, and this process is repeated eighty times. All the dust particles from these vast Buddha-lands can be clearly seen in a single moment by a Bodhisattva with pure physical eyes. They can also see a hundred billion times the number of dust particles of vast Buddha-lands, like a clear and bright glass mirror, illuminating worlds equal to ten times the number of dust particles of Buddha-lands. Treasure Hand, all of this is achieved through the profound Samadhi (meditative absorption), meritorious virtues, and roots of goodness of the pure Golden Net Wheel-Turning King.' The Avatamsaka Sutra, Scroll 48 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll 49 Translated under Imperial Decree by the Tripiṭaka Master Śikṣānanda (a Tang Dynasty translator) of Khotan Chapter 36, The Conduct of Samantabhadra At that time
，普賢菩薩摩訶薩復告諸菩薩大眾言：
「佛子！如向所演，此但隨眾生根器所宜，略說如來少分境界。何以故？諸佛世尊，為諸眾生，無智作惡，計我、我所，執著于身，顛倒疑惑，邪見分別，與諸結縛恒共相應，隨生死流遠如來道故，出興於世。佛子！我不見一法為大過失，如諸菩薩於他菩薩起瞋心者。何以故？佛子！若諸菩薩于余菩薩起瞋恚心，即成就百萬障門故。何等為百萬障？所謂：不見菩提障；不聞正法障；生不凈世界障；生諸惡趣障；生諸難處障；多諸疾病障；多被謗毀障；生頑鈍諸趣障；壞失正念障；闕少智慧障；眼障；耳障；鼻障；舌障；身障；意障；惡知識障；惡伴黨障；樂習小乘障；樂近凡庸障；不信樂大威德人障；樂與離正見人同住障；生外道家障；住魔境界障；離佛正教障；不見善友障；善根留難障；增不善法障；得下劣處障；生邊地障；生惡人家障；生惡神中障；生惡龍、惡夜叉、惡乾闥婆、惡阿修羅、惡迦樓羅、惡緊那羅、惡摩睺羅伽、惡羅剎中障；不樂佛法障；習童蒙法障；樂著小乘障；不樂大乘障；性多驚怖障；心常憂惱障；愛著生死障；不專佛法障；不喜見聞佛自在神通障；不得菩薩諸根障；不行菩薩凈行障；退怯菩薩深心障；不生菩薩大愿障；不發一切智心障；于菩薩
【現代漢語翻譯】 現代漢語譯本：普賢菩薩摩訶薩（Mahāsattva， महानसत्त्व，意為大菩薩）又告訴諸位菩薩大眾說： 『佛子（Buddhaputra，बुद्धपुत्र，意為佛之子）！像剛才所說的，這只是隨著眾生根器所適合的，略微講述如來（Tathāgata，तथागत，意為如實而來者）少部分的境界。為什麼呢？諸佛世尊（Bhagavat，भगवान्，意為世尊），爲了那些無知而作惡的眾生，執著于『我』和『我所』（ātman and ātmanīya，आत्मन् and आत्मीय，意為自我和屬於自我的），執著于身體，顛倒迷惑，邪見分別，與各種煩惱束縛常常相應，隨著生死輪迴遠離如來之道，所以才出現於世間。佛子！我沒有見到有哪一種過失比菩薩對其他菩薩生起嗔恨心更大的。為什麼呢？佛子！如果諸位菩薩對其他菩薩生起嗔恨心，就會成就一百萬種障礙。哪一百萬種障礙呢？就是：不見菩提（Bodhi，बोधि，意為覺悟）的障礙；不聽聞正法的障礙；出生在不清凈世界的障礙；出生在各種惡道的障礙；出生在各種艱難之處的障礙；多生疾病的障礙；多被誹謗毀壞的障礙；出生在頑固愚鈍的各種趣向的障礙；壞失正念的障礙；缺少智慧的障礙；眼障；耳障；鼻障；舌障；身障；意障；惡知識的障礙；惡伴黨的障礙；喜歡修習小乘的障礙；喜歡親近凡夫俗子的障礙；不信樂具有大威德的人的障礙；喜歡與遠離正見的人同住的障礙；出生在外道家的障礙；住在魔境界的障礙；遠離佛陀正教的障礙；不見善友的障礙；善根被阻礙的障礙；增長不善法的障礙；得到下劣之處的障礙；出生在邊地的障礙；出生在惡人家的障礙；出生在惡神中的障礙；出生在惡龍、惡夜叉（Yakṣa，यक्ष，意為捷疾鬼）、惡乾闥婆（Gandharva，गन्धर्व，意為香神）、惡阿修羅（Asura，असुर，意為非天）、惡迦樓羅（Garuda，गरुड，意為金翅鳥）、惡緊那羅（Kinnara，किन्नर，意為歌神）、惡摩睺羅伽（Mahoraga，महोरग，意為大蟒神）、惡羅剎（Rakshasa，राक्षस，意為惡鬼）中的障礙；不喜歡佛法的障礙；學習幼稚法的障礙；喜歡執著于小乘的障礙；不喜歡大乘的障礙；性格多驚恐的障礙；內心常常憂愁煩惱的障礙；愛著生死的障礙；不專心於佛法的障礙；不喜歡見聞佛的自在神通的障礙；得不到菩薩各種根的障礙；不行菩薩清凈行為的障礙；退縮菩薩深心的障礙；不生菩薩大愿的障礙；不發一切智心的障礙；對於菩薩』
【English Translation】 English version: Then, the Bodhisattva Mahāsattva (great being) Samantabhadra again addressed the assembly of Bodhisattvas, saying: 'Buddha-sons! As I have just explained, this is only a brief description of the Tathāgata's (the one who has thus come) realm, adapted to the capacities of sentient beings. Why is that? The World-Honored Ones (Bhagavat), for the sake of sentient beings who, due to ignorance, commit evil deeds, cling to 'self' and 'what belongs to self' (ātman and ātmanīya), are attached to the body, are deluded and confused, have wrong views and discriminations, are constantly associated with various fetters, and stray far from the path of the Tathāgata in the cycle of birth and death, therefore appear in the world. Buddha-sons! I have not seen any fault greater than a Bodhisattva harboring anger towards another Bodhisattva. Why is that? Buddha-sons! If Bodhisattvas harbor anger towards other Bodhisattvas, they will create a million obstacles. What are these million obstacles? They are: the obstacle of not seeing Bodhi (enlightenment); the obstacle of not hearing the true Dharma; the obstacle of being born in an impure world; the obstacle of being born in various evil realms; the obstacle of being born in various difficult places; the obstacle of having many illnesses; the obstacle of being frequently slandered and defamed; the obstacle of being born in various dull and stubborn realms; the obstacle of losing right mindfulness; the obstacle of lacking wisdom; the obstacle of the eyes; the obstacle of the ears; the obstacle of the nose; the obstacle of the tongue; the obstacle of the body; the obstacle of the mind; the obstacle of evil teachers; the obstacle of evil companions; the obstacle of delighting in the practice of the Small Vehicle; the obstacle of delighting in associating with ordinary people; the obstacle of not believing in and delighting in those with great power and virtue; the obstacle of delighting in living with those who are far from right views; the obstacle of being born into the families of non-Buddhists; the obstacle of dwelling in the realm of demons; the obstacle of being far from the Buddha's true teachings; the obstacle of not seeing good friends; the obstacle of hindering good roots; the obstacle of increasing unwholesome dharmas; the obstacle of attaining inferior states; the obstacle of being born in border regions; the obstacle of being born into evil families; the obstacle of being born among evil spirits; the obstacle of being born among evil dragons, evil Yakṣas (swift spirits), evil Gandharvas (celestial musicians), evil Asuras (demigods), evil Garudas (mythical birds), evil Kinnaras (celestial musicians), evil Mahoragas (great serpents), and evil Rakshasas (demons); the obstacle of not delighting in the Buddha's Dharma; the obstacle of learning childish dharmas; the obstacle of delighting in clinging to the Small Vehicle; the obstacle of not delighting in the Great Vehicle; the obstacle of having a nature prone to fear; the obstacle of having a mind constantly troubled by worries; the obstacle of being attached to birth and death; the obstacle of not being devoted to the Buddha's Dharma; the obstacle of not delighting in seeing and hearing the Buddha's unhindered spiritual powers; the obstacle of not attaining the Bodhisattva's various faculties; the obstacle of not practicing the Bodhisattva's pure conduct; the obstacle of retreating from the Bodhisattva's profound mind; the obstacle of not generating the Bodhisattva's great vows; the obstacle of not generating the mind of all-knowing wisdom; towards Bodhisattvas'
行懈怠障；不能凈治諸業障；不能攝取大福障；智力不能明利障；斷于廣大智慧障；不護持菩薩諸行障；樂誹謗一切智語障；遠離諸佛菩提障；樂住眾魔境界障；不專修佛境界障；不決定發菩薩弘誓障；不樂與菩薩同住障；不求菩薩善根障；性多見疑障；心常愚闇障；不能行菩薩平等施故，起不捨障；不能持如來戒故，起破戒障；不能入堪忍門故，起愚癡、惱害、瞋恚障；不能行菩薩大精進故，起懈怠垢障；不能得諸三昧故，起散亂障；不修治般若波羅蜜故，起惡慧障；于處、非處中無善巧障；于度眾生中無方便障；于菩薩智慧中不能觀察障；于菩薩出離法中不能了知障；不成就菩薩十種廣大眼故，眼如生盲障；耳不聞無礙法故，口如啞羊障；不具相好故，鼻根破壞障；不能辨了眾生語言故，成就舌根障；輕賤眾生故，成就身根障；心多狂亂故，成就意根障；不持三種律儀故，成就身業障；恒起四種過失故，成就語業障；多生貪、瞋、邪見故，成就意業障；賊心求法障；斷絕菩薩境界障；于菩薩勇猛法中心生退怯障；于菩薩出離道中心生懶惰障；于菩薩智慧光明門中心生止息障；于菩薩念力中心生劣弱障；于如來教法中不能住持障；于菩薩離生道不能親近障；于菩薩無失壞道不能修習障；隨順二乘正位障；遠離三世諸
【現代漢語翻譯】 現代漢語譯本 懈怠的障礙；不能清凈地治理各種業障；不能攝取廣大的福德障礙；智慧的力量不能明亮銳利的障礙；斷絕廣大的智慧的障礙；不護持菩薩的各種行為的障礙；喜歡誹謗一切智的言語的障礙；遠離諸佛菩提的障礙；喜歡安住于眾魔境界的障礙；不專心修習佛的境界的障礙；不能堅定地發起菩薩的弘大誓願的障礙；不喜歡與菩薩同住的障礙；不尋求菩薩的善根的障礙；本性多疑的障礙；內心常常愚昧昏暗的障礙；不能實行菩薩平等的佈施，因此產生不捨的障礙；不能持守如來的戒律，因此產生破戒的障礙；不能進入堪忍之門，因此產生愚癡、惱害、嗔恚的障礙；不能實行菩薩的大精進，因此產生懈怠的污垢障礙；不能獲得各種三昧，因此產生散亂的障礙；不修習般若波羅蜜，因此產生惡慧的障礙；對於是處、非處沒有善巧的障礙；在度化眾生中沒有方便的障礙；對於菩薩的智慧不能觀察的障礙；對於菩薩的出離法不能了知的障礙；不能成就菩薩的十種廣大眼，因此眼睛如同天生盲人的障礙；耳朵聽不到無礙的法，因此口如同啞羊的障礙；不具足相好，因此鼻根破壞的障礙；不能辨別眾生的語言，因此成就舌根的障礙；輕賤眾生，因此成就身根的障礙；內心多狂亂，因此成就意根的障礙；不持守三種律儀，因此成就身業的障礙；經常產生四種過失，因此成就語業的障礙；多生貪、嗔、邪見，因此成就意業的障礙；以盜賊的心求法障礙；斷絕菩薩境界的障礙；對於菩薩勇猛的法內心產生退縮怯懦的障礙；對於菩薩出離的道路內心產生懶惰的障礙；對於菩薩智慧光明的門內心產生止息的障礙；對於菩薩的念力內心產生低劣軟弱的障礙；對於如來的教法中不能住持的障礙；對於菩薩離生的道路不能親近的障礙；對於菩薩無失壞的道路不能修習的障礙；隨順二乘正位的障礙；遠離三世諸佛的障礙。
【English Translation】 English version The hindrance of laziness; the inability to purify all karmic hindrances; the inability to gather great blessings; the hindrance of the intellect not being clear and sharp; the hindrance of cutting off vast wisdom; the hindrance of not upholding the practices of Bodhisattvas; the hindrance of delighting in slandering the words of the All-Knowing One; the hindrance of being far from the Bodhi of all Buddhas; the hindrance of delighting in dwelling in the realms of demons; the hindrance of not focusing on cultivating the realm of the Buddha; the hindrance of not firmly making the great vows of a Bodhisattva; the hindrance of not delighting in dwelling with Bodhisattvas; the hindrance of not seeking the roots of goodness of Bodhisattvas; the hindrance of being by nature full of doubt; the hindrance of the mind being constantly ignorant and dark; the hindrance of not practicing the equal giving of a Bodhisattva, thus arising the hindrance of not giving up; the hindrance of not upholding the precepts of the Tathagata, thus arising the hindrance of breaking precepts; the hindrance of not entering the gate of forbearance, thus arising the hindrances of ignorance, harm, and anger; the hindrance of not practicing the great diligence of a Bodhisattva, thus arising the defilement of laziness; the hindrance of not attaining all samadhis, thus arising the hindrance of distraction; the hindrance of not cultivating Prajna Paramita, thus arising the hindrance of evil wisdom; the hindrance of not being skillful in what is appropriate and inappropriate; the hindrance of not having skillful means in liberating sentient beings; the hindrance of not being able to observe the wisdom of Bodhisattvas; the hindrance of not being able to understand the liberation methods of Bodhisattvas; the hindrance of not achieving the ten great eyes of a Bodhisattva, thus the eyes are like those of a person born blind; the hindrance of the ears not hearing unobstructed Dharma, thus the mouth is like that of a dumb sheep; the hindrance of not possessing the marks and characteristics, thus the nose is damaged; the hindrance of not being able to discern the languages of sentient beings, thus achieving the hindrance of the tongue; the hindrance of looking down upon sentient beings, thus achieving the hindrance of the body; the hindrance of the mind being mostly chaotic, thus achieving the hindrance of the mind; the hindrance of not upholding the three kinds of discipline, thus achieving the hindrance of bodily karma; the hindrance of constantly generating the four kinds of faults, thus achieving the hindrance of verbal karma; the hindrance of generating much greed, anger, and wrong views, thus achieving the hindrance of mental karma; the hindrance of seeking the Dharma with a thief's mind; the hindrance of cutting off the realm of Bodhisattvas; the hindrance of the mind becoming timid and fearful towards the courageous Dharma of Bodhisattvas; the hindrance of the mind becoming lazy towards the path of liberation of Bodhisattvas; the hindrance of the mind ceasing towards the gate of wisdom and light of Bodhisattvas; the hindrance of the mind becoming inferior and weak towards the power of mindfulness of Bodhisattvas; the hindrance of not being able to uphold the teachings of the Tathagata; the hindrance of not being able to approach the path of liberation of Bodhisattvas; the hindrance of not being able to cultivate the path of non-loss of Bodhisattvas; the hindrance of following the right position of the two vehicles; the hindrance of being far from all the Buddhas of the three times.
佛菩薩種性障。
「佛子！若菩薩于諸菩薩起一瞋心，則成就如是等百萬障門。何以故？佛子！我不見有一法為大過惡，如諸菩薩于余菩薩起瞋心者。是故，諸菩薩摩訶薩欲疾滿足諸菩薩行，應勤修十種法。何等為十？所謂：心不棄捨一切眾生，于諸菩薩生如來想，永不誹謗一切佛法，知諸國土無有窮盡，于菩薩行深生信樂，不捨平等虛空法界菩提之心，觀察菩提入如來力，精勤修習無礙辯才，教化眾生無有疲厭，住一切世界心無所著。是為十。
「佛子！菩薩摩訶薩安住此十法已，則能具足十種清凈。何等為十？所謂：通達甚深法清凈，親近善知識清凈，護持諸佛法清凈，了達虛空界清凈，深入法界清凈，觀察無邊心清凈，與一切菩薩同善根清凈，不著諸劫清凈，觀察三世清凈，修行一切諸佛法清凈。是為十。
「佛子！菩薩摩訶薩住此十法已，則具足十種廣大智。何等為十？所謂：知一切眾生心行智，知一切眾生業報智，知一切佛法智，知一切佛法深密理趣智，知一切陀羅尼門智，知一切文字辯才智，知一切眾生語言、音聲、辭辯善巧智，於一切世界中普現其身智，於一切眾會中普現影像智，於一切受生處中具一切智智。是為十。
「佛子！菩薩摩訶薩住此十智已，則得入十種普入。何
【現代漢語翻譯】 現代漢語譯本 佛菩薩的種性障礙。 『佛子！如果菩薩對其他菩薩生起一念嗔恨心，就會成就如此等等百萬種障礙之門。為什麼呢？佛子！我沒有見到有哪一種法比菩薩對其他菩薩生起嗔恨心更為嚴重。因此，諸位菩薩摩訶薩想要迅速圓滿菩薩的修行，應當勤奮修習十種法。是哪十種呢？就是：心中不捨棄一切眾生，對其他菩薩生起如來之想，永遠不誹謗一切佛法，知道諸國土沒有窮盡，對菩薩的修行深信不疑，不捨棄平等虛空法界的菩提之心，觀察菩提進入如來之力，精勤修習無礙的辯才，教化眾生沒有疲倦厭煩，安住於一切世界心中沒有執著。這就是十種。』 『佛子！菩薩摩訶薩安住于這十種法之後，就能具足十種清凈。是哪十種呢？就是：通達甚深佛法清凈，親近善知識清凈，護持諸佛的佛法清凈，了達虛空界清凈，深入法界清凈，觀察無邊的心清凈，與一切菩薩同善根清凈，不執著于諸劫清凈，觀察三世清凈，修行一切諸佛的佛法清凈。這就是十種。』 『佛子！菩薩摩訶薩安住于這十種法之後，就能具足十種廣大的智慧。是哪十種呢？就是：知道一切眾生的心行智慧，知道一切眾生的業報智慧，知道一切佛法的智慧，知道一切佛法深奧秘密的理趣智慧，知道一切陀羅尼門（總持法門）的智慧，知道一切文字辯才的智慧，知道一切眾生的語言、音聲、辭辯善巧的智慧，在一切世界中普遍顯現其身的智慧，在一切集會中普遍顯現影像的智慧，在一切受生之處都具足一切智慧的智慧。這就是十種。』 『佛子！菩薩摩訶薩安住于這十種智慧之後，就能進入十種普遍的入處。何
【English Translation】 English version The Obstacles of the Buddha and Bodhisattva Lineage. 'Child of the Buddha! If a Bodhisattva harbors even a single thought of anger towards another Bodhisattva, they will create a hundred million obstacles. Why is this so? Child of the Buddha! I have not seen any fault or evil as great as a Bodhisattva harboring anger towards another Bodhisattva. Therefore, Bodhisattva Mahasattvas who wish to quickly fulfill the practices of a Bodhisattva should diligently cultivate ten dharmas. What are these ten? They are: not abandoning any sentient being in their heart, regarding other Bodhisattvas as Tathagatas, never slandering any of the Buddha's teachings, knowing that the lands are endless, having deep faith and joy in the practices of a Bodhisattva, not abandoning the Bodhi mind that is equal to the Dharma realm of emptiness, observing Bodhi entering the power of the Tathagata, diligently cultivating unobstructed eloquence, teaching sentient beings without weariness or aversion, and dwelling in all worlds without attachment in their hearts. These are the ten.' 'Child of the Buddha! When a Bodhisattva Mahasattva dwells in these ten dharmas, they will then possess ten kinds of purity. What are these ten? They are: purity of understanding the profound Dharma, purity of associating with good teachers, purity of protecting the Buddhas' Dharma, purity of understanding the realm of emptiness, purity of deeply entering the Dharma realm, purity of observing the boundless mind, purity of sharing good roots with all Bodhisattvas, purity of not being attached to kalpas, purity of observing the three times, and purity of practicing all the Buddhas' Dharma. These are the ten.' 'Child of the Buddha! When a Bodhisattva Mahasattva dwells in these ten dharmas, they will then possess ten kinds of vast wisdom. What are these ten? They are: the wisdom of knowing the mental activities of all sentient beings, the wisdom of knowing the karmic retributions of all sentient beings, the wisdom of knowing all the Buddhas' Dharma, the wisdom of knowing the profound and secret principles of all the Buddhas' Dharma, the wisdom of knowing all Dharani gates (total retention methods), the wisdom of knowing all literary eloquence, the wisdom of knowing the languages, sounds, and skillful eloquence of all sentient beings, the wisdom of universally manifesting their bodies in all worlds, the wisdom of universally manifesting their images in all assemblies, and the wisdom of possessing all wisdom in all places of rebirth. These are the ten.' 'Child of the Buddha! When a Bodhisattva Mahasattva dwells in these ten wisdoms, they will then enter ten kinds of universal entrances. What
等為十？所謂：一切世界入一毛道，一毛道入一切世界；一切眾生身入一身，一身入一切眾生身；不可說劫入一念，一念入不可說劫；一切佛法入一法，一法入一切佛法；不可說處入一處，一處入不可說處；不可說根入一根，一根入不可說根；一切根入非根，非根入一切根；一切想入一想，一想入一切想；一切言音入一言音，一言音入一切言音；一切三世入一世，一世入一切三世。是為十。
「佛子！菩薩摩訶薩如是觀察已，則住十種勝妙心。何等為十？所謂：住一切世界語言、非語言勝妙心，住一切眾生想念無所依止勝妙心，住究竟虛空界勝妙心，住無邊法界勝妙心，住一切深密佛法勝妙心，住甚深無差別法勝妙心，住除滅一切疑惑勝妙心，住一切世平等無差別勝妙心，住三世諸佛平等勝妙心，住一切諸佛力無量勝妙心。是為十。
「佛子！菩薩摩訶薩住此十種勝妙心已，則得十種佛法善巧智。何等為十？所謂：了達甚深佛法善巧智，出生廣大佛法善巧智，宣說種種佛法善巧智，證入平等佛法善巧智，明瞭差別佛法善巧智，悟解無差別佛法善巧智，深入莊嚴佛法善巧智，一方便入佛法善巧智，無量方便入佛法善巧智，知無邊佛法無差別善巧智，以自心自力於一切佛法不退轉善巧智。是為十。
「
【現代漢語翻譯】 現代漢語譯本 什麼是十種等同？即：一切世界融入一個毛孔，一個毛孔融入一切世界；一切眾生的身體融入一個身體，一個身體融入一切眾生的身體；不可言說的劫數融入一個念頭，一個念頭融入不可言說的劫數；一切佛法融入一個法，一個法融入一切佛法；不可言說之處融入一處，一處融入不可言說之處；不可言說的根融入一根，一根融入不可言說的根；一切根融入非根，非根融入一切根；一切想法融入一個想法，一個想法融入一切想法；一切言語聲音融入一個言語聲音，一個言語聲音融入一切言語聲音；一切三世融入一世，一世融入一切三世。這就是十種等同。 『佛子！菩薩摩訶薩如此觀察之後，便安住於十種殊勝微妙的心。是哪十種呢？即：安住於一切世界語言和非語言的殊勝微妙心，安住於一切眾生念想無所依止的殊勝微妙心，安住于究竟虛空界的殊勝微妙心，安住于無邊法界的殊勝微妙心，安住於一切深奧秘密佛法的殊勝微妙心，安住于甚深無差別的法的殊勝微妙心，安住于消除一切疑惑的殊勝微妙心，安住於一切世間平等無差別的殊勝微妙心，安住於三世諸佛平等的殊勝微妙心，安住於一切諸佛力量無量的殊勝微妙心。這就是十種殊勝微妙的心。 『佛子！菩薩摩訶薩安住于這十種殊勝微妙心之後，便獲得十種佛法善巧智慧。是哪十種呢？即：了達甚深佛法的善巧智慧，出生廣大佛法的善巧智慧，宣說種種佛法的善巧智慧，證入平等佛法的善巧智慧，明瞭差別佛法的善巧智慧，悟解無差別佛法的善巧智慧，深入莊嚴佛法的善巧智慧，以一種方便入佛法的善巧智慧，以無量方便入佛法的善巧智慧，知曉無邊佛法無差別的善巧智慧，以自身的心力和力量在一切佛法中不退轉的善巧智慧。這就是十種善巧智慧。』
【English Translation】 English version What are the ten equalities? They are: all worlds entering a single pore, and a single pore entering all worlds; all beings' bodies entering a single body, and a single body entering all beings' bodies; immeasurable kalpas (aeons) entering a single thought, and a single thought entering immeasurable kalpas; all Buddha-dharmas (teachings) entering a single dharma, and a single dharma entering all Buddha-dharmas; immeasurable places entering a single place, and a single place entering immeasurable places; immeasurable roots entering a single root, and a single root entering immeasurable roots; all roots entering non-roots, and non-roots entering all roots; all thoughts entering a single thought, and a single thought entering all thoughts; all speech sounds entering a single speech sound, and a single speech sound entering all speech sounds; all three times (past, present, future) entering a single time, and a single time entering all three times. These are the ten. 'Buddha-child! When a Bodhisattva-Mahasattva (great being) observes in this way, they then abide in ten kinds of supreme and wondrous minds. What are the ten? They are: abiding in the supreme and wondrous mind of all worlds' languages and non-languages, abiding in the supreme and wondrous mind of all beings' thoughts without any reliance, abiding in the supreme and wondrous mind of the ultimate space realm, abiding in the supreme and wondrous mind of the boundless dharma realm, abiding in the supreme and wondrous mind of all profound and secret Buddha-dharmas, abiding in the supreme and wondrous mind of the profound and non-differentiated dharma, abiding in the supreme and wondrous mind of eliminating all doubts, abiding in the supreme and wondrous mind of equality and non-differentiation in all worlds, abiding in the supreme and wondrous mind of the equality of all Buddhas of the three times, and abiding in the supreme and wondrous mind of the immeasurable power of all Buddhas. These are the ten supreme and wondrous minds.' 'Buddha-child! When a Bodhisattva-Mahasattva abides in these ten kinds of supreme and wondrous minds, they then attain ten kinds of skillful wisdom in the Buddha-dharma. What are the ten? They are: skillful wisdom in understanding the profound Buddha-dharma, skillful wisdom in generating vast Buddha-dharma, skillful wisdom in proclaiming various Buddha-dharmas, skillful wisdom in realizing the equality of Buddha-dharma, skillful wisdom in understanding the differences of Buddha-dharma, skillful wisdom in comprehending the non-differentiation of Buddha-dharma, skillful wisdom in deeply entering the adorned Buddha-dharma, skillful wisdom in entering the Buddha-dharma through one expedient means, skillful wisdom in entering the Buddha-dharma through immeasurable expedient means, skillful wisdom in knowing the non-differentiation of boundless Buddha-dharma, and skillful wisdom in not regressing in all Buddha-dharmas through one's own mind and power. These are the ten skillful wisdoms.'
佛子！菩薩摩訶薩聞此法已，咸應發心，恭敬受持。何以故？菩薩摩訶薩持此法者，少作功力，疾得阿耨多羅三藐三菩提，皆得具足一切佛法，悉與三世諸佛法等。」
爾時，佛神力故，法如是故，十方各有十不可說百千億那由他佛剎微塵數世界六種震動，雨出過諸天一切華云、香云、末香云、衣蓋、幢幡、摩尼寶等及以一切莊嚴具云，雨眾妓樂云，雨諸菩薩云，雨不可說如來色相云，雨不可說讚歎如來善哉云，雨如來音聲充滿一切法界云，雨不可說莊嚴世界云，雨不可說增長菩提云，雨不可說光明照耀云，雨不可說神力說法雲。如此世界四天下菩提樹下菩提場菩薩宮殿中，見於如來成等正覺演說此法，十方一切諸世界中悉亦如是。
爾時，佛神力故，法如是故，十方各過十不可說佛剎微塵數世界外，有十佛剎微塵數菩薩摩訶薩來詣此土，充滿十方，作如是言：「善哉善哉！佛子！乃能說此諸佛如來最大誓願授記深法。佛子！我等一切同名普賢，各從普勝世界普幢自在如來所來詣此土，悉以佛神力故，於一切處演說此法；如此眾會，如是所說，一切平等無有增減。我等皆承佛威神力，來此道場為汝作證。如此道場，我等十佛剎微塵數菩薩而來作證，十方一切諸世界中悉亦如是。」
爾時，普賢菩薩
【現代漢語翻譯】 現代漢語譯本：佛子！菩薩摩訶薩（菩薩中的大菩薩）聽聞此法后，都應當發心，恭敬地接受並奉持。為什麼呢？因為菩薩摩訶薩奉持此法，只需稍作努力，便能迅速證得阿耨多羅三藐三菩提（無上正等正覺），都能圓滿具足一切佛法，與過去、現在、未來三世諸佛的佛法平等無二。 當時，由於佛的神力，以及此法本身的殊勝，十方世界各自有十不可說百千億那由他（極大的數量單位）佛剎微塵數的世界發生六種震動，降下勝過諸天的一切花云、香云、末香云、衣蓋、幢幡、摩尼寶等以及一切莊嚴器具云，降下各種伎樂云，降下諸菩薩云，降下不可說如來色相云，降下不可說讚歎如來善哉云，降下如來音聲充滿一切法界云，降下不可說莊嚴世界云，降下不可說增長菩提云，降下不可說光明照耀云，降下不可說神力說法雲。如此世界四天下菩提樹下的菩提道場菩薩宮殿中，見到如來成就正等正覺並演說此法，十方一切諸世界中也都如此。 當時，由於佛的神力，以及此法本身的殊勝，十方各自超過十不可說佛剎微塵數世界之外，有十佛剎微塵數菩薩摩訶薩來到此土，充滿十方，他們這樣說道：『善哉善哉！佛子！您竟然能宣說諸佛如來最大的誓願授記的甚深之法。佛子！我們一切都同名普賢（普遍賢善），各自從普勝世界普幢自在如來處來到此土，都因佛的神力，在一切處演說此法；如此法會，如此所說，一切平等無有增減。我們都承蒙佛的威神之力，來到此道場為你們作證。如此道場，我們十佛剎微塵數菩薩前來作證，十方一切諸世界中也都如此。』 當時，普賢菩薩
【English Translation】 English version: 'Disciples of the Buddha! Bodhisattva-Mahasattvas (great Bodhisattvas) who hear this Dharma should all generate the aspiration to respectfully receive and uphold it. Why? Because Bodhisattva-Mahasattvas who uphold this Dharma, with little effort, will quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), will all fully possess all the Buddha-Dharmas, and will be equal to the Dharmas of all Buddhas of the three times (past, present, and future).' At that time, due to the Buddha's spiritual power and the virtue of this Dharma, in each of the ten directions, there were ten inexpressible hundreds of thousands of billions of nayutas (extremely large units) of Buddha-lands, as numerous as dust particles, that experienced six kinds of earth tremors. Rains of clouds of flowers, clouds of incense, clouds of powdered incense, canopies, banners, mani jewels, and all kinds of adornments, surpassing those of the heavens, descended. Rains of clouds of various musical instruments, clouds of Bodhisattvas, clouds of inexpressible Tathagata forms, clouds of inexpressible praises of the Tathagata's 'Well done!', clouds of the Tathagata's voice filling all of the Dharma realm, clouds of inexpressible adorned worlds, clouds of inexpressible growth of Bodhi, clouds of inexpressible light shining forth, and clouds of inexpressible spiritual power expounding the Dharma descended. In this world, under the Bodhi tree in the Bodhi-mandala (enlightenment place) in the Bodhisattva palace of Jambudvipa (the world), the Tathagata was seen attaining complete enlightenment and expounding this Dharma, and it was the same in all the worlds of the ten directions. At that time, due to the Buddha's spiritual power and the virtue of this Dharma, beyond ten inexpressible Buddha-lands as numerous as dust particles in each of the ten directions, there were ten Buddha-lands as numerous as dust particles of Bodhisattva-Mahasattvas who came to this land, filling the ten directions. They said, 'Well done, well done! Disciples of the Buddha! You are able to expound this profound Dharma of the greatest vows and predictions of all the Buddhas and Tathagatas. Disciples of the Buddha! We are all named Samantabhadra (Universal Worthy), and we have each come from the Prabhavijaya world of the Tathagata Pradhvaja-svatantra to this land. Due to the Buddha's spiritual power, we are expounding this Dharma in all places. This assembly, and what is being said, is all equal without increase or decrease. We have all come to this Bodhi-mandala to bear witness for you, relying on the Buddha's majestic spiritual power. In this Bodhi-mandala, we, ten Buddha-lands as numerous as dust particles of Bodhisattvas, have come to bear witness, and it is the same in all the worlds of the ten directions.' At that time, Bodhisattva Samantabhadra
摩訶薩以佛神力、自善根力，觀察十方洎於法界，欲開示菩薩行，欲宣說如來菩提界，欲說大愿界，欲說一切世界劫數，欲明諸佛隨時出現，欲說如來隨根熟眾生出現令其供養，欲明如來出世功不唐捐，欲明所種善根必獲果報，欲明大威德菩薩為一切眾生現形說法令其開悟，而說頌言：
「汝等應歡喜， 舍離於諸蓋， 一心恭敬聽， 菩薩諸願行。 往昔諸菩薩， 最勝人師子， 如彼所修行， 我當次第說。 亦說諸劫數， 世界並諸業， 及以無等尊， 于彼而出興。 如是過去佛， 大愿出於世， 云何為眾生， 滅除諸苦惱？ 一切論師子， 所行相續滿， 得佛平等法， 一切智境界。 見於過去世， 一切人師子， 放大光明網， 普照十方界。 思惟發是愿： 『我當作世燈， 具足佛功德， 十力一切智。 一切諸眾生， 貪恚癡熾然； 我當悉救脫， 令滅惡道苦。』 發如是誓願， 堅固不退轉， 具修菩薩行， 獲十無礙力。 如是誓願已， 修行無退怯， 所作皆不虛， 說名論師子。 於一賢劫中， 千佛出於世， 彼所有普眼， 我當次第說。 如一賢劫中， 無量劫亦然， 彼
【現代漢語翻譯】 現代漢語譯本 大菩薩以佛的神力、自身的善根力，觀察十方乃至法界，想要開示菩薩的修行，想要宣說如來的菩提境界，想要宣說大愿的境界，想要講述一切世界的劫數，想要闡明諸佛隨時出現，想要說明如來隨著根性成熟的眾生出現並令他們供養，想要闡明如來出世的功德不會徒勞，想要闡明所種的善根必定獲得果報，想要闡明大威德菩薩為一切眾生顯現形相說法令他們開悟，於是說了以下偈頌： 『你們應當歡喜，捨棄各種煩惱的覆蓋，一心恭敬地聽，菩薩的各種願行。 過去諸位菩薩，最殊勝的人中獅子（指佛），他們如何修行，我將依次講述。 也講述各種劫數，世界以及各種業力，以及無與倫比的尊者（指佛），在其中出現。 像這樣過去的佛，以大愿出現在世間，如何為眾生，滅除各種苦惱？ 一切論師子（指佛），所修行的相續圓滿，獲得佛的平等法，一切智慧的境界。 見到過去世，一切人中獅子（指佛），放出大光明網，普遍照耀十方世界。 思惟併發下這樣的愿：『我應當成為世間的明燈，具足佛的功德，十力（佛的十種力量）和一切智慧。 一切眾生，貪慾、嗔恚、愚癡熾盛；我應當全部救度他們，令他們滅除惡道的痛苦。』 發出這樣的誓願，堅定不退轉，具足修習菩薩的修行，獲得十種無礙的力量。 像這樣發誓愿之後，修行沒有退縮和怯懦，所做的一切都不虛妄，被稱為論師子（指佛）。 在一個賢劫中，有千佛出現在世間，他們所有的普眼（指佛的智慧），我將依次講述。 就像一個賢劫中，無量劫也是這樣，他們
【English Translation】 English version The great Bodhisattva, through the Buddha's divine power and their own roots of goodness, observed the ten directions and the entire Dharma realm. They wished to reveal the practices of Bodhisattvas, to proclaim the realm of the Tathagata's (Buddha's) Bodhi (enlightenment), to speak of the realm of great vows, to describe the kalpas (eons) of all worlds, to clarify the Buddhas' appearances at various times, to explain how the Tathagata appears for beings whose roots are mature and enables them to make offerings, to clarify that the merits of the Tathagata's appearance in the world are not in vain, to clarify that the roots of goodness planted will surely bear fruit, and to clarify that the Bodhisattvas of great power and virtue manifest forms to teach all beings, leading them to enlightenment. Thus, they spoke the following verses: 'You should rejoice, abandon all coverings of afflictions, and listen with one-pointed reverence to the vows and practices of the Bodhisattvas. The Bodhisattvas of the past, the most supreme lions among humans (referring to Buddhas), how they practiced, I shall explain in order. I shall also speak of the various kalpas, the worlds, and the various karmas, as well as the incomparable honored ones (referring to Buddhas) who appear within them. Like this, the Buddhas of the past, with great vows, appeared in the world. How do they, for the sake of beings, extinguish all suffering? All the lions among teachers (referring to Buddhas), whose practices are continuous and complete, attain the Buddha's equal Dharma, the realm of all wisdom. Having seen in the past world, all the lions among humans (referring to Buddhas), emitting great nets of light, universally illuminating the ten directions. They contemplated and made this vow: 'I shall become a lamp for the world, possessing the Buddha's merits, the ten powers (ten powers of a Buddha) and all wisdom. All beings, with their greed, hatred, and delusion ablaze; I shall liberate them all, causing them to extinguish the suffering of the evil paths.' Having made such a vow, firm and unretreating, they fully cultivate the practices of a Bodhisattva, attaining the ten unobstructed powers. Having made such a vow, their practice is without retreat or fear, all that they do is not in vain, and they are called lions among teachers (referring to Buddhas). In one Bhadrakalpa (fortunate eon), a thousand Buddhas appear in the world, all their universal eyes (referring to the wisdom of Buddhas), I shall explain in order. Just as in one Bhadrakalpa, so it is in countless kalpas, they
未來佛行， 我當分別說。 如一佛剎種， 無量剎亦然， 未來十力尊， 諸行我今說。 諸佛次興世， 隨愿隨名號， 隨彼所得記， 隨其所壽命， 隨所修正法， 專求無礙道； 隨所化眾生， 正法住於世； 隨所凈佛剎， 眾生及法輪， 演說時非時， 次第凈群生； 隨諸眾生業， 所行及信解， 上中下不同， 化彼令修習。 入于如是智， 修其最勝行， 常作普賢業， 廣度諸眾生。 身業無障礙， 語業悉清凈， 意行亦如是， 三世靡不然。 菩薩如是行， 究竟普賢道， 出生凈智日， 普照於法界。 未來世諸劫， 國土不可說， 一念悉了知， 于彼無分別。 行者能趣入， 如是最勝地， 此諸菩薩法， 我當說少分。 智慧無邊際， 通達佛境界， 一切皆善入， 所行不退轉。 具足普賢慧， 成滿普賢愿， 入于無等智， 我當說彼行。 於一微塵中， 悉見諸世界， 眾生若聞者， 迷亂心發狂。 如於一微塵， 一切塵亦然， 世界悉入中， 如是不思議。 一一塵中有， 十方三世法， 趣剎皆無量， 悉能分別知。 一一塵中有
【現代漢語翻譯】 現代漢語譯本 關於未來佛的修行，我將分別闡述。 如同一個佛剎（Buddha-ksetra，佛的國土）的種子，無量佛剎也是如此。 未來具有十力（Dasabala，佛的十種力量）的尊者，他們的修行我今天將要講述。 諸佛依次出現於世，隨著各自的願望和名號， 隨著他們所得到的授記（Vyakarana，預言成佛），隨著他們的壽命長短， 隨著他們所修行的正法（Saddharma，佛陀的教法），專心追求無礙的道（Apratihata-marga，沒有障礙的道路）； 隨著他們所教化的眾生，正法得以住世； 隨著他們所清凈的佛剎，眾生和法輪（Dharmacakra，佛法的輪轉）， 在適當和不適當的時候演說佛法，次第凈化眾生； 隨著眾生的業力（Karma，行為和其結果），所行和信解（Adhimukti，理解和信仰）， 上、中、下各不相同，教化他們令其修習。 進入這樣的智慧，修行最殊勝的行， 常作普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的行愿，廣度一切眾生。 身業（Kaya-karma，身體的行為）沒有障礙，語業（Vac-karma，語言的行為）完全清凈， 意行（Manas-karma，思想的行為）也是如此，三世（過去、現在、未來）皆是如此。 菩薩如此修行，最終達到普賢之道， 出生清凈智慧的太陽，普照於法界（Dharmadhatu，一切法的界限）。 未來世的劫數（Kalpa，時間單位）不可說，國土也無法計數， 一念之間全部了知，對它們沒有分別。 修行者能夠趣入，如此最殊勝的境界， 這些菩薩的法，我將說少許部分。 智慧沒有邊際，通達佛的境界， 一切都能善巧進入，所行不退轉。 具足普賢的智慧，成就圓滿普賢的愿， 進入無與倫比的智慧，我將講述他們的修行。 在一微塵中，能看到一切世界， 眾生如果聽到這些，會心生迷亂發狂。 如同一個微塵，一切微塵也是如此， 世界全部進入其中，如此不可思議。 每一個微塵中，都有十方三世的法， 所趣的佛剎無量，都能分別知曉。 每一個微塵中
【English Translation】 English version Regarding the future practices of Buddhas, I shall explain them separately. Like a seed of one Buddha-ksetra (Buddha-field), so are countless Buddha-ksetras. The future honored ones with ten powers (Dasabala), their practices I shall speak of today. The Buddhas appear in the world in succession, according to their respective vows and names, According to the predictions (Vyakarana) they receive, according to the length of their lives, According to the Right Dharma (Saddharma) they practice, they single-mindedly seek the unobstructed path (Apratihata-marga); According to the sentient beings they convert, the Right Dharma abides in the world; According to the Buddha-ksetras they purify, the sentient beings and the Dharma wheel (Dharmacakra), They expound the Dharma at appropriate and inappropriate times, purifying sentient beings in sequence; According to the karma (Karma) of sentient beings, their actions and understanding (Adhimukti), Upper, middle, and lower are different, they teach them to practice. Entering such wisdom, cultivating the most excellent practices, Constantly performing the deeds of Samantabhadra (the Bodhisattva symbolizing universal practice and vows), extensively liberating all sentient beings. Physical actions (Kaya-karma) are without obstruction, verbal actions (Vac-karma) are completely pure, Mental actions (Manas-karma) are also like this, in the three times (past, present, future) it is always so. Bodhisattvas practice in this way, ultimately reaching the path of Samantabhadra, Giving rise to the sun of pure wisdom, illuminating the entire Dharmadhatu (the realm of all phenomena). The kalpas (eons) of the future world are inexpressible, and the lands are countless, In a single thought, they know all of them, without any discrimination. Practitioners are able to enter, such a most excellent state, These practices of Bodhisattvas, I shall speak of a small portion. Wisdom is without limit, penetrating the realm of the Buddhas, They can skillfully enter everything, their practice does not regress. Possessing the wisdom of Samantabhadra, fulfilling the vows of Samantabhadra, Entering incomparable wisdom, I shall speak of their practices. In one tiny dust mote, they can see all the worlds, If sentient beings hear this, their minds will become confused and go mad. Like one dust mote, so are all dust motes, All the worlds enter into them, it is so inconceivable. In each dust mote, there are the dharmas of the ten directions and three times, The Buddha-ksetras they approach are countless, they can all be distinguished and known. In each dust mote there are
， 無量種佛剎， 種種皆無量， 於一靡不知。 法界中所有， 種種諸異相， 趣類各差別， 悉能分別知。 深入微細智， 分別諸世界， 一切劫成壞， 悉能明瞭說。 知諸劫修短， 三世即一念， 眾行同不同， 悉能分別知。 深入諸世界， 廣大非廣大， 一身無量剎， 一剎無量身。 十方中所有， 異類諸世界， 廣大無量相， 一切悉能知。 一切三世中， 無量諸國土， 具足甚深智， 悉了彼成敗。 十方諸世界， 有成或有壞， 如是不可說， 賢德悉深了。 或有諸國土， 種種地嚴飾； 諸趣亦復然， 斯由業清凈。 或有諸世界， 無量種雜染； 斯由眾生感， 一切如其行。 無量無邊剎， 了知即一剎， 如是入諸剎， 其數不可知。 一切諸世界， 悉入一剎中， 世界不為一， 亦復無雜亂。 世界有仰覆， 或高或復下， 皆是眾生想， 悉能分別知。 廣博諸世界， 無量無有邊， 知種種是一， 知一是種種。 普賢諸佛子， 能以普賢智， 了知諸剎數， 其數無邊際。 知諸世界化， 剎化眾生化， 法化諸佛化， 一
【現代漢語翻譯】 現代漢語譯本 無量的佛剎（Buddha-ksetra，佛的國土）種類繁多， 種種佛剎都無量無邊，對於每一個都瞭如指掌。 法界（Dharmadhatu，宇宙）中所有的，各種各樣的不同景象， 眾生的類別各有差別，都能一一分辨清楚。 深入到精微的智慧中，分辨各個世界， 一切劫（kalpa，時間單位）的成住壞空，都能明明白白地說出來。 知道各個劫的久暫，過去、現在、未來三世即是一念之間， 眾生的行為相同或不同，都能一一分辨清楚。 深入到各個世界，廣大或不廣大， 一個身體能容納無量佛剎，一個佛剎能顯現無量身體。 十方（十個方向）中所有的，不同種類的世界， 廣大無量的景象，一切都能知曉。 一切三世中，無量的國土， 具備甚深的智慧，完全瞭解它們的成敗。 十方各個世界，有的正在形成，有的正在壞滅， 這些不可言說的情況，賢德之人都能深刻了解。 有的國土，用各種各樣的寶物莊嚴裝飾； 各個趣（gati，眾生輪迴的去處）的情況也是如此，這都是由於業（karma，行為）的清凈。 有的世界，有無量種雜亂的污染； 這是由於眾生的業力感召，一切都如他們所行。 無量無邊的佛剎，了知它們即是一個佛剎， 像這樣進入各個佛剎，其數量不可知。 一切世界，都進入一個佛剎中， 世界不是一個，也沒有雜亂。 世界有仰有覆，有高有低， 這都是眾生的想法，都能一一分辨清楚。 廣博的各個世界，無量無邊， 知道種種即是一，知道一即是種種。 普賢（Samantabhadra，菩薩名）的佛子們，能以普賢的智慧， 了知各個佛剎的數量，其數量無邊無際。 知道各個世界的變化，佛剎的變化，眾生的變化， 法的變化，諸佛的變化，都是一體的。
【English Translation】 English version Limitless Buddha-ksetras (Buddha-lands), Various kinds, all are limitless, and nothing is unknown in one. All that exists in the Dharmadhatu (realm of reality), various different appearances, The categories of beings are each different, all can be distinguished and known. Deeply entering subtle wisdom, distinguishing all the worlds, The formation, existence, destruction of all kalpas (eons), all can be clearly explained. Knowing the length of kalpas, the three times (past, present, future) are just one thought, The actions of beings, whether similar or different, all can be distinguished and known. Deeply entering all the worlds, vast or not vast, One body can contain limitless lands, one land can manifest limitless bodies. All that exists in the ten directions, different kinds of worlds, Vast and limitless appearances, all can be known. In all the three times, limitless lands, Possessing profound wisdom, completely understanding their success and failure. All the worlds in the ten directions, some forming, some destroying, Such unspeakable conditions, the virtuous ones deeply understand. Some lands are adorned with various kinds of treasures; The same is true for all the gatis (realms of rebirth), this is due to the purity of karma (action). Some worlds have limitless kinds of defilements; This is due to the karmic influence of beings, all according to their actions. Limitless and boundless lands, knowing them as one land, Entering all the lands like this, their number is unknowable. All the worlds, all enter into one land, The world is not one, nor is there confusion. Worlds are upright or inverted, high or low, These are all the thoughts of beings, all can be distinguished and known. Vast and extensive worlds, limitless and boundless, Knowing the various as one, knowing one as the various. The Buddha's children of Samantabhadra (a Bodhisattva), with Samantabhadra's wisdom, Can know the number of all lands, their number is boundless. Knowing the transformations of all worlds, the transformations of lands, the transformations of beings, The transformations of the Dharma, the transformations of all Buddhas, all are one.
切皆究竟。 一切諸世界， 微細廣大剎， 種種異莊嚴， 皆由業所起。 無量諸佛子， 善學入法界， 神通力自在， 普遍於十方。 眾生數等劫， 說彼世界名， 亦不能令盡， 唯除佛開示。 世界及如來， 種種諸名號， 經于無量劫， 說之不可盡。 何況最勝智， 三世諸佛法， 從於法界生， 充滿如來地！ 清凈無礙念， 無邊無礙慧， 分別說法界， 得至於彼岸。 過去諸世界， 廣大及微細， 修習所莊嚴， 一念悉能知。 其中人師子， 修佛種種行， 成於等正覺， 示現諸自在。 如是未來世， 次第無量劫， 所有人中尊， 菩薩悉能知。 所有諸行愿， 所有諸境界， 如是勤修行， 于中成正覺。 亦知彼眾會， 壽命化眾生， 以此諸法門， 為眾轉法輪。 菩薩如是知， 住普賢行地， 智慧悉明瞭， 出生一切佛。 現在世所攝， 一切諸佛土， 深入此諸剎， 通達於法界。 彼諸世界中， 現在一切佛， 於法得自在， 言論無所礙。 亦知彼眾會， 凈土應化力， 盡無量億劫， 常思惟是事。 調御世間尊， 所有威神力
【現代漢語翻譯】 現代漢語譯本 一切都達到究竟的境界。 所有一切世界，無論是微小還是廣大的剎土（佛土），種種不同的莊嚴，都是由眾生的業力所產生的。 無量無數的佛子，善於學習並進入法界（宇宙真理的境界），他們擁有神通自在的力量，普遍存在於十方世界。 即使花費與眾生數量相等的劫數（極長的時間單位），來說這些世界的名稱，也不能說完，除非佛陀親自開示。 世界以及如來（佛陀）的種種名號，即使經過無量劫的時間來說，也無法窮盡。 更何況是最殊勝的智慧，過去、現在、未來三世諸佛的教法，都是從法界產生，充滿著如來的境界！ 清凈無礙的意念，無邊無礙的智慧，能夠分別說明法界的道理，最終到達彼岸（解脫的境界）。 過去的一切世界，無論是廣大還是微小，以及修行所莊嚴的景象，菩薩在一念之間都能完全知曉。 在這些世界中，人中獅子（佛陀）修行種種佛行，成就無上正等正覺（佛的智慧），示現種種自在的神通。 像這樣，未來的世界，次第經歷無量劫，所有的人中尊（佛陀），菩薩都能知曉。 所有修行的願望，所有的境界，像這樣勤奮修行，最終成就正覺。 菩薩也知道那些眾會，壽命以及教化眾生的方式，通過這些法門，為眾生轉法輪（宣講佛法）。 菩薩像這樣瞭解一切，安住于普賢菩薩的行愿之地，智慧完全明瞭，能夠出生一切佛。 現在世所包含的一切佛土，深入這些剎土，通達法界的真理。 在這些世界中，現在的一切佛，對於佛法獲得自在，言論沒有任何障礙。 菩薩也知道那些眾會，凈土的應化力量，即使經過無量億劫，也常常思惟這些事情。 調御世間的尊者（佛陀），所擁有的威神力量
【English Translation】 English version All reach the ultimate state. All the worlds, whether they are minute or vast kshatras (Buddha-lands), with their various and different adornments, all arise from karma. Immeasurable and countless Buddha-sons, who are skilled in learning and entering the dharma-realm (the realm of cosmic truth), possess the power of supernatural abilities, and are present throughout the ten directions. Even if one were to spend kalpas (extremely long units of time) equal to the number of sentient beings to speak of the names of these worlds, one could not finish, unless the Buddha himself reveals them. The names of the worlds and the Tathagatas (Buddhas), even if spoken for immeasurable kalpas, cannot be exhausted. How much more so the most supreme wisdom, the teachings of the Buddhas of the past, present, and future three times, which arise from the dharma-realm and fill the realm of the Tathagatas! Pure and unobstructed thoughts, boundless and unobstructed wisdom, can explain the principles of the dharma-realm, and ultimately reach the other shore (the state of liberation). All the worlds of the past, whether vast or minute, and the adorned scenes of practice, Bodhisattvas can fully know in a single thought. In these worlds, the lions among men (Buddhas) practice various Buddha-practices, attain Anuttara-samyak-sambodhi (Buddha's wisdom), and manifest various supernatural abilities. Likewise, the worlds of the future, through countless kalpas in succession, all the honored ones among men (Buddhas), Bodhisattvas can know. All the vows of practice, all the realms, through such diligent practice, one ultimately attains enlightenment. Bodhisattvas also know those assemblies, the lifespan, and the ways of teaching sentient beings, and through these dharma-gates, they turn the dharma-wheel (preach the dharma) for sentient beings. Bodhisattvas understand everything in this way, abide in the practice-ground of Samantabhadra Bodhisattva, their wisdom is completely clear, and they can give birth to all Buddhas. All the Buddha-lands contained in the present world, deeply enter these kshatras, and understand the truth of the dharma-realm. In these worlds, all the Buddhas of the present, have attained freedom in the dharma, and their speech has no obstacles. Bodhisattvas also know those assemblies, the transformative power of the pure lands, and even after immeasurable billions of kalpas, they constantly contemplate these matters. The honored ones who tame the world (Buddhas), possess the power of majestic spiritual strength.
， 無盡智慧藏， 一切悉能知。 出生無礙眼， 無礙耳鼻身， 無礙廣長舌， 能令眾歡喜。 最勝無礙心， 廣大普清凈， 智慧遍充滿， 悉知三世法。 善學一切化， 剎化眾生化， 世化調伏化， 究竟化彼岸。 世間種種別， 皆由於想住， 入佛方便智， 於此悉明瞭。 眾會不可說， 一一為現身， 悉使見如來， 度脫無邊眾。 諸佛甚深智， 如日出世間， 一切國土中， 普現無休息。 了達諸世間， 假名無有實， 眾生及世界， 如夢如光影。 于諸世間法， 不生分別見， 善離分別者， 亦不見分別。 無量無數劫， 解之即一念， 知念亦無念， 如是見世間。 無量諸國土， 一念悉超越， 經于無量劫， 不動于本處。 不可說諸劫， 即是須臾頃， 莫見修與短， 究竟剎那法。 心住於世間， 世間住於心， 於此不妄起， 二非二分別。 眾生世界劫， 諸佛及佛法， 一切如幻化， 法界悉平等。 普於十方剎， 示現無量身， 知身從緣起， 究竟無所著。 依于無二智， 出現人師子， 不著無二法， 知無二非二。 了
【現代漢語翻譯】 現代漢語譯本 擁有無盡的智慧寶藏，一切都能知曉。 生來就具有無礙的眼睛，無礙的耳朵、鼻子和身體， 無礙而廣長的舌頭，能使眾生歡喜。 擁有最殊勝無礙的心，廣大而普遍清凈， 智慧遍滿一切，完全知曉過去、現在、未來三世的法。 善於學習一切化現，剎土的化現、眾生的化現， 世間的化現、調伏的化現，最終到達彼岸的化現。 世間種種的差別，都是由於執著于妄想而產生， 進入佛的方便智慧，對此一切都明瞭。 在不可計數的集會中，一一顯現自身， 使所有眾生都能見到如來（Tathagata），度脫無邊的眾生。 諸佛（Buddha）的甚深智慧，如同太陽出現在世間， 在一切國土中，普遍顯現而沒有停息。 了達一切世間，都是假名而沒有實體， 眾生和世界，都如夢境和光影一般。 對於世間的一切法，不產生分別的見解， 善於遠離分別的人，也看不到分別。 無量無數的劫（kalpa），理解起來只是一念之間， 知道念頭也是無念，這樣看待世間。 無量諸多的國土，一念之間就能超越， 經歷無量劫，也不會移動原本的位置。 不可說的諸多劫，也只是須臾的片刻， 不要執著于長短的分別，最終領悟剎那的真諦。 心安住於世間，世間安住於心， 對此不妄起分別，執著於二元或非二元的概念。 眾生、世界、劫，諸佛以及佛法， 一切都如幻化一般，法界（Dharmadhatu）都是平等的。 普遍在十方剎土，示現無量的身形， 知道身形從因緣而起，最終不執著于任何事物。 依靠無二的智慧，出現人中獅子（指佛）， 不執著于無二的法，知道無二也非無二。 了
【English Translation】 English version Possessing an inexhaustible treasury of wisdom, knowing all things. Born with unobstructed eyes, unobstructed ears, nose, and body, An unobstructed and broad tongue, capable of bringing joy to all beings. Possessing the most supreme unobstructed mind, vast, universal, and pure, Wisdom pervades everything, fully knowing the Dharma (teachings) of the three times (past, present, and future). Skilled in learning all manifestations, the manifestations of lands, the manifestations of beings, The manifestations of the world, the manifestations of taming, ultimately reaching the other shore of manifestations. All the differences in the world arise from clinging to deluded thoughts, Entering the expedient wisdom of the Buddha, one understands all of this clearly. In countless assemblies, manifesting oneself in each one, Enabling all beings to see the Tathagata (Buddha), liberating boundless beings. The profound wisdom of the Buddhas, like the sun appearing in the world, Universally manifesting in all lands without ceasing. Understanding that all worlds are provisional names without substance, Beings and the world are like dreams and shadows. Regarding all the Dharmas of the world, not giving rise to discriminating views, One who is skilled in abandoning discrimination also does not see discrimination. Countless kalpas (eons), understanding them is just a single thought, Knowing that thoughts are also non-thoughts, seeing the world in this way. Countless lands, one can transcend them in a single thought, Passing through countless kalpas, one does not move from the original place. The countless kalpas that cannot be spoken of are just a moment, Do not cling to the distinction of long and short, ultimately realizing the truth of the moment. The mind dwells in the world, the world dwells in the mind, Regarding this, do not falsely give rise to discrimination, clinging to the concepts of duality or non-duality. Beings, the world, kalpas, the Buddhas, and the Buddha's teachings, All are like illusions, the Dharmadhatu (realm of reality) is all equal. Universally manifesting countless forms in the ten directions, Knowing that forms arise from conditions, ultimately not clinging to anything. Relying on non-dual wisdom, the lion among men (referring to the Buddha) appears, Not clinging to the non-dual Dharma, knowing that non-duality is also not non-duality. Understood
知諸世間， 如焰如光影， 如響亦如夢， 如幻如變化。 如是隨順入， 諸佛所行處， 成就普賢智， 普照深法界。 眾生剎染著， 一切皆舍離， 而興大悲心， 普凈諸世間。 菩薩常正念， 論師子妙法， 清凈如虛空， 而興大方便。 見世常迷倒， 發心咸救度， 所行皆清凈， 普遍諸法界。 諸佛及菩薩， 佛法世間法， 若見其真實， 一切無差別。 如來法身藏， 普入世間中， 雖在於世間， 於世無所著。 譬如清凈水， 影像無來去； 法身遍世間， 當知亦如是。 如是離染著， 身世皆清凈， 湛然如虛空， 一切無有生。 知身無有盡， 無生亦無滅， 非常非無常， 示現諸世間。 除滅諸邪見， 開示于正見， 法性無來去， 不著我我所。 譬如工幻師， 示現種種事， 其來無所從， 去亦無所至。 幻性非有量， 亦復非無量， 于彼大眾中， 示現量無量。 以此寂定心， 修習諸善根， 出生一切佛， 非量非無量。 有量及無量， 皆悉是妄想， 了達一切趣， 不著量無量。 諸佛甚深法， 廣大深寂滅， 甚深無量智
【現代漢語翻譯】 現代漢語譯本 了知世間萬象，如同火焰和光影， 如同回聲和夢境，如同幻象和變化。 如此隨順進入，諸佛所行之處， 成就普賢（Samantabhadra）的智慧，普照深邃的法界。 眾生和國土的染著，一切都應捨棄， 從而生起大悲心，普遍凈化所有世間。 菩薩常常保持正念，宣說獅子般的微妙佛法， 清凈如同虛空，從而生起大方便。 見到世人常常迷惑顛倒，發心全部救度， 所行皆清凈，普遍於所有法界。 諸佛和菩薩，佛法和世間法， 如果見到它們的真實，一切都沒有差別。 如來的法身藏，普遍進入世間之中， 雖然存在於世間，卻對世間沒有任何執著。 譬如清凈的水，影像沒有來去； 法身遍佈世間，應當知道也是如此。 如此遠離染著，身和世間都清凈， 澄澈如同虛空，一切都沒有生起。 了知身體沒有盡頭，沒有生起也沒有滅亡， 不是常住也不是無常，在世間示現。 消除所有邪見，開示正確的見解， 法性沒有來去，不執著於我或我所。 譬如善於幻術的工匠，示現種種事物， 它們的來沒有來源，去也沒有去處。 幻象的性質不是有限的，也不是無限的， 在眾人之中，示現有限和無限。 用這種寂靜的禪定之心，修習各種善根， 出生一切佛，不是有限也不是無限。 有限和無限，都是虛妄的想像， 通達一切去處，不執著于有限和無限。 諸佛甚深的佛法，廣大而深邃寂滅， 甚深而無量的智慧。
【English Translation】 English version Knowing all the worlds, like flames and shadows, Like echoes and dreams, like illusions and transformations. Thus, in accordance, entering the places where all Buddhas go, Accomplishing the wisdom of Samantabhadra (Universal Worthy), universally illuminating the profound Dharma realm. The defilements of sentient beings and lands, all should be abandoned, Thus arousing great compassion, universally purifying all the worlds. Bodhisattvas always maintain right mindfulness, expounding the lion's roar of the wonderful Dharma, Pure like the void, thus arousing great skillful means. Seeing the world constantly confused and inverted, vowing to save them all, All actions are pure, pervading all Dharma realms. All Buddhas and Bodhisattvas, the Buddha Dharma and worldly dharmas, If their true nature is seen, all are without difference. The Tathagata's (Buddha's) Dharma body treasury, universally enters the world, Although existing in the world, it has no attachment to the world. Like pure water, reflections have no coming or going; The Dharma body pervades the world, know that it is also like this. Thus, being free from defilements, both body and world are pure, Clear and still like the void, all are without arising. Knowing the body has no end, no arising and no ceasing, Neither permanent nor impermanent, manifesting in all the worlds. Eliminating all wrong views, revealing right views, The Dharma nature has no coming or going, not attached to self or what belongs to self. Like a skilled illusionist, manifesting various things, Their coming has no source, their going has no destination. The nature of illusion is neither finite nor infinite, Among the assembly, manifesting both finite and infinite. With this tranquil meditative mind, cultivating all good roots, Giving birth to all Buddhas, neither finite nor infinite. Finite and infinite, all are false thoughts, Penetrating all destinations, not attached to finite or infinite. The profound Dharma of all Buddhas, vast, deep, and tranquil, Profound and immeasurable wisdom.
， 知甚深諸趣。 菩薩離迷倒， 心凈常相續， 巧以神通力， 度無量眾生。 未安者令安， 安者示道場， 如是遍法界， 其心無所著。 不住于實際， 不入于涅槃， 如是遍世間， 開悟諸群生。 法數眾生數， 了知而不著， 普雨於法雨， 充洽諸世間。 普于諸世界， 唸唸成正覺， 而修菩薩行， 未曾有退轉。 世間種種身， 一切悉了知； 如是知身法， 則得諸佛身。 普知諸眾生， 諸劫及諸剎， 十方無涯際， 智海無不入。 眾生身無量， 一一為現身； 佛身無有邊， 智者悉觀見。 一念之所知， 出現諸如來， 經于無量劫， 稱揚不可盡。 諸佛能現身， 處處般涅槃， 一念中無量， 舍利各差別。 如是未來世， 有求于佛果， 無量菩提心， 決定智悉知。 如是三世中， 所有諸如來， 一切悉能知， 名住普賢行。 如是分別知， 無量諸行地， 入于智慧處， 其輪不退轉。 微妙廣大智， 深入如來境， 入已不退轉， 說名普賢慧。 一切最勝尊， 普入佛境界， 修行不退轉， 得無上菩提。 無量無邊心， 各
【現代漢語翻譯】 現代漢語譯本 深知一切眾生的去向。 菩薩遠離迷惑顛倒，心清凈且恒常相續， 巧妙地運用神通力量，度化無量眾生。 使未得安穩的眾生得到安穩，為已得安穩的眾生指示修行之道， 像這樣遍及整個法界，他們的心沒有任何執著。 不住留在真如實際的境界，也不進入涅槃， 像這樣遍及世間，開悟一切眾生。 對於法的數量和眾生的數量，明瞭知曉卻不執著， 普遍降下法雨，充滿整個世間。 普遍在各個世界，唸唸成就正覺（samyak-saṃbodhi，完全的覺悟）， 修行菩薩道，從未有退轉。 世間種種不同的身形，一切都完全知曉； 像這樣瞭解身法，就能得到諸佛的身。 普遍知曉一切眾生，一切劫數和一切剎土（kṣetra，佛土）， 十方無邊無際，智慧之海無所不入。 眾生的身體無量無邊，為每一個眾生都顯現不同的身形； 佛的身形沒有邊際，有智慧的人都能看見。 一念之間所能知曉的，就能顯現出諸如來（tathāgata，佛的稱號）， 經過無量劫的時間，也無法完全稱揚讚歎。 諸佛能夠顯現身形，在各個地方入般涅槃（parinirvāṇa，完全的涅槃）， 在一念之中有無量，舍利（śarīra，佛的遺骨）各有不同。 像這樣在未來世，有眾生尋求佛果， 無量的菩提心（bodhicitta，覺悟之心），決定智都能完全知曉。 像這樣在過去、現在、未來三世中，所有諸如來， 一切都能知曉，這稱為安住于普賢行（Samantabhadra-caryā，普賢菩薩的行愿）。 像這樣分別知曉，無量諸修行地， 進入智慧的境界，其修行之輪不會退轉。 微妙廣大之智慧，深入如來的境界， 進入之後不退轉，這稱為普賢慧（Samantabhadra-jñāna，普賢菩薩的智慧）。 一切最尊貴的佛，普遍進入佛的境界， 修行不退轉，得到無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。 無量無邊的心，各自
【English Translation】 English version Knowing the deep paths of all beings. Bodhisattvas, free from delusion, with minds pure and constantly continuing, Skillfully using their spiritual powers, they liberate countless beings. They bring peace to those who are not at peace, and guide those at peace to the path of enlightenment, Thus pervading the entire Dharma realm, their minds are without attachment. They do not dwell in the realm of reality, nor do they enter into Nirvana, Thus pervading the world, they enlighten all living beings. They understand the number of dharmas and the number of beings, knowing them without attachment, Universally raining down the Dharma rain, filling all the worlds. Universally in all worlds, in every thought they attain perfect enlightenment (samyak-saṃbodhi), Practicing the Bodhisattva path, they never retreat. They fully understand all the various forms in the world; Knowing the nature of the body in this way, they attain the body of the Buddhas. They universally know all beings, all kalpas (aeons), and all ksetras (Buddha-fields), The ten directions are boundless, and their ocean of wisdom enters everywhere. The bodies of beings are immeasurable, and for each one, they manifest a different form; The body of the Buddha is without limit, and the wise can see it. In a single thought, they can know and manifest all the Tathagatas (Buddhas), Even after countless kalpas, their praises cannot be fully expressed. The Buddhas can manifest their bodies, and enter Parinirvana (complete Nirvana) in various places, In a single thought, there are countless, and the relics (śarīra) are each different. Thus, in the future, there will be beings seeking Buddhahood, The immeasurable Bodhicitta (mind of enlightenment), and the decisive wisdom, they fully know. Thus, in the three times—past, present, and future—all the Tathagatas, They can know everything, and this is called abiding in the practice of Samantabhadra (Universal Worthy). Thus, they separately know the immeasurable stages of practice, Entering the realm of wisdom, their wheel of practice does not retreat. Subtle and vast wisdom, deeply entering the realm of the Tathagatas, Having entered, they do not retreat, and this is called Samantabhadra-jñāna (Universal Worthy's wisdom). All the most honored Buddhas, universally enter the realm of the Buddhas, Practicing without retreat, they attain Anuttara-samyak-saṃbodhi (unsurpassed perfect enlightenment). Immeasurable and boundless minds, each
各差別業， 皆由想積集， 平等悉了知。 染污非染污， 學心無學心， 不可說諸心， 唸唸中悉知。 了知非一二， 非染亦非凈， 亦復無雜亂， 皆從自想起。 如是悉明見， 一切諸眾生， 心想各不同， 起種種世間。 以如是方便， 修諸最勝行， 從佛法化生， 得名為普賢。 眾生皆妄起， 善惡諸趣想， 由是或生天， 或復墮地獄。 菩薩觀世間， 妄想業所起， 妄想無邊故， 世間亦無量。 一切諸國土， 想網之所現， 幻網方便故， 一念悉能入。 眼耳鼻舌身， 意根亦如是， 世間想別異， 平等皆能入。 一一眼境界， 無量眼皆入， 種種性差別， 無量不可說。 所見無差別， 亦復無雜亂， 各隨於自業， 受用其果報。 普賢力無量， 悉知彼一切， 一切眼境界， 大智悉能入。 如是諸世間， 悉能分別知， 而修一切行， 亦復無退轉。 佛說眾生說， 及以國土說， 三世如是說， 種種悉了知。 過去中未來， 未來中現在， 三世互相見， 一一皆明瞭。 如是無量種， 開悟諸世間， 一切智方便， 邊際不可得
【現代漢語翻譯】 現代漢語譯本 各種不同的業力，都是由意念的積聚所形成，菩薩能平等地了知這一切。 染污的心和不染污的心，有學之心和無學之心，以及種種不可言說的念頭，菩薩都能在每一個念頭中完全知曉。 菩薩了知這些念頭並非單一或兩種，既非染污也非清凈，也並非雜亂無章，它們都源於各自的意念。 菩薩如此清晰地看見，一切眾生的心念各不相同，由此產生了種種不同的世間。 菩薩以這樣的方便法門，修習最殊勝的行持，從佛法中化生，因此得名為普賢（Samantabhadra，意為普遍的賢者）。 眾生都因虛妄而生起，產生善惡等各種趣向的念頭，因此有的昇天，有的墮入地獄。 菩薩觀察世間，知道一切都是由虛妄的意念和業力所產生，由於虛妄的意念無邊無際，所以世間也是無量的。 一切國土，都是意念之網所顯現，菩薩以幻化的方便法門，在一念之間就能進入所有國土。 眼、耳、鼻、舌、身、意這六根也是如此，世間的意念各不相同，菩薩都能平等地進入其中。 每一個眼睛所見的境界，都能進入無量眼睛所見的境界，種種性質的差別，無量無邊，不可言說。 所見到的境界沒有差別，也沒有雜亂，各自隨著自己的業力，承受相應的果報。 普賢菩薩的力量無量無邊，完全知曉這一切，一切眼睛所見的境界，菩薩的大智慧都能進入。 菩薩如此分別知曉這些世間，並修習一切行持，而且永不退轉。 佛所說的眾生，所說的國土，以及三世（過去、現在、未來）的說法，菩薩都能種種了知。 過去之中有未來，未來之中有現在，三世互相顯現，每一個都清清楚楚。 菩薩以如此無量的方式，開悟世間，以一切智的方便法門，其邊際是不可測量的。
【English Translation】 English version Various different karmas are all formed by the accumulation of thoughts; Bodhisattvas understand all of these equally. Defiled minds and undefiled minds, minds of learners and minds of non-learners, as well as all kinds of inexpressible thoughts, Bodhisattvas fully know in every single thought. Bodhisattvas understand that these thoughts are not singular or dual, neither defiled nor pure, nor are they chaotic; they all originate from their own thoughts. Bodhisattvas see so clearly that the thoughts of all sentient beings are different, and from this arise all kinds of different worlds. Bodhisattvas, with such expedient methods, cultivate the most supreme practices, are born from the Dharma of the Buddha, and are therefore named Samantabhadra (Universal Worthy). Sentient beings all arise from delusion, generating thoughts of good, evil, and various destinies; therefore, some ascend to heavens, and some fall into hells. Bodhisattvas observe the world, knowing that everything is produced by deluded thoughts and karma; because deluded thoughts are boundless, so too are the worlds. All lands are manifested by the net of thoughts; Bodhisattvas, with the expedient methods of illusion, can enter all lands in a single thought. The six roots of eye, ear, nose, tongue, body, and mind are also like this; the thoughts of the world are different, and Bodhisattvas can enter them equally. The realm seen by each eye can enter the realm seen by countless eyes; the differences in various natures are boundless and inexpressible. What is seen has no difference, nor is it chaotic; each follows their own karma, receiving the corresponding karmic retribution. The power of Samantabhadra is boundless, fully knowing all of this; the great wisdom of Bodhisattvas can enter all realms seen by the eyes. Bodhisattvas thus distinguish and know these worlds, and cultivate all practices, never retreating. The sentient beings spoken of by the Buddha, the lands spoken of, and the teachings of the three times (past, present, and future), Bodhisattvas can understand all of them in various ways. In the past, there is the future; in the future, there is the present; the three times manifest each other, and each is clearly understood. Bodhisattvas, in such countless ways, enlighten the world, with the expedient methods of all-knowing wisdom, the boundaries of which are immeasurable.
。」
大方廣佛華嚴經卷第四十九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五十
于闐國三藏實叉難陀奉 制譯
如來出現品第三十七之一
爾時，世尊從眉間白毫相中放大光明，名：如來出現，無量百千億那由他阿僧祇光明以為眷屬。其光普照十方盡虛空法界一切世界，右繞十匝，顯現如來無量自在，覺悟無數諸菩薩眾，震動一切十方世界，除滅一切諸惡道苦，映蔽一切諸魔宮殿，顯示一切諸佛如來坐菩提座成等正覺及以一切道場眾會；作是事已，而來右繞菩薩眾會，入如來性起妙德菩薩頂。時，此道場一切大眾身心踴躍，生大歡喜，作如是念：「甚奇希有！今者如來放大光明，必當演說甚深大法。」
爾時，如來性起妙德菩薩于蓮華座上，偏袒右肩，右跽合掌，一心向佛而說頌言：
「正覺功德大智出， 普達境界到彼岸， 等於三世諸如來， 是故我今恭敬禮。 已升無相境界岸， 而現妙相莊嚴身， 放于離垢千光明， 破魔軍眾咸令盡。 十方所有諸世界， 悉能震動無有餘， 未曾恐怖一眾生， 善逝威神力如是。 虛空法界性平等， 已能如是而安住， 一切含生無數量， 咸令滅
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》卷第四十九 大正藏第10冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五十
于闐國三藏實叉難陀（Siksananda）奉旨譯
如來出現品第三十七之一
爾時，世尊從眉間白毫相中放出大光明，名為『如來出現』，無量百千億那由他（nayuta）阿僧祇（asamkhya）光明作為眷屬。這光明普照十方盡虛空法界一切世界，右繞十匝，顯現如來無量的自在，覺悟無數的菩薩眾，震動一切十方世界，消除一切諸惡道的痛苦，遮蔽一切諸魔的宮殿，顯示一切諸佛如來坐菩提座成就正等正覺以及一切道場眾會；做完這些事後，這光明右繞菩薩眾會，進入如來性起妙德菩薩的頭頂。當時，這個道場的一切大眾身心踴躍，生起大歡喜，心中這樣想：『真是太奇特稀有了！現在如來放出大光明，必定要演說甚深大法。』
這時，如來性起妙德菩薩在蓮花座上，偏袒右肩，右膝跪地，合掌，一心向佛，用偈頌說道：
『正覺的功德大智慧顯現，普遍到達一切境界到達彼岸， 與三世一切如來平等，因此我今天恭敬禮拜。 已經登上無相境界的彼岸，卻顯現微妙莊嚴的身體， 放出清凈無垢的千道光明，摧破魔軍，使他們全部消滅。 十方所有的一切世界，都能震動沒有遺漏， 卻不曾使一個眾生感到恐怖，善逝（Sugata）的威神力就是這樣。 虛空法界的本性是平等的，已經能夠這樣安住其中， 一切有情眾生數量無盡，都使他們滅除』
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra, Scroll 49 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Scroll 50
Translated under imperial decree by Tripiṭaka Master Śikṣānanda of Khotan
Chapter 37: The Appearance of the Tathāgata, Part 1
At that time, the World-Honored One emitted a great light from the white hair mark between his eyebrows, named 'The Appearance of the Tathāgata,' with countless hundreds of thousands of millions of nayutas (nayuta) of asamkhyas (asamkhya) of lights as its retinue. This light universally illuminated all the worlds of the ten directions, throughout the entire space of the Dharma realm, circling ten times to the right, manifesting the immeasurable freedom of the Tathāgata, awakening countless Bodhisattvas, shaking all the worlds of the ten directions, eliminating the suffering of all the evil paths, obscuring all the palaces of the demons, revealing all the Buddhas and Tathāgatas sitting on the Bodhi seat, attaining perfect enlightenment, and all the assemblies in the sacred places; having done these things, the light then circled to the right around the assembly of Bodhisattvas, entering the crown of the Bodhisattva 'Wonderful Virtue Arising from the Nature of the Tathāgata.' At that time, all the great assembly in this sacred place were filled with joy in body and mind, and thought to themselves: 'How wondrous and rare! Now that the Tathāgata has emitted such a great light, he must be about to expound a profound Dharma.'
Then, the Bodhisattva 'Wonderful Virtue Arising from the Nature of the Tathāgata,' on his lotus seat, bared his right shoulder, knelt on his right knee, joined his palms, and with one-pointed mind, faced the Buddha and spoke in verse:
'The great wisdom of perfect enlightenment appears, universally reaching all realms, arriving at the other shore, Equal to all the Tathāgatas of the three times, therefore I now respectfully bow in reverence. Having ascended to the shore of the realm of no-form, yet manifesting a body adorned with wondrous forms, Emitting a thousand pure and immaculate lights, destroying the armies of Mara, causing them all to be annihilated. All the worlds in the ten directions, are able to be shaken without exception, Yet not causing a single sentient being to feel fear, such is the majestic power of the Sugata (Sugata). The nature of the space of the Dharma realm is equal, already able to abide in it thus, All sentient beings, countless in number, are all caused to be extinguished.'
惡除眾垢。 苦行勤勞無數劫， 成就最上菩提道， 于諸境界智無礙， 與一切佛同其性。 導師放此大光明， 震動十方諸世界， 已現無量神通力， 而復還來入我身。 決定法中能善學， 無量菩薩皆來集， 令我發起問法心， 是故我今請法王。 今此眾會皆清凈， 善能度脫諸世間， 智慧無邊無染著， 如是賢勝咸來集。 利益世間尊導師， 智慧精進皆無量， 今以光明照大眾， 令我問于無上法。 誰于大仙深境界， 而能真實具開演？ 誰是如來法長子？ 世間尊導愿顯示！」
爾時，如來即于口中放大光明，名：無礙無畏，百千億阿僧祇光明以為眷屬。普照十方盡虛空等法界一切世界，右繞十匝，顯現如來種種自在，開悟無量諸菩薩眾，震動一切十方世界，除滅一切諸惡道苦，映蔽一切諸魔宮殿，顯示一切諸佛如來坐菩提座成等正覺及以一切道場眾會；作是事已，而來右繞菩薩眾會，入普賢菩薩摩訶薩口。其光入已，普賢菩薩身及師子座，過於本時及諸菩薩身座百倍，唯除如來師子之座。
爾時，如來性起妙德菩薩問普賢菩薩摩訶薩言：「佛子！佛所示現廣大神變，令諸菩薩皆生歡喜，不可思議，世莫能知，是何瑞相？」普賢
【現代漢語翻譯】 現代漢語譯本 去除所有污垢。 經過無數劫的苦行和勤勞，成就了至高無上的菩提之道， 對於一切境界，智慧沒有障礙，與一切佛的本性相同。 導師放出這巨大的光明，震動十方世界， 已經顯現了無量的神通力量，又回到我的身上。 在決定的法中能夠好好學習，無量的菩薩都來聚集， 使我發起詢問佛法的心，所以我現在請問法王。 現在這個集會都清凈，善於度脫世間的一切眾生， 智慧無邊無染著，像這樣賢能殊勝的都來聚集。 利益世間的尊貴導師，智慧和精進都無量， 現在用光明照耀大眾，使我能夠詢問無上的佛法。 誰能對於大仙深奧的境界，真實地完全開演？ 誰是如來的法長子？世間的尊貴導師，希望您能顯示！'
這時，如來從口中放出大光明，名為：無礙無畏，有百千億阿僧祇的光明作為眷屬。普遍照耀十方盡虛空等法界的一切世界，向右繞行十圈，顯現如來的種種自在，開悟無量的菩薩眾，震動一切十方世界，消除一切惡道的痛苦，遮蔽一切魔宮殿，顯示一切諸佛如來坐在菩提座上成就正等正覺以及一切道場集會；做完這些事後，又向右繞行菩薩集會，進入普賢菩薩摩訶薩的口中。這光進入后，普賢菩薩的身體和獅子座，比原來以及其他菩薩的身體和座位都勝過百倍，只有如來的獅子座除外。
這時，如來性起妙德菩薩問普賢菩薩摩訶薩說：'佛子！佛所顯示廣大的神通變化，使諸菩薩都生歡喜，不可思議，世間沒有人能夠知道，這是什麼瑞相？'
【English Translation】 English version Eliminating all defilements. Through countless kalpas of ascetic practices and diligence, the supreme Bodhi path is achieved, Regarding all realms, wisdom is unobstructed, and the nature is the same as all Buddhas. The guide emits this great light, shaking the ten directions of the world, Having manifested immeasurable supernatural powers, it returns to my body. In the determined Dharma, one can learn well, and immeasurable Bodhisattvas gather, Causing me to initiate the mind to inquire about the Dharma, therefore I now ask the Dharma King. Now this assembly is all pure, skilled in liberating all beings in the world, Wisdom is boundless and without attachment, such virtuous and excellent ones have all gathered. The venerable guide who benefits the world, wisdom and diligence are immeasurable, Now illuminates the assembly with light, enabling me to inquire about the supreme Dharma. Who can truly and completely expound the profound realm of the great sage? Who is the Dharma eldest son of the Tathagata? May the venerable guide of the world reveal it!'
At that time, the Tathagata emitted a great light from his mouth, named: Unobstructed and Fearless, with hundreds of thousands of billions of asamkhya lights as its retinue. It universally illuminated all worlds in the ten directions, the Dharma realm equal to the void, circling ten times to the right, manifesting the Tathagata's various freedoms, enlightening immeasurable Bodhisattvas, shaking all worlds in the ten directions, eliminating the suffering of all evil paths, obscuring all demon palaces, displaying all Buddhas and Tathagatas sitting on the Bodhi seat, attaining perfect enlightenment, and all the assemblies in the Bodhi-mandas; having done these things, it then circled the assembly of Bodhisattvas to the right, entering the mouth of Samantabhadra Bodhisattva Mahasattva. After the light entered, the body and lion seat of Samantabhadra Bodhisattva surpassed the original and the bodies and seats of other Bodhisattvas by a hundredfold, except for the lion seat of the Tathagata.
At that time, the Bodhisattva 'Nature Arising Wonderful Virtue' asked Samantabhadra Bodhisattva Mahasattva, saying: 'Son of Buddha! The vast supernatural transformations shown by the Buddha, causing all Bodhisattvas to rejoice, are inconceivable, and no one in the world can know, what is this auspicious sign?'
菩薩摩訶薩言：「佛子！我于往昔見諸如來、應、正等覺示現如是廣大神變，即說如來出現法門。如我惟忖，今現此相，當說其法。」說是語時，一切大地悉皆震動，出生無量問法光明。
時，性起妙德菩薩問普賢菩薩言：「佛子！菩薩摩訶薩應云何知諸佛如來、應、正等覺出現之法？愿為我說！佛子！此諸無量百千億那由他菩薩眾會，皆久修凈業，念慧成就，到于究竟大莊嚴岸，具一切佛威儀之行，正念諸佛未曾忘失，大悲觀察一切眾生，決定了知諸大菩薩神通境界，已得諸佛神力所加，能受一切如來妙法；具如是等無量功德，皆已來集。佛子！汝已曾於無量百千億那由他佛所承事供養，成就菩薩最上妙行，於三昧門皆得自在，入一切佛秘密之處，知諸佛法，斷眾疑惑，為諸如來神力所加，知眾生根，隨其所樂為說真實解脫之法，隨順佛智演說佛法到于彼岸，有如是等無量功德。善哉佛子！愿說如來、應、正等覺出現之法，身相、言音、心意境界，所行之行，成道轉法，乃至示現入般涅槃，見聞親近所生善根；如是等事，愿皆為說！」
時，如來性起妙德菩薩欲重明此義，向普賢菩薩而說頌曰：
「善哉無礙大智慧， 善覺無邊平等境， 愿說無量佛所行， 佛子聞已皆欣慶！ 菩薩云何隨
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩說：『佛子！我過去曾見諸如來、應、正等覺示現如此廣大的神通變化，那時就說了如來出現的法門。依我推測，現在顯現這種景象，應當是要宣說那法門。』 說這話時，一切大地都震動起來，生出無量詢問佛法之光明。 當時，性起妙德菩薩問普賢菩薩說：『佛子！菩薩摩訶薩應該如何瞭解諸佛如來、應、正等覺出現的法？希望您為我解說！佛子！這些無量百千億那由他（極大的數量單位）菩薩眾會，都已長久修習清凈的善業，念力與智慧都已成就，到達究竟的大莊嚴彼岸，具足一切佛的威儀行為，正念諸佛從未忘失，以大悲心觀察一切眾生，確定瞭解諸大菩薩的神通境界，已經得到諸佛神力的加持，能夠接受一切如來的微妙佛法；具足如此等等無量的功德，都已來到這裡聚集。佛子！您已曾在無量百千億那由他佛所承事供養，成就菩薩最上妙的修行，對於三昧（禪定）之門都已得到自在，進入一切佛的秘密之處，瞭解諸佛的法，斷除眾人的疑惑，為諸如來神力所加持，瞭解眾生的根性，隨順他們所喜好的為他們宣說真實的解脫之法，隨順佛的智慧演說佛法到達彼岸，具有如此等等無量的功德。太好了，佛子！希望您能宣說如來、應、正等覺出現的法，他們的身相、言語聲音、心意境界，所修行的行為，成道轉法輪，乃至示現進入般涅槃（佛的最終寂滅），見聞親近所產生的善根；像這些事情，希望您都能為我們解說！』 當時，如來性起妙德菩薩爲了再次闡明這個道理，向普賢菩薩說了偈頌： 『善哉無礙大智慧，善覺無邊平等境，愿說無量佛所行，佛子聞已皆欣慶！菩薩云何隨』
【English Translation】 English version: The Bodhisattva Mahasattva said: 'Son of Buddha! In the past, I saw the Tathagatas, Arhats, Samyaksaṃbuddhas manifesting such vast miraculous transformations, and at that time, I spoke about the Dharma of the appearance of the Tathagata. As I contemplate, the present manifestation indicates that this Dharma should be spoken.' As he spoke these words, the entire earth shook, and immeasurable lights of Dharma inquiry arose. At that time, the Bodhisattva 'Nature Arising from Wonderful Virtue' asked the Bodhisattva Samantabhadra: 'Son of Buddha! How should a Bodhisattva Mahasattva understand the Dharma of the appearance of the Tathagatas, Arhats, Samyaksaṃbuddhas? I wish you would explain it to me! Son of Buddha! These immeasurable hundreds of thousands of billions of nayutas (a large number unit) of Bodhisattva assemblies have all long cultivated pure karma, have achieved mindfulness and wisdom, have reached the ultimate shore of great adornment, possess all the dignified conduct of the Buddhas, are mindful of the Buddhas without ever forgetting them, observe all sentient beings with great compassion, have definitively understood the miraculous realms of the great Bodhisattvas, have already received the blessings of the Buddhas' divine power, and are able to receive all the wonderful Dharmas of the Tathagatas; possessing such immeasurable merits, they have all come here to gather. Son of Buddha! You have already served and made offerings to immeasurable hundreds of thousands of billions of nayutas of Buddhas, have accomplished the most excellent practice of a Bodhisattva, have attained freedom in all the doors of samadhi (meditative concentration), have entered all the secret places of the Buddhas, understand the Dharmas of the Buddhas, have severed the doubts of the multitude, are blessed by the divine power of the Tathagatas, understand the roots of sentient beings, and according to their preferences, speak the true Dharma of liberation for them, in accordance with the wisdom of the Buddha, expound the Dharma of the Buddha to reach the other shore, possessing such immeasurable merits. Excellent, Son of Buddha! I wish you would speak about the Dharma of the appearance of the Tathagatas, Arhats, Samyaksaṃbuddhas, their physical forms, their speech and sounds, the realms of their minds, the practices they undertake, their attainment of enlightenment and turning of the Dharma wheel, and even their manifestation of entering Parinirvana (the final extinction of a Buddha), the good roots generated from seeing, hearing, and being close to them; I wish you would explain all these matters!' At that time, the Bodhisattva 'Nature Arising from Wonderful Virtue' of the Tathagata, wishing to further clarify this meaning, spoke the following verses to the Bodhisattva Samantabhadra: 'Excellent is your unobstructed great wisdom, well-awakened to the boundless realm of equality, I wish you would speak of the immeasurable practices of the Buddhas, may all the sons of Buddha rejoice upon hearing it! How do Bodhisattvas follow'
順入， 諸佛如來出興世？ 云何身語心境界？ 及所行處愿皆說！ 云何諸佛成正覺？ 云何如來轉法輪？ 云何善逝般涅槃？ 大眾聞已心歡喜。 若有見佛大法王， 親近增長諸善根， 愿說彼諸功德藏， 眾生見已何所獲？ 若有得聞如來名， 若現在世若涅槃， 于彼福藏生深信， 有何等利愿宣說！ 此諸菩薩皆合掌， 瞻仰如來仁及我， 大功德海之境界， 凈眾生者愿為說！ 愿以因緣及譬諭， 演說妙法相應義， 眾生聞已發大心， 疑盡智凈如虛空。 如遍一切國土中， 諸佛所現莊嚴身， 愿以妙音及因諭， 示佛菩提亦如彼。 十方千萬諸佛土， 億那由他無量劫， 如今所集菩薩眾， 于彼一切悉難見。 此諸菩薩咸恭敬， 于微妙義生渴仰， 愿以凈心具開演， 如來出現廣大法！」
爾時，普賢菩薩摩訶薩告如來性起妙德等諸菩薩大眾言：
「佛子！此處不可思議，所謂如來、應、正等覺以無量法而得出現。何以故？非以一緣，非以一事，如來出現而得成就；以十無量百千阿僧祇事而得成就。何等為十？所謂：過去無量攝受一切眾生菩提心所成故，過去無量清凈殊勝志樂所成故，過去無量救護
【現代漢語翻譯】 現代漢語譯本 順應世間，諸佛如來是如何出現於世的？ 他們的身、語、意所達到的境界是怎樣的？以及他們所行之處和願望，請都為我們解說！ 諸佛是如何成就正覺的？如來又是如何轉動法輪的？ 善逝（佛的稱號）又是如何進入涅槃的？大眾聽聞后，心中都感到歡喜。 如果有人見到佛這位大法王，親近他就能增長各種善根， 愿您能講述他所擁有的功德寶藏，眾生見到後會獲得什麼利益？ 如果有人聽聞如來的名號，無論是在世還是涅槃之後， 對這福德寶藏生起深深的信心，會有什麼利益，愿您能宣說！ 這些菩薩都雙手合十，瞻仰著如來的慈悲和我們， 這大功德海的境界，以及凈化眾生的方法，愿您為我們解說！ 愿您用因緣和譬喻，來闡述這微妙佛法相應的意義， 眾生聽聞后能發起大菩提心，疑慮盡除，智慧清凈如虛空。 就像在一切國土中，諸佛所顯現的莊嚴身相一樣， 愿您用美妙的聲音和譬喻，來展示佛的菩提覺悟也像那樣。 十方千萬個佛土，在億那由他（極大的數量單位）無量劫的時間裡， 像今天聚集的菩薩眾，在那些地方都難以見到。 這些菩薩都恭敬地，對這微妙的佛法意義生起渴求， 愿您以清凈的心詳細地開示，如來出世的廣大佛法！
這時，普賢菩薩摩訶薩（大菩薩）告訴如來性起妙德等諸菩薩大眾說：
『佛子們！這裡是不可思議的，所謂如來、應、正等覺（佛的稱號）是以無量法而得以出現的。為什麼呢？不是因為一個因緣，也不是因為一件事，如來出現就能成就；而是以十種無量百千阿僧祇（極大的數量單位）的事才能成就。哪十種呢？就是：過去無量攝受一切眾生的菩提心所成就的緣故，過去無量清凈殊勝的志向和喜樂所成就的緣故，過去無量救護
【English Translation】 English version Following the world, how do all Buddhas, the Tathagatas, appear in the world? What are the realms of their body, speech, and mind? And please explain their practices and vows! How do all Buddhas achieve perfect enlightenment? How do the Tathagatas turn the Dharma wheel? How do the Sugatas (an epithet of the Buddha) enter Nirvana? The assembly, upon hearing this, feels joy in their hearts. If someone sees the Buddha, the great Dharma King, and draws near, they will increase their roots of goodness, May you explain the treasury of merits he possesses, and what benefits beings will gain upon seeing it? If someone hears the name of the Tathagata, whether in this world or after Nirvana, and develops deep faith in this treasury of blessings, what benefits will there be? May you proclaim it! These Bodhisattvas all join their palms, gazing upon the Tathagata's compassion and us, the realm of this great ocean of merit, and the methods of purifying beings, may you explain it to us! May you use causes and conditions and parables to expound the meaning of this subtle Dharma, so that beings, upon hearing it, may generate the great Bodhi mind, dispel doubts, and purify their wisdom like the void. Just as the majestic forms of the Buddhas appear in all lands, may you use your beautiful voice and parables to show that the Buddha's Bodhi enlightenment is also like that. In the ten directions, in millions of Buddha lands, for countless kalpas (eons) of nayutas (a large number) , the assembly of Bodhisattvas gathered today is difficult to see in those places. These Bodhisattvas are all respectful, and they are thirsty for the subtle meaning of the Dharma, May you open and explain in detail with a pure heart, the vast Dharma of the Tathagata's appearance!
At that time, the Bodhisattva Mahasattva (great Bodhisattva) Samantabhadra told the assembly of Bodhisattvas, including the Tathagata Nature-Originated Wonderful Virtue, saying:
'Children of the Buddha! This is inconceivable, that the so-called Tathagata, Arhat, Samyaksambuddha (epithets of the Buddha) appears through immeasurable Dharmas. Why is that? It is not because of one cause, nor because of one thing, that the Tathagata's appearance is achieved; but it is achieved through ten immeasurable hundreds of thousands of asankhyeyas (a large number) of things. What are the ten? They are: because of the immeasurable Bodhi mind of embracing all beings in the past, because of the immeasurable pure and excellent aspirations and joy in the past, because of the immeasurable protection in the past
一切眾生大慈大悲所成故，過去無量相續行愿所成故，過去無量修諸福智心無厭足所成故，過去無量供養諸佛教化眾生所成故，過去無量智慧方便清凈道所成故，過去無量清凈功德藏所成故，過去無量莊嚴道智所成故，過去無量通達法義所成故。佛子！如是無量阿僧祇法門圓滿，成於如來。佛子！譬如三千大千世界，非以一緣，非以一事，而得成就，以無量緣、無量事，方乃得成。所謂：興布大云，降霔大雨，四種風輪相續為依。其四者何？一名：能持，能持大水故；二名：能消，能消大水故；三名：建立，建立一切諸處所故；四名：莊嚴，莊嚴分佈咸善巧故。如是皆由眾生共業及諸菩薩善根所起，令于其中一切眾生各隨所宜而得受用。佛子！如是等無量因緣乃成三千大千世界，法性如是，無有生者，無有作者，無有知者，無有成者，然彼世界而得成就。如來出現亦復如是，非以一緣，非以一事，而得成就；以無量因緣，無量事相，乃得成就。所謂：曾於過去佛所聽聞受持大法雲雨，因此能起如來四種大智風輪。何等為四？一者念持不忘陀羅尼大智風輪，能持一切如來大法雲雨故；二者出生止觀大智風輪，能消竭一切煩惱故；三者善巧迴向大智風輪，能成就一切善根故；四者出生離垢差別莊嚴大智風輪，令過去所化一
【現代漢語翻譯】 現代漢語譯本 佛子！如來之所以成就，是因為對一切眾生懷有大慈大悲之心，是因為過去無量劫以來持續不斷地修行和發願，是因為過去無量劫以來修習各種福德和智慧而心無厭足，是因為過去無量劫以來供養諸佛並教化眾生，是因為過去無量劫以來修習智慧和方便的清凈之道，是因為過去無量劫以來積累清凈的功德寶藏，是因為過去無量劫以來莊嚴修習道智，是因為過去無量劫以來通達諸法義理。佛子！如是無量阿僧祇（無數）法門圓滿，才成就瞭如來。佛子！譬如三千大千世界，不是因為一個因緣，不是因為一件事情，就能成就，而是因為無量因緣、無量事情，才得以成就。例如：興起大云，降下大雨，四種風輪相續作為依靠。這四種風輪是什麼呢？第一種名為『能持』，因為它能承載大量的水；第二種名為『能消』，因為它能消散大量的水；第三種名為『建立』，因為它能建立一切處所；第四種名為『莊嚴』，因為它能巧妙地分佈和莊嚴一切。這些都是由眾生的共同業力以及諸菩薩的善根所引發，使得其中的一切眾生都能各自根據所需而得到受用。佛子！像這樣無量的因緣才成就了三千大千世界，法的本性就是如此，沒有生者，沒有作者，沒有知者，沒有成者，然而世界卻得以成就。如來出現也是如此，不是因為一個因緣，不是因為一件事情，就能成就；而是因為無量因緣，無量事相，才得以成就。例如：曾經在過去諸佛那裡聽聞並受持大法雲雨，因此能生起如來的四種大智風輪。哪四種呢？第一種是念持不忘陀羅尼（總持）大智風輪，它能承載一切如來的大法雲雨；第二種是出生止觀大智風輪，它能消滅一切煩惱；第三種是善巧迴向大智風輪，它能成就一切善根；第四種是出生離垢差別莊嚴大智風輪，它能使過去所教化的一 English version Buddha's son! The Tathagata is accomplished because of the great compassion and great mercy towards all sentient beings, because of the continuous practice and vows made in the immeasurable past, because of the tireless cultivation of various merits and wisdom in the immeasurable past, because of the offerings to all Buddhas and the teaching of sentient beings in the immeasurable past, because of the cultivation of the pure path of wisdom and skillful means in the immeasurable past, because of the accumulation of pure merit treasures in the immeasurable past, because of the dignified cultivation of the wisdom of the path in the immeasurable past, and because of the thorough understanding of the meaning of all dharmas in the immeasurable past. Buddha's son! It is the perfection of such immeasurable asamkhya (countless) dharma doors that accomplishes the Tathagata. Buddha's son! For example, the three thousand great thousand world is not accomplished by one cause, nor by one event, but by immeasurable causes and immeasurable events. For example: the rising of great clouds, the falling of great rain, and the four wind wheels that continuously serve as a foundation. What are these four? The first is called 'Sustainer', because it can hold a large amount of water; the second is called 'Dissolver', because it can dissipate a large amount of water; the third is called 'Establisher', because it can establish all places; the fourth is called 'Adorner', because it can skillfully distribute and adorn everything. These are all caused by the collective karma of sentient beings and the good roots of all Bodhisattvas, so that all sentient beings within them can each receive what they need. Buddha's son! It is such immeasurable causes that accomplish the three thousand great thousand world. The nature of dharma is such that there is no one who is born, no one who creates, no one who knows, and no one who accomplishes, yet the world is accomplished. The appearance of the Tathagata is also like this, not accomplished by one cause, nor by one event; but by immeasurable causes and immeasurable aspects. For example: having heard and received the great dharma cloud and rain from the Buddhas in the past, thus the four great wisdom wind wheels of the Tathagata can arise. What are the four? The first is the great wisdom wind wheel of the Dharani (total retention) that remembers and does not forget, which can hold all the great dharma cloud and rain of the Tathagata; the second is the great wisdom wind wheel of arising cessation and contemplation, which can extinguish all afflictions; the third is the great wisdom wind wheel of skillful dedication, which can accomplish all good roots; the fourth is the great wisdom wind wheel of arising pure and distinct adornment, which can make the one who was taught in the past
【English Translation】 Buddha's son! The Tathagata is accomplished because of the great compassion and great mercy towards all sentient beings, because of the continuous practice and vows made in the immeasurable past, because of the tireless cultivation of various merits and wisdom in the immeasurable past, because of the offerings to all Buddhas and the teaching of sentient beings in the immeasurable past, because of the cultivation of the pure path of wisdom and skillful means in the immeasurable past, because of the accumulation of pure merit treasures in the immeasurable past, because of the dignified cultivation of the wisdom of the path in the immeasurable past, and because of the thorough understanding of the meaning of all dharmas in the immeasurable past. Buddha's son! It is the perfection of such immeasurable asamkhya (countless) dharma doors that accomplishes the Tathagata. Buddha's son! For example, the three thousand great thousand world is not accomplished by one cause, nor by one event, but by immeasurable causes and immeasurable events. For example: the rising of great clouds, the falling of great rain, and the four wind wheels that continuously serve as a foundation. What are these four? The first is called 'Sustainer', because it can hold a large amount of water; the second is called 'Dissolver', because it can dissipate a large amount of water; the third is called 'Establisher', because it can establish all places; the fourth is called 'Adorner', because it can skillfully distribute and adorn everything. These are all caused by the collective karma of sentient beings and the good roots of all Bodhisattvas, so that all sentient beings within them can each receive what they need. Buddha's son! It is such immeasurable causes that accomplish the three thousand great thousand world. The nature of dharma is such that there is no one who is born, no one who creates, no one who knows, and no one who accomplishes, yet the world is accomplished. The appearance of the Tathagata is also like this, not accomplished by one cause, nor by one event; but by immeasurable causes and immeasurable aspects. For example: having heard and received the great dharma cloud and rain from the Buddhas in the past, thus the four great wisdom wind wheels of the Tathagata can arise. What are the four? The first is the great wisdom wind wheel of the Dharani (total retention) that remembers and does not forget, which can hold all the great dharma cloud and rain of the Tathagata; the second is the great wisdom wind wheel of arising cessation and contemplation, which can extinguish all afflictions; the third is the great wisdom wind wheel of skillful dedication, which can accomplish all good roots; the fourth is the great wisdom wind wheel of arising pure and distinct adornment, which can make the one who was taught in the past
切眾生善根清凈，成就如來無漏善根力故。如來如是成等正覺，法性如是，無生無作而得成就。佛子！是為如來、應、正等覺出現第一相，菩薩摩訶薩應如是知。
「複次，佛子！譬如三千大千世界將欲成時，大云降雨，名曰：洪霔，一切方處所不能受、所不能持，唯除大千界將欲成時。佛子！如來、應、正等覺亦復如是，興大法雲，雨大法雨，名：成就如來出現，一切二乘心志狹劣所不能受、所不能持，唯除諸大菩薩心相續力。佛子！是為如來、應、正等覺出現第二相，菩薩摩訶薩應如是知。
「複次，佛子！譬如眾生以業力故，大云降雨，來無所從，去無所至。如來、應、正等覺亦復如是，以諸菩薩善根力故，興大法雲，雨大法雨，亦無所從來，無所至去。佛子！是為如來、應、正等覺出現第三相，菩薩摩訶薩應如是知。
「複次，佛子！譬如大云降霔大雨，大千世界一切眾生，無能知數，若欲算計，徒令發狂；唯大千世界主——摩醯首羅，以過去所修善根力故，乃至一滴無不明瞭。佛子！如來、應、正等覺亦復如是，興大法雲，雨大法雨，一切眾生、聲聞、獨覺所不能知，若欲思量，心必狂亂；唯除一切世間主——菩薩摩訶薩，以過去所修覺慧力故，乃至一文一句，入眾生心，無不明瞭。佛
【現代漢語翻譯】 現代漢語譯本：凈化一切眾生的善根，成就如來無漏的善根力量。如來如此成就正等正覺，法性本就如此，無生無作而得以成就。佛子！這是如來、應、正等覺出現的第一種相，菩薩摩訶薩應當如此了知。 複次，佛子！譬如三千大千世界將要形成時，大云降下雨水，名為『洪霔』，一切地方都不能承受、不能容納，唯有大千世界將要形成時才能承受。佛子！如來、應、正等覺也是如此，興起大法雲，降下大法雨，名為『成就如來出現』，一切二乘（聲聞乘和緣覺乘）心志狹劣的人都不能承受、不能容納，唯有諸大菩薩心相續的力量才能承受。佛子！這是如來、應、正等覺出現的第二種相，菩薩摩訶薩應當如此了知。 複次，佛子！譬如眾生因為業力的緣故，大云降下雨水，來時沒有來源，去時沒有去處。如來、應、正等覺也是如此，因為諸菩薩善根的力量，興起大法雲，降下大法雨，也沒有來源，也沒有去處。佛子！這是如來、應、正等覺出現的第三種相，菩薩摩訶薩應當如此了知。 複次，佛子！譬如大云降下大雨，大千世界一切眾生，沒有誰能知道雨滴的數量，如果想要計算，只會使人發狂；只有大千世界的主宰——摩醯首羅（Mahesvara，大自在天），因為過去所修的善根力量，甚至連一滴雨都明瞭知曉。佛子！如來、應、正等覺也是如此，興起大法雲，降下大法雨，一切眾生、聲聞、獨覺都不能知曉，如果想要思量，心必會狂亂；唯有除了一切世間的主宰——菩薩摩訶薩，因為過去所修的覺慧力量，甚至連一文一句，進入眾生心中，都明瞭知曉。
【English Translation】 English version: Purifying the wholesome roots of all sentient beings, accomplishing the power of the undefiled wholesome roots of the Tathagata. The Tathagata thus attains complete and perfect enlightenment, the nature of Dharma is such, it is accomplished without arising or acting. Oh son of Buddha! This is the first sign of the appearance of the Tathagata, the Arhat, the Perfectly Enlightened One, and the Bodhisattva Mahasattva should know it thus. Furthermore, oh son of Buddha! It is like when the three thousand great thousand worlds are about to form, great clouds descend rain, called 'Hongzhu' (洪霔, torrential rain), which cannot be received or held by any place, except when the great thousand worlds are about to form. Oh son of Buddha! The Tathagata, the Arhat, the Perfectly Enlightened One is also like this, raising great Dharma clouds, raining great Dharma rain, called 'the accomplishment of the appearance of the Tathagata', which cannot be received or held by all those of the two vehicles (Shravakayana and Pratyekabuddhayana) with narrow minds, except by the power of the continuous minds of the great Bodhisattvas. Oh son of Buddha! This is the second sign of the appearance of the Tathagata, the Arhat, the Perfectly Enlightened One, and the Bodhisattva Mahasattva should know it thus. Furthermore, oh son of Buddha! It is like sentient beings, due to the power of karma, great clouds descend rain, coming from nowhere and going nowhere. The Tathagata, the Arhat, the Perfectly Enlightened One is also like this, due to the power of the wholesome roots of the Bodhisattvas, raising great Dharma clouds, raining great Dharma rain, also coming from nowhere and going nowhere. Oh son of Buddha! This is the third sign of the appearance of the Tathagata, the Arhat, the Perfectly Enlightened One, and the Bodhisattva Mahasattva should know it thus. Furthermore, oh son of Buddha! It is like when great clouds descend heavy rain, all sentient beings in the great thousand worlds cannot know the number of raindrops, if they try to count, they will only go mad; only the master of the great thousand worlds - Mahesvara (摩醯首羅, Great Lord), due to the power of the wholesome roots cultivated in the past, knows even a single drop clearly. Oh son of Buddha! The Tathagata, the Arhat, the Perfectly Enlightened One is also like this, raising great Dharma clouds, raining great Dharma rain, which cannot be known by all sentient beings, Shravakas, and Pratyekabuddhas, if they try to contemplate, their minds will surely go mad; only except the masters of all worlds - the Bodhisattva Mahasattvas, due to the power of the wisdom cultivated in the past, even a single phrase or sentence, entering the minds of sentient beings, is clearly known.
子！是為如來、應、正等覺出現第四相，菩薩摩訶薩應如是知。
「複次，佛子！譬如大云降雨之時，有大雲雨，名為：能滅，能滅火災；有大雲雨，名為：能起，能起大水；有大雲雨，名為：能止，能止大水；有大雲雨，名為：能成，能成一切摩尼諸寶；有大雲雨，名為：分別，分別三千大千世界。佛子！如來出現亦復如是，興大法雲，雨大法雨，有大法雨，名為：能滅，能滅一切眾生煩惱；有大法雨，名為：能起，能起一切眾生善根；有大法雨，名為：能止，能止一切眾生見惑；有大法雨，名為：能成，能成一切智慧法寶；有大法雨，名為：分別，分別一切眾生心樂。佛子！是為如來、應、正等覺出現第五相，菩薩摩訶薩應如是知。
「複次，佛子！譬如大雲雨一味水，隨其所雨，無量差別。如來出現亦復如是，雨于大悲一味法水，隨宜說法，無量差別。佛子！是為如來、應、正等覺出現第六相，菩薩摩訶薩應如是知。
「複次，佛子！譬如三千大千世界初始成時，先成色界諸天宮殿，次成欲界諸天宮殿，次成於人及餘眾生諸所住處。佛子！如來出現亦復如是，先起菩薩諸行智慧，次起緣覺諸行智慧，次起聲聞善根諸行智慧，次起其餘眾生有為善根諸行智慧。佛子！譬如大雲雨一味水，隨諸眾
【現代漢語翻譯】 現代漢語譯本 『佛子！這就是如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha）出現的第四種相，菩薩摩訶薩（Bodhisattva-Mahasattva）應當這樣理解。』 『再者，佛子！譬如大云降雨的時候，有大雲雨，名為「能滅」，能滅除火災；有大雲雨，名為「能起」，能引發大水；有大雲雨，名為「能止」，能止息大水；有大雲雨，名為「能成」，能成就一切摩尼（mani）等珍寶；有大雲雨，名為「分別」，能分別三千大千世界。佛子！如來出現也是如此，興起大法雲，降下大法雨，有大法雨，名為「能滅」，能滅除一切眾生的煩惱；有大法雨，名為「能起」，能引發一切眾生的善根；有大法雨，名為「能止」，能止息一切眾生的見惑；有大法雨，名為「能成」，能成就一切智慧法寶；有大法雨，名為「分別」，能分別一切眾生的心意喜好。佛子！這就是如來、應供、正等覺出現的第五種相，菩薩摩訶薩應當這樣理解。』 『再者，佛子！譬如大雲雨降下同一種味道的水，隨著所降之處不同，有無量的差別。如來出現也是如此，降下大悲同一種味道的法水，隨著眾生根器不同而說法，有無量的差別。佛子！這就是如來、應供、正等覺出現的第六種相，菩薩摩訶薩應當這樣理解。』 『再者，佛子！譬如三千大千世界最初形成的時候，先形成諸天（Deva）的宮殿，其次形成欲界諸天的宮殿，其次形成人類以及其他眾生所居住的地方。佛子！如來出現也是如此，先發起菩薩的諸種修行智慧，其次發起緣覺（Pratyekabuddha）的諸種修行智慧，其次發起聲聞（Sravaka）的善根諸種修行智慧，其次發起其餘眾生有為善根的諸種修行智慧。佛子！譬如大雲雨降下同一種味道的水，隨著各種
【English Translation】 English version 'O son! This is the fourth aspect of the appearance of the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), and Bodhisattva-Mahasattvas (Great Bodhisattvas) should understand it in this way.' 'Furthermore, O son! Just as when a great cloud rains, there is a great cloud rain called 'able to extinguish,' which can extinguish fire disasters; there is a great cloud rain called 'able to arise,' which can cause great floods; there is a great cloud rain called 'able to stop,' which can stop great floods; there is a great cloud rain called 'able to accomplish,' which can accomplish all kinds of mani (jewels) and treasures; there is a great cloud rain called 'able to differentiate,' which can differentiate the three thousand great thousand worlds. O son! The appearance of the Tathagata is also like this, raising great Dharma clouds and raining great Dharma rain. There is great Dharma rain called 'able to extinguish,' which can extinguish all sentient beings' afflictions; there is great Dharma rain called 'able to arise,' which can cause all sentient beings' roots of goodness; there is great Dharma rain called 'able to stop,' which can stop all sentient beings' delusions; there is great Dharma rain called 'able to accomplish,' which can accomplish all wisdom Dharma treasures; there is great Dharma rain called 'able to differentiate,' which can differentiate all sentient beings' minds and inclinations. O son! This is the fifth aspect of the appearance of the Tathagata, Arhat, Samyaksambuddha, and Bodhisattva-Mahasattvas should understand it in this way.' 'Furthermore, O son! Just as a great cloud rains water of one flavor, and according to where it rains, there are countless differences. The appearance of the Tathagata is also like this, raining the Dharma water of one flavor of great compassion, and according to the different capacities of sentient beings, there are countless differences in the teachings. O son! This is the sixth aspect of the appearance of the Tathagata, Arhat, Samyaksambuddha, and Bodhisattva-Mahasattvas should understand it in this way.' 'Furthermore, O son! Just as when the three thousand great thousand worlds are initially formed, first the palaces of the Devas (gods) are formed, then the palaces of the Devas of the desire realm are formed, then the places where humans and other sentient beings live are formed. O son! The appearance of the Tathagata is also like this, first arising the wisdom of the practices of Bodhisattvas, then arising the wisdom of the practices of Pratyekabuddhas (Solitary Buddhas), then arising the wisdom of the practices of the roots of goodness of Sravakas (Hearers), then arising the wisdom of the practices of the conditioned roots of goodness of other sentient beings. O son! Just as a great cloud rains water of one flavor, according to the various
生善根異故，所起宮殿種種不同。如來大悲一味法雨，隨眾生器而有差別。佛子！是為如來、應、正等覺出現第七相，菩薩摩訶薩應如是知。
「複次，佛子！譬如世界初欲成時，有大水生，遍滿三千大千世界；生大蓮華，名：如來出現功德寶莊嚴，遍覆水上，光照十方一切世界。時，摩醯首羅、凈居天等見是華已，即決定知於此劫中有爾所佛出興於世。佛子！爾時，其中有風輪起，名：善凈光明，能成色界諸天宮殿。有風輪起，名：凈光莊嚴，能成欲界諸天宮殿。有風輪起，名：堅密無能壞，能成大小諸輪圍山及金剛山。有風輪起，名：勝高，能成須彌山王。有風輪起，名：不動，能成十大山王。何等為十？所謂：佉陀羅山、仙人山、伏魔山、大伏魔山、持雙山、尼民陀羅山、目真鄰陀山、摩訶目真鄰陀山、香山、雪山。有風輪起，名為：安住，能成大地。有風輪起，名為：莊嚴，能成地天宮殿、龍宮殿、乾闥婆宮殿。有風輪起，名：無盡藏，能成三千大千世界一切大海。有風輪起，名：普光明藏，能成三千大千世界諸摩尼寶。有風輪起，名：堅固根，能成一切諸如意樹。佛子！大云所雨一味之水，無有分別；以眾生善根不同故，風輪不同；風輪差別故，世界差別。佛子！如來出現亦復如是，具足一切善根功
【現代漢語翻譯】 現代漢語譯本 由於眾生善根的差異，所形成的宮殿也各有不同。如來以大慈悲施予同一味道的法雨，但會隨著眾生根器的不同而產生差別。佛子！這就是如來、應、正等覺出現的第七種相，菩薩摩訶薩應當這樣理解。 「再者，佛子！譬如世界剛要形成時，有大水產生，遍滿三千大千世界；水中生出巨大的蓮花，名為『如來出現功德寶莊嚴』，覆蓋在水面上，光芒照耀十方一切世界。當時，摩醯首羅（Mahesvara，大自在天）、凈居天等看到這朵蓮花后，就確定知道在這個劫中有這麼多佛會出世。佛子！那時，其中有風輪興起，名為『善凈光明』，能夠形成諸天宮殿。有風輪興起，名為『凈光莊嚴』，能夠形成欲界諸天宮殿。有風輪興起，名為『堅密無能壞』，能夠形成大小諸輪圍山以及金剛山。有風輪興起，名為『勝高』，能夠形成須彌山王。有風輪興起，名為『不動』，能夠形成十大山王。哪十座山呢？就是：佉陀羅山（Khadira，紫檀山）、仙人山、伏魔山、大伏魔山、持雙山、尼民陀羅山（Nimindhara，持軸山）、目真鄰陀山（Mucilinda，解脫山）、摩訶目真鄰陀山（Mahamucilinda，大解脫山）、香山、雪山。有風輪興起，名為『安住』，能夠形成大地。有風輪興起，名為『莊嚴』，能夠形成地天宮殿、龍宮殿、乾闥婆宮殿。有風輪興起，名為『無盡藏』，能夠形成三千大千世界的一切大海。有風輪興起，名為『普光明藏』，能夠形成三千大千世界的所有摩尼寶。有風輪興起，名為『堅固根』，能夠形成一切如意樹。佛子！大云所降的雨水味道相同，沒有分別；因為眾生善根不同，所以風輪不同；風輪有差別，所以世界也有差別。佛子！如來出現也是如此，具足一切善根功德。
【English Translation】 English version Because of the differences in the roots of goodness of sentient beings, the palaces that arise are also different. The Tathagata bestows the Dharma rain of one taste with great compassion, but it varies according to the capacities of sentient beings. O son of the Buddha! This is the seventh aspect of the appearance of the Tathagata, the Arhat, the Samyaksambuddha, and the Bodhisattva Mahasattvas should understand it in this way. Furthermore, O son of the Buddha! It is like when a world is about to form, a great water arises, filling the three thousand great thousand worlds; a great lotus flower arises in the water, named 'Tathagata's Appearance, Meritorious Jewel Adornment,' covering the water, its light illuminating all the worlds in the ten directions. At that time, Mahesvara (the Great Lord), the Pure Abode Gods, and others, upon seeing this flower, immediately know that in this kalpa, so many Buddhas will appear in the world. O son of the Buddha! At that time, among them, a wind wheel arises, named 'Good Pure Light,' which can form the palaces of the gods. A wind wheel arises, named 'Pure Light Adornment,' which can form the palaces of the gods of the desire realm. A wind wheel arises, named 'Firm and Indestructible,' which can form the great and small surrounding mountains and the Vajra Mountains. A wind wheel arises, named 'Supreme Height,' which can form Mount Sumeru, the king of mountains. A wind wheel arises, named 'Immovable,' which can form the ten great mountain kings. What are the ten? They are: Khadira (Acacia) Mountain, Sage Mountain, Subduing Demon Mountain, Great Subduing Demon Mountain, Holding Double Mountain, Nimindhara (Axis-Holding) Mountain, Mucilinda (Liberation) Mountain, Mahamucilinda (Great Liberation) Mountain, Fragrant Mountain, and Snow Mountain. A wind wheel arises, named 'Abiding,' which can form the earth. A wind wheel arises, named 'Adornment,' which can form the palaces of the earth gods, the palaces of the dragons, and the palaces of the Gandharvas. A wind wheel arises, named 'Inexhaustible Treasury,' which can form all the great oceans of the three thousand great thousand worlds. A wind wheel arises, named 'Universal Light Treasury,' which can form all the Mani jewels of the three thousand great thousand worlds. A wind wheel arises, named 'Firm Root,' which can form all the wish-fulfilling trees. O son of the Buddha! The water rained by the great cloud has one taste, without distinction; because the roots of goodness of sentient beings are different, the wind wheels are different; because the wind wheels are different, the worlds are different. O son of the Buddha! The appearance of the Tathagata is also like this, possessing all the merits of good roots.
德，放于無上大智光明，名：不斷如來種不思議智，普照十方一切世界，與諸菩薩一切如來灌頂之記：當成正覺出興於世。佛子！如來出現復有無上大智光明，名：清凈離垢，能成如來無漏無盡智。復有無上大智光明，名：普照，能成如來普入法界不思議智。復有無上大智光明，名：持佛種性，能成如來不傾動力。復有無上大智光明，名：迥出無能壞，能成如來無畏無壞智。復有無上大智光明，名：一切神通，能成如來諸不共法、一切智智。復有無上大智光明，名：出生變化，能成如來令見聞親近所生善根不失壞智。復有無上大智光明，名：普隨順，能成如來無盡福德智慧之身，為一切眾生而作饒益。復有無上大智光明，名：不可究竟，能成如來甚深妙智，隨所開悟，令三寶種永不斷絕。復有無上大智光明，名：種種莊嚴，能成如來相好嚴身，令一切眾生皆生歡喜。復有無上大智光明，名：不可壞，能成如來法界、虛空界等殊勝壽命無有窮盡。佛子！如來大悲一味之水無有分別，以諸眾生欲樂不同、根性各別，而起種種大智風輪，令諸菩薩成就如來出現之法。佛子！一切如來同一體性，大智輪中出生種種智慧光明。佛子！汝等應知，如來於一解脫味出生無量不可思議種種功德，眾生念言：『此是如來神力所造。』佛子
！此非如來神力所造。佛子！乃至一菩薩，不于佛所曾種善根，能得如來少分智慧，無有是處。但以諸佛威德力故，令諸眾生具佛功德，而佛如來無有分別，無成無壞，無有作者，亦無作法。佛子！是為如來、應、正等覺出現第八相，菩薩摩訶薩應如是知。
「複次，佛子！如依虛空起四風輪，能持水輪。何等為四？一名：安住，二名：常住，三名：究竟，四名：堅固。此四風輪能持水輪，水輪能持大地令不散壞。是故說：地輪依水輪，水輪依風輪，風輪依虛空，虛空無所依。雖無所依，能令三千大千世界而得安住。佛子！如來出現亦復如是，依無礙慧光明起佛四種大智風輪，能持一切眾生善根。何等為四？所謂：普攝眾生皆令歡喜大智風輪，建立正法令諸眾生皆生愛樂大智風輪，守護一切眾生善根大智風輪，具一切方便通達無漏界大智風輪。是為四。佛子！諸佛世尊，大慈救護一切眾生，大悲度脫一切眾生，大慈大悲普遍饒益。然大慈大悲依大方便善巧，大方便善巧依如來出現，如來出現依無礙慧光明，無礙慧光明無有所依。佛子！是為如來、應、正等覺出現第九相，菩薩摩訶薩應如是知。
「複次，佛子！譬如三千大千世界既成就已，饒益無量種種眾生。所謂：水族眾生得水饒益，陸地眾生得地饒益
【現代漢語翻譯】 現代漢語譯本：這不是如來神力所創造的。佛子！乃至一個菩薩，如果不在佛所曾經種下善根，就能夠得到如來少分的智慧，這是不可能的。只是因為諸佛的威德力量，使得眾生具備佛的功德，而佛如來沒有分別，沒有成就也沒有壞滅，沒有作者，也沒有造作的方法。佛子！這是如來、應、正等覺（Tathagata, Arhat, Samyak-sambuddha）出現的第八種相，菩薩摩訶薩（Bodhisattva-Mahasattva）應當這樣理解。 其次，佛子！譬如依靠虛空升起風輪，能夠支撐水輪。哪四種呢？第一種叫做：安住，第二種叫做：常住，第三種叫做：究竟，第四種叫做：堅固。這個風輪能夠支撐水輪，水輪能夠支撐大地使其不散壞。所以說：地輪依靠水輪，水輪依靠風輪，風輪依靠虛空，虛空沒有所依靠。雖然沒有所依靠，卻能夠使三千大千世界得以安住。佛子！如來的出現也是這樣，依靠無礙智慧光明升起佛的四種大智風輪，能夠支撐一切眾生的善根。哪四種呢？所謂：普遍攝受眾生使他們都歡喜的大智風輪，建立正法使眾生都生起愛樂的大智風輪，守護一切眾生善根的大智風輪，具備一切方便通達無漏界的大智風輪。這就是四種。佛子！諸佛世尊，以大慈救護一切眾生，以大悲度脫一切眾生，大慈大悲普遍饒益。然而大慈大悲依靠大方便善巧，大方便善巧依靠如來出現，如來出現依靠無礙智慧光明，無礙智慧光明沒有所依靠。佛子！這是如來、應、正等覺出現的第九種相，菩薩摩訶薩應當這樣理解。 其次，佛子！譬如三千大千世界已經成就之後，饒益無量種種眾生。所謂：水族眾生得到水的饒益，陸地眾生得到地的饒益。
【English Translation】 English version: This is not created by the divine power of the Tathagata (Thus Come One). Oh, son of Buddha! Even a Bodhisattva (Enlightenment Being), if they have not planted good roots in the presence of the Buddha, cannot obtain even a small portion of the Tathagata's wisdom; there is no such possibility. It is only through the majestic power of all Buddhas that sentient beings possess the merits of the Buddha, while the Buddha Tathagata has no discrimination, no attainment, no destruction, no creator, and no method of creation. Oh, son of Buddha! This is the eighth aspect of the appearance of the Tathagata, Arhat, Samyak-sambuddha (Perfectly Enlightened One), and a Bodhisattva-Mahasattva (Great Enlightenment Being) should understand it in this way. Furthermore, oh, son of Buddha! It is like how a wind wheel arises from space and can support a water wheel. What are the four? The first is called: Abiding, the second is called: Constant Abiding, the third is called: Ultimate, and the fourth is called: Firm. This wind wheel can support the water wheel, and the water wheel can support the earth, preventing it from disintegrating. Therefore, it is said: the earth wheel relies on the water wheel, the water wheel relies on the wind wheel, the wind wheel relies on space, and space has nothing to rely on. Although it has nothing to rely on, it can enable the three thousand great thousand worlds to abide. Oh, son of Buddha! The appearance of the Tathagata is also like this, relying on the light of unobstructed wisdom, the four great wisdom wind wheels of the Buddha arise, which can support the good roots of all sentient beings. What are the four? They are: the great wisdom wind wheel that universally gathers all sentient beings and makes them rejoice, the great wisdom wind wheel that establishes the Dharma (teachings) and makes all sentient beings love it, the great wisdom wind wheel that protects the good roots of all sentient beings, and the great wisdom wind wheel that possesses all skillful means to penetrate the unconditioned realm. These are the four. Oh, son of Buddha! The Buddhas, the World Honored Ones, with great compassion protect all sentient beings, with great pity liberate all sentient beings, and with great compassion and pity universally benefit them. However, great compassion and pity rely on great skillful means, great skillful means rely on the appearance of the Tathagata, the appearance of the Tathagata relies on the light of unobstructed wisdom, and the light of unobstructed wisdom has nothing to rely on. Oh, son of Buddha! This is the ninth aspect of the appearance of the Tathagata, Arhat, Samyak-sambuddha, and a Bodhisattva-Mahasattva should understand it in this way. Furthermore, oh, son of Buddha! It is like how, after the three thousand great thousand worlds have been established, they benefit countless kinds of sentient beings. For example, aquatic beings benefit from water, and terrestrial beings benefit from land.
，宮殿眾生得宮殿饒益，虛空眾生得虛空饒益。如來出現亦復如是，種種饒益無量眾生。所謂：見佛生歡喜者，得歡喜益；住凈戒者，得凈戒益；住諸禪定及無量者，得聖出世大神通益；住法門光明者，得因果不壞益；住無所有光明者，得一切法不壞益。是故說言：『如來出現，饒益一切無量眾生。』佛子！是為如來、應、正等覺出現第十相，菩薩摩訶薩應如是知。
「佛子！菩薩摩訶薩知如來出現，則知無量；知成就無量行故，則知廣大；知周遍十方故，則知無來去；知離生住滅故，則知無行、無所行；知離心、意、識故，則知無身；知如虛空故，則知平等；知一切眾生皆無我故，則知無盡；知遍一切剎無有盡故，則知無退；知盡后際無斷絕故，則知無壞；知如來智無有對故，則知無二；知平等觀察為、無為故，則知一切眾生皆得饒益，本願迴向自在滿足故。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「十力大雄最無上， 譬如虛空無等等， 境界廣大不可量， 功德第一超世間。 十力功德無邊量， 心意思量所不及， 人中師子一法門， 眾生億劫莫能知。 十方國土碎為塵， 或有算計知其數； 如來一毛功德量， 千萬億劫無能說。 如人持尺量虛空，
【現代漢語翻譯】 現代漢語譯本：宮殿中的眾生得到宮殿的利益，虛空中的眾生得到虛空的利益。如來（Tathagata，佛的稱號）的出現也是如此，以種種方式利益無量眾生。所謂：見到佛而生歡喜的人，得到歡喜的利益；持守清凈戒律的人，得到清凈戒律的利益；安住于各種禪定以及無量境界的人，得到聖者出世的大神通利益；安住于佛法光明的人，得到因果不壞的利益；安住于無所有光明的人，得到一切法不壞的利益。因此說：『如來出現，利益一切無量眾生。』佛子！這就是如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）出現的第十種相，菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）應當這樣理解。 佛子！菩薩摩訶薩知道如來的出現，就知其無量；知道成就無量行，就知其廣大；知道周遍十方，就知其無來去；知道遠離生住滅，就知其無行、無所行；知道遠離心、意、識，就知其無身；知道如虛空，就知其平等；知道一切眾生皆無我，就知其無盡；知道遍一切剎土無有盡頭，就知其無退；知道盡未來際無有斷絕，就知其無壞；知道如來智慧無有對等，就知其無二；知道平等觀察有為法和無為法，就知一切眾生都得到利益，本願迴向自在滿足。」 當時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva-mahasattva，普賢大菩薩）想要再次闡明這個道理，就說了以下偈頌： 『十力大雄（Dasabala，佛的十種力量）最無上，譬如虛空無等等，境界廣大不可量，功德第一超世間。 十力功德無邊量，心意思量所不及，人中師子（Narasimha，佛的稱號）一法門，眾生億劫莫能知。 十方國土碎為塵，或有算計知其數；如來一毛功德量，千萬億劫無能說。 如人持尺量虛空，'
【English Translation】 English version: Beings in palaces receive the benefit of palaces, and beings in space receive the benefit of space. The appearance of the Tathagata (Buddha's title) is also like this, benefiting countless beings in various ways. That is to say: those who see the Buddha and generate joy receive the benefit of joy; those who abide by pure precepts receive the benefit of pure precepts; those who abide in various samadhis (meditative states) and immeasurable states receive the benefit of great supernatural powers of the holy ones who have appeared in the world; those who abide in the light of the Dharma receive the benefit of the indestructibility of cause and effect; those who abide in the light of non-existence receive the benefit of the indestructibility of all dharmas (teachings). Therefore, it is said: 'The Tathagata appears, benefiting all countless beings.' Sons of the Buddha! This is the tenth aspect of the appearance of the Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha), which Bodhisattva-mahasattvas (great Bodhisattvas) should understand in this way. Sons of the Buddha! When Bodhisattva-mahasattvas know the appearance of the Tathagata, they know it is immeasurable; when they know the accomplishment of immeasurable practices, they know it is vast; when they know it pervades the ten directions, they know it has no coming or going; when they know it is apart from birth, abiding, and cessation, they know it has no practice and no place of practice; when they know it is apart from mind, intention, and consciousness, they know it has no body; when they know it is like space, they know it is equal; when they know all beings are without self, they know it is endless; when they know it pervades all lands without end, they know it is without regression; when they know it continues to the end of the future without interruption, they know it is without destruction; when they know the Tathagata's wisdom has no equal, they know it is non-dual; when they know they observe conditioned and unconditioned dharmas equally, they know all beings receive benefit, and their original vows are fulfilled freely and completely. At that time, the Bodhisattva-mahasattva Samantabhadra (Universal Worthy Bodhisattva) wanted to further clarify this meaning and spoke the following verses: 'The Great Hero with Ten Powers (Dasabala, ten powers of the Buddha) is the most supreme, like space without equal, his realm is vast and immeasurable, his merit is the first and transcends the world. The merit of the Ten Powers is boundless, beyond the reach of the mind's thoughts, the Lion among Men (Narasimha, title of the Buddha) has one Dharma, which beings cannot know even in billions of kalpas (eons). If the lands of the ten directions were crushed into dust, perhaps one could calculate and know their number; but the measure of one hair of the Tathagata's merit cannot be spoken of even in billions of kalpas. It is like a person trying to measure space with a ruler,'
復有隨行計其數， 虛空邊際不可得， 如來境界亦如是。 或有能于剎那頃， 悉知三世眾生心， 設經眾生數等劫， 不能知佛一念性。 譬如法界遍一切， 不可見取為一切； 十力境界亦復然， 遍於一切非一切。 真如離妄恒寂靜， 無生無滅普周遍； 諸佛境界亦復然， 體性平等不增減。 譬如實際而非際， 普在三世亦非普； 導師境界亦如是， 遍於三世皆無礙。 法性無作無變易， 猶如虛空本清凈； 諸佛性凈亦如是， 本性非性離有無。 法性不在於言論， 無說離說恒寂滅； 十力境界性亦然， 一切文辭莫能辯。 了知諸法性寂滅， 如鳥飛空無有跡， 以本願力現色身， 令見如來大神變。 若有欲知佛境界， 當凈其意如虛空， 遠離妄想及諸取， 令心所向皆無礙。 是故佛子應善聽， 我以少譬明佛境， 十力功德不可量， 為悟眾生今略說。 導師所現於身業， 語業心業諸境界， 轉妙法輪般涅槃， 一切善根我今說。 譬如世界初安立， 非一因緣而可成， 無量方便諸因緣， 成此三千大千界。 如來出現亦如是， 無量功德乃得成， 剎塵心念尚可知，
【現代漢語翻譯】 現代漢語譯本 還有隨行菩薩的數量，如同虛空的邊際一樣不可測度，如來的境界也是如此。 或許有人能在剎那間，完全瞭解三世所有眾生的心念，即使經過和眾生數量一樣多的劫數，也不能瞭解佛陀一念的本性。 譬如法界遍佈一切，卻不能被視為一個具體的『一切』；佛陀的十力境界也是這樣，遍佈一切卻又非一切。 真如（tathata）遠離虛妄，恒常寂靜，無生無滅，普遍周遍；諸佛的境界也是如此，其體性平等，不增不減。 譬如實際（bhutakoti）雖然被稱為『際』，卻並非真正的邊際，它普遍存在於三世，卻又不是普遍存在；導師（佛陀）的境界也是這樣，遍佈三世而無任何障礙。 法性（dharmata）無造作，無變易，猶如虛空般本來清凈；諸佛的本性清凈也是如此，其本性非有非無，超越有無的對立。 法性不在於言語論述，無說無離說，恒常寂滅；佛陀的十力境界的本性也是這樣，一切的文字都無法辯說。 了知諸法的本性寂滅，如同鳥飛過天空不留痕跡，佛陀以本願力顯現色身，讓眾生得見如來的大神變。 如果有人想了解佛的境界，應當凈化自己的心意如同虛空，遠離妄想和各種執取，使心所向往之處都無障礙。 所以佛子們應當好好聽，我用少許比喻來說明佛的境界，佛的十力功德不可衡量，爲了讓眾生覺悟，我今天略微講述。 導師（佛陀）所顯現的身業、語業、心業等各種境界，以及轉妙法輪和般涅槃（parinirvana），所有這些善根，我現在都將講述。 譬如一個世界的最初建立，不是由單一的因緣所能成就的，而是通過無量方便和各種因緣，才成就了這三千大千世界。 如來的出現也是如此，需要無量的功德才能成就，即使是剎土微塵的數量和眾生的心念尚可被知曉，
【English Translation】 English version Moreover, the number of accompanying Bodhisattvas is like the immeasurable boundary of space; the realm of the Tathagata (如來, thus-gone one) is also like this. Perhaps someone can, in an instant, fully understand the minds of all sentient beings in the three periods of time; even after eons equal to the number of sentient beings, they cannot understand the nature of a single thought of the Buddha. For example, the Dharma realm (法界, dharmadhatu) pervades everything, yet cannot be taken as a concrete 'everything'; the ten powers (十力, dasabala) of the Buddha are also like this, pervading everything yet not being everything. Suchness (真如, tathata) is free from delusion, eternally tranquil, without birth or death, universally pervasive; the realm of all Buddhas is also like this, its essence is equal, neither increasing nor decreasing. For example, the limit of reality (實際, bhutakoti), though called a 'limit', is not a true boundary; it exists universally in the three periods of time, yet is not universally existent; the realm of the guide (導師, the Buddha) is also like this, pervading the three periods of time without any obstruction. The nature of Dharma (法性, dharmata) is without action or change, like space, which is originally pure; the pure nature of all Buddhas is also like this, its nature is neither existence nor non-existence, transcending the duality of existence and non-existence. The nature of Dharma is not in words or discussions, it is without speaking or non-speaking, eternally tranquil; the nature of the ten powers of the Buddha is also like this, all words cannot describe it. Understanding that the nature of all dharmas is tranquil, like a bird flying in the sky without leaving a trace, the Buddha manifests a physical body through the power of his original vows, allowing sentient beings to see the great transformations of the Tathagata. If someone wishes to understand the realm of the Buddha, they should purify their mind like space, stay away from delusions and all attachments, so that their mind is unobstructed in all directions. Therefore, the disciples of the Buddha should listen well, I will use a few metaphors to explain the realm of the Buddha, the merits of the ten powers of the Buddha are immeasurable, for the sake of enlightening sentient beings, I will briefly explain today. The various realms manifested by the guide (the Buddha) in his bodily actions, verbal actions, and mental actions, as well as the turning of the wonderful Dharma wheel and parinirvana (般涅槃, complete nirvana), all these roots of goodness, I will now explain. For example, the initial establishment of a world is not achieved by a single cause, but through countless skillful means and various causes, this three-thousand great thousand world is formed. The appearance of the Tathagata is also like this, it requires immeasurable merits to be achieved, even the number of dust particles in the Buddha-lands and the thoughts of sentient beings can be known,
十力生因莫能測。 譬如劫初云澍雨， 而起四種大風輪， 眾生善根菩薩力， 成此三千各安住。 十力法雲亦如是， 起智風輪清凈意， 昔所迴向諸眾生， 普導令成無上果。 如有大雨名洪澍， 無有處所能容受， 唯除世界將成時， 清凈虛空大風力。 如來出現亦如是， 普雨法雨充法界， 一切劣意無能持， 唯除清凈廣大心。 譬如空中澍大雨， 無所從來無所去， 作者受者悉亦無， 自然如是普充洽。 十力法雨亦如是， 無去無來無造作， 本行為因菩薩力， 一切大心咸聽受。 譬如空云澍大雨， 一切無能數其滴， 唯除三千自在王， 具功德力悉明瞭。 善逝法雨亦如是， 一切眾生莫能測， 唯除於世自在人， 明見如觀掌中寶。 譬如空云澍大雨， 能滅能起亦能斷， 一切珍寶悉能成， 三千所有皆分別。 十力法雨亦如是， 滅惑起善斷諸見， 一切智寶皆使成， 眾生心樂悉分別。 譬如空中雨一味， 隨其所雨各不同， 豈彼雨性有分別， 然隨物異法如是。 如來法雨非一異， 平等寂靜離分別， 然隨所化種種殊， 自然如是無邊相。 譬如世界初成時，
【現代漢語翻譯】 現代漢語譯本 如來十種力量（十力）產生的因由深不可測。 譬如在劫初時，雲層降下大雨，從而形成了四種巨大的風輪， 眾生的善根和菩薩的力量，成就了這三千世界，使它們各自安住。 如來的十力法雨也像這樣，它發起智慧的風輪，清凈眾生的心意， 將過去所迴向的眾生，普遍引導他們成就無上的果位。 譬如有一場大雨名為洪澍，沒有任何地方能夠容納它， 唯有在世界將要形成時，清凈的虛空才能憑藉大風的力量容納。 如來出現於世也像這樣，普遍降下法雨，充滿整個法界， 一切心意低劣的人都無法承受，唯有清凈廣大的心才能容納。 譬如空中的大雨，無所從來，也無所去處， 沒有作者，也沒有受者，自然而然地普遍充滿一切。 如來的十力法雨也像這樣，無去無來，也無造作， 以本來的行為作為因，憑藉菩薩的力量，一切具有廣大心量的人都能聽受。 譬如空中的雲層降下大雨，沒有人能夠數清雨滴的數量， 唯有三千世界的自在之王，具備功德力量，才能完全明瞭。 善逝（如來）的法雨也像這樣，一切眾生都無法測度， 唯有世間的自在之人，才能明見，如同觀看掌中的寶物。 譬如空中的雲層降下大雨，能夠滅除，能夠興起，也能夠斷絕， 能夠成就一切珍寶，三千世界的所有事物都能分別。 如來的十力法雨也像這樣，能夠滅除迷惑，興起善法，斷除各種見解， 能夠成就一切智慧的珍寶，眾生的心意和喜好都能分別。 譬如空中的雨水只有一種味道，但隨著所降之處的不同而各異， 難道是雨的性質有分別嗎？只是隨著所依之物的不同，法也是如此。 如來的法雨並非單一或差異，平等寂靜，遠離分別， 然而隨著所教化的對象不同而呈現種種差異，自然而然地呈現無邊的相狀。 譬如世界初成之時，
【English Translation】 English version The causes of the Tathagata's ten powers (Ten Powers) are immeasurable. It is like at the beginning of a kalpa, clouds pour down heavy rain, thus forming four great wind wheels, The good roots of sentient beings and the power of Bodhisattvas accomplish these three thousand worlds, allowing each to abide in its place. The Tathagata's Dharma rain of the ten powers is also like this, it initiates the wind wheel of wisdom, purifying the minds of sentient beings, Universally guiding those sentient beings to whom merit was previously dedicated, leading them to achieve the supreme fruition. It is like a great rain called 'Hong Shu' (torrential downpour), no place can contain it, Only when the world is about to form, can the pure void contain it through the power of great wind. The appearance of the Tathagata in the world is also like this, universally showering Dharma rain, filling the entire Dharma realm, All those with inferior minds cannot bear it, only a pure and vast mind can contain it. It is like the great rain in the sky, it comes from nowhere and goes nowhere, There is no author, nor receiver, it naturally fills everything universally. The Tathagata's Dharma rain of the ten powers is also like this, it neither comes nor goes, nor is it created, With original actions as the cause, through the power of Bodhisattvas, all those with vast minds can receive it. It is like clouds in the sky pouring down heavy rain, no one can count the number of raindrops, Only the sovereign kings of the three thousand worlds, possessing the power of merit, can fully understand. The Sugata's (Tathagata's) Dharma rain is also like this, all sentient beings cannot fathom it, Only the free beings of the world can clearly see it, like viewing a treasure in the palm of their hand. It is like clouds in the sky pouring down heavy rain, it can extinguish, it can arise, and it can cut off, It can accomplish all treasures, and all things in the three thousand worlds can be distinguished. The Tathagata's Dharma rain of the ten powers is also like this, it can extinguish delusion, arise good dharmas, and cut off various views, It can accomplish all treasures of wisdom, and the minds and preferences of sentient beings can be distinguished. It is like the rain in the sky having only one flavor, but varying according to where it falls, Is it that the nature of the rain has distinctions? It is just that according to the different things it relies on, the Dharma is also like this. The Tathagata's Dharma rain is neither singular nor different, it is equal, tranquil, and free from distinctions, Yet it presents various differences according to the different beings being taught, naturally presenting boundless forms. It is like when the world is first formed,
先成色界天宮殿， 次及欲天次人處， 乾闥婆宮最後成。 如來出現亦如是， 先起無邊菩薩行， 次化樂寂諸緣覺， 次聲聞眾后眾生。 諸天初見蓮華瑞， 知佛當出生歡喜； 水緣風力起世間， 宮殿山川悉成立。 如來宿善大光明， 巧別菩薩與其記； 所有智輪體皆凈， 各能開示諸佛法。 譬如樹林依地有， 地依於水得不壞， 水輪依風風依空， 而其虛空無所依。 一切佛法依慈悲， 慈悲復依方便立， 方便依智智依慧， 無礙慧身無所依。 譬如世界既成立， 一切眾生獲其利， 地水所住及空居， 二足四足皆蒙益。 法王出現亦如是， 一切眾生獲其利， 若有見聞及親近， 悉使滅除諸惑惱。 如來出現法無邊， 世間迷惑莫能知， 為欲開悟諸含識， 無譬諭中說其譬。
「佛子！諸菩薩摩訶薩應云何見如來、應、正等覺身？
「佛子！諸菩薩摩訶薩應于無量處見如來身。何以故？諸菩薩摩訶薩不應於一法、一事、一身、一國土、一眾生見於如來，應遍一切處見於如來。佛子！譬如虛空遍至一切色、非色處，非至、非不至。何以故？虛空無身故。如來身亦如是，遍一切處，遍一切眾生，遍一切
【現代漢語翻譯】 現代漢語譯本 先是天宮殿建成， 然後是欲界天和人界，最後是乾闥婆（Gandharva，天神）的宮殿建成。 如來（Tathagata，佛的稱號）的出現也是如此， 先發起無邊的菩薩行， 然後教化樂於寂靜的緣覺（Pratyekabuddha，獨覺者）， 接著是聲聞眾（Sravaka，佛陀的弟子），最後是眾生。 諸天最初見到蓮花瑞相， 知道佛將要出生而歡喜； 水、緣、風的力量使世間形成， 宮殿、山川都因此建立。 如來宿世的善行帶來大光明， 巧妙地分別菩薩並給予授記； 所有智慧之輪的本體都是清凈的， 各自都能開示諸佛的教法。 譬如樹林依附於大地而存在， 大地依附於水而得以不壞， 水輪依附於風，風依附於空， 而虛空則無所依附。 一切佛法依附於慈悲， 慈悲又依附於方便而建立， 方便依附於智慧，智慧依附於慧， 無礙的慧身則無所依附。 譬如世界一旦成立， 一切眾生都從中獲益， 住在地上、水裡和空中的， 二足和四足的眾生都蒙受利益。 法王（Dharmaraja，佛的尊稱）的出現也是如此， 一切眾生都從中獲益， 若有見到、聽到和親近的， 都能使他們滅除一切迷惑和煩惱。 如來出現的教法無邊無際， 世間的迷惑之人無法知曉， 爲了開悟一切有情眾生， 在沒有比喻的情況下說出比喻。 『佛子！諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應該如何看待如來、應、正等覺（Tathagata-Arhat-Samyaksambuddha，佛的稱號）之身？』 『佛子！諸菩薩摩訶薩應該在無量處見到如來之身。為什麼呢？諸菩薩摩訶薩不應該在一個法、一件事、一身、一個國土、一個眾生中見到如來，應該在一切處見到如來。佛子！譬如虛空遍及一切有色、無色之處，非至、非不至。為什麼呢？因為虛空沒有身體。如來之身也是如此，遍及一切處，遍及一切眾生，遍及一切
【English Translation】 English version First, the heavenly palaces are formed, Then the desire heavens and the human realm, and lastly the palaces of the Gandharvas (celestial musicians). The appearance of the Tathagata (Buddha) is also like this, First, he initiates boundless Bodhisattva practices, Then he transforms the Pratyekabuddhas (solitary realizers) who delight in tranquility, Next, the Sravakas (disciples of the Buddha), and finally all sentient beings. The gods initially see the auspicious sign of the lotus flower, Knowing that the Buddha is about to be born, they rejoice; The power of water, conditions, and wind forms the world, Palaces and mountains are all established because of this. The Tathagata's past good deeds bring great light, Skillfully distinguishing Bodhisattvas and giving them predictions; The essence of all wheels of wisdom is pure, Each is able to reveal the teachings of all Buddhas. For example, forests exist depending on the earth, The earth depends on water to remain indestructible, The water wheel depends on the wind, and the wind depends on space, While space itself depends on nothing. All Buddhist teachings depend on compassion, Compassion is established based on skillful means, Skillful means depend on wisdom, and wisdom depends on insight, The unobstructed body of insight depends on nothing. For example, once the world is established, All sentient beings benefit from it, Those who live on land, in water, and in the sky, Both two-legged and four-legged beings receive benefits. The appearance of the Dharmaraja (Buddha) is also like this, All sentient beings benefit from it, If there are those who see, hear, and approach him, He will enable them to extinguish all delusions and afflictions. The teachings of the Tathagata's appearance are boundless, The deluded people of the world cannot know them, In order to enlighten all sentient beings, He speaks in parables where there are no parables. 'Buddha-sons! How should Bodhisattva-Mahasattvas (great Bodhisattvas) view the body of the Tathagata, Arhat, Samyaksambuddha (Buddha)?' 'Buddha-sons! Bodhisattva-Mahasattvas should see the body of the Tathagata in countless places. Why? Bodhisattva-Mahasattvas should not see the Tathagata in one dharma, one thing, one body, one land, or one sentient being, but should see the Tathagata everywhere. Buddha-sons! Just as space pervades all places of form and formlessness, neither arriving nor not arriving. Why? Because space has no body. The body of the Tathagata is also like this, pervading all places, pervading all sentient beings, pervading all
法，遍一切國土，非至、非不至。何以故？如來身無身故，為眾生故示現其身。佛子！是為如來身第一相，諸菩薩摩訶薩應如是見。
「複次，佛子！譬如虛空寬廣非色，而能顯現一切諸色，而彼虛空無有分別亦無戲論。如來身亦復如是，以智光明普照明故，令一切眾生世、出世間諸善根業皆得成就，而如來身無有分別亦無戲論。何以故？從本已來，一切執著、一切戲論皆永斷故。佛子！是為如來身第二相，諸菩薩摩訶薩應如是見。
「複次，佛子！譬如日出于閻浮提，無量眾生皆得饒益。所謂：破闇作明，變濕令燥，生長草木，成熟谷稼，廓徹虛空，開敷蓮華，行者見道，居者辦業。何以故？日輪普放無量光故。佛子！如來智日亦復如是，以無量事普益眾生。所謂：滅惡生善，破愚為智，大慈救護，大悲度脫；令其增長根、力、覺分；令生深信，舍離濁心；令得見聞，不壞因果；令得天眼，見歿生處；令心無礙，不壞善根；令智修明，開敷覺華；令其發心，成就本行。何以故？如來廣大智慧日身，放無量光普照耀故。佛子！是為如來身第三相，諸菩薩摩訶薩應如是見。
「複次，佛子！譬如日出于閻浮提，先照一切須彌山等諸大山王，次照黑山，次照高原，然後普照一切大地。日不作念：『我先
【現代漢語翻譯】 現代漢語譯本：法，遍佈一切國土，既不是到達，也不是不到達。為什麼呢？因為如來（Tathagata，佛的稱號）的身體沒有固定的形體，爲了眾生才示現出身體。佛子（Buddha's disciples，佛的弟子）！這是如來身體的第一種相，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應當這樣看待。 其次，佛子！譬如虛空寬廣無形無色，卻能顯現一切諸色，而虛空本身沒有任何分別，也沒有任何戲論。如來身也是如此，以智慧的光明普遍照耀，使一切眾生在世間和出世間的各種善根業都能成就，而如來身沒有任何分別，也沒有任何戲論。為什麼呢？因為從根本上來說，一切執著和一切戲論都已永遠斷絕。佛子！這是如來身體的第二種相，諸位菩薩摩訶薩應當這樣看待。 其次，佛子！譬如太陽出現在閻浮提（Jambudvipa，我們所居住的這個世界），無量眾生都能得到利益。例如：破除黑暗帶來光明，使潮濕變得乾燥，生長草木，成熟穀物，廓清虛空，開放蓮花，修行者見到道路，居住者完成事業。為什麼呢？因為太陽普遍放射出無量的光芒。佛子！如來的智慧之日也是如此，以無量的事利益眾生。例如：消滅惡行，產生善行；破除愚昧，產生智慧；以大慈悲心救護眾生，以大悲心度脫眾生；使他們增長根、力、覺分（五根、五力、七覺支，佛教修行中的重要組成部分）；使他們生起深厚的信心，捨棄污濁的心；使他們能夠見聞佛法，不破壞因果；使他們得到天眼，看到死後投生之處；使他們的心無障礙，不破壞善根；使他們的智慧修習光明，開放覺悟之花；使他們發菩提心，成就本來的修行。為什麼呢？因為如來廣大的智慧之日，放射出無量的光芒普遍照耀。佛子！這是如來身體的第三種相，諸位菩薩摩訶薩應當這樣看待。 其次，佛子！譬如太陽出現在閻浮提，先照耀一切須彌山（Sumeru，佛教宇宙觀中的中心山）等諸大山王，然後照耀黑山，然後照耀高原，最後普遍照耀一切大地。太陽不會想：『我先
【English Translation】 English version: The Dharma pervades all lands, neither arriving nor not arriving. Why is that? Because the Tathagata's body has no fixed form, and manifests a body for the sake of sentient beings. O sons of the Buddha! This is the first characteristic of the Tathagata's body, and all Bodhisattva-Mahasattvas should see it in this way. Furthermore, O sons of the Buddha! It is like the vast and formless void, which can manifest all forms, yet the void itself has no discrimination and no conceptualization. The Tathagata's body is also like this, with the light of wisdom shining universally, enabling all sentient beings to accomplish all good roots and deeds in both the mundane and supramundane realms, while the Tathagata's body has no discrimination and no conceptualization. Why is that? Because from the very beginning, all attachments and all conceptualizations have been forever severed. O sons of the Buddha! This is the second characteristic of the Tathagata's body, and all Bodhisattva-Mahasattvas should see it in this way. Furthermore, O sons of the Buddha! It is like the sun rising in Jambudvipa (the world we inhabit), benefiting countless sentient beings. For example: it dispels darkness and brings light, makes wet things dry, grows plants and trees, ripens grains, clears the sky, opens lotuses, allows practitioners to see the path, and enables residents to complete their tasks. Why is that? Because the sun universally emits immeasurable light. O sons of the Buddha! The Tathagata's sun of wisdom is also like this, benefiting sentient beings with immeasurable things. For example: it extinguishes evil and generates good; it dispels ignorance and generates wisdom; it protects with great compassion and liberates with great mercy; it enables them to increase their roots, powers, and factors of enlightenment (the five roots, five powers, and seven factors of enlightenment, important components of Buddhist practice); it enables them to generate deep faith, abandon defiled minds; it enables them to see and hear the Dharma, not to destroy cause and effect; it enables them to obtain the divine eye, to see where they will be reborn after death; it enables their minds to be unobstructed, not to destroy good roots; it enables their wisdom to cultivate brightness, to open the flower of enlightenment; it enables them to generate the Bodhi mind, to accomplish their original practice. Why is that? Because the Tathagata's vast sun of wisdom emits immeasurable light, shining universally. O sons of the Buddha! This is the third characteristic of the Tathagata's body, and all Bodhisattva-Mahasattvas should see it in this way. Furthermore, O sons of the Buddha! It is like the sun rising in Jambudvipa, first illuminating all the great mountain kings such as Mount Sumeru (the central mountain in Buddhist cosmology), then illuminating the black mountains, then illuminating the plateaus, and finally universally illuminating all the earth. The sun does not think: 'I will first
照此，后照于彼。』但以山地有高下故，照有先後。如來、應、正等覺亦復如是，成就無邊法界智輪，常放無礙智慧光明，先照菩薩摩訶薩等諸大山王，次照緣覺，次照聲聞，次照決定善根眾生，隨其心器示廣大智，然後普照一切眾生，乃至邪定亦皆普及，為作未來利益因緣令成熟故。而彼如來大智日光不作是念：『我當先照菩薩大行，乃至后照邪定眾生。』但放光明平等普照，無礙無障，無所分別。佛子！譬如日月隨時出現，大山、幽谷普照無私。如來智慧亦復如是，普照一切無有分別，隨諸眾生根欲不同，智慧光明種種有異。佛子！是為如來身第四相，諸菩薩摩訶薩應如是見。
「複次，佛子！譬如日出，生盲眾生無眼根故，未曾得見。雖未曾見，然為日光之所饒益。何以故？因此得知晝夜時節，受用種種衣服、飲食，令身調適離眾患故。如來智日亦復如是，無信、無解、毀戒、毀見、邪命自活生盲之類無信眼故，不見諸佛智慧日輪。雖不見佛智慧日輪，亦為智日之所饒益。何以故？以佛威力，令彼眾生所有身苦及諸煩惱、未來苦因皆消滅故。佛子！如來有光明，名：積集一切功德；有光明，名：普照一切；有光明，名：清凈自在照；有光明，名：出大妙音；有光明，名：普解一切語言法令他歡喜；有光明
【現代漢語翻譯】 現代漢語譯本 『就像這樣，光也照向那裡。』只是因為山地有高低，所以光照有先後。如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正等覺（Samyaksambuddha，完全覺悟者）也是如此，成就無邊法界智輪，常放無礙智慧光明，先照菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）等諸大山王，其次照緣覺（Pratyekabuddha，獨自覺悟者），其次照聲聞（Sravaka，聽聞佛法而修行者），其次照決定善根眾生，隨他們的心量顯示廣大的智慧，然後普遍照耀一切眾生，乃至邪定（Mithyatva，錯誤的見解）也都能普及，為他們未來利益的因緣令其成熟。而如來大智慧的日光不會這樣想：『我應當先照菩薩的大行，乃至最後照邪定眾生。』只是放出光明平等普遍地照耀，沒有障礙，沒有分別。佛子！譬如太陽和月亮按時出現，普遍照耀大山和幽谷，沒有偏私。如來的智慧也是如此，普遍照耀一切，沒有分別，隨著眾生根性和慾望的不同，智慧光明也會有種種差異。佛子！這是如來身的第四種相，諸菩薩摩訶薩應當這樣看待。 『再者，佛子！譬如太陽升起，天生失明的眾生因為沒有眼根，所以從未得見。雖然從未得見，卻被日光所饒益。為什麼呢？因為他們因此得知晝夜時節，受用各種衣服、飲食，使身體調適，遠離各種疾病。如來的智慧之日也是如此，沒有信仰、沒有理解、毀壞戒律、毀壞見解、以邪命為生的盲人，因為沒有信眼，所以看不見諸佛的智慧日輪。雖然看不見佛的智慧日輪，也被智慧之日所饒益。為什麼呢？因為佛的威力，使那些眾生所有的身體痛苦以及各種煩惱、未來痛苦的因都消滅了。佛子！如來有光明，名為：積集一切功德；有光明，名為：普照一切；有光明，名為：清凈自在照；有光明，名為：發出大妙音；有光明，名為：普遍理解一切語言，使他人歡喜；有光明
【English Translation】 English version 'Just as this, it also shines upon that.' But because the mountains have heights and depths, the illumination has a sequence. The Tathagata (Thus Come One, an epithet of the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) is also like this, accomplishing the boundless Dharma realm's wheel of wisdom, constantly emitting unobstructed light of wisdom, first illuminating the great mountain kings such as Bodhisattva-Mahasattvas (Great Bodhisattvas), then illuminating Pratyekabuddhas (Solitary Buddhas), then illuminating Sravakas (Hearers), then illuminating beings with determined good roots, showing vast wisdom according to their capacities, and then universally illuminating all beings, even those with Mithyatva (wrong views) are reached, to make the causes and conditions for their future benefit mature. And the great wisdom sunlight of the Tathagata does not think: 'I should first illuminate the great practices of Bodhisattvas, and then finally illuminate beings with wrong views.' It simply emits light equally and universally, without obstruction, without hindrance, without discrimination. O son of Buddha! It is like the sun and moon appearing on time, universally illuminating mountains and valleys without partiality. The wisdom of the Tathagata is also like this, universally illuminating all without discrimination, and according to the different roots and desires of beings, the light of wisdom varies. O son of Buddha! This is the fourth characteristic of the Tathagata's body, and Bodhisattva-Mahasattvas should see it in this way. Furthermore, O son of Buddha! It is like the sun rising, and beings born blind, because they have no eye faculty, have never seen it. Although they have never seen it, they are benefited by the sunlight. Why is that? Because they know the times of day and night, and use various clothes and food, making their bodies comfortable and free from various diseases. The sun of the Tathagata's wisdom is also like this, those who have no faith, no understanding, who break precepts, who have wrong views, and who live by wrong livelihood, the blind ones, because they have no eye of faith, do not see the sun of the Buddhas' wisdom. Although they do not see the sun of the Buddhas' wisdom, they are also benefited by the sun of wisdom. Why is that? Because by the power of the Buddha, all the physical suffering and various afflictions of those beings, and the causes of future suffering, are eliminated. O son of Buddha! The Tathagata has a light called: Accumulating all merits; has a light called: Universally illuminating all; has a light called: Pure and free illumination; has a light called: Emitting great wonderful sounds; has a light called: Universally understanding all languages, making others happy; has a light
，名：示現永斷一切疑自在境界；有光明，名：無住智自在普照；有光明，名：永斷一切戲論自在智；有光明，名：隨所應出妙音聲；有光明，名：出清凈自在音莊嚴國土成熟眾生。佛子！如來一一毛孔放如是等千種光明，五百光明普照下方，五百光明普照上方。種種剎中種種佛所諸菩薩眾，其菩薩等見此光明，一時皆得如來境界，十頭、十眼、十耳、十鼻、十舌、十身、十手、十足、十地、十智，皆悉清凈。彼諸菩薩先所成就諸處諸地，見彼光明轉更清凈，一切善根皆悉成熟，趣一切智；住二乘者，滅一切垢；其餘一分生盲眾生，身既快樂，心亦清凈，柔軟調伏，堪修念智；地獄、餓鬼、畜生諸趣所有眾生，皆得快樂，解脫眾苦，命終皆生天上、人間。佛子！彼諸眾生不覺不知，以何因緣、以何神力而來生此？彼生盲者作如是念：『我是梵天！我是梵化！』是時，如來住普自在三昧，出六十種妙音而告之言：『汝等非是梵天，亦非梵化，亦非帝釋護世所作，皆是如來威神之力。』彼諸眾生聞是語已，以佛神力皆知宿命，生大歡喜；心歡喜故，自然而出優曇華云、香云、音樂云、衣云、蓋云、幢云、幡云、末香云、寶云、師子幢半月樓閣云、歌詠贊嘆云、種種莊嚴云，皆以尊重心供養如來。何以故？此諸眾生得凈眼故
，如來與彼授阿耨多羅三藐三菩提記。佛子！如來智日如是利益生盲眾生，令得善根，具足成熟。佛子！是為如來身第五相，諸菩薩摩訶薩應如是見。
「複次，佛子！譬如月輪有四奇特未曾有法。何等為四？一者，映蔽一切星宿光明；二者，隨逐於時示現虧盈；三者，于閻浮提澄凈水中影無不現；四者，一切見者皆對目前，而此月輪無有分別、無有戲論。佛子！如來身月亦復如是，有四奇特未曾有法。何等為四？所謂：映蔽一切聲聞、獨覺、學、無學眾；隨其所宜，示現壽命修短不同，而如來身無有增減；一切世界凈心眾生菩提器中，影無不現；一切眾生有瞻對者皆謂如來唯現我前，隨其心樂而為說法，隨其地位令得解脫，隨所應化令見佛身，而如來身無有分別、無有戲論，所作利益皆得究竟。佛子！是為如來身第六相，諸菩薩摩訶薩應如是見。
「複次，佛子！譬如三千大千世界大梵天王，以少方便於大千世界普現其身，一切眾生皆見梵王現在己前，而此梵王亦不分身、無種種身。佛子！諸佛如來亦復如是，無有分別，無有戲論，亦不分身，無種種身，而隨一切眾生心樂示現其身，亦不作念現若干身。佛子！是為如來身第七相，諸菩薩摩訶薩應如是見。
「複次，佛子！譬如醫王善知眾藥及諸
【現代漢語翻譯】 現代漢語譯本：如來為他們授記，預言他們將證得阿耨多羅三藐三菩提（無上正等正覺）。佛子！如來的智慧之光就像這樣利益那些天生失明的眾生，使他們獲得善根，並使其成熟圓滿。佛子！這是如來身的第五種相，諸位菩薩摩訶薩應當這樣理解。 再者，佛子！譬如月亮有四種奇特而前所未有的特性。是哪四種呢？第一，它能遮蔽所有星宿的光芒；第二，它會隨著時間推移而顯示盈虧變化；第三，在閻浮提（我們所居住的世界）清澈的水中，它的影子無處不在；第四，所有看見它的人都覺得它就在眼前，而月亮本身並沒有分別心，也沒有虛妄的言論。佛子！如來的身月也是如此，有四種奇特而前所未有的特性。是哪四種呢？那就是：遮蔽一切聲聞（聽聞佛法而悟道者）、獨覺（不依師教，獨自悟道者）、有學（正在修學佛法者）、無學（已證得阿羅漢果位者）的光芒；根據眾生所宜，示現壽命長短不同，而如來身並沒有增減；在一切世界中，內心清凈的眾生，其菩提器（指能容納佛法的根器）中，如來的影子無處不在；所有瞻仰如來的人都認為如來只出現在自己面前，隨其心意喜好而為他們說法，隨其修行地位而令其解脫，隨其應被教化的方式而令其見到佛身，而如來身並沒有分別心，也沒有虛妄的言論，所作的利益都能達到究竟圓滿。佛子！這是如來身的第六種相，諸位菩薩摩訶薩應當這樣理解。 再者，佛子！譬如三千大千世界的大梵天王，以少許方便就能在整個大千世界普遍顯現其身，一切眾生都看到梵王出現在自己面前，而這位梵王並沒有分身，也沒有種種不同的身體。佛子！諸佛如來也是如此，沒有分別心，沒有虛妄的言論，也不分身，沒有種種不同的身體，而是隨著一切眾生的心意喜好而顯現其身，也不作意念要顯現若干身體。佛子！這是如來身的第七種相，諸位菩薩摩訶薩應當這樣理解。 再者，佛子！譬如一位醫術高明的醫生，精通各種藥物以及
【English Translation】 English version: The Tathagata then bestows upon them the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). O son of Buddha! The Tathagata's sun of wisdom thus benefits those beings born blind, enabling them to acquire good roots and to fully mature them. O son of Buddha! This is the fifth characteristic of the Tathagata's body, which all Bodhisattva-Mahasattvas should perceive in this way. Furthermore, O son of Buddha! It is like the moon, which has four unique and unprecedented qualities. What are the four? First, it obscures the light of all the stars; second, it shows waxing and waning according to the time; third, its reflection appears in all the clear waters of Jambudvipa (the world we inhabit); fourth, all who see it feel it is right before them, yet the moon itself has no discrimination and no idle talk. O son of Buddha! The Tathagata's moon-like body is also like this, having four unique and unprecedented qualities. What are the four? They are: obscuring the light of all Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), those in training, and those beyond training; showing different lengths of life according to what is appropriate for beings, while the Tathagata's body neither increases nor decreases; in all worlds, the reflection of the Tathagata appears in the Bodhi vessels (receptacles for the Dharma) of beings with pure minds; all who look upon the Tathagata feel that the Tathagata appears only before them, teaching the Dharma according to their inclinations, enabling them to attain liberation according to their level of practice, and enabling them to see the Buddha's body according to how they should be transformed, while the Tathagata's body has no discrimination and no idle talk, and all the benefits it brings are ultimately complete. O son of Buddha! This is the sixth characteristic of the Tathagata's body, which all Bodhisattva-Mahasattvas should perceive in this way. Furthermore, O son of Buddha! It is like the Great Brahma King of the three thousand great thousand worlds, who, with little effort, can universally manifest his body throughout the entire great thousand world, and all beings see Brahma appearing before them, yet this Brahma does not divide his body, nor does he have various bodies. O son of Buddha! The Buddhas, the Tathagatas, are also like this, having no discrimination, no idle talk, not dividing their bodies, and not having various bodies, but manifesting their bodies according to the inclinations of all beings, and not intending to manifest a certain number of bodies. O son of Buddha! This is the seventh characteristic of the Tathagata's body, which all Bodhisattva-Mahasattvas should perceive in this way. Furthermore, O son of Buddha! It is like a skilled physician who is well-versed in all kinds of medicines and
咒論，閻浮提中諸所有藥用無不盡，復以宿世諸善根力、大明咒力，為方便故，眾生見者病無不愈。彼大醫王知命將終，作是念言：『我命終后，一切眾生無所依怙，我今宜應為現方便。』是時，醫王合藥涂身，明咒力持，令其終後身不分散、不萎不枯，威儀視聽與本無別，凡所𤻲治悉得除差。佛子！如來、應、正等覺無上醫王亦復如是，于無量百千億那由他劫，煉治法藥已得成就，修學一切方便善巧大明咒力皆到彼岸，善能除滅一切眾生諸煩惱病及住壽命；經無量劫，其身清凈無有思慮、無有動用，一切佛事未嘗休息，眾生見者諸煩惱病悉得消滅。佛子！是為如來身第八相，諸菩薩摩訶薩應如是見。
「複次，佛子！譬如大海有大摩尼寶，名：集一切光明毗盧遮那藏；若有眾生觸其光者，悉同其色；若有見者，眼得清凈。隨彼光明所照之處，雨摩尼寶，名為：安樂，令諸眾生離苦調適。佛子！諸如來身亦復如是，為大寶聚一切功德大智慧藏；若有眾生觸佛身寶智慧光者，同佛身色；若有見者，法眼清凈。隨彼光明所照之處，令諸眾生離貧窮苦，乃至具足佛菩提樂。佛子！如來法身無所分別亦無戲論，而能普為一切眾生作大佛事。佛子！是為如來身第九相，諸菩薩摩訶薩應如是見。
「複次，佛子！譬如
【現代漢語翻譯】 現代漢語譯本： 咒語的力量，在閻浮提（Jambudvipa，指我們所居住的這個世界）中，所有藥材都用盡了，又憑藉宿世的各種善根力量和大明咒的力量，爲了方便眾生，凡是見到他的人，疾病沒有不痊癒的。那位大醫王知道自己壽命將盡，就想：『我死後，一切眾生就沒有依靠了，我現在應該為他們展現方便。』當時，醫王調和藥物塗在身上，用明咒的力量加持，使他死後身體不散開、不萎縮不枯槁，威儀和視聽與生前沒有區別，凡是經過他治療的都痊癒了。佛子！如來、應供、正等覺（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）無上的醫王也是這樣，在無量百千億那由他（Nayuta，數量單位，表示極大的數目）劫中，煉製法藥已經成就，修學一切方便善巧和大明咒的力量都到達彼岸，善於消除一切眾生的各種煩惱病和壽命的障礙；經過無量劫，他的身體清凈沒有思慮、沒有動用，一切佛事沒有停止過，眾生見到他，各種煩惱病都消除了。佛子！這是如來身的第八種相，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應該這樣看待。 再者，佛子！譬如大海中有一顆大摩尼寶（Mani，寶珠），名為：集一切光明毗盧遮那藏（Vairocana，光明遍照），如果有眾生接觸到它的光芒，都會變成和它一樣的顏色；如果有見到它的人，眼睛就會變得清凈。隨著光明所照耀的地方，會降下摩尼寶，名為：安樂，使眾生脫離痛苦，得到調和舒適。佛子！諸如來的身體也是這樣，是聚集一切功德和大智慧的寶藏；如果有眾生接觸到佛身寶的智慧光芒，就會和佛身一樣；如果有見到他的人，法眼就會清凈。隨著光明所照耀的地方，使眾生脫離貧窮的痛苦，乃至具足佛菩提的快樂。佛子！如來的法身沒有分別也沒有戲論，卻能普遍為一切眾生做廣大的佛事。佛子！這是如來身的第九種相，諸位菩薩摩訶薩應該這樣看待。 再者，佛子！譬如
【English Translation】 English version: Through the power of mantras, all medicinal herbs in Jambudvipa (the world we inhabit) were exhausted. Moreover, by the power of his good roots from past lives and the power of great bright mantras, for the sake of convenience for sentient beings, all who saw him were healed of their illnesses. That great physician, knowing his life was coming to an end, thought: 『After I die, all sentient beings will have no refuge. I should now manifest a means of convenience for them.』 At that time, the physician mixed medicine and applied it to his body, empowered by the bright mantra, so that after his death, his body would not disperse, wither, or decay. His demeanor and senses of sight and hearing were no different from when he was alive, and all those he had treated were cured. Oh, son of the Buddha! The Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), the supreme physician, is also like this. In immeasurable hundreds of thousands of millions of Nayutas (a large number) of kalpas (eons), he has refined the medicine of the Dharma and achieved it. He has cultivated all skillful means and the power of great bright mantras, reaching the other shore. He is skilled in eliminating all the afflictions and illnesses of sentient beings, as well as obstacles to their lifespans. After immeasurable kalpas, his body is pure, without thoughts or actions. All the Buddha's activities never cease. When sentient beings see him, all their afflictions and illnesses are eliminated. Oh, son of the Buddha! This is the eighth characteristic of the Tathagata's body, and all Bodhisattva-Mahasattvas (great Bodhisattvas) should see it in this way. Furthermore, oh, son of the Buddha! It is like in the great ocean there is a great Mani (jewel) treasure, named: 'The Treasury of Vairocana (the Illuminator) that Gathers All Light.' If any sentient being touches its light, they will all become the same color as it. If anyone sees it, their eyes will become pure. Wherever the light shines, Mani jewels will rain down, called: 'Peace and Happiness,' causing sentient beings to be free from suffering and attain harmony and comfort. Oh, son of the Buddha! The bodies of all Tathagatas are also like this. They are a treasure trove of all merits and great wisdom. If any sentient being touches the wisdom light of the Buddha's body, they will become like the Buddha's body. If anyone sees him, their Dharma eyes will become pure. Wherever the light shines, it causes sentient beings to be free from the suffering of poverty, and even to be fully endowed with the joy of Buddha's Bodhi (enlightenment). Oh, son of the Buddha! The Dharma body of the Tathagata has no distinctions and no idle talk, yet it can universally perform great Buddha activities for all sentient beings. Oh, son of the Buddha! This is the ninth characteristic of the Tathagata's body, and all Bodhisattva-Mahasattvas should see it in this way. Furthermore, oh, son of the Buddha! It is like
大海有大如意摩尼寶王，名：一切世間莊嚴藏，具足成就百萬功德，隨所住處，令諸眾生災患消除、所愿滿足；然此如意摩尼寶王非少福眾生所能得見。如來身如意寶王亦復如是，名為：能令一切眾生皆悉歡喜，若有見身、聞名、贊德，悉令永離生死苦患；假使一切世界一切眾生，一時專心欲見如來，悉令得見，所愿皆滿。佛子！佛身非是少福眾生所能得見，唯除如來自在神力所應調伏；若有眾生因見佛身便種善根乃至成熟，為成熟故，乃令得見如來身耳。佛子！是為如來身第十相，諸菩薩摩訶薩應如是見。以其心無量遍十方故，所行無礙如虛空故，普入法界故，住真實際故，無生無滅故，等住三世故，永離一切分別故，住盡后際誓願故，嚴凈一切世界故，莊嚴一一佛身故。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「譬如虛空遍十方， 若色非色有非有， 三世眾生身國土， 如是普在無邊際。 諸佛真身亦如是， 一切法界無不遍， 不可得見不可取， 為化眾生而現形。 譬如虛空不可取， 普使眾生造眾業， 不念：『我今何所作， 云何我作為誰作？』 諸佛身業亦如是， 普使群生修善法， 如來未曾有分別： 『我今于彼種種作。』 譬如日出閻浮
{ "translations": [ "現代漢語譯本：大海中有一顆巨大的如意摩尼寶王（如意摩尼寶王：能滿足一切願望的寶珠），名為『一切世間莊嚴藏』，它具足成就百萬功德，無論在何處，都能使眾生消除災禍，滿足願望；然而，這顆如意摩尼寶王不是福德淺薄的眾生所能見到的。如來的身如意寶王也是如此，名為『能令一切眾生皆悉歡喜』，如果有眾生見到如來的身、聽到如來的名號、讚歎如來的功德，都能使他們永遠脫離生死的苦難；假使一切世界的一切眾生，同時專心想要見到如來，都能讓他們見到，並且滿足他們的願望。佛子！佛的身不是福德淺薄的眾生所能見到的，只有如來以自在的神力所應調伏的眾生才能見到；如果有眾生因為見到佛的身而種下善根乃至成熟，爲了使他們成熟，才讓他們得見如來的身。佛子！這就是如來身的第十種相，諸位菩薩摩訶薩應當這樣看待。因為他們的心無量地遍佈十方，所行沒有障礙如同虛空，普遍進入法界，安住于真實際（真實際：真理的實際），沒有生滅，平等地安住於過去、現在、未來三世，永遠脫離一切分別，安住于直至未來盡頭的誓願，莊嚴清凈一切世界，莊嚴每一尊佛的身。」 , "當時，普賢菩薩摩訶薩想要再次闡明這個道理，就說了以下偈頌：", "『譬如虛空遍佈十方，對於有色無色、存在不存在的事物，三世眾生的身和國土，都普遍存在於無邊無際之中。諸佛的真身也是如此，遍佈一切法界，無處不在，不可見，不可取，爲了教化眾生而顯現形體。譬如虛空不可執取，卻能使眾生造作各種業，它不會想：『我現在要做什麼，我為誰而做？』諸佛的身業也是如此，普遍使眾生修習善法，如來從來沒有分別心：『我現在為他們做種種事情。』譬如太陽照耀閻浮" ], "english_translations": [ "English version: In the great ocean, there is a great Mani Jewel King (Mani Jewel King: a jewel that fulfills all wishes), named 'Storehouse of Adornments of All Worlds,' possessing a million merits. Wherever it resides, it can eliminate calamities and fulfill the wishes of all beings. However, this Mani Jewel King cannot be seen by beings with little merit. The Tathagata's body, like a Mani Jewel King, is also named 'Able to Delight All Beings.' If any being sees the Tathagata's body, hears the Tathagata's name, or praises the Tathagata's virtues, they will be forever freed from the suffering of birth and death. If all beings in all worlds simultaneously desire to see the Tathagata with focused minds, they will all be able to see him, and their wishes will be fulfilled. Disciples of the Buddha! The Buddha's body cannot be seen by beings with little merit, except for those who are to be tamed by the Tathagata's free and divine power. If any being, upon seeing the Buddha's body, plants good roots that eventually mature, it is for the sake of their maturation that they are allowed to see the Tathagata's body. Disciples of the Buddha! This is the tenth characteristic of the Tathagata's body, and all Bodhisattva Mahasattvas should view it in this way. Because their minds are immeasurably pervasive throughout the ten directions, their actions are unobstructed like space, they universally enter the Dharma realm, they abide in the true reality (true reality: the actuality of truth), they are without birth or death, they equally abide in the three periods of time (past, present, and future), they are forever free from all discriminations, they abide in the vows that extend to the end of the future, they adorn and purify all worlds, and they adorn each and every Buddha body.", "At that time, the Bodhisattva Mahasattva Samantabhadra, desiring to further clarify this meaning, spoke the following verses:", "'Like space pervading the ten directions, whether it is color or formless, existence or non-existence, the bodies and lands of beings in the three periods of time are universally present without limit. The true body of the Buddhas is also like this, pervading all of the Dharma realm, present everywhere, invisible, and unattainable, manifesting forms to teach beings. Like space, which cannot be grasped, yet enables beings to create various karmas, it does not think: 'What am I doing now, and for whom am I doing it?' The body-karma of the Buddhas is also like this, universally enabling beings to cultivate good dharmas. The Tathagata never has any discrimination: 'I am now doing various things for them.' Like the sun shining upon Jambudvipa" ] }
提， 光明破闇悉無餘， 山樹池蓮地眾物， 種種品類皆蒙益。 諸佛日出亦如是， 生長人天眾善行， 永除癡闇得智明， 恒受尊榮一切樂。 譬如日光出現時， 先照山王次余山， 后照高原及大地， 而日未始有分別。 善逝光明亦如是， 先照菩薩次緣覺， 后照聲聞及眾生， 而佛本來無動念。 譬如生盲不見日， 日光亦為作饒益， 令知時節受飲食， 永離眾患身安隱。 無信眾生不見佛， 而佛亦為興義利， 聞名及以觸光明， 因此乃至得菩提。 譬如凈月在虛空， 能蔽眾星示盈缺， 一切水中皆現影， 諸有觀瞻悉對前。 如來凈月亦復然， 能蔽余乘示修短， 普現天人凈心水， 一切皆謂對其前。 譬如梵王住自宮， 普現三千諸梵處， 一切人天鹹得見， 實不分身向于彼。 諸佛現身亦如是， 一切十方無不遍， 其身無數不可稱， 亦不分身不分別。 如有醫王善方術， 若有見者病皆愈， 命雖已盡藥涂身， 令其作務悉如初。 最勝醫王亦如是， 具足方便一切智， 以昔妙行現佛身， 眾生見者煩惱滅。 譬如海中有寶王， 普出無量諸光明， 眾生觸者同其
【現代漢語翻譯】 現代漢語譯本 光明破除黑暗，沒有絲毫殘留。 山上的樹木、池塘中的蓮花、地上的萬物，各種各樣的品類都蒙受利益。 諸佛如太陽升起一樣，生長人天眾生的善行， 永遠去除愚癡的黑暗，獲得智慧的光明，恒常享受尊貴榮耀和一切快樂。 譬如太陽出現的時候，先照耀山王（指最高的山），然後照耀其他的山， 之後照耀高原和大地，而太陽本身並沒有分別心。 善逝（佛的稱號）的光明也是這樣，先照耀菩薩，然後照耀緣覺（獨自覺悟的人）， 之後照耀聲聞（聽聞佛法而修行的人）和眾生，而佛本來沒有動過念頭。 譬如天生的盲人看不見太陽，但太陽也為他帶來利益， 讓他知道時節變化，得以飲食，永遠遠離各種疾病，身體安穩。 沒有信仰的眾生看不見佛，但佛也為他們興起利益， 聽到佛的名號或者接觸到佛的光明，因此乃至最終能夠證得菩提（覺悟）。 譬如清凈的月亮在虛空中，能夠遮蔽眾星，顯示月亮的盈虧， 一切水中都顯現月亮的影子，所有觀看的人都覺得月亮在自己面前。 如來（佛的稱號）清凈的月亮也是這樣，能夠遮蔽其他乘（佛教的修行方法），顯示修行的長短， 普遍顯現在天人和清凈的心水中，一切眾生都認為佛在自己面前。 譬如梵王（色界天的天主）住在自己的宮殿里，普遍顯現在三千大千世界（佛教宇宙觀）的梵天之處， 一切人天都能夠看見，實際上並沒有分身前往那裡。 諸佛顯現身體也是這樣，一切十方世界無處不遍， 佛的身形無數不可稱量，也沒有分身，沒有分別心。 譬如有醫術高明的醫王，如果有人見到他，疾病都會痊癒， 即使生命已經走到盡頭，用藥塗抹身體，也能讓他像最初一樣行動自如。 最殊勝的醫王（指佛）也是這樣，具足方便和一切智慧， 以過去美好的修行顯現佛身，眾生見到佛身，煩惱就會消滅。 譬如大海中有寶王（指珍貴的寶物），普遍發出無量的光明，眾生接觸到這些光明，就會變得和寶王一樣。
【English Translation】 English version The light breaks through the darkness, leaving nothing behind. The trees on the mountains, the lotuses in the ponds, and all things on the earth, all kinds of beings receive benefits. The Buddhas are like the rising sun, nurturing the good deeds of humans and gods, Forever removing the darkness of ignorance, gaining the light of wisdom, and constantly enjoying honor, glory, and all happiness. For example, when the sun appears, it first illuminates the mountain king (the highest mountain), then illuminates the other mountains, After that, it illuminates the plateaus and the earth, but the sun itself has no discrimination. The light of the Sugata (an epithet of the Buddha) is also like this, first illuminating the Bodhisattvas, then illuminating the Pratyekabuddhas (those who awaken on their own), After that, it illuminates the Sravakas (those who hear the Dharma and practice) and all sentient beings, but the Buddha originally had no intention. For example, a person born blind cannot see the sun, but the sun also brings benefits to him, Letting him know the changes of seasons, allowing him to eat, and forever keeping him away from various diseases, making his body peaceful and secure. Sentient beings without faith cannot see the Buddha, but the Buddha also brings benefits to them, Hearing the name of the Buddha or touching the light of the Buddha, thus eventually being able to attain Bodhi (enlightenment). For example, the pure moon in the void can obscure the stars and show the waxing and waning of the moon, The moon's reflection appears in all waters, and all who look at it feel that the moon is in front of them. The pure moon of the Tathagata (an epithet of the Buddha) is also like this, able to obscure other vehicles (Buddhist practices), showing the length of practice, Universally appearing in the pure hearts of gods and humans, all beings think that the Buddha is in front of them. For example, the Brahma King (the lord of the Form Realm) lives in his palace, universally appearing in the Brahma heavens of the three thousand great thousand worlds (Buddhist cosmology), All humans and gods can see him, but in reality, he does not divide his body to go there. The Buddhas manifest their bodies in the same way, pervading all ten directions without exception, The forms of the Buddhas are countless and immeasurable, and they do not divide their bodies, nor do they have discrimination. For example, if there is a skilled physician king, if someone sees him, their diseases will be cured, Even if life has come to an end, applying medicine to the body can make them act as they did in the beginning. The most supreme physician king (referring to the Buddha) is also like this, possessing skillful means and all wisdom, Manifesting the Buddha's body through past virtuous practices, when sentient beings see the Buddha's body, their afflictions will be extinguished. For example, in the ocean, there is a jewel king (referring to a precious jewel), universally emitting immeasurable light, and sentient beings who touch this light will become like the jewel king.
色， 若有見者眼清凈。 最勝寶王亦如是， 觸其光者悉同色， 若有得見五眼開， 破諸塵闇住佛地。 譬如如意摩尼寶， 隨有所求皆滿足， 少福眾生不能見， 非是寶王有分別。 善逝寶王亦如是， 悉滿所求諸欲樂， 無信眾生不見佛， 非是善逝心棄捨。
大方廣佛華嚴經卷第五十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五十一
于闐國三藏實叉難陀奉 制譯
如來出現品第三十七之二
「佛子！菩薩摩訶薩應云何知如來、應、正等覺音聲？
「佛子！菩薩摩訶薩應知如來音聲遍至，普遍無量諸音聲故；應知如來音聲隨其心樂皆令歡喜，說法明瞭故；應知如來音聲隨其信解皆令歡喜，心得清涼故；應知如來音聲化不失時，所應聞者無不聞故；應知如來音聲無生滅，如呼響故；應知如來音聲無主，修習一切業所起故；應知如來音聲甚深，難可度量故；應知如來音聲無邪曲，法界所生故；應知如來音聲無斷絕，普入法界故；應知如來音聲無變易，至於究竟故。佛子！菩薩摩訶薩應知如來音聲，非量、非無量，非主、非無主，非示、非無示。何以故？佛子！譬如世界將欲壞時，無主無作，法爾而
【現代漢語翻譯】 現代漢語譯本 色（物質現象），如果有人能看見它，他的眼睛就會清凈。 最殊勝的寶王（指佛）也是如此，接觸到他的光芒的人都會變得和他一樣。 如果有人能夠見到他，五眼（肉眼、天眼、慧眼、法眼、佛眼）就會開啟， 破除一切塵世的黑暗，安住于佛的境界。 譬如如意摩尼寶（能滿足一切願望的寶珠），無論求什麼都能滿足。 福報淺薄的眾生不能見到它，但這並不是因為寶王有所分別。 善逝（佛的稱號）寶王也是如此，能夠滿足一切所求的慾望和快樂。 沒有信仰的眾生不能見到佛，但這並不是因為善逝的心拋棄了他們。
《大方廣佛華嚴經》卷第五十 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五十一
于闐國三藏實叉難陀（唐代僧人，精通佛經翻譯）奉 制譯
如來出現品第三十七之二
『佛子！菩薩摩訶薩（菩薩中的大菩薩）應該如何瞭解如來（佛的稱號）、應（應供）、正等覺（佛的智慧）的音聲？』
『佛子！菩薩摩訶薩應該知道如來的音聲遍及一切，因為普遍存在著無量的音聲；應該知道如來的音聲隨著眾生的心意而令他們歡喜，因為說法清晰明瞭；應該知道如來的音聲隨著眾生的信仰和理解而令他們歡喜，因為能使他們的心得到清涼；應該知道如來的音聲教化眾生不會錯過時機，所有應該聽到的眾生沒有聽不到的；應該知道如來的音聲沒有生滅，如同回聲一樣；應該知道如來的音聲沒有主宰，因為是修習一切業所產生的；應該知道如來的音聲非常深奧，難以衡量；應該知道如來的音聲沒有邪曲，因為是從法界（宇宙的本體）所產生的；應該知道如來的音聲沒有斷絕，因為普遍進入法界；應該知道如來的音聲沒有變化，因為它達到了究竟的境界。佛子！菩薩摩訶薩應該知道如來的音聲，既不是可以計量的，也不是不可以計量的，既不是有主宰的，也不是沒有主宰的，既不是可以顯示的，也不是不可以顯示的。為什麼呢？佛子！譬如世界將要毀滅的時候，沒有主宰，沒有造作，自然而然地就會這樣。』
【English Translation】 English version Form (material phenomena), if someone sees it, their eyes will be purified. The most supreme Jewel King (referring to the Buddha) is also like this; those who touch his light all become the same as him. If someone can see him, the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) will open, breaking through all the darkness of the world and dwelling in the realm of the Buddha. It is like the wish-fulfilling Mani jewel (a jewel that can fulfill all wishes), which can satisfy whatever is sought. Beings with little merit cannot see it, but this is not because the Jewel King discriminates. The Sugata (another name for the Buddha) Jewel King is also like this, able to fulfill all desires and pleasures sought. Beings without faith cannot see the Buddha, but this is not because the Sugata's heart has abandoned them.
The Great Extensive Buddha Flower Adornment Sutra, Volume 50 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 51
Translated by the Tripitaka Master Siksananda (a Tang Dynasty monk, proficient in Buddhist scripture translation) from Khotan under Imperial Decree
Chapter 37, Part 2: The Appearance of the Tathagata
'Buddha-child! How should a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) understand the voice of the Tathagata (another name for the Buddha), the Arhat (worthy of offerings), the Samyaksambuddha (perfectly enlightened one)?'
'Buddha-child! A Bodhisattva Mahasattva should know that the Tathagata's voice reaches everywhere, because there are countless voices that are universally present; should know that the Tathagata's voice makes beings happy according to their minds, because the Dharma is explained clearly; should know that the Tathagata's voice makes beings happy according to their faith and understanding, because it can bring coolness to their minds; should know that the Tathagata's voice teaches beings without missing the right time, and all who should hear it will not fail to hear it; should know that the Tathagata's voice has no birth or death, like an echo; should know that the Tathagata's voice has no master, because it arises from the practice of all actions; should know that the Tathagata's voice is very profound and difficult to measure; should know that the Tathagata's voice has no crookedness, because it arises from the Dharmadhatu (the essence of the universe); should know that the Tathagata's voice is not cut off, because it universally enters the Dharmadhatu; should know that the Tathagata's voice does not change, because it has reached the ultimate state. Buddha-child! A Bodhisattva Mahasattva should know that the Tathagata's voice is neither measurable nor immeasurable, neither with a master nor without a master, neither demonstrable nor undemonstrable. Why is that? Buddha-child! It is like when a world is about to be destroyed, there is no master, no creation, it will naturally be like this.'
出四種音聲。其四者何？一曰：『汝等當知初禪安樂，離諸欲惡，超過欲界。』眾生聞已，自然而得成就初禪，舍欲界身，生於梵天。二曰：『汝等當知二禪安樂，無覺無觀，超于梵天。』眾生聞已，自然而得成就二禪，舍梵天身，生光音天。三曰：『汝等當知三禪安樂，無有過失，超光音天。』眾生聞已，自然而得成就三禪，舍光音身，生遍凈天。四曰：『汝等當知四禪寂靜，超遍凈天。』眾生聞已，自然而得成就四禪，舍遍凈身，生廣果天。是為四。佛子！此諸音聲無主無作，但從眾生諸善業力之所出生。佛子！如來音聲亦復如是，無主無作，無有分別，非入非出，但從如來功德法力，出於四種廣大音聲。其四者何？一曰：『汝等當知一切諸行皆悉是苦，所謂：地獄苦、畜生苦、餓鬼苦、無福德苦、著我我所苦、作諸惡行苦。欲生人、天當種善根；生人、天中，離諸難處。』眾生聞已，舍離顛倒，修諸善行，離諸難處，生人、天中。二曰：『汝等當知一切諸行眾苦熾然，如熱鐵丸。諸行無常，是磨滅法；涅槃寂靜，無為安樂，遠離熾然，消諸熱惱。』眾生聞已，勤修善法，于聲聞乘得隨順音聲忍。三曰：『汝等當知聲聞乘者，隨他語解，智慧狹劣；更有上乘，名：獨覺乘，悟不由師，汝等應學。』樂勝道者聞此音
【現代漢語翻譯】 現代漢語譯本 出現四種聲音。這四種是什麼呢？第一種是：『你們應當知道初禪的安樂，它遠離各種慾望和惡念，超越了欲界。』眾生聽到后，自然而然地就能成就初禪，捨棄欲界的身體，轉生到梵天（Brahmaloka）。第二種是：『你們應當知道二禪的安樂，它沒有覺知和觀想，超越了梵天。』眾生聽到后，自然而然地就能成就二禪，捨棄梵天的身體，轉生到光音天（Ābhāsvara）。第三種是：『你們應當知道三禪的安樂，它沒有任何過失，超越了光音天。』眾生聽到后，自然而然地就能成就三禪，捨棄光音天的身體，轉生到遍凈天（Śubhakṛtsna）。第四種是：『你們應當知道四禪的寂靜，它超越了遍凈天。』眾生聽到后，自然而然地就能成就四禪，捨棄遍凈天的身體，轉生到廣果天（Bṛhatphala）。這就是四種聲音。佛子！這些聲音沒有主宰，也不是人為製造的，只是從眾生各種善業的力量中產生出來的。佛子！如來的聲音也是如此，沒有主宰，也不是人為製造的，沒有分別，不是進入也不是出來，只是從如來的功德和法力中，發出四種廣大的聲音。這四種是什麼呢？第一種是：『你們應當知道一切諸行都是苦的，所謂的：地獄的苦、畜生的苦、餓鬼的苦、沒有福德的苦、執著于自我和屬於自我的苦、做各種惡行的苦。想要轉生到人界和天界，應當種下善根；轉生到人界和天界后，要遠離各種艱難困苦的地方。』眾生聽到后，捨棄顛倒的見解，修行各種善行，遠離各種艱難困苦的地方，轉生到人界和天界。第二種是：『你們應當知道一切諸行的痛苦都像燃燒的鐵丸一樣熾熱。諸行是無常的，是會消滅的；涅槃是寂靜的，是無為的安樂，遠離熾熱，消除各種熱惱。』眾生聽到后，勤奮修行善法，在聲聞乘中得到隨順音聲忍。第三種是：『你們應當知道聲聞乘的人，是跟隨他人的言語來理解佛法，智慧狹隘；還有更殊勝的乘，叫做獨覺乘，覺悟不需要老師，你們應當學習。』那些喜歡殊勝道的人聽到這種聲音 現代漢語譯本 出現四種聲音。這四種是什麼呢？第一種是：『你們應當知道初禪的安樂，它遠離各種慾望和惡念，超越了欲界。』眾生聽到后，自然而然地就能成就初禪，捨棄欲界的身體，轉生到梵天（Brahmaloka）。第二種是：『你們應當知道二禪的安樂，它沒有覺知和觀想，超越了梵天。』眾生聽到后，自然而然地就能成就二禪，捨棄梵天的身體，轉生到光音天（Ābhāsvara）。第三種是：『你們應當知道三禪的安樂，它沒有任何過失，超越了光音天。』眾生聽到后，自然而然地就能成就三禪，捨棄光音天的身體，轉生到遍凈天（Śubhakṛtsna）。第四種是：『你們應當知道四禪的寂靜，它超越了遍凈天。』眾生聽到后，自然而然地就能成就四禪，捨棄遍凈天的身體，轉生到廣果天（Bṛhatphala）。這就是四種聲音。佛子！這些聲音沒有主宰，也不是人為製造的，只是從眾生各種善業的力量中產生出來的。佛子！如來的聲音也是如此，沒有主宰，也不是人為製造的，沒有分別，不是進入也不是出來，只是從如來的功德和法力中，發出四種廣大的聲音。這四種是什麼呢？第一種是：『你們應當知道一切諸行都是苦的，所謂的：地獄的苦、畜生的苦、餓鬼的苦、沒有福德的苦、執著于自我和屬於自我的苦、做各種惡行的苦。想要轉生到人界和天界，應當種下善根；轉生到人界和天界后，要遠離各種艱難困苦的地方。』眾生聽到后，捨棄顛倒的見解，修行各種善行，遠離各種艱難困苦的地方，轉生到人界和天界。第二種是：『你們應當知道一切諸行的痛苦都像燃燒的鐵丸一樣熾熱。諸行是無常的，是會消滅的；涅槃是寂靜的，是無為的安樂，遠離熾熱，消除各種熱惱。』眾生聽到后，勤奮修行善法，在聲聞乘中得到隨順音聲忍。第三種是：『你們應當知道聲聞乘的人，是跟隨他人的言語來理解佛法，智慧狹隘；還有更殊勝的乘，叫做獨覺乘，覺悟不需要老師，你們應當學習。』那些喜歡殊勝道的人聽到這種聲音
【English Translation】 English version There arise four kinds of sounds. What are these four? The first is: 'You should know the bliss of the first dhyana (first meditative absorption), which is free from all desires and evils, and transcends the desire realm.' Upon hearing this, beings naturally attain the first dhyana, abandon their bodies in the desire realm, and are born in the Brahmaloka (Brahma heaven). The second is: 'You should know the bliss of the second dhyana, which is without thought and contemplation, and transcends the Brahmaloka.' Upon hearing this, beings naturally attain the second dhyana, abandon their bodies in the Brahmaloka, and are born in the Ābhāsvara (heaven of light). The third is: 'You should know the bliss of the third dhyana, which is without any fault, and transcends the Ābhāsvara.' Upon hearing this, beings naturally attain the third dhyana, abandon their bodies in the Ābhāsvara, and are born in the Śubhakṛtsna (heaven of pure glory). The fourth is: 'You should know the tranquility of the fourth dhyana, which transcends the Śubhakṛtsna.' Upon hearing this, beings naturally attain the fourth dhyana, abandon their bodies in the Śubhakṛtsna, and are born in the Bṛhatphala (heaven of great fruit). These are the four sounds. O Buddha's disciples! These sounds have no master and are not made by anyone, but arise from the power of the good karma of beings. O Buddha's disciples! The Tathagata's (Buddha's) voice is also like this, without a master, not made by anyone, without discrimination, neither entering nor exiting, but from the Tathagata's merit and Dharma power, there arise four great sounds. What are these four? The first is: 'You should know that all conditioned things are suffering, such as: the suffering of hell, the suffering of animals, the suffering of hungry ghosts, the suffering of lacking merit, the suffering of attachment to self and what belongs to self, and the suffering of doing evil deeds. If you wish to be born in the human or heavenly realms, you should plant good roots; having been born in the human or heavenly realms, you should stay away from all difficult places.' Upon hearing this, beings abandon their inverted views, cultivate good deeds, stay away from all difficult places, and are born in the human and heavenly realms. The second is: 'You should know that the suffering of all conditioned things is blazing like a hot iron ball. All conditioned things are impermanent, they are subject to destruction; Nirvana is tranquil, it is unconditioned bliss, free from blazing heat, and it extinguishes all torments.' Upon hearing this, beings diligently cultivate good Dharma, and in the Sravaka (hearer) vehicle, they attain the acceptance of the sound. The third is: 'You should know that those in the Sravaka vehicle follow the words of others to understand the Dharma, and their wisdom is narrow; there is a superior vehicle called the Pratyekabuddha (solitary buddha) vehicle, whose enlightenment does not depend on a teacher, you should learn it.' Those who desire the superior path, upon hearing this sound English version There arise four kinds of sounds. What are these four? The first is: 'You should know the bliss of the first dhyana (first meditative absorption), which is free from all desires and evils, and transcends the desire realm.' Upon hearing this, beings naturally attain the first dhyana, abandon their bodies in the desire realm, and are born in the Brahmaloka (Brahma heaven). The second is: 'You should know the bliss of the second dhyana, which is without thought and contemplation, and transcends the Brahmaloka.' Upon hearing this, beings naturally attain the second dhyana, abandon their bodies in the Brahmaloka, and are born in the Ābhāsvara (heaven of light). The third is: 'You should know the bliss of the third dhyana, which is without any fault, and transcends the Ābhāsvara.' Upon hearing this, beings naturally attain the third dhyana, abandon their bodies in the Ābhāsvara, and are born in the Śubhakṛtsna (heaven of pure glory). The fourth is: 'You should know the tranquility of the fourth dhyana, which transcends the Śubhakṛtsna.' Upon hearing this, beings naturally attain the fourth dhyana, abandon their bodies in the Śubhakṛtsna, and are born in the Bṛhatphala (heaven of great fruit). These are the four sounds. O Buddha's disciples! These sounds have no master and are not made by anyone, but arise from the power of the good karma of beings. O Buddha's disciples! The Tathagata's (Buddha's) voice is also like this, without a master, not made by anyone, without discrimination, neither entering nor exiting, but from the Tathagata's merit and Dharma power, there arise four great sounds. What are these four? The first is: 'You should know that all conditioned things are suffering, such as: the suffering of hell, the suffering of animals, the suffering of hungry ghosts, the suffering of lacking merit, the suffering of attachment to self and what belongs to self, and the suffering of doing evil deeds. If you wish to be born in the human or heavenly realms, you should plant good roots; having been born in the human or heavenly realms, you should stay away from all difficult places.' Upon hearing this, beings abandon their inverted views, cultivate good deeds, stay away from all difficult places, and are born in the human and heavenly realms. The second is: 'You should know that the suffering of all conditioned things is blazing like a hot iron ball. All conditioned things are impermanent, they are subject to destruction; Nirvana is tranquil, it is unconditioned bliss, free from blazing heat, and it extinguishes all torments.' Upon hearing this, beings diligently cultivate good Dharma, and in the Sravaka (hearer) vehicle, they attain the acceptance of the sound. The third is: 'You should know that those in the Sravaka vehicle follow the words of others to understand the Dharma, and their wisdom is narrow; there is a superior vehicle called the Pratyekabuddha (solitary buddha) vehicle, whose enlightenment does not depend on a teacher, you should learn it.' Those who desire the superior path, upon hearing this sound
已，舍聲聞道，修獨覺乘。四曰：『汝等當知過二乘位更有勝道，名為：大乘。菩薩所行，順六波羅蜜，不斷菩薩行，不捨菩提心，處無量生死而不疲厭，過於二乘，名為：大乘、第一乘、勝乘、最勝乘、上乘、無上乘、利益一切眾生乘。』若有眾生信解廣大，諸根猛利，宿種善根，為諸如來神力所加，有勝樂欲，希求佛果；聞此音已，發菩提心。佛子！如來音聲不從身出、不從心出，而能利益無量眾生。佛子！是為如來音聲第一相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如呼響，因於山谷及音聲起，無有形狀，不可睹見，亦無分別，而能隨逐一切語言。如來音聲亦復如是，無有形狀，不可睹見，非有方所，非無方所；但隨眾生欲解緣出，其性究竟，無言無示，不可宣說。佛子！是為如來音聲第二相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如諸天有大法鼓，名為：覺悟。若諸天子行放逸時，于虛空中出聲告言：『汝等當知一切欲樂皆悉無常，虛妄顛倒，須臾變壞，但誑愚夫令其戀著。汝莫放逸，若放逸者，墮諸惡趣，後悔無及。』放逸諸天聞此音已，生大憂怖，舍自宮中所有欲樂，詣天王所求法行道。佛子！彼天鼓音，無主無作，無起無滅，而能利益無量眾生。當知如來亦復如是，為欲覺悟
【現代漢語翻譯】 現代漢語譯本：已經捨棄了聲聞道，修習獨覺乘。第四點是：『你們應當知道，超越二乘的境界還有更殊勝的道，名為：大乘（Mahayana）。這是菩薩所修行的，遵循六波羅蜜（paramita），不間斷菩薩的修行，不捨棄菩提心（bodhicitta），處於無量的生死輪迴中而不感到疲憊厭倦，超越二乘，名為：大乘、第一乘、勝乘、最勝乘、上乘、無上乘、利益一切眾生的乘。』如果有眾生信念廣大，根器猛利，宿世種下善根，被諸佛如來的神力所加持，有殊勝的喜樂和願望，希求佛果；聽到這個聲音后，就發起菩提心。佛子！如來的聲音不是從身體發出，也不是從心中發出，卻能夠利益無量的眾生。佛子！這是如來聲音的第一種相，諸位菩薩摩訶薩（bodhisattva-mahasattva）應當這樣瞭解。 現代漢語譯本：『再者，佛子！譬如回聲，因山谷和聲音而產生，沒有形狀，不可看見，也沒有分別，卻能跟隨一切語言。如來的聲音也是這樣，沒有形狀，不可看見，沒有固定的處所，也不是沒有處所；只是隨著眾生想要理解的因緣而顯現，其本性究竟是無言無示，不可言說。佛子！這是如來聲音的第二種相，諸位菩薩摩訶薩應當這樣瞭解。』 現代漢語譯本：『再者，佛子！譬如諸天有一種大法鼓，名為：覺悟。如果諸天子行為放逸時，在虛空中發出聲音告誡說：『你們應當知道，一切的欲樂都是無常的，虛妄顛倒的，須臾之間就會變壞，只是欺騙愚癡的人讓他們貪戀執著。你們不要放逸，如果放逸，就會墮入惡道，後悔也來不及了。』放逸的諸天聽到這個聲音后，產生極大的憂愁和恐懼，捨棄自己宮殿中所有的欲樂，前往天王那裡尋求佛法修行之道。佛子！那天的鼓聲，沒有主宰，沒有造作，沒有生起，也沒有滅亡，卻能夠利益無量的眾生。應當知道如來也是這樣，爲了覺悟
【English Translation】 English version: Having abandoned the path of the Sravakas (hearers), they cultivate the Pratyekabuddha (solitary realizer) vehicle. Fourthly, 『You should know that beyond the two vehicles, there is a more superior path, called the Mahayana (Great Vehicle). This is what Bodhisattvas practice, following the Six Paramitas (perfections), not interrupting the Bodhisattva practice, not abandoning the Bodhicitta (mind of enlightenment), dwelling in limitless cycles of birth and death without fatigue or weariness, surpassing the two vehicles, and is called: the Mahayana, the First Vehicle, the Superior Vehicle, the Most Superior Vehicle, the Supreme Vehicle, the Unsurpassed Vehicle, the Vehicle that benefits all sentient beings.』 If there are sentient beings with vast faith and understanding, sharp faculties, having planted good roots in past lives, empowered by the divine power of all Tathagatas (Buddhas), with superior joy and desire, seeking the fruit of Buddhahood; upon hearing this sound, they generate the Bodhicitta. O son of Buddha! The Tathagata』s voice does not come from the body, nor does it come from the mind, yet it can benefit limitless sentient beings. O son of Buddha! This is the first characteristic of the Tathagata』s voice, and all Bodhisattva-Mahasattvas should understand it in this way. English version: 『Furthermore, O son of Buddha! It is like an echo, arising from mountains and valleys and sounds, without form, invisible, and without discrimination, yet it can follow all languages. The Tathagata』s voice is also like this, without form, invisible, not having a fixed location, nor is it without a location; it only manifests according to the conditions of sentient beings』 desire for understanding, its nature is ultimately without words or indications, and cannot be spoken. O son of Buddha! This is the second characteristic of the Tathagata』s voice, and all Bodhisattva-Mahasattvas should understand it in this way.』 English version: 『Furthermore, O son of Buddha! It is like the Devas (gods) having a great Dharma drum, called: Awakening. If the Devas are indulging in laxity, a voice will come from the empty space, warning them: 『You should know that all sensual pleasures are impermanent, false and inverted, they will change and decay in an instant, only deceiving the foolish, causing them to be attached. You must not be lax, for if you are lax, you will fall into the evil realms, and there will be no time for regret.』 Upon hearing this sound, the lax Devas will feel great sorrow and fear, abandon all the sensual pleasures in their palaces, and go to the Deva King to seek the path of Dharma practice. O son of Buddha! That heavenly drum sound has no master, no maker, no arising, and no ceasing, yet it can benefit limitless sentient beings. You should know that the Tathagata is also like this, for the sake of awakening
放逸眾生，出於無量妙法音聲，所謂：無著聲、不放逸聲、無常聲、苦聲、無我聲、不凈聲、寂滅聲、涅槃聲、無有量自然智聲、不可壞菩薩行聲、至一切處如來無功用智地聲，以此音聲遍法界中而開悟之。無數眾生聞是音已，皆生歡喜，勤修善法，各于自乘而求出離，所謂：或修聲聞乘、或修獨覺乘、或習菩薩無上大乘。而如來音，不住方所，無有言說。佛子！是為如來音聲第三相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如自在天王有天采女，名曰：善口，于其口中出一音聲，其聲則與百千種樂而共相應，一一樂中復有百千差別音聲。佛子！彼善口女從口一聲，出於如是無量音聲。當知如來亦復如是，於一音中出無量聲，隨諸眾生心樂差別，皆悉遍至，悉令得解。佛子！是為如來音聲第四相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如大梵天王住于梵宮出梵音聲，一切梵眾靡不皆聞，而彼音聲不出眾外。諸梵天眾咸生是念：『大梵天王獨與我語。』如來妙音亦復如是，道場眾會靡不皆聞，而其音聲不出眾外。何以故？根未熟者不應聞故。其聞音者皆作是念：『如來世尊獨為我說。』佛子！如來音聲無出無住，而能成就一切事業。是為如來音聲第五相，諸菩薩摩訶薩應如是知。
「複次
【現代漢語翻譯】 現代漢語譯本：
放逸的眾生，從無量的微妙法音中聽到，這些聲音是：無執著的聲音、不放逸的聲音、無常的聲音、苦的聲音、無我的聲音、不凈的聲音、寂滅的聲音、涅槃的聲音、無量自然智慧的聲音、不可摧毀的菩薩行持的聲音、到達一切處如來無功用智慧境界的聲音。這些聲音遍佈法界，開悟眾生。無數眾生聽到這些聲音后，都心生歡喜，勤奮修行善法，各自按照自己的乘法尋求解脫，包括：修習聲聞乘、修習獨覺乘、或者修習菩薩無上大乘。而如來的聲音，不侷限於任何地方，也沒有言語的表達。佛子！這就是如來聲音的第三種相，各位菩薩摩訶薩應當這樣理解。
『再者，佛子！譬如自在天王有一位天女，名叫善口，她的口中發出一種聲音，這種聲音與成百上千種樂器相互應和，每一種樂器中又包含成百上千種不同的聲音。佛子！這位善口天女從口中發出一種聲音，就能產生如此無量的聲音。應當知道如來也是這樣，從一種聲音中發出無量的聲音，隨著眾生心意的不同，這些聲音都能傳達到他們那裡，使他們都能理解。佛子！這就是如來聲音的第四種相，各位菩薩摩訶薩應當這樣理解。
『再者，佛子！譬如大梵天王住在梵宮中發出梵音，所有的梵眾都能聽到，而這種聲音不會傳到梵眾之外。梵天眾都產生這樣的想法：『大梵天王只在對我說話。』如來的微妙聲音也是這樣，道場中的所有人都能夠聽到，而這種聲音不會傳到道場之外。為什麼呢？因為根基尚未成熟的人不應該聽到。聽到聲音的人都這樣認為：『如來世尊只在為我說法。』佛子！如來的聲音無所來也無所去，卻能夠成就一切事業。這就是如來聲音的第五種相，各位菩薩摩訶薩應當這樣理解。
『再者，佛子！' 現代漢語譯本：
放逸的眾生，從無量的微妙法音中聽到，這些聲音是：無執著聲、不放逸聲、無常聲、苦聲、無我聲、不凈聲、寂滅聲、涅槃聲、無量自然智聲、不可壞菩薩行聲、至一切處如來無功用智地聲，以此音聲遍法界中而開悟之。無數眾生聞是音已，皆生歡喜，勤修善法，各于自乘而求出離，所謂：或修聲聞乘（聽聞佛陀教誨而修行以求自我解脫的修行者）、或修獨覺乘（不需他人教導，通過自身修行而覺悟的修行者）、或習菩薩無上大乘（以利益一切眾生為目標的修行者）。而如來音，不住方所，無有言說。佛子！是為如來音聲第三相，諸菩薩摩訶薩應如是知。
『複次，佛子！譬如自在天王有天采女，名曰：善口，于其口中出一音聲，其聲則與百千種樂而共相應，一一樂中復有百千差別音聲。佛子！彼善口女從口一聲，出於如是無量音聲。當知如來亦復如是，於一音中出無量聲，隨諸眾生心樂差別，皆悉遍至，悉令得解。佛子！是為如來音聲第四相，諸菩薩摩訶薩應如是知。
『複次，佛子！譬如大梵天王住于梵宮出梵音聲，一切梵眾靡不皆聞，而彼音聲不出眾外。諸梵天眾咸生是念：『大梵天王獨與我語。』如來妙音亦復如是，道場眾會靡不皆聞，而其音聲不出眾外。何以故？根未熟者不應聞故。其聞音者皆作是念：『如來世尊獨為我說。』佛子！如來音聲無出無住，而能成就一切事業。是為如來音聲第五相，諸菩薩摩訶薩應如是知。
『複次，佛子！' English version:
'The beings who are indulging in laxity hear from the immeasurable wonderful Dharma sounds, which are: the sound of non-attachment, the sound of non-laxity, the sound of impermanence, the sound of suffering, the sound of non-self, the sound of impurity, the sound of tranquility, the sound of Nirvana, the sound of immeasurable natural wisdom, the sound of indestructible Bodhisattva practices, the sound of the Tathagata's effortless wisdom realm that reaches everywhere. These sounds pervade the Dharma realm and enlighten beings. Countless beings, upon hearing these sounds, all rejoice, diligently cultivate good deeds, and each seeks liberation according to their own vehicle, namely: some cultivate the Sravaka vehicle (practitioners who seek self-liberation by listening to the Buddha's teachings), some cultivate the Pratyekabuddha vehicle (practitioners who attain enlightenment through their own efforts without the need for a teacher), or some practice the Bodhisattva's unsurpassed Mahayana (practitioners who aim to benefit all sentient beings). And the Tathagata's sound does not reside in any place, nor does it have any verbal expression. Disciples of the Buddha! This is the third characteristic of the Tathagata's sound, and all Bodhisattva Mahasattvas should understand it in this way.
'Furthermore, disciples of the Buddha! It is like the King of the Devas of Freedom, who has a celestial maiden named 'Good Mouth'. From her mouth, a sound emerges that resonates with hundreds and thousands of musical instruments, and within each instrument, there are hundreds and thousands of different sounds. Disciples of the Buddha! This maiden 'Good Mouth' produces such immeasurable sounds from a single sound from her mouth. You should know that the Tathagata is also like this, producing immeasurable sounds from a single sound, and according to the different inclinations of beings, these sounds reach them all, enabling them all to understand. Disciples of the Buddha! This is the fourth characteristic of the Tathagata's sound, and all Bodhisattva Mahasattvas should understand it in this way.
'Furthermore, disciples of the Buddha! It is like the Great Brahma King residing in the Brahma Palace, emitting Brahma sounds, which are heard by all the Brahma assembly, but these sounds do not go beyond the assembly. All the Brahma assembly members have this thought: 'The Great Brahma King is speaking only to me.' The Tathagata's wonderful sound is also like this, heard by everyone in the assembly of the Bodhimanda, but the sound does not go beyond the assembly. Why is this so? Because those whose roots are not yet mature should not hear it. Those who hear the sound all think: 'The Tathagata, the World Honored One, is speaking only for me.' Disciples of the Buddha! The Tathagata's sound neither comes nor goes, yet it can accomplish all deeds. This is the fifth characteristic of the Tathagata's sound, and all Bodhisattva Mahasattvas should understand it in this way.
'Furthermore, disciples of the Buddha!'
【English Translation】 English version:
The beings who are indulging in laxity hear from the immeasurable wonderful Dharma sounds, which are: the sound of non-attachment, the sound of non-laxity, the sound of impermanence, the sound of suffering, the sound of non-self, the sound of impurity, the sound of tranquility, the sound of Nirvana, the sound of immeasurable natural wisdom, the sound of indestructible Bodhisattva practices, the sound of the Tathagata's effortless wisdom realm that reaches everywhere. These sounds pervade the Dharma realm and enlighten beings. Countless beings, upon hearing these sounds, all rejoice, diligently cultivate good deeds, and each seeks liberation according to their own vehicle, namely: some cultivate the Sravaka vehicle, some cultivate the Pratyekabuddha vehicle, or some practice the Bodhisattva's unsurpassed Mahayana. And the Tathagata's sound does not reside in any place, nor does it have any verbal expression. Disciples of the Buddha! This is the third characteristic of the Tathagata's sound, and all Bodhisattva Mahasattvas should understand it in this way.
'Furthermore, disciples of the Buddha! It is like the King of the Devas of Freedom, who has a celestial maiden named 'Good Mouth'. From her mouth, a sound emerges that resonates with hundreds and thousands of musical instruments, and within each instrument, there are hundreds and thousands of different sounds. Disciples of the Buddha! This maiden 'Good Mouth' produces such immeasurable sounds from a single sound from her mouth. You should know that the Tathagata is also like this, producing immeasurable sounds from a single sound, and according to the different inclinations of beings, these sounds reach them all, enabling them all to understand. Disciples of the Buddha! This is the fourth characteristic of the Tathagata's sound, and all Bodhisattva Mahasattvas should understand it in this way.
'Furthermore, disciples of the Buddha! It is like the Great Brahma King residing in the Brahma Palace, emitting Brahma sounds, which are heard by all the Brahma assembly, but these sounds do not go beyond the assembly. All the Brahma assembly members have this thought: 'The Great Brahma King is speaking only to me.' The Tathagata's wonderful sound is also like this, heard by everyone in the assembly of the Bodhimanda, but the sound does not go beyond the assembly. Why is this so? Because those whose roots are not yet mature should not hear it. Those who hear the sound all think: 'The Tathagata, the World Honored One, is speaking only for me.' Disciples of the Buddha! The Tathagata's sound neither comes nor goes, yet it can accomplish all deeds. This is the fifth characteristic of the Tathagata's sound, and all Bodhisattva Mahasattvas should understand it in this way.
'Furthermore, disciples of the Buddha!' English version:
'The beings who are indulging in laxity hear from the immeasurable wonderful Dharma sounds, which are: the sound of non-attachment, the sound of non-laxity, the sound of impermanence, the sound of suffering, the sound of non-self, the sound of impurity, the sound of tranquility, the sound of Nirvana, the sound of immeasurable natural wisdom, the sound of indestructible Bodhisattva practices, the sound of the Tathagata's effortless wisdom realm that reaches everywhere. These sounds pervade the Dharma realm and enlighten beings. Countless beings, upon hearing these sounds, all rejoice, diligently cultivate good deeds, and each seeks liberation according to their own vehicle, namely: some cultivate the Sravaka vehicle (those who seek self-liberation by listening to the Buddha's teachings), some cultivate the Pratyekabuddha vehicle (those who attain enlightenment through their own efforts without the need for a teacher), or some practice the Bodhisattva's unsurpassed Mahayana (those who aim to benefit all sentient beings). And the Tathagata's sound does not reside in any place, nor does it have any verbal expression. Disciples of the Buddha! This is the third characteristic of the Tathagata's sound, and all Bodhisattva Mahasattvas should understand it in this way.
'Furthermore, disciples of the Buddha! It is like the King of the Devas of Freedom, who has a celestial maiden named 'Good Mouth'. From her mouth, a sound emerges that resonates with hundreds and thousands of musical instruments, and within each instrument, there are hundreds and thousands of different sounds. Disciples of the Buddha! This maiden 'Good Mouth' produces such immeasurable sounds from a single sound from her mouth. You should know that the Tathagata is also like this, producing immeasurable sounds from a single sound, and according to the different inclinations of beings, these sounds reach them all, enabling them all to understand. Disciples of the Buddha! This is the fourth characteristic of the Tathagata's sound, and all Bodhisattva Mahasattvas should understand it in this way.
'Furthermore, disciples of the Buddha! It is like the Great Brahma King residing in the Brahma Palace, emitting Brahma sounds, which are heard by all the Brahma assembly, but these sounds do not go beyond the assembly. All the Brahma assembly members have this thought: 'The Great Brahma King is speaking only to me.' The Tathagata's wonderful sound is also like this, heard by everyone in the assembly of the Bodhimanda, but the sound does not go beyond the assembly. Why is this so? Because those whose roots are not yet mature should not hear it. Those who hear the sound all think: 'The Tathagata, the World Honored One, is speaking only for me.' Disciples of the Buddha! The Tathagata's sound neither comes nor goes, yet it can accomplish all deeds. This is the fifth characteristic of the Tathagata's sound, and all Bodhisattva Mahasattvas should understand it in this way.
'Furthermore, disciples of the Buddha!'
，佛子！譬如眾水皆同一味，隨器異故水有差別，水無念慮亦無分別。如來言音亦復如是，唯是一味，謂解脫味，隨諸眾生心器異故無量差別，而無念慮亦無分別。佛子！是為如來音聲第六相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如阿那婆達多龍王興大密雲，遍閻浮提普霔甘雨，百穀苗稼皆得生長，江河泉池一切盈滿；此大雨水不從龍王身心中出，而能種種饒益眾生。佛子！如來、應、正等覺亦復如是，興大悲云遍十方界，普雨無上甘露法雨，令一切眾生皆生歡喜，增長善法，滿足諸乘。佛子！如來音聲不從外來、不從內出，而能饒益一切眾生。是為如來音聲第七相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如摩那斯龍王將欲降雨，未便即降，先起大云彌覆虛空凝停七日，待諸眾生作務究竟。何以故？彼大龍王有慈悲心，不欲惱亂諸眾生故。過七日已，降微細雨普潤大地。佛子！如來、應、正等覺亦復如是，將降法雨，未便即降，先興法雲成熟眾生，為欲令其心無驚怖；待其熟已，然後普降甘露法雨，演說甚深微妙善法，漸次令其滿足如來一切智智無上法味。佛子！是為如來音聲第八相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如海中有大龍王，名：大莊嚴，于大海中降雨之時，
【現代漢語翻譯】 現代漢語譯本：佛子！譬如各種水都具有相同的味道，但因為容器不同，水就有了差別，而水本身沒有念頭和分別。如來的言語聲音也是如此，只有一種味道，那就是解脫的味道。由於眾生的心器不同，所以產生了無量的差別，但如來本身沒有念頭和分別。佛子！這就是如來音聲的第六種相，諸位菩薩摩訶薩應當這樣理解。 現代漢語譯本：再者，佛子！譬如阿那婆達多（Anavatapta）龍王興起巨大的雲彩，遍佈閻浮提（Jambudvipa），普遍降下甘甜的雨水，使得各種穀物和莊稼都得以生長，江河泉池都充滿水。這巨大的雨水不是從龍王的身心中產生，卻能以各種方式利益眾生。佛子！如來、應供、正等覺也是如此，興起大悲的雲彩遍佈十方世界，普遍降下無上的甘露法雨，使一切眾生都生起歡喜，增長善法，滿足各種乘的修行。佛子！如來的聲音不是從外面來，也不是從裡面產生，卻能利益一切眾生。這就是如來音聲的第七種相，諸位菩薩摩訶薩應當這樣理解。 現代漢語譯本：再者，佛子！譬如摩那斯（Manasvin）龍王將要降雨時，不會立刻降下，而是先興起大云覆蓋虛空，停留七天，等待眾生完成勞作。為什麼呢？因為這位大龍王有慈悲心，不希望擾亂眾生。過了七天之後，才降下細微的雨水普遍滋潤大地。佛子！如來、應供、正等覺也是如此，將要降下法雨時，不會立刻降下，而是先興起法雲來成熟眾生，爲了讓他們心中沒有驚恐；等待他們成熟之後，然後普遍降下甘露法雨，演說甚深微妙的善法，逐漸使他們滿足如來一切智智的無上法味。佛子！這就是如來音聲的第八種相，諸位菩薩摩訶薩應當這樣理解。 現代漢語譯本：再者，佛子！譬如海中有一位大龍王，名叫大莊嚴（Mahavyuha），當他在大海中降雨時，
【English Translation】 English version: 'O son of Buddha! It is like all waters having the same taste, but due to different containers, the water has differences, while the water itself has no thoughts or discriminations. The Tathagata's speech and sound are also like this, having only one taste, which is the taste of liberation. Due to the different capacities of sentient beings' minds, there are countless differences, but the Tathagata himself has no thoughts or discriminations. O son of Buddha! This is the sixth characteristic of the Tathagata's voice, which all Bodhisattva-Mahasattvas should understand.' English version: 'Furthermore, O son of Buddha! It is like the Anavatapta (Anavatapta) Dragon King raising great clouds, covering Jambudvipa (Jambudvipa), and universally pouring down sweet rain, causing all kinds of grains and crops to grow, and rivers, springs, and ponds to be filled with water. This great rain does not come from the Dragon King's body or mind, yet it can benefit sentient beings in various ways. O son of Buddha! The Tathagata, Arhat, Samyaksambuddha is also like this, raising clouds of great compassion that cover the ten directions, universally pouring down the supreme nectar of Dharma rain, causing all sentient beings to generate joy, increase good dharmas, and fulfill the practices of various vehicles. O son of Buddha! The Tathagata's voice does not come from outside, nor does it come from within, yet it can benefit all sentient beings. This is the seventh characteristic of the Tathagata's voice, which all Bodhisattva-Mahasattvas should understand.' English version: 'Furthermore, O son of Buddha! It is like the Manasvin (Manasvin) Dragon King, when about to send down rain, does not send it down immediately, but first raises great clouds that cover the sky, remaining for seven days, waiting for sentient beings to complete their work. Why is this? Because this great Dragon King has a compassionate heart and does not wish to disturb sentient beings. After seven days, he sends down fine rain that universally moistens the earth. O son of Buddha! The Tathagata, Arhat, Samyaksambuddha is also like this, when about to send down the Dharma rain, does not send it down immediately, but first raises Dharma clouds to mature sentient beings, in order to prevent them from being frightened; after they are mature, then he universally sends down the nectar of Dharma rain, expounding profound and subtle good dharmas, gradually causing them to fulfill the supreme taste of the Tathagata's omniscient wisdom. O son of Buddha! This is the eighth characteristic of the Tathagata's voice, which all Bodhisattva-Mahasattvas should understand.' English version: 'Furthermore, O son of Buddha! It is like there is a great Dragon King in the ocean, named Mahavyuha (Mahavyuha), when he sends down rain in the great ocean,'
或降十種莊嚴雨，或百、或千、或百千種莊嚴雨。佛子！水無分別，但以龍王不思議力令其莊嚴，乃至百千無量差別。如來、應、正等覺亦復如是，為諸眾生說法之時，或以十種差別音說，或百、或千、或以百千，或以八萬四千音聲說八萬四千行，乃至或以無量百千億那由他音聲各別說法，令其聞者皆生歡喜；如來音聲無所分別，但以諸佛于甚深法界圓滿清凈，能隨眾生根之所宜，出種種言音皆令歡喜。佛子！是為如來音聲第九相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如娑竭羅龍王，欲現龍王大自在力，饒益眾生咸令歡喜，從四天下乃至他化自在天處，興大雲網周匝彌覆。其云色相無量差別，或閻浮檀金光明色，或毗琉璃光明色，或白銀光明色，或玻璃光明色，或牟薩羅光明色，或碼瑙光明色，或勝藏光明色，或赤真珠光明色，或無量香光明色，或無垢衣光明色，或清凈水光明色，或種種莊嚴具光明色，如是雲網周匝彌布。既彌布已，出種種色電光。所謂：閻浮檀金色云出琉璃色電光，琉璃色云出金色電光，銀色云出玻璃色電光，玻璃色云出銀色電光，牟薩羅色云出碼瑙色電光，碼瑙色云出牟薩羅色電光，勝藏寶色云出赤真珠色電光，赤真珠色云出勝藏寶色電光，無量香色云出無垢衣色電光，無垢衣色
【現代漢語翻譯】 現代漢語譯本： 或者降下十種莊嚴的雨，或者一百種、一千種、或者成百上千種莊嚴的雨。佛子啊！水本身沒有分別，只是憑藉龍王不可思議的力量使其莊嚴，乃至有成百上千無量的差別。如來、應供、正等覺也是如此，為眾生說法的時候，或者用十種不同的聲音說，或者一百種、一千種、或者成百上千種，或者用八萬四千種聲音說八萬四千種修行方法，乃至或者用無量百千億那由他的聲音分別說法，讓聽聞者都生起歡喜；如來的聲音本身沒有分別，只是憑藉諸佛在甚深法界圓滿清凈，能夠隨著眾生的根性所適合的，發出種種言語聲音都讓他們歡喜。佛子啊！這是如來聲音的第九種相，諸位菩薩摩訶薩應當這樣瞭解。
「再者，佛子！譬如娑竭羅龍王（Sāgara-nāgarāja，海龍王），想要顯現龍王的大自在力量，饒益眾生使他們都歡喜，從四天下乃至他化自在天的地方，興起大雲網周匝瀰漫覆蓋。那云的顏色和形態有無量的差別，或者像閻浮檀金（Jambū-nadā，一種金色）的光明色，或者像毗琉璃（Vaidūrya，青色寶石）的光明色，或者像白銀的光明色，或者像玻璃的光明色，或者像牟薩羅（Musāra，一種寶石）的光明色，或者像碼瑙（aśmagarbha，一種寶石）的光明色，或者像勝藏（一種寶石）的光明色，或者像赤真珠（一種紅色珍珠）的光明色，或者像無量香的光明色，或者像無垢衣的光明色，或者像清凈水的光明色，或者像種種莊嚴具的光明色，這樣的雲網周匝瀰漫分佈。已經瀰漫分佈之後，發出種種顏色的電光。所謂：閻浮檀金色的云發出琉璃色的電光，琉璃色的云發出金色的電光，銀色的云發出玻璃色的電光，玻璃色的云發出銀色的電光，牟薩羅色的云發出碼瑙色的電光，碼瑙色的云發出牟薩羅色的電光，勝藏寶色的云發出赤真珠色的電光，赤真珠色的云發出勝藏寶色的電光，無量香色的云發出無垢衣色的電光，無垢衣色
【English Translation】 English version: Or it may rain down ten kinds of majestic rain, or a hundred, or a thousand, or hundreds of thousands of kinds of majestic rain. O sons of the Buddha! Water has no discrimination, but it is made majestic by the inconceivable power of the Dragon King, even to hundreds of thousands of immeasurable differences. The Tathāgata, the Arhat, the Samyaksaṃbuddha is also like this. When speaking Dharma for all sentient beings, he may speak with ten different kinds of sounds, or a hundred, or a thousand, or hundreds of thousands, or with eighty-four thousand sounds, speaking of eighty-four thousand practices, or even with immeasurable hundreds of thousands of billions of nayutas of sounds, each speaking differently, causing those who hear to rejoice. The Tathāgata's voice has no discrimination, but because the Buddhas are perfectly pure in the profound Dharma realm, they can, according to what is suitable for the roots of sentient beings, produce all kinds of speech and sounds that cause them to rejoice. O sons of the Buddha! This is the ninth characteristic of the Tathāgata's voice, and all Bodhisattva-Mahāsattvas should understand it in this way.
Furthermore, O sons of the Buddha! It is like the Sāgara-nāgarāja (Ocean Dragon King), who, wishing to manifest the great sovereign power of the Dragon King, to benefit all sentient beings and make them all rejoice, raises great cloud nets from the four continents up to the Paranirmitavaśavartin heaven, which completely cover all around. The colors and forms of these clouds are immeasurably different, some like the light of Jambū-nadā gold (a type of gold), some like the light of Vaidūrya (lapis lazuli), some like the light of silver, some like the light of glass, some like the light of Musāra (a type of gem), some like the light of aśmagarbha (agate), some like the light of a superior treasure, some like the light of red pearls, some like the light of immeasurable fragrance, some like the light of immaculate garments, some like the light of pure water, some like the light of various ornaments. Such cloud nets spread and cover all around. Having spread and covered, they emit electric light of various colors. That is to say: clouds of Jambū-nadā gold color emit electric light of lapis lazuli color, clouds of lapis lazuli color emit electric light of gold color, clouds of silver color emit electric light of glass color, clouds of glass color emit electric light of silver color, clouds of Musāra color emit electric light of agate color, clouds of agate color emit electric light of Musāra color, clouds of superior treasure color emit electric light of red pearl color, clouds of red pearl color emit electric light of superior treasure color, clouds of immeasurable fragrance color emit electric light of immaculate garment color, immaculate garment color
云出無量香色電光，清凈水色云出種種莊嚴具色電光，種種莊嚴具色云出清凈水色電光；乃至種種色云出一色電光，一色云出種種色電光。復于彼雲中出種種雷聲，隨眾生心皆令歡喜。所謂：或如天女歌詠音，或如諸天妓樂音，或如龍女歌詠音，或如乾闥婆女歌詠音，或如緊那羅女歌詠音，或如大地震動聲，或如海水波潮聲，或如獸王哮吼聲，或如好鳥鳴囀聲，及余無量種種音聲。既震雷已，復起涼風，令諸眾生心生悅樂，然後乃降種種諸雨，利益安樂無量眾生。從他化天至於地上，於一切處所雨不同。所謂：于大海中雨清冷水，名：無斷絕；於他化自在天雨簫笛等種種樂音，名為：美妙；于化樂天雨大摩尼寶，名：放大光明；于兜率天雨大莊嚴具，名為：垂髻；于夜摩天雨大妙華，名：種種莊嚴具；於三十三天雨眾妙香，名為：悅意；於四天王天雨天寶衣，名為：覆蓋；于龍王宮雨赤真珠，名：涌出光明；于阿修羅宮雨諸兵仗，名：降伏怨敵；於此郁單越雨種種華，名曰：開敷；餘三天下悉亦如是，然各隨其處，所雨不同。雖彼龍王其心平等無有彼此，但以眾生善根異故，雨有差別。佛子！如來、應、正等覺無上法王亦復如是，欲以正法教化眾生，先布身云彌覆法界，隨其樂欲為現不同。所謂：或為眾生現生身云，
或為眾生現化身云，或為眾生現力持身云，或為眾生現色身云，或為眾生現相好身云，或為眾生現福德身云，或為眾生現智慧身云，或為眾生現諸力不可壞身云，或為眾生現無畏身云，或為眾生現法界身云。佛子！如來以如是等無量身云，普覆十方一切世界，隨諸眾生所樂，各別示現種種光明電光。所謂：或為眾生現光明電光，名：無所不至；或為眾生現光明電光，名：無邊光明；或為眾生現光明電光，名：入佛秘密法；或為眾生現光明電光，名：影現光明；或為眾生現光明電光，名：光明照耀；或為眾生現光明電光，名：入無盡陀羅尼門；或為眾生現光明電光，名：正念不亂；或為眾生現光明電光，名：究竟不壞；或為眾生現光明電光，名：順入諸趣；或為眾生現光明電光，名：滿一切愿皆令歡喜。佛子！如來、應、正等覺現如是等無量光明電光已，復隨眾生心之所樂，出生無量三昧雷聲。所謂：善覺智三昧雷聲、明盛離垢海三昧雷聲、一切法自在三昧雷聲、金剛輪三昧雷聲、須彌山幢三昧雷聲、海印三昧雷聲、日燈三昧雷聲、無盡藏三昧雷聲、不壞解脫力三昧雷聲。佛子！如來身雲中出如是等無量差別三昧雷聲已，將降法雨，先現瑞相開悟眾生。所謂：從無障礙大慈悲心，現於如來大智風輪，名：能令一切眾生生
【現代漢語翻譯】 現代漢語譯本 或者爲了眾生示現化身（變化之身）云，或者爲了眾生示現力持身（具有力量的身）云，或者爲了眾生示現色身（具有形色的身）云，或者爲了眾生示現相好身（具有美好相貌的身）云，或者爲了眾生示現福德身（具有福報功德的身）云，或者爲了眾生示現智慧身（具有智慧的身）云，或者爲了眾生示現諸力不可壞身（具有各種力量且不可摧毀的身）云，或者爲了眾生示現無畏身（無所畏懼的身）云，或者爲了眾生示現法界身（與法界相應的身）云。佛子！如來以像這樣等無量的身云，普遍覆蓋十方一切世界，隨著各種眾生所喜好的，分別示現種種光明電光。所謂：或者爲了眾生示現光明電光，名為：無所不至；或者爲了眾生示現光明電光，名為：無邊光明；或者爲了眾生示現光明電光，名為：入佛秘密法；或者爲了眾生示現光明電光，名為：影現光明；或者爲了眾生示現光明電光，名為：光明照耀；或者爲了眾生示現光明電光，名為：入無盡陀羅尼門；或者爲了眾生示現光明電光，名為：正念不亂；或者爲了眾生示現光明電光，名為：究竟不壞；或者爲了眾生示現光明電光，名為：順入諸趣；或者爲了眾生示現光明電光，名為：滿足一切願望皆令歡喜。佛子！如來、應、正等覺示現像這樣等無量光明電光后，又隨著眾生心中所喜好的，出生無量三昧雷聲。所謂：善覺智三昧雷聲、明盛離垢海三昧雷聲、一切法自在三昧雷聲、金剛輪三昧雷聲、須彌山幢三昧雷聲、海印三昧雷聲、日燈三昧雷聲、無盡藏三昧雷聲、不壞解脫力三昧雷聲。佛子！如來身雲中發出像這樣等無量差別三昧雷聲后，將要降下法雨，先示現瑞相開悟眾生。所謂：從無障礙大慈悲心，示現於如來大智風輪，名為：能令一切眾生生
【English Translation】 English version Or for sentient beings, manifesting transformation bodies (Huàshēn), or for sentient beings, manifesting power-sustaining bodies (Lìchíshēn), or for sentient beings, manifesting form bodies (Sèshēn), or for sentient beings, manifesting bodies with excellent marks (Xiànghǎoshēn), or for sentient beings, manifesting meritorious bodies (Fúdéshēn), or for sentient beings, manifesting wisdom bodies (Zhìhuìshēn), or for sentient beings, manifesting bodies with indestructible powers (Zhūlì bùkě huài shēn), or for sentient beings, manifesting fearless bodies (Wúwèi shēn), or for sentient beings, manifesting Dharma realm bodies (Fǎjiè shēn). Disciple of the Buddha! The Tathagata, with such immeasurable body clouds, universally covers all worlds in the ten directions, and according to what various sentient beings desire, separately manifests various lightnings and illuminations. Namely: or for sentient beings, manifesting lightnings and illuminations, named: 'Reaching Everywhere'; or for sentient beings, manifesting lightnings and illuminations, named: 'Boundless Light'; or for sentient beings, manifesting lightnings and illuminations, named: 'Entering the Buddha's Secret Dharma'; or for sentient beings, manifesting lightnings and illuminations, named: 'Reflecting Light'; or for sentient beings, manifesting lightnings and illuminations, named: 'Illuminating Light'; or for sentient beings, manifesting lightnings and illuminations, named: 'Entering the Gate of Endless Dharani'; or for sentient beings, manifesting lightnings and illuminations, named: 'Right Mindfulness Unperturbed'; or for sentient beings, manifesting lightnings and illuminations, named: 'Ultimately Indestructible'; or for sentient beings, manifesting lightnings and illuminations, named: 'Conforming to All Destinies'; or for sentient beings, manifesting lightnings and illuminations, named: 'Fulfilling All Wishes and Causing Joy'. Disciple of the Buddha! The Tathagata, the Arhat, the Samyaksaṃbuddha, having manifested such immeasurable lightnings and illuminations, then, according to what sentient beings desire in their hearts, produces immeasurable Samadhi thunder sounds. Namely: Samadhi thunder sound of Good Awareness and Wisdom, Samadhi thunder sound of Bright and Pure Sea, Samadhi thunder sound of Freedom in All Dharmas, Samadhi thunder sound of Vajra Wheel, Samadhi thunder sound of Sumeru Mountain Banner, Samadhi thunder sound of Ocean Seal, Samadhi thunder sound of Sun Lamp, Samadhi thunder sound of Inexhaustible Treasury, Samadhi thunder sound of Indestructible Liberation Power. Disciple of the Buddha! The Tathagata, having emitted such immeasurable and diverse Samadhi thunder sounds from the body cloud, is about to send down the Dharma rain, and first manifests auspicious signs to enlighten sentient beings. Namely: from the unobstructed great compassion, manifesting the Tathagata's great wisdom wind wheel, named: 'Able to Cause All Sentient Beings to Generate'
不思議歡喜適悅。此相現已，一切菩薩及諸眾生，身之與心皆得清涼。然後從如來大法身云、大慈悲云、大不思議云，雨不思議廣大法雨，令一切眾生身心清凈。所謂：為坐菩提場菩薩雨大法雨，名：法界無差別；為最後身菩薩雨大法雨，名：菩薩遊戲如來秘密教；為一生所繫菩薩雨大法雨，名：清凈普光明；為灌頂菩薩雨大法雨，名：如來莊嚴具所莊嚴；為得忍菩薩雨大法雨，名：功德寶智慧華開敷不斷菩薩大悲行；為住向行菩薩雨大法雨，名：入現前變化甚深門而行菩薩行無休息無疲厭；為初發心菩薩雨大法雨，名：出生如來大慈悲行救護眾生；為求獨覺乘眾生雨大法雨，名：深知緣起法遠離二邊得不壞解脫果；為求聲聞乘眾生雨大法雨，名：以大智慧劍斷一切煩惱怨；為積集善根決定、不決定眾生雨大法雨，名：能令成就種種法門生大歡喜。佛子！諸佛如來隨眾生心，雨如是等廣大法雨，充滿一切無邊世界。佛子！如來、應、正等覺其心平等，於法無吝，但以眾生根欲不同，所雨法雨示有差別。是為如來音聲第十相，諸菩薩摩訶薩應如是知。
「複次，佛子！應知如來音聲有十種無量。何等為十？所謂：如虛空界無量，至一切處故；如法界無量，無所不遍故；如眾生界無量，令一切心喜故；如諸業無量，
【現代漢語翻譯】 現代漢語譯本：不可思議的歡喜和適悅。這種景象出現后，一切菩薩以及所有眾生，身心都感到清涼。然後從如來大法身云、大慈悲云、大不可思議雲中，降下不可思議的廣大法雨，使一切眾生身心清凈。這法雨分別為：為坐在菩提道場的菩薩降下大法雨，名為『法界無差別』；為最後身菩薩降下大法雨，名為『菩薩遊戲如來秘密教』；為一生補處菩薩降下大法雨，名為『清凈普光明』；為灌頂菩薩降下大法雨，名為『如來莊嚴具所莊嚴』；為得忍菩薩降下大法雨，名為『功德寶智慧華開敷不斷菩薩大悲行』；為住向行菩薩降下大法雨，名為『進入現前變化甚深門而行菩薩行，無休息無疲厭』；為初發心菩薩降下大法雨，名為『出生如來大慈悲行救護眾生』；為求獨覺乘的眾生降下大法雨，名為『深知緣起法，遠離二邊，得不壞解脫果』；為求聲聞乘的眾生降下大法雨，名為『以大智慧劍斷一切煩惱怨』；為積集善根的決定和不決定的眾生降下大法雨，名為『能令成就種種法門，生大歡喜』。佛子！諸佛如來隨順眾生的心意，降下如此等廣大法雨，充滿一切無邊世界。佛子！如來、應、正等覺（如來十號之一，意為應受供養、正等覺悟者）的心平等，對於法沒有吝惜，只是因為眾生的根性和慾望不同，所降的法雨才顯示出差別。這是如來音聲的第十種相，諸位菩薩摩訶薩（大菩薩）應當這樣理解。 其次，佛子！應當知道如來的音聲有十種無量。是哪十種呢？分別是：如同虛空界一樣無量，因為它到達一切處；如同法界一樣無量，因為它無所不遍；如同眾生界一樣無量，因為它使一切眾生心生歡喜；如同諸業一樣無量，
【English Translation】 English version: Inconceivable joy and delight. When this appearance manifests, all Bodhisattvas and all sentient beings experience coolness in both body and mind. Then, from the great Dharma-body cloud of the Tathagata (one of the ten titles of a Buddha, meaning 'Thus Come One'), the great compassion cloud, and the great inconceivable cloud, rains down an inconceivable vast Dharma rain, purifying the bodies and minds of all sentient beings. Specifically: for the Bodhisattvas sitting in the Bodhi-mandala (the place of enlightenment), the great Dharma rain is called 'Dharma-realm without difference'; for the Bodhisattvas in their last life, the great Dharma rain is called 'Bodhisattva's play, the secret teachings of the Tathagata'; for the Bodhisattvas bound to one more life, the great Dharma rain is called 'Pure Universal Light'; for the Bodhisattvas who have received the consecration, the great Dharma rain is called 'Adorned by the adornments of the Tathagata'; for the Bodhisattvas who have attained forbearance, the great Dharma rain is called 'The continuous great compassionate practice of the Bodhisattva, the opening of the flower of merit, treasure, and wisdom'; for the Bodhisattvas who are dwelling in the path of practice, the great Dharma rain is called 'Entering the profound gate of present transformation, practicing the Bodhisattva path without rest or weariness'; for the Bodhisattvas who have just generated the aspiration for enlightenment, the great Dharma rain is called 'Giving birth to the great compassionate practice of the Tathagata, saving and protecting sentient beings'; for the sentient beings seeking the Pratyekabuddha (a Buddha who attains enlightenment on their own) vehicle, the great Dharma rain is called 'Deeply understanding the law of dependent origination, being far from the two extremes, and attaining the indestructible fruit of liberation'; for the sentient beings seeking the Sravaka (a disciple of Buddha) vehicle, the great Dharma rain is called 'Cutting off all afflictions and enemies with the great sword of wisdom'; for the sentient beings who have accumulated good roots, whether determined or undetermined, the great Dharma rain is called 'Enabling the accomplishment of various Dharma gates, generating great joy'. Children of the Buddha! The Tathagatas, following the minds of sentient beings, rain down such vast Dharma rain, filling all boundless worlds. Children of the Buddha! The mind of the Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of a Buddha, meaning 'Worthy of offerings, Perfectly Enlightened One'), is equal, and there is no stinginess towards the Dharma, but because the roots and desires of sentient beings are different, the Dharma rain that is rained down appears to have differences. This is the tenth characteristic of the Tathagata's voice, and all Bodhisattva-Mahasattvas (great Bodhisattvas) should understand it in this way. Furthermore, children of the Buddha! You should know that the Tathagata's voice has ten kinds of immeasurability. What are these ten? They are: immeasurable like the space realm, because it reaches everywhere; immeasurable like the Dharma realm, because it pervades all; immeasurable like the sentient being realm, because it makes all minds joyful; immeasurable like all karmas,
說其果報故；如煩惱無量，悉令除滅故；如眾生言音無量，隨解令聞故；如眾生欲解無量，普觀救度故；如三世無量，無有邊際故；如智慧無量，分別一切故；如佛境界無量，入佛法界故。佛子！如來、應、正等覺音聲成就如是等阿僧祇無量，諸菩薩摩訶薩應如是知。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「三千世界將壞時， 眾生福力聲告言， 四禪寂靜無諸苦， 令其聞已悉離欲。 十力世尊亦如是， 出妙音聲遍法界， 為說諸行苦無常， 令其永度生死海。 譬如深山大谷中， 隨有音聲皆響應， 雖能隨逐他言語， 而響畢竟無分別。 十力言音亦復然， 隨其根熟為示現， 令其調伏生歡喜， 不念我今能演說。 如天有鼓名能覺， 常于空中震法音， 誡彼放逸諸天子， 令其聞已得離著。 十力法鼓亦如是， 出於種種妙音聲， 覺悟一切諸群生， 令其悉證菩提果。 自在天王有寶女， 口中善奏諸音樂， 一聲能出百千音， 一一音中復百千。 善逝音聲亦如是， 一聲而出一切音， 隨其性慾有差別， 各令聞已斷煩惱。 譬如梵王吐一音， 能令梵眾皆歡喜， 音唯及梵不出外， 一一皆言
【現代漢語翻譯】 現代漢語譯本 因為要說明其果報的緣故；例如煩惱無量，都能使其消除滅盡的緣故；例如眾生的語言聲音無量，都能隨其理解使其聽聞的緣故；例如眾生想要理解的道理無量，都能普遍觀察並救度的緣故；例如過去、現在、未來三世無量，沒有邊際的緣故；例如智慧無量，能夠分別一切事物的緣故；例如佛的境界無量，能夠進入佛的法界的緣故。佛子！如來、應供、正等覺的音聲成就就像這樣無數無量，各位菩薩摩訶薩應當這樣理解。
這時，普賢菩薩摩訶薩想要再次闡明這個道理，就說了以下偈頌：
當三千大千世界將要毀滅時，眾生憑藉福德的力量聽到聲音告知，四禪（色界四禪定）寂靜沒有諸般痛苦，讓他們聽聞后都能遠離慾望。 十力（如來的十種力量）世尊也像這樣，發出美妙的聲音遍佈法界，為他們宣說諸行（一切有為法）的苦、無常，讓他們永遠度脫生死苦海。 譬如在深山大谷中，隨著聲音的發出都會有迴響，雖然能夠跟隨別人的言語，但迴響畢竟沒有分別。 十力（如來的十種力量）的言語聲音也是這樣，隨著眾生根性的成熟而顯現，讓他們調伏煩惱並生起歡喜，不會認為是我現在能夠演說。 譬如天上有鼓名叫能覺，常常在空中震動法音，告誡那些放逸的天子，讓他們聽聞后能夠遠離執著。 十力（如來的十種力量）的法鼓也是這樣，發出種種美妙的聲音，覺悟一切眾生，讓他們都證得菩提果。 自在天王（欲界第六天之主）有一位寶女，口中善於演奏各種音樂，一聲能夠發出百千種聲音，每一種聲音中又包含百千種聲音。 善逝（佛的稱號）的聲音也是這樣，一聲發出一切聲音，隨著眾生的根性有差別，各自聽聞后都能斷除煩惱。 譬如梵王（色界初禪天之主）發出一聲音，能夠讓梵眾都歡喜，聲音只及於梵眾而不向外傳播，每一個梵眾都說
【English Translation】 English version because it explains the retributions; for example, because afflictions are immeasurable, they can all be eliminated; for example, because the languages and sounds of sentient beings are immeasurable, they can all be heard according to their understanding; for example, because the doctrines that sentient beings want to understand are immeasurable, they can all be universally observed and saved; for example, because the three periods of time—past, present, and future—are immeasurable, without boundaries; for example, because wisdom is immeasurable, it can distinguish all things; for example, because the realm of the Buddha is immeasurable, one can enter the Dharma realm of the Buddha. O sons of the Buddha! The voice of the Tathagata, Arhat, Samyaksambuddha is accomplished in such countless immeasurable ways, and all Bodhisattva-Mahasattvas should understand it in this way.
At that time, the Bodhisattva-Mahasattva Samantabhadra, wishing to further clarify this meaning, spoke the following verses:
When the three thousand great thousand worlds are about to be destroyed, sentient beings, through the power of their merits, hear a voice telling them that the four dhyanas (the four meditative states of the Form Realm) are tranquil and without suffering, and upon hearing this, they all abandon their desires. The World Honored One with the Ten Powers (the ten powers of a Tathagata) is also like this, emitting wonderful sounds that pervade the Dharma realm, proclaiming the suffering and impermanence of all actions (all conditioned phenomena), enabling them to forever cross the sea of birth and death. It is like in a deep mountain valley, where every sound has an echo; although the echo follows the words of others, it ultimately has no discrimination. The words and sounds of the Ten Powers (the ten powers of a Tathagata) are also like this, appearing according to the maturity of sentient beings' roots, enabling them to subdue their afflictions and generate joy, without thinking that it is I who am now able to expound. It is like the heavenly drum called 'Awakener,' which constantly vibrates with Dharma sounds in the sky, warning the indulgent heavenly beings, enabling them to abandon their attachments upon hearing it. The Dharma drum of the Ten Powers (the ten powers of a Tathagata) is also like this, emitting various wonderful sounds, awakening all sentient beings, enabling them all to attain the fruit of Bodhi. The King of the Heaven of Free Enjoyment (the lord of the sixth heaven of the Desire Realm) has a precious daughter, who is skilled in playing various music with her mouth; one sound can produce hundreds of thousands of sounds, and each of those sounds contains hundreds of thousands more. The voice of the Sugata (an epithet of the Buddha) is also like this, one sound produces all sounds, and according to the differences in sentient beings' roots, each one, upon hearing it, can cut off their afflictions. It is like when Brahma (the lord of the first dhyana of the Form Realm) emits one sound, it can make all the Brahma assembly joyful; the sound only reaches the Brahma assembly and does not spread outward, and each member of the assembly says
己獨聞。 十力梵王亦復然， 演一言音充法界， 唯沾眾會不遠出， 以無信故未能受。 譬如眾水同一性， 八功德味無差別， 因地在器各不同， 是故令其種種異。 一切智音亦如是， 法性一味無分別， 隨諸眾生行不同， 故使聽聞種種異。 譬如無熱大龍王， 降雨普洽閻浮地， 能令草樹皆生長， 而不從身及心出。 諸佛妙音亦如是， 普雨法界悉充洽， 能令生善滅諸惡， 不從內外而得有。 譬如摩那斯龍王， 興云七日未先雨， 待諸眾生作務竟， 然後始降成利益。 十力演義亦如是， 先化眾生使成熟， 然後為說甚深法， 令其聞者不驚怖。 大莊嚴龍于海中， 霔於十種莊嚴雨， 或百或千百千種， 水雖一味莊嚴別。 究竟辯才亦如是， 說十二十諸法門， 或百或千至無量， 不生心念有殊別。 最勝龍王娑竭羅， 興云普覆四天下， 於一切處雨各別， 而彼龍心無二念。 諸佛法王亦如是， 大悲身云遍十方， 為諸修行雨各異， 而於一切無分別。
「佛子！諸菩薩摩訶薩應云何知如來、應、正等覺心？佛子！如來心、意、識俱不可得，但應以智無量故，知如來心。
【現代漢語翻譯】 現代漢語譯本 唯獨我聽聞了這些道理。 十力梵王（具有十種力量的梵天之王）也是如此，他用一種聲音充滿整個法界， 但只有在場的眾生才能聽到，那些離得遠的，因為沒有信心所以無法領受。 譬如所有的水，本質都是一樣的，八功德水（具有八種功德的水）的味道也沒有差別， 但因為盛水的容器不同，所以導致水的形態和作用各不相同。 一切智（佛的智慧）的聲音也是如此，法的本質只有一個味道，沒有分別， 但因為眾生的行為不同，所以聽到的內容和理解也各不相同。 譬如無熱大龍王（傳說中的龍王），降雨普遍滋潤整個閻浮提（我們所居住的世界）， 能讓草木都生長，但雨水並不是從龍的身心產生出來的。 諸佛的微妙聲音也是如此，普遍降下法雨，充滿整個法界， 能讓眾生生起善念，滅除惡念，但這些都不是從佛的內外產生的。 譬如摩那斯龍王（傳說中的龍王），興起雲彩七天後才開始下雨， 等待眾生完成勞作后，才開始降雨，從而利益眾生。 十力（佛的十種力量）的教義也是如此，先教化眾生使他們成熟， 然後才為他們講說甚深的佛法，讓他們聽了不會感到驚恐。 大莊嚴龍（傳說中的龍）在海中，降下十種莊嚴的雨， 或者一百種，或者一千種，或者成百上千種，雖然水的味道一樣，但莊嚴的形態各不相同。 究竟辯才（佛的辯才）也是如此，講說十種、二十種等各種法門， 或者一百種，或者一千種，乃至無量種，但佛的心中並沒有分別。 最勝龍王娑竭羅（傳說中的龍王），興起雲彩普遍覆蓋四天下（整個世界）， 在各個地方降下不同的雨，但龍的心中並沒有分別。 諸佛法王也是如此，以大悲心化作雲彩，遍佈十方世界， 為各種修行的人降下不同的法雨，但對於一切眾生都沒有分別。 『佛子！諸菩薩摩訶薩（偉大的菩薩）應該如何瞭解如來、應、正等覺（佛的稱號）的心呢？佛子！如來的心、意、識都是不可得的，但應該以智慧的無量來了解如來的心。』
【English Translation】 English version I alone have heard these teachings. The Brahma King of Ten Powers (Brahma king with ten powers) is also like this, uttering one sound that fills the entire Dharma realm, Yet only those present can hear it; those far away, due to lack of faith, cannot receive it. For example, all water is of the same essence, and the taste of the eight meritorious waters (water with eight merits) is no different, But because the containers holding the water are different, the forms and functions of the water vary. The sound of All-Wisdom (Buddha's wisdom) is also like this; the essence of Dharma has one flavor, without distinctions, But because the actions of sentient beings are different, what they hear and understand also varies. For example, the great dragon king Anavatapta (legendary dragon king), sends down rain that universally nourishes the entire Jambudvipa (the world we live in), Enabling all plants and trees to grow, yet the rain does not originate from the dragon's body or mind. The subtle sounds of the Buddhas are also like this, universally raining down Dharma, filling the entire Dharma realm, Enabling sentient beings to generate good thoughts and eliminate evil ones, but these do not originate from within or without the Buddha. For example, the dragon king Manasvin (legendary dragon king), raises clouds for seven days before it rains, Waiting for sentient beings to complete their work before it begins to rain, thus benefiting them. The teachings of the Ten Powers (Buddha's ten powers) are also like this, first educating sentient beings to mature, Then speaking profound Dharma for them, so that they will not be frightened upon hearing it. The great majestic dragon (legendary dragon) in the sea, pours down ten kinds of majestic rain, Or a hundred kinds, or a thousand kinds, or hundreds of thousands of kinds; although the taste of the water is the same, the majestic forms are different. The ultimate eloquence (Buddha's eloquence) is also like this, speaking of ten, twenty, and various Dharma gates, Or a hundred kinds, or a thousand kinds, up to immeasurable kinds, but in the Buddha's mind, there are no distinctions. The most victorious dragon king Sagara (legendary dragon king), raises clouds that universally cover the four continents (the entire world), Sending down different rain in different places, but in the dragon's mind, there are no distinctions. The Dharma kings, the Buddhas, are also like this, transforming their great compassion into clouds, spreading throughout the ten directions, Sending down different Dharma rain for various practitioners, but for all sentient beings, there are no distinctions. 'Buddha's children! How should the Bodhisattva Mahasattvas (great Bodhisattvas) understand the mind of the Tathagata, Arhat, Samyaksambuddha (titles of the Buddha)? Buddha's children! The mind, intention, and consciousness of the Tathagata are all unattainable, but one should understand the Tathagata's mind through the immeasurability of wisdom.'
「譬如虛空為一切物所依，而虛空無所依。如來智慧亦復如是，為一切世間、出世間智所依，而如來智無所依。佛子！是為如來心第一相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如法界常出一切聲聞、獨覺、菩薩解脫，而法界無增減。如來智慧亦復如是，恒出一切世間、出世間種種智慧，而如來智無增減。佛子！是為如來心第二相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如大海，其水潛流四天下地及八十億諸小洲中，有穿鑿者無不得水，而彼大海不作分別：『我出於水。』佛智海水亦復如是，流入一切眾生心中，若諸眾生觀察境界、修習法門，則得智慧清凈明瞭，而如來智平等無二、無有分別，但隨眾生心行異故，所得智慧各各不同。佛子！是為如來心第三相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如大海有四寶珠，具無量德，能生海內一切珍寶；若大海中無此寶珠，乃至一寶亦不可得。何等為四？一名：積集寶，二名：無盡藏，三名：遠離熾然，四名：具足莊嚴。佛子！此四寶珠，一切凡夫諸龍神等悉不得見。何以故？娑竭龍王以此寶珠端嚴方正置於宮中深密處故。佛子！如來、應、正等覺大智慧海亦復如是，于中有四大智寶珠，具足無量福智功德，由此能生一切眾
【現代漢語翻譯】 現代漢語譯本 『例如，虛空是一切事物所依賴的，而虛空本身不依賴任何事物。如來的智慧也是如此，它是一切世間和出世間智慧所依賴的，而如來的智慧本身不依賴任何事物。佛子！這就是如來心的第一種相狀，各位菩薩摩訶薩應當這樣理解。』 『再者，佛子！例如，法界（一切事物存在的根本法則）恒常產生一切聲聞（通過聽聞佛法而證悟的人）、獨覺（不依賴他人教導而獨自證悟的人）、菩薩（發願救度一切眾生的覺悟者）的解脫，而法界本身沒有增減。如來的智慧也是如此，它恒常產生一切世間和出世間的各種智慧，而如來的智慧本身沒有增減。佛子！這就是如來心的第二種相狀，各位菩薩摩訶薩應當這樣理解。』 『再者，佛子！例如，大海，它的水潛流到四大部洲（佛教宇宙觀中的四大洲）和八十億個小洲中，任何挖掘的人都能得到水，而大海不會分別說：『我流出了水。』佛的智慧之海也是如此，它流入一切眾生的心中，如果眾生觀察境界、修習法門，就能得到清凈明瞭的智慧，而如來的智慧平等無二、沒有分別，只是隨著眾生心行的不同，所得到的智慧也各不相同。佛子！這就是如來心的第三種相狀，各位菩薩摩訶薩應當這樣理解。』 『再者，佛子！例如，大海中有四顆寶珠，具有無量的功德，能夠產生海內的一切珍寶；如果大海中沒有這四顆寶珠，哪怕是一顆寶珠也無法得到。這四顆寶珠是什麼呢？第一顆名為：積集寶，第二顆名為：無盡藏，第三顆名為：遠離熾然，第四顆名為：具足莊嚴。佛子！這四顆寶珠，一切凡夫、諸龍神等都無法見到。為什麼呢？因為娑竭龍王（海龍王）將這四顆寶珠端正地放置在宮殿深處。佛子！如來、應、正等覺（佛的稱號）的大智慧海也是如此，其中有四大智慧寶珠，具足無量的福德和智慧功德，由此能夠產生一切眾』
【English Translation】 English version 'For example, space is that upon which all things depend, yet space itself does not depend on anything. The wisdom of the Tathagata (Buddha) is also like this; it is that upon which all worldly and other-worldly wisdom depends, yet the wisdom of the Tathagata does not depend on anything. Oh, sons of the Buddha! This is the first characteristic of the Tathagata's mind, and all Bodhisattva Mahasattvas (great Bodhisattvas) should understand it thus.' 'Furthermore, oh, sons of the Buddha! For example, the Dharma realm (the fundamental principle of all existence) constantly produces the liberation of all Sravakas (those who attain enlightenment through hearing the Dharma), Pratyekabuddhas (those who attain enlightenment independently), and Bodhisattvas (those who aspire to liberate all beings), yet the Dharma realm itself does not increase or decrease. The wisdom of the Tathagata is also like this; it constantly produces all kinds of worldly and other-worldly wisdom, yet the wisdom of the Tathagata does not increase or decrease. Oh, sons of the Buddha! This is the second characteristic of the Tathagata's mind, and all Bodhisattva Mahasattvas should understand it thus.' 'Furthermore, oh, sons of the Buddha! For example, the great ocean, its water flows secretly into the four great continents (in Buddhist cosmology) and eighty billion small continents. Anyone who digs can obtain water, yet the great ocean does not discriminate, saying, 『I have produced water.』 The ocean of the Buddha's wisdom is also like this; it flows into the minds of all sentient beings. If sentient beings observe the realms and practice the Dharma, they will attain pure and clear wisdom. The Tathagata's wisdom is equal and non-dual, without discrimination, but according to the different actions of sentient beings' minds, the wisdom they attain is different. Oh, sons of the Buddha! This is the third characteristic of the Tathagata's mind, and all Bodhisattva Mahasattvas should understand it thus.' 'Furthermore, oh, sons of the Buddha! For example, in the great ocean, there are four precious jewels, possessing immeasurable virtues, capable of producing all the treasures within the ocean. If these four jewels were not in the ocean, not even one treasure could be obtained. What are these four? The first is named: Accumulation Jewel, the second is named: Inexhaustible Treasury, the third is named: Away from Burning, and the fourth is named: Complete Adornment. Oh, sons of the Buddha! These four jewels cannot be seen by all ordinary beings, dragons, and spirits. Why is this? Because the Sagara Dragon King (the Dragon King of the sea) has placed these jewels, perfectly and squarely, in a deep and secret place within his palace. Oh, sons of the Buddha! The great ocean of wisdom of the Tathagata, Arhat, Samyaksambuddha (titles of the Buddha) is also like this; within it are four great wisdom jewels, possessing immeasurable merits of blessings and wisdom, and from these, all beings can be produced.'
生聲聞、獨覺、學、無學位，及諸菩薩智慧之寶。何等為四？所謂：無染著巧方便大智慧寶、善分別有為無為法大智慧寶、分別說無量法而不壞法性大智慧寶、知時非時未曾誤失大智慧寶。若諸如來大智海中無此四寶，有一眾生得入大乘，終無是處。此四智寶，薄福眾生所不能見。何以故？置於如來深密藏故。此四智寶，平均正直，端潔妙好，普能利益諸菩薩眾，令其悉得智慧光明。佛子！是為如來心第四相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如大海，有四熾然光明大寶布在其底，性極猛熱，常能飲縮百川所注無量大水，是故大海無有增減。何等為四？一名：日藏，二名：離潤，三名：火焰光，四名：盡無餘。佛子！若大海中無此四寶，從四天下乃至有頂，其中所有悉被漂沒。佛子！此日藏大寶光明照觸，海水悉變為乳；離潤大寶光明照觸，其乳悉變為酪；火焰光大寶光明照觸，其酪悉變為酥；盡無餘大寶光明照觸，其酥變成醍醐；如火熾然，悉盡無餘。佛子！如來、應、正等覺大智慧海亦復如是，有四種大智慧寶，具足無量威德光明；此智寶光觸諸菩薩，乃至令得如來大智。何等為四？所謂：滅一切散善波浪大智慧寶、除一切法愛大智慧寶、慧光普照大智慧寶、與如來平等無邊無功用大智慧寶。佛
【現代漢語翻譯】 現代漢語譯本 能產生聲聞（śrāvaka，通過聽聞佛法而證悟的修行者）、獨覺（pratyekabuddha，不依賴他人教導而獨自證悟的修行者）、有學（śaikṣa，正在修學佛法的修行者）、無學（aśaikṣa，已完成修學的修行者），以及諸菩薩智慧的珍寶。這四種珍寶是什麼呢？它們是：不執著于任何事物的巧妙方便的大智慧寶、善於分辨有為法（saṃskṛta dharma，因緣和合而生的法）和無為法（asaṃskṛta dharma，不依賴因緣而存在的法）的大智慧寶、能分別解說無量佛法而不破壞法性（dharma-tā，諸法實相）的大智慧寶、以及知道何時該做何時不該做而從不犯錯的大智慧寶。如果諸如來（tathāgata，佛的稱號）的大智慧海中沒有這四種珍寶，那麼任何眾生都不可能進入大乘（mahāyāna，菩薩乘），這是絕對不可能的。這四種智慧珍寶，福報淺薄的眾生是無法見到的。為什麼呢？因為它們被安置在如來深密的寶藏之中。這四種智慧珍寶，平等正直，端正美好，普遍能夠利益諸菩薩眾，使他們都能獲得智慧的光明。佛子！這就是如來心的第四種相，諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）應當這樣理解。 「再者，佛子！譬如大海，有四種熾熱光明的珍寶布在其底部，其性極猛烈熾熱，能不斷地吸收百川注入的無量大水，因此大海的水量不會增減。這四種珍寶是什麼呢？第一種名為：日藏，第二種名為：離潤，第三種名為：火焰光，第四種名為：盡無餘。佛子！如果大海中沒有這四種珍寶，那麼從四天下（catvāro dvīpāḥ，佛教宇宙觀中的四大洲）乃至有頂（abhavāgra，三界之頂）的所有地方都會被淹沒。佛子！這日藏大寶的光明照觸，海水都會變成乳；離潤大寶的光明照觸，乳都會變成酪；火焰光大寶的光明照觸，酪都會變成酥；盡無餘大寶的光明照觸，酥都會變成醍醐；如同火焰般熾熱，全部都消失無餘。佛子！如來、應、正等覺（tathāgata arhat samyaksaṃbuddha，佛的稱號）的大智慧海也是如此，有四種大智慧珍寶，具足無量的威德光明；這智慧寶的光芒觸及諸菩薩，乃至使他們獲得如來的大智慧。這四種珍寶是什麼呢？它們是：滅除一切散亂善念波浪的大智慧寶、去除一切對法的貪愛的大智慧寶、智慧之光普遍照耀的大智慧寶、以及與如來平等無邊無功用的大智慧寶。
【English Translation】 English version The treasures of wisdom that produce śrāvakas (those who attain enlightenment through hearing the Dharma), pratyekabuddhas (those who attain enlightenment independently), śaikṣas (those who are still learning), aśaikṣas (those who have completed their learning), and all bodhisattvas. What are these four? They are: the great treasure of wisdom of skillful means without attachment, the great treasure of wisdom that skillfully distinguishes between saṃskṛta dharma (conditioned phenomena) and asaṃskṛta dharma (unconditioned phenomena), the great treasure of wisdom that explains limitless dharmas without destroying dharma-tā (the true nature of phenomena), and the great treasure of wisdom that knows the right time and the wrong time without ever making a mistake. If these four treasures were not in the great ocean of wisdom of the tathāgatas (Buddhas), it would be impossible for any sentient being to enter the mahāyāna (the Great Vehicle). These four treasures of wisdom cannot be seen by beings with little merit. Why? Because they are placed in the deep, secret treasury of the tathāgatas. These four treasures of wisdom are impartial, upright, pure, and wonderful, and they universally benefit all bodhisattvas, enabling them to obtain the light of wisdom. O son of the Buddha! This is the fourth aspect of the mind of the tathāgata, and all bodhisattva-mahāsattvas (great bodhisattvas) should understand it in this way. Furthermore, O son of the Buddha! It is like the great ocean, which has four intensely radiant great treasures placed at its bottom. Their nature is extremely fierce and hot, and they constantly absorb the immeasurable great waters that flow into it from hundreds of rivers. Therefore, the water of the great ocean does not increase or decrease. What are these four? The first is called: Sun Treasury, the second is called: Separated Moisture, the third is called: Flame Light, and the fourth is called: Exhausted Without Remainder. O son of the Buddha! If these four treasures were not in the great ocean, everything from the four continents (catvāro dvīpāḥ) to the peak of existence (abhavāgra) would be submerged. O son of the Buddha! When the light of the Sun Treasury great treasure touches it, all the seawater turns into milk; when the light of the Separated Moisture great treasure touches it, the milk turns into curds; when the light of the Flame Light great treasure touches it, the curds turn into butter; when the light of the Exhausted Without Remainder great treasure touches it, the butter turns into ghee; like a blazing fire, all is exhausted without remainder. O son of the Buddha! The great ocean of wisdom of the tathāgata arhat samyaksaṃbuddha (Buddha) is also like this, having four great treasures of wisdom, complete with immeasurable majestic light; the light of these wisdom treasures touches all bodhisattvas, even enabling them to obtain the great wisdom of the tathāgata. What are these four? They are: the great treasure of wisdom that extinguishes all waves of scattered good thoughts, the great treasure of wisdom that removes all attachment to dharmas, the great treasure of wisdom that universally illuminates with the light of wisdom, and the great treasure of wisdom that is equal to the tathāgata, boundless, and without effort.
子！諸菩薩修習一切助道法時，起無量散善波浪，一切世間天、人、阿修羅所不能壞；如來以滅一切散善波浪大智慧寶光明觸彼菩薩，令舍一切散善波浪，持心一境，住於三昧；又以除一切法愛大智慧寶光明觸彼菩薩，令舍離三昧味著，起廣大神通；又以慧光普照大智慧寶光明觸彼菩薩，令舍所起廣大神通，住大明功用行；又以與如來平等無邊無功用大智慧寶光明觸彼菩薩，令舍所起大明功用行，乃至得如來平等地，息一切功用，令無有餘。佛子！若無如來此四智寶大光照觸，乃至有一菩薩得如來地，無有是處。佛子！是為如來心第五相，諸菩薩摩訶薩應如是知。
「複次，佛子！如從水際，上至非想非非想天，其中所有大千國土，欲、色、無色眾生之處，莫不皆依虛空而起、虛空而住。何以故？虛空普遍故；雖彼虛空，普容三界而無分別。佛子！如來智慧亦復如是，若聲聞智，若獨覺智，若菩薩智，若有為行智，若無為行智，一切皆依如來智起、如來智住。何以故？如來智慧遍一切故；雖復普容無量智慧而無分別。佛子！是為如來心第六相，諸菩薩摩訶薩應如是知。
「複次，佛子！如雪山頂有藥王樹，名：無盡根。彼藥樹根從十六萬八千由旬下盡金剛地水輪際生。彼藥王樹若生根時，令閻浮提一切樹
【現代漢語翻譯】 現代漢語譯本：佛子！當菩薩修習一切助道法時，會生起無量散亂的善念波浪，這些波浪是世間的天人、阿修羅都無法摧毀的。如來以能滅除一切散亂善念波浪的大智慧寶光明觸及這些菩薩，使他們捨棄一切散亂的善念波浪，保持心念專注於一境，安住於三昧（禪定）。如來又以能去除一切對法執著的大智慧寶光明觸及這些菩薩，使他們舍離對三昧的味著，生起廣大的神通。如來又以慧光普照的大智慧寶光明觸及這些菩薩，使他們捨棄所生起的廣大神通，安住于大明功用行（以智慧光明照耀一切的修行）。如來又以與如來平等無邊無功用的大智慧寶光明觸及這些菩薩，使他們捨棄所生起的大明功用行，乃至證得如來平等地（佛的境界），息滅一切功用，達到無餘的境界。佛子！如果沒有如來這四種智慧寶的大光明照觸，即使有一位菩薩能夠證得如來地，也是不可能的。佛子！這就是如來心的第五種相，諸位菩薩摩訶薩應當這樣理解。 複次，佛子！譬如從水際向上，直到非想非非想天（三界最高層天），其中所有大千國土，欲界、色界、無色界的眾生所處之地，沒有不是依虛空而生起、依虛空而安住的。為什麼呢？因為虛空是普遍存在的。雖然虛空普遍容納三界，但它本身並沒有分別。佛子！如來的智慧也是如此，無論是聲聞的智慧、獨覺的智慧、菩薩的智慧，還是有為行（有造作的修行）的智慧、無為行（無造作的修行）的智慧，一切都依如來的智慧而生起、依如來的智慧而安住。為什麼呢？因為如來的智慧遍及一切。雖然如來的智慧普遍容納無量的智慧，但它本身並沒有分別。佛子！這就是如來心的第六種相，諸位菩薩摩訶薩應當這樣理解。 複次，佛子！譬如雪山頂上有一棵藥王樹，名為『無盡根』。這棵藥樹的根從十六萬八千由旬向下延伸，直到金剛地水輪的邊緣。這棵藥王樹如果生根，就會使閻浮提（我們所居住的世界）的一切樹木
【English Translation】 English version: Son! When Bodhisattvas cultivate all the auxiliary practices of the path, they generate immeasurable waves of scattered good thoughts, which cannot be destroyed by any beings in the world, including gods, humans, and Asuras. The Tathagata, with the great wisdom-treasure light that extinguishes all scattered good thought waves, touches those Bodhisattvas, causing them to abandon all scattered good thought waves, to hold their minds in a single focus, and to abide in Samadhi (meditative absorption). The Tathagata, with the great wisdom-treasure light that removes all attachment to the Dharma, touches those Bodhisattvas, causing them to abandon attachment to the taste of Samadhi and to generate vast supernormal powers. The Tathagata, with the great wisdom-treasure light that illuminates everywhere with wisdom, touches those Bodhisattvas, causing them to abandon the vast supernormal powers they have generated and to abide in the practice of great illumination (the practice of illuminating everything with wisdom). The Tathagata, with the great wisdom-treasure light that is equal to the Tathagata, boundless, and without effort, touches those Bodhisattvas, causing them to abandon the practice of great illumination they have generated, and even to attain the Tathagata's equal ground (the state of Buddhahood), to cease all effort, and to reach a state of no remainder. Son! If there were no such illumination from the Tathagata's four wisdom-treasure lights, it would be impossible for even one Bodhisattva to attain the Tathagata's ground. Son! This is the fifth characteristic of the Tathagata's mind, and all Bodhisattva-Mahasattvas should understand it in this way. Furthermore, Son! Just as from the edge of the water, up to the Heaven of Neither Perception nor Non-Perception (the highest heaven in the three realms), all the great chiliocosms within, the places where beings of the desire realm, form realm, and formless realm reside, all arise and abide depending on space. Why is this so? Because space is pervasive. Although space universally contains the three realms, it has no discrimination. Son! The Tathagata's wisdom is also like this. Whether it is the wisdom of Sravakas, the wisdom of Pratyekabuddhas, the wisdom of Bodhisattvas, the wisdom of conditioned practices, or the wisdom of unconditioned practices, all arise and abide depending on the Tathagata's wisdom. Why is this so? Because the Tathagata's wisdom pervades everything. Although the Tathagata's wisdom universally contains immeasurable wisdom, it has no discrimination. Son! This is the sixth characteristic of the Tathagata's mind, and all Bodhisattva-Mahasattvas should understand it in this way. Furthermore, Son! Just as on the summit of the Snow Mountains there is a king of medicinal trees, named 'Inexhaustible Root'. The roots of this medicinal tree extend down from 168,000 yojanas to the edge of the Vajra earth-water wheel. If this king of medicinal trees takes root, it will cause all the trees in Jambudvipa (the world we inhabit)
根生；若生莖時，令閻浮提一切樹莖生；枝、葉、華、果悉皆如是。此藥王樹，根能生莖，莖能生根，根無有盡，名：無盡根。佛子！彼藥王樹於一切處皆令生長，唯於二處不能為作生長利益，所謂：地獄深坑及水輪中；然亦于彼初無厭舍。佛子！如來智慧大藥王樹亦復如是，以過去所發成就一切智慧善法、普覆一切諸眾生界、除滅一切諸惡道苦廣大悲願而為其根，於一切如來真實智慧種性中生堅固不動善巧方便以為其莖，遍法界智、諸波羅蜜以為其枝，禪定、解脫、諸大三昧以為其葉，總持、辯才、菩提分法以為其華，究竟無變諸佛解脫以為其果。佛子！如來智慧大藥王樹，何故得名為：無盡根？以究竟無休息故，不斷菩薩行故；菩薩行即如來性，如來性即菩薩行，是故得名為：無盡根。佛子！如來智慧大藥王樹，其根生時，令一切菩薩生不捨眾生大慈悲根；其莖生時，令一切菩薩增長堅固精進深心莖；其枝生時，令一切菩薩增長一切諸波羅蜜枝；其葉生時，令一切菩薩生長凈戒頭陀功德少欲知足葉；其華生時，令一切菩薩具諸善根相好莊嚴華；其果生時，令一切菩薩得無生忍乃至一切佛灌頂忍果。佛子！如來智慧大藥王樹唯於二處不能為作生長利益，所謂：二乘墮于無為廣大深坑及壞善根非器眾生溺大邪見貪愛之
【現代漢語翻譯】 現代漢語譯本 根生：如果生出莖的時候，就讓閻浮提（Jambudvipa，指我們所居住的這個世界）的一切樹木都生出莖；枝、葉、花、果也都像這樣。這藥王樹，根能生莖，莖能生根，根沒有窮盡，名為『無盡根』。佛子！這藥王樹在一切地方都能生長，唯獨在兩個地方不能生長，那就是：地獄深坑和水輪中；然而它對這兩個地方也從不厭棄。佛子！如來的智慧大藥王樹也是這樣，以過去所發成就一切智慧的善法、普遍覆蓋一切眾生界、消除一切惡道痛苦的廣大悲願作為它的根，在一切如來真實智慧的種性中生出堅固不動、善巧方便作為它的莖，遍法界智、諸波羅蜜（Paramita，指到達彼岸的修行方法）作為它的枝，禪定、解脫、諸大三昧（Samadhi，指專注的修行狀態）作為它的葉，總持（Dharani，指記憶和保持的能力）、辯才、菩提分法（Bodhipaksa，指通往覺悟的修行方法）作為它的花，究竟無變的諸佛解脫作為它的果。佛子！如來的智慧大藥王樹，為什麼得名為『無盡根』？因為它究竟沒有休息，不斷菩薩的修行；菩薩的修行就是如來的本性，如來的本性就是菩薩的修行，所以得名為『無盡根』。佛子！如來的智慧大藥王樹，它的根生出時，讓一切菩薩生出不捨眾生的大慈悲根；它的莖生出時，讓一切菩薩增長堅固精進的深心莖；它的枝生出時，讓一切菩薩增長一切諸波羅蜜枝；它的葉生出時，讓一切菩薩生長凈戒頭陀（Dhuta，指苦行）功德、少欲知足的葉；它的花生出時，讓一切菩薩具足諸善根、相好莊嚴的花；它的果生出時，讓一切菩薩得到無生忍（Anutpattika-dharma-ksanti，指對法不生不滅的領悟）乃至一切佛灌頂忍的果。佛子！如來的智慧大藥王樹唯獨在兩個地方不能生長，那就是：二乘（Sravaka and Pratyekabuddha，指聲聞和緣覺）墮入無為的廣大深坑和壞了善根的非器眾生沉溺於大邪見貪愛的深淵。
【English Translation】 English version Roots grow: If stems grow, let all the tree stems in Jambudvipa (the world we live in) grow; branches, leaves, flowers, and fruits are all like this. This medicine king tree, its roots can grow stems, and stems can grow roots, the roots are endless, named 'Endless Roots'. Buddha's disciples! This medicine king tree grows in all places, except for two places where it cannot grow, namely: the deep pits of hell and in the water wheels; yet it never abandons these two places. Buddha's disciples! The great medicine king tree of the Tathagata's wisdom is also like this, with the past vows of achieving all wisdom, covering all sentient beings, and eliminating all the sufferings of evil paths as its roots, from the nature of all Tathagata's true wisdom grows firm and unmoving skillful means as its stems, the wisdom pervading the Dharma realm and all Paramitas (perfections) as its branches, meditation, liberation, and all great Samadhis (states of concentration) as its leaves, Dharani (retention), eloquence, and Bodhipaksa (factors of enlightenment) as its flowers, and the ultimate and unchanging liberation of all Buddhas as its fruit. Buddha's disciples! Why is the great medicine king tree of the Tathagata's wisdom named 'Endless Roots'? Because it ultimately has no rest, and it does not cease the practice of Bodhisattvas; the practice of Bodhisattvas is the nature of the Tathagata, and the nature of the Tathagata is the practice of Bodhisattvas, therefore it is named 'Endless Roots'. Buddha's disciples! When the roots of the great medicine king tree of the Tathagata's wisdom grow, they cause all Bodhisattvas to grow the roots of great compassion that do not abandon sentient beings; when its stems grow, they cause all Bodhisattvas to increase the stems of firm and diligent deep minds; when its branches grow, they cause all Bodhisattvas to increase all the branches of Paramitas; when its leaves grow, they cause all Bodhisattvas to grow the leaves of pure precepts, Dhuta (ascetic practices) merits, and contentment with few desires; when its flowers grow, they cause all Bodhisattvas to possess all good roots and the adorned flowers of auspicious marks; when its fruits grow, they cause all Bodhisattvas to attain the fruit of Anutpattika-dharma-ksanti (the acceptance of the non-arising of phenomena) and even the fruit of all Buddhas' Abhiseka (consecration) forbearance. Buddha's disciples! The great medicine king tree of the Tathagata's wisdom cannot grow in only two places, namely: the deep pit of non-action where the two vehicles (Sravaka and Pratyekabuddha) fall, and the abyss of great wrong views and greed where non-receptive beings with destroyed good roots are drowned.
水；然亦于彼曾無厭舍。佛子！如來智慧無有增減，以根善安住，生無休息故。佛子！是為如來心第七相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如三千大千世界劫火起時，焚燒一切草木叢林，乃至鐵圍、大鐵圍山皆悉熾然無有遺余。
「佛子！假使有人手執乾草投彼火中，于意云何，得不燒不？」
答言：「不也。」
「佛子！彼所投草容可不燒；如來智慧分別三世一切眾生、一切國土、一切劫數、一切諸法，無不知者；若言不知，無有是處。何以故？智慧平等悉明達故。佛子！是為如來心第八相，諸菩薩摩訶薩應如是知。
「複次，佛子！譬如風災壞世界時，有大風起，名曰：散壞，能壞三千大千世界，鐵圍山等皆成碎末。復有大風，名為：能障，周匝三千大千世界障散壞風，不令得至余方世界。佛子！若令無此能障大風，十方世界無不壞盡。如來、應、正等覺亦復如是，有大智風，名為：能滅，能滅一切諸大菩薩煩惱習氣；有大智風，名為：巧持，巧持其根未熟菩薩不令能滅大智風輪斷其一切煩惱習氣。佛子！若無如來巧持智風，無量菩薩皆墮聲聞、辟支佛地；由此智故，令諸菩薩超二乘地，安住如來究竟之位。佛子！是為如來心第九相，諸菩薩摩訶薩應如是知。
【現代漢語翻譯】 現代漢語譯本：即使如此，對於（眾生）也沒有厭倦和捨棄。佛子！如來的智慧沒有增減，因為根基穩固安住，生生不息。佛子！這是如來心的第七種相，諸位菩薩摩訶薩應當這樣理解。 現代漢語譯本：再者，佛子！譬如三千大千世界發生劫火時，焚燒一切草木叢林，乃至鐵圍山、大鐵圍山都全部熾熱燃燒，沒有遺留。 現代漢語譯本：佛子！假設有人手持乾草投入火中，你認為會不被燒嗎？ 現代漢語譯本：回答說：『不會。』 現代漢語譯本：佛子！他所投入的草或許可以不被燒；如來的智慧能夠分別三世一切眾生、一切國土、一切劫數、一切諸法，沒有不知道的；如果說不知道，那是不可能的。為什麼呢？因為智慧平等，全部明瞭通達。佛子！這是如來心的第八種相，諸位菩薩摩訶薩應當這樣理解。 現代漢語譯本：再者，佛子！譬如風災毀滅世界時，有大風興起，名為『散壞』，能夠摧毀三千大千世界，鐵圍山等都變成粉末。又有大風，名為『能障』，周匝三千大千世界，阻擋散壞風，不讓它到達其他世界。佛子！如果沒這個能障大風，十方世界沒有不被摧毀的。如來、應供、正等覺也是如此，有大智慧風，名為『能滅』，能夠滅除一切大菩薩的煩惱習氣；有大智慧風，名為『巧持』，巧妙地保持根基尚未成熟的菩薩，不讓能滅大智慧風輪斷除他們的一切煩惱習氣。佛子！如果沒有如來巧妙保持的智慧風，無數菩薩都會墮入聲聞、辟支佛的境界；因為這個智慧，使得諸位菩薩超越二乘境界，安住于如來的究竟果位。佛子！這是如來心的第九種相，諸位菩薩摩訶薩應當這樣理解。
【English Translation】 English version: Yet, even so, there is no weariness or abandonment towards them. O son of Buddha! The Tathagata's wisdom neither increases nor decreases, because the roots are well-established and abiding, giving rise to ceaseless activity. O son of Buddha! This is the seventh characteristic of the Tathagata's mind, which all Bodhisattva-Mahasattvas should understand. English version: Furthermore, O son of Buddha! It is like when the kalpa fire arises in the three thousand great thousand worlds, burning all the grasses, trees, and forests, even the Iron Mountain and the Great Iron Mountain, all are ablaze without any remainder. English version: O son of Buddha! Suppose someone holds dry grass and throws it into that fire, what do you think, would it not be burned? English version: The answer is: 'No, it would not.' English version: O son of Buddha! The grass that is thrown may possibly not be burned; the Tathagata's wisdom can distinguish all sentient beings, all lands, all kalpas, and all dharmas of the three periods of time, without anything not known; if it is said that there is something not known, that is impossible. Why is that? Because the wisdom is equal and completely clear and penetrating. O son of Buddha! This is the eighth characteristic of the Tathagata's mind, which all Bodhisattva-Mahasattvas should understand. English version: Furthermore, O son of Buddha! It is like when a wind disaster destroys the world, a great wind arises, named 'Scattering Destruction', which can destroy the three thousand great thousand worlds, and the Iron Mountains and others all become dust. There is also a great wind, named 'Obstructing', which surrounds the three thousand great thousand worlds, obstructing the 'Scattering Destruction' wind, not allowing it to reach other worlds. O son of Buddha! If there were no such 'Obstructing' great wind, there would be no world in the ten directions that would not be destroyed. The Tathagata, Arhat, Samyaksambuddha is also like this, there is a great wisdom wind, named 'Extinguishing', which can extinguish all the afflictive habits of the great Bodhisattvas; there is a great wisdom wind, named 'Skillful Holding', which skillfully holds those Bodhisattvas whose roots are not yet mature, not allowing the 'Extinguishing' great wisdom wind wheel to cut off all their afflictive habits. O son of Buddha! If there were no skillful holding wisdom wind of the Tathagata, countless Bodhisattvas would fall into the realms of Sravakas and Pratyekabuddhas; because of this wisdom, it enables all Bodhisattvas to transcend the two vehicles and abide in the ultimate position of the Tathagata. O son of Buddha! This is the ninth characteristic of the Tathagata's mind, which all Bodhisattva-Mahasattvas should understand.
「複次，佛子！如來智慧無處不至。何以故？無一眾生而不具有如來智慧，但以妄想顛倒執著而不證得；若離妄想，一切智、自然智、無礙智則得現前。佛子！譬如有大經卷，量等三千大千世界，書寫三千大千世界中事，一切皆盡。所謂：書寫大鐵圍山中事，量等大鐵圍山；書寫大地中事，量等大地；書寫中千世界中事，量等中千世界；書寫小千世界中事，量等小千世界；如是，若四天下，若大海，若須彌山，若地天宮殿，若欲界空居天宮殿，若色界宮殿，若無色界宮殿，一一書寫，其量悉等。此大經卷雖復量等大千世界，而全住在一微塵中；如一微塵，一切微塵皆亦如是。時，有一人智慧明達，具足成就清凈天眼，見此經卷在微塵內，于諸眾生無少利益，即作是念：『我當以精進力，破彼微塵，出此經卷，令得饒益一切眾生。』作是念已，即起方便，破彼微塵，出此大經，令諸眾生普得饒益。如於一塵，一切微塵應知悉然。佛子！如來智慧亦復如是，無量無礙，普能利益一切眾生，具足在於眾生身中；但諸凡愚妄想執著，不知不覺，不得利益。爾時，如來以無障礙清凈智眼，普觀法界一切眾生而作是言：『奇哉！奇哉！此諸眾生云何具有如來智慧，愚癡迷惑，不知不見？我當教以聖道，令其永離妄想執著，自於身
中得見如來廣大智慧與佛無異。』即教彼眾生修習聖道，令離妄想；離妄想已，證得如來無量智慧，利益安樂一切眾生。佛子！是為如來心第十相，諸菩薩摩訶薩應如是知。
「佛子！菩薩摩訶薩應以如是等無量無礙不可思議廣大相，知如來、應、正等覺心。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「欲知諸佛心， 當觀佛智慧， 佛智無依處， 如空無所依。 眾生種種樂， 及諸方便智， 皆依佛智慧， 佛智無依止。 聲聞與獨覺， 及諸佛解脫， 皆依於法界， 法界無增減。 佛智亦如是， 出生一切智， 無增亦無減， 無生亦無盡。 如水潛流地， 求之無不得， 無念亦無盡， 功力遍十方。 佛智亦如是， 普在眾生心， 若有勤修行， 疾得智光明。 如龍有四珠， 出生一切寶， 置之深密處， 凡人莫能見。 佛四智亦然， 出生一切智， 餘人莫能見， 唯除大菩薩。 如海有四寶， 能飲一切水， 令海不流溢， 亦復無增減。 如來智亦爾， 息浪除法愛， 廣大無有邊， 能生佛菩薩。 下方至有頂， 欲色無色界， 一切依虛空， 虛空不分別。 聲聞與
【現代漢語翻譯】 現代漢語譯本 『就能從中見到如來廣大的智慧，與佛沒有差別。』於是教導那些眾生修習聖道，使他們脫離妄想；脫離妄想之後，就能證得如來無量的智慧，利益安樂一切眾生。佛子！這就是如來心的第十種相，各位菩薩摩訶薩（菩薩中的大菩薩）應當這樣理解。 『佛子！菩薩摩訶薩應當以這樣等無量無礙、不可思議的廣大之相，來了解如來、應供（值得供養的人）、正等覺（完全覺悟的人）的心。』 這時，普賢菩薩摩訶薩爲了再次闡明這個道理，就說了以下偈頌： 『想要了解諸佛的心，應當觀察佛的智慧，佛的智慧沒有依靠之處，就像虛空一樣無所依傍。眾生種種的快樂，以及各種方便的智慧，都依賴於佛的智慧，而佛的智慧沒有依靠。聲聞（聽聞佛法而修行的人）和獨覺（獨自覺悟的人），以及諸佛的解脫，都依賴於法界（宇宙萬法的本體），法界沒有增減。佛的智慧也是這樣，出生一切智慧，沒有增加也沒有減少，沒有產生也沒有終結。就像水潛藏在地下，尋求它沒有得不到的，沒有念頭也沒有窮盡，功力遍佈十方。佛的智慧也是這樣，普遍存在於眾生的心中，如果有勤奮修行的人，很快就能得到智慧的光明。就像龍有四顆寶珠，能出生一切寶物，放置在深密的地方，凡人不能看見。佛的四種智慧也是這樣，能出生一切智慧，其他人不能看見，只有大菩薩才能看見。就像大海有四種寶物，能飲盡一切水，使大海不溢出，也沒有增減。如來的智慧也是這樣，平息波浪，去除對法的執著，廣大沒有邊際，能生出佛和菩薩。從下方到有頂天（三界最高處），欲界、色界、無色界，一切都依賴於虛空，虛空不分別。聲聞和
【English Translation】 English version 'and thereby see the Tathagata's (the thus-gone one, an epithet of the Buddha) vast wisdom, which is no different from the Buddha's.' Then, they teach those beings to cultivate the holy path, enabling them to depart from delusion; having departed from delusion, they realize the Tathagata's immeasurable wisdom, benefiting and bringing peace to all beings. Children of the Buddha! This is the tenth aspect of the Tathagata's mind, which all Bodhisattva Mahasattvas (great Bodhisattvas) should understand. 'Children of the Buddha! Bodhisattva Mahasattvas should understand the mind of the Tathagata, Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one) through such immeasurable, unobstructed, and inconceivable vast aspects.' At that time, Bodhisattva Mahasattva Samantabhadra (Universal Worthy) wished to further clarify this meaning and spoke the following verses: 'If you wish to know the minds of all Buddhas, you should observe the Buddha's wisdom. The Buddha's wisdom has no place to rely on, like space, it relies on nothing. The various joys of beings, and all expedient wisdoms, all rely on the Buddha's wisdom, yet the Buddha's wisdom has no reliance. The Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas), and the liberation of all Buddhas, all rely on the Dharma realm (the totality of existence), and the Dharma realm neither increases nor decreases. The Buddha's wisdom is also like this, giving rise to all wisdoms, neither increasing nor decreasing, neither arising nor ceasing. Like water flowing underground, seeking it, one will not fail to find it, without thought and without end, its power pervades the ten directions. The Buddha's wisdom is also like this, universally present in the minds of beings, if there are those who diligently cultivate, they will quickly obtain the light of wisdom. Like a dragon with four pearls, which give rise to all treasures, placed in a secret place, ordinary people cannot see them. The Buddha's four wisdoms are also like this, giving rise to all wisdoms, others cannot see them, only great Bodhisattvas can see them. Like the ocean with four treasures, which can drink all water, causing the ocean not to overflow, nor to increase or decrease. The Tathagata's wisdom is also like this, calming the waves, removing attachment to the Dharma, vast and without limit, able to give rise to Buddhas and Bodhisattvas. From below to the peak of existence (the highest realm of the three realms), the desire realm, the form realm, and the formless realm, all rely on space, and space does not discriminate. The Sravakas and
獨覺， 菩薩眾智慧， 皆依于佛智， 佛智無分別。 雪山有藥王， 名為無盡根， 能生一切樹， 根莖葉華實。 佛智亦如是， 如來種中生， 既得菩提已， 復生菩薩行。 如人把乾草， 置之於劫燒， 金剛猶洞然， 此無不燒理。 三世劫與剎， 及其中眾生， 彼草容不燒， 此佛無不知。 有風名散壞， 能壞於大千； 若無別風止， 壞及無量界。 大智風亦爾， 滅諸菩薩惑； 別有善巧風， 令住如來地。 如有大經卷， 量等三千界， 在於一塵內， 一切塵悉然。 有一聰慧人， 凈眼悉明見， 破塵出經卷， 普饒益眾生。 佛智亦如是， 遍在眾生心， 妄想之所纏， 不覺亦不知。 諸佛大慈悲， 令其除妄想， 如是乃出現， 饒益諸菩薩。
大方廣佛華嚴經卷第五十一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五十二
于闐國三藏實叉難陀奉 制譯
如來出現品第三十七之三
「佛子！菩薩摩訶薩應云何知如來、應、正等覺境界？佛子！菩薩摩訶薩以無障無礙智慧，知一切世間境界是如來境界，知一切三
【現代漢語翻譯】 現代漢語譯本 獨覺（辟支佛），菩薩眾的智慧，都依賴於佛的智慧，佛的智慧沒有分別。 雪山有一種藥王，名為無盡根，能生長一切樹木，包括根、莖、葉、花、果實。 佛的智慧也是如此，從如來的種子中產生，獲得菩提之後，又產生菩薩的修行。 就像有人把乾草放在劫火中焚燒，即使是金剛也會被燒穿，這是沒有不被燒的道理。 三世的劫數和剎土（佛土），以及其中的眾生，那些草可能不會被燒盡，但佛沒有不知道的。 有一種風名為散壞，能夠摧毀大千世界；如果沒有其他的風來阻止，就會摧毀無量世界。 大智慧的風也是如此，能夠熄滅菩薩的迷惑；另外還有善巧的風，使菩薩安住于如來之地。 就像有一部巨大的經卷，大小等同於三千大千世界，卻存在於一粒微塵之中，每一粒微塵都是如此。 有一位聰慧的人，用清凈的眼睛都能清楚地看見，破開微塵取出經卷，普遍利益眾生。 佛的智慧也是如此，遍在於眾生的心中，被妄想所纏繞，所以不覺不知。 諸佛以大慈悲，令眾生去除妄想，這樣佛的智慧才會顯現，利益諸菩薩。
《大方廣佛華嚴經》卷第五十一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五十二
于闐國三藏實叉難陀奉 制譯
如來出現品第三十七之三
『佛子！菩薩摩訶薩應該如何瞭解如來、應供、正等覺的境界？佛子！菩薩摩訶薩以無障礙無礙的智慧，知道一切世間的境界都是如來的境界，知道一切三
【English Translation】 English version The wisdom of Pratyekabuddhas (Solitary Buddhas), and the wisdom of the Bodhisattva assembly, all rely on the wisdom of the Buddha, and the Buddha's wisdom has no distinctions. In the Himalayas, there is a king of medicine called the Inexhaustible Root, which can grow all trees, including roots, stems, leaves, flowers, and fruits. The Buddha's wisdom is also like this, arising from the seed of the Tathagata (Buddha), and after attaining Bodhi (enlightenment), it gives rise to the practice of Bodhisattvas. It is like a person placing dry grass in the fire of a kalpa (eon), even diamond would be burned through, there is no reason why it would not be burned. The kalpas and kshetras (Buddha-lands) of the three times, and the sentient beings within them, that grass might not be burned, but there is nothing the Buddha does not know. There is a wind called Scattering Destruction, which can destroy the great chiliocosm; if there is no other wind to stop it, it will destroy immeasurable worlds. The wind of great wisdom is also like this, extinguishing the delusions of Bodhisattvas; there is also the wind of skillful means, which causes Bodhisattvas to abide in the land of the Tathagata. It is like a huge scripture, the size of three thousand great chiliocosms, yet it exists within a single dust mote, and every dust mote is like this. There is a wise person, who can clearly see with pure eyes, breaks open the dust mote and takes out the scripture, universally benefiting sentient beings. The Buddha's wisdom is also like this, pervading the minds of sentient beings, but it is entangled by delusions, so they are unaware and do not know. The Buddhas, with great compassion, cause sentient beings to remove their delusions, and in this way, the Buddha's wisdom appears, benefiting all Bodhisattvas.
The Avatamsaka Sutra, Volume 51 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 52
Translated by the Tripitaka Master Siksananda of Khotan, under Imperial Decree
Chapter 37, Part 3: The Appearance of the Tathagata
『Buddha-child! How should a Bodhisattva Mahasattva understand the realm of the Tathagata, Arhat, Samyaksambuddha? Buddha-child! A Bodhisattva Mahasattva, with unobstructed and unimpeded wisdom, knows that all realms of the world are the realms of the Tathagata, knows that all three
世境界、一切剎境界、一切法境界、一切眾生境界、真如無差別境界、法界無障礙境界、實際無邊際境界、虛空無份量境界、無境界境界是如來境界。佛子！如一切世間境界無量，如來境界亦無量；如一切三世境界無量，如來境界亦無量；乃至，如無境界境界無量，如來境界亦無量；如無境界境界一切處無有，如來境界亦如是一切處無有。佛子！菩薩摩訶薩應知心境界是如來境界。如心境界無量無邊、無縛無脫，如來境界亦無量無邊、無縛無脫。何以故？以如是如是思惟分別，如是如是無量顯現故。佛子！如大龍王隨心降雨，其雨不從內出、不從外出。如來境界亦復如是，隨於如是思惟分別，則有如是無量顯現，於十方中悉無來處。佛子！如大海水，皆從龍王心力所起。諸佛如來一切智海亦復如是，皆從如來往昔大愿之所生起。
「佛子！一切智海無量無邊，不可思議，不可言說；然我今者略說譬諭，汝應諦聽。佛子！此閻浮提有二千五百河流入大海，西拘耶尼有五千河流入大海，東弗婆提有七千五百河流入大海，北郁單越有一萬河流入大海。
「佛子！此四天下，如是二萬五千河相續不絕流入大海。于意云何，此水多不？」
答言：「甚多。」
「佛子！復有十光明龍王，雨大海中水倍過
【現代漢語翻譯】 現代漢語譯本 世間境界（指眾生所處的物質世界）、一切剎境界（指所有佛土的世界）、一切法境界（指一切事物的法則和規律）、一切眾生境界（指所有生命存在的狀態）、真如無差別境界（指真如本性無差別）、法界無障礙境界（指一切事物相互融通無礙）、實際無邊際境界（指真實存在的無限性）、虛空無份量境界（指虛空沒有具體的大小和界限）、無境界境界（指超越一切界限的境界）是如來境界（指佛的境界）。佛子！如同一切世間境界是無量的，如來境界也是無量的；如同一切三世境界（指過去、現在、未來）是無量的，如來境界也是無量的；乃至，如同無境界境界是無量的，如來境界也是無量的；如同無境界境界在一切處都不存在，如來境界也是這樣在一切處都不存在。佛子！菩薩摩訶薩應該知道心境界就是如來境界。如同心境界是無量無邊、無束縛無解脫的，如來境界也是無量無邊、無束縛無解脫的。為什麼呢？因為像這樣思惟分別，就會像這樣顯現無量。佛子！如同大龍王隨心降雨，雨水不是從內部出來，也不是從外部出來。如來境界也是這樣，隨著這樣的思惟分別，就會有這樣的無量顯現，在十方中都沒有來處。佛子！如同大海水，都是從龍王的心力所生起。諸佛如來的一切智慧之海也是這樣，都是從如來往昔的大愿所生起。 「佛子！一切智慧之海是無量無邊、不可思議、不可言說的；然而我現在略說譬喻，你們應該仔細聽。佛子！這個閻浮提（指我們所居住的南贍部洲）有二千五百條河流入大海，西拘耶尼（指西牛貨洲）有五千條河流入大海，東弗婆提（指東勝身洲）有七千五百條河流入大海，北郁單越（指北俱盧洲）有一萬條河流入大海。 「佛子！這四大天下，像這樣二萬五千條河流相續不斷地流入大海。你們認為如何，這些水多不多？」 回答說：「非常多。」 「佛子！還有十個光明龍王，降到大海中的雨水比這還要多一倍。
【English Translation】 English version The realm of the world (referring to the material world where sentient beings reside), the realm of all lands (referring to the worlds of all Buddha lands), the realm of all dharmas (referring to the laws and principles of all things), the realm of all sentient beings (referring to the states of existence of all living beings), the realm of true suchness without differentiation (referring to the undifferentiated nature of true suchness), the realm of unobstructed dharma (referring to the mutual permeation and unobstructedness of all things), the realm of reality without boundaries (referring to the infinity of true existence), the realm of space without measure (referring to the fact that space has no specific size or limit), and the realm of no realm (referring to the realm beyond all limits) are the realms of the Tathagata (referring to the realm of the Buddha). O sons of the Buddha! Just as the realms of all worlds are immeasurable, so too are the realms of the Tathagata immeasurable; just as the realms of all three times (past, present, and future) are immeasurable, so too are the realms of the Tathagata immeasurable; and even as the realm of no realm is immeasurable, so too are the realms of the Tathagata immeasurable; just as the realm of no realm does not exist in any place, so too do the realms of the Tathagata not exist in any place. O sons of the Buddha! Bodhisattva Mahasattvas should know that the realm of the mind is the realm of the Tathagata. Just as the realm of the mind is immeasurable, boundless, without bondage, and without liberation, so too are the realms of the Tathagata immeasurable, boundless, without bondage, and without liberation. Why is this so? Because as one thinks and discriminates in this way, so does the immeasurable manifest in this way. O sons of the Buddha! Just as the great dragon king causes rain to fall according to his mind, and the rain does not come from within nor from without, so too are the realms of the Tathagata. According to such thoughts and discriminations, there will be such immeasurable manifestations, and they have no origin in the ten directions. O sons of the Buddha! Just as the waters of the great ocean all arise from the power of the dragon king's mind, so too is the ocean of all wisdom of the Buddhas and Tathagatas, which arises from the great vows of the Tathagatas in the past. 「O sons of the Buddha! The ocean of all wisdom is immeasurable, boundless, inconceivable, and inexpressible; however, I will now briefly give a metaphor, and you should listen carefully. O sons of the Buddha! This Jambudvipa (referring to the southern continent where we live) has two thousand five hundred rivers flowing into the great ocean, the western Aparagodaniya (referring to the western continent) has five thousand rivers flowing into the great ocean, the eastern Purvavideha (referring to the eastern continent) has seven thousand five hundred rivers flowing into the great ocean, and the northern Uttarakuru (referring to the northern continent) has ten thousand rivers flowing into the great ocean. 「O sons of the Buddha! These four continents, with twenty-five thousand rivers flowing continuously into the great ocean. What do you think, is this water much or not?」 They replied, 「Very much.」 「O sons of the Buddha! There are also ten luminous dragon kings, whose rain into the great ocean is twice as much as that.
前；百光明龍王，雨大海中水復倍前；大莊嚴龍王、摩那斯龍王、雷震龍王、難陀跋難陀龍王、無量光明龍王、連霔不斷龍王、大勝龍王、大奮迅龍王，如是等八十億諸大龍王，各雨大海，皆悉展轉倍過於前；娑竭羅龍王太子，名：閻浮幢，雨大海中水復倍前。佛子！十光明龍王宮殿中水流入大海，復倍過前；百光明龍王宮殿中水流入大海，復倍過前；大莊嚴龍王、摩那斯龍王、雷震龍王、難陀跋難陀龍王、無量光明龍王、連霔不斷龍王、大勝龍王、大奮迅龍王，如是等八十億諸大龍王，宮殿各別，其中有水流入大海，皆悉展轉倍過於前；娑竭羅龍王太子閻浮幢宮殿中水流入大海，復倍過前。佛子！娑竭羅龍王連雨大海，水復倍前；其娑竭羅龍王宮殿中水涌出入海，復倍於前；其所出水紺琉璃色，涌出有時，是故大海潮不失時。佛子！如是大海，其水無量，眾寶無量，眾生無量，所依大地亦復無量。
「佛子！于汝意云何，彼大海為無量不？」答言：「實為無量，不可為諭。」
「佛子！此大海無量于如來智海無量，百分不及一，千分不及一，乃至優波尼沙陀分不及其一；但隨眾生心為作譬諭，而佛境界非譬所及。佛子！菩薩摩訶薩應知如來智海無量，從初發心修一切菩薩行不斷故；應知寶聚無量，一切
【現代漢語翻譯】 現代漢語譯本： 先前，百光明龍王（龍王名），降雨于大海，水量比之前增加一倍；大莊嚴龍王（龍王名）、摩那斯龍王（龍王名）、雷震龍王（龍王名）、難陀跋難陀龍王（龍王名）、無量光明龍王（龍王名）、連霔不斷龍王（龍王名）、大勝龍王（龍王名）、大奮迅龍王（龍王名），像這樣等八十億諸大龍王，各自降雨于大海，都依次增加一倍於之前；娑竭羅龍王（龍王名）的太子，名叫閻浮幢（人名），降雨于大海，水量又比之前增加一倍。佛子！十光明龍王宮殿中的水流入大海，水量又比之前增加一倍；百光明龍王宮殿中的水流入大海，水量又比之前增加一倍；大莊嚴龍王、摩那斯龍王、雷震龍王、難陀跋難陀龍王、無量光明龍王、連霔不斷龍王、大勝龍王、大奮迅龍王，像這樣等八十億諸大龍王，他們的宮殿各自不同，其中的水流入大海，都依次增加一倍於之前；娑竭羅龍王太子閻浮幢的宮殿中的水流入大海，水量又比之前增加一倍。佛子！娑竭羅龍王連續降雨于大海，水量又比之前增加一倍；娑竭羅龍王的宮殿中的水涌出流入大海，水量又比之前增加一倍；它所涌出的水是紺琉璃色，涌出有時，所以大海的潮汐不會失去時辰。佛子！像這樣的大海，它的水量無量，寶藏無量，眾生無量，所依附的大地也無量。 『佛子！你認為如何，那大海是無量的嗎？』回答說：『確實是無量的，無法用比喻來形容。』 『佛子！這大海的無量與如來智慧之海的無量相比，百分之一都比不上，千分之一都比不上，乃至優波尼沙陀（古印度的一種數學單位）分之一都比不上；只是隨著眾生的心意而作比喻，而佛的境界不是比喻所能達到的。佛子！菩薩摩訶薩應當知道如來智慧之海是無量的，因為從最初發心修行一切菩薩行而不間斷；應當知道寶藏是無量的，一切
【English Translation】 English version: Previously, the Dragon King Hundredfold Light (name of a dragon king) rained water into the great ocean, doubling the amount from before; the Dragon King Great Adornment (name of a dragon king), the Dragon King Manas (name of a dragon king), the Dragon King Thunderclap (name of a dragon king), the Dragon King Nanda and Upananda (name of a dragon king), the Dragon King Immeasurable Light (name of a dragon king), the Dragon King Continuous Rain (name of a dragon king), the Dragon King Great Victory (name of a dragon king), the Dragon King Great Swiftness (name of a dragon king), and so on, eighty billion great dragon kings, each rained into the great ocean, all successively doubling the amount from before; the prince of the Dragon King Sagara (name of a dragon king), named Jambudvipa Banner (name of a person), rained water into the great ocean, again doubling the amount from before. Disciple of the Buddha! The water from the palaces of the Dragon King Tenfold Light flowed into the great ocean, again doubling the amount from before; the water from the palaces of the Dragon King Hundredfold Light flowed into the great ocean, again doubling the amount from before; the Dragon King Great Adornment, the Dragon King Manas, the Dragon King Thunderclap, the Dragon King Nanda and Upananda, the Dragon King Immeasurable Light, the Dragon King Continuous Rain, the Dragon King Great Victory, the Dragon King Great Swiftness, and so on, eighty billion great dragon kings, their palaces each different, the water from them flowed into the great ocean, all successively doubling the amount from before; the water from the palace of the prince of the Dragon King Sagara, Jambudvipa Banner, flowed into the great ocean, again doubling the amount from before. Disciple of the Buddha! The Dragon King Sagara continuously rained into the great ocean, again doubling the amount from before; the water from the palace of the Dragon King Sagara surged out and flowed into the ocean, again doubling the amount from before; the water that surged out was the color of dark lapis lazuli, and it surged out at times, therefore the tides of the great ocean do not lose their timing. Disciple of the Buddha! Such is the great ocean, its water is immeasurable, its treasures are immeasurable, its living beings are immeasurable, and the earth it rests upon is also immeasurable. 'Disciple of the Buddha! What do you think, is that great ocean immeasurable?' The answer was: 'Indeed, it is immeasurable, it cannot be described by analogy.' 'Disciple of the Buddha! The immeasurability of this great ocean, compared to the immeasurability of the Tathagata's ocean of wisdom, is not even one percent, not even one thousandth, not even one upanishad (an ancient Indian mathematical unit) part; it is only used as an analogy according to the minds of sentient beings, but the realm of the Buddha cannot be reached by analogy. Disciple of the Buddha! A Bodhisattva Mahasattva should know that the Tathagata's ocean of wisdom is immeasurable, because from the initial aspiration to practice all Bodhisattva practices without interruption; one should know that the treasures are immeasurable, all
菩提分法、三寶種不斷故；應知所住眾生無量，一切學、無學、聲聞、獨覺所受用故；應知住地無量，從初歡喜地乃至究竟無障礙地諸菩薩所居故。佛子！菩薩摩訶薩為入無量智慧利益一切眾生故，于如來、應、正等覺境界應如是知。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「如心境界無有量， 諸佛境界亦復然； 如心境界從意生， 佛境如是應觀察。 如龍不離於本處， 以心威力霔大雨， 雨水雖無來去處， 隨龍心故悉充洽。 十力牟尼亦如是， 無所從來無所去， 若有凈心則現身， 量等法界入毛孔。 如海珍奇無有量， 眾生大地亦復然， 水性一味等無別， 于中生者各蒙利。 如來智海亦如是， 一切所有皆無量， 有學無學住地人， 悉在其中得饒益。
「佛子！菩薩摩訶薩應云何知如來、應、正等覺行？佛子！菩薩摩訶薩應知無礙行是如來行，應知真如行是如來行。佛子！如真如，前際不生，后際不動，現在不起；如來行亦如是，不生、不動、不起。佛子！如法界，非量、非無量，無形故；如來行亦如是，非量、非無量，無形故。佛子！譬如鳥飛虛空，經于百年，已經過處、未經過處皆不可量。何以故？虛空界無邊際故。如
【現代漢語翻譯】 現代漢語譯本 菩提分法（成就菩提的各種修行方法）和三寶（佛、法、僧）的種子不會斷絕，因此，應當知道所居住的眾生是無量的，因為一切有學、無學、聲聞（聽聞佛法而修行的人）、獨覺（不需他人教導而自行覺悟的人）都在這裡受用；應當知道所住的境界是無量的，從初歡喜地（菩薩修行階位的第一階段）乃至究竟無障礙地（菩薩修行的最高階段）的諸菩薩都居住在這裡。佛子！菩薩摩訶薩爲了進入無量的智慧，利益一切眾生，對於如來、應、正等覺（佛的十種稱號之一）的境界，應當這樣理解。 這時，普賢菩薩摩訶薩爲了再次闡明這個道理，而說了偈頌： 『如同心的境界沒有限量，諸佛的境界也是這樣；如同心的境界從意念產生，佛的境界也應當這樣觀察。如同龍不離開自己的所在，以心的威力降下大雨，雨水雖然沒有來去之處，但隨著龍的心意而充滿一切。十力牟尼（佛的稱號，具有十種力量的聖者）也是這樣，沒有從哪裡來，也沒有到哪裡去，如果有清凈的心，就會顯現身形，其量等同於法界，可以進入毛孔之中。如同大海的珍奇沒有限量，眾生和大地也是這樣，水的性質都是一樣的，沒有差別，在其中生存的眾生各自得到利益。如來的智慧之海也是這樣，一切所有都是無量的，有學、無學和住在各個境界的人，都在其中得到饒益。』 『佛子！菩薩摩訶薩應當如何理解如來、應、正等覺的修行？佛子！菩薩摩訶薩應當知道無礙的修行是如來的修行，應當知道真如的修行是如來的修行。佛子！如同真如，前際（過去）不生，后際（未來）不動，現在不起；如來的修行也是這樣，不生、不動、不起。佛子！如同法界，不是有限量，也不是沒有限量，因為沒有形狀；如來的修行也是這樣，不是有限量，也不是沒有限量，因為沒有形狀。佛子！譬如鳥在虛空中飛行，經過一百年，已經飛過的地方和沒有飛過的地方都無法衡量。為什麼呢？因為虛空界沒有邊際。如
【English Translation】 English version The Bodhi-division dharmas (various practices for achieving Bodhi) and the seeds of the Three Jewels (Buddha, Dharma, Sangha) are not cut off; therefore, it should be known that the sentient beings who dwell here are immeasurable, because all those who are in training, those who have completed training, Śrāvakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) all benefit here; it should be known that the dwelling places are immeasurable, from the first Joyful Ground (the first stage of a Bodhisattva's practice) up to the ultimate Unobstructed Ground (the highest stage of a Bodhisattva's practice), all Bodhisattvas reside here. Sons of the Buddha! Bodhisattva Mahāsattvas, in order to enter immeasurable wisdom and benefit all sentient beings, should understand the realm of the Tathāgata, Arhat, Samyaksaṃbuddha (one of the ten titles of a Buddha) in this way. At that time, Bodhisattva Mahāsattva Samantabhadra, wishing to further clarify this meaning, spoke these verses: 'Just as the realm of the mind is without measure, so too is the realm of all Buddhas; just as the realm of the mind arises from intention, so too should the realm of the Buddha be observed. Just as a dragon does not leave its place, and with the power of its mind pours down great rain, although the rainwater has no place of coming or going, it fills everything according to the dragon's intention. The Muni (sage) with ten powers (a title of the Buddha, the holy one with ten powers) is also like this, not coming from anywhere, nor going anywhere; if there is a pure mind, then a form will appear, its measure equal to the Dharma realm, able to enter into a pore. Just as the treasures of the ocean are immeasurable, so too are sentient beings and the earth; the nature of water is the same, without difference, and those who live within it each receive benefit. The ocean of the Tathāgata's wisdom is also like this, all that exists is immeasurable, those in training, those who have completed training, and those who dwell in various grounds, all receive benefit within it.' 'Sons of the Buddha! How should Bodhisattva Mahāsattvas understand the practice of the Tathāgata, Arhat, Samyaksaṃbuddha? Sons of the Buddha! Bodhisattva Mahāsattvas should know that unobstructed practice is the practice of the Tathāgata, and should know that the practice of Suchness is the practice of the Tathāgata. Sons of the Buddha! Just as Suchness, the past does not arise, the future does not move, and the present does not arise; the practice of the Tathāgata is also like this, not arising, not moving, not arising. Sons of the Buddha! Just as the Dharma realm, it is not limited, nor is it unlimited, because it has no form; the practice of the Tathāgata is also like this, not limited, nor unlimited, because it has no form. Sons of the Buddha! For example, if a bird flies in the sky for a hundred years, the places it has flown and the places it has not flown cannot be measured. Why is that? Because the realm of space has no boundaries. Like
來行亦如是，假使有人經百千億那由他劫分別演說，已說、未說皆不可量。何以故？如來行無邊際故。佛子！如來、應、正等覺住無礙行，無有住處，而能普為一切眾生示現所行，令其見已，出過一切諸障礙道。佛子！譬如金翅鳥王，飛行虛空，迴翔不去，以清凈眼觀察海內諸龍宮殿，奮勇猛力，以左右翅鼓揚海水悉令兩辟，知龍男女命將盡者而搏取之。如來、應、正等覺金翅鳥王亦復如是，住無礙行，以凈佛眼觀察法界諸宮殿中一切眾生，若曾種善根已成熟者，如來奮勇猛十力，以止觀兩翅鼓揚生死大愛水海，使其兩辟而撮取之，置佛法中，令斷一切妄想戲論，安住如來無分別無礙行。佛子！譬如日月，獨無等侶，周行虛空，利益眾生，不作是念：『我從何來，而至何所。』諸佛如來亦復如是，性本寂滅，無有分別，示現遊行一切法界，為欲饒益諸眾生故，作諸佛事無有休息，不生如是戲論分別：『我從彼來，而向彼去。』佛子！菩薩摩訶薩應以如是等無量方便、無量性相，知見如來、應、正等覺所行之行。」
爾時，普賢菩薩欲重明此義而說頌言：
「譬如真如不生滅， 無有方所無能見； 大饒益者行如是， 出過三世不可量。 法界非界非非界， 非是有量非無量； 大功德者行亦然，
【現代漢語翻譯】 現代漢語譯本：如來的行為也是這樣，假使有人用百千億那由他（極大的數量單位）劫的時間來分別演說，已經說過的和未說過的都不可衡量。為什麼呢？因為如來的行為是無邊無際的。佛子！如來、應、正等覺（佛的十種稱號之一，意為應供、正遍知）安住于無障礙的行為中，沒有固定的住處，卻能普遍為一切眾生示現所行的道，讓他們見到后，超出一切障礙的道路。佛子！譬如金翅鳥王，在虛空中飛行，迴旋不去，用清凈的眼睛觀察海中諸龍的宮殿，奮起勇猛的力量，用左右翅膀鼓動海水，使海水向兩邊分開，知道龍的男女壽命將盡時就抓取他們。如來、應、正等覺金翅鳥王也是這樣，安住于無障礙的行為中，用清凈的佛眼觀察法界（宇宙）諸宮殿中的一切眾生，如果曾經種下善根已經成熟的，如來就奮起勇猛的十力（佛的十種力量），用止觀（佛教的兩種修行方法）兩翅鼓動生死大愛之水海，使之向兩邊分開而抓取他們，安置在佛法中，讓他們斷除一切妄想戲論，安住在如來無分別無障礙的行為中。佛子！譬如日月，獨自沒有伴侶，周行虛空，利益眾生，不作這樣的念頭：『我從哪裡來，又要到哪裡去。』諸佛如來也是這樣，本性寂滅，沒有分別，示現一切法界，爲了饒益一切眾生的緣故，做各種佛事沒有休息，不生起這樣的戲論分別：『我從那裡來，又要向那裡去。』佛子！菩薩摩訶薩（大菩薩）應當用這樣等無量方便、無量性相，知見如來、應、正等覺所行的行為。 這時，普賢菩薩（佛教四大菩薩之一，象徵一切菩薩的菩提心）爲了重新闡明這個道理而說了偈頌： 『譬如真如（佛教用語，指宇宙萬物的真實本性）不生不滅，沒有方位，也沒有能看見它的；大饒益者（指佛）的行為就是這樣，超出過去、現在、未來三世，不可衡量。法界不是界限，也不是非界限，不是有量，也不是無量；大功德者（指佛）的行為也是這樣，'
【English Translation】 English version: The conduct of the Tathagata is also like this. Suppose someone were to expound it for hundreds of thousands of billions of nayutas (an extremely large number) of kalpas (eons), what has been said and what has not been said would both be immeasurable. Why is that? Because the conduct of the Tathagata is boundless. O son of the Buddha! The Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of a Buddha, meaning worthy of offerings, perfectly enlightened) abides in unobstructed conduct, having no fixed abode, yet is able to universally demonstrate the conduct he practices to all sentient beings, so that upon seeing it, they may transcend all paths of obstacles. O son of the Buddha! It is like the king of the golden-winged birds, flying in the sky, circling without leaving, observing with clear eyes the palaces of all the dragons in the sea, exerting vigorous strength, using his left and right wings to stir the seawater, causing it to part on both sides, and knowing when the lives of the male and female dragons are about to end, he seizes them. The Tathagata, Arhat, Samyak-sambuddha, the king of the golden-winged birds, is also like this, abiding in unobstructed conduct, observing with pure Buddha eyes all sentient beings in the palaces of the Dharma realm (the universe), if they have planted good roots that have matured, the Tathagata exerts the vigorous ten powers (ten powers of a Buddha), using the two wings of cessation and contemplation (two methods of Buddhist practice) to stir the great sea of love and attachment of birth and death, causing it to part on both sides and seizing them, placing them in the Buddhadharma, causing them to cut off all delusive thoughts and conceptual fabrications, and abide in the Tathagata's non-discriminating, unobstructed conduct. O son of the Buddha! It is like the sun and moon, alone without companions, traveling through the sky, benefiting sentient beings, without having the thought: 'Where do I come from, and where do I go?' The Buddhas, Tathagatas, are also like this, their nature is originally quiescent, without discrimination, manifesting in all the Dharma realms, for the sake of benefiting all sentient beings, performing all the deeds of a Buddha without rest, not giving rise to such conceptual fabrications: 'I come from there, and I go towards there.' O son of the Buddha! Bodhisattvas Mahasattvas (great Bodhisattvas) should, with such immeasurable skillful means and immeasurable characteristics, know and see the conduct of the Tathagata, Arhat, Samyak-sambuddha. At that time, Bodhisattva Samantabhadra (one of the four great Bodhisattvas in Buddhism, symbolizing the Bodhi mind of all Bodhisattvas), wishing to further clarify this meaning, spoke in verse: 'It is like Suchness (a Buddhist term referring to the true nature of all things) that neither arises nor ceases, having no location, nor can it be seen; the conduct of the great benefactor (referring to the Buddha) is like this, transcending the three times, past, present, and future, immeasurable. The Dharma realm is neither a boundary nor not a boundary, neither limited nor unlimited; the conduct of the one with great merit (referring to the Buddha) is also like this,'
非量無量無身故。 如鳥飛行億千歲， 前後虛空等無別； 眾劫演說如來行， 已說未說不可量。 金翅在空觀大海， 辟水搏取龍男女； 十力能拔善根人， 令出有海除眾惑。 譬如日月游虛空， 照臨一切不分別； 世尊周行於法界， 教化眾生無動念。
「佛子！諸菩薩摩訶薩應云何知如來、應、正等覺成正覺？佛子！菩薩摩訶薩應知如來成正覺，於一切義無所觀察，於法平等無所疑惑，無二無相，無行無止，無量無際，遠離二邊，住于中道，出過一切文字言說，知一切眾生心念所行、根性慾樂、煩惱染習；舉要言之，於一念中悉知三世一切諸法。佛子！譬如大海普能印現四天下中一切眾生色身形像，是故共說以為大海；諸佛菩提亦復如是，普現一切眾生心念、根性樂欲而無所現，是故說名諸佛菩提。佛子！諸佛菩提，一切文字所不能宣，一切音聲所不能及，一切言語所不能說，但隨所應方便開示。佛子！如來、應、正等覺成正覺時，得一切眾生量等身，得一切法量等身，得一切剎量等身，得一切三世量等身，得一切佛量等身，得一切語言量等身，得真如量等身，得法界量等身，得虛空界量等身，得無礙界量等身，得一切愿量等身，得一切行量等身，得寂滅涅槃界量等
【現代漢語翻譯】 現代漢語譯本 因為不是以數量來衡量，而是無量且無形的緣故。 就像鳥兒飛行億萬年，前後虛空並無差別； 用無數劫的時間來演說如來的修行，已說和未說的都不可衡量。 金翅鳥在空中觀察大海，撥開水面抓取龍族的男女； 十力（如來的十種力量）能夠拔出有善根的人，使他們脫離生死苦海，消除各種迷惑。 譬如太陽和月亮在虛空中執行，照耀一切而不分別； 世尊（佛陀）周遊於法界，教化眾生而不起任何念頭。
『佛子（對菩薩的稱呼）！諸菩薩摩訶薩（大菩薩）應該如何瞭解如來、應、正等覺（佛的稱號）成就正覺？佛子！菩薩摩訶薩應該知道如來成就正覺，對於一切義理都不作觀察，對於法（佛法）的平等性沒有疑惑，沒有二元對立和表象，沒有行為和停止，沒有限量和邊際，遠離兩種極端，安住于中道，超越一切文字言說，知道一切眾生的心念所想、根性（眾生的能力和傾向）、愛好、煩惱習氣；總而言之，在一念之間完全知道過去、現在、未來三世的一切諸法。佛子！譬如大海能夠普遍映現四天下（佛教宇宙觀中的四大洲）中一切眾生的色身形像，所以共同稱之為大海；諸佛的菩提（覺悟）也是如此，普遍顯現一切眾生的心念、根性愛好，但實際上並沒有顯現任何東西，所以稱之為諸佛菩提。佛子！諸佛的菩提，一切文字都無法宣說，一切聲音都無法表達，一切言語都無法描述，只能根據所應的情況方便開示。佛子！如來、應、正等覺成就正覺時，得到與一切眾生數量相等的身體，得到與一切法數量相等的身體，得到與一切剎土（佛的國土）數量相等的身體，得到與一切三世數量相等的身體，得到與一切佛數量相等的身體，得到與一切語言數量相等的身體，得到與真如（宇宙的真實本質）數量相等的身體，得到與法界（宇宙的整體）數量相等的身體，得到與虛空界數量相等的身體，得到與無礙界數量相等的身體，得到與一切願力數量相等的身體，得到與一切修行數量相等的身體，得到寂滅涅槃（佛教的最高境界）的境界數量相等的身體。』
【English Translation】 English version Because it is not measured by quantity, but is immeasurable and formless. Like a bird flying for billions of years, the space before and after is no different; Speaking of the Tathagata's (Buddha's) practice for countless eons, what has been said and what has not been said is immeasurable. The golden-winged bird observes the great sea in the sky, parting the water to seize the dragon men and women; The ten powers (of the Tathagata) can pull out people with good roots, enabling them to escape the sea of birth and death and eliminate all delusions. For example, the sun and moon travel in the void, illuminating everything without discrimination; The World Honored One (Buddha) travels throughout the Dharma realm, teaching sentient beings without any thought arising.
'Buddha's children (address to Bodhisattvas)! How should the Bodhisattva Mahasattvas (great Bodhisattvas) understand the Tathagata, Arhat, Samyaksambuddha (titles of the Buddha) attaining perfect enlightenment? Buddha's children! Bodhisattva Mahasattvas should know that the Tathagata attains perfect enlightenment, without observing any meaning, without doubt about the equality of the Dharma (Buddha's teachings), without duality and appearance, without action and cessation, without limit and boundary, away from the two extremes, abiding in the middle way, transcending all written and spoken words, knowing the thoughts, inclinations, preferences, and defilements of all sentient beings; in short, in one thought, completely knowing all dharmas (phenomena) of the past, present, and future. Buddha's children! Just as the great sea can universally reflect the forms of all sentient beings in the four continents (the four major landmasses in Buddhist cosmology), hence it is commonly called the great sea; the Bodhi (enlightenment) of all Buddhas is also like this, universally manifesting the thoughts, inclinations, and preferences of all sentient beings, but in reality, not manifesting anything, hence it is called the Bodhi of all Buddhas. Buddha's children! The Bodhi of all Buddhas cannot be proclaimed by any writing, cannot be reached by any sound, cannot be described by any language, but can only be conveniently revealed according to the situation. Buddha's children! When the Tathagata, Arhat, Samyaksambuddha attains perfect enlightenment, he obtains a body equal in quantity to all sentient beings, obtains a body equal in quantity to all dharmas, obtains a body equal in quantity to all Buddha-lands, obtains a body equal in quantity to all three times, obtains a body equal in quantity to all Buddhas, obtains a body equal in quantity to all languages, obtains a body equal in quantity to Suchness (the true nature of the universe), obtains a body equal in quantity to the Dharma realm (the entirety of the universe), obtains a body equal in quantity to the space realm, obtains a body equal in quantity to the unobstructed realm, obtains a body equal in quantity to all vows, obtains a body equal in quantity to all practices, obtains a body equal in quantity to the realm of tranquil Nirvana (the highest state in Buddhism).'
身。佛子！如所得身，言語及心亦復如是，得如是等無量無數清凈三輪。佛子！如來成正覺時，于其身中普見一切眾產生正覺，乃至普見一切眾生入涅槃，皆同一性，所謂：無性。無何等性？所謂：無相性、無盡性、無生性、無滅性、無我性、無非我性、無眾生性、無非眾生性、無菩提性、無法界性、無虛空性，亦復無有成正覺性。知一切法皆無性故，得一切智，大悲相續，救度眾生。佛子！譬如虛空，一切世界若成若壞，常無增減。何以故？虛空無生故。諸佛菩提亦復如是，若成正覺、不成正覺，亦無增減。何以故？菩提無相、無非相，無一、無種種故。佛子！假使有人能化作恒河沙等心，一一心復化作恒河沙等佛，皆無色、無形、無相，如是盡恒河沙等劫無有休息。佛子！于汝意云何？彼人化心，化作如來，凡有幾何？」如來性起妙德菩薩言：「如我解于仁所說義，化與不化等無有別，云何問言凡有幾何？」普賢菩薩言：「善哉善哉！佛子！如汝所說，設一切眾生，於一念中悉成正覺，與不成正覺等無有異。何以故？菩提無相故；若無有相，則無增無減。佛子！菩薩摩訶薩應如是知成等正覺同於菩提一相無相。如來成正覺時，以一相方便入善覺智三昧；入已，於一成正覺廣大身，現一切眾生數等身住于身中。如一
【現代漢語翻譯】 現代漢語譯本：身。佛子！就像所得到的身體一樣，言語和心也是如此，獲得了這樣無量無數清凈的三輪（指身輪、語輪、意輪）。佛子！如來成就正覺時，在他的身體中普遍見到一切眾產生就正覺，乃至普遍見到一切眾生進入涅槃，都具有同一的本性，那就是：無性。沒有哪種本性呢？那就是：無相性、無盡性、無生性、無滅性、無我性、無非我性、無眾生性、無非眾生性、無菩提性、無法界性、無虛空性，也沒有成就正覺的本性。因為知道一切法都沒有自性，所以獲得一切智慧，大悲心相續不斷，救度眾生。佛子！譬如虛空，一切世界無論是形成還是壞滅，都始終沒有增減。為什麼呢？因為虛空沒有生滅。諸佛的菩提也是如此，無論是成就正覺還是沒有成就正覺，也沒有增減。為什麼呢？因為菩提沒有相，也沒有非相，沒有一，也沒有種種。佛子！假設有人能夠化現出像恒河沙一樣多的心，每一個心又化現出像恒河沙一樣多的佛，這些佛都沒有顏色、沒有形狀、沒有相貌，這樣經過像恒河沙一樣多的劫數都沒有休息。佛子！你認為怎麼樣？那個人化現的心，化現出的如來，總共有多少呢？」如來性起妙德菩薩說：「按照我對您所說義理的理解，化現與不化現沒有區別，為什麼還要問總共有多少呢？」普賢菩薩說：「說得好啊，說得好啊！佛子！就像你所說的那樣，假設一切眾生，在一念之間都成就正覺，與沒有成就正覺也沒有什麼不同。為什麼呢？因為菩提沒有相；如果沒有相，就沒有增減。佛子！菩薩摩訶薩應當這樣理解成就等正覺與菩提的同一相，即無相。如來成就正覺時，以一相方便進入善覺智三昧（一種禪定狀態）；進入之後，在一個成就正覺的廣大身體中，顯現出與一切眾生數量相等的身體，安住在身體之中。就像一個
【English Translation】 English version: Body. Disciple of the Buddha! Just as the body that is obtained, so too are speech and mind; one obtains such immeasurable and countless pure three wheels (referring to the wheel of body, speech, and mind). Disciple of the Buddha! When the Tathagata achieves perfect enlightenment, within his body he universally sees all sentient beings achieving perfect enlightenment, and even universally sees all sentient beings entering Nirvana, all having the same nature, which is: no-nature. What kind of nature is it that is absent? It is: no-characteristic nature, no-exhaustion nature, no-birth nature, no-death nature, no-self nature, no-non-self nature, no-sentient being nature, no-non-sentient being nature, no-bodhi nature, no-dharma realm nature, no-emptiness nature, and also no-achieving perfect enlightenment nature. Because he knows that all dharmas have no self-nature, he obtains all wisdom, and great compassion continues, saving sentient beings. Disciple of the Buddha! For example, like space, whether all worlds are formed or destroyed, there is always no increase or decrease. Why is this? Because space has no birth. The Bodhi of all Buddhas is also like this; whether one achieves perfect enlightenment or does not achieve perfect enlightenment, there is also no increase or decrease. Why is this? Because Bodhi has no characteristic, nor non-characteristic, no one, nor many. Disciple of the Buddha! Suppose someone could transform as many minds as there are sands in the Ganges River, and each mind could transform as many Buddhas as there are sands in the Ganges River, all without color, without form, without characteristics, and continue like this for as many kalpas as there are sands in the Ganges River without rest. Disciple of the Buddha! What do you think? How many transformed minds and transformed Tathagatas would that person have?」 The Bodhisattva 'Tathagata Nature Arising Wonderful Virtue' said: 「According to my understanding of the meaning of what you have said, there is no difference between transformation and non-transformation, so why ask how many there are?」 The Bodhisattva Samantabhadra said: 「Excellent, excellent! Disciple of the Buddha! Just as you have said, suppose all sentient beings, in a single thought, all achieve perfect enlightenment, there is no difference from not achieving perfect enlightenment. Why is this? Because Bodhi has no characteristic; if there is no characteristic, then there is no increase or decrease. Disciple of the Buddha! A Bodhisattva Mahasattva should understand that achieving perfect enlightenment is the same as Bodhi, which is one characteristic, no-characteristic. When the Tathagata achieves perfect enlightenment, he enters the Samadhi of Good Awareness Wisdom with the expedient of one characteristic; having entered, in one vast body of achieving perfect enlightenment, he manifests bodies equal in number to all sentient beings, dwelling within the body. Just like one
成正覺廣大身，一切成正覺廣大身悉亦如是。佛子！如來有如是等無量成正覺門，是故應知如來所現身無有量；以無量故，說如來身為無量界、等眾生界。佛子！菩薩摩訶薩應知如來身一毛孔中，有一切眾生數等諸佛身。何以故？如來成正覺身究竟無生滅故。如一毛孔遍法界，一切毛孔悉亦如是，當知無有少許處空無佛身。何以故？如來成正覺，無處不至故；隨其所能，隨其勢力，于道場菩提樹下師子座上，以種種身成等正覺。佛子！菩薩摩訶薩應知自心念念常有佛成正覺。何以故？諸佛如來不離此心成正覺故。如自心，一切眾生心亦復如是，悉有如來成等正覺，廣大周遍，無處不有，不離不斷，無有休息，入不思議方便法門。佛子！菩薩摩訶薩應如是知如來成正覺。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「正覺了知一切法， 無二離二悉平等， 自性清凈如虛空， 我與非我不分別。 如海印現眾生身， 以此說其為大海； 菩提普印諸心行， 是故說名為正覺。 譬如世界有成敗， 而於虛空不增減； 一切諸佛出世間， 菩提一相恒無相。 如人化心化作佛， 化與不化性無異； 一切眾產生菩提， 成與不成無增減。 佛有三昧名善覺， 菩提樹下
【現代漢語翻譯】 現代漢語譯本 成就正覺的廣大身，一切成就正覺的廣大身也都如此。佛子！如來有如此等等無量成就正覺的法門，因此應當知道如來所顯現的身是無量的；因為無量，所以說如來的身是無量界，等同眾生界。佛子！菩薩摩訶薩應當知道如來身的一個毛孔中，有和一切眾生數量相等的諸佛身。為什麼呢？因為如來成就正覺的身是究竟無生滅的。如同一個毛孔遍佈法界，一切毛孔也都如此，應當知道沒有絲毫地方是空無佛身的。為什麼呢？因為如來成就正覺，沒有地方不到達；隨著他們的能力，隨著他們的勢力，在道場菩提樹下獅子座上，以種種身成就等正覺。佛子！菩薩摩訶薩應當知道自己的心念中常常有佛成就正覺。為什麼呢？因為諸佛如來不離此心而成就正覺。如同自己的心，一切眾生的心也都是如此，都有如來成就等正覺，廣大周遍，無處不在，不離不斷，沒有休息，進入不可思議的方便法門。佛子！菩薩摩訶薩應當這樣知道如來成就正覺。
這時，普賢菩薩摩訶薩想要再次闡明這個道理，就說了偈頌：
『正覺了知一切法，無二離二都平等，自性清凈如虛空，我與非我不分別。 如同海印顯現眾生身，因此說它是大海；菩提普遍印證一切心行，所以說它名為正覺。 譬如世界有成敗，而對於虛空不增減；一切諸佛出世間，菩提一相恒常無相。 如同人以化心化作佛，化與不化本性沒有差異；一切眾產生就菩提，成與不成沒有增減。 佛有一種三昧名為善覺，在菩提樹下……』
【English Translation】 English version The vast body of achieving perfect enlightenment, all vast bodies of achieving perfect enlightenment are also like this. Oh, sons of the Buddha! The Tathagata has such countless doors of achieving perfect enlightenment, therefore, it should be known that the body manifested by the Tathagata is immeasurable; because it is immeasurable, it is said that the Tathagata's body is immeasurable realms, equal to the realms of sentient beings. Oh, sons of the Buddha! Bodhisattva Mahasattvas should know that in one pore of the Tathagata's body, there are Buddha bodies equal to the number of all sentient beings. Why is that? Because the body of the Tathagata achieving perfect enlightenment is ultimately without birth and death. Just as one pore pervades the Dharma realm, all pores are also like this, it should be known that there is no place that is empty without the Buddha's body. Why is that? Because the Tathagata achieves perfect enlightenment, there is no place that he does not reach; according to their abilities, according to their powers, under the Bodhi tree in the Bodhimanda (place of enlightenment) on the lion throne, they achieve perfect enlightenment with various bodies. Oh, sons of the Buddha! Bodhisattva Mahasattvas should know that in their own minds, there is always a Buddha achieving perfect enlightenment. Why is that? Because all Buddhas and Tathagatas achieve perfect enlightenment without leaving this mind. Just like one's own mind, the minds of all sentient beings are also like this, all have the Tathagata achieving perfect enlightenment, vast and pervasive, omnipresent, not separated, not interrupted, without rest, entering the inconceivable expedient Dharma doors. Oh, sons of the Buddha! Bodhisattva Mahasattvas should know the Tathagata's achievement of perfect enlightenment in this way.
At that time, Bodhisattva Mahasattva Samantabhadra, wishing to further clarify this meaning, spoke the following verses:
'Perfect enlightenment knows all dharmas, without duality, beyond duality, all are equal, the self-nature is pure like space, I and non-I are not distinguished. Like the ocean seal manifesting the bodies of sentient beings, therefore it is called the great ocean; Bodhi universally seals all mental activities, therefore it is called perfect enlightenment. For example, the world has formation and destruction, but for space, there is no increase or decrease; all Buddhas appear in the world, the one aspect of Bodhi is eternally without aspect. Like a person transforming their mind to create a Buddha, the nature of transformation and non-transformation is no different; all sentient beings achieve Bodhi, whether they achieve it or not, there is no increase or decrease. The Buddha has a samadhi (state of meditative consciousness) called Good Awareness, under the Bodhi tree...'
入此定， 放眾生等無量光， 開悟群品如蓮敷。 如三世劫剎眾生， 所有心念及根欲， 如是數等身皆現， 是故正覺名無量。
「佛子！菩薩摩訶薩應云何知如來、應、正等覺轉法輪？佛子！菩薩摩訶薩應如是知如來以心自在力無起無轉而轉法輪，知一切法恒無起故；以三種轉斷所應斷而轉法輪，知一切法離邊見故；離欲際、非際而轉法輪，入一切法虛空際故；無有言說而轉法輪，知一切法不可說故；究竟寂滅而轉法輪，知一切法涅槃性故；以一切文字、一切言語而轉法輪，如來音聲無處不至故；知聲如響而轉法輪，了于諸法真實性故；於一音中出一切音而轉法輪，畢竟無主故；無遺無盡而轉法輪，內外無著故。佛子！譬如一切文字語言，盡未來劫說不可盡；佛轉法輪亦復如是，一切文字安立顯示，無有休息，無有窮盡。佛子！如來法輪悉入一切語言文字而無所住。譬如書字，普入一切事、一切語、一切算數、一切世間出世間處而無所住；如來音聲亦復如是，普入一切處、一切眾生、一切法、一切業、一切報中而無所住。一切眾生種種語言，皆悉不離如來法輪。何以故？言音實相即法輪故。佛子！菩薩摩訶薩于如來轉法輪應如是知
「複次，佛子！菩薩摩訶薩欲知如來所轉法輪，應知
【現代漢語翻譯】 現代漢語譯本 進入這種禪定， 釋放出無量光芒照耀眾生， 開啟萬物智慧如同蓮花綻放。 如同過去、現在、未來三世所有世界的眾生， 他們所有的心念和根性慾望， 都以相應的數量和形態顯現， 因此，正覺者被稱為無量。
『佛子！菩薩摩訶薩（菩薩中的大修行者）應該如何瞭解如來（佛陀的稱號）、應（應供）、正等覺（完全覺悟者）轉法輪（佛陀的教法）呢？佛子！菩薩摩訶薩應該這樣瞭解如來以心自在的力量，在無生無滅的狀態下轉法輪，因為他知道一切法（宇宙萬物）都是恒常不生的；以三種方式的轉變來斷除應該斷除的煩惱而轉法輪，因為他知道一切法都遠離了邊見（執著于極端）；在遠離欲界的邊際和非邊際的狀態下轉法輪，因為他進入了一切法如同虛空般無邊的境界；在沒有言語的情況下轉法輪，因為他知道一切法都不可言說；在究竟寂滅的狀態下轉法輪，因為他知道一切法的涅槃（寂滅）本性；以一切文字和一切語言來轉法輪，因為如來的聲音無處不在；知道聲音如同迴響一樣而轉法輪，因為他了解了諸法的真實本性；在一個聲音中發出一切聲音而轉法輪，因為一切法畢竟沒有主宰；在沒有遺漏和窮盡的情況下轉法輪，因為他內心和外在都沒有執著。佛子！譬如一切文字語言，即使窮盡未來劫也說不完；佛陀轉法輪也是如此，一切文字安立顯示，沒有休息，沒有窮盡。佛子！如來的法輪進入一切語言文字而無所停留。譬如書寫文字，普遍進入一切事物、一切語言、一切算數、一切世間和出世間的地方而無所停留；如來的聲音也是如此，普遍進入一切地方、一切眾生、一切法、一切業、一切報應之中而無所停留。一切眾生種種不同的語言，都不能離開如來的法輪。為什麼呢？因為言語聲音的真實相就是法輪。佛子！菩薩摩訶薩對於如來轉法輪應該這樣瞭解。
『再者，佛子！菩薩摩訶薩想要了解如來所轉的法輪，應該知道
【English Translation】 English version Entering this samadhi (deep meditative state), Releasing immeasurable light illuminating all beings, Awakening all things like a lotus blooming. Like all beings in the past, present, and future three kalpas (eons), All their thoughts and root desires, Appear in corresponding numbers and forms, Therefore, the Perfectly Awakened One is called Immeasurable.
'Buddha's child! How should a Bodhisattva Mahasattva (a great Bodhisattva) understand the Tathagata (title of the Buddha), Arhat (worthy one), Samyaksambuddha (fully enlightened one) turning the Dharma wheel (Buddha's teachings)? Buddha's child! A Bodhisattva Mahasattva should understand that the Tathagata, with the power of his mind's freedom, turns the Dharma wheel without arising or ceasing, because he knows that all dharmas (all phenomena) are constantly unarising; he turns the Dharma wheel by cutting off what should be cut off through three kinds of transformations, because he knows that all dharmas are free from extreme views; he turns the Dharma wheel while being apart from the boundaries and non-boundaries of the desire realm, because he has entered the realm of all dharmas as boundless as space; he turns the Dharma wheel without words, because he knows that all dharmas are unspeakable; he turns the Dharma wheel in ultimate quiescence, because he knows the nirvana (extinction) nature of all dharmas; he turns the Dharma wheel with all words and languages, because the Tathagata's voice is omnipresent; he turns the Dharma wheel knowing that sound is like an echo, because he understands the true nature of all dharmas; he turns the Dharma wheel by emitting all sounds from one sound, because all dharmas are ultimately without a master; he turns the Dharma wheel without omission or exhaustion, because he has no attachment inside or outside. Buddha's child! For example, all written and spoken languages, even if spoken for endless future kalpas, cannot be exhausted; the Buddha's turning of the Dharma wheel is also like this, all words are established and displayed, without rest, without end. Buddha's child! The Tathagata's Dharma wheel enters all languages and words without dwelling anywhere. For example, writing enters all things, all languages, all calculations, all worldly and otherworldly places without dwelling anywhere; the Tathagata's voice is also like this, it enters all places, all beings, all dharmas, all karmas, and all retributions without dwelling anywhere. All the various languages of all beings cannot be separated from the Tathagata's Dharma wheel. Why? Because the true form of speech and sound is the Dharma wheel. Buddha's child! A Bodhisattva Mahasattva should understand the Tathagata's turning of the Dharma wheel in this way.'
'Furthermore, Buddha's child! If a Bodhisattva Mahasattva wishes to understand the Dharma wheel turned by the Tathagata, he should know'
如來法輪所出生處。何等為如來法輪所出生處？佛子！如來隨一切眾生心行欲樂無量差別，出若干音聲而轉法輪。佛子！如來、應、正等覺有三昧，名：究竟無礙無畏，入此三昧已，于成正覺一一身、一一口，各出一切眾生數等言音，一一音中眾音具足，各各差別而轉法輪，令一切眾生皆生歡喜。能如是知轉法輪者，當知此人則為隨順一切佛法；不如是知，則非隨順。佛子！諸菩薩摩訶薩應如是知佛轉法輪，普入無量眾生界故。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「如來法輪無所轉， 三世無起亦無得， 譬如文字無盡時， 十力法輪亦如是。 如字普入而無至， 正覺法輪亦復然， 入諸言音無所入， 能令眾生悉歡喜。 佛有三昧名究竟， 入此定已乃說法， 一切眾生無有邊， 普出其音令悟解。 一一音中復更演， 無量言音各差別， 於世自在無分別， 隨其欲樂普使聞。 文字不從內外出， 亦不失壞無積聚， 而為眾生轉法輪， 如是自在甚奇特。
「佛子！菩薩摩訶薩應云何知如來、應、正等覺般涅槃？佛子！菩薩摩訶薩欲知如來大涅槃者，當須了知根本自性。如真如涅槃，如來涅槃亦如是；如實際涅槃，如來涅槃亦如是；如
【現代漢語翻譯】 現代漢語譯本 如來法輪（Dharma wheel of the Tathagata）所生之處在哪裡？什麼是如來法輪所生之處？佛子（Buddha's disciples）！如來（Tathagata）隨著一切眾生心念、行為、慾望和喜好的無量差別，發出各種不同的聲音來轉法輪。佛子！如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha）有一種三昧（samadhi），名為：究竟無礙無畏。進入此三昧后，在成就正覺時，每一身、每一口，都發出等同於一切眾生數量的言語聲音，每一個聲音中都具備各種聲音，各自不同地轉法輪，使一切眾生都生起歡喜。能夠這樣理解轉法輪的人，應當知道這個人是隨順一切佛法的；如果不能這樣理解，就不是隨順佛法。佛子！諸位菩薩摩訶薩（Bodhisattva-Mahasattvas）應當這樣理解佛陀轉法輪，因為佛陀普遍進入無量眾生的境界。 當時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva-Mahasattva）想要再次闡明這個道理，於是說了偈頌： 如來法輪沒有轉動，三世（past, present, and future）沒有生起也沒有獲得，譬如文字沒有窮盡的時候，十力（ten powers of a Buddha）法輪也是這樣。如同文字普遍進入而沒有到達，正覺（Samyak-sambodhi）法輪也是這樣，進入各種言語聲音而沒有進入，能夠使眾生都歡喜。佛陀有一種三昧名為究竟，進入此禪定后才說法，一切眾生沒有邊際，普遍發出聲音使他們領悟理解。每一個聲音中又進一步演說，無量言語聲音各自不同，在世間自在沒有分別，隨著他們的慾望和喜好普遍使他們聽聞。文字不從內發出也不從外發出，也沒有失壞，沒有積聚，卻為眾生轉法輪，這樣的自在非常奇特。 佛子！菩薩摩訶薩應當如何理解如來、應、正等覺的般涅槃（Parinirvana）？佛子！菩薩摩訶薩想要理解如來的大涅槃，應當瞭解根本自性。如同真如（Tathata）涅槃，如來的涅槃也是這樣；如同實際（Reality）涅槃，如來的涅槃也是這樣；如同
【English Translation】 English version Where does the Dharma wheel of the Tathagata (如來) originate? What is the origin of the Dharma wheel of the Tathagata? Buddha's disciples (佛子)! The Tathagata, according to the immeasurable differences in the thoughts, actions, desires, and preferences of all sentient beings, emits various sounds to turn the Dharma wheel. Buddha's disciples! The Tathagata, Arhat, Samyaksambuddha (如來、應、正等覺) has a samadhi (三昧) called: Ultimate, Unobstructed, and Fearless. Having entered this samadhi, at the time of attaining perfect enlightenment, each body and each mouth emits speech sounds equal to the number of all sentient beings. Each sound contains all sounds, each distinct, turning the Dharma wheel, causing all sentient beings to rejoice. One who understands the turning of the Dharma wheel in this way should know that this person is in accordance with all the Buddha's teachings; if one does not understand it this way, then one is not in accordance. Buddha's disciples! All Bodhisattva-Mahasattvas (菩薩摩訶薩) should understand the Buddha's turning of the Dharma wheel in this way, because the Buddha universally enters the realms of immeasurable sentient beings. At that time, Samantabhadra Bodhisattva-Mahasattva (普賢菩薩摩訶薩), wishing to further clarify this meaning, spoke the following verses: The Tathagata's Dharma wheel does not turn, the three times (三世) have no arising and no attainment, just as when words have no end, so too is the Dharma wheel of the ten powers (十力). Just as words universally enter without arriving, so too is the Dharma wheel of perfect enlightenment (正覺), entering all speech sounds without entering, able to make all sentient beings rejoice. The Buddha has a samadhi called ultimate, having entered this samadhi, he then teaches the Dharma. All sentient beings are without limit, universally emitting sounds to make them understand. In each sound, he further expounds, immeasurable speech sounds each different, in the world, free without discrimination, according to their desires and preferences, universally making them hear. Words do not come from within or without, nor are they lost, nor are they accumulated, yet they turn the Dharma wheel for sentient beings, such freedom is truly wondrous. Buddha's disciples! How should Bodhisattva-Mahasattvas understand the Parinirvana (般涅槃) of the Tathagata, Arhat, Samyaksambuddha? Buddha's disciples! If Bodhisattva-Mahasattvas wish to understand the great Parinirvana of the Tathagata, they must understand the fundamental nature. Just as the Nirvana of Suchness (Tathata, 真如), so too is the Nirvana of the Tathagata; just as the Nirvana of Reality (Reality, 實際), so too is the Nirvana of the Tathagata; just as
法界涅槃，如來涅槃亦如是；如虛空涅槃，如來涅槃亦如是；如法性涅槃，如來涅槃亦如是；如離欲際涅槃，如來涅槃亦如是；如無相際涅槃，如來涅槃亦如是；如我性際涅槃，如來涅槃亦如是；如一切法性際涅槃，如來涅槃亦如是；如真如際涅槃，如來涅槃亦如是。何以故？涅槃無生無出故；若法無生無出，則無有滅。佛子！如來不為菩薩說諸如來究竟涅槃，亦不為彼示現其事。何以故？為欲令見一切如來常住其前，於一念中見過去、未來一切諸佛色相圓滿皆如現在，亦不起二、不二想。何以故？菩薩摩訶薩永離一切諸想著故。佛子！諸佛如來為令眾生生欣樂故，出現於世；欲令眾生生戀慕故，示現涅槃；而實如來無有出世，亦無涅槃。何以故？如來常住清凈法界，隨眾生心示現涅槃。佛子！譬如日出，普照世間，於一切凈水器中影無不現，普遍眾處而無來往，或一器破便不現影。佛子！于汝意云何，彼影不現為日咎不？」答言：「不也。但由器壞，非日有咎。」「佛子！如來智日亦復如是，普現法界無前無後，一切眾生凈心器中佛無不現，心器常凈常見佛身，若心濁器破則不得見。佛子！若有眾生應以涅槃而得度者，如來則為示現涅槃，而實如來無生、無歿、無有滅度。佛子！譬如火大，於一切世間能為火事，或
【現代漢語翻譯】 現代漢語譯本 法界（Dharmadhatu，宇宙的法性）的涅槃（Nirvana，寂滅）是怎樣的，如來（Tathagata，佛的稱號）的涅槃也是如此；虛空（Akasha，空間）的涅槃是怎樣的，如來的涅槃也是如此；法性（Dharmata，法的本性）的涅槃是怎樣的，如來的涅槃也是如此；離欲際（Viraga-koti，離欲的邊際）的涅槃是怎樣的，如來的涅槃也是如此；無相際（Animitta-koti，無相的邊際）的涅槃是怎樣的，如來的涅槃也是如此；我性際（Atma-koti，自性的邊際）的涅槃是怎樣的，如來的涅槃也是如此；一切法性際（Sarva-dharma-koti，一切法本性的邊際）的涅槃是怎樣的，如來的涅槃也是如此；真如際（Tathata-koti，真如的邊際）的涅槃是怎樣的，如來的涅槃也是如此。為什麼呢？因為涅槃沒有生起，也沒有出現；如果法沒有生起，也沒有出現，那就沒有滅。佛子！如來不為菩薩（Bodhisattva，追求覺悟的修行者）宣說諸如來究竟的涅槃，也不為他們示現這件事。為什麼呢？是爲了讓他們見到一切如來常住在他們面前，在一念之間見到過去、未來一切諸佛的色相圓滿都像現在一樣，也不生起二、不二的想法。為什麼呢？因為菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）永遠遠離一切諸想的緣故。佛子！諸佛如來爲了讓眾生生起欣喜快樂的緣故，才出現於世；爲了讓眾生生起愛慕戀戀不捨的緣故，才示現涅槃；而實際上如來沒有出世，也沒有涅槃。為什麼呢？因為如來常住在清凈的法界，隨著眾生的心而示現涅槃。佛子！譬如太陽出來，普遍照耀世間，在一切乾淨的水器中，影子沒有不顯現的，普遍在各處而沒有來去，如果一個器皿破了，影子就不顯現了。佛子！你認為怎麼樣，那個影子不顯現是太陽的過錯嗎？」回答說：「不是的。只是因為器皿壞了，不是太陽的過錯。」「佛子！如來的智慧之日也是這樣，普遍顯現在法界，沒有前後，一切眾生清凈的心器中，佛沒有不顯現的，心器常常清凈就能常見佛身，如果心濁器破就不能得見。佛子！如果有眾生應該以涅槃而得度，如來就為他們示現涅槃，而實際上如來沒有生、沒有死、沒有滅度。佛子！譬如火大，在一切世間能夠做火的事情，或者
【English Translation】 English version The Nirvana (Nirvana, cessation) of the Dharmadhatu (Dharmadhatu, the realm of Dharma) is such, so is the Nirvana of the Tathagata (Tathagata, the title of Buddha); the Nirvana of Akasha (Akasha, space) is such, so is the Nirvana of the Tathagata; the Nirvana of Dharmata (Dharmata, the nature of Dharma) is such, so is the Nirvana of the Tathagata; the Nirvana of Viraga-koti (Viraga-koti, the edge of detachment) is such, so is the Nirvana of the Tathagata; the Nirvana of Animitta-koti (Animitta-koti, the edge of no-sign) is such, so is the Nirvana of the Tathagata; the Nirvana of Atma-koti (Atma-koti, the edge of self) is such, so is the Nirvana of the Tathagata; the Nirvana of Sarva-dharma-koti (Sarva-dharma-koti, the edge of all Dharma natures) is such, so is the Nirvana of the Tathagata; the Nirvana of Tathata-koti (Tathata-koti, the edge of Suchness) is such, so is the Nirvana of the Tathagata. Why is that? Because Nirvana has no arising and no appearing; if a Dharma has no arising and no appearing, then there is no cessation. Son of Buddha! The Tathagata does not explain the ultimate Nirvana of all Tathagatas to the Bodhisattvas (Bodhisattva, a practitioner seeking enlightenment), nor does he show them this matter. Why is that? It is to let them see all Tathagatas constantly dwelling before them, and in a single thought, see the past and future Buddhas' forms are perfect just like the present, and not give rise to the idea of two or not-two. Why is that? Because the Bodhisattva-mahasattvas (Bodhisattva-mahasattva, great Bodhisattva) are forever free from all thoughts. Son of Buddha! The Buddhas and Tathagatas appear in the world to make sentient beings happy and joyful; they show Nirvana to make sentient beings yearn and be attached; but in reality, the Tathagata has no appearance in the world, nor does he have Nirvana. Why is that? Because the Tathagata always dwells in the pure Dharmadhatu, and shows Nirvana according to the minds of sentient beings. Son of Buddha! It is like the sun rising, shining universally on the world, and in all clean water vessels, the reflection appears without fail, universally in all places without coming or going, and if a vessel is broken, the reflection will not appear. Son of Buddha! What do you think, is the non-appearance of the reflection the fault of the sun?」 He answered, 「No. It is only because the vessel is broken, not the fault of the sun.」 「Son of Buddha! The sun of the Tathagata's wisdom is also like this, universally appearing in the Dharmadhatu, without beginning or end, and in the clean mind-vessels of all sentient beings, the Buddha appears without fail, and if the mind-vessel is always clean, one can always see the Buddha's body, but if the mind is turbid and the vessel is broken, one cannot see. Son of Buddha! If there are sentient beings who should be liberated by Nirvana, the Tathagata will show them Nirvana, but in reality, the Tathagata has no birth, no death, and no passing away. Son of Buddha! It is like the element of fire, which can perform the function of fire in all the world, or
時一處其火息滅。于意云何，豈一切世間火皆滅耶？」答言：「不也。」「佛子！如來、應、正等覺亦復如是，於一切世界施作佛事，或於一世界能事已畢示入涅槃，豈一切世界諸佛如來悉皆滅度？佛子！菩薩摩訶薩應如是知如來、應、正等覺大般涅槃。
「複次，佛子！譬如幻師善明幻術，以幻術力，於三千大千世界一切國土、城邑、聚落示現幻身，以幻力持經劫而住；然于余處，幻事已訖，隱身不現。佛子！于汝意云何，彼大幻師豈於一處隱身不現，便一切處皆隱滅耶？」答言：「不也。」「佛子！如來、應、正等覺亦復如是，善知無量智慧方便種種幻術，於一切法界普現其身，持令常住盡未來際；或於一處，隨眾生心，所作事訖，示現涅槃。豈以一處示入涅槃，便謂一切悉皆滅度？佛子！菩薩摩訶薩應如是知如來、應、正等覺大般涅槃。
「複次，佛子！如來、應、正等覺示涅槃時，入不動三昧；入此三昧已，於一一身各放無量百千億那由他大光明，一一光明各出阿僧祇蓮華，一一蓮華各有不可說妙寶華蕊，一一華蕊有師子座，一一座上皆有如來結跏趺坐，其佛身數正與一切眾生數等，皆具上妙功德莊嚴，從本願力之所生起。若有眾生善根熟者，見佛身已，則皆受化。然彼佛身，盡未來際究竟安住
【現代漢語翻譯】 現代漢語譯本： 「當一處火焰熄滅時，你認為如何？難道世間所有的火都熄滅了嗎？」回答說：「不是的。」「佛子！如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）也是如此，在一切世界施行佛事，或者在一個世界完成佛事後示現進入涅槃（Nirvana），難道一切世界的諸佛如來都全部滅度了嗎？佛子！菩薩摩訶薩（Bodhisattva-Mahasattva）應當這樣理解如來、應、正等覺的大般涅槃（Mahaparinirvana）。 「再者，佛子！譬如幻術師善於運用幻術，以幻術的力量，在三千大千世界的一切國土、城邑、村落中示現幻化之身，以幻力維持經劫的時間；然而在其他地方，幻術之事已經結束，就隱身不再顯現。佛子！你認為如何，那位大幻術師難道在一個地方隱身不現，就所有地方都隱滅了嗎？」回答說：「不是的。」「佛子！如來、應、正等覺也是如此，善於運用無量智慧方便的種種幻術，在一切法界普遍顯現其身，使其常住直到未來際；或者在一個地方，隨著眾生的心意，所作之事完畢，就示現涅槃。難道因為在一個地方示現進入涅槃，就認為一切都全部滅度了嗎？佛子！菩薩摩訶薩應當這樣理解如來、應、正等覺的大般涅槃。 「再者，佛子！如來、應、正等覺示現涅槃時，進入不動三昧（Samadhi）；進入此三昧后，在每一個身體上都放出無量百千億那由他（Nayuta）的大光明，每一道光明都出現阿僧祇（Asankhya）的蓮花，每一朵蓮花都有不可言說的美妙寶華花蕊，每一朵花蕊都有獅子座，每一個座上都有如來結跏趺坐，其佛身數量正好與一切眾生的數量相等，都具備上妙的功德莊嚴，從本願力所生起。如果有眾生善根成熟，見到佛身之後，都會受到教化。然而那些佛身，在未來際都究竟安住。
【English Translation】 English version: 'When a fire is extinguished in one place, what do you think? Is it that all the fires in the world are extinguished?' The answer was, 'No.' 'Buddha's son! The Tathagata (如來), Arhat (應), Samyaksambuddha (正等覺) is also like this. In all the worlds, he performs the work of a Buddha, or in one world, after completing his work, he shows entering Nirvana (涅槃). Is it that all the Buddhas and Tathagatas in all the worlds have all passed away? Buddha's son! A Bodhisattva-Mahasattva (菩薩摩訶薩) should understand the Mahaparinirvana (大般涅槃) of the Tathagata, Arhat, and Samyaksambuddha in this way.' 'Furthermore, Buddha's son! It is like an illusionist who is skilled in the art of illusion. With the power of illusion, he manifests illusory bodies in all the lands, cities, and villages of the three thousand great thousand worlds. With the power of illusion, he maintains them for kalpas (劫); however, in other places, when the illusion is over, he hides his body and does not appear. Buddha's son! What do you think? Does that great illusionist, because he hides his body and does not appear in one place, disappear in all places?' The answer was, 'No.' 'Buddha's son! The Tathagata, Arhat, and Samyaksambuddha are also like this. They are skilled in using the various illusions of immeasurable wisdom and skillful means. They universally manifest their bodies in all the realms of Dharma, maintaining them to abide until the end of the future. Or in one place, according to the minds of sentient beings, when the work is done, they show Nirvana. Is it that because they show entering Nirvana in one place, it is thought that all have completely passed away? Buddha's son! A Bodhisattva-Mahasattva should understand the Mahaparinirvana of the Tathagata, Arhat, and Samyaksambuddha in this way.' 'Furthermore, Buddha's son! When the Tathagata, Arhat, and Samyaksambuddha show Nirvana, they enter the immovable Samadhi (三昧). Having entered this Samadhi, from each body they emit immeasurable hundreds of thousands of millions of Nayutas (那由他) of great light. From each light, there emerge Asankhyas (阿僧祇) of lotus flowers. Each lotus flower has ineffable, wonderful jeweled flower stamens. Each stamen has a lion throne. On each throne, there is a Tathagata sitting in the lotus position. The number of these Buddha bodies is exactly equal to the number of all sentient beings. They all possess the adornments of supreme merits, arising from the power of their original vows. If there are sentient beings whose good roots are mature, upon seeing the Buddha bodies, they will all be transformed. However, those Buddha bodies will ultimately abide until the end of the future.'
，隨宜化度一切眾生未曾失時。佛子！如來身者，無有方處，非實非虛，但以諸佛本誓願力，眾生堪度則便出現。菩薩摩訶薩應如是知如來、應、正等覺大般涅槃。佛子！如來住于無量無礙究竟法界、虛空界，真如法性無生無滅及以實際，為諸眾生隨時示現；本願持故，無有休息，不捨一切眾生、一切剎、一切法。」
爾時，普賢菩薩摩訶薩欲重明此義而說頌言：
「如日舒光照法界， 器壞水漏影隨滅； 最勝智日亦如是， 眾生無信見涅槃。 如火世間作火事， 於一城邑或時息； 人中最勝遍法界， 化事訖處示終盡。 幻師現身一切剎， 能事畢處則便謝； 如來化訖亦復然， 于余國土常見佛。 佛有三昧名不動， 化眾生訖入此定， 一念身放無量光， 光出蓮華華有佛。 佛身無數等法界， 有福眾生所能見， 如是無數一一身， 壽命莊嚴皆具足。 如無生性佛出興， 如無滅性佛涅槃， 言辭譬諭悉皆斷， 一切義成無與等。
「佛子！菩薩摩訶薩應云何知于如來、應、正等覺見聞親近所種善根？佛子！菩薩摩訶薩應知于如來所見聞親近所種善根皆悉不虛，出生無盡覺慧故，離於一切障難故，決定至於究竟故，無有虛誑故，一切愿
【現代漢語翻譯】 現代漢語譯本 隨順眾生的根器和需要來教化他們，從不耽誤時機。佛子！如來的法身，沒有固定的處所，既不是真實存在，也不是虛無縹緲，只是憑藉諸佛的本願力和誓願的力量，當衆生具備被教化的條件時，如來就會顯現。菩薩摩訶薩應當這樣理解如來、應供、正等覺的偉大涅槃。佛子！如來安住于無量無礙的究竟法界、虛空界，真如法性不生不滅以及實際的境界，爲了教化眾生，隨時顯現；因為本願的緣故，從不休息，不捨棄一切眾生、一切剎土、一切法。 這時，普賢菩薩摩訶薩爲了再次闡明這個道理，就說了偈頌： 『如同太陽舒展光芒照耀法界，器皿破損，水漏掉，影子也隨之消失；最殊勝的智慧之日也是如此，眾生沒有信心就見不到涅槃。 如同世間的火用來做火的事情，在一個城市裡有時會熄滅；人中最殊勝的佛陀遍佈法界，教化眾生的事情結束時就示現終結。 幻術師在一切剎土顯現身形，當事情結束后就消失；如來教化完畢也是這樣，在其他國土常常能見到佛。 佛陀有一種三昧叫做不動，教化完眾生就進入這種禪定，一念之間身體放出無量的光芒，光芒中出現蓮花，蓮花中有佛。 佛的身形無數，如同法界一樣廣大，有福報的眾生才能見到，像這樣無數的每一個身形，壽命和莊嚴都具足。 如同無生之性，佛陀出現於世，如同無滅之性，佛陀進入涅槃，言辭和比喻都無法表達，一切意義都成就，沒有可以與之相比的。 佛子！菩薩摩訶薩應當如何理解在如來、應供、正等覺那裡見聞親近所種下的善根呢？佛子！菩薩摩訶薩應當知道在如來那裡見聞親近所種下的善根都是真實不虛的，能夠出生無盡的覺悟智慧，遠離一切障礙和困難，必定能夠達到究竟的境界，沒有虛假和欺騙，一切願望
【English Translation】 English version They adapt their teachings to all beings according to their needs, never missing the right time. Oh, son of Buddha! The body of the Tathagata (如來, Thus Come One), has no fixed location, it is neither real nor unreal, but due to the power of the original vows of all Buddhas, they appear when beings are ready to be taught. Bodhisattva Mahasattvas (菩薩摩訶薩, Great Bodhisattvas) should understand the great Nirvana (涅槃, extinction of suffering) of the Tathagata, Arhat (應供, worthy of offerings), and Samyaksambuddha (正等覺, perfectly enlightened one) in this way. Oh, son of Buddha! The Tathagata dwells in the boundless and unobstructed ultimate Dharma Realm (法界, realm of reality), the realm of emptiness, the true nature of Dharma (真如法性, suchness of dharma) which is neither born nor dies, and the realm of actuality (實際, reality), appearing at any time to teach all beings; because of their original vows, they never rest, and do not abandon any beings, any lands, or any dharmas. At that time, Bodhisattva Mahasattva Samantabhadra (普賢菩薩摩訶薩, Universal Worthy Bodhisattva) wanted to further clarify this meaning and spoke the following verses: 'Like the sun spreading its light to illuminate the Dharma Realm, when a vessel is broken, the water leaks out, and the shadow disappears; the most supreme sun of wisdom is also like this, beings without faith cannot see Nirvana. Like fire in the world performing its function, it may sometimes cease in a city; the most supreme among humans, the Buddha, pervades the Dharma Realm, and when the work of teaching beings is finished, he shows the end. A magician manifests his body in all lands, and when his work is done, he disappears; the Tathagata is also like this when his teaching is finished, and one can often see the Buddha in other lands. The Buddha has a samadhi (三昧, meditative absorption) called Immovable, and after teaching beings, he enters this samadhi, in a single thought, his body emits immeasurable light, and in the light, lotuses appear, and in the lotuses, there are Buddhas. The Buddha's bodies are countless, as vast as the Dharma Realm, and only beings with merit can see them, and each of these countless bodies is complete with life and adornments. Like the nature of non-birth, the Buddha appears in the world, and like the nature of non-death, the Buddha enters Nirvana, words and metaphors cannot express it, all meanings are accomplished, and there is nothing comparable to it. Oh, son of Buddha! How should Bodhisattva Mahasattvas understand the roots of goodness planted by seeing, hearing, and being close to the Tathagata, Arhat, and Samyaksambuddha? Oh, son of Buddha! Bodhisattva Mahasattvas should know that the roots of goodness planted by seeing, hearing, and being close to the Tathagata are all true and not false, they give rise to endless wisdom of enlightenment, they are free from all obstacles and difficulties, they will surely reach the ultimate state, there is no falsehood or deception, and all wishes
滿故，不盡有為行故，隨順無為智故，生諸佛智故，盡未來際故，成一切種勝行故，到無功用智地故。佛子！譬如丈夫，食少金剛，終竟不消，要穿其身，出在于外。何以故？金剛不與肉身雜穢而同止故。于如來所種少善根亦復如是，要穿一切有為諸行煩惱身過，到于無為究竟智處。何以故？此少善根不與有為諸行煩惱而共住故。佛子！假使乾草積同須彌，投火于中如芥子許，必皆燒盡。何以故？火能燒故。于如來所種少善根亦復如是，必能燒盡一切煩惱，究竟得於無餘涅槃。何以故？此少善根性究竟故。佛子！譬如雪山有藥王樹，名曰：善見。若有見者，眼得清凈；若有聞者，耳得清凈；若有嗅者，鼻得清凈；若有嘗者，舌得清凈；若有觸者，身得清凈；若有眾生取彼地土，亦能為作除病利益。佛子！如來、應、正等覺無上藥王亦復如是，能作一切饒益眾生。若有得見如來色身，眼得清凈；若有得聞如來名號，耳得清凈；若有得嗅如來戒香，鼻得清凈；若有得嘗如來法味，舌得清凈，具廣長舌，解語言法；若有得觸如來光者，身得清凈，究竟獲得無上法身；若於如來生憶念者，則得唸佛三昧清凈；若有眾生供養如來所經土地及塔廟者，亦具善根，滅除一切諸煩惱患，得賢聖樂。佛子！我今告汝，設有眾生見聞于佛，
業障纏覆不生信樂，亦種善根無空過者，乃至究竟入于涅槃。佛子！菩薩摩訶薩應如是知于如來所見聞親近所種善根，悉離一切諸不善法，具足善法。
「佛子！如來以一切譬諭說種種事，無有譬諭能說此法。何以故？心智路絕，不思議故。諸佛菩薩但隨眾生心，令其歡喜，為說譬諭，非是究竟。佛子！此法門名為：如來秘密之處，名：一切世間所不能知，名：入如來印，名：開大智門，名：示現如來種性，名：成就一切菩薩，名：一切世間所不能壞，名：一向隨順如來境界，名：能！凈一切諸眾生界，名：演說如來根本實性不思議究竟法。佛子！此法門，如來不為餘眾生說，唯為趣向大乘菩薩說，唯為乘不思議乘菩薩說；此法門不入一切餘眾生手，唯除諸菩薩摩訶薩。佛子！譬如轉輪聖王所有七寶，因此寶故顯示輪王，此寶不入餘眾生手，唯除第一夫人所生太子，具足成就聖王相者。若轉輪王無此太子具眾德者，王命終后，此諸寶等於七日中悉皆散滅。佛子！此經珍寶亦復如是，不入一切餘眾生手，唯除如來法王真子，生如來家，種如來相諸善根者。佛子！若無此等佛之真子，如是法門不久散滅。何以故？一切二乘不聞此經，何況受持、讀誦、書寫、分別解說！唯諸菩薩乃能如是。是故，菩薩摩訶薩聞此法門
【現代漢語翻譯】 現代漢語譯本 業障纏繞覆蓋，使眾生不能生起信樂之心，但即使如此，他們所種下的善根也不會白費，最終都能進入涅槃。佛子！菩薩摩訶薩應當這樣理解，在如來處所見聞、親近所種下的善根，都能遠離一切不善之法，具足一切善法。 佛子！如來用一切譬喻來說明種種道理，但沒有任何譬喻能夠完全表達此法的深奧。為什麼呢？因為此法超越了心智的道路，是不可思議的。諸佛菩薩只是隨順眾生的心意，爲了讓他們歡喜，才用譬喻來說明，但這並非究竟的真理。佛子！這個法門名為：如來秘密之處，名為：一切世間所不能知，名為：入如來印，名為：開啟大智慧之門，名為：示現如來種性，名為：成就一切菩薩，名為：一切世間所不能破壞，名為：一向隨順如來境界，名為：能夠清凈一切眾生界，名為：演說如來根本實性不可思議的究竟之法。佛子！這個法門，如來不為其他眾生宣說，只為趣向大乘的菩薩宣說，只為乘坐不可思議之乘的菩薩宣說；這個法門不會落入其他眾生手中，唯有諸菩薩摩訶薩才能領受。佛子！譬如轉輪聖王（擁有統治世界的理想君主）所擁有的七寶，因為這些寶物才顯示出輪王的尊貴，這些寶物不會落入其他眾生手中，唯有第一夫人所生的太子，具備聖王之相的人才能擁有。如果轉輪王沒有這樣具備眾德的太子，那麼在輪王去世后，這些寶物會在七天之內全部散失。佛子！這部經的珍寶也是如此，不會落入其他眾生手中，唯有如來法王真正的兒子，生在如來之家，種下如來之相的各種善根的人才能領受。佛子！如果沒有這些佛的真子，這樣的法門很快就會散失。為什麼呢？因為一切二乘（聲聞乘和緣覺乘）之人不會聽聞此經，更何況是受持、讀誦、書寫、分別解說！唯有諸菩薩才能做到這樣。因此，菩薩摩訶薩聽聞此法門
【English Translation】 English version Karmic obstacles entangle and cover, preventing the arising of faith and joy, yet even so, the good roots they plant are not in vain, and they will ultimately enter Nirvana. Buddha-child! Bodhisattva-mahasattvas should understand that the good roots planted through seeing, hearing, and being close to the Tathagata, all depart from all unwholesome dharmas and are complete with all wholesome dharmas. Buddha-child! The Tathagata uses all kinds of metaphors to explain various matters, but no metaphor can fully express this Dharma. Why is that? Because this Dharma transcends the path of the mind and is inconceivable. The Buddhas and Bodhisattvas merely follow the minds of sentient beings, to make them happy, and use metaphors to explain, but this is not the ultimate truth. Buddha-child! This Dharma gate is called: the secret place of the Tathagata, called: that which all the world cannot know, called: entering the seal of the Tathagata, called: opening the gate of great wisdom, called: manifesting the Tathagata's lineage, called: accomplishing all Bodhisattvas, called: that which all the world cannot destroy, called: always conforming to the realm of the Tathagata, called: being able to purify all realms of sentient beings, called: expounding the inconceivable and ultimate Dharma of the Tathagata's fundamental true nature. Buddha-child! This Dharma gate, the Tathagata does not speak for other sentient beings, but only for Bodhisattvas who are heading towards the Mahayana, only for Bodhisattvas who ride the inconceivable vehicle; this Dharma gate does not fall into the hands of other sentient beings, only Bodhisattva-mahasattvas can receive it. Buddha-child! For example, the seven treasures possessed by a Chakravartin King (an ideal ruler who possesses the world), because of these treasures, the king's nobility is displayed, these treasures do not fall into the hands of other sentient beings, only the prince born of the first queen, who possesses the characteristics of a holy king, can possess them. If the Chakravartin King does not have such a prince who possesses all virtues, then after the king's death, these treasures will all scatter within seven days. Buddha-child! The treasures of this sutra are also like this, they do not fall into the hands of other sentient beings, only the true sons of the Tathagata Dharma King, born in the Tathagata's family, who have planted all kinds of good roots of the Tathagata's characteristics, can receive them. Buddha-child! If there are no such true sons of the Buddha, such a Dharma gate will soon scatter. Why is that? Because all those of the Two Vehicles (Sravakas and Pratyekabuddhas) will not hear this sutra, let alone uphold, recite, write, or explain it! Only Bodhisattvas can do so. Therefore, Bodhisattva-mahasattvas who hear this Dharma gate
應大歡喜，以尊重心恭敬頂受。何以故？菩薩摩訶薩信樂此經，疾得阿耨多羅三藐三菩提故。佛子！設有菩薩于無量百千億那由他劫行六波羅蜜，修習種種菩提分法。若未聞此如來不思議大威德法門，或時聞已不信、不解、不順、不入，不得名為真實菩薩，以不能生如來家故。若得聞此如來無量不可思議無障無礙智慧法門，聞已信解，隨順悟入，當知此人生如來家，隨順一切如來境界，具足一切諸菩薩法，安住一切種智境界，遠離一切諸世間法，出生一切如來所行，通達一切菩薩法性，于佛自在心無疑惑，住無師法，深入如來無礙境界。佛子！菩薩摩訶薩聞此法已，則能以平等智知無量法，則能以正直心離諸分別，則能以勝欲樂現見諸佛，則能以作意力入平等虛空界，則能以自在念行無邊法界，則能以智慧力具一切功德，則能以自然智離一切世間垢，則能以菩提心入一切十方網，則能以大觀察知三世諸佛同一體性，則能以善根迴向智普入如是法，不入而入；不於一法而有攀緣，恒以一法觀一切法。佛子！菩薩摩訶薩成就如是功德，少作功力，得無師自然智。」
爾時，普賢菩薩欲重明此義而說頌言：
「見聞供養諸如來， 所得功德不可量， 于有為中終不盡， 要滅煩惱離眾苦。 譬人吞服少金剛
【現代漢語翻譯】 現代漢語譯本：應當大歡喜，以尊重的心恭敬地接受並頂戴此法。為什麼呢？因為菩薩摩訶薩（偉大的菩薩）如果信樂這部經典，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。佛子！假設有菩薩在無量百千億那由他劫（極長的時間單位）中修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），修習種種菩提分法（幫助達到覺悟的方法）。如果未曾聽聞如來不可思議的大威德法門，或者即使聽聞了也不相信、不理解、不順從、不深入，就不能稱為真正的菩薩，因為他們不能生於如來之家。如果能夠聽聞如來無量不可思議、無障無礙的智慧法門，聽聞后相信、理解，隨順並悟入，應當知道此人是生於如來之家，隨順一切如來的境界，具足一切菩薩的修行方法，安住於一切種智（佛的智慧）的境界，遠離一切世間法，出生一切如來所行的法，通達一切菩薩的法性，對於佛的自在心沒有疑惑，安住于無師自通的法，深入如來無礙的境界。佛子！菩薩摩訶薩聽聞此法后，就能以平等智慧瞭解無量法，就能以正直的心遠離各種分別，就能以殊勝的願望親見諸佛，就能以作意力進入平等的虛空界，就能以自在的念頭在無邊的法界中修行，就能以智慧力具足一切功德，就能以自然智慧遠離一切世間的污垢，就能以菩提心進入一切十方世界，就能以大觀察力瞭解三世諸佛的同一體性，就能以善根迴向的智慧普遍進入這樣的法，不執著于進入而進入；不執著於一法而有所攀緣，恒常以一法觀察一切法。佛子！菩薩摩訶薩成就這樣的功德，只需少許的努力，就能獲得無師自通的智慧。 當時，普賢菩薩爲了再次闡明這個道理，而說了偈頌： 『見到、聽聞、供養諸如來，所獲得的功德不可限量，在有為法中永遠不會窮盡，最終要滅除煩惱，脫離眾苦。譬如有人吞服少許金剛』
【English Translation】 English version: One should rejoice greatly, and with a respectful heart, reverently receive and uphold this Dharma. Why? Because if a Bodhisattva Mahasattva (a great Bodhisattva) believes in and delights in this sutra, they will quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). O son of the Buddha! Suppose there is a Bodhisattva who, for immeasurable hundreds of thousands of billions of nayutas (extremely long periods of time), practices the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and cultivates various Bodhi-part practices (methods that help achieve enlightenment). If they have not heard of the Tathagata's inconceivable great majestic Dharma gate, or if having heard it, they do not believe, understand, follow, or enter into it, they cannot be called a true Bodhisattva, because they cannot be born into the Tathagata's family. If they can hear the Tathagata's immeasurable, inconceivable, unobstructed, and unimpeded wisdom Dharma gate, and having heard it, believe, understand, follow, and enter into it, it should be known that this person is born into the Tathagata's family, follows all the realms of the Tathagatas, is complete with all the practices of the Bodhisattvas, abides in the realm of all-knowing wisdom (Buddha's wisdom), is far from all worldly dharmas, gives rise to all the practices of the Tathagatas, understands the Dharma nature of all Bodhisattvas, has no doubt about the Buddha's self-mastery, abides in the Dharma of self-realization without a teacher, and deeply enters the unobstructed realm of the Tathagatas. O son of the Buddha! After hearing this Dharma, a Bodhisattva Mahasattva can understand immeasurable dharmas with equal wisdom, can be free from all discriminations with an upright heart, can see all the Buddhas with superior aspiration, can enter the equal realm of space with the power of attention, can practice in the boundless Dharma realm with the power of self-mastery, can be complete with all merits with the power of wisdom, can be free from all worldly defilements with natural wisdom, can enter all the ten directions with the Bodhi mind, can understand the unified nature of the Buddhas of the three times with great observation, and can universally enter such Dharma with the wisdom of dedicating good roots, entering without attachment to entering; not clinging to one Dharma, but constantly observing all dharmas with one Dharma. O son of the Buddha! A Bodhisattva Mahasattva who achieves such merits, with little effort, can attain self-realized wisdom without a teacher. At that time, Bodhisattva Samantabhadra, wishing to further clarify this meaning, spoke in verse: 'Seeing, hearing, and making offerings to all the Tathagatas, the merits obtained are immeasurable, and will never be exhausted in conditioned dharmas, ultimately leading to the extinction of afflictions and liberation from all suffering. It is like a person swallowing a small piece of diamond.'
， 終竟不消要當出； 供養十力諸功德， 滅惑必至金剛智。 如干草積等須彌， 投芥子火悉燒盡； 供養諸佛少功德， 必斷煩惱至涅槃。 雪山有藥名善見， 見聞嗅觸消眾疾； 若有見聞於十力， 得勝功德到佛智。」
爾時，佛神力故，法如是故，十方各有十不可說百千億那由他世界六種震動，所謂：東涌西沒，西涌東沒，南涌北沒，北涌南沒，邊涌中沒，中涌邊沒。十八相動，所謂：動、遍動、等遍動，起、遍起、等遍起，涌、遍涌、等遍涌，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊。雨出過諸天一切華云、一切蓋云、幢云、幡云、香云、鬘云、涂香云、莊嚴具云、大光明摩尼寶云、諸菩薩讚歎云、不可說菩薩各差別身云，雨成正覺云、嚴凈不思議世界云，雨如來言語音聲云，充滿無邊法界。如此四天下，如來神力如是示現，令諸菩薩皆大歡喜；周遍十方一切世界，悉亦如是。
是時，十方各過八十不可說百千億那由他佛剎微塵數世界外，各有八十不可說百千億那由他佛剎微塵數如來，同名：普賢，皆現其前而作是言：
「善哉！佛子！乃能承佛威力，隨順法性，演說如來出現不思議法。佛子！我等十方八十不可說百千億那由他佛剎微塵數
【現代漢語翻譯】 現代漢語譯本 最終不會消失，應當顯現出來； 供養具有十種力量（十力，指如來所具有的十種智慧力量）的諸佛，所獲功德，必定能滅除迷惑，達到金剛般的智慧（金剛智，指堅固不壞的智慧）； 如同堆積如須彌山（須彌山，佛教宇宙觀中的中心山）的乾草，投入芥子般大小的火焰中，都會被完全燒盡； 供養諸佛哪怕是少許的功德，也必定能斷除煩惱，達到涅槃（涅槃，佛教指解脫生死輪迴的境界）； 雪山有一種藥名叫善見（善見，指能使人看見善的藥），看見、聽見、聞到、接觸到它，就能消除各種疾病； 如果有人能看見、聽聞到具有十力（十力，指如來所具有的十種智慧力量）的佛，就能獲得殊勝的功德，達到佛的智慧。
這時，由於佛的神力，以及佛法的自然規律，十方世界各有十不可說百千億那由他（那由他，佛教數字單位）個世界發生六種震動，分別是：東方涌起西方沉沒，西方涌起東方沉沒，南方涌起北方沉沒，北方涌起南方沉沒，邊緣涌起中央沉沒，中央涌起邊緣沉沒。還有十八種震動，分別是：動、普遍動、平等普遍動，起、普遍起、平等普遍起，涌、普遍涌、平等普遍涌，震、普遍震、平等普遍震，吼、普遍吼、平等普遍吼，擊、普遍擊、平等普遍擊。天空中降下超過諸天的一切花云、一切蓋云、幢云、幡云、香云、鬘云、涂香云、莊嚴具云、大光明摩尼寶云、諸菩薩讚歎云、不可說菩薩各自不同的身形云，降下成就正覺（正覺，指佛所證悟的最高智慧）的云、莊嚴清凈不可思議世界的云，降下如來言語音聲的云，充滿無邊法界。像這樣的四天下（四天下，佛教宇宙觀中以須彌山為中心的四大洲），如來以神力如此示現，令諸菩薩都非常歡喜；周遍十方一切世界，也都如此。
這時，十方世界各自超過八十不可說百千億那由他佛剎（佛剎，指佛所教化的世界）微塵數的世界之外，各有八十不可說百千億那由他佛剎微塵數如來，都同名普賢（普賢，指佛教中象徵行愿的菩薩），都顯現在他們面前，並說道：
『善哉！佛子！你能夠承佛的威力，隨順法性，演說如來出現不可思議的法。佛子！我們十方八十不可說百千億那由他佛剎微塵數
【English Translation】 English version Ultimately, it will not disappear; it should manifest. Offering to the Buddhas who possess the ten powers (Ten Powers, referring to the ten wisdom powers of the Tathagata), the merits gained will surely eradicate delusion and attain diamond-like wisdom (Vajra Wisdom, referring to firm and indestructible wisdom). Like dry grass piled up like Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology), if thrown into a fire the size of a mustard seed, it will be completely burned away. Offering even a small amount of merit to the Buddhas will surely cut off afflictions and reach Nirvana (Nirvana, the state of liberation from the cycle of birth and death). In the Snow Mountains, there is a medicine called 'Good Sight' (Good Sight, referring to a medicine that enables one to see good), seeing, hearing, smelling, or touching it can eliminate all diseases. If someone can see or hear the Buddha who possesses the ten powers (Ten Powers, referring to the ten wisdom powers of the Tathagata), they will gain supreme merit and attain the wisdom of the Buddha.
At that time, due to the Buddha's divine power and the natural law of the Dharma, in each of the ten directions, there were ten inexpressible hundreds of thousands of billions of nayutas (Nayuta, a Buddhist numerical unit) of worlds that experienced six kinds of earthquakes: the east rising and the west sinking, the west rising and the east sinking, the south rising and the north sinking, the north rising and the south sinking, the edges rising and the center sinking, and the center rising and the edges sinking. There were also eighteen kinds of movements: moving, universally moving, equally universally moving; rising, universally rising, equally universally rising; surging, universally surging, equally universally surging; shaking, universally shaking, equally universally shaking; roaring, universally roaring, equally universally roaring; striking, universally striking, equally universally striking. From the sky, there rained down clouds of all kinds of flowers, canopies, banners, flags, incense, garlands, fragrant ointments, ornaments, great luminous mani jewels, praises of all Bodhisattvas, and clouds of inexpressible Bodhisattvas in their various forms, clouds of attaining perfect enlightenment (Perfect Enlightenment, referring to the highest wisdom attained by the Buddha), clouds of adorning and purifying inconceivable worlds, and clouds of the Tathagata's speech and sounds, filling the boundless Dharma realm. In this way, in the four continents (Four Continents, the four continents centered around Mount Sumeru in Buddhist cosmology), the Tathagata manifested his divine power, causing all Bodhisattvas to rejoice greatly; and it was the same throughout all the worlds in the ten directions.
At that time, beyond eighty inexpressible hundreds of thousands of billions of nayutas of Buddha-lands (Buddha-land, referring to the world where a Buddha teaches) as numerous as dust particles in each of the ten directions, there were eighty inexpressible hundreds of thousands of billions of nayutas of Tathagatas as numerous as dust particles, all with the same name, Samantabhadra (Samantabhadra, a Bodhisattva symbolizing practice and vows in Buddhism), who all appeared before them and said:
'Excellent, sons of the Buddha! You are able to uphold the Buddha's power, follow the nature of Dharma, and expound the inconceivable Dharma of the Tathagata's appearance. Sons of the Buddha! We, the eighty inexpressible hundreds of thousands of billions of nayutas of Buddha-lands as numerous as dust particles in the ten directions,'
同名諸佛皆說此法；如我所說，十方世界一切諸佛亦如是說。佛子！今此會中，十萬佛剎微塵數菩薩摩訶薩，得一切菩薩神通三昧；我等皆與授記，一生當得阿耨多羅三藐三菩提。佛剎微塵數眾生，發阿耨多羅三藐三菩提心；我等亦與授記，于當來世經不可說佛剎微塵數劫，皆得成佛，同號：佛殊勝境界。我等為令未來諸菩薩聞此法故，皆共護持。如此四天下所度眾生，十方百千億那由他無數無量，乃至不可說不可說法界虛空等一切世界中所度眾生，皆亦如是。」
爾時，十方諸佛威神力故，毗盧遮那本願力故，法如是故，善根力故，如來起智不越念故，如來應緣不失時故，隨時覺悟諸菩薩故，往昔所作無失壞故，令得普賢廣大行故，顯現一切智自在故，十方各過十不可說百千億那由他佛剎微塵數世界外，各有十不可說百千億那由他佛剎微塵數菩薩來詣於此，充滿十方一切法界，示現菩薩廣大莊嚴，放大光明網，震動一切十方世界，壞散一切諸魔宮殿，消滅一切諸惡道苦，顯現一切如來威德，歌詠贊嘆如來無量差別功德法，普雨一切種種雨，示現無量差別身，領受無量諸佛法，以佛神力各作是言：
「善哉！佛子！乃能說此如來不可壞法。佛子！我等一切皆名：普賢，各從普光明世界普幢自在如來所而來
{ "translations": [ "現代漢語譯本：", "諸佛都宣說同樣的法；正如我所說，十方世界的一切諸佛也都是這樣說的。佛子們！現在這個法會中，有十萬佛剎微塵數（形容極多）的菩薩摩訶薩（大菩薩），他們都獲得了菩薩的一切神通三昧（禪定）。我們都為他們授記，他們將在未來一生中證得阿耨多羅三藐三菩提（無上正等正覺）。還有佛剎微塵數（形容極多）的眾生，他們發起了阿耨多羅三藐三菩提心（求無上正等正覺的心）。我們也為他們授記，在未來的不可說佛剎微塵數劫（極長的時間）之後，他們都將成佛，佛號都叫：佛殊勝境界。我們爲了讓未來的菩薩們聽到這個法，都共同護持這個法。就像這四天下（指我們所居住的世界）所度化的眾生一樣，十方百千億那由他（形容極多）無數無量的，乃至不可說不可說法界虛空等一切世界中所度化的眾生，也都是如此。」， "", "那時，由於十方諸佛的威神力，毗盧遮那佛（釋迦牟尼佛的法身）的本願力，法的自然規律，善根的力量，如來生起的智慧不會超越念頭，如來應機教化不會錯過時機，隨時覺悟菩薩，過去所作的善行不會失效，使得菩薩們獲得普賢菩薩的廣大行愿，顯現一切智慧的自在。從十方各過十不可說百千億那由他佛剎微塵數（形容極多）世界之外，各有十不可說百千億那由他佛剎微塵數（形容極多）的菩薩來到這裡，充滿了十方一切法界，示現菩薩廣大的莊嚴，放出巨大的光明網，震動一切十方世界，摧毀一切魔的宮殿，消滅一切惡道的痛苦，顯現一切如來的威德，歌詠贊嘆如來無量差別功德法，普降一切種種的雨，示現無量差別的身，領受無量諸佛的法，以佛的神力各自說道：", "", "『善哉！佛子！你們能夠宣說如來不可破壞的法。佛子！我們一切都名為：普賢（普遍賢善），各自從普光明世界普幢自在如來那裡而來。』" ], "english_translations": [ "English version:", "All Buddhas with the same name speak this Dharma; just as I have spoken, all Buddhas in the ten directions also speak in this way. Children of the Buddha! In this assembly now, there are Bodhisattva Mahasattvas (great Bodhisattvas) as numerous as the dust particles of ten hundred thousand Buddha lands, who have attained all the Samadhis (meditative states) of the Bodhisattvas' supernatural powers. We all bestow predictions upon them, that in one lifetime they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). There are also sentient beings as numerous as the dust particles of Buddha lands, who have generated the mind for Anuttara-samyak-sambodhi (the mind seeking supreme perfect enlightenment). We also bestow predictions upon them, that in the future, after incalculable kalpas (eons) as numerous as the dust particles of Buddha lands, they will all attain Buddhahood, with the same name: Buddha's Supreme Realm. We, in order to let future Bodhisattvas hear this Dharma, all together protect and uphold it. Just like the sentient beings who are liberated in this four continents (referring to the world we live in), the sentient beings liberated in the ten directions, in hundreds of thousands of billions of nayutas (a large number) of countless and immeasurable worlds, and even in all the worlds as numerous as the inexpressible and indescribable Dharma realms and empty space, are all the same.", "", "At that time, due to the majestic power of the Buddhas of the ten directions, the power of Vairochana Buddha's (the Dharmakaya of Shakyamuni Buddha) original vows, the natural law of Dharma, the power of good roots, the wisdom that arises from the Tathagata (Buddha) does not transcend thought, the Tathagata's teaching in response to the situation does not miss the opportunity, the Bodhisattvas are enlightened at any time, the good deeds done in the past do not fail, enabling the Bodhisattvas to obtain the vast vows and practices of Samantabhadra Bodhisattva, and manifesting the freedom of all wisdom. From beyond ten inexpressible hundreds of thousands of billions of nayutas of Buddha lands as numerous as dust particles in each of the ten directions, there are ten inexpressible hundreds of thousands of billions of nayutas of Bodhisattvas as numerous as dust particles coming here, filling all the Dharma realms of the ten directions, manifesting the vast adornments of the Bodhisattvas, emitting great nets of light, shaking all the worlds of the ten directions, destroying all the palaces of the demons, eliminating all the sufferings of the evil paths, manifesting all the majestic virtues of the Tathagatas, singing praises of the Tathagatas' immeasurable and differentiated meritorious Dharma, universally raining down all kinds of rain, manifesting immeasurable differentiated bodies, receiving the immeasurable Dharmas of all Buddhas, and with the power of the Buddhas, each said:", "", "'Excellent! Children of the Buddha! You are able to speak the indestructible Dharma of the Tathagata. Children of the Buddha! We are all named: Samantabhadra (Universal Worthy), and each of us comes from the Universal Light World of the Tathagata Universal Banner Freedom.'" ] }
於此，彼一切處亦說是法，如是文句，如是義理，如是宣說，如是決定，皆同於此，不增不減。我等皆以佛神力故，得如來法故，來詣此處為汝作證。如我來此，十方等虛空遍法界一切世界諸四天下亦復如是。」
爾時，普賢菩薩承佛神力，觀察一切菩薩大眾，欲重明如來出現廣大威德，如來正法不可沮壞，無量善根皆悉不空，諸佛出世必具一切最勝之法，善能觀察諸眾生心，隨應說法未曾失時，生諸菩薩無量法光，一切諸佛自在莊嚴，一切如來一身無異，從本大行之所生起，而說頌言：
「一切如來諸所作， 世間譬諭無能及， 為令眾生得悟解， 非諭為諭而顯示。 如是微密甚深法， 百千萬劫難可聞； 精進智慧調伏者， 乃得聞此秘奧義。 若聞此法生欣慶， 彼曾供養無量佛， 為佛加持所攝受， 人天讚歎常供養。 此為超世第一財， 此能救度諸群品， 此能出生清凈道， 汝等當持莫放逸。」
大方廣佛華嚴經卷第五十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五十三
于闐國三藏實叉難陀奉 制譯
離世間品第三十八之一
爾時，世尊在摩竭提國阿蘭若法菩提場中普光明殿，
【現代漢語翻譯】 現代漢語譯本： 『在此，所有其他地方也宣說此法，同樣的文句，同樣的義理，同樣的宣說方式，同樣的決定，都與這裡相同，沒有增加也沒有減少。我們都因為佛的神力，得到如來的法，來到這裡為你們作證。正如我來到這裡一樣，十方等同虛空遍佈法界的一切世界的所有四天下也是如此。』
這時，普賢菩薩（Samantabhadra Bodhisattva）承蒙佛的神力，觀察一切菩薩大眾，想要再次闡明如來（Tathagata）出現時所具有的廣大威德，如來的正法不可摧毀，無量的善根都不會落空，諸佛出世必定具備一切最殊勝的法，善於觀察眾生的心，隨應說法從不失時，生出諸菩薩無量的法光，一切諸佛自在莊嚴，一切如來一身無異，從本來的大行中所生起，於是說頌道：
『一切如來所做的一切，世間的譬喻都無法比擬，爲了讓眾生能夠領悟理解，不用譬喻而用譬喻來顯示。如此微密甚深的法，百千萬劫都難以聽聞；精進智慧調伏自己的人，才能聽聞這秘密奧義。如果聽聞此法而生歡喜，他們曾供養無量諸佛，被佛的加持所攝受，人天都讚歎並常常供養。這是超越世間的第一財富，這能救度一切眾生，這能出生清凈之道，你們應當堅持不要放逸。』
《大方廣佛華嚴經》卷第五十二 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五十三
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
離世間品第三十八之一
這時，世尊在摩竭提國（Magadha）阿蘭若法（Aranya）菩提場（Bodhi-mandala）中的普光明殿（Universal Light Palace）
【English Translation】 English version: 'Here, in all other places, this Dharma is also spoken, with the same words, the same meaning, the same way of teaching, and the same determination, all identical to this, neither adding nor subtracting. We have all come here by the power of the Buddha, having attained the Dharma of the Tathagata, to bear witness for you. Just as I have come here, so it is in all the four continents of all the worlds throughout the ten directions, which are as vast as space and pervade the Dharma realm.'
At that time, Samantabhadra Bodhisattva, empowered by the Buddha's spiritual might, observed all the Bodhisattva assemblies, desiring to further clarify the vast majestic power of the Tathagata's appearance, that the Tathagata's true Dharma cannot be destroyed, that immeasurable roots of goodness are never in vain, that all Buddhas appearing in the world are certain to possess all the most supreme Dharmas, that they are skilled in observing the minds of all beings, that they teach according to what is appropriate without ever missing the right time, that they give rise to immeasurable Dharma light in all Bodhisattvas, that all Buddhas are freely adorned, that all Tathagatas are one and the same body, arising from their original great practices, and thus spoke in verse:
'All that the Tathagatas do, no worldly analogy can match; to enable beings to awaken and understand, they reveal the Dharma through analogies, yet not as analogies. Such subtle and profound Dharma, is difficult to hear even in hundreds of thousands of kalpas; only those who are diligent, wise, and self-disciplined can hear this secret and profound meaning. If one hears this Dharma and rejoices, they have previously made offerings to countless Buddhas, are embraced by the Buddha's blessings, and are praised and constantly offered to by humans and devas. This is the supreme wealth that transcends the world, this can save all beings, this can give rise to the pure path; you should uphold it and not be negligent.'
The Avatamsaka Sutra, Scroll 52 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 53
Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 38, Part 1: Leaving the World
At that time, the World Honored One was in the Universal Light Palace in the Bodhi-mandala of the Aranya of Magadha.
坐蓮華藏師子之座，妙悟皆滿，二行永絕，達無相法；住于佛住，得佛平等，到無障處不可轉法；所行無礙，立不思議，普見三世；身恒充遍一切國土，智恒明達一切諸法；了一切行，盡一切疑，無能測身；一切菩薩等所求智，到佛無二究竟彼岸，具足如來平等解脫，證無中邊佛平等地，盡於法界等虛空界。與不可說百千億那由他佛剎微塵數菩薩摩訶薩俱，皆一生當得阿耨多羅三藐三菩提，各從他方種種國土而共來集，悉具菩薩方便智慧。所謂：善能觀察一切眾生，以方便力，令其調伏，住菩薩法；善能觀察一切世界，以方便力，普皆往詣；善能觀察涅槃境界，思惟籌量永離一切戲論分別，而修妙行無有間斷；善能攝受一切眾生，善入無量諸方便法，知諸眾生空無所有而不壞業果；善知眾生心使、諸根境界方便，種種差別悉能受持；三世佛法，自得解了，復為他說；於世、出世無量諸法，皆善安住，知其真實；于有為、無為一切諸法，悉善觀察，知無有二；於一念中，悉能獲得三世諸佛所有智慧；于唸唸中，悉能示現成等正覺，令一切眾生髮心成道；於一眾生心之所緣，悉知一切眾生境界；雖入如來一切智地，而不捨菩薩行諸所作業，智慧方便而無所作；為一一眾生住無量劫，而於阿僧祇劫難可值遇，轉正法輪調伏眾
【現代漢語翻譯】 現代漢語譯本 安坐于蓮華藏師子之座（象徵佛的莊嚴法座），所有微妙的覺悟都已圓滿，二元對立的修行方式永遠斷絕，通達無相之法；安住于佛的境界，獲得與佛同等的平等，到達沒有障礙、不可動搖的境地；所行之處沒有任何阻礙，建立不可思議的功德，普遍見到過去、現在、未來三世；身體恒常充滿一切國土，智慧恒常明瞭通達一切諸法；明瞭一切修行，斷盡一切疑惑，身體的境界無法被測度；一切菩薩所尋求的智慧，到達與佛無二無別的究竟彼岸，具足如來平等的解脫，證得無中邊際的佛平等之地，窮盡法界如同虛空界一般。與不可說百千億那由他（極大數目）佛剎微塵數（多到像佛剎土微塵一樣）的菩薩摩訶薩（大菩薩）在一起，他們都將在今生證得阿耨多羅三藐三菩提（無上正等正覺），各自從他方種種國土共同來到這裡聚集，都具備菩薩的方便智慧。他們善於觀察一切眾生，用方便之力，使他們調伏，安住于菩薩的修行；善於觀察一切世界，用方便之力，普遍前往；善於觀察涅槃（寂滅）的境界，思考衡量，永遠遠離一切戲論分別，而修習微妙的修行沒有間斷；善於攝受一切眾生，善於進入無量諸方便法，知道一切眾生空無所有而不破壞業果；善於瞭解眾生的心念、諸根境界的方便，種種差別都能受持；對於過去、現在、未來三世的佛法，自己得到理解，又為他人解說；對於世間和出世間無量諸法，都能安住其中，知道它們的真實；對於有為法和無為法一切諸法，都能善於觀察，知道它們沒有差別；在一念之間，就能獲得過去、現在、未來三世諸佛的所有智慧；在每一個念頭中，都能示現成等正覺，使一切眾生髮心成道；對於一個眾生心中所想，都能知道一切眾生的境界；雖然進入如來的一切智地，但不捨棄菩薩的修行和所作的功業，以智慧和方便而無所作為；為每一個眾生安住無量劫，但在阿僧祇劫（極長的時間）中難以遇到，轉動正法輪調伏眾生。
【English Translation】 English version Seated on the Lion Throne of the Lotus Treasury (symbolizing the Buddha's majestic seat), all subtle enlightenments are fulfilled, the dualistic practices are forever severed, and the Dharma of no-form is attained; abiding in the state of the Buddha, obtaining equality with the Buddha, reaching a place without obstacles and unshakeable; where one goes is without hindrance, establishing inconceivable merits, universally seeing the three times of past, present, and future; the body constantly pervades all lands, wisdom constantly illuminates and understands all Dharmas; understanding all practices, exhausting all doubts, the boundary of the body cannot be measured; the wisdom sought by all Bodhisattvas, reaching the ultimate shore that is non-dual with the Buddha, possessing the equal liberation of the Tathagata, realizing the Buddha's equal ground without middle or edge, exhausting the Dharma realm like the space realm. Together with an unspeakable number of hundreds of thousands of billions of nayutas (a very large number) of Bodhisattva Mahasattvas (great Bodhisattvas), as numerous as the dust particles of Buddha lands, all of whom will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) in this lifetime, each coming from various lands in other directions, all possessing the expedient wisdom of Bodhisattvas. They are skilled in observing all sentient beings, using expedient power to subdue them, and abide in the practice of Bodhisattvas; skilled in observing all worlds, using expedient power to universally go to them; skilled in observing the state of Nirvana (extinction), contemplating and measuring, forever departing from all playful discussions and distinctions, and cultivating subtle practices without interruption; skilled in embracing all sentient beings, skilled in entering countless expedient Dharmas, knowing that all sentient beings are empty and without substance, yet not destroying the results of karma; skilled in understanding the minds of sentient beings, the expedients of the realms of the senses, and all kinds of differences, able to uphold them; regarding the Buddhadharma of the past, present, and future, understanding it themselves, and explaining it to others; regarding the countless Dharmas of the world and beyond, all are able to abide in them, knowing their truth; regarding all Dharmas of conditioned and unconditioned, all are skilled in observing, knowing that they are not different; in one thought, they can obtain all the wisdom of the Buddhas of the three times; in every thought, they can manifest the attainment of complete enlightenment, causing all sentient beings to aspire to Buddhahood; regarding what one sentient being thinks, they can know the realms of all sentient beings; although entering the all-knowing ground of the Tathagata, they do not abandon the practices of Bodhisattvas and the works they do, using wisdom and expedients without doing anything; abiding for countless kalpas for each sentient being, but difficult to encounter in asankhyeya kalpas (extremely long time), turning the wheel of the true Dharma to subdue sentient beings.
生皆不唐捐，三世諸佛清凈行愿悉已具足；成就如是無量功德，一切如來於無邊劫說不可盡。其名曰：普賢菩薩、普眼菩薩、普化菩薩、普慧菩薩、普見菩薩、普光菩薩、普觀菩薩、普照菩薩、普幢菩薩、普覺菩薩……。如是等十不可說百千億那由他佛剎微塵數，皆悉成就普賢行愿，深心大愿皆已圓滿；一切諸佛出興世處，悉能往詣請轉法輪；善能受持諸佛法眼，不斷一切諸佛種性；善知一切諸佛興世授記次第、名號、國土、成等正覺、轉於法輪；無佛世界現身成佛，能令一切雜染眾生皆悉清凈；能滅一切菩薩業障，入于無礙清凈法界。
爾時，普賢菩薩摩訶薩入廣大三昧，名：佛華莊嚴；入此三昧時，十方所有一切世界六種、十八相動，出大音聲靡不皆聞；然後從其三昧而起。
爾時，普慧菩薩知眾已集，問普賢菩薩言：「佛子！愿為演說：何等為菩薩摩訶薩依？何等為奇特想？何等為行？何等為善知識？何等為勤精進？何等為心得安隱？何等為成就眾生？何等為戒？何等為自知受記？何等為入菩薩？何等為入如來？何等為入眾生心行？何等為入世界？何等為入劫？何等為說三世？何等為入三世？何等為發無疲厭心？何等為差別智？何等為陀羅尼？何等為演說佛？何等為發普賢心？何等為普賢行法？以
【現代漢語翻譯】 現代漢語譯本：一切眾生的存在都不是徒勞的，過去、現在、未來三世諸佛的清凈修行和願望都已完全具備；成就瞭如此無量的功德，一切如來在無邊的劫數中也說不盡。他們的名字是：普賢菩薩（普遍賢善的菩薩）、普眼菩薩（具有普遍智慧之眼的菩薩）、普化菩薩（普遍教化眾生的菩薩）、普慧菩薩（具有普遍智慧的菩薩）、普見菩薩（普遍觀察一切的菩薩）、普光菩薩（普遍放光的菩薩）、普觀菩薩（普遍觀察的菩薩）、普照菩薩（普遍照耀的菩薩）、普幢菩薩（普遍如旗幟般引導的菩薩）、普覺菩薩（普遍覺悟的菩薩）……。像這樣等同於十個不可說百千億那由他佛剎微塵數（極多的數量）的菩薩，都成就了普賢菩薩的修行和願望，深切的心願都已圓滿；一切諸佛出現於世的地方，他們都能前往請佛轉法輪（宣說佛法）；善於受持諸佛的法眼（佛法的精髓），不斷絕一切諸佛的種性（傳承）；善於瞭解一切諸佛出現於世的授記次第、名號、國土、成就正覺、轉法輪；在沒有佛的世界現身成佛，能使一切雜染的眾生都清凈；能滅除一切菩薩的業障，進入無礙清凈的法界。 當時，普賢菩薩摩訶薩（偉大的菩薩）進入廣大的三昧（禪定），名為：佛華莊嚴；進入此三昧時，十方所有一切世界都發生六種震動、十八種相的變動，發出巨大的聲音，沒有聽不到的；然後從他的三昧中起身。 當時，普慧菩薩知道大眾已經聚集，問普賢菩薩說：『佛子！愿您為我們演說：什麼是菩薩摩訶薩的依止？什麼是奇特想？什麼是修行？什麼是善知識？什麼是勤精進？什麼是心得安穩？什麼是成就眾生？什麼是戒？什麼是自知受記？什麼是入菩薩？什麼是入如來？什麼是入眾生心行？什麼是入世界？什麼是入劫？什麼是說三世？什麼是入三世？什麼是發無疲厭心？什麼是差別智？什麼是陀羅尼？什麼是演說佛？什麼是發普賢心？什麼是普賢行法？』
【English Translation】 English version: The existence of all beings is not in vain; the pure practices and vows of all Buddhas of the three times—past, present, and future—are fully accomplished. They have achieved such immeasurable merits that all Tathagatas (Buddhas) cannot fully describe them even in countless eons. Their names are: Samantabhadra Bodhisattva (Universal Worthy Bodhisattva), Samantacakṣu Bodhisattva (Universal Eye Bodhisattva), Samantakara Bodhisattva (Universal Transformation Bodhisattva), Samantabuddhi Bodhisattva (Universal Wisdom Bodhisattva), Samantadarśana Bodhisattva (Universal Vision Bodhisattva), Samantaprabha Bodhisattva (Universal Light Bodhisattva), Samantavalokita Bodhisattva (Universal Observation Bodhisattva), Samantadyuti Bodhisattva (Universal Illumination Bodhisattva), Samantaketu Bodhisattva (Universal Banner Bodhisattva), Samantabodha Bodhisattva (Universal Enlightenment Bodhisattva), and so on. These Bodhisattvas, as numerous as the dust particles in ten inexpressible hundreds of thousands of billions of nayutas (a large number) of Buddha-lands, have all accomplished the practices and vows of Samantabhadra, and their profound aspirations are fulfilled. Wherever all Buddhas appear in the world, they can go there to request the turning of the Dharma wheel (the teaching of the Dharma). They are skilled in upholding the Dharma-eye (the essence of the Dharma) of all Buddhas, and they do not cut off the lineage of all Buddhas. They are skilled in understanding the order of predictions, names, lands, attainment of perfect enlightenment, and turning of the Dharma wheel of all Buddhas who appear in the world. They manifest as Buddhas in worlds without Buddhas, and they can purify all defiled beings. They can extinguish all karmic obstacles of Bodhisattvas and enter the unobstructed and pure Dharma realm. At that time, Samantabhadra Bodhisattva Mahasattva (great Bodhisattva) entered a vast samadhi (meditative absorption) called: Buddha Flower Adornment. When he entered this samadhi, all worlds in the ten directions experienced six kinds of shaking and eighteen kinds of changes, and a great sound arose that was heard everywhere. Then, he arose from his samadhi. At that time, Samantabuddhi Bodhisattva, knowing that the assembly had gathered, asked Samantabhadra Bodhisattva, 『Son of Buddha! We wish that you would explain: What is the reliance of a Bodhisattva Mahasattva? What is a wondrous thought? What is practice? What is a good teacher? What is diligent effort? What is a peaceful mind? What is the accomplishment of beings? What is precept? What is self-knowing prediction? What is entering the Bodhisattva path? What is entering the Tathagata path? What is entering the minds and actions of beings? What is entering the world? What is entering a kalpa (eon)? What is speaking of the three times? What is entering the three times? What is generating an unwearied mind? What is discriminating wisdom? What is dharani (mantra)? What is expounding the Buddha? What is generating the mind of Samantabhadra? What is the practice of Samantabhadra?』
何等故而起大悲？何等為發菩提心因緣？何等為于善知識起尊重心？何等為清凈？何等為諸波羅蜜？何等為智隨覺？何等為證知？何等為力？何等為平等？何等為佛法實義句？何等為說法？何等為持？何等為辯才？何等為自在？何等為無著性？何等為平等心？何等為出生智慧？何等為變化？何等為力持？何等為得大欣慰？何等為深入佛法？何等為依止？何等為發無畏心？何等為發無疑惑心？何等為不思議？何等為巧密語？何等為巧分別智？何等為入三昧？何等為遍入？何等為解脫門？何等為神通？何等為明？何等為解脫？何等為園林？何等為宮殿？何等為所樂？何等為莊嚴？何等為發不動心？何等為不捨深大心？何等為觀察？何等為說法？何等為清凈？何等為印？何等為智光照？何等為無等住？何等為無下劣心？何等為如山增上心？何等為入無上菩提如海智？何等為如寶住？何等為發如金剛大乘誓願心？何等為大發起？何等為究竟大事？何等為不壞信？何等為授記？何等為善根迴向？何等為得智慧？何等為發無邊廣大心？何等為伏藏？何等為律儀？何等為自在？何等為無礙用？何等為眾生無礙用？何等為剎無礙用？何等為法無礙用？何等為身無礙用？何等為愿無礙用？何等為境界無礙用？何等為智無礙用？何等為神通
【現代漢語翻譯】 現代漢語譯本 是什麼原因產生大悲心？什麼因緣能發起菩提心（bodhicitta，覺悟之心）？如何對善知識（kalyanamitra， духовный друг）生起恭敬心？什麼是清凈？什麼是諸波羅蜜（paramita，到達彼岸的方法）？什麼是智慧的隨覺？什麼是證知？什麼是力？什麼是平等？什麼是佛法實義句？什麼是說法？什麼是持？什麼是辯才？什麼是自在？什麼是無著性？什麼是平等心？什麼是出生智慧？什麼是變化？什麼是力持？什麼是獲得大欣慰？什麼是深入佛法？什麼是依止？什麼是發起無畏心？什麼是發起無疑惑心？什麼是不思議？什麼是巧密語？什麼是巧分別智？什麼是入三昧（samadhi，禪定）？什麼是遍入？什麼是解脫門？什麼是神通？什麼是明？什麼是解脫？什麼是園林？什麼是宮殿？什麼是所樂？什麼是莊嚴？什麼是發起不動心？什麼是不捨深大心？什麼是觀察？什麼是說法？什麼是清凈？什麼是印？什麼是智光照？什麼是無等住？什麼是無下劣心？什麼是如山增上心？什麼是入無上菩提如海智？什麼是如寶住？什麼是發起如金剛大乘誓願心？什麼是大發起？什麼是究竟大事？什麼是不壞信？什麼是授記？什麼是善根迴向？什麼是獲得智慧？什麼是發起無邊廣大心？什麼是伏藏？什麼是律儀？什麼是自在？什麼是無礙用？什麼是眾生無礙用？什麼是剎（ksetra，佛土）無礙用？什麼是法無礙用？什麼是身無礙用？什麼是愿無礙用？什麼是境界無礙用？什麼是智無礙用？什麼是神通？
【English Translation】 English version What is the cause of great compassion? What are the conditions for arousing the bodhicitta (the mind of enlightenment)? How does one develop respect for a kalyanamitra (spiritual friend)? What is purity? What are the paramitas (perfections)? What is the awareness of wisdom? What is realization? What is power? What is equality? What is the true meaning of the Buddha's teachings? What is teaching the Dharma? What is upholding? What is eloquence? What is freedom? What is non-attachment? What is equanimity? What is the arising of wisdom? What is transformation? What is the power of upholding? What is the attainment of great joy? What is deep understanding of the Dharma? What is reliance? What is arousing fearlessness? What is arousing a mind free from doubt? What is inconceivable? What is skillful secret speech? What is skillful discriminating wisdom? What is entering samadhi (meditative absorption)? What is pervasive entry? What is the gate of liberation? What are the supernormal powers? What is clarity? What is liberation? What is a garden? What is a palace? What is that which is desired? What is adornment? What is arousing an unmoving mind? What is not abandoning the profound and vast mind? What is observation? What is teaching the Dharma? What is purity? What is a seal? What is the illumination of wisdom? What is dwelling without equal? What is a mind without inferiority? What is a mind that increases like a mountain? What is entering the unsurpassed bodhi (enlightenment) like the wisdom of the ocean? What is dwelling like a jewel? What is arousing a vajra (diamond-like) Mahayana (Great Vehicle) vow? What is the great arising? What is the ultimate great matter? What is indestructible faith? What is prediction? What is the dedication of merit? What is the attainment of wisdom? What is arousing a boundless and vast mind? What is a hidden treasure? What is discipline? What is freedom? What is unobstructed function? What is unobstructed function for sentient beings? What is unobstructed function for ksetras (Buddha-fields)? What is unobstructed function for the Dharma? What is unobstructed function for the body? What is unobstructed function for vows? What is unobstructed function for realms? What is unobstructed function for wisdom? What are the supernormal powers?
無礙用？何等為神力無礙用？何等為力無礙用？何等為遊戲？何等為境界？何等為力？何等為無畏？何等為不共法？何等為業？何等為身？何等為身業？何等為身？何等為語？何等為凈修語業？何等為得守護？何等為成辦大事？何等為心？何等為發心？何等為周遍心？何等為諸根？何等為深心？何等為增上深心？何等為勤修？何等為決定解？何等為決定解入世界？何等為決定解入眾生界？何等為習氣？何等為取？何等為修？何等為成就佛法？何等為退失佛法道？何等為離生道？何等為決定法？何等為出生佛法道？何等為大丈夫名號？何等為道？何等為無量道？何等為助道？何等為修道？何等為莊嚴道？何等為足？何等為手？何等為腹？何等為藏？何等為心？何等為被甲？何等為器仗？何等為首？何等為眼？何等為耳？何等為鼻？何等為舌？何等為身？何等為意？何等為行？何等為住？何等為坐？何等為臥？何等為所住處？何等為所行處？何等為觀察？何等為普觀察？何等為奮迅？何等為師子吼？何等為清凈施？何等為清凈戒？何等為清凈忍？何等為清凈精進？何等為清凈定？何等為清凈慧？何等為清凈慈？何等為清凈悲？何等為清凈喜？何等為清凈舍？何等為義？何等為法？何等為福德助道具？何等為智慧助道具？何
【現代漢語翻譯】 現代漢語譯本 什麼是無礙用（awardedha-prayoga，指神通的自由運用）？什麼是神力無礙用（rddhi-awardedha-prayoga，指神通力量的自由運用）？什麼是力無礙用（bala-awardedha-prayoga，指力量的自由運用）？什麼是遊戲（krida，指自在的活動）？什麼是境界（gocara，指所行之處）？什麼是力（bala，指力量）？什麼是無畏（vaisaradya，指無所畏懼）？什麼是不共法（avenika-dharma，指佛獨有的功德）？什麼是業（karma，指行為）？什麼是身（kaya，指身體）？什麼是身業（kaya-karma，指身體的行為）？什麼是身（kaya，指身體）？什麼是語（vac，指語言）？什麼是凈修語業（parisuddha-vak-karma，指清凈的語言行為）？什麼是得守護（gupti-prapti，指獲得守護）？什麼是成辦大事（mahad-artha-sadhana，指成就偉大的事業）？什麼是心（citta，指心識）？什麼是發心（citta-utpada，指發起菩提心）？什麼是周遍心（spharana-citta，指普遍的心）？什麼是諸根（indriya，指感官）？什麼是深心（gambhiracitta，指深刻的心）？什麼是增上深心（adhimatra-gambhiracitta，指更加深刻的心）？什麼是勤修（yoga，指精勤修行）？什麼是決定解（adhimukti，指堅定的理解）？什麼是決定解入世界（adhimukti-loka-avatarana，指以堅定的理解進入世界）？什麼是決定解入眾生界（adhimukti-sattva-avatarana，指以堅定的理解進入眾生界）？什麼是習氣（vasana，指習慣性的傾向）？什麼是取（upadana，指執取）？什麼是修（bhavana，指修行）？什麼是成就佛法（buddha-dharma-siddhi，指成就佛的教法）？什麼是退失佛法道（buddha-dharma-marga-parihani，指退失佛法之道）？什麼是離生道（vivikta-marga，指遠離煩惱的道路）？什麼是決定法（niyata-dharma，指確定的法）？什麼是出生佛法道（buddha-dharma-marga-utpada，指產生佛法之道）？什麼是大丈夫名號（mahapurusa-samjna，指大丈夫的稱號）？什麼是道（marga，指道路）？什麼是無量道（apramana-marga，指無量的道路）？什麼是助道（marga-sahaya，指輔助修道的因素）？什麼是修道（marga-bhavana，指修習道路）？什麼是莊嚴道（marga-vyuha，指莊嚴的道路）？什麼是足（pada，指腳）？什麼是手（hasta，指手）？什麼是腹（udara，指腹部）？什麼是藏（kosa，指倉庫）？什麼是心（hrdaya，指心臟）？什麼是被甲（varman，指盔甲）？什麼是器仗（ayudha，指武器）？什麼是首（sirsa，指頭）？什麼是眼（caksu，指眼睛）？什麼是耳（srotra，指耳朵）？什麼是鼻（ghrana，指鼻子）？什麼是舌（jihva，指舌頭）？什麼是身（kaya，指身體）？什麼是意（manas，指意識）？什麼是行（gati，指行走）？什麼是住（sthiti，指停留）？什麼是坐（nisadana，指坐著）？什麼是臥（sayana，指躺著）？什麼是所住處（sthana，指居住的地方）？什麼是所行處（gocara，指行走的地方）？什麼是觀察（anupasyana，指觀察）？什麼是普觀察（samantanupasyana，指普遍的觀察）？什麼是奮迅（javana，指迅速）？什麼是師子吼（simha-nada，指獅子吼）？什麼是清凈施（parisuddha-dana，指清凈的佈施）？什麼是清凈戒（parisuddha-sila，指清凈的戒律）？什麼是清凈忍（parisuddha-ksanti，指清凈的忍辱）？什麼是清凈精進（parisuddha-virya，指清凈的精進）？什麼是清凈定（parisuddha-samadhi，指清凈的禪定）？什麼是清凈慧（parisuddha-prajna，指清凈的智慧）？什麼是清凈慈（parisuddha-maitri，指清凈的慈愛）？什麼是清凈悲（parisuddha-karuna，指清凈的悲憫）？什麼是清凈喜（parisuddha-mudita，指清凈的喜悅）？什麼是清凈舍（parisuddha-upeksa，指清凈的舍心）？什麼是義（artha，指意義）？什麼是法（dharma，指佛法）？什麼是福德助道具（punya-sambhara-upakarana，指福德資糧的輔助工具）？什麼是智慧助道具（jnana-sambhara-upakarana，指智慧資糧的輔助工具）？
【English Translation】 English version What is unobstructed application (awardedha-prayoga)? What is the unobstructed application of divine power (rddhi-awardedha-prayoga)? What is the unobstructed application of strength (bala-awardedha-prayoga)? What is play (krida)? What is the realm (gocara)? What is strength (bala)? What is fearlessness (vaisaradya)? What are the unique qualities (avenika-dharma)? What is action (karma)? What is the body (kaya)? What is bodily action (kaya-karma)? What is the body (kaya)? What is speech (vac)? What is purified speech action (parisuddha-vak-karma)? What is obtaining protection (gupti-prapti)? What is accomplishing great purposes (mahad-artha-sadhana)? What is mind (citta)? What is the arising of the mind (citta-utpada)? What is the pervasive mind (spharana-citta)? What are the faculties (indriya)? What is the profound mind (gambhiracitta)? What is the supremely profound mind (adhimatra-gambhiracitta)? What is diligent practice (yoga)? What is firm conviction (adhimukti)? What is firm conviction entering the world (adhimukti-loka-avatarana)? What is firm conviction entering the realm of beings (adhimukti-sattva-avatarana)? What are habitual tendencies (vasana)? What is grasping (upadana)? What is cultivation (bhavana)? What is the accomplishment of the Buddha's teachings (buddha-dharma-siddhi)? What is the path of falling away from the Buddha's teachings (buddha-dharma-marga-parihani)? What is the path of detachment (vivikta-marga)? What is the definite dharma (niyata-dharma)? What is the path of arising of the Buddha's teachings (buddha-dharma-marga-utpada)? What is the designation of a great being (mahapurusa-samjna)? What is the path (marga)? What is the immeasurable path (apramana-marga)? What is the aiding path (marga-sahaya)? What is the cultivation of the path (marga-bhavana)? What is the adorned path (marga-vyuha)? What are the feet (pada)? What are the hands (hasta)? What is the abdomen (udara)? What is the storehouse (kosa)? What is the heart (hrdaya)? What is the armor (varman)? What are the weapons (ayudha)? What is the head (sirsa)? What are the eyes (caksu)? What are the ears (srotra)? What is the nose (ghrana)? What is the tongue (jihva)? What is the body (kaya)? What is the mind (manas)? What is walking (gati)? What is abiding (sthiti)? What is sitting (nisadana)? What is lying down (sayana)? What is the place of dwelling (sthana)? What is the place of going (gocara)? What is observation (anupasyana)? What is universal observation (samantanupasyana)? What is swiftness (javana)? What is the lion's roar (simha-nada)? What is pure giving (parisuddha-dana)? What is pure morality (parisuddha-sila)? What is pure patience (parisuddha-ksanti)? What is pure diligence (parisuddha-virya)? What is pure concentration (parisuddha-samadhi)? What is pure wisdom (parisuddha-prajna)? What is pure loving-kindness (parisuddha-maitri)? What is pure compassion (parisuddha-karuna)? What is pure joy (parisuddha-mudita)? What is pure equanimity (parisuddha-upeksa)? What is meaning (artha)? What is the Dharma (dharma)? What are the aids to merit (punya-sambhara-upakarana)? What are the aids to wisdom (jnana-sambhara-upakarana)?
等為明足？何等為求法？何等為明瞭法？何等為修行法？何等為魔？何等為魔業？何等為舍離魔業？何等為見佛？何等為佛業？何等為慢業？何等為智業？何等為魔所攝持？何等為佛所攝持？何等為法所攝持？何等為住兜率天所作業？何故於兜率天宮歿？何故現處胎？何等為現微細趣？何故現初生？何故現微笑？何故示行七步？何故現童子地？何故現處內宮？何故現出家？何故示苦行？云何往詣道場？云何坐道場？何等為坐道場時奇特相？何故示降魔？何等為成如來力？云何轉法輪？何故因轉法輪得白凈法？何故如來、應、正等覺示般涅槃？善哉！佛子！如是等法，愿為演說！」
爾時，普賢菩薩告普慧等諸菩薩言：
「佛子！菩薩摩訶薩有十種依。何等為十？所謂：以菩提心為依，恒不忘失故；以善知識為依，和合如一故；以善根為依，修集增長故；以波羅蜜為依，具足修行故；以一切法為依，究竟出離故；以大愿為依，增長菩提故；以諸行為依，普皆成就故；以一切菩薩為依，同一智慧故；以供養諸佛為依，信心清凈故；以一切如來為依，如慈父教誨不斷故。是為十。若諸菩薩安住此法，則得為如來無上大智所依處。
「佛子！菩薩摩訶薩有十種奇特想。何等為十？所謂：於一切善根生自善根
【現代漢語翻譯】 現代漢語譯本：什麼是明足（智慧圓滿）？什麼是求法（尋求佛法）？什麼是明瞭法（通達佛法）？什麼是修行法（實踐佛法）？什麼是魔？什麼是魔業？什麼是舍離魔業？什麼是見佛？什麼是佛業？什麼是慢業（傲慢的行為）？什麼是智業（智慧的行為）？什麼是被魔所攝持？什麼是被佛所攝持？什麼是被法所攝持？什麼是住在兜率天（欲界天之一）所做的事業？為什麼在兜率天宮去世？為什麼示現入胎？什麼是示現微細的趣向（細微的生命形式）？為什麼示現初生？為什麼示現微笑？為什麼示現行走七步？為什麼示現童子之身？為什麼示現住在內宮？為什麼示現出家？為什麼示現苦行？如何前往道場？如何坐于道場？什麼是坐于道場時的奇特之相？為什麼示現降伏魔？什麼是成就如來之力？如何轉法輪？為什麼因轉法輪而得到清凈的法？為什麼如來、應、正等覺（佛的稱號）示現般涅槃（佛的最終寂滅）？善哉！佛子！像這樣的法，希望您能為我們演說！」
那時，普賢菩薩告訴普慧等諸菩薩說：
「佛子！菩薩摩訶薩有十種依止。哪十種呢？就是：以菩提心為依止，恒常不忘失的緣故；以善知識為依止，和合如一的緣故；以善根為依止，修集增長的緣故；以波羅蜜（到達彼岸的方法）為依止，具足修行的緣故；以一切法為依止，究竟出離的緣故；以大愿為依止，增長菩提的緣故；以諸行為依止，普遍成就的緣故；以一切菩薩為依止，同一智慧的緣故；以供養諸佛為依止，信心清凈的緣故；以一切如來為依止，如同慈父教誨不斷絕的緣故。這就是十種。如果諸菩薩安住于這些法，就能成為如來無上大智的依止之處。
「佛子！菩薩摩訶薩有十種奇特的想法。哪十種呢？就是：對於一切善根生起自己的善根
【English Translation】 English version: What is 'Ming Zu' (perfect wisdom)? What is 'seeking the Dharma'? What is 'understanding the Dharma'? What is 'practicing the Dharma'? What is Mara (demon)? What is Mara's work? What is abandoning Mara's work? What is seeing the Buddha? What is Buddha's work? What is the work of arrogance? What is the work of wisdom? What is being held by Mara? What is being held by the Buddha? What is being held by the Dharma? What is the work done while dwelling in Tushita Heaven (one of the heavens in the desire realm)? Why does one pass away in Tushita Heaven? Why does one manifest entering the womb? What is manifesting subtle tendencies? Why does one manifest the first birth? Why does one manifest a smile? Why does one manifest walking seven steps? Why does one manifest the state of a child? Why does one manifest dwelling in the inner palace? Why does one manifest leaving home? Why does one manifest ascetic practices? How does one go to the Bodhi tree? How does one sit at the Bodhi tree? What are the extraordinary signs when sitting at the Bodhi tree? Why does one manifest subduing Mara? What is the attainment of the Tathagata's power? How does one turn the Dharma wheel? Why does one obtain pure Dharma by turning the Dharma wheel? Why does the Tathagata, Arhat, Samyaksambuddha (titles of the Buddha) manifest Parinirvana (the final passing away of the Buddha)? Excellent, sons of the Buddha! May you explain these Dharmas for us!」
At that time, Bodhisattva Samantabhadra said to Bodhisattva Puhui and others:
「Sons of the Buddha! A Bodhisattva Mahasattva has ten kinds of reliance. What are the ten? They are: relying on the Bodhi mind, because one constantly does not forget it; relying on good teachers, because they are harmonious as one; relying on good roots, because one cultivates and increases them; relying on Paramitas (perfections), because one fully practices them; relying on all Dharmas, because one ultimately transcends them; relying on great vows, because one increases Bodhi; relying on all practices, because one universally accomplishes them; relying on all Bodhisattvas, because they share the same wisdom; relying on offering to all Buddhas, because one's faith is pure; relying on all Tathagatas, because their teachings are like a compassionate father's, never ceasing. These are the ten. If Bodhisattvas abide in these Dharmas, they will become the place of reliance for the Tathagata's unsurpassed great wisdom.
「Sons of the Buddha! A Bodhisattva Mahasattva has ten kinds of extraordinary thoughts. What are the ten? They are: regarding all good roots, one generates one's own good roots
想；於一切善根生菩提種子想；於一切眾生生菩提器想；於一切愿生自願想；於一切法生出離想；於一切行生自行想；於一切法生佛法想；於一切語言法生語言道想；於一切佛生慈父想；於一切如來生無二想。是為十。若諸菩薩安住此法，則得無上善巧想。
「佛子！菩薩摩訶薩有十種行。何等為十？所謂：一切眾生行，普令成熟故；一切求法行，咸悉修學故；一切善根行，悉使增長故；一切三昧行，一心不亂故；一切智慧行，無不了知故；一切修習行，無不能修故；一切佛剎行，皆悉莊嚴故；一切善友行，恭敬供養故；一切如來行，尊重承事故。是為十。若諸菩薩安住此法，則得如來無上大智慧行。
「佛子！菩薩摩訶薩有十種善知識。何等為十？所謂：令住菩提心善知識；令生善根善知識；令行諸波羅蜜善知識；令解說一切法善知識；令成熟一切眾生善知識；令得決定辯才善知識；令不著一切世間善知識；令於一切劫修行無厭倦善知識；令安住普賢行善知識；令入一切佛智所入善知識。是為十。
「佛子！菩薩摩訶薩有十種勤精進。何等為十？所謂：教化一切眾生勤精進；深入一切法勤精進；嚴凈一切世界勤精進；修行一切菩薩所學勤精進；滅除一切眾生惡勤精進；止息一切三惡道苦勤精進；
【現代漢語翻譯】 現代漢語譯本：
想：對於一切善根，生起菩提種子（bódhì zhǒngzǐ，覺悟的種子）的想法；對於一切眾生，生起菩提器（bódhì qì，能夠承載覺悟的容器）的想法；對於一切願望，生起自願的想法；對於一切法，生起出離的想法；對於一切行為，生起自行（zìxíng，自我修行）的想法；對於一切法，生起佛法（fófǎ，佛陀的教法）的想法；對於一切語言法，生起語言道（yǔyán dào，通過語言表達真理的途徑）的想法；對於一切佛，生起慈父的想法；對於一切如來（rúlái，佛陀的稱號），生起無二（wú èr，平等無差別）的想法。這便是十種想法。如果各位菩薩安住于這些法，就能獲得無上的善巧想法。
『佛子！菩薩摩訶薩（púsà móhēsà，偉大的菩薩）有十種修行。是哪十種呢？即：爲了一切眾生而修行，普遍令他們成熟；爲了一切求法而修行，使他們都修習；爲了一切善根而修行，使它們都增長；爲了一切三昧（sānmèi，禪定）而修行，一心不亂；爲了一切智慧而修行，沒有不瞭解的；爲了一切修習而修行，沒有不能修的；爲了一切佛剎（fó chà，佛的國土）而修行，都使它們莊嚴；爲了一切善友而修行，恭敬供養；爲了一切如來而修行，尊重承事。這便是十種修行。如果各位菩薩安住于這些法，就能獲得如來無上的大智慧修行。
『佛子！菩薩摩訶薩有十種善知識（shàn zhīshì，良師益友）。是哪十種呢？即：令安住菩提心（bódhì xīn，覺悟之心）的善知識；令生善根的善知識；令修行諸波羅蜜（bōluómì，到達彼岸的方法）的善知識；令解說一切法的善知識；令成熟一切眾生的善知識；令獲得決定辯才的善知識；令不執著一切世間的善知識；令於一切劫修行不厭倦的善知識；令安住普賢行（pǔxián xíng，普賢菩薩的修行）的善知識；令進入一切佛智所入的善知識。這便是十種善知識。
『佛子！菩薩摩訶薩有十種勤精進。是哪十種呢？即：教化一切眾生的勤精進；深入一切法的勤精進；嚴凈一切世界的勤精進；修行一切菩薩所學的勤精進；滅除一切眾生惡的勤精進；止息一切三惡道（sān èdào，地獄、餓鬼、畜生）苦的勤精進； English version:
Think: towards all good roots, generate the thought of Bodhi seeds (bódhì zhǒngzǐ, seeds of enlightenment); towards all sentient beings, generate the thought of Bodhi vessels (bódhì qì, vessels capable of holding enlightenment); towards all wishes, generate the thought of self-willingness; towards all dharmas, generate the thought of renunciation; towards all actions, generate the thought of self-practice (zìxíng, self-cultivation); towards all dharmas, generate the thought of Buddha-dharma (fófǎ, the teachings of the Buddha); towards all language dharmas, generate the thought of the path of language (yǔyán dào, the path of expressing truth through language); towards all Buddhas, generate the thought of a compassionate father; towards all Tathagatas (rúlái, an epithet of the Buddha), generate the thought of non-duality (wú èr, equality and non-discrimination). These are the ten thoughts. If all Bodhisattvas abide in these dharmas, they will attain unsurpassed skillful thoughts.
'Buddha-child! Bodhisattva-Mahasattvas (púsà móhēsà, great Bodhisattvas) have ten practices. What are the ten? Namely: practicing for all sentient beings, universally causing them to mature; practicing for all those seeking the Dharma, causing them all to study; practicing for all good roots, causing them all to grow; practicing for all samadhis (sānmèi, meditative concentration), with a single-minded focus; practicing for all wisdom, without anything not understood; practicing for all cultivation, without anything not able to be cultivated; practicing for all Buddha-lands (fó chà, Buddha's realms), making them all adorned; practicing for all good friends, with respect and offerings; practicing for all Tathagatas, with reverence and service. These are the ten practices. If all Bodhisattvas abide in these dharmas, they will attain the Tathagata's unsurpassed great wisdom practice.
'Buddha-child! Bodhisattva-Mahasattvas have ten good spiritual friends (shàn zhīshì, virtuous teachers and friends). What are the ten? Namely: good spiritual friends who cause one to abide in the Bodhi mind (bódhì xīn, the mind of enlightenment); good spiritual friends who cause good roots to grow; good spiritual friends who cause one to practice the Paramitas (bōluómì, perfections); good spiritual friends who explain all dharmas; good spiritual friends who cause all sentient beings to mature; good spiritual friends who cause one to attain decisive eloquence; good spiritual friends who cause one not to be attached to all worldly things; good spiritual friends who cause one to practice without weariness in all kalpas; good spiritual friends who cause one to abide in the practices of Samantabhadra (pǔxián xíng, the practices of Bodhisattva Samantabhadra); good spiritual friends who cause one to enter what is entered by all Buddha wisdom. These are the ten good spiritual friends.
'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of diligent effort. What are the ten? Namely: diligent effort in teaching and transforming all sentient beings; diligent effort in deeply entering all dharmas; diligent effort in adorning and purifying all worlds; diligent effort in practicing all that Bodhisattvas learn; diligent effort in eliminating all evil of sentient beings; diligent effort in stopping the suffering of all three evil paths (sān èdào, hell, hungry ghosts, and animals);
【English Translation】 Think: towards all good roots, generate the thought of Bodhi seeds (bódhì zhǒngzǐ, seeds of enlightenment); towards all sentient beings, generate the thought of Bodhi vessels (bódhì qì, vessels capable of holding enlightenment); towards all wishes, generate the thought of self-willingness; towards all dharmas, generate the thought of renunciation; towards all actions, generate the thought of self-practice (zìxíng, self-cultivation); towards all dharmas, generate the thought of Buddha-dharma (fófǎ, the teachings of the Buddha); towards all language dharmas, generate the thought of the path of language (yǔyán dào, the path of expressing truth through language); towards all Buddhas, generate the thought of a compassionate father; towards all Tathagatas (rúlái, an epithet of the Buddha), generate the thought of non-duality (wú èr, equality and non-discrimination). These are the ten thoughts. If all Bodhisattvas abide in these dharmas, they will attain unsurpassed skillful thoughts. 'Buddha-child! Bodhisattva-Mahasattvas (púsà móhēsà, great Bodhisattvas) have ten practices. What are the ten? Namely: practicing for all sentient beings, universally causing them to mature; practicing for all those seeking the Dharma, causing them all to study; practicing for all good roots, causing them all to grow; practicing for all samadhis (sānmèi, meditative concentration), with a single-minded focus; practicing for all wisdom, without anything not understood; practicing for all cultivation, without anything not able to be cultivated; practicing for all Buddha-lands (fó chà, Buddha's realms), making them all adorned; practicing for all good friends, with respect and offerings; practicing for all Tathagatas, with reverence and service. These are the ten practices. If all Bodhisattvas abide in these dharmas, they will attain the Tathagata's unsurpassed great wisdom practice. 'Buddha-child! Bodhisattva-Mahasattvas have ten good spiritual friends (shàn zhīshì, virtuous teachers and friends). What are the ten? Namely: good spiritual friends who cause one to abide in the Bodhi mind (bódhì xīn, the mind of enlightenment); good spiritual friends who cause good roots to grow; good spiritual friends who cause one to practice the Paramitas (bōluómì, perfections); good spiritual friends who explain all dharmas; good spiritual friends who cause all sentient beings to mature; good spiritual friends who cause one to attain decisive eloquence; good spiritual friends who cause one not to be attached to all worldly things; good spiritual friends who cause one to practice without weariness in all kalpas; good spiritual friends who cause one to abide in the practices of Samantabhadra (pǔxián xíng, the practices of Bodhisattva Samantabhadra); good spiritual friends who cause one to enter what is entered by all Buddha wisdom. These are the ten good spiritual friends. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of diligent effort. What are the ten? Namely: diligent effort in teaching and transforming all sentient beings; diligent effort in deeply entering all dharmas; diligent effort in adorning and purifying all worlds; diligent effort in practicing all that Bodhisattvas learn; diligent effort in eliminating all evil of sentient beings; diligent effort in stopping the suffering of all three evil paths (sān èdào, hell, hungry ghosts, and animals);
摧破一切眾魔勤精進；愿為一切眾生作清凈眼勤精進；供養一切諸佛勤精進；令一切如來皆悉歡喜勤精進。是為十。若諸菩薩安住此法，則得具足如來無上精進波羅蜜。
「佛子！菩薩摩訶薩有十種心得安隱。何等為十？所謂：自住菩提心，亦當令他住菩提心，心得安隱；自究竟離忿諍，亦當令他離忿諍，心得安隱；自離凡愚法，亦令他離凡愚法，心得安隱；自勤修善根，亦令他勤修善根，心得安隱；自住波羅蜜道，亦令他住波羅蜜道，心得安隱；自生在佛家，亦當令他生於佛家，心得安隱；自深入無自性真實法，亦令他入無自性真實法，心得安隱；自不誹謗一切佛法，亦令他不誹謗一切佛法，心得安隱；自滿一切智菩提愿，亦令他滿一切智菩提愿，心得安隱；自深入一切如來無盡智藏，亦令他入一切如來無盡智藏，心得安隱。是為十。若諸菩薩安住此法，則得如來無上大智安隱。
「佛子！菩薩摩訶薩有十種成就眾生。何等為十？所謂：以佈施成就眾生；以色身成就眾生；以說法成就眾生；以同行成就眾生；以無染著成就眾生；以開示菩薩行成就眾生；以熾然示現一切世界成就眾生；以示現佛法大威德成就眾生；以種種神通變現成就眾生；以種種微密善巧方便成就眾生。是為十。菩薩以此成就眾生界。
【現代漢語翻譯】 現代漢語譯本 摧毀一切魔障，精進不懈；愿為一切眾生，作清凈之眼，精進不懈；供養一切諸佛，精進不懈；令一切如來皆歡喜，精進不懈。此為十種精進。若諸菩薩安住於此法，則能圓滿如來無上精進波羅蜜（到達彼岸的精進）。
『佛子！菩薩摩訶薩（偉大的菩薩）有十種心得安穩。是哪十種呢？即：自己安住于菩提心（覺悟之心），也令他人安住于菩提心，心得安穩；自己究竟遠離忿怒爭鬥，也令他人遠離忿怒爭鬥，心得安穩；自己遠離凡夫愚癡之法，也令他人遠離凡夫愚癡之法，心得安穩；自己勤修善根，也令他人勤修善根，心得安穩；自己安住于波羅蜜道（到達彼岸的道路），也令他人安住于波羅蜜道，心得安穩；自己生在佛家，也令他人生於佛家，心得安穩；自己深入無自性真實之法，也令他人深入無自性真實之法，心得安穩；自己不誹謗一切佛法，也令他人不誹謗一切佛法，心得安穩；自己圓滿一切智菩提愿（覺悟的願望），也令他人圓滿一切智菩提愿，心得安穩；自己深入一切如來無盡智藏（佛的無盡智慧寶藏），也令他人深入一切如來無盡智藏，心得安穩。此為十種。若諸菩薩安住於此法，則能獲得如來無上大智安穩。
『佛子！菩薩摩訶薩有十種成就眾生。是哪十種呢？即：以佈施成就眾生；以色身（莊嚴的相貌）成就眾生；以說法成就眾生；以同行（共同修行）成就眾生；以無染著（不執著）成就眾生；以開示菩薩行成就眾生；以熾然示現一切世界成就眾生；以示現佛法大威德成就眾生；以種種神通變現成就眾生；以種種微密善巧方便成就眾生。此為十種。菩薩以此成就眾生界。
【English Translation】 English version Destroying all demonic obstacles, diligently advancing; wishing to be the pure eye for all beings, diligently advancing; making offerings to all Buddhas, diligently advancing; causing all Tathagatas to rejoice, diligently advancing. These are the ten. If Bodhisattvas abide in these practices, they will attain the unsurpassed perfection of diligence of the Tathagata (the one who has thus gone).
'Buddha's children! Bodhisattva Mahasattvas (great Bodhisattvas) have ten kinds of minds that are peaceful. What are the ten? They are: abiding in the Bodhi mind (mind of enlightenment) themselves, and also causing others to abide in the Bodhi mind, their minds are peaceful; completely abandoning anger and strife themselves, and also causing others to abandon anger and strife, their minds are peaceful; abandoning the ways of ordinary fools themselves, and also causing others to abandon the ways of ordinary fools, their minds are peaceful; diligently cultivating good roots themselves, and also causing others to diligently cultivate good roots, their minds are peaceful; abiding in the path of Paramita (perfection) themselves, and also causing others to abide in the path of Paramita, their minds are peaceful; being born into the Buddha's family themselves, and also causing others to be born into the Buddha's family, their minds are peaceful; deeply entering the true Dharma of no self-nature themselves, and also causing others to enter the true Dharma of no self-nature, their minds are peaceful; not slandering all the Buddha's teachings themselves, and also causing others not to slander all the Buddha's teachings, their minds are peaceful; fulfilling all the vows of omniscient Bodhi (enlightenment) themselves, and also causing others to fulfill all the vows of omniscient Bodhi, their minds are peaceful; deeply entering the inexhaustible treasury of wisdom of all Tathagatas themselves, and also causing others to enter the inexhaustible treasury of wisdom of all Tathagatas, their minds are peaceful. These are the ten. If Bodhisattvas abide in these practices, they will attain the unsurpassed great wisdom and peace of the Tathagata.
'Buddha's children! Bodhisattva Mahasattvas have ten ways of accomplishing sentient beings. What are the ten? They are: accomplishing sentient beings through giving; accomplishing sentient beings through their physical form (dignified appearance); accomplishing sentient beings through teaching the Dharma; accomplishing sentient beings through practicing together; accomplishing sentient beings through non-attachment; accomplishing sentient beings through revealing the Bodhisattva path; accomplishing sentient beings through vividly manifesting all worlds; accomplishing sentient beings through manifesting the great power and virtue of the Buddha's Dharma; accomplishing sentient beings through various miraculous transformations; accomplishing sentient beings through various subtle and skillful means. These are the ten. Bodhisattvas accomplish the realm of sentient beings through these means.
「佛子！菩薩摩訶薩有十種戒。何等為十？所謂：不捨菩提心戒；遠離二乘地戒；觀察利益一切眾生戒；令一切眾生住佛法戒；修一切菩薩所學戒；於一切法無所得戒；以一切善根迴向菩提戒；不著一切如來身戒；思惟一切法離取著戒；諸根律儀戒。是為十。若諸菩薩安住此法，則得如來無上廣大戒波羅蜜。
「佛子！菩薩摩訶薩有十種受記法，菩薩以此自知受記。何等為十？所謂：以殊勝意發菩提心，自知受記；永不厭舍諸菩薩行，自知受記；住一切劫行菩薩行，自知受記；修一切佛法，自知受記；於一切佛教一向深信，自知受記；修一切善根皆令成就，自知受記；置一切眾生於佛菩提，自知受記；於一切善知識和合無二，自知受記；於一切善知識起如來想，自知受記；恒勤守護菩提本願，自知受記。是為十。
「佛子！菩薩摩訶薩有十種入，入諸菩薩。何等為十？所謂：入本願；入行；入聚；入諸波羅蜜；入成就；入差別愿；入種種解；入莊嚴佛土；入神力自在；入示現受生。是為十。菩薩以此普入三世一切菩薩。
「佛子！菩薩摩訶薩有十種入，入諸如來。何等為十？所謂：入無邊成正覺；入無邊轉法輪；入無邊方便法；入無邊差別音聲；入無邊調伏眾生；入無邊神力自在；入無邊
【現代漢語翻譯】 現代漢語譯本 『佛子（指菩薩）！菩薩摩訶薩（偉大的菩薩）有十種戒律。是哪十種呢？ 所謂：不捨棄菩提心（覺悟之心）的戒律；遠離聲聞乘和緣覺乘（二乘）境界的戒律；觀察利益一切眾生的戒律；令一切眾生安住于佛法的戒律；修習一切菩薩所學的戒律；對於一切法不執著有所得的戒律；以一切善根迴向菩提的戒律；不執著於一切如來（佛）之身的戒律；思惟一切法遠離執取和著迷的戒律；諸根（眼、耳、鼻、舌、身、意）的律儀戒。這就是十種。如果各位菩薩安住于這些戒律，就能獲得如來無上廣大戒波羅蜜（到達彼岸的圓滿戒律）。』 『佛子！菩薩摩訶薩有十種受記法，菩薩通過這些方法可以自己知道自己已得到受記。是哪十種呢？ 所謂：以殊勝的意願發起菩提心，自己知道已得到受記；永遠不厭倦捨棄諸菩薩的修行，自己知道已得到受記；在一切劫（極長的時間）中修行菩薩行，自己知道已得到受記；修習一切佛法，自己知道已得到受記；對於一切佛教的教誨一向深信不疑，自己知道已得到受記；修習一切善根都令其成就，自己知道已得到受記；安置一切眾生於佛的菩提覺悟，自己知道已得到受記；對於一切善知識和合無二，自己知道已得到受記；對於一切善知識生起如來之想，自己知道已得到受記；恒常勤勉守護菩提的本願，自己知道已得到受記。這就是十種。』 『佛子！菩薩摩訶薩有十種入，進入諸菩薩的境界。是哪十種呢？ 所謂：進入本願；進入修行；進入聚集；進入諸波羅蜜（到達彼岸的修行）；進入成就；進入差別愿；進入種種理解；進入莊嚴佛土；進入神力自在；進入示現受生。這就是十種。菩薩通過這些普遍進入三世（過去、現在、未來）一切菩薩的境界。』 『佛子！菩薩摩訶薩有十種入，進入諸如來的境界。是哪十種呢？ 所謂：進入無邊成就正覺；進入無邊轉法輪（宣說佛法）；進入無邊方便法；進入無邊差別音聲；進入無邊調伏眾生；進入無邊神力自在；進入無邊』
【English Translation】 English version 'Buddha's children (referring to Bodhisattvas)! A Bodhisattva-Mahasattva (great Bodhisattva) has ten precepts. What are these ten? They are: the precept of not abandoning the Bodhi mind (mind of enlightenment); the precept of distancing oneself from the realms of Sravakas and Pratyekabuddhas (the two vehicles); the precept of observing and benefiting all sentient beings; the precept of causing all sentient beings to abide in the Dharma; the precept of cultivating all that Bodhisattvas learn; the precept of not being attached to any attainment in all dharmas; the precept of dedicating all good roots towards Bodhi; the precept of not being attached to the body of any Tathagata (Buddha); the precept of contemplating all dharmas as being free from grasping and attachment; and the precept of the discipline of the senses (eyes, ears, nose, tongue, body, and mind). These are the ten. If all Bodhisattvas abide in these precepts, they will attain the unsurpassed and vast precept Paramita (perfection of precepts that leads to the other shore) of the Tathagata.' 'Buddha's children! A Bodhisattva-Mahasattva has ten methods of receiving prediction, through which a Bodhisattva knows that they have received prediction. What are these ten? They are: by generating the Bodhi mind with a superior intention, one knows they have received prediction; by never being weary of abandoning the practices of Bodhisattvas, one knows they have received prediction; by practicing the Bodhisattva path in all kalpas (extremely long periods of time), one knows they have received prediction; by cultivating all the Buddha's teachings, one knows they have received prediction; by having unwavering faith in all the Buddha's teachings, one knows they have received prediction; by cultivating all good roots and causing them to be accomplished, one knows they have received prediction; by placing all sentient beings in the Bodhi enlightenment of the Buddha, one knows they have received prediction; by being in harmony and non-dual with all good teachers, one knows they have received prediction; by regarding all good teachers as the Tathagata, one knows they have received prediction; and by constantly and diligently protecting the original vows of Bodhi, one knows they have received prediction. These are the ten.' 'Buddha's children! A Bodhisattva-Mahasattva has ten entrances, entering the realms of all Bodhisattvas. What are these ten? They are: entering the original vows; entering the practice; entering the gathering; entering all Paramitas (perfections that lead to the other shore); entering accomplishment; entering different vows; entering various understandings; entering the adornment of Buddha lands; entering the power of spiritual freedom; and entering the manifestation of rebirth. These are the ten. Through these, Bodhisattvas universally enter the realms of all Bodhisattvas in the three times (past, present, and future).' 'Buddha's children! A Bodhisattva-Mahasattva has ten entrances, entering the realms of all Tathagatas. What are these ten? They are: entering the boundless attainment of perfect enlightenment; entering the boundless turning of the Dharma wheel (teaching the Dharma); entering the boundless skillful means; entering the boundless different sounds; entering the boundless taming of sentient beings; entering the boundless power of spiritual freedom; entering the boundless'
種種差別身；入無邊三昧；入無邊力、無所畏；入無邊示現涅槃。是為十。菩薩以此普入三世一切如來。
「佛子！菩薩摩訶薩有十種入眾生行。何等為十？所謂：入一切眾生過去行；入一切眾生未來行；入一切眾生現在行；入一切眾生善行；入一切眾生不善行；入一切眾生心行；入一切眾生根行；入一切眾生解行；入一切眾生煩惱習氣行；入一切眾生教化調伏時、非時行。是為十。菩薩以此普入一切諸眾生行。
「佛子！菩薩摩訶薩有十種入世界。何等為十？所謂：入染世界；入凈世界；入小世界；入大世界；入微塵中世界；入微細世界；入覆世界；入仰世界；入有佛世界；入無佛世界。是為十。菩薩以此普入十方一切世界。
「佛子！菩薩摩訶薩有十種入劫。何等為十？所謂：入過去劫；入未來劫；入現在劫；入可數劫；入不可數劫；入可數劫即不可數劫；入不可數劫即可數劫；入一切劫即非劫；入非劫即一切劫；入一切劫即一念。是為十。菩薩以此普入一切劫。
「佛子！菩薩摩訶薩有十種說三世。何等為十？所謂：過去世說過去世；過去世說未來世；過去世說現在世；未來世說過去世；未來世說現在世；未來世說無盡；現在世說過去世；現在世說未來世；現在世說平等；現在世說三
【現代漢語翻譯】 現代漢語譯本 種種不同的身形；進入無邊的三昧（samadhi，禪定）；進入無邊的力量、無所畏懼；進入無邊的示現涅槃（nirvana，寂滅）。這是第十種。菩薩因此普遍進入三世一切如來（tathagata，佛）。 『佛子！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）有十種進入眾生行為的方式。哪十種呢？所謂：進入一切眾生過去的行；進入一切眾生未來的行；進入一切眾生現在的行；進入一切眾生善的行；進入一切眾生不善的行；進入一切眾生心的行；進入一切眾生根的行；進入一切眾生理解的行；進入一切眾生煩惱習氣的行；進入一切眾生教化調伏的時機和非時機。這是第十種。菩薩因此普遍進入一切諸眾生的行為。 『佛子！菩薩摩訶薩有十種進入世界的方式。哪十種呢？所謂：進入染污的世界；進入清凈的世界；進入小的世界；進入大的世界；進入微塵中的世界；進入微細的世界；進入覆蓋的世界；進入仰視的世界；進入有佛的世界；進入無佛的世界。這是第十種。菩薩因此普遍進入十方一切世界。 『佛子！菩薩摩訶薩有十種進入劫的方式。哪十種呢？所謂：進入過去劫；進入未來劫；進入現在劫；進入可數的劫；進入不可數的劫；進入可數的劫即是不可數的劫；進入不可數的劫即是可數的劫；進入一切劫即是非劫；進入非劫即是一切劫；進入一切劫即是一念。這是第十種。菩薩因此普遍進入一切劫。 『佛子！菩薩摩訶薩有十種闡述三世的方式。哪十種呢？所謂：過去世闡述過去世；過去世闡述未來世；過去世闡述現在世；未來世闡述過去世；未來世闡述現在世；未來世闡述無盡；現在世闡述過去世；現在世闡述未來世；現在世闡述平等；現在世闡述三
【English Translation】 English version Various different bodies; entering boundless samadhi (meditative absorption); entering boundless power, fearlessness; entering boundless manifestation of nirvana (liberation). This is the tenth. Bodhisattvas thus universally enter all Tathagatas (Buddhas) of the three times. 'Buddha-child! Bodhisattva-mahasattvas (great bodhisattvas) have ten ways of entering the conduct of sentient beings. What are the ten? They are: entering the past conduct of all sentient beings; entering the future conduct of all sentient beings; entering the present conduct of all sentient beings; entering the virtuous conduct of all sentient beings; entering the non-virtuous conduct of all sentient beings; entering the mental conduct of all sentient beings; entering the faculty conduct of all sentient beings; entering the understanding conduct of all sentient beings; entering the conduct of afflictions and habitual tendencies of all sentient beings; entering the conduct of the times and non-times for teaching and taming all sentient beings. This is the tenth. Bodhisattvas thus universally enter the conduct of all sentient beings. 'Buddha-child! Bodhisattva-mahasattvas have ten ways of entering worlds. What are the ten? They are: entering defiled worlds; entering pure worlds; entering small worlds; entering large worlds; entering worlds within dust motes; entering subtle worlds; entering covered worlds; entering worlds that are looked up to; entering worlds with Buddhas; entering worlds without Buddhas. This is the tenth. Bodhisattvas thus universally enter all worlds in the ten directions. 'Buddha-child! Bodhisattva-mahasattvas have ten ways of entering kalpas (eons). What are the ten? They are: entering past kalpas; entering future kalpas; entering present kalpas; entering countable kalpas; entering uncountable kalpas; entering countable kalpas that are also uncountable kalpas; entering uncountable kalpas that are also countable kalpas; entering all kalpas that are non-kalpas; entering non-kalpas that are all kalpas; entering all kalpas that are a single thought. This is the tenth. Bodhisattvas thus universally enter all kalpas. 'Buddha-child! Bodhisattva-mahasattvas have ten ways of explaining the three times. What are the ten? They are: the past time explaining the past time; the past time explaining the future time; the past time explaining the present time; the future time explaining the past time; the future time explaining the present time; the future time explaining the endless; the present time explaining the past time; the present time explaining the future time; the present time explaining equality; the present time explaining the three
世即一念。是為十。菩薩以此普說三世。
「佛子！菩薩摩訶薩有十種知三世。何等為十？所謂：知諸安立；知諸語言；知諸談議；知諸軌則；知諸稱謂；知諸制令；知其假名；知其無盡；知其寂滅；知一切空。是為十。菩薩以此普知一切三世諸法。
「佛子！菩薩摩訶薩發十種無疲厭心。何等為十？所謂：供養一切諸佛無疲厭心；親近一切善知識無疲厭心；求一切法無疲厭心；聽聞正法無疲厭心；宣說正法無疲厭心；教化調伏一切眾生無疲厭心；置一切眾生於佛菩提無疲厭心；於一一世界經不可說不可說劫行菩薩行無疲厭心；遊行一切世界無疲厭心；觀察思惟一切佛法無疲厭心。是為十。若諸菩薩安住此法，則得如來無疲厭無上大智。
「佛子！菩薩摩訶薩有十種差別智。何等為十？所謂：知眾生差別智；知諸根差別智；知業報差別智；知受生差別智；知世界差別智；知法界差別智；知諸佛差別智；知諸法差別智；知三世差別智；知一切語言道差別智。是為十。若諸菩薩安住此法，則得如來無上廣大差別智。
「佛子！菩薩摩訶薩有十種陀羅尼。何等為十？所謂：聞持陀羅尼，持一切法不忘失故；修行陀羅尼，如實巧觀一切法故；思惟陀羅尼，了知一切諸法性故；法光明陀羅尼，照不思議
【現代漢語翻譯】 現代漢語譯本：世界即是一念。這是十種（菩薩知三世的方法）。菩薩因此普遍地宣說三世。
『佛子！菩薩摩訶薩有十種了知三世的方法。是哪十種呢？分別是：了知一切安立（事物建立的方式）；了知一切語言；了知一切談論；了知一切規則；了知一切稱謂；了知一切制度命令；了知一切假名（虛妄的名稱）；了知一切無盡；了知一切寂滅；了知一切皆空。這就是十種。菩薩因此普遍地了知一切三世諸法。
『佛子！菩薩摩訶薩發起十種永不疲倦的心。是哪十種呢？分別是：供養一切諸佛永不疲倦的心；親近一切善知識永不疲倦的心；尋求一切佛法永不疲倦的心；聽聞正法永不疲倦的心；宣說正法永不疲倦的心；教化調伏一切眾生永不疲倦的心；安置一切眾生於佛菩提永不疲倦的心；在每一個世界經歷不可說不可說劫修行菩薩行永不疲倦的心；（遍歷）一切世界永不疲倦的心；觀察思惟一切佛法永不疲倦的心。這就是十種。如果菩薩安住于這些法，就能獲得如來永不疲倦的無上大智慧。
『佛子！菩薩摩訶薩有十種差別智。是哪十種呢？分別是：了知眾生差別智；了知諸根差別智；了知業報差別智；了知受生差別智；了知世界差別智；了知法界差別智；了知諸佛差別智；了知諸法差別智；了知三世差別智；了知一切語言道差別智。這就是十種。如果菩薩安住于這些法，就能獲得如來無上廣大的差別智。
『佛子！菩薩摩訶薩有十種陀羅尼（總持，能持一切法而不失的禪定）。是哪十種呢？分別是：聞持陀羅尼（聽聞后能憶持不忘的禪定），能持一切法而不忘失；修行陀羅尼（通過修行而獲得的禪定），能如實巧妙地觀察一切法；思惟陀羅尼（通過思惟而獲得的禪定），能了知一切諸法的本性；法光明陀羅尼（能照亮佛法的禪定），能照亮不可思議
【English Translation】 English version: The world is but a single thought. This is the ten. Bodhisattvas thus universally expound the three times.
'Buddha-child! Bodhisattva-mahasattvas have ten kinds of knowledge of the three times. What are the ten? They are: knowing all establishments; knowing all languages; knowing all discussions; knowing all rules; knowing all appellations; knowing all regulations; knowing all provisional names; knowing all that is endless; knowing all that is extinction; knowing all is emptiness. These are the ten. Bodhisattvas thus universally know all dharmas of the three times.
'Buddha-child! Bodhisattva-mahasattvas generate ten kinds of tireless minds. What are the ten? They are: the tireless mind of making offerings to all Buddhas; the tireless mind of being close to all good teachers; the tireless mind of seeking all dharmas; the tireless mind of listening to the true dharma; the tireless mind of expounding the true dharma; the tireless mind of teaching and subduing all sentient beings; the tireless mind of placing all sentient beings in Buddha-bodhi; the tireless mind of practicing bodhisattva conduct for inexpressible inexpressible kalpas in each world; the tireless mind of (traversing) all worlds; the tireless mind of observing and contemplating all Buddha-dharmas. These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathagata's tireless, unsurpassed great wisdom.
'Buddha-child! Bodhisattva-mahasattvas have ten kinds of discriminating wisdom. What are the ten? They are: the wisdom of knowing the differences of sentient beings; the wisdom of knowing the differences of faculties; the wisdom of knowing the differences of karmic retribution; the wisdom of knowing the differences of rebirth; the wisdom of knowing the differences of worlds; the wisdom of knowing the differences of the dharma realm; the wisdom of knowing the differences of Buddhas; the wisdom of knowing the differences of dharmas; the wisdom of knowing the differences of the three times; the wisdom of knowing the differences of all language paths. These are the ten. If bodhisattvas abide in these dharmas, they will attain the Tathagata's unsurpassed, vast discriminating wisdom.
'Buddha-child! Bodhisattva-mahasattvas have ten kinds of dharanis (total retention, meditative concentration that can hold all dharmas without loss). What are the ten? They are: the dharani of hearing and retaining (meditative concentration that can remember and not forget after hearing), which can hold all dharmas without loss; the dharani of practice (meditative concentration attained through practice), which can skillfully observe all dharmas as they truly are; the dharani of contemplation (meditative concentration attained through contemplation), which can understand the nature of all dharmas; the dharani of dharma light (meditative concentration that can illuminate the dharma), which can illuminate the inconceivable
諸佛法故；三昧陀羅尼，普于現在一切佛所聽聞正法心不亂故；圓音陀羅尼，解了不思議音聲語言故；三世陀羅尼，演說三世不可思議諸佛法故；種種辯才陀羅尼，演說無邊諸佛法故；出生無礙耳陀羅尼，不可說佛所說之法悉能聞故；一切佛法陀羅尼，安住如來力、無畏故。是為十。若諸菩薩欲得此法，當勤修學。
「佛子！菩薩摩訶薩說十種佛。何等為十？所謂：成正覺佛；愿佛；業報佛；住持佛；涅槃佛；法界佛；心佛；三昧佛；本性佛；隨樂佛。是為十。
「佛子！菩薩摩訶薩發十種普賢心。何等為十？所謂：發大慈心，救護一切眾生故；發大悲心，代一切眾生受苦故；發一切施心，悉舍所有故；發念一切智為首心，樂求一切佛法故；發功德莊嚴心，學一切菩薩行故；發如金剛心，一切處受生不忘失故；發如海心，一切白凈法悉流入故；發如大山王心，一切惡言皆忍受故；發安隱心，施一切眾生無怖畏故；發般若波羅蜜究竟心，巧觀一切法無所有故。是為十。若諸菩薩安住此心，疾得成就普賢善巧智。
「佛子！菩薩摩訶薩有十種普賢行法。何等為十？所謂：愿住未來一切劫普賢行法；愿供養恭敬未來一切佛普賢行法；愿安置一切眾生於普賢菩薩行普賢行法；愿積集一切善根普賢行法；愿入
【現代漢語翻譯】 現代漢語譯本：諸佛的法門，包括：三昧陀羅尼（專注的禪定總持），能使菩薩在現在一切佛陀面前聽聞正法時心不散亂；圓音陀羅尼（圓滿音聲總持），能理解不可思議的音聲語言；三世陀羅尼（三世總持），能演說三世不可思議的諸佛法；種種辯才陀羅尼（種種辯才總持），能演說無邊諸佛法；出生無礙耳陀羅尼（出生無礙耳總持），能聽聞不可說佛所說的一切法；一切佛法陀羅尼（一切佛法總持），能安住于如來的力量和無畏。這便是十種陀羅尼。如果菩薩想要獲得這些法門，應當勤奮修學。 佛子！菩薩摩訶薩宣說十種佛。是哪十種呢？即：成正覺佛（成就正等覺的佛陀）；愿佛（發願的佛陀）；業報佛（因果業報所顯現的佛陀）；住持佛（住世教化的佛陀）；涅槃佛（入滅的佛陀）；法界佛（法界身佛）；心佛（自心顯現的佛陀）；三昧佛（禪定中顯現的佛陀）；本性佛（本性清凈的佛陀）；隨樂佛（隨眾生根性示現的佛陀）。這便是十種佛。 佛子！菩薩摩訶薩發起十種普賢心。是哪十種呢？即：發起大慈心，爲了救護一切眾生；發起大悲心，爲了代替一切眾生受苦；發起一切施心，爲了捨棄所有；發起以念一切智為首的心，爲了樂於尋求一切佛法；發起功德莊嚴心，爲了學習一切菩薩行；發起如金剛心，爲了在一切處受生都不忘失菩提心；發起如海心，爲了使一切清凈的法都流入其中；發起如大山王心，爲了忍受一切惡言；發起安隱心，爲了給予一切眾生無畏；發起般若波羅蜜究竟心，爲了巧妙地觀察一切法皆無自性。這便是十種。如果菩薩安住于這些心，就能迅速成就普賢的善巧智慧。 佛子！菩薩摩訶薩有十種普賢行法。是哪十種呢？即：愿在未來一切劫中安住普賢行法；愿供養恭敬未來一切佛的普賢行法；愿安置一切眾生於普賢菩薩的行持中；愿積集一切善根的普賢行法；愿入
【English Translation】 English version: The Dharmas of all Buddhas include: Samadhi Dharani (the dharani of focused meditation), which enables Bodhisattvas to remain undisturbed in mind when hearing the true Dharma in the presence of all Buddhas; the Perfect Sound Dharani, which enables understanding of inconceivable sounds and languages; the Three Worlds Dharani, which enables the exposition of the inconceivable Dharmas of the Buddhas of the three worlds; the Various Eloquence Dharani, which enables the exposition of the boundless Dharmas of the Buddhas; the Unobstructed Ear Dharani, which enables hearing all the Dharmas spoken by the ineffable Buddhas; and the All Buddha Dharma Dharani, which enables abiding in the power and fearlessness of the Tathagata. These are the ten. If Bodhisattvas wish to attain these Dharmas, they should diligently cultivate them. Buddha's children! Bodhisattva Mahasattvas speak of ten kinds of Buddhas. What are the ten? They are: the Buddha of Perfect Enlightenment; the Buddha of Vows; the Buddha of Karmic Retribution; the Buddha of Sustaining the Dharma; the Buddha of Nirvana; the Buddha of the Dharma Realm; the Buddha of Mind; the Buddha of Samadhi; the Buddha of Intrinsic Nature; and the Buddha of Accordance with Joy. These are the ten. Buddha's children! Bodhisattva Mahasattvas generate ten kinds of Samantabhadra minds. What are the ten? They are: generating the mind of great compassion, to protect all sentient beings; generating the mind of great pity, to bear the suffering of all sentient beings; generating the mind of all giving, to relinquish all possessions; generating the mind that takes the thought of all-knowing wisdom as foremost, to delight in seeking all the Buddha Dharmas; generating the mind of meritorious adornment, to learn all the Bodhisattva practices; generating the mind like a diamond, to not forget the Bodhi mind in all births; generating the mind like the ocean, to allow all pure Dharmas to flow into it; generating the mind like the great mountain king, to endure all harsh words; generating the mind of peace and security, to give all sentient beings fearlessness; and generating the mind of ultimate Prajnaparamita, to skillfully observe that all Dharmas are without self-nature. These are the ten. If Bodhisattvas abide in these minds, they will quickly attain the skillful wisdom of Samantabhadra. Buddha's children! Bodhisattva Mahasattvas have ten kinds of Samantabhadra practices. What are the ten? They are: the practice of wishing to abide in the Samantabhadra practices for all future kalpas; the practice of wishing to make offerings and pay respects to all future Buddhas; the practice of wishing to place all sentient beings in the practices of Bodhisattva Samantabhadra; the practice of wishing to accumulate all good roots; the practice of wishing to enter
一切波羅蜜普賢行法；愿滿足一切菩薩行普賢行法；愿莊嚴一切世界普賢行法；愿生一切佛剎普賢行法；愿善觀察一切法普賢行法；愿於一切佛國土成無上菩提普賢行法。是為十。若諸菩薩勤修此法，疾得滿足普賢行愿。
「佛子！菩薩摩訶薩以十種觀眾生而起大悲。何等為十？所謂：觀察眾生無依無怙而起大悲；觀察眾生性不調順而起大悲；觀察眾生貧無善根而起大悲；觀察眾生長夜睡眠而起大悲；觀察眾生行不善法而起大悲；觀察眾生欲縛所縛而起大悲；觀察眾生沒生死海而起大悲；觀察眾生長嬰疾苦而起大悲；觀察眾生無善法欲而起大悲；觀察眾生失諸佛法而起大悲。是為十。菩薩恒以此心觀察眾生。
「佛子！菩薩摩訶薩有十種發菩提心因緣。何等為十？所謂：為教化調伏一切眾生故，發菩提心；為除滅一切眾生苦聚故，發菩提心；為與一切眾生具足安樂故，發菩提心；為斷一切眾生愚癡故，發菩提心；為與一切眾生佛智故，發菩提心；為恭敬供養一切諸佛故，發菩提心；為隨如來教，令佛歡喜故，發菩提心；為見一切佛色身相好故，發菩提心；為入一切佛廣大智慧故，發菩提心；為顯現諸佛力、無所畏故，發菩提心。是為十。
「佛子！若菩薩發無上菩提心，為悟入一切智智故，親近供
【現代漢語翻譯】 現代漢語譯本 一切波羅蜜（paramita，意為到達彼岸）普賢行法（Samantabhadra-caryā，普賢菩薩的行愿）；愿滿足一切菩薩行普賢行法；愿莊嚴一切世界普賢行法；愿生一切佛剎（buddhakṣetra，佛的國土）普賢行法；愿善觀察一切法普賢行法；愿於一切佛國土成無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）普賢行法。這是十種。如果各位菩薩勤奮修習這些法門，就能迅速圓滿普賢的行愿。 『佛子！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）以十種方式觀察眾生而生起大悲心。是哪十種呢？所謂：觀察眾生無依無靠而生起大悲心；觀察眾生性情不調順而生起大悲心；觀察眾生貧乏沒有善根而生起大悲心；觀察眾生長久沉睡于無明而生起大悲心；觀察眾生行為不善而生起大悲心；觀察眾生被慾望束縛而生起大悲心；觀察眾生沉沒于生死苦海而生起大悲心；觀察眾生長久遭受疾病痛苦而生起大悲心；觀察眾生沒有修習善法的意願而生起大悲心；觀察眾生失去諸佛的教法而生起大悲心。這是十種。菩薩恒常以這種心念觀察眾生。 『佛子！菩薩摩訶薩有十種發菩提心的因緣。是哪十種呢？所謂：爲了教化調伏一切眾生，發菩提心；爲了消除一切眾生的痛苦，發菩提心；爲了給予一切眾生圓滿的安樂，發菩提心；爲了斷除一切眾生的愚癡，發菩提心；爲了給予一切眾生佛的智慧，發菩提心；爲了恭敬供養一切諸佛，發菩提心；爲了隨順如來的教導，令佛歡喜，發菩提心；爲了見到一切佛的色身相好，發菩提心；爲了進入一切佛的廣大智慧，發菩提心；爲了顯現諸佛的力量和無所畏懼，發菩提心。這是十種。 『佛子！如果菩薩發無上菩提心，爲了悟入一切智智（sarvajñatā，一切智），親近供養
【English Translation】 English version All perfections (paramita) are the practices of Samantabhadra (Universal Worthy); may all Bodhisattva practices be fulfilled through the practices of Samantabhadra; may all worlds be adorned through the practices of Samantabhadra; may all Buddha-lands (buddhakṣetra) be born through the practices of Samantabhadra; may all dharmas be well observed through the practices of Samantabhadra; may unsurpassed enlightenment (anuttarā-samyak-saṃbodhi) be attained in all Buddha-lands through the practices of Samantabhadra. These are ten. If all Bodhisattvas diligently cultivate these practices, they will quickly fulfill the vows of Samantabhadra. 『Buddha-child! A Bodhisattva-Mahasattva (great Bodhisattva) generates great compassion by observing sentient beings in ten ways. What are the ten? They are: observing sentient beings without support or refuge and generating great compassion; observing sentient beings whose natures are not harmonious and generating great compassion; observing sentient beings who are poor and without good roots and generating great compassion; observing sentient beings who are asleep in ignorance for a long night and generating great compassion; observing sentient beings who engage in unwholesome actions and generating great compassion; observing sentient beings who are bound by the fetters of desire and generating great compassion; observing sentient beings who are submerged in the ocean of birth and death and generating great compassion; observing sentient beings who are long afflicted by illness and suffering and generating great compassion; observing sentient beings who have no desire for wholesome dharmas and generating great compassion; observing sentient beings who have lost the teachings of all Buddhas and generating great compassion. These are ten. Bodhisattvas constantly observe sentient beings with this mind. 『Buddha-child! A Bodhisattva-Mahasattva has ten causes and conditions for generating the Bodhi mind. What are the ten? They are: for the sake of teaching and taming all sentient beings, generating the Bodhi mind; for the sake of eliminating all the sufferings of sentient beings, generating the Bodhi mind; for the sake of providing all sentient beings with complete happiness, generating the Bodhi mind; for the sake of cutting off the ignorance of all sentient beings, generating the Bodhi mind; for the sake of giving all sentient beings the wisdom of the Buddha, generating the Bodhi mind; for the sake of respectfully making offerings to all Buddhas, generating the Bodhi mind; for the sake of following the teachings of the Tathagata and making the Buddha happy, generating the Bodhi mind; for the sake of seeing the physical forms and marks of all Buddhas, generating the Bodhi mind; for the sake of entering the vast wisdom of all Buddhas, generating the Bodhi mind; for the sake of manifesting the power and fearlessness of all Buddhas, generating the Bodhi mind. These are ten. 『Buddha-child! If a Bodhisattva generates the unsurpassed Bodhi mind, for the sake of realizing all-knowing wisdom (sarvajñatā), they should draw near and make offerings to
養善知識時，應起十種心。何等為十？所謂：起給侍心、歡喜心、無違心、隨順心、無異求心、一向心、同善根心、同願心、如來心、同圓滿行心。是為十。
「佛子！若菩薩摩訶薩起如是心，則得十種清凈。何等為十？所謂：深心清凈，到于究竟無失壞故；色身清凈，隨其所宜為示現故；音聲清凈，了達一切諸語言故；辯才清凈，善說無邊諸佛法故；智慧清凈，舍離一切愚癡暗故；受生清凈，具足菩薩自在力故；眷屬清凈，成就過去同行眾生諸善根故；果報清凈，除滅一切諸業障故；大愿清凈，與諸菩薩性無二故；諸行清凈，以普賢乘而出離故。是為十。
「佛子！菩薩摩訶薩有十種波羅蜜。何等為十？所謂：施波羅蜜，悉舍一切諸所有故；戒波羅蜜，凈佛戒故；忍波羅蜜，住佛忍故；精進波羅蜜，一切所作不退轉故；禪波羅蜜，念一境故；般若波羅蜜，如實觀察一切法故；智波羅蜜，入佛力故；愿波羅蜜，滿足普賢諸大愿故；神通波羅蜜，示現一切自在用故；法波羅蜜，普入一切諸佛法故。是為十。若諸菩薩安住此法，則得具足如來無上大智波羅蜜。
「佛子！菩薩摩訶薩有十種智隨覺。何等為十？所謂：一切世界無量差別智隨覺；一切眾生界不可思議智隨覺；一切諸法一入種種種種入一智隨
【現代漢語翻譯】 現代漢語譯本：
親近善知識時，應當生起十種心。是哪十種呢？ 所謂：生起侍奉的心、歡喜的心、不違逆的心、隨順的心、不尋求其他的心、專一的心、同善根的心、同願的心、如來（Tathagata）的心、同圓滿行（perfect practice）的心。這就是十種心。
『佛子！如果菩薩摩訶薩（Bodhisattva-Mahasattva）生起這樣的心，就能得到十種清凈。是哪十種呢？ 所謂：深心清凈，達到究竟而不會失壞的緣故；色身清凈，隨其所宜而示現的緣故；音聲清凈，通達一切語言的緣故；辯才清凈，善於宣說無邊諸佛法的緣故；智慧清凈，舍離一切愚癡黑暗的緣故；受生清凈，具足菩薩自在力量的緣故；眷屬清凈，成就過去同行眾生諸善根的緣故；果報清凈，消除一切業障的緣故；大愿清凈，與諸菩薩的本性沒有差別的緣故；諸行清凈，以普賢（Samantabhadra）的乘而出離的緣故。這就是十種清凈。
『佛子！菩薩摩訶薩有十種波羅蜜（paramita）。是哪十種呢？ 所謂：施波羅蜜，完全捨棄一切所有的緣故；戒波羅蜜，清凈佛戒的緣故；忍波羅蜜，安住于佛的忍辱的緣故；精進波羅蜜，一切所作都不退轉的緣故；禪波羅蜜，專注於一個境界的緣故；般若波羅蜜，如實觀察一切法的緣故；智波羅蜜，進入佛的力量的緣故；愿波羅蜜，滿足普賢的諸大愿的緣故；神通波羅蜜，示現一切自在作用的緣故；法波羅蜜，普遍進入一切諸佛法的緣故。這就是十種波羅蜜。如果諸菩薩安住於此法，就能具足如來無上大智波羅蜜。
『佛子！菩薩摩訶薩有十種智隨覺。是哪十種呢？ 所謂：一切世界無量差別的智隨覺；一切眾生界不可思議的智隨覺；一切諸法一入種種、種種入一的智隨覺；
【English Translation】 English version:
When associating with a virtuous teacher, one should generate ten kinds of minds. What are these ten? They are: the mind of service, the mind of joy, the mind of non-opposition, the mind of compliance, the mind of not seeking elsewhere, the mind of single-mindedness, the mind of shared roots of goodness, the mind of shared vows, the mind of the Tathagata (如來), and the mind of shared perfect practice. These are the ten.
'Buddha's children! If a Bodhisattva-Mahasattva (菩薩摩訶薩) generates such minds, they will attain ten kinds of purity. What are these ten? They are: purity of profound mind, because it reaches the ultimate without corruption; purity of physical form, because it manifests according to what is appropriate; purity of voice, because it understands all languages; purity of eloquence, because it skillfully speaks the boundless Dharma of all Buddhas; purity of wisdom, because it abandons all ignorance and darkness; purity of rebirth, because it possesses the power of a Bodhisattva's freedom; purity of retinue, because it accomplishes the good roots of all beings who have practiced together in the past; purity of karmic retribution, because it eliminates all karmic obstacles; purity of great vows, because it is not different from the nature of all Bodhisattvas; and purity of all practices, because it transcends through the vehicle of Samantabhadra (普賢). These are the ten purities.
'Buddha's children! Bodhisattva-Mahasattvas have ten paramitas (波羅蜜). What are these ten? They are: the paramita of giving, because they completely relinquish all possessions; the paramita of precepts, because they purify the Buddha's precepts; the paramita of patience, because they abide in the Buddha's patience; the paramita of diligence, because all their actions do not regress; the paramita of meditation, because they focus on one object; the paramita of prajna (般若), because they observe all dharmas as they truly are; the paramita of wisdom, because they enter the power of the Buddha; the paramita of vows, because they fulfill the great vows of Samantabhadra; the paramita of supernatural powers, because they manifest all free and unhindered functions; and the paramita of Dharma, because they universally enter all the Buddhas' Dharmas. These are the ten paramitas. If Bodhisattvas abide in these dharmas, they will fully attain the unsurpassed great wisdom paramita of the Tathagata.
'Buddha's children! Bodhisattva-Mahasattvas have ten kinds of wisdom-awareness. What are these ten? They are: the wisdom-awareness of the immeasurable differences of all worlds; the wisdom-awareness of the inconceivable realms of all sentient beings; the wisdom-awareness of how all dharmas enter into the many from the one, and the many into the one;
覺；一切法界廣大智隨覺；一切虛空界究竟智隨覺；一切世界入過去世智隨覺；一切世界入未來世智隨覺；一切世界入現在世智隨覺；一切如來無量行愿皆於一智而得圓滿智隨覺；三世諸佛皆同一行而得出離智隨覺。是為十。若諸菩薩安住此法，則得一切法自在光明，所愿皆滿，於一念頃悉能解了一切佛法成等正覺。
「佛子！菩薩摩訶薩有十種證知。何等為十？所謂：知一切法一相；知一切法無量相；知一切法在一念；知一切眾生心行無礙；知一切眾生諸根平等；知一切眾生煩惱習氣行；知一切眾生心使行；知一切眾生善、不善行；知一切菩薩願行自在住持變化；知一切如來具足十力成等正覺。是為十。若諸菩薩安住此法，則得一切法善巧方便。
「佛子！菩薩摩訶薩有十種力。何等為十？所謂：入一切法自性力；入一切法如化力；入一切法如幻力；入一切法皆是佛法力；於一切法無染著力；於一切法甚明解力；於一切善知識恒不捨離尊重心力；令一切善根順至無上智王力；於一切佛法深信不謗力；令一切智心不退善巧力。是為十。若諸菩薩安住此法，則具如來無上諸力。
「佛子！菩薩摩訶薩有十種平等。何等為十？所謂：於一切眾生平等、一切法平等、一切剎平等、一切深心平等、一切善根
【現代漢語翻譯】 現代漢語譯本：覺悟；對一切法界廣大的智慧的隨覺；對一切虛空界究竟的智慧的隨覺；對一切世界進入過去世的智慧的隨覺；對一切世界進入未來世的智慧的隨覺；對一切世界進入現在世的智慧的隨覺；一切如來無量的行愿都在一個智慧中得到圓滿的智慧隨覺；三世諸佛都通過同一修行而得出離的智慧隨覺。這便是十種隨覺。如果菩薩安住於此法，就能獲得一切法自在的光明，所愿皆能滿足，在一念之間就能瞭解一切佛法，成就正等正覺。 『佛子！菩薩摩訶薩有十種證知。是哪十種呢？』 所謂：知曉一切法的一相（統一的本質）；知曉一切法的無量相（無限的方面）；知曉一切法存在於一念之間；知曉一切眾生的心行沒有障礙；知曉一切眾生的諸根（感官能力）是平等的；知曉一切眾生的煩惱習氣行為；知曉一切眾生的心使行為；知曉一切眾生的善、不善行為；知曉一切菩薩的願行自在住持變化；知曉一切如來具足十力（佛的十種力量）成就正等正覺。這便是十種證知。如果菩薩安住於此法，就能獲得一切法的善巧方便。 『佛子！菩薩摩訶薩有十種力量。是哪十種呢？』 所謂：進入一切法自性的力量；進入一切法如幻化的力量；進入一切法如夢幻的力量；進入一切法皆是佛法的力量；對於一切法沒有染著的力量；對於一切法有甚深明瞭的力量；對於一切善知識恒常不捨離的尊重心力量；令一切善根順遂達到無上智王的力量；對於一切佛法深信不誹謗的力量；令一切智慧心不退轉的善巧力量。這便是十種力量。如果菩薩安住於此法，就能具備如來無上的諸種力量。 『佛子！菩薩摩訶薩有十種平等。是哪十種呢？』 所謂：對於一切眾生平等、對於一切法平等、對於一切剎土（佛的國土）平等、對於一切深心平等、對於一切善根平等
【English Translation】 English version: Awareness; awareness of the vast wisdom of all Dharma realms; awareness of the ultimate wisdom of all space realms; awareness of the wisdom of all worlds entering the past; awareness of the wisdom of all worlds entering the future; awareness of the wisdom of all worlds entering the present; awareness of the wisdom that all the immeasurable practices and vows of all Tathagatas are perfected in one wisdom; awareness of the wisdom that all Buddhas of the three times attain liberation through the same practice. These are the ten. If Bodhisattvas abide in this Dharma, they will obtain the light of freedom in all Dharmas, all their wishes will be fulfilled, and in a single thought they will understand all the Buddha's teachings and attain perfect enlightenment. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of cognitions. What are the ten?' They are: knowing the one aspect of all Dharmas; knowing the immeasurable aspects of all Dharmas; knowing that all Dharmas exist in one thought; knowing that the minds and actions of all sentient beings are unobstructed; knowing that the faculties of all sentient beings are equal; knowing the habits and actions of afflictions of all sentient beings; knowing the mental activities of all sentient beings; knowing the good and non-good actions of all sentient beings; knowing the free and abiding transformations of the vows and practices of all Bodhisattvas; knowing that all Tathagatas possess the ten powers and attain perfect enlightenment. These are the ten cognitions. If Bodhisattvas abide in this Dharma, they will obtain skillful means in all Dharmas. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of powers. What are the ten?' They are: the power to enter the self-nature of all Dharmas; the power to enter all Dharmas as transformations; the power to enter all Dharmas as illusions; the power to enter all Dharmas as Buddha-Dharma; the power to be free from attachment to all Dharmas; the power to have profound understanding of all Dharmas; the power of constant respect and non-separation from all good teachers; the power to lead all good roots to the supreme wisdom king; the power of deep faith and non-slander in all Buddha-Dharma; the skillful power to prevent the mind of wisdom from regressing. These are the ten powers. If Bodhisattvas abide in this Dharma, they will possess the supreme powers of the Tathagatas. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of equalities. What are the ten?' They are: equality towards all sentient beings, equality towards all Dharmas, equality towards all Buddha-lands, equality towards all profound minds, equality towards all good roots
平等、一切菩薩平等、一切愿平等、一切波羅蜜平等、一切行平等、一切佛平等。是為十。若諸菩薩安住此法，則得一切諸佛無上平等法。
「佛子！菩薩摩訶薩有十種佛法實義句。何等為十？所謂：一切法但有名；一切法猶如幻；一切法猶如影；一切法但緣起；一切法業清凈；一切法但文字所作；一切法實際；一切法無相；一切法第一義；一切法法界。是為十。若諸菩薩安住此法，則善入一切智智無上真實義。
「佛子！菩薩摩訶薩說十種法。何等為十？所謂：說甚深法；說廣大法；說種種法；說一切智法；說隨順波羅蜜法；說出生如來力法；說三世相應法；說令菩薩不退法；說讚歎佛功德法；說一切菩薩學一切佛平等、一切如來境界相應法。是為十。若諸菩薩安住此法，則得如來無上巧說法。
「佛子！菩薩摩訶薩有十種持。何等為十？所謂：持所集一切福德善根；持一切如來所說法；持一切譬諭；持一切法理趣門；持一切出生陀羅尼門；持一切除疑惑法；持成就一切菩薩法；持一切如來所說平等三昧門；持一切法照明門；持一切諸佛神通遊戲力。是為十。若諸菩薩安住此法，則得如來無上大智住持力。
「佛子！菩薩摩訶薩有十種辯才。何等為十？所謂：於一切法無分別辯才；於一切
【現代漢語翻譯】 現代漢語譯本：平等，一切菩薩平等，一切愿平等，一切波羅蜜（到達彼岸的方法）平等，一切行平等，一切佛平等。這是十種平等。如果菩薩安住于這些法，就能獲得一切諸佛無上的平等法。 『佛子！菩薩摩訶薩有十種佛法實義句。是哪十種呢？就是：一切法都只是名稱；一切法都像幻象；一切法都像影子；一切法都只是因緣生起；一切法業是清凈的；一切法都只是文字所造；一切法是實際的；一切法沒有相狀；一切法是第一義諦；一切法是法界。這是十種實義句。如果菩薩安住于這些法，就能善巧地進入一切智智無上的真實義。 『佛子！菩薩摩訶薩宣說十種法。是哪十種呢？就是：宣說甚深法；宣說廣大法；宣說種種法；宣說一切智法；宣說隨順波羅蜜的法；宣說出生如來力量的法；宣說與三世相應的法；宣說令菩薩不退轉的法；宣說讚歎佛功德的法；宣說一切菩薩學習一切佛平等、一切如來境界相應的法。這是十種法。如果菩薩安住于這些法，就能獲得如來無上的巧妙說法。 『佛子！菩薩摩訶薩有十種持。是哪十種呢？就是：持所積聚的一切福德善根；持一切如來所說的法；持一切譬喻；持一切法理趣門；持一切出生陀羅尼（總持）門；持一切消除疑惑的法；持成就一切菩薩的法；持一切如來所說的平等三昧（正定）門；持一切法照明門；持一切諸佛神通遊戲力。這是十種持。如果菩薩安住于這些法，就能獲得如來無上的大智住持力。 『佛子！菩薩摩訶薩有十種辯才。是哪十種呢？就是：對於一切法沒有分別的辯才；對於一切
【English Translation】 English version: Equality, the equality of all Bodhisattvas, the equality of all vows, the equality of all Paramitas (perfections), the equality of all practices, the equality of all Buddhas. These are the ten equalities. If Bodhisattvas abide in these dharmas, they will attain the unsurpassed equality dharma of all Buddhas. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of real meaning sentences of the Buddha-dharma. What are the ten? They are: all dharmas are merely names; all dharmas are like illusions; all dharmas are like shadows; all dharmas arise from conditions; all dharmas are pure in karma; all dharmas are made by words; all dharmas are the actual reality; all dharmas are without characteristics; all dharmas are the ultimate truth; all dharmas are the dharma realm. These are the ten real meaning sentences. If Bodhisattvas abide in these dharmas, they will skillfully enter the unsurpassed true meaning of all-knowing wisdom. 'Buddha-child! Bodhisattva-Mahasattvas speak ten kinds of dharmas. What are the ten? They are: speaking profound dharmas; speaking vast dharmas; speaking various dharmas; speaking all-knowing wisdom dharmas; speaking dharmas that accord with the Paramitas; speaking dharmas that give rise to the power of the Tathagatas; speaking dharmas that correspond to the three times; speaking dharmas that prevent Bodhisattvas from regressing; speaking dharmas that praise the merits of the Buddhas; speaking dharmas that teach all Bodhisattvas to learn the equality of all Buddhas and the corresponding realms of all Tathagatas. These are the ten dharmas. If Bodhisattvas abide in these dharmas, they will attain the unsurpassed skillful speaking of the Tathagatas. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of holdings. What are the ten? They are: holding all the accumulated merits and roots of goodness; holding all the dharmas spoken by the Tathagatas; holding all the parables; holding all the doors of the principles of dharma; holding all the doors of the Dharani (mantra) that give rise to them; holding all the dharmas that eliminate doubts; holding the dharmas that accomplish all Bodhisattvas; holding all the doors of the equal Samadhi (meditative concentration) spoken by the Tathagatas; holding all the doors of illuminating dharmas; holding all the supernatural powers and playful forces of all Buddhas. These are the ten holdings. If Bodhisattvas abide in these dharmas, they will attain the unsurpassed great wisdom holding power of the Tathagatas. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of eloquence. What are the ten? They are: eloquence without discrimination regarding all dharmas; eloquence regarding all
法無所作辯才；於一切法無所著辯才；於一切法了達空辯才；於一切法無疑暗辯才；於一切法佛加被辯才；於一切法自覺悟辯才；於一切法文句差別善巧辯才；於一切法真實說辯才；隨一切眾生心令歡喜辯才。是為十。若諸菩薩安住此法，則得如來無上巧妙辯才。
「佛子！菩薩摩訶薩有十種自在。何等為十？所謂：教化調伏一切眾生自在；普照一切法自在；修一切善根行自在；廣大智自在；無所依戒自在；一切善根迴向菩提自在；精進不退轉自在；智慧摧破一切眾魔自在；隨所樂欲令發菩提心自在；隨所應化現成正覺自在。是為十。若諸菩薩安住此法，則得如來無上大智自在。
「佛子！菩薩摩訶薩有十種無著。何等為十？所謂：於一切世界無著；於一切眾生無著；於一切法無著；於一切所作無著；於一切善根無著；於一切受生處無著；於一切愿無著；於一切行無著；於一切菩薩無著；於一切佛無著。是為十。若諸菩薩安住此法，則能速轉一切眾想，得無上清凈智慧。
「佛子！菩薩摩訶薩有十種平等心。何等為十？所謂：積集一切功德平等心；發一切差別愿平等心；於一切眾生身平等心；於一切眾生業報平等心；於一切法平等心；於一切凈穢國土平等心；於一切眾生解平等心；於一切行無所分
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩有十種辯才。何等為十？所謂：於一切法無所作為的辯才；於一切法無所執著的辯才；於一切法了達空性的辯才；於一切法無疑無暗的辯才；於一切法有佛力加持的辯才；於一切法能自覺悟的辯才；於一切法文句差別善巧的辯才；於一切法真實宣說的辯才；隨順一切眾生的心意令其歡喜的辯才。這便是十種辯才。如果菩薩安住于這些法，就能獲得如來無上巧妙的辯才。 『佛子！菩薩摩訶薩有十種自在。何等為十？所謂：教化調伏一切眾生的自在；普遍照耀一切法的自在；修習一切善根行的自在；廣大的智慧自在；無所依賴的戒律自在；將一切善根迴向菩提的自在；精進不退轉的自在；以智慧摧破一切眾魔的自在；隨其所樂欲令眾生髮起菩提心的自在；隨其所應化現成正覺的自在。這便是十種自在。如果菩薩安住于這些法，就能獲得如來無上大智的自在。 『佛子！菩薩摩訶薩有十種無著。何等為十？所謂：於一切世界無所執著；於一切眾生無所執著；於一切法無所執著；於一切所作無所執著；於一切善根無所執著；於一切受生之處無所執著；於一切愿無所執著；於一切行無所執著；於一切菩薩無所執著；於一切佛無所執著。這便是十種無著。如果菩薩安住于這些法，就能迅速轉變一切妄想，獲得無上清凈的智慧。 『佛子！菩薩摩訶薩有十種平等心。何等為十？所謂：積聚一切功德的平等心；發起一切差別愿的平等心；對於一切眾生的身體的平等心；對於一切眾生的業報的平等心；對於一切法的平等心；對於一切清凈和污穢國土的平等心；對於一切眾生的理解的平等心；對於一切修行無所分別的平等心。
【English Translation】 English version 'Child of Buddha! Bodhisattva Mahasattvas have ten kinds of eloquence. What are the ten? They are: eloquence in which there is no action regarding all dharmas; eloquence in which there is no attachment to all dharmas; eloquence in which there is understanding of the emptiness of all dharmas; eloquence in which there is no doubt or obscurity regarding all dharmas; eloquence in which there is the blessing of the Buddha regarding all dharmas; eloquence in which there is self-awakening regarding all dharmas; eloquence in which there is skillful understanding of the differences in words and phrases regarding all dharmas; eloquence in which there is truthful speaking regarding all dharmas; eloquence in which one brings joy to all sentient beings according to their minds. These are the ten. If Bodhisattvas abide in these dharmas, they will obtain the unsurpassed and skillful eloquence of the Tathagata (Buddha).' 'Child of Buddha! Bodhisattva Mahasattvas have ten kinds of freedom. What are the ten? They are: freedom in teaching and taming all sentient beings; freedom in universally illuminating all dharmas; freedom in cultivating all roots of goodness; freedom in vast wisdom; freedom in precepts without reliance; freedom in dedicating all roots of goodness to Bodhi; freedom in advancing without regression; freedom in destroying all demons with wisdom; freedom in causing sentient beings to generate the Bodhi mind according to their desires; freedom in manifesting perfect enlightenment according to what should be transformed. These are the ten. If Bodhisattvas abide in these dharmas, they will obtain the unsurpassed great wisdom of the Tathagata.' 'Child of Buddha! Bodhisattva Mahasattvas have ten kinds of non-attachment. What are the ten? They are: non-attachment to all worlds; non-attachment to all sentient beings; non-attachment to all dharmas; non-attachment to all actions; non-attachment to all roots of goodness; non-attachment to all places of rebirth; non-attachment to all vows; non-attachment to all practices; non-attachment to all Bodhisattvas; non-attachment to all Buddhas. These are the ten. If Bodhisattvas abide in these dharmas, they will be able to quickly transform all thoughts and obtain unsurpassed pure wisdom.' 'Child of Buddha! Bodhisattva Mahasattvas have ten kinds of equanimity. What are the ten? They are: equanimity in accumulating all merits; equanimity in generating all different vows; equanimity towards the bodies of all sentient beings; equanimity towards the karmic retributions of all sentient beings; equanimity towards all dharmas; equanimity towards all pure and impure lands; equanimity towards the understanding of all sentient beings; equanimity in all practices without discrimination.'
別平等心；於一切佛力無畏平等心；於一切如來智慧平等心。是為十。若諸菩薩安住其中，則得如來無上大平等心。
「佛子！菩薩摩訶薩有十種出生智慧。何等為十？所謂：知一切眾生解出生智慧；知一切佛剎種種差別出生智慧；知十方網分齊出生智慧；知覆仰等一切世界出生智慧；知一切法一性、種種性廣大住出生智慧；知一切種種身出生智慧；知一切世間顛倒妄想悉無所著出生智慧；知一切法究竟皆以一道出離出生智慧；知如來神力能入一切法界出生智慧；知三世一切眾生佛種不斷出生智慧。是為十。若諸菩薩安住此法，則于諸法無不了達。
「佛子！菩薩摩訶薩有十種變化。何等為十？所謂：一切眾生變化；一切身變化；一切剎變化；一切供養變化；一切音聲變化；一切行愿變化；一切教化調伏眾生變化；一切成正覺變化；一切說法變化；一切加持變化。是為十。若諸菩薩安住此法，則得具足一切無上變化法。
「佛子！菩薩摩訶薩有十種力持。何等為十？所謂：佛力持；法力持；眾生力持；業力持；行力持；願力持；境界力持；時力持；善力持；智力持。是為十。若諸菩薩安住此法，則於一切法得無上自在力持。
大方廣佛華嚴經卷第五十三 大正藏第 10 冊 No. 02
【現代漢語翻譯】 現代漢語譯本 於一切眾生持有平等心；於一切佛的無畏力量持有平等心；於一切如來的智慧持有平等心。這便是十種平等心。如果菩薩安住于這些平等心中，就能獲得如來無上的大平等心。
『佛子！菩薩摩訶薩有十種出生智慧。是哪十種呢？分別是：了知一切眾生的理解而產生的智慧；了知一切佛剎種種差別而產生的智慧；了知十方世界的界限而產生的智慧；了知覆蓋和仰視等一切世界而產生的智慧；了知一切法的一性和種種性廣大安住而產生的智慧；了知一切種種身而產生的智慧；了知一切世間的顛倒妄想都無所執著而產生的智慧；了知一切法最終都以一道出離而產生的智慧；了知如來的神力能夠進入一切法界而產生的智慧；了知三世一切眾生的佛種不斷絕而產生的智慧。這便是十種出生智慧。如果菩薩安住于這些法中，那麼對於一切法就沒有不通達的。』
『佛子！菩薩摩訶薩有十種變化。是哪十種呢？分別是：一切眾生的變化；一切身的變化；一切佛剎的變化；一切供養的變化；一切音聲的變化；一切行愿的變化；一切教化調伏眾生的變化；一切成就正覺的變化；一切說法的變化；一切加持的變化。這便是十種變化。如果菩薩安住于這些法中，就能具足一切無上的變化法。』
『佛子！菩薩摩訶薩有十種力量的保持。是哪十種呢？分別是：佛的力量的保持；法的力量的保持；眾生的力量的保持；業的力量的保持；行的力量的保持；愿的力量的保持；境界的力量的保持；時間的力量的保持；善的力量的保持；智慧的力量的保持。這便是十種力量的保持。如果菩薩安住于這些法中，那麼對於一切法就能獲得無上的自在力量的保持。』
【English Translation】 English version Having an equal mind towards all sentient beings; having an equal mind towards all the fearless powers of the Buddhas; having an equal mind towards the wisdom of all Tathagatas. These are the ten. If Bodhisattvas abide in these, they will attain the unsurpassed great equal mind of the Tathagata.
'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of wisdom of origination. What are the ten? They are: the wisdom of origination from knowing the understanding of all sentient beings; the wisdom of origination from knowing the various differences of all Buddha-lands; the wisdom of origination from knowing the boundaries of the ten directions; the wisdom of origination from knowing all worlds such as those that are covered and those that are looked up to; the wisdom of origination from knowing the one nature and various natures of all dharmas, and abiding broadly; the wisdom of origination from knowing all kinds of bodies; the wisdom of origination from knowing that all worldly inverted delusions have no attachments; the wisdom of origination from knowing that all dharmas ultimately depart through one path; the wisdom of origination from knowing that the divine power of the Tathagata can enter all dharma realms; the wisdom of origination from knowing that the Buddha-seed of all sentient beings in the three times is not cut off. These are the ten. If Bodhisattvas abide in these dharmas, then they will have no lack of understanding of all dharmas.'
'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of transformations. What are the ten? They are: the transformation of all sentient beings; the transformation of all bodies; the transformation of all lands; the transformation of all offerings; the transformation of all sounds; the transformation of all practices and vows; the transformation of all teachings and taming of sentient beings; the transformation of all attainments of perfect enlightenment; the transformation of all dharma teachings; the transformation of all blessings. These are the ten. If Bodhisattvas abide in these dharmas, they will attain the complete unsurpassed dharma of transformation.'
'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of power-holding. What are the ten? They are: the power-holding of the Buddha; the power-holding of the Dharma; the power-holding of sentient beings; the power-holding of karma; the power-holding of practice; the power-holding of vows; the power-holding of realms; the power-holding of time; the power-holding of goodness; the power-holding of wisdom. These are the ten. If Bodhisattvas abide in these dharmas, then they will attain the unsurpassed free power-holding in all dharmas.'
79 大方廣佛華嚴經
大方廣佛華嚴經卷第五十四
于闐國三藏實叉難陀奉 制譯
離世間品第三十八之二
「佛子！菩薩摩訶薩有十種大欣慰。何等為十？所謂：諸菩薩發如是心：『盡未來世所有諸佛出興於世，我當皆得隨逐承事令生歡喜。』如是思惟，心大欣慰。復作是念：『彼諸如來出興於世，我當悉以無上供具恭敬供養。』如是思惟，心大欣慰。復作是念：『我于諸佛所興供養時，彼諸如來必示誨我法，我悉以深心恭敬聽受、如說修行，于菩薩地必得已生、現生、當生。』如是思惟，心大欣慰。復作是念：『我當於不可說不可說劫行菩薩行，常與一切諸佛菩薩而得共俱。』如是思惟，心大欣慰。復作是念：『我于往昔未發無上大菩提心，有諸怖畏，所謂：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏。自一發心，悉皆遠離，不驚不恐，不畏不懼，不怯不怖，一切眾魔及諸外道所不能壞。』如是思惟，心大欣慰。復作是念：『我當令一切眾產生無上菩提；成菩提已，我當於彼佛所修菩薩行盡其形壽，以大信心興所應供佛諸供養具而為供養；及涅槃后，各起無量塔供養舍利，及受持守護所有遺法。』如是思惟，心大欣慰。又作是念：『十方所有一切世界，我當悉以無上莊嚴而莊嚴
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩有十種大欣慰。哪十種呢？』 菩薩們發這樣的心：『在未來世，所有諸佛出世，我都要跟隨他們，承事他們，讓他們歡喜。』 這樣思惟，心中感到非常欣慰。又想：『那些如來出世，我都要用無上的供養品恭敬供養他們。』 這樣思惟，心中感到非常欣慰。又想：『我在諸佛那裡供養時，那些如來一定會教誨我佛法，我都要以深切的信心恭敬地聽受，並按照所說的去修行，在菩薩的修行階段，必定能夠得到已生、現生、當生的果位。』 這樣思惟，心中感到非常欣慰。又想：『我應當在不可說不可說的劫數中修行菩薩行，常常與一切諸佛菩薩在一起。』 這樣思惟，心中感到非常欣慰。又想：『我過去沒有發無上菩提心的時候，有各種畏懼，比如：不能生存的畏懼、惡名的畏懼、死亡的畏懼、墮入惡道的畏懼、大眾威德的畏懼。自從我發了菩提心，這些畏懼都遠離了我，我不再驚慌、恐懼、害怕、畏懼、膽怯、恐怖，一切魔和外道都不能破壞我的道心。』 這樣思惟，心中感到非常欣慰。又想：『我應當讓一切眾生都成就無上菩提；成就菩提后，我應當在那位佛的處所修行菩薩行，直到我的生命結束，以大信心供養佛陀，以及在佛陀涅槃后，各自建立無量的佛塔供養舍利，並受持守護佛陀的所有遺法。』 這樣思惟，心中感到非常欣慰。又想：『十方所有一切世界，我都要用無上的莊嚴來莊嚴它們。
【English Translation】 English version 'Buddha's children! Bodhisattva Mahasattvas have ten great joys. What are these ten? It is when Bodhisattvas generate this thought: 'In all future ages, when all Buddhas appear in the world, I shall follow and serve them, making them happy.' Thinking thus, their hearts are greatly joyful. They further think: 'When those Tathagatas appear in the world, I shall respectfully offer them supreme offerings.' Thinking thus, their hearts are greatly joyful. They further think: 'When I make offerings to the Buddhas, those Tathagatas will surely teach me the Dharma, and I shall listen with deep faith and respect, practicing as taught, and in the Bodhisattva stages, I will surely attain the fruits of past, present, and future lives.' Thinking thus, their hearts are greatly joyful. They further think: 'I shall practice the Bodhisattva path for incalculable eons, always being together with all Buddhas and Bodhisattvas.' Thinking thus, their hearts are greatly joyful. They further think: 'In the past, before I generated the supreme Bodhi mind, I had various fears, such as the fear of not surviving, the fear of bad reputation, the fear of death, the fear of falling into evil paths, and the fear of the power of the masses. Since I generated the Bodhi mind, all these fears have left me. I am no longer startled, afraid, fearful, timid, or terrified. All demons and heretics cannot destroy my resolve.' Thinking thus, their hearts are greatly joyful. They further think: 'I shall enable all sentient beings to attain supreme Bodhi; after attaining Bodhi, I shall practice the Bodhisattva path at that Buddha's place until the end of my life, offering the Buddha with great faith, and after the Buddha's Nirvana, I shall each build countless stupas to enshrine the relics, and uphold and protect all the remaining teachings.' Thinking thus, their hearts are greatly joyful. They further think: 'I shall adorn all the worlds in the ten directions with supreme adornments.'
之，皆令具足種種奇妙平等清凈，復以種種大神通力住持震動，光明照曜普使周遍。』如是思惟，心大欣慰。復作是念：『我當斷一切眾生疑惑，凈一切眾生欲樂，啟一切眾生心意，滅一切眾生煩惱，閉一切眾生惡道門，開一切眾生善趣門，破一切眾生黑闇，與一切眾生光明，令一切眾生離眾魔業，使一切眾生至安隱處。』如是思惟，心大欣慰。菩薩摩訶薩復作是念：『諸佛如來如優曇華，難可值遇，于無量劫莫能一見。我當於未來世欲見如來則便得見，諸佛如來常不捨我，恒住我所，令我得見，為我說法無有斷絕；既聞法已，心意清凈，遠離諂曲，質直無偽，于唸唸中常見諸佛。』如是思惟，心大欣慰。復作是念：『我于未來當得成佛，以佛神力，於一切世界，為一切眾生各別示現成等正覺清凈無畏大師子吼，以本大愿周遍法界，擊大法鼓，雨大法雨，作大法施，于無量劫常演正法，大悲所持身、語、意業無有疲厭。』如是思惟，心大欣慰。佛子！是為菩薩摩訶薩十種大欣慰。若諸菩薩安住此法，則得無上成正覺智慧大欣慰。
「佛子！菩薩摩訶薩有十種深入佛法。何等為十？所謂：入過去世一切世界；入未來世一切世界；入現在世世界數、世界行、世界說、世界清凈；入一切世界種種性；入一切眾生種種業
【現代漢語翻譯】 現代漢語譯本 『使一切都具備種種奇妙、平等、清凈的特質，又以種種大神通力來住持、震動，光明照耀普使周遍。』這樣思惟，心中大為欣慰。又這樣想：『我應當斷除一切眾生的疑惑，凈化一切眾生的慾望和快樂，啓發一切眾生的心意，滅除一切眾生的煩惱，關閉一切眾生的惡道之門，開啟一切眾生的善趣之門，破除一切眾生的黑暗，給予一切眾生光明，使一切眾生遠離眾魔的業障，使一切眾生到達安穩之處。』這樣思惟，心中大為欣慰。菩薩摩訶薩又這樣想：『諸佛如來就像優曇花（一種稀有的花），難以值遇，在無量劫中都難以見到一次。我應當在未來世想要見到如來時就能見到，諸佛如來常常不捨棄我，恒常住在我的身邊，讓我得見，為我說法沒有斷絕；聽聞佛法后，心意清凈，遠離諂媚和虛偽，質樸正直，在念念之中都能常見到諸佛。』這樣思惟，心中大為欣慰。又這樣想：『我于未來應當成就佛果，以佛的神力，在一切世界，為一切眾生各自示現成就正等正覺、清凈無畏的大師子吼，以本來的大愿周遍法界，擊大法鼓，降大法雨，作大法施，在無量劫中常常演說正法，以大悲心所持的身、語、意業沒有疲憊和厭倦。』這樣思惟，心中大為欣慰。佛子！這就是菩薩摩訶薩的十種大欣慰。如果諸菩薩安住於此法，就能得到無上成就正等正覺的智慧大欣慰。 『佛子！菩薩摩訶薩有十種深入佛法。哪十種呢？就是：進入過去世的一切世界；進入未來世的一切世界；進入現在世的世界數量、世界執行、世界說法、世界清凈；進入一切世界的種種特性；進入一切眾生的種種業力。
【English Translation】 English version 'Making all things possess various wonderful, equal, and pure qualities, and further, using various great supernatural powers to uphold and shake them, with light shining and illuminating everywhere.' Thinking thus, his heart was greatly delighted. He further thought: 'I shall cut off all doubts of all sentient beings, purify all desires and pleasures of all sentient beings, enlighten the minds of all sentient beings, extinguish all afflictions of all sentient beings, close the doors to evil paths for all sentient beings, open the doors to good paths for all sentient beings, break the darkness of all sentient beings, give light to all sentient beings, cause all sentient beings to be free from the works of all demons, and lead all sentient beings to a place of peace.' Thinking thus, his heart was greatly delighted. The Bodhisattva Mahasattva further thought: 'The Tathagatas (Buddhas) are like the Udumbara flower (a rare flower), difficult to encounter, and one cannot see them even once in countless kalpas (eons). I shall, in the future, be able to see the Tathagatas whenever I wish to see them. The Tathagatas will never abandon me, always staying by my side, allowing me to see them, and teaching me the Dharma without interruption; having heard the Dharma, my mind will be pure, far from flattery and deceit, honest and upright, and I will see all the Buddhas in every moment.' Thinking thus, his heart was greatly delighted. He further thought: 'I shall attain Buddhahood in the future, and with the Buddha's power, in all worlds, I will manifest to all sentient beings individually the attainment of perfect enlightenment, the pure and fearless great lion's roar, and with my original great vows, I will pervade the Dharma realm, strike the great Dharma drum, rain down the great Dharma rain, and make great Dharma offerings. In countless kalpas, I will always expound the true Dharma, and my body, speech, and mind, sustained by great compassion, will have no fatigue or weariness.' Thinking thus, his heart was greatly delighted. O son of Buddha! These are the ten great delights of the Bodhisattva Mahasattva. If all Bodhisattvas abide in this Dharma, they will attain the great delight of the supreme wisdom of perfect enlightenment. 'O son of Buddha! The Bodhisattva Mahasattva has ten ways of deeply entering the Buddha Dharma. What are the ten? They are: entering all the worlds of the past; entering all the worlds of the future; entering the number of worlds, the workings of worlds, the teachings of worlds, and the purity of worlds in the present; entering the various natures of all worlds; entering the various karmas of all sentient beings.'
報；入一切菩薩種種行；知過去一切佛次第；知未來一切佛次第；知現在十方虛空法界等一切諸佛、國土眾會、說法調伏；知世間法、聲聞法、獨覺法、菩薩法、如來法，雖知諸法皆無分別而說種種法，悉入法界無所入故，如其法說無所取著。是為十。若諸菩薩安住此法，則得入于阿耨多羅三藐三菩提大智慧甚深性。
「佛子！菩薩摩訶薩有十種依止，菩薩依此行菩薩行。何等為十？所謂：依止供養一切諸佛，行菩薩行；依止調伏一切眾生，行菩薩行；依止親近一切善友，行菩薩行；依止積集一切善根，行菩薩行；依止嚴凈一切佛土，行菩薩行；依止不捨一切眾生，行菩薩行；依止深入一切波羅蜜，行菩薩行；依止滿足一切菩薩愿，行菩薩行；依止無量菩提心，行菩薩行；依止一切佛菩提，行菩薩行。是為十。菩薩依此行菩薩行。
「佛子！菩薩摩訶薩有十種發無畏心。何等為十？所謂：滅一切障礙業，發無畏心；于佛滅后護持正法，發無畏心；降伏一切魔，發無畏心；不惜身命，發無畏心；摧破一切外道邪論，發無畏心；令一切眾生歡喜，發無畏心；令一切眾會皆悉歡喜，發無畏心；調伏一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，發無畏心；離二乘地，入甚深法，發無畏心；于
【現代漢語翻譯】 現代漢語譯本：
稟報：進入一切菩薩的種種修行；知曉過去一切佛的次第；知曉未來一切佛的次第；知曉現在十方虛空法界等一切諸佛、國土眾會、說法調伏；知曉世間法、聲聞法（指通過聽聞佛法而修行證悟的修行者）、獨覺法（指不需他人教導，獨自修行證悟的修行者）、菩薩法、如來法，雖然知曉諸法皆無分別，卻說種種法，悉皆進入法界而無所入，如其法說而無所執著。這是第十種。
如果諸菩薩安住於此法，就能進入阿耨多羅三藐三菩提（無上正等正覺）的大智慧甚深之性。
『佛子！菩薩摩訶薩（大菩薩）有十種依止，菩薩依此而行菩薩行。是哪十種呢？所謂：依止供養一切諸佛，行菩薩行；依止調伏一切眾生，行菩薩行；依止親近一切善友，行菩薩行；依止積集一切善根，行菩薩行；依止嚴凈一切佛土，行菩薩行；依止不捨一切眾生，行菩薩行；依止深入一切波羅蜜（到達彼岸的方法），行菩薩行；依止滿足一切菩薩愿，行菩薩行；依止無量菩提心，行菩薩行；依止一切佛菩提，行菩薩行。這是十種。菩薩依此而行菩薩行。』
『佛子！菩薩摩訶薩有十種發起無畏心。是哪十種呢？所謂：滅除一切障礙業，發起無畏心；于佛滅度后護持正法，發起無畏心；降伏一切魔，發起無畏心；不惜身命，發起無畏心；摧破一切外道邪論，發起無畏心；令一切眾生歡喜，發起無畏心；令一切眾會都歡喜，發起無畏心；調伏一切天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神），發起無畏心；離開二乘地（聲聞和獨覺的境界），進入甚深法，發起無畏心；于
【English Translation】 English version:
Reporting: entering into all the various practices of Bodhisattvas; knowing the order of all Buddhas of the past; knowing the order of all Buddhas of the future; knowing all the Buddhas, lands, assemblies, teachings, and means of taming in the ten directions of the void and the Dharma realm; knowing the worldly Dharma, the Dharma of Sravakas (those who attain enlightenment by hearing the teachings), the Dharma of Pratyekabuddhas (those who attain enlightenment on their own), the Dharma of Bodhisattvas, and the Dharma of Tathagatas (Buddhas), although knowing that all Dharmas are without distinction, yet speaking various Dharmas, all entering the Dharma realm without entering anywhere, speaking according to the Dharma without attachment. This is the tenth.
If Bodhisattvas abide in this Dharma, they will attain the profound nature of great wisdom of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
'Buddha-child! Bodhisattva-Mahasattvas (great Bodhisattvas) have ten kinds of reliance, and Bodhisattvas rely on these to practice the Bodhisattva path. What are the ten? They are: relying on making offerings to all Buddhas, practicing the Bodhisattva path; relying on taming all sentient beings, practicing the Bodhisattva path; relying on being close to all good friends, practicing the Bodhisattva path; relying on accumulating all good roots, practicing the Bodhisattva path; relying on adorning and purifying all Buddha lands, practicing the Bodhisattva path; relying on not abandoning all sentient beings, practicing the Bodhisattva path; relying on deeply entering all Paramitas (perfections), practicing the Bodhisattva path; relying on fulfilling all Bodhisattva vows, practicing the Bodhisattva path; relying on immeasurable Bodhicitta (the mind of enlightenment), practicing the Bodhisattva path; relying on all Buddha Bodhi (enlightenment), practicing the Bodhisattva path. These are the ten. Bodhisattvas rely on these to practice the Bodhisattva path.'
'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of generating fearlessness. What are the ten? They are: extinguishing all karmic obstacles, generating fearlessness; protecting the true Dharma after the Buddha's passing, generating fearlessness; subduing all demons, generating fearlessness; not cherishing one's own life, generating fearlessness; destroying all heretical and false doctrines, generating fearlessness; making all sentient beings happy, generating fearlessness; making all assemblies happy, generating fearlessness; taming all Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of fighting spirit), Garudas (a type of bird-like deity), Kinnaras (a type of celestial musician), and Mahoragas (a type of serpent deity), generating fearlessness; leaving the grounds of the two vehicles (Sravakas and Pratyekabuddhas), entering the profound Dharma, generating fearlessness; in
不可說不可說劫行菩薩行，心無疲厭，發無畏心。是為十。若諸菩薩安住此法，則得如來無上大智無所畏心。
「佛子！菩薩摩訶薩發十種無疑心，於一切佛法心無疑惑。何等為十？所謂：菩薩摩訶薩發如是心：『我當以佈施，攝一切眾生；以戒、忍、精進、禪定、智慧、慈、悲、喜、舍，攝一切眾生。』發此心時，決定無疑；若生疑心，無有是處。是為第一發無疑心。菩薩摩訶薩又作是念：『未來諸佛出興於世，我當一切承事供養。』發此心時，決定無疑；若生疑心，無有是處。是為第二發無疑心。菩薩摩訶薩又作是念：『我當以種種奇妙光明網，周遍莊嚴一切世界。』發此心時，決定無疑；若生疑心，無有是處。是為第三發無疑心。菩薩摩訶薩又作是念：『我當盡未來劫修菩薩行。無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說，過諸算數，究竟法界、虛空界一切眾生，我當悉以無上教化調伏法而成熟之。』發此心時，決定無疑；若生疑心，無有是處。是為第四發無疑心。菩薩摩訶薩又作是念：『我當修菩薩行，滿大誓願，具一切智，安住其中。』發此心時，決定無疑；若生疑心，無有是處。是為第五發無疑心。菩薩摩訶薩又作是念：『我當普為一切世間行菩薩行，為
【現代漢語翻譯】 現代漢語譯本：菩薩的修行歷經不可說不可說的劫數，心不疲倦厭煩，發起無畏的決心。這是第十種。如果各位菩薩安住于這種修行方法，就能獲得如來無上的大智慧和無所畏懼的心。 佛子！菩薩摩訶薩發起十種無疑的心，對於一切佛法心無疑惑。是哪十種呢？菩薩摩訶薩發起這樣的心：『我應當用佈施來攝受一切眾生；用持戒、忍辱、精進、禪定、智慧、慈、悲、喜、舍來攝受一切眾生。』發起這種心的時候，應當堅定無疑；如果產生懷疑，那是不可能的。這是第一種發起無疑的心。菩薩摩訶薩又這樣想：『未來諸佛出世的時候，我應當全部承事供養。』發起這種心的時候，應當堅定無疑；如果產生懷疑，那是不可能的。這是第二種發起無疑的心。菩薩摩訶薩又這樣想：『我應當用種種奇妙的光明網，周遍莊嚴一切世界。』發起這種心的時候，應當堅定無疑；如果產生懷疑，那是不可能的。這是第三種發起無疑的心。菩薩摩訶薩又這樣想：『我應當盡未來劫修菩薩行。對於無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說，超過一切算數的，究竟法界、虛空界的一切眾生，我應當全部用無上的教化調伏法來使他們成熟。』發起這種心的時候，應當堅定無疑；如果產生懷疑，那是不可能的。這是第四種發起無疑的心。菩薩摩訶薩又這樣想：『我應當修菩薩行，圓滿大誓願，具足一切智慧，安住其中。』發起這種心的時候，應當堅定無疑；如果產生懷疑，那是不可能的。這是第五種發起無疑的心。菩薩摩訶薩又這樣想：『我應當普遍為一切世間修行菩薩行，為
【English Translation】 English version: The Bodhisattva practices through incalculable kalpas (eons), without weariness or aversion, and generates a fearless mind. This is the tenth. If Bodhisattvas abide in this practice, they will attain the Tathagata's (Buddha's) supreme great wisdom and fearless mind. Buddha's children! The Bodhisattva Mahasattva (great being) generates ten kinds of unwavering minds, having no doubt about all the Buddha's teachings. What are the ten? The Bodhisattva Mahasattva generates this mind: 'I shall gather all sentient beings through generosity; through precepts, patience, diligence, meditation, wisdom, loving-kindness, compassion, joy, and equanimity, I shall gather all sentient beings.' When generating this mind, one should be resolute and without doubt; if doubt arises, it is impossible. This is the first generation of an unwavering mind. The Bodhisattva Mahasattva also thinks: 'When future Buddhas appear in the world, I shall serve and make offerings to all of them.' When generating this mind, one should be resolute and without doubt; if doubt arises, it is impossible. This is the second generation of an unwavering mind. The Bodhisattva Mahasattva also thinks: 'I shall use various wondrous nets of light to adorn all worlds completely.' When generating this mind, one should be resolute and without doubt; if doubt arises, it is impossible. This is the third generation of an unwavering mind. The Bodhisattva Mahasattva also thinks: 'I shall practice the Bodhisattva path for all future kalpas. For the countless, immeasurable, boundless, incomparable, incalculable, inexpressible, inconceivable, unfathomable, unspeakable, and unspeakably unspeakable beings, beyond all numbers, throughout the entire Dharma Realm and Space Realm, I shall mature them all with the supreme teaching of taming and subduing.' When generating this mind, one should be resolute and without doubt; if doubt arises, it is impossible. This is the fourth generation of an unwavering mind. The Bodhisattva Mahasattva also thinks: 'I shall practice the Bodhisattva path, fulfill the great vows, possess all wisdom, and abide therein.' When generating this mind, one should be resolute and without doubt; if doubt arises, it is impossible. This is the fifth generation of an unwavering mind. The Bodhisattva Mahasattva also thinks: 'I shall universally practice the Bodhisattva path for all the worlds, for
一切法清凈光明，照明一切所有佛法。』發此心時，決定無疑；若生疑心，無有是處。是為第六發無疑心。菩薩摩訶薩又作是念：『我當知一切法皆是佛法，隨眾生心，為其演說，悉令開悟。』發此心時，決定無疑；若生疑心，無有是處。是為第七發無疑心。菩薩摩訶薩又作是念：『我當於一切法得無障礙門，知一切障礙不可得故；其心如是，無有疑惑，住真實性，乃至成於阿耨多羅三藐三菩提。』發此心時，決定無疑；若生疑心，無有是處。是為第八發無疑心。菩薩摩訶薩又作是念：『我當知一切法莫不皆是出世間法，遠離一切妄想顛倒，以一莊嚴而自莊嚴而無所莊嚴；於此自了，不由他悟。』發此心時，決定無疑；若生疑心，無有是處。是為第九發無疑心。菩薩摩訶薩又作是念：『我當於一切法成最正覺，離一切妄想顛倒故，得一念相應智故，若一若異不可得故，離一切數故，究竟無為故，離一切言說故，住不可說境界際故。』發此心時，決定無疑；若生疑心，無有是處。是為第十發無疑心。若諸菩薩安住此法，則於一切佛法心無所疑。
「佛子！菩薩摩訶薩有十種不可思議。何等為十？所謂：一切善根，不可思議。一切誓願，不可思議。知一切法如幻，不可思議。發菩提心修菩薩行，善根不失，無所分別
【現代漢語翻譯】 現代漢語譯本 『一切法都是清凈光明的，能夠照亮一切佛法。』發起這種心念時，應當堅定無疑；如果產生懷疑，那是絕對不可能的。這是第六種發起無疑的心念。菩薩摩訶薩又這樣想：『我應當明白一切法都是佛法，根據眾生的心意，為他們演說佛法，使他們全部開悟。』發起這種心念時，應當堅定無疑；如果產生懷疑，那是絕對不可能的。這是第七種發起無疑的心念。菩薩摩訶薩又這樣想：『我應當在一切法中獲得無障礙的法門，因為明白一切障礙都是不可得的；他的心念是這樣的，沒有疑惑，安住于真實本性，直到成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』發起這種心念時，應當堅定無疑；如果產生懷疑，那是絕對不可能的。這是第八種發起無疑的心念。菩薩摩訶薩又這樣想：『我應當明白一切法無一不是出世間法，遠離一切虛妄的念頭和顛倒的見解，以一種莊嚴來莊嚴自己，而實際上沒有任何莊嚴；對於這一點自己明白，不需要他人來開悟。』發起這種心念時，應當堅定無疑；如果產生懷疑，那是絕對不可能的。這是第九種發起無疑的心念。菩薩摩訶薩又這樣想：『我應當在一切法中成就最正覺，因為遠離一切虛妄的念頭和顛倒的見解，獲得與一念相應的智慧，無論是同一還是不同都不可得，遠離一切數量的概念，達到究竟的無為境界，遠離一切言語的表達，安住于不可言說的境界。』發起這種心念時，應當堅定無疑；如果產生懷疑，那是絕對不可能的。這是第十種發起無疑的心念。如果各位菩薩安住于這種法，那麼對於一切佛法，心中就不會有任何疑惑。 『佛子！菩薩摩訶薩有十種不可思議之處。是哪十種呢？那就是：一切善根，不可思議。一切誓願，不可思議。明白一切法如幻，不可思議。發起菩提心修菩薩行，善根不會喪失，沒有分別。
【English Translation】 English version 'All dharmas are pure and bright, illuminating all Buddha-dharmas.' When this thought arises, there should be no doubt; if doubt arises, it is impossible. This is the sixth arising of a mind without doubt. The Bodhisattva Mahasattva further thinks: 'I should know that all dharmas are Buddha-dharmas, and according to the minds of sentient beings, I will expound the Dharma for them, enabling them all to awaken.' When this thought arises, there should be no doubt; if doubt arises, it is impossible. This is the seventh arising of a mind without doubt. The Bodhisattva Mahasattva further thinks: 'I should attain the unobstructed gate in all dharmas, because I understand that all obstacles are unattainable; his mind is like this, without doubt, abiding in the true nature, until he achieves anuttara-samyak-sambodhi (unexcelled complete enlightenment).' When this thought arises, there should be no doubt; if doubt arises, it is impossible. This is the eighth arising of a mind without doubt. The Bodhisattva Mahasattva further thinks: 'I should understand that all dharmas are none other than transcendental dharmas, far from all false thoughts and inverted views, using one adornment to adorn oneself, yet actually without any adornment; understanding this by oneself, without needing others to enlighten.' When this thought arises, there should be no doubt; if doubt arises, it is impossible. This is the ninth arising of a mind without doubt. The Bodhisattva Mahasattva further thinks: 'I should achieve the most perfect enlightenment in all dharmas, because I am far from all false thoughts and inverted views, attaining wisdom that corresponds to a single thought, whether it is the same or different is unattainable, far from all concepts of number, reaching the ultimate state of non-action, far from all verbal expressions, abiding in the realm of the inexpressible.' When this thought arises, there should be no doubt; if doubt arises, it is impossible. This is the tenth arising of a mind without doubt. If all Bodhisattvas abide in this Dharma, then in all Buddha-dharmas, their minds will have no doubt. 'Buddha-child! The Bodhisattva Mahasattva has ten inconceivable aspects. What are these ten? They are: all good roots are inconceivable. All vows are inconceivable. Knowing all dharmas are like illusions is inconceivable. When the Bodhi mind is aroused and the Bodhisattva practice is cultivated, the good roots are not lost, and there is no discrimination.'
，不可思議。雖深入一切法，亦不取滅度，以一切愿未成滿故，不可思議。修菩薩道而示現降神、入胎、誕生、出家、苦行、往詣道場、降伏眾魔、成最正覺、轉正法輪、入般涅槃，神變自在無有休息，不捨悲願救護眾生，不可思議。雖能示現如來十力神變自在，而亦不捨等法界心教化眾生，不可思議。知一切法無相是相，相是無相，無分別是分別，分別是無分別，非有是有，有是非有，無作是作，作是無作，非說是說，說是非說，不可思議。知心與菩提等，知菩提與心等，心及菩提與眾生等，亦不生心顛倒、想顛倒、見顛倒，不可思議。于唸唸中入滅盡定，盡一切漏而不證實際，亦不盡有漏善根；雖知一切法無漏，而知漏盡，亦知漏滅；雖知佛法即世間法，世間法即佛法，而不于佛法中分別世間法，不於世間法中分別佛法；一切諸法悉入法界，無所入故；知一切法皆無二，無變易故；是為第十不可思議。佛子！是為菩薩摩訶薩十種不可思議。若諸菩薩安住其中，則得一切諸佛無上不可思議法。
「佛子！菩薩摩訶薩有十種巧密語。何等為十？所謂：於一切佛經中，巧密語；於一切受生處，巧密語；於一切菩薩神通變現、成等正覺，巧密語；於一切眾生業報，巧密語；於一切眾生所起染凈，巧密語；於一切法究
【現代漢語翻譯】 現代漢語譯本：不可思議。雖然深入一切法，也不取滅度（涅槃），因為一切願望尚未圓滿，不可思議。修行菩薩道而示現降神、入胎、誕生、出家、苦行、前往道場、降伏眾魔、成就最正覺（無上正等正覺）、轉正法輪（宣說佛法）、入般涅槃（完全的涅槃），神變自在沒有休息，不捨棄悲願救護眾生，不可思議。雖然能夠示現如來十力（佛的十種力量）神變自在，也不捨棄等法界心教化眾生，不可思議。知道一切法無相是相，相是無相，無分別是分別，分別是無分別，非有是有，有是非有，無作是作，作是無作，非說是說，說是非說，不可思議。知道心與菩提（覺悟）相等，知道菩提與心相等，心及菩提與眾生相等，也不生起心顛倒、想顛倒、見顛倒，不可思議。在念念中進入滅盡定（一種禪定狀態），窮盡一切煩惱而不證實際（真如），也不窮盡有漏善根；雖然知道一切法無漏，而知道煩惱已盡，也知道煩惱已滅；雖然知道佛法即世間法，世間法即佛法，而不于佛法中分別世間法，不於世間法中分別佛法；一切諸法都進入法界（宇宙的真實本質），因為無所入；知道一切法皆無二，因為沒有變易；這是第十種不可思議。佛子！這就是菩薩摩訶薩的十種不可思議。如果諸菩薩安住其中，就能得到一切諸佛無上不可思議法。 佛子！菩薩摩訶薩有十種巧妙的秘密語言。哪十種呢？就是：在一切佛經中，巧妙的秘密語言；在一切受生之處，巧妙的秘密語言；在一切菩薩神通變現、成就正等正覺時，巧妙的秘密語言；在一切眾生業報中，巧妙的秘密語言；在一切眾生所生起的染污和清凈中，巧妙的秘密語言；在一切法究竟
【English Translation】 English version: Inconceivable. Although deeply entering all dharmas, they also do not take extinction (Nirvana), because all vows have not yet been fulfilled, inconceivable. Cultivating the Bodhisattva path and manifesting descent from the heavens, entering the womb, birth, leaving home, ascetic practices, going to the Bodhi tree, subduing all demons, attaining the most perfect enlightenment (Anuttara-samyak-sambodhi), turning the Dharma wheel (teaching the Dharma), entering Parinirvana (complete Nirvana), with miraculous transformations and without rest, not abandoning the compassionate vow to save all beings, inconceivable. Although able to manifest the Tathagata's ten powers (ten powers of the Buddha) and miraculous transformations, they also do not abandon the mind that is equal to the Dharma realm to teach all beings, inconceivable. Knowing that all dharmas without form are form, form is without form, non-discrimination is discrimination, discrimination is non-discrimination, non-existence is existence, existence is non-existence, non-action is action, action is non-action, non-speaking is speaking, speaking is non-speaking, inconceivable. Knowing that the mind is equal to Bodhi (enlightenment), knowing that Bodhi is equal to the mind, the mind and Bodhi are equal to all beings, and also not giving rise to mind inversions, thought inversions, or view inversions, inconceivable. In every moment entering the cessation of perception and feeling (a state of meditative absorption), exhausting all defilements without realizing the actual (Tathata), and also not exhausting the meritorious roots of defilements; although knowing that all dharmas are without defilements, and knowing that defilements are exhausted, also knowing that defilements are extinguished; although knowing that the Buddha Dharma is the same as worldly dharmas, and worldly dharmas are the same as the Buddha Dharma, and not distinguishing worldly dharmas within the Buddha Dharma, and not distinguishing the Buddha Dharma within worldly dharmas; all dharmas enter the Dharma realm (the true nature of the universe), because there is nowhere to enter; knowing that all dharmas are non-dual, because there is no change; this is the tenth inconceivable. Buddha-child! These are the ten inconceivable aspects of the Bodhisattva Mahasattva. If all Bodhisattvas abide in them, they will obtain all the Buddhas' supreme inconceivable dharmas. Buddha-child! The Bodhisattva Mahasattva has ten skillful secret languages. What are the ten? They are: skillful secret language in all Buddhist scriptures; skillful secret language in all places of rebirth; skillful secret language in all Bodhisattvas' miraculous transformations and attainment of perfect enlightenment; skillful secret language in all beings' karmic retributions; skillful secret language in all beings' arising defilements and purities; skillful secret language in the ultimate
竟無障礙門，巧密語；於一切虛空界，一一方處悉有世界或成或壞，間無空處，巧密語；於一切法界、一切十方，乃至微細處，悉有如來示現初生，乃至成佛、入般涅槃，充滿法界悉分別見，巧密語；見一切眾生平等涅槃無變易故，而不捨大愿，以一切智愿未得圓滿令滿足故，巧密語；雖知一切法不由他悟，而不捨離諸善知識，于如來所轉加尊敬，與善知識和合無二，于諸善根修集種植，迴向安住，同一所作，同一體性，同一出離，同一成就，巧密語。是為十。若諸菩薩安住其中，則得如來無上善巧微密語。
「佛子！菩薩摩訶薩有十種巧分別智。何等為十？所謂：入一切剎巧分別智；入一切眾生處巧分別智；入一切眾生心行巧分別智；入一切眾生根巧分別智；入一切眾生業報巧分別智；入一切聲聞行巧分別智；入一切獨覺行巧分別智；入一切菩薩行巧分別智；入一切世間法巧分別智；入一切佛法巧分別智。是為十。若諸菩薩安住其中，則得一切諸佛無上善巧分別諸法智。
「佛子！菩薩摩訶薩有十種入三昧。何等為十？所謂：於一切世界入三昧；於一切眾生身入三昧；於一切法入三昧；見一切佛入三昧；住一切劫入三昧；從三昧起現不思議身入三昧；於一切佛身入三昧；覺悟一切眾生平等入三昧；一念
【現代漢語翻譯】 現代漢語譯本 沒有障礙的法門，是巧妙而秘密的語言；在一切虛空界，每一個地方都有世界在形成或壞滅，其間沒有空隙，這是巧妙而秘密的語言；在一切法界、一切十方，乃至最微細的地方，都有如來示現初生，乃至成佛、入般涅槃，充滿法界，都能清楚地看到，這是巧妙而秘密的語言；見到一切眾生平等涅槃，沒有變化，但不捨棄大愿，因為一切智慧的願望尚未圓滿，要令其滿足，這是巧妙而秘密的語言；雖然知道一切法不是通過他人開悟，但不捨離諸善知識，對如來更加尊敬，與善知識和合無二，在各種善根上修習種植，迴向安住，同一所作，同一體性，同一出離，同一成就，這是巧妙而秘密的語言。這是第十種。如果菩薩安住其中，就能得到如來無上的善巧秘密語言。 『佛子！菩薩摩訶薩有十種巧妙分別的智慧。哪十種呢？就是：進入一切剎（kshetra，佛土）的巧妙分別智；進入一切眾生處的巧妙分別智；進入一切眾生心行的巧妙分別智；進入一切眾生根的巧妙分別智；進入一切眾生業報的巧妙分別智；進入一切聲聞（shravaka，聽聞佛法者）行的巧妙分別智；進入一切獨覺（pratyekabuddha，獨自覺悟者）行的巧妙分別智；進入一切菩薩行的巧妙分別智；進入一切世間法的巧妙分別智；進入一切佛法的巧妙分別智。這是十種。如果菩薩安住其中，就能得到一切諸佛無上的善巧分別諸法的智慧。』 『佛子！菩薩摩訶薩有十種入三昧（samadhi，禪定）。哪十種呢？就是：於一切世界入三昧；於一切眾生身入三昧；於一切法入三昧；見一切佛入三昧；住一切劫入三昧；從三昧起現不可思議身入三昧；於一切佛身入三昧；覺悟一切眾生平等入三昧；一念
【English Translation】 English version The gate without obstruction is a skillful and secret language; in all realms of empty space, in each and every place, there are worlds forming or dissolving, with no empty space in between, this is a skillful and secret language; in all realms of Dharma, in all ten directions, even in the most minute places, there are Tathagatas (如來, thus-gone ones) manifesting their initial birth, up to achieving Buddhahood and entering Parinirvana (般涅槃, complete nirvana), filling the Dharma realm, all can be clearly seen, this is a skillful and secret language; seeing all sentient beings' equal Nirvana (涅槃, liberation) without change, yet not abandoning the great vows, because the vows of all wisdom have not yet been fulfilled, to make them fulfilled, this is a skillful and secret language; although knowing that all Dharmas (法, teachings) are not enlightened through others, yet not abandoning all good teachers, showing more respect to the Tathagatas, being in harmony and non-dual with good teachers, cultivating and planting various good roots, dedicating and abiding, the same actions, the same essence, the same liberation, the same achievement, this is a skillful and secret language. This is the tenth. If Bodhisattvas abide in these, they will obtain the Tathagata's unsurpassed skillful and secret language. 'Buddha-child! Bodhisattva-Mahasattvas (菩薩摩訶薩, great bodhisattvas) have ten kinds of skillful discriminating wisdom. What are the ten? They are: the skillful discriminating wisdom of entering all kshetras (剎, Buddha-lands); the skillful discriminating wisdom of entering all sentient beings' places; the skillful discriminating wisdom of entering all sentient beings' mind activities; the skillful discriminating wisdom of entering all sentient beings' roots; the skillful discriminating wisdom of entering all sentient beings' karmic retributions; the skillful discriminating wisdom of entering all Shravaka (聲聞, hearers) practices; the skillful discriminating wisdom of entering all Pratyekabuddha (獨覺, solitary realizers) practices; the skillful discriminating wisdom of entering all Bodhisattva practices; the skillful discriminating wisdom of entering all worldly Dharmas; the skillful discriminating wisdom of entering all Buddha Dharmas. These are the ten. If Bodhisattvas abide in these, they will obtain all Buddhas' unsurpassed skillful discriminating wisdom of all Dharmas.' 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of entering Samadhi (三昧, meditative absorption). What are the ten? They are: entering Samadhi in all worlds; entering Samadhi in all sentient beings' bodies; entering Samadhi in all Dharmas; seeing all Buddhas in Samadhi; abiding in all kalpas (劫, eons) in Samadhi; arising from Samadhi and manifesting inconceivable bodies in Samadhi; entering Samadhi in all Buddha bodies; realizing the equality of all sentient beings in Samadhi; in one thought
中入一切菩薩三昧智入三昧；一念中以無礙智成就一切諸菩薩行愿無有休息入三昧。是為十。若諸菩薩安住其中，則得一切諸佛無上善巧三昧法。
「佛子！菩薩摩訶薩有十種遍入。何等為十？所謂：眾生遍入；國土遍入；世間種種相遍入；火災遍入；水災遍入；佛遍入；莊嚴遍入；如來無邊功德身遍入；一切種種說法遍入；一切如來種種供養遍入。是為十。若諸菩薩安住其中，則得如來無上大智遍入法。
「佛子！菩薩摩訶薩有十種解脫門。何等為十？所謂：一身周遍一切世界解脫門；於一切世界示現無量種種色相解脫門；以一切世界入一佛剎解脫門；普加持一切眾生界解脫門；以一切佛莊嚴身充滿一切世界解脫門；于自身中見一切世界解脫門；一念中往一切世界解脫門；於一世界示現一切如來出世解脫門；一身充滿一切法界解脫門；一念中示現一切佛遊戲神通解脫門。是為十。若諸菩薩安住其中，則得如來無上解脫門。
「佛子！菩薩摩訶薩有十種神通。何等為十？所謂：憶念宿命方便智通；天耳無礙方便智通；知他眾生不思議心行方便智通；天眼觀察無有障礙方便智通；隨眾生心現不思議大神通力方便智通；一身普現無量世界方便智通；一念遍入不可說不可說世界方便智通；出生無量莊嚴具
【現代漢語翻譯】 現代漢語譯本 深入一切菩薩的三昧智慧，進入三昧；在一念之間，以無礙的智慧成就一切菩薩的行愿，沒有停歇地進入三昧。這是第十種。如果菩薩安住于其中，就能獲得一切諸佛無上的善巧三昧法。 『佛子！菩薩摩訶薩有十種遍入。哪十種呢？就是：眾生遍入；國土遍入；世間種種相遍入；火災遍入；水災遍入；佛遍入；莊嚴遍入；如來無邊功德身遍入；一切種種說法遍入；一切如來種種供養遍入。這是十種。如果菩薩安住于其中，就能獲得如來無上的大智遍入法。』 『佛子！菩薩摩訶薩有十種解脫門。哪十種呢？就是：一身周遍一切世界解脫門；在一切世界示現無量種種色相解脫門；以一切世界進入一佛剎解脫門；普遍加持一切眾生界解脫門；以一切佛莊嚴身充滿一切世界解脫門；在自身中見到一切世界解脫門；一念之間前往一切世界解脫門；在一個世界示現一切如來出世解脫門；一身充滿一切法界解脫門；一念之間示現一切佛遊戲神通解脫門。這是十種。如果菩薩安住于其中，就能獲得如來無上的解脫門。』 『佛子！菩薩摩訶薩有十種神通。哪十種呢？就是：憶念宿命的方便智通；天耳無礙的方便智通；知曉其他眾生不可思議心行的方便智通；天眼觀察沒有障礙的方便智通；隨順眾生的心意顯現不可思議大神通力的方便智通；一身普遍顯現無量世界的方便智通；一念之間遍入不可說不可說的世界的方便智通；出生無量莊嚴具
【English Translation】 English version Entering samadhi (三昧, meditative absorption) with the wisdom of all Bodhisattva samadhis; in a single thought, accomplishing all the practices and vows of all Bodhisattvas with unobstructed wisdom, entering samadhi without ceasing. This is the tenth. If Bodhisattvas abide in this, they will attain the unsurpassed skillful samadhi dharma of all Buddhas. 'Buddha-child! Bodhisattva-mahasattvas have ten kinds of pervasive entries. What are the ten? They are: pervasive entry into sentient beings; pervasive entry into lands; pervasive entry into the various appearances of the world; pervasive entry into fire disasters; pervasive entry into water disasters; pervasive entry into Buddhas; pervasive entry into adornments; pervasive entry into the immeasurable meritorious bodies of the Tathagatas (如來, Thus Come Ones); pervasive entry into all kinds of teachings; pervasive entry into all kinds of offerings to all Tathagatas. These are the ten. If Bodhisattvas abide in these, they will attain the unsurpassed great wisdom pervasive entry dharma of the Tathagatas.' 'Buddha-child! Bodhisattva-mahasattvas have ten kinds of liberation gates. What are the ten? They are: the liberation gate of one body pervading all worlds; the liberation gate of manifesting immeasurable various forms in all worlds; the liberation gate of entering one Buddha-land with all worlds; the liberation gate of universally blessing all realms of sentient beings; the liberation gate of filling all worlds with the adorned bodies of all Buddhas; the liberation gate of seeing all worlds within one's own body; the liberation gate of going to all worlds in a single thought; the liberation gate of manifesting the appearance of all Tathagatas coming into the world in one world; the liberation gate of one body filling all dharma realms; the liberation gate of manifesting all the playful supernatural powers of all Buddhas in a single thought. These are the ten. If Bodhisattvas abide in these, they will attain the unsurpassed liberation gate of the Tathagatas.' 'Buddha-child! Bodhisattva-mahasattvas have ten kinds of supernormal powers. What are the ten? They are: the supernormal power of the wisdom of skillful means to recall past lives; the supernormal power of the wisdom of skillful means of unobstructed heavenly ears; the supernormal power of the wisdom of skillful means to know the inconceivable thoughts and actions of other sentient beings; the supernormal power of the wisdom of skillful means of unobstructed heavenly eyes; the supernormal power of the wisdom of skillful means to manifest inconceivable great supernatural powers according to the minds of sentient beings; the supernormal power of the wisdom of skillful means to universally manifest one body in immeasurable worlds; the supernormal power of the wisdom of skillful means to pervade unspeakable, unspeakable worlds in a single thought; the supernormal power of the wisdom of skillful means to produce immeasurable adornments
，莊嚴不思議世界方便智通；示現不可說變化身方便智通；隨不思議眾生心，于不可說世界現成阿耨多羅三藐三菩提方便智通。是為十。若諸菩薩安住其中，則得如來無上大善巧神通，為一切眾生種種示現，令其修學。
「佛子！菩薩摩訶薩有十種明。何等為十？所謂：知一切眾生業報，善巧智明。知一切眾生境界，寂滅清凈，無諸戲論，善巧智明。知一切眾生種種所緣唯是一相悉不可得，一切諸法皆如金剛，善巧智明。能以無量微妙音聲，普聞十方一切世界，善巧智明。普壞一切心所染著，善巧智明。能以方便示現受生或不受生，善巧智明。舍離一切想、受境界，善巧智明。知一切法非相、非無相，一性無性，無所分別，而能了知種種諸法，于無量劫分別演說，住於法界，成阿耨多羅三藐三菩提，善巧智明。菩薩摩訶薩知一切眾生生本無有生，了達受生不可得故，而知因、知緣、知事、知境界、知行、知生、知滅、知言說、知迷惑、知離迷惑、知顛倒、知離顛倒、知雜染、知清凈、知生死、知涅槃、知可得、知不可得、知執著、知無執著、知住、知動、知去、知還、知起、知不起、知失壞、知出離、知成熟、知諸根、知調伏，隨其所應種種教化，未曾忘失菩薩所行。何以故？菩薩但為利益眾生故，發阿耨多羅
【現代漢語翻譯】 現代漢語譯本 莊嚴不可思議世界，以方便智慧通達；示現不可說變化身，以方便智慧通達；隨順不可思議眾生的心，在不可說的世界成就阿耨多羅三藐三菩提（無上正等正覺），以方便智慧通達。這是第十種。如果諸位菩薩安住于其中，就能得到如來無上的大善巧神通，為一切眾生做種種示現，使他們修學。 『佛子！菩薩摩訶薩（大菩薩）有十種明。是哪十種呢？』所謂：知曉一切眾生的業報，是善巧智明。知曉一切眾生的境界，寂滅清凈，沒有各種戲論，是善巧智明。知曉一切眾生種種所緣只是一個相，完全不可得，一切諸法都如金剛般堅固，是善巧智明。能以無量微妙的聲音，普遍傳遍十方一切世界，是善巧智明。普遍摧毀一切心所染著，是善巧智明。能以方便示現受生或不受生，是善巧智明。舍離一切想、受的境界，是善巧智明。知曉一切法非相、非無相，一性無性，沒有分別，卻能了知種種諸法，在無量劫中分別演說，安住於法界，成就阿耨多羅三藐三菩提，是善巧智明。菩薩摩訶薩知曉一切眾生的生本來沒有生，了達受生不可得，因此知曉因、知曉緣、知曉事、知曉境界、知曉行、知曉生、知曉滅、知曉言說、知曉迷惑、知曉脫離迷惑、知曉顛倒、知曉脫離顛倒、知曉雜染、知曉清凈、知曉生死、知曉涅槃、知曉可得、知曉不可得、知曉執著、知曉無執著、知曉住、知曉動、知曉去、知曉還、知曉起、知曉不起、知曉失壞、知曉出離、知曉成熟、知曉諸根、知曉調伏，隨其所應做種種教化，從未忘記菩薩所行。為什麼呢？菩薩只是爲了利益眾生，才發阿耨多羅三藐三菩提心（無上正等正覺之心）。』
【English Translation】 English version Adorning inconceivable worlds, with expedient wisdom penetrating; manifesting inconceivable transformation bodies, with expedient wisdom penetrating; according with the minds of inconceivable sentient beings, accomplishing Anuttara-samyak-sambodhi (supreme perfect enlightenment) in inconceivable worlds, with expedient wisdom penetrating. This is the tenth. If all Bodhisattvas abide in these, they will attain the Tathagata's unsurpassed great skillful means and spiritual powers, making various manifestations for all sentient beings, enabling them to learn and practice. 'Buddha-children! Bodhisattva-Mahasattvas (great Bodhisattvas) have ten kinds of clarity. What are these ten? They are: knowing the karmic retributions of all sentient beings, which is skillful wisdom clarity; knowing the realms of all sentient beings, which are tranquil, pure, and free from all discursive thoughts, which is skillful wisdom clarity; knowing that all the various objects of all sentient beings are just one aspect, completely unattainable, and that all dharmas are like diamonds, which is skillful wisdom clarity; being able to use limitless subtle sounds to universally reach all worlds in the ten directions, which is skillful wisdom clarity; universally destroying all attachments of the mind, which is skillful wisdom clarity; being able to expediently manifest birth or non-birth, which is skillful wisdom clarity; abandoning all realms of thought and feeling, which is skillful wisdom clarity; knowing that all dharmas are neither form nor formless, of one nature and no nature, without discrimination, yet being able to understand all kinds of dharmas, expounding them separately for countless kalpas, abiding in the Dharma realm, and accomplishing Anuttara-samyak-sambodhi, which is skillful wisdom clarity. Bodhisattva-Mahasattvas know that the birth of all sentient beings is originally without birth, understanding that birth is unattainable, and therefore knowing the cause, knowing the condition, knowing the event, knowing the realm, knowing the practice, knowing the birth, knowing the cessation, knowing the speech, knowing the delusion, knowing the liberation from delusion, knowing the inversion, knowing the liberation from inversion, knowing the defilement, knowing the purity, knowing the birth and death, knowing the Nirvana, knowing the attainable, knowing the unattainable, knowing the attachment, knowing the non-attachment, knowing the abiding, knowing the movement, knowing the going, knowing the returning, knowing the arising, knowing the non-arising, knowing the loss, knowing the liberation, knowing the maturation, knowing the faculties, knowing the taming, and teaching them in various ways according to their needs, never forgetting the Bodhisattva's practice. Why is this so? Bodhisattvas only generate the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment) for the benefit of sentient beings.'
三藐三菩提心，無餘所為。是故，菩薩常化眾生，身無疲倦，不違一切世間所作。是名：緣起善巧智明。菩薩摩訶薩于佛無著，不起著心；於法無著，不起著心；于剎無著，不起著心；于眾生無著，不起著心；不見有眾生而行教化調伏說法，然亦不捨菩薩諸行，大悲大愿，見佛聞法，隨順修行，依于如來種諸善根，恭敬供養無有休息，能以神力震動十方無量世界，其心廣大等法界故，知種種說法，知眾生數，知眾生差別，知苦生，知苦滅，知一切行皆如影像，行菩薩行，永斷一切受生根本，但為救護一切眾生，行菩薩行而無所行，隨順一切諸佛種性，發如大山王心，知一切虛妄顛倒，入一切種智門，智慧廣大不可傾動，當成正覺，于生死海平等濟渡一切眾生，善巧智明。是為十。若諸菩薩安住其中，則得如來無上大善巧智明。
「佛子！菩薩摩訶薩有十種解脫。何等為十？所謂：煩惱解脫；邪見解脫；諸取解脫；蘊、界、處解脫；超二乘解脫；無生法忍解脫；於一切世間、一切剎、一切眾生、一切法離著解脫；無邊住解脫；發起一切菩薩行入如來無分別地解脫；於一念中悉能了知一切三世解脫。是為十。若諸菩薩安住此法，則能施作無上佛事，教化成熟一切眾生。
「佛子！菩薩摩訶薩有十種園林。何等
【現代漢語翻譯】 現代漢語譯本：
菩薩發起的無上正等正覺之心（三藐三菩提心），沒有任何其他的目的。因此，菩薩總是教化眾生，身體不感到疲倦，不違背世間的一切行為。這被稱為：善巧地瞭解因緣生起的智慧。菩薩摩訶薩對於佛不執著，不起執著之心；對於法不執著，不起執著之心；對於佛土不執著，不起執著之心；對於眾生不執著，不起執著之心；雖然不見有眾生而進行教化、調伏和說法，但也不放棄菩薩的各種修行，以大悲心和大願力，見佛聞法，隨順修行，依靠如來種下各種善根，恭敬供養沒有休息，能夠以神通力震動十方無量世界，其心廣大如同法界，知道種種說法，知道眾生的數量，知道眾生的差別，知道苦的產生，知道苦的滅除，知道一切行為都如影像，修行菩薩的各種行為，永遠斷除一切受生的根本，只是爲了救護一切眾生，修行菩薩的各種行為而沒有執著，隨順一切諸佛的種性，發起如大山王般的心，知道一切虛妄顛倒，進入一切種智之門，智慧廣大不可動搖，將成就正覺，在生死苦海中平等地救度一切眾生，具有善巧的智慧和明瞭。這是第十種。
如果各位菩薩安住于這些法中，就能獲得如來無上的大善巧智慧和明瞭。
『佛子！菩薩摩訶薩有十種解脫。哪十種呢？就是：煩惱解脫；邪見解脫；各種執取解脫；蘊、界、處解脫；超越二乘的解脫；無生法忍解脫；對於一切世間、一切佛土、一切眾生、一切法離執著的解脫；無邊住解脫；發起一切菩薩行進入如來無分別地的解脫；在一念中完全能夠了解一切三世的解脫。這是十種。如果各位菩薩安住于這些法，就能施行無上的佛事，教化成熟一切眾生。
『佛子！菩薩摩訶薩有十種園林。哪十種呢？』 English version:
The mind of Anuttara-samyak-sambodhi (三藐三菩提心, the mind of supreme perfect enlightenment) that Bodhisattvas generate has no other purpose. Therefore, Bodhisattvas are always transforming sentient beings, their bodies without fatigue, not violating any worldly actions. This is called: the wisdom of skillfully understanding dependent origination. Bodhisattva-Mahasattvas are not attached to the Buddha, not generating a mind of attachment; not attached to the Dharma, not generating a mind of attachment; not attached to the Buddha-lands, not generating a mind of attachment; not attached to sentient beings, not generating a mind of attachment; although they do not see sentient beings while teaching, taming, and expounding the Dharma, they also do not abandon the various practices of Bodhisattvas, with great compassion and great vows, seeing the Buddha and hearing the Dharma, practicing accordingly, relying on the Tathagata to plant various good roots, respectfully making offerings without rest, able to shake countless worlds in the ten directions with their spiritual power, their minds as vast as the Dharma realm, knowing various teachings, knowing the number of sentient beings, knowing the differences among sentient beings, knowing the arising of suffering, knowing the cessation of suffering, knowing that all actions are like images, practicing the various practices of Bodhisattvas, forever cutting off the root of all rebirths, only for the sake of saving all sentient beings, practicing the various practices of Bodhisattvas without attachment, following the lineage of all Buddhas, generating a mind like the great mountain king, knowing all illusions and inversions, entering the gate of all-knowing wisdom, their wisdom vast and unshakeable, they will attain perfect enlightenment, equally delivering all sentient beings in the sea of birth and death, with skillful wisdom and clarity. This is the tenth.
If all Bodhisattvas abide in these dharmas, they will attain the unsurpassed great skillful wisdom and clarity of the Tathagata.
『Buddha-children! Bodhisattva-Mahasattvas have ten kinds of liberation. What are the ten? They are: liberation from afflictions; liberation from wrong views; liberation from all attachments; liberation from the aggregates, realms, and bases; liberation from transcending the two vehicles; liberation from the acceptance of the non-arising of dharmas; liberation from detachment from all worlds, all Buddha-lands, all sentient beings, and all dharmas; liberation from boundless abiding; liberation from initiating all Bodhisattva practices and entering the non-discriminating ground of the Tathagata; liberation from being able to completely understand all three times in one thought. These are the ten. If all Bodhisattvas abide in these dharmas, they will be able to perform unsurpassed Buddha-works, teaching and maturing all sentient beings.
『Buddha-children! Bodhisattva-Mahasattvas have ten kinds of gardens. What are the ten?』
【English Translation】 The mind of Anuttara-samyak-sambodhi (三藐三菩提心, the mind of supreme perfect enlightenment) that Bodhisattvas generate has no other purpose. Therefore, Bodhisattvas are always transforming sentient beings, their bodies without fatigue, not violating any worldly actions. This is called: the wisdom of skillfully understanding dependent origination. Bodhisattva-Mahasattvas are not attached to the Buddha, not generating a mind of attachment; not attached to the Dharma, not generating a mind of attachment; not attached to the Buddha-lands, not generating a mind of attachment; not attached to sentient beings, not generating a mind of attachment; although they do not see sentient beings while teaching, taming, and expounding the Dharma, they also do not abandon the various practices of Bodhisattvas, with great compassion and great vows, seeing the Buddha and hearing the Dharma, practicing accordingly, relying on the Tathagata to plant various good roots, respectfully making offerings without rest, able to shake countless worlds in the ten directions with their spiritual power, their minds as vast as the Dharma realm, knowing various teachings, knowing the number of sentient beings, knowing the differences among sentient beings, knowing the arising of suffering, knowing the cessation of suffering, knowing that all actions are like images, practicing the various practices of Bodhisattvas, forever cutting off the root of all rebirths, only for the sake of saving all sentient beings, practicing the various practices of Bodhisattvas without attachment, following the lineage of all Buddhas, generating a mind like the great mountain king, knowing all illusions and inversions, entering the gate of all-knowing wisdom, their wisdom vast and unshakeable, they will attain perfect enlightenment, equally delivering all sentient beings in the sea of birth and death, with skillful wisdom and clarity. This is the tenth. If all Bodhisattvas abide in these dharmas, they will attain the unsurpassed great skillful wisdom and clarity of the Tathagata. 『Buddha-children! Bodhisattva-Mahasattvas have ten kinds of liberation. What are the ten? They are: liberation from afflictions; liberation from wrong views; liberation from all attachments; liberation from the aggregates, realms, and bases; liberation from transcending the two vehicles; liberation from the acceptance of the non-arising of dharmas; liberation from detachment from all worlds, all Buddha-lands, all sentient beings, and all dharmas; liberation from boundless abiding; liberation from initiating all Bodhisattva practices and entering the non-discriminating ground of the Tathagata; liberation from being able to completely understand all three times in one thought. These are the ten. If all Bodhisattvas abide in these dharmas, they will be able to perform unsurpassed Buddha-works, teaching and maturing all sentient beings. 『Buddha-children! Bodhisattva-Mahasattvas have ten kinds of gardens. What are the ten?』
為十？所謂：生死是菩薩園林，無厭舍故；教化眾生是菩薩園林，不疲倦故；住一切劫是菩薩園林，攝諸大行故；清凈世界是菩薩園林，自所止住故；一切魔宮殿是菩薩園林，降伏彼眾故；思惟所聞法是菩薩園林，如理觀察故；六波羅蜜、四攝事、三十七菩提分法是菩薩園林，紹繼慈父境界故；十力、四無所畏、十八不共乃至一切佛法是菩薩園林，不念余法故；示現一切菩薩威力自在神通是菩薩園林，以大神力轉正法輪調伏眾生無休息故；一念於一切處為一切眾生示成正覺是菩薩園林，法身周遍盡虛空一切世界故。是為十。若諸菩薩安住此法，則得如來無上離憂惱、大安樂行。
「佛子！菩薩摩訶薩有十種宮殿。何等為十？所謂：菩提心是菩薩宮殿，恒不忘失故；十善業道福德智慧是菩薩宮殿，教化欲界眾生故；四梵住禪定是菩薩宮殿，教化色界眾生故；生凈居天是菩薩宮殿，一切煩惱不染故；生無色界是菩薩宮殿，令諸眾生離難處故；生雜染世界是菩薩宮殿，令一切眾生斷煩惱故；現處內宮妻子、眷屬是菩薩宮殿，成就往昔同行眾生故；現居輪王、護世、釋、梵是菩薩宮殿，為調伏自在心眾生故；住一切菩薩行遊戲神通皆得自在是菩薩宮殿，善遊戲諸禪解脫三昧智慧故；一切佛所受無上自在、一切智王灌頂記
【現代漢語翻譯】 現代漢語譯本：什麼是十種園林？ 所謂的：生死是菩薩的園林，因為菩薩不厭倦捨棄生死；教化眾生是菩薩的園林，因為菩薩不會感到疲倦；安住於一切劫是菩薩的園林，因為菩薩攝取各種偉大的修行；清凈的世界是菩薩的園林，因為那是菩薩自己所安住的地方；一切魔的宮殿是菩薩的園林，因為菩薩在那裡降伏他們；思惟所聽聞的佛法是菩薩的園林，因為菩薩如理地觀察；六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四攝事（佈施、愛語、利行、同事）、三十七菩提分法（四念處、四正勤、四神足、五根、五力、七覺支、八正道）是菩薩的園林，因為菩薩繼承慈父（佛陀）的境界；十力（如來十種智慧力量）、四無所畏（如來四種無所畏懼的自信）、十八不共法（佛陀獨有的十八種功德）乃至一切佛法是菩薩的園林，因為菩薩不念其他法；示現一切菩薩的威力自在神通是菩薩的園林，因為菩薩以大神力轉動正法輪，調伏眾生沒有休息；一念之間在一切處為一切眾生示現成就正覺是菩薩的園林，因為法身周遍整個虛空和一切世界。這就是十種園林。如果各位菩薩安住于這些法，就能得到如來無上的離憂惱、大安樂的修行。 佛子！菩薩摩訶薩有十種宮殿。什麼是十種宮殿？所謂的：菩提心是菩薩的宮殿，因為菩薩恒常不忘失菩提心；十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）的福德智慧是菩薩的宮殿，因為菩薩用它來教化欲界眾生；四梵住禪定（慈、悲、喜、舍）是菩薩的宮殿，因為菩薩用它來教化色界眾生；生於凈居天是菩薩的宮殿，因為菩薩在那裡一切煩惱不染；生於無色界是菩薩的宮殿，因為菩薩在那裡令諸眾生遠離苦難之處；生於雜染世界是菩薩的宮殿，因為菩薩在那裡令一切眾生斷除煩惱；現處內宮妻子、眷屬是菩薩的宮殿，因為菩薩在那裡成就往昔一同修行的眾生；現居輪王、護世、釋（帝釋天）、梵（梵天）是菩薩的宮殿，因為菩薩在那裡爲了調伏自在心的眾生；安住於一切菩薩的修行，遊戲神通皆得自在是菩薩的宮殿，因為菩薩善於遊戲各種禪定、解脫、三昧和智慧；一切佛所受的無上自在、一切智王灌頂記（佛陀為菩薩授記，預言其未來成佛）是菩薩的宮殿。
【English Translation】 English version: What are the ten gardens? They are: Birth and death are the Bodhisattva's garden, because they do not tire of abandoning birth and death; teaching sentient beings is the Bodhisattva's garden, because they do not feel weary; abiding in all kalpas is the Bodhisattva's garden, because they gather all great practices; pure worlds are the Bodhisattva's garden, because it is where they dwell; all demon palaces are the Bodhisattva's garden, because they subdue those beings there; contemplating the Dharma they have heard is the Bodhisattva's garden, because they observe it according to the truth; the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), the four means of attraction (giving, kind speech, beneficial action, cooperation), and the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path) are the Bodhisattva's garden, because they inherit the realm of the compassionate father (Buddha); the ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four kinds of fearlessness of the Tathagata), the eighteen unique qualities (eighteen unique merits of the Buddha), and all the Buddha's teachings are the Bodhisattva's garden, because they do not think of other teachings; manifesting all the Bodhisattva's power, freedom, and supernatural abilities is the Bodhisattva's garden, because they turn the wheel of the Dharma with great power, subduing sentient beings without rest; in a single thought, manifesting enlightenment for all sentient beings in all places is the Bodhisattva's garden, because the Dharma body pervades all of space and all worlds. These are the ten gardens. If all Bodhisattvas abide in these dharmas, they will attain the unsurpassed, worry-free, great bliss practice of the Tathagata. O sons of the Buddha! The Bodhisattva Mahasattvas have ten palaces. What are the ten palaces? They are: The Bodhi mind is the Bodhisattva's palace, because they never forget the Bodhi mind; the merit and wisdom of the ten wholesome paths of action (not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being deluded) are the Bodhisattva's palace, because they use it to teach sentient beings in the desire realm; the four Brahma abodes (loving-kindness, compassion, joy, equanimity) are the Bodhisattva's palace, because they use it to teach sentient beings in the form realm; being born in the Pure Abodes is the Bodhisattva's palace, because there they are not defiled by any afflictions; being born in the formless realm is the Bodhisattva's palace, because there they lead sentient beings away from difficult places; being born in the impure world is the Bodhisattva's palace, because there they lead all sentient beings to cut off afflictions; being present in the inner palace with wives and family is the Bodhisattva's palace, because there they accomplish sentient beings who practiced together in the past; being present as a wheel-turning king, a world protector, Shakra (Indra), or Brahma is the Bodhisattva's palace, because there they subdue sentient beings with free minds; abiding in all Bodhisattva practices, playing with supernatural powers, and gaining freedom is the Bodhisattva's palace, because they are skilled in playing with various meditations, liberations, samadhis, and wisdom; the unsurpassed freedom received by all Buddhas, and the anointment of the king of all wisdom (the Buddha's prediction of a Bodhisattva's future Buddhahood) is the Bodhisattva's palace.
是菩薩宮殿，住十力莊嚴作一切法王自在事故。是為十。若諸菩薩安住其中，則得法灌頂，於一切世間神力自在。
「佛子！菩薩摩訶薩有十種所樂。何等為十？所謂：樂正念，心不散亂故；樂智慧，分別諸法故；樂往詣一切佛所，聽法無厭故；樂諸佛，充滿十方無邊際故；樂菩薩，自在為諸眾生以無量門而現身故；樂諸三昧門，於一三昧門入一切三昧門故；樂陀羅尼，持法不忘轉授眾生故；樂無礙辯才，於一文一句經不可說劫分別演說無窮盡故；樂成正覺，為一切眾生以無量門示現於身成正覺故；樂轉法輪，摧滅一切異道法故。是為十。若諸菩薩安住此法，則得一切諸佛如來無上法樂。
「佛子！菩薩摩訶薩有十種莊嚴。何等為十？所謂：力莊嚴，不可壞故；無畏莊嚴，無能伏故；義莊嚴，說不可說義無窮盡故；法莊嚴，八萬四千法聚觀察演說無忘失故；愿莊嚴，一切菩薩所發弘誓無退轉故；行莊嚴，修普賢行而出離故；剎莊嚴，以一切剎作一剎故；普音莊嚴，周遍一切諸佛世界雨法雨故；力持莊嚴，於一切劫行無數行不斷絕故；變化莊嚴，於一眾生身示現一切眾生數等身，令一切眾生悉得知見，求一切智無退轉故。是為十。若諸菩薩安住此法，則得如來一切無上法莊嚴。
「佛子！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 那是菩薩的宮殿，安住於十力（如來十種力量）的莊嚴之中，能夠自在地作為一切法的法王。這是第十種。如果菩薩安住于其中，就能得到法的灌頂，在一切世間獲得神通自在。 『佛子！菩薩摩訶薩有十種所樂。是哪十種呢？就是：樂於正念，因為心不散亂；樂於智慧，因為能分別諸法；樂於前往一切佛的處所，聽聞佛法而沒有厭倦；樂於諸佛，因為他們充滿十方無邊無際；樂於菩薩，因為他們能自在地為眾生以無量法門顯現身形；樂於諸三昧門，因為能從一個三昧門進入一切三昧門；樂於陀羅尼（總持），因為能持法不忘，並轉授給眾生；樂於無礙辯才，因為能用一句一字，在不可說劫中分別演說而無窮盡；樂於成就正覺，因為能為一切眾生以無量法門示現成正覺；樂於轉法輪，因為能摧滅一切異道的法。這是十種。如果菩薩安住于這些法，就能得到一切諸佛如來無上的法樂。 『佛子！菩薩摩訶薩有十種莊嚴。是哪十種呢？就是：力莊嚴，因為不可摧壞；無畏莊嚴，因為沒有能戰勝的；義莊嚴，因為能說不可說的義理而無窮盡；法莊嚴，因為能觀察演說八萬四千法聚而沒有遺忘；愿莊嚴，因為一切菩薩所發的弘大誓願沒有退轉；行莊嚴，因為能修普賢行而得以出離；剎莊嚴，因為能以一切剎土作為一剎土；普音莊嚴，因為能周遍一切諸佛世界降下法雨；力持莊嚴，因為能在一切劫中修行無數行而不斷絕；變化莊嚴，因為能在一個眾生身上示現一切眾生數量的身形，使一切眾生都能知見，求一切智而沒有退轉。這是十種。如果菩薩安住于這些法，就能得到如來一切無上的法莊嚴。 『佛子！菩薩摩訶薩
【English Translation】 English version That is the palace of the Bodhisattvas, dwelling in the adornment of the ten powers (the ten powers of the Tathagata), able to freely act as the Dharma King of all dharmas. This is the tenth. If Bodhisattvas abide therein, they will receive the Dharma consecration and attain supernatural powers freely in all the worlds. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of joys. What are the ten? They are: joy in right mindfulness, because the mind is not scattered; joy in wisdom, because it can distinguish all dharmas; joy in going to all the places of the Buddhas, listening to the Dharma without weariness; joy in the Buddhas, because they fill the ten directions without limit; joy in the Bodhisattvas, because they can freely manifest their forms for sentient beings through countless methods; joy in the doors of all Samadhis, because they can enter all Samadhi doors from one Samadhi door; joy in Dharanis (total retention), because they can hold the Dharma without forgetting and pass it on to sentient beings; joy in unimpeded eloquence, because they can explain endlessly with one word or one sentence in incalculable kalpas; joy in attaining perfect enlightenment, because they can manifest the attainment of perfect enlightenment for all sentient beings through countless methods; joy in turning the Dharma wheel, because they can destroy the dharmas of all other paths. These are the ten. If Bodhisattvas abide in these dharmas, they will obtain the unsurpassed Dharma joy of all Buddhas and Tathagatas. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of adornments. What are the ten? They are: the adornment of power, because it cannot be destroyed; the adornment of fearlessness, because there is no one who can conquer it; the adornment of meaning, because it can speak of inexpressible meanings endlessly; the adornment of Dharma, because it can observe and explain the eighty-four thousand Dharma aggregates without forgetting; the adornment of vows, because all the great vows made by Bodhisattvas do not regress; the adornment of practice, because it can cultivate the practice of Samantabhadra and attain liberation; the adornment of realms, because it can make all realms into one realm; the adornment of universal sound, because it can rain down the Dharma in all Buddha worlds; the adornment of power-holding, because it can practice countless practices in all kalpas without ceasing; the adornment of transformation, because it can manifest bodies equal to the number of all sentient beings in one sentient being, enabling all sentient beings to know and see, and seek all wisdom without regression. These are the ten. If Bodhisattvas abide in these dharmas, they will obtain all the unsurpassed Dharma adornments of the Tathagata. 'Buddha-child! Bodhisattva-Mahasattvas
發十種不動心。何等為十？所謂：於一切所有悉皆能捨不動心；思惟觀察一切佛法不動心；憶念供養一切諸佛不動心；於一切眾生誓無惱害不動心；普攝眾生不揀怨親不動心；求一切佛法無有休息不動心；一切眾生數等不可說不可說劫，行菩薩行不生疲厭亦無退轉不動心；成就有根信、無濁信、清凈信、極清凈信、離垢信、明徹信、恭敬供養一切佛信、不退轉信、不可盡信、無能壞信、大歡喜踴躍信不動心；成就出生一切智方便道不動心；聞一切菩薩行法信受不謗不動心。是為十。若諸菩薩安住此法，則得無上一切智不動心。
「佛子！菩薩摩訶薩有十種不捨深大心。何等為十？所謂：不捨成滿一切佛菩提深大心；不捨教化調伏一切眾生深大心；不捨不斷一切諸佛種性深大心；不捨親近一切善知識深大心；不捨供養一切諸佛深大心；不捨專求一切大乘功德法深大心；不捨於一切佛所修行梵行、護持凈戒深大心；不捨親近一切菩薩深大心；不捨求一切佛法方便護持深大心；不捨滿一切菩薩行愿、集一切諸佛法深大心。是為十。若諸菩薩安住其中，則能不捨一切佛法。
「佛子！菩薩摩訶薩有十種智慧觀察。何等為十？所謂：善巧分別說一切法智慧觀察；了知三世一切善根智慧觀察；了知一切諸菩薩行自在變
【現代漢語翻譯】 現代漢語譯本 有十種不動搖的心。是哪十種呢？就是：對於一切所有都能捨棄而不動心；思維觀察一切佛法而不動心；憶念供養一切諸佛而不動心；對於一切眾生髮誓不惱害而不動心；普遍攝受眾生不分怨親而不動心；尋求一切佛法沒有休息而不動心；在如一切眾生數量一樣多不可說不可說的劫中，行菩薩行不生疲厭也沒有退轉而不動心；成就具有根的信、無濁的信、清凈的信、極清凈的信、離垢的信、明徹的信、恭敬供養一切佛的信、不退轉的信、不可窮盡的信、無能破壞的信、大歡喜踴躍的信而不動心；成就出生一切智慧方便道而不動心；聽聞一切菩薩的修行方法，信受而不誹謗而不動心。這就是十種。如果各位菩薩安住于這些法，就能得到無上一切智而不動心。 佛子！菩薩摩訶薩有十種不捨的深大心。是哪十種呢？就是：不捨成就圓滿一切佛菩提（覺悟）的深大心；不捨教化調伏一切眾生的深大心；不捨斷絕一切諸佛種性的深大心；不捨親近一切善知識（良師益友）的深大心；不捨供養一切諸佛的深大心；不捨專心尋求一切大乘功德法的深大心；不捨在一切佛所修行梵行（清凈的行為）、護持凈戒的深大心；不捨親近一切菩薩的深大心；不捨尋求一切佛法方便護持的深大心；不捨圓滿一切菩薩的行愿、聚集一切諸佛法的深大心。這就是十種。如果各位菩薩安住于其中，就能不捨一切佛法。 佛子！菩薩摩訶薩有十種智慧觀察。是哪十種呢？就是：善巧分別解說一切法的智慧觀察；了知三世一切善根的智慧觀察；了知一切諸菩薩行自在變化的智慧觀察。
【English Translation】 English version There are ten kinds of unwavering minds. What are the ten? They are: being unwavering in mind when giving up all possessions; being unwavering in mind when contemplating and observing all the Buddha's teachings; being unwavering in mind when remembering and making offerings to all the Buddhas; being unwavering in mind when vowing not to harm any sentient beings; being unwavering in mind when universally embracing all sentient beings without distinguishing between enemies and relatives; being unwavering in mind when seeking all the Buddha's teachings without rest; being unwavering in mind when practicing the Bodhisattva path for as many incalculable kalpas as there are sentient beings, without fatigue or regression; being unwavering in mind with the attainment of rooted faith, untainted faith, pure faith, extremely pure faith, undefiled faith, clear faith, faith of reverently making offerings to all Buddhas, non-regressing faith, inexhaustible faith, indestructible faith, and faith of great joy and elation; being unwavering in mind with the attainment of the path of expedient means for generating all wisdom; being unwavering in mind when hearing and accepting all the Bodhisattva's practices without slander. These are the ten. If all Bodhisattvas abide in these practices, they will attain the unsurpassed unwavering mind of all wisdom. Buddha's children! Bodhisattva Mahasattvas have ten kinds of profound and great minds that they do not abandon. What are the ten? They are: not abandoning the profound and great mind of accomplishing and fulfilling all Buddha's Bodhi (enlightenment); not abandoning the profound and great mind of teaching and taming all sentient beings; not abandoning the profound and great mind of not severing all the Buddha's lineage; not abandoning the profound and great mind of being close to all good teachers and friends; not abandoning the profound and great mind of making offerings to all Buddhas; not abandoning the profound and great mind of wholeheartedly seeking all the Mahayana meritorious dharmas; not abandoning the profound and great mind of practicing pure conduct and upholding pure precepts in all the Buddha's places; not abandoning the profound and great mind of being close to all Bodhisattvas; not abandoning the profound and great mind of seeking all the Buddha's expedient means for protection; not abandoning the profound and great mind of fulfilling all the Bodhisattva's practices and vows, and gathering all the Buddha's dharmas. These are the ten. If all Bodhisattvas abide in them, they will not abandon all the Buddha's teachings. Buddha's children! Bodhisattva Mahasattvas have ten kinds of wisdom observations. What are the ten? They are: the wisdom observation of skillfully distinguishing and explaining all dharmas; the wisdom observation of understanding all the good roots of the three times; the wisdom observation of understanding all the Bodhisattva's practices of free transformation.
化智慧觀察；了知一切諸法義門智慧觀察；了知一切諸佛威力智慧觀察；了知一切陀羅尼門智慧觀察；於一切世界普說正法智慧觀察；入一切法界智慧觀察；知一切十方不可思議智慧觀察；知一切佛法智慧光明無有障礙智慧觀察。是為十。若諸菩薩安住其中，則得如來無上大智慧觀察。
「佛子！菩薩摩訶薩有十種說法。何等為十？所謂：說一切法皆從緣起；說一切法皆悉如幻；說一切法無有乖諍；說一切法無有邊際；說一切法無所依止；說一切法猶如金剛；說一切法皆悉如如；說一切法皆悉寂靜；說一切法皆悉出離；說一切法皆住一義，本性成就。是為十。若諸菩薩安住其中，則能善巧說一切法。
「佛子！菩薩摩訶薩有十種清凈。何等為十？所謂：深心清凈；斷疑清凈；離見清凈；境界清凈；求一切智清凈；辯才清凈；無畏清凈；住一切菩薩智清凈；受一切菩薩律儀清凈；具足成就無上菩提、三十二種百福相、白凈法、一切善根清凈。是為十。若諸菩薩安住其中，則得一切如來無上清凈法。
「佛子！菩薩摩訶薩有十種印。何等為十？所謂：菩薩摩訶薩知苦苦、壞苦、行苦，專求佛法，不生懈怠，行菩薩行無有疲懈，不驚不畏，不恐不怖，不捨大愿，求一切智堅固不退，究竟阿耨多羅三藐三菩
【現代漢語翻譯】 現代漢語譯本：以智慧觀察，了知一切諸法（dharma）的意義；以智慧觀察，了知一切諸佛（Buddha）的威力；以智慧觀察，了知一切陀羅尼（dharani）之門；以智慧觀察，在一切世界普遍宣說正法；以智慧觀察，進入一切法界（dharmadhatu）；以智慧觀察，了知一切十方不可思議；以智慧觀察，了知一切佛法（Buddha-dharma）的智慧光明，無有障礙。這便是十種智慧觀察。如果菩薩（Bodhisattva）安住于其中，就能獲得如來（Tathagata）無上的大智慧觀察。 現代漢語譯本：『佛子！菩薩摩訶薩（Bodhisattva-mahasattva）有十種說法。是哪十種呢？』 所謂：說一切法皆從因緣生起；說一切法都如幻象；說一切法沒有乖違爭論；說一切法沒有邊際；說一切法無所依止；說一切法猶如金剛；說一切法都如如（tathata）；說一切法都寂靜；說一切法都出離；說一切法都安住於一個意義，本性成就。這便是十種說法。如果菩薩安住于其中，就能善巧地宣說一切法。 現代漢語譯本：『佛子！菩薩摩訶薩有十種清凈。是哪十種呢？』 所謂：深心清凈；斷疑清凈；離見清凈；境界清凈；求一切智清凈；辯才清凈；無畏清凈；安住一切菩薩智清凈；受持一切菩薩律儀清凈；具足成就無上菩提（anuttara-samyak-sambodhi）、三十二種百福相、白凈法、一切善根清凈。這便是十種清凈。如果菩薩安住于其中，就能獲得一切如來無上的清凈法。 現代漢語譯本：『佛子！菩薩摩訶薩有十種印。是哪十種呢？』 所謂：菩薩摩訶薩了知苦苦（duhkha-duhkha）、壞苦（viparinama-duhkha）、行苦（samskara-duhkha），專心求佛法，不生懈怠，行菩薩行沒有疲倦懈怠，不驚不畏，不恐不怖，不捨大愿，求一切智堅固不退，最終成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。
【English Translation】 English version: Observing with wisdom, understanding the meaning of all dharmas (phenomena); observing with wisdom, understanding the power of all Buddhas; observing with wisdom, understanding all dharani (mantra) gates; observing with wisdom, universally proclaiming the true Dharma in all worlds; observing with wisdom, entering all dharmadhatu (realm of phenomena); observing with wisdom, understanding all the inconceivable in the ten directions; observing with wisdom, understanding the unobstructed wisdom light of all Buddha-dharmas. These are the ten wisdom observations. If Bodhisattvas abide in them, they will attain the unsurpassed great wisdom observation of the Tathagata. English version: 'Buddha-child! Bodhisattva-mahasattvas have ten kinds of teachings. What are the ten?' They are: teaching that all dharmas arise from conditions; teaching that all dharmas are like illusions; teaching that all dharmas have no conflict or dispute; teaching that all dharmas have no boundaries; teaching that all dharmas have no reliance; teaching that all dharmas are like diamonds; teaching that all dharmas are suchness (tathata); teaching that all dharmas are all tranquil; teaching that all dharmas are all liberation; teaching that all dharmas abide in one meaning, their inherent nature accomplished. These are the ten teachings. If Bodhisattvas abide in them, they will be skillful in teaching all dharmas. English version: 'Buddha-child! Bodhisattva-mahasattvas have ten kinds of purities. What are the ten?' They are: purity of profound mind; purity of cutting off doubts; purity of being free from views; purity of realm; purity of seeking all-knowing wisdom; purity of eloquence; purity of fearlessness; purity of abiding in all Bodhisattva wisdom; purity of receiving all Bodhisattva precepts; complete accomplishment of unsurpassed Bodhi (anuttara-samyak-sambodhi), the thirty-two marks of a great being, pure white dharmas, and purity of all good roots. These are the ten purities. If Bodhisattvas abide in them, they will attain all the unsurpassed pure dharmas of the Tathagatas. English version: 'Buddha-child! Bodhisattva-mahasattvas have ten seals. What are the ten?' They are: Bodhisattva-mahasattvas understand the suffering of suffering (duhkha-duhkha), the suffering of change (viparinama-duhkha), and the suffering of conditioned existence (samskara-duhkha), wholeheartedly seeking the Buddha-dharma, not giving rise to laziness, practicing the Bodhisattva path without fatigue or weariness, not being startled or afraid, not being fearful or terrified, not abandoning great vows, seeking all-knowing wisdom with firm non-regression, and ultimately attaining anuttara-samyak-sambodhi.
提，是為第一印。菩薩摩訶薩見有眾生愚癡狂亂，或以粗弊惡語而相毀辱，或以刀杖瓦石而加損害，終不以此境界舍菩薩心，但忍辱柔和，專修佛法，住最勝道，入離生位，是為第二印。菩薩摩訶薩聞說與一切智相應甚深佛法，能以自智，深信忍可，解了趣入，是為第三印。菩薩摩訶薩又作是念：『我發深心求一切智，我當成佛得阿耨多羅三藐三菩提。一切眾生流轉五趣受無量苦，亦當令其發菩提心，深信歡喜，勤修精進，堅固不退。』是為第四印。菩薩摩訶薩知如來智無有邊際，不以齊限測如來智；菩薩曾於無量佛所聞如來智無有邊際故，能不以齊限測度；一切世間文字所說皆有齊限，悉不能知如來智慧；是為第五印。菩薩摩訶薩于阿耨多羅三藐三菩提得最勝欲、甚深欲、廣欲、大欲、種種欲、無能勝欲、無上欲、堅固欲、眾魔外道並其眷屬無能壞欲、求一切智不退轉欲，菩薩住如是等欲，于無上菩提畢竟不退，是為第六印。菩薩摩訶薩行菩薩行，不顧身命，無能沮壞，發心趣向一切智故，一切智性常現前故，得一切佛智光明故，終不捨離佛菩提，終不捨離善知識，是為第七印。菩薩摩訶薩若見善男子、善女人趣大乘者，令其增長求佛法心，令其安住一切善根，令其攝取一切智心，令其不退無上菩提，是為第八印。
【現代漢語翻譯】 現代漢語譯本：
提（指菩薩的修行），這是第一印。菩薩摩訶薩（偉大的菩薩）見到有眾生愚癡狂亂，或者用粗俗惡劣的語言互相詆譭侮辱，或者用刀杖瓦石加以傷害，始終不因為這些境界而捨棄菩薩之心，只是忍辱柔和，專心修習佛法，安住于最殊勝的道，進入遠離生死的境界，這是第二印。菩薩摩訶薩聽聞宣說與一切智（佛的智慧）相應的甚深佛法，能夠以自己的智慧，深信不疑，理解並趣入其中，這是第三印。菩薩摩訶薩又這樣想：『我發深心求一切智，我應當成佛，得到阿耨多羅三藐三菩提（無上正等正覺）。一切眾生在五道中流轉，遭受無量的痛苦，我也應當讓他們發起菩提心（覺悟之心），深信歡喜，勤奮精進，堅定不退。』這是第四印。菩薩摩訶薩知道如來（佛）的智慧沒有邊際，不以有限的尺度來衡量如來的智慧；菩薩曾經在無量佛所聽聞如來的智慧沒有邊際，所以能夠不以有限的尺度來衡量；一切世間文字所說的都有侷限，都不能瞭解如來的智慧；這是第五印。菩薩摩訶薩對於阿耨多羅三藐三菩提，得到最殊勝的願望、甚深的願望、廣大的願望、偉大的願望、種種的願望、無能勝的願望、無上的願望、堅固的願望、眾魔外道及其眷屬都不能破壞的願望、求一切智不退轉的願望，菩薩安住于這樣的願望，對於無上菩提畢竟不退轉，這是第六印。菩薩摩訶薩修行菩薩行，不顧惜自己的身命，沒有能夠阻礙破壞的，因為發心趣向一切智，一切智的本性常常顯現於前，得到一切佛的智慧光明，最終不捨離佛的菩提（覺悟），最終不捨離善知識，這是第七印。菩薩摩訶薩如果見到善男子、善女人趣向大乘（菩薩乘），就讓他們增長求佛法的心，讓他們安住於一切善根，讓他們攝取一切智的心，讓他們不退轉于無上菩提，這是第八印。 English version:
'Ti' (referring to the practice of a Bodhisattva), this is the first seal. A Bodhisattva Mahasattva (a great Bodhisattva), seeing sentient beings who are foolish and confused, or who revile and insult each other with coarse and evil words, or who inflict harm with knives, sticks, and stones, will never abandon the Bodhisattva's mind because of these circumstances. Instead, they will practice patience and gentleness, focus on cultivating the Buddha's teachings, abide in the most excellent path, and enter the state of being free from birth and death. This is the second seal. A Bodhisattva Mahasattva, hearing the profound Dharma that corresponds to all-knowing wisdom (Buddha's wisdom), is able to deeply believe, accept, understand, and enter into it with their own wisdom. This is the third seal. A Bodhisattva Mahasattva also thinks: 'I have deeply resolved to seek all-knowing wisdom. I shall become a Buddha and attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). All sentient beings transmigrate through the five realms, suffering immeasurable pain. I shall also cause them to generate the Bodhi mind (the mind of enlightenment), to deeply believe and rejoice, to diligently practice with vigor, and to be firm and unretreating.' This is the fourth seal. A Bodhisattva Mahasattva knows that the Tathagata's (Buddha's) wisdom is boundless and does not measure the Tathagata's wisdom with limited standards. The Bodhisattva has heard from countless Buddhas that the Tathagata's wisdom is boundless, therefore they are able to not measure it with limited standards. All worldly words have limitations and cannot comprehend the Tathagata's wisdom. This is the fifth seal. A Bodhisattva Mahasattva, regarding Anuttara-samyak-sambodhi, obtains the most excellent desire, the profound desire, the vast desire, the great desire, various desires, the invincible desire, the supreme desire, the firm desire, the desire that cannot be destroyed by all demons and heretics and their retinues, and the desire to seek all-knowing wisdom without regression. The Bodhisattva abides in such desires and will ultimately not regress from supreme Bodhi. This is the sixth seal. A Bodhisattva Mahasattva practices the Bodhisattva path, disregarding their own life, and cannot be obstructed or destroyed. Because they have resolved to seek all-knowing wisdom, the nature of all-knowing wisdom is always present, and they have obtained the light of all Buddhas' wisdom. They will ultimately not abandon the Buddha's Bodhi (enlightenment) and will ultimately not abandon good teachers. This is the seventh seal. If a Bodhisattva Mahasattva sees a virtuous man or woman who is inclined towards the Mahayana (Bodhisattva vehicle), they will cause them to increase their desire to seek the Buddha's teachings, to abide in all good roots, to embrace the mind of all-knowing wisdom, and to not regress from supreme Bodhi. This is the eighth seal.
【English Translation】 'Ti', this is the first seal. A Bodhisattva Mahasattva, seeing sentient beings who are foolish and confused, or who revile and insult each other with coarse and evil words, or who inflict harm with knives, sticks, and stones, will never abandon the Bodhisattva's mind because of these circumstances. Instead, they will practice patience and gentleness, focus on cultivating the Buddha's teachings, abide in the most excellent path, and enter the state of being free from birth and death. This is the second seal. A Bodhisattva Mahasattva, hearing the profound Dharma that corresponds to all-knowing wisdom, is able to deeply believe, accept, understand, and enter into it with their own wisdom. This is the third seal. A Bodhisattva Mahasattva also thinks: 'I have deeply resolved to seek all-knowing wisdom. I shall become a Buddha and attain Anuttara-samyak-sambodhi. All sentient beings transmigrate through the five realms, suffering immeasurable pain. I shall also cause them to generate the Bodhi mind, to deeply believe and rejoice, to diligently practice with vigor, and to be firm and unretreating.' This is the fourth seal. A Bodhisattva Mahasattva knows that the Tathagata's wisdom is boundless and does not measure the Tathagata's wisdom with limited standards. The Bodhisattva has heard from countless Buddhas that the Tathagata's wisdom is boundless, therefore they are able to not measure it with limited standards. All worldly words have limitations and cannot comprehend the Tathagata's wisdom. This is the fifth seal. A Bodhisattva Mahasattva, regarding Anuttara-samyak-sambodhi, obtains the most excellent desire, the profound desire, the vast desire, the great desire, various desires, the invincible desire, the supreme desire, the firm desire, the desire that cannot be destroyed by all demons and heretics and their retinues, and the desire to seek all-knowing wisdom without regression. The Bodhisattva abides in such desires and will ultimately not regress from supreme Bodhi. This is the sixth seal. A Bodhisattva Mahasattva practices the Bodhisattva path, disregarding their own life, and cannot be obstructed or destroyed. Because they have resolved to seek all-knowing wisdom, the nature of all-knowing wisdom is always present, and they have obtained the light of all Buddhas' wisdom. They will ultimately not abandon the Buddha's Bodhi and will ultimately not abandon good teachers. This is the seventh seal. If a Bodhisattva Mahasattva sees a virtuous man or woman who is inclined towards the Mahayana, they will cause them to increase their desire to seek the Buddha's teachings, to abide in all good roots, to embrace the mind of all-knowing wisdom, and to not regress from supreme Bodhi. This is the eighth seal.
菩薩摩訶薩令一切眾生得平等心，勸令勤修一切智道，以大悲心而為說法，令于阿耨多羅三藐三菩提永不退轉，是為第九印。菩薩摩訶薩與三世諸佛同一善根，不斷一切諸佛種性，究竟得至一切智智，是為第十印。佛子！是為菩薩摩訶薩十種印。菩薩以此速成阿耨多羅三藐三菩提，具足如來一切法無上智印。
「佛子！菩薩摩訶薩有十種智光照。何等為十？所謂：知定當成阿耨多羅三藐三菩提智光照；見一切佛智光照；見一切眾生死此生彼智光照；解一切修多羅法門智光照；依善知識發菩提心集諸善根智光照；示現一切諸佛智光照；教化一切眾生悉令安住如來地智光照；演說不可思議廣大法門智光照；善巧了知一切諸佛神通威力智光照；滿足一切諸波羅蜜智光照。是為十。若諸菩薩安住此法，則得一切諸佛無上智光照。
「佛子！菩薩摩訶薩有十種無等住，一切眾生、聲聞、獨覺悉無與等。何等為十？所謂：菩薩摩訶薩雖觀實際而不取證，以一切愿未成滿故，是為第一無等住。菩薩摩訶薩種等法界一切善根，而不于中有少執著，是為第二無等住。菩薩摩訶薩修菩薩行，知其如化，以一切法悉寂滅故，而於佛法不生疑惑，是為第三無等住。菩薩摩訶薩雖離世間所有妄想，然能作意，于不可說劫行菩薩行，滿
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（偉大的菩薩）使一切眾生獲得平等心，勸導他們勤奮修習一切智之道，以大悲心為他們說法，使他們在阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉，這是第九印。菩薩摩訶薩與三世諸佛（過去、現在、未來諸佛）擁有相同的善根，不斷絕一切諸佛的種性，最終達到一切智智（對一切事物無礙的智慧），這是第十印。佛子！這就是菩薩摩訶薩的十種印。菩薩憑藉這些印記，迅速成就阿耨多羅三藐三菩提，具足如來的一切法和無上智慧的印記。 「佛子！菩薩摩訶薩有十種智慧之光照耀。是哪十種呢？即：知道自己必定成就阿耨多羅三藐三菩提的智慧之光照耀；見到一切佛的智慧之光照耀；見到一切眾生在此生彼的智慧之光照耀；理解一切修多羅（佛經）法門的智慧之光照耀；依靠善知識發起菩提心，積累各種善根的智慧之光照耀；示現一切諸佛的智慧之光照耀；教化一切眾生，使他們都安住于如來地的智慧之光照耀；演說不可思議的廣大法門的智慧之光照耀；善巧地了知一切諸佛的神通威力的智慧之光照耀；圓滿一切諸波羅蜜（到達彼岸的方法）的智慧之光照耀。這就是十種。如果菩薩安住于這些法，就能得到一切諸佛的無上智慧之光照耀。」 「佛子！菩薩摩訶薩有十種無與倫比的住處，一切眾生、聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）都無法與之相比。是哪十種呢？即：菩薩摩訶薩雖然觀察實際（真理的本質）而不證悟，因為一切願望尚未圓滿，這是第一種無與倫比的住處。菩薩摩訶薩種植等同於法界的一切善根，而不對其中有絲毫執著，這是第二種無與倫比的住處。菩薩摩訶薩修習菩薩行，知道它如幻化一般，因為一切法都是寂滅的，但對於佛法不產生疑惑，這是第三種無與倫比的住處。菩薩摩訶薩雖然遠離世間的一切妄想，但能用心，在不可說劫的時間裡修行菩薩行，圓滿
【English Translation】 English version The Bodhisattva Mahasattva (great Bodhisattva) causes all sentient beings to attain an equal mind, encourages them to diligently cultivate the path of all-wisdom, and preaches the Dharma with great compassion, ensuring they never regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This is the ninth seal. The Bodhisattva Mahasattva shares the same roots of goodness with the Buddhas of the three times (past, present, and future), never severing the lineage of all Buddhas, and ultimately attains all-wisdom (unobstructed wisdom regarding all things). This is the tenth seal. O son of Buddha! These are the ten seals of the Bodhisattva Mahasattva. With these seals, the Bodhisattva quickly achieves Anuttara-samyak-sambodhi, fully possessing the seals of all the Tathagata's (Buddha's) teachings and supreme wisdom. 「O son of Buddha! The Bodhisattva Mahasattva has ten kinds of wisdom-light illumination. What are the ten? They are: the wisdom-light illumination of knowing one will certainly attain Anuttara-samyak-sambodhi; the wisdom-light illumination of seeing all Buddhas; the wisdom-light illumination of seeing all sentient beings passing away from here and being born there; the wisdom-light illumination of understanding all Sutra (Buddhist scripture) teachings; the wisdom-light illumination of relying on good teachers to generate the Bodhi mind and accumulate all good roots; the wisdom-light illumination of manifesting all Buddhas; the wisdom-light illumination of teaching all sentient beings to abide in the Tathagata's ground; the wisdom-light illumination of expounding inconceivable and vast teachings; the wisdom-light illumination of skillfully understanding all the Buddhas' supernatural powers; and the wisdom-light illumination of fulfilling all Paramitas (perfections). These are the ten. If Bodhisattvas abide in these teachings, they will attain the supreme wisdom-light illumination of all Buddhas.」 「O son of Buddha! The Bodhisattva Mahasattva has ten incomparable abodes, with which all sentient beings, Sravakas (hearers of the Dharma), and Pratyekabuddhas (solitary realizers) cannot compare. What are the ten? They are: the Bodhisattva Mahasattva, though observing reality (the essence of truth), does not attain realization because all vows have not been fulfilled; this is the first incomparable abode. The Bodhisattva Mahasattva plants all good roots equal to the Dharma realm without any attachment to them; this is the second incomparable abode. The Bodhisattva Mahasattva cultivates the Bodhisattva path, knowing it to be like an illusion, because all dharmas are quiescent, yet does not doubt the Buddha's teachings; this is the third incomparable abode. The Bodhisattva Mahasattva, though free from all worldly delusions, can focus the mind and practice the Bodhisattva path for incalculable kalpas (eons), fulfilling
足大愿，終不中起疲厭之心，是為第四無等住。菩薩摩訶薩於一切法無所取著，以一切法性寂滅故，而不證涅槃。何以故？一切智道未成滿故，是為第五無等住。菩薩摩訶薩知一切劫皆即非劫，而真實說一切劫數，是為第六無等住。菩薩摩訶薩知一切法悉無所作，而不捨作道，求諸佛法，是為第七無等住。菩薩摩訶薩知三界唯心、三世唯心，而了知其心無量無邊，是為第八無等住。菩薩摩訶薩為一眾生，于不可說劫行菩薩行，欲令安住一切智地；如為一眾生，為一切眾生悉亦如是，而不生疲厭，是為第九無等住。菩薩摩訶薩雖修行圓滿，而不證菩提。何以故？菩薩作如是念：『我之所作本為眾生，是故我應久處生死，方便利益，皆令安住無上佛道。』是為第十無等住。佛子！是為菩薩摩訶薩十種無等住。若諸菩薩安住其中，則得無上大智、一切佛法無等住。
大方廣佛華嚴經卷第五十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五十五
于闐國三藏實叉難陀奉 制譯
離世間品第三十八之三
「佛子！菩薩摩訶薩發十種無下劣心。何等為十？佛子！菩薩摩訶薩作如是念：『我當降伏一切天魔及其眷屬。』是為第一無下劣心。又作是念：『我當
【現代漢語翻譯】 現代漢語譯本 菩薩發廣大誓願，最終不會生起疲憊厭倦的心，這是第四種無等住（無與倫比的安住）。菩薩摩訶薩對於一切法都不執著，因為一切法的本性都是寂滅的，但他們並不因此證入涅槃。為什麼呢？因為他們成就一切智慧的道路尚未圓滿，這是第五種無等住。菩薩摩訶薩知道一切劫（時間單位）都即非劫（不是真實的劫），但他們真實地宣說一切劫數，這是第六種無等住。菩薩摩訶薩知道一切法都沒有造作，但不捨棄修行的道路，追求諸佛的教法，這是第七種無等住。菩薩摩訶薩知道三界（欲界、色界、無色界）唯是心，三世（過去、現在、未來）唯是心，並且了知其心是無量無邊的，這是第八種無等住。菩薩摩訶薩爲了一位眾生，在不可說劫中修行菩薩行，想要令其安住於一切智慧的境界；如同為一位眾生，為一切眾生也都是如此，而不生疲憊厭倦，這是第九種無等住。菩薩摩訶薩雖然修行圓滿，但不證得菩提（覺悟）。為什麼呢？菩薩這樣想：『我所做的一切本來是爲了眾生，因此我應當長久處於生死之中，以方便利益他們，使他們都安住于無上的佛道。』這是第十種無等住。佛子！這就是菩薩摩訶薩的十種無等住。如果諸位菩薩安住于其中，就能獲得無上的大智慧，以及一切佛法無與倫比的安住。
《大方廣佛華嚴經》卷第五十四 大正藏第10冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五十五
于闐國三藏實叉難陀奉 制譯
離世間品第三十八之三
『佛子！菩薩摩訶薩發起十種無下劣心。哪十種呢？佛子！菩薩摩訶薩這樣想：『我應當降伏一切天魔及其眷屬。』這是第一種無下劣心。又這樣想：『我應當』
【English Translation】 English version The Bodhisattva makes great vows, and ultimately does not generate a mind of fatigue or weariness; this is the fourth unequalled abiding. The Bodhisattva Mahasattva does not grasp or cling to any dharma, because the nature of all dharmas is quiescence, yet they do not realize Nirvana. Why is this? Because the path to achieving all wisdom is not yet complete; this is the fifth unequalled abiding. The Bodhisattva Mahasattva knows that all kalpas (eons) are not kalpas, yet they truthfully speak of all the numbers of kalpas; this is the sixth unequalled abiding. The Bodhisattva Mahasattva knows that all dharmas are without action, yet they do not abandon the path of action, seeking the Buddhadharmas; this is the seventh unequalled abiding. The Bodhisattva Mahasattva knows that the three realms (desire realm, form realm, formless realm) are only mind, and the three times (past, present, future) are only mind, and they understand that their mind is immeasurable and boundless; this is the eighth unequalled abiding. The Bodhisattva Mahasattva, for the sake of one sentient being, practices the Bodhisattva path for inexpressible kalpas, desiring to establish them in the state of all wisdom; just as they do for one sentient being, they do for all sentient beings, without generating fatigue or weariness; this is the ninth unequalled abiding. The Bodhisattva Mahasattva, although their practice is complete, does not realize Bodhi (enlightenment). Why is this? The Bodhisattva thinks thus: 『What I have done was originally for the sake of sentient beings, therefore I should remain in samsara (the cycle of birth and death) for a long time, using skillful means to benefit them, and cause them all to abide in the unsurpassed Buddha path.』 This is the tenth unequalled abiding. Buddha-child! These are the ten unequalled abidings of the Bodhisattva Mahasattva. If the Bodhisattvas abide in them, they will obtain unsurpassed great wisdom and the unequalled abiding of all Buddhadharmas.
The Great Extensive Buddha Flower Adornment Sutra, Volume 54 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 55
Translated by the Tripitaka Master Siksananda of Khotan, under Imperial Decree
Chapter 38, Part 3: Leaving the World
『Buddha-child! The Bodhisattva Mahasattva generates ten kinds of non-inferior minds. What are the ten? Buddha-child! The Bodhisattva Mahasattva thinks thus: 『I shall subdue all the heavenly demons and their retinues.』 This is the first non-inferior mind. And they think thus: 『I shall』
悉破一切外道及其邪法。』是為第二無下劣心。又作是念：『我當於一切眾生善言開諭皆令歡喜。』是為第三無下劣心。又作是念：『我當成滿遍法界一切波羅蜜行。』是為第四無下劣心。又作是念：『我當積集一切福德藏。』是為第五無下劣心。又作是念：『無上菩提廣大難成，我當修行悉令圓滿。』是為第六無下劣心。又作是念：『我當以無上教化、無上調伏，教化調伏一切眾生。』是為第七無下劣心。又作是念：『一切世界種種不同，我當以無量身成等正覺。』是為第八無下劣心。又作是念：『我修菩薩行時，若有眾生來從我乞手足、耳鼻、血肉、骨髓、妻子、象馬乃至王位，如是一切悉皆能捨，不生一念憂悔之心，但為利益一切眾生，不求果報，以大悲為首，大慈究竟。』是為第九無下劣心。又作是念：『三世所有一切諸佛，一切佛法、一切眾生、一切國土、一切世間、一切三世、一切虛空界、一切法界、一切語言施設界、一切寂滅涅槃界，如是一切種種諸法，我當以一念相應慧，悉知悉覺，悉見悉證，悉修悉斷，然于其中無分別、離分別、無種種無差別、無功德、無境界、非有非無、非一非二。以不二智知一切二，以無相智知一切相，以無分別智知一切分別，以無異智知一切異，以無差別智知一切差別，以
【現代漢語翻譯】 現代漢語譯本 『徹底破除一切外道及其邪法。』這是第二種無下劣心。 又想：『我應當用善言開導一切眾生，使他們都歡喜。』這是第三種無下劣心。 又想：『我應當圓滿遍及法界的一切波羅蜜（paramita，意為到達彼岸）修行。』這是第四種無下劣心。 又想：『我應當積聚一切福德寶藏。』這是第五種無下劣心。 又想：『無上菩提（anuttara-samyak-sambodhi，意為無上正等正覺）廣大而難以成就，我應當修行使之圓滿。』這是第六種無下劣心。 又想：『我應當用無上的教化、無上的調伏，教化調伏一切眾生。』這是第七種無下劣心。 又想：『一切世界種種不同，我應當以無量化身成就等正覺（samyak-sambodhi，意為正等正覺）。』這是第八種無下劣心。 又想：『我修菩薩行時，如果有眾生來向我乞求手足、耳鼻、血肉、骨髓、妻子、象馬乃至王位，像這樣的一切我都能夠捨棄，不生起一絲一毫的憂愁後悔之心，只是爲了利益一切眾生，不求任何果報，以大悲為首，大慈為究竟。』這是第九種無下劣心。 又想：『三世所有的一切諸佛，一切佛法、一切眾生、一切國土、一切世間、一切三世、一切虛空界、一切法界、一切語言施設界、一切寂滅涅槃界，像這樣的一切種種諸法，我應當以一念相應的智慧，完全知曉、完全覺悟、完全看見、完全證得、完全修習、完全斷除，然而在其中沒有分別、遠離分別、沒有種種差別、沒有功德、沒有境界、非有非無、非一非二。用不二的智慧知曉一切二，用無相的智慧知曉一切相，用無分別的智慧知曉一切分別，用無異的智慧知曉一切異，用無差別智知曉一切差別，用
【English Translation】 English version 'Completely destroy all heretics and their evil doctrines.' This is the second non-inferior mind. Furthermore, thinking: 'I shall use kind words to enlighten all sentient beings, making them all joyful.' This is the third non-inferior mind. Furthermore, thinking: 'I shall perfect all the paramita (perfection) practices that pervade the entire dharma realm.' This is the fourth non-inferior mind. Furthermore, thinking: 'I shall accumulate all the treasures of merit.' This is the fifth non-inferior mind. Furthermore, thinking: 'The unsurpassed Bodhi (anuttara-samyak-sambodhi, supreme enlightenment) is vast and difficult to achieve; I shall practice to perfect it.' This is the sixth non-inferior mind. Furthermore, thinking: 'I shall use unsurpassed teachings and unsurpassed taming to teach and tame all sentient beings.' This is the seventh non-inferior mind. Furthermore, thinking: 'All worlds are different; I shall attain perfect enlightenment (samyak-sambodhi) with countless bodies.' This is the eighth non-inferior mind. Furthermore, thinking: 'When I practice the Bodhisattva path, if any sentient being comes to me begging for hands, feet, ears, nose, blood, flesh, bones, marrow, wife, children, elephants, horses, or even a kingdom, I shall be able to give all of these without a single thought of sorrow or regret, solely for the benefit of all sentient beings, seeking no reward, with great compassion as the foremost and great loving-kindness as the ultimate.' This is the ninth non-inferior mind. Furthermore, thinking: 'All Buddhas of the three times, all the Buddha's teachings, all sentient beings, all lands, all worlds, all three times, all the realms of space, all the dharma realms, all the realms of linguistic constructs, all the realms of tranquil Nirvana, all these various dharmas, I shall, with a single thought of corresponding wisdom, fully know, fully awaken, fully see, fully realize, fully cultivate, and fully sever, yet within them there is no discrimination, no separation, no various differences, no merit, no realm, neither existence nor non-existence, neither one nor two. With non-dual wisdom, know all dualities; with formless wisdom, know all forms; with non-discriminating wisdom, know all discriminations; with non-different wisdom, know all differences; with non-distinct wisdom, know all distinctions; with
無世間智知一切世間，以無世智知一切世，以無眾生智知一切眾生，以無執著智知一切執著，以無住處智知一切住處，以無雜染智知一切雜染，以無盡智知一切盡，以究竟法界智於一切世界示現身，以離言音智示不可說言音，以一自性智入于無自性，以一境界智現種種境界；知一切法不可說，而現大自在言說，證一切智地；為教化調伏一切眾生故，於一切世間示現大神通變化。』是為第十無下劣心。佛子！是為菩薩摩訶薩發十種無下劣心。若諸菩薩安住此心，則得一切最上無下劣佛法。
「佛子！菩薩摩訶薩于阿耨多羅三藐三菩提，有十種如山增上心。何等為十？佛子！菩薩摩訶薩常作意勤修一切智法，是為第一如山增上心。恒觀一切法本性空無所得，是為第二如山增上心。愿于無量劫行菩薩行，修一切白凈法，以住一切白凈法故，知見如來無量智慧，是為第三如山增上心。為求一切佛法故，等心敬奉諸善知識，無異希求，無盜法心，唯生尊重，未曾有意，一切所有悉皆能捨，是為第四如山增上心。若有眾生罵辱、譭謗、打棒、屠割，苦其形體，乃至斷命，如是等事悉皆能受，終不因此生動亂心、生瞋害心，亦不退舍大悲弘誓，更令增長無有休息。何以故？菩薩於一切法如實出離，舍成就故；證得一切諸如來法
【現代漢語翻譯】 現代漢語譯本：以無世間智了知一切世間，以無世智了知一切世，以無眾生智了知一切眾生，以無執著智了知一切執著，以無住處智了知一切住處，以無雜染智了知一切雜染，以無盡智了知一切盡，以究竟法界智在一切世界示現身形，以離言音智示現不可言說的言音，以一自性智入于無自性，以一境界智顯現種種境界；了知一切法不可言說，而顯現大自在的言說，證得一切智地；爲了教化調伏一切眾生，在一切世間示現大神通變化。』這是第十種無下劣心。佛子！這就是菩薩摩訶薩所發的十種無下劣心。如果各位菩薩安住於此心，就能獲得一切最上無下劣的佛法。 『佛子！菩薩摩訶薩對於阿耨多羅三藐三菩提（無上正等正覺），有十種如山般增上的心。是哪十種呢？佛子！菩薩摩訶薩常常作意勤奮修習一切智法，這是第一種如山般增上的心。恒常觀察一切法的本性空無所得，這是第二種如山般增上的心。發願在無量劫中行菩薩行，修習一切清凈法，因為安住於一切清凈法，所以能知見如來無量的智慧，這是第三種如山般增上的心。爲了求得一切佛法，以平等心恭敬侍奉各位善知識，沒有其他的希求，沒有盜取佛法的心，唯有生起尊重之心，從未有過吝嗇之心，一切所有都能捨棄，這是第四種如山般增上的心。如果有眾生辱罵、誹謗、毆打、傷害、割截，使其形體受苦，乃至斷其性命，像這樣的事情都能承受，最終不會因此生起動亂的心、生起嗔恨的心，也不會退失大悲弘誓，反而更加增長，沒有休息。為什麼呢？因為菩薩對於一切法如實出離，捨棄成就的緣故；證得一切諸如來法。
【English Translation】 English version: 'With wisdom free from worldly limitations, one knows all realms; with wisdom beyond worldly knowledge, one knows all worlds; with wisdom free from the concept of sentient beings, one knows all sentient beings; with wisdom free from attachment, one knows all attachments; with wisdom free from fixed abodes, one knows all abodes; with wisdom free from defilement, one knows all defilements; with wisdom free from exhaustion, one knows all that is exhausted; with wisdom that has reached the ultimate Dharma realm, one manifests bodies in all worlds; with wisdom beyond words, one demonstrates inexpressible speech; with wisdom of one's own nature, one enters into no-self-nature; with wisdom of one realm, one manifests various realms; knowing that all dharmas are inexpressible, one manifests great, unhindered speech, attaining the ground of all-knowing wisdom; in order to teach and tame all sentient beings, one manifests great miraculous transformations in all worlds.』 This is the tenth mind free from inferiority. Disciples of the Buddha! These are the ten minds free from inferiority that Bodhisattva Mahasattvas generate. If all Bodhisattvas abide in these minds, they will attain all the supreme, non-inferior Buddha dharmas. 『Disciples of the Buddha! Bodhisattva Mahasattvas, regarding Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), have ten minds that are as firm and increasing as mountains. What are these ten? Disciples of the Buddha! Bodhisattva Mahasattvas constantly focus their minds on diligently cultivating the dharmas of all-knowing wisdom; this is the first mind that is as firm and increasing as a mountain. They constantly contemplate that the inherent nature of all dharmas is empty and without attainment; this is the second mind that is as firm and increasing as a mountain. They vow to practice the Bodhisattva path for countless kalpas, cultivating all pure dharmas, and because they abide in all pure dharmas, they know and see the immeasurable wisdom of the Tathagatas; this is the third mind that is as firm and increasing as a mountain. In order to seek all Buddha dharmas, they respectfully serve all virtuous teachers with an equal mind, without any other desires, without any intention to steal the Dharma, only generating respect, never having any intention of being stingy, and being able to give up everything they possess; this is the fourth mind that is as firm and increasing as a mountain. If there are sentient beings who insult, slander, beat, harm, cut, causing suffering to their bodies, even taking their lives, they can endure all such things, and will ultimately not generate a disturbed mind, nor generate a mind of hatred, nor will they retreat from their great compassionate vows, but will instead increase them without rest. Why is this so? Because Bodhisattvas have truly departed from all dharmas, having abandoned the cause of attainment; they have attained all the dharmas of the Tathagatas.
，忍辱柔和已自在故。是為第五如山增上心。菩薩摩訶薩成就增上大功德，所謂：天增上功德、人增上功德、色增上功德、力增上功德、眷屬增上功德、欲增上功德、王位增上功德、自在增上功德、福德增上功德、智慧增上功德。雖覆成就如是功德，終不於此而生染著，所謂：不著味、不著欲、不著財富、不著眷屬；但深樂法，隨法去、隨法住、隨法趣向、隨法究竟，以法為依、以法為救、以法為歸、以法為舍，守護法、愛樂法、希求法、思惟法。佛子！菩薩摩訶薩雖復具受種種法樂，而常遠離眾魔境界。何以故？菩薩摩訶薩於過去世發如是心：『我當令一切眾生皆悉永離眾魔境界，住佛境界故。』是為第六如山增上心。菩薩摩訶薩為求阿耨多羅三藐三菩提，已於無量阿僧祇劫行菩薩道精勤匪懈，猶謂：『我今始發阿耨多羅三藐三菩提心。』行菩薩行，亦不驚、亦不怖、亦不畏。雖能一念即成阿耨多羅三藐三菩提，然為眾生故，于無量劫行菩薩行無有休息，是為第七如山增上心。菩薩摩訶薩知一切眾生性不和善，難調難度，不能知恩，不能報恩，是故為其發大誓願，欲令皆得心意自在，所行無礙，舍離惡念，不於他所生諸煩惱，是為第八如山增上心。菩薩摩訶薩復作是念：『非他令我發菩提心，亦不待人助我修行。我
自發心，集諸佛法，誓期自勉，盡未來劫行菩薩道，成阿耨多羅三藐三菩提。是故我今修菩薩行，當凈自心亦凈他心，當知自境界亦知他境界，我當悉與三世諸佛境界平等。』是為第九如山增上心。菩薩摩訶薩作如是觀：『無有一法修菩薩行，無有一法滿菩薩行，無有一法教化調伏一切眾生，無有一法供養恭敬一切諸佛，無有一法于阿耨多羅三藐三菩提已成、今成、當成，無有一法已說、今說、當說，說者及法俱不可得，而亦不捨阿耨多羅三藐三菩提愿。』何以故？菩薩求一切法皆無所得，如是出生阿耨多羅三藐三菩提。是故，於法雖無所得，而勤修習增上善業，清凈對治，智慧圓滿，唸唸增長，一切具足。其心於此不驚不怖，不作是念：『若一切法皆悉寂滅，我有何義求于無上菩提之道？』是為第十如山增上心。佛子！是為菩薩摩訶薩于阿耨多羅三藐三菩提十種如山增上心。若諸菩薩安住其中，則得如來無上大智山王增上心。
「佛子！菩薩摩訶薩有十種入阿耨多羅三藐三菩提如海智。何等為十？所謂：入一切無量眾生界，是為第一如海智。入一切世界而不起分別，是為第二如海智。知一切虛空界無量無礙，普入十方一切差別世界網，是為第三如海智。菩薩摩訶薩善入法界，所謂：無礙入、不斷入、不常入、
【現代漢語翻譯】 現代漢語譯本 『發起菩提心，彙集諸佛的教法，立誓自我勉勵，在未來的無量劫中行菩薩道，成就阿耨多羅三藐三菩提（無上正等正覺）。因此，我現在修行菩薩行，應當凈化自己的心，也凈化他人的心；應當瞭解自己的境界，也瞭解他人的境界。我應當使自己與三世諸佛的境界平等。』這就是第九種如山增上心。菩薩摩訶薩這樣觀察：『沒有一種法可以用來修行菩薩行，沒有一種法可以圓滿菩薩行，沒有一種法可以教化調伏一切眾生，沒有一種法可以供養恭敬一切諸佛，沒有一種法在阿耨多羅三藐三菩提中已經成就、正在成就、將要成就，沒有一種法已經宣說、正在宣說、將要宣說，說法者和所說法都不可得，但也不捨棄對阿耨多羅三藐三菩提的願望。』為什麼呢？菩薩尋求一切法都無所得，這樣才能出生阿耨多羅三藐三菩提。因此，雖然對法無所得，但仍然勤奮修習增上善業，清凈對治，智慧圓滿，唸唸增長，一切具足。他的心對此不驚不怖，不作這樣的念頭：『如果一切法都寂滅，我求無上菩提之道有什麼意義呢？』這就是第十種如山增上心。佛子！這就是菩薩摩訶薩在阿耨多羅三藐三菩提中具有的十種如山增上心。如果菩薩安住其中，就能得到如來無上大智山王增上心。 『佛子！菩薩摩訶薩有十種入阿耨多羅三藐三菩提的如海智慧。是哪十種呢？就是：進入一切無量眾生界，這是第一種如海智慧。進入一切世界而不生分別，這是第二種如海智慧。知道一切虛空界無量無礙，普遍進入十方一切差別世界網，這是第三種如海智慧。菩薩摩訶薩善於進入法界，所謂：無礙進入、不斷進入、不常進入、
【English Translation】 English version 'Having generated the aspiration for enlightenment, gathering all the Buddha's teachings, vowing to encourage oneself, practicing the Bodhisattva path for countless future kalpas, and attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). Therefore, I now cultivate the Bodhisattva path, I should purify my own mind and also purify the minds of others; I should understand my own realm and also understand the realms of others. I should make myself equal to the realms of the Buddhas of the three times.' This is the ninth mountain-like supreme mind. The Bodhisattva Mahasattva observes thus: 'There is no dharma (teaching) with which to cultivate the Bodhisattva path, no dharma with which to fulfill the Bodhisattva path, no dharma with which to teach and tame all sentient beings, no dharma with which to make offerings and respect all Buddhas, no dharma that has been, is being, or will be attained in Anuttara-samyak-sambodhi, no dharma that has been, is being, or will be spoken, the speaker and the spoken dharma are both unattainable, yet one does not abandon the aspiration for Anuttara-samyak-sambodhi.' Why is this so? The Bodhisattva seeks all dharmas and finds nothing, and thus Anuttara-samyak-sambodhi is born. Therefore, although there is no attainment of dharma, one diligently cultivates supreme good deeds, purifies and counteracts, perfects wisdom, increases moment by moment, and is complete in all aspects. The mind is neither startled nor afraid by this, and does not think: 'If all dharmas are extinguished, what is the point of my seeking the path of supreme enlightenment?' This is the tenth mountain-like supreme mind. Buddha's children! These are the ten mountain-like supreme minds that the Bodhisattva Mahasattva has in Anuttara-samyak-sambodhi. If Bodhisattvas abide in them, they will attain the Tathagata's supreme great wisdom mountain king supreme mind. 'Buddha's children! The Bodhisattva Mahasattva has ten ocean-like wisdoms for entering Anuttara-samyak-sambodhi. What are the ten? They are: entering all immeasurable realms of sentient beings, this is the first ocean-like wisdom. Entering all worlds without generating discrimination, this is the second ocean-like wisdom. Knowing that all realms of space are immeasurable and unobstructed, universally entering all the different world-networks of the ten directions, this is the third ocean-like wisdom. The Bodhisattva Mahasattva is skilled in entering the dharma realm, namely: entering without obstruction, entering without cessation, entering without permanence,
無量入、不生入、不滅入、一切入，悉了知故，是為第四如海智。菩薩摩訶薩於過去、未來、現在諸佛、菩薩、法師、聲聞、獨覺及一切凡夫所集善根已集、現集、當集，三世諸佛于阿耨多羅三藐三菩提已成、今成、當成所有善根，三世諸佛說法調伏一切眾生已說、今說、當說所有善根，于彼一切皆悉了知，深信隨喜，愿樂修習，無有厭足，是為第五如海智。菩薩摩訶薩于唸唸中入過去世不可說劫，於一劫中，或百億佛出世，或千億佛出世，或百千億佛出世，或無數、或無量、或無邊、或無等、或不可數、或不可稱、或不可思、或不可量、或不可說、或不可說不可說，超過算數諸佛世尊出興於世，及彼諸佛道場眾會聲聞、菩薩說法調伏，一切眾生壽命延促，法住久近，如是一切悉皆明見；如一劫，一切諸劫皆亦如是。其無佛劫所有眾生，有于阿耨多羅三藐三菩提種諸善根，亦悉了知；若有眾生善根熟已，于未來世當得見佛，亦悉了知。如是觀察過去世不可說不可說劫，心無厭足，是為第六如海智。菩薩摩訶薩入未來世，觀察分別一切諸劫無量無邊，知何劫有佛，何劫無佛，何劫有幾如來出世，一一如來名號何等，住何世界，世界名何，度幾衆生，壽命幾時。如是觀察，盡未來際皆悉了知，不可窮盡而無厭足，是為第七
【現代漢語翻譯】 現代漢語譯本：菩薩完全瞭解無量入（無量禪定之門）、不生入（不生不滅的禪定之門）、不滅入（不滅的禪定之門）、一切入（包含一切的禪定之門），因此，這是第四種如海的智慧。菩薩摩訶薩對於過去、未來、現在諸佛、菩薩、法師、聲聞、獨覺以及一切凡夫所積累的善根，無論是已經積累的、正在積累的、還是將要積累的，三世諸佛在阿耨多羅三藐三菩提（無上正等正覺）上已經成就的、正在成就的、將要成就的所有善根，三世諸佛說法調伏一切眾生已經說的、正在說的、將要說的所有善根，對於這一切都完全瞭解，深信不疑，隨喜讚歎，樂於修習，沒有厭倦滿足，這是第五種如海的智慧。菩薩摩訶薩在每一個念頭中進入過去世不可說劫（極長的時間單位），在一個劫中，或者有百億佛出世，或者有千億佛出世，或者有百千億佛出世，或者有無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、或者不可說不可說的，超過算數的諸佛世尊出現於世，以及那些佛的道場集會，聲聞、菩薩說法調伏，一切眾生的壽命長短，佛法住世時間的長短，像這樣的一切都完全明瞭；就像一個劫一樣，一切劫也都是這樣。在沒有佛的劫中，所有眾生如果有在阿耨多羅三藐三菩提上種下善根的，也完全瞭解；如果有眾生善根成熟，在未來世將要見到佛的，也完全瞭解。像這樣觀察過去世不可說不可說劫，心中沒有厭倦滿足，這是第六種如海的智慧。菩薩摩訶薩進入未來世，觀察分別一切劫，無量無邊，知道哪個劫有佛，哪個劫沒有佛，哪個劫有幾位如來出世，每一位如來的名號是什麼，住在哪個世界，世界的名字是什麼，度化多少眾生，壽命有多長。像這樣觀察，直到未來際都完全瞭解，不可窮盡而沒有厭倦滿足，這是第七種如海的智慧。 English version: The Bodhisattva completely understands the immeasurable entrances (gates of immeasurable meditation), the unarising entrances (gates of meditation on non-arising and non-ceasing), the non-ceasing entrances (gates of meditation on non-ceasing), and all entrances (gates of meditation encompassing all), therefore, this is the fourth ocean-like wisdom. The Bodhisattva Mahasattva, regarding the roots of goodness accumulated by all Buddhas, Bodhisattvas, Dharma Masters, Sravakas, Pratyekabuddhas, and all ordinary beings in the past, future, and present—whether they have already accumulated, are currently accumulating, or will accumulate—all the roots of goodness that the Buddhas of the three times have achieved, are achieving, or will achieve in Anuttara-samyak-sambodhi (supreme perfect enlightenment), all the roots of goodness that the Buddhas of the three times have spoken, are speaking, or will speak in teaching and subduing all sentient beings, fully understands all of these, deeply believes, rejoices in, is eager to practice, and is never weary or satisfied. This is the fifth ocean-like wisdom. The Bodhisattva Mahasattva, in every thought, enters the past immeasurable kalpas (extremely long units of time). In one kalpa, there may be a hundred billion Buddhas appearing in the world, or a thousand billion Buddhas, or a hundred thousand billion Buddhas, or countless, immeasurable, boundless, incomparable, innumerable, incalculable, inconceivable, immeasurable, unspeakable, or unspeakable unspeakable Buddhas, surpassing all numbers, appearing in the world. And the assemblies in those Buddhas' sacred places, the Sravakas and Bodhisattvas teaching and subduing, the length of life of all sentient beings, the duration of the Dharma's presence in the world—all of these are completely clear. Just like one kalpa, all kalpas are also like this. In kalpas without Buddhas, if there are sentient beings who have planted roots of goodness for Anuttara-samyak-sambodhi, they are also fully understood. If there are sentient beings whose roots of goodness have matured and will see a Buddha in the future, they are also fully understood. Observing the past immeasurable immeasurable kalpas in this way, the mind is never weary or satisfied. This is the sixth ocean-like wisdom. The Bodhisattva Mahasattva enters the future, observing and distinguishing all kalpas, immeasurable and boundless, knowing which kalpa has a Buddha, which kalpa does not have a Buddha, how many Tathagatas appear in which kalpa, what are the names of each Tathagata, in which world they reside, what is the name of the world, how many sentient beings they liberate, and how long their lifespan is. Observing in this way, until the end of the future, all is completely understood, inexhaustible, and without weariness or satisfaction. This is the seventh ocean-like wisdom.
【English Translation】 The Bodhisattva completely understands the immeasurable entrances (gates of immeasurable meditation), the unarising entrances (gates of meditation on non-arising and non-ceasing), the non-ceasing entrances (gates of meditation on non-ceasing), and all entrances (gates of meditation encompassing all), therefore, this is the fourth ocean-like wisdom. The Bodhisattva Mahasattva, regarding the roots of goodness accumulated by all Buddhas, Bodhisattvas, Dharma Masters, Sravakas, Pratyekabuddhas, and all ordinary beings in the past, future, and present—whether they have already accumulated, are currently accumulating, or will accumulate—all the roots of goodness that the Buddhas of the three times have achieved, are achieving, or will achieve in Anuttara-samyak-sambodhi (supreme perfect enlightenment), all the roots of goodness that the Buddhas of the three times have spoken, are speaking, or will speak in teaching and subduing all sentient beings, fully understands all of these, deeply believes, rejoices in, is eager to practice, and is never weary or satisfied. This is the fifth ocean-like wisdom. The Bodhisattva Mahasattva, in every thought, enters the past immeasurable kalpas (extremely long units of time). In one kalpa, there may be a hundred billion Buddhas appearing in the world, or a thousand billion Buddhas, or a hundred thousand billion Buddhas, or countless, immeasurable, boundless, incomparable, innumerable, incalculable, inconceivable, immeasurable, unspeakable, or unspeakable unspeakable Buddhas, surpassing all numbers, appearing in the world. And the assemblies in those Buddhas' sacred places, the Sravakas and Bodhisattvas teaching and subduing, the length of life of all sentient beings, the duration of the Dharma's presence in the world—all of these are completely clear. Just like one kalpa, all kalpas are also like this. In kalpas without Buddhas, if there are sentient beings who have planted roots of goodness for Anuttara-samyak-sambodhi, they are also fully understood. If there are sentient beings whose roots of goodness have matured and will see a Buddha in the future, they are also fully understood. Observing the past immeasurable immeasurable kalpas in this way, the mind is never weary or satisfied. This is the sixth ocean-like wisdom. The Bodhisattva Mahasattva enters the future, observing and distinguishing all kalpas, immeasurable and boundless, knowing which kalpa has a Buddha, which kalpa does not have a Buddha, how many Tathagatas appear in which kalpa, what are the names of each Tathagata, in which world they reside, what is the name of the world, how many sentient beings they liberate, and how long their lifespan is. Observing in this way, until the end of the future, all is completely understood, inexhaustible, and without weariness or satisfaction. This is the seventh ocean-like wisdom.
如海智。菩薩摩訶薩入現在世觀察思惟，于唸唸中普見十方無邊品類不可說世界，皆有諸佛于無上菩提已成、今成、當成，往詣道場菩提樹下，坐吉祥草，降伏魔軍，成阿耨多羅三藐三菩提；從此起已，入于城邑，昇天宮殿，說微妙法，轉大法輪，示現神通，調伏眾生，乃至付囑阿耨多羅三藐三菩提法，舍于壽命，入般涅槃；入涅槃已，結集法藏令久住世，莊嚴佛塔種種供養。亦見彼世界所有眾生，值佛聞法，受持諷誦，憶念思惟，增長慧解。如是觀察普遍十方，而於佛法無有錯謬。何以故？菩薩摩訶薩了知諸佛皆悉如夢，而能往詣一切佛所恭敬供養。菩薩爾時，不著自身、不著諸佛、不著世界、不著眾會、不著說法、不著劫數，然見佛聞法，觀察世界，入諸劫數，無有厭足，是為第八如海智。菩薩摩訶薩于不可說不可說劫一一劫中，供養恭敬不可說不可說無量諸佛，示現自身歿此生彼，以出過三界一切供具而為供養，並及供養菩薩、聲聞、一切大眾；一一如來般涅槃后，皆以無上供具供養舍利，及廣行惠施滿足眾生。佛子！菩薩摩訶薩以不可思議心、不求報心、究竟心、饒益心，于不可說不可說劫，為阿耨多羅三藐三菩提故，供養諸佛，饒益眾生，護持正法，開示演說，是為第九如海智。菩薩摩訶薩於一切佛所、一
切菩薩所、一切法師所，一向專求菩薩所說法、菩薩所學法、菩薩所教法、菩薩修行法、菩薩清凈法、菩薩成熟法、菩薩調伏法、菩薩平等法、菩薩出離法、菩薩總持法；得此法已，受持讀誦，分別解說，無有厭足；令無量眾生，于佛法中，發一切智相應心，入真實相，于阿耨多羅三藐三菩提得不退轉。菩薩如是于不可說不可說劫無有厭足，是為第十如海智。佛子！是為菩薩摩訶薩十種入阿耨多羅三藐三菩提如海智。若諸菩薩安住此法，則得一切諸佛無上大智慧海。
「佛子！菩薩摩訶薩于阿耨多羅三藐三菩提，有十種如寶住。何等為十？佛子！菩薩摩訶薩悉能往詣無數世界諸如來所，瞻覲頂禮，承事供養，是為第一如寶住。于不思議諸如來所，聽聞正法，受持憶念，不令忘失，分別思惟，覺慧增長，如是所作充滿十方，是為第二如寶住。於此剎歿，余處現生，而於佛法無所迷惑，是為第三如寶住。知從一法出一切法，而能各各分別演說，以一切法種種義究竟皆是一義故，是為第四如寶住。知厭離煩惱，知止息煩惱，知防護煩惱，知除斷煩惱，修菩薩行不證實際，究竟到于實際彼岸，方便善巧，善學所學，令往昔願行皆得成滿，身不疲倦，是為第五如寶住。知一切眾生心所分別皆無處所，而亦說有種種方處；雖
【現代漢語翻譯】 現代漢語譯本 親近菩薩的處所，親近一切法師的處所，一心專注于尋求菩薩所說的法、菩薩所學的法、菩薩所教的法、菩薩所修行的法、菩薩所清凈的法、菩薩所成熟的法、菩薩所調伏的法、菩薩所平等的法、菩薩所出離的法、菩薩所總持的法；得到這些法之後，受持讀誦，分別解說，沒有厭倦滿足；令無量眾生，在佛法中，發起與一切智慧相應的心，進入真實之相，對於阿耨多羅三藐三菩提（無上正等正覺）得到不退轉。菩薩像這樣在不可說不可說劫中沒有厭倦滿足，這是第十種如海的智慧。佛子！這就是菩薩摩訶薩（大菩薩）進入阿耨多羅三藐三菩提的十種如海的智慧。如果各位菩薩安住于這些法，就能得到一切諸佛無上的大智慧海。 佛子！菩薩摩訶薩對於阿耨多羅三藐三菩提，有十種如寶的安住。哪十種呢？佛子！菩薩摩訶薩能夠前往無數世界諸如來（佛）的處所，瞻仰覲見，頂禮膜拜，承事供養，這是第一種如寶的安住。在不可思議的諸如來處所，聽聞正法，受持憶念，不令忘失，分別思惟，覺悟智慧增長，像這樣所作充滿十方，這是第二種如寶的安住。在此剎土（世界）逝沒，在其他地方出現出生，而對於佛法沒有迷惑，這是第三種如寶的安住。知道從一個法生出一切法，而能夠各自分別演說，因為一切法種種的意義最終都是一個意義，這是第四種如寶的安住。知道厭離煩惱，知道止息煩惱，知道防護煩惱，知道斷除煩惱，修菩薩行而不證入實際，最終到達實際的彼岸，方便善巧，善於學習所學，令往昔的願行都能夠成就圓滿，身不疲倦，這是第五種如寶的安住。知道一切眾生心中所分別的都沒有處所，但也說有種種的方處；雖然
【English Translation】 English version To be near the places of Bodhisattvas, to be near the places of all Dharma masters, to single-mindedly seek the Dharma spoken by Bodhisattvas, the Dharma learned by Bodhisattvas, the Dharma taught by Bodhisattvas, the Dharma practiced by Bodhisattvas, the Dharma purified by Bodhisattvas, the Dharma matured by Bodhisattvas, the Dharma tamed by Bodhisattvas, the Dharma equalized by Bodhisattvas, the Dharma of liberation by Bodhisattvas, the Dharma of total retention by Bodhisattvas; having obtained these Dharmas, to uphold, recite, explain, and expound them without weariness or satiety; to cause countless sentient beings, within the Buddhadharma, to generate a mind corresponding to all wisdom, to enter the true aspect, and to attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Bodhisattvas, in this way, are without weariness or satiety for incalculable kalpas, this is the tenth wisdom like the ocean. Sons of the Buddha! These are the ten kinds of wisdom like the ocean by which Bodhisattva Mahasattvas (great Bodhisattvas) enter Anuttara-samyak-sambodhi. If all Bodhisattvas abide in these Dharmas, they will obtain the unsurpassed great wisdom ocean of all Buddhas. Sons of the Buddha! Bodhisattva Mahasattvas, regarding Anuttara-samyak-sambodhi, have ten kinds of dwelling like a treasure. What are the ten? Sons of the Buddha! Bodhisattva Mahasattvas are able to go to the places of countless Tathagatas (Buddhas) in countless worlds, to behold and pay homage, to serve and make offerings, this is the first dwelling like a treasure. In the places of inconceivable Tathagatas, to hear the true Dharma, to uphold and remember it, not letting it be forgotten, to contemplate and ponder, to increase awakened wisdom, and to fill the ten directions with such actions, this is the second dwelling like a treasure. Having passed away in this ksetra (world), to appear and be born in other places, and to have no confusion regarding the Buddhadharma, this is the third dwelling like a treasure. To know that all Dharmas arise from one Dharma, and to be able to separately expound each, because the ultimate meaning of all Dharmas is one meaning, this is the fourth dwelling like a treasure. To know to be weary of afflictions, to know to cease afflictions, to know to protect against afflictions, to know to cut off afflictions, to cultivate Bodhisattva practices without realizing the actual, ultimately reaching the other shore of the actual, with skillful means, being adept at learning what is to be learned, causing past vows and practices to be fulfilled, without physical weariness, this is the fifth dwelling like a treasure. To know that the distinctions made in the minds of all sentient beings have no location, yet also to say that there are various locations; although
無分別、無所造作，為欲調伏一切眾生而有修行、而有所作，是為第六如寶住。知一切法皆同一性，所謂：無性，無種種性，無無量性，無可算數性，無可稱量性，無色無相，若一若多皆不可得，而決定了知此是諸佛法、此是菩薩法、此是獨覺法、此是聲聞法、此是凡夫法、此是善法、此是不善法、此是世間法、此是出世間法、此是過失法、此是無過失法、此是有漏法、此是無漏法，乃至此是有為法、此是無為法，是為第七如寶住。菩薩摩訶薩求佛不可得、求菩薩不可得、求法不可得、求眾生不可得，而亦不捨調伏眾生令于諸法成正覺愿。何以故？菩薩摩訶薩善巧觀察，知一切眾生分別，知一切眾生境界，方便化導令得涅槃；為欲滿足化眾生愿，熾然修行菩薩行故。是為第八如寶住。菩薩摩訶薩知善巧說法、示現涅槃，為度眾生所有方便，一切皆是心想建立，非是顛倒，亦非虛誑。何以故？菩薩了知一切諸法三世平等、如如不動、實際無住，不見有一眾生已受化、今受化、當受化，亦自了知無所修行，無有少法若生若滅而可得者，而依於一切法，令所愿不空。是為第九如寶住。菩薩摩訶薩于不思議無量諸佛一一佛所，聞不可說不可說授記法，名號各異，劫數不同；從於一劫乃至不可說不可說劫常如是聞，聞已修行，不
【現代漢語翻譯】 現代漢語譯本 無分別、無所造作，爲了調伏一切眾生而修行、有所作為，這是第六種如寶住的境界。了知一切法都具有同一的本性，即：無自性，無種種不同的自性，無無量的自性，不可計數的自性，不可稱量的自性，無色無相，無論是單一還是多個都不可得。並且確定地了知這是諸佛的法，這是菩薩的法，這是獨覺（辟支佛）的法，這是聲聞的法，這是凡夫的法，這是善法，這是不善法，這是世間法，這是出世間法，這是過失法，這是無過失法，這是有漏法，這是無漏法，乃至這是有為法，這是無為法，這是第七種如寶住的境界。菩薩摩訶薩尋求佛不可得，尋求菩薩不可得，尋求法不可得，尋求眾生不可得，但也不放棄調伏眾生，使他們對諸法成就正覺的願望。為什麼呢？因為菩薩摩訶薩善於觀察，瞭解一切眾生的分別，瞭解一切眾生的境界，方便引導他們獲得涅槃；爲了滿足化度眾生的願望，熾盛地修行菩薩行。這是第八種如寶住的境界。菩薩摩訶薩知道善巧說法、示現涅槃，爲了度化眾生所用的一切方便，都是心念所建立的，不是顛倒的，也不是虛假的。為什麼呢？因為菩薩了知一切諸法在過去、現在、未來三世都是平等的，如如不動，實際是無所住的，不見有一個眾生已經受化、正在受化、將要受化，也自己了知沒有什麼修行，沒有少許的法是生起或滅去而可以得到的，但卻依於一切法，使所發的願望不落空。這是第九種如寶住的境界。菩薩摩訶薩在不可思議的無量諸佛的每一位佛那裡，聽聞不可說不可說的授記法，名號各不相同，劫數也不一樣；從一個劫乃至不可說不可說的劫都常常這樣聽聞，聽聞后修行，不
【English Translation】 English version Without discrimination, without contrivance, practicing and acting in order to tame all sentient beings, this is the sixth jewel-like abiding. Knowing that all dharmas have the same nature, namely: no self-nature, no various self-natures, no immeasurable self-natures, no countable self-natures, no measurable self-natures, without form or appearance, whether one or many, all are unattainable. And definitively knowing that this is the dharma of all Buddhas, this is the dharma of Bodhisattvas, this is the dharma of Pratyekabuddhas (Solitary Buddhas), this is the dharma of Sravakas (Hearers), this is the dharma of ordinary beings, this is wholesome dharma, this is unwholesome dharma, this is worldly dharma, this is transcendental dharma, this is faulty dharma, this is faultless dharma, this is defiled dharma, this is undefiled dharma, and even this is conditioned dharma, this is unconditioned dharma, this is the seventh jewel-like abiding. The Bodhisattva Mahasattva seeks the Buddha but cannot attain, seeks the Bodhisattva but cannot attain, seeks the Dharma but cannot attain, seeks sentient beings but cannot attain, yet does not abandon the vow to tame sentient beings, enabling them to achieve right enlightenment regarding all dharmas. Why? Because the Bodhisattva Mahasattva is skilled in observation, understands the discriminations of all sentient beings, understands the realms of all sentient beings, and skillfully guides them to attain Nirvana; in order to fulfill the vow to transform sentient beings, they vigorously practice the Bodhisattva path. This is the eighth jewel-like abiding. The Bodhisattva Mahasattva knows that skillful teaching of the Dharma and the manifestation of Nirvana, all the skillful means used to liberate sentient beings, are established by the mind, are not inverted, nor are they false. Why? Because the Bodhisattva understands that all dharmas are equal in the three times—past, present, and future—unmoving like suchness, and in reality, without abiding. They do not see a sentient being who has already been transformed, is being transformed, or will be transformed, and they also know that there is no practice, no dharma, whether arising or ceasing, that can be attained, yet they rely on all dharmas, so that their vows are not in vain. This is the ninth jewel-like abiding. The Bodhisattva Mahasattva, at each of the inconceivable, immeasurable Buddhas, hears the unspeakable, unspeakable prophecies, with different names and different kalpas; from one kalpa to unspeakable, unspeakable kalpas, they constantly hear in this way, and after hearing, they practice, without
驚不怖，不迷不惑，知如來智不思議故，如來授記言無二故，自身行愿殊勝力故，隨應受化令成阿耨多羅三藐三菩提滿等法界一切愿故，是為第十如寶住。佛子！是為菩薩摩訶薩于阿耨多羅三藐三菩提十種如寶住。若諸菩薩安住此法，則得諸佛無上大智慧寶。
「佛子！菩薩摩訶薩發十種如金剛大乘誓願心。何等為十？佛子！菩薩摩訶薩作如是念：『一切諸法，無有邊際，不可窮盡。我當以盡三世智，普皆覺了，無有遺余。』是為第一如金剛大乘誓願心。菩薩摩訶薩又作是念：『於一毛端處有無量無邊眾生，何況一切法界！我當皆以無上涅槃而滅度之。』是為第二如金剛大乘誓願心。菩薩摩訶薩又作是念：『十方世界，無量無邊，無有齊限，不可窮盡。我當以諸佛國土最上莊嚴，莊嚴如是一切世界，所有莊嚴皆悉真實。』是為第三如金剛大乘誓願心。菩薩摩訶薩又作是念：『一切眾生，無量無邊，無有齊限，不可窮盡。我當以一切善根，迴向于彼無上智光，照曜于彼。』是為第四如金剛大乘誓願心。菩薩摩訶薩又作是念：『一切諸佛，無量無邊，無有齊限，不可窮盡。我當以所種善根迴向供養，悉令周遍，無所闕少，然後我當成阿耨多羅三藐三菩提。』是為第五如金剛大乘誓願心。佛子！菩薩摩訶薩見一切佛，
【現代漢語翻譯】 現代漢語譯本 不驚慌，不恐懼，不迷惑，不疑惑，因為知道如來（Tathagata）的智慧不可思議，如來授記的言語沒有虛假，自身修行和願力的殊勝力量，隨順眾生根器教化，令其成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），圓滿等同法界的一切願望，這就是第十種如寶住。佛子！這就是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）在阿耨多羅三藐三菩提的十種如寶住。如果各位菩薩安住於此法，就能得到諸佛無上的大智慧寶。 『佛子！菩薩摩訶薩發起十種如金剛般的大乘誓願心。哪十種呢？佛子！菩薩摩訶薩這樣想：『一切諸法，沒有邊際，不可窮盡。我應當用盡三世的智慧，普遍覺悟，沒有遺漏。』這是第一種如金剛般的大乘誓願心。菩薩摩訶薩又這樣想：『在一根毫毛的尖端處有無量無邊的眾生，何況一切法界！我應當都用無上涅槃來度脫他們。』這是第二種如金剛般的大乘誓願心。菩薩摩訶薩又這樣想：『十方世界，無量無邊，沒有邊際，不可窮盡。我應當用諸佛國土最殊勝的莊嚴，來莊嚴所有這些世界，所有的莊嚴都真實不虛。』這是第三種如金剛般的大乘誓願心。菩薩摩訶薩又這樣想：『一切眾生，無量無邊，沒有邊際，不可窮盡。我應當用一切善根，迴向給他們，讓他們得到無上智慧的光芒照耀。』這是第四種如金剛般的大乘誓願心。菩薩摩訶薩又這樣想：『一切諸佛，無量無邊，沒有邊際，不可窮盡。我應當用所種的善根迴向供養，使之周遍一切，沒有缺少，然後我才成就阿耨多羅三藐三菩提。』這是第五種如金剛般的大乘誓願心。佛子！菩薩摩訶薩見到一切佛，
【English Translation】 English version Not being startled, not being afraid, not being confused, not being doubtful, knowing that the Tathagata's (如來) wisdom is inconceivable, that the Tathagata's prophecies are without falsehood, that one's own practice and vows have supreme power, that one adapts to the capacities of sentient beings to teach them, enabling them to achieve Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), and fulfilling all vows equal to the entire Dharma realm, this is the tenth dwelling like a treasure. Oh, sons of the Buddha! These are the ten dwellings like treasures for Bodhisattva-mahasattvas (菩薩摩訶薩, great bodhisattvas) in Anuttara-samyak-sambodhi. If all bodhisattvas abide in this Dharma, they will obtain the unsurpassed great wisdom treasure of all Buddhas. 『Oh, sons of the Buddha! Bodhisattva-mahasattvas generate ten great vows of the Mahayana (大乘, Great Vehicle) like diamonds. What are the ten? Oh, sons of the Buddha! Bodhisattva-mahasattvas think thus: 『All dharmas (諸法, phenomena) are without limit and cannot be exhausted. I shall use the wisdom of the three times to universally awaken to them, without any omissions.』 This is the first great vow of the Mahayana like a diamond. Bodhisattva-mahasattvas also think thus: 『At the tip of a single hair, there are immeasurable and boundless sentient beings, how much more so in the entire Dharma realm! I shall liberate them all with unsurpassed Nirvana (涅槃).』 This is the second great vow of the Mahayana like a diamond. Bodhisattva-mahasattvas also think thus: 『The worlds of the ten directions are immeasurable and boundless, without limits and cannot be exhausted. I shall use the most supreme adornments of the Buddha lands to adorn all these worlds, and all adornments will be true and real.』 This is the third great vow of the Mahayana like a diamond. Bodhisattva-mahasattvas also think thus: 『All sentient beings are immeasurable and boundless, without limits and cannot be exhausted. I shall dedicate all my roots of goodness to them, so that they may be illuminated by the light of unsurpassed wisdom.』 This is the fourth great vow of the Mahayana like a diamond. Bodhisattva-mahasattvas also think thus: 『All Buddhas are immeasurable and boundless, without limits and cannot be exhausted. I shall dedicate the roots of goodness I have cultivated to make offerings, so that they may pervade all, without any deficiency, and then I shall achieve Anuttara-samyak-sambodhi.』 This is the fifth great vow of the Mahayana like a diamond. Oh, sons of the Buddha! Bodhisattva-mahasattvas, seeing all Buddhas,
聞所說法生大歡喜，不著自身，不著佛身，解如來身非實非虛、非有非無、非性非無性、非色非無色、非相非無相、非生非滅，實無所有，亦不壞有。何以故？不可以一切性相而取著故。是為第六如金剛大乘誓願心。佛子！菩薩摩訶薩，或有眾生訶罵毀呰、撾打楚撻，或截手足，或割耳鼻，或挑其目，或級其頭；如是一切皆能忍受，終不因此生恚害心。于不可說不可說無央數劫修菩薩行，攝受眾生恒無廢舍。何以故？菩薩摩訶薩已善觀察一切諸法無有二相，心不動亂，能捨自身忍其苦故。是為第七如金剛大乘誓願心。佛子！菩薩摩訶薩又作是念：『未來世劫，無量無邊，無有齊限，不可窮盡。我當盡彼劫，於一世界，行菩薩道教化眾生；如一世界，盡法界、虛空界、一切世界悉亦如是，而心不驚、不怖、不畏。何以故？為菩薩道法應如是，為一切眾生而修行故。』是為第八如金剛大乘誓願心。佛子！菩薩摩訶薩又作是念：『阿耨多羅三藐三菩提以心為本，心若清凈，則能圓滿一切善根，于佛菩提必得自在，欲成阿耨多羅三藐三菩提隨意即成。若欲除斷一切取緣，住一向道，我亦能得，而我不斷，為欲究竟佛菩提故，亦不即證無上菩提。何以故？為滿本願，盡一切世界行菩薩行化眾生故。』是為第九如金剛大乘誓願心。
【現代漢語翻譯】 現代漢語譯本：聽聞所說的法義后，內心生起極大的歡喜，不執著于自身，也不執著于佛身，理解如來之身既非真實也非虛妄，既非存在也非不存在，既非自性也非無自性，既非色相也非無色相，既非有相也非無相，既非生起也非滅亡，實際上什麼都沒有，但也不否定其存在。為什麼呢？因為不能以一切的自性和現象去執著它。這是第六個如金剛般的大乘誓願心。佛子！菩薩摩訶薩，或許有眾生會呵斥謾罵、誹謗詆譭、鞭打捶擊，甚至會砍斷手腳、割掉耳朵鼻子、挖出眼睛、砍下頭顱；對於這一切，菩薩都能忍受，最終不會因此而生起嗔恨傷害之心。在不可說不可說無量無數的劫數中修持菩薩行，攝受教化眾生，始終不會放棄。為什麼呢？因為菩薩摩訶薩已經善於觀察一切諸法沒有兩種對立的相，內心不會動搖混亂，能夠捨棄自身忍受痛苦。這是第七個如金剛般的大乘誓願心。佛子！菩薩摩訶薩又這樣想：『未來世的劫數，無量無邊，沒有盡頭，無法窮盡。我應當盡未來世的劫數，在一個世界中，修行菩薩道教化眾生；如同一個世界，盡遍法界、虛空界、一切世界也都是如此，而內心不會驚慌、不會恐懼、不會害怕。為什麼呢？因為菩薩道的法則本應如此，是爲了所有眾生而修行。』這是第八個如金剛般的大乘誓願心。佛子！菩薩摩訶薩又這樣想：『阿耨多羅三藐三菩提（無上正等正覺）以心為根本，心如果清凈，就能圓滿一切善根，對於佛的菩提必定能夠自在，想要成就阿耨多羅三藐三菩提，就能隨意成就。如果想要斷除一切執取的因緣，安住于唯一的正道，我也能夠做到，但我不會斷除，爲了究竟成就佛的菩提，也不會立即證得無上菩提。為什麼呢？爲了圓滿本來的誓願，在一切世界中修行菩薩行教化眾生。』這是第九個如金剛般的大乘誓願心。 English version: Having heard the Dharma expounded, great joy arises, not clinging to oneself, nor clinging to the Buddha's body, understanding that the Tathagata's (如來) body is neither real nor unreal, neither existent nor non-existent, neither of self-nature nor without self-nature, neither of form nor without form, neither with characteristics nor without characteristics, neither arising nor ceasing, in reality, there is nothing, yet it does not negate existence. Why? Because one cannot grasp it with any nature or characteristic. This is the sixth diamond-like great vehicle vow. Oh, son of the Buddha! A Bodhisattva Mahasattva (菩薩摩訶薩), might encounter beings who scold and revile, slander and defame, whip and beat, or even cut off their hands and feet, cut off their ears and noses, gouge out their eyes, or cut off their heads; the Bodhisattva can endure all of this, and will ultimately not give rise to hatred or harmful thoughts. For countless, inexpressible eons, they cultivate the Bodhisattva path, embracing and teaching sentient beings, never abandoning them. Why? Because the Bodhisattva Mahasattva has already skillfully observed that all dharmas (諸法) have no dualistic nature, their mind does not become disturbed or confused, and they can relinquish their own body and endure suffering. This is the seventh diamond-like great vehicle vow. Oh, son of the Buddha! A Bodhisattva Mahasattva also thinks: 'The future eons are limitless and boundless, without end, and cannot be exhausted. I shall spend those eons, in one world, practicing the Bodhisattva path to teach sentient beings; just as in one world, so it is throughout the entire Dharma realm (法界), the space realm (虛空界), and all worlds, and my mind will not be startled, frightened, or afraid. Why? Because the Bodhisattva path should be like this, it is for the sake of all sentient beings that one practices.' This is the eighth diamond-like great vehicle vow. Oh, son of the Buddha! A Bodhisattva Mahasattva also thinks: 'Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment) is rooted in the mind; if the mind is pure, then one can perfect all good roots, and one will surely attain freedom in the Buddha's Bodhi (菩提, enlightenment), and if one wishes to achieve Anuttara-samyak-sambodhi, it will be achieved at will. If I wish to cut off all grasping conditions and abide in the one true path, I can also achieve it, but I will not cut it off, because I wish to ultimately achieve the Buddha's Bodhi, and I will not immediately attain unsurpassed enlightenment. Why? Because I wish to fulfill my original vow, and in all worlds, practice the Bodhisattva path to teach sentient beings.' This is the ninth diamond-like great vehicle vow.
【English Translation】 Having heard the Dharma expounded, great joy arises, not clinging to oneself, nor clinging to the Buddha's body, understanding that the Tathagata's body is neither real nor unreal, neither existent nor non-existent, neither of self-nature nor without self-nature, neither of form nor without form, neither with characteristics nor without characteristics, neither arising nor ceasing, in reality, there is nothing, yet it does not negate existence. Why? Because one cannot grasp it with any nature or characteristic. This is the sixth diamond-like great vehicle vow. Oh, son of the Buddha! A Bodhisattva Mahasattva, might encounter beings who scold and revile, slander and defame, whip and beat, or even cut off their hands and feet, cut off their ears and noses, gouge out their eyes, or cut off their heads; the Bodhisattva can endure all of this, and will ultimately not give rise to hatred or harmful thoughts. For countless, inexpressible eons, they cultivate the Bodhisattva path, embracing and teaching sentient beings, never abandoning them. Why? Because the Bodhisattva Mahasattva has already skillfully observed that all dharmas have no dualistic nature, their mind does not become disturbed or confused, and they can relinquish their own body and endure suffering. This is the seventh diamond-like great vehicle vow. Oh, son of the Buddha! A Bodhisattva Mahasattva also thinks: 'The future eons are limitless and boundless, without end, and cannot be exhausted. I shall spend those eons, in one world, practicing the Bodhisattva path to teach sentient beings; just as in one world, so it is throughout the entire Dharma realm, the space realm, and all worlds, and my mind will not be startled, frightened, or afraid. Why? Because the Bodhisattva path should be like this, it is for the sake of all sentient beings that one practices.' This is the eighth diamond-like great vehicle vow. Oh, son of the Buddha! A Bodhisattva Mahasattva also thinks: 'Anuttara-samyak-sambodhi is rooted in the mind; if the mind is pure, then one can perfect all good roots, and one will surely attain freedom in the Buddha's Bodhi, and if one wishes to achieve Anuttara-samyak-sambodhi, it will be achieved at will. If I wish to cut off all grasping conditions and abide in the one true path, I can also achieve it, but I will not cut it off, because I wish to ultimately achieve the Buddha's Bodhi, and I will not immediately attain unsurpassed enlightenment. Why? Because I wish to fulfill my original vow, and in all worlds, practice the Bodhisattva path to teach sentient beings.' This is the ninth diamond-like great vehicle vow.
佛子！菩薩摩訶薩知佛不可得、菩提不可得、菩薩不可得、一切法不可得、眾生不可得、心不可得、行不可得、過去不可得、未來不可得、現在不可得、一切世間不可得、有為無為不可得。菩薩如是寂靜住、甚深住、寂滅住、無諍住、無言住、無二住、無等住、自性住、如理住、解脫住、涅槃住、實際住，而亦不捨一切大愿，不捨薩婆若心，不捨菩薩行，不捨教化眾生，不捨諸波羅蜜，不捨調伏眾生，不捨承事諸佛，不捨演說諸法，不捨莊嚴世界。何以故？菩薩摩訶薩發大愿故，雖復了達一切法相，大慈悲心轉更增長，無量功德皆具修行，于諸眾生心不捨離。何以故？『一切諸法皆無所有，凡夫愚迷不知不覺，我當令彼悉得開悟，于諸法性分明照了。』何以故？『一切諸佛安住寂滅，而以大悲心，于諸世間說法教化曾無休息。我今云何而舍大悲？又我先發廣大誓願心，發決定利益一切眾生心，發積集一切善根心，發安住善巧迴向心，發出生甚深智慧心，發含受一切眾生，心發於一切眾生平等心；作真實語、不虛誑語，愿與一切眾生無上大法，愿不斷一切諸佛種性。今一切眾生未得解脫、未成正覺、未具佛法，大愿未滿，云何而欲舍離大悲？』是為第十如金剛大乘誓願心。佛子！是為菩薩摩訶薩發十種如金剛大乘誓願心
【現代漢語翻譯】 現代漢語譯本：佛子！菩薩摩訶薩了知佛不可得（佛的真實存在不可執著），菩提不可得（覺悟的智慧不可執著），菩薩不可得（菩薩的身份不可執著），一切法不可得（世間萬物皆是因緣和合，沒有永恒不變的實體），眾生不可得（眾生的存在不可執著），心不可得（心的本質不可執著），行不可得（行為的本質不可執著），過去不可得（過去已逝，不可執著），未來不可得（未來未至，不可執著），現在不可得（現在剎那生滅，不可執著），一切世間不可得（世間一切皆是無常，不可執著），有為無為不可得（有為法和無為法皆是相對概念，不可執著）。菩薩如此安住于寂靜，安住于甚深，安住于寂滅，安住于無諍，安住于無言，安住于無二，安住于無等，安住于自性，安住于如理，安住于解脫，安住于涅槃，安住于實際，卻也不捨棄一切大愿，不捨棄薩婆若心（一切智心），不捨棄菩薩行，不捨棄教化眾生，不捨棄諸波羅蜜（到達彼岸的方法），不捨棄調伏眾生，不捨棄承事諸佛，不捨棄演說諸法，不捨棄莊嚴世界。為什麼呢？因為菩薩摩訶薩發了大愿，雖然通達一切法相，大慈悲心反而更加增長，無量功德都具足修行，對於一切眾生心不捨離。為什麼呢？『一切諸法皆無所有，凡夫愚昧迷惑，不知不覺，我應當令他們都得到開悟，對於諸法實性分明照了。』為什麼呢？『一切諸佛安住于寂滅，卻以大悲心，在世間說法教化，從不休息。我如今怎麼可以捨棄大悲呢？而且我先前發了廣大誓願心，發了決定利益一切眾生心，發了積集一切善根心，發了安住善巧迴向心，發了出生甚深智慧心，發了含受一切眾生心，發了對於一切眾生平等心；說真實語，不說虛誑語，愿給予一切眾生無上大法，愿不斷絕一切諸佛種性。現在一切眾生尚未得到解脫，尚未成就正覺，尚未具足佛法，大愿尚未圓滿，怎麼可以想要捨棄大悲呢？』這就是第十種如金剛大乘誓願心。佛子！這就是菩薩摩訶薩所發的十種如金剛大乘誓願心。 English version: Disciple of the Buddha! A Bodhisattva Mahasattva knows that a Buddha is unattainable (the true existence of a Buddha is not to be clung to), Bodhi is unattainable (the wisdom of enlightenment is not to be clung to), a Bodhisattva is unattainable (the identity of a Bodhisattva is not to be clung to), all dharmas are unattainable (all things in the world are the result of causes and conditions, without a permanent and unchanging entity), sentient beings are unattainable (the existence of sentient beings is not to be clung to), the mind is unattainable (the essence of the mind is not to be clung to), actions are unattainable (the essence of actions is not to be clung to), the past is unattainable (the past is gone, not to be clung to), the future is unattainable (the future has not arrived, not to be clung to), the present is unattainable (the present is momentary, not to be clung to), all worlds are unattainable (all things in the world are impermanent, not to be clung to), conditioned and unconditioned are unattainable (conditioned and unconditioned dharmas are relative concepts, not to be clung to). A Bodhisattva dwells in such stillness, dwells in profoundness, dwells in extinction, dwells in non-contention, dwells in silence, dwells in non-duality, dwells in non-equality, dwells in self-nature, dwells in accordance with reason, dwells in liberation, dwells in Nirvana, dwells in reality, yet does not abandon all great vows, does not abandon the Sarvajna mind (the mind of all-knowing wisdom), does not abandon the Bodhisattva path, does not abandon teaching sentient beings, does not abandon the Paramitas (methods to reach the other shore), does not abandon taming sentient beings, does not abandon serving all Buddhas, does not abandon expounding all dharmas, does not abandon adorning the world. Why is this so? Because the Bodhisattva Mahasattva has made great vows, although understanding all the characteristics of dharmas, the great compassionate heart grows even more, immeasurable merits are all cultivated, and the heart does not abandon all sentient beings. Why is this so? 'All dharmas are without any inherent existence, ordinary people are foolish and confused, not knowing or being aware, I should enable them all to attain enlightenment, and clearly understand the true nature of all dharmas.' Why is this so? 'All Buddhas dwell in extinction, yet with great compassion, they teach and transform in the world without rest. How can I now abandon great compassion? Moreover, I have previously made a vast vow, made a vow to definitely benefit all sentient beings, made a vow to accumulate all good roots, made a vow to dwell in skillful dedication, made a vow to generate profound wisdom, made a vow to embrace all sentient beings, made a vow to have equality towards all sentient beings; speaking truthful words, not speaking false words, wishing to give all sentient beings the supreme Dharma, wishing to not cut off the lineage of all Buddhas. Now, all sentient beings have not yet attained liberation, have not yet attained perfect enlightenment, have not yet possessed the Buddha Dharma, the great vows have not yet been fulfilled, how can I want to abandon great compassion?' This is the tenth diamond-like great vehicle vow. Disciple of the Buddha! These are the ten diamond-like great vehicle vows made by a Bodhisattva Mahasattva.
【English Translation】 Disciple of the Buddha! A Bodhisattva Mahasattva knows that a Buddha is unattainable (the true existence of a Buddha is not to be clung to), Bodhi is unattainable (the wisdom of enlightenment is not to be clung to), a Bodhisattva is unattainable (the identity of a Bodhisattva is not to be clung to), all dharmas are unattainable (all things in the world are the result of causes and conditions, without a permanent and unchanging entity), sentient beings are unattainable (the existence of sentient beings is not to be clung to), the mind is unattainable (the essence of the mind is not to be clung to), actions are unattainable (the essence of actions is not to be clung to), the past is unattainable (the past is gone, not to be clung to), the future is unattainable (the future has not arrived, not to be clung to), the present is unattainable (the present is momentary, not to be clung to), all worlds are unattainable (all things in the world are impermanent, not to be clung to), conditioned and unconditioned are unattainable (conditioned and unconditioned dharmas are relative concepts, not to be clung to). A Bodhisattva dwells in such stillness, dwells in profoundness, dwells in extinction, dwells in non-contention, dwells in silence, dwells in non-duality, dwells in non-equality, dwells in self-nature, dwells in accordance with reason, dwells in liberation, dwells in Nirvana, dwells in reality, yet does not abandon all great vows, does not abandon the Sarvajna mind (the mind of all-knowing wisdom), does not abandon the Bodhisattva path, does not abandon teaching sentient beings, does not abandon the Paramitas (methods to reach the other shore), does not abandon taming sentient beings, does not abandon serving all Buddhas, does not abandon expounding all dharmas, does not abandon adorning the world. Why is this so? Because the Bodhisattva Mahasattva has made great vows, although understanding all the characteristics of dharmas, the great compassionate heart grows even more, immeasurable merits are all cultivated, and the heart does not abandon all sentient beings. Why is this so? 'All dharmas are without any inherent existence, ordinary people are foolish and confused, not knowing or being aware, I should enable them all to attain enlightenment, and clearly understand the true nature of all dharmas.' Why is this so? 'All Buddhas dwell in extinction, yet with great compassion, they teach and transform in the world without rest. How can I now abandon great compassion? Moreover, I have previously made a vast vow, made a vow to definitely benefit all sentient beings, made a vow to accumulate all good roots, made a vow to dwell in skillful dedication, made a vow to generate profound wisdom, made a vow to embrace all sentient beings, made a vow to have equality towards all sentient beings; speaking truthful words, not speaking false words, wishing to give all sentient beings the supreme Dharma, wishing to not cut off the lineage of all Buddhas. Now, all sentient beings have not yet attained liberation, have not yet attained perfect enlightenment, have not yet possessed the Buddha Dharma, the great vows have not yet been fulfilled, how can I want to abandon great compassion?' This is the tenth diamond-like great vehicle vow. Disciple of the Buddha! These are the ten diamond-like great vehicle vows made by a Bodhisattva Mahasattva.
。若諸菩薩安住此法，則得如來金剛性無上大神通智
「佛子！菩薩摩訶薩有十種大發起。何等為十？佛子！菩薩摩訶薩作如是念：『我當供養恭敬一切諸佛。』是為第一大發起。又作是念：『我當長養一切菩薩所有善根。』是為第二大發起。又作是念：『我當於一切如來般涅槃后，莊嚴佛塔，以一切華、一切鬘、一切香、一切涂香、一切末香、一切衣、一切蓋、一切幢、一切幡而供養之，受持守護彼佛正法。』是為第三大發起。又作是念：『我當教化調伏一切眾生，令得阿耨多羅三藐三菩提。』是為第四大發起。又作是念：『我當以諸佛國土無上莊嚴，而以莊嚴一切世界。』是為第五大發起。又作是念：『我當發大悲心，為一眾生，於一切世界，一一各盡未來際劫行菩薩行；如為一眾生，為一切眾生悉亦如是，皆令得佛無上菩提，乃至不生一念疲懈。』是為第六大發起。又作是念：『彼諸如來無量無邊，我當於一如來所，經不思議劫恭敬供養；如於一如來，於一切如來悉亦如是。』是為第七大發起。菩薩摩訶薩又作是念：『彼諸如來滅度之後，我當爲一一如來所有舍利各起寶塔，其量高廣與不可說諸世界等；造佛形像亦復如是，于不可思議劫以一切寶幢、幡蓋、香華、衣服而為供養，不生一念厭倦之心。為成
【現代漢語翻譯】 現代漢語譯本：如果各位菩薩安住於此法，就能獲得如來金剛般堅固的無上大神通智慧。 佛子！菩薩摩訶薩有十種大愿發起。是哪十種呢？佛子！菩薩摩訶薩這樣想：『我應當供養恭敬一切諸佛。』這是第一大愿發起。又這樣想：『我應當增長一切菩薩所有的善根。』這是第二大愿發起。又這樣想：『我應當在一切如來般涅槃后，用一切鮮花、一切花環、一切香、一切涂香、一切末香、一切衣服、一切傘蓋、一切寶幢、一切幡旗來莊嚴佛塔並供養，受持守護那些佛的正法。』這是第三大愿發起。又這樣想：『我應當教化調伏一切眾生，使他們獲得阿耨多羅三藐三菩提（無上正等正覺）。』這是第四大愿發起。又這樣想：『我應當用諸佛國土無上的莊嚴，來莊嚴一切世界。』這是第五大愿發起。又這樣想：『我應當發起大悲心，為一位眾生，在一切世界，每一個世界都盡未來際劫修行菩薩行；就像為一位眾生一樣，為一切眾生也都是這樣，都讓他們獲得佛的無上菩提，乃至不生起一絲一毫的疲憊懈怠。』這是第六大愿發起。又這樣想：『那些如來無量無邊，我應當在一位如來那裡，經過不可思議的劫數恭敬供養；就像對一位如來一樣，對一切如來也都這樣。』這是第七大愿發起。菩薩摩訶薩又這樣想：『那些如來滅度之後，我應當為每一位如來的舍利各建寶塔，其高廣的程度與不可說的諸世界相等；建造佛的形像也是這樣，在不可思議的劫數里用一切寶幢、幡蓋、香花、衣服來供養，不生起一絲一毫的厭倦之心。爲了成就
【English Translation】 English version: If all Bodhisattvas abide in this Dharma, they will attain the Tathagata's (如來) diamond-like, unsurpassed great spiritual power and wisdom. 『Buddha-son! The Bodhisattva Mahasattva (菩薩摩訶薩) has ten great initiations. What are these ten? Buddha-son! The Bodhisattva Mahasattva thinks thus: 『I shall make offerings and pay reverence to all Buddhas.』 This is the first great initiation. And he thinks thus: 『I shall nurture all the wholesome roots of all Bodhisattvas.』 This is the second great initiation. And he thinks thus: 『After all Tathagatas (如來) have entered Parinirvana (般涅槃), I shall adorn the Buddha stupas with all flowers, all garlands, all incense, all scented ointments, all powdered incense, all clothing, all canopies, all banners, and all flags, and make offerings to them, upholding and protecting the Buddhas』 true Dharma.』 This is the third great initiation. And he thinks thus: 『I shall teach and subdue all sentient beings, enabling them to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).』 This is the fourth great initiation. And he thinks thus: 『I shall use the unsurpassed adornments of the Buddha lands to adorn all worlds.』 This is the fifth great initiation. And he thinks thus: 『I shall generate great compassion, and for one sentient being, in all worlds, in each world, I shall practice the Bodhisattva path for as many kalpas (劫) as the future extends; just as for one sentient being, so too for all sentient beings, I shall enable them all to attain the Buddha's unsurpassed Bodhi (菩提, enlightenment), without ever generating a single thought of weariness or laxity.』 This is the sixth great initiation. And he thinks thus: 『Those Tathagatas are immeasurable and boundless, and I shall, at the place of one Tathagata, make reverent offerings for inconceivable kalpas; just as for one Tathagata, so too for all Tathagatas.』 This is the seventh great initiation. The Bodhisattva Mahasattva also thinks thus: 『After those Tathagatas have passed away, I shall build a precious stupa for each of the relics of each Tathagata, its size and extent equal to the number of unspeakable worlds; and the same for creating Buddha images, and for inconceivable kalpas, I shall make offerings with all precious banners, flags, canopies, incense, flowers, and clothing, without generating a single thought of weariness. In order to accomplish』
就佛法故，為供養諸佛故，為教化眾生故，為護持正法開示演說故。』是為第八大發起。菩薩摩訶薩又作是念：『我當以此善根成無上菩提，得入一切諸如來地，與一切如來體性平等。』是為第九大發起。菩薩摩訶薩復作是念：『我當成正覺已，於一切世界不可說劫，演說正法，示現不可思議自在神通，身、語及意不生疲倦，不離正法。以佛力所持故，為一切眾生勤行大愿故，大慈為首故，大悲究竟故，達無相法故，住真實語故，證一切法皆寂滅故；知一切眾生悉不可得而亦不違諸業所作故，與三世佛同一體故，周遍法界、虛空界故，通達諸法無相故，成就不生不滅故，具足一切佛法故，以大願力調伏眾生，作大佛事無有休息。』是為第十大發起。佛子！是為菩薩摩訶薩十種大發起。若諸菩薩安住此法，則不斷菩薩行，具足如來無上大智。
「佛子！菩薩摩訶薩有十種究竟大事。何等為十？所謂：恭敬供養一切如來究竟大事；隨所念眾生悉能救護究竟大事；專求一切佛法究竟大事；積集一切善根究竟大事；思惟一切佛法究竟大事；滿足一切誓願究竟大事；成就一切菩薩行究竟大事；奉事一切善知識究竟大事；往詣一切世界諸如來所究竟大事；聞持一切諸佛正法究竟大事。是為十。若諸菩薩安住此法，則得阿耨多
【現代漢語翻譯】 現代漢語譯本 『爲了佛法，爲了供養諸佛，爲了教化眾生，爲了護持正法、開示演說。』這是第八大發起。菩薩摩訶薩又這樣想：『我應當用這善根成就無上菩提（無上覺悟），得以進入一切諸如來（佛）的境界，與一切如來體性平等。』這是第九大發起。菩薩摩訶薩又這樣想：『我應當成就正覺（正確的覺悟）后，在一切世界不可說劫（極長的時間）中，演說正法，示現不可思議的自在神通，身、語及意不生疲倦，不離正法。因為佛力的加持，爲了所有眾生勤行大愿，以大慈為首，大悲究竟，通達無相法，安住真實語，證悟一切法皆寂滅，知道一切眾生都不可得，但也不違背諸業所作，與三世佛同一體，周遍法界、虛空界，通達諸法無相，成就無生無滅，具足一切佛法，以大願力調伏眾生，做大佛事沒有休息。』這是第十大發起。佛子！這就是菩薩摩訶薩的十種大發起。如果各位菩薩安住於此法，就不會中斷菩薩的修行，具足如來無上的大智慧。 『佛子！菩薩摩訶薩有十種究竟大事。哪十種呢？就是：恭敬供養一切如來是究竟大事；隨所念的眾生都能救護是究竟大事；專心求取一切佛法是究竟大事；積聚一切善根是究竟大事；思惟一切佛法是究竟大事；滿足一切誓願是究竟大事；成就一切菩薩行是究竟大事；奉事一切善知識是究竟大事；前往一切世界諸如來所在之處是究竟大事；聽聞並受持一切諸佛正法是究竟大事。這就是十種。如果各位菩薩安住於此法，就能得到阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version 'For the sake of the Dharma, for the sake of making offerings to all Buddhas, for the sake of teaching and transforming sentient beings, for the sake of upholding the true Dharma, revealing and expounding it.' This is the eighth great arising. The Bodhisattva Mahasattva further thinks: 'I shall use this root of goodness to attain Anuttara-samyak-sambodhi (supreme enlightenment), to enter all the realms of the Tathagatas (Buddhas), and to be equal in nature with all Tathagatas.' This is the ninth great arising. The Bodhisattva Mahasattva further thinks: 'When I have attained perfect enlightenment, I shall, in all worlds for incalculable kalpas (eons), expound the true Dharma, manifest inconceivable, self-mastering spiritual powers, with body, speech, and mind not becoming weary, and not departing from the true Dharma. Because of the power of the Buddha's support, for the sake of all sentient beings diligently practicing great vows, with great loving-kindness as the foremost, great compassion as the ultimate, understanding the Dharma of no-form, abiding in truthful speech, realizing that all dharmas are quiescent, knowing that all sentient beings are unattainable, yet not violating the actions they have performed, being one with the Buddhas of the three times, pervading the Dharma realm and the space realm, understanding that all dharmas are without form, accomplishing non-arising and non-ceasing, possessing all the Buddha dharmas, using the power of great vows to tame sentient beings, and performing great Buddha deeds without rest.' This is the tenth great arising. O sons of the Buddha! These are the ten great arisings of the Bodhisattva Mahasattva. If all Bodhisattvas abide in this Dharma, they will not interrupt the Bodhisattva practice and will possess the unsurpassed great wisdom of the Tathagata. 'O sons of the Buddha! The Bodhisattva Mahasattva has ten ultimate great matters. What are the ten? They are: respectfully making offerings to all Tathagatas is an ultimate great matter; being able to protect and save all sentient beings that come to mind is an ultimate great matter; single-mindedly seeking all the Buddha dharmas is an ultimate great matter; accumulating all roots of goodness is an ultimate great matter; contemplating all the Buddha dharmas is an ultimate great matter; fulfilling all vows is an ultimate great matter; accomplishing all Bodhisattva practices is an ultimate great matter; serving all good teachers is an ultimate great matter; going to all the places where the Tathagatas are in all worlds is an ultimate great matter; hearing and upholding all the true dharmas of all Buddhas is an ultimate great matter. These are the ten. If all Bodhisattvas abide in this Dharma, they will attain Anuttara-samyak-sambodhi (unexcelled, right, and perfect enlightenment).'
羅三藐三菩提大智慧究竟事。
「佛子！菩薩摩訶薩有十種不壞信。何等為十？所謂：於一切佛不壞信；於一切佛法不壞信；於一切聖僧不壞信；於一切菩薩不壞信；於一切善知識不壞信；於一切眾生不壞信；於一切菩薩大愿不壞信；於一切菩薩行不壞信；于恭敬供養一切諸佛不壞信；于菩薩巧密方便教化調伏一切眾生不壞信。是為十。若諸菩薩安住此法，則得諸佛無上大智慧不壞信。
「佛子！菩薩摩訶薩有十種得授記。何等為十？所謂：內有甚深解得授記；能隨順起菩薩諸善根得授記；修廣大行得授記；現前得授記；不現前得授記；因自心證菩提得授記；成就忍得授記；教化調伏眾生得授記；究竟一切劫數得授記；一切菩薩行自在得授記。是為十。若諸菩薩安住此法，則於一切諸佛所而得授記。
「佛子！菩薩摩訶薩有十種善根迴向，菩薩由此能以一切善根悉皆迴向。何等為十？所謂：以我善根同善知識愿，如是成就，莫別成就；以我善根同善知識心，如是成就，莫別成就；以我善根同善知識行，如是成就，莫別成就；以我善根同善知識善根，如是成就，莫別成就；以我善根同善知識平等，如是成就，莫別成就；以我善根同善知識念，如是成就，莫別成就；以我善根同善知識清凈，如是成就，
【現代漢語翻譯】 現代漢語譯本 關於無上正等正覺（Anuttara-samyak-sambodhi）的大智慧究竟是什麼。
『佛子！菩薩摩訶薩有十種不壞的信心。是哪十種呢？即：對一切佛有不壞的信心；對一切佛法有不壞的信心；對一切聖僧有不壞的信心；對一切菩薩有不壞的信心；對一切善知識有不壞的信心；對一切眾生有不壞的信心；對一切菩薩的大愿有不壞的信心；對一切菩薩的修行有不壞的信心；對恭敬供養一切諸佛有不壞的信心；對菩薩巧妙秘密方便教化調伏一切眾生有不壞的信心。這就是十種。如果各位菩薩安住于這些法，就能獲得諸佛無上大智慧的不壞信心。
『佛子！菩薩摩訶薩有十種得到授記的情況。是哪十種呢？即：內心有甚深的理解而得到授記；能夠隨順發起菩薩的各種善根而得到授記；修習廣大的行為而得到授記；當下得到授記；非當下得到授記；因為自己內心證得菩提而得到授記；成就忍辱而得到授記；教化調伏眾生而得到授記；究竟一切劫數而得到授記；一切菩薩的修行自在而得到授記。這就是十種。如果各位菩薩安住于這些法，就能在一切諸佛那裡得到授記。
『佛子！菩薩摩訶薩有十種善根迴向，菩薩由此能夠將一切善根全部迴向。是哪十種呢？即：以我的善根與善知識的愿相同，這樣成就，不作其他成就；以我的善根與善知識的心相同，這樣成就，不作其他成就；以我的善根與善知識的行相同，這樣成就，不作其他成就；以我的善根與善知識的善根相同，這樣成就，不作其他成就；以我的善根與善知識的平等相同，這樣成就，不作其他成就；以我的善根與善知識的念相同，這樣成就，不作其他成就；以我的善根與善知識的清凈相同，這樣成就，
【English Translation】 English version What is the ultimate matter of the great wisdom of Anuttara-samyak-sambodhi (supreme perfect enlightenment)?
'Buddha's children! Bodhisattva-mahasattvas have ten kinds of indestructible faith. What are the ten? They are: indestructible faith in all Buddhas; indestructible faith in all Buddha-dharmas; indestructible faith in all Sanghas; indestructible faith in all Bodhisattvas; indestructible faith in all good teachers; indestructible faith in all sentient beings; indestructible faith in all great vows of Bodhisattvas; indestructible faith in all practices of Bodhisattvas; indestructible faith in reverently making offerings to all Buddhas; and indestructible faith in the skillful and secret expedient means of Bodhisattvas to teach and tame all sentient beings. These are the ten. If Bodhisattvas abide in these dharmas, they will obtain the indestructible faith of the supreme great wisdom of all Buddhas.'
'Buddha's children! Bodhisattva-mahasattvas have ten kinds of receiving predictions. What are the ten? They are: receiving predictions because of having profound understanding within; receiving predictions because of being able to follow and arise the various good roots of Bodhisattvas; receiving predictions because of cultivating vast practices; receiving predictions in the present; receiving predictions not in the present; receiving predictions because of realizing Bodhi in one's own mind; receiving predictions because of accomplishing patience; receiving predictions because of teaching and taming sentient beings; receiving predictions because of completing all kalpas; and receiving predictions because of being free in all practices of Bodhisattvas. These are the ten. If Bodhisattvas abide in these dharmas, they will receive predictions from all Buddhas.'
'Buddha's children! Bodhisattva-mahasattvas have ten kinds of dedicating good roots, by which Bodhisattvas can dedicate all good roots. What are the ten? They are: dedicating my good roots to be the same as the vows of good teachers, thus accomplishing, not accomplishing differently; dedicating my good roots to be the same as the minds of good teachers, thus accomplishing, not accomplishing differently; dedicating my good roots to be the same as the practices of good teachers, thus accomplishing, not accomplishing differently; dedicating my good roots to be the same as the good roots of good teachers, thus accomplishing, not accomplishing differently; dedicating my good roots to be the same as the equality of good teachers, thus accomplishing, not accomplishing differently; dedicating my good roots to be the same as the mindfulness of good teachers, thus accomplishing, not accomplishing differently; dedicating my good roots to be the same as the purity of good teachers, thus accomplishing,
莫別成就；以我善根同善知識所住，如是成就，莫別成就；以我善根同善知識成滿，如是成就，莫別成就；以我善根同善知識不壞，如是成就，莫別成就。是為十。若諸菩薩安住此法，則得無上善根迴向。
「佛子！菩薩摩訶薩有十種得智慧。何等為十？所謂：于施自在得智慧；深解一切佛法得智慧；入如來無邊智得智慧；於一切問答中能斷疑得智慧；入于智者義得智慧；深解一切如來於一切佛法中言音善巧得智慧；深解于諸佛所種少善根必能滿足一切白凈法獲如來無量智得智慧；成就菩薩不思議住得智慧；於一念中悉能往詣不可說佛剎得智慧；覺一切佛菩提、入一切法界聞持一切佛所說法、深入一切如來種種莊嚴言音得智慧。是為十。若諸菩薩安住此法，則得一切諸佛無上現證智。
「佛子！菩薩摩訶薩有十種發無量無邊廣大心。何等為十？所謂：於一切諸佛所，發無量無邊廣大心；觀一切眾生界，發無量無邊廣大心；觀一切剎、一切世、一切法界，發無量無邊廣大心；觀察一切法皆如虛空，發無量無邊廣大心；觀察一切菩薩廣大行，發無量無邊廣大心；正念三世一切諸佛，發無量無邊廣大心；觀不思議諸業果報，發無量無邊廣大心；嚴凈一切佛剎，發無量無邊廣大心；遍入一切諸佛大會，發無量無邊
【現代漢語翻譯】 現代漢語譯本 不應有其他成就；因為我的善根與善知識（kalyāṇa-mitra，指引修行的人）同住，如此成就，不應有其他成就；因為我的善根與善知識圓滿，如此成就，不應有其他成就；因為我的善根與善知識不壞，如此成就，不應有其他成就。這是十種。如果菩薩安住於此法，就能獲得無上的善根迴向。
『佛子！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）有十種獲得智慧的方法。是哪十種呢？即：在佈施中自在而獲得智慧；深刻理解一切佛法而獲得智慧；進入如來無邊的智慧而獲得智慧；在一切問答中能夠斷除疑惑而獲得智慧；進入智者的意義而獲得智慧；深刻理解一切如來在一切佛法中的言語善巧而獲得智慧；深刻理解在諸佛處種下少許善根必定能夠圓滿一切清凈法，獲得如來無量的智慧而獲得智慧；成就菩薩不可思議的住處而獲得智慧；在一念之間能夠到達不可說的佛剎而獲得智慧；覺悟一切佛的菩提（bodhi，覺悟），進入一切法界，聽聞並持有一切佛所說法，深入一切如來種種莊嚴的言語而獲得智慧。這是十種。如果菩薩安住於此法，就能獲得一切諸佛無上的現證智。』
『佛子！菩薩摩訶薩有十種發起無量無邊廣大心的方法。是哪十種呢？即：在一切諸佛處，發起無量無邊廣大心；觀察一切眾生界，發起無量無邊廣大心；觀察一切剎（kṣetra，佛土）、一切世、一切法界，發起無量無邊廣大心；觀察一切法都如虛空，發起無量無邊廣大心；觀察一切菩薩的廣大行，發起無量無邊廣大心；正念三世一切諸佛，發起無量無邊廣大心；觀察不可思議的諸業果報，發起無量無邊廣大心；莊嚴清凈一切佛剎，發起無量無邊廣大心；遍入一切諸佛大會，發起無量無邊廣大心；』
【English Translation】 English version There should be no other attainment; because my roots of good are dwelling with the kalyāṇa-mitra (spiritual friend), thus is the attainment, there should be no other attainment; because my roots of good are fulfilled with the kalyāṇa-mitra, thus is the attainment, there should be no other attainment; because my roots of good are not destroyed with the kalyāṇa-mitra, thus is the attainment, there should be no other attainment. These are ten. If the Bodhisattvas abide in this Dharma, then they will obtain the unsurpassed roots of good for dedication.
'Buddha-son! The Bodhisattva-mahāsattva (great Bodhisattva) has ten ways of obtaining wisdom. What are the ten? They are: obtaining wisdom through freedom in giving; obtaining wisdom through deeply understanding all the Buddha-Dharma; obtaining wisdom through entering the immeasurable wisdom of the Tathāgata; obtaining wisdom through being able to resolve doubts in all questions and answers; obtaining wisdom through entering the meaning of the wise; obtaining wisdom through deeply understanding the skillful speech of all Tathāgatas in all Buddha-Dharma; obtaining wisdom through deeply understanding that planting a small root of good at the Buddhas' place will surely fulfill all pure Dharmas and obtain the immeasurable wisdom of the Tathāgata; obtaining wisdom through accomplishing the inconceivable dwelling of the Bodhisattva; obtaining wisdom through being able to reach unspeakable Buddha-lands in a single thought; awakening to all the Buddhas' bodhi (enlightenment), entering all Dharma-realms, hearing and holding all the teachings of the Buddhas, and deeply entering all the various adorned speeches of the Tathāgatas. These are ten. If the Bodhisattvas abide in this Dharma, then they will obtain the unsurpassed direct realization wisdom of all the Buddhas.'
'Buddha-son! The Bodhisattva-mahāsattva has ten ways of generating immeasurable and boundless vast minds. What are the ten? They are: generating immeasurable and boundless vast minds at the places of all the Buddhas; generating immeasurable and boundless vast minds by observing all realms of sentient beings; generating immeasurable and boundless vast minds by observing all kṣetras (Buddha-lands), all worlds, and all Dharma-realms; generating immeasurable and boundless vast minds by observing that all Dharmas are like empty space; generating immeasurable and boundless vast minds by observing the vast practices of all Bodhisattvas; generating immeasurable and boundless vast minds by rightly recollecting all the Buddhas of the three times; generating immeasurable and boundless vast minds by observing the inconceivable karmic retributions; generating immeasurable and boundless vast minds by adorning and purifying all Buddha-lands; generating immeasurable and boundless vast minds by pervading all the assemblies of the Buddhas;'
廣大心；觀察一切如來妙音，發無量無邊廣大心。是為十。若諸菩薩安住此心，則得一切佛法無量無邊廣大智慧海。
「佛子！菩薩摩訶薩有十種伏藏。何等為十？所謂：知一切法是起功德行藏；知一切法是正思惟藏；知一切法是陀羅尼照明藏；知一切法是辯才開演藏；知一切法是不可說善覺真實藏；知一切佛自在神通是觀察示現藏；知一切法是善巧出生平等藏；知一切法是常見一切諸佛藏；知一切不思議劫是善了皆如幻住藏；知一切諸佛菩薩是發生歡喜凈信藏。是為十。若諸菩薩安住此法，則得一切諸佛無上智慧法藏，悉能調伏一切眾生。
「佛子！菩薩摩訶薩有十種律儀。何等為十？所謂：於一切佛法不生誹謗律儀；於一切佛所信樂心不可壞律儀；於一切菩薩所起尊重恭敬律儀；於一切善知識所終不捨愛樂心律儀；於一切聲聞、獨覺不生憶念心律儀；遠離一切退菩薩道律儀；不起一切損害眾生心律儀；修一切善根皆令究竟律儀；於一切魔悉能降伏律儀；於一切波羅蜜皆令滿足律儀。是為十。若諸菩薩安住此法，則得無上大智律儀。
「佛子！菩薩摩訶薩有十種自在。何等為十？所謂：命自在，于不可說劫住壽命故；心自在，智慧能入阿僧祇諸三昧故；資具自在，能以無量莊嚴莊嚴一切世界故；
【現代漢語翻譯】 現代漢語譯本 廣大心：觀察一切如來（Tathagata，佛的稱號）微妙的音聲，發起無量無邊的廣大心。這是第十種。如果各位菩薩安住于這種心境，就能獲得一切佛法無量無邊的廣大智慧之海。
『佛子！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）有十種伏藏。是哪十種呢？』 所謂：知曉一切法是生起功德行為的寶藏；知曉一切法是正確思維的寶藏；知曉一切法是陀羅尼（Dharani，總持）照明的寶藏；知曉一切法是辯才開演的寶藏；知曉一切法是不可言說的善覺真實寶藏；知曉一切佛的自在神通是觀察示現的寶藏；知曉一切法是善巧出生平等的寶藏；知曉一切法是常見一切諸佛的寶藏；知曉一切不可思議的劫（Kalpa，時間單位）是善於瞭解皆如幻住的寶藏；知曉一切諸佛菩薩是生起歡喜清凈信心的寶藏。這是十種。如果各位菩薩安住于這些法，就能獲得一切諸佛無上的智慧法藏，完全能夠調伏一切眾生。
『佛子！菩薩摩訶薩有十種律儀。是哪十種呢？』 所謂：對於一切佛法不生誹謗的律儀；對於一切佛所信樂的心不可破壞的律儀；對於一切菩薩所生起的尊重恭敬的律儀；對於一切善知識始終不捨愛樂之心的律儀；對於一切聲聞（Sravaka，聽聞佛法者）、獨覺（Pratyekabuddha，獨自覺悟者）不生憶念之心的律儀；遠離一切退轉菩薩道的律儀；不起一切損害眾生的心的律儀；修習一切善根都令其究竟的律儀；對於一切魔都能降伏的律儀；對於一切波羅蜜（Paramita，到彼岸）都令其圓滿的律儀。這是十種。如果各位菩薩安住于這些法，就能獲得無上大智的律儀。
『佛子！菩薩摩訶薩有十種自在。是哪十種呢？』 所謂：壽命自在，因為能在不可言說的劫中住世；心自在，因為智慧能夠進入阿僧祇（Asankhya，無數）的三昧（Samadhi，禪定）；資具自在，因為能夠用無量的莊嚴來莊嚴一切世界；
【English Translation】 English version Vast Mind: Observing all the wonderful sounds of the Tathagatas (Buddha's title), generating immeasurable and boundless vast minds. This is the tenth. If all Bodhisattvas abide in this mind, they will obtain the immeasurable and boundless vast ocean of wisdom of all Buddha-dharmas.
'Buddha-child! Bodhisattva-mahasattvas (Great Bodhisattvas) have ten kinds of hidden treasures. What are the ten?' They are: knowing that all dharmas are the treasure of arising meritorious conduct; knowing that all dharmas are the treasure of right contemplation; knowing that all dharmas are the treasure of Dharani (mantra) illumination; knowing that all dharmas are the treasure of eloquent exposition; knowing that all dharmas are the ineffable treasure of good awakening to reality; knowing that all the Buddhas' self-mastery and spiritual powers are the treasure of observation and manifestation; knowing that all dharmas are the treasure of skillful birth of equality; knowing that all dharmas are the treasure of constantly seeing all Buddhas; knowing that all inconceivable kalpas (eons) are the treasure of skillfully understanding that all are like illusory abidings; knowing that all Buddhas and Bodhisattvas are the treasure of generating joy and pure faith. These are the ten. If all Bodhisattvas abide in these dharmas, they will obtain the unsurpassed treasure of wisdom of all Buddhas, and will be able to subdue all sentient beings.
'Buddha-child! Bodhisattva-mahasattvas have ten kinds of precepts. What are the ten?' They are: the precept of not slandering any Buddha-dharma; the precept of not destroying the mind of faith and joy in all Buddhas; the precept of respect and reverence for all Bodhisattvas; the precept of never abandoning the mind of love and joy for all good teachers; the precept of not generating thoughts of remembrance for all Sravakas (hearers) and Pratyekabuddhas (solitary realizers); the precept of staying away from all regression from the Bodhisattva path; the precept of not generating any mind of harming sentient beings; the precept of cultivating all roots of goodness to their ultimate completion; the precept of being able to subdue all demons; the precept of fulfilling all Paramitas (perfections). These are the ten. If all Bodhisattvas abide in these dharmas, they will obtain the unsurpassed great wisdom precepts.
'Buddha-child! Bodhisattva-mahasattvas have ten kinds of self-mastery. What are the ten?' They are: self-mastery over life, because they can abide for ineffable kalpas; self-mastery over mind, because their wisdom can enter countless Asankhyas (innumerable) Samadhis (meditative states); self-mastery over resources, because they can adorn all worlds with immeasurable adornments;
業自在，隨時受報故；受生自在，於一切世界示現受生故；解自在，於一切世界見佛充滿故；愿自在，隨欲隨時于諸剎中成正覺故；神力自在，示現一切大神變故；法自在，示現無邊諸法門故；智自在，于唸唸中示現如來十力、無畏、成正覺故。是為十。若諸菩薩安住此法，則得圓滿一切諸佛諸波羅蜜智慧神力菩提自在。
大方廣佛華嚴經卷第五十五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五十六
于闐國三藏實叉難陀奉 制譯
離世間品第三十八之四
「佛子！菩薩摩訶薩有十種無礙用。何等為十？所謂：眾生無礙用；國土無礙用；法無礙用；身無礙用；愿無礙用；境界無礙用；智無礙用；神通無礙用；神力無礙用；力無礙用。
「佛子！云何為菩薩摩訶薩眾生等無礙用？
「佛子！菩薩摩訶薩有十種眾生無礙用。何等為十？所謂：知一切眾生無眾生無礙用；知一切眾生但想所持無礙用；為一切眾生說法未曾失時無礙用；普化現一切眾生界無礙用；置一切眾生於一毛孔中而不迫隘無礙用；為一切眾生示現他方一切世界令其悉見無礙用；為一切眾生示現釋、梵、護世諸天身無礙用；為一切眾生示現聲聞、辟支佛寂靜威儀無礙用
【現代漢語翻譯】 現代漢語譯本 業自在，是因為隨時承受果報；受生自在，是因為在一切世界示現受生；解自在，是因為在一切世界見到佛充滿；愿自在，是因為隨心所欲隨時在各個佛土成就正覺；神力自在，是因為示現一切大神變；法自在，是因為示現無邊諸法門；智自在，是因為在念念中示現如來十力（如來所具有的十種力量）、無畏（佛的無所畏懼的四種特質）、成就正覺。這便是十種自在。如果菩薩安住於此法，就能圓滿一切諸佛的諸波羅蜜（到達彼岸的方法）、智慧、神力、菩提（覺悟）自在。
《大方廣佛華嚴經》卷第五十五 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五十六
于闐國三藏實叉難陀（唐代僧人，精通佛學）奉 制譯
離世間品第三十八之四
『佛子！菩薩摩訶薩（偉大的菩薩）有十種無礙用。是哪十種呢？即：眾生無礙用；國土無礙用；法無礙用；身無礙用；愿無礙用；境界無礙用；智無礙用；神通無礙用；神力無礙用；力無礙用。』
『佛子！什麼是菩薩摩訶薩的眾生等無礙用呢？』
『佛子！菩薩摩訶薩有十種眾生無礙用。是哪十種呢？即：了知一切眾生無眾生（沒有實在的眾生）的無礙用；了知一切眾生只是由想所持（由念頭所構成）的無礙用；為一切眾生說法從不失時的無礙用；普遍化現一切眾生界的無礙用；將一切眾生置於一個毛孔中而不感到擁擠的無礙用；為一切眾生示現他方一切世界令其全部看見的無礙用；為一切眾生示現釋（帝釋天）、梵（梵天）、護世諸天（守護世界的諸天）身形的無礙用；為一切眾生示現聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）寂靜威儀的無礙用。
【English Translation】 English version Karma is unhindered because one receives retribution at any time; birth is unhindered because one manifests birth in all worlds; understanding is unhindered because one sees Buddhas filling all worlds; vows are unhindered because one achieves perfect enlightenment in any land at any time according to one's desire; spiritual power is unhindered because one manifests all great spiritual transformations; Dharma is unhindered because one manifests boundless Dharma gates; wisdom is unhindered because in every moment one manifests the Tathagata's ten powers, fearlessness, and the attainment of perfect enlightenment. These are the ten. If Bodhisattvas abide in this Dharma, they will attain the perfection of all Buddhas' Paramitas (perfections), wisdom, spiritual power, and Bodhi (enlightenment) freedom.
The Avatamsaka Sutra, Volume 55 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 56
Translated by Tripiṭaka Śikṣānanda (a Tang Dynasty monk, proficient in Buddhism) of Khotan under Imperial Decree
Chapter 38, Part 4: Leaving the World
'Buddha-child! Bodhisattva Mahasattvas (great Bodhisattvas) have ten kinds of unobstructed functions. What are the ten? They are: unobstructed function regarding sentient beings; unobstructed function regarding lands; unobstructed function regarding Dharma; unobstructed function regarding body; unobstructed function regarding vows; unobstructed function regarding realms; unobstructed function regarding wisdom; unobstructed function regarding spiritual powers; unobstructed function regarding divine strength; and unobstructed function regarding power.'
'Buddha-child! What is the unobstructed function of a Bodhisattva Mahasattva regarding sentient beings, etc.?'
'Buddha-child! Bodhisattva Mahasattvas have ten kinds of unobstructed functions regarding sentient beings. What are the ten? They are: the unobstructed function of knowing that all sentient beings are without sentient beings (no real sentient beings); the unobstructed function of knowing that all sentient beings are merely sustained by thoughts; the unobstructed function of never missing the right time to preach the Dharma to all sentient beings; the unobstructed function of universally manifesting in all realms of sentient beings; the unobstructed function of placing all sentient beings in one pore without feeling crowded; the unobstructed function of showing all other worlds to all sentient beings so that they can see them all; the unobstructed function of showing the bodies of Śakra (Indra), Brahma, and the guardian deities of the world to all sentient beings; the unobstructed function of showing the serene demeanor of Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) to all sentient beings.'
；為一切眾生示現菩薩行無礙用；為一切眾生示現諸佛色身相好、一切智力、成等正覺無礙用。是為十。
「佛子！菩薩摩訶薩有十種國土無礙用。何等為十？所謂：一切剎作一剎無礙用；一切剎入一毛孔無礙用；知一切剎無有盡無礙用；一身結跏坐充滿一切剎無礙用；一身中現一切剎無礙用；震動一切剎不令眾生恐怖無礙用；以一切剎莊嚴具莊嚴一剎無礙用；以一剎莊嚴具莊嚴一切剎無礙用；以一如來一眾會遍一切佛剎示現眾生無礙用；一切小剎、中剎、大剎、廣剎、深剎、仰剎、覆剎、側剎、正剎，遍諸方網，無量差別，以此普示一切眾生無礙用。是為十。
「佛子！菩薩摩訶薩有十種法無礙用。何等為十？所謂：知一切法入一法、一法入一切法，而亦不違眾生心解無礙用；從般若波羅蜜出生一切法，為他解說悉令開悟無礙用；知一切法離文字，而令眾生皆得悟入無礙用；知一切法入一相，而能演說無量法相無礙用；知一切法離言說，能為他說無邊法門無礙用；於一切法善轉普門字輪無礙用；以一切法入一法門而不相違，于不可說劫說不窮盡無礙用；以一切法悉入佛法，令諸眾生皆得悟解無礙用；知一切法無有邊際無礙用；知一切法無障礙際，猶如幻網無量差別，于無量劫為眾生說不可窮盡無礙用。
【現代漢語翻譯】 現代漢語譯本：爲了一切眾生示現菩薩的無礙行持；爲了一切眾生示現諸佛的色身相好、一切智慧的力量、成就正等正覺的無礙作用。這是第十種。 『佛子！菩薩摩訶薩有十種國土的無礙作用。是哪十種呢？所謂：將一切佛剎化為一個佛剎的無礙作用；將一切佛剎納入一個毛孔的無礙作用；了知一切佛剎無有窮盡的無礙作用；以一身結跏趺坐充滿一切佛剎的無礙作用；在一身中顯現一切佛剎的無礙作用；震動一切佛剎而不令眾生感到恐怖的無礙作用；以一切佛剎的莊嚴之物來莊嚴一個佛剎的無礙作用；以一個佛剎的莊嚴之物來莊嚴一切佛剎的無礙作用；以一位如來和一個眾會遍佈一切佛剎，向眾生示現的無礙作用；一切小佛剎、中佛剎、大佛剎、廣佛剎、深佛剎、仰佛剎、覆佛剎、側佛剎、正佛剎，遍佈各個方向的網路，有無量的差別，以此普遍示現一切眾生的無礙作用。這是第十種。 『佛子！菩薩摩訶薩有十種法的無礙作用。是哪十種呢？所謂：了知一切法融入一法、一法融入一切法，而且也不違背眾生的心意理解的無礙作用；從般若波羅蜜（智慧的完美）出生一切法，為他人解說，使他們都開悟的無礙作用；了知一切法脫離文字，而使眾生都能領悟進入的無礙作用；了知一切法融入一個相，而能演說無量法相的無礙作用；了知一切法脫離言說，能為他人說無邊法門的無礙作用；對於一切法，善於轉動普門字輪的無礙作用；以一切法融入一個法門而不互相違背，在不可說劫中說之不盡的無礙作用；以一切法都融入佛法，使一切眾生都能領悟理解的無礙作用；了知一切法沒有邊際的無礙作用；了知一切法沒有障礙的界限，猶如幻網般有無量的差別，在無量劫中為眾生說之不盡的無礙作用。'
【English Translation】 English version: To demonstrate the unobstructed practice of a Bodhisattva for all sentient beings; to demonstrate the physical forms and excellent marks of all Buddhas, the power of all wisdom, and the unobstructed function of achieving complete and perfect enlightenment for all sentient beings. This is the tenth. 'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of unobstructed functions regarding lands. What are the ten? They are: the unobstructed function of transforming all Buddha-lands into one Buddha-land; the unobstructed function of entering all Buddha-lands into one pore; the unobstructed function of knowing that all Buddha-lands are without end; the unobstructed function of filling all Buddha-lands with one body in the lotus position; the unobstructed function of manifesting all Buddha-lands within one body; the unobstructed function of shaking all Buddha-lands without causing fear in sentient beings; the unobstructed function of adorning one Buddha-land with the adornments of all Buddha-lands; the unobstructed function of adorning all Buddha-lands with the adornments of one Buddha-land; the unobstructed function of manifesting one Tathagata and one assembly throughout all Buddha-lands to show sentient beings; all small Buddha-lands, medium Buddha-lands, large Buddha-lands, vast Buddha-lands, deep Buddha-lands, upward Buddha-lands, downward Buddha-lands, side Buddha-lands, and upright Buddha-lands, spread throughout the networks of all directions, with immeasurable differences, and the unobstructed function of universally demonstrating this to all sentient beings. This is the tenth. 'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of unobstructed functions regarding the Dharma. What are the ten? They are: the unobstructed function of knowing that all dharmas enter into one dharma, and one dharma enters into all dharmas, without contradicting the understanding of sentient beings; the unobstructed function of generating all dharmas from Prajna Paramita (perfection of wisdom), explaining them to others, and causing them all to awaken; the unobstructed function of knowing that all dharmas are apart from words, and yet enabling sentient beings to realize and enter into them; the unobstructed function of knowing that all dharmas enter into one form, and yet being able to expound immeasurable forms of dharmas; the unobstructed function of knowing that all dharmas are apart from speech, and yet being able to speak boundless Dharma doors to others; the unobstructed function of skillfully turning the universal wheel of letters regarding all dharmas; the unobstructed function of entering all dharmas into one Dharma door without contradiction, and speaking inexhaustibly for incalculable kalpas; the unobstructed function of entering all dharmas into the Buddha-dharma, enabling all sentient beings to realize and understand; the unobstructed function of knowing that all dharmas are without boundaries; the unobstructed function of knowing that all dharmas have no obstructive limits, like an illusory net with immeasurable differences, and speaking inexhaustibly to sentient beings for immeasurable kalpas.'
是為十。
「佛子！菩薩摩訶薩有十種身無礙用。何等為十？所謂：以一切眾生身入己身無礙用；以己身入一切眾生身無礙用；一切佛身入一佛身無礙用；一佛身入一切佛身無礙用；一切剎入己身無礙用；以一身充遍一切三世法示現眾生無礙用；於一身示現無邊身入三昧無礙用；於一身示現眾生數等身成正覺無礙用；於一切眾生身現一眾生身、於一眾生身現一切眾生身無礙用；於一切眾生身示現法身、於法身示現一切眾生身無礙用。是為十。
「佛子！菩薩摩訶薩有十種愿無礙用。何等為十？所謂：以一切菩薩愿作自願無礙用；以一切佛成菩提願力示現自成正覺無礙用；隨所化眾生自成阿耨多羅三藐三菩提無礙用；於一切無邊際劫大愿不斷無礙用；遠離識身，不著智身，以自在愿現一切身無礙用；捨棄自身成滿他愿無礙用；普教化一切眾生而不捨大愿無礙用；於一切劫行菩薩行而大愿不斷無礙用；於一毛孔現成正覺，以願力故，充遍一切諸佛國土，于不可說不可說世界，為一一眾生如是示現無礙用；說一句法遍一切法界，興大正法雲，耀解脫電光，震實法雷音，雨甘露味雨，以大願力充洽一切諸眾生界無礙用。是為十。
「佛子！菩薩摩訶薩有十種境界無礙用。何等為十？所謂：在法界境界而不捨
【現代漢語翻譯】 現代漢語譯本 這就是十種無礙用。
『佛子！菩薩摩訶薩有十種身體的無礙運用。是哪十種呢？就是：以一切眾生的身體進入自己的身體而無障礙的運用；以自己的身體進入一切眾生的身體而無障礙的運用；一切佛的身體進入一佛的身體而無障礙的運用；一佛的身體進入一切佛的身體而無障礙的運用；一切剎土進入自己的身體而無障礙的運用；以一身充滿一切三世的法，向眾生示現而無障礙的運用；於一身示現無邊身體進入三昧而無障礙的運用；於一身示現如眾生數量的身體成就正覺而無障礙的運用；於一切眾生的身體顯現一個眾生的身體，於一個眾生的身體顯現一切眾生的身體而無障礙的運用；於一切眾生的身體示現法身，於法身示現一切眾生的身體而無障礙的運用。這就是十種無礙運用。
『佛子！菩薩摩訶薩有十種願力的無礙運用。是哪十種呢？就是：以一切菩薩的愿作為自己的愿而無障礙的運用；以一切佛成就菩提的願力示現自己成就正覺而無障礙的運用；隨著所教化的眾生，自己成就阿耨多羅三藐三菩提（無上正等正覺）而無障礙的運用；於一切無邊際的劫數中，大愿不斷絕而無障礙的運用；遠離執著于識身，不執著于智慧之身，以自在的願力顯現一切身體而無障礙的運用；捨棄自身成就圓滿他人的願望而無障礙的運用；普遍教化一切眾生而不捨棄大愿而無障礙的運用；於一切劫數中修行菩薩行而大愿不斷絕而無障礙的運用；於一個毛孔中顯現成就正覺，以願力的緣故，充滿一切諸佛的國土，于不可說不可說的世界，為每一個眾生如此示現而無障礙的運用；說一句法遍及一切法界，興起大正法雲，閃耀解脫的電光，震動真實法的雷音，降下甘露味的雨，以大願力充滿一切眾生界而無障礙的運用。這就是十種無礙運用。
『佛子！菩薩摩訶薩有十種境界的無礙運用。是哪十種呢？就是：處於法界境界而不捨棄
【English Translation】 English version These are the ten.
'Disciples of the Buddha! Bodhisattva Mahasattvas have ten kinds of unobstructed uses of the body. What are the ten? They are: using the bodies of all sentient beings to enter one's own body without obstruction; using one's own body to enter the bodies of all sentient beings without obstruction; using the bodies of all Buddhas to enter the body of one Buddha without obstruction; using the body of one Buddha to enter the bodies of all Buddhas without obstruction; using all lands to enter one's own body without obstruction; using one body to pervade all the dharmas of the three times, manifesting to sentient beings without obstruction; manifesting boundless bodies in one body, entering samadhi without obstruction; manifesting bodies equal to the number of sentient beings in one body, attaining perfect enlightenment without obstruction; manifesting the body of one sentient being in the bodies of all sentient beings, and manifesting the bodies of all sentient beings in the body of one sentient being without obstruction; manifesting the Dharma body in the bodies of all sentient beings, and manifesting the bodies of all sentient beings in the Dharma body without obstruction. These are the ten.
'Disciples of the Buddha! Bodhisattva Mahasattvas have ten kinds of unobstructed uses of vows. What are the ten? They are: using the vows of all Bodhisattvas as one's own vows without obstruction; using the power of the vows of all Buddhas attaining Bodhi to manifest one's own attainment of perfect enlightenment without obstruction; following the sentient beings to be transformed, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) oneself without obstruction; in all boundless kalpas, the great vow is not interrupted without obstruction; being detached from the body of consciousness, not attached to the body of wisdom, manifesting all bodies with free vows without obstruction; abandoning one's own body to fulfill the wishes of others without obstruction; universally teaching all sentient beings without abandoning the great vow without obstruction; practicing the Bodhisattva path in all kalpas without the great vow being interrupted without obstruction; manifesting the attainment of perfect enlightenment in one pore, by the power of the vow, pervading all the Buddha lands, in ineffable and ineffable worlds, manifesting in this way for each and every sentient being without obstruction; speaking one phrase of Dharma pervading all the Dharma realms, raising great Dharma clouds, shining the light of liberation, resounding the thunder of true Dharma, raining the rain of nectar, filling all sentient being realms with the power of the great vow without obstruction. These are the ten.
'Disciples of the Buddha! Bodhisattva Mahasattvas have ten kinds of unobstructed uses of realms. What are the ten? They are: being in the realm of the Dharma without abandoning
眾生境界無礙用；在佛境界而不捨魔境界無礙用；在涅槃境界而不捨生死境界無礙用；入一切智境界而不斷菩薩種性境界無礙用；住寂靜境界而不捨散亂境界無礙用；住無去、無來、無戲論、無相狀、無體性、無言說、如虛空境界而不捨一切眾生戲論境界無礙用；住諸力解脫境界而不捨一切諸方所境界無礙用；入無眾生際境界而不捨教化一切眾生無礙用；住禪定解脫、神通明智、寂靜境界而於一切世界示現受生無礙用；住如來一切行莊嚴成正覺境界而現一切聲聞、辟支佛寂靜威儀無礙用。是為十。
「佛子！菩薩摩訶薩有十種智無礙用。何等為十？所謂：無盡辯才無礙用；一切總持無有忘失無礙用；能決定知、決定說一切眾生諸根無礙用；於一念中以無礙智知一切眾生心之所行無礙用；知一切眾生欲樂、隨眠、習氣、煩惱病，隨應授藥無礙用；一念能入如來十力無礙用；以無礙智知三世一切劫及其中眾生無礙用；于唸唸中現成正覺示現眾生無有斷絕無礙用；於一眾生想知一切眾生業無礙用；於一眾生音解一切眾生語無礙用。是為十。
「佛子！菩薩摩訶薩有十種神通無礙用。何等為十？所謂：於一身示現一切世界身無礙用；於一佛眾會聽受一切佛眾會中所說法無礙用；於一眾生心念中成就不可說無上菩提
【現代漢語翻譯】 現代漢語譯本：菩薩的境界在眾生境界中運用自如，沒有障礙；在佛的境界中，也不捨棄魔的境界，運用自如，沒有障礙；在涅槃的境界中，也不捨棄生死的境界，運用自如，沒有障礙；進入一切智（sarvajña，指佛陀的智慧）的境界，也不斷絕菩薩的種性境界，運用自如，沒有障礙；安住于寂靜的境界，也不捨棄散亂的境界，運用自如，沒有障礙；安住于無去、無來、無戲論、無相狀、無體性、無言說、如同虛空的境界，也不捨棄一切眾生的戲論境界，運用自如，沒有障礙；安住于諸力（bala，指佛陀的十力）解脫的境界，也不捨棄一切諸方所的境界，運用自如，沒有障礙；進入無眾生際的境界，也不捨棄教化一切眾生，運用自如，沒有障礙；安住于禪定解脫、神通明智、寂靜的境界，而在一切世界示現受生，運用自如，沒有障礙；安住于如來一切行莊嚴成就正覺的境界，而示現一切聲聞、辟支佛（pratyekabuddha，指獨覺）的寂靜威儀，運用自如，沒有障礙。這便是十種無礙運用。 『佛子！菩薩摩訶薩（bodhisattva mahāsattva，指大菩薩）有十種智慧的無礙運用。是哪十種呢？所謂：無盡的辯才，運用自如，沒有障礙；一切總持（dhāraṇī，指記憶和保持的能力），沒有忘失，運用自如，沒有障礙；能夠決定地知道、決定地說出一切眾生的諸根（indriya，指感覺器官和能力），運用自如，沒有障礙；在一念之間，以無礙的智慧知道一切眾生心中所想，運用自如，沒有障礙；知道一切眾生的慾望、習性、煩惱病，隨應給予藥物，運用自如，沒有障礙；一念之間能夠進入如來的十力，運用自如，沒有障礙；以無礙的智慧知道三世一切劫（kalpa，指時間單位）以及其中的眾生，運用自如，沒有障礙；在念念之中，示現成就正覺，教化眾生，沒有斷絕，運用自如，沒有障礙；從一個眾生的想法中，知道一切眾生的業（karma，指行為和因果），運用自如，沒有障礙；從一個眾生的聲音中，理解一切眾生的語言，運用自如，沒有障礙。這便是十種智慧的無礙運用。 『佛子！菩薩摩訶薩有十種神通的無礙運用。是哪十種呢？所謂：在一個身體上示現一切世界的身體，運用自如，沒有障礙；在一個佛的集會中，聽受一切佛的集會中所說的法，運用自如，沒有障礙；在一個眾生的心念中，成就不可說的無上菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺）
【English Translation】 English version: The realm of a Bodhisattva is unobstructed in its use within the realm of sentient beings; while in the realm of a Buddha, it does not abandon the realm of demons, and its use is unobstructed; while in the realm of Nirvana, it does not abandon the realm of birth and death, and its use is unobstructed; entering the realm of all-knowing wisdom (sarvajña), it does not sever the lineage of Bodhisattvas, and its use is unobstructed; dwelling in the realm of tranquility, it does not abandon the realm of distraction, and its use is unobstructed; dwelling in the realm of no-going, no-coming, no-discourse, no-form, no-essence, no-speech, like the realm of emptiness, it does not abandon the realm of all sentient beings' discourse, and its use is unobstructed; dwelling in the realm of the powers (bala) of liberation, it does not abandon the realm of all places, and its use is unobstructed; entering the realm of no-end to sentient beings, it does not abandon teaching all sentient beings, and its use is unobstructed; dwelling in the realm of meditative liberation, supernatural powers, wisdom, and tranquility, it manifests birth in all worlds, and its use is unobstructed; dwelling in the realm of the Tathagata's (Tathāgata, refers to the Buddha) adornment of all practices, achieving perfect enlightenment, it manifests the tranquil demeanor of all Sravakas (śrāvaka, refers to disciples who hear the teachings) and Pratyekabuddhas (pratyekabuddha, refers to solitary realizers), and its use is unobstructed. These are the ten unobstructed uses. 'Buddha's children! A Bodhisattva Mahasattva (bodhisattva mahāsattva, refers to a great Bodhisattva) has ten kinds of unobstructed uses of wisdom. What are the ten? They are: the unobstructed use of inexhaustible eloquence; the unobstructed use of all-encompassing retention (dhāraṇī), without forgetting; the unobstructed use of being able to decisively know and decisively speak about all sentient beings' faculties (indriya); the unobstructed use of knowing the thoughts of all sentient beings in a single moment with unobstructed wisdom; the unobstructed use of knowing all sentient beings' desires, latent tendencies, habits, and afflictions, and administering medicine accordingly; the unobstructed use of being able to enter the ten powers of the Tathagata in a single moment; the unobstructed use of knowing all kalpas (kalpa, refers to an eon) of the three times and the sentient beings within them with unobstructed wisdom; the unobstructed use of manifesting the attainment of perfect enlightenment in every moment, teaching sentient beings without interruption; the unobstructed use of knowing the karma (karma, refers to actions and consequences) of all sentient beings from the thought of one sentient being; the unobstructed use of understanding the languages of all sentient beings from the sound of one sentient being. These are the ten unobstructed uses of wisdom. 'Buddha's children! A Bodhisattva Mahasattva has ten kinds of unobstructed uses of supernatural powers. What are the ten? They are: the unobstructed use of manifesting the bodies of all worlds in one body; the unobstructed use of hearing the Dharma spoken in all Buddha assemblies in one Buddha assembly; the unobstructed use of achieving the ineffable supreme Bodhi (anuttarā-samyak-saṃbodhi, refers to unsurpassed perfect enlightenment) in the mind of one sentient being.
開悟一切眾生心無礙用；以一音現一切世界差別言音，令諸眾生各得解了無礙用；一念中現盡前際一切劫所有業果種種差別，令諸眾生悉得知見無礙用；一微塵出現廣大佛剎無量莊嚴無礙用；令一切世界具足莊嚴無礙用；普入一切三世無礙用；放大法光明現一切諸佛菩提、眾生行愿無礙用；善守護一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世、聲聞、獨覺、菩薩、所有如來十力、菩薩善根無礙用。是為十。若諸菩薩得此無礙用，則能普入一切佛法。
「佛子！菩薩摩訶薩有十種神力無礙用。何等為十？所謂：以不可說世界置一塵中無礙用；於一塵中現等法界一切佛剎無礙用；以一切大海水置一毛孔，周旋往返十方世界，而於眾生無所觸嬈無礙用；以不可說世界內自身中，示現一切神通所作無礙用；以一毛系不可數金剛圍山，持以遊行一切世界，不令眾生生恐怖心無礙用；以不可說劫作一劫，一劫作不可說劫，于中示現成壞差別，不令眾生心有恐怖無礙用；於一切世界現水、火、風災種種變壞而不惱眾生無礙用；一切世界三災壞時，悉能護持一切眾生資生之具不令損缺無礙用；以一手持不思議世界，擲不可說世界之外，不令眾生有驚怖想無礙用；說一切剎同於虛空，令諸眾生悉
【現代漢語翻譯】 現代漢語譯本 開悟一切眾生，使他們的心在運用時沒有障礙；用一種聲音展現所有世界不同的語言，使所有眾生都能理解而沒有障礙；在一念之間展現過去所有劫的業果的種種差別，使所有眾生都能知曉和看見而沒有障礙；從一粒微塵中展現廣大佛剎（佛的國土）的無量莊嚴，沒有障礙；使所有世界都具備莊嚴，沒有障礙；普遍進入過去、現在、未來三世，沒有障礙；放出大法光明，展現所有佛的菩提（覺悟）、眾生的修行和願望，沒有障礙；善於守護所有天（天神）、龍（神獸）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、釋（帝釋天）、梵（梵天）、護世（護法神）、聲聞（聽聞佛法而悟道者）、獨覺（獨自悟道者）、菩薩（追求覺悟的修行者），以及所有如來的十力（佛的十種力量）、菩薩的善根，沒有障礙。這就是十種無礙用。如果菩薩能獲得這些無礙用，就能普遍進入一切佛法。 佛子！菩薩摩訶薩（偉大的菩薩）有十種神力無礙用。是哪十種呢？就是：將不可說的世界放置在一粒微塵中，沒有障礙；在一粒微塵中展現等同於法界（宇宙）的所有佛剎，沒有障礙；將所有大海的水放置在一個毛孔中，在十方世界周旋往返，而對眾生沒有絲毫干擾，沒有障礙；在自身中展現不可說的世界，示現一切神通所作，沒有障礙；用一根毛繫住不可數的金剛圍山（堅固的山），拿著它震動一切世界，不讓眾生產生恐懼，沒有障礙；將不可說的劫（極長的時間）當作一劫，將一劫當作不可說的劫，在其中展現成住壞空的差別，不讓眾生心中產生恐懼，沒有障礙；在所有世界展現水、火、風災的種種變壞，而不惱害眾生，沒有障礙；當所有世界遭遇三災（水災、火災、風災）毀滅時，能夠保護所有眾生的生活所需，不讓其損缺，沒有障礙；用一隻手拿著不可思議的世界，扔到不可說的世界之外，不讓眾生產生驚恐的想法，沒有障礙；說所有佛剎都等同於虛空，讓所有眾生都
【English Translation】 English version Enlightening all sentient beings, so that their minds are unobstructed in their functions; using one sound to manifest the different languages of all worlds, enabling all sentient beings to understand without obstruction; in one thought, manifesting all the various differences in karmic results of all past kalpas (eons), enabling all sentient beings to know and see without obstruction; manifesting the immeasurable adornments of vast Buddha-lands from one tiny dust mote, without obstruction; enabling all worlds to be fully adorned, without obstruction; universally entering the three periods of time—past, present, and future—without obstruction; emitting great Dharma light, manifesting all Buddhas' Bodhi (enlightenment), sentient beings' practices and vows, without obstruction; skillfully protecting all Devas (gods), Nagas (serpent deities), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Shakra (Indra), Brahma (creator god), world protectors, Shravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), Bodhisattvas (enlightenment seekers), and all the Tathagatas' ten powers (Buddha's ten powers), and Bodhisattvas' roots of goodness, without obstruction. These are the ten. If Bodhisattvas obtain these unobstructed functions, they can universally enter all Buddha-Dharmas. Child of the Buddha! Bodhisattva Mahasattvas (great Bodhisattvas) have ten kinds of unobstructed divine powers. What are the ten? They are: placing unspeakable worlds within a single dust mote, without obstruction; manifesting all Buddha-lands equal to the Dharma realm (universe) within a single dust mote, without obstruction; placing the water of all great oceans within a single pore, traveling back and forth throughout the ten directions, without disturbing sentient beings, without obstruction; manifesting unspeakable worlds within one's own body, displaying all kinds of miraculous feats, without obstruction; using one hair to tie countless Vajra (diamond) mountain ranges, holding them and shaking all worlds, without causing fear in sentient beings, without obstruction; making unspeakable kalpas into one kalpa, and one kalpa into unspeakable kalpas, manifesting the differences of formation, existence, destruction, and emptiness within them, without causing fear in sentient beings, without obstruction; manifesting various destructions of water, fire, and wind disasters in all worlds, without harming sentient beings, without obstruction; when all worlds are destroyed by the three disasters (water, fire, and wind), being able to protect all sentient beings' necessities of life, without allowing them to be damaged, without obstruction; holding inconceivable worlds in one hand, throwing them outside of unspeakable worlds, without causing fear in sentient beings, without obstruction; saying that all Buddha-lands are equal to space, enabling all sentient beings to
得悟解無礙用。是為十。
「佛子！菩薩摩訶薩有十種力無礙用。何等為十？所謂：眾生力無礙用，教化調伏不捨離故；剎力無礙用，示現不可說莊嚴而莊嚴故；法力無礙用，令一切身入無身故；劫力無礙用，修行不斷故；佛力無礙用，覺悟睡眠故；行力無礙用，攝取一切菩薩行故；如來力無礙用，度脫一切眾生故；無師力無礙用，自覺一切諸法故；一切智力無礙用，以一切智成正覺故；大悲力無礙用，不捨一切眾生故。是為十。
「佛子！如是名為：菩薩摩訶薩十種無礙用。若有得此十無礙用者，于阿耨多羅三藐三菩提欲成、不成，隨意無違，雖成正覺而亦不斷行菩薩行。何以故？菩薩摩訶薩發大誓願，入無邊無礙用門，善巧示現故。
「佛子！菩薩摩訶薩有十種遊戲，何等為十？所謂：以眾生身作剎身，而亦不壞眾生身，是菩薩遊戲；以剎身作眾生身，而亦不壞於剎身，是菩薩遊戲；于佛身示現聲聞、獨覺身，而不損減如來身，是菩薩遊戲；于聲聞、獨覺身示現如來身，而不增長聲聞、獨覺身，是菩薩遊戲；于菩薩行身示現成正覺身，而亦不斷菩薩行身，是菩薩遊戲；于成正覺身示現修菩薩行身，而亦不減成菩提身，是菩薩遊戲；于涅槃界示現生死身，而不著生死，是菩薩遊戲；于生死界示現
【現代漢語翻譯】 現代漢語譯本 獲得領悟，運用無礙，這就是第十種。
『佛子！菩薩摩訶薩有十種力量的無礙運用。是哪十種呢？ 所謂：眾生力無礙運用，因為教化調伏眾生而不捨棄；剎土力無礙運用，因為示現不可思議的莊嚴來莊嚴剎土；法力無礙運用，因為令一切身融入無身；劫力無礙運用，因為修行不斷；佛力無礙運用，因為覺悟睡眠；行力無礙運用，因為攝取一切菩薩的修行；如來力無礙運用，因為度脫一切眾生；無師力無礙運用，因為自覺一切諸法；一切智力無礙運用，因為以一切智成就正覺；大悲力無礙運用，因為不捨棄一切眾生。這就是十種。
『佛子！以上就稱為：菩薩摩訶薩的十種無礙運用。如果有人得到這十種無礙運用，對於阿耨多羅三藐三菩提（無上正等正覺）的成就與否，可以隨意而無違背，即使成就正覺也仍然不斷地修行菩薩行。為什麼呢？因為菩薩摩訶薩發下大誓願，進入無邊無礙的運用之門，善巧地示現各種形態。
『佛子！菩薩摩訶薩有十種遊戲，是哪十種呢？ 所謂：以眾生的身體作為剎土的身體，卻也不破壞眾生的身體，這是菩薩的遊戲；以剎土的身體作為眾生的身體，卻也不破壞剎土的身體，這是菩薩的遊戲；在佛的身體上示現聲聞、獨覺的身體，而不減損如來的身體，這是菩薩的遊戲；在聲聞、獨覺的身體上示現如來的身體，而不增長聲聞、獨覺的身體，這是菩薩的遊戲；在菩薩修行的身體上示現成就正覺的身體，卻也不斷菩薩修行的身體，這是菩薩的遊戲；在成就正覺的身體上示現修菩薩行的身體，卻也不減損成就菩提的身體，這是菩薩的遊戲；在涅槃的境界示現生死的身體，卻不執著于生死，這是菩薩的遊戲；在生死的境界示現
【English Translation】 English version Gaining enlightenment and using it without hindrance, this is the tenth.
'Buddha's children! Bodhisattva Mahasattvas have ten kinds of unobstructed uses of power. What are the ten? They are: the unobstructed use of the power of sentient beings, because they teach and subdue sentient beings without abandoning them; the unobstructed use of the power of lands, because they manifest inconceivable adornments to adorn the lands; the unobstructed use of the power of Dharma, because they cause all bodies to enter into no-body; the unobstructed use of the power of kalpas, because their practice is continuous; the unobstructed use of the power of the Buddha, because they awaken from sleep; the unobstructed use of the power of practice, because they gather all the practices of Bodhisattvas; the unobstructed use of the power of the Tathagata, because they liberate all sentient beings; the unobstructed use of the power of no teacher, because they are self-aware of all dharmas; the unobstructed use of the power of all-knowing wisdom, because they achieve perfect enlightenment with all-knowing wisdom; the unobstructed use of the power of great compassion, because they do not abandon all sentient beings. These are the ten.
'Buddha's children! These are called the ten unobstructed uses of Bodhisattva Mahasattvas. If one obtains these ten unobstructed uses, regarding the attainment or non-attainment of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), one can act freely without contradiction, and even after achieving perfect enlightenment, one still continues to practice the Bodhisattva path. Why is this? Because Bodhisattva Mahasattvas make great vows, enter the gate of boundless unobstructed use, and skillfully manifest various forms.
'Buddha's children! Bodhisattva Mahasattvas have ten kinds of plays, what are the ten? They are: using the body of sentient beings as the body of a land, yet not destroying the body of sentient beings, this is the play of a Bodhisattva; using the body of a land as the body of sentient beings, yet not destroying the body of the land, this is the play of a Bodhisattva; manifesting the body of a Sravaka (hearer) or Pratyekabuddha (solitary Buddha) in the body of a Buddha, without diminishing the body of the Tathagata, this is the play of a Bodhisattva; manifesting the body of a Tathagata in the body of a Sravaka or Pratyekabuddha, without increasing the body of a Sravaka or Pratyekabuddha, this is the play of a Bodhisattva; manifesting the body of achieving perfect enlightenment in the body of practicing the Bodhisattva path, yet not ceasing the body of practicing the Bodhisattva path, this is the play of a Bodhisattva; manifesting the body of practicing the Bodhisattva path in the body of achieving perfect enlightenment, yet not diminishing the body of achieving Bodhi, this is the play of a Bodhisattva; manifesting the body of birth and death in the realm of Nirvana, yet not being attached to birth and death, this is the play of a Bodhisattva; manifesting in the realm of birth and death
涅槃，亦不究竟入于涅槃，是菩薩遊戲；入於三昧而示現行、住、坐、臥一切業，亦不捨三昧正受，是菩薩遊戲；在一佛所聞法受持，其身不動，而以三昧力，于不可說諸佛會中各各現身，亦不分身，亦不起定，而聞法受持相續不斷，如是念念於一一三昧身各出生不可說不可說三昧身，如是次第一切諸劫猶可窮盡，而菩薩三昧身不可窮盡，是菩薩遊戲。是為十。若諸菩薩安住此法，則得如來無上大智遊戲。
「佛子！菩薩摩訶薩有十種境界。何等為十？所謂：示現無邊法界門，令眾生得入，是菩薩境界；示現一切世界無量妙莊嚴，令眾生得入，是菩薩境界；化往一切眾生界，悉方便開悟，是菩薩境界；于如來身出菩薩身，于菩薩身出如來身，是菩薩境界；于虛空界現世界，於世界現虛空界，是菩薩境界；于生死界現涅槃界，于涅槃界現生死界，是菩薩境界；於一眾生語言中，出生一切佛法語言，是菩薩境界；以無邊身現作一身，一身作一切差別身，是菩薩境界；以一身充滿一切法界，是菩薩境界；於一念中，令一切眾生髮菩提心，各現無量身成等正覺，是菩薩境界。是為十。若諸菩薩安住此法，則得如來無上大智慧境界。
「佛子！菩薩摩訶薩有十種力。何等為十？所謂：深心力，不雜一切世情故；增上
【現代漢語翻譯】 現代漢語譯本：'涅槃'（Nirvana，佛教術語，指解脫生死輪迴的境界），但又不究竟地進入'涅槃'，這是菩薩的遊戲；進入'三昧'（Samadhi，指精神高度集中、入定的狀態）而示現行走、站立、坐臥等一切行為，也不捨棄'三昧'的正受，這是菩薩的遊戲；在一位佛陀那裡聽聞佛法並受持，自身不動，卻以'三昧'的力量，在不可說的諸佛集會中各自顯現身形，既不分身，也不出定，而聽聞佛法並受持相續不斷，像這樣唸唸在每一個'三昧'身中各自出生不可說不可說的'三昧'身，像這樣次第下去，即使一切劫數都可以窮盡，而菩薩的'三昧'身卻不可窮盡，這是菩薩的遊戲。這是第十種。如果各位菩薩安住于這種法，就能得到如來無上的大智慧遊戲。 佛子！菩薩摩訶薩（Bodhisattva-Mahasattva，指發大心、行菩薩道的偉大修行者）有十種境界。是哪十種呢？所謂：示現無邊的法界門，令眾生得以進入，這是菩薩的境界；示現一切世界無量的美妙莊嚴，令眾生得以進入，這是菩薩的境界；化身前往一切眾生界，都方便開導覺悟他們，這是菩薩的境界；在如來（Tathagata，佛的稱號）身中顯現菩薩身，在菩薩身中顯現如來身，這是菩薩的境界；在虛空界中顯現世界，在世界中顯現虛空界，這是菩薩的境界；在生死界中顯現'涅槃'界，在'涅槃'界中顯現生死界，這是菩薩的境界；在一位眾生的語言中，出生一切佛法的語言，這是菩薩的境界；以無邊的身形顯現為一個身形，一個身形顯現為一切差別的身形，這是菩薩的境界；以一個身形充滿一切法界，這是菩薩的境界；在一念之間，令一切眾生髮起菩提心（Bodhi-citta，指追求覺悟的心），各自顯現無量的身形成就等正覺（Samyak-sambodhi，指完全的覺悟），這是菩薩的境界。這是十種。如果各位菩薩安住于這種法，就能得到如來無上的大智慧境界。 佛子！菩薩摩訶薩有十種力量。是哪十種呢？所謂：深心力，不雜染一切世俗情感的緣故；增上
【English Translation】 English version: 'Nirvana' (the state of liberation from the cycle of birth and death), yet not ultimately entering 'Nirvana', this is the play of a Bodhisattva; entering 'Samadhi' (a state of deep concentration) and manifesting all actions such as walking, standing, sitting, and lying down, without abandoning the correct reception of 'Samadhi', this is the play of a Bodhisattva; hearing and upholding the Dharma at one Buddha's place, while the body remains still, yet through the power of 'Samadhi', appearing in each of the assemblies of countless Buddhas, without dividing the body or leaving the state of concentration, and continuously hearing and upholding the Dharma, like this, in each thought, from each 'Samadhi' body, countless 'Samadhi' bodies are born, and in this sequence, even if all kalpas (eons) could be exhausted, the 'Samadhi' bodies of a Bodhisattva cannot be exhausted, this is the play of a Bodhisattva. This is the tenth. If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed great wisdom play of the Tathagata. O sons of the Buddha! A Bodhisattva-Mahasattva (a great being who has embarked on the path of a Bodhisattva) has ten realms. What are these ten? They are: manifesting the boundless gate of the Dharma realm, enabling sentient beings to enter, this is the realm of a Bodhisattva; manifesting the immeasurable and wonderful adornments of all worlds, enabling sentient beings to enter, this is the realm of a Bodhisattva; transforming and going to all realms of sentient beings, skillfully enlightening them, this is the realm of a Bodhisattva; manifesting a Bodhisattva body from the body of a Tathagata (a title of the Buddha), and manifesting a Tathagata body from the body of a Bodhisattva, this is the realm of a Bodhisattva; manifesting a world in the realm of emptiness, and manifesting the realm of emptiness in a world, this is the realm of a Bodhisattva; manifesting the realm of 'Nirvana' in the realm of birth and death, and manifesting the realm of birth and death in the realm of 'Nirvana', this is the realm of a Bodhisattva; from the language of one sentient being, bringing forth all the languages of the Buddha's Dharma, this is the realm of a Bodhisattva; manifesting one body from countless bodies, and manifesting countless different bodies from one body, this is the realm of a Bodhisattva; filling all the Dharma realms with one body, this is the realm of a Bodhisattva; in one thought, causing all sentient beings to generate Bodhi-citta (the mind of enlightenment), and each manifesting countless bodies to attain Samyak-sambodhi (perfect enlightenment), this is the realm of a Bodhisattva. These are the ten. If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed great wisdom realm of the Tathagata. O sons of the Buddha! A Bodhisattva-Mahasattva has ten powers. What are these ten? They are: the power of profound mind, because it is not mixed with any worldly emotions; the power of increasing
深心力，不捨一切佛法故；方便力，諸有所作究竟故；智力，了知一切心行故；願力，一切所求令滿故；行力，盡未來際不斷故；乘力，能出生一切乘，而不捨大乘故；神變力，於一一毛孔中，各各示現一切清凈世界一切如來出興世故；菩提力，令一切眾生髮心成佛無斷絕故；轉法輪力，說一句法悉稱一切眾生諸根性慾故。是為十。若諸菩薩安住此法，則得諸佛無上一切智十力。
「佛子！菩薩摩訶薩有十種無畏。何等為十？佛子！菩薩摩訶薩悉能聞持一切言說，作如是念：『設有眾生無量無邊從十方來，以百千大法而問於我。我于彼問不見微少難可答相；以不見故，心得無畏，究竟到彼大無畏岸，隨其所問悉能酬對，斷其疑惑無有怯弱。』是為菩薩第一無畏。佛子！菩薩摩訶薩得如來灌頂無礙辯才，到於一切文字言音開示秘密究竟彼岸，作如是念：『設有眾生無量無邊從十方來，以無量法而問於我。我于彼問不見微少難可答相；以不見故，心得無畏，究竟到彼大無畏岸，隨其所問悉能酬對，斷其疑惑無有恐懼。』是為菩薩第二無畏。佛子！菩薩摩訶薩知一切法空，離我、離我所，無作、無作者，無知者，無命者，無養育者，無補伽羅，離蘊、界、處，永出諸見，心如虛空，作如是念：『不見眾生有微少相能損
【現代漢語翻譯】 現代漢語譯本 深心力（深刻的信心力量），因為不捨棄一切佛法；方便力（善巧的方法力量），因為所做的一切都能達到究竟；智力（智慧的力量），因爲了解一切心念的活動；願力（願望的力量），因為一切所求都能滿足；行力（實踐的力量），因為直到未來際都不會停止；乘力（運載的力量），因為能生出一切乘，而不捨棄大乘；神變力（神通變化的力量），因為在每一個毛孔中，都能各自示現一切清凈世界和一切如來出世；菩提力（覺悟的力量），因為能使一切眾生髮心成佛，永不間斷；轉法輪力（宣講佛法的力量），因為說一句法都能契合一切眾生的根性。這便是十種力量。如果菩薩安住于這些法，就能獲得諸佛無上的一切智十力。 『佛子！菩薩摩訶薩有十種無畏。』什麼是這十種無畏呢？『佛子！菩薩摩訶薩能夠聽聞並記住一切言說，並這樣想：』假設有無量無邊的眾生從十方而來，用成百上千的大法來問我。我對於他們的問題，看不到絲毫難以回答的跡象；因為看不到，所以內心無所畏懼，最終到達大無畏的彼岸，能夠根據他們所問的，一一回答，斷除他們的疑惑，沒有絲毫的怯弱。『這是菩薩的第一種無畏。』佛子！菩薩摩訶薩得到如來的灌頂，擁有無礙的辯才，通達一切文字言語，開示秘密，到達究竟的彼岸，並這樣想：『假設有無量無邊的眾生從十方而來，用無量的法來問我。我對於他們的問題，看不到絲毫難以回答的跡象；因為看不到，所以內心無所畏懼，最終到達大無畏的彼岸，能夠根據他們所問的，一一回答，斷除他們的疑惑，沒有絲毫的恐懼。』這是菩薩的第二種無畏。』佛子！菩薩摩訶薩知道一切法是空性的，遠離我、我所，沒有造作者，沒有知曉者，沒有生命，沒有養育者，沒有補伽羅（人），遠離蘊、界、處，永遠超出各種見解，心如虛空，並這樣想：『看不到眾生有絲毫的相貌能夠損害我』
【English Translation】 English version The power of profound mind, because of not abandoning all Buddha-dharmas; the power of skillful means, because all actions are ultimately accomplished; the power of wisdom, because of understanding all mental activities; the power of vows, because all requests are fulfilled; the power of practice, because it continues without interruption until the end of future eons; the power of vehicle, because it can produce all vehicles without abandoning the Great Vehicle; the power of miraculous transformation, because in each pore, it manifests all pure worlds and all Tathagatas appearing in the world; the power of Bodhi, because it enables all sentient beings to aspire to Buddhahood without interruption; the power of turning the Dharma wheel, because one sentence of Dharma is in accordance with the faculties of all sentient beings. These are the ten. If Bodhisattvas abide in these dharmas, they will obtain the ten powers of the unsurpassed omniscience of all Buddhas. 『Buddha-son! Bodhisattva-Mahasattvas have ten kinds of fearlessness.』 What are these ten? 『Buddha-son! Bodhisattva-Mahasattvas are able to hear and remember all speech, and think thus: 『Suppose there are immeasurable and boundless sentient beings coming from the ten directions, asking me with hundreds of thousands of great dharmas. I do not see the slightest sign of difficulty in answering their questions; because I do not see it, my mind is fearless, and I ultimately reach the shore of great fearlessness, able to answer each question according to what they ask, cutting off their doubts without any timidity.』 This is the first fearlessness of a Bodhisattva. 『Buddha-son! Bodhisattva-Mahasattvas obtain the anointment of the Tathagata, possessing unobstructed eloquence, reaching the ultimate shore of all written and spoken languages, revealing secrets, and think thus: 『Suppose there are immeasurable and boundless sentient beings coming from the ten directions, asking me with immeasurable dharmas. I do not see the slightest sign of difficulty in answering their questions; because I do not see it, my mind is fearless, and I ultimately reach the shore of great fearlessness, able to answer each question according to what they ask, cutting off their doubts without any fear.』 This is the second fearlessness of a Bodhisattva. 『Buddha-son! Bodhisattva-Mahasattvas know that all dharmas are empty, free from self and what belongs to self, without a maker, without a knower, without life, without a nurturer, without a pudgala (person), free from the aggregates, realms, and bases, forever transcending all views, with a mind like space, and think thus: 『I do not see any slightest sign of sentient beings that can harm me』
惱我身、語、意業。』何以故？菩薩遠離我、我所故，不見諸法有少性相。以不見故，心得無畏，究竟到彼大無畏岸，堅固勇猛，不可沮壞，是為菩薩第三無畏。佛子！菩薩摩訶薩佛力所護、佛力所持，住佛威儀，所行真實，無有變易，作如是念：『我不見有少分威儀，令諸眾生生訶責相。』以不見故，心得無畏，于大眾中安隱說法，是為菩薩第四無畏。佛子！菩薩摩訶薩身、語、意業皆悉清凈，鮮白柔和，遠離眾惡，作如是念：『我不自見身、語、意業而有少分可訶責相。』以不見故，心得無畏，能令眾生住于佛法，是為菩薩第五無畏。佛子！菩薩摩訶薩，金剛力士、天、龍、夜叉、乾闥婆、阿修羅、帝釋、梵王、四天王等常隨侍衛，一切如來護念不捨。菩薩摩訶薩作如是念：『我不見有眾魔外道有見眾生能來障我行菩薩道少分之相。』以不見故，心得無畏，究竟到彼大無畏岸，發歡喜心行菩薩行，是為菩薩第六無畏。佛子！菩薩摩訶薩已得成就第一念根，心無忘失佛所悅可，作如是念：『如來所說成菩提道文字句法，我不于中見有少分忘失之相。』以不見故，心得無畏，受持一切如來正法行菩薩行，是為菩薩第七無畏。佛子！菩薩摩訶薩智慧方便悉已通達，菩薩諸力皆得究竟，常勤教化一切眾生，恒以願心系佛菩
【現代漢語翻譯】 現代漢語譯本：『惱亂我的身、語、意業。』為什麼呢？菩薩遠離了『我』和『我所』的執著，所以看不到諸法有絲毫的自性或相狀。因為看不到，內心就無所畏懼，最終到達那大無畏的彼岸，堅定勇猛，不可摧毀，這就是菩薩的第三種無畏。佛子！菩薩摩訶薩受到佛力的護佑和佛力的支援，安住于佛的威儀之中，所行真實不虛，沒有變化，他會這樣想：『我沒有看到自己有絲毫的威儀，會讓眾生生起責難之相。』因為看不到，內心就無所畏懼，在大眾之中安穩地說法，這就是菩薩的第四種無畏。佛子！菩薩摩訶薩的身、語、意業都清凈，純潔柔和，遠離一切惡行，他會這樣想：『我沒有看到自己的身、語、意業有絲毫可以被責難的地方。』因為看不到，內心就無所畏懼，能夠引導眾生安住于佛法，這就是菩薩的第五種無畏。佛子！菩薩摩訶薩，金剛力士、天、龍、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、帝釋（Indra，眾神之王）、梵王（Brahma，創造之神）、四天王等常常隨侍衛護，一切如來都護念不捨。菩薩摩訶薩會這樣想：『我沒有看到有任何魔、外道或有見眾生能夠來障礙我修行菩薩道的絲毫。』因為看不到，內心就無所畏懼，最終到達那大無畏的彼岸，以歡喜心修行菩薩行，這就是菩薩的第六種無畏。佛子！菩薩摩訶薩已經成就了第一念根，內心不會忘失佛所喜悅的教誨，他會這樣想：『如來所說的成就菩提道的文字句法，我沒有看到自己有絲毫忘失的地方。』因為看不到，內心就無所畏懼，受持一切如來的正法，修行菩薩行，這就是菩薩的第七種無畏。佛子！菩薩摩訶薩的智慧和方便都已經通達，菩薩的各種力量都已達到究竟，常常勤勉地教化一切眾生，恒常以願力繫念佛的菩提。 English version: 『Trouble my body, speech, and mind actions.』 Why is that? Because Bodhisattvas are detached from 『self』 and 『what belongs to self,』 they do not see any inherent nature or characteristics in any dharma. Because they do not see, their minds are fearless, and they ultimately reach the shore of great fearlessness, steadfast and courageous, indestructible. This is the third fearlessness of a Bodhisattva. Oh son of Buddha! Bodhisattva Mahasattvas are protected by the power of the Buddha and supported by the power of the Buddha, abiding in the dignified conduct of the Buddha, their actions are truthful and unchanging. They think thus: 『I do not see any aspect of my conduct that would cause beings to find fault.』 Because they do not see, their minds are fearless, and they can peacefully preach the Dharma in the assembly. This is the fourth fearlessness of a Bodhisattva. Oh son of Buddha! The body, speech, and mind actions of Bodhisattva Mahasattvas are all pure, bright, gentle, and free from all evils. They think thus: 『I do not see any aspect of my body, speech, or mind actions that could be criticized.』 Because they do not see, their minds are fearless, and they can lead beings to abide in the Buddha Dharma. This is the fifth fearlessness of a Bodhisattva. Oh son of Buddha! Bodhisattva Mahasattvas are constantly attended and protected by Vajra warriors, Devas (gods), Nagas (dragons), Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (a type of warring deity), Indra (king of the gods), Brahma (creator god), and the Four Heavenly Kings. All Tathagatas (Buddhas) protect and never abandon them. Bodhisattva Mahasattvas think thus: 『I do not see any demons, heretics, or sentient beings with views who can obstruct even a small part of my practice of the Bodhisattva path.』 Because they do not see, their minds are fearless, and they ultimately reach the shore of great fearlessness, practicing the Bodhisattva path with joy. This is the sixth fearlessness of a Bodhisattva. Oh son of Buddha! Bodhisattva Mahasattvas have already attained the first root of mindfulness, their minds do not forget what pleases the Buddha. They think thus: 『I do not see any aspect of the words, phrases, and methods of the path to enlightenment spoken by the Tathagata that I have forgotten.』 Because they do not see, their minds are fearless, and they uphold all the true Dharma of the Tathagatas, practicing the Bodhisattva path. This is the seventh fearlessness of a Bodhisattva. Oh son of Buddha! Bodhisattva Mahasattvas have fully understood wisdom and skillful means, all the powers of a Bodhisattva have reached their culmination, they constantly and diligently teach all beings, and they always keep the Bodhi of the Buddha in their minds with their vows.
【English Translation】 『Trouble my body, speech, and mind actions.』 Why is that? Because Bodhisattvas are detached from 『self』 and 『what belongs to self,』 they do not see any inherent nature or characteristics in any dharma. Because they do not see, their minds are fearless, and they ultimately reach the shore of great fearlessness, steadfast and courageous, indestructible. This is the third fearlessness of a Bodhisattva. Oh son of Buddha! Bodhisattva Mahasattvas are protected by the power of the Buddha and supported by the power of the Buddha, abiding in the dignified conduct of the Buddha, their actions are truthful and unchanging. They think thus: 『I do not see any aspect of my conduct that would cause beings to find fault.』 Because they do not see, their minds are fearless, and they can peacefully preach the Dharma in the assembly. This is the fourth fearlessness of a Bodhisattva. Oh son of Buddha! The body, speech, and mind actions of Bodhisattva Mahasattvas are all pure, bright, gentle, and free from all evils. They think thus: 『I do not see any aspect of my body, speech, or mind actions that could be criticized.』 Because they do not see, their minds are fearless, and they can lead beings to abide in the Buddha Dharma. This is the fifth fearlessness of a Bodhisattva. Oh son of Buddha! Bodhisattva Mahasattvas are constantly attended and protected by Vajra warriors, Devas (gods), Nagas (dragons), Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (a type of warring deity), Indra (king of the gods), Brahma (creator god), and the Four Heavenly Kings. All Tathagatas (Buddhas) protect and never abandon them. Bodhisattva Mahasattvas think thus: 『I do not see any demons, heretics, or sentient beings with views who can obstruct even a small part of my practice of the Bodhisattva path.』 Because they do not see, their minds are fearless, and they ultimately reach the shore of great fearlessness, practicing the Bodhisattva path with joy. This is the sixth fearlessness of a Bodhisattva. Oh son of Buddha! Bodhisattva Mahasattvas have already attained the first root of mindfulness, their minds do not forget what pleases the Buddha. They think thus: 『I do not see any aspect of the words, phrases, and methods of the path to enlightenment spoken by the Tathagata that I have forgotten.』 Because they do not see, their minds are fearless, and they uphold all the true Dharma of the Tathagatas, practicing the Bodhisattva path. This is the seventh fearlessness of a Bodhisattva. Oh son of Buddha! Bodhisattva Mahasattvas have fully understood wisdom and skillful means, all the powers of a Bodhisattva have reached their culmination, they constantly and diligently teach all beings, and they always keep the Bodhi of the Buddha in their minds with their vows.
提，而為悲愍眾生故，成就眾生故，于煩惱濁世示現受生、種族尊貴、眷屬圓滿、所欲從心、歡娛快樂，而作是念：『我雖與此眷屬聚會，不見少相而可貪著，廢我修行禪定、解脫，及諸三昧、總持、辯才、菩薩道法。』何以故？菩薩摩訶薩於一切法已得自在到于彼岸，修菩薩行誓不斷絕，不見世間有一境界而能惑亂菩薩道者。以不見故，心得無畏，究竟到彼大無畏岸，以大願力於一切世界示現受生，是為菩薩第八無畏。佛子！菩薩摩訶薩恒不忘失薩婆若心，乘于大乘行菩薩行，以一切智大心勢力，示現一切聲聞、獨覺寂靜威儀，作是念言：『我不自見當於二乘而取出離少分之相。』以不見故，心得無畏，到彼無上大無畏岸，普能示現一切乘道，究竟滿足平等大乘，是為菩薩第九無畏。佛子！菩薩摩訶薩成就一切諸白凈法，具足善根，圓滿神通，究竟住于諸佛菩提，滿足一切諸菩薩行，于諸佛所受一切智灌頂之記，而常化眾生行菩薩道，作如是念：『我不自見有一眾生應可成熟而不能現諸佛自在而成熟相。』以不見故，心得無畏，究竟到彼大無畏岸，不斷菩薩行，不捨菩薩愿，隨所應化一切眾生現佛境界而化度之，是為菩薩第十無畏。佛子！是為菩薩摩訶薩十種無畏。若諸菩薩安住此法，則得諸佛無上大無畏，而亦不
【現代漢語翻譯】 現代漢語譯本：菩薩爲了悲憫眾生，爲了成就眾生，在充滿煩惱的濁世中示現受生，出生于尊貴的種族，擁有圓滿的眷屬，一切所求都能如願，享受歡娛快樂。然而，菩薩會這樣想：『我雖然與這些眷屬聚會，卻不認為有任何值得貪戀的，不會因此荒廢我修行的禪定、解脫，以及各種三昧（專注的狀態）、總持（記憶和理解能力）、辯才和菩薩道法。』為什麼呢？因為菩薩摩訶薩（偉大的菩薩）對於一切法已經獲得了自在，到達了彼岸，修菩薩行誓不中斷，不認為世間有任何境界能夠迷惑菩薩的道心。因為不認為有任何境界能迷惑，所以內心無所畏懼，最終到達大無畏的彼岸。憑藉大願力，在一切世界示現受生，這是菩薩的第八種無畏。佛子！菩薩摩訶薩恒常不忘失薩婆若（一切智）之心，乘坐大乘，行菩薩行，以一切智的大心勢力，示現一切聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）的寂靜威儀，並這樣想：『我不認為自己會從二乘（聲聞乘和獨覺乘）中取出離的少許相。』因為不認為會從二乘中取出離，所以內心無所畏懼，到達無上大無畏的彼岸，普遍能夠示現一切乘道，最終圓滿平等的大乘，這是菩薩的第九種無畏。佛子！菩薩摩訶薩成就一切清凈的法，具足善根，圓滿神通，最終安住于諸佛的菩提，圓滿一切菩薩的修行，在諸佛那裡接受一切智的灌頂之記，並且常常教化眾生行菩薩道，這樣想：『我不認為有任何眾生應該被教化而我不能示現諸佛的自在來成熟他們。』因為不認為有任何眾生不能被教化，所以內心無所畏懼，最終到達大無畏的彼岸，不斷菩薩行，不捨菩薩愿，隨所應化的一切眾生示現佛的境界來教化他們，這是菩薩的第十種無畏。佛子！這就是菩薩摩訶薩的十種無畏。如果菩薩安住于這些法，就能獲得諸佛無上大無畏，並且不會
【English Translation】 English version: Furthermore, out of compassion for all sentient beings, and to help them achieve enlightenment, Bodhisattvas manifest birth in the turbid world of afflictions, appearing in noble families, with perfect retinues, fulfilling all desires, and enjoying happiness and pleasure. Yet, they think: 『Although I am gathered with this retinue, I do not see any aspect that is worth clinging to, which would hinder my practice of meditation, liberation, and various samadhis (states of concentration), dharanis (memory and understanding), eloquence, and the Bodhisattva path.』 Why is this? Because Bodhisattva Mahasattvas (great Bodhisattvas) have already attained freedom in all dharmas (teachings), have reached the other shore, and vow to never cease their Bodhisattva practice. They do not see any realm in the world that can confuse the Bodhisattva's path. Because they do not see any such realm, their minds are fearless, and they ultimately reach the shore of great fearlessness. With great vows, they manifest birth in all worlds. This is the eighth fearlessness of a Bodhisattva. O sons of the Buddha! Bodhisattva Mahasattvas constantly do not forget the mind of Sarvajna (all-knowing wisdom), ride the Great Vehicle, practice the Bodhisattva path, and with the power of the great mind of all-knowing wisdom, manifest the serene demeanor of all Sravakas (those who hear the teachings) and Pratyekabuddhas (those who awaken on their own), thinking: 『I do not see myself taking even a small aspect of liberation from the Two Vehicles (Sravakayana and Pratyekabuddhayana).』 Because they do not see themselves taking liberation from the Two Vehicles, their minds are fearless, and they reach the shore of supreme great fearlessness. They can universally manifest all vehicle paths, ultimately fulfilling the equal Great Vehicle. This is the ninth fearlessness of a Bodhisattva. O sons of the Buddha! Bodhisattva Mahasattvas accomplish all pure dharmas, possess complete roots of goodness, perfect supernatural powers, ultimately abide in the Bodhi of all Buddhas, fulfill all Bodhisattva practices, receive the prediction of the anointment of all-knowing wisdom from all Buddhas, and constantly transform sentient beings to practice the Bodhisattva path, thinking: 『I do not see any sentient being who should be matured that I cannot manifest the freedom of all Buddhas to mature them.』 Because they do not see any sentient being that cannot be matured, their minds are fearless, and they ultimately reach the shore of great fearlessness. They do not cease the Bodhisattva practice, do not abandon the Bodhisattva vows, and manifest the realm of the Buddha to transform all sentient beings according to their needs. This is the tenth fearlessness of a Bodhisattva. O sons of the Buddha! These are the ten fearlessnesses of a Bodhisattva Mahasattva. If Bodhisattvas abide in these dharmas, they will attain the supreme great fearlessness of all Buddhas, and they will not
舍菩薩無畏。
「佛子！菩薩摩訶薩有十種不共法。何等為十？佛子！菩薩摩訶薩不由他教，自然修行六波羅蜜——常樂大施，不生慳吝；恒持凈戒，無所毀犯；具足忍辱，心不動搖；有大精進，未曾退轉；善入諸禪，永無散亂；巧修智慧，悉除惡見。是為第一不由他教隨順波羅蜜道修六度不共法。佛子！菩薩摩訶薩普能攝受一切眾生。所謂：以財及法而行惠施，正念現前，和顏愛語，其心歡喜，示如實義，令得悟解諸佛菩提，無有憎嫌，平等利益。是為第二不由他教順四攝道勤攝眾生不共法。佛子！菩薩摩訶薩善巧迴向，所謂：不求果報迴向、順佛菩提回向、不著一切世間禪定三昧迴向、為利益一切眾生迴向、為不斷如來智慧迴向。是為第三不由他教為諸眾生髮起善根求佛智慧不共法。佛子！菩薩摩訶薩到善巧方便究竟彼岸，心恒顧復一切眾生，不厭世俗凡愚境界，不樂二乘出離之道，不著己樂，唯勤化度，善能入出禪定解脫，于諸三昧悉得自在，往來生死如遊園觀，未曾暫起疲厭之心；或住魔宮，或為釋天、梵王、世主，一切生處靡不于中而現其身；或於外道眾中出家，而恒遠離一切邪見；一切世間文詞、咒術、字印、算數，乃至遊戲、歌舞之法，悉皆示現，無不精巧；或時示作端正婦人，智慧才能世中第
【現代漢語翻譯】 現代漢語譯本：捨棄菩薩的無畏。
『佛子！菩薩摩訶薩有十種不共之法（不與其他修行者相同的特質）。是哪十種呢？佛子！菩薩摩訶薩不需他人教導，自然修行六波羅蜜（六種到達彼岸的方法）——常常樂於佈施，不生慳吝之心；恒常持守清凈的戒律，沒有絲毫毀犯；具足忍辱，內心不動搖；有大精進，從不退轉；善於進入各種禪定，永遠沒有散亂；巧妙地修習智慧，徹底消除各種錯誤的見解。這是第一種不需他人教導，隨順波羅蜜道修習六度的不共之法。佛子！菩薩摩訶薩普遍能夠攝受一切眾生。具體來說：用財物和佛法進行佈施，正念現前，和顏悅色地說話，內心歡喜，展示真實的意義，使眾生領悟諸佛的菩提（覺悟），沒有憎恨嫌棄，平等地利益一切眾生。這是第二種不需他人教導，順應四攝道（菩薩攝受眾生的四種方法）勤勉攝受眾生的不共之法。佛子！菩薩摩訶薩善於巧妙地迴向，具體來說：不求果報的迴向、順應佛菩提的迴向、不執著於一切世間禪定三昧（專注狀態）的迴向、爲了利益一切眾生的迴向、爲了不斷如來智慧的迴向。這是第三種不需他人教導，爲了眾生髮起善根求佛智慧的不共之法。佛子！菩薩摩訶薩到達善巧方便的究竟彼岸，內心恒常關懷一切眾生，不厭惡世俗凡夫的境界，不樂於二乘（聲聞、緣覺）的出離之道，不執著于自己的快樂，只勤勉地教化度脫眾生，善於進入和出離禪定解脫，對於各種三昧都能自在運用，往來生死如同遊覽園林，從未產生絲毫疲憊厭倦之心；有時住在魔宮，有時作為釋天（帝釋天）、梵王、世間之主，在一切眾生所生之處都顯現其身；有時在外道眾中出家，但始終遠離一切邪見；對於世間一切的文詞、咒術、字印、算數，乃至遊戲、歌舞之法，都全部示現，沒有不精通的；有時示現為端莊美麗的婦人，智慧才能世間第一。
【English Translation】 English version: Abandoning the Bodhisattva's fearlessness.
'Buddha's children! A Bodhisattva Mahasattva possesses ten unique qualities (qualities not shared with other practitioners). What are these ten? Buddha's children! A Bodhisattva Mahasattva, without being taught by others, naturally cultivates the Six Paramitas (six perfections for reaching the other shore)—constantly delights in giving, without any stinginess; always upholds pure precepts, without any violation; possesses patience, with an unshakeable mind; has great diligence, never retreating; is skilled in entering various samadhis (meditative states), never being scattered; skillfully cultivates wisdom, completely eliminating all wrong views. This is the first unique quality of cultivating the Six Perfections along the path of the Paramitas without being taught by others. Buddha's children! A Bodhisattva Mahasattva is universally capable of embracing all sentient beings. Specifically: by giving material and Dharma (Buddhist teachings), with mindfulness present, speaking with a kind face and loving words, with a joyful heart, showing the true meaning, enabling beings to understand the Bodhi (enlightenment) of all Buddhas, without hatred or dislike, equally benefiting all beings. This is the second unique quality of diligently embracing sentient beings along the path of the Four Embracing Methods (four ways a Bodhisattva embraces beings) without being taught by others. Buddha's children! A Bodhisattva Mahasattva is skilled in skillful dedication, specifically: dedication without seeking reward, dedication in accordance with Buddha's Bodhi, dedication without attachment to all worldly samadhis (states of concentration), dedication for the benefit of all sentient beings, dedication for the continuous wisdom of the Tathagata (Buddha). This is the third unique quality of initiating good roots for sentient beings to seek the wisdom of the Buddha without being taught by others. Buddha's children! A Bodhisattva Mahasattva reaches the ultimate shore of skillful means, constantly caring for all sentient beings, not disliking the realm of ordinary worldly beings, not delighting in the path of liberation of the Two Vehicles (Shravakas and Pratyekabuddhas), not attached to their own happiness, only diligently teaching and liberating beings, skilled in entering and exiting samadhi and liberation, able to freely use all samadhis, coming and going in birth and death like strolling in a garden, never having the slightest feeling of fatigue or weariness; sometimes residing in the palace of Mara (demon), sometimes as Shakra (Indra), Brahma, or the lord of the world, appearing in all places where beings are born; sometimes leaving home among the non-Buddhist groups, but always staying away from all wrong views; for all worldly writings, mantras, seals, calculations, even games and dances, all are demonstrated, with no lack of proficiency; sometimes appearing as a beautiful and virtuous woman, with wisdom and talent that is the best in the world.
一；于諸世間、出世間法能問能說，問答斷疑皆得究竟；一切世間、出世間事亦悉通達到于彼岸，一切眾生恒來瞻仰；雖現聲聞、辟支佛威儀，而不失大乘心；雖唸唸中示成正覺，而不斷菩薩行。是為第四不由他教方便善巧究竟彼岸不共法。佛子！菩薩摩訶薩善知權實雙行道，智慧自在，到于究竟。所謂：住于涅槃而示現生死，知無眾生而勤行教化，究竟寂滅而現起煩惱，住一堅密智慧法身而普現無量諸眾生身，常入深禪定而示受欲樂，常遠離三界而不捨眾生，常樂法樂而現有采女歌詠嬉戲，雖以眾相好莊嚴其身而示受醜陋貧賤之形，常積集眾善無諸過惡而現生地獄、畜生、餓鬼，雖已到于佛智彼岸而亦不捨菩薩智身。菩薩摩訶薩成就如是無量智慧，聲聞、獨覺尚不能知，何況一切童蒙眾生！是為第五不由他教權實雙行不共法。佛子！菩薩摩訶薩身、口、意業，隨智慧行皆悉清凈。所謂：具足大慈永離殺心，乃至具足正解無有邪見。是為第六不由他教身、口、意業隨智慧行不共法。佛子！菩薩摩訶薩具足大悲，不捨眾生，代一切眾生而受諸苦，所謂：地獄苦、畜生苦、餓鬼苦。為利益故，不生勞倦，唯專度脫一切眾生，未曾耽染五欲境界，常為精勤滅除眾苦。是為第七不由他教常起大悲不共法。佛子！菩薩摩訶薩常為
【現代漢語翻譯】 現代漢語譯本 一；對於世間和出世間的一切法，能夠提問和解說，通過問答來斷除疑惑，最終達到究竟的境界；對於世間和出世間的一切事物，也都通達無礙，到達彼岸，一切眾生都恒常瞻仰他；雖然示現聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，不需他人教導，獨自悟道的修行者）的威儀，卻不失大乘（Mahāyāna，以普度眾生為目標的佛教流派）之心；雖然在每一個念頭中都示現成就正覺（Sammyak-saṃbodhi，圓滿的覺悟），卻不間斷菩薩（Bodhisattva，發願要成就佛果，並幫助眾生解脫的修行者）的修行。這是第四種不依賴他人教導，方便善巧，究竟到達彼岸的不共法（獨特的、不與他人相同的法）。佛子！菩薩摩訶薩（菩薩中的大修行者）善於瞭解權巧（Upāya，方便法門）和真實（Paramārtha，究竟真理）雙行之道，智慧自在，到達究竟的境界。所謂：安住于涅槃（Nirvāṇa，寂滅的境界）卻示現生死，明知沒有眾生卻勤奮地進行教化，達到究竟的寂滅卻示現煩惱，安住于堅固的智慧法身（Dharmakāya，佛的法性之身）卻普遍示現無量眾生的身形，常入甚深禪定（Dhyāna，冥想）卻示現享受欲樂，常遠離三界（欲界、色界、無色界）卻不捨棄眾生，常樂於法樂（Dharma-sukha，佛法的喜悅）卻示現有采女歌唱嬉戲，雖然以種種相好（Lakṣaṇa，佛的特徵）莊嚴自身卻示現醜陋貧賤的形象，常積聚各種善行沒有過失卻示現生於地獄、畜生、餓鬼道，雖然已經到達佛智的彼岸卻也不捨棄菩薩的智慧之身。菩薩摩訶薩成就如此無量的智慧，聲聞、獨覺尚且不能知曉，更何況一切無知的眾生！這是第五種不依賴他人教導，權巧和真實雙行不共法。佛子！菩薩摩訶薩的身、口、意業，隨著智慧而行，都清凈無染。所謂：具足大慈（Maitrī，給予眾生快樂的願望）永遠遠離殺心，乃至具足正解（Samyag-dṛṣṭi，正確的見解）沒有邪見（Mithyā-dṛṣṭi，錯誤的見解）。這是第六種不依賴他人教導，身、口、意業隨著智慧而行的不共法。佛子！菩薩摩訶薩具足大悲（Karuṇā，拔除眾生痛苦的願望），不捨棄眾生，代替一切眾生承受各種痛苦，所謂：地獄的痛苦、畜生的痛苦、餓鬼的痛苦。爲了利益眾生，不感到疲勞厭倦，只專注于度脫一切眾生，不曾貪戀五欲（色、聲、香、味、觸）的境界，常精勤地滅除眾生的痛苦。這是第七種不依賴他人教導，常起大悲的不共法。佛子！菩薩摩訶薩常為
【English Translation】 English version One; Regarding all worldly and transcendental dharmas, they are able to ask and explain, and through questions and answers, they resolve doubts and ultimately reach the final state; they are also thoroughly versed in all worldly and transcendental matters, reaching the other shore, and all sentient beings constantly look up to them; although they manifest the demeanor of Śrāvakas (those who practice by listening to the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), they do not lose the Mahāyāna (the Great Vehicle, the path of universal salvation) mind; although they demonstrate the attainment of perfect enlightenment (Sammyak-saṃbodhi) in every thought, they do not cease the practice of a Bodhisattva (a being who seeks enlightenment for the benefit of all beings). This is the fourth unique dharma (a unique, non-common teaching) of not relying on others' teachings, being skillful in means, and ultimately reaching the other shore. Oh, son of the Buddha! A Bodhisattva Mahāsattva (a great Bodhisattva) is skilled in understanding the path of both expedient means (Upāya) and ultimate truth (Paramārtha), their wisdom is free and they reach the ultimate state. That is to say: they dwell in Nirvāṇa (the state of cessation) yet manifest birth and death, they know there are no sentient beings yet diligently engage in teaching, they reach ultimate quiescence yet manifest afflictions, they dwell in a firm and solid wisdom Dharmakāya (the body of the Dharma) yet universally manifest countless forms of sentient beings, they constantly enter deep meditation (Dhyāna) yet appear to enjoy sensual pleasures, they constantly stay away from the three realms (the desire realm, the form realm, and the formless realm) yet do not abandon sentient beings, they constantly delight in the joy of the Dharma (Dharma-sukha) yet appear with singing and dancing maidens, although they adorn their bodies with various marks of excellence (Lakṣaṇa), they manifest forms of ugliness and poverty, they constantly accumulate good deeds without any faults yet manifest in hell, as animals, and as hungry ghosts, although they have reached the other shore of Buddha's wisdom, they do not abandon the wisdom body of a Bodhisattva. A Bodhisattva Mahāsattva achieves such immeasurable wisdom that even Śrāvakas and Pratyekabuddhas cannot comprehend, let alone all ignorant beings! This is the fifth unique dharma of not relying on others' teachings, practicing both expedient means and ultimate truth. Oh, son of the Buddha! The body, speech, and mind actions of a Bodhisattva Mahāsattva, following their wisdom, are all pure. That is to say: they are endowed with great loving-kindness (Maitrī) and forever free from the intention to kill, and they are endowed with right understanding (Samyag-dṛṣṭi) and have no wrong views (Mithyā-dṛṣṭi). This is the sixth unique dharma of not relying on others' teachings, where body, speech, and mind actions follow wisdom. Oh, son of the Buddha! A Bodhisattva Mahāsattva is endowed with great compassion (Karuṇā), does not abandon sentient beings, and takes on the sufferings of all sentient beings, such as the sufferings of hell, animals, and hungry ghosts. For the sake of benefiting them, they do not feel tired or weary, they only focus on liberating all sentient beings, they have never been attached to the five desires (form, sound, smell, taste, and touch), and they are always diligent in eliminating the sufferings of sentient beings. This is the seventh unique dharma of not relying on others' teachings, constantly arising with great compassion. Oh, son of the Buddha! A Bodhisattva Mahāsattva is always
眾生之所樂見，梵王、帝釋、四天王等一切眾生見無厭足。何以故？菩薩摩訶薩久遠世來，行業清凈無有過失，是故眾生見者無厭。是為第八不由他教一切眾生皆悉樂見不共法。佛子！菩薩摩訶薩于薩婆若大誓莊嚴志樂堅固，雖處凡夫、聲聞、獨覺險難之處，終不退失一切智心明凈妙寶。佛子！如有寶珠，名：凈莊嚴，置泥澇中光色不改，能令濁水悉皆澄凈。菩薩摩訶薩亦復如是，雖在凡愚雜濁等處，終不失壞求一切智清凈寶心，而能令彼諸惡眾生遠離妄見、煩惱、穢濁，得求一切智清凈心寶。是為第九不由他教在眾難處不失一切智心寶不共法。佛子！菩薩摩訶薩成就自覺境界智，無師自悟，究竟自在到于彼岸，離垢法繒以冠其首，而於善友不捨親近，于諸如來常樂尊重，是為第十不由他教得最上法不離善知識、不捨尊重佛不共法。佛子！是為菩薩摩訶薩十種不共法。若諸菩薩安住其中，則得如來無上廣大不共法。
「佛子！菩薩摩訶薩有十種業。何等為十？所謂：一切世界業，悉能嚴凈故；一切諸佛業，悉能供養故；一切菩薩業，同種善根故；一切眾生業，悉能教化故；一切未來業，盡未來際攝取故；一切神力業，不離一世界遍至一切世界故；一切光明業，放無邊色光明，一一光中有蓮華座，各有菩薩結跏趺
【現代漢語翻譯】 現代漢語譯本 眾生所樂意見到的，梵王（Brahmā，印度教的創造之神）、帝釋（Indra，佛教的守護神）、四天王（四大天王，佛教的護法神）等一切眾生見到都不會感到厭倦。這是為什麼呢？因為菩薩摩訶薩（菩薩，發願要成佛的修行者）在久遠的過去世中，所作所為清凈沒有過失，所以眾生見到他們不會感到厭倦。這是第八種不需他人教導，一切眾生都樂意見到的不共之法（不與他人相同的特質）。佛子（佛陀的弟子）！菩薩摩訶薩對於薩婆若（Sarvajña，一切智）的大誓願莊嚴，志向和喜好都非常堅定，即使身處凡夫、聲聞（Śrāvaka，聽聞佛法而修行的人）、獨覺（Pratyekabuddha，獨自覺悟的人）這些危險困難的境地，也終究不會退失求得一切智慧的明凈珍寶之心。佛子！比如有一顆寶珠，名叫『凈莊嚴』，即使把它放在泥濘之中，它的光澤也不會改變，而且能使渾濁的水都變得清澈。菩薩摩訶薩也是這樣，即使身處凡夫愚昧、混雜不清的地方，也終究不會失去求得一切智慧的清凈寶心，而且能夠使那些邪惡的眾生遠離妄見、煩惱和污穢，得到求取一切智慧的清凈心寶。這是第九種不需他人教導，在艱難困苦的環境中也不會失去求得一切智慧的寶貴之心的不共之法。佛子！菩薩摩訶薩成就了自覺境界的智慧，無需老師教導就能自己領悟，最終自在地到達彼岸，用清凈的法繒（一種裝飾性的絲帶）加冕自己，但對於善友（良師益友）不捨棄親近，對於諸如來（Tathāgata，佛陀的稱號）常常樂於尊重，這是第十種不需他人教導，得到最上乘的佛法，不離開善知識，不捨棄尊重佛陀的不共之法。佛子！以上就是菩薩摩訶薩的十種不共之法。如果各位菩薩安住于這些不共之法中，就能得到如來無上廣大不共之法。 佛子！菩薩摩訶薩有十種業。是哪十種呢？就是：一切世界業，能夠莊嚴清凈一切世界；一切諸佛業，能夠供養一切諸佛；一切菩薩業，與一切菩薩共同種下善根；一切眾生業，能夠教化一切眾生；一切未來業，在未來無盡的時間裡攝取眾生；一切神力業，不離開一個世界就能遍至一切世界；一切光明業，放出無邊色彩的光明，每一道光明中都有蓮花座，每個蓮花座上都有菩薩結跏趺坐（佛教的一種坐姿）。
【English Translation】 English version What beings delight to see, Brahmā, Indra, the Four Heavenly Kings, and all beings see without satiety. Why is this? Because Bodhisattva Mahāsattvas (Bodhisattva, a practitioner who aspires to Buddhahood) have, for a long time, conducted themselves purely without fault, therefore beings who see them are never satiated. This is the eighth unshared dharma (unique quality) that does not require teaching from others, and all beings delight to see. O son of the Buddha! Bodhisattva Mahāsattvas are firm in their aspiration and joy in the great vow of Sarvajña (all-knowing), and even though they are in the dangerous and difficult places of ordinary beings, Śrāvakas (hearers of the Dharma), and Pratyekabuddhas (solitary Buddhas), they will never lose their clear and precious mind of seeking all wisdom. O son of the Buddha! It is like a precious jewel called 『Pure Adornment』; even if it is placed in mud, its luster will not change, and it can make turbid water clear. Bodhisattva Mahāsattvas are also like this; even though they are in the midst of ordinary, ignorant, and impure places, they will never lose their pure and precious mind of seeking all wisdom, and they can enable those evil beings to be free from false views, afflictions, and impurities, and obtain the pure and precious mind of seeking all wisdom. This is the ninth unshared dharma that does not require teaching from others, and does not lose the precious mind of seeking all wisdom in difficult circumstances. O son of the Buddha! Bodhisattva Mahāsattvas achieve the wisdom of self-realization, understand without a teacher, ultimately reach the other shore freely, and crown themselves with a pure Dharma banner, but they do not abandon close association with good friends, and they always delight in respecting all Tathāgatas (Buddhas). This is the tenth unshared dharma that does not require teaching from others, obtains the supreme Dharma, does not leave good teachers, and does not abandon respect for the Buddha. O son of the Buddha! These are the ten unshared dharmas of Bodhisattva Mahāsattvas. If all Bodhisattvas abide in these unshared dharmas, they will obtain the unsurpassed and vast unshared dharmas of the Tathāgata. O son of the Buddha! Bodhisattva Mahāsattvas have ten kinds of karma. What are these ten? They are: the karma of all worlds, which can adorn and purify all worlds; the karma of all Buddhas, which can make offerings to all Buddhas; the karma of all Bodhisattvas, which shares the roots of goodness with all Bodhisattvas; the karma of all beings, which can teach and transform all beings; the karma of all future times, which gathers beings in the endless future; the karma of all miraculous powers, which can reach all worlds without leaving one world; and the karma of all lights, which emits boundless colored lights, and in each light there is a lotus seat, and on each lotus seat there is a Bodhisattva sitting in the lotus position (a Buddhist sitting posture).
坐而顯現故；一切三寶種不斷業，諸佛滅后，守護住持諸佛法故；一切變化業，於一切世界說法教化諸眾生故；一切加持業，於一念中隨諸眾生心之所欲皆為示現，令一切愿悉成滿故。是為十。若諸菩薩安住此法，則得如來無上廣大業。
「佛子！菩薩摩訶薩有十種身。何等為十？所謂：不來身，於一切世間不受生故；不去身，於一切世間求不得故；不實身，一切世間如實得故；不虛身，以如實理示世間故；不盡身，盡未來際無斷絕故；堅固身，一切眾魔不能壞故；不動身，眾魔外道不能動故；具相身，示現清凈百福相故；無相身，法相究竟悉無相故；普至身，與三世佛同一身故。是為十。若諸菩薩安住此法，則得如來無上無盡之身。
「佛子！菩薩摩訶薩有十種身業。何等為十？所謂：一身充滿一切世界身業；於一切眾生前悉能示現身業；於一切趣悉能受生身業；遊行一切世界身業；往詣一切諸佛眾會身業；能以一手普覆一切世界身業；能以一手磨一切世界金剛圍山碎如微塵身業；于自身中現一切佛剎成壞示于眾生身業；以一身容受一切眾生界身業；于自身中普現一切清凈佛剎，一切眾生於中成道身業。是為十。若諸菩薩安住此法，則得如來無上佛業，悉能覺悟一切眾生。
「佛子！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：
因為安坐而顯現；一切三寶（佛、法、僧）的種子不會斷絕，因為在諸佛滅度后，守護和住持諸佛的教法；一切變化的事業，因為在一切世界說法教化眾生；一切加持的事業，因為在一念之間，隨順眾生心中所想，都為他們示現，使一切願望都得以圓滿。這是第十種。如果菩薩安住于這種法，就能得到如來無上廣大的事業。
『佛子！菩薩摩訶薩有十種身。是哪十種呢？所謂：不來身，因為在一切世間不受生；不去身，因為在一切世間都無法尋得；不實身，因為在一切世間如實地獲得；不虛身，因為以如實的道理向世間展示；不盡身，因為直到未來際都不會斷絕；堅固身，因為一切魔都不能破壞；不動身，因為眾魔外道都不能動搖；具相身，因為示現清凈的百福之相；無相身，因為法相究竟都是無相的；普至身，因為與三世諸佛同爲一身。這是第十種。如果菩薩安住于這種法，就能得到如來無上無盡的身。
『佛子！菩薩摩訶薩有十種身業。是哪十種呢？所謂：一身充滿一切世界的身業；在一切眾生面前都能示現的身業；在一切趣（六道輪迴）中都能受生的身業；遍一切世界的身業；前往一切諸佛集會的身業；能用一隻手覆蓋一切世界的身業；能用一隻手將一切世界的金剛圍山磨碎成微塵的身業；在自身中顯現一切佛剎的成住壞空，並向眾生展示的身業；以一身容納一切眾生界的身業；在自身中普遍顯現一切清凈佛剎，一切眾生在其中成就道業的身業。這是第十種。如果菩薩安住于這種法，就能得到如來無上的佛業，能夠覺悟一切眾生。
『佛子！菩薩摩訶薩
【English Translation】 English version:
Because of manifesting while seated; the seed of all Three Jewels (Buddha, Dharma, Sangha) is not cut off, because after the Buddhas' extinction, they protect and uphold the Buddhas' teachings; all transformative actions, because they teach and transform sentient beings in all worlds; all actions of blessing, because in a single thought, they manifest according to the desires of all sentient beings, causing all wishes to be fulfilled. This is the tenth. If Bodhisattvas abide in this Dharma, they will attain the unsurpassed and vast actions of the Tathagata.
'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of bodies. What are the ten? They are: the body that does not come, because it does not take birth in any world; the body that does not go, because it cannot be found in any world; the body that is not real, because it is truly attained in all worlds; the body that is not false, because it shows the true principle to the world; the body that is not exhausted, because it is not cut off until the end of the future; the firm body, because all demons cannot destroy it; the immovable body, because demons and heretics cannot move it; the body with marks, because it manifests the pure marks of a hundred blessings; the body without marks, because the ultimate nature of Dharma is without marks; the body that reaches everywhere, because it is one with the Buddhas of the three times. This is the tenth. If Bodhisattvas abide in this Dharma, they will attain the unsurpassed and inexhaustible body of the Tathagata.
'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of bodily actions. What are the ten? They are: the bodily action of filling all worlds with one body; the bodily action of being able to manifest before all sentient beings; the bodily action of being able to take birth in all realms (of the six paths of reincarnation); the bodily action of pervading all worlds; the bodily action of going to all assemblies of Buddhas; the bodily action of being able to cover all worlds with one hand; the bodily action of being able to grind the Vajra Mountain surrounding all worlds into fine dust with one hand; the bodily action of manifesting the formation, existence, destruction, and emptiness of all Buddha-lands within one's own body and showing it to sentient beings; the bodily action of containing all realms of sentient beings within one body; the bodily action of universally manifesting all pure Buddha-lands within one's own body, where all sentient beings attain enlightenment. This is the tenth. If Bodhisattvas abide in this Dharma, they will attain the unsurpassed actions of the Buddha, and will be able to awaken all sentient beings.
'Buddha-child! Bodhisattva-Mahasattvas
復有十種身。何等為十？所謂：諸波羅蜜身，悉正修行故；四攝身，不捨一切眾生故；大悲身，代一切眾生受無量苦無疲厭故；大慈身，救護一切眾生故；福德身，饒益一切眾生故；智慧身，與一切佛身同一性故；法身，永離諸趣受生故；方便身，於一切處現前故；神力身，示現一切神變故；菩提身，隨樂、隨時成正覺故。是為十。若諸菩薩安住此法，則得如來無上大智慧身。
「佛子！菩薩摩訶薩有十種語。何等為十？所謂：柔軟語，使一切眾生皆安隱故；甘露語，令一切眾生悉清涼故；不誑語，所有言說皆如實故；真實語，乃至夢中無妄語故；廣大語，一切釋、梵、四天王等皆尊敬故；甚深語，顯示法性故；堅固語，說法無盡故；正直語，發言易了故；種種語，隨時示現故；開悟一切眾生語，隨其欲樂令解了故。是為十。若諸菩薩安住此法，則得如來無上微妙語。
「佛子！菩薩摩訶薩有十種凈修語業。何等為十？所謂：樂聽聞如來音聲凈修語業；樂聞說菩薩功德凈修語業；不說一切眾生不樂聞語凈修語業；真實遠離語四過失凈修語業；歡喜踴躍讚歎如來凈修語業；如來塔所高聲贊佛如實功德凈修語業；以深凈心施眾生法凈修語業；音樂歌頌讚嘆如來凈修語業；于諸佛所聽聞正法不惜身命凈修語業；
【現代漢語翻譯】 現代漢語譯本： 還有十種身。是哪十種呢？ 所謂的：諸波羅蜜身（通過修行達到圓滿的境界），因為完全正確地修行；四攝身（菩薩用來攝化眾生的四種方法：佈施、愛語、利行、同事），因為不捨棄一切眾生；大悲身，因為代替一切眾生承受無量的痛苦而沒有疲倦厭煩；大慈身，因為救護一切眾生；福德身，因為饒益一切眾生；智慧身，因為與一切佛的身同一本性；法身，因為永遠脫離在各道輪迴中受生；方便身，因為在一切地方都顯現；神力身，因為示現一切神通變化；菩提身，因為隨眾生的意願和時機成就正覺。這就是十種身。如果各位菩薩安住于這些法，就能得到如來無上的大智慧身。 『佛子！菩薩摩訶薩有十種語言。是哪十種呢？所謂的：柔軟語，使一切眾生都安穩；甘露語，使一切眾生都清涼；不誑語，所有言說都如實；真實語，乃至在夢中也沒有妄語；廣大語，一切釋（帝釋天）、梵（梵天）、四天王等都尊敬；甚深語，顯示法性；堅固語，說法沒有窮盡；正直語，發言容易理解；種種語，隨時示現；開悟一切眾生語，隨眾生的慾望和喜好讓他們理解。這就是十種語言。如果各位菩薩安住于這些法，就能得到如來無上的微妙語言。 『佛子！菩薩摩訶薩有十種清凈修習的語業。是哪十種呢？所謂的：樂於聽聞如來的音聲，清凈修習語業；樂於聽聞宣說菩薩的功德，清凈修習語業；不說一切眾生不樂意聽聞的話，清凈修習語業；真實遠離語言的四種過失（妄語、綺語、惡口、兩舌），清凈修習語業；歡喜踴躍地讚歎如來，清凈修習語業；在如來塔前高聲讚歎佛的真實功德，清凈修習語業；以深凈的心施予眾生佛法，清凈修習語業；用音樂歌頌讚嘆如來，清凈修習語業；在諸佛處聽聞正法不惜身命，清凈修習語業；
【English Translation】 English version: There are also ten kinds of bodies. What are the ten? They are: the bodies of the Paramitas (perfections, ways to reach enlightenment), because of practicing them correctly; the bodies of the Four Means of Attraction (giving, kind speech, beneficial action, and identification with others), because of not abandoning any sentient beings; the body of Great Compassion, because of enduring immeasurable suffering for all sentient beings without weariness; the body of Great Loving-kindness, because of protecting all sentient beings; the body of Merit, because of benefiting all sentient beings; the body of Wisdom, because of having the same nature as all Buddhas; the Dharma body, because of being forever free from rebirth in any of the realms; the body of Expedient Means, because of appearing everywhere; the body of Spiritual Power, because of demonstrating all kinds of miraculous transformations; and the Bodhi body, because of achieving perfect enlightenment according to the wishes and timing of sentient beings. These are the ten. If all Bodhisattvas abide in these dharmas, they will attain the unsurpassed body of great wisdom of the Tathagata (Buddha). 'Buddha's children! Bodhisattva Mahasattvas have ten kinds of speech. What are the ten? They are: gentle speech, which brings peace to all sentient beings; nectar-like speech, which cools all sentient beings; truthful speech, where all words are as they are; genuine speech, where there is no falsehood even in dreams; vast speech, which is respected by all Shakra (Indra), Brahma, and the Four Heavenly Kings; profound speech, which reveals the nature of Dharma; firm speech, where the teaching of Dharma is endless; upright speech, which is easy to understand; varied speech, which appears at the right time; and speech that enlightens all sentient beings, allowing them to understand according to their desires and preferences. These are the ten kinds of speech. If all Bodhisattvas abide in these dharmas, they will attain the unsurpassed and subtle speech of the Tathagata. 'Buddha's children! Bodhisattva Mahasattvas have ten kinds of pure cultivation of verbal karma. What are the ten? They are: delighting in hearing the voice of the Tathagata, purifying verbal karma; delighting in hearing the merits of Bodhisattvas being spoken, purifying verbal karma; not speaking words that all sentient beings do not like to hear, purifying verbal karma; truly avoiding the four faults of speech (false speech, frivolous speech, harsh speech, and divisive speech), purifying verbal karma; joyfully praising the Tathagata, purifying verbal karma; praising the true merits of the Buddha loudly at the Tathagata's stupa, purifying verbal karma; giving the Dharma to sentient beings with a deep and pure heart, purifying verbal karma; praising the Tathagata with music and songs, purifying verbal karma; and listening to the true Dharma at the places of all Buddhas without regard for one's own life, purifying verbal karma;
捨身承事一切菩薩及諸法師而受妙法凈修語業。是為十。
「佛子！若菩薩摩訶薩以此十事凈修語業，則得十種守護。何等為十？所謂：天王為首，一切天眾而為守護；龍王為首，一切龍眾而為守護；夜叉王為首，乾闥婆王為首，阿修羅王為首，迦樓羅王為首，緊那羅王為首，摩睺羅伽王為首，梵王為首，一一皆與自己徒眾而為守護；如來法王為首，一切法師皆悉守護。是為十。
「佛子！菩薩摩訶薩得此守護已，則能成辦十種大事。何等為十？所謂：一切眾生皆令歡喜，一切世界悉能往詣，一切諸根皆能了知，一切勝解悉令清凈，一切煩惱皆令除斷，一切習氣皆令舍離，一切欲樂皆令明潔，一切深心悉使增長，一切法界悉令周遍，一切涅槃普令明見。是為十。
「佛子！菩薩摩訶薩有十種心。何等為十？所謂：如大地心，能持、能長一切眾生諸善根故；如大海心，一切諸佛無量無邊大智法水悉流入故；如須彌山王心，置一切眾生於出世間最上善根處故；如摩尼寶王心，樂欲清凈無雜染故；如金剛心，決定深入一切法故；如金剛圍山心，諸魔外道不能動故；如蓮華心，一切世法不能染故；如優曇缽華心，一切劫中難值遇故；如凈日心，破闇障故；如虛空心，不可量故。是為十。若諸菩薩安住其中，
【現代漢語翻譯】 現代漢語譯本 以捨身奉事一切菩薩和諸位法師，從而接受微妙的佛法，清凈地修習語言行為。這是第十種。
『佛子！如果菩薩摩訶薩以這十件事清凈地修習語言行為，就能得到十種守護。是哪十種呢？就是：以天王為首的一切天眾來守護；以龍王為首的一切龍眾來守護；以夜叉王為首，乾闥婆王（香神）為首，阿修羅王（非天）為首，迦樓羅王（金翅鳥）為首，緊那羅王（歌神）為首，摩睺羅伽王（大蟒神）為首，梵王為首，他們各自都率領自己的眷屬來守護；以如來法王為首的一切法師都來守護。這就是十種守護。
『佛子！菩薩摩訶薩得到這些守護后，就能成就十種大事。是哪十種呢？就是：使一切眾生都感到歡喜，能夠到達一切世界，能夠了解一切諸根（眼、耳、鼻、舌、身、意），使一切勝解（殊勝的理解）都清凈，使一切煩惱都斷除，使一切習氣都舍離，使一切欲樂都明凈，使一切深心都增長，使一切法界都周遍，使一切涅槃都普遍顯現。這就是十種大事。
『佛子！菩薩摩訶薩有十種心。是哪十種呢？就是：像大地的心，能夠承載、生長一切眾生的各種善根；像大海的心，一切諸佛無量無邊的大智慧法水都流入其中；像須彌山王的心，安置一切眾生於出世間最上等的善根之處；像摩尼寶王的心，喜愛清凈沒有雜染；像金剛的心，堅定深入一切佛法；像金剛圍山的心，一切魔和外道都不能動搖；像蓮花的心，一切世俗的法都不能污染；像優曇缽花的心，一切劫中都難以遇到；像清凈的太陽的心，能夠破除黑暗的障礙；像虛空的心，不可度量。這就是十種心。如果各位菩薩安住于其中，
【English Translation】 English version To serve all Bodhisattvas and Dharma masters with self-sacrifice, thereby receiving the wonderful Dharma and purifying one's speech. This is the tenth.
'Buddha's children! If a Bodhisattva Mahasattva purifies their speech through these ten practices, they will obtain ten kinds of protection. What are the ten? They are: being protected by all the heavenly beings with the Heavenly King as their leader; being protected by all the dragons with the Dragon King as their leader; being protected by the Yaksha King as their leader, the Gandharva King (celestial musician) as their leader, the Asura King (demigod) as their leader, the Garuda King (mythical bird) as their leader, the Kinnara King (celestial musician) as their leader, the Mahoraga King (serpent deity) as their leader, and the Brahma King as their leader, each with their respective retinues; and being protected by all Dharma masters with the Tathagata Dharma King as their leader. These are the ten protections.
'Buddha's children! Having obtained these protections, a Bodhisattva Mahasattva can accomplish ten great tasks. What are the ten? They are: making all sentient beings happy, being able to reach all worlds, being able to understand all the faculties (eyes, ears, nose, tongue, body, and mind), purifying all superior understandings, eliminating all afflictions, abandoning all habitual tendencies, making all desires pure, increasing all profound minds, pervading all Dharma realms, and universally manifesting all Nirvanas. These are the ten great tasks.
'Buddha's children! A Bodhisattva Mahasattva has ten kinds of minds. What are the ten? They are: a mind like the earth, which can support and grow all the good roots of all sentient beings; a mind like the ocean, into which all the immeasurable and boundless wisdom-Dharma waters of all Buddhas flow; a mind like Mount Sumeru, which places all sentient beings in the highest good root of transcendence; a mind like the Mani jewel king, which delights in purity without any defilement; a mind like diamond, which firmly penetrates all Dharmas; a mind like the Vajra mountain range, which cannot be moved by any demons or heretics; a mind like the lotus flower, which cannot be defiled by any worldly dharmas; a mind like the Udumbara flower, which is difficult to encounter in all kalpas; a mind like the pure sun, which can break through the darkness of obstacles; and a mind like space, which is immeasurable. These are the ten minds. If all Bodhisattvas abide in them,
則得如來無上大清凈心。
「佛子！菩薩摩訶薩有十種發心。何等為十？所謂：發我當度脫一切眾生心；發我當令一切眾生除斷煩惱心；發我當令一切眾生消滅習氣心；發我當斷除一切疑惑心；發我當除滅一切眾生苦惱心；發我當除滅一切惡道諸難心；發我當敬順一切如來心；發我當善學一切菩薩所學心；發我當於一切世間一一毛端處現一切佛成正覺心；發我當於一切世界擊無上法鼓，令諸眾生隨其根欲悉得悟解心。是為十。若諸菩薩安住其中，則得如來無上大發起能事心。
「佛子！菩薩摩訶薩有十種周遍心。何等為十？所謂：周遍一切虛空心，發意廣大故；周遍一切法界心，深入無邊故；周遍一切三世心，一念悉知故；周遍一切佛出現心，于入胎、誕生、出家、成道、轉法輪、般涅槃悉明瞭故；周遍一切眾生心，悉知根、欲、習氣故；周遍一切智慧心，隨順了知法界故；周遍一切無邊心，知諸幻網差別故；周遍一切無生心，不得諸法自性故；周遍一切無礙心，不住自心、他心故；周遍一切自在心，一念普現成佛故。是為十。若諸菩薩安住其中，則得無量無上佛法周遍莊嚴。
「佛子！菩薩摩訶薩有十種根。何等為十？所謂：歡喜根，見一切佛信不壞故；希望根，所聞佛法皆悟解故；不退根，一
【現代漢語翻譯】 現代漢語譯本：
便能獲得如來無上大清凈心。 『佛子！菩薩摩訶薩有十種發心。是哪十種呢？分別是：發願我應當度脫一切眾生的心；發願我應當令一切眾生斷除煩惱的心；發願我應當令一切眾生消滅習氣的心；發願我應當斷除一切疑惑的心；發願我應當除滅一切眾生苦惱的心；發願我應當除滅一切惡道諸難的心；發願我應當恭敬順從一切如來的心；發願我應當善於學習一切菩薩所學的心；發願我應當在一切世間每一個毛端處顯現一切佛成正覺的心；發願我應當在一切世界擊響無上法鼓，令諸眾生隨其根性慾望都能領悟理解的心。這就是十種發心。如果各位菩薩安住于這十種發心中，便能獲得如來無上大發起能事的心。 『佛子！菩薩摩訶薩有十種周遍心。是哪十種呢？分別是：周遍一切虛空的心，因為發願廣大；周遍一切法界的心，因為深入無邊；周遍一切三世的心，因為一念悉知；周遍一切佛出現的心，因為對於入胎、誕生、出家、成道、轉法輪、般涅槃都明瞭；周遍一切眾生的心，因為悉知根性、慾望、習氣；周遍一切智慧的心，因為隨順了知法界；周遍一切無邊的心，因為知道諸幻網的差別；周遍一切無生的心，因為不得諸法自性；周遍一切無礙的心，因為不住于自心、他心；周遍一切自在的心，因為一念普現成佛。這就是十種周遍心。如果各位菩薩安住于這十種周遍心中，便能獲得無量無上佛法周遍莊嚴。 『佛子！菩薩摩訶薩有十種根。是哪十種呢？分別是：歡喜根，因為見到一切佛而信心不壞；希望根，因為所聽聞的佛法都能領悟理解；不退根，因為一
【English Translation】 English version:
Then one obtains the Tathagata's unsurpassed great pure mind. 'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of aspiration. What are the ten? They are: the aspiration that 'I shall liberate all sentient beings'; the aspiration that 'I shall cause all sentient beings to eliminate afflictions'; the aspiration that 'I shall cause all sentient beings to extinguish habitual tendencies'; the aspiration that 'I shall eliminate all doubts'; the aspiration that 'I shall eliminate the suffering of all sentient beings'; the aspiration that 'I shall eliminate all difficulties of the evil paths'; the aspiration that 'I shall respectfully follow all Tathagatas'; the aspiration that 'I shall skillfully learn all that Bodhisattvas learn'; the aspiration that 'I shall manifest the enlightenment of all Buddhas at each tip of hair in all worlds'; the aspiration that 'I shall strike the unsurpassed Dharma drum in all worlds, causing all sentient beings to attain understanding according to their roots and desires.' These are the ten. If Bodhisattvas abide in these, then they obtain the Tathagata's unsurpassed great initiating power. 'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of pervasive minds. What are the ten? They are: the mind that pervades all of space, because the aspiration is vast; the mind that pervades all of the Dharma realm, because it is deeply boundless; the mind that pervades all three times, because it knows all in a single thought; the mind that pervades all Buddha appearances, because it is clear about entering the womb, birth, leaving home, attaining enlightenment, turning the Dharma wheel, and parinirvana; the mind that pervades all sentient beings, because it knows their roots, desires, and habitual tendencies; the mind that pervades all wisdom, because it understands the Dharma realm accordingly; the mind that pervades all boundlessness, because it knows the differences of all illusory nets; the mind that pervades all non-birth, because it does not obtain the self-nature of all dharmas; the mind that pervades all unobstructedness, because it does not abide in one's own mind or others' minds; the mind that pervades all freedom, because it manifests becoming a Buddha in a single thought. These are the ten pervasive minds. If Bodhisattvas abide in these, then they obtain the immeasurable and unsurpassed Buddha Dharma's pervasive adornment. 'Buddha-child! A Bodhisattva-Mahasattva has ten kinds of roots. What are the ten? They are: the root of joy, because seeing all Buddhas, faith is not destroyed; the root of hope, because all the Dharma heard is understood; the root of non-regression, because one
切作事皆究竟故；安住根，不斷一切菩薩行故；微細根，入般若波羅蜜微妙理故；不休息根，究竟一切眾生事故；如金剛根，證知一切諸法性故；金剛光焰根，普照一切佛境界故；無差別根，一切如來同一身故；無礙際根，深入如來十種力故。是為十。若諸菩薩安住其中，則得如來無上大智圓滿根。
「佛子！菩薩摩訶薩有十種深心。何等為十？所謂：不染一切世間法深心；不雜一切二乘道深心；了達一切佛菩提深心；隨順一切智智道深心；不為一切眾魔外道所動深心；凈修一切如來圓滿智深心；受持一切所聞法深心；不著一切受生處深心；具足一切微細智深心；修一切諸佛法深心。是為十。若諸菩薩安住其中，則得一切智無上清凈深心。
「佛子！菩薩摩訶薩有十種增上深心。何等為十？所謂：不退轉增上深心，積集一切善根故；離疑惑增上深心，解一切如來密語故；正持增上深心，大愿大行所流故；最勝增上深心，深入一切佛法故；為主增上深心，一切佛法自在故；廣大增上深心，普入種種法門故；上首增上深心，一切所作成辦故；自在增上深心，一切三昧神通變化莊嚴故；安住增上深心，攝受本願故；無休息增上深心，成熟一切眾生故。是為十。若諸菩薩安住此法，則得一切諸佛無上清凈增上深心
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩有十種根。何等為十？所謂：堅固根，因為一切所作之事都究竟圓滿；安住根，因為不間斷一切菩薩的修行；微細根，因為深入般若波羅蜜（智慧的完美）的微妙道理；不休息根，因為究竟一切眾生的事情；如金剛根，因為證知一切諸法的本性；金剛光焰根，因為普遍照耀一切佛的境界；無差別根，因為一切如來（佛）都是同一身；無礙際根，因為深入如來的十種力量。這便是十種根。如果菩薩安住于其中，就能得到如來無上的大智慧圓滿根。 『佛子！菩薩摩訶薩有十種深心。何等為十？所謂：不染一切世間法的深心；不雜一切二乘道（聲聞乘和緣覺乘）的深心；了達一切佛菩提（覺悟）的深心；隨順一切智智道（佛的智慧）的深心；不為一切眾魔外道所動搖的深心；清凈修習一切如來圓滿智慧的深心；受持一切所聽聞的佛法的深心；不執著一切受生之處的深心；具足一切微細智慧的深心；修習一切諸佛法的深心。這便是十種深心。如果菩薩安住于其中，就能得到一切智慧無上清凈的深心。 『佛子！菩薩摩訶薩有十種增上深心。何等為十？所謂：不退轉的增上深心，因為積聚一切善根；遠離疑惑的增上深心，因為理解一切如來的秘密語言；正確持守的增上深心，因為大愿大行所流露；最殊勝的增上深心，因為深入一切佛法；為主的增上深心，因為一切佛法自在；廣大的增上深心，因為普遍進入種種法門；上首的增上深心，因為一切所作之事都成就；自在的增上深心，因為一切三昧（禪定）神通變化莊嚴；安住的增上深心，因為攝受本來的誓願；不休息的增上深心，因為成熟一切眾生。這便是十種增上深心。如果菩薩安住於此法，就能得到一切諸佛無上清凈的增上深心。
【English Translation】 English version 『Child of Buddha! Bodhisattva Mahasattvas have ten roots. What are the ten? They are: the firm root, because all actions are ultimately completed; the abiding root, because the practice of all Bodhisattva actions is continuous; the subtle root, because it penetrates the subtle principle of Prajna Paramita (perfection of wisdom); the unceasing root, because it completes all the affairs of sentient beings; the vajra root, because it realizes the nature of all dharmas; the vajra flame root, because it universally illuminates all the realms of the Buddhas; the non-differentiated root, because all Tathagatas (Buddhas) are of one body; the unobstructed root, because it deeply penetrates the ten powers of the Tathagatas. These are the ten. If Bodhisattvas abide in them, they will attain the supreme great wisdom perfect root of the Tathagatas.』 『Child of Buddha! Bodhisattva Mahasattvas have ten profound minds. What are the ten? They are: the profound mind that is not defiled by any worldly dharmas; the profound mind that is not mixed with any of the paths of the two vehicles (Shravakayana and Pratyekabuddhayana); the profound mind that understands all Buddha Bodhi (enlightenment); the profound mind that follows the path of all-knowing wisdom (Buddha's wisdom); the profound mind that is not moved by any demons or heretics; the profound mind that purely cultivates all the perfect wisdom of the Tathagatas; the profound mind that upholds all the dharmas that have been heard; the profound mind that is not attached to any place of rebirth; the profound mind that is complete with all subtle wisdom; the profound mind that cultivates all the dharmas of the Buddhas. These are the ten profound minds. If Bodhisattvas abide in them, they will attain the supreme pure profound mind of all wisdom.』 『Child of Buddha! Bodhisattva Mahasattvas have ten superior profound minds. What are the ten? They are: the superior profound mind of non-retrogression, because it accumulates all good roots; the superior profound mind of being free from doubt, because it understands all the secret words of the Tathagatas; the superior profound mind of correct upholding, because it flows from great vows and great practices; the most excellent superior profound mind, because it deeply penetrates all the Buddha dharmas; the superior profound mind of being the master, because it is free in all Buddha dharmas; the vast superior profound mind, because it universally enters various dharma gates; the superior profound mind of being the foremost, because all actions are accomplished; the superior profound mind of being free, because it is adorned with all samadhi (meditation) and supernatural transformations; the superior profound mind of abiding, because it embraces the original vows; the superior profound mind of unceasing, because it matures all sentient beings. These are the ten superior profound minds. If Bodhisattvas abide in these dharmas, they will attain the supreme pure superior profound mind of all Buddhas.』
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「佛子！菩薩摩訶薩有十種勤修。何等為十？所謂：佈施勤修，悉舍一切，不求報故；持戒勤修，頭陀苦行，少欲知足，無所欺故；忍辱勤修，離自他想，忍一切惡，畢竟不生恚害心故；精進勤修，身、語、意業未曾散亂，一切所作皆不退轉，至究竟故；禪定勤修，解脫三昧，出現神通，離一切欲煩惱斗諍諸眷屬故；智慧勤修，修習積聚一切功德無厭倦故；大慈勤修，知諸眾生無自性故；大悲勤修，知諸法空，普代一切眾生受苦無疲厭故；覺悟如來十力勤修，了達無礙示眾生故；不退法輪勤修，轉至一切眾生心故。是為十。若諸菩薩安住此法，則得如來無上大智慧勤修。
「佛子！菩薩摩訶薩有十種決定解。何等為十？所謂：最上決定解，種植尊重善根故；莊嚴決定解，出生種種莊嚴故；廣大決定解，其心未曾狹劣故；寂滅決定解，能入甚深法性故；普遍決定解，發心無所不及故；堪任決定解，能受佛力加持故；堅固決定解，摧破一切魔業故；明斷決定解，了知一切業報故；現前決定解，隨意能現神通故；紹隆決定解，一切佛所得記故；自在決定解，隨意、隨時成佛故。是為十。若諸菩薩安住此法，則得如來無上決定解。
「佛子！菩薩摩訶薩有十種決定解知諸世界。何等為十？所謂：知一切
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩有十種勤修。哪十種呢？就是：佈施的勤修，完全捨棄一切，不求回報；持戒的勤修，進行頭陀苦行（指佛教的一種苦行方式），少欲知足，不欺騙他人；忍辱的勤修，遠離自己和他人的分別念，忍受一切惡行，最終不生起嗔恨和傷害的心；精進的勤修，身、語、意三業從不散亂，所做的一切都不退轉，直至究竟；禪定的勤修，解脫三昧（指佛教的禪定境界），顯現神通，遠離一切慾望、煩惱、爭鬥和眷屬；智慧的勤修，修習和積累一切功德而不厭倦；大慈的勤修，了知一切眾生沒有自性；大悲的勤修，了知一切法皆空，普遍代替一切眾生受苦而不疲倦；覺悟如來十力（指如來的十種力量）的勤修，通達無礙地向眾生展示；不退轉法輪（指佛法的教義）的勤修，使其轉入一切眾生的心中。這就是十種勤修。如果菩薩安住于這些法，就能獲得如來無上的大智慧勤修。』 『佛子！菩薩摩訶薩有十種決定解。哪十種呢？就是：最上的決定解，因為種植了尊重善根；莊嚴的決定解，因為能出生種種莊嚴；廣大的決定解，因為他的心從不狹隘卑劣；寂滅的決定解，因為能進入甚深的法性；普遍的決定解，因為發心無所不及；堪任的決定解，因為能承受佛力的加持；堅固的決定解，因為能摧毀一切魔業；明斷的決定解，因爲了知一切業報；現前的決定解，因為能隨意顯現神通；紹隆的決定解，因為一切佛都給予授記；自在的決定解，因為能隨意、隨時成佛。這就是十種決定解。如果菩薩安住于這些法，就能獲得如來無上的決定解。』 『佛子！菩薩摩訶薩有十種決定解，能知曉諸世界。哪十種呢？就是：知曉一切
【English Translation】 English version 'Buddha's children! Bodhisattva Mahasattvas have ten kinds of diligent practices. What are the ten? They are: diligent practice of giving, completely giving away everything, not seeking reward; diligent practice of upholding precepts, practicing asceticism (referring to a type of Buddhist ascetic practice), having few desires and being content, not deceiving others; diligent practice of patience, abandoning the notion of self and others, enduring all evils, ultimately not giving rise to hatred and harmful thoughts; diligent practice of vigor, the three karmas of body, speech, and mind never being scattered, everything done not retreating, until the ultimate; diligent practice of meditation, liberating samadhi (referring to a state of Buddhist meditation), manifesting supernatural powers, abandoning all desires, afflictions, conflicts, and attachments; diligent practice of wisdom, cultivating and accumulating all merits without weariness; diligent practice of great loving-kindness, knowing that all beings have no self-nature; diligent practice of great compassion, knowing that all dharmas are empty, universally taking on the suffering of all beings without fatigue; diligent practice of awakening to the ten powers of the Tathagata (referring to the ten powers of the Tathagata), understanding and demonstrating to beings without obstruction; diligent practice of the non-retreating Dharma wheel (referring to the teachings of Buddhism), turning it into the hearts of all beings. These are the ten. If Bodhisattvas abide in these dharmas, they will attain the diligent practice of the unsurpassed great wisdom of the Tathagata.' 'Buddha's children! Bodhisattva Mahasattvas have ten kinds of decisive understandings. What are the ten? They are: the supreme decisive understanding, because they have planted the roots of respectful good; the adornment decisive understanding, because they can give rise to various adornments; the vast decisive understanding, because their minds are never narrow or inferior; the tranquil decisive understanding, because they can enter the profound nature of dharma; the universal decisive understanding, because their aspiration is all-encompassing; the capable decisive understanding, because they can receive the blessings of the Buddha's power; the firm decisive understanding, because they can destroy all demonic activities; the clear decisive understanding, because they understand all karmic retributions; the present decisive understanding, because they can manifest supernatural powers at will; the succession decisive understanding, because all Buddhas give them predictions; the free decisive understanding, because they can become Buddhas at will and at any time. These are the ten decisive understandings. If Bodhisattvas abide in these dharmas, they will attain the unsurpassed decisive understanding of the Tathagata.' 'Buddha's children! Bodhisattva Mahasattvas have ten kinds of decisive understandings, which enable them to know all the worlds. What are the ten? They are: knowing all
世界入一世界；知一世界入一切世界；知一切世界，一如來身、一蓮華座皆悉周遍；知一切世界皆如虛空；知一切世界具佛莊嚴；知一切世界菩薩充滿；知一切世界入一毛孔；知一切世界入一眾生身；知一切世界，一佛菩提樹、一佛道場皆悉周遍；知一切世界一音普遍，令諸眾生各別了知，心生歡喜。是為十。若諸菩薩安住此法，則得如來無上佛剎廣大決定解。
「佛子！菩薩摩訶薩有十種決定解知眾生界。何等為十？所謂：知一切眾生界本性無實；知一切眾生界悉入一眾生身；知一切眾生界悉入菩薩身；知一切眾生界悉入如來藏；知一眾生身普入一切眾生界；知一切眾生界悉堪為諸佛法器；知一切眾生界，隨其所欲，為現釋、梵、護世身；知一切眾生界，隨其所欲，為現聲聞、獨覺寂靜威儀；知一切眾生界，為現菩薩功德莊嚴身；知一切眾生界，為現如來相好寂靜威儀，開悟眾生。是為十。若諸菩薩安住此法，則得如來無上大威力決定解。
大方廣佛華嚴經卷第五十六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五十七
于闐國三藏實叉難陀奉 制譯
離世間品第三十八之五
「佛子！菩薩摩訶薩有十種習氣。何等為十？所謂：菩提心
【現代漢語翻譯】 現代漢語譯本 一個世界進入另一個世界；瞭解一個世界進入所有世界；瞭解所有世界，一個如來（Tathagata，佛的稱號）的身軀、一個蓮花座都完全遍佈；瞭解所有世界都如同虛空；瞭解所有世界都具備佛的莊嚴；瞭解所有世界都充滿菩薩（Bodhisattva，追求覺悟的修行者）；瞭解所有世界進入一個毛孔；瞭解所有世界進入一個眾生的身體；瞭解所有世界，一棵佛菩提樹、一個佛道場都完全遍佈；瞭解所有世界一個聲音普遍傳播，使所有眾生各自了解，心中生起歡喜。這是十種。如果菩薩安住于這種法，就能得到如來無上佛剎（Buddha-ksetra，佛的國土）廣大而確定的理解。 『佛子！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）有十種確定的理解，關於眾生界。哪十種呢？就是：瞭解一切眾生界的本性是空無實體的；瞭解一切眾生界都進入一個眾生的身體；瞭解一切眾生界都進入菩薩的身體；瞭解一切眾生界都進入如來藏（Tathagatagarbha，如來的胎藏，指眾生本具的佛性）；瞭解一個眾生的身體普遍進入一切眾生界；瞭解一切眾生界都堪為諸佛的法器；瞭解一切眾生界，隨其所愿，為他們顯現釋（Shakra，帝釋天）、梵（Brahma，大梵天）、護世（Lokapala，守護世界的諸神）的身形；瞭解一切眾生界，隨其所愿，為他們顯現聲聞（Shravaka，聽聞佛法而修行的人）、獨覺（Pratyekabuddha，獨自覺悟的人）寂靜的威儀；瞭解一切眾生界，為他們顯現菩薩的功德莊嚴身；瞭解一切眾生界，為他們顯現如來的相好寂靜威儀，開悟眾生。這是十種。如果菩薩安住于這種法，就能得到如來無上大威力的確定理解。』 《大方廣佛華嚴經》卷第五十六 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第五十七 于闐國三藏實叉難陀（Shikshananda，唐代譯經師）奉 制譯 離世間品第三十八之五 『佛子！菩薩摩訶薩有十種習氣。哪十種呢？就是：菩提心（Bodhi-citta，覺悟之心）
【English Translation】 English version One world enters another world; knowing one world enters all worlds; knowing all worlds, one Tathagata's (Buddha's title) body, one lotus seat are all completely pervasive; knowing all worlds are like empty space; knowing all worlds possess the Buddha's adornments; knowing all worlds are filled with Bodhisattvas (beings seeking enlightenment); knowing all worlds enter one pore; knowing all worlds enter one sentient being's body; knowing all worlds, one Buddha's Bodhi tree, one Buddha's place of enlightenment are all completely pervasive; knowing all worlds, one sound is universally spread, causing all sentient beings to understand individually, and their hearts give rise to joy. These are ten. If Bodhisattvas abide in this Dharma, they will obtain the Tathagata's unsurpassed Buddha-ksetra (Buddha's land) vast and definite understanding. 'Buddha-child! Bodhisattva-mahasattvas (great Bodhisattvas) have ten kinds of definite understandings regarding the realm of sentient beings. What are the ten? They are: knowing that the fundamental nature of all sentient beings' realms is empty and without substance; knowing that all sentient beings' realms enter one sentient being's body; knowing that all sentient beings' realms enter a Bodhisattva's body; knowing that all sentient beings' realms enter the Tathagatagarbha (the womb of the Tathagata, referring to the Buddha-nature inherent in all beings); knowing that one sentient being's body universally enters all sentient beings' realms; knowing that all sentient beings' realms are capable of being vessels for all the Buddhas' Dharma; knowing that all sentient beings' realms, according to their desires, manifest the forms of Shakra (Indra), Brahma, and Lokapalas (world protectors); knowing that all sentient beings' realms, according to their desires, manifest the serene deportment of Shravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers); knowing that all sentient beings' realms manifest the adorned body of a Bodhisattva's merits; knowing that all sentient beings' realms manifest the serene deportment of the Tathagata's marks and characteristics, enlightening sentient beings. These are ten. If Bodhisattvas abide in this Dharma, they will obtain the Tathagata's unsurpassed great power of definite understanding.' The Avatamsaka Sutra, Volume 56 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 57 Translated by Shikshananda (Tang Dynasty translator) of Khotan, by Imperial Decree Chapter 38, Part 5: Leaving the World 'Buddha-child! Bodhisattva-mahasattvas have ten kinds of habitual tendencies. What are the ten? They are: the Bodhi-citta (mind of enlightenment)
習氣；善根習氣；教化眾生習氣；見佛習氣；于清凈世界受生習氣；行習氣；愿習氣；波羅蜜習氣；思惟平等法習氣；種種境界差別習氣。是為十。若諸菩薩安住此法，則永離一切煩惱習氣，得如來大智習氣非習氣智。
「佛子！菩薩摩訶薩有十種取，以此不斷諸菩薩行。何等為十？所謂：取一切眾生界，究竟教化故；取一切世界，究竟嚴凈故；取如來，修菩薩行為供養故；取善根，積集諸佛相好功德故；取大悲，滅一切眾生苦故；取大慈，與一切眾生一切智樂故；取波羅蜜，積集菩薩諸莊嚴故；取善巧方便，於一切處皆示現故；取菩提，得無礙智故；略說菩薩取一切法，於一切處悉以明智而現了故。是為十。若諸菩薩安住此取，則能不斷諸菩薩行，得一切如來無上無所取法。
「佛子！菩薩摩訶薩有十種修。何等為十？所謂：修諸波羅蜜；修學；修慧；修義；修法；修出離；修示現；修勤行匪懈；修成等正覺；修轉正法輪。是為十。若諸菩薩安住其中，則得無上修修一切法。
「佛子！菩薩摩訶薩有十種成就佛法。何等為十？所謂：不離善知識成就佛法；深信佛語成就佛法；不謗正法成就佛法；以無量無盡善根迴向成就佛法；信解如來境界無邊際成就佛法；知一切世界境界成就佛法；不捨法界境
【現代漢語翻譯】 現代漢語譯本 習氣（xí qì，指習慣性的行為或傾向）；善根習氣（shàn gēn xí qì，指由善的根源產生的習慣性行為或傾向）；教化眾生習氣（jiào huà zhòng shēng xí qì，指教導和轉化眾生的習慣性行為或傾向）；見佛習氣（jiàn fó xí qì，指見到佛的習慣性行為或傾向）；于清凈世界受生習氣（yú qīng jìng shì jiè shòu shēng xí qì，指在清凈世界中投生的習慣性行為或傾向）；行習氣（xíng xí qì，指修行的習慣性行為或傾向）；愿習氣（yuàn xí qì，指發願的習慣性行為或傾向）；波羅蜜習氣（bō luó mì xí qì，指修習波羅蜜的習慣性行為或傾向）；思惟平等法習氣（sī wéi píng děng fǎ xí qì，指思考平等法的習慣性行為或傾向）；種種境界差別習氣（zhǒng zhǒng jìng jiè chā bié xí qì，指對各種境界差異的習慣性行為或傾向）。這十種是習氣。如果菩薩安住于這些法，就能永遠脫離一切煩惱習氣，獲得如來大智習氣非習氣智（rú lái dà zhì xí qì fēi xí qì zhì，指如來大智慧的習慣性行為或傾向，但這種智慧超越了習慣）。 『佛子！菩薩摩訶薩有十種取（qǔ，指執取或把握），以此不斷諸菩薩行。哪十種呢？就是：取一切眾生界（qǔ yī qiè zhòng shēng jiè），爲了究竟教化他們；取一切世界（qǔ yī qiè shì jiè），爲了究竟莊嚴清凈它們；取如來（qǔ rú lái），爲了通過修菩薩行來供養他；取善根（qǔ shàn gēn），爲了積集諸佛的相好功德；取大悲（qǔ dà bēi），爲了滅除一切眾生的痛苦；取大慈（qǔ dà cí），爲了給予一切眾生一切智的快樂；取波羅蜜（qǔ bō luó mì），爲了積集菩薩的各種莊嚴；取善巧方便（qǔ shàn qiǎo fāng biàn），爲了在一切處都示現；取菩提（qǔ pú tí），爲了獲得無礙的智慧；簡而言之，菩薩取一切法（qǔ yī qiè fǎ），在一切處都以明智來顯現。這十種是取。如果菩薩安住于這些取，就能不斷諸菩薩行，獲得一切如來無上無所取的法。 『佛子！菩薩摩訶薩有十種修（xiū，指修行）。哪十種呢？就是：修諸波羅蜜（xiū zhū bō luó mì）；修學（xiū xué）；修慧（xiū huì）；修義（xiū yì）；修法（xiū fǎ）；修出離（xiū chū lí）；修示現（xiū shì xiàn）；修勤行匪懈（xiū qín xíng fěi xiè）；修成等正覺（xiū chéng děng zhèng jué）；修轉正法輪（xiū zhuǎn zhèng fǎ lún）。這十種是修。如果菩薩安住于其中，就能獲得無上修，修一切法。 『佛子！菩薩摩訶薩有十種成就佛法（chéng jiù fó fǎ，指成就佛的教法）。哪十種呢？就是：不離善知識成就佛法（bù lí shàn zhī shí chéng jiù fó fǎ）；深信佛語成就佛法（shēn xìn fó yǔ chéng jiù fó fǎ）；不謗正法成就佛法（bù bàng zhèng fǎ chéng jiù fó fǎ）；以無量無盡善根迴向成就佛法（yǐ wú liàng wú jìn shàn gēn huí xiàng chéng jiù fó fǎ）；信解如來境界無邊際成就佛法（xìn jiě rú lái jìng jiè wú biān jì chéng jiù fó fǎ）；知一切世界境界成就佛法（zhī yī qiè shì jiè jìng jiè chéng jiù fó fǎ）；不捨法界境（bù shě fǎ jiè jìng）
【English Translation】 English version Habitual tendencies; habitual tendencies of wholesome roots; habitual tendencies of teaching and transforming sentient beings; habitual tendencies of seeing the Buddha; habitual tendencies of being born in pure lands; habitual tendencies of practice; habitual tendencies of vows; habitual tendencies of pāramitās; habitual tendencies of contemplating the Dharma of equality; habitual tendencies of various differences in realms. These are the ten. If Bodhisattvas abide in these Dharmas, they will forever be free from all habitual tendencies of afflictions and attain the Tathāgata's great wisdom, the wisdom of habitual tendencies that are not habitual tendencies. 『Children of the Buddha! Bodhisattva-Mahāsattvas have ten kinds of grasping (taking), by which they do not cease the practices of Bodhisattvas. What are the ten? They are: grasping all realms of sentient beings, for the sake of ultimately teaching them; grasping all worlds, for the sake of ultimately purifying them; grasping the Tathāgata, for the sake of making offerings by practicing the Bodhisattva path; grasping wholesome roots, for the sake of accumulating the marks and merits of all Buddhas; grasping great compassion, for the sake of extinguishing the suffering of all sentient beings; grasping great loving-kindness, for the sake of giving all sentient beings the joy of all-knowing wisdom; grasping pāramitās, for the sake of accumulating all the adornments of Bodhisattvas; grasping skillful means, for the sake of manifesting in all places; grasping Bodhi, for the sake of attaining unobstructed wisdom; in short, Bodhisattvas grasp all Dharmas, manifesting them with clear wisdom in all places. These are the ten. If Bodhisattvas abide in these graspings, they will not cease the practices of Bodhisattvas and will attain the unsurpassed, non-grasping Dharma of all Tathāgatas.』 『Children of the Buddha! Bodhisattva-Mahāsattvas have ten kinds of cultivation. What are the ten? They are: cultivating the pāramitās; cultivating learning; cultivating wisdom; cultivating meaning; cultivating Dharma; cultivating renunciation; cultivating manifestation; cultivating diligent practice without laziness; cultivating the attainment of complete and perfect enlightenment; cultivating the turning of the wheel of the true Dharma. These are the ten. If Bodhisattvas abide in them, they will attain unsurpassed cultivation, cultivating all Dharmas.』 『Children of the Buddha! Bodhisattva-Mahāsattvas have ten kinds of accomplishments of the Buddha Dharma. What are the ten? They are: not separating from good spiritual friends to accomplish the Buddha Dharma; deeply believing in the Buddha's words to accomplish the Buddha Dharma; not slandering the true Dharma to accomplish the Buddha Dharma; dedicating immeasurable and inexhaustible wholesome roots to accomplish the Buddha Dharma; believing and understanding that the Tathāgata's realm is boundless to accomplish the Buddha Dharma; knowing the realms of all worlds to accomplish the Buddha Dharma; not abandoning the realm of the Dharma (not abandoning the realm of the Dharma)
界成就佛法；遠離諸魔境界成就佛法；正念一切諸佛境界成就佛法；樂求如來十力境界成就佛法。是為十。若諸菩薩安住此法，則得成就如來無上大智慧。
「佛子！菩薩摩訶薩有十種退失佛法，應當遠離。何等為十？所謂：輕慢善知識退失佛法；畏生死苦退失佛法；厭修菩薩行退失佛法；不樂住世間退失佛法；耽著三昧退失佛法；執取善根退失佛法；誹謗正法退失佛法；斷菩薩行退失佛法；樂二乘道退失佛法；嫌恨諸菩薩退失佛法。是為十。若諸菩薩遠離此法，則入菩薩離生道。
「佛子！菩薩摩訶薩有十種離生道。何等為十？所謂：出生般若波羅蜜而恒觀察一切眾生，是為一；遠離諸見而度脫一切見縛眾生，是為二；不念一切相而不捨一切著相眾生，是為三；超過三界而常在一切世界，是為四；永離煩惱而與一切眾生共居，是為五；得離欲法而常以大悲哀愍一切著欲眾生，是為六；常樂寂靜而恒示現一切眷屬，是為七；離世間生而死此生彼起菩薩行，是為八；不染一切世間法而不斷一切世間所作，是為九；諸佛菩提已現其前而不捨菩薩一切願行，是為十。佛子！是為菩薩摩訶薩十種離生道，出離世間，不與世共，而亦不雜二乘之行。若諸菩薩安住此法，則得菩薩決定法。
「佛子！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 以界限成就佛法；遠離各種魔的境界成就佛法；以正念憶念一切諸佛的境界成就佛法；樂於追求如來十力（如來的十種力量）的境界成就佛法。這便是十種。如果各位菩薩安住于這些法，就能成就如來無上的大智慧。
『佛子！菩薩摩訶薩有十種會退失佛法的情況，應當遠離。是哪十種呢？就是：輕慢善知識會退失佛法；畏懼生死之苦會退失佛法；厭倦修菩薩行會退失佛法；不樂於住在世間會退失佛法；沉迷於三昧（禪定）會退失佛法；執著于善根會退失佛法；誹謗正法會退失佛法；斷絕菩薩行會退失佛法；樂於二乘道（聲聞乘和緣覺乘）會退失佛法；嫌恨各位菩薩會退失佛法。這便是十種。如果各位菩薩遠離這些法，就能進入菩薩的離生道（超越生死輪迴的道路）。』
『佛子！菩薩摩訶薩有十種離生道。是哪十種呢？就是：生出般若波羅蜜（以智慧到達彼岸）而恒常觀察一切眾生，這是第一種；遠離各種見解而度脫一切被見解束縛的眾生，這是第二種；不執著於一切相而也不捨棄一切執著于相的眾生，這是第三種；超越三界（欲界、色界、無色界）而常在一切世界，這是第四種；永遠遠離煩惱而與一切眾生共同居住，這是第五種；得到遠離慾望的法而常以大悲哀憐一切執著于慾望的眾生，這是第六種；常樂於寂靜而恒常示現一切眷屬，這是第七種；離開世間的生而在此生死亡后在彼處發起菩薩行，這是第八種；不被一切世間法所污染而不斷絕一切世間所作，這是第九種；諸佛的菩提（覺悟）已經顯現在眼前而不捨棄菩薩的一切願行，這是第十種。佛子！這便是菩薩摩訶薩的十種離生道，出離世間，不與世俗同流合污，也不混雜於二乘的修行。如果各位菩薩安住于這些法，就能得到菩薩的決定法。』
『佛子！菩薩摩訶薩
【English Translation】 English version Accomplishing the Buddha Dharma by means of boundaries; accomplishing the Buddha Dharma by being far from all demonic realms; accomplishing the Buddha Dharma by correctly recollecting all the realms of the Buddhas; accomplishing the Buddha Dharma by joyfully seeking the realms of the Ten Powers of the Tathagata (the ten powers of a Buddha). These are the ten. If all Bodhisattvas abide in these dharmas, they will attain the unsurpassed great wisdom of the Tathagata.
'Buddha-child! There are ten ways in which Bodhisattva Mahasattvas regress from the Buddha Dharma, which should be avoided. What are the ten? They are: belittling good teachers, which causes regression from the Buddha Dharma; fearing the suffering of birth and death, which causes regression from the Buddha Dharma; being weary of practicing the Bodhisattva path, which causes regression from the Buddha Dharma; not delighting in dwelling in the world, which causes regression from the Buddha Dharma; being attached to samadhi (meditative absorption), which causes regression from the Buddha Dharma; clinging to good roots, which causes regression from the Buddha Dharma; slandering the true Dharma, which causes regression from the Buddha Dharma; abandoning the Bodhisattva path, which causes regression from the Buddha Dharma; delighting in the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), which causes regression from the Buddha Dharma; and hating all Bodhisattvas, which causes regression from the Buddha Dharma. These are the ten. If all Bodhisattvas avoid these dharmas, they will enter the Bodhisattva's path of detachment from birth.'
'Buddha-child! There are ten paths of detachment from birth for Bodhisattva Mahasattvas. What are the ten? They are: generating Prajñāpāramitā (perfection of wisdom) while constantly observing all sentient beings, this is the first; being far from all views while liberating all sentient beings bound by views, this is the second; not being mindful of any characteristics while not abandoning all sentient beings attached to characteristics, this is the third; transcending the three realms (desire realm, form realm, formless realm) while always being in all worlds, this is the fourth; being forever free from afflictions while dwelling together with all sentient beings, this is the fifth; attaining the dharma of detachment from desire while always having great compassion for all sentient beings attached to desire, this is the sixth; always delighting in tranquility while constantly manifesting all retinues, this is the seventh; leaving worldly birth while, after death in this life, initiating the Bodhisattva path in another life, this is the eighth; not being defiled by any worldly dharmas while not ceasing any worldly actions, this is the ninth; the Bodhi (enlightenment) of all Buddhas is already manifest before them while not abandoning all the vows and practices of a Bodhisattva, this is the tenth. Buddha-child! These are the ten paths of detachment from birth for Bodhisattva Mahasattvas, which are detached from the world, not in common with the world, and also not mixed with the practices of the Two Vehicles. If all Bodhisattvas abide in these dharmas, they will attain the definitive dharma of a Bodhisattva.'
'Buddha-child! Bodhisattva Mahasattvas
有十種決定法。何等為十？所謂；決定於如來種族中生；決定於諸佛境界中住；決定了知菩薩所作事；決定安住諸波羅蜜；決定得預如來眾會；決定能顯如來種性；決定安住如來力；決定深入佛菩提；決定與一切如來同一身；決定與一切如來所住無有二。是為十。
「佛子！菩薩摩訶薩有十種出生佛法道。何等為十？所謂：隨順善友是出生佛法道，同種善根故；深心信解是出生佛法道，知佛自在故；發大誓願是出生佛法道，其心寬廣故；忍自善根是出生佛法道，知業不失故；一切劫修行無厭足是出生佛法道，盡未來際故；阿僧祇世界皆示現是出生佛法道，成熟眾生故；不斷菩薩行是出生佛法道，增長大悲故；無量心是出生佛法道，一念遍一切虛空界故；殊勝行是出生佛法道，本所修行無失壞故；如來種是出生佛法道，令一切眾生樂發菩提心，以一切善法資持故。是為十。若諸菩薩安住此法，則得大丈夫名號。
「佛子！菩薩摩訶薩有十種大丈夫名號。何等為十？所謂：名為：菩提薩埵，菩提智所生故；名為：摩訶薩埵，安住大乘故；名為：第一薩埵，證第一法故；名為：勝薩埵，覺悟勝法故；名為：最勝薩埵，智慧最勝故；名為：上薩埵，起上精進故；名為：無上薩埵，開示無上法故；名為：力薩埵，廣
【現代漢語翻譯】 現代漢語譯本 有十種決定之法。是哪十種呢？即：決定生於如來（Tathagata，佛的稱號）的種族中；決定安住于諸佛的境界中；決定了知菩薩所作之事；決定安住于諸波羅蜜（Paramita，到達彼岸的方法，如佈施、持戒等）；決定得預如來眾會；決定能顯現如來的種性；決定安住于如來的力量；決定深入佛的菩提（Bodhi，覺悟）之道；決定與一切如來同一身；決定與一切如來所住之處無有差別。這便是十種決定之法。
『佛子！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）有十種出生佛法之道。是哪十種呢？即：隨順善友是出生佛法之道，因為同種善根；深心信解是出生佛法之道，因爲了知佛的自在；發大誓願是出生佛法之道，因為其心寬廣；忍自善根是出生佛法之道，因為知道業不會消失；一切劫修行無厭足是出生佛法之道，因為直至未來際；在阿僧祇（Asamkhya，無數）世界皆示現是出生佛法之道，爲了成熟眾生；不斷菩薩行是出生佛法之道，爲了增長大悲；無量心是出生佛法之道，因為一念遍一切虛空界；殊勝行是出生佛法之道，因為本所修行不會失壞；如來種是出生佛法之道，令一切眾生樂於發起菩提心，以一切善法資助保持。這便是十種。如果諸菩薩安住於此法，便能得到大丈夫的名號。
『佛子！菩薩摩訶薩有十種大丈夫的名號。是哪十種呢？即：名為：菩提薩埵（Bodhisattva，菩提覺悟的有情），因為菩提智慧所生；名為：摩訶薩埵（Mahasattva，偉大的有情），因為安住于大乘；名為：第一薩埵，因為證得第一法；名為：勝薩埵，因為覺悟殊勝之法；名為：最勝薩埵，因為智慧最為殊勝；名為：上薩埵，因為發起上等精進；名為：無上薩埵，因為開示無上之法；名為：力薩埵，因為廣
【English Translation】 English version There are ten kinds of decisive methods. What are the ten? They are: being decisively born into the lineage of the Tathagata (the title of a Buddha); decisively dwelling in the realm of all Buddhas; decisively understanding the actions of Bodhisattvas; decisively abiding in all Paramitas (perfections, such as generosity, morality, etc.); decisively being included in the assembly of the Tathagata; decisively manifesting the lineage of the Tathagata; decisively abiding in the power of the Tathagata; decisively delving into the Bodhi (enlightenment) path of the Buddha; decisively being one with all Tathagatas; decisively being no different from where all Tathagatas dwell. These are the ten decisive methods.
'Buddha's children! Bodhisattva-mahasattvas (great Bodhisattvas) have ten paths of birth into the Dharma of the Buddha. What are the ten? They are: following good friends is the path of birth into the Dharma of the Buddha, because of sharing the same roots of goodness; deeply believing and understanding is the path of birth into the Dharma of the Buddha, because of knowing the freedom of the Buddha; making great vows is the path of birth into the Dharma of the Buddha, because their minds are vast; enduring their own roots of goodness is the path of birth into the Dharma of the Buddha, because they know that karma is not lost; practicing without weariness for all kalpas (eons) is the path of birth into the Dharma of the Buddha, because it extends to the end of the future; manifesting in all Asamkhya (countless) worlds is the path of birth into the Dharma of the Buddha, in order to mature sentient beings; continuously practicing the Bodhisattva path is the path of birth into the Dharma of the Buddha, in order to increase great compassion; having immeasurable minds is the path of birth into the Dharma of the Buddha, because one thought pervades all of space; having superior practices is the path of birth into the Dharma of the Buddha, because the practices originally cultivated are not lost; the lineage of the Tathagata is the path of birth into the Dharma of the Buddha, causing all sentient beings to joyfully generate the Bodhi mind, and supporting it with all good dharmas. These are the ten. If all Bodhisattvas abide in these dharmas, they will obtain the title of great beings.
'Buddha's children! Bodhisattva-mahasattvas have ten titles of great beings. What are the ten? They are: called Bodhisattva (a being of enlightenment), because they are born from Bodhi wisdom; called Mahasattva (a great being), because they abide in the Mahayana (Great Vehicle); called the foremost Sattva, because they have realized the foremost Dharma; called the victorious Sattva, because they have awakened to the victorious Dharma; called the most victorious Sattva, because their wisdom is the most victorious; called the superior Sattva, because they generate superior diligence; called the unsurpassed Sattva, because they reveal the unsurpassed Dharma; called the powerful Sattva, because they broadly
知十力故；名為：無等薩埵，世間無比故；名為：不思議薩埵，一念成佛故。是為十。若諸菩薩得此名號，則成就菩薩道。
「佛子！菩薩摩訶薩有十種道。何等為十？所謂：一道是菩薩道，不捨獨一菩提心故。二道是菩薩道，出生智慧及方便故。三道是菩薩道，行空、無相、無愿，不著三界故。四行是菩薩道，懺除罪障，隨喜福德，恭敬尊重勸請如來，善巧迴向無休息故。五根是菩薩道，安住凈信堅固不動，起大精進所作究竟，一向正念無異攀緣，巧知三昧入出方便，善能分別智慧境界故。六通是菩薩道。所謂；天眼，悉見一切世界所有眾色，知諸眾生死此生彼故；天耳，悉聞諸佛說法，受持憶念，廣為眾生隨根演暢故；他心智，能知他心，自在無礙故；宿命念，憶知過去一切劫數，增長善根故；神足通，隨所應化一切眾生，種種為現，令樂法故；漏盡智，現證實際，起菩薩行不斷絕故。七念是菩薩道。所謂：唸佛，於一毛孔見無量佛，開悟一切眾生心故；念法，不離一如來眾會，於一切如來眾會中親承妙法，隨諸眾生根性慾樂而為演說，令悟入故；念僧，恒相續見無有休息，於一切世間見菩薩故；念舍，了知一切菩薩舍行，增長廣大布施心故；念戒，不捨菩提心，以一切善根迴向眾生故；念天，常憶念兜率
【現代漢語翻譯】 現代漢語譯本 因為知曉十力，所以被稱為：無等薩埵（無與倫比的眾生），因為在世間無與倫比；被稱為：不思議薩埵（不可思議的眾生），因為一念之間就能成佛。這就是十種。如果各位菩薩得到這些名號，就能成就菩薩道。
『佛子！菩薩摩訶薩有十種道。哪十種呢？所謂：一道是菩薩道，因為不捨棄唯一的菩提心。二道是菩薩道，因為生出智慧和方便。三道是菩薩道，因為修行空、無相、無愿，不執著於三界。四行是菩薩道，因為懺悔罪障，隨喜福德，恭敬尊重勸請如來，巧妙地迴向而不休息。五根是菩薩道，因為安住于清凈的信心，堅定不動搖，發起大精進，所作所為都達到究竟，一心正念，沒有其他攀緣，巧妙地知道三昧的入出方便，善於分辨智慧的境界。六通是菩薩道。所謂：天眼，能夠看到一切世界的所有顏色，知道眾生在此處死亡，在彼處出生；天耳，能夠聽到諸佛說法，接受、憶念，廣泛地為眾生根據他們的根性演說；他心智，能夠知道他人的心念，自在無礙；宿命念，能夠回憶起過去的一切劫數，增長善根；神足通，能夠根據所應教化的眾生，顯現各種形象，使他們樂於佛法；漏盡智，能夠親身證悟真如實際，發起菩薩的修行而不間斷。七念是菩薩道。所謂：唸佛，在一個毛孔中見到無量佛，開悟一切眾生的心；念法，不離開一個如來眾會，在一切如來眾會中親自接受妙法，根據眾生的根性喜好而為他們演說，使他們悟入；念僧，恒常相續地見到僧眾，沒有休息，在一切世間見到菩薩；念舍，瞭解一切菩薩的舍行，增長廣大的佈施心；念戒，不捨棄菩提心，將一切善根迴向眾生；念天，常常憶念兜率天（欲界六天之一，彌勒菩薩所在之處）的快樂，
【English Translation】 English version Because of knowing the ten powers, they are called: Unequaled Sattva (an unsurpassed being), because they are unparalleled in the world; they are called: Inconceivable Sattva (an inconceivable being), because they can achieve Buddhahood in a single thought. These are the ten. If all Bodhisattvas obtain these names, they will achieve the Bodhisattva path.
'Buddha-child! Bodhisattva-Mahasattvas have ten paths. What are the ten? They are: One path is the Bodhisattva path, because they do not abandon the unique Bodhi mind. Two paths are the Bodhisattva path, because they give rise to wisdom and skillful means. Three paths are the Bodhisattva path, because they practice emptiness, signlessness, and wishlessness, and are not attached to the three realms. Four practices are the Bodhisattva path, because they repent of karmic obstacles, rejoice in merits, respectfully honor and invite the Tathagatas, and skillfully dedicate merits without rest. Five roots are the Bodhisattva path, because they abide in pure faith, firm and unmoving, arouse great diligence, accomplish what they do, are single-mindedly mindful without other attachments, skillfully know the means of entering and exiting samadhi, and are good at distinguishing the realm of wisdom. Six superknowledges are the Bodhisattva path. They are: the heavenly eye, which sees all colors in all worlds, and knows that beings die here and are born there; the heavenly ear, which hears the Buddhas preach, receives, remembers, and widely expounds the Dharma to beings according to their capacities; the knowledge of others' minds, which knows the thoughts of others, freely and without obstruction; the recollection of past lives, which recalls all past kalpas, and increases good roots; the supernatural power, which manifests various forms to all beings according to what they need to be taught, making them delight in the Dharma; and the knowledge of the extinction of outflows, which directly realizes the true reality, and initiates the Bodhisattva practice without interruption. Seven mindfulnesses are the Bodhisattva path. They are: mindfulness of the Buddha, seeing countless Buddhas in one pore, and enlightening the minds of all beings; mindfulness of the Dharma, not leaving a single assembly of the Tathagata, personally receiving the wonderful Dharma in all assemblies of the Tathagata, and expounding it according to the capacities and preferences of beings, enabling them to enter into enlightenment; mindfulness of the Sangha, constantly and continuously seeing the Sangha without rest, and seeing Bodhisattvas in all worlds; mindfulness of giving, understanding all the giving practices of Bodhisattvas, and increasing the vast mind of generosity; mindfulness of precepts, not abandoning the Bodhi mind, and dedicating all good roots to beings; mindfulness of the heavens, constantly remembering the joy of Tushita Heaven (one of the six heavens of the desire realm, where Bodhisattva Maitreya resides),
陀天宮一生補處菩薩故；念眾生，智慧方便教化調伏，普及一切無間斷故。隨順菩提八聖道是菩薩道。所謂：行正見道，遠離一切諸邪見故；起正思惟，舍妄分別，心常隨順一切智故；常行正語，離語四過，順聖言故；恒修正業，教化眾生令調伏故；安住正命，頭陀知足，威儀審正，隨順菩提行四聖種，一切過失皆永離故；起正精進，勤修一切菩薩苦行，入佛十力無掛礙故；心常正念，悉能憶持一切言音，除滅世間散動心故；心常正定，善入菩薩不思議解脫門，於一三昧中出生一切諸三昧故。入九次第定是菩薩道。所謂；離欲恚害，而以一切語業說法無礙；滅除覺觀，而以一切智覺觀教化眾生；舍離喜愛，而見一切佛，心大歡喜；離世間樂，而隨順出世菩薩道樂；從此不動，入無色定，而亦不捨欲、色受生；雖住滅一切想受定，而亦不息菩薩行故。學佛十力是菩薩道。所謂：善知是處、非處智；善知一切眾生、去、來現在業報因果智；善知一切眾生上、中、下根不同隨宜說法智；善知一切眾生種種無量性智；善知一切眾生軟、中、上解差別令入法方便智；遍一切世間、一切剎、一切三世、一切劫，普現如來形相威儀而亦不捨菩薩所行智；善知一切諸禪解脫及諸三昧若垢若凈、時與非時，方便出生諸菩薩解脫門智；知一
切眾生於諸趣中死此生彼差別智；於一念中悉知三世一切劫數智；善知一切眾生樂欲、諸使、惑習滅盡智，而不捨離諸菩薩行。是為十。若諸菩薩安住此法，則得一切如來無上巧方便道。
「佛子！菩薩摩訶薩有無量道、無量助道、無量修道、無量莊嚴道。
「佛子！菩薩摩訶薩有十種無量道。何等為十？所謂：虛空無量故，菩薩道亦無量；法界無邊故，菩薩道亦無量；眾生界無盡故，菩薩道亦無量；世界無際故，菩薩道亦無量；劫數不可盡故，菩薩道亦無量；一切眾生語言法無量故，菩薩道亦無量；如來身無量故，菩薩道亦無量；佛音聲無量故，菩薩道亦無量；如來力無量故，菩薩道亦無量；一切智智無量故，菩薩道亦無量。是為十。
「佛子！菩薩摩訶薩有十種無量助道。何等為十？所謂：如虛空界無量，菩薩集助道亦無量；如法界無邊，菩薩集助道亦無邊；如眾生界無盡，菩薩集助道亦無盡；如世界無際，菩薩集助道亦無際；如劫數說不可盡，菩薩集助道亦一切世間說不能盡；如眾生語言法無量，菩薩集助道出生智慧知語言法亦無量；如如來身無量，菩薩集助道遍一切眾生、一切剎、一切世、一切劫亦無量；如佛音聲無量，菩薩出一言音周遍法界，一切眾生無不聞知故，所集助道亦無量；如
【現代漢語翻譯】 現代漢語譯本：能辨別眾生在各種輪迴中的死亡和轉生，知曉其間的差異；在一念之間，能完全知曉過去、現在、未來一切劫數；善於瞭解一切眾生的喜好、煩惱、習氣及其滅盡的智慧，並且不捨棄菩薩的修行。這就是第十種智慧。如果菩薩安住于這些法，就能獲得一切如來無上的巧妙方便之道。
佛子！菩薩摩訶薩有無量的道、無量的助道、無量的修道、無量的莊嚴道。
佛子！菩薩摩訶薩有十種無量的道。是哪十種呢？那就是：因為虛空（空間）是無量的，所以菩薩的道也是無量的；因為法界（宇宙真理的範圍）是無邊的，所以菩薩的道也是無量的；因為眾生界（所有生命存在的範圍）是無盡的，所以菩薩的道也是無量的；因為世界（宇宙）是無際的，所以菩薩的道也是無量的；因為劫數（時間）是不可窮盡的，所以菩薩的道也是無量的；因為一切眾生的語言法是無量的，所以菩薩的道也是無量的；因為如來（佛）的身是無量的，所以菩薩的道也是無量的；因為佛的音聲是無量的，所以菩薩的道也是無量的；因為如來的力量是無量的，所以菩薩的道也是無量的；因為一切智智（佛的智慧）是無量的，所以菩薩的道也是無量的。這就是十種無量的道。
佛子！菩薩摩訶薩有十種無量的助道。是哪十種呢？那就是：如同虛空界是無量的，菩薩積累的助道也是無量的；如同法界是無邊的，菩薩積累的助道也是無邊的；如同眾生界是無盡的，菩薩積累的助道也是無盡的；如同世界是無際的，菩薩積累的助道也是無際的；如同劫數是不可窮盡的，菩薩積累的助道也是一切世間都說不盡的；如同眾生的語言法是無量的，菩薩積累的助道所生出的智慧，能知曉的語言法也是無量的；如同如來的身是無量的，菩薩積累的助道遍及一切眾生、一切剎土、一切世界、一切劫數也是無量的；如同佛的音聲是無量的，菩薩發出的一個聲音就能周遍法界，一切眾生沒有聽不到的，所以積累的助道也是無量的；如同
【English Translation】 English version: The wisdom to differentiate the death and rebirth of all beings in various realms; the wisdom to fully know all kalpas (eons) of the past, present, and future in a single thought; the wisdom to understand the desires, afflictions, habits, and their extinction of all beings, without abandoning the practices of a Bodhisattva. This is the tenth. If Bodhisattvas abide in these dharmas, they will attain the unsurpassed skillful means of all Tathagatas (Buddhas).
Buddha's children! Bodhisattva Mahasattvas have immeasurable paths, immeasurable auxiliary paths, immeasurable cultivation paths, and immeasurable adornment paths.
Buddha's children! Bodhisattva Mahasattvas have ten kinds of immeasurable paths. What are the ten? They are: because space (ākāśa) is immeasurable, the path of a Bodhisattva is also immeasurable; because the dharma realm (dharmadhātu) is boundless, the path of a Bodhisattva is also immeasurable; because the realm of sentient beings (sattvadhātu) is endless, the path of a Bodhisattva is also immeasurable; because the world (loka) is limitless, the path of a Bodhisattva is also immeasurable; because kalpas (time) are inexhaustible, the path of a Bodhisattva is also immeasurable; because the languages of all sentient beings are immeasurable, the path of a Bodhisattva is also immeasurable; because the body of a Tathagata (Buddha) is immeasurable, the path of a Bodhisattva is also immeasurable; because the voice of a Buddha is immeasurable, the path of a Bodhisattva is also immeasurable; because the power of a Tathagata is immeasurable, the path of a Bodhisattva is also immeasurable; because the all-knowing wisdom (sarvajñāna) is immeasurable, the path of a Bodhisattva is also immeasurable. These are the ten.
Buddha's children! Bodhisattva Mahasattvas have ten kinds of immeasurable auxiliary paths. What are the ten? They are: just as the realm of space is immeasurable, the auxiliary paths accumulated by Bodhisattvas are also immeasurable; just as the dharma realm is boundless, the auxiliary paths accumulated by Bodhisattvas are also boundless; just as the realm of sentient beings is endless, the auxiliary paths accumulated by Bodhisattvas are also endless; just as the world is limitless, the auxiliary paths accumulated by Bodhisattvas are also limitless; just as kalpas are inexhaustible, the auxiliary paths accumulated by Bodhisattvas are also inexhaustible by all the worlds; just as the languages of sentient beings are immeasurable, the wisdom born from the auxiliary paths accumulated by Bodhisattvas, which knows the languages, is also immeasurable; just as the body of a Tathagata is immeasurable, the auxiliary paths accumulated by Bodhisattvas pervade all sentient beings, all lands, all worlds, and all kalpas, and are also immeasurable; just as the voice of a Buddha is immeasurable, a single sound emitted by a Bodhisattva pervades the dharma realm, and all sentient beings hear it, therefore the accumulated auxiliary paths are also immeasurable; just as
佛力無量，菩薩承如來力積集助道亦無量；如一切智智無量，菩薩積集助道亦如是無有量。是為十。若諸菩薩安住此法，則得如來無量智慧。
「佛子！菩薩摩訶薩有十種無量修道。何等為十？所謂：不來不去修，身、語、意業無動作故；不增不減修，如本性故；非有非無修，無自性故；如幻如夢、如影如響、如鏡中像、如熱時焰、如水中月修，離一切執著故；空、無相、無愿、無作修，明見三界而集福德不休息故；不可說、無言說、離言說修，遠離施設安立法故；不壞法界修，智慧現知一切法故；不壞真如實際修，普入真如實際虛空際故；廣大智慧修，諸有所作力無盡故；住如來十力、四無所畏、一切智智平等修，現見一切法無疑惑故。是為十。若諸菩薩安住此法，則得如來一切智無上善巧修。
「佛子！菩薩摩訶薩有十種莊嚴道。何等為十？佛子！菩薩摩訶薩不離欲界，入色界、無色界禪定解脫及諸三昧，亦不因此而受彼生，是為第一莊嚴道。智慧現前，入聲聞道，不以此道而取出離，是為第二莊嚴道。智慧現前，入辟支佛道，而起大悲無有休息，是為第三莊嚴道。雖有人、天眷屬圍繞，百千采女歌舞侍從，未曾暫舍禪定解脫及諸三昧，是為第四莊嚴道。與一切眾生受諸欲樂共相娛樂，乃至未曾於一
念間舍離菩薩平等三昧，是為第五莊嚴道。已到一切世間彼岸，于諸世法悉無所著，而亦不捨度眾生行，是為第六莊嚴道。安住正道、正智、正見，而能示入一切邪道，不取為實，不執為凈，令彼眾生遠離邪法，是為第七莊嚴道。常善護持如來凈戒，身、語、意業無諸過失，為欲教化犯戒眾生，示行一切凡愚之行，雖已具足清凈福德住菩薩趣，而示生於一切地獄、畜生、餓鬼及諸險難、貧窮等處，令彼眾生皆得解脫，而實菩薩不生彼趣，是為第八莊嚴道。不由他教，得無礙辯，智慧光明普能照了一切佛法，為一切如來神力所持，與一切諸佛同一法身，成就一切堅固大人明凈密法，安住一切平等諸乘，諸佛境界皆現其前，具足一切世智光明，照見一切諸眾生界，能為眾生作知法師，而示求正法未曾休息，雖實與眾生作無上師，而示行尊敬阇梨和尚。何以故？菩薩摩訶薩善巧方便住菩薩道，隨其所應皆為示現。是為第九莊嚴道。善根具足，諸行究竟，一切如來所共灌頂，到一切法自在彼岸，無礙法繒以冠其首；其身遍至一切世界，普現如來無礙之身，於法自在最上究竟，轉于無礙清凈法輪；一切菩薩自在之法皆已成就，而為眾生故，於一切國土示現受生；與三世諸佛同一境界，而不廢菩薩行，不捨菩薩法，不懈菩薩業，不
【現代漢語翻譯】 現代漢語譯本 于念頭之間舍離菩薩平等三昧（菩薩所修的一種禪定），這是第五種莊嚴道。已經到達一切世間的彼岸，對於世間的一切事物都沒有執著，但也不放棄度化眾生的行為，這是第六種莊嚴道。安住于正道、正智、正見，卻能示現進入一切邪道，但不認為它們是真實的，也不執著它們是清凈的，從而使那些眾生遠離邪法，這是第七種莊嚴道。常常善於守護如來的清凈戒律，身、語、意三業沒有過失，爲了教化犯戒的眾生，示現修行一切凡夫愚昧的行為，雖然已經具足清凈的福德，安住在菩薩的境界，卻示現出生在一切地獄、畜生、餓鬼以及各種危險、貧窮的地方，使那些眾生都得到解脫，而實際上菩薩並沒有真的生在那些地方，這是第八種莊嚴道。不依靠他人的教導，就能獲得無礙的辯才，智慧的光明普遍能夠照亮一切佛法，被一切如來的神力所護持，與一切諸佛擁有同一法身，成就一切堅固的大人明凈秘密之法，安住於一切平等的乘法，諸佛的境界都呈現在他面前，具足一切世間的智慧光明，照見一切眾生的世界，能夠為眾生做傳授佛法的老師，卻示現求取正法從不懈怠，雖然實際上是眾生無上的老師，卻示現尊敬阿阇梨（軌範師）和和尚（親教師）。為什麼呢？菩薩摩訶薩善於運用方便法門安住于菩薩道，根據眾生所應接受的教化而示現不同的形象。這是第九種莊嚴道。善根具足，各種修行都已圓滿，被一切如來共同灌頂，到達一切法自在的彼岸，用無礙的法繒加冕；他的身體遍佈一切世界，普遍示現如來無礙的身體，在佛法上自在達到最上究竟的境界，轉動無礙清凈的法輪；一切菩薩自在的法都已成就，但爲了眾生的緣故，在一切國土示現受生；與三世諸佛處於同一境界，卻不廢棄菩薩的修行，不捨棄菩薩的法門，不懈怠菩薩的事業，不
【English Translation】 English version In a moment, abandoning the Bodhisattva's Samadhi of Equality (a type of meditation practiced by Bodhisattvas), this is the fifth adornment of the path. Having reached the other shore of all worldly realms, one is not attached to any worldly phenomena, yet one does not abandon the practice of liberating sentient beings; this is the sixth adornment of the path. Abiding in the right path, right wisdom, and right view, one can demonstrate entering all wrong paths, but does not consider them real, nor cling to them as pure, thus enabling those sentient beings to depart from wrong teachings; this is the seventh adornment of the path. One constantly and well protects the pure precepts of the Tathagata, with no faults in body, speech, and mind actions. In order to teach and transform those who have broken the precepts, one demonstrates practicing all the actions of ordinary fools. Although one has already fully attained pure merit and abides in the Bodhisattva's realm, one demonstrates being born in all hells, as animals, as hungry ghosts, and in various dangerous and impoverished places, so that those sentient beings may all attain liberation. However, in reality, the Bodhisattva is not actually born in those realms; this is the eighth adornment of the path. Without relying on the teachings of others, one attains unobstructed eloquence, the light of wisdom universally illuminates all the Buddha's teachings, one is upheld by the divine power of all the Tathagatas, one shares the same Dharma body with all the Buddhas, one accomplishes all the firm, great, clear, and secret Dharma, one abides in all the equal vehicles, the realms of all the Buddhas appear before one, one is endowed with all worldly wisdom and light, one sees all the realms of sentient beings, one can be a teacher of the Dharma for sentient beings, yet one demonstrates seeking the right Dharma without ever resting. Although one is actually the supreme teacher of sentient beings, one demonstrates respect for the Acharya (preceptor) and the Upadhyaya (teacher). Why is this so? The Bodhisattva Mahasattva is skillful in using expedient means to abide in the Bodhisattva path, and manifests different forms according to what sentient beings need to be taught. This is the ninth adornment of the path. One's roots of goodness are complete, all practices are perfected, one is jointly crowned by all the Tathagatas, one reaches the other shore of freedom in all Dharmas, one is crowned with the unobstructed Dharma banner; one's body pervades all worlds, universally manifesting the unobstructed body of the Tathagata, one is free in the Dharma, reaching the highest and ultimate state, turning the unobstructed and pure Dharma wheel; all the free Dharmas of the Bodhisattvas have been accomplished, but for the sake of sentient beings, one demonstrates being born in all lands; one is in the same realm as the Buddhas of the three times, yet one does not abandon the Bodhisattva's practice, does not give up the Bodhisattva's Dharma, does not slacken in the Bodhisattva's work, does not
離菩薩道，不弛菩薩儀，不斷菩薩取，不息菩薩巧方便，不絕菩薩所作事，不厭菩薩產生用，不止菩薩住持力。何以故？菩薩欲疾證阿耨多羅三藐三菩提，觀一切智門修菩薩行無休息故。是為第十莊嚴道。若諸菩薩安住此法，則得如來無上大莊嚴道，亦不捨菩薩道。
「佛子！菩薩摩訶薩有十種足。何等為十？所謂持戒足，殊勝大愿悉成滿故；精進足，集一切菩提分法不退轉故；神通足，隨眾生欲令歡喜故；神力足，不離一佛剎往一切佛剎故；深心足，愿求一切殊勝法故；堅誓足，一切所作咸究竟故；隨順足，不違一切尊者教故；樂法足，聞持一切佛所說法不疲懈故；法雨足，為眾演說無怯弱故；修行足，一切諸惡悉遠離故。是為十。若諸菩薩安住此法，則得如來無上最勝足，若一舉步，悉能遍至一切世界。
「佛子！菩薩摩訶薩有十種手。何等為十？所謂：深信手，于佛所說，一向忍可，究竟受持故；佈施手，有來求者，隨其所欲皆令充滿故；先意問訊手，舒展右掌相迎引故；供養諸佛手，集眾福德無疲厭故；多聞善巧手，悉斷一切眾生疑故；令超三界手，授與眾生拔出欲泥故；置於彼岸手，四暴流中救溺眾生故；不吝正法手，所有妙法悉以開示故；善用眾論手，以智慧藥滅身心病故；恒持智寶手，開
【現代漢語翻譯】 現代漢語譯本 不捨離菩薩之道，不鬆懈菩薩的威儀，不停止菩薩的追求，不停止菩薩的巧妙方便，不中斷菩薩所做的事業，不厭倦菩薩的化生作用，不停止菩薩的住持力量。為什麼呢？因為菩薩想要迅速證得阿耨多羅三藐三菩提（無上正等正覺），觀察一切智慧之門，修菩薩行而不休息。這就是第十種莊嚴之道。如果各位菩薩安住於此法，就能得到如來無上大莊嚴之道，也不會捨棄菩薩之道。
『佛子！菩薩摩訶薩（大菩薩）有十種足。是哪十種呢？就是持戒足，因為殊勝的大愿都能夠圓滿成就；精進足，因為能夠聚集一切菩提分法而不退轉；神通足，因為能夠隨順眾生的意願讓他們歡喜；神力足，因為不離開一個佛剎（佛的國土）就能前往一切佛剎；深心足，因為愿求一切殊勝的法；堅誓足，因為一切所做的事情都能究竟完成；隨順足，因為不違背一切尊者的教誨；樂法足，因為聽聞並受持一切佛所說的法而不疲倦懈怠；法雨足，因為為大眾演說佛法而無所畏懼；修行足，因為能夠遠離一切諸惡。這就是十種足。如果各位菩薩安住於此法，就能得到如來無上最殊勝的足，只要一舉步，就能遍至一切世界。
『佛子！菩薩摩訶薩有十種手。是哪十種呢？就是：深信手，因為對於佛所說的一切，都一向忍可，究竟受持；佈施手，因為對於前來求助的人，都能隨其所愿，讓他們都得到滿足；先意問訊手，因為伸展右掌來迎接引導；供養諸佛手，因為能夠積聚眾多福德而不疲倦厭煩；多聞善巧手，因為能夠斷除一切眾生的疑惑；令超三界手，因為能夠授予眾生，把他們從慾望的泥潭中拔出來；置於彼岸手，因為能夠從四種暴流中救度溺水的眾生；不吝正法手，因為能夠把所有微妙的佛法都開示出來；善用眾論手，因為能夠用智慧的藥物來滅除身心的疾病；恒持智寶手，因為能夠開啟
【English Translation】 English version Not abandoning the Bodhisattva path, not relaxing the Bodhisattva's demeanor, not ceasing the Bodhisattva's pursuit, not stopping the Bodhisattva's skillful means, not interrupting the Bodhisattva's undertakings, not wearying of the Bodhisattva's transformative actions, not halting the Bodhisattva's sustaining power. Why is this so? Because the Bodhisattva desires to quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), observing the gate of all wisdom, cultivating the Bodhisattva practices without rest. This is the tenth path of adornment. If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed great adornment path of the Tathagata, and will not abandon the Bodhisattva path.
'Buddha-son! A Bodhisattva-Mahasattva (great Bodhisattva) has ten kinds of feet. What are these ten? They are: the foot of upholding precepts, because all supreme great vows are completely fulfilled; the foot of diligence, because one gathers all the factors of enlightenment without regression; the foot of supernatural powers, because one pleases beings according to their desires; the foot of divine power, because without leaving one Buddha-field, one can go to all Buddha-fields; the foot of profound mind, because one wishes to seek all supreme Dharmas; the foot of firm vows, because all actions are ultimately completed; the foot of compliance, because one does not violate the teachings of all venerable ones; the foot of delight in Dharma, because one hears and upholds all the Dharmas spoken by the Buddhas without weariness or laziness; the foot of Dharma rain, because one fearlessly expounds the Dharma for the assembly; the foot of practice, because one is able to stay away from all evils. These are the ten feet. If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed, most supreme feet of the Tathagata, and with one step, they can reach all worlds.
'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of hands. What are these ten? They are: the hand of deep faith, because one always accepts and ultimately upholds all that the Buddha has spoken; the hand of giving, because one fulfills the desires of all who come seeking help; the hand of greeting with prior intention, because one extends the right palm to welcome and guide; the hand of making offerings to all Buddhas, because one accumulates many merits without weariness or annoyance; the hand of vast learning and skillful means, because one can dispel all doubts of beings; the hand of leading beyond the three realms, because one can grant beings the means to pull themselves out of the mud of desire; the hand of placing on the other shore, because one can save drowning beings from the four torrents; the hand of not being stingy with the true Dharma, because one can reveal all the wonderful Dharmas; the hand of skillfully using various treatises, because one can use the medicine of wisdom to extinguish the diseases of body and mind; the hand of constantly holding the treasure of wisdom, because one can open
法光明破煩惱闇故。是為十。若諸菩薩安住此法，則得如來無上手，普覆十方一切世界。
「佛子！菩薩摩訶薩有十種腹。何等為十？所謂；離諂曲腹，心清凈故；離幻偽腹，性質直故；不虛假腹，無險诐故；無欺奪腹，於一切物無所貪故；斷煩惱腹，具智慧故；清凈心腹，離諸惡故；觀察飲食腹，念如實法故；觀察無作腹，覺悟緣起故；覺悟一切出離道腹，善成熟深心故；遠離一切邊見垢腹，令一切眾生得入佛腹故。是為十。若諸菩薩安住此法，則得如來無上廣大腹，悉能容受一切眾生。
「佛子！菩薩摩訶薩有十種藏。何等為十？所謂：不斷佛種是菩薩藏，開示佛法無量威德故；增長法種是菩薩藏，出生智慧廣大光明故；住持僧種是菩薩藏，令其得入不退法輪故；覺悟正定眾生是菩薩藏，善隨其時不逾一念故；究竟成熟不定眾生是菩薩藏，令因相續無有間斷故；為邪定眾生髮起大悲是菩薩藏，令未來因悉得成就故；滿佛十力不可壞因是菩薩藏，具降伏魔軍無對善根故；最勝無畏大師子吼是菩薩藏，令一切眾生皆歡喜故；得佛十八不共法是菩薩藏，智慧普入一切處故；普了知一切眾生、一切剎、一切法、一切佛是菩薩藏，於一念中悉明見故。是為十。若諸菩薩安住此法，則得如來無上善根不可壞大智慧
【現代漢語翻譯】 現代漢語譯本 以法之光明破除煩惱的黑暗，這就是第十種。如果各位菩薩安住於此法，就能獲得如來無上的手，普遍覆蓋十方一切世界。
『佛子！菩薩摩訶薩有十種腹。是哪十種呢？就是：遠離諂媚虛偽的腹，因為內心清凈；遠離虛幻偽裝的腹，因為本性正直；不虛假的腹，因為沒有險惡偏私；沒有欺騙掠奪的腹，因為對一切事物沒有貪慾；斷除煩惱的腹，因為具有智慧；清凈的心的腹，因為遠離一切惡行；觀察飲食的腹，因為憶念如實之法；觀察無作的腹，因為覺悟緣起；覺悟一切出離之道的腹，因為善於成熟深心；遠離一切邊見污垢的腹，爲了讓一切眾生得以進入佛的腹中。這就是十種。如果各位菩薩安住於此法，就能獲得如來無上廣大的腹，能夠容納一切眾生。
『佛子！菩薩摩訶薩有十種藏。是哪十種呢？就是：不斷絕佛種是菩薩的藏，因為開示佛法具有無量的威德；增長法種是菩薩的藏，因為出生智慧廣大光明；住持僧種是菩薩的藏，爲了讓他們得以進入不退轉的法輪；覺悟正定眾生是菩薩的藏，因為善於隨順其時，不超越一念；究竟成熟不定眾生是菩薩的藏，爲了讓因果相續沒有間斷；為邪定眾生髮起大悲是菩薩的藏，爲了讓未來的因都得以成就；圓滿佛的十力不可壞的因是菩薩的藏，因為具有降伏魔軍無與倫比的善根；最殊勝無畏的大師子吼是菩薩的藏，爲了讓一切眾生都歡喜；獲得佛的十八不共法是菩薩的藏，因為智慧普遍進入一切處；普遍了知一切眾生、一切剎土、一切法、一切佛是菩薩的藏，因為在一念中都能明見。這就是十種。如果各位菩薩安住於此法，就能獲得如來無上善根不可壞的大智慧。
【English Translation】 English version It is the tenth to break the darkness of afflictions with the light of Dharma. If all Bodhisattvas abide in this Dharma, they will obtain the unsurpassed hand of the Tathagata, universally covering all worlds in the ten directions.
'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of wombs. What are the ten? They are: the womb that is free from flattery and deceit, because the mind is pure; the womb that is free from illusion and falsehood, because the nature is upright; the womb that is not false, because there is no treacherous bias; the womb that does not deceive or plunder, because there is no greed for anything; the womb that cuts off afflictions, because it possesses wisdom; the womb of a pure mind, because it is free from all evils; the womb that observes food, because it remembers the true Dharma; the womb that observes non-action, because it awakens to dependent origination; the womb that awakens to all paths of liberation, because it is good at maturing the deep mind; the womb that is free from all defilements of extreme views, in order to allow all sentient beings to enter the womb of the Buddha. These are the ten. If all Bodhisattvas abide in this Dharma, they will obtain the unsurpassed and vast womb of the Tathagata, which can accommodate all sentient beings.
'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of treasuries. What are the ten? They are: the treasury of the Bodhisattva that does not cut off the Buddha-seed, because it reveals the Dharma with immeasurable power and virtue; the treasury of the Bodhisattva that increases the Dharma-seed, because it gives birth to wisdom and vast light; the treasury of the Bodhisattva that upholds the Sangha-seed, in order to allow them to enter the wheel of non-retrogression; the treasury of the Bodhisattva that awakens those with right determination, because it is good at following the time without exceeding a single thought; the treasury of the Bodhisattva that ultimately matures those with undetermined determination, in order to allow the continuity of cause and effect without interruption; the treasury of the Bodhisattva that initiates great compassion for those with wrong determination, in order to allow all future causes to be accomplished; the treasury of the Bodhisattva that fulfills the indestructible cause of the ten powers of the Buddha, because it possesses the unsurpassed roots of goodness that subdue the armies of Mara; the treasury of the Bodhisattva that is the most supreme and fearless lion's roar, in order to make all sentient beings happy; the treasury of the Bodhisattva that obtains the eighteen unshared qualities of the Buddha, because wisdom universally enters all places; the treasury of the Bodhisattva that universally knows all sentient beings, all lands, all Dharmas, and all Buddhas, because it can clearly see them all in a single thought. These are the ten. If all Bodhisattvas abide in this Dharma, they will obtain the unsurpassed roots of goodness and indestructible great wisdom of the Tathagata.
藏。
「佛子！菩薩摩訶薩有十種心。何等為十？所謂：精勤心，一切所作悉究竟故；不懈心，積集相好福德行故；大勇健心，摧破一切諸魔軍故；如理行心，除滅一切諸煩惱故；不退轉心，乃至菩提終不息故；性清凈心，知心不動無所著故；知眾生心，隨其解欲令出離故；令入佛法大梵住心，知諸眾生種種解欲，不以別乘而救護故；空、無相、無愿、無作心，見三界相不取著故；卐字相金剛堅固勝藏莊嚴心，一切眾生數等魔來乃至不能動一毛故。是為十。若諸菩薩安住此法，則得如來無上大智光明藏心。
「佛子！菩薩摩訶薩有十種被甲。何等為十？所謂：被大慈甲，救護一切眾生故；被大悲甲，堪忍一切諸苦故；被大愿甲，一切所作究竟故；被迴向甲，建立一切佛莊嚴故；被福德甲，饒益一切諸眾生故，被波羅蜜甲，度脫一切諸含識故；被智慧甲，滅一切眾生煩惱闇故；被善巧方便甲，生普門善根故；被一切智心堅固不散亂甲，不樂余乘故；被一心決定甲，於一切法離疑惑故。是為十。若諸菩薩安住此法，則被如來無上甲冑，悉能摧伏一切魔軍。
「佛子！菩薩摩訶薩有十種器仗。何等為十？所謂；佈施是菩薩器仗，摧破一切慳吝故；持戒是菩薩器仗，棄捨一切毀犯故；平等是菩薩器仗，斷除
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩有十種心。是哪十種呢？即：精勤心，因為一切所作都能究竟完成；不懈心，因為能積累美好的相貌和福德的修行；大勇健心，因為能摧毀一切魔軍；如理行心，因為能消除一切煩惱；不退轉心，乃至證得菩提都不會停止；性清凈心，因為知道心不動搖，沒有執著；知眾生心，因為能隨順眾生的理解和慾望，令其解脫；令入佛法大梵住心，因為知道眾生種種的理解和慾望，不以其他乘法來救護；空、無相、無愿、無作心，因為見到三界之相而不執著；卐字相（吉祥的標誌）金剛堅固勝藏莊嚴心，因為一切眾生數量的魔來都不能動搖一根毫毛。這就是十種心。如果菩薩安住于這些法，就能得到如來無上大智慧光明藏心。 『佛子！菩薩摩訶薩有十種鎧甲。是哪十種呢？即：被大慈甲，爲了救護一切眾生；被大悲甲，爲了堪忍一切痛苦；被大愿甲，爲了使一切所作都能究竟完成；被迴向甲，爲了建立一切佛的莊嚴；被福德甲，爲了饒益一切眾生；被波羅蜜甲（到達彼岸的方法），爲了度脫一切有情眾生；被智慧甲，爲了滅除一切眾生的煩惱黑暗；被善巧方便甲，爲了生起普遍的善根；被一切智心堅固不散亂甲，因為不樂於其他乘法；被一心決定甲，因為對於一切法都離疑惑。這就是十種鎧甲。如果菩薩安住于這些法，就能被如來無上的鎧甲所覆蓋，完全能夠摧伏一切魔軍。 『佛子！菩薩摩訶薩有十種器仗。是哪十種呢？即：佈施是菩薩的器仗，因為能摧破一切慳吝；持戒是菩薩的器仗，因為能捨棄一切毀犯；平等是菩薩的器仗，因為能斷除
【English Translation】 English version 'Buddha's child! A Bodhisattva Mahasattva has ten kinds of minds. What are the ten? They are: the mind of diligence, because all actions are ultimately completed; the mind of non-laziness, because it accumulates the practice of auspicious marks and meritorious virtues; the mind of great courage and strength, because it destroys all the armies of Mara; the mind of acting in accordance with the truth, because it eliminates all afflictions; the mind of non-retrogression, because it never ceases until Bodhi is attained; the mind of pure nature, because it knows that the mind is unmoving and without attachment; the mind that knows the minds of sentient beings, because it guides them to liberation according to their understanding and desires; the mind that leads them into the great Brahma abode of the Buddha Dharma, because it knows the various understandings and desires of sentient beings and does not protect them with other vehicles; the mind of emptiness, signlessness, wishlessness, and non-action, because it sees the characteristics of the three realms without attachment; the mind adorned with the Swastika (auspicious symbol) mark, diamond-like firmness, and supreme treasury, because even if all the Maras equal to the number of sentient beings come, they cannot move a single hair. These are the ten. If Bodhisattvas abide in these dharmas, they will attain the mind of the Tathagata's unsurpassed great wisdom and light treasury. 'Buddha's child! A Bodhisattva Mahasattva has ten kinds of armor. What are the ten? They are: being armored with great compassion, to protect all sentient beings; being armored with great pity, to endure all sufferings; being armored with great vows, to ultimately complete all actions; being armored with dedication, to establish all the adornments of the Buddha; being armored with meritorious virtues, to benefit all sentient beings; being armored with Paramitas (perfections), to liberate all sentient beings; being armored with wisdom, to extinguish the darkness of all sentient beings' afflictions; being armored with skillful means, to generate universal roots of goodness; being armored with the firm and undistracted mind of all-knowing wisdom, because it does not delight in other vehicles; being armored with the mind of single-minded determination, because it is free from doubt about all dharmas. These are the ten armors. If Bodhisattvas abide in these dharmas, they will be covered by the unsurpassed armor of the Tathagata, and will be able to completely subdue all the armies of Mara. 'Buddha's child! A Bodhisattva Mahasattva has ten kinds of weapons. What are the ten? They are: giving is the weapon of a Bodhisattva, because it destroys all stinginess; keeping precepts is the weapon of a Bodhisattva, because it abandons all violations; equality is the weapon of a Bodhisattva, because it cuts off
一切分別故；智慧是菩薩器仗，消滅一切煩惱故；正命是菩薩器仗，遠離一切邪命故；善巧方便是菩薩器仗，於一切處示現故；略說貪、瞋、癡等一切煩惱是菩薩器仗，以煩惱門度眾生故；生死是菩薩器仗，不斷菩薩行教化眾生故；說如實法是菩薩器仗，能破一切執著故；一切智是菩薩器仗，不捨菩薩行門故。是為十。若諸菩薩安住此法，則能除滅一切眾生長夜所集煩惱結使。
「佛子！菩薩摩訶薩有十種首。何等為十？所謂：涅槃首，無能見頂故；尊敬首，一切人、天所敬禮故；廣大勝解首，三千界中最為勝故；第一善根首，三界眾生咸供養故；荷戴眾生首，成就頂上肉髻相故；不輕賤他首，於一切處常尊勝故；般若波羅蜜首，長養一切功德法故；方便智相應首，普現一切同類身故；教化一切眾生首，以一切眾生為弟子故；守護諸佛法眼首，能令三寶種不斷絕故。是為十。若諸菩薩安住此法，則得如來無上大智慧首。
「佛子！菩薩摩訶薩有十種眼。所謂：肉眼，見一切色故；天眼，見一切眾生心故；慧眼，見一切眾生諸根境界故；法眼，見一切法如實相故；佛眼，見如來十力故；智眼，知見諸法故；光明眼，見佛光明故；出生死眼，見涅槃故；無礙眼，所見無障故；一切智眼，見普門法界故。是為十
【現代漢語翻譯】 現代漢語譯本 一切分別（對事物進行區分）是菩薩的器仗，因為它能消滅一切煩惱；正命（符合佛法的謀生方式）是菩薩的器仗，因為它能遠離一切邪命（不正當的謀生方式）；善巧方便（巧妙地運用方法）是菩薩的器仗，因為它能在一切處示現；簡而言之，貪、瞋、癡等一切煩惱是菩薩的器仗，因為菩薩通過煩惱之門來度化眾生；生死是菩薩的器仗，因為菩薩不斷生死以教化眾生；宣說如實法（符合真理的教法）是菩薩的器仗，因為它能破除一切執著；一切智（對一切事物都了知）是菩薩的器仗，因為它不捨棄菩薩的修行之道。以上是十種器仗。如果菩薩安住于這些法，就能消除一切眾生長久以來積累的煩惱和束縛。 佛子！菩薩摩訶薩有十種首（頭）。是哪十種呢？分別是：涅槃首（達到涅槃的頭），因為沒有能看到頂端；尊敬首（受人尊敬的頭），因為受到一切人、天的尊敬和禮拜；廣大勝解首（具有廣大理解力的頭），因為在三千大千世界中最為殊勝；第一善根首（具有第一善根的頭），因為受到三界眾生的供養；荷戴眾生首（能承擔眾生的頭），因為成就了頂上的肉髻相；不輕賤他首（不輕視他人的頭），因為在一切處都常保持尊勝；般若波羅蜜首（以般若波羅蜜為首的頭），因為它能增長一切功德法；方便智相應首（與方便智慧相應的頭），因為它能普遍示現一切同類身；教化一切眾生首（教化一切眾生的頭），因為它把一切眾生都視為弟子；守護諸佛法眼首（守護諸佛法眼的頭），因為它能使三寶的種子不斷絕。以上是十種首。如果菩薩安住于這些法，就能獲得如來無上的大智慧首。 佛子！菩薩摩訶薩有十種眼。分別是：肉眼，能看見一切色；天眼，能看見一切眾生的心；慧眼，能看見一切眾生的諸根境界；法眼，能看見一切法的真實相；佛眼，能看見如來的十力；智眼，能知見諸法；光明眼，能看見佛的光明；出生死眼，能看見涅槃；無礙眼，所見之處沒有障礙；一切智眼，能看見普門法界。以上是十種眼。
【English Translation】 English version Discrimination is a Bodhisattva's weapon, because it eliminates all afflictions; Right Livelihood is a Bodhisattva's weapon, because it avoids all wrong livelihoods; Skillful Means is a Bodhisattva's weapon, because it manifests everywhere; Briefly speaking, all afflictions such as greed, anger, and ignorance are a Bodhisattva's weapon, because Bodhisattvas use the gate of afflictions to liberate sentient beings; Birth and death are a Bodhisattva's weapon, because Bodhisattvas continuously engage in birth and death to teach and transform sentient beings; Speaking the Dharma as it is is a Bodhisattva's weapon, because it can break all attachments; Omniscience is a Bodhisattva's weapon, because it does not abandon the path of Bodhisattva practice. These are the ten. If Bodhisattvas abide in these dharmas, they can eliminate the afflictions and fetters accumulated by all sentient beings over long nights. Buddha's children! A Bodhisattva Mahasattva has ten heads. What are the ten? They are: the Head of Nirvana, because there is no one who can see its top; the Head of Respect, because it is respected and revered by all humans and devas; the Head of Vast Understanding, because it is the most superior in the three thousand worlds; the Head of the First Good Root, because it is offered to by all sentient beings in the three realms; the Head that Carries Sentient Beings, because it has achieved the Ushnisha (fleshy protuberance on the crown of the head); the Head that Does Not Belittle Others, because it is always supreme in all places; the Head of Prajna Paramita, because it cultivates all meritorious dharmas; the Head that Corresponds with Expedient Wisdom, because it universally manifests all similar bodies; the Head that Teaches All Sentient Beings, because it regards all sentient beings as disciples; the Head that Protects the Dharma Eye of All Buddhas, because it can ensure that the seeds of the Three Jewels are not cut off. These are the ten. If Bodhisattvas abide in these dharmas, they will obtain the unsurpassed great wisdom head of the Tathagata. Buddha's children! A Bodhisattva Mahasattva has ten eyes. They are: the Physical Eye, which sees all forms; the Heavenly Eye, which sees the minds of all sentient beings; the Wisdom Eye, which sees the faculties and realms of all sentient beings; the Dharma Eye, which sees the true nature of all dharmas; the Buddha Eye, which sees the ten powers of the Tathagata; the Eye of Knowledge, which knows and sees all dharmas; the Eye of Light, which sees the light of the Buddha; the Eye that Transcends Birth and Death, which sees Nirvana; the Unobstructed Eye, which sees without hindrance; and the Eye of Omniscience, which sees the universal Dharma realm. These are the ten eyes.
。若諸菩薩安住此法，則得如來無上大智慧眼
「佛子！菩薩摩訶薩有十種耳。何等為十？所謂：聞讚歎聲，斷除貪愛；聞毀呰聲，斷除瞋恚；聞說二乘，不著不求；聞菩薩道，歡喜踴躍；聞地獄等諸苦難處，起大悲心，發弘誓願；聞說人、天勝妙之事，知彼皆是無常之法；聞有讚歎諸佛功德，勤加精進，令速圓滿；聞說六度、四攝等法，發心修行，愿到彼岸；聞十方世界一切音聲，悉知如響，入不可說甚深妙義；菩薩摩訶薩從初發心乃至道場，常聞正法未曾暫息，而恒不捨化眾生事。是為十。若諸菩薩成就此法，則得如來無上大智慧耳。
「佛子！菩薩摩訶薩有十種鼻。何等為十？所謂：聞諸臭物不以為臭；聞諸香氣不以為香；香臭俱聞，其心平等；非香非臭，安住于舍；若聞眾生衣服、臥具及其肢體所有香臭，則能知彼貪、恚、愚癡等分之行；若聞諸伏藏草木等香，皆如對目前，分明辨了；若聞下至阿鼻地獄、上至有頂眾生之香，皆知彼過去所行之行；若聞諸聲聞佈施、持戒、多聞慧香，住一切智心，不令散動；若聞一切菩薩行香，以平等慧入如來地；聞一切佛智境界香，亦不廢舍諸菩薩行。是為十。若諸菩薩成就此法，則得如來無量無邊清凈鼻。
「佛子！菩薩摩訶薩有十種舌。何等為十？
【現代漢語翻譯】 現代漢語譯本：如果各位菩薩安住於此法，就能獲得如來無上大智慧眼。
『佛子！菩薩摩訶薩有十種耳。是哪十種呢？ 所謂：聽到讚歎的聲音，就斷除貪愛；聽到譭謗的聲音，就斷除嗔恚；聽到宣說二乘（聲聞乘和緣覺乘）的教法，不執著也不追求；聽到菩薩道的教法，就歡喜踴躍；聽到地獄等各種苦難之處，就生起大悲心，發起宏大的誓願；聽到宣說人、天殊勝美妙的事情，就知道它們都是無常的法；聽到有人讚嘆諸佛的功德，就更加勤奮精進，使之迅速圓滿；聽到宣說六度（佈施、持戒、忍辱、精進、禪定、智慧）、四攝（佈施、愛語、利行、同事）等法，就發心修行，愿到達彼岸；聽到十方世界一切的聲音，都了知如同迴響，進入不可言說的甚深微妙的意義；菩薩摩訶薩從最初發心乃至成就佛道，常常聽聞正法，未曾有片刻停止，而且恒常不捨棄教化眾生的事業。這就是十種。如果各位菩薩成就此法，就能獲得如來無上大智慧耳。
『佛子！菩薩摩訶薩有十種鼻。是哪十種呢？ 所謂：聞到各種臭味不認為臭；聞到各種香味不認為香；香和臭都聞到，內心保持平等；既非香也非臭，安住于舍的狀態；如果聞到眾生衣服、臥具以及身體上的各種香臭，就能知道他們貪、嗔、癡等煩惱的程度；如果聞到各種隱藏的寶藏、草木等的香味，都如同在眼前一樣，能夠清楚地辨別；如果聞到下至阿鼻地獄、上至有頂天眾生的氣味，都能知道他們過去所做的事情；如果聞到各位聲聞佈施、持戒、多聞智慧的香氣，就安住於一切智的心，不令其散亂；如果聞到一切菩薩修行的香氣，就以平等的智慧進入如來之地；聞到一切佛的智慧境界的香氣，也不廢棄各位菩薩的修行。這就是十種。如果各位菩薩成就此法，就能獲得如來無量無邊清凈的鼻。
『佛子！菩薩摩訶薩有十種舌。是哪十種呢？
【English Translation】 English version: If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed great wisdom eye of the Tathagata.
'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of ears. What are the ten? They are: upon hearing praise, they cut off greed; upon hearing slander, they cut off anger; upon hearing the teachings of the Two Vehicles (Shravakayana and Pratyekabuddhayana), they do not cling to or seek them; upon hearing the Bodhisattva path, they rejoice and leap for joy; upon hearing of the various suffering places such as hells, they arouse great compassion and make vast vows; upon hearing of the superior and wonderful matters of humans and gods, they know that they are all impermanent dharmas; upon hearing praise of the merits of all Buddhas, they diligently strive to quickly perfect them; upon hearing the teachings of the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation), they resolve to practice and aspire to reach the other shore; upon hearing all sounds of the ten directions, they understand them as echoes, entering the profound and subtle meaning that cannot be spoken; from the initial aspiration to the attainment of Buddhahood, the Bodhisattva-Mahasattva constantly hears the true Dharma, never ceasing for a moment, and always does not abandon the work of transforming sentient beings. These are the ten. If all Bodhisattvas accomplish these dharmas, they will attain the unsurpassed great wisdom ear of the Tathagata.'
'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of noses. What are the ten? They are: upon smelling various foul odors, they do not consider them foul; upon smelling various fragrances, they do not consider them fragrant; upon smelling both fragrance and foulness, their minds remain equal; neither fragrant nor foul, they abide in equanimity; upon smelling the various fragrances and foul odors of sentient beings' clothes, bedding, and bodies, they can know the extent of their greed, anger, and ignorance; upon smelling the fragrances of various hidden treasures, plants, and trees, they are as if they are right before their eyes, clearly distinguishing them; upon smelling the odors of sentient beings from the lowest Avici hell to the highest Akanistha heaven, they know their past actions; upon smelling the fragrance of the Shravakas' generosity, morality, learning, and wisdom, they abide in the mind of all-knowing wisdom, not letting it be scattered; upon smelling the fragrance of all Bodhisattvas' practices, they enter the Tathagata's ground with equal wisdom; upon smelling the fragrance of all Buddhas' wisdom realms, they also do not abandon the practices of all Bodhisattvas. These are the ten. If all Bodhisattvas accomplish these dharmas, they will attain the immeasurable and boundless pure nose of the Tathagata.'
'Buddha-son! A Bodhisattva-Mahasattva has ten kinds of tongues. What are the ten?'
所謂：開示演說無盡眾生行舌；開示演說無盡法門舌；讚歎諸佛無盡功德舌；演暢辭辯無盡舌；開闡大乘助道舌；遍覆十方虛空舌；普照一切佛剎舌；普使眾生悟解舌；悉令諸佛嘆喜舌；降伏一切諸魔外道，除滅一切生死煩惱，令至涅槃舌。是為十。若諸菩薩成就此法，則得如來遍覆一切諸佛國土無上舌。
「佛子！菩薩摩訶薩有十種身。何等為十？所謂：人身，為教化一切諸人故；非人身，為教化地獄、畜生、餓鬼故；天身，為教化欲界、色界、無色界眾生故；學身，示現學地故；無學身，示現阿羅漢地故；獨覺身，教化令入辟支佛地故；菩薩身，令成就大乘故；如來身，智水灌頂故；意生身，善巧出生故；無漏法身，以無功用示現一切眾生身故。是為十。若諸菩薩成就此法，則得如來無上之身。
「佛子！菩薩摩訶薩有十種意。何等為十？所謂上首意，發起一切善根故；安住意，深信堅固不動故；深入意，隨順佛法而解故；內了意，知諸眾生心樂故；無亂意，一切煩惱不雜故；明凈意，客塵不能染著故；善觀眾生意，無有一念失時故；善擇所作意，未曾一處生過故；密護諸根意，調伏不令馳散故；善入三昧意，深入佛三昧無我、我所故。是為十。若諸菩薩安住此法，則得一切佛無上意。
「佛
【現代漢語翻譯】 現代漢語譯本：所謂菩薩的十種舌：第一，開示演說無盡眾生的行為的舌；第二，開示演說無盡法門的舌；第三，讚歎諸佛無盡功德的舌；第四，演說流暢辯才無礙的舌；第五，開闡大乘佛法助益修道的舌；第六，遍覆十方虛空的舌；第七，普照一切佛剎的舌；第八，普使眾生覺悟理解的舌；第九，使一切諸佛都讚歎歡喜的舌；第十，降伏一切諸魔外道，消除一切生死煩惱，使眾生到達涅槃的舌。這便是十種舌。如果菩薩能夠成就這些法，就能得到如來遍覆一切諸佛國土的無上之舌。 佛子！菩薩摩訶薩有十種身。是哪十種呢？第一，人身，爲了教化一切人；第二，非人身，爲了教化地獄、畜生、餓鬼道的眾生；第三，天身，爲了教化欲界、色界、無色界（：此處指色界，：此處指無色界）的眾生；第四，學身，示現還在學習的階段；第五，無學身，示現已經達到阿羅漢的境界；第六，獨覺身，教化眾生進入辟支佛的境界；第七，菩薩身，爲了使眾產生就大乘佛法；第八，如來身，以智慧之水灌頂；第九，意生身，善巧方便地化生；第十，無漏法身，以無為的功用示現一切眾生的身形。這便是十種身。如果菩薩能夠成就這些法，就能得到如來無上的身。 佛子！菩薩摩訶薩有十種意。是哪十種呢？第一，上首意，發起一切善根；第二，安住意，深信佛法，堅定不動搖；第三，深入意，隨順佛法而理解；第四，內了意，瞭解眾生的心意和喜好；第五，無亂意，一切煩惱都不能混雜；第六，明凈意，外來的塵垢不能污染；第七，善觀眾生意，沒有一念失去時機；第八，善擇所作意，沒有一處產生過失；第九，密護諸根意，調伏六根不使其散亂；第十，善入三昧意，深入佛的三昧，達到無我、無我所的境界。這便是十種意。如果菩薩能夠安住于這些法，就能得到一切佛的無上之意。
【English Translation】 English version: These are the ten types of tongues of a Bodhisattva: First, the tongue that expounds and explains the practices of endless sentient beings; second, the tongue that expounds and explains endless Dharma gates; third, the tongue that praises the endless merits of all Buddhas; fourth, the tongue that speaks with eloquent and unobstructed discourse; fifth, the tongue that elucidates the Mahayana teachings and aids in the path of cultivation; sixth, the tongue that covers the ten directions of space; seventh, the tongue that illuminates all Buddha lands; eighth, the tongue that universally enables sentient beings to awaken and understand; ninth, the tongue that causes all Buddhas to praise and rejoice; tenth, the tongue that subdues all demons and heretics, eliminates all the afflictions of birth and death, and leads sentient beings to Nirvana. These are the ten. If Bodhisattvas accomplish these practices, they will attain the unsurpassed tongue of the Tathagata that covers all Buddha lands. Buddha's children! Bodhisattva Mahasattvas have ten types of bodies. What are the ten? First, the human body, for the purpose of teaching all humans; second, the non-human body, for the purpose of teaching beings in hell, animals, and hungry ghosts; third, the heavenly body, for the purpose of teaching beings in the desire realm, form realm, and formless realm (: here refers to the form realm, : here refers to the formless realm); fourth, the body of a learner, demonstrating the stage of learning; fifth, the body of a non-learner, demonstrating the stage of an Arhat; sixth, the body of a Pratyekabuddha, teaching beings to enter the stage of a Pratyekabuddha; seventh, the body of a Bodhisattva, for the purpose of enabling beings to accomplish the Mahayana teachings; eighth, the body of a Tathagata, with the wisdom water of empowerment; ninth, the mind-made body, skillfully manifesting; tenth, the undefiled Dharma body, manifesting all sentient beings' forms through effortless action. These are the ten. If Bodhisattvas accomplish these practices, they will attain the unsurpassed body of the Tathagata. Buddha's children! Bodhisattva Mahasattvas have ten types of minds. What are the ten? First, the foremost mind, initiating all roots of goodness; second, the abiding mind, with deep faith, firm and unmoving; third, the penetrating mind, understanding in accordance with the Buddha's teachings; fourth, the inner knowing mind, understanding the minds and preferences of sentient beings; fifth, the unperturbed mind, where all afflictions cannot mix; sixth, the clear and pure mind, where external defilements cannot attach; seventh, the mind that observes sentient beings well, without losing a single moment; eighth, the mind that chooses actions well, without ever creating a fault; ninth, the mind that secretly guards the senses, subduing them and preventing them from scattering; tenth, the mind that enters Samadhi well, deeply entering the Buddha's Samadhi, reaching the state of no self and no possessions. These are the ten. If Bodhisattvas abide in these practices, they will attain the unsurpassed mind of all Buddhas.
子！菩薩摩訶薩有十種行。何等為十？所謂：聞法行，愛樂於法故；說法行，利益眾生故；離貪、恚，癡怖畏行，調伏自心故；欲界行，教化欲界眾生故；色、無色界三昧行，令速轉還故；趣向法義行，速得智慧故；一切生處行，自在教化眾生故；一切佛剎行，禮拜供養諸佛故；涅槃行，不斷生死相續故；成滿一切佛法行，不捨菩薩法行故。是為十。若諸菩薩安住此法，則得如來無來無去行。
「佛子！菩薩摩訶薩有十種住。何等為十？所謂：菩提心住，曾不忘失故；波羅蜜住，不厭助道故；說法住，增長智慧故；阿蘭若住，證大禪定故；隨順一切智頭陀知足四聖種住，少欲少事故；深信住，荷負正法故；親近如來住，學佛威儀故；出生神通住，圓滿大智故；得忍住，滿足授記故；道場住，具足力、無畏、一切佛法故。是為十。若諸菩薩安住此法，則得一切智無上住。
「佛子！菩薩摩訶薩有十種坐。何等為十？所謂：轉輪王坐，興十善道故；四天王坐，於一切世間自在安立佛法故；帝釋坐，與一切眾生為勝主故；梵天坐，于自他心得自在故；師子坐，能說法故；正法坐，以總持辯才力而開示故；堅固坐，誓願究竟故；大慈坐，令惡眾生悉歡喜故；大悲坐，忍一切苦不疲厭故；金剛坐，降伏眾魔及外道故
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩有十種行。哪十種呢？就是：聽聞佛法的修行，因為喜愛佛法；說法的修行，爲了利益眾生；遠離貪婪、嗔恨、愚癡和恐懼的修行，爲了調伏自己的心；在欲界的修行，爲了教化欲界的眾生；在色界和無色界的三昧中的修行，爲了能夠迅速返回；趨向佛法真義的修行，爲了迅速獲得智慧；在一切生命存在之處的修行，爲了自在地教化眾生；在一切佛剎的修行，爲了禮拜供養諸佛；涅槃的修行，爲了不斷生死輪迴；成就圓滿一切佛法的修行，爲了不捨棄菩薩的修行。這就是十種修行。如果菩薩安住于這些修行，就能獲得如來無來無去的境界。』 『佛子！菩薩摩訶薩有十種安住。哪十種呢？就是：菩提心的安住，因為從不忘失；波羅蜜的安住，因為不厭倦助道；說法的安住，爲了增長智慧；在寂靜處的安住，爲了證得大禪定；隨順一切智的頭陀行和知足的四聖種的安住，爲了少欲少事；深信的安住，爲了承擔正法；親近如來的安住，爲了學習佛的威儀；出生神通的安住，爲了圓滿大智慧；獲得忍辱的安住，爲了滿足授記；道場的安住，爲了具足力量、無畏和一切佛法。這就是十種安住。如果菩薩安住于這些安住，就能獲得一切智無上的安住。』 『佛子！菩薩摩訶薩有十種坐。哪十種呢？就是：轉輪王的坐，爲了興盛十善道；四天王的坐，爲了在一切世間自在地安立佛法；帝釋的坐，爲了成為一切眾生最殊勝的主宰；梵天的坐，爲了在自己和他人的心中獲得自在；獅子座，爲了能夠說法；正法坐，爲了以總持和辯才的力量來開示佛法；堅固坐，爲了誓願究竟；大慈坐，爲了讓惡眾生都歡喜；大悲坐，爲了忍受一切痛苦而不疲倦；金剛坐，爲了降伏一切魔和外道。』
【English Translation】 English version 'Son of Buddha! There are ten practices of a Bodhisattva Mahasattva. What are the ten? They are: the practice of hearing the Dharma, because of the love for the Dharma; the practice of teaching the Dharma, for the benefit of sentient beings; the practice of abandoning greed, hatred, ignorance, and fear, for the purpose of subduing one's own mind; the practice in the desire realm, for the purpose of teaching sentient beings in the desire realm; the practice in the samadhi of the form and formless realms, for the purpose of quickly returning; the practice of approaching the meaning of the Dharma, for the purpose of quickly attaining wisdom; the practice in all places of birth, for the purpose of freely teaching sentient beings; the practice in all Buddha lands, for the purpose of paying homage and making offerings to all Buddhas; the practice of Nirvana, for the purpose of not interrupting the cycle of birth and death; the practice of accomplishing all Buddha Dharmas, for the purpose of not abandoning the practice of a Bodhisattva. These are the ten. If Bodhisattvas abide in these practices, they will attain the state of the Tathagata who neither comes nor goes.' 'Son of Buddha! There are ten abidings of a Bodhisattva Mahasattva. What are the ten? They are: the abiding in the Bodhi mind, because it is never forgotten; the abiding in the Paramitas, because one is not weary of assisting the path; the abiding in teaching the Dharma, for the purpose of increasing wisdom; the abiding in the Aranya (secluded place), for the purpose of attaining great samadhi; the abiding in the ascetic practices of the Dhuta and the four noble lineages of contentment, in accordance with all wisdom, for the purpose of having few desires and few affairs; the abiding in deep faith, for the purpose of bearing the burden of the true Dharma; the abiding in close proximity to the Tathagata, for the purpose of learning the Buddha's demeanor; the abiding in the manifestation of supernatural powers, for the purpose of perfecting great wisdom; the abiding in obtaining forbearance, for the purpose of fulfilling the prophecy; the abiding in the Bodhimanda (place of enlightenment), for the purpose of possessing strength, fearlessness, and all Buddha Dharmas. These are the ten. If Bodhisattvas abide in these abidings, they will attain the supreme abiding of all wisdom.' 'Son of Buddha! There are ten seats of a Bodhisattva Mahasattva. What are the ten? They are: the seat of a Chakravartin King, for the purpose of promoting the ten virtuous paths; the seat of the Four Heavenly Kings, for the purpose of freely establishing the Buddha Dharma in all worlds; the seat of Indra, for the purpose of being the supreme master of all sentient beings; the seat of Brahma, for the purpose of gaining freedom in one's own mind and the minds of others; the lion seat, for the purpose of being able to teach the Dharma; the seat of the true Dharma, for the purpose of revealing the Dharma with the power of Dharani and eloquence; the firm seat, for the purpose of fulfilling vows; the seat of great loving-kindness, for the purpose of making all evil sentient beings happy; the seat of great compassion, for the purpose of enduring all suffering without weariness; the Vajra seat, for the purpose of subduing all demons and heretics.'
。是為十。若諸菩薩安住此法，則得如來無上正覺坐。
「佛子！菩薩摩訶薩有十種臥。何等為十？所謂：寂靜臥，身心憺怕故；禪定臥，如理修行故；三昧臥，身心柔軟故；梵天臥，不惱自他故；善業臥，於後不悔故；正信臥，不可傾動故；正道臥，善友開覺故；妙愿臥，善巧迴向故；一切事畢臥，所作成辦故；舍諸功用臥，一切慣習故。是為十。若諸菩薩安住此法，則得如來無上大法臥，悉能開悟一切眾生。
「佛子！菩薩摩訶薩有十種所住處。何等為十？所謂；以大慈為所住處，於一切眾生心平等故；以大悲為所住處，不輕未學故；以大喜為所住處，離一切憂惱故；以大舍為所住處，于有為、無為平等故；以一切波羅蜜為所住處，菩提心為首故；以一切空為所住處，善巧觀察故；以無相為所住處，不出正位故；以無愿為所住處，觀察受生故；以念慧為所住處，忍法成滿故；以一切法平等為所住處，得授記別故。是為十。若諸菩薩安住此法，則得如來無上無礙所住處。
「佛子！菩薩摩訶薩有十種所行處。何等為十？所謂：以正念為所行處，滿足念處故；以諸趣為所行處，正覺法趣故；以智慧為所行處，得佛歡喜故；以波羅蜜為所行處，滿足一切智智故；以四攝為所行處，教化眾生故；以生死
【現代漢語翻譯】 現代漢語譯本：這是十種（安住之法）。如果各位菩薩安住於此法，就能獲得如來無上的正覺之座。
『佛子！菩薩摩訶薩有十種臥。是哪十種呢？分別是：寂靜臥，因為身心安寧；禪定臥，因為如理修行；三昧臥，因為身心柔軟；梵天臥，因為不惱害自己和他人；善業臥，因為對未來不後悔；正信臥，因為不可動搖；正道臥，因為善友的開導覺悟；妙愿臥，因為善巧地迴向；一切事畢臥，因為所作的事情都已完成；舍諸功用臥，因為一切都已習慣。這是十種（臥）。如果各位菩薩安住於此法，就能獲得如來無上的大法臥，能夠開悟一切眾生。
『佛子！菩薩摩訶薩有十種所住之處。是哪十種呢？分別是：以大慈為所住之處，因為對一切眾生心平等；以大悲為所住之處，因為不輕視未學習的人；以大喜為所住之處，因為遠離一切憂愁煩惱；以大舍為所住之處，因為對有為法和無為法平等看待；以一切波羅蜜（paramita，到彼岸）為所住之處，因為菩提心為首要；以一切空為所住之處，因為善於觀察；以無相為所住之處，因為不離開正位；以無愿為所住之處，因為觀察受生；以念慧為所住之處，因為忍法圓滿；以一切法平等為所住之處，因為得到授記。這是十種（所住之處）。如果各位菩薩安住於此法，就能獲得如來無上無礙的所住之處。
『佛子！菩薩摩訶薩有十種所行之處。是哪十種呢？分別是：以正念為所行之處，因為滿足念處；以諸趣為所行之處，因為正覺的法趣；以智慧為所行之處，因為得到佛的歡喜；以波羅蜜（paramita，到彼岸）為所行之處，因為滿足一切智智；以四攝為所行之處，因為教化眾生；以生死
【English Translation】 English version: These are the ten. If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed enlightenment seat of the Tathagata.
'Buddha-son! There are ten kinds of lying down for Bodhisattva-Mahasattvas. What are the ten? They are: lying down in tranquility, because the body and mind are peaceful; lying down in meditation, because of practicing according to the truth; lying down in samadhi, because the body and mind are gentle; lying down in Brahma-like state, because of not harming oneself or others; lying down in good karma, because of no regrets in the future; lying down in right faith, because it cannot be shaken; lying down in the right path, because of the enlightenment from good friends; lying down in wonderful vows, because of skillful dedication; lying down after all tasks are completed, because all that needs to be done is finished; lying down abandoning all efforts, because everything is habitual. These are the ten. If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed great Dharma lying down of the Tathagata, and will be able to enlighten all sentient beings.
'Buddha-son! There are ten kinds of abodes for Bodhisattva-Mahasattvas. What are the ten? They are: abiding in great loving-kindness, because the mind is equal towards all sentient beings; abiding in great compassion, because of not looking down on those who have not yet learned; abiding in great joy, because of being free from all worries and afflictions; abiding in great equanimity, because of treating conditioned and unconditioned things equally; abiding in all paramitas (paramita, to the other shore), because the Bodhi mind is the foremost; abiding in all emptiness, because of skillful observation; abiding in no-form, because of not leaving the right position; abiding in no-wish, because of observing rebirth; abiding in mindfulness and wisdom, because of the perfection of forbearance; abiding in the equality of all dharmas, because of receiving predictions. These are the ten. If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed and unobstructed abode of the Tathagata.
'Buddha-son! There are ten kinds of places of practice for Bodhisattva-Mahasattvas. What are the ten? They are: practicing in right mindfulness, because of fulfilling the mindfulness places; practicing in all realms of existence, because of the Dharma path of right enlightenment; practicing in wisdom, because of obtaining the Buddha's joy; practicing in paramitas (paramita, to the other shore), because of fulfilling all-knowing wisdom; practicing in the four means of gathering, because of teaching and transforming sentient beings; practicing in birth and death
為所行處，積集善根故；以與一切眾生雜談戲為所行處，隨應教化令永離故；以神通為所行處，知一切眾生諸根境界故；以善巧方便為所行處，般若波羅蜜相應故；以道場為所行處，成一切智而不斷菩薩行故。是為十。若諸菩薩安住此法，則得如來無上大智慧所行處。
「佛子！菩薩摩訶薩有十種觀察。何等為十？所謂：知諸業觀察，微細悉見故；知諸趣觀察，不取眾生故；知諸根觀察，了達無根故；知諸法觀察，不壞法界故；見佛法觀察，勤修佛眼故；得智慧觀察，如理說法故；無生忍觀察，決了佛法故；不退地觀察，滅一切煩惱，超出三界、二乘地故；灌頂地觀察，於一切佛法自在不動故；善覺智三昧觀察，於一切十方施作佛事故。是為十。若諸菩薩安住此法，則得如來無上大觀察智。
「佛子！菩薩摩訶薩有十種普觀察。何等為十？所謂：普觀一切諸來求者，以無違心滿其意故；普觀一切犯戒眾生，安置如來凈戒中故；普觀一切害心眾生，安置如來忍力中故；普觀一切懈怠眾生，勸令精勤不捨荷負大乘擔故；普觀一切亂心眾生，令住如來一切智地無散動故；普觀一切惡慧眾生，令除疑惑破有見故；普觀一切平等善友，順其教命住佛法故；普觀一切所聞之法，疾得證見最上義故；普觀一切無邊眾生，
【現代漢語翻譯】 現代漢語譯本 以所行之處，積聚善根；以與一切眾生雜談嬉戲為所行之處，隨其根性教化，令其永遠脫離輪迴；以神通為所行之處，了知一切眾生的根器和境界；以善巧方便為所行之處，與般若波羅蜜相應；以道場為所行之處，成就一切智慧而不間斷菩薩的修行。這是十種所行之處。如果菩薩安住于這些法，就能獲得如來無上大智慧的所行之處。 『佛子！菩薩摩訶薩有十種觀察。是哪十種呢？就是：了知諸業的觀察，因為能細微地見到一切業；了知諸趣的觀察，因為不執取眾生；了知諸根的觀察，因為通達諸根無自性；了知諸法的觀察，因為不破壞法界；觀察佛法，因為勤修佛眼；獲得智慧的觀察，因為能如理說法；無生忍的觀察，因為能決斷佛法；不退轉地的觀察，因為能滅除一切煩惱，超出三界和二乘的境界；灌頂地的觀察，因為對於一切佛法自在不動；善覺智三昧的觀察，因為能在一切十方世界施作佛事。這是十種觀察。如果菩薩安住于這些法，就能獲得如來無上大觀察智。 『佛子！菩薩摩訶薩有十種普觀察。是哪十種呢？就是：普遍觀察一切前來求助的人，以無違背的心滿足他們的意願；普遍觀察一切犯戒的眾生，安置他們在如來的清凈戒律中；普遍觀察一切懷有嗔恨心的眾生，安置他們在如來的忍辱力量中；普遍觀察一切懈怠的眾生，勸勉他們精進不懈，承擔起大乘的重擔；普遍觀察一切心散亂的眾生，令他們安住于如來一切智地，不再散亂；普遍觀察一切惡慧的眾生，令他們消除疑惑，破除有見；普遍觀察一切平等的善友，順從他們的教導，安住于佛法；普遍觀察一切所聽聞的法，迅速證見最上義理；普遍觀察一切無邊的眾生，
【English Translation】 English version To accumulate roots of good in all places of practice; to engage in casual conversations and play with all beings as a place of practice, teaching them according to their needs so they may forever be free from samsara; to use supernatural powers as a place of practice, knowing the faculties and realms of all beings; to use skillful means as a place of practice, in accordance with Prajna Paramita; to use the Bodhimanda (place of enlightenment) as a place of practice, achieving all wisdom without ceasing the bodhisattva's practice. These are the ten. If bodhisattvas abide in these practices, they will attain the place of practice of the unsurpassed great wisdom of the Tathagata (Buddha). 'Buddha's children! Bodhisattva Mahasattvas have ten kinds of observations. What are the ten? They are: observing all karmas, seeing even the subtle details; observing all destinies, not clinging to beings; observing all faculties, understanding that they are without inherent existence; observing all dharmas, not destroying the Dharma realm; observing the Buddha Dharma, diligently cultivating the Buddha's eye; observing with wisdom, speaking the Dharma according to the truth; observing with the patience of non-origination, resolving the Buddha Dharma; observing the non-retrogressing stage, extinguishing all afflictions, transcending the three realms and the stages of the two vehicles; observing the stage of empowerment, being free and unmoving in all Buddha Dharmas; observing with the Samadhi of good awareness and wisdom, performing Buddha's work in all ten directions. These are the ten. If bodhisattvas abide in these practices, they will attain the unsurpassed great wisdom of observation of the Tathagata. 'Buddha's children! Bodhisattva Mahasattvas have ten kinds of universal observations. What are the ten? They are: universally observing all those who come seeking help, fulfilling their wishes with a non-opposing mind; universally observing all beings who have broken precepts, placing them in the pure precepts of the Tathagata; universally observing all beings with harmful intentions, placing them in the power of the Tathagata's patience; universally observing all lazy beings, encouraging them to be diligent and not abandon the burden of the Mahayana; universally observing all beings with scattered minds, causing them to abide in the all-knowing ground of the Tathagata, without distraction; universally observing all beings with evil wisdom, causing them to eliminate doubts and break through views of existence; universally observing all equal and good friends, following their teachings and abiding in the Buddha Dharma; universally observing all the dharmas that are heard, quickly attaining the highest meaning; universally observing all boundless beings,
常不捨離大悲力故；普觀一切諸佛之法，速得成就一切智故。是為十。若諸菩薩安住此法，則得如來無上大智慧普觀察。
「佛子！菩薩摩訶薩有十種奮迅。何等為十？所謂：牛王奮迅，映蔽一切天、龍、夜叉、乾闥婆等諸大眾故；象王奮迅，心善調柔，荷負一切諸眾生故；龍王奮迅，興大法密雲，耀解脫電光，震如實義雷，降諸根、力、覺分、禪定、解脫、三昧甘露雨故；大金翅鳥王奮迅，竭貪愛水，破愚癡㲉，搏撮煩惱諸惡毒龍，令出生死大苦海故；大師子王奮迅，安住無畏平等大智以為器仗，摧伏眾魔及外道故；勇健奮迅，能于生死大戰陣中摧滅一切煩惱怨故；大智奮迅，知蘊、界、處及諸緣起，自在開示一切法故；陀羅尼奮迅，以念慧力持法不忘，隨眾生根為宣說故；辯才奮迅，無礙迅疾分別一切，咸令受益心歡喜故；如來奮迅，一切智智助道之法皆悉成滿，以一念相應慧，所應得者一切皆得，所應悟者一切皆悟，坐師子座降魔怨敵，成阿耨多羅三藐三菩提故。是為十。若諸菩薩安住此法，則得諸佛於一切法無上自在奮迅。
「佛子！菩薩摩訶薩有十種師子吼。何等為十？所謂：唱言：『我當必定成正等覺。』是菩提心大師子吼。『我當令一切眾生，未度者度，未脫者脫，未安者安，未涅槃者令
【現代漢語翻譯】 現代漢語譯本 常常不捨棄大悲的力量，普遍觀察一切諸佛的教法，迅速成就一切智慧。這是第十種。如果各位菩薩安住於此法，就能獲得如來無上的大智慧，普遍觀察。
『佛子！菩薩摩訶薩有十種奮迅。哪十種呢？』 所謂：牛王奮迅，能遮蔽一切天、龍、夜叉、乾闥婆等大眾；象王奮迅，心性調柔，能承擔一切眾生；龍王奮迅，興起大法密雲，閃耀解脫的電光，震響如實義的雷聲，降下諸根（信、精進、念、定、慧）、力（信力、精進力、念力、定力、慧力）、覺分（七覺支：擇法、精進、喜、輕安、念、定、舍）、禪定、解脫、三昧的甘露雨；大金翅鳥王奮迅，竭盡貪愛之水，破除愚癡的蛋殼，搏擊抓取煩惱的各種惡毒之龍，令其脫離生死的大苦海；大師子王奮迅，安住于無畏平等的智慧，以此作為武器，摧伏眾魔和外道；勇健奮迅，能在生死大戰中摧滅一切煩惱怨敵；大智奮迅，了知蘊（色、受、想、行、識）、界（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、處（眼處、耳處、鼻處、舌處、身處、意處）、以及諸緣起，自在開示一切法；陀羅尼奮迅，以念慧的力量持法不忘，隨眾生的根性為他們宣說；辯才奮迅，無礙迅速地分別一切，使他們都受益，內心歡喜；如來奮迅，一切智慧的助道之法都圓滿成就，以一念相應的智慧，所應得的全部得到，所應悟的全部領悟，坐上師子座降伏魔怨，成就阿耨多羅三藐三菩提（無上正等正覺）。這是十種。如果各位菩薩安住於此法，就能獲得諸佛在一切法中無上的自在奮迅。
『佛子！菩薩摩訶薩有十種師子吼。哪十種呢？』 所謂：唱言：『我必定成就正等正覺。』這是菩提心的大師子吼。『我當令一切眾生，未被度化的被度化，未被解脫的被解脫，未被安頓的被安頓，未入涅槃的令其入涅槃。』
【English Translation】 English version Constantly not abandoning the power of great compassion; universally observing all the Buddhas' teachings, quickly attaining all wisdom. This is the tenth. If all Bodhisattvas abide in this Dharma, they will obtain the unsurpassed great wisdom of the Tathagata, universally observing.
'Buddha-child! There are ten kinds of vigorous strides of a Bodhisattva-Mahasattva. What are the ten? They are: the vigorous stride of a bull king, which overshadows all the great assemblies of gods, dragons, yakshas, gandharvas, etc.; the vigorous stride of an elephant king, whose mind is well-tamed and gentle, bearing all sentient beings; the vigorous stride of a dragon king, which raises great Dharma clouds, shines the lightning of liberation, thunders the sound of true meaning, and pours down the sweet rain of the roots (faith, diligence, mindfulness, concentration, wisdom), powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), factors of enlightenment (seven factors of enlightenment: discernment of dharma, diligence, joy, tranquility, mindfulness, concentration, equanimity), dhyana, liberation, and samadhi; the vigorous stride of a great garuda king, which dries up the water of greed and desire, breaks the shell of ignorance, seizes and captures the poisonous dragons of afflictions, causing them to escape the great ocean of birth and death; the vigorous stride of a great lion king, who abides in fearless and equal great wisdom as his weapon, subduing all demons and heretics; the vigorous stride of courage and strength, which can destroy all the enemies of affliction in the great battle of birth and death; the vigorous stride of great wisdom, which knows the skandhas (form, feeling, perception, mental formations, consciousness), realms (the six sense organs and the six sense objects), bases (the six sense bases), and all dependent origination, freely revealing all dharmas; the vigorous stride of dharani, which, with the power of mindfulness and wisdom, upholds the Dharma without forgetting, and proclaims it according to the roots of sentient beings; the vigorous stride of eloquence, which, without hindrance, swiftly distinguishes all things, causing all to benefit and rejoice in their hearts; the vigorous stride of the Tathagata, in which all the auxiliary practices of all wisdom are completely fulfilled, and with the wisdom of one thought, all that should be attained is attained, all that should be awakened is awakened, sitting on the lion throne, subduing the demonic enemies, and attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). These are the ten. If all Bodhisattvas abide in this Dharma, they will obtain the unsurpassed, free and vigorous stride of all Buddhas in all dharmas.
'Buddha-child! There are ten kinds of lion's roars of a Bodhisattva-Mahasattva. What are the ten? They are: proclaiming, 'I will certainly attain perfect enlightenment.' This is the great lion's roar of the Bodhi mind. 'I will cause all sentient beings, those who have not been crossed over to be crossed over, those who have not been liberated to be liberated, those who have not been settled to be settled, and those who have not entered Nirvana to enter Nirvana.'
得涅槃。』是大悲大師子吼。『我當令佛、法、僧種無有斷絕。』是報如來恩大師子吼。『我當嚴凈一切佛剎。』是究竟堅誓大師子吼。『我當除滅一切惡道及諸難處。』是自持凈戒大師子吼。『我當滿足一切諸佛身、語及意相好莊嚴。』是求福無厭大師子吼。『我當成滿一切諸佛所有智慧。』是求智無厭大師子吼。『我當除滅一切眾魔及諸魔業。』是修正行斷諸煩惱大師子吼。『我當了知一切諸法無我，無眾生、無壽命、無補伽羅，空、無相、無愿，凈如虛空。』是無生法忍大師子吼。最後生菩薩震動一切諸佛國土悉令嚴凈，是時，一切釋、梵、四王咸來贊請：『唯愿菩薩以無生法而現受生！』菩薩則以無礙慧眼普觀世間：『一切眾生無如我者。』即于王宮示現誕生，自行七步大師子吼：『我於世間最勝第一，我當永盡生死邊際。』是如說而作大師子吼。是為十。若諸菩薩安住此法，則得如來無上大師子吼。
大方廣佛華嚴經卷第五十七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五十八
于闐國三藏實叉難陀奉 制譯
離世間品第三十八之六
「佛子！菩薩摩訶薩有十種清凈施。何等為十？所謂：平等施，不揀眾生故；隨意施，滿其所愿故
【現代漢語翻譯】 現代漢語譯本 『我將證得涅槃（佛教的最高境界，指解脫生死輪迴）。』這是大悲大師子吼（比喻菩薩以大慈悲心發出的誓願）。『我當令佛、法、僧（佛教的三寶，指佛陀、佛法和僧團）的種子永不中斷。』這是報如來恩大師子吼（比喻菩薩為報答佛恩而發出的誓願）。『我當莊嚴清凈一切佛剎（佛所居住的清凈國土）。』這是究竟堅誓大師子吼（比喻菩薩為實現最終誓願而發出的誓願）。『我當除滅一切惡道（指地獄、餓鬼、畜生三惡道）及諸難處（指各種困苦的境地）。』這是自持凈戒大師子吼（比喻菩薩嚴守戒律而發出的誓願）。『我當圓滿一切諸佛的身、語及意相好莊嚴（指佛陀的身體、語言和意念的殊勝莊嚴）。』這是求福無厭大師子吼（比喻菩薩為求得無量福德而發出的誓願）。『我當成就圓滿一切諸佛所有的智慧。』這是求智無厭大師子吼（比喻菩薩為求得無上智慧而發出的誓願）。『我當除滅一切眾魔（指障礙修行的魔障）及諸魔業（指魔所造的惡業）。』這是修正行斷諸煩惱大師子吼（比喻菩薩通過修行斷除煩惱而發出的誓願）。『我當了知一切諸法無我（指一切事物沒有恒常不變的自我），無眾生、無壽命、無補伽羅（指沒有實在的生命個體），空、無相、無愿（指一切事物本性空寂，沒有實在的形相，沒有願望），清凈如虛空。』這是無生法忍大師子吼（比喻菩薩證悟無生法忍而發出的誓願）。最後生菩薩震動一切諸佛國土，使其都變得莊嚴清凈，這時，一切釋（帝釋天）、梵（梵天）、四王（四大天王）都來讚歎請求：『唯愿菩薩以無生法而示現受生！』菩薩則以無礙慧眼普觀世間：『一切眾生沒有像我這樣的。』即在王宮示現誕生，自行七步大師子吼：『我於世間最勝第一，我當永遠斷盡生死輪迴的邊際。』這是如說而作大師子吼（比喻菩薩言行一致而發出的誓願）。這就是十種大師子吼。如果諸菩薩安住於此法，就能得到如來無上大師子吼。
《大方廣佛華嚴經》卷第五十七 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五十八
于闐國三藏實叉難陀奉 制譯
離世間品第三十八之六
『佛子！菩薩摩訶薩（指大菩薩）有十種清凈施。哪十種呢？就是：平等施，因為不分別眾生；隨意施，因為滿足他們的願望；
【English Translation】 English version 'I shall attain Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death).' This is the great lion's roar of great compassion (a metaphor for the vow made by a Bodhisattva with great compassion). 'I shall ensure that the seeds of the Buddha, Dharma, and Sangha (the three jewels of Buddhism, referring to the Buddha, the teachings, and the monastic community) are never cut off.' This is the great lion's roar of repaying the Buddha's kindness (a metaphor for the vow made by a Bodhisattva to repay the Buddha's kindness). 'I shall adorn and purify all Buddha-lands (the pure lands where Buddhas reside).' This is the great lion's roar of ultimate firm vow (a metaphor for the vow made by a Bodhisattva to fulfill their ultimate vow). 'I shall eliminate all evil paths (referring to the three evil paths of hell, hungry ghosts, and animals) and all difficult places (referring to various difficult situations).' This is the great lion's roar of self-maintaining pure precepts (a metaphor for the vow made by a Bodhisattva who strictly adheres to precepts). 'I shall perfect all the Buddha's physical, verbal, and mental marks of excellence and adornments (referring to the Buddha's superior physical, verbal, and mental qualities).' This is the great lion's roar of seeking blessings without satiety (a metaphor for the vow made by a Bodhisattva to seek limitless blessings). 'I shall accomplish and perfect all the wisdom possessed by all Buddhas.' This is the great lion's roar of seeking wisdom without satiety (a metaphor for the vow made by a Bodhisattva to seek supreme wisdom). 'I shall eliminate all demons (referring to the obstacles to practice) and all demonic deeds (referring to the evil deeds done by demons).' This is the great lion's roar of correcting practice and cutting off afflictions (a metaphor for the vow made by a Bodhisattva to eliminate afflictions through practice). 'I shall understand that all dharmas are without self (referring to the fact that all things do not have a permanent self), without sentient beings, without lifespan, without pudgala (referring to the absence of a real individual), empty, without characteristics, without wishes (referring to the fact that all things are empty in nature, without real form, and without desires), pure like space.' This is the great lion's roar of the forbearance of non-arising dharmas (a metaphor for the vow made by a Bodhisattva who has realized the forbearance of non-arising dharmas). The Bodhisattva in their last life shakes all the Buddha-lands, making them all adorned and pure. At this time, all the Shakra (Indra), Brahma, and Four Heavenly Kings come to praise and request: 'May the Bodhisattva manifest birth with the dharma of non-arising!' The Bodhisattva then observes the world with unobstructed wisdom eyes: 'There is no one among all sentient beings like me.' They then manifest birth in the royal palace, taking seven steps and making the great lion's roar: 'I am the most superior and foremost in the world, and I shall forever end the cycle of birth and death.' This is the great lion's roar of acting as spoken (a metaphor for the vow made by a Bodhisattva who acts in accordance with their words). These are the ten great lion's roars. If all Bodhisattvas abide in this dharma, they will attain the unsurpassed great lion's roar of the Tathagata.
The Avatamsaka Sutra, Scroll 57 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 58
Translated by Tripiṭaka Śikṣānanda of Khotan under Imperial Decree
Chapter 38, Part 6: Leaving the World
'Buddha-child! The Bodhisattva Mahasattva (referring to a great Bodhisattva) has ten kinds of pure giving. What are the ten? They are: giving equally, because they do not discriminate among sentient beings; giving as desired, because they fulfill their wishes;
；不亂施，令得利益故；隨宜施，知上、中、下故；不住施，不求果報故；開舍施，心不戀著故；一切施，究竟清凈故；迴向菩提施，遠離有為、無為故；教化眾生施，乃至道場不捨故；三輪清凈施，于施者、受者及以施物正念觀察如虛空故。是為十。若諸菩薩安住此法，則得如來無上清凈廣大施。
「佛子！菩薩摩訶薩有十種清凈戒。何等為十？所謂：身清凈戒，護身三惡故；語清凈戒，離語四過故；心清凈戒，永離貪、瞋、邪見故；不破一切學處清凈戒，於一切人、天中作尊主故；守護菩提心清凈戒，不樂小乘故；守護如來所制清凈戒，乃至微細罪生大怖畏故；隱密護持清凈戒，善拔犯戒眾生故；不作一切惡清凈戒，誓修一切善法故；遠離一切有見清凈戒，于戒無著故；守護一切眾生清凈戒，發起大悲故。是為十。若諸菩薩安住此法，則得如來無上無過失清凈戒。
「佛子！菩薩摩訶薩有十種清凈忍。何等為十？所謂：安受呰辱清凈忍，護諸眾生故；安受刀杖清凈忍，善護自他故；不生恚害清凈忍，其心不動故；不責卑賤清凈忍，為上能寬故；有歸咸救清凈忍，舍自身命故；遠離我慢清凈忍，不輕未學故；殘毀不瞋清凈忍，觀察如幻故；有犯無報清凈忍，不見自他故；不隨煩惱清凈忍，離諸境界故；
【現代漢語翻譯】 現代漢語譯本：不胡亂施捨，是爲了讓眾生得到利益；隨其所需施捨，因為知道眾生有上、中、下不同的根器；不執著于施捨，不求回報；敞開心扉施捨，心中不留戀執著；一切都施捨，達到究竟清凈；將施捨的功德迴向菩提，遠離有為和無為的束縛；教化眾生施捨，乃至成佛道場都不放棄；三輪清凈的施捨，對於施捨者、接受者和所施之物，都以正念觀察，如同虛空一般。這是十種施捨。如果菩薩安住于這些法，就能得到如來無上清凈廣大的施捨。 佛子！菩薩摩訶薩有十種清凈的戒律。是哪十種呢？就是：身清凈戒，守護身不造作三種惡業；語清凈戒，遠離口語的四種過失；心清凈戒，永遠遠離貪婪、嗔恨和邪見；不違犯一切學處的清凈戒，在一切人天中成為尊貴的主宰；守護菩提心的清凈戒，不貪求小乘的果位；守護如來所制定的清凈戒，乃至對微小的罪過都生起大怖畏；秘密地守護清凈戒，善於拔除犯戒的眾生；不做一切惡事的清凈戒，發誓修習一切善法；遠離一切有見的清凈戒，對於戒律沒有執著；守護一切眾生的清凈戒，發起大慈悲心。這是十種戒律。如果菩薩安住于這些法，就能得到如來無上無過失的清凈戒。 佛子！菩薩摩訶薩有十種清凈的忍辱。是哪十種呢？就是：安然接受侮辱的清凈忍，爲了守護一切眾生；安然接受刀杖的清凈忍，善於保護自己和他人；不生嗔恨傷害的清凈忍，內心不動搖；不責備卑賤的清凈忍，因為上位者應該寬容；有求必應的清凈忍，捨棄自己的生命；遠離我慢的清凈忍，不輕視尚未學習的人；即使被殘害毀壞也不嗔恨的清凈忍，觀察一切如幻象；即使被冒犯也不報復的清凈忍，不見自己和他人；不隨順煩惱的清凈忍，遠離一切境界；
【English Translation】 English version: Not giving indiscriminately, in order to benefit beings; giving appropriately, knowing the superior, middling, and inferior capacities of beings; not dwelling on giving, not seeking rewards; giving with an open heart, not clinging to attachments; giving everything, achieving ultimate purity; dedicating the merit of giving to Bodhi (enlightenment), being free from the constraints of conditioned and unconditioned; giving to teach and transform beings, not abandoning them even in the Bodhi-field; giving with the three wheels of purity, observing the giver, receiver, and gift with right mindfulness, like empty space. These are the ten kinds of giving. If Bodhisattvas abide in these practices, they will attain the unsurpassed, pure, and vast giving of the Tathagata (Buddha). Buddha's children! Bodhisattva Mahasattvas have ten kinds of pure precepts. What are the ten? They are: pure precepts of body, guarding against the three evils of the body; pure precepts of speech, abstaining from the four faults of speech; pure precepts of mind, forever abandoning greed, hatred, and wrong views; pure precepts of not violating all the training rules, becoming a respected leader among all humans and gods; pure precepts of guarding the Bodhi-mind, not delighting in the Hinayana (small vehicle); pure precepts of guarding the precepts established by the Tathagata, even having great fear of the slightest offense; secretly upholding pure precepts, skillfully rescuing beings who have broken precepts; pure precepts of not committing any evil, vowing to cultivate all good dharmas; pure precepts of being free from all views of existence, not being attached to precepts; pure precepts of guarding all beings, arousing great compassion. These are the ten precepts. If Bodhisattvas abide in these practices, they will attain the unsurpassed, faultless, pure precepts of the Tathagata. Buddha's children! Bodhisattva Mahasattvas have ten kinds of pure patience. What are the ten? They are: pure patience of enduring insults, in order to protect all beings; pure patience of enduring swords and staffs, skillfully protecting oneself and others; pure patience of not generating anger or harm, the mind remaining unmoved; pure patience of not blaming the lowly, because the superior should be tolerant; pure patience of saving those who seek refuge, sacrificing one's own life; pure patience of being free from arrogance, not looking down on those who have not yet learned; pure patience of not being angry even when harmed or destroyed, observing everything as an illusion; pure patience of not retaliating even when offended, not seeing self or others; pure patience of not following afflictions, being free from all realms;
隨順菩薩真實智知一切法無生清凈忍，不由他教，入一切智境界故。是為十。若諸菩薩安住其中，則得一切諸佛不由他悟無上法忍。
「佛子！菩薩摩訶薩有十種清凈精進。何等為十？所謂：身清凈精進，承事供養諸佛菩薩及諸師長，尊重福田不退轉故；語清凈精進，隨所聞法廣為他說，贊佛功德無疲倦故；意清凈精進，善能入出慈、悲、喜、舍、禪定、解脫及諸三昧無休息故；正直心清凈精進，無誑無諂，無曲無偽，一切勤修無退轉故；增勝心清凈精進，志常趣求上上智慧，愿具一切白凈法故；不唐捐清凈精進，攝取佈施、戒、忍、多聞及不放逸乃至菩提無中息故；摧伏一切魔清凈精進，悉能除滅貪慾、瞋恚、愚癡、邪見、一切煩惱、諸纏蓋故；成滿智慧光清凈精進，有所施為悉善觀察，咸使究竟，不令後悔，得一切佛不共法故；無來無去清凈精進，得如實智，入法界門，身、語及心皆悉平等，了相非相，無所著故；成就法光清凈精進，超過諸地，得佛灌頂，以無漏身而示歿生、出家、成道、說法、滅度，具足如是普賢事故。是為十。若諸菩薩安住此法，則得如來無上大清凈精進。
「佛子！菩薩摩訶薩有十種清凈禪。何等為十？所謂：常樂出家清凈禪，舍一切所有故；得真善友清凈禪，示教正道故；
【現代漢語翻譯】 現代漢語譯本：隨順菩薩的真實智慧，了知一切法無生且清凈的忍，不依賴他人的教導，進入一切智慧的境界。這是第十種。如果菩薩安住于其中，就能獲得一切諸佛不需他人開悟的無上法忍。 佛子！菩薩摩訶薩有十種清凈的精進。是哪十種呢？分別是：身清凈的精進，承事供養諸佛菩薩以及諸位師長，尊重福田而不退轉；語清凈的精進，隨所聽聞的佛法廣為他人宣說，讚歎佛的功德而不感到疲倦；意清凈的精進，善於進入和出離慈、悲、喜、舍、禪定、解脫以及各種三昧而不休息；正直心清凈的精進，沒有欺騙、沒有諂媚、沒有彎曲、沒有虛偽，一切勤奮修行而不退轉；增勝心清凈的精進，志向常常追求至高無上的智慧，願望具足一切清凈的法；不唐捐清凈的精進，攝取佈施、持戒、忍辱、多聞以及不放逸，乃至菩提而不中斷；摧伏一切魔的清凈精進，能夠完全滅除貪慾、瞋恚、愚癡、邪見、一切煩惱和各種纏縛；成就智慧光的清凈精進，有所作為都善於觀察，使之圓滿究竟，不留下後悔，獲得一切佛的不共之法；無來無去的清凈精進，獲得如實的智慧，進入法界之門，身、語、意都平等，了知諸相非相，沒有執著；成就法光的清凈精進，超越各個菩薩的階位，得到佛的灌頂，以無漏之身示現出生、死亡、出家、成道、說法、滅度，具足像這樣普賢菩薩的行愿。這是十種。如果菩薩安住于這些法，就能獲得如來無上大清凈的精進。 佛子！菩薩摩訶薩有十種清凈的禪定。是哪十種呢？分別是：常樂出家的清凈禪定，因為捨棄一切所有；得到真正的善友的清凈禪定，因為指示教導正道；
【English Translation】 English version: Following the Bodhisattva's true wisdom, knowing all dharmas are unborn and pure patience, not relying on others' teachings, entering the realm of all wisdom. This is the tenth. If Bodhisattvas abide in this, they will obtain the unsurpassed Dharma patience of all Buddhas without needing others' enlightenment. Buddha's children! Bodhisattva Mahasattvas have ten kinds of pure diligence. What are the ten? They are: pure diligence of body, serving and making offerings to all Buddhas, Bodhisattvas, and teachers, respecting the field of merit without retreating; pure diligence of speech, widely proclaiming the Dharma they have heard to others, praising the Buddha's merits without fatigue; pure diligence of mind, being skilled in entering and exiting loving-kindness, compassion, joy, equanimity, meditation, liberation, and various samadhis without rest; pure diligence of an upright mind, without deceit, flattery, crookedness, or falsehood, diligently cultivating all practices without retreating; pure diligence of an increasing mind, always aspiring to the highest wisdom, wishing to possess all pure dharmas; pure diligence that is not in vain, embracing giving, precepts, patience, learning, and non-negligence, even until Bodhi without interruption; pure diligence that subdues all demons, being able to completely eliminate greed, hatred, ignorance, wrong views, all afflictions, and various entanglements; pure diligence that accomplishes the light of wisdom, observing all actions carefully, making them complete and ultimate, without regret, obtaining all the unique dharmas of the Buddhas; pure diligence of no coming and no going, obtaining true wisdom, entering the gate of the Dharma realm, body, speech, and mind are all equal, understanding that forms are not forms, without attachment; pure diligence that accomplishes the light of Dharma, surpassing all Bodhisattva stages, receiving the Buddha's anointment, using a body free from outflows to demonstrate birth, death, renunciation, enlightenment, teaching, and passing into Nirvana, fully possessing the vows and practices of Samantabhadra. These are the ten. If Bodhisattvas abide in these dharmas, they will obtain the unsurpassed great pure diligence of the Tathagata. Buddha's children! Bodhisattva Mahasattvas have ten kinds of pure meditation. What are the ten? They are: pure meditation of always delighting in renunciation, because of abandoning all possessions; pure meditation of obtaining true good friends, because of showing and teaching the right path;
住阿蘭若忍風雨等清凈禪，離我、我所故；離憒鬧眾生清凈禪，常樂寂靜故；心業調柔清凈禪，守護諸根故；心智寂滅清凈禪，一切音聲、諸禪定刺不能亂故；覺道方便清凈禪，觀察一切皆現證故；離於味著清凈禪，不捨欲界故；發起通明清凈禪，知一切眾生根性故；自在遊戲清凈禪，入佛三昧，知無我故。是為十。若諸菩薩安住其中，則得如來無上大清凈禪。
「佛子！菩薩摩訶薩有十種清凈慧。何等為十？所謂：知一切因清凈慧，不壞果報故；知一切緣清凈慧，不違和合故；知不斷不常清凈慧，了達緣起皆如實故；拔一切見清凈慧，于眾生相無取捨故；觀一切眾生心行清凈慧，了知如幻故；廣大辯才清凈慧，分別諸法、問答無礙故；一切諸魔、外道、聲聞、獨覺所不能知清凈慧，深入一切如來智故；見一切佛微妙法身、見一切眾生本性清凈、見一切法皆悉寂滅、見一切剎同於虛空清凈慧，知一切相皆無礙故；一切總持、辯才、方便波羅蜜清凈慧，令得一切最勝智故；一念相應金剛智了一切法平等清凈慧，得一切法最尊智故。是為十。若諸菩薩安住其中，則得如來無障礙大智慧。
「佛子！菩薩摩訶薩有十種清凈慈。何等為十？所謂：等心清凈慈，普攝眾生無所揀擇故；饒益清凈慈，隨有所作皆令歡喜
【現代漢語翻譯】 現代漢語譯本 住在寂靜處所，忍受風雨等，是清凈的禪定，因為遠離了『我』和『我所』的執著；遠離喧鬧的眾生，是清凈的禪定，因為常常喜愛寂靜；調柔心意，是清凈的禪定，因為守護諸根；心智寂滅，是清凈的禪定，因為一切音聲和禪定的干擾都不能擾亂；覺悟真理的方便，是清凈的禪定，因為觀察一切都能現證；遠離對味道的執著，是清凈的禪定，因為不捨棄欲界；發起通達明瞭的智慧，是清凈的禪定，因為知道一切眾生的根性；自在遊戲，是清凈的禪定，因為進入佛的三昧，知道無我。這便是十種清凈禪定。如果菩薩安住其中，就能得到如來無上大清凈禪。 『佛子！菩薩摩訶薩有十種清凈的智慧。是哪十種呢？』所謂：知道一切因的清凈智慧，因為不破壞果報；知道一切緣的清凈智慧，因為不違背和合；知道不常不斷的清凈智慧，因爲了達緣起都是如實的；拔除一切見解的清凈智慧，因為對於眾生相沒有取捨；觀察一切眾生心行的清凈智慧，因爲了知如幻；廣大辯才的清凈智慧，因為分別諸法、問答無礙；一切諸魔、外道、聲聞、獨覺所不能知的清凈智慧，因為深入一切如來的智慧；見到一切佛微妙法身、見到一切眾生本性清凈、見到一切法都寂滅、見到一切剎土如同虛空的清凈智慧，因為知道一切相都無礙；一切總持、辯才、方便波羅蜜的清凈智慧，使得到一切最殊勝的智慧；一念相應金剛智了知一切法平等的清凈智慧，得到一切法最尊貴的智慧。這便是十種清凈智慧。如果菩薩安住其中，就能得到如來無障礙的大智慧。 『佛子！菩薩摩訶薩有十種清凈的慈悲。是哪十種呢？』所謂：等心清凈的慈悲，普遍攝受眾生沒有揀擇；饒益清凈的慈悲，隨所作所為都令眾生歡喜。
【English Translation】 English version Dwelling in secluded places, enduring wind and rain, etc., is pure dhyana (meditation), because it is free from attachment to 'self' and 'what belongs to self'; being apart from noisy beings is pure dhyana, because one always delights in tranquility; taming the mind is pure dhyana, because one guards the senses; the mind's extinction is pure dhyana, because all sounds and disturbances of dhyana cannot disrupt it; the expedient of awakening to the truth is pure dhyana, because one observes everything and directly realizes it; being free from attachment to taste is pure dhyana, because one does not abandon the desire realm; initiating penetrating wisdom is pure dhyana, because one knows the faculties of all beings; freely playing is pure dhyana, because one enters the Buddha's samadhi (meditative absorption) and knows no-self. These are the ten pure dhyanas. If Bodhisattvas abide in them, they will attain the unsurpassed great pure dhyana of the Tathagata (Buddha). 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of pure wisdom. What are the ten? They are: the pure wisdom of knowing all causes, because it does not destroy the retribution of karma; the pure wisdom of knowing all conditions, because it does not contradict the harmony of causes and conditions; the pure wisdom of knowing neither permanence nor annihilation, because it understands that all arising is as it truly is; the pure wisdom of eradicating all views, because there is no grasping or rejection of the characteristics of beings; the pure wisdom of observing the mental activities of all beings, because one knows they are like illusions; the pure wisdom of vast eloquence, because one can distinguish all dharmas (teachings) and answer questions without hindrance; the pure wisdom that all demons, heretics, Sravakas (hearers), and Pratyekabuddhas (solitary realizers) cannot know, because one deeply penetrates all the wisdom of the Tathagatas; the pure wisdom of seeing the subtle Dharma-body of all Buddhas, seeing the pure nature of all beings, seeing that all dharmas are extinguished, and seeing that all lands are like empty space, because one knows that all characteristics are without obstruction; the pure wisdom of all dharanis (mantras), eloquence, and expedient paramitas (perfections), enabling one to attain all the most supreme wisdom; the pure wisdom of the diamond wisdom that is in accord with a single thought, knowing that all dharmas are equal, enabling one to attain the most honored wisdom of all dharmas. These are the ten pure wisdoms. If Bodhisattvas abide in them, they will attain the great unobstructed wisdom of the Tathagata. 'Buddha-child! Bodhisattva-Mahasattvas have ten kinds of pure loving-kindness. What are the ten? They are: the pure loving-kindness of equanimity, universally embracing all beings without discrimination; the pure loving-kindness of benefiting, making all beings happy in whatever one does.'
故；攝物同己清凈慈，究竟皆令出生死故；不捨世間清凈慈，心常緣念集善根故；能至解脫清凈慈，普使眾生除滅一切諸煩惱故；出生菩提清凈慈，普使眾生髮求一切智心故；世間無礙清凈慈，放大光明平等普照故；充滿虛空清凈慈，救護眾生無處不至故；法緣清凈慈，證於如如真實法故；無緣清凈慈，入于菩薩離生性故。是為十。若諸菩薩安住此法，則得如來無上廣大清凈慈。
「佛子！菩薩摩訶薩有十種清凈悲。何等為十？所謂：無儔伴清凈悲，獨發其心故。無疲厭清凈悲，代一切眾生受苦，不以為勞故。難處受生清凈悲，為度眾生故。善趣受生清凈悲，示現無常故。為邪定眾生清凈悲，歷劫不捨弘誓故。不著己樂清凈悲，普與眾生快樂故。不求恩報清凈悲，修潔其心故。能除顛倒清凈悲，說如實法故。菩薩摩訶薩知一切法本性清凈、無染著、無熱惱，以客塵煩惱故而受眾苦；如是知已，于諸眾生而起大悲，名：本性清凈，為說無垢清凈光明法故。菩薩摩訶薩知一切法如空中鳥跡，眾生癡翳不能照了；觀察于彼，起大悲心，名：真實智，為其開示涅槃法故。是為十。若諸菩薩安住此法，則得如來無上廣大清凈悲。
「佛子！菩薩摩訶薩有十種清凈喜。何等為十？所謂：發菩提心清凈喜；悉舍所有清凈
【現代漢語翻譯】 現代漢語譯本 因此，以攝受萬物如同自己般清凈的慈心，最終都令眾生脫離生死；不捨棄世間的清凈慈心，心中常念聚集善根；能達到解脫的清凈慈心，普遍使眾生消除一切煩惱；生起菩提的清凈慈心，普遍使眾生髮起求一切智慧的心；世間無礙的清凈慈心，放大光明平等普照；充滿虛空的清凈慈心，救護眾生無處不到；法緣清凈慈心，證悟如如真實的法；無緣清凈慈心，進入菩薩的離生性。這便是十種清凈慈心。如果諸位菩薩安住於此法，就能得到如來無上廣大清凈的慈心。 『佛子！菩薩摩訶薩有十種清凈的悲心。是哪十種呢？所謂：無與倫比的清凈悲心，因為獨自發起此心；無疲厭的清凈悲心，因為代替一切眾生受苦，不認為勞累；在艱難之處受生的清凈悲心，爲了度化眾生；在善趣受生的清凈悲心，爲了示現無常；爲了邪定眾生的清凈悲心，經歷劫數也不捨棄弘大的誓願；不執著于自己快樂的清凈悲心，普遍給予眾生快樂；不求回報的清凈悲心，修養清凈自己的心；能消除顛倒的清凈悲心，宣說如實的法；菩薩摩訶薩知道一切法的本性清凈、沒有染著、沒有熱惱，因為客塵煩惱而承受眾苦；像這樣知道后，對一切眾生生起大悲心，名為：本性清凈，為他們宣說無垢清凈光明的法；菩薩摩訶薩知道一切法如同空中鳥跡，眾生因為愚癡矇蔽而不能照見；觀察他們，生起大悲心，名為：真實智，為他們開示涅槃之法。這便是十種清凈悲心。如果諸位菩薩安住於此法，就能得到如來無上廣大清凈的悲心。 『佛子！菩薩摩訶薩有十種清凈的喜心。是哪十種呢？所謂：發起菩提心的清凈喜心；完全捨棄所有的清凈喜心；
【English Translation】 English version Therefore, with a pure loving-kindness that embraces all things as oneself, ultimately leading all beings to transcend birth and death; not abandoning worldly pure loving-kindness, with the mind constantly focused on accumulating good roots; a pure loving-kindness that can lead to liberation, universally enabling all beings to eliminate all afflictions; a pure loving-kindness that gives rise to Bodhi, universally enabling all beings to develop the mind seeking all wisdom; a worldly unobstructed pure loving-kindness, radiating great light equally and universally; a pure loving-kindness that fills all of space, protecting all beings everywhere; a pure loving-kindness based on Dharma, realizing the true Dharma as it is; a pure loving-kindness without conditions, entering the Bodhisattva's nature of detachment from birth. These are the ten. If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed, vast, and pure loving-kindness of the Tathagata (Buddha). 『Buddha-child! Bodhisattva Mahasattvas have ten kinds of pure compassion. What are the ten? They are: pure compassion without equal, because they initiate this mind alone; pure compassion without weariness, because they endure suffering on behalf of all beings, not considering it toil; pure compassion of taking birth in difficult places, for the sake of liberating beings; pure compassion of taking birth in good realms, to demonstrate impermanence; pure compassion for beings with wrong views, not abandoning their great vows through countless eons; pure compassion that does not cling to their own happiness, universally giving happiness to all beings; pure compassion that does not seek repayment, cultivating their own pure mind; pure compassion that can eliminate delusion, speaking the true Dharma; Bodhisattva Mahasattvas know that the nature of all dharmas is pure, without attachment, without heat, and that they suffer because of defilements of adventitious dust; having known this, they give rise to great compassion for all beings, called: pure nature, speaking the immaculate, pure, and luminous Dharma for them; Bodhisattva Mahasattvas know that all dharmas are like the tracks of birds in the sky, and that beings are obscured by ignorance and cannot see them; observing them, they give rise to great compassion, called: true wisdom, revealing the Dharma of Nirvana for them. These are the ten. If all Bodhisattvas abide in this Dharma, they will attain the unsurpassed, vast, and pure compassion of the Tathagata. 『Buddha-child! Bodhisattva Mahasattvas have ten kinds of pure joy. What are the ten? They are: pure joy of generating the Bodhi mind; pure joy of completely giving away all possessions;
喜；不嫌棄破戒眾生而教化成就清凈喜；能忍受造惡眾生，誓願救度清凈喜；捨身求法不生悔心清凈喜；自舍欲樂，常樂法樂清凈喜；令一切眾生舍資生樂，常樂法樂清凈喜；見一切佛恭敬供養無有厭足，法界平等清凈喜；令一切眾生愛樂禪定、解脫、三昧遊戲入出清凈喜；心樂具行順菩薩道一切苦行，證得牟尼寂靜不動無上定慧清凈喜。是為十。若諸菩薩安住此法，則得如來無上廣大清凈喜。
「佛子！菩薩摩訶薩有十種清凈舍。何等為十？所謂：一切眾生恭敬供養，不生愛著清凈舍；一切眾生輕慢毀辱，不生瞋恚清凈舍；常行世間，不為世間八法所染清凈舍；於法器眾生待時而化，于無法器亦不生嫌清凈舍；不求二乘學、無學法清凈舍；心常遠離一切欲樂、順煩惱法清凈舍；不嘆二乘，厭離生死清凈舍；遠離一切世間語，非涅槃語、非離欲語、不順理語、惱亂他語、聲聞獨覺語，略說乃至一切障菩薩道語皆悉遠離清凈舍；或有眾生，根已成熟發生念慧而未能知最上之法，待時方化清凈舍；或有眾生，菩薩往昔已曾教化至於佛地方可調伏，彼亦待時清凈舍；菩薩摩訶薩于彼二人，無高無下，無取無舍，遠離一切種種分別，恒住正定，入如實法，心得堪忍清凈舍。是為十。若諸菩薩安住其中，則得如來無上廣大
【現代漢語翻譯】 現代漢語譯本 喜：不嫌棄破戒的眾生而教化他們成就清凈的歡喜；能忍受造惡的眾生，發誓愿救度他們而感到清凈的歡喜；捨棄自身去求法而不生後悔之心的清凈歡喜；自己捨棄慾望的快樂，常常喜愛佛法的快樂的清凈歡喜；令一切眾生捨棄生活享樂，常常喜愛佛法的快樂的清凈歡喜；見到一切佛都恭敬供養而沒有厭倦，對法界平等而感到清凈的歡喜；令一切眾生喜愛禪定、解脫、三昧（samadhi，專注）的遊樂和出入的清凈歡喜；內心樂於實踐菩薩道的一切苦行，證得牟尼（muni，聖人）的寂靜不動無上定慧的清凈歡喜。這是十種清凈歡喜。如果各位菩薩安住于這些法，就能得到如來無上廣大清凈的歡喜。 佛子！菩薩摩訶薩有十種清凈的舍。哪十種呢？就是：一切眾生恭敬供養，不生愛戀執著的清凈舍；一切眾生輕慢毀辱，不生嗔恨的清凈舍；常常在世間行走，不被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所污染的清凈舍；對於可以接受佛法的眾生等待時機去教化，對於不可以接受佛法的眾生也不生嫌棄的清凈舍；不追求二乘（聲聞乘和緣覺乘）的有學和無學之法的清凈舍；內心常常遠離一切慾望的快樂，遠離順應煩惱之法的清凈舍；不讚嘆二乘，厭離生死的清凈舍；遠離一切世俗的言語，不是涅槃（nirvana，寂滅）的言語、不是離欲的言語、不順應真理的言語、惱亂他人的言語、聲聞獨覺的言語，簡略地說乃至一切障礙菩薩道的言語都全部遠離的清凈舍；或者有的眾生，根基已經成熟，產生了念慧，但還不能知道最上的佛法，等待時機再去教化的清凈舍；或者有的眾生，菩薩過去曾經教化過，要到佛的境界才能調伏，也等待時機的清凈舍；菩薩摩訶薩對於這兩種人，沒有高下之分，沒有取捨之心，遠離一切種種分別，恒常安住在正定之中，進入如實之法，內心得到堪忍的清凈舍。這是十種清凈舍。如果各位菩薩安住于其中，就能得到如來無上廣大的清凈舍。
【English Translation】 English version Joy: The pure joy of not disliking those who have broken precepts, but teaching and guiding them to achieve purity; the pure joy of enduring evil-doing beings, vowing to save them; the pure joy of giving up one's body to seek the Dharma without regret; the pure joy of abandoning sensual pleasures and always delighting in the joy of the Dharma; the pure joy of causing all beings to abandon the pleasures of life and always delight in the joy of the Dharma; the pure joy of seeing all Buddhas, respectfully making offerings without weariness, and feeling the equality of the Dharma realm; the pure joy of causing all beings to love meditation, liberation, and the playful entry into and exit from samadhi (concentration); the pure joy of the mind delighting in practicing all the ascetic practices of the Bodhisattva path, attaining the still and unmoving supreme wisdom of Muni (sage). These are the ten. If Bodhisattvas abide in these practices, they will attain the unsurpassed, vast, and pure joy of the Tathagata. Buddha's children! Bodhisattva Mahasattvas have ten kinds of pure relinquishment. What are the ten? They are: the pure relinquishment of not developing attachment when all beings respectfully make offerings; the pure relinquishment of not developing anger when all beings are contemptuous and insulting; the pure relinquishment of constantly walking in the world without being defiled by the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure); the pure relinquishment of waiting for the right time to teach those beings who are capable of receiving the Dharma, and not disliking those who are not; the pure relinquishment of not seeking the learning and non-learning dharmas of the Two Vehicles (Sravaka and Pratyekabuddha); the pure relinquishment of the mind constantly staying away from all sensual pleasures and dharmas that follow afflictions; the pure relinquishment of not praising the Two Vehicles and being weary of birth and death; the pure relinquishment of staying away from all worldly speech, speech that is not about nirvana (extinction), speech that is not about detachment, speech that does not accord with reason, speech that disturbs others, speech of Sravakas and Pratyekabuddhas, and, in short, all speech that obstructs the Bodhisattva path; the pure relinquishment of waiting for the right time to teach those beings whose roots are mature and have developed mindfulness and wisdom but are not yet able to know the supreme Dharma; the pure relinquishment of waiting for the right time to teach those beings whom the Bodhisattva has taught in the past and who can only be subdued when they reach the Buddha's realm; the pure relinquishment of the Bodhisattva Mahasattva having no high or low, no taking or giving, staying away from all kinds of discriminations, constantly abiding in right concentration, entering the true Dharma, and the mind attaining the pure relinquishment of endurance. These are the ten. If Bodhisattvas abide in them, they will attain the unsurpassed, vast, and pure relinquishment of the Tathagata.
清凈舍。
「佛子！菩薩摩訶薩有十種義。何等為十？所謂：多聞義，堅固修行故；法義，善巧思擇故；空義，第一義空故；寂靜義，離諸眾生諠憒故；不可說義，不著一切語言故；如實義，了達三世平等故；法界義，一切諸法一味故；真如義，一切如來順入故；實際義，了知究竟如實故；大般涅槃義，滅一切苦而修菩薩諸行故。是為十。若諸菩薩安住此法，則得一切智無上義。
「佛子！菩薩摩訶薩有十種法。何等為十？所謂：真實法，如說修行故；離取法，能取、所取悉離故；無諍法，無有一切惑諍故；寂滅法，滅除一切熱惱故；離欲法，一切貪慾皆斷故；無分別法，攀緣分別永息故；無生法，猶如虛空不動故；無為法，離生、住、滅諸相故；本性法，自性無染清凈故；舍一切烏波提涅槃法，能生一切菩薩行，修習不斷故。是為十。若諸菩薩安住其中，則得如來無上廣大法。
「佛子！菩薩摩訶薩有十種福德助道具。何等為十？所謂：勸眾生起菩提心，是菩薩福德助道具；不斷三寶種故。隨順十種迴向，是菩薩福德助道具；斷一切不善法，集一切善法故。智慧誘誨，是菩薩福德助道具；超過三界福德故。心無疲倦，是菩薩福德助道具；究竟度脫一切眾生故。悉舍內外一切所有，是菩薩福德助道
【現代漢語翻譯】 現代漢語譯本：清凈舍（指菩薩清凈的捨棄）。
『佛子（稱呼菩薩）！菩薩摩訶薩（ महानसत्व，偉大的菩薩）有十種意義。是哪十種呢？所謂：多聞義，因為堅固修行；法義，因為善於巧妙地思索選擇；空義，因為是第一義空（ परमार्थशून्यता，終極的空性）；寂靜義，因為遠離一切眾生的喧鬧煩擾；不可說義，因為不執著於一切語言；如實義，因爲了達過去、現在、未來三世平等；法界義，因為一切諸法都是同一體性；真如義，因為一切如來（तथागत，佛的稱號）都順應進入；實際義，因爲了知究竟的真實；大般涅槃義，因為滅除一切痛苦而修菩薩的各種行為。這就是十種意義。如果各位菩薩安住于這些法，就能得到一切智（सर्वज्ञता，佛的智慧）的無上意義。』
『佛子！菩薩摩訶薩有十種法。是哪十種呢？所謂：真實法，因為如所說的那樣修行；離取法，因為能取和所取都完全舍離；無諍法，因為沒有任何迷惑和爭論；寂滅法，因為滅除一切熱惱；離欲法，因為一切貪慾都斷除；無分別法，因為攀緣和分別永遠止息；無生法，因為猶如虛空一樣不動；無為法，因為遠離生、住、滅等各種現象；本性法，因為自性沒有污染而清凈；捨棄一切烏波提（उपाधि，執著）的涅槃法，因為能生起一切菩薩的行為，並且不斷地修習。這就是十種法。如果各位菩薩安住于其中，就能得到如來無上廣大的法。』
『佛子！菩薩摩訶薩有十種福德助道具。是哪十種呢？所謂：勸導眾生髮起菩提心（बोधिचित्त，覺悟之心），這是菩薩的福德助道具；因為不斷絕三寶（त्रिरत्न，佛、法、僧）的種子。隨順十種迴向（परिणामना，功德迴向），這是菩薩的福德助道具；因為斷除一切不善法，積聚一切善法。用智慧引導教誨，這是菩薩的福德助道具；因為超越三界（त्रैलोक्य，欲界、色界、無色界）的福德。心中沒有疲倦，這是菩薩的福德助道具；因為究竟度脫一切眾生。完全捨棄內外一切所有，這是菩薩的福德助道
【English Translation】 English version: Pure relinquishment.
'Buddha's children! Bodhisattva Mahasattvas (महासत्व, great bodhisattvas) have ten meanings. What are these ten? They are: the meaning of extensive learning, because of firm practice; the meaning of Dharma, because of skillful and wise contemplation; the meaning of emptiness, because it is the ultimate emptiness (परमार्थशून्यता, paramarthashunyata); the meaning of tranquility, because of being away from the noise and disturbance of all beings; the meaning of unspeakable, because of not being attached to any language; the meaning of reality, because of understanding the equality of the three times (past, present, and future); the meaning of the Dharmadhatu, because all dharmas are of one taste; the meaning of Suchness, because all Tathagatas (तथागत, thus-gone ones) enter into it; the meaning of actuality, because of knowing the ultimate reality; and the meaning of Great Nirvana, because of extinguishing all suffering while practicing the bodhisattva's actions. These are the ten meanings. If all bodhisattvas abide in these dharmas, they will attain the unsurpassed meaning of all-knowing wisdom (सर्वज्ञता, sarvajñatā).'
'Buddha's children! Bodhisattva Mahasattvas have ten dharmas. What are these ten? They are: the dharma of truth, because of practicing as it is said; the dharma of detachment, because both the grasper and the grasped are completely relinquished; the dharma of non-contention, because there is no confusion or dispute; the dharma of tranquility, because all afflictions are extinguished; the dharma of detachment from desire, because all desires are cut off; the dharma of non-discrimination, because clinging and discrimination are forever ceased; the dharma of non-arising, because it is like the unmoving space; the dharma of non-action, because it is away from the characteristics of arising, abiding, and ceasing; the dharma of intrinsic nature, because the self-nature is pure and undefiled; and the dharma of relinquishing all upadhis (उपाधि, attachments) of Nirvana, because it can generate all bodhisattva's actions and is practiced continuously. These are the ten dharmas. If all bodhisattvas abide in them, they will attain the unsurpassed and vast Dharma of the Tathagata.'
'Buddha's children! Bodhisattva Mahasattvas have ten aids of meritorious virtue. What are these ten? They are: encouraging beings to generate the Bodhicitta (बोधिचित्त, mind of enlightenment), this is an aid of meritorious virtue for bodhisattvas; because the lineage of the Three Jewels (त्रिरत्न, Buddha, Dharma, Sangha) is not cut off. Following the ten kinds of dedication (परिणामना, parinamana), this is an aid of meritorious virtue for bodhisattvas; because all unwholesome dharmas are cut off, and all wholesome dharmas are accumulated. Guiding and teaching with wisdom, this is an aid of meritorious virtue for bodhisattvas; because it surpasses the meritorious virtue of the three realms (त्रैलोक्य, trilokya). Having no fatigue in mind, this is an aid of meritorious virtue for bodhisattvas; because all beings are ultimately liberated. Completely relinquishing all internal and external possessions, this is an aid of meritorious virtue for bodhisattvas.
具；於一切物無所著故。為滿足相好精進不退，是菩薩福德助道具；開門大施無所限故。上、中、下三品善根，悉以迴向無上菩提，心無所輕，是菩薩福德助道具；善巧方便相應故。于邪定、下劣、不善眾生，皆生大悲，不懷輕賤，是菩薩福德助道具；常起大人弘誓心故。恭敬供養一切如來，於一切菩薩起如來想，令一切眾生皆生歡喜，是菩薩福德助道具；守本志愿極堅牢故。菩薩摩訶薩于阿僧祇劫積集善根，自欲取證無上菩提如在掌中，然悉舍與一切眾生，心無憂惱亦無悔恨，其心廣大等虛空界，此是菩薩福德助道具；起大智慧證大法故。是為十。若諸菩薩安住其中，則具足如來無上廣大福德聚。
「佛子！菩薩摩訶薩有十種智慧助道具。何等為十？所謂：親近多聞真善知識，恭敬供養，尊重禮拜，種種隨順，不違其教，是為一；一切正直無虛矯故。永離憍慢，常行謙敬，身、語、意業無有粗獷，柔和善順，不偽不曲，是為二；其身堪作佛法器故。念慧隨覺未曾散亂，慚愧柔和，心安不動，常憶六念，常行六敬，常隨順住六堅固法，是為三；與十種智為方便故。樂法、樂義，以法為樂，常樂聽聞無有厭足，舍離世論及世言說，專心聽受出世間語，遠離小乘，入大乘慧，是為四；一心憶念無散動故。六波羅蜜心
【現代漢語翻譯】 現代漢語譯本：具備；因為對一切事物都沒有執著。爲了圓滿成就相好，精進而不退轉，這是菩薩積累福德的輔助工具；因為開啟大門廣施恩惠沒有限制。上、中、下三品善根，全部用來回向無上菩提，心中沒有絲毫輕視，這是菩薩積累福德的輔助工具；因為善巧方便相應。對於邪定、下劣、不善的眾生，都生起大悲心，不懷有輕慢之心，這是菩薩積累福德的輔助工具；因為常發起大人弘誓之心。恭敬供養一切如來（Tathagata），對一切菩薩生起如來之想，令一切眾生都生歡喜，這是菩薩積累福德的輔助工具；因為守護本來的志願極其堅牢。菩薩摩訶薩（Bodhisattva-Mahasattva）在阿僧祇劫（asamkhya kalpa，無數劫）中積累善根，自己想要證得無上菩提如同在掌中一樣容易，然而全部舍給一切眾生，心中沒有憂愁煩惱也沒有後悔，他的心廣大如同虛空界，這是菩薩積累福德的輔助工具；因為生起大智慧證得大法。以上是十種。如果諸位菩薩安住其中，就具足如來無上廣大的福德聚集。 佛子！菩薩摩訶薩有十種智慧助道具。哪十種呢？就是：親近多聞的真善知識，恭敬供養，尊重禮拜，種種隨順，不違揹他的教導，這是第一種；因為一切正直沒有虛偽。永遠遠離驕慢，常常行持謙虛恭敬，身、語、意業沒有粗暴，柔和善良順從，不虛偽不彎曲，這是第二種；因為他的身體堪能作為佛法的器皿。念慧隨覺沒有散亂，慚愧柔和，心安住不動，常常憶念六念（佛、法、僧、戒、施、天），常常行持六敬（敬佛、敬法、敬僧、敬戒、敬學、敬師），常常隨順安住六堅固法（信、精進、念、定、慧、解脫），這是第三種；因為與十種智慧作為方便。喜愛佛法、喜愛義理，以佛法為樂，常常喜歡聽聞佛法沒有厭足，捨棄世俗的言論和世俗的說法，專心聽受出世間的語言，遠離小乘，進入大乘智慧，這是第四種；因為一心憶念沒有散亂。六波羅蜜（paramita，六度）心
【English Translation】 English version: Possessing; because there is no attachment to all things. To perfect the marks and characteristics, to advance diligently without regression, this is the auxiliary tool for a Bodhisattva's accumulation of merit; because the door is opened wide for giving without limit. The superior, middle, and inferior roots of goodness are all dedicated to unsurpassed Bodhi, with no slightest contempt in the mind, this is the auxiliary tool for a Bodhisattva's accumulation of merit; because it is in accordance with skillful means. Towards those in wrong views, inferior, and unwholesome beings, great compassion arises, without any contempt, this is the auxiliary tool for a Bodhisattva's accumulation of merit; because the great vow of a great person is constantly aroused. Respectfully making offerings to all Tathagatas, regarding all Bodhisattvas as Tathagatas, causing all beings to rejoice, this is the auxiliary tool for a Bodhisattva's accumulation of merit; because the original vows are guarded with extreme firmness. A Bodhisattva-Mahasattva accumulates roots of goodness throughout asamkhya kalpas, desiring to attain unsurpassed Bodhi as if it were in the palm of their hand, yet they give it all away to all beings, without worry or regret, their mind as vast as the realm of space, this is the auxiliary tool for a Bodhisattva's accumulation of merit; because great wisdom arises to realize the great Dharma. These are the ten. If all Bodhisattvas abide in these, they will possess the unsurpassed and vast accumulation of merit of the Tathagata. Buddha's children! A Bodhisattva-Mahasattva has ten auxiliary tools of wisdom. What are the ten? They are: to be close to true and virtuous teachers who are learned, to respectfully make offerings, to respect and bow, to follow in various ways, not to disobey their teachings, this is the first; because everything is upright without falsehood. To forever abandon arrogance, to always practice humility and respect, the actions of body, speech, and mind are not coarse, gentle and compliant, not false or crooked, this is the second; because their body is fit to be a vessel of the Buddha's Dharma. Mindfulness and wisdom follow awareness without distraction, with shame and gentleness, the mind is peaceful and unmoving, always remembering the six recollections (Buddha, Dharma, Sangha, precepts, giving, and heavens), always practicing the six respects (respect for the Buddha, Dharma, Sangha, precepts, learning, and teachers), always abiding in accordance with the six firm dharmas (faith, diligence, mindfulness, concentration, wisdom, and liberation), this is the third; because it is a means to the ten kinds of wisdom. To delight in the Dharma, to delight in the meaning, to take the Dharma as joy, to always delight in hearing the Dharma without satiety, to abandon worldly discussions and worldly speech, to wholeheartedly listen to the transcendent words, to abandon the Hinayana and enter the Mahayana wisdom, this is the fourth; because the mind is focused without distraction. The six paramita mind
專荷負，四種梵住行已成熟，隨順明法悉善修行，聰敏智人皆勤請問，遠離惡趣，歸向善道，心常愛樂，正念觀察，調伏己情，守護他意，是為五；堅固修行真實行故。常樂出離，不著三有，恒覺自心，曾無惡念，三覺已絕，三業皆善，決定了知心之自性，是為六；能令自他心清凈故。觀察五蘊皆如幻事，界如毒蛇，處如空聚，一切諸法如幻、如焰、如水中月、如夢、如影、如響、如像、如空中畫、如旋火輪、如虹霓色、如日月光，無相無形，非常非斷，不來不去，亦無所住，如是觀察，知一切法無生無滅，是為七；知一切法性空寂故。菩薩摩訶薩聞一切法無我、無眾生、無壽者、無補伽羅、無心、無境、無貪瞋癡、無身、無物、無主、無待、無著、無行，如是一切皆無所有、悉歸寂滅，聞已深信，不疑不謗，是為八；以能成就圓滿解故。菩薩摩訶薩善調諸根，如理修行，恒住止觀，心意寂靜，一切動念皆悉不生，無我、無人、無作、無行、無計我想、無計我業、無有瘡疣、無有瘢痕，亦無於此所得之忍，身、語、意業無來無去，無有精進亦無勇猛，觀一切眾生、一切諸法，心皆平等而無所住，非此岸、非彼岸，此彼性離，無所從來，無所至去，常以智慧如是思惟，是為九；到分別相彼岸處故。菩薩摩訶薩見緣起法故
見法清凈，見法清凈故見國土清凈，見國土清凈故見虛空清凈，見虛空清凈故見法界清凈，見法界清凈故見智慧清凈，是為十；修行積集一切智故。佛子！是為菩薩摩訶薩十種智慧助道具。若諸菩薩安住此法，則得如來一切法無障礙清凈微妙智慧聚。
「佛子！菩薩摩訶薩有十種明足。何等為十？所謂：善分別諸法明足；不取著諸法明足；離顛倒見明足；智慧光照諸根明足；巧發起正精進明足；能深入真諦智明足；滅煩惱業成就盡智無生智明足；天眼智普觀察明足；宿住念知前際清凈明足；漏盡神通智斷眾生諸漏明足。是為十。若諸菩薩安住此法，則得如來於一切佛法無上大光明。
「佛子！菩薩摩訶薩有十種求法。何等為十？所謂：直心求法，無有諂誑故；精進求法，遠離懈慢故；一向求法，不惜身命故；為斷一切眾生煩惱求法，不為名利恭敬故；為饒益自他一切眾生求法，不但自利故；為入智慧求法，不樂文字故；為出生死求法，不貪世樂故；為度眾生求法，發菩提心故；為斷一切眾生疑求法，令無猶豫故；為滿足佛法求法，不樂余乘故。是為十。若諸菩薩安住此法，則得不由他教一切佛法大智慧。
「佛子！菩薩摩訶薩有十種明瞭法。何等為十？所謂：隨順世俗生長善根，是童蒙凡夫明瞭法
【現代漢語翻譯】 現代漢語譯本 『觀察法的清凈，因為觀察法的清凈所以觀察到國土的清凈，因為觀察到國土的清凈所以觀察到虛空的清凈，因為觀察到虛空的清凈所以觀察到法界的清凈，因為觀察到法界的清凈所以觀察到智慧的清凈，這是第十種；因為修行積累一切智慧的緣故。佛子！這是菩薩摩訶薩的十種智慧助道之具。如果各位菩薩安住於此法，就能獲得如來一切法無障礙清凈微妙的智慧聚集。 『佛子！菩薩摩訶薩有十種明足。哪十種呢？就是：善於分別諸法的明足；不執著諸法的明足；遠離顛倒見解的明足；智慧之光照耀諸根的明足；巧妙發起正精進的明足；能夠深入真諦智慧的明足；滅除煩惱業成就盡智無生智的明足；天眼智普遍觀察的明足；宿命智憶念前世清凈的明足；漏盡神通智斷除眾生諸漏的明足。這是十種。如果各位菩薩安住於此法，就能獲得如來於一切佛法無上的大光明。 『佛子！菩薩摩訶薩有十種求法。哪十種呢？就是：以正直的心求法，沒有諂媚欺誑的緣故；精進求法，遠離懈怠輕慢的緣故；一心一意求法，不吝惜身命的緣故；爲了斷除一切眾生的煩惱而求法，不是爲了名利恭敬的緣故；爲了利益自己和他人一切眾生而求法，不只是爲了自己利益的緣故；爲了進入智慧而求法，不貪戀文字的緣故；爲了脫離生死而求法，不貪圖世俗快樂的緣故；爲了度化眾生而求法，發起菩提心的緣故；爲了斷除一切眾生的疑惑而求法，使他們沒有猶豫的緣故；爲了圓滿佛法而求法，不貪戀其他乘的緣故。這是十種。如果各位菩薩安住於此法，就能獲得不由他人教導的一切佛法大智慧。 『佛子！菩薩摩訶薩有十種明瞭法。哪十種呢？就是：隨順世俗增長善根，這是童蒙凡夫的明瞭法。
【English Translation】 English version 'Seeing the purity of Dharma, because of seeing the purity of Dharma, one sees the purity of the land; because of seeing the purity of the land, one sees the purity of space; because of seeing the purity of space, one sees the purity of the Dharma realm; because of seeing the purity of the Dharma realm, one sees the purity of wisdom, this is the tenth; because of cultivating and accumulating all wisdom. Oh, sons of Buddha! These are the ten aids to wisdom for Bodhisattva Mahasattvas. If all Bodhisattvas abide in this Dharma, they will obtain the pure and subtle wisdom gathering of all the unobstructed Dharmas of the Tathagata (Thus Come One).' 'Oh, sons of Buddha! Bodhisattva Mahasattvas have ten kinds of clear feet. What are the ten? They are: the clear feet of skillfully distinguishing all Dharmas; the clear feet of not being attached to all Dharmas; the clear feet of being free from inverted views; the clear feet of the light of wisdom illuminating the roots; the clear feet of skillfully initiating right diligence; the clear feet of being able to deeply enter the wisdom of the true meaning; the clear feet of extinguishing afflictions and karma, accomplishing the wisdom of exhaustion and non-arising; the clear feet of the divine eye wisdom universally observing; the clear feet of the wisdom of remembering past lives and knowing the purity of the past; the clear feet of the wisdom of the exhaustion of outflows and the divine power to cut off the outflows of all beings. These are the ten. If all Bodhisattvas abide in this Dharma, they will obtain the supreme great light of the Tathagata in all Buddha Dharmas.' 'Oh, sons of Buddha! Bodhisattva Mahasattvas have ten kinds of seeking the Dharma. What are the ten? They are: seeking the Dharma with a straightforward mind, without flattery or deceit; seeking the Dharma with diligence, being far from laziness and arrogance; seeking the Dharma wholeheartedly, not begrudging one's life; seeking the Dharma to cut off the afflictions of all beings, not for fame, gain, or respect; seeking the Dharma to benefit oneself and all other beings, not just for one's own benefit; seeking the Dharma to enter wisdom, not delighting in words; seeking the Dharma to escape birth and death, not being greedy for worldly pleasures; seeking the Dharma to liberate beings, generating the Bodhi mind; seeking the Dharma to cut off the doubts of all beings, causing them to have no hesitation; seeking the Dharma to fulfill the Buddha Dharma, not delighting in other vehicles. These are the ten. If all Bodhisattvas abide in this Dharma, they will obtain the great wisdom of all Buddha Dharmas without being taught by others.' 'Oh, sons of Buddha! Bodhisattva Mahasattvas have ten kinds of clear understanding of the Dharma. What are the ten? They are: following worldly customs to grow good roots, this is the clear understanding of the Dharma for ignorant ordinary people.'
；得無礙不壞信，覺法自性，是隨信行人明瞭法；勤修習法，隨順法住，是隨法行人明瞭法；遠離八邪，向八正道，是第八人明瞭法；除滅眾結，斷生死漏，見真實諦，是須陀洹人明瞭法；觀味是患，知無往來，是斯陀含人明瞭法；不樂三界，求盡有漏，于受生法乃至一念不生愛著，是阿那含人明瞭法；獲六神通，得八解脫，九定、四辯悉皆成就，是阿羅漢人明瞭法；性樂觀察一味緣起，心常寂靜，知足少事，解因自得，悟不由他，成就種種神通智慧，是辟支佛人明瞭法；智慧廣大，諸根明利，常樂度脫一切眾生，勤修福智助道之法，如來所有十力、無畏、一切功德具足圓滿，是菩薩人明瞭法。是為十。若諸菩薩安住此法，則得如來無上大智明瞭法。
「佛子！菩薩摩訶薩有十種修行法。何等為十？所謂：恭敬尊重諸善知識修行法；常為諸天之所覺悟修行法；于諸佛所常懷慚愧修行法；哀愍眾生不捨生死修行法；事必究竟心無變動修行法；專念隨逐發大乘心諸菩薩眾精勤修學修行法；遠離邪見勤求正道修行法；摧破眾魔及煩惱業修行法；知諸眾生根性勝劣而為說法令住佛地修行法；安住無邊廣大法界除滅煩惱令身清凈修行法。是為十。若諸菩薩安住其中，則得如來無上修行法。
「佛子！菩薩摩訶薩有十
【現代漢語翻譯】 現代漢語譯本：獲得無礙不壞的信心，覺悟到法的自性，這是隨信行人所明瞭的法；勤奮修習佛法，隨順佛法而住，這是隨法行人所明瞭的法；遠離八邪，趨向八正道，這是第八人所明瞭的法；消除各種煩惱結縛，斷絕生死輪迴的漏洞，見到真實的真理，這是須陀洹（Srota-apanna，入流者）所明瞭的法；觀察欲樂的過患，知道沒有往來，這是斯陀含（Sakrdagamin，一來者）所明瞭的法；不貪戀三界，尋求斷盡有漏，對於受生之法乃至一念都不生愛著，這是阿那含（Anagamin，不還者）所明瞭的法；獲得六神通，得到八解脫，九次第定、四無礙辯才全部成就，這是阿羅漢（Arhat，應供）所明瞭的法；本性喜歡觀察一味緣起，內心常常寂靜，知足少欲，理解因果自得，覺悟不由他人，成就種種神通智慧，這是辟支佛（Pratyekabuddha，獨覺）所明瞭的法；智慧廣大，諸根明利，常常喜歡度脫一切眾生，勤奮修習福德智慧助道之法，如來所有的十力、四無畏、一切功德都具足圓滿，這是菩薩所明瞭的法。以上是十種。如果各位菩薩安住于這些法，就能得到如來無上大智慧所明瞭的法。 佛子！菩薩摩訶薩有十種修行法。哪十種呢？就是：恭敬尊重各位善知識的修行法；常常被諸天所覺悟的修行法；在諸佛面前常常懷有慚愧之心的修行法；哀憐眾生不捨棄生死的修行法；做事必定究竟，內心沒有變動的修行法；專心念誦跟隨發大乘心的各位菩薩，精勤修學的修行法；遠離邪見，勤奮尋求正道的修行法；摧毀各種魔障和煩惱業的修行法；瞭解各種眾生的根性優劣，而為他們說法，使他們安住于佛地的修行法；安住于無邊廣大的法界，消除煩惱，使身心清凈的修行法。以上是十種。如果各位菩薩安住于其中，就能得到如來無上的修行法。 佛子！菩薩摩訶薩有十
【English Translation】 English version: Obtaining unobstructed and indestructible faith, realizing the self-nature of Dharma, this is the Dharma understood by the follower of faith; diligently practicing the Dharma, abiding in accordance with the Dharma, this is the Dharma understood by the follower of Dharma; abandoning the eight wrong paths, turning towards the eight right paths, this is the Dharma understood by the eighth person; eliminating all fetters, cutting off the leaks of birth and death, seeing the true reality, this is the Dharma understood by the Srota-apanna (stream-enterer); observing the suffering of sensual pleasures, knowing there is no coming and going, this is the Dharma understood by the Sakrdagamin (once-returner); not delighting in the three realms, seeking to exhaust the outflows, not generating attachment to the law of rebirth even for a single thought, this is the Dharma understood by the Anagamin (non-returner); obtaining the six supernormal powers, attaining the eight liberations, the nine successive concentrations, and the four unobstructed eloquences all accomplished, this is the Dharma understood by the Arhat (worthy one); by nature enjoying observing the single flavor of dependent origination, the mind is always tranquil, content with little, understanding cause and effect by oneself, realizing enlightenment not from others, accomplishing various supernormal powers and wisdom, this is the Dharma understood by the Pratyekabuddha (solitary buddha); with vast wisdom, sharp faculties, always delighting in liberating all sentient beings, diligently practicing meritorious wisdom to aid the path, the Tathagata's ten powers, four fearlessnesses, and all merits are fully accomplished, this is the Dharma understood by the Bodhisattva. These are the ten. If all Bodhisattvas abide in these Dharmas, they will obtain the unsurpassed great wisdom of the Tathagata. Buddha's disciples! Bodhisattva Mahasattvas have ten practices. What are the ten? They are: the practice of revering and respecting all good teachers; the practice of being constantly awakened by the devas; the practice of always having a sense of shame before all Buddhas; the practice of compassionating sentient beings and not abandoning birth and death; the practice of completing all tasks and not changing one's mind; the practice of focusing on and following all Bodhisattvas who have generated the great vehicle mind, diligently studying and practicing; the practice of abandoning wrong views and diligently seeking the right path; the practice of destroying all demons and afflictive karma; the practice of understanding the superior and inferior nature of all sentient beings and teaching them the Dharma to enable them to abide in the Buddha's land; the practice of abiding in the boundless and vast Dharma realm, eliminating afflictions, and purifying the body and mind. These are the ten. If all Bodhisattvas abide in them, they will obtain the unsurpassed practice of the Tathagata. Buddha's disciples! Bodhisattva Mahasattvas have ten
種魔。何等為十？所謂：蘊魔，生諸取故；煩惱魔，恒雜染故；業魔，能障礙故；心魔，起高慢故；死魔，捨生處故；天魔，自憍縱故；善根魔，恒執取故；三昧魔，久耽味故；善知識魔，起著心故；菩提法智魔，不願舍離故。是為十。菩薩摩訶薩應作方便，速求遠離。
「佛子！菩薩摩訶薩有十種魔業。何等為十？所謂：忘失菩提心修諸善根，是為魔業；噁心佈施，瞋心持戒，舍惡性人，遠懈怠者，輕慢亂意，譏嫌惡慧，是為魔業；于甚深法心生慳吝，有堪化者而不為說，若得財利恭敬供養，雖非法器而強為說，是為魔業；不樂聽聞諸波羅蜜，假使聞說而不修行，雖亦修行多生懈怠，以懈怠故，志意狹劣，不求無上大菩提法，是為魔業；遠善知識，近惡知識，樂求二乘，不樂受生，志尚涅槃離欲寂靜，是為魔業；于菩薩所起瞋恚心，惡眼視之，求其罪釁，說其過惡，斷彼所有財利供養，是為魔業；誹謗正法不樂聽聞，假使得聞便生毀呰，見人說法不生尊重，言自說是，余說悉非，是為魔業；樂學世論巧術文詞，開闡二乘，隱覆深法，或以妙義授非其人，遠離菩提住于邪道，是為魔業；已得解脫、已安隱者常樂親近而供養之，未得解脫、未安隱者不肯親近亦不教化，是為魔業；增長我慢，無有恭敬，于諸眾生多
【現代漢語翻譯】 現代漢語譯本：什麼是十種魔？它們是：五蘊魔（蘊：構成個體身心的要素），因為它產生各種執取；煩惱魔，因為它總是與污染雜糅；業魔，因為它能夠製造障礙；心魔，因為它會產生高慢；死魔，因為它會捨棄生命；天魔，因為它會自我驕縱；善根魔，因為它總是執著于善根；三昧魔（三昧：禪定），因為它會讓人長久地沉溺於禪定的滋味；善知識魔，因為它會讓人產生執著之心；菩提法智魔（菩提：覺悟；法智：對法的智慧），因為它不願意捨棄對菩提法智的執著。這就是十種魔。菩薩摩訶薩（摩訶薩：偉大的菩薩）應該採取方便的方法，迅速尋求遠離它們。 佛子！菩薩摩訶薩有十種魔業。什麼是十種魔業？它們是：忘記菩提心（菩提心：追求覺悟的心）而修習各種善根，這是魔業；以噁心佈施，以嗔恨心持戒，捨棄惡性的人，遠離懈怠的人，輕慢心意散亂的人，譏諷嫌棄沒有智慧的人，這是魔業；對於甚深佛法心生吝嗇，有可以教化的人而不為他們說法，如果得到財利恭敬供養，即使不是法器也強行為他們說法，這是魔業；不樂意聽聞諸波羅蜜（波羅蜜：到達彼岸的方法），即使聽說了也不去修行，即使修行也多生懈怠，因為懈怠的緣故，志向狹隘，不追求無上大菩提法，這是魔業；遠離善知識，親近惡知識，喜歡追求二乘（二乘：聲聞乘和緣覺乘），不喜歡受生，志向涅槃（涅槃：寂滅），遠離慾望和寂靜，這是魔業；對於菩薩生起嗔恨心，用惡眼看他們，尋找他們的過錯，說他們的壞話，斷絕他們所有的財利供養，這是魔業；誹謗正法，不樂意聽聞，即使聽到了也會產生譭謗，看到別人說法不生尊重，說自己說的是對的，別人說的都是錯的，這是魔業；喜歡學習世俗的理論、技巧、文辭，開導闡述二乘的教義，隱藏深奧的佛法，或者把精妙的教義傳授給不適合的人，遠離菩提而住在邪道，這是魔業；對於已經得到解脫、已經安穩的人常常喜歡親近和供養他們，對於沒有得到解脫、沒有安穩的人不肯親近也不去教化他們，這是魔業；增長我慢，沒有恭敬心，對於眾生多有輕慢，這是魔業。
【English Translation】 English version: What are the ten kinds of Mara? They are: the Mara of the aggregates (skandhas) (skandhas: the elements that constitute an individual's body and mind), because it gives rise to various attachments; the Mara of afflictions, because it is always mixed with defilements; the Mara of karma, because it can create obstacles; the Mara of the mind, because it gives rise to arrogance; the Mara of death, because it abandons life; the Mara of the heavens, because it indulges in self-pride; the Mara of good roots, because it is always attached to good roots; the Mara of samadhi (samadhi: meditative concentration), because it makes people indulge in the taste of samadhi for a long time; the Mara of good teachers, because it makes people develop attachment; the Mara of Bodhi Dharma wisdom (Bodhi: enlightenment; Dharma wisdom: wisdom about the Dharma), because it is unwilling to give up attachment to Bodhi Dharma wisdom. These are the ten kinds of Mara. Bodhisattva Mahasattvas (Mahasattva: great Bodhisattva) should take expedient means to quickly seek to stay away from them. Buddha's disciples! Bodhisattva Mahasattvas have ten kinds of Mara's actions. What are the ten kinds of Mara's actions? They are: forgetting the Bodhi mind (Bodhi mind: the mind that seeks enlightenment) and cultivating various good roots, this is Mara's action; giving with an evil mind, upholding precepts with anger, abandoning people with evil nature, staying away from lazy people, looking down on those with distracted minds, ridiculing and disliking those without wisdom, this is Mara's action; being stingy with the profound Dharma, not speaking the Dharma to those who can be taught, if one receives wealth, respect, and offerings, even if they are not suitable vessels, one still forces the Dharma upon them, this is Mara's action; not being happy to hear the Paramitas (Paramitas: the methods to reach the other shore), even if one hears them, one does not practice them, even if one practices, one is often lazy, because of laziness, one's aspirations are narrow, and one does not seek the supreme Bodhi Dharma, this is Mara's action; staying away from good teachers, getting close to evil teachers, liking to pursue the Two Vehicles (Two Vehicles: Sravaka Vehicle and Pratyekabuddha Vehicle), not liking to be reborn, aspiring to Nirvana (Nirvana: extinction), staying away from desires and tranquility, this is Mara's action; developing anger towards Bodhisattvas, looking at them with evil eyes, seeking their faults, speaking ill of them, cutting off all their wealth and offerings, this is Mara's action; slandering the true Dharma, not being happy to hear it, even if one hears it, one will slander it, seeing others speaking the Dharma, one does not respect them, saying that what one says is right, and what others say is wrong, this is Mara's action; liking to learn worldly theories, skills, and rhetoric, expounding the teachings of the Two Vehicles, hiding the profound Dharma, or giving the profound teachings to unsuitable people, staying away from Bodhi and dwelling in evil paths, this is Mara's action; often liking to get close to and make offerings to those who have already attained liberation and are at peace, not being willing to get close to or teach those who have not attained liberation and are not at peace, this is Mara's action; increasing arrogance, having no respect, and being contemptuous of many sentient beings, this is Mara's action.
行惱害，不求正法真實智慧，其心弊惡難可開悟，是為魔業。是為十。菩薩摩訶薩應速遠離，勤求佛業。
「佛子！菩薩摩訶薩有十種舍離魔業。何等為十？所謂：近善知識恭敬供養，舍離魔業；不自尊舉，不自讚嘆，舍離魔業；于佛深法信解不謗，舍離魔業；未曾忘失一切智心，舍離魔業；勤修妙行恒不放逸，舍離魔業；常求一切菩薩藏法，舍離魔業；恒演說法，心無疲倦，舍離魔業；歸依十方一切諸佛，起救護想，舍離魔業；信受憶念一切諸佛，神力加持，舍離魔業；與一切菩薩同種善根，平等無二，舍離魔業。是為十。若諸菩薩安住此法，則能出離一切魔道。
「佛子！菩薩摩訶薩有十種見佛。何等為十？所謂：于安住世間成正覺佛無著見；愿佛出生見；業報佛深信見；住持佛隨順見；涅槃佛深入見；法界佛普至見；心佛安住見；三昧佛無量無依見；本性佛明瞭見；隨樂佛普受見。是為十。若諸菩薩安住此法，則常得見無上如來。
「佛子！菩薩摩訶薩有十種佛業。何等為十？所謂：隨時開導，是佛業；令正修行故。夢中令見，是佛業；覺昔善根故。為他演說所未聞經，是佛業；令生智斷疑故。為悔纏所纏者說出離法，是佛業；令離疑心故。若有眾生起慳吝心，乃至惡慧心、二乘心、損害心
【現代漢語翻譯】 現代漢語譯本：
擾亂修行，不尋求正法真實的智慧，他們的心邪惡難以開悟，這就是魔的作為。這是第十種。菩薩摩訶薩應當迅速遠離這些，勤奮追求佛的作為。
『佛子！菩薩摩訶薩有十種舍離魔的作為。是哪十種呢？就是：親近善知識，恭敬供養，舍離魔的作為；不自我抬高，不自我讚歎，舍離魔的作為；對於佛的甚深教法，信解而不誹謗，舍離魔的作為；未曾忘失求得一切智慧的心，舍離魔的作為；勤奮修行殊勝的行持，恒常不放逸，舍離魔的作為；經常尋求一切菩薩所藏的教法，舍離魔的作為；恒常演說佛法，心中沒有疲倦，舍離魔的作為；歸依十方一切諸佛，生起救護的想法，舍離魔的作為；信受憶念一切諸佛的神力加持，舍離魔的作為；與一切菩薩共同種下善根，平等沒有差別，舍離魔的作為。這就是十種。如果各位菩薩安住于這些法，就能出離一切魔的道路。
『佛子！菩薩摩訶薩有十種見佛的方式。是哪十種呢？就是：對於安住世間成就正覺的佛，沒有執著的見；愿佛出生的見；對於業報佛深信的見；對於住持佛隨順的見；對於涅槃佛深入的見；對於法界佛普遍到達的見；對於心佛安住的見；對於三昧佛無量無依的見；對於本性佛明瞭的見；對於隨樂佛普遍接受的見。這就是十種。如果各位菩薩安住于這些法，就能經常見到無上的如來。
『佛子！菩薩摩訶薩有十種佛的作為。是哪十種呢？就是：隨時開導，這是佛的作為；爲了使眾生正確修行。在夢中使眾生見到，這是佛的作為；爲了覺醒他們過去的善根。為他人演說他們從未聽聞的經典，這是佛的作為；爲了使他們生起智慧，斷除疑惑。為被悔恨纏繞的人說出離的方法，這是佛的作為；爲了使他們離開疑惑的心。如果眾生生起慳吝的心，乃至惡慧的心、二乘的心、損害的心 English version:
They engage in harmful actions, do not seek the true wisdom of the Dharma, their minds are corrupt and difficult to enlighten; this is the work of Mara (demon). This is the tenth. Bodhisattva Mahasattvas should quickly distance themselves from these and diligently pursue the work of the Buddha.
『Buddha-child! Bodhisattva Mahasattvas have ten ways to abandon the work of Mara. What are the ten? They are: drawing near to good teachers, respectfully making offerings, abandoning the work of Mara; not exalting oneself, not praising oneself, abandoning the work of Mara; having faith and understanding in the profound Dharma of the Buddha without slandering it, abandoning the work of Mara; never forgetting the mind that seeks all wisdom, abandoning the work of Mara; diligently cultivating sublime practices, constantly without negligence, abandoning the work of Mara; constantly seeking all the teachings treasured by Bodhisattvas, abandoning the work of Mara; constantly expounding the Dharma, without weariness in mind, abandoning the work of Mara; taking refuge in all the Buddhas of the ten directions, giving rise to the thought of protection, abandoning the work of Mara; believing in and remembering the divine power and blessings of all the Buddhas, abandoning the work of Mara; planting good roots together with all Bodhisattvas, being equal without difference, abandoning the work of Mara. These are the ten. If all Bodhisattvas abide in these practices, they will be able to escape all the paths of Mara.
『Buddha-child! Bodhisattva Mahasattvas have ten ways of seeing the Buddha. What are the ten? They are: seeing the Buddha who has attained perfect enlightenment while dwelling in the world without attachment; seeing the Buddha's birth as a wish; having deep faith in the Buddha of karmic retribution; seeing the Buddha who maintains the Dharma in accordance with it; having deep insight into the Nirvana Buddha; seeing the Dharma Realm Buddha who pervades everywhere; seeing the Mind Buddha who abides; seeing the Samadhi Buddha who is immeasurable and without reliance; seeing the Essential Nature Buddha with clarity; seeing the Buddha who accords with joy and accepts all. These are the ten. If all Bodhisattvas abide in these practices, they will always be able to see the unsurpassed Tathagata.
『Buddha-child! Bodhisattva Mahasattvas have ten works of the Buddha. What are the ten? They are: guiding and instructing at all times, this is the work of the Buddha; in order to enable beings to practice correctly. Causing beings to see in dreams, this is the work of the Buddha; in order to awaken their past good roots. Expounding scriptures that others have never heard, this is the work of the Buddha; in order to enable them to generate wisdom and cut off doubts. For those who are entangled by remorse, speaking the method of liberation, this is the work of the Buddha; in order to enable them to leave behind their doubtful minds. If beings give rise to a mind of stinginess, or even a mind of evil wisdom, a mind of the two vehicles, a mind of harm
【English Translation】 They engage in harmful actions, do not seek the true wisdom of the Dharma, their minds are corrupt and difficult to enlighten; this is the work of Mara (demon). This is the tenth. Bodhisattva Mahasattvas should quickly distance themselves from these and diligently pursue the work of the Buddha. 『Buddha-child! Bodhisattva Mahasattvas have ten ways to abandon the work of Mara. What are the ten? They are: drawing near to good teachers, respectfully making offerings, abandoning the work of Mara; not exalting oneself, not praising oneself, abandoning the work of Mara; having faith and understanding in the profound Dharma of the Buddha without slandering it, abandoning the work of Mara; never forgetting the mind that seeks all wisdom, abandoning the work of Mara; diligently cultivating sublime practices, constantly without negligence, abandoning the work of Mara; constantly seeking all the teachings treasured by Bodhisattvas, abandoning the work of Mara; constantly expounding the Dharma, without weariness in mind, abandoning the work of Mara; taking refuge in all the Buddhas of the ten directions, giving rise to the thought of protection, abandoning the work of Mara; believing in and remembering the divine power and blessings of all the Buddhas, abandoning the work of Mara; planting good roots together with all Bodhisattvas, being equal without difference, abandoning the work of Mara. These are the ten. If all Bodhisattvas abide in these practices, they will be able to escape all the paths of Mara. 『Buddha-child! Bodhisattva Mahasattvas have ten ways of seeing the Buddha. What are the ten? They are: seeing the Buddha who has attained perfect enlightenment while dwelling in the world without attachment; seeing the Buddha's birth as a wish; having deep faith in the Buddha of karmic retribution; seeing the Buddha who maintains the Dharma in accordance with it; having deep insight into the Nirvana Buddha; seeing the Dharma Realm Buddha who pervades everywhere; seeing the Mind Buddha who abides; seeing the Samadhi Buddha who is immeasurable and without reliance; seeing the Essential Nature Buddha with clarity; seeing the Buddha who accords with joy and accepts all. These are the ten. If all Bodhisattvas abide in these practices, they will always be able to see the unsurpassed Tathagata. 『Buddha-child! Bodhisattva Mahasattvas have ten works of the Buddha. What are the ten? They are: guiding and instructing at all times, this is the work of the Buddha; in order to enable beings to practice correctly. Causing beings to see in dreams, this is the work of the Buddha; in order to awaken their past good roots. Expounding scriptures that others have never heard, this is the work of the Buddha; in order to enable them to generate wisdom and cut off doubts. For those who are entangled by remorse, speaking the method of liberation, this is the work of the Buddha; in order to enable them to leave behind their doubtful minds. If beings give rise to a mind of stinginess, or even a mind of evil wisdom, a mind of the two vehicles, a mind of harm
、疑惑心、散動心、憍慢心，為現如來眾相莊嚴身，是佛業；生長過去善根故。于正法難遇時，廣為說法，令其聞已，得陀羅尼智、神通智，普能利益無量眾生，是佛業；勝解清凈故。若有魔事起，能以方便現虛空界等聲，說不損惱他法以為對治，令其開悟，眾魔聞已威光歇滅，是佛業；志樂殊勝，威德大故。其心無間，常自守護，不令證入二乘正位，若有眾生根性未熟，終不為說解脫境界，是佛業；本願所作故。生死結漏一切皆離，修菩薩行相續不斷，以大悲心攝取眾生，令其起行究竟解脫，是佛業；不斷修行菩薩行故。菩薩摩訶薩了達自身及以眾生本來寂滅不驚不怖而勤修福智無有厭足，雖知一切法無有造作而亦不捨諸法自相，雖于諸境界永離貪慾而常樂瞻奉諸佛色身，雖知不由他悟入於法而種種方便求一切智，雖知諸國土皆如虛空而常樂莊嚴一切佛剎，雖恒觀察無人無我而教化眾生無有疲厭，雖於法界本來不動而以神通智力現眾變化，雖已成就一切智智而修菩薩行無有休息，雖知諸法不可言說而轉凈法輪令眾心喜，雖能示現諸佛神力而不厭舍菩薩之身，雖現入于大般涅槃而一切處示現受生，能作如是權實雙行法，是佛業。是為十。若諸菩薩安住其中，則得不由他教無上無師廣大業。
「佛子！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：對於那些有疑惑心、散亂心、以及驕慢心的人，爲了讓他們見到如來莊嚴的相好之身，這是佛的事業；因為這能增長他們過去所種的善根。在正法難以遇到的時代，廣泛地為眾生說法，使他們聽聞后，能夠獲得陀羅尼智（總持一切法而不忘的智慧）和神通智（自在無礙的智慧），普遍地利益無量的眾生，這是佛的事業；因為佛的勝解（深刻的理解）是清凈的。如果出現魔事，佛能夠以方便法，示現虛空界等聲音，宣說不損害他人的法門作為對治，使他們開悟，眾魔聽到后，威光自然消滅，這是佛的事業；因為佛的志向和喜樂殊勝，威德廣大。佛的心無有間斷，常常自我守護，不讓他們證入二乘（聲聞乘和緣覺乘）的果位，如果有眾生的根性尚未成熟，佛終究不會為他們宣說解脫的境界，這是佛的事業；因為這是佛的本願所致。佛已經遠離了一切生死煩惱的束縛，修菩薩行相續不斷，以大悲心攝取眾生，使他們發起修行，最終獲得解脫，這是佛的事業；因為佛不斷地修行菩薩行。菩薩摩訶薩（大菩薩）了達自身以及一切眾生本來寂滅，不驚不怖，而勤奮地修習福德和智慧，沒有厭倦。雖然知道一切法沒有造作，但也不捨棄諸法的自性。雖然對於一切境界永遠遠離貪慾，但常常樂於瞻仰諸佛的色身。雖然知道不由他人開悟而入於法，但以種種方便求得一切智（佛的智慧）。雖然知道一切國土都如虛空，但常常樂於莊嚴一切佛剎。雖然恒常觀察無人無我，但教化眾生沒有疲倦。雖然在法界中本來不動，但以神通智慧之力示現種種變化。雖然已經成就一切智智（佛的智慧），但修菩薩行沒有休息。雖然知道諸法不可言說，但轉動清凈的法輪，使眾生心生歡喜。雖然能夠示現諸佛的神力，但不厭棄菩薩的身份。雖然示現進入大般涅槃，但在一切處示現受生。能夠做到這樣權巧和真實並行的法，這是佛的事業。以上是十種佛的事業。如果諸菩薩安住于這些事業中，就能獲得不由他人教導、無上無師的廣大事業。 佛子！菩薩摩訶薩（大菩薩）
【English Translation】 English version: For those with minds of doubt, distraction, and arrogance, to manifest the adorned form of the Tathagata (Buddha), this is the work of the Buddha; because it increases the good roots they have planted in the past. In times when the True Dharma is difficult to encounter, to extensively preach the Dharma, enabling them to hear it and attain Dharani wisdom (the wisdom of retaining all teachings without forgetting) and supernatural wisdom (unobstructed wisdom), universally benefiting immeasurable beings, this is the work of the Buddha; because the Buddha's profound understanding is pure. If demonic events arise, the Buddha can skillfully manifest sounds in the space realm, teaching methods that do not harm others as a remedy, enabling them to awaken, and upon hearing this, the power of the demons will naturally cease, this is the work of the Buddha; because the Buddha's aspirations and joy are supreme, and their majestic virtue is great. The Buddha's mind is without interruption, constantly guarding itself, not allowing them to enter the stage of the Two Vehicles (Shravakayana and Pratyekabuddhayana), and if the faculties of beings are not yet mature, the Buddha will not preach the realm of liberation to them, this is the work of the Buddha; because it is the result of the Buddha's original vows. The Buddha has already departed from all the bonds of birth and death, continuously cultivating the Bodhisattva path, embracing beings with great compassion, enabling them to initiate practice and ultimately attain liberation, this is the work of the Buddha; because the Buddha continuously cultivates the Bodhisattva path. The Bodhisattva Mahasattva (Great Bodhisattva) understands that oneself and all beings are originally in a state of quiescence, without fear or alarm, and diligently cultivates merit and wisdom without weariness. Although knowing that all dharmas are without creation, they do not abandon the self-nature of dharmas. Although they are forever free from greed for all realms, they are always joyful in beholding the physical forms of all Buddhas. Although they know that they do not enter the Dharma through the enlightenment of others, they seek all wisdom (Buddha's wisdom) through various skillful means. Although they know that all lands are like empty space, they are always joyful in adorning all Buddha-lands. Although they constantly observe that there is no self and no person, they teach beings without weariness. Although they are originally unmoving in the Dharma realm, they manifest various transformations through the power of supernatural wisdom. Although they have already attained all-knowing wisdom (Buddha's wisdom), they cultivate the Bodhisattva path without rest. Although they know that all dharmas are inexpressible, they turn the pure Dharma wheel, bringing joy to the minds of beings. Although they can manifest the divine powers of all Buddhas, they do not despise the identity of a Bodhisattva. Although they manifest entering into Great Nirvana, they manifest rebirth in all places. Being able to perform such skillful and truthful practices, this is the work of the Buddha. These are the ten works of the Buddha. If Bodhisattvas abide in these works, they will attain the vast work that is not taught by others, supreme and without a teacher. O sons of the Buddha! Bodhisattva Mahasattvas (Great Bodhisattvas)
有十種慢業。何等為十？所謂：于師、僧、父母、沙門、婆羅門、住于正道向正道者，尊重福田所而不恭敬，是慢業；或有法師獲最勝法，乘于大乘，知出要道，得陀羅尼，演說契經廣大之法無有休息，而於其所起高慢心，及於所說法不生恭敬，是慢業；于眾會中聞說妙法，不肯嘆美令人信受，是慢業；好起過慢，自高陵物，不見己失，不知自短，是慢業；好起過過慢，見有德人應贊不讚，見他讚歎不生歡喜，是慢業；見有法師為人說法，知是法、是律、是真實、是佛語，為嫌其人亦嫌其法，自起誹謗亦令他謗，是慢業；自求高座，自稱法師，應受供給，不應執事，見有耆舊久修行人不起逢迎、不肯承事，是慢業；見有德人，顰蹙不喜，言辭粗獷，伺其過失，是慢業；見有聰慧知法之人，不肯親近恭敬供養，不肯咨問：『何等為善？何等不善？何等應作？何等不應作？作何等業，于長夜中而得種種利益安樂？』愚癡頑很，我慢所吞，終不能見出要之道，是慢業；復有眾生慢心所覆，諸佛出世不能親近恭敬供養，新善不起，舊善消滅，不應說而說，不應諍而諍，未來必墮險難深坑，于百千劫尚不值佛，何況聞法！但以曾發菩提心故，終自醒悟，是慢業。是為十。
「若諸菩薩離此慢業，則得十種智業。何等為十？
【現代漢語翻譯】 現代漢語譯本 有十種慢業。哪十種呢？就是：對於老師、僧人、父母、沙門（出家修道者）、婆羅門（祭司），以及那些安住于正道、趨向正道的人，這些值得尊敬的福田（指能帶來福報的人）不恭敬，這是慢業；或者有法師獲得了最殊勝的佛法，乘坐著大乘（佛教的教義），知道解脫之道，得到了陀羅尼（總持一切善法，不失不忘的智慧），演說契經（佛陀的教誨）廣大的佛法沒有休息，卻對他們生起高慢心，並且對於他們所說的法不生恭敬，這是慢業；在眾人集會中聽到宣說微妙的佛法，不肯讚歎美言，使人信受，這是慢業；喜歡生起過分的驕慢，自高自大，輕視他人，看不到自己的過失，不知道自己的缺點，這是慢業；喜歡生起更加過分的驕慢，看到有德行的人應該讚美卻不讚美，看到別人讚美他們也不生歡喜，這是慢業；看到有法師為人說法，明明知道這是佛法、是戒律、是真實不虛的、是佛陀所說的，卻因為討厭這個人而連帶討厭他所說的法，自己誹謗佛法，也讓別人誹謗，這是慢業；自己要求高座，自稱是法師，應該接受供養，不應該做執事，看到年長有德、修行很久的人，不起身迎接，不肯侍奉，這是慢業；看到有德行的人，就皺著眉頭不高興，言辭粗暴，伺機尋找他們的過失，這是慢業；看到有聰明智慧、通曉佛法的人，不肯親近恭敬供養，不肯請教：『什麼才是善？什麼是不善？什麼應該做？什麼不應該做？做了什麼業，在漫長的輪迴中才能得到種種利益安樂？』愚癡頑固，被我慢所吞噬，最終不能見到解脫之道，這是慢業；還有眾生被慢心所覆蓋，諸佛出世也不能親近恭敬供養，新的善行不能生起，舊的善行也消滅，不應該說的話卻說，不應該爭論的卻爭論，未來必定會墮入險難的深坑，在百千劫中都不能遇到佛，更何況聽聞佛法！但因為曾經發過菩提心（覺悟之心），最終會自己醒悟，這是慢業。以上就是十種慢業。 如果各位菩薩能夠遠離這些慢業，就能得到十種智業。哪十種呢？
【English Translation】 English version There are ten kinds of karmas of arrogance. What are the ten? They are: being disrespectful to teachers, monks, parents, śramaṇas (ascetics), Brahmins (priests), and those who abide in the right path and are heading towards the right path, these fields of merit (referring to those who can bring blessings) worthy of respect, this is a karma of arrogance; or if a Dharma master has attained the most supreme Dharma, rides the Mahayana (Buddhist teachings), knows the path of liberation, has obtained the dhāraṇī (wisdom that upholds all good dharmas without loss or forgetfulness), expounds the vast Dharma of the sutras (teachings of the Buddha) without rest, yet towards them arises a mind of arrogance, and does not generate respect for the Dharma they speak, this is a karma of arrogance; in a gathering of people, hearing the wonderful Dharma being preached, not willing to praise and commend it, causing others to believe and accept it, this is a karma of arrogance; liking to generate excessive pride, being arrogant and looking down on others, not seeing one's own faults, not knowing one's own shortcomings, this is a karma of arrogance; liking to generate even more excessive pride, seeing virtuous people and not praising them when they should be praised, and not being happy when others praise them, this is a karma of arrogance; seeing a Dharma master preaching the Dharma, clearly knowing that it is the Dharma, the precepts, the truth, and the words of the Buddha, yet disliking the person and thus disliking the Dharma they speak, slandering the Dharma oneself and causing others to slander it as well, this is a karma of arrogance; demanding a high seat for oneself, calling oneself a Dharma master, expecting to receive offerings, and not wanting to perform duties, seeing elders who are virtuous and have practiced for a long time, not rising to greet them, and not willing to serve them, this is a karma of arrogance; seeing virtuous people, frowning and being unhappy, speaking harshly, and seeking their faults, this is a karma of arrogance; seeing people who are intelligent and knowledgeable about the Dharma, not willing to approach them, respect them, make offerings to them, and not willing to ask: 'What is good? What is not good? What should be done? What should not be done? What kind of karma should be done to obtain various benefits and happiness in the long cycle of rebirth?' Being foolish and stubborn, swallowed by arrogance, ultimately unable to see the path of liberation, this is a karma of arrogance; furthermore, there are beings who are covered by arrogance, and even when Buddhas appear in the world, they are unable to approach them, respect them, and make offerings to them, new good deeds cannot arise, and old good deeds are extinguished, saying what should not be said, and arguing when they should not argue, in the future they will surely fall into a dangerous pit, and for hundreds of thousands of kalpas (eons) they will not encounter a Buddha, let alone hear the Dharma! But because they once generated the Bodhi mind (mind of enlightenment), they will eventually awaken themselves, this is a karma of arrogance. These are the ten karmas of arrogance. If all Bodhisattvas can be free from these karmas of arrogance, they will attain ten kinds of karmas of wisdom. What are the ten?
所謂：信解業報，不壞因果，是智業；不捨菩提心，常念諸佛，是智業；近善知識恭敬供養，其心尊重終無厭怠，是智業；樂法、樂義無有厭足，遠離邪念，勤修正念，是智業；於一切眾生離於我慢，于諸菩薩起如來想，愛重正法如惜己身，尊奉如來如護己命，于修行者生諸佛想，是智業；身、語、意業無諸不善，讚美賢聖，隨順菩提，是智業；不壞緣起，離諸邪見，破闇得明，照一切法，是智業；十種迴向隨順修行，于諸波羅蜜起慈母想，于善巧方便起慈父想，以深凈心入菩提舍，是智業；施、戒、多聞、止觀、福慧，如是一切助道之法常勤積集無有厭倦，是智業；若有一業為佛所贊，能破眾魔煩惱斗諍，能離一切障、蓋、纏、縛，能教化調伏一切眾生，能隨順智慧攝取正法，能嚴凈佛剎，能發起通明，皆勤修習無有懈退，是智業。是為十。若諸菩薩安住其中，則得如來一切善巧方便無上大智業。
「佛子！菩薩摩訶薩有十種魔所攝持。何等為十？所謂：懈怠心，魔所攝持；志樂狹劣，魔所攝持；于少行生足，魔所攝持；受一非余，魔所攝持；不發大愿，魔所攝持；樂處寂滅，斷除煩惱，魔所攝持；永斷生死，魔所攝持；舍菩薩行，魔所攝持；不化眾生，魔所攝持；疑謗正法，魔所攝持。是為十。
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【現代漢語翻譯】 現代漢語譯本：所謂：相信並理解業報，不破壞因果規律，這是智慧之業；不捨棄菩提心（覺悟之心），常念諸佛，這是智慧之業；親近善知識，恭敬供養，內心尊重他們，始終不感到厭倦，這是智慧之業；喜愛佛法，喜愛佛法的義理，沒有厭足，遠離邪念，勤奮修正念，這是智慧之業；對於一切眾生，沒有我慢之心，對於諸菩薩，生起如來（佛）的想念，愛重正法如同愛惜自己的身體，尊敬如來如同保護自己的生命，對於修行者，生起諸佛的想念，這是智慧之業；身、語、意三業沒有不善的行為，讚美賢聖，隨順菩提之道，這是智慧之業；不破壞緣起（事物相互依存的規律），遠離各種邪見，破除黑暗得到光明，照見一切法，這是智慧之業；以十種迴向（將功德迴向給眾生）隨順修行，對於諸波羅蜜（到達彼岸的方法）生起慈母般的想念，對於善巧方便（巧妙的方法）生起慈父般的想念，以深凈的心進入菩提之家，這是智慧之業；佈施、持戒、多聞、止觀、福德、智慧，像這樣一切助道的法門，常常勤奮積累，沒有厭倦，這是智慧之業；如果有一種行為為佛所讚歎，能夠破除眾魔的煩惱和鬥爭，能夠遠離一切障礙、覆蓋、纏縛，能夠教化調伏一切眾生，能夠隨順智慧攝取正法，能夠莊嚴清凈佛剎（佛的國土），能夠發起神通和智慧，都勤奮修習，沒有懈怠退縮，這是智慧之業。以上是十種智慧之業。如果諸菩薩安住于其中，就能得到如來一切善巧方便的無上大智慧之業。 佛子！菩薩摩訶薩（偉大的菩薩）有十種被魔所控制的情況。哪十種呢？所謂：懈怠的心，被魔所控制；志向和喜好狹隘低下，被魔所控制；對於少許的修行就感到滿足，被魔所控制；只接受一種修行方法而不接受其他，被魔所控制；不發廣大誓願，被魔所控制；喜歡處於寂靜滅絕的狀態，斷除煩惱，被魔所控制；永遠斷絕生死輪迴，被魔所控制；捨棄菩薩的修行，被魔所控制；不教化眾生，被魔所控制；懷疑和誹謗正法，被魔所控制。以上是十種被魔所控制的情況。
【English Translation】 English version: So-called: believing and understanding the karmic retribution, not destroying the law of cause and effect, this is the work of wisdom; not abandoning the Bodhi mind (the mind of enlightenment), constantly remembering all Buddhas, this is the work of wisdom; being close to good teachers, respectfully making offerings, respecting them in one's heart, and never feeling weary, this is the work of wisdom; loving the Dharma, loving the meaning of the Dharma, without being satisfied, staying away from evil thoughts, diligently cultivating right mindfulness, this is the work of wisdom; towards all sentient beings, having no arrogance, towards all Bodhisattvas, giving rise to the thought of Tathagata (Buddha), cherishing the true Dharma as one cherishes one's own body, respecting the Tathagata as one protects one's own life, towards practitioners, giving rise to the thought of all Buddhas, this is the work of wisdom; the three karmas of body, speech, and mind having no unwholesome actions, praising the virtuous and sages, following the path of Bodhi, this is the work of wisdom; not destroying dependent origination (the law of interdependence of things), staying away from all wrong views, breaking through darkness to obtain light, illuminating all dharmas, this is the work of wisdom; with ten kinds of dedication (dedicating merits to sentient beings) following the practice, towards all Paramitas (methods to reach the other shore) giving rise to the thought of a loving mother, towards skillful means (clever methods) giving rise to the thought of a loving father, with a deep and pure heart entering the home of Bodhi, this is the work of wisdom; giving, keeping precepts, learning, meditation, blessings, wisdom, like this all the methods that aid the path, constantly diligently accumulating, without being weary, this is the work of wisdom; if there is an action praised by the Buddha, that can break through the afflictions and struggles of all demons, that can stay away from all obstacles, coverings, and entanglements, that can teach and subdue all sentient beings, that can follow wisdom to take in the true Dharma, that can adorn and purify the Buddha-land (Buddha's realm), that can initiate supernatural powers and wisdom, all diligently practicing, without being lazy or retreating, this is the work of wisdom. These are the ten works of wisdom. If all Bodhisattvas abide in them, then they will obtain the Tathagata's unsurpassed great wisdom of all skillful means. Oh, sons of Buddha! There are ten kinds of situations where Bodhisattva Mahasattvas (great Bodhisattvas) are controlled by demons. What are the ten? They are: a lazy mind, controlled by demons; narrow and inferior aspirations and preferences, controlled by demons; feeling satisfied with little practice, controlled by demons; only accepting one method of practice and not accepting others, controlled by demons; not making great vows, controlled by demons; liking to be in a state of quiet extinction, cutting off afflictions, controlled by demons; forever cutting off the cycle of birth and death, controlled by demons; abandoning the practice of Bodhisattva, controlled by demons; not teaching sentient beings, controlled by demons; doubting and slandering the true Dharma, controlled by demons. These are the ten situations of being controlled by demons.
若諸菩薩能棄捨此魔所攝持，則得十種佛所攝持。何等為十？所謂：初始能發菩提之心，佛所攝持；于生生中持菩提心不令忘失，佛所攝持；覺諸魔事，悉能遠離，佛所攝持；聞諸波羅蜜，如說修行，佛所攝持；知生死苦而不厭惡，佛所攝持；觀甚深法，得無量果，佛所攝持；為諸眾生說二乘法，而不證取彼乘解脫，佛所攝持；樂觀無為法而不住其中，于有為、無為不生二想，佛所攝持；至無生處而現受生，佛所攝持；雖證得一切智，而起菩薩行，不斷菩薩種，佛所攝持。是為十。若諸菩薩安住其中，則得諸佛無上攝持力。
「佛子！菩薩摩訶薩有十種法所攝持。何等為十？所謂：知一切行無常，法所攝持；知一切行苦，法所攝持；知一切行無我，法所攝持；知一切法寂滅涅槃，法所攝持；知諸法從緣起，無緣則不起，法所攝持；知不正思惟故起于無明，無明起故乃至老死起，不正思惟滅故無明滅，無明滅故乃至老死滅，法所攝持；知三解脫門出生聲聞乘，證無諍法出生獨覺乘，法所攝持；知六波羅蜜、四攝法出生大乘，法所攝持；知一切剎、一切法、一切眾生、一切世是佛智境界，法所攝持；知斷一切念，舍一切取，離前後際，隨順涅槃，法所攝持。是為十。若諸菩薩安住其中，則得一切諸佛無上法所攝持。
【現代漢語翻譯】 現代漢語譯本：如果各位菩薩能夠捨棄這些被魔所掌控的事物，就能得到佛的十種攝持。這十種是什麼呢？第一，最初能夠發起菩提之心（覺悟之心），這是佛所攝持；第二，在生生世世中保持菩提心不使其忘失，這是佛所攝持；第三，覺察到各種魔事，並且完全能夠遠離它們，這是佛所攝持；第四，聽聞各種波羅蜜（到達彼岸的方法），如所說的那樣修行，這是佛所攝持；第五，知道生死的痛苦而不厭惡，這是佛所攝持；第六，觀察甚深的佛法，得到無量的果報，這是佛所攝持；第七，爲了眾生宣說二乘法（聲聞乘和緣覺乘），但不證取二乘的解脫，這是佛所攝持；第八，樂觀無為法（不生不滅的真理）而不執著于其中，對於有為法（因緣和合的事物）和無為法不產生分別的念頭，這是佛所攝持；第九，到達無生之處卻示現受生，這是佛所攝持；第十，雖然證得一切智（佛的智慧），卻發起菩薩的修行，不斷絕菩薩的種子，這是佛所攝持。這就是十種攝持。如果各位菩薩安住于這十種攝持之中，就能得到諸佛無上的攝持力量。 佛子！菩薩摩訶薩有十種法所攝持。這十種是什麼呢？第一，知道一切行為都是無常的，這是法所攝持；第二，知道一切行為都是痛苦的，這是法所攝持；第三，知道一切行為都是無我的，這是法所攝持；第四，知道一切法都是寂滅涅槃（寂靜的解脫），這是法所攝持；第五，知道諸法都是從因緣而生起，沒有因緣就不會生起，這是法所攝持；第六，知道由於不正思惟而產生無明（對真理的無知），由於無明而產生乃至老死，不正思惟滅除，無明也滅除，無明滅除乃至老死也滅除，這是法所攝持；第七，知道三解脫門（空、無相、無愿）出生聲聞乘，證得無諍法出生獨覺乘，這是法所攝持；第八，知道六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四攝法（佈施、愛語、利行、同事）出生大乘，這是法所攝持；第九，知道一切剎土、一切法、一切眾生、一切世間都是佛智的境界，這是法所攝持；第十，知道斷除一切念頭，捨棄一切執取，遠離前後際，隨順涅槃，這是法所攝持。這就是十種攝持。如果各位菩薩安住于這十種攝持之中，就能得到一切諸佛無上的法所攝持。
【English Translation】 English version: If these Bodhisattvas can abandon what is held by Mara (the demon), they will attain ten kinds of support from the Buddha. What are these ten? Firstly, the initial arising of the Bodhi mind (the mind of enlightenment) is supported by the Buddha; secondly, maintaining the Bodhi mind in every life without forgetting it is supported by the Buddha; thirdly, being aware of all the deeds of Mara and being able to completely stay away from them is supported by the Buddha; fourthly, hearing all the Paramitas (perfections) and practicing as taught is supported by the Buddha; fifthly, knowing the suffering of birth and death without being disgusted by it is supported by the Buddha; sixthly, contemplating the profound Dharma (teachings) and attaining immeasurable results is supported by the Buddha; seventhly, speaking the teachings of the Two Vehicles (Shravakayana and Pratyekabuddhayana) for the sake of sentient beings, but not attaining the liberation of those vehicles, is supported by the Buddha; eighthly, being optimistic about the unconditioned Dharma (the truth of non-arising and non-ceasing) without being attached to it, and not generating discriminating thoughts about the conditioned (things arising from causes and conditions) and unconditioned, is supported by the Buddha; ninthly, reaching the place of non-birth but manifesting birth, is supported by the Buddha; tenthly, although attaining all-knowing wisdom (Buddha's wisdom), initiating the practice of a Bodhisattva and not cutting off the lineage of Bodhisattvas, is supported by the Buddha. These are the ten. If these Bodhisattvas abide in these ten, they will attain the unsurpassed power of support from all Buddhas. Buddha's children! There are ten kinds of Dharma that Bodhisattva Mahasattvas are supported by. What are these ten? Firstly, knowing that all actions are impermanent is supported by the Dharma; secondly, knowing that all actions are suffering is supported by the Dharma; thirdly, knowing that all actions are without self is supported by the Dharma; fourthly, knowing that all Dharmas are the extinction of Nirvana (peaceful liberation) is supported by the Dharma; fifthly, knowing that all Dharmas arise from conditions, and without conditions they do not arise, is supported by the Dharma; sixthly, knowing that due to incorrect thinking, ignorance (lack of knowledge of the truth) arises, and due to ignorance, even old age and death arise, and when incorrect thinking ceases, ignorance also ceases, and when ignorance ceases, even old age and death cease, is supported by the Dharma; seventhly, knowing that the Three Doors of Liberation (emptiness, signlessness, wishlessness) give rise to the Shravakayana, and attaining the Dharma of non-contention gives rise to the Pratyekabuddhayana, is supported by the Dharma; eighthly, knowing that the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) and the Four Means of Attraction (giving, kind speech, beneficial action, cooperation) give rise to the Mahayana, is supported by the Dharma; ninthly, knowing that all lands, all Dharmas, all sentient beings, and all worlds are the realm of Buddha's wisdom, is supported by the Dharma; tenthly, knowing to cut off all thoughts, abandon all attachments, be free from past and future, and follow Nirvana, is supported by the Dharma. These are the ten. If these Bodhisattvas abide in these ten, they will attain the unsurpassed support of the Dharma from all Buddhas.
「佛子！菩薩摩訶薩住兜率天，有十種所作業。何等為十？所謂：為欲界諸天子說厭離法言：『一切自在皆是無常，一切快樂悉當衰謝。』勸彼諸天發菩提心。是為第一所作業。為色界諸天說入出諸禪解脫三昧，若於其中而生愛著，因愛復起身見、邪見、無明等者，則為其說如實智慧；若於一切色、非色法起顛倒想，以為清凈，為說不凈皆是無常，勸其令發菩提之心。是為第二所作業。菩薩摩訶薩住兜率天，入三昧，名：光明莊嚴，身放光明，遍照三千大千世界，隨眾生心，以種種音而為說法；眾生聞已，信心清凈，命終生於兜率天中，勸其令發菩提之心。是為第三所作業。菩薩摩訶薩在兜率天，以無障礙眼普見十方兜率天中一切菩薩，彼諸菩薩皆亦見此；互相見已，論說妙法，謂：降神母胎、初生、出家、往詣道場、具大莊嚴；而復示現往昔已來所行之行，以彼行故成此大智；所有功德不離本處，而能示現如是等事。是為第四所作業。菩薩摩訶薩住兜率天，十方一切兜率天宮諸菩薩眾，皆悉來集，恭敬圍繞；爾時，菩薩摩訶薩欲令彼諸菩薩皆滿其愿生歡喜故，隨彼菩薩所應住地、所行所斷、所修所證，演說法門；彼諸菩薩聞說法已，皆大歡喜，得未曾有，各還本土所住宮殿。是為第五所作業。菩薩摩訶薩住
【現代漢語翻譯】 現代漢語譯本： 『佛子！菩薩摩訶薩（菩薩中的大菩薩）住在兜率天（欲界天之一，彌勒菩薩的居所），有十種所要完成的作業。是哪十種呢？』 『第一種是，為欲界諸天子宣說厭離之法，告訴他們：『一切自在都是無常的，一切快樂都將衰敗消逝。』勸導他們發起菩提心（追求覺悟的心）。這是第一種所要完成的作業。 第二種是，為諸天宣說進入和出離各種禪定、解脫和三昧（專注的狀態），如果他們對這些禪定等產生愛著，因為愛著而又生起身見（認為有『我』的錯誤觀念）、邪見（錯誤的見解）、無明（對真理的無知）等，就為他們宣說如實的智慧；如果他們對一切色法（物質現象）和非色法（精神現象）產生顛倒的妄想，認為它們是清凈的，就為他們宣說不凈，告訴他們一切都是無常的，勸導他們發起菩提之心。這是第二種所要完成的作業。 菩薩摩訶薩住在兜率天，進入名為『光明莊嚴』的三昧，身體放出光明，遍照三千大千世界（佛教宇宙觀中的最大世界），隨順眾生的心意，用各種不同的聲音為他們說法；眾生聽聞后，信心清凈，命終后往生到兜率天中，勸導他們發起菩提之心。這是第三種所要完成的作業。 菩薩摩訶薩在兜率天，用無障礙的眼睛普遍看到十方兜率天中的一切菩薩，那些菩薩也都能看到這位菩薩；互相看到后，他們討論微妙的佛法，包括：降生到母親的胎中、初生、出家、前往道場、具足大莊嚴；並且還示現過去所修行的種種行為，因為這些修行才成就瞭如此的大智慧；所有的功德雖然不離開本來的地方，卻能示現出這些事情。這是第四種所要完成的作業。 菩薩摩訶薩住在兜率天，十方一切兜率天宮的菩薩們都聚集過來，恭敬地圍繞著他；這時，菩薩摩訶薩爲了讓那些菩薩都滿足他們的願望，生起歡喜心，就隨順那些菩薩所應住的地位、所應修行的行為、所應斷除的煩惱、所應證得的境界，演說佛法；那些菩薩聽聞佛法后，都非常歡喜，得到從未有過的體驗，各自回到自己所住的宮殿。這是第五種所要完成的作業。 菩薩摩訶薩住在
【English Translation】 English version: 'Buddha-son! When a Bodhisattva-Mahasattva (a great Bodhisattva) dwells in Tushita Heaven (one of the heavens in the desire realm, the abode of Maitreya Bodhisattva), there are ten tasks that he undertakes. What are these ten?' 'The first is, for the gods of the desire realm, he speaks of the Dharma of renunciation, telling them: 『All freedom is impermanent, and all happiness will decay and vanish.』 He encourages these gods to generate the Bodhi mind (the mind seeking enlightenment). This is the first task to be accomplished.' The second is, for the gods, he speaks of entering and exiting various dhyanas (meditative states), liberations, and samadhis (states of concentration). If they develop attachment to these dhyanas, and because of this attachment, they give rise to self-view (the mistaken notion of a 『self』), wrong views, ignorance, etc., then he speaks to them of true wisdom. If they develop inverted thoughts about all forms (material phenomena) and formless phenomena (mental phenomena), considering them to be pure, he speaks to them of impurity, telling them that everything is impermanent, and encourages them to generate the Bodhi mind. This is the second task to be accomplished. When a Bodhisattva-Mahasattva dwells in Tushita Heaven, he enters a samadhi called 『Glorious Light,』 and his body emits light that illuminates the three thousand great thousand worlds (the largest world in Buddhist cosmology). According to the minds of sentient beings, he speaks the Dharma in various sounds. When sentient beings hear this, their faith becomes pure, and upon death, they are reborn in Tushita Heaven. He encourages them to generate the Bodhi mind. This is the third task to be accomplished. When a Bodhisattva-Mahasattva is in Tushita Heaven, with his unobstructed eye, he universally sees all the Bodhisattvas in the Tushita Heavens of the ten directions, and those Bodhisattvas can also see him. After seeing each other, they discuss the subtle Dharma, including: descending into the mother』s womb, the first birth, leaving home, going to the Bodhi tree, and possessing great adornments. He also demonstrates the various practices he has done in the past, because of which he has attained such great wisdom. All his merits, without leaving their original place, can manifest such things. This is the fourth task to be accomplished. When a Bodhisattva-Mahasattva dwells in Tushita Heaven, all the Bodhisattvas from the Tushita Heaven palaces of the ten directions gather around him with respect. At this time, the Bodhisattva-Mahasattva, in order to fulfill the wishes of those Bodhisattvas and make them happy, expounds the Dharma according to the level they should dwell in, the practices they should undertake, the afflictions they should eliminate, and the states they should realize. After hearing the Dharma, those Bodhisattvas are very happy, gain unprecedented experiences, and each returns to their own palace. This is the fifth task to be accomplished. A Bodhisattva-Mahasattva dwells in
兜率天時，欲界主天魔波旬，為欲壞亂菩薩業故，眷屬圍繞詣菩薩所；爾時，菩薩為摧伏魔軍故，住金剛道所攝般若波羅蜜方便善巧智慧門，以柔軟、粗獷二種語而為說法，令魔波旬不得其便；魔見菩薩自在威力，皆發阿耨多羅三藐三菩提心。是為第六所作業。菩薩摩訶薩住兜率天，知欲界諸天子不樂聞法；爾時，菩薩出大音聲，遍告之言：『今日菩薩當於宮中現希有事，若欲見者宜速往詣。』時，諸天子聞是語已，無量百千億那由他皆來集會；爾時，菩薩見諸天眾皆來集已，為現宮中諸希有事；彼諸天子曾未見聞，既得見已，皆大歡喜，其心醉沒；又於樂中出聲告言：『諸仁者！一切諸行皆悉無常，一切諸行皆悉是苦，一切諸法皆悉無我，涅槃寂滅。』又復告言：『汝等皆應修菩薩行，皆當圓滿一切智智。』彼諸天子聞此法音，憂嘆咨嗟而生厭離，靡不皆發菩提之心。是為第七所作業。菩薩摩訶薩住兜率宮，不捨本處，悉能往詣十方無量一切佛所，見諸如來親近禮拜恭敬聽法；爾時，諸佛欲令菩薩獲得最上灌頂法故，為說菩薩地，名：一切神通，以一念相應慧，具足一切最勝功德，入一切智智位。是為第八所作業。菩薩摩訶薩住兜率宮，為欲供養諸如來故，以大神力興起種種諸供養具，名：殊勝可樂，遍法界、虛空
【現代漢語翻譯】 現代漢語譯本：當菩薩在兜率天（欲界天之一，彌勒菩薩的居所）時，欲界的主宰天魔波旬（魔王）爲了破壞菩薩的修行，帶領眷屬來到菩薩所在之處；那時，菩薩爲了降伏魔軍，安住于金剛道所攝的般若波羅蜜（以智慧到達彼岸）方便善巧智慧之門，用柔軟和粗獷兩種語言為他們說法，使魔波旬無法得逞；魔眾見到菩薩自在的威力，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。這是菩薩的第六項事業。菩薩摩訶薩（偉大的菩薩）住在兜率天，知道欲界諸天子不喜歡聽法；那時，菩薩發出巨大的聲音，普遍告知他們說：『今天菩薩將在宮中展現稀有的事情，如果想看的人應該儘快前往。』當時，諸天子聽到這話后，無數百千億那由他（極大的數字）都來了；那時，菩薩見到諸天眾都聚集后，為他們展現宮中各種稀有的事情；那些天子從未見過聽過，看到后都非常歡喜，心神陶醉；又在歡樂中發出聲音告訴他們說：『諸位仁者！一切諸行都是無常的，一切諸行都是苦的，一切諸法都是無我的，涅槃（寂滅）才是究竟。』又告訴他們說：『你們都應該修菩薩行，都應當圓滿一切智智（佛的智慧）。』那些天子聽到這些法音，憂愁嘆息而生厭離，沒有不發起菩提之心的。這是菩薩的第七項事業。菩薩摩訶薩住在兜率宮，不離開本處，卻能前往十方無量一切佛所在之處，見到諸如來，親近禮拜，恭敬聽法；那時，諸佛爲了讓菩薩獲得最上的灌頂法，為他說菩薩地，名為：一切神通，以一念相應的智慧，具足一切最殊勝的功德，進入一切智智的地位。這是菩薩的第八項事業。菩薩摩訶薩住在兜率宮，爲了供養諸如來，以大神力興起種種供養器具，名為：殊勝可樂，遍佈法界、虛空。 現代漢語譯本：當菩薩在兜率天時，欲界主天魔波旬，爲了破壞菩薩的修行，帶領眷屬來到菩薩所在之處；那時，菩薩爲了降伏魔軍，安住于金剛道所攝的般若波羅蜜方便善巧智慧之門，用柔軟和粗獷兩種語言為他們說法，使魔波旬無法得逞；魔眾見到菩薩自在的威力，都發起了阿耨多羅三藐三菩提心。這是菩薩的第六項事業。菩薩摩訶薩住在兜率天，知道欲界諸天子不喜歡聽法；那時，菩薩發出巨大的聲音，普遍告知他們說：『今天菩薩將在宮中展現稀有的事情，如果想看的人應該儘快前往。』當時，諸天子聽到這話后，無數百千億那由他都來了；那時，菩薩見到諸天眾都聚集后，為他們展現宮中各種稀有的事情；那些天子從未見過聽過，看到后都非常歡喜，心神陶醉；又在歡樂中發出聲音告訴他們說：『諸位仁者！一切諸行都是無常的，一切諸行都是苦的，一切諸法都是無我的，涅槃才是寂滅。』又告訴他們說：『你們都應該修菩薩行，都應當圓滿一切智智。』那些天子聽到這些法音，憂愁嘆息而生厭離，沒有不發起菩提之心的。這是菩薩的第七項事業。菩薩摩訶薩住在兜率宮，不離開本處，卻能前往十方無量一切佛所在之處，見到諸如來，親近禮拜，恭敬聽法；那時，諸佛爲了讓菩薩獲得最上的灌頂法，為他說菩薩地，名為：一切神通，以一念相應的智慧，具足一切最殊勝的功德，進入一切智智的地位。這是菩薩的第八項事業。菩薩摩訶薩住在兜率宮，爲了供養諸如來，以大神力興起種種供養器具，名為：殊勝可樂，遍佈法界、虛空。
【English Translation】 English version: When the Bodhisattva was in Tushita Heaven (one of the heavens in the desire realm, the abode of Maitreya Bodhisattva), the lord of the desire realm, the demon Mara Papiyas (the demon king), in order to disrupt the Bodhisattva's practice, led his retinue to the place where the Bodhisattva was; at that time, the Bodhisattva, in order to subdue the demon army, dwelt in the gate of skillful means and wisdom of Prajna Paramita (perfection of wisdom) encompassed by the Vajra Path, and spoke to them using both gentle and harsh language, so that Mara Papiyas could not succeed; the demons, seeing the Bodhisattva's free and powerful might, all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). This is the sixth task of the Bodhisattva. The Bodhisattva Mahasattva (great Bodhisattva) dwells in Tushita Heaven, knowing that the gods of the desire realm do not like to hear the Dharma; at that time, the Bodhisattva emitted a great sound, universally announcing to them: 'Today the Bodhisattva will manifest rare events in the palace, those who wish to see should quickly come.' At that time, the gods, having heard these words, countless hundreds of thousands of billions of nayutas (extremely large numbers) all came; at that time, the Bodhisattva, seeing that all the gods had gathered, manifested various rare events in the palace for them; those gods had never seen or heard of them, and after seeing them, they were all greatly delighted and their minds were intoxicated; and in the midst of joy, a voice was emitted telling them: 'Virtuous ones! All conditioned things are impermanent, all conditioned things are suffering, all dharmas are without self, Nirvana (extinction) is the ultimate.' And again told them: 'You should all cultivate the Bodhisattva path, and you should all perfect all-knowing wisdom (Buddha's wisdom).' Those gods, hearing these Dharma sounds, were filled with sorrow and lamentation and generated aversion, and none did not generate the Bodhi mind. This is the seventh task of the Bodhisattva. The Bodhisattva Mahasattva dwells in Tushita Palace, without leaving his original place, yet is able to go to the places of all the countless Buddhas in the ten directions, see the Tathagatas, draw near to them, pay homage, and respectfully listen to the Dharma; at that time, the Buddhas, in order to have the Bodhisattva obtain the supreme consecration Dharma, spoke to him about the Bodhisattva grounds, named: all supernormal powers, with the wisdom of one thought in accordance, fully possessing all the most excellent merits, entering the position of all-knowing wisdom. This is the eighth task of the Bodhisattva. The Bodhisattva Mahasattva dwells in Tushita Palace, in order to make offerings to all the Tathagatas, with great divine power, he raises various offering implements, named: excellent and delightful, pervading the Dharma realm and space. English version: When the Bodhisattva was in Tushita Heaven, the lord of the desire realm, the demon Mara Papiyas, in order to disrupt the Bodhisattva's practice, led his retinue to the place where the Bodhisattva was; at that time, the Bodhisattva, in order to subdue the demon army, dwelt in the gate of skillful means and wisdom of Prajna Paramita encompassed by the Vajra Path, and spoke to them using both gentle and harsh language, so that Mara Papiyas could not succeed; the demons, seeing the Bodhisattva's free and powerful might, all generated the mind of Anuttara-samyak-sambodhi. This is the sixth task of the Bodhisattva. The Bodhisattva Mahasattva dwells in Tushita Heaven, knowing that the gods of the desire realm do not like to hear the Dharma; at that time, the Bodhisattva emitted a great sound, universally announcing to them: 'Today the Bodhisattva will manifest rare events in the palace, those who wish to see should quickly come.' At that time, the gods, having heard these words, countless hundreds of thousands of billions of nayutas all came; at that time, the Bodhisattva, seeing that all the gods had gathered, manifested various rare events in the palace for them; those gods had never seen or heard of them, and after seeing them, they were all greatly delighted and their minds were intoxicated; and in the midst of joy, a voice was emitted telling them: 'Virtuous ones! All conditioned things are impermanent, all conditioned things are suffering, all dharmas are without self, Nirvana is the ultimate extinction.' And again told them: 'You should all cultivate the Bodhisattva path, and you should all perfect all-knowing wisdom.' Those gods, hearing these Dharma sounds, were filled with sorrow and lamentation and generated aversion, and none did not generate the Bodhi mind. This is the seventh task of the Bodhisattva. The Bodhisattva Mahasattva dwells in Tushita Palace, without leaving his original place, yet is able to go to the places of all the countless Buddhas in the ten directions, see the Tathagatas, draw near to them, pay homage, and respectfully listen to the Dharma; at that time, the Buddhas, in order to have the Bodhisattva obtain the supreme consecration Dharma, spoke to him about the Bodhisattva grounds, named: all supernormal powers, with the wisdom of one thought in accordance, fully possessing all the most excellent merits, entering the position of all-knowing wisdom. This is the eighth task of the Bodhisattva. The Bodhisattva Mahasattva dwells in Tushita Palace, in order to make offerings to all the Tathagatas, with great divine power, he raises various offering implements, named: excellent and delightful, pervading the Dharma realm and space.
界、一切世界供養諸佛；彼世界中無量眾生見此供養，皆發阿耨多羅三藐三菩提心。是為第九所作業。菩薩摩訶薩住兜率天，出無量無邊如幻如影法門，周遍十方一切世界，示現種種色、種種相、種種形體、種種威儀、種種事業、種種方便、種種譬諭、種種言說，隨眾生心皆令歡喜。是為第十所作業。佛子！是為菩薩摩訶薩住兜率天十種所作業。若諸菩薩成就此法，則能於後下生人間。
「佛子！菩薩摩訶薩于兜率天將下生時，現十種事。何等為十？佛子！菩薩摩訶薩于兜率天下生之時，從於足下放大光明，名：安樂莊嚴，普照三千大千世界一切惡趣諸難眾生；觸斯光者，莫不皆得離苦安樂；得安樂已，悉知將有奇特大人出興於世。是為第一所示現事。佛子！菩薩摩訶薩于兜率天下生之時，從於眉間白毫相中放大光明，名曰：覺悟，普照三千大千世界，照彼宿世一切同行諸菩薩身；彼諸菩薩蒙光照已，咸知菩薩將欲下生，各各出興無量供具，詣菩薩所而為供養。是為第二所示現事。佛子！菩薩摩訶薩于兜率天將下生時，于右掌中放大光明，名：清凈境界，悉能嚴凈一切三千大千世界，其中若有已得無漏諸辟支佛覺斯光者，即舍壽命；若不覺者，光明力故，徙置他方；余世界中一切諸魔及諸外道、有見眾生，皆亦
【現代漢語翻譯】 現代漢語譯本：菩薩以遍及一切世界的供養來供奉諸佛；那個世界中無數的眾生見到這種供養，都發起了追求無上正等正覺（阿耨多羅三藐三菩提）的心。這是菩薩的第九種所作之業。菩薩摩訶薩（偉大的菩薩）住在兜率天（欲界天之一），展現出無量無邊如夢如幻的法門，遍佈十方一切世界，示現種種顏色、種種相貌、種種形體、種種威儀、種種事業、種種方便、種種譬喻、種種言說，隨著眾生的心意都令他們歡喜。這是菩薩的第十種所作之業。佛子！這就是菩薩摩訶薩住在兜率天的十種所作之業。如果各位菩薩成就了這些法，就能在之後降生到人間。 佛子！菩薩摩訶薩在兜率天將要降生時，會顯現十種事情。是哪十種呢？佛子！菩薩摩訶薩在兜率天降生之時，從腳下放出大光明，名為『安樂莊嚴』，普遍照耀三千大千世界一切惡道受苦的眾生；接觸到這光明的眾生，沒有不因此而脫離痛苦獲得安樂的；得到安樂后，他們都知道將有奇特的大人物出現於世。這是第一種所示現的事情。佛子！菩薩摩訶薩在兜率天降生之時，從眉間的白毫相中放出大光明，名為『覺悟』，普遍照耀三千大千世界，照耀那些過去世與他一同修行的菩薩們；那些菩薩們蒙受光明照耀后，都知道菩薩將要降生，各自拿出無數的供養品，前往菩薩所在之處進行供養。這是第二種所示現的事情。佛子！菩薩摩訶薩在兜率天將要降生時，從右掌中放出大光明，名為『清凈境界』，能夠清凈莊嚴一切三千大千世界，其中如果有已經證得無漏的辟支佛（獨覺）覺察到這光明，就會捨棄壽命；如果沒有覺察到，就會因為光明之力而被轉移到其他地方；其他世界中的一切魔和外道、有見眾生，也都會...
【English Translation】 English version: The Bodhisattva makes offerings to all Buddhas with offerings that pervade all worlds; countless beings in that world, seeing these offerings, all generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment). This is the ninth act of the Bodhisattva. The Bodhisattva Mahasattva (great Bodhisattva), dwelling in Tushita Heaven (one of the heavens in the desire realm), manifests limitless and boundless Dharma doors like illusions and shadows, pervading all worlds in the ten directions, showing various colors, various appearances, various forms, various dignified behaviors, various activities, various skillful means, various parables, and various speeches, making all beings happy according to their minds. This is the tenth act of the Bodhisattva. O son of Buddha! These are the ten acts of the Bodhisattva Mahasattva dwelling in Tushita Heaven. If all Bodhisattvas accomplish these Dharmas, they will be able to descend to the human world later. O son of Buddha! When the Bodhisattva Mahasattva is about to descend from Tushita Heaven, ten things will appear. What are these ten? O son of Buddha! When the Bodhisattva Mahasattva descends from Tushita Heaven, a great light emanates from under his feet, named 『Peaceful Adornment,』 universally illuminating all the suffering beings in the evil realms of the three thousand great thousand worlds; those who touch this light, without exception, all escape suffering and attain peace and joy; having attained peace and joy, they all know that a remarkable great person will appear in the world. This is the first thing that is shown. O son of Buddha! When the Bodhisattva Mahasattva descends from Tushita Heaven, a great light emanates from the white hair mark between his eyebrows, named 『Awakening,』 universally illuminating the three thousand great thousand worlds, illuminating the bodies of all the Bodhisattvas who practiced with him in past lives; those Bodhisattvas, having received the light, all know that the Bodhisattva is about to descend, and each brings forth countless offerings, going to the place of the Bodhisattva to make offerings. This is the second thing that is shown. O son of Buddha! When the Bodhisattva Mahasattva is about to descend from Tushita Heaven, a great light emanates from his right palm, named 『Pure Realm,』 which is able to purify and adorn all the three thousand great thousand worlds, and if there are Pratyekabuddhas (solitary Buddhas) who have already attained no-outflow and perceive this light, they will relinquish their lives; if they do not perceive it, they will be moved to other places by the power of the light; all the demons, heretics, and beings with views in other worlds will also...
徙置他方世界，唯除諸佛神力所持應化眾生。是為第三所示現事。佛子！菩薩摩訶薩于兜率天將下生時，從其兩膝放大光明，名：清凈莊嚴，普照一切諸天宮殿，下從護世，上至凈居，靡不周遍；彼諸天等，咸知菩薩于兜率天將欲下生，俱懷戀慕，悲嘆憂惱，各持種種華鬘、衣服、涂香、末香、幡蓋、妓樂，詣菩薩所恭敬供養，隨逐下生乃至涅槃。是為第四所示現事。佛子！菩薩摩訶薩在兜率天將下生時，于卍字金剛莊嚴心藏中放大光明，名：無能勝幢，普照十方一切世界金剛力士；時，有百億金剛力士皆悉來集，隨逐侍衛，始於下生，乃至涅槃。是為第五所示現事。佛子！菩薩摩訶薩于兜率天將下生時，從其身上一切毛孔放大光明，名：分別眾生，普照一切大千世界，遍觸一切諸菩薩身，復觸一切諸天世人；諸菩薩等咸作是念：『我應住此，供養如來，教化眾生。』是為第六所示現事。佛子！菩薩摩訶薩于兜率天將下生時，從大摩尼寶藏殿中放大光明，名：善住觀察，照此菩薩當生之處所託王宮；其光照已，諸餘菩薩皆共隨逐下閻浮提，若於其家、若其聚落、若其城邑而現受生，為欲教化諸眾生故。是為第七所示現事。佛子！菩薩摩訶薩于兜率天臨下生時，從天宮殿及大樓閣諸莊嚴中放大光明，名：一切宮殿清凈莊
【現代漢語翻譯】 現代漢語譯本 遷移到其他世界，唯獨諸佛以神通力所持而應化眾生的除外。這是第三種所示現的事蹟。佛子！菩薩摩訶薩在兜率天（Tusita Heaven，欲界六天之一，彌勒菩薩的居所）將要下生時，從他的雙膝放出大光明，名為『清凈莊嚴』，普遍照耀一切諸天宮殿，下至護世天（Lokapala，守護世界的四位天神），上至凈居天（Suddhavasa Heavens，色界五凈居天），沒有不周遍的；那些諸天等，都知道菩薩在兜率天將要下生，都懷著戀慕之情，悲嘆憂惱，各自拿著各種花鬘、衣服、涂香、末香、幡蓋、伎樂，來到菩薩所在之處恭敬供養，跟隨菩薩下生乃至涅槃。這是第四種所示現的事蹟。佛子！菩薩摩訶薩在兜率天將要下生時，從卍字金剛莊嚴的心藏中放出大光明，名為『無能勝幢』，普遍照耀十方一切世界的金剛力士；這時，有百億金剛力士都來聚集，跟隨侍衛，從菩薩下生開始，直到涅槃。這是第五種所示現的事蹟。佛子！菩薩摩訶薩在兜率天將要下生時，從他身上的一切毛孔放出大光明，名為『分別眾生』，普遍照耀一切大千世界，遍及觸及一切諸菩薩的身，又觸及一切諸天世人；諸菩薩等都這樣想：『我應當住在這裡，供養如來，教化眾生。』這是第六種所示現的事蹟。佛子！菩薩摩訶薩在兜率天將要下生時，從大摩尼寶藏殿中放出大光明，名為『善住觀察』，照耀這位菩薩將要出生的處所，所託生的王宮；這光明照耀之後，其餘的菩薩都一起跟隨下到閻浮提（Jambudvipa，我們所居住的娑婆世界），或者在他家、或者在他村落、或者在他城邑而示現受生，爲了教化諸眾生的緣故。這是第七種所示現的事蹟。佛子！菩薩摩訶薩在兜率天臨下生時，從天宮殿以及大樓閣的各種莊嚴中放出大光明，名為『一切宮殿清凈莊嚴』，普遍照耀一切諸天宮殿，
【English Translation】 English version They are moved to other worlds, except for those beings who are transformed by the divine power of all Buddhas. This is the third manifestation. O son of Buddha! When a Bodhisattva Mahasattva is about to descend from the Tusita Heaven, he emits great light from his two knees, named 『Pure Adornment,』 which illuminates all the palaces of the heavens, from the guardian deities (Lokapala) below to the Pure Abodes (Suddhavasa Heavens) above, without exception. Those gods and goddesses all know that the Bodhisattva is about to descend from the Tusita Heaven, and they are filled with longing, lamentation, and sorrow. Each of them holds various flower garlands, clothes, scented ointments, powdered incense, banners, canopies, and musical instruments, and they go to the Bodhisattva』s place to respectfully make offerings, following him down to his birth and even to his Nirvana. This is the fourth manifestation. O son of Buddha! When a Bodhisattva Mahasattva is about to descend from the Tusita Heaven, he emits great light from the swastika-vajra adorned heart, named 『Invincible Banner,』 which illuminates all the Vajra warriors in the ten directions of all worlds. At that time, hundreds of billions of Vajra warriors all gather, following and guarding him, from his descent to his Nirvana. This is the fifth manifestation. O son of Buddha! When a Bodhisattva Mahasattva is about to descend from the Tusita Heaven, he emits great light from all the pores of his body, named 『Distinguishing Beings,』 which illuminates all the great chiliocosms, touching the bodies of all Bodhisattvas, and also touching all the gods and humans. The Bodhisattvas all think, 『I should stay here, make offerings to the Tathagata, and teach sentient beings.』 This is the sixth manifestation. O son of Buddha! When a Bodhisattva Mahasattva is about to descend from the Tusita Heaven, he emits great light from the great Mani treasure palace, named 『Well-Dwelling Observation,』 which illuminates the royal palace where this Bodhisattva will be born. After this light shines, the other Bodhisattvas all follow him down to Jambudvipa, manifesting birth in his family, his village, or his city, for the sake of teaching all sentient beings. This is the seventh manifestation. O son of Buddha! When a Bodhisattva Mahasattva is about to descend from the Tusita Heaven, he emits great light from the heavenly palaces and the various adornments of the great pavilions, named 『Pure Adornment of All Palaces,』 which illuminates all the palaces of the heavens,
嚴，照所生母腹；光明照已，令菩薩母安隱快樂，具足成就一切功德，其母腹中自然而有廣大樓閣大摩尼寶而為莊嚴，為欲安處菩薩身故。是為第八所示現事。佛子！菩薩摩訶薩于兜率天臨下生時，從兩足下放大光明，名為：善住；若諸天子及諸梵天其命將終，蒙光照觸皆得住壽，供養菩薩從初下生乃至涅槃。是為第九所示現事。佛子！菩薩摩訶薩于兜率天臨下生時，從隨好中放大光明，名曰：眼莊嚴，示現菩薩種種諸業；時，諸人、天或見菩薩住兜率天，或見入胎，或見初生，或見出家，或見成道，或見降魔，或見轉法輪，或見入涅槃。是為第十所示現事。佛子！菩薩摩訶薩于身、于座、于宮殿、于樓閣中，放如是等百萬阿僧祇光明，悉現種種諸菩薩業；現是業已，具足一切功德法故，從兜率天下生人間。
大方廣佛華嚴經卷第五十八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第五十九
于闐國三藏實叉難陀奉 制譯
離世間品第三十八之七
「佛子！菩薩摩訶薩示現處胎，有十種事。何等為十？佛子！菩薩摩訶薩為欲成就小心劣解諸眾生故，不欲令彼起如是念：『今此菩薩自然化生，智慧善根不從修得。』是故菩薩示現處胎。是為第一事。
【現代漢語翻譯】 現代漢語譯本：佛子！當菩薩摩訶薩（菩薩中的大修行者）將要降生時，會從他的身體放出光明，照耀他母親的腹部；光明照耀之後，使菩薩的母親安穩快樂，具足成就一切功德。在她腹中自然出現廣大的樓閣，以大摩尼寶（一種珍貴的寶石）來莊嚴，這是爲了安置菩薩的身體。這是第八種所示現的事情。佛子！菩薩摩訶薩在兜率天（欲界六天之一，菩薩在此等待降生）將要下生時，從他的兩足下放出大光明，名為『善住』；如果諸天子和諸梵天（色界天人）的壽命將要終結，蒙受這光明照耀，都能延長壽命，並供養菩薩從初次降生直到涅槃。這是第九種所示現的事情。佛子！菩薩摩訶薩在兜率天將要下生時，從他的隨好（佛的三十二相之外的八十種好相）中放出大光明，名為『眼莊嚴』，示現菩薩的種種事業；這時，諸人、天或者看見菩薩住在兜率天，或者看見他入胎，或者看見他初生，或者看見他出家，或者看見他成道，或者看見他降伏魔眾，或者看見他轉法輪（宣講佛法），或者看見他進入涅槃。這是第十種所示現的事情。佛子！菩薩摩訶薩在他的身體、座位、宮殿、樓閣中，放出像這樣百萬阿僧祇（極大的數字）的光明，全部顯現種種菩薩的事業；顯現這些事業之後，具足一切功德法，就從兜率天降生到人間。 佛子！菩薩摩訶薩示現處胎，有十種事。是哪十種呢？佛子！菩薩摩訶薩爲了成就那些小心、理解力低下的眾生，不希望他們產生這樣的想法：『這個菩薩是自然化生的，他的智慧和善根不是通過修行得來的。』因此，菩薩示現處胎。這是第一件事。
【English Translation】 English version: 'Buddha's disciples! When a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) is about to descend, he emits light from his body, illuminating his mother's womb; after the light shines, it makes the Bodhisattva's mother peaceful and happy, fully accomplishing all merits. In her womb, there naturally appears a vast pavilion, adorned with great mani jewels (a precious gem), for the purpose of housing the Bodhisattva's body. This is the eighth manifestation. Buddha's disciples! When a Bodhisattva Mahasattva is about to descend from Tushita Heaven (one of the six heavens of the desire realm, where Bodhisattvas wait to be born), he emits great light from under his two feet, called 'Well-Dwelling'; if the lives of the heavenly beings and Brahma gods (beings of the form realm) are about to end, they will have their lives extended by being illuminated by this light, and they will make offerings to the Bodhisattva from his initial birth until his Nirvana. This is the ninth manifestation. Buddha's disciples! When a Bodhisattva Mahasattva is about to descend from Tushita Heaven, he emits great light from his minor marks (the eighty minor marks of a Buddha, in addition to the thirty-two major marks), called 'Eye Adornment,' showing the Bodhisattva's various deeds; at this time, people and gods either see the Bodhisattva dwelling in Tushita Heaven, or see him entering the womb, or see his initial birth, or see him leaving home, or see him attaining enlightenment, or see him subduing demons, or see him turning the Dharma wheel (preaching the Dharma), or see him entering Nirvana. This is the tenth manifestation. Buddha's disciples! A Bodhisattva Mahasattva, from his body, seat, palace, and pavilion, emits such millions of asankhyas (an extremely large number) of lights, all manifesting various deeds of the Bodhisattva; after manifesting these deeds, having fully accomplished all meritorious dharmas, he descends from Tushita Heaven to the human world.' 'Buddha's disciples! A Bodhisattva Mahasattva manifests dwelling in a womb, and there are ten reasons for this. What are these ten? Buddha's disciples! A Bodhisattva Mahasattva, in order to benefit those beings who are timid and of inferior understanding, does not want them to have the thought: 'This Bodhisattva is born naturally, his wisdom and good roots are not obtained through practice.' Therefore, the Bodhisattva manifests dwelling in a womb. This is the first reason.'
菩薩摩訶薩為成熟父母及諸眷屬、宿世同行眾生善根，示現處胎。何以故？彼皆應以見於處胎成熟所有諸善根故。是為第二事。菩薩摩訶薩入母胎時，正念正知，無有迷惑；住母胎已，心恒正念，亦無錯亂。是為第三事。菩薩摩訶薩在母胎中常演說法，十方世界諸大菩薩、釋、梵、四王皆來集會，悉令獲得無量神力、無邊智慧，菩薩處胎成就如是辯才、勝用。是為第四事。菩薩摩訶薩在母胎中集大眾會，以本願力教化一切諸菩薩眾。是為第五事。菩薩摩訶薩於人中成佛，應具人間最勝受生，以此示現處於母胎。是為第六事。菩薩摩訶薩在母胎中，三千大千世界眾生悉見菩薩，如明鏡中見其面像；爾時，大心天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，皆詣菩薩，恭敬供養。是為第七事。菩薩摩訶薩在母胎中，他方世界一切最後生菩薩在母胎者，皆來共會，說大集法門，名：廣大智慧藏。是為第八事。菩薩摩訶薩在母胎時，入離垢藏三昧，以三昧力，于母胎中現大宮殿，種種嚴飾悉皆妙好，兜率天宮不可為比，而令母身安隱無患。是為第九事。菩薩摩訶薩住母胎時，以大威力興供養具，名：開大福德離垢藏，普遍十方一切世界，供養一切諸佛如來，彼諸如來咸為演說無邊菩薩住處法界藏。
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（菩薩中的大菩薩）爲了成熟父母及所有眷屬、前世一同修行的眾生的善根，示現入胎。為什麼呢？因為他們都應該通過見到菩薩入胎來成熟他們所有的善根。這是第二件事。菩薩摩訶薩入母胎時，正念正知，沒有迷惑；住在母胎后，心始終保持正念，也沒有錯亂。這是第三件事。菩薩摩訶薩在母胎中經常演說佛法，十方世界的大菩薩、釋（帝釋天）、梵（梵天）、四大天王都來聽法，都讓他們獲得無量的神力、無邊的智慧，菩薩在胎中成就這樣的辯才和殊勝的功用。這是第四件事。菩薩摩訶薩在母胎中聚集大眾，以本願力教化一切菩薩眾。這是第五件事。菩薩摩訶薩在人間成佛，應該具備人間最殊勝的受生方式，因此示現處於母胎。這是第六件事。菩薩摩訶薩在母胎中，三千大千世界的眾生都能看到菩薩，就像在明鏡中看到自己的面像一樣；那時，大心天（具有大心的天人）、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鵬鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人、非人等，都來到菩薩處，恭敬供養。這是第七件事。菩薩摩訶薩在母胎中，其他世界所有最後一次投生的菩薩，在母胎中的，都來聚會，宣說大集法門，名為『廣大智慧藏』。這是第八件事。菩薩摩訶薩在母胎時，進入離垢藏三昧（一種禪定），以三昧的力量，在母胎中顯現大宮殿，各種裝飾都非常美妙，連兜率天宮（彌勒菩薩居住的天宮）都無法相比，並且讓母親身體安穩沒有疾病。這是第九件事。菩薩摩訶薩住在母胎時，以大威力興起供養的器具，名為『開啟大福德離垢藏』，普遍供養十方一切世界的諸佛如來，那些如來都為他們演說無邊菩薩所住的法界藏。
【English Translation】 English version: A Bodhisattva Mahasattva (a great Bodhisattva) manifests entering the womb in order to mature the roots of goodness of their parents and all relatives, as well as sentient beings who have practiced together in past lives. Why is this so? It is because they should all mature their roots of goodness by seeing the Bodhisattva's entry into the womb. This is the second matter. When a Bodhisattva Mahasattva enters the mother's womb, they are mindful and aware, without confusion; after residing in the womb, their mind is constantly mindful, also without error. This is the third matter. While in the mother's womb, a Bodhisattva Mahasattva constantly expounds the Dharma, and great Bodhisattvas from the ten directions, Shakra (Indra), Brahma, and the Four Heavenly Kings all come to listen, enabling them to obtain immeasurable divine powers and boundless wisdom. The Bodhisattva in the womb achieves such eloquence and superior abilities. This is the fourth matter. While in the mother's womb, a Bodhisattva Mahasattva gathers a great assembly, using their original vows to teach all Bodhisattvas. This is the fifth matter. A Bodhisattva Mahasattva, upon becoming a Buddha among humans, should have the most superior birth among humans, and thus manifests being in the mother's womb. This is the sixth matter. While in the mother's womb, all beings in the three thousand great thousand worlds can see the Bodhisattva, just as one sees their own face in a clear mirror; at that time, great-minded devas (gods with great minds), nagas (dragons), yakshas (a type of spirit), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a large bird), kinnaras (celestial singers), mahoragas (a type of large serpent), humans, and non-humans all come to the Bodhisattva, respectfully making offerings. This is the seventh matter. While in the mother's womb, all Bodhisattvas in other worlds who are in their last birth, also in the womb, come together to expound the Dharma of the Great Assembly, named 'Vast Treasury of Wisdom'. This is the eighth matter. While in the mother's womb, a Bodhisattva Mahasattva enters the Samadhi of the Stainless Treasury (a type of meditation), and through the power of this Samadhi, manifests a great palace in the womb, with various decorations all being wonderfully beautiful, incomparable even to the Tushita Heaven (the heaven where Maitreya Bodhisattva resides), and ensures the mother's body is peaceful and without illness. This is the ninth matter. While residing in the mother's womb, a Bodhisattva Mahasattva, with great power, creates offerings, named 'Opening the Stainless Treasury of Great Merit', universally offering to all Buddhas Tathagatas in all worlds of the ten directions, and those Tathagatas all expound to them the Dharma realm treasury of the dwelling places of boundless Bodhisattvas.
是為第十事。佛子！是為菩薩摩訶薩示現處胎十種事。若諸菩薩了達此法，則能示現甚微細趣。
「佛子！菩薩摩訶薩有十種甚微細趣。何等為十？所謂：在母胎中，示現初發菩提心，乃至灌頂地；在母胎中，示現住兜率天；在母胎中，示現初生；在母胎中，示現童子地；在母胎中，示現處王宮；在母胎中，示現出家；在母胎中，示現苦行，往詣道場，成等正覺；在母胎中，示現轉法輪；在母胎中，示現般涅槃；在母胎中，示現大微細，謂：一切菩薩行一切如來自在神力無量差別門。佛子！是為菩薩摩訶薩在母胎中十種微細趣。若諸菩薩安住此法，則得如來無上大智慧微細趣。
「佛子！菩薩摩訶薩有十種生。何等為十？所謂：遠離愚癡正念正知生；放大光明網普照三千大千世界生；住最後有更不受後身生；不生不起生；知三界如幻生；於十方世界普現身生；證一切智智身生；放一切佛光明普覺悟一切眾生身生；入大智觀察三昧身生；佛子！菩薩生時，震動一切佛剎，解脫一切眾生，除滅一切惡道，映蔽一切諸魔，無量菩薩皆來集會。佛子！是為菩薩摩訶薩十種生，為調伏眾生故，如是示現。
「佛子！菩薩摩訶薩以十事故，示現微笑心自誓。何等為十？所謂：菩薩摩訶薩念言：『一切世間沒在欲
【現代漢語翻譯】 現代漢語譯本 這是第十件事。佛子！這就是菩薩摩訶薩示現入胎的十種事。如果各位菩薩能夠通達這些法，就能示現極其細微的境界。
「佛子！菩薩摩訶薩有十種極其細微的境界。是哪十種呢？就是在母胎中，示現初發菩提心，乃至灌頂地（菩薩修行過程中的一個階段）；在母胎中，示現住在兜率天（欲界天之一）；在母胎中，示現初生；在母胎中，示現童子時期；在母胎中，示現在王宮中；在母胎中，示現出家；在母胎中，示現苦行，前往道場，成就正等正覺；在母胎中，示現轉法輪（宣講佛法）；在母胎中，示現般涅槃（佛的最終寂滅）；在母胎中，示現極其細微的境界，即：一切菩薩的修行和一切如來（佛的稱號）自在的神力所展現的無量差別法門。佛子！這就是菩薩摩訶薩在母胎中的十種細微境界。如果各位菩薩安住于這些法，就能獲得如來無上的大智慧和細微境界。
「佛子！菩薩摩訶薩有十種出生。是哪十種呢？就是：遠離愚癡，正念正知地出生；放出大光明網，普照三千大千世界地出生；住在最後有（最後一次輪迴），不再受後身地出生；不生也不起地出生；了知三界（欲界、色界、無色界）如幻地出生；在十方世界普遍示現自身地出生；證得一切智智（佛的智慧）之身地出生；放出一切佛的光明，普遍覺悟一切眾生地出生；進入大智慧觀察三昧（禪定）地出生。佛子！菩薩出生時，會震動一切佛剎（佛的國土），解脫一切眾生，消除一切惡道，遮蔽一切諸魔，無量菩薩都會前來集會。佛子！這就是菩薩摩訶薩的十種出生，爲了調伏眾生而如此示現。
「佛子！菩薩摩訶薩因為十種原因，示現微笑，並以此心自誓。是哪十種呢？就是：菩薩摩訶薩心想：『一切世間都沉溺在慾望之中，
【English Translation】 English version This is the tenth matter. Children of the Buddha! These are the ten matters of a Bodhisattva Mahasattva manifesting in the womb. If all Bodhisattvas understand these dharmas, they can manifest extremely subtle realms.
「Children of the Buddha! A Bodhisattva Mahasattva has ten extremely subtle realms. What are the ten? They are: in the mother's womb, manifesting the initial arising of the Bodhi mind, up to the stage of the consecration ground (a stage in a Bodhisattva's practice); in the mother's womb, manifesting dwelling in Tushita Heaven (one of the heavens in the desire realm); in the mother's womb, manifesting the initial birth; in the mother's womb, manifesting the stage of childhood; in the mother's womb, manifesting being in the royal palace; in the mother's womb, manifesting leaving home; in the mother's womb, manifesting ascetic practices, going to the Bodhi tree, and attaining complete enlightenment; in the mother's womb, manifesting turning the Dharma wheel (preaching the Dharma); in the mother's womb, manifesting Parinirvana (the final passing away of a Buddha); in the mother's womb, manifesting the extremely subtle realm, which is: all the practices of all Bodhisattvas and all the immeasurable and differentiated Dharma doors of the self-mastery and divine power of all Tathagatas (title of a Buddha). Children of the Buddha! These are the ten subtle realms of a Bodhisattva Mahasattva in the mother's womb. If all Bodhisattvas abide in these dharmas, they will attain the unsurpassed great wisdom and subtle realms of the Tathagata.
「Children of the Buddha! A Bodhisattva Mahasattva has ten kinds of births. What are the ten? They are: being born with right mindfulness and right knowledge, far from ignorance; being born emitting a great net of light, illuminating the three thousand great thousand worlds; being born dwelling in the last existence, no longer receiving a future body; being born without arising or ceasing; being born knowing the three realms (desire realm, form realm, formless realm) as illusions; being born manifesting themselves universally in the ten directions; being born with the body of the wisdom of all wisdom (Buddha's wisdom); being born emitting the light of all Buddhas, universally awakening all sentient beings; being born entering the Samadhi (meditative state) of great wisdom observation. Children of the Buddha! When a Bodhisattva is born, they shake all Buddha lands, liberate all sentient beings, eliminate all evil paths, obscure all demons, and countless Bodhisattvas will come to assemble. Children of the Buddha! These are the ten kinds of births of a Bodhisattva Mahasattva, manifested in this way for the purpose of taming sentient beings.
「Children of the Buddha! A Bodhisattva Mahasattva manifests a smile and makes a vow with this mind for ten reasons. What are the ten? They are: a Bodhisattva Mahasattva thinks: 『All the world is immersed in desires,
泥，除我一人無能免濟。』如是知已，熙怡微笑心自誓。復念言：『一切世間煩惱所盲，唯我今者具足智慧。』如是知已，熙怡微笑心自誓。又念言：『我今因此假名身故，當得如來充滿三世無上法身。』如是知已，熙怡微笑心自誓。菩薩爾時，以無障礙眼，遍觀十方所有梵天，乃至一切大自在天，作是念言：『此等眾生，皆自謂為有大智力。』如是知已，熙怡微笑心自誓。菩薩爾時觀諸眾生，久種善根，今皆退沒；如是知已，熙怡微笑心自誓。菩薩觀見世間種子，所種雖少，獲果甚多；如是知已，熙怡微笑心自誓。菩薩觀見一切眾生，蒙佛所教，必得利益；如是知已，熙怡微笑心自誓。菩薩觀見過去世中同行菩薩，染著餘事，不得佛法廣大功德；如是知已，熙怡微笑心自誓。菩薩觀見過去世中同共集會諸天人等，至今猶在凡夫之地，不能捨離，亦不疲厭；如是知已，熙怡微笑心自誓。菩薩爾時，為一切如來光明所觸，倍加欣慰，熙怡微笑心自誓。是為十。佛子！菩薩為調伏眾生故，如是示現。
「佛子！菩薩摩訶薩以十事故，示行七步。何等為十？所謂：現菩薩力故，示行七步；現施七財故，示行七步；滿地神愿故，示行七步；現超三界相故，示行七步；現菩薩最勝行超過象王、牛王、師子王行故，示行七步
【現代漢語翻譯】 現代漢語譯本 『只有我一人能夠免除（眾生的）苦難。』 這樣想后，他欣喜微笑，心中發誓。他又想：『一切世間都被煩惱矇蔽，只有我現在具足智慧。』 這樣想后，他欣喜微笑，心中發誓。他又想：『我今生因這假名之身，當獲得如來充滿三世的無上法身。』 這樣想后，他欣喜微笑，心中發誓。菩薩那時，以無障礙的眼睛，遍觀十方所有梵天（Brahmā，色界初禪天之主），乃至一切大自在天（Maheśvara，色界頂天之主），心想：『這些眾生，都自認為有大智慧。』 這樣想后，他欣喜微笑，心中發誓。菩薩那時觀察眾生，過去種下善根，現在都退失了；這樣想后，他欣喜微笑，心中發誓。菩薩觀察世間種子，所種雖然很少，獲得的果實卻很多；這樣想后，他欣喜微笑，心中發誓。菩薩觀察一切眾生，蒙受佛的教誨，必定得到利益；這樣想后，他欣喜微笑，心中發誓。菩薩觀察過去世中同行的菩薩，執著于其他事物，沒有得到佛法廣大的功德；這樣想后，他欣喜微笑，心中發誓。菩薩觀察過去世中共同的諸天人等，至今還在凡夫的境界，不能捨離，也不感到厭倦；這樣想后，他欣喜微笑，心中發誓。菩薩那時，被一切如來的光明所觸，更加欣慰，欣喜微笑，心中發誓。這是第十個原因。佛子！菩薩爲了調伏眾生，如此示現。 『佛子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）因為十種原因，示現行走七步。哪十種呢？ 所謂：爲了顯示菩薩的力量，示現行走七步；爲了顯示佈施七種財富，示現行走七步；爲了滿足地神（Bhūmi-devatā，守護大地的神）的願望，示現行走七步；爲了顯示超越三界（Trailokya，欲界、色界、無色界）的相狀，示現行走七步；爲了顯示菩薩最殊勝的修行，超過象王、牛王、獅子王的行走，示現行走七步。
【English Translation】 English version 'Only I am able to deliver (beings) from suffering.' Having thought thus, he smiled with joy and made a vow in his heart. He further thought: 'All the world is blinded by afflictions, only I now possess complete wisdom.' Having thought thus, he smiled with joy and made a vow in his heart. He further thought: 'Because of this body of a temporary name, I shall attain the unsurpassed Dharma-body of the Tathāgata (如來, Thus Come One), which fills the three times.' Having thought thus, he smiled with joy and made a vow in his heart. At that time, the Bodhisattva, with unobstructed eyes, surveyed all the Brahma heavens (Brahmā, the lord of the first dhyana heaven in the realm of form) in the ten directions, and even all the Maheśvara heavens (Maheśvara, the lord of the highest heaven in the realm of form), thinking: 'These beings all consider themselves to have great wisdom.' Having thought thus, he smiled with joy and made a vow in his heart. At that time, the Bodhisattva observed that beings, having planted good roots in the past, were now regressing; having thought thus, he smiled with joy and made a vow in his heart. The Bodhisattva observed that the seeds of the world, though few were planted, yielded many fruits; having thought thus, he smiled with joy and made a vow in his heart. The Bodhisattva observed that all beings, receiving the Buddha's teachings, would surely gain benefit; having thought thus, he smiled with joy and made a vow in his heart. The Bodhisattva observed that Bodhisattvas who had practiced together in the past were attached to other matters and did not attain the vast merits of the Buddha's Dharma; having thought thus, he smiled with joy and made a vow in his heart. The Bodhisattva observed that the devas (gods) and humans who had been together in the past were still in the realm of ordinary beings, unable to relinquish it, nor were they weary of it; having thought thus, he smiled with joy and made a vow in his heart. At that time, the Bodhisattva, touched by the light of all the Tathāgatas, was even more delighted, smiled with joy, and made a vow in his heart. This is the tenth reason. O son of the Buddha! The Bodhisattva manifests in this way in order to tame beings. O son of the Buddha! The Bodhisattva-mahāsattva (great Bodhisattva) manifests walking seven steps for ten reasons. What are the ten? They are: to manifest the power of a Bodhisattva, he manifests walking seven steps; to manifest the giving of seven kinds of wealth, he manifests walking seven steps; to fulfill the wishes of the earth deities (Bhūmi-devatā, deities protecting the earth), he manifests walking seven steps; to manifest the appearance of transcending the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), he manifests walking seven steps; to manifest the most excellent practice of a Bodhisattva, surpassing the walking of an elephant king, a bull king, and a lion king, he manifests walking seven steps.
；現金剛地相故，示行七步；現欲與眾生勇猛力故，示行七步；現修行七覺寶故，示行七步；現所得法不由他教故，示行七步；現於世間最勝無比故，示行七步。是為十。佛子！菩薩為調伏眾生故，如是示現。
「佛子！菩薩摩訶薩以十事故，現處童子地。何等為十？所謂：為現通達一切世間文字、算計、圖書、印璽種種業故，處童子地；為現通達一切世間象馬、車乘、弧矢、劍戟種種業故，處童子地；為現通達一切世間文筆、談論、博弈、嬉戲種種事故，處童子地；為現遠離身、語、意業諸過失故，處童子地；為現入定住涅槃門，周遍十方無量世界故，處童子地；為現其力超過一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世、人、非人等故，處童子地；為現菩薩色相威光超過一切釋、梵、護世故，處童子地；為令耽著欲樂眾生歡喜樂法故，處童子地；為尊重正法，勤供養佛，周遍十方一切世界故，處童子地；為現得佛加被蒙法光明故，處童子地。是為十。
「佛子！菩薩摩訶薩現童子地已，以十事故現處王宮。何等為十？所謂：為令宿世同行眾生善根成熟故，現處王宮；為顯示菩薩善根力故，現處王宮；為諸人、天耽著樂具，示現菩薩大威德樂具故，現處王宮；順五濁
【現代漢語翻譯】 現代漢語譯本：爲了顯示金剛般堅固的地位，所以示現行走七步；爲了展現給予眾生勇猛的力量，所以示現行走七步；爲了展現修行七覺支的珍寶，所以示現行走七步；爲了展現所證得的法不由他人教導，所以示現行走七步；爲了展現於世間最為殊勝無比，所以示現行走七步。這是第十種。佛子！菩薩爲了調伏眾生，如此示現。 佛子！菩薩摩訶薩以十種原因，示現處於童子階段。哪十種呢？即：爲了示現通達一切世間的文字、算術、圖書、印章等各種技藝，所以處於童子階段；爲了示現通達一切世間的象、馬、車乘、弓箭、刀劍等各種技藝，所以處於童子階段；爲了示現通達一切世間的文筆、談論、博弈、嬉戲等各種事情，所以處於童子階段；爲了示現遠離身、語、意業的各種過失，所以處於童子階段；爲了示現入定住于涅槃之門，周遍十方無量世界，所以處於童子階段；爲了示現其力量超越一切天（deva）、龍（naga）、夜叉（yaksha）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）、釋（shakra）、梵（brahma）、護世（lokapala）、人、非人等，所以處於童子階段；爲了示現菩薩的色相威光超越一切釋、梵、護世，所以處於童子階段；爲了令貪戀欲樂的眾生歡喜樂於佛法，所以處於童子階段；爲了尊重正法，勤奮供養佛，周遍十方一切世界，所以處於童子階段；爲了示現得到佛的加持，蒙受佛法光明，所以處於童子階段。這是第十種。 佛子！菩薩摩訶薩示現處於童子階段后，以十種原因示現處於王宮。哪十種呢？即：爲了令宿世同行眾生的善根成熟，所以示現處於王宮；爲了顯示菩薩的善根力量，所以示現處於王宮；爲了諸人、天貪戀享樂，示現菩薩具有大威德的享樂，所以示現處於王宮；順應五濁
【English Translation】 English version: To demonstrate the adamantine (vajra) firm position, hence showing walking seven steps; to demonstrate giving courageous power to sentient beings, hence showing walking seven steps; to demonstrate cultivating the seven jewels of enlightenment (sapta bodhyanga), hence showing walking seven steps; to demonstrate the Dharma attained is not from others' teachings, hence showing walking seven steps; to demonstrate being the most supreme and incomparable in the world, hence showing walking seven steps. This is the tenth. Oh, Buddha's children! Bodhisattvas manifest in this way to tame sentient beings. Oh, Buddha's children! Bodhisattva Mahasattvas manifest in the stage of a child for ten reasons. What are the ten? Namely: to demonstrate mastery of all worldly writings, calculations, books, seals, and various crafts, hence being in the stage of a child; to demonstrate mastery of all worldly elephants, horses, carriages, bows, arrows, swords, and various crafts, hence being in the stage of a child; to demonstrate mastery of all worldly writing, discussions, games, and various amusements, hence being in the stage of a child; to demonstrate being free from all faults of body, speech, and mind, hence being in the stage of a child; to demonstrate entering samadhi (meditative absorption) and abiding in the gate of Nirvana, pervading the immeasurable worlds of the ten directions, hence being in the stage of a child; to demonstrate that their power surpasses all devas (gods), nagas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), Shakra (Indra), Brahma, lokapalas (world protectors), humans, and non-humans, hence being in the stage of a child; to demonstrate that the Bodhisattva's appearance and majestic light surpass all Shakra, Brahma, and lokapalas, hence being in the stage of a child; to make sentient beings who are attached to sensual pleasures rejoice in the Dharma, hence being in the stage of a child; to respect the true Dharma, diligently make offerings to the Buddha, and pervade all the worlds of the ten directions, hence being in the stage of a child; to demonstrate receiving the Buddha's blessing and being illuminated by the light of the Dharma, hence being in the stage of a child. This is the tenth. Oh, Buddha's children! After manifesting in the stage of a child, Bodhisattva Mahasattvas manifest in the royal palace for ten reasons. What are the ten? Namely: to ripen the good roots of sentient beings who have practiced together in past lives, hence manifesting in the royal palace; to demonstrate the power of the Bodhisattva's good roots, hence manifesting in the royal palace; to show beings in the human and heavenly realms who are attached to pleasures that the Bodhisattva possesses great majestic pleasures, hence manifesting in the royal palace; to accord with the five turbidities
世眾生心故，現處王宮；為現菩薩大威德力能于深宮入三昧故，現處王宮；為令宿世同願眾生滿其意故，現處王宮；欲令父母、親戚、眷屬滿所愿故，現處王宮；欲以妓樂出妙法音供養一切諸如來故，現處王宮；欲于宮內住微妙三昧，始從成佛乃至涅槃皆示現故，現處王宮；為隨順守護諸佛法故，現處王宮。是為十。最後身菩薩如是示現處王宮已，然後出家。
「佛子！菩薩摩訶薩以十事故，示現出家。何等為十？所謂：為厭居家故，示現出家；爲著家眾生令舍離故，示現出家；為隨順信樂聖人道故，示現出家；為宣揚讚歎出家功德故，示現出家；為顯永離二邊見故，示現出家；為令眾生離欲樂、我樂故，示現出家；為先現出三界相故，示現出家；為現自在不屬他故，示現出家；為顯當得如來十力、無畏法故，示現出家；最後菩薩法應爾故，示現出家。是為十。菩薩以此調伏眾生。
「佛子！菩薩摩訶薩為十種事故，示行苦行。何等為十？所謂：為成就劣解眾生故，示行苦行；為拔邪見眾生故，示行苦行；為不信業報眾生令見業報故，示行苦行；為隨順雜染世界法應爾故，示行苦行；示能忍劬勞勤修道故，示行苦行；為令眾生樂求法故，示行苦行；爲著欲樂、我樂眾生故，示行苦行；為顯菩薩起行殊勝，
【現代漢語翻譯】 現代漢語譯本：'因為要適應眾生的心意，所以示現在王宮中；爲了展現菩薩的大威德力，能在深宮中入定，所以示現在王宮中；爲了讓宿世有共同願望的眾生滿足心願，所以示現在王宮中；爲了讓父母、親戚、眷屬滿足願望，所以示現在王宮中；爲了用歌舞音樂發出微妙的佛法之音，供養一切諸佛，所以示現在王宮中；爲了在宮內安住微妙的三昧，從成佛到涅槃都示現，所以示現在王宮中；爲了隨順守護諸佛的教法，所以示現在王宮中。這是十種原因。最後身菩薩這樣示現在王宮之後，然後出家。' '佛子！菩薩摩訶薩因為十種原因，示現出家。是哪十種呢？所謂：爲了厭離居家生活，所以示現出家；爲了讓執著於家庭的眾生舍離，所以示現出家；爲了隨順信奉聖人的道，所以示現出家；爲了宣揚讚歎出家的功德，所以示現出家；爲了顯示永遠遠離二邊見，所以示現出家；爲了讓眾生遠離對慾望和自我的執著，所以示現出家；爲了先示現三界的真相，所以示現出家；爲了顯示自在不屬於他人，所以示現出家；爲了顯示將獲得如來的十力（如來所具有的十種力量）和無畏法（佛所證得的四種無所畏懼的智慧），所以示現出家；最後身菩薩的法應當如此，所以示現出家。這是十種原因。菩薩用這些來調伏眾生。' '佛子！菩薩摩訶薩爲了十種原因，示現修行苦行。是哪十種呢？所謂：爲了成就理解力較差的眾生，所以示現修行苦行；爲了拔除邪見的眾生，所以示現修行苦行；爲了讓不相信業報的眾生看到業報，所以示現修行苦行；爲了隨順雜染世界的法則，應當如此，所以示現修行苦行；爲了顯示能夠忍受勞苦，勤奮修道，所以示現修行苦行；爲了讓眾生樂於尋求佛法，所以示現修行苦行；爲了那些執著于慾望和自我快樂的眾生，所以示現修行苦行；爲了顯示菩薩的修行殊勝，'
【English Translation】 English version: 'Because of adapting to the minds of sentient beings, they appear in the royal palace; to demonstrate the great majestic power of a Bodhisattva, being able to enter samadhi in the deep palace, they appear in the royal palace; to fulfill the wishes of sentient beings who have made similar vows in past lives, they appear in the royal palace; to fulfill the wishes of parents, relatives, and family members, they appear in the royal palace; to use music and dance to emit the subtle sound of the Dharma, offering it to all Buddhas, they appear in the royal palace; to abide in subtle samadhi within the palace, showing manifestations from enlightenment to nirvana, they appear in the royal palace; to follow and protect the teachings of all Buddhas, they appear in the royal palace. These are the ten reasons. The Bodhisattva in their final life thus appears in the royal palace, and then renounces the household life.' 'Oh son of Buddha! Bodhisattva Mahasattvas appear to renounce the household life for ten reasons. What are these ten? They are: to be disgusted with household life, they appear to renounce the household life; to cause sentient beings attached to household life to abandon it, they appear to renounce the household life; to follow and believe in the path of the sages, they appear to renounce the household life; to proclaim and praise the merits of renouncing the household life, they appear to renounce the household life; to show the permanent departure from the two extreme views, they appear to renounce the household life; to cause sentient beings to abandon attachment to desires and self-pleasure, they appear to renounce the household life; to first show the true nature of the three realms, they appear to renounce the household life; to show freedom and not belonging to others, they appear to renounce the household life; to show that they will attain the ten powers (the ten powers of a Tathagata) and fearlessness (the four kinds of fearlessness attained by a Buddha) of the Tathagata, they appear to renounce the household life; because the Dharma of the Bodhisattva in their final life should be like this, they appear to renounce the household life. These are the ten reasons. Bodhisattvas use these to tame sentient beings.' 'Oh son of Buddha! Bodhisattva Mahasattvas practice asceticism for ten reasons. What are these ten? They are: to help sentient beings with inferior understanding, they appear to practice asceticism; to uproot sentient beings with wrong views, they appear to practice asceticism; to cause sentient beings who do not believe in karmic retribution to see karmic retribution, they appear to practice asceticism; to follow the laws of the impure world, which should be so, they appear to practice asceticism; to show the ability to endure hardship and diligently cultivate the path, they appear to practice asceticism; to cause sentient beings to be happy to seek the Dharma, they appear to practice asceticism; for those sentient beings attached to desires and self-pleasure, they appear to practice asceticism; to show the superior practice of a Bodhisattva,'
乃至最後生猶不捨勤精進故，示行苦行；為令眾生樂寂靜法，增長善根故，示行苦行；為諸天、世人諸根未熟，待時成熟故，示行苦行。是為十。菩薩以此方便調伏一切眾生。
「佛子！菩薩摩訶薩往詣道場有十種事。何等為十？所謂：詣道場時，照耀一切世界；詣道場時，震動一切世界；詣道場時，於一切世界普現其身；詣道場時，覺悟一切菩薩及一切宿世同行眾生；詣道場時，示現道場一切莊嚴；詣道場時，隨諸眾生心之所欲，而為現身種種威儀，及菩提樹一切莊嚴；詣道場時，現見十方一切如來；詣道場時，舉足、下足常入三昧，唸唸成佛無有超隔；詣道場時，一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世一切諸王各不相知，而興種種上妙供養；詣道場時，以無礙智，普觀一切諸佛如來於一切世界修菩薩行而成正覺。是為十。菩薩以此教化眾生。
「佛子！菩薩摩訶薩坐道場有十種事。何等為十？所謂：坐道場時，種種震動一切世界；坐道場時，平等照耀一切世界；坐道場時，除滅一切諸惡趣苦；坐道場時，令一切世界金剛所成；坐道場時，普觀一切諸佛如來師子之座；坐道場時，心如虛空，無所分別；坐道場時，隨其所應，現身威儀；坐道場時，隨順安住金剛
【現代漢語翻譯】 現代漢語譯本：乃至最後一次投生，仍然不放棄勤奮精進，因此示現苦行；爲了讓眾生喜愛寂靜的佛法，增長善根，所以示現苦行；爲了諸天、世人等眾生的根器尚未成熟，等待時機成熟，所以示現苦行。這是第十種。菩薩用這種方便法門調伏一切眾生。 『佛子！菩薩摩訶薩前往道場有十種事。是哪十種呢？就是：前往道場時，照耀一切世界；前往道場時，震動一切世界；前往道場時，在一切世界普遍顯現自身；前往道場時，覺悟一切菩薩以及一切過去世同行眾生；前往道場時，示現道場的一切莊嚴；前往道場時，隨著眾生心中所想，而為他們示現各種威儀，以及菩提樹的一切莊嚴；前往道場時，現見十方一切如來；前往道場時，舉足、下足都常在三昧（samadhi，禪定）中，唸唸成佛，沒有間隔；前往道場時，一切天（deva）、龍（naga）、夜叉（yaksha）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）、釋（shakra）、梵（brahma）、護世一切諸王各自互不相知，卻都興起種種上妙供養；前往道場時，用無礙的智慧，普遍觀察一切諸佛如來在一切世界修行菩薩行而成正覺。這是第十種。菩薩用這種方法教化眾生。 『佛子！菩薩摩訶薩坐在道場有十種事。是哪十種呢？就是：坐在道場時，種種震動一切世界；坐在道場時，平等照耀一切世界；坐在道場時，消除一切惡道的痛苦；坐在道場時，使一切世界都變成金剛所成；坐在道場時，普遍觀察一切諸佛如來的獅子座；坐在道場時，心如虛空，沒有任何分別；坐在道場時，隨著所應，示現身體的威儀；坐在道場時，隨順安住金剛
【English Translation】 English version: Even in his last birth, he does not abandon diligent effort, therefore he demonstrates ascetic practices; in order to make sentient beings delight in the peaceful Dharma and increase their roots of goodness, he demonstrates ascetic practices; for the sake of the devas, humans, and other beings whose faculties are not yet mature, waiting for the time of maturity, he demonstrates ascetic practices. This is the tenth. Bodhisattvas use these skillful means to subdue all sentient beings. 'Buddha-child! There are ten things that a Bodhisattva Mahasattva does when going to the Bodhimanda (place of enlightenment). What are these ten? They are: when going to the Bodhimanda, he illuminates all worlds; when going to the Bodhimanda, he shakes all worlds; when going to the Bodhimanda, he universally manifests his body in all worlds; when going to the Bodhimanda, he awakens all Bodhisattvas and all sentient beings who have practiced together in past lives; when going to the Bodhimanda, he displays all the adornments of the Bodhimanda; when going to the Bodhimanda, according to the desires of sentient beings, he manifests various dignified appearances, as well as all the adornments of the Bodhi tree; when going to the Bodhimanda, he directly sees all the Tathagatas (Buddhas) of the ten directions; when going to the Bodhimanda, each step he takes is always in samadhi (meditative absorption), and in every thought he attains Buddhahood without any separation; when going to the Bodhimanda, all the devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, Shakra, Brahma, and all the world-protecting kings, each without knowing the others, all offer various supreme offerings; when going to the Bodhimanda, with unobstructed wisdom, he universally observes all the Buddhas and Tathagatas who have cultivated the Bodhisattva path in all worlds and attained perfect enlightenment. This is the tenth. Bodhisattvas use this method to teach sentient beings. 'Buddha-child! There are ten things that a Bodhisattva Mahasattva does when sitting at the Bodhimanda. What are these ten? They are: when sitting at the Bodhimanda, he shakes all worlds in various ways; when sitting at the Bodhimanda, he equally illuminates all worlds; when sitting at the Bodhimanda, he eliminates the suffering of all evil realms; when sitting at the Bodhimanda, he makes all worlds become made of diamond; when sitting at the Bodhimanda, he universally observes the lion thrones of all the Buddhas and Tathagatas; when sitting at the Bodhimanda, his mind is like space, without any discrimination; when sitting at the Bodhimanda, according to what is appropriate, he manifests the dignified appearance of his body; when sitting at the Bodhimanda, he dwells in accordance with the diamond
三昧；坐道場時，受一切如來神力所持清凈妙處；坐道場時，自善根力悉能加被一切眾生。是為十。
「佛子！菩薩摩訶薩坐道場時，有十種奇特未曾有事。何等為十？佛子！菩薩摩訶薩坐道場時，十方世界一切如來皆現其前，咸舉右手而稱讚言：『善哉善哉！無上導師！』是為第一未曾有事。菩薩摩訶薩坐道場時，一切如來皆悉護念，與其威力，是為第二未曾有事。菩薩摩訶薩坐道場時，宿世同行諸菩薩眾悉來圍繞，以種種莊嚴具恭敬供養，是為第三未曾有事。菩薩摩訶薩坐道場時，一切世界草木、叢林諸無情物，皆曲身低影，歸向道場，是為第四未曾有事。菩薩摩訶薩坐道場時，入三昧，名：觀察法界，此三昧力能令菩薩一切諸行悉得圓滿，是為第五未曾有事。菩薩摩訶薩坐道場時，得陀羅尼，名：最上離垢妙光海藏，能受一切諸佛如來大云法雨，是為第六未曾有事。菩薩摩訶薩坐道場時，以威德力興上妙供具，遍一切世界供養諸佛，是為第七未曾有事。菩薩摩訶薩坐道場時，住最勝智，悉現了知一切眾生諸根意行，是為第八未曾有事。菩薩摩訶薩坐道場時，入三昧，名：善覺，此三昧力能令其身充滿三世盡虛空界一切世界，是為第九未曾有事。菩薩摩訶薩坐道場時，得離垢光明無礙大智，令其身業普入三
【現代漢語翻譯】 現代漢語譯本 三昧（Samadhi，禪定）；在道場（Bodhimanda，菩提道場）打坐時，接受一切如來（Tathagata，佛的稱號）神力加持的清凈微妙之處；在道場打坐時，自身善根的力量能夠加持一切眾生。這是第十種。 「佛子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在道場打坐時，有十種奇特、前所未有的事情。是哪十種呢？佛子！菩薩摩訶薩在道場打坐時，十方世界的一切如來都會顯現在他面前，都舉起右手稱讚說：『善哉善哉！無上導師！』這是第一種前所未有的事情。菩薩摩訶薩在道場打坐時，一切如來都會護念他，給予他威力，這是第二種前所未有的事情。菩薩摩訶薩在道場打坐時，過去世一同修行的菩薩們都會前來圍繞，用各種莊嚴的器具恭敬供養，這是第三種前所未有的事情。菩薩摩訶薩在道場打坐時，一切世界的草木、叢林等無情之物，都會彎曲身體，低下影子，歸向道場，這是第四種前所未有的事情。菩薩摩訶薩在道場打坐時，進入一種名為『觀察法界』的三昧，這種三昧的力量能夠使菩薩的一切修行都得到圓滿，這是第五種前所未有的事情。菩薩摩訶薩在道場打坐時，得到一種名為『最上離垢妙光海藏』的陀羅尼（Dharani，總持），能夠接受一切諸佛如來的大法雨，這是第六種前所未有的事情。菩薩摩訶薩在道場打坐時，以威德力興起上妙的供養器具，遍佈一切世界供養諸佛，這是第七種前所未有的事情。菩薩摩訶薩在道場打坐時，安住于最殊勝的智慧，完全明瞭地知曉一切眾生的根器和意念行為，這是第八種前所未有的事情。菩薩摩訶薩在道場打坐時，進入一種名為『善覺』的三昧，這種三昧的力量能夠使他的身體充滿三世（過去、現在、未來）和盡虛空界的一切世界，這是第九種前所未有的事情。菩薩摩訶薩在道場打坐時，得到離垢光明無礙的大智慧，使他的身業普遍進入三
【English Translation】 English version Samadhi (meditative absorption); when sitting in the Bodhimanda (place of enlightenment), receiving the pure and wondrous essence upheld by the divine power of all Tathagatas (Buddhas); when sitting in the Bodhimanda, the power of one's own good roots is able to bless all sentient beings. This is the tenth. 『Buddha-child! When a Bodhisattva-Mahasattva (great Bodhisattva) sits in the Bodhimanda, there are ten extraordinary and unprecedented occurrences. What are these ten? Buddha-child! When a Bodhisattva-Mahasattva sits in the Bodhimanda, all the Tathagatas of the ten directions appear before him, and they all raise their right hands and praise him, saying: 『Excellent, excellent! Supreme Guide!』 This is the first unprecedented occurrence. When a Bodhisattva-Mahasattva sits in the Bodhimanda, all the Tathagatas protect and support him, granting him their power. This is the second unprecedented occurrence. When a Bodhisattva-Mahasattva sits in the Bodhimanda, the Bodhisattvas who have practiced together with him in past lives all come to surround him, respectfully making offerings with various adornments. This is the third unprecedented occurrence. When a Bodhisattva-Mahasattva sits in the Bodhimanda, all the inanimate objects of all worlds, such as grasses, trees, and forests, all bend their bodies and lower their shadows, turning towards the Bodhimanda. This is the fourth unprecedented occurrence. When a Bodhisattva-Mahasattva sits in the Bodhimanda, he enters a Samadhi called 『Observing the Dharma Realm,』 and the power of this Samadhi enables all the Bodhisattva』s practices to be perfected. This is the fifth unprecedented occurrence. When a Bodhisattva-Mahasattva sits in the Bodhimanda, he obtains a Dharani (mantra) called 『Supreme Immaculate Light Ocean Treasury,』 which can receive the great Dharma rain of all the Buddhas. This is the sixth unprecedented occurrence. When a Bodhisattva-Mahasattva sits in the Bodhimanda, he uses his majestic power to create supreme offerings, which he offers to all the Buddhas throughout all worlds. This is the seventh unprecedented occurrence. When a Bodhisattva-Mahasattva sits in the Bodhimanda, he abides in the most supreme wisdom, fully and clearly knowing the faculties and mental activities of all sentient beings. This is the eighth unprecedented occurrence. When a Bodhisattva-Mahasattva sits in the Bodhimanda, he enters a Samadhi called 『Good Awareness,』 and the power of this Samadhi enables his body to fill all the worlds of the three times (past, present, and future) and the entire space of the universe. This is the ninth unprecedented occurrence. When a Bodhisattva-Mahasattva sits in the Bodhimanda, he obtains the great wisdom of immaculate light and unobstructedness, enabling his bodily actions to universally enter the three
世，是為第十未曾有事。佛子！是為菩薩摩訶薩坐道場時，十種奇特未曾有事。
「佛子！菩薩摩訶薩坐道場時，觀十種義故，示現降魔。何等為十？所謂：為濁世眾生樂於鬥戰，欲顯菩薩威德力故，示現降魔；為諸天、世人有懷疑者，斷彼疑故，示現降魔；為教化調伏諸魔軍故，示現降魔；為欲令諸天、世人樂軍陣者，咸來聚觀，心調伏故，示現降魔；為顯示菩薩所有威力世無能敵故，示現降魔；為欲發起一切眾生勇猛力故，示現降魔；為哀愍末世諸眾生故，示現降魔；為欲顯示乃至道場猶有魔軍而來觸惱，此後乃得超魔境界故，示現降魔；為顯煩惱業用羸劣，大慈善根勢力強盛故，示現降魔；為欲隨順濁惡世界所行法故，示現降魔。是為十。
「佛子！菩薩摩訶薩有十種成如來力。何等為十？所謂：超過一切眾魔煩惱業故，成如來力；具足一切菩薩行，遊戲一切菩薩三昧門故，成如來力；具足一切菩薩廣大禪定故，成如來力；圓滿一切白凈助道法故，成如來力；得一切法智慧光明，善思惟分別故，成如來力；其身周遍一切世界故，成如來力；所出言音悉與一切眾生心等故，成如來力；能以神力加持一切故，成如來力；與三世諸佛身、語、意業等無有異，於一念中了三世法故，成如來力；得善覺智三昧
【現代漢語翻譯】 現代漢語譯本 『世』，這是第十種未曾有過的奇特之事。佛子！這就是菩薩摩訶薩（菩薩中的大菩薩）在菩提道場時，所顯現的十種奇特未曾有之事。
『佛子！菩薩摩訶薩在菩提道場時，觀察十種意義，所以示現降伏魔軍。是哪十種呢？』所謂：爲了濁世的眾生喜歡爭鬥，想要顯示菩薩的威德力量，所以示現降伏魔軍；爲了諸天和世人中有疑惑的人，斷除他們的疑惑，所以示現降伏魔軍；爲了教化調伏那些魔軍，所以示現降伏魔軍；爲了讓那些喜歡軍隊陣列的諸天和世人，都來聚集觀看，使他們的心得到調伏，所以示現降伏魔軍；爲了顯示菩薩所有的威力世間沒有能與之匹敵的，所以示現降伏魔軍；爲了發起一切眾生勇猛的力量，所以示現降伏魔軍；爲了憐憫末世的眾生，所以示現降伏魔軍；爲了顯示即使在菩提道場，仍然有魔軍前來侵擾，此後才能超越魔的境界，所以示現降伏魔軍；爲了顯示煩惱的業力是虛弱的，而大慈悲的善根力量是強盛的，所以示現降伏魔軍；爲了順應濁惡世界所奉行的法則，所以示現降伏魔軍。這就是這十種意義。
『佛子！菩薩摩訶薩有十種成就如來（佛的稱號）的力量。是哪十種呢？』所謂：超越一切魔的煩惱業力，所以成就如來的力量；具足一切菩薩的修行，自在地進入一切菩薩的三昧（禪定）之門，所以成就如來的力量；具足一切菩薩廣大的禪定，所以成就如來的力量；圓滿一切清凈的助道之法，所以成就如來的力量；獲得一切法的智慧光明，善於思考分別，所以成就如來的力量；他的身體周遍一切世界，所以成就如來的力量；所說的話語都與一切眾生的心相應，所以成就如來的力量；能夠以神通力加持一切，所以成就如來的力量；與過去、現在、未來三世諸佛的身、語、意業都相同沒有差異，在一念之間了知三世的法，所以成就如來的力量；獲得善覺智三昧（一種禪定）
【English Translation】 English version 'World,' this is the tenth unprecedented and extraordinary event. O sons of the Buddha! These are the ten extraordinary and unprecedented events that a Bodhisattva Mahasattva (a great Bodhisattva) manifests when seated at the Bodhi-mandala (place of enlightenment).
'O sons of the Buddha! When a Bodhisattva Mahasattva is seated at the Bodhi-mandala, he observes ten meanings, and therefore manifests the subjugation of Mara (demon). What are these ten? They are: because the beings of the turbid world are fond of fighting, and he wishes to display the power and virtue of the Bodhisattva, he manifests the subjugation of Mara; because there are those among the gods and people who have doubts, and he wishes to dispel their doubts, he manifests the subjugation of Mara; because he wishes to teach and subdue the armies of Mara, he manifests the subjugation of Mara; because he wishes to cause those gods and people who are fond of military arrays to gather and watch, and to have their minds subdued, he manifests the subjugation of Mara; because he wishes to show that the Bodhisattva's power is such that no one in the world can oppose it, he manifests the subjugation of Mara; because he wishes to arouse the power of courage in all beings, he manifests the subjugation of Mara; because he has compassion for the beings of the latter age, he manifests the subjugation of Mara; because he wishes to show that even at the Bodhi-mandala, the armies of Mara still come to disturb, and that only after this can one transcend the realm of Mara, he manifests the subjugation of Mara; because he wishes to show that the power of afflictions and karma is weak, while the power of the great compassionate roots of goodness is strong, he manifests the subjugation of Mara; because he wishes to accord with the laws practiced in the turbid and evil world, he manifests the subjugation of Mara. These are the ten meanings.
'O sons of the Buddha! A Bodhisattva Mahasattva has ten powers that accomplish the Tathagata (title of a Buddha). What are these ten? They are: because he transcends all the afflictions and karmic actions of Mara, he accomplishes the power of the Tathagata; because he is complete in all the practices of a Bodhisattva, and freely enters all the samadhi (meditative absorption) doors of a Bodhisattva, he accomplishes the power of the Tathagata; because he is complete in all the vast samadhis of a Bodhisattva, he accomplishes the power of the Tathagata; because he perfects all the pure and wholesome aids to the path, he accomplishes the power of the Tathagata; because he obtains the wisdom light of all dharmas (teachings), and is skilled in contemplation and discrimination, he accomplishes the power of the Tathagata; because his body pervades all worlds, he accomplishes the power of the Tathagata; because his words are in accord with the minds of all beings, he accomplishes the power of the Tathagata; because he is able to bless all with his spiritual power, he accomplishes the power of the Tathagata; because his body, speech, and mind actions are the same as those of all Buddhas of the past, present, and future, and he understands the dharmas of the three times in a single thought, he accomplishes the power of the Tathagata; because he obtains the Samadhi of Good Awakening Wisdom (a type of meditative absorption)
，具如來十力，所謂：是處非處智力乃至漏盡智力故，成如來力。是為十。若諸菩薩具此十力，則名：如來、應、正等覺。
「佛子！如來、應、正等覺轉大法輪有十種事。何等為十？一者，具足清凈四無畏智；二者，出生四辯隨順音聲；三者，善能開闡四真諦相；四者，隨順諸佛無礙解脫；五者，能令眾生心皆凈信；六者，所有言說皆不唐捐，能拔眾生諸苦毒箭；七者，大悲願力之所加持；八者，隨出音聲普遍十方一切世界；九者，于阿僧祇劫說法不斷；十者，隨所說法皆能生起根、力、覺道、禪定、解脫、三昧等法。佛子！諸佛如來轉於法輪，有如是等無量種事。
「佛子！如來、應、正等覺轉法輪時，以十事故，于眾生心中種白凈法，無空過者。何等為十？所謂：過去願力故；大悲所持故；不捨眾生故；智慧自在，隨其所樂為說法故；必應其時，未曾失故；隨其所宜，無妄說故；知三世智，善了知故；其身最勝，無與等故；言辭自在，無能測故；智慧自在，隨所發言悉開悟故。是為十。
「佛子！如來、應、正等覺作佛事已，觀十種義故，示般涅槃。何等為十？所謂：示一切行實無常故；示一切有為非安隱故；示大涅槃是安隱處，無怖畏故；以諸人、天樂著色身，為現色身是無常法，令其愿
【現代漢語翻譯】 現代漢語譯本：具備如來的十種力量，即所謂：是處非處智力（明白道理和非道理的智慧力量）乃至漏盡智力（斷絕所有煩惱的智慧力量），因此成就如來的力量。這是十種力量。如果各位菩薩具備這十種力量，就稱為：如來、應、正等覺（佛的稱號）。 佛子！如來、應、正等覺轉大法輪（佛陀宣講佛法的行為）有十種事。哪十種呢？第一，具足清凈的四無畏智（佛陀在眾人面前宣講佛法時，無所畏懼的四種智慧）；第二，出生四辯（佛陀說法時所具備的四種辯才）隨順音聲；第三，善於開闡四真諦相（佛陀所說的苦、集、滅、道四種真理）；第四，隨順諸佛無礙解脫（佛陀的解脫境界與諸佛相同，沒有任何障礙）；第五，能令眾生內心都產生清凈的信心；第六，所有言說都不會徒勞無功，能拔除眾生各種痛苦的毒箭；第七，受到大悲願力的加持；第八，所發出的聲音普遍傳遍十方一切世界；第九，在阿僧祇劫（極長的時間單位）說法不斷；第十，所說的法都能使眾生生起根（五根：信、精進、念、定、慧）、力（五力：信力、精進力、念力、定力、慧力）、覺道（七覺支：擇法、精進、喜、輕安、念、定、舍）、禪定、解脫、三昧（專注的狀態）等法。佛子！諸佛如來轉法輪，有如此等等無量種事。 佛子！如來、應、正等覺轉法輪時，因為十種緣故，在眾生心中種下清凈的法，沒有空過的。哪十種呢？所謂：因為過去願力的緣故；因為大悲心的攝持；因為不捨棄眾生；因為智慧自在，隨眾生所喜好的而說法；必定應時機，從未錯過；隨眾生所適合的，沒有虛妄的說法；因爲了知三世的智慧，善於瞭解；因為自身最殊勝，沒有能與之相比的；因為言辭自在，沒有能測度的；因為智慧自在，所說的話都能使眾生開悟。這是十種緣故。 佛子！如來、應、正等覺完成佛事後，觀察十種意義，所以示現般涅槃（佛陀的圓寂）。哪十種呢？所謂：示現一切行為實際上是無常的；示現一切有為法（由因緣和合而生的事物）都不是安穩的；示現大涅槃是安穩之處，沒有恐懼；因為人天眾生貪戀色身，所以示現色身是無常的，讓他們愿
【English Translation】 English version: Possessing the ten powers of the Tathagata, namely: the power of knowing what is possible and impossible, up to the power of knowing the extinction of all defilements, thus accomplishing the powers of the Tathagata. These are the ten. If all Bodhisattvas possess these ten powers, they are called: Tathagata, Arhat, Samyak-sambuddha (titles of a Buddha). O sons of the Buddha! The Tathagata, Arhat, Samyak-sambuddha, in turning the great Dharma wheel (the act of the Buddha teaching the Dharma), has ten things. What are the ten? First, possessing the pure wisdom of the four fearlessnesses (the four kinds of fearlessness the Buddha has when teaching the Dharma in public); second, producing the four kinds of eloquence (the four kinds of eloquence the Buddha possesses when teaching) that accord with the sounds; third, being skilled in expounding the aspects of the four noble truths (the four truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering); fourth, according with the unobstructed liberation of all Buddhas (the Buddha's state of liberation is the same as all Buddhas, without any obstacles); fifth, being able to make the minds of all sentient beings generate pure faith; sixth, all words spoken are not in vain, able to remove the poisonous arrows of suffering from sentient beings; seventh, being blessed by the power of great compassion and vows; eighth, the sounds emitted pervade all worlds in the ten directions; ninth, teaching the Dharma continuously for countless kalpas (extremely long units of time); tenth, the Dharma taught can enable sentient beings to generate the roots (five roots: faith, diligence, mindfulness, concentration, wisdom), powers (five powers: power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), the path of enlightenment (seven factors of enlightenment: discernment of Dharma, diligence, joy, tranquility, mindfulness, concentration, equanimity), meditative concentration, liberation, samadhi (state of focused concentration), and other dharmas. O sons of the Buddha! The Buddhas, Tathagatas, in turning the Dharma wheel, have such countless things. O sons of the Buddha! When the Tathagata, Arhat, Samyak-sambuddha turns the Dharma wheel, because of ten reasons, they plant pure Dharma in the minds of sentient beings, and none are in vain. What are the ten? Namely: because of past vows; because of being upheld by great compassion; because of not abandoning sentient beings; because of the freedom of wisdom, teaching the Dharma according to what sentient beings like; because it is always the right time, never missing it; because it is according to what is suitable for sentient beings, without false teachings; because of knowing the wisdom of the three times, being skilled in understanding; because their bodies are the most supreme, with nothing comparable; because of the freedom of speech, with nothing able to measure it; because of the freedom of wisdom, all words spoken can enlighten sentient beings. These are the ten reasons. O sons of the Buddha! After the Tathagata, Arhat, Samyak-sambuddha has completed the work of a Buddha, they observe ten meanings, and therefore show Parinirvana (the passing away of the Buddha). What are the ten? Namely: showing that all actions are in reality impermanent; showing that all conditioned phenomena (things that arise from causes and conditions) are not secure; showing that great Nirvana is a place of security, without fear; because humans and gods are attached to physical bodies, they show that physical bodies are impermanent, so that they may wish
住凈法身故；示無常力不可轉故；示一切有為不隨心住，不自在故；示一切三有皆如幻化，不堅牢故；示涅槃性究竟堅牢，不可壞故；示一切法無生無起而有聚集、散壞相故；佛子！諸佛世尊作佛事已，所愿滿已，轉法輪已，應化度者皆化度已，有諸菩薩應受尊號成記別已，法應如是入于不變大般涅槃。佛子！是為如來、應、正等覺觀十義故，示般涅槃。
「佛子！此法門名：菩薩廣大清凈行。無量諸佛所共宣說，能令智者了無量義皆生歡喜，令一切菩薩大愿、大行皆得相續。佛子！若有眾生得聞此法，聞已信解，解已修行，必得疾成阿耨多羅三藐三菩提。何以故？以如說修行故。佛子！若諸菩薩不如說行，當知是人于佛菩提則為永離，是故菩薩應如說行。佛子！此一切菩薩功德行處決定義華，普入一切法，普生一切智，超諸世間，離二乘道，不與一切諸眾生共，悉能照了一切法門，增長眾生出世善根，離世間法門品，應尊重，應聽受，應誦持，應思惟，應愿樂，應修行；若能如是，當知是人疾得阿耨多羅三藐三菩提。」
說此品時，佛神力故，及此法門法如是故，十方無量無邊阿僧祇世界皆大震動，大光普照。爾時，十方諸佛皆現普賢菩薩前，贊言：「善哉善哉！佛子！乃能說此諸菩薩摩訶薩功德行處
【現代漢語翻譯】 現代漢語譯本：安住于清凈法身（Dharmakaya，佛的法性身）的緣故；爲了顯示無常的力量不可逆轉的緣故；爲了顯示一切有為法（Samskara，因緣和合而生的事物）不隨心意而住，不自在的緣故；爲了顯示一切三有（欲界、色界、無色界）都如幻化，不堅固的緣故；爲了顯示涅槃（Nirvana，解脫）的本性究竟堅固，不可毀壞的緣故；爲了顯示一切法無生無起，卻有聚集、散壞的現象的緣故；佛子！諸佛世尊成就佛事後，所發之愿圓滿后，轉法輪（Dharmacakra，佛陀的教法）后，應被教化的眾生都教化后，有諸菩薩應受尊號並被授記后，法應如此進入不變的大般涅槃（Parinirvana，佛陀的最終涅槃）。佛子！這是如來、應供、正等覺（Tathagata, Arhat, Samyaksambuddha，佛的三種稱號）觀察這十種意義，而示現般涅槃。 佛子！這個法門名為：菩薩廣大清凈行。是無量諸佛共同宣說的，能使有智慧的人瞭解無量義理，都生歡喜，使一切菩薩的大愿、大行都能相續不斷。佛子！如果有眾生聽聞此法，聽聞后信受理解，理解后修行，必定能迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為如所說而修行。佛子！如果諸菩薩不如所說而行，應當知道這個人對於佛的菩提（Bodhi，覺悟）就永遠遠離了，所以菩薩應當如所說而行。佛子！這（法門）是一切菩薩功德行處的決定性精華，普遍進入一切法，普遍產生一切智慧，超越一切世間，遠離二乘道（聲聞乘和緣覺乘），不與一切眾生相同，能夠照了一切法門，增長眾生出世的善根，遠離世間法門品，應當尊重，應當聽受，應當誦持，應當思惟，應當愿樂，應當修行；如果能夠這樣，應當知道這個人迅速獲得阿耨多羅三藐三菩提。 在宣說這一品時，由於佛的神力，以及這個法門本身的法性如此，十方無量無邊的阿僧祇（Asamkhya，極大的數字）世界都發生大震動，大光明普遍照耀。那時，十方諸佛都顯現在普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩）面前，讚歎說：『善哉善哉！佛子！你竟然能夠宣說這些菩薩摩訶薩（Mahasattva，大菩薩）的功德行處。』
【English Translation】 English version: Abiding in the pure Dharmakaya (the Dharma body of the Buddha); demonstrating the irreversible power of impermanence; showing that all conditioned phenomena (Samskara) do not abide according to one's will and are not self-existent; showing that all three realms of existence (desire realm, form realm, formless realm) are like illusions, not firm; showing that the nature of Nirvana (liberation) is ultimately firm and indestructible; showing that all dharmas are without arising or ceasing, yet have the appearance of gathering and dispersing; O sons of the Buddha! After the Buddhas, the World Honored Ones, have accomplished their Buddha-work, fulfilled their vows, turned the Dharma wheel (Dharmacakra), and converted all those who should be converted, and after certain Bodhisattvas have received their titles and predictions, the Dharma should thus enter into the unchanging Great Parinirvana (the final Nirvana of the Buddha). O sons of the Buddha! This is why the Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha) demonstrates Parinirvana, observing these ten meanings. O sons of the Buddha! This Dharma gate is named: The Vast and Pure Practice of the Bodhisattvas. It is jointly proclaimed by countless Buddhas, enabling the wise to understand limitless meanings and generate joy, and enabling the great vows and great practices of all Bodhisattvas to continue uninterrupted. O sons of the Buddha! If there are sentient beings who hear this Dharma, believe and understand it after hearing, and practice it after understanding, they will surely quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why? Because they practice as it is said. O sons of the Buddha! If the Bodhisattvas do not practice as it is said, know that such a person will be forever separated from the Bodhi (enlightenment) of the Buddha, therefore Bodhisattvas should practice as it is said. O sons of the Buddha! This (Dharma gate) is the definitive essence of the meritorious practices of all Bodhisattvas, universally entering all dharmas, universally generating all wisdom, transcending all worlds, departing from the two vehicles (Sravakayana and Pratyekabuddhayana), not being the same as all sentient beings, able to illuminate all Dharma gates, increasing the transcendental roots of goodness of sentient beings, departing from the category of worldly Dharma gates, should be respected, should be listened to, should be recited, should be contemplated, should be aspired to, should be practiced; if one can do so, know that such a person will quickly attain Anuttara-samyak-sambodhi. When this chapter was being spoken, due to the Buddha's spiritual power, and because the Dharma nature of this Dharma gate is such, countless Asamkhya (an extremely large number) worlds in the ten directions all greatly trembled, and great light universally illuminated. At that time, all the Buddhas in the ten directions appeared before Bodhisattva Samantabhadra (a Bodhisattva symbolizing the vows and practices of Bodhisattvas), and praised, saying: 'Excellent, excellent! O son of the Buddha! You are able to proclaim the meritorious practices of these Bodhisattva Mahasattvas (great Bodhisattvas).'
決定義華普入一切佛法出世間法門品。佛子！汝已善學此法，善說此法。汝以威力護持此法，我等諸佛悉皆隨喜；如我等諸佛隨喜于汝，一切諸佛悉亦如是。佛子！我等諸佛悉共同心護持此經，令現在、未來諸菩薩眾未曾聞者皆當得聞。」
爾時，普賢菩薩摩訶薩承佛神力，觀察十方一切大眾洎於法界而說頌言：
「于無量劫修苦行， 從無量佛正法生， 令無量眾住菩提， 彼無等行聽我說。 供無量佛而舍著， 廣度群生不作想， 求佛功德心無依， 彼勝妙行我今說。 離三界魔煩惱業， 具聖功德最勝行， 滅諸癡惑心寂然， 我今說彼所行道。 永離世間諸誑幻， 種種變化示眾生， 心生住滅現眾事， 說彼所能令眾喜。 見諸眾生生老死， 煩惱憂橫所纏迫， 欲令解脫教發心， 彼功德行應聽受。 施戒忍進禪智慧， 方便慈悲喜捨等， 百千萬劫常修行， 彼人功德仁應聽。 千萬億劫求菩提， 所有身命皆無吝， 愿益群生不為己， 彼慈愍行我今說。 無量億劫演其德， 如海一滴未為少， 功德無比不可諭， 以佛威神今略說。 其心無高下， 求道無厭倦， 普使諸眾生， 住善增凈法。 智慧普饒
【現代漢語翻譯】 現代漢語譯本 決定義華普入一切佛法出世間法門品。 佛子（對菩薩的尊稱）！你已經很好地學習了這個法門，很好地宣說了這個法門。你以你的威神力量護持這個法門，我們這些諸佛都為此感到隨喜（歡喜讚歎）；正如我們這些諸佛隨喜於你一樣，一切諸佛也都是如此。佛子！我們這些諸佛都同心同德地護持這部經典，讓現在和未來那些沒有聽聞過這部經典的菩薩們都能夠聽聞到。
這時，普賢菩薩摩訶薩（大菩薩）承蒙佛的神力加持，觀察十方一切大眾以及整個法界，然後說出以下偈頌：
『在無量劫的時間裡修行苦行，從無量佛的正法中誕生，使無量眾生安住于菩提（覺悟），他們那無與倫比的修行，請聽我說。 供養無量諸佛而捨棄執著，廣度眾生而不生任何念想，尋求佛的功德而心無所依，他們那殊勝微妙的修行，我現在要說。 遠離三界（欲界、色界、無色界）的魔障、煩惱和業力，具足聖者的功德和最殊勝的修行，滅除一切愚癡迷惑，內心寂靜安寧，我現在要說他們所修行的道路。 永遠遠離世間的一切虛妄幻象，以種種變化示現給眾生，心中生起、安住、滅去各種現象，宣說他們所能做到的，使眾生歡喜。 看到眾生經歷生老病死，被煩惱憂愁所纏繞逼迫，想要讓他們解脫而教導他們發菩提心，他們那樣的功德修行，應當聽受。 佈施、持戒、忍辱、精進、禪定、智慧，以及方便、慈悲、喜舍等等，在百千萬劫的時間裡常常修行，他們那樣的功德，仁者應當聽聞。 在千萬億劫的時間裡尋求菩提，對於自己的身命都毫不吝惜，發願利益眾生而不為自己，他們那樣的慈悲憐憫的修行，我現在要說。 在無量億劫的時間裡演說他們的功德，就像大海中的一滴水一樣微不足道，他們的功德無比廣大，無法比喻，現在憑藉佛的威神之力，我來簡略地說一說。 他們的心沒有高下之分，求道的意志沒有厭倦，普遍地使一切眾生安住于善法，增長清凈的法。 智慧普遍饒益一切眾生，
【English Translation】 English version The Chapter on Determining the Meaning of the Flower Adornment Entering All Buddha Dharmas and Transcendent Dharmas. Buddha-child (a respectful term for Bodhisattvas)! You have well learned this Dharma, and well expounded this Dharma. You uphold this Dharma with your mighty power, and all of us Buddhas rejoice in it; just as we Buddhas rejoice in you, so do all Buddhas. Buddha-child! We Buddhas all share the same mind in upholding this scripture, so that all Bodhisattvas, present and future, who have not heard it, may hear it.
At that time, the Bodhisattva Mahasattva (Great Bodhisattva) Samantabhadra, empowered by the Buddha's spiritual power, observed all the great assemblies in the ten directions and the entire Dharma realm, and spoke the following verses:
'Having cultivated ascetic practices for countless kalpas, born from the true Dharma of countless Buddhas, causing countless beings to dwell in Bodhi (enlightenment), listen to me speak of their unparalleled practices. Having made offerings to countless Buddhas and relinquished attachments, extensively liberating beings without any thought, seeking the merits of the Buddha with a mind that is not dependent, I will now speak of their supreme and wonderful practices. Having departed from the demons, afflictions, and karmic actions of the three realms (desire realm, form realm, formless realm), possessing the merits of the sages and the most supreme practices, extinguishing all ignorance and delusion, with a mind that is tranquil and peaceful, I will now speak of the path they have practiced. Forever departing from all the illusions and deceptions of the world, manifesting various transformations to show beings, with the mind arising, abiding, and ceasing various phenomena, speaking of what they are capable of, making beings happy. Seeing beings experiencing birth, old age, sickness, and death, being entangled and oppressed by afflictions and sorrows, desiring to liberate them and teaching them to generate the Bodhi mind, their meritorious practices should be heard. Generosity, morality, patience, diligence, meditation, wisdom, as well as skillful means, compassion, joy, equanimity, etc., constantly practicing for hundreds of millions of kalpas, their merits, the benevolent ones should hear. Seeking Bodhi for hundreds of millions of kalpas, not being stingy with their own lives, vowing to benefit beings and not for themselves, I will now speak of their compassionate practices. Expounding their virtues for countless millions of kalpas, like a single drop in the ocean, it is not even a little bit, their merits are immeasurable and cannot be compared, now by the Buddha's spiritual power, I will briefly speak of them. Their minds have no high or low, their will to seek the path has no weariness, universally causing all beings to dwell in goodness, increasing pure Dharma. Wisdom universally benefits all beings,
益， 如樹如河泉， 亦如於大地， 一切所依處。 菩薩如蓮華， 慈根安隱莖， 智慧為眾蕊， 戒品為香潔。 佛放法光明， 令彼得開敷， 不著有為水， 見者皆欣樂。 菩薩妙法樹， 生於直心地， 信種慈悲根， 智慧以為身， 方便為枝幹， 五度為繁密， 定葉神通華， 一切智為果。 最上力為蔦， 垂陰覆三界。 菩薩師子王， 白凈法為身。 四諦為其足， 正念以為頸， 慈眼智慧首， 頂系解脫繒， 勝義空谷中， 吼法怖眾魔。 菩薩為商主， 普見諸群生， 在生死曠野， 煩惱險惡處， 魔賊之所攝， 癡盲失正道， 示其正直路， 令入無畏城。 菩薩見眾生， 三毒煩惱病， 種種諸苦惱， 長夜所煎迫； 為發大悲心， 廣說對治門， 八萬四千種， 滅除眾苦患。 菩薩為法王， 正道化眾生， 令遠惡修善， 專求佛功德； 一切諸佛所， 灌頂授尊記， 廣施眾聖財， 菩提分珍寶。 菩薩轉法輪， 如佛之所轉， 戒轂三昧輞， 智莊慧為劍， 既破煩惱賊， 亦殄眾魔怨， 一切諸外道， 見之無不散。 菩薩智慧海，
【現代漢語翻譯】 現代漢語譯本 利益，就像樹木、河流和泉水一樣，也像大地一樣，是一切的依靠之處。 菩薩就像蓮花，慈悲的根是安穩的莖，智慧是眾多的花蕊，戒律是清凈的香氣。 佛陀放出佛法的光明，使蓮花得以綻放，不執著于有為之水，見到的人都感到欣喜快樂。 菩薩是奇妙的佛法之樹，生長在正直的心地上，以信心為種子，慈悲為根，智慧為身軀。 方便為枝幹，五度（佈施、持戒、忍辱、精進、禪定）為繁茂的枝葉，禪定是葉子，神通是花朵，一切智是果實。 最上的力量是寄生的藤蔓，垂下的陰影覆蓋三界。 菩薩是獅子王，以清凈的佛法為身軀，四諦（苦、集、滅、道）是他的足，正念是他的頸項。 慈悲的眼睛是智慧的頭，頭頂繫著解脫的頭巾，在勝義的空谷中，發出佛法的吼聲，使眾魔感到恐懼。 菩薩是商隊的首領，普遍地看到眾生，在生死的曠野中，處於煩惱險惡的地方。 被魔賊所控制，因愚癡而迷失正道，菩薩為他們指示正直的道路，使他們進入無畏的城市。 菩薩看到眾生，被貪、嗔、癡三毒煩惱所困擾，遭受種種痛苦，長夜被煎熬。 因此發起大悲心，廣泛地宣說對治的方法，有八萬四千種，用來滅除眾生的痛苦。 菩薩是佛法的國王，用正道教化眾生，使他們遠離惡行，修習善業，專心追求佛的功德。 在一切諸佛那裡，接受灌頂和授記，廣泛地佈施眾聖的財富，以及菩提的珍寶。 菩薩轉動法輪，就像佛陀所轉動的一樣，以戒律為輪轂，三昧（禪定）為輪輞，智慧為莊嚴，以慧劍。 既能破除煩惱的賊寇，也能消滅眾魔的怨敵，一切外道，見到他都會潰散。 菩薩的智慧如大海，
【English Translation】 English version Benefits, like trees, rivers, and springs, and also like the earth, are the place where everything relies. A Bodhisattva is like a lotus flower, with the root of compassion as a stable stem, wisdom as the many stamens, and precepts as pure fragrance. The Buddha emits the light of Dharma, causing the lotus to bloom, not clinging to the water of conditioned existence, and those who see it are joyful. A Bodhisattva is a wonderful Dharma tree, growing on the ground of an upright mind, with faith as the seed, compassion as the root, and wisdom as the body. Skillful means are the branches, the five perfections (generosity, morality, patience, diligence, and meditation) are the dense foliage, meditation is the leaves, supernatural powers are the flowers, and omniscience is the fruit. The supreme power is the parasitic vine, its hanging shade covering the three realms. A Bodhisattva is a lion king, with pure Dharma as his body, the Four Noble Truths (suffering, origin, cessation, and path) as his feet, and right mindfulness as his neck. Compassionate eyes are the head of wisdom, the top of the head is tied with the ribbon of liberation, in the empty valley of ultimate truth, he roars the Dharma, making all demons fearful. A Bodhisattva is the leader of a caravan, universally seeing all sentient beings, in the wilderness of birth and death, in the dangerous places of afflictions. Controlled by demon thieves, lost on the right path due to ignorance, the Bodhisattva shows them the straight path, leading them into the city of fearlessness. A Bodhisattva sees sentient beings, troubled by the three poisons of greed, hatred, and delusion, suffering from various pains, tormented through the long night. Therefore, he generates great compassion, widely proclaiming the methods of counteraction, with eighty-four thousand kinds, to eliminate the sufferings of sentient beings. A Bodhisattva is the king of Dharma, using the right path to teach sentient beings, making them stay away from evil deeds, cultivate good deeds, and wholeheartedly seek the merits of the Buddha. In the presence of all Buddhas, he receives the abhiseka (anointment) and prediction, widely bestowing the wealth of the saints, and the treasures of Bodhi. A Bodhisattva turns the Dharma wheel, just as the Buddha turns it, with precepts as the hub, samadhi (meditation) as the rim, wisdom as the adornment, and the sword of prajna (wisdom). He not only breaks the thieves of afflictions, but also eliminates the enemies of all demons, and all heretics, seeing him, will scatter. The wisdom of a Bodhisattva is like the ocean,
深廣無涯際， 正法味盈洽， 覺分寶充滿， 大心無邊岸， 一切智為潮， 眾生莫能測， 說之不可盡。 菩薩須彌山， 超出於世間， 神通三昧峰， 大心安不動； 若有親近者， 同其智慧色， 迥絕眾境界， 一切無不睹。 菩薩如金剛， 志求一切智， 信心及苦行， 堅固不可動； 其心無所畏， 饒益諸群生， 眾魔與煩惱， 一切悉摧滅。 菩薩大慈悲， 譬如重密雲， 三明發電光， 神足震雷音， 普以四辯才， 雨八功德水， 潤洽於一切， 令除煩惱熱。 菩薩正法城， 般若以為墻， 慚愧為深塹， 智慧為卻敵， 廣開解脫門， 正念恒防守， 四諦坦王道， 六通集兵仗， 復建大法幢， 週迴遍其下； 三有諸魔眾， 一切無能入。 菩薩迦樓羅， 如意為堅足， 方便勇猛翅， 慈悲明凈眼， 住一切智樹， 觀三有大海， 搏撮天人龍， 安置涅槃岸。 菩薩正法日， 出現於世間， 戒品圓滿輪， 神足速疾行， 照以智慧光， 長諸根力藥， 滅除煩惱闇， 消竭愛慾海。 菩薩智光月， 法界以為輪， 游於畢竟空， 世間無不
【現代漢語翻譯】 現代漢語譯本 深廣無涯際，正法的滋味充盈，覺悟的組成部分（覺分，指修行達到覺悟的要素）如珍寶般充滿， 偉大的心胸沒有邊際，一切智慧（一切智，指佛陀所具有的洞察一切的智慧）如同潮水般涌動， 眾生無法測度其深淺，用言語也無法完全表達。 菩薩如同須彌山（須彌山，佛教宇宙觀中的中心山），超越於世俗之上， 神通和三昧（三昧，指禪定）如同山峰般高聳，偉大的心胸安穩不動； 如果有親近菩薩的人，就會擁有與其相同的智慧光彩， 遠遠超越各種境界，一切事物都無所不見。 菩薩如同金剛（金剛，比喻堅固不壞），立志追求一切智慧， 信心和苦行（苦行，指為修行而進行的艱苦行為）堅固不可動搖； 他們的內心毫無畏懼，利益著所有眾生， 所有的魔障和煩惱，都被徹底摧毀。 菩薩擁有偉大的慈悲心，如同厚重的密雲， 三明（三明，指宿命明、天眼明、漏盡明）發出閃電般的光芒，神足（神足，指神通）發出雷鳴般的聲音， 普遍運用四種辯才（四辯才，指法、義、辭、樂說四種辯才），降下八功德水（八功德水，指具有八種功德的水）， 滋潤一切眾生，使他們消除煩惱的熾熱。 菩薩的正法之城，以般若（般若，指智慧）為城墻， 慚愧為深壕，智慧為抵禦敵人的武器， 廣開解脫之門，正念（正念，指正確的念頭）時刻守護， 四諦（四諦，指苦、集、滅、道四種真理）是平坦的王道，六通（六通，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）是集結的兵器， 又豎立起大法幢（法幢，指佛法的旗幟），在周圍遍佈； 三有（三有，指欲有、色有、無色有）中的所有魔眾，都無法進入。 菩薩如同迦樓羅（迦樓羅，佛教神鳥），以如意（如意，指能滿足願望的寶物）為堅實的足， 以方便和勇猛為翅膀，以慈悲為明亮的眼睛， 安住於一切智慧之樹，觀察三有的大海， 抓取天人龍等眾生，安置在涅槃（涅槃，指解脫的境界）的彼岸。 菩薩如同正法之日，出現在世間， 戒律圓滿如同車輪，神足迅速行走， 用智慧的光芒照耀，增長各種根力（根力，指信、精進、念、定、慧五種修行力量）的藥草， 滅除煩惱的黑暗，消竭愛慾的海洋。 菩薩的智慧之光如同明月，以法界（法界，指宇宙萬法）為輪， 遊走於畢竟空（畢竟空，指徹底的空性），世間沒有不被照耀到的地方。
【English Translation】 English version Profound and vast without limit, the taste of the true Dharma is abundant, the components of enlightenment (bodhi-pakkhiya-dhamma) are filled like treasures, The great mind has no shore, all wisdom (sarvajñatā) surges like a tide, Sentient beings cannot fathom its depth, and it cannot be fully expressed in words. The Bodhisattva is like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), surpassing the mundane world, Supernatural powers and samadhi (samadhi, meditative absorption) are like towering peaks, the great mind is stable and unmoving; If there are those who draw near to the Bodhisattva, they will share the same radiance of wisdom, Far surpassing all realms, they see everything without exception. The Bodhisattva is like a diamond (vajra, symbolizing indestructibility), determined to seek all wisdom, Faith and ascetic practices (tapas, rigorous self-discipline) are firm and unshakeable; Their hearts are without fear, benefiting all living beings, All demons and afflictions are completely destroyed. The Bodhisattva possesses great compassion, like dense, heavy clouds, The three kinds of knowledge (trividya, referring to knowledge of past lives, divine eye, and the extinction of defilements) emit lightning-like flashes, supernatural powers (iddhi) produce thunderous sounds, Universally employing the four kinds of eloquence (catura-pratisamvidā, eloquence in dharma, meaning, language, and joyful speech), they rain down the water of eight merits (aṣṭaguṇopeta, water with eight qualities), Nourishing all beings, causing them to eliminate the heat of afflictions. The Bodhisattva's city of true Dharma, with prajna (prajna, wisdom) as its walls, Shame and remorse as deep moats, wisdom as a weapon to repel enemies, Widely opening the gates of liberation, mindfulness (smṛti) constantly guards, The Four Noble Truths (catvāri āryasatyāni, the truths of suffering, its origin, its cessation, and the path) are a level royal road, the six superknowledges (ṣaḍabhijñā, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural powers, and the extinction of defilements) are assembled weapons, And they erect the great Dharma banner (dharma-dhvaja, the banner of the Dharma), spreading it all around; All the demonic hosts of the three realms (trayo bhava, the realms of desire, form, and formlessness) are unable to enter. The Bodhisattva is like a Garuda (Garuda, a mythical bird in Buddhism), with the wish-fulfilling jewel (cintāmaṇi) as firm feet, With skillful means and vigor as wings, with compassion as bright eyes, Dwelling in the tree of all wisdom, observing the ocean of the three realms, Seizing beings such as gods, humans, and dragons, placing them on the shore of Nirvana (Nirvana, the state of liberation). The Bodhisattva is like the sun of the true Dharma, appearing in the world, The perfection of precepts is like a wheel, supernatural powers move swiftly, Shining with the light of wisdom, growing the herbs of the powers of the faculties (indriya-bala, the five powers of faith, vigor, mindfulness, concentration, and wisdom), Extinguishing the darkness of afflictions, drying up the ocean of desire. The Bodhisattva's light of wisdom is like the moon, with the realm of Dharma (dharmadhātu, the totality of all phenomena) as its wheel, Wandering in ultimate emptiness (śūnyatā, emptiness), there is nowhere in the world that is not illuminated.
見； 三界識心內， 隨時有增減； 二乘星宿中， 一切無儔匹。 菩薩大法王， 功德莊嚴身， 相好皆具足， 人天悉瞻仰， 方便清凈目， 智慧金剛杵， 於法得自在， 以道化群生。 菩薩大梵王， 自在超三有， 業惑悉皆斷， 慈舍靡不具， 處處示現身， 開悟以法音， 于彼三界中， 拔諸邪見根。 菩薩自在天， 超過生死地， 境界常清凈， 智慧無退轉， 絕彼下乘道， 受諸灌頂法， 功德智慧具， 名稱靡不聞。 菩薩智慧心， 清凈如虛空， 無性無依處， 一切不可得， 有大自在力， 能成世間事， 自具清凈行， 令眾生亦然。 菩薩方便地， 饒益諸眾生； 菩薩慈悲水， 浣滌諸煩惱； 菩薩智慧火， 燒諸惑習薪； 菩薩無住風， 遊行三有空。 菩薩如珍寶， 能濟貧窮厄； 菩薩如金剛， 能摧顛倒見； 菩薩如瓔珞， 莊嚴三有身； 菩薩如摩尼， 增長一切行。 菩薩德如華， 常發菩提分； 菩薩愿如鬘， 恒系眾生首。 菩薩凈戒香， 堅持無缺犯； 菩薩智涂香， 普熏於三界。 菩薩力如帳， 能遮煩惱塵；
【現代漢語翻譯】 現代漢語譯本 觀察三界（欲界、色界、無色界）眾生的心識，它們隨著時間推移會有所增減變化； 二乘（聲聞乘和緣覺乘）之人如同星宿般，在一切方面都無法與菩薩相提並論。 菩薩是偉大的法王，以功德莊嚴自身， 具足所有美好的相貌，受到人天眾生的瞻仰。 他們擁有方便的清凈之眼，以及智慧的金剛杵， 對於佛法能夠自在運用，以佛道教化眾生。 菩薩如同大梵天王，自在地超越三有（欲有、色有、無色有）， 所有的業障和迷惑都被斷除，慈悲喜捨四無量心無不具足。 他們在各處示現不同的身形，以佛法的聲音開啟眾生的智慧， 在三界之中，拔除眾生邪見的根源。 菩薩如同自在天，超越生死的輪迴之地， 他們的境界永遠清凈，智慧永不退轉。 他們斷絕了下乘（聲聞乘和緣覺乘）的道路，接受諸佛的灌頂之法， 功德和智慧都已圓滿，名聲傳遍四方。 菩薩的智慧之心，清凈如同虛空， 沒有自性，沒有依靠之處，一切都不可執著。 他們擁有強大的自在力量，能夠成就世間的事業， 自身具足清凈的行為，也令眾生如此。 菩薩以方便之法，饒益一切眾生； 菩薩以慈悲之水，洗滌眾生的煩惱； 菩薩以智慧之火，焚燒迷惑習氣的柴薪； 菩薩如無所住的風，吹散三有（欲有、色有、無色有）的空虛。 菩薩如同珍寶，能夠救濟貧窮困厄之人； 菩薩如同金剛，能夠摧毀顛倒的見解； 菩薩如同瓔珞，莊嚴三有之身； 菩薩如同摩尼寶珠，增長一切善行。 菩薩的功德如同鮮花，常常散發菩提的芬芳； 菩薩的願力如同花鬘，恒常繫在眾生的頭上。 菩薩的清凈戒律如同香氣，堅持不犯任何過失； 菩薩的智慧如同涂香，普遍薰染三界。 菩薩的力量如同帳幕，能夠遮擋煩惱的塵埃；
【English Translation】 English version Observing the minds of beings in the Three Realms (Desire Realm, Form Realm, Formless Realm), they increase and decrease with time; Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are like stars, incomparable to Bodhisattvas in all aspects. Bodhisattvas are great Dharma Kings, adorning themselves with merits, Possessing all excellent features, they are revered by humans and gods. They have the expedient pure eyes and the vajra (diamond) pestle of wisdom, They are free to use the Dharma and transform sentient beings with the path. Bodhisattvas are like great Brahma Kings, freely transcending the Three Existences (Desire Existence, Form Existence, Formless Existence), All karmic obstacles and delusions are severed, and they are complete with loving-kindness, compassion, joy, and equanimity. They manifest different forms in various places, enlightening beings with the sound of the Dharma, Within the Three Realms, they uproot the source of wrong views. Bodhisattvas are like the gods of freedom, transcending the cycle of birth and death, Their realm is always pure, and their wisdom never regresses. They have cut off the path of the lower vehicles (Śrāvakayāna and Pratyekabuddhayāna), receiving the Dharma of consecration from all Buddhas, Their merits and wisdom are complete, and their names are heard everywhere. The mind of a Bodhisattva's wisdom is as pure as space, Without self-nature, without a place to rely on, everything is unattainable. They possess great power of freedom, capable of accomplishing worldly affairs, They themselves possess pure conduct, and they cause sentient beings to be the same. Bodhisattvas use expedient means to benefit all sentient beings; Bodhisattvas use the water of compassion to wash away the afflictions of sentient beings; Bodhisattvas use the fire of wisdom to burn the firewood of delusion and habits; Bodhisattvas are like the wind that does not dwell, blowing away the emptiness of the Three Existences (Desire Existence, Form Existence, Formless Existence). Bodhisattvas are like precious jewels, able to save those in poverty and distress; Bodhisattvas are like vajra (diamond), able to destroy inverted views; Bodhisattvas are like necklaces, adorning the bodies of the Three Existences; Bodhisattvas are like Mani jewels, increasing all good deeds. The merits of Bodhisattvas are like flowers, constantly emitting the fragrance of Bodhi; The vows of Bodhisattvas are like garlands, constantly tied to the heads of sentient beings. The pure precepts of Bodhisattvas are like fragrance, upholding them without any violation; The wisdom of Bodhisattvas is like fragrant ointment, universally perfuming the Three Realms. The power of Bodhisattvas is like a tent, able to shield the dust of afflictions;
菩薩智如幢， 能摧我慢敵。 妙行為繒彩， 莊嚴于智慧， 慚愧作衣服， 普覆諸群生。 菩薩無礙乘， 巾之出三界； 菩薩大力象， 其心善調伏； 菩薩神足馬， 騰步超諸有； 菩薩說法龍， 普雨眾生心； 菩薩優曇華， 世間難值遇； 菩薩大勇將， 眾魔悉降伏； 菩薩轉法輪， 如佛之所轉； 菩薩燈破闇， 眾生見正道； 菩薩功德河， 恒順正道流； 菩薩精進橋， 廣度諸群品。 大智與弘誓， 共作堅牢船， 引接諸眾生， 安置菩提岸。 菩薩遊戲園， 真實樂眾生； 菩薩解脫華， 莊嚴智宮殿； 菩薩如妙藥， 滅除煩惱病； 菩薩如雪山， 出生智慧藥。 菩薩等於佛， 覺悟諸群生， 佛心豈有他， 正覺覺世間。 如佛之所來， 菩薩如是來； 亦如一切智， 以智入普門。 菩薩善開導， 一切諸群生； 菩薩自然覺， 一切智境界。 菩薩無量力， 世間莫能壞； 菩薩無畏智， 知眾生及法。 一切諸世間， 色相各差別， 音聲及名字， 悉能分別知。 雖離於名色， 而現種種相； 一切諸眾生， 莫能測其道。 如是等功
【現代漢語翻譯】 現代漢語譯本 菩薩的智慧如同旗幟，能夠摧毀我慢的敵人。 美妙的行為如同彩色的絲綢，用來莊嚴智慧。 以慚愧作為衣服，普遍覆蓋所有的眾生。 菩薩乘坐無礙的法乘，像旗幟一樣超出三界（欲界、色界、無色界）。 菩薩如同大力的大象，內心已經得到很好的調伏。 菩薩如同神速的駿馬，騰躍的步伐超越了所有存在（三有）。 菩薩如同說法的龍，普遍降下甘露滋潤眾生的心田。 菩薩如同優曇花（傳說中三千年一開的稀有花），在世間難以值遇。 菩薩如同大勇的將領，能夠降伏所有的魔障。 菩薩轉動法輪（佛法的傳播），如同佛陀所轉動的一樣。 菩薩如同明燈破除黑暗，使眾生見到正道。 菩薩如同功德的河流，恒常順著正道流動。 菩薩如同精進的橋樑，廣泛地度化各種眾生。 大智慧與弘大的誓願，共同構成堅固的船隻， 引導接引所有的眾生，安置在菩提（覺悟）的彼岸。 菩薩如同嬉戲的園林，給眾生帶來真實的快樂。 菩薩如同解脫的花朵，用來莊嚴智慧的宮殿。 菩薩如同美妙的良藥，能夠滅除煩惱的疾病。 菩薩如同雪山，能夠出生智慧的藥物。 菩薩等同於佛，能夠覺悟所有的眾生。 佛的心難道還有其他嗎？正是覺悟世間。 如同佛陀的到來一樣，菩薩也是這樣到來。 也如同一切智（佛的智慧），用智慧進入普遍的法門。 菩薩善於開導，一切的眾生。 菩薩自然覺悟，達到一切智的境界。 菩薩擁有無量的力量，世間沒有任何事物能夠摧毀。 菩薩擁有無畏的智慧，能夠了解眾生和法。 一切的世間，色相各有差別， 聲音和名字，都能夠分別瞭解。 雖然遠離了名和色，卻能顯現種種的形象。 一切的眾生，都無法測度菩薩的境界。 像這樣等等的功德。
【English Translation】 English version The wisdom of a Bodhisattva is like a banner, capable of destroying the enemy of arrogance. Wonderful actions are like colorful silk, used to adorn wisdom. Taking shame as clothing, universally covering all living beings. The Bodhisattva rides the unobstructed vehicle, like a banner transcending the three realms (desire realm, form realm, formless realm). The Bodhisattva is like a mighty elephant, whose mind has been well tamed. The Bodhisattva is like a swift steed, whose leaping strides surpass all existence (the three existences). The Bodhisattva is like a dragon preaching the Dharma, universally raining down nectar to nourish the hearts of beings. The Bodhisattva is like the Udumbara flower (a rare flower said to bloom once every three thousand years), difficult to encounter in the world. The Bodhisattva is like a great courageous general, capable of subduing all demonic obstacles. The Bodhisattva turns the Dharma wheel (the propagation of Buddhist teachings), just as the Buddha turns it. The Bodhisattva is like a lamp dispelling darkness, enabling beings to see the right path. The Bodhisattva is like a river of merit, constantly flowing along the right path. The Bodhisattva is like a bridge of diligence, widely ferrying all kinds of beings. Great wisdom and vast vows together form a sturdy ship, Guiding and receiving all living beings, placing them on the shore of Bodhi (enlightenment). The Bodhisattva is like a garden of play, bringing true joy to beings. The Bodhisattva is like the flower of liberation, used to adorn the palace of wisdom. The Bodhisattva is like a wonderful medicine, capable of eliminating the disease of afflictions. The Bodhisattva is like a snow mountain, capable of producing the medicine of wisdom. The Bodhisattva is equal to the Buddha, capable of awakening all living beings. Is there anything else to the Buddha's mind? It is precisely the awakening of the world. Just as the Buddha comes, so does the Bodhisattva come. Also like the all-knowing (Buddha's wisdom), using wisdom to enter the universal Dharma gate. The Bodhisattva is skilled in guiding all living beings. The Bodhisattva naturally awakens, reaching the realm of all-knowing. The Bodhisattva possesses immeasurable power, nothing in the world can destroy it. The Bodhisattva possesses fearless wisdom, capable of understanding beings and the Dharma. All the worlds, their forms and appearances are different, Sounds and names, all can be distinguished and understood. Although detached from name and form, they can manifest various appearances. All living beings are unable to fathom the Bodhisattva's realm. Such are the merits and virtues.
德， 菩薩悉成就， 了性皆無性， 有無無所著。 如是一切智， 無盡無所依， 我今當演說， 令眾生歡喜。 雖知諸法相， 如幻悉空寂， 而以悲願心， 及佛威神力， 現神通變化， 種種無量事； 如是諸功德， 汝等應聽受。 一身能示現， 無量差別身， 無心無境界， 普應一切眾。 一音中具演， 一切諸言音； 眾生語言法， 隨類皆能作。 永離煩惱身， 而現自在身， 知法不可說， 而作種種說。 其心常寂滅， 清凈如虛空， 而普莊嚴剎， 示現一切眾。 于身無所著， 而能示現身； 一切世間中， 隨應而受生。 雖生一切處， 亦不住受生， 知身如虛空， 種種隨心現。 菩薩身無邊， 普現一切處， 常恭敬供養， 最勝兩足尊。 香華眾妓樂， 幢幡及寶蓋， 恒以深凈心， 供養于諸佛。 不離一佛會， 普在諸佛所， 于彼大眾中， 問難聽受法。 聞法入三昧， 一一無量門， 起定亦復然， 示現無窮盡。 智慧巧方便， 了世皆如幻， 而能現世間， 無邊諸幻法。 示現種種色， 亦現心及語， 入諸想網中，
【現代漢語翻譯】 現代漢語譯本 菩薩們完全成就了功德， 明瞭諸法的本性皆是無自性，對於有和無都不執著。 像這樣的一切智慧，是無盡的，也沒有任何依賴。 我現在應當演說這些，使眾生歡喜。 雖然知道一切諸法的真相，如同幻象般空寂， 卻以悲憫的願心，以及佛的威神力， 顯現神通變化，種種無量的事蹟； 像這樣的種種功德，你們應當聽受。 一個身體能夠示現，無量差別的身體， 沒有分別心，也沒有境界的限制，普遍應化一切眾生。 在一個音聲中，能夠具足演說，一切諸語言音聲； 眾生的語言和法則，都能隨其種類而示現。 永遠脫離了煩惱的身體，而顯現自在的身體， 知道佛法不可言說，卻能作種種的解說。 其心常常處於寂滅狀態，清凈如同虛空， 卻能普遍莊嚴佛剎，示現給一切眾生。 對於身體沒有執著，卻能示現身體； 在一切世間中，隨應眾生的根器而受生。 雖然在一切處受生，卻不執著于受生， 知道身體如同虛空，種種示現都隨心而現。 菩薩的身體無邊無際，普遍示現在一切處， 常常恭敬供養，最殊勝的佛陀（兩足尊）。 用香、花、各種音樂，幢幡以及寶蓋， 恒常以深凈的心，供養諸佛。 不離開一個佛的法會，普遍在諸佛的處所， 在那些大眾之中，請問佛法，聽受佛法。 聽聞佛法進入三昧，每一個三昧都有無量的法門， 從禪定中出來也是這樣，示現無窮無盡。 以智慧和巧妙的方便，明瞭一切世間都如幻象， 卻能顯現世間，無邊諸幻化的法。 示現種種的色相，也示現心念和語言， 進入各種思想的網中，
【English Translation】 English version Bodhisattvas have fully accomplished all virtues, Understanding that the nature of all dharmas is without self-nature, they are not attached to either existence or non-existence. Such is all wisdom, it is endless and without any reliance. I shall now expound these, to bring joy to all sentient beings. Although they know the true nature of all dharmas, like illusions, empty and still, Yet with compassionate vows, and the majestic power of the Buddha, They manifest miraculous transformations, countless deeds of all kinds; Such are these merits, you should listen and receive them. One body can manifest, countless different bodies, Without a discriminating mind, and without the limitation of realms, universally responding to all beings. Within one sound, they can fully expound, all languages and sounds; The languages and laws of sentient beings, they can manifest according to their kinds. Forever free from the body of afflictions, they manifest a body of freedom, Knowing that the Dharma cannot be spoken, yet they make various explanations. Their minds are always in a state of stillness, pure like the void, Yet they universally adorn the Buddha lands, manifesting to all beings. They have no attachment to the body, yet they can manifest bodies; In all the worlds, they are born according to the needs of beings. Although they are born in all places, they do not dwell in birth, Knowing that the body is like the void, all manifestations arise from the mind. The Bodhisattva's body is boundless, universally manifesting in all places, Always respectfully making offerings to, the most supreme Buddha (Two-Footed Honored One). With incense, flowers, various music, banners, and jeweled canopies, They constantly offer to all Buddhas with a deep and pure mind. Without leaving one Buddha's assembly, they are universally present in the places of all Buddhas, Among those great assemblies, they ask about the Dharma, and receive the Dharma. Hearing the Dharma, they enter samadhi, each samadhi having countless gates, Emerging from samadhi is also like this, manifesting endlessly. With wisdom and skillful means, they understand that all the world is like an illusion, Yet they can manifest in the world, countless illusory dharmas. They manifest various forms, and also manifest thoughts and speech, Entering into the nets of various thoughts,
而恒無所著。 或現初發心， 利益於世間； 或現久修行， 廣大無邊際， 施戒忍精進， 禪定及智慧， 四梵四攝等， 一切最勝法。 或現行成滿， 得忍無分別； 或現一生系， 諸佛與灌頂。 或現聲聞相， 或復現緣覺， 處處般涅槃， 不捨菩提行。 或現為帝釋， 或現為梵王， 或天女圍繞， 或時獨宴默。 或現為比丘， 寂靜調其心； 或現自在王， 統理世間法。 或現巧術女， 或現修苦行， 或現受五欲， 或現入諸禪。 或現初始生， 或少或老死。 若有思議者， 心疑發狂亂。 或現在天宮， 或現始降神， 或入或住胎， 成佛轉法輪。 或生或涅槃， 或現入學堂， 或在采女中， 或離俗修禪。 或坐菩提樹， 自然成正覺； 或現轉法輪， 或現始求道。 或現為佛身， 宴坐無量剎； 或修不退道， 積集菩提具。 深入無數劫， 皆悉到彼岸； 無量劫一念， 一念無量劫。 一切劫非劫， 為世示現劫， 無來無積集， 成就諸劫事。 於一微塵中， 普見一切佛； 十方一切處， 無處而不有。 國土眾生法， 次第悉皆
【現代漢語翻譯】 現代漢語譯本 並且始終不執著于任何事物。 有時示現初發菩提心，利益世間眾生； 有時示現長久修行，其功德廣大無邊； 佈施、持戒、忍辱、精進、禪定以及智慧， 四梵住（慈、悲、喜、舍）和四攝法（佈施、愛語、利行、同事）等，一切最殊勝的法門。 有時示現修行圓滿，獲得無分別的忍； 有時示現一生補處菩薩（指下一世將成佛的菩薩），諸佛為之灌頂； 有時示現聲聞的形象，有時又示現緣覺的形象， 在各處示現般涅槃，但不捨棄菩提的修行。 有時示現為帝釋天（忉利天之主），有時示現為梵天王（色界之主）， 有時被天女圍繞，有時獨自靜默安坐。 有時示現為比丘，寂靜調伏自己的心； 有時示現為自在王，統治世間的法則。 有時示現為精通技藝的女子，有時示現修持苦行， 有時示現享受五欲，有時示現進入各種禪定。 有時示現最初的誕生，有時示現年少、年老或死亡。 如果有用思議分別心去衡量這些示現的人，內心會疑惑而發狂錯亂。 有時示現在天宮，有時示現開始降生人間， 有時示現入胎或住胎，成佛後轉法輪。 有時示現出生或涅槃，有時示現進入學堂， 有時在宮女之中，有時離開世俗修習禪定。 有時坐在菩提樹下，自然成就正等正覺； 有時示現轉法輪，有時示現剛開始求道。 有時示現為佛身，安坐于無量佛剎； 有時修持不退轉的道，積累菩提的資糧。 深入無數劫的時間，都到達了彼岸（指解脫）； 無量劫的時間在一念之間，一念的時間又包含無量劫。 一切劫與非劫，都是爲了向世人示現劫的意義， 沒有來處，也沒有積聚，成就了諸劫的示現。 在一粒微塵之中，普遍見到一切佛； 十方一切處，沒有一處不存在佛的示現。 國土、眾生、法，次第都能夠了知。
【English Translation】 English version And constantly without attachment to anything. Sometimes manifesting the initial aspiration for enlightenment, benefiting the world; Sometimes manifesting long cultivation, with vast and boundless merits; Giving, keeping precepts, patience, diligence, meditation, and wisdom, The four Brahmaviharas (loving-kindness, compassion, joy, equanimity) and the four means of attraction (giving, kind speech, beneficial action, and cooperation), all the most supreme teachings. Sometimes manifesting the completion of practice, attaining the forbearance of non-discrimination; Sometimes manifesting as a Bodhisattva destined for Buddhahood in the next life, with Buddhas bestowing empowerment; Sometimes manifesting the appearance of a Shravaka (hearer), sometimes manifesting the appearance of a Pratyekabuddha (solitary Buddha), Manifesting Parinirvana in various places, but not abandoning the practice of Bodhi. Sometimes manifesting as Indra (ruler of the Trayastrimsha Heaven), sometimes manifesting as Brahma (ruler of the Brahma Heaven), Sometimes surrounded by celestial maidens, sometimes sitting alone in silence. Sometimes manifesting as a Bhikshu (monk), calming and subduing his mind; Sometimes manifesting as a sovereign king, governing the laws of the world. Sometimes manifesting as a skilled artisan woman, sometimes manifesting practicing asceticism, Sometimes manifesting enjoying the five desires, sometimes manifesting entering various meditations. Sometimes manifesting the initial birth, sometimes manifesting youth, old age, or death. If one tries to measure these manifestations with a discriminating mind, the heart will doubt and become confused. Sometimes manifesting in the heavenly palace, sometimes manifesting the beginning of descent into the world, Sometimes manifesting entering or dwelling in the womb, attaining Buddhahood and turning the Dharma wheel. Sometimes manifesting birth or Nirvana, sometimes manifesting entering school, Sometimes among palace women, sometimes leaving the secular world to practice meditation. Sometimes sitting under the Bodhi tree, naturally attaining perfect enlightenment; Sometimes manifesting turning the Dharma wheel, sometimes manifesting just beginning the path. Sometimes manifesting as a Buddha body, sitting in countless Buddha lands; Sometimes cultivating the path of non-retrogression, accumulating the provisions for Bodhi. Penetrating countless eons of time, all reaching the other shore (liberation); Countless eons in a single thought, and a single thought containing countless eons. All eons and non-eons, are to show the meaning of eons to the world, Without coming or accumulation, accomplishing the manifestations of all eons. In a single mote of dust, universally seeing all Buddhas; In all places of the ten directions, there is no place where it is not present. Lands, beings, and Dharma, all can be understood in sequence.
見； 經無量劫數， 究竟不可盡。 菩薩知眾生， 廣大無有邊； 彼一眾生身， 無量因緣起。 如知一無量， 一切悉亦然； 隨其所通達， 教諸未學者。 悉知眾生根， 上中下不同； 亦知根轉移， 應化不應化； 一根一切根， 展轉因緣力， 微細各差別， 次第無錯亂。 又知其欲解， 一切煩惱習； 亦知去來今， 所有諸心行。 了達一切行， 無來亦無去； 既知其行已， 為說無上法。 雜染清凈行， 種種悉了知， 一念得菩提， 成就一切智。 住佛不思議， 究竟智慧心， 一念悉能知， 一切眾生行。 菩薩神通智， 功力已自在， 能於一念中， 往詣無邊剎。 如是速疾往， 盡于無數劫， 無處而不周， 莫動毫端分。 譬如工幻師， 示現種種色， 于彼幻中求， 無色無非色。 菩薩亦如是， 以方便智幻， 種種皆示現， 充滿於世間。 譬如凈日月， 皎鏡在虛空， 影現於眾水， 不為水所雜。 菩薩凈法輪， 當知亦如是， 現世間心水， 不為世所雜。 如人睡夢中， 造作種種事， 雖經億千歲， 一夜未終盡。
【現代漢語翻譯】 現代漢語譯本 （菩薩）觀察到，經歷無量劫數，也無法窮盡（眾生的數量）。 菩薩知道眾生，廣大無邊際； 每一個眾生的身體，都是由無量的因緣所生起。 如同瞭解一個無量，一切（眾生）的情況也都是這樣； 根據他們所通達的（程度），教導那些尚未學習的人。 完全瞭解眾生的根性，上等、中等、下等各不相同； 也知道根性的轉移，哪些應該被教化，哪些不應該被教化； 一個根性與一切根性，相互之間因緣相連， 細微的差別各不相同，次第分明，沒有錯亂。 又知道他們想要理解的，一切煩惱習氣； 也知道過去、現在、未來，所有（眾生）的心念活動。 通達一切行為，沒有來處也沒有去處； 既然知道他們的行為，就為他們宣說無上的佛法。 雜染和清凈的行為，種種都完全瞭解， 一念之間就能獲得菩提（覺悟），成就一切智慧。 安住于佛的不可思議境界，擁有究竟的智慧心， 一念之間就能知道，一切眾生的行為。 菩薩的神通智慧，功力已經自在無礙， 能夠在一念之間，前往無邊的佛剎（佛的國土）。 像這樣快速地前往，即使經歷無數劫， 也沒有哪個地方不能到達，卻連毫毛的移動都沒有。 譬如一個魔術師，展示種種不同的顏色， 在那些幻象中尋找，既沒有顏色，也不是沒有顏色。 菩薩也像這樣，用方便智慧的幻化， 種種都示現出來，充滿整個世間。 譬如清凈的日月，明亮地懸掛在虛空， 影子顯現在眾多的水中，卻不會被水所混雜。 菩薩清凈的法輪（佛法），應當知道也是這樣， 顯現在世間眾生的心中，卻不會被世俗所混雜。 如同人在睡夢中，造作種種的事情， 即使經過億千歲，也好像一夜沒有結束。
【English Translation】 English version Seeing; (A Bodhisattva) observes that, even through countless kalpas (eons), it is impossible to exhaust (the number of sentient beings). Bodhisattvas know that sentient beings are vast and boundless; Each sentient being's body arises from countless causes and conditions. Just as understanding one immeasurable, the situation of all (sentient beings) is the same; According to what they have understood, they teach those who have not yet learned. They fully understand the roots of sentient beings, which are different in superior, middle, and inferior levels; They also know the shifting of roots, who should be taught and who should not be taught; One root and all roots are interconnected by causes and conditions, Subtle differences are distinct, and the order is clear without confusion. They also know what they want to understand, all the habits of afflictions; They also know the past, present, and future, all the mental activities of (sentient beings). They understand all actions, which have no coming and no going; Since they know their actions, they preach the supreme Dharma (Buddha's teachings) to them. They fully understand all kinds of defiled and pure actions, In a single thought, they can attain Bodhi (enlightenment) and achieve all wisdom. Dwelling in the inconceivable realm of the Buddha, possessing the ultimate wisdom mind, In a single thought, they can know the actions of all sentient beings. The Bodhisattva's supernatural wisdom and power are already free and unhindered, They can, in a single thought, go to boundless Buddha-lands (Buddha's realms). Traveling so quickly, even through countless kalpas, There is no place they cannot reach, yet not even a hair's breadth is moved. For example, a magician shows various colors, Seeking in those illusions, there is neither color nor non-color. Bodhisattvas are also like this, using the illusion of skillful wisdom, They manifest all kinds of things, filling the entire world. For example, the pure sun and moon, shining brightly in the sky, Their reflections appear in many waters, yet they are not mixed with the water. The Bodhisattva's pure Dharma wheel (Buddha's teachings), should be known to be like this, Appearing in the minds of sentient beings, yet not mixed with the world. Like a person in a dream, creating various things, Even if it passes through billions of years, it is like one night not yet ended.
菩薩住法性， 示現一切事， 無量劫可極， 一念智無盡。 譬如山谷中， 及以宮殿間， 種種皆響應， 而實無分別。 菩薩住法性， 能以自在智， 廣出隨類音， 亦復無分別。 如有見陽焰， 想之以為水， 馳逐不得飲， 展轉更增渴。 眾生煩惱心， 應知亦如是； 菩薩起慈愍， 救之令出離。 觀色如聚沫， 受如水上泡， 想如熱時焰， 諸行如芭蕉。 心識猶如幻， 示現種種事； 如是知諸蘊， 智者無所著。 諸處悉空寂， 如機關動轉； 諸界性永離， 妄現於世間。 菩薩住真實， 寂滅第一義， 種種廣宣暢， 而心無所依。 無來亦無去， 亦復無有住， 煩惱業苦因， 三種恒流轉。 緣起非有無， 非實亦非虛， 如是入中道， 說之無所著。 能於一念中， 普現三世心， 欲色無色界， 一切種種事。 隨順三律儀， 演說三解脫， 建立三乘道， 成就一切智。 了達處非處， 諸業及諸根， 界解與禪定， 一切至處道。 宿命念天眼， 滅除一切惑， 知佛十種力， 而未能成就。 了達諸法空， 而常求妙法， 不與煩惱
【現代漢語翻譯】 現代漢語譯本 菩薩安住於法性（dharma-nature），示現一切事物， 即使經歷無量劫的時間，一念之間的智慧也是無窮無盡的。 譬如在山谷中，以及在宮殿之間， 種種聲音都會產生迴響，但實際上並沒有分別。 菩薩安住於法性，能夠以自在的智慧， 廣泛發出隨順不同類別的聲音，也同樣沒有分別。 如同有人看到陽焰（sun mirage），以為是水， 奔跑追逐卻無法飲用，反而更加口渴。 眾生煩惱的心，應當知道也是如此； 菩薩生起慈悲憐憫，救度他們使其脫離苦海。 觀察色（rupa）如聚沫，受（vedana）如水上泡， 想（samjna）如熱時的陽焰，諸行（samskara）如芭蕉。 心識（vijnana）猶如幻象，示現種種事物； 像這樣瞭解五蘊（skandha），有智慧的人就不會執著。 一切處所都是空寂的，如同機關的運轉； 諸界（dhatu）的自性永遠是遠離的，只是虛妄地顯現在世間。 菩薩安住于真實，寂滅的第一義諦（paramartha）， 種種廣泛地宣說，而心中沒有任何依賴。 沒有來也沒有去，也沒有停留， 煩惱、業、苦的原因，這三種狀態恒常流轉。 緣起（pratitya-samutpada）不是有也不是無，不是真實也不是虛妄， 像這樣進入中道，宣說時沒有任何執著。 能夠在一念之間，普遍顯現三世（過去、現在、未來）的心， 欲界、色界、無色界，一切種種事物。 隨順三律儀（戒律），演說三解脫（空、無相、無愿）， 建立三乘（聲聞乘、緣覺乘、菩薩乘）之道，成就一切智慧。 了達是處非處，諸業以及諸根， 界、解脫與禪定，一切到達之處的道路。 宿命通、天眼通，滅除一切迷惑， 知道佛的十種力量，但尚未完全成就。 了達諸法皆空，而常求微妙之法， 不與煩惱相應。
【English Translation】 English version A Bodhisattva dwells in the dharma-nature (dharma-nature), manifesting all things, Even through countless eons, the wisdom of a single thought is inexhaustible. It is like in a mountain valley, and between palaces, All kinds of sounds will echo, but in reality, there is no distinction. A Bodhisattva dwells in the dharma-nature, able to use unhindered wisdom, To widely emit sounds that accord with different categories, also without distinction. It is like seeing a sun mirage (sun mirage), thinking it is water, Running to chase it but unable to drink, instead becoming even more thirsty. The afflicted mind of sentient beings, should be known to be like this; A Bodhisattva arises with compassion and pity, saving them to escape the sea of suffering. Observing form (rupa) as a mass of foam, feeling (vedana) as a bubble on water, Perception (samjna) as a heat mirage, volitional formations (samskara) as a banana tree. Consciousness (vijnana) is like an illusion, manifesting all kinds of things; Understanding the five aggregates (skandha) like this, the wise will not be attached. All places are empty and still, like the operation of a machine; The nature of the elements (dhatu) is forever detached, only falsely appearing in the world. A Bodhisattva dwells in the truth, the stillness of the ultimate meaning (paramartha), Widely proclaiming in various ways, while the mind has no reliance. There is no coming and no going, nor is there any dwelling, The causes of afflictions, karma, and suffering, these three states constantly flow. Dependent origination (pratitya-samutpada) is neither existent nor non-existent, neither real nor unreal, Entering the middle way like this, speaking without any attachment. Able to, in a single thought, universally manifest the minds of the three times (past, present, future), The desire realm, form realm, formless realm, all kinds of things. Following the three trainings (precepts), expounding the three liberations (emptiness, signlessness, wishlessness), Establishing the three vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana) path, accomplishing all wisdom. Understanding what is possible and impossible, all actions and faculties, The elements, liberation, and meditation, the path to all places. Knowing past lives, having the divine eye, eliminating all delusions, Knowing the ten powers of the Buddha, but not yet fully accomplished. Understanding that all dharmas are empty, yet constantly seeking the wonderful dharma, Not corresponding with afflictions.
合， 而亦不盡漏。 廣知出離道， 而以度眾生， 於此得無畏， 不捨修諸行。 無謬無違道， 亦不失正念， 精進欲三昧， 觀慧無損減。 三聚皆清凈， 三世悉明達， 大慈愍眾生， 一切無障礙。 由入此法門， 得成如是行， 我說其少分， 功德莊嚴義。 窮於無數劫， 說彼行無盡， 我今說少分， 如大地一塵。 依于佛智住， 起于奇特想， 修行最勝行， 具足大慈悲。 精勤自安隱， 教化諸含識， 安住凈戒中， 具諸授記行。 能入佛功德， 眾生行及剎， 劫世悉亦知， 無有疲厭想。 差別智總持， 通達真實義， 思惟說無比， 寂靜等正覺。 發於普賢心， 及修其行愿， 慈悲因緣力， 趣道意清凈。 修行波羅蜜， 究竟隨覺智， 證知力自在， 成無上菩提。 成就平等智， 演說最勝法， 能持具妙辯， 逮得法王處。 遠離於諸著， 演說心平等， 出生于智慧， 變化得菩提。 住持一切劫， 智者大欣慰， 深入及依止， 無畏無疑惑。 了達不思議， 巧密善分別， 善入諸三昧， 普見智境界。 究竟諸解脫，
【現代漢語翻譯】 現代漢語譯本 聚合，卻也不會完全漏失。 廣泛知曉出離之道，以此來度化眾生， 於此獲得無畏，不放棄修持各種善行。 所行之道沒有謬誤也沒有違背，也不會失去正念， 精進、禪定、三昧，觀照智慧沒有絲毫減損。 戒、定、慧三學都清凈，對過去、現在、未來三世都明瞭通達， 以大慈悲心憐憫眾生，一切都沒有障礙。 由於進入這個法門，才能成就這樣的修行， 我只說其中的少部分，功德莊嚴的意義。 即使窮盡無數劫的時間，也說不完他的修行， 我今天說的只是少部分，如同大地中的一粒微塵。 依于佛的智慧而安住，生起奇特的想法， 修行最殊勝的行持，具足廣大的慈悲心。 精勤修行使自己安穩，教化一切有情眾生， 安住在清凈的戒律中，具足各種授記的修行。 能夠進入佛的功德，眾生的行為以及世界， 劫數和世界也都知道，沒有疲憊厭倦的想法。 以差別智總持一切，通達真實的意義， 思惟宣說無與倫比，寂靜的等正覺。 發起普賢菩薩的心，並且修持他的行愿， 以慈悲的因緣力量，趣向菩提道的心意清凈。 修行波羅蜜（到達彼岸的方法），究竟隨順覺悟的智慧， 證知力量自在，成就無上的菩提（覺悟）。 成就平等的智慧，演說最殊勝的佛法， 能夠持有美妙的辯才，獲得法王（佛）的地位。 遠離一切執著，演說心性的平等， 從智慧中出生，變化而得菩提（覺悟）。 住持一切劫的時間，智者感到非常欣慰， 深入並且依止，沒有畏懼也沒有疑惑。 了達不可思議的境界，巧妙地秘密地善於分別， 善於進入各種三昧（禪定），普遍見到智慧的境界。 究竟一切解脫，
【English Translation】 English version Gathered, yet not completely leaking away. Widely knowing the path of liberation, and using it to deliver sentient beings, Herein obtaining fearlessness, not abandoning the cultivation of all practices. The path taken is without error or contradiction, and one does not lose right mindfulness, Diligence, samadhi (meditative absorption), and contemplation wisdom are not diminished. The three aggregates (sila, samadhi, prajna) are all pure, and the three times (past, present, future) are all clearly understood, With great compassion for sentient beings, there are no obstacles. By entering this Dharma gate, one can accomplish such practices, I speak only a small part of it, the meaning of meritorious adornment. Even if one were to exhaust countless kalpas (eons), one could not finish speaking of his practices, What I speak of today is only a small part, like a single dust mote on the earth. Dwelling in the wisdom of the Buddha, arising with extraordinary thoughts, Cultivating the most supreme practices, possessing great compassion. Diligently cultivating to make oneself secure, teaching all sentient beings, Dwelling in pure precepts, possessing all the practices of prediction. Able to enter the merits of the Buddha, the actions of sentient beings, and the worlds, The kalpas and worlds are also known, without any thought of fatigue or weariness. With discriminating wisdom, holding all together, understanding the true meaning, Thinking and speaking of the incomparable, the peaceful and equal right enlightenment. Arousing the mind of Samantabhadra (Universal Worthy Bodhisattva), and cultivating his vows, Through the power of compassion, the mind that goes towards the path is pure. Cultivating paramitas (perfections), ultimately following the wisdom of enlightenment, Realizing the power of freedom, achieving unsurpassed Bodhi (enlightenment). Achieving equal wisdom, expounding the most supreme Dharma, Able to hold wonderful eloquence, attaining the position of Dharma King (Buddha). Away from all attachments, expounding the equality of mind, Born from wisdom, transforming and attaining Bodhi (enlightenment). Dwelling for all kalpas, the wise are greatly pleased, Deeply entering and relying on it, without fear or doubt. Understanding the inconceivable, skillfully and secretly distinguishing, Skillfully entering all samadhis (meditative absorptions), universally seeing the realm of wisdom. Ultimately all liberation,
遊戲諸通明， 纏縛悉永離， 園林恣游處。 白法為宮殿， 諸行可欣樂， 現無量莊嚴， 於世心無動。 深心善觀察， 妙辯能開演， 清凈菩提印， 智光照一切。 所住無等比， 其心不下劣， 立志如大山， 種德若深海。 如寶安住法， 被甲誓願心， 發起于大事， 究竟無能壞。 得授菩提記， 安住廣大心， 秘藏無窮盡， 覺悟一切法。 世智皆自在， 妙用無障礙， 眾生一切剎， 及以種種法。 身愿與境界， 智慧神通等， 示現於世間， 無量百千億。 遊戲及境界， 自在無能制， 力無畏不共， 一切業莊嚴。 諸身及身業， 語及凈修語， 以得守護故， 成辦十種事。 菩薩心發心， 及以心周遍， 諸根無散動， 獲得最勝根。 深心增勝心， 遠離於諂誑； 種種決定解， 普入於世間。 舍彼煩惱習， 取茲最勝道， 巧修使圓滿， 逮成一切智。 離退入正位， 決定證寂滅， 出生佛法道， 成就功德號。 道及無量道， 乃至莊嚴道， 次第善安住， 悉皆無所著。 手足及腹藏， 金剛以為心， 被以慈哀甲， 具足眾器
【現代漢語翻譯】 現代漢語譯本 通達一切遊戲神通， 永遠脫離一切束縛，在園林中自由自在地遊玩。 以清凈的佛法為宮殿，一切修行都令人歡喜快樂， 展現無量的莊嚴，在世間心中沒有動搖。 以深刻的心善於觀察，以巧妙的辯才能夠開示演說， 以清凈的菩提印記，用智慧的光芒照耀一切。 所處的境界無與倫比，其心不卑劣， 立下的志向如大山般堅定，積累的功德如深海般浩瀚。 如珍寶般安住于佛法，身披誓願的鎧甲， 發起偉大的事業，最終沒有任何力量能夠摧毀。 得到菩提的授記，安住于廣大的心量， 秘密的寶藏無窮無盡，覺悟一切諸法。 對於世間的智慧都自在通達，巧妙的運用沒有任何障礙， 對於一切眾生、一切剎土，以及種種的法， 自身的願力與境界，智慧神通等等， 在世間示現無量百千億。 遊戲神通和境界，自在而沒有任何力量能夠制約， 力量、無畏和不共的功德，一切的業都莊嚴。 諸身以及身業，語言以及清凈的修行語言， 因為得到守護的緣故，成就十種事業。 菩薩的心發菩提心，以及心量周遍一切， 諸根沒有散亂動搖，獲得最殊勝的根器。 以深刻的心增上殊勝的心，遠離諂媚和虛誑； 對於種種法有決定的理解，普遍進入世間。 捨棄那些煩惱的習氣，選取這最殊勝的道， 巧妙地修行使之圓滿，最終成就一切智慧。 脫離退轉進入正位，決定證得寂滅的境界， 出生佛法的道路，成就功德的稱號。 道以及無量的道，乃至莊嚴的道， 次第善巧地安住，對於一切都沒有執著。 手足以及腹藏，以金剛般的心為核心， 披上慈悲的鎧甲，具足各種法器。
【English Translation】 English version Mastering all the games of spiritual powers, Forever free from all entanglements, freely roaming in gardens. Taking the pure Dharma as a palace, all practices are joyful and delightful, Manifesting immeasurable adornments, with a heart unmoved in the world. With a profound heart, skillfully observing, with wonderful eloquence able to expound, With the pure seal of Bodhi, illuminating all with the light of wisdom. The state of dwelling is unparalleled, the heart is not inferior, The aspiration is as firm as a great mountain, the accumulated merits as vast as the deep sea. Dwelling in the Dharma like a treasure, wearing the armor of vows, Initiating great undertakings, ultimately no power can destroy. Receiving the prediction of Bodhi, dwelling in a vast heart, The secret treasures are endless, awakening to all dharmas. Being free in all worldly wisdom, skillful application without any obstacles, Regarding all sentient beings, all lands, and all kinds of dharmas, One's own vows and states, wisdom, spiritual powers, etc., Manifesting in the world in immeasurable hundreds of thousands of billions. Spiritual powers and states, free and without any power to restrain, Power, fearlessness, and unique merits, all actions are adorned. All bodies and bodily actions, speech and pure speech of practice, Because of being protected, accomplishing ten kinds of deeds. The Bodhisattva's heart generates the Bodhi mind, and the heart pervades all, The senses are not scattered or agitated, obtaining the most superior faculties. With a profound heart, increasing the superior heart, far from flattery and deceit; Having definite understanding of all dharmas, universally entering the world. Abandoning those habits of afflictions, taking this most superior path, Skillfully cultivating to make it complete, ultimately achieving all wisdom. Leaving retrogression and entering the right position, definitely realizing the state of Nirvana, Giving birth to the path of the Buddha Dharma, accomplishing the title of merit. The path and immeasurable paths, even the adorned path, Skillfully dwelling in order, without any attachment to anything. Hands, feet, and abdomen, with a diamond-like heart as the core, Covered with the armor of compassion, possessing all kinds of Dharma instruments.
仗。 智首明達眼， 菩提行為耳， 清凈戒為鼻， 滅闇無障礙。 辯才以為舌， 無處不至身； 最勝智為心， 行住修諸業。 道場師子坐， 梵臥空為住， 所行及觀察， 普照如來境。 遍觀眾生行， 奮迅及哮吼， 離貪行凈施， 舍慢持凈戒， 不瞋常忍辱， 不懈恒精進， 禪定得自在， 智慧無所行， 慈濟悲無倦， 喜法舍煩惱； 于諸境界中， 知義亦知法。 福德悉成滿， 智慧如利劍， 普照樂多聞， 明瞭趣向法。 知魔及魔道， 誓願咸舍離； 見佛與佛業， 發心皆攝取， 離慢修智慧， 不為魔力持； 為佛所攝持， 亦為法所持。 現住兜率天， 又現彼命終； 示現住母胎， 亦現微細趣。 現生及微笑， 亦現行七步； 示修眾技術， 亦示處深宮。 出家修苦行， 往詣于道場， 端坐放光明， 覺悟諸群生， 降魔成正覺， 轉無上法輪， 所現悉已終， 入于大涅槃。 彼諸菩薩行， 無量劫修習， 廣大無有邊， 我今說少分。 雖令無量眾， 安住佛功德； 眾生及法中， 畢竟無所取。 具足如是行， 遊戲諸神通：
【現代漢語翻譯】 現代漢語譯本 以智慧為首的明達之眼，以菩提行為耳， 以清凈戒律為鼻，滅除黑暗無障礙。 以辯才為舌，身體無處不到； 以最殊勝的智慧為心，行住坐臥都修習各種善業。 在道場如獅子般安坐，以梵天之臥姿安住于空性之中， 所行所觀察，都普遍照耀如來之境界。 普遍觀察眾生的行為，奮迅精進，如獅子吼般說法， 遠離貪慾而行清凈佈施，捨棄傲慢而持守清凈戒律， 不嗔恨而常行忍辱，不懈怠而恒常精進， 禪定中得自在，智慧無所執著， 慈愛救濟眾生不疲倦，以歡喜心對待佛法，捨棄煩惱； 在各種境界中，既知曉其義理，也知曉其法則。 福德全部圓滿，智慧如鋒利的寶劍， 普遍照耀，樂於聽聞佛法，明瞭趣向佛法。 知曉魔及其魔道，發誓全部舍離； 見到佛陀及其事業，發心全部攝取， 遠離傲慢修習智慧，不被魔力所控制； 為佛陀所攝持，也為佛法所攝持。 示現在兜率天（Tusita Heaven）居住，又示現在那裡命終； 示現在母胎中居住，也示現微細的生命形態。 示現出生和微笑，也示現行走七步； 示現修習各種技藝，也示現在深宮中生活。 出家修行苦行，前往菩提道場， 端坐而放出光明，覺悟一切眾生， 降伏魔軍成就正覺，轉動無上法輪， 所示現的一切都已結束，進入大涅槃。 這些菩薩的修行，經過無量劫的修習， 廣大無邊，我今天只說少部分。 即使令無量眾生，安住于佛陀的功德之中； 對於眾生和佛法，也畢竟沒有任何執取。 具足這樣的修行，遊戲于各種神通之中：
【English Translation】 English version With wisdom as the foremost clear eye, with Bodhi conduct as the ear, With pure precepts as the nose, eliminating darkness without obstruction. With eloquence as the tongue, the body reaches everywhere; With the most supreme wisdom as the heart, in walking, standing, sitting, and lying down, all cultivate various good deeds. In the Bodhi-mandala (place of enlightenment), sitting like a lion, dwelling in emptiness with the Brahma-like posture, What is done and observed, all universally illuminates the realm of the Tathagata (Buddha). Universally observing the conduct of sentient beings, advancing swiftly and vigorously, proclaiming the Dharma like a lion's roar, Departing from greed and practicing pure giving, abandoning arrogance and upholding pure precepts, Without anger, always practicing patience, without laziness, constantly advancing diligently, Attaining freedom in meditation, wisdom without attachment, Compassionately aiding beings without weariness, with joy towards the Dharma, abandoning afflictions; In all realms, knowing both the meaning and the principles. Merit and virtue are all fulfilled, wisdom is like a sharp sword, Universally illuminating, delighting in hearing the Dharma, clearly heading towards the Dharma. Knowing the demons and their paths, vowing to abandon them all; Seeing the Buddha and the Buddha's deeds, generating the aspiration to embrace them all, Departing from arrogance and cultivating wisdom, not being controlled by the power of demons; Being embraced by the Buddha, and also being embraced by the Dharma. Manifesting residence in the Tusita Heaven, and also manifesting passing away there; Manifesting residence in the mother's womb, and also manifesting subtle forms of life. Manifesting birth and smiling, and also manifesting walking seven steps; Manifesting the practice of various skills, and also manifesting living in a deep palace. Leaving home to practice asceticism, going to the Bodhi-mandala, Sitting upright and emitting light, awakening all sentient beings, Subduing the demons and attaining perfect enlightenment, turning the unsurpassed Dharma wheel, All that has been manifested has ended, entering into Great Nirvana. These practices of the Bodhisattvas, cultivated through countless kalpas (eons), Vast and boundless, I now speak of a small portion. Even if causing countless beings to dwell in the Buddha's merits and virtues; Towards sentient beings and the Dharma, ultimately there is no attachment. Possessing such practices, playing with various supernatural powers:
毛端置眾剎， 經于億千劫； 掌持無量剎， 遍往身無倦， 還來置本處， 眾生不知覺。 菩薩以一切， 種種莊嚴剎， 置於一毛孔， 真實悉令見。 復以一毛孔， 普納一切海， 大海無增減， 眾生不嬈害。 無量鐵圍山， 手執碎為塵， 一塵下一剎， 盡此諸塵數。 以此諸塵剎， 復更末為塵； 如是塵可知， 菩薩智難量。 於一毛孔中， 放無量光明； 日月星宿光， 摩尼珠火光， 及以諸天光， 一切皆映蔽， 滅諸惡道苦， 為說無上法。 一切諸世間， 種種差別音； 菩薩以一音， 一切皆能演。 決定分別說， 一切諸佛法， 普使諸群生， 聞之大歡喜。 過去一切劫， 安置未來今； 未來現在劫， 回置過去世。 示現無量剎， 燒然及成住； 一切諸世間， 悉在一毛孔。 未來及現在， 一切十方佛， 靡不于身中， 分明而顯現。 深知變化法， 善應眾生心， 示現種種身， 而皆無所著。 或現於六趣， 一切眾生身， 梵釋護世身， 諸天人眾身， 聲聞緣覺身， 諸佛如來身； 或現菩薩身， 修行一切智。 善入軟中
【現代漢語翻譯】 現代漢語譯本 菩薩能將無數的佛剎（kṣetra，佛的國土）放置在自己的一根毛端上，經歷億萬劫的時間； 他們能用手掌托起無量的佛剎，遍游各處而身不疲倦， 然後將這些佛剎放回原處，而眾生卻毫無察覺。 菩薩能將一切以種種莊嚴裝飾的佛剎， 放置在一個毛孔之中，讓眾生真實地看到。 他們還能用一個毛孔，容納一切大海， 大海不會因此增多或減少，也不會對眾生造成任何傷害。 他們能用手將無量的鐵圍山（Cakravāḍa，環繞世界的山脈）擊碎成塵埃， 每一粒塵埃都代表一個佛剎，直到窮盡所有塵埃的數量。 再將這些佛剎的塵埃，再次粉碎成更細微的塵埃； 即使這些塵埃的數量可以知曉，菩薩的智慧也是難以估量的。 他們能從一個毛孔中，放出無量的光明； 日月星辰的光芒，摩尼寶珠（maṇi，一種寶珠）的火焰光芒， 以及諸天的光芒，都會被菩薩的光芒所遮蔽， 從而熄滅惡道的痛苦，為眾生宣說無上的佛法。 世間一切種種不同的聲音； 菩薩能用一種聲音，演說一切法。 他們能清晰地分別解說，一切諸佛的教法， 使一切眾生，聽聞后都感到無比的歡喜。 他們能將過去的一切劫數，安置在未來和現在； 也能將未來和現在的劫數，回置到過去。 他們能示現無量的佛剎，經歷燃燒、形成和住留的過程； 一切世間，都包含在一個毛孔之中。 未來和現在，十方一切諸佛， 都清晰地在菩薩的身體中顯現。 他們深知變化的法則，善於迴應眾生的心念， 示現種種不同的身形，而心中毫無執著。 他們有時示現六道（gati，眾生輪迴的六個去處）中一切眾生的身形， 有時示現梵天（Brahmā，印度教的創造神）、帝釋天（Śakra，天神之王）、護世天（Lokapāla，守護世界的諸神）的身形，以及諸天人的身形， 有時示現聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）的身形，以及諸佛如來（Tathāgata，佛的稱號）的身形； 有時示現菩薩的身形，修行一切智慧。 他們善於進入柔軟的境界之中。
【English Translation】 English version Bodhisattvas can place countless Buddha-lands (kṣetra) on the tip of a single hair, passing through billions of kalpas (aeons); They can hold immeasurable Buddha-lands in their palms, traveling everywhere without fatigue, And then return these Buddha-lands to their original places, without sentient beings being aware. Bodhisattvas can place all Buddha-lands adorned with various splendors, Within a single pore, allowing sentient beings to see them in reality. They can also use one pore to contain all the oceans, Without the oceans increasing or decreasing, and without causing any harm to sentient beings. They can shatter immeasurable iron mountains (Cakravāḍa) into dust with their hands, Each speck of dust representing a Buddha-land, until the number of dust particles is exhausted. And then they can further pulverize the dust of these Buddha-lands into even finer dust; Even if the number of these dust particles could be known, the wisdom of Bodhisattvas is immeasurable. They can emit immeasurable light from a single pore; The light of the sun, moon, and stars, the flames of mani jewels (maṇi), And the light of the heavens, all will be obscured by the light of the Bodhisattvas, Thus extinguishing the suffering of the evil paths, and proclaiming the supreme Dharma to sentient beings. All the various sounds of the world; Bodhisattvas can use one sound to expound all the teachings. They can clearly and distinctly explain all the teachings of the Buddhas, Causing all sentient beings to feel immense joy upon hearing them. They can place all the past kalpas in the future and present; And they can also place the future and present kalpas in the past. They can manifest immeasurable Buddha-lands, undergoing the processes of burning, formation, and abiding; All the worlds are contained within a single pore. All the Buddhas of the future and present, in the ten directions, Clearly manifest within the bodies of the Bodhisattvas. They deeply understand the laws of transformation, skillfully responding to the minds of sentient beings, Manifesting various forms, yet without any attachment in their hearts. They sometimes manifest the forms of all sentient beings in the six realms (gati), Sometimes they manifest the forms of Brahma, Śakra, the Lokapālas, and the devas, Sometimes they manifest the forms of Śrāvakas, Pratyekabuddhas, and the Tathāgatas; Sometimes they manifest the forms of Bodhisattvas, cultivating all wisdom. They are skilled in entering into the realm of gentleness.
上， 眾生諸想網， 示現成菩提， 及以諸佛剎。 了知諸想網， 于想得自在， 示修菩薩行， 一切方便事。 示現如是等， 廣大諸神變； 如是諸境界， 舉世莫能知。 雖現無所現， 究竟轉增上， 隨順眾生心， 令行真實道。 身語及與心， 平等如虛空， 凈戒為涂香， 眾行為衣服， 法繒嚴凈髻， 一切智摩尼， 功德靡不周， 灌頂升王位。 波羅蜜為輪， 諸通以為象， 神足以為馬， 智慧為明珠。 妙行為采女， 四攝主藏臣， 方便為主兵， 菩薩轉輪王。 三昧為城廓， 空寂為宮殿， 慈甲智慧劍， 念弓明利箭。 高張神力蓋， 迥建智慧幢， 忍力不動搖， 直破魔王軍。 總持為平地， 眾行為河水， 凈智為涌泉， 妙慧作樹林。 空為澄凈池， 覺分菡萏華， 神力自莊嚴， 三昧常娛樂。 思惟為采女， 甘露為美食， 解脫味為漿， 遊戲於三乘。 此諸菩薩行， 微妙轉增上， 無量劫修行， 其心不厭足。 供養一切佛， 嚴凈一切剎， 普令一切眾， 安住一切智。 一切剎微塵， 悉可知其數； 一切虛空界，
【現代漢語翻譯】 現代漢語譯本 觀察眾生種種妄想的羅網， 示現成就菩提（覺悟），以及諸佛的凈土。 了知種種妄想的羅網，在妄想中獲得自在， 示現修行菩薩的行持，以及一切方便的法門。 示現如此等等，廣大神通的變化； 這樣的境界，世間沒有人能夠知曉。 雖然示現卻無所執著，最終不斷增上， 隨順眾生的心意，令他們行於真實的道。 身、語、意三業，平等如同虛空， 以清凈的戒律為涂香，以種種行為為衣服， 以法繒莊嚴髮髻，以一切智（佛的智慧）為摩尼寶珠， 功德無不周遍，接受灌頂登上王位。 以波羅蜜（到達彼岸的方法）為輪，以神通為象， 以神足（神通的一種）為馬，以智慧為明珠。 以妙行為采女，以四攝法（佈施、愛語、利行、同事）為主藏大臣， 以方便為主要兵將，菩薩是轉輪聖王。 以三昧（禪定）為城墻，以空寂為宮殿， 以慈悲為鎧甲，以智慧為寶劍， 以正念為弓，以明利的智慧為箭。 高高張開神力之傘蓋，高高豎立智慧之幢幡， 以忍辱的力量不動搖，直接擊破魔王的軍隊。 以總持（記憶力）為平地，以種種行為為河流， 以清凈的智慧為涌泉，以微妙的智慧為樹林。 以空性為澄凈的池塘，以覺悟的組成部分為蓮花， 以神通力自我莊嚴，在三昧中常常安樂。 以思惟為采女，以甘露為美食， 以解脫的味道為飲料，在三乘（聲聞乘、緣覺乘、菩薩乘）中游戲。 這些菩薩的行持，微妙而不斷增上， 在無量劫中修行，他們的心永不厭足。 供養一切諸佛，莊嚴清凈一切佛土， 普遍令一切眾生，安住於一切智（佛的智慧）。 一切佛土的微塵，都可以知道它的數量； 一切虛空的世界，
【English Translation】 English version Observing the net of all beings' various thoughts, Manifesting the attainment of Bodhi (enlightenment), and the pure lands of all Buddhas. Knowing the net of all thoughts, gaining freedom within thoughts, Demonstrating the practice of Bodhisattva conduct, and all skillful means. Manifesting such vast and miraculous transformations; Such realms, no one in the world can know. Though manifesting, yet without attachment, ultimately increasing further, Complying with the minds of beings, leading them to walk the true path. Body, speech, and mind, equal like the void, With pure precepts as fragrant ointment, with various actions as clothing, With the Dharma banner adorning the hair knot, with all-knowing wisdom (Buddha's wisdom) as the Mani jewel, Merit pervades everywhere, receiving consecration and ascending the throne. With Paramita (the way to reach the other shore) as the wheel, with supernormal powers as elephants, With supernatural feet (a type of supernormal power) as horses, with wisdom as the bright pearl. With wondrous conduct as the palace maidens, with the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) as the chief ministers, With skillful means as the main army, the Bodhisattva is the wheel-turning king. With Samadhi (meditation) as the city walls, with emptiness and stillness as the palace, With compassion as armor, with wisdom as the sword, With mindfulness as the bow, with sharp wisdom as the arrow. Raising high the canopy of divine power, erecting high the banner of wisdom, With the power of patience unmoving, directly breaking the army of Mara (demon king). With Dharani (memory power) as the flat ground, with various actions as rivers, With pure wisdom as the spring, with subtle wisdom as the forest. With emptiness as the clear pond, with the components of enlightenment as lotus flowers, With divine power self-adorned, always joyful in Samadhi. With contemplation as the palace maidens, with nectar as delicious food, With the taste of liberation as drink, playing in the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). These Bodhisattva practices, subtle and ever-increasing, Practicing for countless eons, their minds never weary. Making offerings to all Buddhas, adorning and purifying all Buddha lands, Universally enabling all beings, to abide in all-knowing wisdom (Buddha's wisdom). The dust particles of all Buddha lands, can all be known in number; All the worlds of empty space,
一沙可度量； 一切眾生心， 唸唸可數知； 佛子諸功德， 說之不可盡。 欲具此功德， 及諸上妙法， 欲使諸眾生， 離苦常安樂， 欲令身語意， 悉與諸佛等， 應發金剛心， 學此功德行。」
大方廣佛華嚴經卷第五十九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之一
爾時，世尊在室羅筏國逝多林給孤獨園大莊嚴重閣，與菩薩摩訶薩五百人俱，普賢菩薩、文殊師利菩薩而為上首，其名曰：光焰幢菩薩、須彌幢菩薩、寶幢菩薩、無礙幢菩薩、華幢菩薩、離垢幢菩薩、日幢菩薩、妙幢菩薩、離塵幢菩薩、普光幢菩薩、地威力菩薩、寶威力菩薩、大威力菩薩、金剛智威力菩薩、離塵垢威力菩薩、正法日威力菩薩、功德山威力菩薩、智光影威力菩薩、普吉祥威力菩薩、地藏菩薩、虛空藏菩薩、蓮華藏菩薩、寶藏菩薩、日藏菩薩、凈德藏菩薩、法印藏菩薩、光明藏菩薩、臍藏菩薩、蓮華德藏菩薩、善眼菩薩、凈眼菩薩、離垢眼菩薩、無礙眼菩薩、普見眼菩薩、善觀眼菩薩、青蓮華眼菩薩、金剛眼菩薩、寶眼菩薩、虛空眼菩薩、喜眼菩薩、普眼菩薩、天冠
【現代漢語翻譯】 現代漢語譯本 一粒沙子可以被度量； 一切眾生的心念，每一個念頭都可以被數知； 佛陀弟子的所有功德，講述起來是無窮無盡的。 想要具備這些功德，以及各種至高無上的妙法， 想要使一切眾生，脫離痛苦，永遠安樂， 想要使身、語、意，都與諸佛相等同， 應當發起金剛般堅固的心，學習這些功德行為。
《大方廣佛華嚴經》卷第五十九 大正藏第10冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第六十
于闐國三藏實叉難陀（Śikṣānanda）奉旨翻譯
入法界品第三十九之一
當時，世尊在室羅筏國（Śrāvastī）逝多林（Jetavana）給孤獨園（Anāthapiṇḍada）的大莊嚴樓閣中，與五百位菩薩摩訶薩（bodhisattva-mahāsattva）在一起，普賢菩薩（Samantabhadra）、文殊師利菩薩（Mañjuśrī）為上首。他們的名字是：光焰幢菩薩（Jyoti-ketu）、須彌幢菩薩（Sumeru-ketu）、寶幢菩薩（Ratna-ketu）、無礙幢菩薩（Apratihata-ketu）、華幢菩薩（Puṣpa-ketu）、離垢幢菩薩（Vimala-ketu）、日幢菩薩（Āditya-ketu）、妙幢菩薩（Śrī-ketu）、離塵幢菩薩（Vigata-rajas-ketu）、普光幢菩薩（Samanta-prabha-ketu）、地威力菩薩（Bhūmi-bala）、寶威力菩薩（Ratna-bala）、大威力菩薩（Mahā-bala）、金剛智威力菩薩（Vajra-jñāna-bala）、離塵垢威力菩薩（Vigata-rajas-mala-bala）、正法日威力菩薩（Saddharma-āditya-bala）、功德山威力菩薩（Guṇa-parvata-bala）、智光影威力菩薩（Jñāna-prabha-chāyā-bala）、普吉祥威力菩薩（Samanta-śubha-bala）、地藏菩薩（Kṣitigarbha）、虛空藏菩薩（Ākāśagarbha）、蓮華藏菩薩（Padmagarbha）、寶藏菩薩（Ratnagarbha）、日藏菩薩（Ādityagarbha）、凈德藏菩薩（Śubha-guṇagarbha）、法印藏菩薩（Dharma-mudrāgarbha）、光明藏菩薩（Prabhāgarbha）、臍藏菩薩（Nābhi-garbha）、蓮華德藏菩薩（Padma-guṇagarbha）、善眼菩薩（Subhadra-netra）、凈眼菩薩（Vimala-netra）、離垢眼菩薩（Vigata-rajas-netra）、無礙眼菩薩（Apratihata-netra）、普見眼菩薩（Samanta-darśana-netra）、善觀眼菩薩（Sudṛśa-netra）、青蓮華眼菩薩（Nīlotpala-netra）、金剛眼菩薩（Vajra-netra）、寶眼菩薩（Ratna-netra）、虛空眼菩薩（Ākāśa-netra）、喜眼菩薩（Hṛṣṭa-netra）、普眼菩薩（Samanta-netra）、天冠
【English Translation】 English version A single grain of sand can be measured; The minds of all sentient beings, every single thought, can be known and counted; The merits of all the Buddha's disciples, when spoken of, are inexhaustible. If one wishes to possess these merits, and all the supreme and wonderful Dharmas, If one wishes to enable all sentient beings to be free from suffering and always be happy, If one wishes to make one's body, speech, and mind equal to all the Buddhas, One should generate a diamond-like firm mind, and learn these meritorious practices.
The Avataṃsaka Sūtra, Scroll 59 Taisho Tripitaka Volume 10, No. 0279, The Avataṃsaka Sūtra
The Avataṃsaka Sūtra, Scroll 60
Translated by Śikṣānanda, Tripiṭaka Master of Khotan, under Imperial Decree
Chapter 39, Part 1: Entering the Dharma Realm
At that time, the World Honored One was in the great, magnificent pavilion in the Jetavana Grove of Anāthapiṇḍada's Park in Śrāvastī, together with five hundred bodhisattva-mahāsattvas, with Samantabhadra Bodhisattva and Mañjuśrī Bodhisattva as their leaders. Their names were: Jyoti-ketu Bodhisattva, Sumeru-ketu Bodhisattva, Ratna-ketu Bodhisattva, Apratihata-ketu Bodhisattva, Puṣpa-ketu Bodhisattva, Vimala-ketu Bodhisattva, Āditya-ketu Bodhisattva, Śrī-ketu Bodhisattva, Vigata-rajas-ketu Bodhisattva, Samanta-prabha-ketu Bodhisattva, Bhūmi-bala Bodhisattva, Ratna-bala Bodhisattva, Mahā-bala Bodhisattva, Vajra-jñāna-bala Bodhisattva, Vigata-rajas-mala-bala Bodhisattva, Saddharma-āditya-bala Bodhisattva, Guṇa-parvata-bala Bodhisattva, Jñāna-prabha-chāyā-bala Bodhisattva, Samanta-śubha-bala Bodhisattva, Kṣitigarbha Bodhisattva, Ākāśagarbha Bodhisattva, Padmagarbha Bodhisattva, Ratnagarbha Bodhisattva, Ādityagarbha Bodhisattva, Śubha-guṇagarbha Bodhisattva, Dharma-mudrāgarbha Bodhisattva, Prabhāgarbha Bodhisattva, Nābhi-garbha Bodhisattva, Padma-guṇagarbha Bodhisattva, Subhadra-netra Bodhisattva, Vimala-netra Bodhisattva, Vigata-rajas-netra Bodhisattva, Apratihata-netra Bodhisattva, Samanta-darśana-netra Bodhisattva, Sudṛśa-netra Bodhisattva, Nīlotpala-netra Bodhisattva, Vajra-netra Bodhisattva, Ratna-netra Bodhisattva, Ākāśa-netra Bodhisattva, Hṛṣṭa-netra Bodhisattva, Samanta-netra Bodhisattva, Heavenly Crown
菩薩、普照法界智慧冠菩薩、道場冠菩薩、普照十方冠菩薩、一切佛藏冠菩薩、超出一切世間冠菩薩、普照冠菩薩、不可壞冠菩薩、持一切如來師子座冠菩薩、普照法界虛空冠菩薩、梵王髻菩薩、龍王髻菩薩、一切化佛光明髻菩薩、一切道場髻菩薩、一切愿海音寶王髻菩薩、一切佛光明摩尼髻菩薩、示現一切虛空平等相摩尼王莊嚴髻菩薩、示現一切如來神變摩尼王幢網垂覆髻菩薩、出一切佛轉法輪音髻菩薩、說三世一切名字音髻菩薩、大光菩薩、離垢光菩薩、寶光菩薩、離塵光菩薩、焰光菩薩、法光菩薩、寂靜光菩薩、日光菩薩、自在光菩薩、天光菩薩、福德幢菩薩、智慧幢菩薩、法幢菩薩、神通幢菩薩、光幢菩薩、華幢菩薩、摩尼幢菩薩、菩提幢菩薩、梵幢菩薩、普光幢菩薩、梵音菩薩、海音菩薩、大地音菩薩、世主音菩薩、山相擊音菩薩、遍一切法界音菩薩、震一切法海雷音菩薩、降魔音菩薩、大悲方便云雷音菩薩、息一切世間苦安慰音菩薩、法上菩薩、勝上菩薩、智上菩薩、福德須彌上菩薩、功德珊瑚上菩薩、名稱上菩薩、普光上菩薩、大慈上菩薩、智海上菩薩、佛種上菩薩、光勝菩薩、德勝菩薩、上勝菩薩、普明勝菩薩、法勝菩薩、月勝菩薩、虛空勝菩薩、寶勝菩薩、幢勝菩薩、智勝菩薩、娑羅自在王菩薩、
【現代漢語翻譯】 現代漢語譯本：菩薩（Bodhisattva），普照法界智慧冠菩薩（Puzhao Fajie Zhihui Guan Pusa，以智慧之光普照整個法界的菩薩），道場冠菩薩（Daocheng Guan Pusa，在道場中頭戴寶冠的菩薩），普照十方冠菩薩（Puzhao Shifang Guan Pusa，以光明普照十方世界的菩薩），一切佛藏冠菩薩（Yiqie Fozang Guan Pusa，擁有所有佛陀教誨的菩薩），超出一切世間冠菩薩（Chuchu Yiqie Shijian Guan Pusa，超越所有世俗的菩薩），普照冠菩薩（Puzhao Guan Pusa，以光明普照的菩薩），不可壞冠菩薩（Buke Huai Guan Pusa，擁有不可摧毀的寶冠的菩薩），持一切如來師子座冠菩薩（Chi Yiqie Rulai Shizizuo Guan Pusa，持有所有如來獅子座的菩薩），普照法界虛空冠菩薩（Puzhao Fajie Xukong Guan Pusa，以光明普照法界虛空的菩薩），梵王髻菩薩（Fanwang Ji Pusa，髮髻如梵天王的菩薩），龍王髻菩薩（Longwang Ji Pusa，髮髻如龍王的菩薩），一切化佛光明髻菩薩（Yiqie Huafo Guangming Ji Pusa，髮髻散發一切化身佛光明的菩薩），一切道場髻菩薩（Yiqie Daocheng Ji Pusa，髮髻象徵一切道場的菩薩），一切愿海音寶王髻菩薩（Yiqie Yuanhai Yin Baowang Ji Pusa，髮髻發出一切愿海之音的寶王菩薩），一切佛光明摩尼髻菩薩（Yiqie Fo Guangming Moni Ji Pusa，髮髻散發一切佛光明的摩尼寶珠的菩薩），示現一切虛空平等相摩尼王莊嚴髻菩薩（Shixian Yiqie Xukong Pingdeng Xiang Moni Wang Zhuangyan Ji Pusa，髮髻以摩尼寶珠莊嚴，示現一切虛空平等相的菩薩），示現一切如來神變摩尼王幢網垂覆髻菩薩（Shixian Yiqie Rulai Shenbian Moni Wang Chuangwang Chuifu Ji Pusa，髮髻以摩尼寶珠和幢網莊嚴，示現一切如來神通變化的菩薩），出一切佛轉法輪音髻菩薩（Chu Yiqie Fo Zhuanfalun Yin Ji Pusa，髮髻發出一切佛陀轉法輪之音的菩薩），說三世一切名字音髻菩薩（Shuo Sanshi Yiqie Mingzi Yin Ji Pusa，髮髻發出講述三世一切名字之音的菩薩），大光菩薩（Daguang Pusa，擁有大光明的菩薩），離垢光菩薩（Ligou Guang Pusa，擁有無垢光明的菩薩），寶光菩薩（Baoguang Pusa，擁有寶貴光明的菩薩），離塵光菩薩（Lichen Guang Pusa，擁有遠離塵埃的光明的菩薩），焰光菩薩（Yanguang Pusa，擁有火焰般光明的菩薩），法光菩薩（Faguang Pusa，擁有佛法光明的菩薩），寂靜光菩薩（Jijing Guang Pusa，擁有寂靜光明的菩薩），日光菩薩（Riguang Pusa，擁有太陽光明的菩薩），自在光菩薩（Zizai Guang Pusa，擁有自在光明的菩薩），天光菩薩（Tianguang Pusa，擁有天界光明的菩薩），福德幢菩薩（Fude Chuang Pusa，擁有福德之幢的菩薩），智慧幢菩薩（Zhihui Chuang Pusa，擁有智慧之幢的菩薩），法幢菩薩（Fa Chuang Pusa，擁有佛法之幢的菩薩），神通幢菩薩（Shentong Chuang Pusa，擁有神通之幢的菩薩），光幢菩薩（Guang Chuang Pusa，擁有光明之幢的菩薩），華幢菩薩（Hua Chuang Pusa，擁有華麗之幢的菩薩），摩尼幢菩薩（Moni Chuang Pusa，擁有摩尼寶珠之幢的菩薩），菩提幢菩薩（Puti Chuang Pusa，擁有菩提之幢的菩薩），梵幢菩薩（Fan Chuang Pusa，擁有梵天之幢的菩薩），普光幢菩薩（Puguang Chuang Pusa，擁有普照光明之幢的菩薩），梵音菩薩（Fan Yin Pusa，擁有梵天之音的菩薩），海音菩薩（Hai Yin Pusa，擁有海洋之音的菩薩），大地音菩薩（Dadi Yin Pusa，擁有大地之音的菩薩），世主音菩薩（Shizhu Yin Pusa，擁有世間主宰之音的菩薩），山相擊音菩薩（Shan Xiangji Yin Pusa，擁有山相擊之音的菩薩），遍一切法界音菩薩（Bian Yiqie Fajie Yin Pusa，擁有遍佈一切法界之音的菩薩），震一切法海雷音菩薩（Zhen Yiqie Fahai Leiyin Pusa，擁有震動一切法海的雷音的菩薩），降魔音菩薩（Xiangmo Yin Pusa，擁有降伏魔障之音的菩薩），大悲方便云雷音菩薩（Dabei Fangbian Yunleiyin Pusa，擁有大悲方便如雲雷之音的菩薩），息一切世間苦安慰音菩薩（Xi Yiqie Shijian Ku Anwei Yin Pusa，擁有平息一切世間痛苦的安慰之音的菩薩），法上菩薩（Fa Shang Pusa，在佛法上至上的菩薩），勝上菩薩（Sheng Shang Pusa，在殊勝上至上的菩薩），智上菩薩（Zhi Shang Pusa，在智慧上至上的菩薩），福德須彌上菩薩（Fude Xumi Shang Pusa，在福德上如須彌山般至上的菩薩），功德珊瑚上菩薩（Gongde Shanhu Shang Pusa，在功德上如珊瑚般至上的菩薩），名稱上菩薩（Mingcheng Shang Pusa，在名稱上至上的菩薩），普光上菩薩（Puguang Shang Pusa，在普照光明上至上的菩薩），大慈上菩薩（Daci Shang Pusa，在大慈悲上至上的菩薩），智海上菩薩（Zhihai Shang Pusa，在智慧如海般至上的菩薩），佛種上菩薩（Fozhong Shang Pusa，在佛種上至上的菩薩），光勝菩薩（Guang Sheng Pusa，在光明上殊勝的菩薩），德勝菩薩（De Sheng Pusa，在功德上殊勝的菩薩），上勝菩薩（Shang Sheng Pusa，在上上殊勝的菩薩），普明勝菩薩（Puming Sheng Pusa，在普照光明上殊勝的菩薩），法勝菩薩（Fa Sheng Pusa，在佛法上殊勝的菩薩），月勝菩薩（Yue Sheng Pusa，在如月般殊勝的菩薩），虛空勝菩薩（Xukong Sheng Pusa，在如虛空般殊勝的菩薩），寶勝菩薩（Bao Sheng Pusa，在寶貴上殊勝的菩薩），幢勝菩薩（Chuang Sheng Pusa，在幢上殊勝的菩薩），智勝菩薩（Zhi Sheng Pusa，在智慧上殊勝的菩薩），娑羅自在王菩薩（Suoluo Zizaiwang Pusa，娑羅樹自在王菩薩）。
【English Translation】 English version: Bodhisattva, Universal Illumination of the Dharma Realm Wisdom Crown Bodhisattva (Puzhao Fajie Zhihui Guan Pusa, a Bodhisattva whose wisdom illuminates the entire Dharma realm), Bodhisattva of the Crown of the Bodhimanda (Daocheng Guan Pusa, a Bodhisattva wearing a crown in the Bodhimanda), Universal Illumination of the Ten Directions Crown Bodhisattva (Puzhao Shifang Guan Pusa, a Bodhisattva whose light illuminates the ten directions), All Buddha Treasury Crown Bodhisattva (Yiqie Fozang Guan Pusa, a Bodhisattva who possesses all the teachings of the Buddhas), Transcending All Worlds Crown Bodhisattva (Chuchu Yiqie Shijian Guan Pusa, a Bodhisattva who transcends all worldly realms), Universal Illumination Crown Bodhisattva (Puzhao Guan Pusa, a Bodhisattva who illuminates with light), Indestructible Crown Bodhisattva (Buke Huai Guan Pusa, a Bodhisattva with an indestructible crown), Holder of All Tathagata Lion Throne Crown Bodhisattva (Chi Yiqie Rulai Shizizuo Guan Pusa, a Bodhisattva who holds the lion thrones of all Tathagatas), Universal Illumination of the Dharma Realm Void Crown Bodhisattva (Puzhao Fajie Xukong Guan Pusa, a Bodhisattva whose light illuminates the void of the Dharma realm), Brahma King Topknot Bodhisattva (Fanwang Ji Pusa, a Bodhisattva whose topknot is like that of Brahma), Dragon King Topknot Bodhisattva (Longwang Ji Pusa, a Bodhisattva whose topknot is like that of a Dragon King), All Transformation Buddha Light Topknot Bodhisattva (Yiqie Huafo Guangming Ji Pusa, a Bodhisattva whose topknot emits the light of all transformation Buddhas), All Bodhimanda Topknot Bodhisattva (Yiqie Daocheng Ji Pusa, a Bodhisattva whose topknot symbolizes all Bodhimandas), All Vow Ocean Sound Treasure King Topknot Bodhisattva (Yiqie Yuanhai Yin Baowang Ji Pusa, a Bodhisattva whose topknot emits the sound of all vow oceans), All Buddha Light Mani Topknot Bodhisattva (Yiqie Fo Guangming Moni Ji Pusa, a Bodhisattva whose topknot emits the light of all Buddhas and mani jewels), Manifesting All Void Equality Aspect Mani King Adornment Topknot Bodhisattva (Shixian Yiqie Xukong Pingdeng Xiang Moni Wang Zhuangyan Ji Pusa, a Bodhisattva whose topknot is adorned with mani jewels, manifesting the equality of all void), Manifesting All Tathagata Miraculous Transformation Mani King Banner Net Covering Topknot Bodhisattva (Shixian Yiqie Rulai Shenbian Moni Wang Chuangwang Chuifu Ji Pusa, a Bodhisattva whose topknot is adorned with mani jewels and banner nets, manifesting all Tathagata miraculous transformations), Emitting All Buddha Turning Dharma Wheel Sound Topknot Bodhisattva (Chu Yiqie Fo Zhuanfalun Yin Ji Pusa, a Bodhisattva whose topknot emits the sound of all Buddhas turning the Dharma wheel), Speaking of All Names of the Three Times Sound Topknot Bodhisattva (Shuo Sanshi Yiqie Mingzi Yin Ji Pusa, a Bodhisattva whose topknot emits the sound of speaking all names of the three times), Great Light Bodhisattva (Daguang Pusa, a Bodhisattva with great light), Immaculate Light Bodhisattva (Ligou Guang Pusa, a Bodhisattva with immaculate light), Treasure Light Bodhisattva (Baoguang Pusa, a Bodhisattva with precious light), Dustless Light Bodhisattva (Lichen Guang Pusa, a Bodhisattva with light free from dust), Flame Light Bodhisattva (Yanguang Pusa, a Bodhisattva with flame-like light), Dharma Light Bodhisattva (Faguang Pusa, a Bodhisattva with Dharma light), Tranquil Light Bodhisattva (Jijing Guang Pusa, a Bodhisattva with tranquil light), Sun Light Bodhisattva (Riguang Pusa, a Bodhisattva with sunlight), Unobstructed Light Bodhisattva (Zizai Guang Pusa, a Bodhisattva with unobstructed light), Heavenly Light Bodhisattva (Tianguang Pusa, a Bodhisattva with heavenly light), Merit Banner Bodhisattva (Fude Chuang Pusa, a Bodhisattva with a banner of merit), Wisdom Banner Bodhisattva (Zhihui Chuang Pusa, a Bodhisattva with a banner of wisdom), Dharma Banner Bodhisattva (Fa Chuang Pusa, a Bodhisattva with a banner of Dharma), Supernatural Power Banner Bodhisattva (Shentong Chuang Pusa, a Bodhisattva with a banner of supernatural power), Light Banner Bodhisattva (Guang Chuang Pusa, a Bodhisattva with a banner of light), Flower Banner Bodhisattva (Hua Chuang Pusa, a Bodhisattva with a banner of flowers), Mani Banner Bodhisattva (Moni Chuang Pusa, a Bodhisattva with a banner of mani jewels), Bodhi Banner Bodhisattva (Puti Chuang Pusa, a Bodhisattva with a banner of Bodhi), Brahma Banner Bodhisattva (Fan Chuang Pusa, a Bodhisattva with a banner of Brahma), Universal Light Banner Bodhisattva (Puguang Chuang Pusa, a Bodhisattva with a banner of universal light), Brahma Sound Bodhisattva (Fan Yin Pusa, a Bodhisattva with the sound of Brahma), Ocean Sound Bodhisattva (Hai Yin Pusa, a Bodhisattva with the sound of the ocean), Earth Sound Bodhisattva (Dadi Yin Pusa, a Bodhisattva with the sound of the earth), World Lord Sound Bodhisattva (Shizhu Yin Pusa, a Bodhisattva with the sound of the world lord), Mountain Clashing Sound Bodhisattva (Shan Xiangji Yin Pusa, a Bodhisattva with the sound of mountains clashing), Pervading All Dharma Realm Sound Bodhisattva (Bian Yiqie Fajie Yin Pusa, a Bodhisattva with the sound pervading all Dharma realms), Shaking All Dharma Ocean Thunder Sound Bodhisattva (Zhen Yiqie Fahai Leiyin Pusa, a Bodhisattva with the thunder sound that shakes all Dharma oceans), Subduing Mara Sound Bodhisattva (Xiangmo Yin Pusa, a Bodhisattva with the sound that subdues Mara), Great Compassion Expedient Cloud Thunder Sound Bodhisattva (Dabei Fangbian Yunleiyin Pusa, a Bodhisattva with the sound of great compassion and expedient means like cloud thunder), Pacifying All Worldly Suffering Comforting Sound Bodhisattva (Xi Yiqie Shijian Ku Anwei Yin Pusa, a Bodhisattva with the comforting sound that pacifies all worldly suffering), Dharma Supreme Bodhisattva (Fa Shang Pusa, a Bodhisattva supreme in Dharma), Supreme Bodhisattva (Sheng Shang Pusa, a Bodhisattva supreme in excellence), Wisdom Supreme Bodhisattva (Zhi Shang Pusa, a Bodhisattva supreme in wisdom), Merit Sumeru Supreme Bodhisattva (Fude Xumi Shang Pusa, a Bodhisattva whose merit is supreme like Mount Sumeru), Merit Coral Supreme Bodhisattva (Gongde Shanhu Shang Pusa, a Bodhisattva whose merit is supreme like coral), Name Supreme Bodhisattva (Mingcheng Shang Pusa, a Bodhisattva supreme in name), Universal Light Supreme Bodhisattva (Puguang Shang Pusa, a Bodhisattva supreme in universal light), Great Compassion Supreme Bodhisattva (Daci Shang Pusa, a Bodhisattva supreme in great compassion), Wisdom Ocean Supreme Bodhisattva (Zhihai Shang Pusa, a Bodhisattva whose wisdom is supreme like an ocean), Buddha Seed Supreme Bodhisattva (Fozhong Shang Pusa, a Bodhisattva supreme in Buddha seed), Light Victorious Bodhisattva (Guang Sheng Pusa, a Bodhisattva victorious in light), Virtue Victorious Bodhisattva (De Sheng Pusa, a Bodhisattva victorious in virtue), Supreme Victorious Bodhisattva (Shang Sheng Pusa, a Bodhisattva victorious in the supreme), Universal Brightness Victorious Bodhisattva (Puming Sheng Pusa, a Bodhisattva victorious in universal brightness), Dharma Victorious Bodhisattva (Fa Sheng Pusa, a Bodhisattva victorious in Dharma), Moon Victorious Bodhisattva (Yue Sheng Pusa, a Bodhisattva victorious like the moon), Void Victorious Bodhisattva (Xukong Sheng Pusa, a Bodhisattva victorious like the void), Treasure Victorious Bodhisattva (Bao Sheng Pusa, a Bodhisattva victorious in treasure), Banner Victorious Bodhisattva (Chuang Sheng Pusa, a Bodhisattva victorious in banner), Wisdom Victorious Bodhisattva (Zhi Sheng Pusa, a Bodhisattva victorious in wisdom), Sala Free King Bodhisattva (Suoluo Zizaiwang Pusa, the Sala tree free king Bodhisattva).
法自在王菩薩、象自在王菩薩、梵自在王菩薩、山自在王菩薩、眾自在王菩薩、速疾自在王菩薩、寂靜自在王菩薩、不動自在王菩薩、勢力自在王菩薩、最勝自在王菩薩、寂靜音菩薩、無礙音菩薩、地震音菩薩、海震音菩薩、云音菩薩、法光音菩薩、虛空音菩薩、說一切眾生善根音菩薩、示一切大愿音菩薩、道場音菩薩、須彌光覺菩薩、虛空覺菩薩、離染覺菩薩、無礙覺菩薩、善覺菩薩、普照三世覺菩薩、廣大覺菩薩、普明覺菩薩、法界光明覺菩薩……如是等菩薩摩訶薩五百人俱。此諸菩薩皆悉成就普賢行愿，境界無礙，普遍一切諸佛剎故；現身無量，親近一切諸如來故；凈眼無障，見一切佛神變事故；至處無限，一切如來成正覺所恒普詣故；光明無際，以智慧光普照一切實法海故；說法無盡，清凈辯才無邊際劫無窮盡故；等虛空界，智慧所行悉清凈故；無所依止，隨眾生心現色身故；除滅癡翳，了眾生界無眾生故；等虛空智，以大光網照法界故。及與五百聲聞眾俱，悉覺真諦，皆證實際，深入法性，永出有海；依佛功德，離結、使、縛，住無礙處；其心寂靜猶如虛空，于諸佛所永斷疑惑，于佛智海深信趣入。及與無量諸世主俱，悉曾供養無量諸佛，常能利益一切眾生，為不請友，恒勤守護，誓願不捨；入於世間殊勝
智門，從佛教生，護佛正法，起于大愿，不斷佛種，生如來家，求一切智。
時，諸菩薩大德、聲聞、世間諸王並其眷屬，咸作是念：「如來境界、如來智行、如來加持、如來力、如來無畏、如來三昧、如來所住、如來自在、如來身、如來智，一切世間諸天及人無能通達、無能趣入、無能信解、無能了知、無能忍受、無能觀察、無能揀擇、無能開示、無能宣明、無有能令眾生解了，唯除諸佛加被之力、佛神通力、佛威德力、佛本願力，及其宿世善根之力、諸善知識攝受之力、深凈信力、大明解力、趣向菩提清凈心力、求一切智廣大願力。唯愿世尊隨順我等及諸眾生種種欲、種種解、種種智、種種語、種種自在、種種住地、種種根清凈、種種意方便、種種心境界、種種依止如來功德、種種聽受諸所說法，顯示如來往昔趣求一切智心、往昔所起菩薩大愿、往昔所凈諸波羅蜜、往昔所入菩薩諸地、往昔圓滿諸菩薩行、往昔成就方便、往昔修行諸道、往昔所得出離法、往昔所作神通事、往昔所有本事因緣，及成等正覺、轉妙法輪、凈佛國土、調伏眾生、開一切智法城、示一切眾生道、入一切眾生所住、受一切眾生所施、為一切眾生說佈施功德、為一切眾生現諸佛影像；如是等法，愿皆為說！」
爾時，世尊知諸菩
【現代漢語翻譯】 現代漢語譯本：智門（智慧之門），從佛教的產生，護持佛陀的正法，源於偉大的誓願，延續佛陀的種子，生於如來之家，追求一切智慧。 當時，諸位菩薩大德、聲聞、世間諸王以及他們的眷屬，都這樣想：『如來的境界、如來的智慧行為、如來的加持、如來的力量、如來的無畏、如來的禪定、如來所安住的境界、如來的自在、如來的身體、如來的智慧，一切世間諸天和人都無法通達、無法進入、無法信解、無法了知、無法忍受、無法觀察、無法選擇、無法開示、無法宣說，也沒有人能讓眾生理解，除非有諸佛的加持之力、佛的神通之力、佛的威德之力、佛的本願之力，以及他們宿世的善根之力、諸善知識的攝受之力、深厚的清凈信心之力、大光明智慧之力、趨向菩提的清凈心之力、求一切智慧的廣大願力。唯愿世尊能夠順應我們以及諸眾生的種種慾望、種種理解、種種智慧、種種語言、種種自在、種種安住之地、種種根的清凈、種種意念的方便、種種心的境界、種種依靠如來的功德、種種聽受所說的法，顯示如來往昔追求一切智慧的心、往昔所發起的菩薩大愿、往昔所清凈的諸波羅蜜（到達彼岸的方法）、往昔所進入的菩薩諸地（菩薩修行的階段）、往昔所圓滿的諸菩薩行、往昔所成就的方便、往昔所修行的諸道、往昔所得到的出離法、往昔所做的神通事、往昔所有的本事因緣，以及成等正覺（成就無上正等正覺）、轉妙法輪（宣說佛法）、清凈佛國土、調伏眾生、開啟一切智慧的法城、指示一切眾生道路、進入一切眾生所住之處、接受一切眾生的佈施、為一切眾生宣說佈施的功德、為一切眾生顯現諸佛的影像；像這樣的法，都希望能夠為我們宣說！』 那時，世尊知道諸位菩薩的...
【English Translation】 English version: The Gate of Wisdom, arising from Buddhism, protects the Buddha's true Dharma, originates from great vows, continues the Buddha's lineage, is born into the Tathagata's family, and seeks all wisdom. At that time, all the Bodhisattvas, great virtuous ones, Sravakas (hearers), worldly kings, and their retinues, all thought: 'The Tathagata's (Buddha's) realm, the Tathagata's wise conduct, the Tathagata's blessings, the Tathagata's power, the Tathagata's fearlessness, the Tathagata's samadhi (meditative absorption), the Tathagata's dwelling, the Tathagata's freedom, the Tathagata's body, the Tathagata's wisdom—all the gods and humans in the world are unable to penetrate, unable to enter, unable to believe and understand, unable to know, unable to endure, unable to observe, unable to discern, unable to reveal, unable to proclaim, and no one can make sentient beings understand, except through the power of the Buddhas' blessings, the Buddhas' miraculous powers, the Buddhas' majestic power, the Buddhas' original vows, as well as the power of their past good roots, the power of the guidance of good teachers, the power of deep and pure faith, the power of great illuminating wisdom, the power of a pure mind directed towards Bodhi (enlightenment), and the power of the great vow to seek all wisdom. We wish that the World Honored One would accord with our and all sentient beings' various desires, various understandings, various wisdoms, various languages, various freedoms, various dwelling places, various pure roots, various skillful means of mind, various realms of mind, various reliance on the Tathagata's merits, and various ways of listening to the teachings, and reveal the Tathagata's past mind of seeking all wisdom, the past great vows of the Bodhisattvas, the past purification of the Paramitas (perfections), the past entry into the Bodhisattva stages, the past fulfillment of the Bodhisattva practices, the past achievement of skillful means, the past practice of the various paths, the past attainment of the Dharma of liberation, the past performance of miraculous deeds, the past causes and conditions of all his abilities, as well as the attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment), the turning of the wonderful Dharma wheel (teaching the Dharma), the purification of the Buddha lands, the taming of sentient beings, the opening of the city of all wisdom, the showing of the path to all sentient beings, the entering of all sentient beings' dwellings, the receiving of all sentient beings' offerings, the speaking of the merits of giving to all sentient beings, and the manifestation of the images of all Buddhas for all sentient beings; we wish that all these Dharmas would be explained!' At that time, the World Honored One knew the thoughts of all the Bodhisattvas...
薩心之所念，大悲為身，大悲為門，大悲為首，以大悲法而為方便，充遍虛空，入師子頻申三昧；入此三昧已，一切世間普皆嚴凈。於時，此大莊嚴樓閣忽然廣博無有邊際。金剛為地，寶王覆上，無量寶華及諸摩尼普散其中處處盈滿。琉璃為柱，眾寶合成，大光摩尼之所莊嚴，閻浮檀金如意寶王周置其上以為嚴飾。危樓迥帶，閣道傍出，棟宇相承，窗闥交映，階、墀、軒、檻種種備足，一切皆以妙寶莊嚴；其寶悉作人、天形像，堅固妙好，世中第一，摩尼寶網彌覆其上。于諸門側悉建幢幡，咸放光明普周法界道場之外。階隥、欄楯，其數無量不可稱說，靡不咸以摩尼所成。
爾時，復以佛神力故，其逝多林忽然廣博，與不可說佛剎微塵數諸佛國土其量正等。一切妙寶間錯莊嚴，不可說寶遍佈其地，阿僧祇寶以為垣墻，寶多羅樹莊嚴道側。其間復有無量香河，香水盈滿，湍激洄澓；一切寶華隨流右轉，自然演出佛法音聲；不思議寶芬陀利華，菡萏芬敷，彌布水上；眾寶華樹列植其岸；種種臺榭不可思議，皆于岸上次第行列，摩尼寶網之所彌覆。阿僧祇寶放大光明，阿僧祇寶莊嚴其地。燒眾妙香，香氣氛氳。復建無量種種寶幢，所謂：寶香幢、寶衣幢、寶幡幢、寶繒幢、寶華幢、寶瓔珞幢、寶鬘幢、寶鈴幢、摩尼寶
【現代漢語翻譯】 現代漢語譯本：菩薩心中所想，以大悲為身，以大悲為門，以大悲為首，以大悲法作為方便，充滿整個虛空，進入師子頻申三昧（一種禪定狀態）；進入此三昧后，一切世間都普遍莊嚴清凈。這時，這座大莊嚴樓閣忽然變得廣闊無邊。地面是金剛所造，寶王覆蓋其上，無量寶華和各種摩尼寶珠散佈其中，處處充滿。琉璃為柱，眾寶合成，以大光明摩尼寶珠莊嚴，閻浮檀金（一種金色）如意寶王環繞其上作為裝飾。高樓環繞，閣道向外延伸，房屋相連，窗戶交相輝映，臺階、平臺、軒、檻等各種設施完備，一切都用美妙的寶物裝飾；這些寶物都呈現人、天的形象，堅固美妙，世間第一，摩尼寶網覆蓋其上。在各個門側都豎立著幢幡，都放出光明，普遍照耀法界道場之外。臺階、欄桿，數量無量，不可稱說，沒有不是用摩尼寶造成的。 這時，又因為佛的神力，逝多林（佛陀常住的精舍）忽然變得廣闊，與不可說佛剎微塵數（數量極多）的諸佛國土大小相等。一切美妙的寶物交錯裝飾，不可說的寶物遍佈地面，阿僧祇（數量極多）的寶物作為圍墻，寶多羅樹（一種樹）裝飾道路兩側。其間還有無量香河，香水充滿，湍急迴旋；一切寶華隨著水流向右旋轉，自然發出佛法音聲；不可思議的寶芬陀利華（一種蓮花），含苞待放，瀰漫水面；各種寶華樹排列種植在岸邊；各種臺榭不可思議，都在岸邊依次排列，摩尼寶網覆蓋其上。阿僧祇的寶物放出大光明，阿僧祇的寶物莊嚴地面。燃燒各種美妙的香，香氣瀰漫。又建立無量各種寶幢，所謂：寶香幢、寶衣幢、寶幡幢、寶繒幢、寶華幢、寶瓔珞幢、寶鬘幢、寶鈴幢、摩尼寶幢。
【English Translation】 English version: What the Bodhisattva contemplates in their mind is great compassion as their body, great compassion as their gate, great compassion as their head, using the Dharma of great compassion as a means, filling the entire void, entering the Samadhi of the Lion's Stretching (a state of meditation); having entered this Samadhi, all the worlds are universally adorned and purified. At this time, this great magnificent pavilion suddenly becomes vast and boundless. The ground is made of diamond, covered by a King of Jewels, with immeasurable precious flowers and various Mani jewels scattered throughout, filling every place. The pillars are made of lapis lazuli, composed of various jewels, adorned with great luminous Mani jewels, with Jambudvipa gold (a type of gold) wish-fulfilling jewel kings placed around it as decoration. High towers surround it, with corridors extending outwards, buildings connected, windows reflecting each other, with steps, platforms, verandas, and railings all complete, all adorned with exquisite treasures; these treasures all take the forms of humans and devas, firm and wonderful, the best in the world, with a Mani jewel net covering them. On each side of the doors, banners are erected, all emitting light, universally illuminating beyond the Dharma realm's practice place. The steps and railings, their number immeasurable and indescribable, are all made of Mani jewels. Then, again, due to the Buddha's divine power, the Jetavana Grove (the monastery where the Buddha often stayed) suddenly becomes vast, equal in size to the lands of Buddhas as numerous as inexpressible Buddha-lands' dust particles. All kinds of exquisite treasures are interspersed as decorations, with inexpressible treasures covering the ground, Asamkhya (an extremely large number) of treasures forming the walls, and precious Tala trees (a type of tree) adorning the sides of the roads. In between, there are also immeasurable fragrant rivers, filled with fragrant water, with swirling currents; all the precious flowers rotate to the right with the flow, naturally emitting the sounds of the Buddha's teachings; inconceivable precious Pundarika flowers (a type of lotus), blooming and spreading, covering the water; various precious flower trees are planted in rows on the banks; various inconceivable terraces are arranged in order on the banks, covered by Mani jewel nets. Asamkhya of treasures emit great light, and Asamkhya of treasures adorn the ground. Various exquisite incenses are burned, with fragrant aromas permeating. Furthermore, immeasurable various precious banners are erected, namely: precious incense banners, precious clothing banners, precious pennant banners, precious silk banners, precious flower banners, precious necklace banners, precious garland banners, precious bell banners, and Mani jewel banners.
蓋幢、大摩尼寶幢、光明遍照摩尼寶幢、出一切如來名號音聲摩尼王幢、師子摩尼王幢、說一切如來本事海摩尼王幢、現一切法界影像摩尼王幢，周遍十方，行列莊嚴。
時，逝多林上虛空之中，有不思議天宮殿云、無數香樹云、不可說須彌山云、不可說妓樂云、出美妙音歌贊如來不可說寶蓮華云、不可說寶座云、敷以天衣菩薩坐上嘆佛功德不可說諸天王形像摩尼寶云、不可說白真珠云、不可說赤珠樓閣莊嚴具云、不可說雨金剛堅固珠云，皆住虛空，周匝遍滿，以為嚴飾。何以故？如來善根不思議故，如來白法不思議故，如來威力不思議故，如來能以一身自在變化遍一切世界不思議故，如來能以神力令一切佛及佛國莊嚴皆入其身不思議故，如來能於一微塵內普現一切法界影像不思議故，如來能於一毛孔中示現過去一切諸佛不思議故，如來隨放一一光明悉能遍照一切世界不思議故，如來能於一毛孔中出一切佛剎微塵數變化云充滿一切諸佛國土不思議故，如來能於一毛孔中普現一切十方世界成、住、壞劫不思議故。如於此逝多林給孤獨園見佛國土清凈莊嚴，十方一切盡法界、虛空界、一切世界亦如是見。所謂：見如來身住逝多林，菩薩眾會皆悉遍滿；見普雨一切莊嚴云，見普雨一切寶光明照曜云，見普雨一切摩尼寶
【現代漢語翻譯】 現代漢語譯本：有寶蓋（幢，一種佛教法器）、大摩尼寶幢（摩尼寶，意為如意寶珠）、光明遍照摩尼寶幢、能發出一切如來名號音聲的摩尼王幢、獅子摩尼王幢、講述一切如來本生故事的摩尼王幢、顯現一切法界影像的摩尼王幢，它們周遍十方，排列莊嚴。 當時，在逝多林（逝多林，即祇園精舍）上方的虛空中，有不可思議的天宮殿云、無數的香樹云、不可說的須彌山云、不可說的伎樂云、發出美妙聲音歌頌如來的不可說寶蓮花云、不可說的寶座云，鋪著天衣，菩薩坐在上面讚歎佛的功德，還有不可說的諸天王形象的摩尼寶云、不可說的白珍珠云、不可說的赤珠樓閣莊嚴具云、不可說的雨金剛堅固珠云，都停留在虛空中，周匝遍滿，作為莊嚴的裝飾。這是為什麼呢？因為如來的善根不可思議，如來的清凈法不可思議，如來的威力不可思議，如來能以一身自在變化遍佈一切世界不可思議，如來能以神力令一切佛及佛國莊嚴都進入其身不可思議，如來能在一個微塵內普遍顯現一切法界影像不可思議，如來能在一個毛孔中示現過去一切諸佛不可思議，如來所放出的每一道光明都能遍照一切世界不可思議，如來能在一個毛孔中發出一切佛剎微塵數的變化云充滿一切諸佛國土不可思議，如來能在一個毛孔中普遍顯現一切十方世界的成、住、壞劫不可思議。如同在此逝多林給孤獨園（給孤獨園，即祇園精舍的別稱）見到佛國土清凈莊嚴一樣，十方一切盡法界、虛空界、一切世界也都是這樣看到的。所謂：見到如來身住在逝多林，菩薩眾會都遍滿；見到普遍降下一切莊嚴云，見到普遍降下一切寶光明照耀云，見到普遍降下一切摩尼寶。
【English Translation】 English version: There were canopies (dhvaja, a type of Buddhist ritual implement), great mani-jewel canopies (mani-jewel, meaning wish-fulfilling jewel), light-illuminating mani-jewel canopies, mani-king canopies that emitted the sounds of all Tathagatas' names, lion mani-king canopies, mani-king canopies that spoke of all Tathagatas' past lives, and mani-king canopies that manifested images of all dharma realms, all of which pervaded the ten directions, arranged in a majestic manner. At that time, in the space above Jetavana (Jetavana, also known as the Gīvana Monastery), there were inconceivable clouds of heavenly palaces, countless clouds of fragrant trees, unspeakable clouds of Mount Sumeru, unspeakable clouds of music, unspeakable clouds of precious lotuses emitting beautiful sounds praising the Tathagata, unspeakable clouds of precious thrones, covered with heavenly garments, where Bodhisattvas sat praising the Buddha's merits, and unspeakable clouds of mani-jewels in the forms of heavenly kings, unspeakable clouds of white pearls, unspeakable clouds of red pearl pavilions and ornaments, and unspeakable clouds of diamond-solid jewels raining down, all of which remained in the sky, completely filling the surroundings, serving as majestic decorations. Why was this so? Because the Tathagata's roots of goodness are inconceivable, the Tathagata's pure dharma is inconceivable, the Tathagata's power is inconceivable, the Tathagata's ability to transform freely into one body and pervade all worlds is inconceivable, the Tathagata's ability to use spiritual power to cause all Buddhas and the adornments of Buddha lands to enter his body is inconceivable, the Tathagata's ability to universally manifest images of all dharma realms within a single atom is inconceivable, the Tathagata's ability to show all past Buddhas within a single pore is inconceivable, the Tathagata's ability to illuminate all worlds with each ray of light emitted is inconceivable, the Tathagata's ability to emit clouds of transformations equal to the number of dust particles in all Buddha lands from a single pore, filling all Buddha lands, is inconceivable, and the Tathagata's ability to universally manifest the formation, duration, and destruction of all worlds in the ten directions within a single pore is inconceivable. Just as the pure and majestic adornments of the Buddha land were seen here in Jetavana Grove in Anathapindika's Park (Anathapindika's Park, another name for Jetavana), so too were they seen in all worlds throughout the ten directions, the entire dharma realm, and the entire space realm. That is to say: seeing the Tathagata's body residing in Jetavana, with the assembly of Bodhisattvas completely filling the space; seeing the universal rain of all majestic clouds, seeing the universal rain of all precious light illuminating clouds, and seeing the universal rain of all mani-jewels.
云，見普雨一切莊嚴蓋彌覆佛剎云，見普雨一切天身云，見普雨一切華樹云，見普雨一切衣樹云，見普雨一切寶鬘、瓔珞相續不絕周遍一切大地云，見普雨一切莊嚴具云，見普雨一切如眾生形種種香云，見普雨一切微妙寶華網相續不斷云，見普雨一切諸天女持寶幢幡于虛空中周旋來去云，見普雨一切眾寶蓮華于華葉間自然而出種種樂音云，見普雨一切師子座寶網瓔珞而為莊嚴云。
爾時，東方過不可說佛剎微塵數世界海外有世界，名：金燈云幢，佛號：毗盧遮那勝德王。彼佛眾中有菩薩，名：毗盧遮那愿光明，與不可說佛剎微塵數菩薩俱，來向佛所，悉以神力興種種云，所謂：天華云、天香云、天末香云、天鬘云、天寶云、天莊嚴具云、天寶蓋云、天微妙衣云、天寶幢幡云、天一切妙寶諸莊嚴云，充滿虛空。至佛所已，頂禮佛足，即于東方化作寶莊嚴樓閣及普照十方寶蓮華藏師子之座，如意寶網羅覆其身，與其眷屬結跏趺坐。
南方過不可說佛剎微塵數世界海外有世界，名：金剛藏，佛號：普光明無勝藏王。彼佛眾中有菩薩，名：不可壞精進王，與不可說佛剎微塵數菩薩俱，來向佛所，持一切寶香網，持一切寶瓔珞，持一切寶華帶，持一切寶鬘帶，持一切金剛瓔珞，持一切摩尼寶網，持一切寶衣帶，持一
{ "translations": [ "現代漢語譯本", "看見普降一切莊嚴的寶蓋覆蓋佛土的云，看見普降一切天人身形的云，看見普降一切花樹的云，看見普降一切衣樹的云，看見普降一切寶鬘、瓔珞相續不斷周遍一切大地的云，看見普降一切莊嚴器具的云，看見普降一切如眾生形狀的種種香云，看見普降一切微妙寶華網相續不斷的云，看見普降一切諸天女手持寶幢幡在虛空中迴旋來去的云，看見普降一切眾寶蓮花在花葉間自然發出種種樂音的云，看見普降一切以獅子座寶網瓔珞作為莊嚴的云。", "那時，東方經過不可說佛剎微塵數世界之外，有一個世界，名為『金燈云幢』，佛號為『毗盧遮那勝德王』（Vairocana Victorious Virtue King）。那位佛的眾中有一位菩薩，名為『毗盧遮那愿光明』（Vairocana Vow Light），與不可說佛剎微塵數菩薩一起，來到佛的處所，都以神通力興起種種云，即：天花云、天香云、天末香云、天鬘云、天寶云、天莊嚴具云、天寶蓋云、天微妙衣云、天寶幢幡云、天一切妙寶諸莊嚴云，充滿虛空。到達佛的處所后，頂禮佛足，隨即在東方化作寶莊嚴樓閣以及普照十方的寶蓮花藏獅子之座，如意寶網覆蓋其身，與其眷屬結跏趺坐。", "南方經過不可說佛剎微塵數世界之外，有一個世界，名為『金剛藏』，佛號為『普光明無勝藏王』（Universal Light Unsurpassed Treasury King）。那位佛的眾中有一位菩薩，名為『不可壞精進王』（Indestructible Diligence King），與不可說佛剎微塵數菩薩一起，來到佛的處所，手持一切寶香網，手持一切寶瓔珞，手持一切寶華帶，手持一切寶鬘帶，手持一切金剛瓔珞，手持一切摩尼寶網，手持一切寶衣帶，手持一切寶莊嚴具，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶蓋，手持一切寶幢幡，手持一切寶鈴，手持一切寶華，手持一切寶樹，手持一切寶座，手持一切寶樓閣，手持一切寶宮殿，手持一切寶網，手持一切寶鬘，手持一切寶衣，手持一切寶香，手持一切寶
切寶瓔珞帶，持一切最勝光明摩尼帶，持一切師子摩尼寶瓔珞，悉以神力充遍一切諸世界海。到佛所已，頂禮佛足，即于南方化作遍照世間摩尼寶莊嚴樓閣及普照十方寶蓮華藏師子之座，以一切寶華網羅覆其身，與其眷屬結跏趺坐。
西方過不可說佛剎微塵數世界海外有世界，名：摩尼寶燈須彌山幢，佛號：法界智燈。彼佛眾中有菩薩，名：普勝無上威德王，與世界海微塵數菩薩俱，來向佛所，悉以神力興不可說佛剎微塵數種種涂香燒香須彌山云、不可說佛剎微塵數種種色香水須彌山云、不可說佛剎微塵數一切大地微塵等光明摩尼寶王須彌山云、不可說佛剎微塵數種種光焰輪莊嚴幢須彌山云、不可說佛剎微塵數種種色金剛藏摩尼王莊嚴須彌山云、不可說佛剎微塵數普照一切世界閻浮檀摩尼寶幢須彌山云、不可說佛剎微塵數現一切法界摩尼寶須彌山云、不可說佛剎微塵數現一切諸佛相好摩尼寶王須彌山云、不可說佛剎微塵數現一切如來本事因緣說諸菩薩所行之行摩尼寶王須彌山云、不可說佛剎微塵數現一切佛坐菩提場摩尼寶王須彌山云，充滿法界。至佛所已，頂禮佛足，即于西方化作一切香王樓閣，真珠寶網彌覆其上，及化作帝釋影幢寶蓮華藏師子之座，以妙色摩尼網羅覆其身，心王寶冠以嚴其首，與其眷屬結跏
【現代漢語翻譯】 現代漢語譯本 他們切斷寶貴的瓔珞帶，拿著一切最殊勝光明的摩尼帶（摩尼：寶珠），拿著一切獅子摩尼寶瓔珞，都用神通力充滿一切諸世界海。到達佛所在的地方后，頂禮佛足，隨即在南方化現出遍照世間的摩尼寶莊嚴樓閣，以及普照十方的寶蓮華藏獅子之座，用一切寶華網羅覆蓋他們的身體，和他們的眷屬一起結跏趺坐。 在西方，經過不可說佛剎微塵數世界海外，有一個世界，名為：摩尼寶燈須彌山幢（須彌山：佛教中的宇宙中心），佛號：法界智燈。那位佛的眾菩薩中，有一位菩薩，名為：普勝無上威德王，和世界海微塵數菩薩一起，來到佛所在的地方，都用神通力興起不可說佛剎微塵數種種涂香燒香須彌山云、不可說佛剎微塵數種種色香水須彌山云、不可說佛剎微塵數一切大地微塵等光明摩尼寶王須彌山云、不可說佛剎微塵數種種光焰輪莊嚴幢須彌山云、不可說佛剎微塵數種種色金剛藏摩尼王莊嚴須彌山云、不可說佛剎微塵數普照一切世界閻浮檀摩尼寶幢須彌山云、不可說佛剎微塵數現一切法界摩尼寶須彌山云、不可說佛剎微塵數現一切諸佛相好摩尼寶王須彌山云、不可說佛剎微塵數現一切如來本事因緣說諸菩薩所行之行摩尼寶王須彌山云、不可說佛剎微塵數現一切佛坐菩提場摩尼寶王須彌山云，充滿法界。到達佛所在的地方后，頂禮佛足，隨即在西方化現出一切香王樓閣，用真珠寶網覆蓋其上，以及化現出帝釋影幢寶蓮華藏獅子之座，用美妙的摩尼網羅覆蓋他們的身體，用心王寶冠裝飾他們的頭，和他們的眷屬一起結跏趺坐。
【English Translation】 English version They cut off their precious jeweled necklaces and wore all the most supreme bright mani (mani: jewel) belts, and all the lion mani jeweled necklaces, using their divine power to fill all the seas of worlds. Having arrived at the place of the Buddha, they bowed at the Buddha's feet, and then in the south, they transformed a mani jewel-adorned pavilion that illuminated the world, as well as a lion's seat of the treasure lotus treasury that illuminated the ten directions. They covered their bodies with nets of all precious flowers, and sat in the lotus position with their retinue. In the west, beyond a number of worlds like the dust of inexpressible Buddha lands, there is a world named: Mani Jewel Lamp Sumeru Mountain Banner (Sumeru: the cosmic center in Buddhism), and the Buddha there is named: Dharma Realm Wisdom Lamp. Among the bodhisattvas of that Buddha, there is a bodhisattva named: Universal Victory Supreme Majestic King, who, together with a number of bodhisattvas like the dust of the seas of worlds, came to the place of the Buddha. They all used their divine power to raise clouds of Sumeru mountains of various incense and burning incense, as many as the dust of inexpressible Buddha lands; clouds of Sumeru mountains of various colored fragrant water, as many as the dust of inexpressible Buddha lands; clouds of Sumeru mountains of bright mani jewel kings, as many as the dust of all the lands of inexpressible Buddha lands; clouds of Sumeru mountains of various light flame wheel adorned banners, as many as the dust of inexpressible Buddha lands; clouds of Sumeru mountains of various colored vajra (vajra: diamond) treasury mani king adornments, as many as the dust of inexpressible Buddha lands; clouds of Sumeru mountains of jambudvipa (jambudvipa: the continent where humans live) mani jewel banners that illuminate all worlds, as many as the dust of inexpressible Buddha lands; clouds of Sumeru mountains of mani jewels that manifest all dharma realms, as many as the dust of inexpressible Buddha lands; clouds of Sumeru mountains of mani jewel kings that manifest all the marks and characteristics of all Buddhas, as many as the dust of inexpressible Buddha lands; clouds of Sumeru mountains of mani jewel kings that manifest all the past causes and conditions of all Tathagatas (Tathagata: one of the titles of Buddha), and explain the practices of all bodhisattvas, as many as the dust of inexpressible Buddha lands; clouds of Sumeru mountains of mani jewel kings that manifest all Buddhas sitting in the bodhi (bodhi: enlightenment) field, as many as the dust of inexpressible Buddha lands, filling the dharma realm. Having arrived at the place of the Buddha, they bowed at the Buddha's feet, and then in the west, they transformed all the pavilions of incense kings, covered with nets of true jewels, as well as a lion's seat of the treasure lotus treasury of the Indra (Indra: the king of gods) shadow banner. They covered their bodies with nets of wonderful mani jewels, adorned their heads with crowns of heart kings, and sat in the lotus position with their retinue.
趺坐。
北方過不可說佛剎微塵數世界海外有世界，名：寶衣光明幢，佛號：照虛空法界大光明。彼佛眾中有菩薩，名：無礙勝藏王，與世界海微塵數菩薩俱，來向佛所，悉以神力興一切寶衣云，所謂：黃色寶光明衣云、種種香所熏衣云、日幢摩尼王衣云、金色熾然摩尼衣云、一切寶光焰衣云、一切星辰像上妙摩尼衣云、白玉光摩尼衣云、光明遍照殊勝赫奕摩尼衣云、光明遍照威勢熾盛摩尼衣云、莊嚴海摩尼衣云，充遍虛空。至佛所已，頂禮佛足，即于北方化作摩尼寶海莊嚴樓閣及毗琉璃寶蓮華藏師子之座，以師子威德摩尼王網羅覆其身，清凈寶王為髻明珠，與其眷屬結跏趺坐。
東北方過不可說佛剎微塵數世界海外有世界，名：一切歡喜清凈光明網，佛號：無礙眼。彼佛眾中有菩薩，名：化現法界愿月王，與世界海微塵數菩薩俱，來向佛所，悉以神力興寶樓閣云、香樓閣云、燒香樓閣云、華樓閣云、栴檀樓閣云、金剛樓閣云、摩尼樓閣云、金樓閣云、衣樓閣云、蓮華樓閣云，彌覆十方一切世界。至佛所已，頂禮佛足，即于東北方化作一切法界門大摩尼樓閣及無等香王蓮華藏師子之座，摩尼華網羅覆其身，著妙寶藏摩尼王冠，與其眷屬結跏趺坐。
東南方過不可說佛剎微塵數世界海外有世界，名：
【現代漢語翻譯】 現代漢語譯本 他們都結跏趺坐。 在北方，經過不可言說的佛剎微塵數世界之外，有一個世界，名為『寶衣光明幢』，那裡的佛號為『照虛空法界大光明』。那位佛的眾菩薩中，有一位菩薩名為『無礙勝藏王』，他與如世界海微塵數般多的菩薩一同來到佛的處所。他們都以神通力興起各種寶衣云，包括：黃色寶光明衣云、各種香薰過的衣云、日幢摩尼王衣云、金色熾燃摩尼衣云、一切寶光焰衣云、一切星辰像的上妙摩尼衣云、白玉光摩尼衣云、光明遍照殊勝赫奕摩尼衣云、光明遍照威勢熾盛摩尼衣云、莊嚴海摩尼衣云，這些衣云充滿了虛空。到達佛的處所后，他們頂禮佛足，然後在北方化現出摩尼寶海莊嚴樓閣以及毗琉璃寶蓮華藏獅子之座，用獅子威德摩尼王網覆蓋其身，以清凈寶王作為頭上的明珠，與他的眷屬一起結跏趺坐。 在東北方，經過不可言說的佛剎微塵數世界之外，有一個世界，名為『一切歡喜清凈光明網』，那裡的佛號為『無礙眼』。那位佛的眾菩薩中，有一位菩薩名為『化現法界愿月王』，他與如世界海微塵數般多的菩薩一同來到佛的處所。他們都以神通力興起寶樓閣云、香樓閣云、燒香樓閣云、華樓閣云、栴檀樓閣云、金剛樓閣云、摩尼樓閣云、金樓閣云、衣樓閣云、蓮華樓閣云，這些樓閣云覆蓋了十方一切世界。到達佛的處所后，他們頂禮佛足，然後在東北方化現出一切法界門大摩尼樓閣以及無等香王蓮華藏獅子之座，用摩尼華網覆蓋其身，戴著妙寶藏摩尼王冠，與他的眷屬一起結跏趺坐。 在東南方，經過不可言說的佛剎微塵數世界之外，有一個世界，名為：
【English Translation】 English version They sat in the lotus position. To the north, beyond worlds as numerous as the dust motes of inexpressible Buddha-lands, there is a world named 『Jeweled Garment Light Banner,』 where the Buddha is named 『Illuminating the Void Dharma Realm Great Light.』 Among that Buddha's assembly of Bodhisattvas, there is a Bodhisattva named 『Unobstructed Victorious Treasury King,』 who, along with Bodhisattvas as numerous as the dust motes of the ocean of worlds, came to the Buddha's place. They all used their spiritual powers to raise clouds of jeweled garments, including: yellow jeweled light garment clouds, garment clouds perfumed with various fragrances, sun banner mani king garment clouds, golden blazing mani garment clouds, all jeweled light flame garment clouds, all star image supreme mani garment clouds, white jade light mani garment clouds, light universally illuminating supremely radiant mani garment clouds, light universally illuminating majestic and flourishing mani garment clouds, and adorned ocean mani garment clouds, filling the void. Having arrived at the Buddha's place, they bowed at the Buddha's feet, and then in the north, they manifested a mani jewel ocean adorned pavilion and a lapis lazuli jewel lotus treasury lion throne, covering themselves with a lion's majestic virtue mani king net, with a pure jewel king as a crown jewel, and sat in the lotus position with their retinue. To the northeast, beyond worlds as numerous as the dust motes of inexpressible Buddha-lands, there is a world named 『All Joyful Pure Light Net,』 where the Buddha is named 『Unobstructed Eye.』 Among that Buddha's assembly of Bodhisattvas, there is a Bodhisattva named 『Manifesting the Dharma Realm Wish Moon King,』 who, along with Bodhisattvas as numerous as the dust motes of the ocean of worlds, came to the Buddha's place. They all used their spiritual powers to raise clouds of jeweled pavilions, fragrant pavilions, burning incense pavilions, flower pavilions, sandalwood pavilions, vajra pavilions, mani pavilions, gold pavilions, garment pavilions, and lotus pavilions, covering all the worlds in the ten directions. Having arrived at the Buddha's place, they bowed at the Buddha's feet, and then in the northeast, they manifested a great mani pavilion of all dharma realm gates and an unequaled fragrant king lotus treasury lion throne, covering themselves with a mani flower net, wearing a wondrous jewel treasury mani king crown, and sat in the lotus position with their retinue. To the southeast, beyond worlds as numerous as the dust motes of inexpressible Buddha-lands, there is a world named:
香云莊嚴幢，佛號：龍自在王。彼佛眾中有菩薩，名：法慧光焰王，與世界海微塵數菩薩俱，來向佛所，悉以神力興金色圓滿光明雲、無量寶色圓滿光明雲、如來毫相圓滿光明雲、種種寶色圓滿光明雲、蓮華藏圓滿光明雲、眾寶樹枝圓滿光明雲、如來頂髻圓滿光明雲、閻浮檀金色圓滿光明雲、日色圓滿光明雲、星月色圓滿光明雲，悉遍虛空。到佛所已，頂禮佛足，即于東南方化作毗盧遮那最上寶光明樓閣、金剛摩尼蓮華藏師子之座，眾寶光焰摩尼王網羅覆其身，與其眷屬結跏趺坐。
西南方過不可說佛剎微塵數世界海外有世界，名：日光摩尼藏，佛號：普照諸法智月王。彼佛眾中有菩薩，名：摧破一切魔軍智幢王，與世界海微塵數菩薩俱，來向佛所，於一切毛孔中出等虛空界華焰云、香焰云、寶焰云、金剛焰云、燒香焰云、電光焰云、毗盧遮那摩尼寶焰云、一切金光焰云、勝藏摩尼王光焰云、等三世如來海光焰云，一一皆從毛孔中出，遍虛空界。到佛所已，頂禮佛足，即于西南方化作普現十方法界光明網大摩尼寶樓閣及香燈焰寶蓮華藏師子之座，以離垢藏摩尼網羅覆其身，著出一切眾生髮趣音摩尼王嚴飾冠，與其眷屬結跏趺坐。
西北方過不可說佛剎微塵數世界海外，有世界，名：毗盧遮那愿摩尼王藏，
【現代漢語翻譯】 現代漢語譯本：香云莊嚴的寶幢，其佛號為龍自在王（指佛的稱號）。彼佛的眷屬中有位菩薩，名為法慧光焰王（指菩薩的稱號），他與如世界海微塵數般眾多的菩薩一同來到佛陀所在之處，都以神通之力興起金色圓滿光明雲、無量寶色圓滿光明雲、如來眉間白毫相圓滿光明雲、種種寶色圓滿光明雲、蓮花藏圓滿光明雲、眾寶樹枝圓滿光明雲、如來頂髻圓滿光明雲、閻浮檀金色圓滿光明雲、日色圓滿光明雲、星月色圓滿光明雲，這些光明雲遍佈虛空。到達佛陀所在之處后，他們頂禮佛足，隨即在東南方化現出毗盧遮那最上寶光明樓閣、金剛摩尼蓮花藏獅子之座，以眾寶光焰摩尼王網覆蓋其身，與其眷屬結跏趺坐。 在西南方，越過不可說佛剎微塵數的世界海外，有一個世界，名為日光摩尼藏（指世界的名稱），其佛號為普照諸法智月王（指佛的稱號）。彼佛的眷屬中有位菩薩，名為摧破一切魔軍智幢王（指菩薩的稱號），他與如世界海微塵數般眾多的菩薩一同來到佛陀所在之處，從他的一切毛孔中發出等同虛空界的華焰云、香焰云、寶焰云、金剛焰云、燒香焰云、電光焰云、毗盧遮那摩尼寶焰云、一切金光焰云、勝藏摩尼王光焰云、等同三世如來海的光焰云，每一道光焰都從毛孔中發出，遍佈虛空界。到達佛陀所在之處后，他們頂禮佛足，隨即在西南方化現出普現十方法界光明網大摩尼寶樓閣以及香燈焰寶蓮花藏獅子之座，以離垢藏摩尼網覆蓋其身，頭戴著發出一切眾生髮趣之音的摩尼王嚴飾冠，與其眷屬結跏趺坐。 在西北方，越過不可說佛剎微塵數的世界海外，有一個世界，名為毗盧遮那愿摩尼王藏（指世界的名稱）。
【English Translation】 English version: A jeweled banner adorned with fragrant clouds, the Buddha's name is Dragon自在王 (Dragon Self-Master King). Among that Buddha's assembly, there was a Bodhisattva named 法慧光焰王 (Dharma Wisdom Light Flame King), who, along with Bodhisattvas as numerous as the dust motes of the ocean of worlds, came to the Buddha's place. They all used their spiritual powers to raise golden perfect light clouds, immeasurable jeweled perfect light clouds, Tathagata's (Buddha's) urna (white hair between eyebrows) perfect light clouds, various jeweled perfect light clouds, lotus treasury perfect light clouds, jeweled tree branch perfect light clouds, Tathagata's ushnisha (topknot) perfect light clouds, Jambudvipa gold perfect light clouds, sun-colored perfect light clouds, and star and moon-colored perfect light clouds, all pervading the void. Having arrived at the Buddha's place, they bowed at the Buddha's feet and immediately transformed in the southeast direction a Vairocana (Buddha) supreme jeweled light pavilion, a Vajra Mani lotus treasury lion seat, with a net of jeweled light flame Mani kings covering their bodies, and sat in the lotus position with their retinue. In the southwest, beyond a number of worlds as numerous as the dust motes of inexpressible Buddha lands, there was a world named 日光摩尼藏 (Sunlight Mani Treasury), the Buddha's name is 普照諸法智月王 (Universally Illuminating All Dharmas Wisdom Moon King). Among that Buddha's assembly, there was a Bodhisattva named 摧破一切魔軍智幢王 (Destroying All Mara's Armies Wisdom Banner King), who, along with Bodhisattvas as numerous as the dust motes of the ocean of worlds, came to the Buddha's place. From all of his pores, he emitted flower flame clouds equal to the void, incense flame clouds, jeweled flame clouds, Vajra flame clouds, burning incense flame clouds, lightning flame clouds, Vairocana Mani jeweled flame clouds, all golden flame clouds, victorious treasury Mani king flame clouds, and flame clouds equal to the ocean of light of the Tathagatas of the three times, each one emerging from his pores, pervading the void. Having arrived at the Buddha's place, they bowed at the Buddha's feet and immediately transformed in the southwest direction a great Mani jeweled pavilion of the light net that universally manifests the ten directions, and a fragrant lamp flame jeweled lotus treasury lion seat, with a net of stainless treasury Mani covering their bodies, wearing a Mani king adorned crown that emits the sounds of all beings' aspirations, and sat in the lotus position with their retinue. In the northwest, beyond a number of worlds as numerous as the dust motes of inexpressible Buddha lands, there was a world named 毗盧遮那愿摩尼王藏 (Vairocana Vow Mani King Treasury).
佛號：普光明最勝須彌王。彼佛眾中有菩薩，名：愿智光明幢，與世界海微塵數菩薩俱，來向佛所，于唸唸中，一切相好、一切毛孔、一切身份，皆出三世一切如來形像云、一切菩薩形像云、一切如來眾會形像云、一切如來變化身形像云、一切如來本生身形像云、一切聲聞辟支佛形像云、一切如來菩提場形像云、一切如來神變形像云、一切世間主形像云、一切清凈國土形像云，充滿虛空。至佛所已，頂禮佛足，即于西北方化作普照十方摩尼寶莊嚴樓閣及普照世間寶蓮華藏師子之座，以無能勝光明真珠網羅覆其身，著普光明摩尼寶冠，與其眷屬結跏趺坐。
下方過不可說佛剎微塵數世界海外有世界，名：一切如來圓滿光普照，佛號：虛空無礙相智幢王。彼佛眾中有菩薩，名：破一切障勇猛智王，與世界海微塵數菩薩俱，來向佛所，於一切毛孔中，出說一切眾生語言海音聲云，出說一切三世菩薩修行方便海音聲云，出說一切菩薩所起愿方便海音聲云，出說一切菩薩成滿清凈波羅蜜方便海音聲云，出說一切菩薩圓滿行遍一切剎音聲云，出說一切菩薩成就自在用音聲云，出說一切如來往詣道場破魔軍眾成等正覺自在用音聲云，出說一切如來轉法輪契經門名號海音聲云，出說一切隨應教化調伏眾生法方便海音聲云，出說一
【現代漢語翻譯】 現代漢語譯本：佛號是普光明最勝須彌王（普光明最殊勝的須彌山王）。那位佛的眾會中有一位菩薩，名叫愿智光明幢（以願力智慧為光明的旗幟），他與像世界海微塵數一樣多的菩薩一起，來到佛的處所。在每一個念頭中，他的一切相好、一切毛孔、一切身份，都顯現出三世一切如來的形像云、一切菩薩的形像云、一切如來眾會的形像云、一切如來變化身的形像云、一切如來本生身的形像云、一切聲聞辟支佛的形像云、一切如來菩提道場的形像云、一切如來神通變化的形像云、一切世間主的形像云、一切清凈國土的形像云，充滿虛空。到達佛的處所后，他們頂禮佛足，然後在西北方化現出普照十方的摩尼寶莊嚴樓閣，以及普照世間的寶蓮花藏獅子座。他們用無能勝光明真珠網覆蓋身體，戴著普光明摩尼寶冠，和他們的眷屬一起結跏趺坐。 下方經過不可說佛剎微塵數的世界海外，有一個世界，名叫一切如來圓滿光普照（一切如來圓滿光芒普遍照耀），佛號是虛空無礙相智幢王（虛空無礙的智慧旗幟之王）。那位佛的眾會中有一位菩薩，名叫破一切障勇猛智王（以勇猛智慧破除一切障礙之王），他與像世界海微塵數一樣多的菩薩一起，來到佛的處所。從他的一切毛孔中，發出宣說一切眾生語言的海音聲云，發出宣說一切三世菩薩修行方便的海音聲云，發出宣說一切菩薩所發願方便的海音聲云，發出宣說一切菩薩圓滿清凈波羅蜜方便的海音聲云，發出宣說一切菩薩圓滿行遍一切剎土的音聲云，發出宣說一切菩薩成就自在作用的音聲云，發出宣說一切如來前往道場破除魔軍眾成就等正覺自在作用的音聲云，發出宣說一切如來轉法輪契經門名號的海音聲云，發出宣說一切隨應教化調伏眾生法方便的海音聲云，發出宣說一
【English Translation】 English version: The Buddha's name is 'Universal Light Most Excellent Sumeru King'. In that Buddha's assembly, there was a Bodhisattva named 'Wish Wisdom Light Banner', who, along with Bodhisattvas as numerous as the dust motes of the ocean of worlds, came to the Buddha's place. In every thought, all his marks and characteristics, all his pores, and all his body parts manifested clouds of images of all Tathagatas of the three times, clouds of images of all Bodhisattvas, clouds of images of all Tathagata assemblies, clouds of images of all Tathagata transformation bodies, clouds of images of all Tathagata birth bodies, clouds of images of all Sravakas and Pratyekabuddhas, clouds of images of all Tathagata Bodhi grounds, clouds of images of all Tathagata miraculous transformations, clouds of images of all world rulers, and clouds of images of all pure lands, filling the void. Having arrived at the Buddha's place, they bowed at the Buddha's feet, and then in the northwest direction, they transformed a jeweled pavilion adorned with Mani jewels that illuminated the ten directions, and a lion's seat of the treasury of lotus flowers that illuminated the world. They covered their bodies with a net of invincible light pearls, wore a crown of Universal Light Mani jewels, and sat in the lotus position with their retinue. Below, beyond the ocean of worlds, past an inexpressible number of Buddha lands, there is a world named 'Universal Illumination of the Perfect Light of All Tathagatas', and the Buddha's name is 'King of the Banner of Wisdom of Unobstructed Form in Space'. In that Buddha's assembly, there was a Bodhisattva named 'King of Courageous Wisdom Who Breaks All Obstacles', who, along with Bodhisattvas as numerous as the dust motes of the ocean of worlds, came to the Buddha's place. From all his pores, there issued forth clouds of sounds of the ocean of languages of all sentient beings, clouds of sounds of the ocean of skillful means of the practices of all Bodhisattvas of the three times, clouds of sounds of the ocean of skillful means of the vows made by all Bodhisattvas, clouds of sounds of the ocean of skillful means of all Bodhisattvas fulfilling the pure Paramitas, clouds of sounds of all Bodhisattvas' perfect practices pervading all lands, clouds of sounds of all Bodhisattvas achieving free and unhindered use, clouds of sounds of all Tathagatas going to the Bodhi ground, breaking the armies of Mara, and achieving perfect enlightenment with free and unhindered use, clouds of sounds of the ocean of names of the Dharma doors of the Sutras of all Tathagatas turning the Dharma wheel, clouds of sounds of the ocean of skillful means of all methods of teaching and taming sentient beings according to their needs, and clouds of sounds of one
切隨時、隨善根、隨願力普令眾生證得智慧方便海音聲云。到佛所已，頂禮佛足，即于下方化作現一切如來宮殿形像眾寶莊嚴樓閣及一切寶蓮華藏師子之座，著普現道場影摩尼寶冠，與其眷屬結跏趺坐。
上方過不可說佛剎微塵數世界海外有世界，名：說佛種性無有盡，佛號：普智輪光明音。彼佛眾中有菩薩，名：法界差別愿，與世界海微塵數菩薩俱，發彼道場來向此娑婆世界釋迦牟尼佛所，於一切相好、一切毛孔、一切身份、一切肢節、一切莊嚴具、一切衣服中，現毗盧遮那等過去一切諸佛、未來一切諸佛、已得授記、未授記者，現在十方一切國土、一切諸佛並其眾會，亦現過去行檀那波羅蜜及其一切受佈施者諸本事海，亦現過去行屍羅波羅蜜諸本事海，亦現過去行羼提波羅蜜割截肢體心無動亂諸本事海，亦現過去行精進波羅蜜勇猛不退諸本事海，亦現過去求一切如來禪波羅蜜海而得成就諸本事海，亦現過去求一切佛所轉法輪所成就法發勇猛心一切皆舍諸本事海，亦現過去樂見一切佛、樂行一切菩薩道、樂化一切眾生界諸本事海，亦現過去所發一切菩薩大愿清凈莊嚴諸本事海，亦現過去菩薩所成力波羅蜜勇猛清凈諸本事海，亦現過去一切菩薩所修圓滿智波羅蜜諸本事海；如是一切本事海，悉皆遍滿廣大法界。
【現代漢語翻譯】 現代漢語譯本：他們隨時、隨順各自的善根、隨順各自的願力，普遍令一切眾生證得智慧方便的如海音聲。到達佛陀所在之處后，頂禮佛足，隨即在下方化現出一切如來宮殿的形象，以眾寶莊嚴的樓閣以及一切寶蓮華藏獅子之座，戴著普現道場影摩尼寶冠，與其眷屬結跏趺坐。 上方越過不可說佛剎微塵數的世界海外，有一個世界，名為『說佛種性無有盡』，佛號為『普智輪光明音』（普遍智慧之輪光明之音）。那位佛的眾會中有一位菩薩，名為『法界差別愿』（願力遍滿法界），與世界海微塵數般的菩薩們一起，從那個道場來到這娑婆世界釋迦牟尼佛所在之處，在一切相好、一切毛孔、一切身份、一切肢節、一切莊嚴具、一切衣服中，顯現毗盧遮那（光明遍照）等過去一切諸佛、未來一切諸佛、已得授記、未得授記者，以及現在十方一切國土、一切諸佛及其眾會，也顯現過去行檀那波羅蜜（佈施到彼岸）及其一切接受佈施者的種種本生事蹟，也顯現過去行屍羅波羅蜜（持戒到彼岸）的種種本生事蹟，也顯現過去行羼提波羅蜜（忍辱到彼岸）割截肢體而心無動亂的種種本生事蹟，也顯現過去行精進波羅蜜（精進到彼岸）勇猛不退的種種本生事蹟，也顯現過去求一切如來禪波羅蜜（禪定到彼岸）海而得成就的種種本生事蹟，也顯現過去求一切佛所轉法輪所成就的法而發勇猛心一切皆舍的種種本生事蹟，也顯現過去樂見一切佛、樂行一切菩薩道、樂化一切眾生界的種種本生事蹟，也顯現過去所發一切菩薩大愿清凈莊嚴的種種本生事蹟，也顯現過去菩薩所成就力波羅蜜（力量到彼岸）勇猛清凈的種種本生事蹟，也顯現過去一切菩薩所修圓滿智波羅蜜（智慧到彼岸）的種種本生事蹟；像這樣的一切本生事蹟，都普遍充滿廣大的法界。
【English Translation】 English version: They, at any time, according to their respective good roots and vows, universally enable all sentient beings to attain the wisdom and expedient means of the ocean-like sound. Having arrived at the Buddha's place, they prostrated at the Buddha's feet, and then, below, transformed into the appearance of palaces of all Tathagatas, with jeweled pavilions and all jeweled lotus-treasury lion thrones, wearing the Mani jewel crown that manifests the shadow of all Bodhimandas, and sat in the lotus position with their retinue. Above, beyond countless Buddha lands as numerous as dust motes, there is a world named 'Speaking of the Buddha Nature Without End,' where the Buddha is named 'Universal Wisdom Wheel Luminous Sound.' Among that Buddha's assembly is a Bodhisattva named 'Dharma Realm Differentiation Vow,' who, together with Bodhisattvas as numerous as the dust motes of a world ocean, came from that Bodhimanda to this Saha world where Shakyamuni Buddha resides. In all marks and characteristics, all pores, all body parts, all limbs, all adornments, and all clothing, they manifested all past Buddhas such as Vairocana, all future Buddhas, those who have received predictions and those who have not, as well as all Buddhas and their assemblies in all lands of the ten directions, and also manifested the past acts of practicing Dana Paramita (perfection of giving) and all those who received the giving, also manifested the past acts of practicing Sila Paramita (perfection of morality), also manifested the past acts of practicing Ksanti Paramita (perfection of patience) where limbs were cut off without disturbance of mind, also manifested the past acts of practicing Virya Paramita (perfection of diligence) with courageous non-retrogression, also manifested the past acts of seeking the ocean of Dhyana Paramita (perfection of meditation) of all Tathagatas and attaining it, also manifested the past acts of seeking the Dharma accomplished by all Buddhas turning the Dharma wheel and generating courageous minds to give up everything, also manifested the past acts of delighting in seeing all Buddhas, delighting in practicing all Bodhisattva paths, and delighting in transforming all realms of sentient beings, also manifested the past acts of all great vows of Bodhisattvas, pure and adorned, also manifested the past acts of Bodhisattvas accomplishing Bala Paramita (perfection of power) with courage and purity, also manifested the past acts of all Bodhisattvas cultivating the complete Prajna Paramita (perfection of wisdom); all such acts completely filled the vast Dharma realm.
至佛所已，頂禮佛足，即于上方化作一切金剛藏莊嚴樓閣及帝青金剛王蓮華藏師子之座，以一切寶光明摩尼王網羅覆其身，以演說三世如來名摩尼寶王為髻明珠，與其眷屬結跏趺坐。
如是十方一切菩薩並其眷屬，皆從普賢菩薩行愿中生，以凈智眼見三世佛，普聞一切諸佛如來所轉法輪、修多羅海，已得至於一切菩薩自在彼岸；于唸唸中現大神變，親近一切諸佛如來，一身充滿一切世界一切如來眾會道場，於一塵中普現一切世間境界，教化成熟一切眾生未曾失時，一毛孔中出一切如來說法音聲；知一切眾生悉皆如幻，知一切佛悉皆如影，知一切諸趣受生悉皆如夢，知一切業報如鏡中像，知一切諸有生起如熱時焰，知一切世界皆如變化；成就如來十力、無畏，勇猛自在，能師子吼，深入無盡辯才大海，得一切眾生言辭海諸法智；于虛空法界所行無礙，知一切法無有障礙；一切菩薩神通境界悉已清凈，勇猛精進，摧伏魔軍；恒以智慧了達三世，知一切法猶如虛空，無有違諍，亦無取著；雖勤精進而知一切智終無所來，雖觀境界而知一切有悉不可得；以方便智入一切法界，以平等智入一切國土，以自在力令一切世界展轉相入於一切世界；處處受生，見一切世界種種形相；于微細境現廣大剎，于廣大境現微細剎；於一佛
【現代漢語翻譯】 現代漢語譯本 到達佛陀所在之處后，頂禮佛足，隨即在上方化現出一切金剛藏莊嚴的樓閣以及帝青金剛王蓮花藏獅子座，用一切寶光明摩尼王網覆蓋其身，以演說三世如來名號的摩尼寶王作為髮髻上的明珠，與其眷屬結跏趺坐。 像這樣，十方一切菩薩及其眷屬，都從普賢菩薩（Samantabhadra Bodhisattva）的行愿中產生，以清凈的智慧之眼見到三世諸佛，普遍聽聞一切諸佛如來所轉的法輪（Dharma wheel）、修多羅（Sutra）之海，已經到達一切菩薩自在的彼岸；在每一個念頭中都顯現大神變，親近一切諸佛如來，一身充滿一切世界一切如來眾會道場，在一粒微塵中普遍顯現一切世間境界，教化成熟一切眾生從未錯過時機，一個毛孔中發出一切如來說法的音聲；知道一切眾生都如幻象，知道一切佛都如影像，知道一切諸趣受生都如夢境，知道一切業報都如鏡中之像，知道一切諸有的生起都如熱時的火焰，知道一切世界都如變化；成就如來的十力（Ten Powers of a Tathagata）、無畏（Four Fearlessnesses），勇猛自在，能發出獅子吼，深入無盡的辯才大海，獲得一切眾生言辭之海的諸法智慧；在虛空法界中所行無礙，知道一切法沒有障礙；一切菩薩的神通境界都已清凈，勇猛精進，摧伏魔軍；恒常以智慧了達三世，知道一切法猶如虛空，沒有違背爭論，也沒有執取；雖然勤奮精進，卻知道一切智慧終究無所從來，雖然觀察境界，卻知道一切有都不可得；以方便智慧進入一切法界，以平等智慧進入一切國土，以自在的力量令一切世界輾轉相入於一切世界；處處受生，見到一切世界種種的形相；在微細的境界中顯現廣大的剎土，在廣大的境界中顯現微細的剎土；在一佛
【English Translation】 English version Having arrived at the Buddha's place, they bowed at the Buddha's feet, and then, above, transformed into a jeweled pavilion adorned with all Vajra treasuries, and a lion's seat of lapis lazuli Vajra King lotus treasury, covering their bodies with a net of all precious light Mani King jewels, using the Mani jewel king that proclaims the names of the Tathagatas of the three times as a jewel on their head, and sat in full lotus posture with their retinue. In this way, all the Bodhisattvas of the ten directions and their retinues, all arose from the vows and practices of Samantabhadra Bodhisattva, with pure wisdom eyes seeing the Buddhas of the three times, universally hearing the Dharma wheel turned by all the Buddhas, the ocean of Sutras, having already reached the other shore of all Bodhisattvas' freedom; in every thought, manifesting great spiritual transformations, drawing near to all the Buddhas, one body filling all the worlds and all the assemblies of the Tathagatas' Bodhimandas, in one mote of dust universally manifesting all the realms of the world, teaching and maturing all sentient beings without ever missing the time, from one pore of hair emitting the voice of all the Tathagatas' Dharma teachings; knowing that all sentient beings are like illusions, knowing that all Buddhas are like reflections, knowing that all the births in the various realms are like dreams, knowing that all karmic retributions are like images in a mirror, knowing that the arising of all existences is like the flames of hot weather, knowing that all worlds are like transformations; accomplishing the Tathagata's Ten Powers, Four Fearlessnesses, courageous and free, able to roar like a lion, deeply entering the boundless ocean of eloquence, obtaining the wisdom of all Dharmas in the ocean of all sentient beings' languages; in the Dharma realm of space, their actions are unimpeded, knowing that all Dharmas have no obstacles; all the Bodhisattvas' spiritual realms are already purified, courageous and diligent, subduing the armies of Mara; constantly using wisdom to understand the three times, knowing that all Dharmas are like space, without contradiction or dispute, nor attachment; although diligently striving, they know that all wisdom ultimately comes from nowhere, although observing realms, they know that all existences are unattainable; with expedient wisdom entering all Dharma realms, with equal wisdom entering all lands, with the power of freedom causing all worlds to interpenetrate all worlds; being born everywhere, seeing all the various forms of all worlds; in subtle realms manifesting vast lands, in vast realms manifesting subtle lands; in one Buddha
所一念之頃，得一切佛威神所加，普見十方無所迷惑，于剎那頃悉能往詣。如是等一切菩薩滿逝多林，皆是如來威神之力。
於時，上首諸大聲聞——舍利弗、大目揵連、摩訶迦葉、離婆多、須菩提、阿㝹樓馱、難陀、劫賓那、迦旃延、富樓那等諸大聲聞，在逝多林皆悉不見如來神力、如來嚴好、如來境界、如來遊戲、如來神變、如來尊勝、如來妙行、如來威德、如來住持、如來凈剎，亦復不見不可思議菩薩境界、菩薩大會、菩薩普入、菩薩普至、菩薩普詣、菩薩神變、菩薩遊戲、菩薩眷屬、菩薩方所、菩薩莊嚴師子座、菩薩宮殿、菩薩住處、菩薩所入三昧自在、菩薩觀察、菩薩頻申、菩薩勇猛、菩薩供養、菩薩受記、菩薩成熟、菩薩勇健、菩薩法身清凈、菩薩智身圓滿、菩薩愿身示現、菩薩色身成就、菩薩諸相具足清凈、菩薩常光眾色莊嚴、菩薩放大光網、菩薩起變化云、菩薩身遍十方、菩薩諸行圓滿。如是等事，一切聲聞諸大弟子皆悉不見。何以故？以善根不同故，本不修習見佛自在善根故，本不讚說十方世界一切佛剎清凈功德故，本不稱歎諸佛世尊種種神變故，本不于生死流轉之中發阿耨多羅三藐三菩提心故，本不令他住菩提心故，本不能令如來種性不斷絕故，本不攝受諸眾生故，本不勸他修習菩薩波羅
【現代漢語翻譯】 現代漢語譯本：在僅僅一念之間，就能得到一切佛的威神加持，普遍看見十方世界而不會迷惑，在剎那之間都能到達。像這樣的一切菩薩充滿逝多林（Jetavana，佛陀常住的精舍），都是如來的威神之力。 當時，以上首的各位大聲聞——舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、大目犍連（Maha Maugalyayana，佛陀十大弟子之一，以神通著稱）、摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）、離婆多（Revata，佛陀弟子之一，以禪定著稱）、須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）、阿㝹樓馱（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）、難陀（Nanda，佛陀同父異母的弟弟）、劫賓那（Kapilavastu，佛陀弟子之一，以知星宿著稱）、迦旃延（Katyayana，佛陀十大弟子之一，以論議第一著稱）、富樓那（Purna，佛陀十大弟子之一，以說法第一著稱）等各位大聲聞，在逝多林都看不見如來的神力、如來的莊嚴美好、如來的境界、如來的遊戲神通、如來的神變、如來的尊勝、如來的微妙行為、如來的威德、如來的住持、如來的清凈佛剎，也看不見不可思議的菩薩境界、菩薩的大會、菩薩的普遍進入、菩薩的普遍到達、菩薩的普遍前往、菩薩的神變、菩薩的遊戲神通、菩薩的眷屬、菩薩的所在之處、菩薩莊嚴的獅子座、菩薩的宮殿、菩薩的住處、菩薩所入的三昧自在、菩薩的觀察、菩薩的頻申、菩薩的勇猛、菩薩的供養、菩薩的受記、菩薩的成熟、菩薩的勇健、菩薩的法身清凈、菩薩的智身圓滿、菩薩的愿身示現、菩薩的色身成就、菩薩的諸相具足清凈、菩薩的常光眾色莊嚴、菩薩放大光網、菩薩興起變化云、菩薩的身遍十方、菩薩的諸行圓滿。像這樣的事情，一切聲聞的各位大弟子都看不見。為什麼呢？因為善根不同，本來沒有修習見到佛自在的善根，本來沒有贊說十方世界一切佛剎的清凈功德，本來沒有稱歎諸佛世尊的種種神變，本來沒有在生死流轉之中發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即佛的智慧），本來沒有令他人安住菩提心，本來不能令如來的種性不斷絕，本來沒有攝受諸眾生，本來沒有勸他人修習菩薩波羅蜜（Paramita，到達彼岸的方法）。
【English Translation】 English version: In just a single moment of thought, one can receive the added power of all Buddhas' majestic spiritual strength, universally see the ten directions without confusion, and be able to reach any place in an instant. All the Bodhisattvas filling Jetavana (a monastery where the Buddha often stayed) are due to the majestic spiritual power of the Tathagata (another name for the Buddha). At that time, the leading great Sravakas (disciples who hear and follow the teachings) – Sariputra (one of the Buddha's ten great disciples, known for his wisdom), Maha Maugalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices), Revata (one of the Buddha's disciples, known for his meditation), Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), Aniruddha (one of the Buddha's ten great disciples, known for his divine eye), Nanda (the Buddha's half-brother), Kapilavastu (one of the Buddha's disciples, known for his knowledge of astronomy), Katyayana (one of the Buddha's ten great disciples, known for his debating skills), Purna (one of the Buddha's ten great disciples, known for his eloquence in teaching) and other great Sravakas, in Jetavana, could not see the Tathagata's spiritual power, the Tathagata's splendor, the Tathagata's realm, the Tathagata's divine play, the Tathagata's transformations, the Tathagata's supreme victory, the Tathagata's subtle actions, the Tathagata's majestic virtue, the Tathagata's abiding, the Tathagata's pure Buddha-land. Nor could they see the inconceivable realm of the Bodhisattvas, the Bodhisattvas' assemblies, the Bodhisattvas' universal entry, the Bodhisattvas' universal arrival, the Bodhisattvas' universal going, the Bodhisattvas' transformations, the Bodhisattvas' divine play, the Bodhisattvas' retinue, the Bodhisattvas' locations, the Bodhisattvas' adorned lion thrones, the Bodhisattvas' palaces, the Bodhisattvas' abodes, the Bodhisattvas' samadhi (meditative absorption) freedom, the Bodhisattvas' observations, the Bodhisattvas' frequent expressions, the Bodhisattvas' courage, the Bodhisattvas' offerings, the Bodhisattvas' predictions of Buddhahood, the Bodhisattvas' maturation, the Bodhisattvas' strength, the Bodhisattvas' pure Dharma body, the Bodhisattvas' complete wisdom body, the Bodhisattvas' manifestation of the vow body, the Bodhisattvas' accomplishment of the form body, the Bodhisattvas' complete purity of all marks, the Bodhisattvas' constant light adorned with various colors, the Bodhisattvas' emitting great light nets, the Bodhisattvas' raising of transformation clouds, the Bodhisattvas' bodies pervading the ten directions, the Bodhisattvas' complete practices. All these things, all the great disciples of the Sravakas could not see. Why is that? Because their roots of goodness are different; they had not cultivated the roots of goodness to see the Buddha's freedom, they had not praised the pure merits of all Buddha-lands in the ten directions, they had not extolled the various spiritual transformations of the Buddhas, they had not generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha) in the cycle of birth and death, they had not caused others to abide in the Bodhi mind, they could not prevent the lineage of the Tathagata from being cut off, they had not embraced all sentient beings, they had not encouraged others to cultivate the Bodhisattva Paramitas (perfections, ways to reach the other shore).
蜜故，本在生死流轉之時不勸眾生求于最勝大智眼故，本不修習生一切智諸善根故，本不成就如來出世諸善根故，本不得嚴凈佛剎神通智故，本不得諸菩薩眼所知境故，本不求超出世間不共菩提諸善根故，本不發一切菩薩諸大愿故，本不從如來加被之所生故，本不知諸法如幻、菩薩如夢故，本不得諸大菩薩廣大歡喜故。如是皆是普賢菩薩智眼境界，不與一切二乘所共。以是因緣，諸大聲聞不能見、不能知、不能聞、不能入、不能得、不能念、不能觀察、不能籌量、不能思惟、不能分別；是故，雖在逝多林中，不見如來諸大神變。
複次，諸大聲聞無如是善根故，無如是智眼故，無如是三昧故，無如是解脫故，無如是神通故，無如是威德故，無如是勢力故，無如是自在故，無如是住處故，無如是境界故，是故於此不能知、不能見、不能入、不能證、不能住、不能解、不能觀察、不能忍受、不能趣向、不能游履；又亦不能廣為他人，開闡解說，稱揚示現，引導勸進，令其趣向，令其修習，令其安住，令其證入。何以故？諸大弟子依聲聞乘而出離故，成就聲聞道，滿足聲聞行，安住聲聞果，于無有諦得決定智，常住實際究竟寂靜，遠離大悲，舍于眾生，住于自事；于彼智慧，不能積集，不能修行，不能安住，不能愿求
【現代漢語翻譯】 現代漢語譯本：蜜故（Migu，指某種原因），根本在於在生死輪迴中不勸導眾生尋求最殊勝的智慧之眼，根本在於不修習產生一切智慧的各種善根，根本在於不成就如來出世的各種善根，根本在於不能獲得莊嚴清凈的佛剎神通智慧，根本在於不能獲得諸菩薩眼所能知的境界，根本在於不尋求超越世間不共菩提的各種善根，根本在於不發起一切菩薩的各種大愿，根本在於不是從如來的加持中所生，根本在於不知道諸法如幻、菩薩如夢，根本在於不能獲得諸大菩薩的廣大歡喜。這些都是普賢菩薩（Samantabhadra）智慧之眼的境界，不與一切二乘（聲聞乘和緣覺乘）所共有。因為這個原因，諸大聲聞（Sravaka）不能見、不能知、不能聞、不能入、不能得、不能念、不能觀察、不能衡量、不能思考、不能分別；所以，即使在逝多林（Jeta Grove）中，也看不見如來的各種大神變。 其次，諸大聲聞沒有這樣的善根，沒有這樣的智慧之眼，沒有這樣的三昧（Samadhi，禪定），沒有這樣的解脫，沒有這樣的神通，沒有這樣的威德，沒有這樣的勢力，沒有這樣的自在，沒有這樣的住處，沒有這樣的境界，所以對於這些不能知、不能見、不能入、不能證、不能住、不能解、不能觀察、不能忍受、不能趣向、不能遊歷；也不能廣泛地為他人開示、闡明、解說、稱揚、示現、引導、勸進，使他們趣向，使他們修習，使他們安住，使他們證入。為什麼呢？因為諸大弟子依聲聞乘而出離，成就聲聞道，滿足聲聞行，安住聲聞果，對於無有真諦獲得決定智慧，常住實際究竟寂靜，遠離大悲，捨棄眾生，安住于自身的事情；對於那種智慧，不能積累，不能修行，不能安住，不能愿求。
【English Translation】 English version: The reason, Migu, is fundamentally that, while in the cycle of birth and death, they do not encourage sentient beings to seek the most supreme eye of wisdom; fundamentally, they do not cultivate the various roots of goodness that generate all wisdom; fundamentally, they do not accomplish the various roots of goodness for the Tathagata's (如來) appearance in the world; fundamentally, they do not obtain the pure and adorned Buddha-lands with supernormal wisdom; fundamentally, they do not obtain the realms known by the eyes of the Bodhisattvas; fundamentally, they do not seek the various roots of goodness for the unsurpassed Bodhi (菩提) that transcends the world; fundamentally, they do not generate all the great vows of the Bodhisattvas; fundamentally, they are not born from the blessings of the Tathagata; fundamentally, they do not know that all dharmas are like illusions and Bodhisattvas are like dreams; fundamentally, they do not obtain the great joy of the great Bodhisattvas. All these are the realms of the wisdom-eye of Samantabhadra (普賢菩薩), not shared with all the Two Vehicles (聲聞乘 and 緣覺乘). Because of this reason, the great Sravakas (聲聞) cannot see, cannot know, cannot hear, cannot enter, cannot obtain, cannot contemplate, cannot observe, cannot measure, cannot think, cannot discern; therefore, even in the Jeta Grove (逝多林), they do not see the various great transformations of the Tathagata. Furthermore, the great Sravakas do not have such roots of goodness, do not have such an eye of wisdom, do not have such Samadhi (三昧), do not have such liberation, do not have such supernormal powers, do not have such majestic virtue, do not have such power, do not have such freedom, do not have such a dwelling place, do not have such a realm; therefore, regarding these, they cannot know, cannot see, cannot enter, cannot realize, cannot abide, cannot understand, cannot observe, cannot endure, cannot approach, cannot traverse; nor can they widely open, explain, expound, praise, demonstrate, guide, and encourage others, causing them to approach, causing them to cultivate, causing them to abide, causing them to realize. Why is this so? Because the great disciples rely on the Sravaka Vehicle (聲聞乘) to depart, accomplish the Sravaka path, fulfill the Sravaka practice, abide in the Sravaka fruit, obtain decisive wisdom regarding the non-existence of truth, constantly abide in the ultimate quiescence of reality, are far from great compassion, abandon sentient beings, and abide in their own affairs; regarding that wisdom, they cannot accumulate, cannot cultivate, cannot abide, cannot aspire.
，不能成就，不能清凈，不能趣入，不能通達，不能知見，不能證得。是故，雖在逝多林中對於如來，不見如是廣大神變。
佛子！如恒河岸有百千億無量餓鬼，裸形飢渴，舉體焦然，烏鷲豺狼競來搏撮，為渴所逼，欲求水飲，雖住河邊而不見河；設有見者，見其枯竭。何以故？深厚業障之所覆故。彼大聲聞亦復如是，雖覆住在逝多林中，不見如來廣大神力，舍一切智，無明翳瞙覆其眼故，不曾種植薩婆若地諸善根故。譬如有人，于大會中昏睡安寢，忽然夢見須彌山頂帝釋所住善見大城，宮殿、園林種種嚴好，天子、天女百千萬億，普散天華遍滿其地，種種衣樹出妙衣服，種種華樹開敷妙華，諸音樂樹奏天音樂，天諸采女歌詠美音，無量諸天于中戲樂；其人自見著天衣服，普于其處住止周旋。其大會中一切諸人雖同一處，不知不見。何以故？夢中所見，非彼大眾所能見故。一切菩薩、世間諸王亦復如是，以久積集善根力故，發一切智廣大愿故，學習一切佛功德故，修行菩薩莊嚴道故，圓滿一切智智法故，滿足普賢諸行愿故，趣入一切菩薩智地故，遊戲一切菩薩所住諸三昧故，已能觀察一切菩薩智慧境界無障礙故，是故悉見如來世尊不可思議自在神變。一切聲聞諸大弟子，皆不能見，皆不能知，以無菩薩清凈眼故
【現代漢語翻譯】 現代漢語譯本：不能成就，不能清凈，不能趣入，不能通達，不能知見，不能證得。因此，即使在逝多林中面對如來，也看不到如此廣大的神變。 佛子！如同恒河岸邊有成百上千億無量的餓鬼，赤身裸體，飢渴難耐，全身焦灼，烏鴉、鷲鷹、豺狼爭相撲食，被渴所逼，想要喝水，即使住在河邊也看不到河；即使有看到的，也看到的是乾涸的河床。這是為什麼呢？因為深厚的業障所覆蓋的緣故。那些大聲聞也是如此，即使住在逝多林中，也看不到如來廣大的神力，捨棄了一切智，因為無明的遮蔽覆蓋了他們的眼睛，不曾種植薩婆若（一切智）之地的各種善根。譬如有人，在大會中昏睡安眠，忽然夢見須彌山頂帝釋（天神之王）所居住的善見大城，宮殿、園林種種莊嚴美好，天子、天女成百上千億，普散天花遍滿其地，各種衣樹長出美妙的衣服，各種花樹開滿美妙的花朵，各種音樂樹演奏天上的音樂，天上的采女歌唱美妙的音樂，無量的諸天在其中嬉戲玩樂；那人自己看到穿著天上的衣服，在那個地方來回走動。那個大會中的一切人雖然在同一個地方，卻不知道也看不到。這是為什麼呢？因為夢中所見，不是那些大眾所能看到的。一切菩薩、世間諸王也是如此，因為長久積累善根的力量，發了一切智的廣大愿，學習一切佛的功德，修行菩薩莊嚴的道路，圓滿一切智智的法，滿足普賢（菩薩名）的各種行愿，進入一切菩薩的智慧之地，遊戲在一切菩薩所住的各種三昧（禪定）中，已經能夠觀察一切菩薩智慧境界而無障礙，因此都能看到如來世尊不可思議的自在神變。一切聲聞的各位大弟子，都不能看到，都不能知道，因為沒有菩薩清凈的眼睛的緣故。
【English Translation】 English version: They cannot achieve, cannot purify, cannot enter, cannot understand, cannot know, cannot realize. Therefore, even in Jeta Grove, facing the Tathagata, they do not see such vast miraculous transformations. Oh, sons of the Buddha! Like the countless billions of hungry ghosts on the banks of the Ganges, naked, hungry, and thirsty, their bodies scorched, crows, vultures, and jackals vying to snatch at them, driven by thirst, seeking water to drink, even though they dwell by the river, they do not see the river; and if they do see it, they see it as dried up. Why is this? Because they are covered by deep karmic obstructions. The great Sravakas are also like this; even though they dwell in Jeta Grove, they do not see the vast miraculous power of the Tathagata, having abandoned all-knowing wisdom, because the darkness of ignorance covers their eyes, and because they have not planted the roots of virtue in the ground of Sarvajna (all-knowing wisdom). It is like a person who, while sleeping soundly in a great assembly, suddenly dreams of the great city of Good Vision where Indra (king of gods) dwells on the summit of Mount Sumeru, with palaces, gardens, and various beautiful adornments, hundreds of millions of heavenly sons and daughters, scattering heavenly flowers all over the ground, various clothing trees producing wonderful garments, various flower trees blooming with wonderful flowers, various music trees playing heavenly music, heavenly maidens singing beautiful songs, and countless gods playing and enjoying themselves; that person sees himself wearing heavenly clothes, walking around in that place. All the people in that assembly, though in the same place, do not know or see it. Why is this? Because what is seen in the dream cannot be seen by that assembly. All Bodhisattvas and worldly kings are also like this; because of the power of accumulated good roots, because of the great vow to attain all-knowing wisdom, because of learning all the merits of the Buddha, because of practicing the path of Bodhisattva adornment, because of perfecting the Dharma of all-knowing wisdom, because of fulfilling the vows of Samantabhadra (a Bodhisattva), because of entering the wisdom ground of all Bodhisattvas, because of playing in all the Samadhis (meditative states) where Bodhisattvas dwell, and because they are able to observe the wisdom realm of all Bodhisattvas without obstruction, therefore they all see the inconceivable and free miraculous transformations of the Tathagata. All the great disciples of the Sravakas cannot see, cannot know, because they do not have the pure eyes of a Bodhisattva.
。譬如雪山具眾藥草，良醫詣彼悉能分別；其諸捕獵、放牧之人恒住彼山，不見其藥。此亦如是，以諸菩薩入智境界，具自在力，能見如來廣大神變；諸大弟子唯求自利，不欲利他，唯求自安，不欲安他，雖在林中，不知不見。譬如地中有諸寶藏，種種珍異悉皆充滿，有一丈夫聰慧明達，善能分別一切伏藏，其人復有大福德力，能隨所欲自在而取，奉養父母，賑恤親屬，老、病、窮乏靡不均贍；其無智慧、無福德人，雖亦至於寶藏之處，不知不見，不得其益。此亦如是，諸大菩薩有凈智眼，能入如來不可思議甚深境界，能見佛神力，能入諸法門，能游三昧海，能供養諸佛，能以正法開悟眾生，能以四攝攝受眾生；諸大聲聞不能得見如來神力，亦不能見諸菩薩眾。譬如盲人至大寶洲，若行、若住、若坐、若臥，不能得見一切眾寶；以不見故，不能採取，不得受用。此亦如是，諸大弟子雖在林中親近世尊，不見如來自在神力，亦不得見菩薩大會。何以故？無有菩薩無礙凈眼，不能次第悟入法界見於如來自在力故。譬如有人得清凈眼，名：離垢光明，一切暗色不能為障。爾時，彼人于夜暗中，處在無量百千萬億人眾之內，或行、或住、或坐、或臥，彼諸人眾形相威儀，此明眼人莫不具見；其明眼者威儀進退，彼諸人眾悉不能
【現代漢語翻譯】 現代漢語譯本：譬如雪山蘊藏著各種藥草，高明的醫生來到那裡，都能分辨出來；那些捕獵、放牧的人常年住在山中，卻看不見那些藥草。情況也是這樣，因為菩薩進入智慧的境界，具有自在的力量，能夠看到如來廣大的神通變化；那些大弟子只求自己得利，不想利益他人，只求自己安樂，不想讓別人安樂，即使身處林中，也看不見，不知道。譬如地裡有各種寶藏，各種珍奇的寶物都充滿其中，有一個人聰明睿智，能夠分辨一切埋藏的寶藏，這個人又有很大的福德力量，能夠隨心所欲地取出寶藏，用來奉養父母，救濟親屬，對於年老、生病、貧窮的人都給予賙濟；那些沒有智慧、沒有福德的人，即使到了寶藏的地方，也看不見，不知道，得不到好處。情況也是這樣，各位大菩薩有清凈的智慧之眼，能夠進入如來不可思議的甚深境界，能夠看到佛的神力，能夠進入各種法門，能夠遊歷三昧之海，能夠供養諸佛，能夠用正法開悟眾生，能夠用四攝法攝受眾生；各位大聲聞不能看到如來的神力，也不能看到各位菩薩。譬如一個盲人到了大寶洲，無論是行走、站立、坐著、躺著，都不能看到各種珍寶；因為看不見，所以不能採取，不能享用。情況也是這樣，各位大弟子雖然身處林中親近世尊，卻看不見如來的自在神力，也看不到菩薩的大會。為什麼呢？因為沒有菩薩那樣無礙清凈的眼睛，不能依次領悟進入法界，看到如來的自在力量。譬如有人得到清凈的眼睛，名叫『離垢光明』，一切黑暗都不能遮擋。那時，這個人在夜晚的黑暗中，身處在無數百千萬億的人群之中，無論是行走、站立、坐著、躺著，那些人的形貌威儀，這個明眼人都能看得清清楚楚；而這個明眼人的威儀進退，那些人卻都看不見。 現代漢語譯本：譬如雪山（指喜馬拉雅山）蘊藏著各種藥草，高明的醫生來到那裡，都能分辨出來；那些捕獵、放牧的人常年住在山中，卻看不見那些藥草。情況也是這樣，因為菩薩進入智慧的境界，具有自在的力量，能夠看到如來（指佛陀）廣大的神通變化；那些大弟子（指佛陀的聲聞弟子）只求自己得利，不想利益他人，只求自己安樂，不想讓別人安樂，即使身處林中，也看不見，不知道。譬如地裡有各種寶藏，各種珍奇的寶物都充滿其中，有一個人聰明睿智，能夠分辨一切埋藏的寶藏，這個人又有很大的福德力量，能夠隨心所欲地取出寶藏，用來奉養父母，救濟親屬，對於年老、生病、貧窮的人都給予賙濟；那些沒有智慧、沒有福德的人，即使到了寶藏的地方，也看不見，不知道，得不到好處。情況也是這樣，各位大菩薩有清凈的智慧之眼，能夠進入如來不可思議的甚深境界，能夠看到佛的神力，能夠進入各種法門，能夠遊歷三昧（指禪定）之海，能夠供養諸佛，能夠用正法開悟眾生，能夠用四攝法（指佈施、愛語、利行、同事）攝受眾生；各位大聲聞不能看到如來的神力，也不能看到各位菩薩。譬如一個盲人到了大寶洲，無論是行走、站立、坐著、躺著，都不能看到各種珍寶；因為看不見，所以不能採取，不能享用。情況也是這樣，各位大弟子雖然身處林中親近世尊，卻看不見如來的自在神力，也看不到菩薩的大會。為什麼呢？因為沒有菩薩那樣無礙清凈的眼睛，不能依次領悟進入法界，看到如來的自在力量。譬如有人得到清凈的眼睛，名叫『離垢光明』，一切黑暗都不能遮擋。那時，這個人在夜晚的黑暗中，身處在無數百千萬億的人群之中，無論是行走、站立、坐著、躺著，那些人的形貌威儀，這個明眼人都能看得清清楚楚；而這個明眼人的威儀進退，那些人卻都看不見。
【English Translation】 English version: For example, the Snow Mountains are full of various medicinal herbs, and a skilled physician who goes there can distinguish them all; those who hunt and graze live on the mountain year-round, yet they do not see the herbs. It is the same in this case, because Bodhisattvas enter the realm of wisdom, possessing the power of self-mastery, and are able to see the vast spiritual transformations of the Tathagata (Buddha); the great disciples only seek their own benefit, not wanting to benefit others, only seeking their own peace, not wanting to bring peace to others, even though they are in the forest, they do not see or know. For example, in the earth there are various treasures, filled with all kinds of rare and precious things, and there is a man who is intelligent and wise, able to distinguish all hidden treasures, and this man also has great merit and power, able to freely take the treasures as he wishes, to support his parents, to aid his relatives, and to provide for the old, the sick, and the poor without discrimination; those who have no wisdom and no merit, even if they come to the place of the treasures, do not see or know, and do not receive any benefit. It is the same in this case, the great Bodhisattvas have pure wisdom eyes, able to enter the inconceivable and profound realm of the Tathagata, able to see the Buddha's spiritual power, able to enter all Dharma gates, able to travel in the sea of Samadhi (meditative absorption), able to make offerings to all Buddhas, able to enlighten sentient beings with the true Dharma, and able to embrace sentient beings with the four means of attraction; the great Sravakas (hearers) are unable to see the spiritual power of the Tathagata, nor are they able to see the assembly of Bodhisattvas. For example, a blind man who arrives at a great treasure island, whether walking, standing, sitting, or lying down, is unable to see any of the various treasures; because he cannot see, he cannot take them, and cannot enjoy them. It is the same in this case, the great disciples, although they are in the forest close to the World Honored One, do not see the self-mastery and spiritual power of the Tathagata, nor do they see the great assembly of Bodhisattvas. Why is this so? Because they do not have the unobstructed pure eyes of a Bodhisattva, and cannot sequentially realize and enter the Dharma realm to see the self-mastery power of the Tathagata. For example, if someone obtains pure eyes, named 'Light of Purity,' all darkness cannot obstruct them. At that time, this person, in the darkness of night, is among countless hundreds of thousands of millions of people, whether walking, standing, sitting, or lying down, the forms and dignified manners of those people are all clearly seen by this person with clear eyes; while the dignified manners and movements of this person with clear eyes are not seen by any of those people. English version: For example, the Snow Mountains (referring to the Himalayas) are full of various medicinal herbs, and a skilled physician who goes there can distinguish them all; those who hunt and graze live on the mountain year-round, yet they do not see the herbs. It is the same in this case, because Bodhisattvas enter the realm of wisdom, possessing the power of self-mastery, and are able to see the vast spiritual transformations of the Tathagata (referring to the Buddha); the great disciples (referring to the Buddha's Sravaka disciples) only seek their own benefit, not wanting to benefit others, only seeking their own peace, not wanting to bring peace to others, even though they are in the forest, they do not see or know. For example, in the earth there are various treasures, filled with all kinds of rare and precious things, and there is a man who is intelligent and wise, able to distinguish all hidden treasures, and this man also has great merit and power, able to freely take the treasures as he wishes, to support his parents, to aid his relatives, and to provide for the old, the sick, and the poor without discrimination; those who have no wisdom and no merit, even if they come to the place of the treasures, do not see or know, and do not receive any benefit. It is the same in this case, the great Bodhisattvas have pure wisdom eyes, able to enter the inconceivable and profound realm of the Tathagata, able to see the Buddha's spiritual power, able to enter all Dharma gates, able to travel in the sea of Samadhi (referring to meditative absorption), able to make offerings to all Buddhas, able to enlighten sentient beings with the true Dharma, and able to embrace sentient beings with the four means of attraction (referring to giving, kind speech, beneficial action, and cooperation); the great Sravakas are unable to see the spiritual power of the Tathagata, nor are they able to see the assembly of Bodhisattvas. For example, a blind man who arrives at a great treasure island, whether walking, standing, sitting, or lying down, is unable to see any of the various treasures; because he cannot see, he cannot take them, and cannot enjoy them. It is the same in this case, the great disciples, although they are in the forest close to the World Honored One, do not see the self-mastery and spiritual power of the Tathagata, nor do they see the great assembly of Bodhisattvas. Why is this so? Because they do not have the unobstructed pure eyes of a Bodhisattva, and cannot sequentially realize and enter the Dharma realm to see the self-mastery power of the Tathagata. For example, if someone obtains pure eyes, named 'Light of Purity,' all darkness cannot obstruct them. At that time, this person, in the darkness of night, is among countless hundreds of thousands of millions of people, whether walking, standing, sitting, or lying down, the forms and dignified manners of those people are all clearly seen by this person with clear eyes; while the dignified manners and movements of this person with clear eyes are not seen by any of those people.
睹。佛亦如是，成就智眼，清凈無礙，悉能明見一切世間；其所示現神通變化，大菩薩眾所共圍繞，諸大弟子悉不能見。譬如比丘在大眾中入遍處定，所謂：地遍處定、水遍處定、火遍處定、風遍處定、青遍處定、黃遍處定、赤遍處定、白遍處定、天遍處定、種種眾生身遍處定、一切語言音聲遍處定、一切所緣遍處定；入此定者見其所緣，其餘大眾悉不能見，唯除有住此三昧者。如來所現不可思議諸佛境界亦復如是，菩薩具見，聲聞莫睹。譬如有人以翳形藥自涂其眼，在於眾會去、來、坐、立無能見者，而能悉睹眾會中事。應知如來亦復如是，超過於世，普見世間，非諸聲聞所能得見，唯除趣向一切智境諸大菩薩。如人生已，則有二天，恒相隨逐，一曰：同生，二曰：同名；天常見人，人不見天。應知如來亦復如是，在諸菩薩大集會中現大神通，諸大聲聞悉不能見。譬如比丘得心自在，入滅盡定，六根作業皆悉不行，一切語言不知不覺；定力持故，不般涅槃。一切聲聞亦復如是，雖覆住在逝多林中，具足六根，而不知不見不解不入如來自在、菩薩眾會諸所作事。何以故？如來境界甚深廣大，難見難知，難測難量，超諸世間，不可思議，無能壞者，非是一切二乘境界；是故，如來自在神力、菩薩眾會及逝多林普遍一切清
【現代漢語翻譯】 現代漢語譯本 觀察。佛陀也是如此，成就了智慧之眼，清凈無礙，能夠完全明見一切世間；他所展現的神通變化，被大菩薩眾所圍繞，諸大弟子都不能看見。譬如一位比丘在大眾中進入遍處定（一種禪定狀態），即所謂：地遍處定、水遍處定、火遍處定、風遍處定、青遍處定、黃遍處定、赤遍處定、白遍處定、天遍處定、種種眾生身遍處定、一切語言音聲遍處定、一切所緣遍處定；進入這種禪定的人能看見他所專注的境界，其餘大眾都不能看見，除非也有人住在這種三昧（禪定）中。如來所展現的不可思議的諸佛境界也是如此，菩薩能夠完全看見，而聲聞（佛陀的弟子）卻不能看見。譬如有人用隱形藥塗抹自己的眼睛，在人群中行走、來去、坐立，沒有人能看見他，但他卻能完全看見人群中的事情。應當知道如來也是如此，超越世間，普遍看見世間，不是諸聲聞所能看見的，只有那些趨向一切智境的大菩薩才能看見。譬如人出生后，就有兩個天人，總是跟隨在他身邊，一個叫做『同生』，一個叫做『同名』；天人常常看見人，而人卻看不見天人。應當知道如來也是如此，在諸菩薩大**（此處原文為「眾」，疑為筆誤）中展現大神通，諸大聲聞都不能看見。譬如比丘得到心的自在，進入滅盡定（一種禪定狀態），六根（眼、耳、鼻、舌、身、意）的運作都停止，一切語言都不知道不覺；因為禪定力量的維持，所以不入涅槃。一切聲聞也是如此，即使住在逝多林（佛陀常住的精舍）中，具備六根，卻不知道、看不見、不理解、不進入如來的自在、菩薩眾會所做的事情。為什麼呢？因為如來的境界非常深廣，難以看見、難以知曉、難以測度、難以衡量，超越一切世間，不可思議，沒有能破壞的，不是一切二乘（聲聞和緣覺）的境界；因此，如來的自在神力、菩薩眾會以及逝多林普遍一切清凈。
【English Translation】 English version Observe. The Buddha is also like this, having achieved the eye of wisdom, pure and unobstructed, able to clearly see all the worlds; the miraculous transformations he manifests, surrounded by great Bodhisattvas, cannot be seen by the great disciples. For example, a Bhikkhu (monk) in the assembly enters the 'all-pervading concentration' (a state of meditation), namely: the earth all-pervading concentration, the water all-pervading concentration, the fire all-pervading concentration, the wind all-pervading concentration, the blue all-pervading concentration, the yellow all-pervading concentration, the red all-pervading concentration, the white all-pervading concentration, the sky all-pervading concentration, the all-pervading concentration of the bodies of various beings, the all-pervading concentration of all languages and sounds, and the all-pervading concentration of all objects of focus; one who enters this concentration sees what he focuses on, while the rest of the assembly cannot see it, unless they also abide in this Samadhi (meditative state). The inconceivable realms of the Buddhas manifested by the Tathagata (Buddha) are also like this, Bodhisattvas can fully see them, while Sravakas (disciples of the Buddha) cannot. For example, if someone applies an invisibility potion to their eyes, they can walk, come, go, sit, and stand in the assembly without anyone seeing them, yet they can see everything happening in the assembly. It should be known that the Tathagata is also like this, surpassing the world, universally seeing the world, which cannot be seen by the Sravakas, only the great Bodhisattvas who are heading towards the realm of all-knowing wisdom can see it. For example, when a person is born, there are two Devas (celestial beings) who always follow them, one is called 'born together' and the other is called 'same name'; the Devas often see the person, but the person cannot see the Devas. It should be known that the Tathagata is also like this, manifesting great miraculous powers in the great assembly of Bodhisattvas, which cannot be seen by the great Sravakas. For example, a Bhikkhu who has attained freedom of mind enters the cessation of perception and feeling (a state of meditation), where the functions of the six senses (eyes, ears, nose, tongue, body, and mind) all cease, and all languages are unknown and unfelt; because of the power of meditation, they do not enter Nirvana. All Sravakas are also like this, even though they live in Jeta Grove (a monastery where the Buddha often stayed), possessing the six senses, they do not know, see, understand, or enter the Tathagata's freedom, the activities of the Bodhisattva assembly. Why is this so? Because the realm of the Tathagata is very deep and vast, difficult to see, difficult to know, difficult to measure, surpassing all worlds, inconceivable, indestructible, and not the realm of all the two vehicles (Sravakas and Pratyekabuddhas); therefore, the Tathagata's power of freedom, the Bodhisattva assembly, and Jeta Grove are universally pure.
凈世界，如是等事，諸大聲聞悉不知見，非其器故。
爾時，毗盧遮那愿光明菩薩，承佛神力，觀察十方而說頌言：
「汝等應觀察， 佛道不思議， 於此逝多林， 示現神通力。 善逝威神力， 所現無央數； 一切諸世間， 迷惑不能了。 法王深妙法， 無量難思議， 所現諸神通， 舉世莫能測。 以了法無相， 是故名為佛， 而具相莊嚴， 稱揚不可盡。 今於此林內， 示現大神力， 甚深無有邊， 言辭莫能辯。 汝觀大威德， 無量菩薩眾， 十方諸國土， 而來見世尊。 所愿皆具足， 所行無障礙； 一切諸世間， 無能測量者。 一切諸緣覺， 及彼大聲聞， 皆悉不能知， 菩薩行境界。 菩薩大智慧， 諸地悉究竟， 高建勇猛幢， 難摧難可動。 諸大名稱士， 無量三昧力， 所現諸神變， 法界悉充滿。」
爾時，不可壞精進王菩薩，承佛神力，觀察十方而說頌言：
「汝觀諸佛子， 智慧功德藏， 究竟菩提行， 安隱諸世間。 其心本明達， 善入諸三昧， 智慧無邊際， 境界不可量。 今此逝多林， 種種皆嚴飾， 菩薩眾雲集， 親近如
【現代漢語翻譯】 現代漢語譯本 像這樣的清凈世界，所有的大聲聞（指聽聞佛陀教誨而證悟的弟子）都無法知曉和看見，因為他們的根器不夠。 這時，毗盧遮那愿光明菩薩（指發願要像毗盧遮那佛一樣光明的菩薩），憑藉佛陀的神力，觀察十方世界，然後說了以下偈頌： 『你們應當觀察，佛的道是不可思議的，在這逝多林（指佛陀說法的地方），佛陀示現了神通之力。 善逝（指佛陀）的威神之力，所展現的是無量無邊的；一切世間的人們，都迷惑不解。 法王（指佛陀）的深奧微妙之法，是無量難以思議的，所展現的各種神通，世間沒有人能夠測度。 因為領悟了法的無相，所以被稱為佛，卻又具足莊嚴的相貌，讚美也說不盡。 如今在這林中，示現大神力，深奧無邊，言辭無法辯說。 你們看這大威德，無量的菩薩眾，從十方諸國土，前來覲見世尊。 他們所發的愿都已具足，所行之事沒有障礙；一切世間的人，沒有誰能夠測量他們的境界。 一切的緣覺（指獨自悟道的修行者），以及那些大聲聞，都不能知曉，菩薩所行的境界。 菩薩具有大智慧，對諸地（指菩薩修行的不同階段）都已究竟通達，高舉勇猛的旗幟，難以摧毀，難以動搖。 這些大名聲的修行者，具有無量的三昧（指禪定）之力，所展現的各種神變，充滿整個法界。』 這時，不可壞精進王菩薩（指精進修行，不可被破壞的菩薩），憑藉佛陀的神力，觀察十方世界，然後說了以下偈頌： 『你們看這些佛子（指佛陀的弟子），是智慧功德的寶藏，究竟菩提（指覺悟）的修行，安穩一切世間。 他們的心本來就明達，善於進入各種三昧，智慧沒有邊際，境界不可測量。 如今這逝多林，被種種莊嚴裝飾，菩薩大眾雲集，親近如來（指佛陀）。』
【English Translation】 English version Such pure lands, all the great Sravakas (disciples who attained enlightenment by hearing the Buddha's teachings) are unable to know or see, because they are not vessels for it. At that time, Vairochana Wish Light Bodhisattva (a Bodhisattva who aspires to be as radiant as Vairochana Buddha), empowered by the Buddha's spiritual power, observed the ten directions and spoke the following verses: 'You should observe, the Buddha's path is inconceivable, in this Jeta Grove (the place where the Buddha taught), the Buddha manifests spiritual powers. The Sugata's (referring to the Buddha) majestic spiritual power, what is manifested is immeasurable; all the people in the world are confused and cannot understand. The Dharma King's (referring to the Buddha) profound and subtle Dharma, is immeasurable and difficult to conceive, the various spiritual powers manifested, no one in the world can fathom. Because they have realized the non-form of Dharma, they are called Buddhas, yet they possess adorned appearances, and praise cannot exhaust them. Now in this grove, great spiritual power is manifested, profound and boundless, words cannot describe it. You see this great majestic power, the immeasurable Bodhisattva assembly, from the lands of the ten directions, come to see the World Honored One. Their vows are all fulfilled, their actions are without obstacles; no one in all the world can measure their realm. All the Pratyekabuddhas (those who attain enlightenment on their own), and those great Sravakas, cannot know, the realm of Bodhisattva practice. Bodhisattvas possess great wisdom, they have completely mastered all the Bhumis (stages of Bodhisattva practice), they raise the banner of courage, difficult to destroy, difficult to move. These great renowned practitioners, possess immeasurable Samadhi (meditative concentration) power, the various spiritual transformations they manifest, fill the entire Dharma realm.' At that time, the Indestructible King of Diligence Bodhisattva (a Bodhisattva who practices diligently and cannot be destroyed), empowered by the Buddha's spiritual power, observed the ten directions and spoke the following verses: 'You see these Buddha's children (referring to the Buddha's disciples), they are the treasury of wisdom and merit, they have perfected the practice of Bodhi (enlightenment), bringing peace to all the world. Their minds are originally clear and understanding, they are skilled in entering various Samadhis, their wisdom is boundless, their realm is immeasurable. Now this Jeta Grove, is adorned with various decorations, the Bodhisattva assembly gathers, drawing near to the Tathagata (referring to the Buddha).'
來住。 汝觀無所著， 無量大眾海， 十方來詣此， 坐寶蓮華座。 無來亦無住， 無依無戲論， 離垢心無礙， 究竟於法界。 建立智慧幢， 堅固不動搖， 知無變化法， 而現變化事。 十方無量剎， 一切諸佛所， 同時悉往詣， 而亦不分身。 汝觀釋師子， 自在神通力， 能令菩薩眾， 一切俱來集。 一切諸佛法， 法界悉平等， 言說故不同， 此眾咸通達。 諸佛常安住， 法界平等際， 演說差別法， 言辭無有盡。」
爾時，普勝無上威德王菩薩，承佛神力，觀察十方而說頌言：
「汝觀無上士， 廣大智圓滿， 善達時非時， 為眾演說法； 摧伏眾外道， 一切諸異論， 普隨眾生心， 為現神通力。 正覺非有量， 亦復非無量； 若量若無量， 牟尼悉超越。 如日在虛空， 照臨一切處； 佛智亦如是， 了達三世法。 譬如十五夜， 月輪無減缺； 如來亦復然， 白法悉圓滿。 譬如空中日， 執行無暫已； 如來亦如是， 神變恒相續。 譬如十方剎， 于空無所礙， 世燈現變化， 於世亦復然。 譬如世間地， 群生之所依；
【現代漢語翻譯】 現代漢語譯本 『你觀察，（菩薩）沒有執著，無量的大眾如海一般，從十方來到這裡，坐在寶蓮花座上。 沒有來也沒有住，沒有依靠也沒有戲論，清凈的心沒有障礙，究竟通達法界。 建立智慧的旗幟，堅固不可動搖，知道沒有變化的法，卻能顯現變化的事。 十方無量的世界，一切諸佛所在之處，同時都前往，卻也沒有分身。 你觀察釋迦牟尼佛（釋師子）的自在神通力，能夠讓菩薩眾，一切都聚集而來。 一切諸佛的法，在法界中都是平等的，因為言說而不同，這裡的眾人都通達。 諸佛常常安住在法界平等的邊界，演說差別的法，言辭沒有窮盡。』
這時，普勝無上威德王菩薩，承蒙佛的神力，觀察十方而說偈頌：
『你觀察無上士（佛），廣大智慧圓滿，善於通達時機和非時機，為大眾演說佛法； 摧伏一切外道，一切不同的論調，普遍隨順眾生的心，為他們顯現神通力。 正覺（佛的覺悟）不是有量的，也不是無量的；無論是有量還是無量，牟尼（佛）都超越了。 如同太陽在虛空中，照耀一切地方；佛的智慧也是這樣，了達過去、現在、未來三世的法。 譬如十五的夜晚，月亮圓滿無缺；如來（佛）也是這樣，清凈的法都圓滿。 譬如空中的太陽，執行沒有片刻停止；如來（佛）也是這樣，神變恒常相續。 譬如十方的世界，在虛空中沒有障礙，世間的明燈顯現變化，在世間也是這樣。 譬如世間的土地，是眾生所依靠的；
【English Translation】 English version 'You observe, (Bodhisattvas) have no attachments, the immeasurable multitude is like a sea, coming from the ten directions to this place, sitting on jeweled lotus seats. There is neither coming nor dwelling, no reliance nor idle talk, a pure mind without obstruction, ultimately penetrating the Dharma realm. Establishing the banner of wisdom, firm and unshakeable, knowing there is no changing Dharma, yet manifesting changing events. The immeasurable lands of the ten directions, all the places where Buddhas are, are all visited simultaneously, yet without dividing the body. You observe the self-mastery and spiritual power of Shakyamuni Buddha (Shishi Zi), who can cause all the Bodhisattvas to gather together. All the Buddhas' teachings are equal in the Dharma realm, differing only in expression, and all here understand this. The Buddhas always abide at the boundary of equality in the Dharma realm, expounding different teachings, with endless words.'
At that time, Bodhisattva Universal Victory Supreme Majestic King, empowered by the Buddha's spiritual power, observed the ten directions and spoke in verse:
'You observe the Supreme One (Buddha), whose vast wisdom is complete, who is skilled in understanding the right and wrong times, and expounds the Dharma for the multitude; Subduing all the heretics, all the different arguments, universally following the minds of sentient beings, manifesting spiritual powers for them. Right Enlightenment (Buddha's enlightenment) is neither measurable nor immeasurable; whether measurable or immeasurable, Muni (Buddha) transcends them all. Like the sun in the sky, illuminating all places; the Buddha's wisdom is also like this, understanding the Dharma of the past, present, and future. Like the full moon on the fifteenth night, complete and without defect; the Tathagata (Buddha) is also like this, with all pure Dharmas complete. Like the sun in the sky, moving without a moment's pause; the Tathagata (Buddha) is also like this, with spiritual transformations constantly continuing. Like the lands of the ten directions, unobstructed in space, the lamp of the world manifests changes, and it is also like this in the world. Like the earth in the world, which is the support of all living beings;
照世燈法輪， 為依亦如是。 譬如猛疾風， 所行無障礙； 佛法亦如是， 速遍於世間。 譬如大水輪， 世界所依住； 智慧輪亦爾， 三世佛所依。」
爾時，無礙勝藏王菩薩，承佛神力，觀察十方而說頌言：
「譬如大寶山， 饒益諸含識； 佛山亦如是， 普益於世間。 譬如大海水， 澄凈無垢濁； 見佛亦如是， 能除諸渴愛。 譬如須彌山， 出於大海中； 世間燈亦爾， 從於法海出。 如海具眾寶， 求者皆滿足； 無師智亦然， 見者悉開悟。 如來甚深智， 無量無有數； 是故神通力， 示現難思議。 譬如工幻師， 示現種種事； 佛智亦如是， 現諸自在力。 譬如如意寶， 能滿一切欲； 最勝亦復然， 滿諸清凈愿。 譬如明凈寶， 普照一切物； 佛智亦如是， 普照群生心。 譬如八面寶， 等鑑於諸方； 無礙燈亦然， 普照於法界。 譬如水清珠， 能清諸濁水； 見佛亦如是， 諸根悉清凈。」
爾時，化現法界愿月王菩薩，承佛神力，觀察十方而說頌言：
「譬如帝青寶， 能青一切色； 見佛者亦然， 悉發菩提行。 一一
【現代漢語翻譯】 現代漢語譯本 照亮世間的佛法，其所依據的道理也是如此。 譬如迅猛的疾風，所到之處沒有任何阻礙；佛法也是這樣，迅速地遍佈於世間。 譬如巨大的水輪，是世界所依靠和存在的；智慧之輪也是如此，是過去、現在、未來三世諸佛所依止的。
這時，無礙勝藏王菩薩（Bodhisattva Anantavijaya-garbha），憑藉佛的神力，觀察十方世界后，說了以下偈頌：
譬如巨大的寶山，能夠饒益一切有情眾生；佛的教法也像這樣，普遍利益於世間。 譬如大海的水，清澈乾淨沒有污垢；見到佛也是這樣，能夠去除一切渴愛。 譬如須彌山（Sumeru），聳立於大海之中；世間的明燈也像這樣，從佛法的海洋中升起。 如同大海中蘊藏著各種珍寶，求取的人都能得到滿足；無師自通的智慧也是這樣，見到的人都能開啟覺悟。 如來的智慧深奧無比，無量無邊難以計數；因此，佛的神通之力，展現出不可思議的境界。 譬如善於變幻的魔術師，能夠展現出各種各樣的事物；佛的智慧也是這樣，展現出種種自在的力量。 譬如如意寶（Cintamani），能夠滿足一切願望；最殊勝的佛法也是這樣，滿足一切清凈的願望。 譬如明亮的寶珠，能夠普遍照耀一切事物；佛的智慧也是這樣，普遍照耀眾生的心。 譬如八面寶鏡，能夠平等地映照各個方向；無礙的佛法之燈也是這樣，普遍照耀整個法界。 譬如清澈的水晶珠，能夠凈化一切渾濁的水；見到佛也是這樣，一切感官都變得清凈。
這時，化現法界愿月王菩薩（Bodhisattva Dharamadhatu-pranidhana-candra），憑藉佛的神力，觀察十方世界后，說了以下偈頌：
譬如帝青寶（Indranila），能夠使一切顏色都呈現青色；見到佛的人也是這樣，都能發起菩提之心，開始修行。
【English Translation】 English version The Dharma, which illuminates the world, is also based on such principles. Like a fierce and swift wind, which travels without obstruction; the Buddha's teachings are also like this, quickly spreading throughout the world. Like a great water wheel, on which the world relies and exists; the wheel of wisdom is also like this, relied upon by the Buddhas of the past, present, and future.
At that time, Bodhisattva Anantavijaya-garbha, empowered by the Buddha's spiritual strength, observed the ten directions and spoke the following verses:
Like a great treasure mountain, which benefits all sentient beings; the Buddha's teachings are also like this, universally benefiting the world. Like the water of the great ocean, clear and pure without any impurities; seeing the Buddha is also like this, able to remove all thirst and craving. Like Mount Sumeru, standing tall in the middle of the great ocean; the lamp of the world is also like this, arising from the ocean of Dharma. Just as the ocean contains various treasures, fulfilling all who seek them; the wisdom that arises without a teacher is also like this, enlightening all who see it. The Tathagata's profound wisdom is immeasurable and countless; therefore, the Buddha's spiritual powers manifest inconceivable realms. Like a skilled illusionist, who can manifest various things; the Buddha's wisdom is also like this, manifesting all kinds of free and unhindered powers. Like the Cintamani jewel, which can fulfill all desires; the most supreme Dharma is also like this, fulfilling all pure aspirations. Like a bright and clear jewel, which can universally illuminate all things; the Buddha's wisdom is also like this, universally illuminating the minds of all beings. Like an eight-sided mirror, which can equally reflect all directions; the unobstructed lamp of Dharma is also like this, universally illuminating the entire Dharmadhatu. Like a clear crystal bead, which can purify all turbid water; seeing the Buddha is also like this, all the senses become pure.
At that time, Bodhisattva Dharamadhatu-pranidhana-candra, empowered by the Buddha's spiritual strength, observed the ten directions and spoke the following verses:
Like the Indranila jewel, which can make all colors appear blue; those who see the Buddha are also like this, all developing the mind of Bodhi and beginning their practice.
微塵內， 佛現神通力， 令無量無邊， 菩薩皆清凈。 甚深微妙力， 無邊不可知； 菩薩之境界， 世間莫能測。 如來所現身， 清凈相莊嚴， 普入於法界， 成就諸菩薩。 難思佛國土， 于中成正覺； 一切諸菩薩， 世主皆充滿。 釋迦無上尊， 於法悉自在， 示現神通力， 無邊不可量。 菩薩種種行， 無量無有盡； 如來自在力， 為之悉示現。 佛子善修學， 甚深諸法界， 成就無礙智， 明瞭一切法。 善逝威神力， 為眾轉法輪， 神變普充滿， 令世皆清凈。 如來智圓滿， 境界亦清凈； 譬如大龍王， 普濟諸群生。」
爾時，法慧光焰王菩薩，承佛神力，觀察十方而說頌言：
「三世諸如來， 聲聞大弟子， 悉不能知佛， 舉足下足事。 去來現在世， 一切諸緣覺， 亦不知如來， 舉足下足事。 況復諸凡夫， 結使所纏縛， 無明覆心識， 而能知導師！ 正覺無礙智， 超過語言道， 其量不可測， 孰有能知見！ 譬如明月光， 無能測邊際； 佛神通亦爾， 莫見其終盡。 一一諸方便， 唸唸所變化， 盡于無量劫，
【現代漢語翻譯】 現代漢語譯本 在微小的塵埃中，佛陀展現神通之力，使無量無邊的菩薩都變得清凈。 這種力量深奧微妙，無邊無際，難以知曉；菩薩的境界，世間凡人無法測度。 如來所顯現的身體，清凈莊嚴，普遍進入法界，成就一切菩薩。 難以思議的佛國土，在其中成就正覺；一切菩薩和世間的主宰都充滿其中。 釋迦（Shakya）無上尊，對於佛法完全自在，展現神通之力，無邊無量。 菩薩的種種修行，無量無盡；如來的自在力量，為他們全部示現。 佛子們善於修學，深入諸法界，成就無礙的智慧，明瞭一切法。 善逝（Sugata，佛的稱號）以威神之力，為眾生轉法輪，神變普遍充滿，使世界都變得清凈。 如來的智慧圓滿，境界也清凈；譬如大龍王，普遍救濟一切眾生。
這時，法慧光焰王菩薩（Dharma-prabha-ketu-raja Bodhisattva），承蒙佛陀的神力，觀察十方而說頌： 過去、現在、未來三世的一切如來，以及聲聞（Shravaka）大弟子，都不能知道佛陀舉足下足的細微之處。 過去、現在、未來世的一切緣覺（Pratyekabuddha），也不能知道如來舉足下足的細微之處。 更何況那些被煩惱束縛的凡夫，被無明遮蔽心識，又怎能瞭解導師（佛陀）呢！ 正覺（Samyak-sambuddha）的無礙智慧，超越了語言的表達，其深廣不可測度，誰又能知曉和看見呢！ 譬如明月的清光，無法測度其邊際；佛陀的神通也是如此，無法看到它的終盡。 佛陀的每一個方便法門，每一念的變化，即使經歷無量劫，
【English Translation】 English version Within a tiny mote of dust, the Buddha manifests his miraculous power, making countless Bodhisattvas pure. This power is profound and subtle, boundless and unknowable; the realm of Bodhisattvas is beyond the measure of the world. The body manifested by the Tathagata (Buddha), is pure and adorned, universally entering the Dharma realm, accomplishing all Bodhisattvas. In the inconceivable Buddha-lands, enlightenment is attained; all Bodhisattvas and world-lords are filled within. Shakya (Shakya) the supreme honored one, is completely free in the Dharma, manifesting miraculous powers, boundless and immeasurable. The various practices of Bodhisattvas are countless and endless; the Tathagata's power of freedom manifests them all. The Buddha's disciples diligently study, deeply entering the Dharma realms, attaining unobstructed wisdom, understanding all dharmas. The Sugata (Buddha's epithet) with his majestic power, turns the Dharma wheel for all beings, his miraculous transformations pervade everywhere, making the world pure. The Tathagata's wisdom is perfect, and his realm is pure; like the great dragon king, he universally saves all living beings.
At that time, Dharma-prabha-ketu-raja Bodhisattva, empowered by the Buddha's divine strength, observed the ten directions and spoke in verse: All the Tathagatas of the three times (past, present, future), and the great Shravaka (hearer) disciples, cannot know the Buddha's every movement of lifting and placing his feet. All the Pratyekabuddhas (solitary realizers) of the past, present, and future, also cannot know the Tathagata's every movement of lifting and placing his feet. How much less can ordinary beings, bound by afflictions, with their minds obscured by ignorance, understand the guide (Buddha)! The unobstructed wisdom of Samyak-sambuddha (perfectly enlightened one), transcends the path of language, its measure is unfathomable, who can know and see it! Like the clear light of the moon, whose boundaries cannot be measured; the Buddha's miraculous powers are also like this, their end cannot be seen. Each of the Buddha's skillful means, every transformation in each moment, even if countless eons pass,
思惟不能了。 思惟一切智， 不可思議法， 一一方便門， 邊際不可得。 若有於此法， 而興廣大愿； 彼於此境界， 知見不為難。 勇猛勤修習， 難思大法海； 其心無障礙， 入此方便門。 心意已調伏， 志願亦寬廣， 當獲大菩提， 最勝之境界。」
爾時，破一切魔軍智幢王菩薩，承佛神力，觀察十方而說頌言：
「智身非是身， 無礙難思議； 設有思議者， 一切無能及。 從不思議業， 起此清凈身， 殊特妙莊嚴， 不著於三界。 光明照一切， 法界悉清凈， 開佛菩提門， 出生眾智慧。 譬如世間日， 普放慧光明， 遠離諸塵垢， 滅除一切障， 普凈三有處， 永絕生死流， 成就菩薩道， 出生無上覺。 示現無邊色， 此色無依處； 所現雖無量， 一切不思議。 菩提一念頃， 能覺一切法； 云何欲測量， 如來智邊際？ 一念悉明達， 一切三世法； 故說佛智慧， 無盡無能壞。 智者應如是， 專思佛菩提； 此思難思議， 思之不可得。 菩提不可說， 超過語言路； 諸佛從此生， 是法難思議。」
爾時，愿智光
【現代漢語翻譯】 現代漢語譯本 （對於佛的智慧）思索也無法完全理解。 思索一切智（sarvajna，指佛陀的智慧），其法不可思議， 每一個方便之門（upaya，指引導眾生開悟的方法），都無法探究其邊際。 若有人對於此法，發起廣大的誓願； 那麼他對於此境界的理解和見解，就不會感到困難。 以勇猛精進之心勤奮修習，這難以思議的佛法大海； 他的心將沒有障礙，能夠進入這方便之門。 心意已經調伏，志願也寬廣， 必將獲得大菩提（bodhi，指覺悟），最殊勝的境界。
這時，破一切魔軍智幢王菩薩（Sarvamārasainyavijñānaketu，菩薩名），承蒙佛陀的神力加持，觀察十方世界后，以偈頌說道：
智慧之身並非一般的身體，其無礙自在，難以思議； 即使有人想要思議，也無法完全理解。 從不可思議的業力中，生起這清凈之身， 殊勝特別，美妙莊嚴，不執著於三界（triloka，指欲界、色界、無色界）。 光明照耀一切，法界（dharmadhatu，指宇宙萬法）都清凈， 開啟佛陀的菩提之門，出生種種智慧。 譬如世間的太陽，普遍放出智慧的光明， 遠離一切塵垢，滅除一切障礙， 普遍凈化三有（bhava，指欲有、色有、無色有）之處，永遠斷絕生死輪迴， 成就菩薩之道，出生無上的覺悟。 示現無邊的色相，這些色相沒有依處； 所顯現的雖然無量，一切都不可思議。 菩提在一念之間，能夠覺悟一切法； 如何能夠測量，如來（tathagata，指佛陀）智慧的邊際？ 一念之間完全明達，一切三世（過去、現在、未來）之法； 所以說佛陀的智慧，是無盡無能破壞的。 智者應當如此，專心思維佛陀的菩提； 這種思維難以思議，思索也無法得到。 菩提不可言說，超越語言的道路； 諸佛都是從此而生，此法難以思議。
這時，愿智光（Pranidhanajnanaprabha）
【English Translation】 English version Thinking cannot fully comprehend it. Thinking about the all-knowing wisdom (sarvajna), its dharma is inconceivable, Each and every gate of skillful means (upaya) has no discernible boundary. If there is someone who, regarding this dharma, raises a vast vow; Then their understanding and insight into this realm will not be difficult. With courageous diligence, cultivate this inconceivable ocean of dharma; Their mind will be without obstacles, able to enter this gate of skillful means. The mind has been tamed, and the aspiration is also broad, They will surely attain great bodhi (enlightenment), the most supreme realm.
At that time, Bodhisattva Sarvamārasainyavijñānaketu (the Bodhisattva King of Wisdom Banner Who Breaks All Mara's Armies), empowered by the Buddha's spiritual strength, observed the ten directions and spoke in verses:
The body of wisdom is not a physical body, it is unobstructed and inconceivable; Even if someone tries to conceive it, they cannot fully comprehend it. From inconceivable karma, this pure body arises, Unique and wonderfully adorned, not attached to the three realms (triloka). Its light illuminates everything, the dharmadhatu (realm of all phenomena) is all pure, Opening the gate of the Buddha's bodhi, giving rise to all kinds of wisdom. Like the sun in the world, it universally emits the light of wisdom, Far from all defilements, eliminating all obstacles, Universally purifying the three existences (bhava), forever cutting off the cycle of birth and death, Accomplishing the path of a Bodhisattva, giving rise to unsurpassed enlightenment. Manifesting boundless forms, these forms have no basis; Though what is manifested is immeasurable, all is inconceivable. In a single moment of bodhi, one can awaken to all dharmas; How can one measure the boundary of the Tathagata's (Buddha's) wisdom? In a single moment, one fully understands all dharmas of the three times (past, present, future); Therefore, it is said that the Buddha's wisdom is endless and indestructible. The wise should be like this, focusing their thoughts on the Buddha's bodhi; This kind of thinking is inconceivable, and cannot be attained through thought. Bodhi is inexpressible, beyond the path of language; All Buddhas are born from this, this dharma is inconceivable.
At that time, Pranidhanajnanaprabha (Wish-Wisdom Light)
明幢王菩薩，承佛神力，觀察十方而說頌言：
「若能善觀察， 菩提無盡海， 則得離癡念， 決定受持法。 若得決定心， 則能修妙行， 禪寂自思慮， 永斷諸疑惑。 其心不疲倦， 亦復無懈怠， 展轉增進修， 究竟諸佛法。 信智已成就， 唸唸令增長， 常樂常觀察， 無得無依法。 無量億千劫， 所修功德行； 一切悉迴向， 諸佛所求道。 雖在於生死， 而心無染著， 安住諸佛法， 常樂如來行。 世間之所有， 蘊界等諸法； 一切皆舍離， 專求佛功德。 凡夫嬰妄惑， 於世常流轉； 菩薩心無礙， 救之令解脫。 菩薩行難稱， 舉世莫能思， 遍除一切苦， 普與群生樂。 已獲菩提智， 復愍諸群生， 光明照世間， 度脫一切眾。」
爾時，破一切障勇猛智王菩薩，承佛神力，觀察十方而說頌言：
「無量億千劫， 佛名難可聞； 況復得親近， 永斷諸疑惑！ 如來世間燈， 通達一切法， 普生三世福， 令眾悉清凈。 如來妙色身， 一切所欽嘆， 億劫常瞻仰， 其心無厭足。 若有諸佛子， 觀佛妙色身， 必舍諸有著， 迴向菩
【現代漢語翻譯】 現代漢語譯本 明幢王菩薩（Mingchuangwang Pusa）， 承佛的神力，觀察十方世界后，說了以下偈頌： 『如果能夠善於觀察，菩提（Bodhi，覺悟）的智慧如無盡的大海， 就能遠離愚癡的念頭，堅定地接受和奉持佛法。 如果能得到堅定的心，就能修行微妙的善行， 在禪定寂靜中自我思考，永遠斷除各種疑惑。 他的心不會疲倦，也不會懈怠， 不斷增進修行，最終成就諸佛的教法。 信和智慧已經成就，唸唸都使其增長， 常常喜樂地觀察，不執著于所得，也不依賴於任何法。 在無量億千劫的時間裡，所修的功德和善行； 全部都回向，諸佛所追求的菩提之道。 雖然身處生死輪迴之中，但心卻不被污染和執著， 安住在諸佛的教法中，常常喜樂地修行如來的行為。 世間所有的一切，包括五蘊（蘊，skandha）、十二處（界，ayatana）等各種法； 全部都捨棄，專心追求佛的功德。 凡夫被虛妄的迷惑所困擾，在世間不斷流轉； 菩薩的心沒有障礙，救度他們使之解脫。 菩薩的修行難以稱量，世間沒有人能夠思量， 普遍消除一切痛苦，普遍給予眾生快樂。 已經獲得菩提的智慧，又憐憫一切眾生， 用光明照耀世間，度脫一切眾生。』 這時，破一切障勇猛智王菩薩（Po Yiqie Zhang Yongmeng Zhiwang Pusa），承佛的神力，觀察十方世界后，說了以下偈頌： 『在無量億千劫的時間裡，佛的名號都難以聽聞； 更何況能夠親近佛，永遠斷除各種疑惑！ 如來是世間的明燈，通達一切法， 普遍產生三世的福德，使眾生都清凈。 如來微妙的色身，是所有人都欽佩讚歎的， 即使億劫都瞻仰，他的心也不會厭倦滿足。 如果有諸佛的弟子，觀察佛微妙的色身， 必定會捨棄各種執著，迴向菩提之道。
【English Translation】 English version Mingchuangwang Bodhisattva, empowered by the Buddha's spiritual strength, observed the ten directions and spoke the following verses: 'If one can observe well, the wisdom of Bodhi (enlightenment) is like an endless ocean, Then one can be free from foolish thoughts and firmly accept and uphold the Dharma. If one obtains a firm mind, then one can cultivate wonderful practices, In meditative silence, contemplate oneself, and forever cut off all doubts. His mind will not be weary, nor will he be lazy, Continuously advancing in cultivation, ultimately accomplishing the teachings of all Buddhas. Faith and wisdom have already been achieved, and every thought makes them grow, Always joyfully observing, not clinging to what is gained, nor relying on any Dharma. For countless eons, the merits and good deeds cultivated; All are dedicated to the path of Bodhi sought by all Buddhas. Although in the cycle of birth and death, the mind is not stained or attached, Dwelling in the teachings of all Buddhas, always joyfully practicing the conduct of the Tathagata. All that exists in the world, including the five skandhas (skandha), the twelve ayatanas (ayatana), and all dharmas; All are abandoned, focusing solely on seeking the merits of the Buddha. Ordinary people are troubled by false delusions, constantly transmigrating in the world; The Bodhisattva's mind is without obstacles, saving them and leading them to liberation. The Bodhisattva's practice is immeasurable, no one in the world can fathom it, Universally eliminating all suffering, universally giving joy to all beings. Having already attained the wisdom of Bodhi, and also pitying all beings, Shining light upon the world, liberating all beings.' At that time, Po Yiqie Zhang Yongmeng Zhiwang Bodhisattva, empowered by the Buddha's spiritual strength, observed the ten directions and spoke the following verses: 'For countless eons, the name of the Buddha is difficult to hear; How much more so to be able to be close to the Buddha, forever cutting off all doubts! The Tathagata is the lamp of the world, understanding all dharmas, Universally generating the blessings of the three times, making all beings pure. The Tathagata's wonderful form is admired and praised by all, Even if one gazes upon it for eons, his mind will not be weary or satisfied. If there are disciples of the Buddhas, observing the Buddha's wonderful form, They will surely abandon all attachments, and dedicate themselves to the path of Bodhi.'
提道。 如來妙色身， 恒演廣大音， 辯才無障礙， 開佛菩提門； 曉悟諸眾生， 無量不思議， 令入智慧門， 授以菩提記。 如來出世間， 為世大福田， 普導諸含識， 令其集福行。 若有供養佛， 永除惡道畏， 消滅一切苦， 成就智慧身。 若見兩足尊， 能發廣大心； 是人恒值佛， 增長智慧力。 若見人中勝， 決意向菩提； 是人能自知， 必當成正覺。」
爾時，法界差別愿智神通王菩薩，承佛神力，觀察十方而說頌言：
「釋迦無上尊， 具一切功德； 見者心清凈， 迴向大智慧。 如來大慈悲， 出現於世間， 普為諸群生， 轉無上法輪。 如來無數劫， 勤苦為眾生； 云何諸世間， 能報大師恩？ 寧于無量劫， 受諸惡道苦； 終不捨如來， 而求于出離。 寧代諸眾生， 備受一切苦； 終不捨于佛， 而求得安樂。 寧在諸惡趣， 恒得聞佛名； 不願生善道， 暫時不聞佛。 寧生諸地獄， 一一無數劫； 終不遠離佛， 而求出惡趣。 何故愿久住， 一切諸惡道？ 以得見如來， 增長智慧故。 若得見於佛， 除滅一切
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata，佛的稱號）的微妙色身，恒常演說廣大的音聲， 辯才無礙，開啟佛陀菩提（Bodhi，覺悟）之門； 曉悟一切眾生，無量不可思議， 令他們進入智慧之門，授予他們菩提的記別（預言成佛）。 如來出世間，是世間的大福田， 普遍引導一切有情識的眾生，令他們積聚福德善行。 若有人供養佛，永遠消除惡道的畏懼， 消滅一切痛苦，成就智慧之身。 若能見到兩足尊（佛的尊稱），能發起廣大的心； 這個人恒常值遇佛，增長智慧的力量。 若見到人中殊勝者（佛的尊稱），決心趣向菩提； 這個人能自己知道，必定能夠成就正覺（Samyak-sambodhi，完全的覺悟）。』
這時，法界差別愿智神通王菩薩（Dharmadhatu-Vishesa-Pranidhana-Jnana-Abhijnaraja Bodhisattva），承蒙佛的神力，觀察十方而說頌言：
『釋迦（Sakya，佛的姓氏）無上尊，具足一切功德； 見到他的人心清凈，迴向于大智慧。 如來大慈悲，出現於世間， 普遍爲了眾生，轉動無上的法輪（Dharma-cakra，佛法的教義）。 如來無數劫，勤苦爲了眾生； 世間眾生如何，能夠報答大師的恩德？ 寧願在無量劫中，承受各種惡道的痛苦； 終不捨離如來，而求得解脫。 寧願代替一切眾生，備受一切痛苦； 終不捨離於佛，而求得安樂。 寧願在各種惡趣中，恒常聽聞佛的名號； 不願生於善道，暫時聽不到佛的名號。 寧願生於各種地獄，一一經歷無數劫； 終不遠離佛，而求脫離惡趣。 為何願意長久住在，一切各種惡道？ 因為能夠見到如來，增長智慧的緣故。 如果能夠見到佛，消除一切
【English Translation】 English version The Tathagata's (Tathagata, title of Buddha) wondrous form, constantly proclaims the vast sound, With unobstructed eloquence, opens the door to the Buddha's Bodhi (Bodhi, enlightenment); Enlightening all sentient beings, immeasurable and inconceivable, Leading them into the gate of wisdom, bestowing upon them the prediction of Bodhi (prediction of becoming a Buddha). The Tathagata appears in the world, as a great field of merit for the world, Universally guiding all sentient beings, enabling them to accumulate meritorious deeds. If one makes offerings to the Buddha, they will forever eliminate the fear of evil paths, Eradicate all suffering, and attain a body of wisdom. If one sees the Two-Footed Honored One (a respectful title for the Buddha), and can generate a vast mind; This person will constantly encounter the Buddha, and increase the power of wisdom. If one sees the most excellent among humans (a respectful title for the Buddha), and is determined to go towards Bodhi; This person can know for themselves, that they will surely attain Samyak-sambodhi (perfect enlightenment).'
At that time, the Bodhisattva Dharmadhatu-Vishesa-Pranidhana-Jnana-Abhijnaraja (Bodhisattva King of the Supernatural Power of the Wisdom of the Vow of the Differentiation of the Dharma Realm), by the power of the Buddha, observed the ten directions and spoke in verse:
'Sakya (Sakya, Buddha's family name), the unsurpassed honored one, possesses all merits; Those who see him have pure minds, and dedicate themselves to great wisdom. The Tathagata, with great compassion, appears in the world, Universally for all beings, turns the unsurpassed Dharma-cakra (Dharma-cakra, the teachings of the Buddha). The Tathagata, for countless kalpas, has diligently worked for sentient beings; How can the beings of the world, repay the kindness of the great teacher? Rather than in countless kalpas, endure the suffering of all evil paths; One would never abandon the Tathagata, to seek liberation. Rather than on behalf of all beings, endure all suffering; One would never abandon the Buddha, to seek comfort. Rather than in all evil realms, constantly hear the name of the Buddha; One would not wish to be born in good realms, and temporarily not hear the Buddha. Rather than be born in all the hells, and experience countless kalpas in each; One would never depart from the Buddha, to seek escape from evil realms. Why would one wish to dwell long in, all the various evil paths? Because one can see the Tathagata, and increase wisdom. If one can see the Buddha, one can eliminate all
苦； 能入諸如來， 大智之境界。 若得見於佛， 舍離一切障； 長養無盡福， 成就菩提道。 如來能永斷， 一切眾生疑， 隨其心所樂， 普皆令滿足。」
大方廣佛華嚴經卷第六十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十一
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之二
爾時，普賢菩薩摩訶薩普觀一切菩薩眾會，以等法界方便、等虛空界方便、等眾生界方便，等三世、等一切劫、等一切眾生業、等一切眾生欲、等一切眾生解、等一切眾生根、等一切眾產生熟時、等一切法光影方便，為諸菩薩，以十種法句開發、顯示、照明、演說此師子頻申三昧。何等為十？所謂：演說能示現等法界一切佛剎微塵中，諸佛出興次第、諸剎成壞次第法句；演說能示現等虛空界一切佛剎中，盡未來劫讚歎如來功德音聲法句；演說能示現等虛空界一切佛剎中，如來出世無量無邊成正覺門法句；演說能示現等虛空界一切佛剎中，佛坐道場菩薩眾會法句；演說於一切毛孔，唸唸出現等三世一切佛變化身充滿法界法句；演說能令一身充滿十方一切剎海，平等顯現法句；演說能令一切諸境界中，普現三世諸佛神變法句；演
【現代漢語翻譯】 現代漢語譯本 苦（duhkha，指生命中固有的不滿足和痛苦）； 能進入諸如來（tathagata，佛的稱號）的大智慧境界。 如果能見到佛，就能捨棄一切障礙； 增長無盡的福德，成就菩提（bodhi，覺悟）之道。 如來能夠永遠斷除一切眾生的疑惑， 隨順他們心中所喜愛的，普遍使他們都得到滿足。
《大方廣佛華嚴經》卷第六十 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第六十一
于闐國三藏實叉難陀（Siksananda）奉 制譯
入法界品第三十九之二
爾時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva）普遍觀察一切菩薩眾會，以等同法界（dharma-dhatu，宇宙的真實本質）的方便、等同虛空界（akasa-dhatu，空間）的方便、等同眾生界（sattva-dhatu，一切有情眾生）的方便，等同三世（過去、現在、未來）、等同一切劫（kalpa，時間單位）、等同一切眾生業（karma，行為和其結果）、等同一切眾生欲（chanda，願望）、等同一切眾生解（adhimukti，理解）、等同一切眾生根（indriya，感官能力）、等同一切眾產生熟時、等同一切法光影方便，為諸菩薩，以十種法句開發、顯示、照明、演說此師子頻申三昧（simha-vijrmbhita-samadhi，獅子伸展三昧）。何等為十？所謂：演說能示現等法界一切佛剎（buddha-ksetra，佛的凈土）微塵中，諸佛出興次第、諸剎成壞次第法句；演說能示現等虛空界一切佛剎中，盡未來劫讚歎如來功德音聲法句；演說能示現等虛空界一切佛剎中，如來出世無量無邊成正覺門法句；演說能示現等虛空界一切佛剎中，佛坐道場菩薩眾會法句；演說於一切毛孔，唸唸出現等三世一切佛變化身充滿法界法句；演說能令一身充滿十方一切剎海，平等顯現法句；演說能令一切諸境界中，普現三世諸佛神變法句；演
【English Translation】 English version Suffering (duhkha); Able to enter the realm of great wisdom of all Tathagatas (Buddhas). If one can see the Buddha, one will abandon all obstacles; Nurture endless blessings, and accomplish the path of Bodhi (enlightenment). The Tathagata is able to forever cut off all doubts of sentient beings, According to what they desire in their hearts, universally make them all satisfied.
The Great Extensive Buddha Flower Adornment Sutra, Volume 60 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 61
Translated by Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 39, Part 2: Entering the Dharma Realm
At that time, the Bodhisattva Mahasattva Samantabhadra, universally observing all the assemblies of Bodhisattvas, with means equal to the dharma-dhatu (the true nature of the universe), means equal to the akasa-dhatu (space), means equal to the sattva-dhatu (all sentient beings), equal to the three times (past, present, future), equal to all kalpas (eons), equal to all sentient beings' karma (actions and their results), equal to all sentient beings' chanda (desires), equal to all sentient beings' adhimukti (understanding), equal to all sentient beings' indriya (faculties), equal to the time of maturation of all sentient beings, equal to all dharma light and shadow means, for all Bodhisattvas, with ten kinds of dharma phrases, developed, revealed, illuminated, and expounded this simha-vijrmbhita-samadhi (lion's stretching samadhi). What are the ten? They are: expounding the dharma phrase that can show in the dust motes of all Buddha-ksetras (Buddha lands) equal to the dharma-dhatu, the order of the Buddhas' appearance and the order of the formation and destruction of the lands; expounding the dharma phrase that can show in all Buddha-ksetras equal to the akasa-dhatu, the sounds of praise for the Tathagata's merits throughout the endless future kalpas; expounding the dharma phrase that can show in all Buddha-ksetras equal to the akasa-dhatu, the immeasurable and boundless gates of the Tathagata's appearance in the world and attainment of perfect enlightenment; expounding the dharma phrase that can show in all Buddha-ksetras equal to the akasa-dhatu, the assembly of Bodhisattvas when the Buddha sits in the bodhimanda (place of enlightenment); expounding the dharma phrase that in every pore, in every thought, the transformation bodies of all Buddhas of the three times appear, filling the dharma-dhatu; expounding the dharma phrase that can make one body fill all the seas of lands in the ten directions, appearing equally; expounding the dharma phrase that can make the divine transformations of all Buddhas of the three times appear universally in all realms; expounding
說能令一切佛剎微塵中，普現三世一切佛剎微塵數佛種種神變經無量劫法句；演說能令一切毛孔出生三世一切諸佛大愿海音，盡未來劫開發化導一切菩薩法句；演說能令佛師子座量同法界，菩薩眾會道場莊嚴等無差別，盡未來劫轉于種種微妙法輪法句。佛子！此十為首，有不可說佛剎微塵數法句，皆是如來智慧境界。
爾時，普賢菩薩欲重宣此義，承佛神力，觀察如來，觀察眾會，觀察諸佛難思境界，觀察諸佛無邊三昧，觀察不可思議諸世界海，觀察不可思議如幻法智，觀察不可思議三世諸佛悉皆平等，觀察一切無量無邊諸言辭法，而說頌言：
「一一毛孔中， 微塵數剎海， 悉有如來坐， 皆具菩薩眾。 一一毛孔中， 無量諸剎海， 佛處菩提座， 如是遍法界。 一一毛孔中， 一切剎塵佛， 菩薩眾圍繞， 為說普賢行。 佛坐一國土， 充滿十方界， 無量菩薩云， 咸來集其所。 億剎微塵數， 菩薩功德海， 俱從會中起， 遍滿十方界。 悉住普賢行， 皆游法界海， 普現一切剎， 等入諸佛會。 安坐一切剎， 聽聞一切法； 一一國土中， 億劫修諸行。 菩薩所修行， 普明法海行， 入于大愿海， 住佛境界
【現代漢語翻譯】 現代漢語譯本 能宣說在一切佛剎（Buddha-kṣetra，佛的國土）微塵中，普遍顯現三世（過去、現在、未來）一切佛剎微塵數佛的種種神通變化，經歷無量劫的法句；能演說令一切毛孔出生三世一切諸佛的大愿海音，盡未來劫開發化導一切菩薩的法句；能演說令佛的獅子座量同法界（Dharmadhātu，宇宙的本體），菩薩眾會道場的莊嚴等同無差別，盡未來劫轉于種種微妙法輪的法句。佛子！這十種為首，有不可說佛剎微塵數法句，都是如來的智慧境界。 這時，普賢菩薩（Samantabhadra）想要再次宣說這個意義，承蒙佛的神力，觀察如來，觀察眾會，觀察諸佛難以思議的境界，觀察諸佛無邊的三昧（Samadhi，禪定），觀察不可思議的諸世界海，觀察不可思議如幻的法智，觀察不可思議三世諸佛悉皆平等，觀察一切無量無邊的諸言辭法，而說頌言： 『一一毛孔中，微塵數剎海，悉有如來坐，皆具菩薩眾。 一一毛孔中，無量諸剎海，佛處菩提座，如是遍法界。 一一毛孔中，一切剎塵佛，菩薩眾圍繞，為說普賢行。 佛坐一國土，充滿十方界，無量菩薩云，咸來集其所。 億剎微塵數，菩薩功德海，俱從會中起，遍滿十方界。 悉住普賢行，皆游法界海，普現一切剎，等入諸佛會。 安坐一切剎，聽聞一切法；一一國土中，億劫修諸行。 菩薩所修行，普明法海行，入于大愿海，住佛境界。』
【English Translation】 English version It can proclaim the Dharma phrases that universally manifest in each mote of dust of all Buddha-kṣetras (Buddha-lands), the various miraculous transformations of Buddhas as numerous as the motes of dust in all Buddha-kṣetras of the three periods of time (past, present, and future), throughout immeasurable kalpas (eons); it can expound the Dharma phrases that cause all pores to emit the sounds of the great vows of all Buddhas of the three periods of time, developing and guiding all Bodhisattvas throughout the future kalpas; it can expound the Dharma phrases that make the lion seat of the Buddha equal in measure to the Dharmadhātu (the realm of Dharma), the adornments of the Bodhisattva assemblies and the Bodhimaṇḍa (place of enlightenment) equal and without difference, turning the various subtle Dharma wheels throughout the future kalpas. O sons of the Buddha! These ten are the foremost, and there are unspeakable Dharma phrases as numerous as the motes of dust in Buddha-kṣetras, all of which are the realm of the Tathāgata's (Buddha's) wisdom. At that time, Samantabhadra Bodhisattva, wishing to reiterate this meaning, by the power of the Buddha, observed the Tathāgata, observed the assembly, observed the inconceivable realms of the Buddhas, observed the boundless Samadhi (meditative concentration) of the Buddhas, observed the inconceivable oceans of worlds, observed the inconceivable Dharma wisdom like illusions, observed the inconceivable equality of all Buddhas of the three periods of time, observed all the immeasurable and boundless Dharma of words, and spoke the following verses: 'In each and every pore, there are oceans of lands as numerous as motes of dust, all with Tathāgatas seated, all with assemblies of Bodhisattvas. In each and every pore, there are immeasurable oceans of lands, with Buddhas seated on the Bodhi seat, thus pervading the Dharmadhātu. In each and every pore, there are Buddhas as numerous as the motes of dust in all lands, surrounded by assemblies of Bodhisattvas, expounding the practice of Samantabhadra. A Buddha sits in one land, filling the ten directions, with clouds of immeasurable Bodhisattvas, all gathering at that place. Oceans of Bodhisattva merits, as numerous as the motes of dust in billions of lands, all arise from the assembly, pervading the ten directions. All abide in the practice of Samantabhadra, all roam in the ocean of the Dharmadhātu, universally manifesting in all lands, equally entering the assemblies of all Buddhas. Sitting peacefully in all lands, listening to all Dharma; in each and every land, cultivating all practices for billions of kalpas. The practices cultivated by Bodhisattvas, universally illuminating the practice of the ocean of Dharma, entering the ocean of great vows, abiding in the realm of the Buddha.'
地。 了達普賢行， 出生諸佛法， 具佛功德海， 廣現神通事。 身云等塵數， 充遍一切剎， 普雨甘露法， 令眾住佛道。」
爾時，世尊欲令諸菩薩安住如來師子頻申廣大三昧故，從眉間白毫相放大光明，其光名：普照三世法界門，以不可說佛剎微塵數光明而為眷屬，普照十方一切世界海諸佛國土。時，逝多林菩薩大眾，悉見一切盡法界、虛空界一切佛剎一一微塵中，各有一切佛剎微塵數諸佛國土，種種名、種種色、種種清凈、種種住處、種種形相。如是一切諸國土中，皆有大菩薩坐于道場師子座上成等正覺，菩薩大眾前後圍繞，諸世間主而為供養；或見於不可說佛剎量大眾會中，出妙音聲充滿法界，轉正法輪；或見在天宮殿、龍宮殿、夜叉宮殿，乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等諸宮殿中，或在人間村邑聚落、王都大處，現種種姓、種種名、種種身、種種相、種種光明，住種種威儀，入種種三昧，現種種神變，或時自以種種言音，或令種種諸菩薩等在於種種大眾會中種種言辭說種種法。
如此會中，菩薩大眾見於如是諸佛如來甚深三昧大神通力；如是盡法界、虛空界，東、西、南、北、四維、上、下一切方海中，依于眾生心想而住，始從前際至今現
【現代漢語翻譯】 現代漢語譯本 通達普賢菩薩的行愿，出生諸佛的教法， 具足諸佛的功德如大海般深廣，廣泛顯現神通之事。 身形如雲般眾多，如同微塵的數量，充滿一切佛剎， 普遍降下甘露般的佛法，使眾生安住于佛道。
當時，世尊爲了使諸菩薩安住于如來師子頻申廣大三昧（如來的一種禪定狀態）中，從眉間的白毫相（佛的三十二相之一，眉間白毛）放出大光明，這光明名為：普照三世法界門，以不可說佛剎微塵數的光明作為眷屬，普遍照耀十方一切世界海的諸佛國土。當時，逝多林（佛陀說法的地方）的菩薩大眾，都見到一切盡法界、虛空界的一切佛剎，每一個微塵中，各自有一切佛剎微塵數的諸佛國土，有種種名稱、種種顏色、種種清凈、種種住處、種種形相。像這樣的一切諸國土中，都有大菩薩坐在道場的獅子座上成就等正覺（佛的覺悟），菩薩大眾前後圍繞，諸世間主（各界的主宰）為之供養；或者見到在不可說佛剎數量的大眾會中，發出美妙的聲音充滿法界，轉動正法輪（宣講佛法）；或者見到在天宮殿、龍宮殿、夜叉宮殿，乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、人、非人等諸宮殿中，或者在人間村莊聚落、王都大處，顯現種種姓氏、種種名字、種種身形、種種相貌、種種光明，安住種種威儀，進入種種三昧，顯現種種神變，有時自己用種種言語，或者令種種諸菩薩等在種種大眾會中用種種言辭宣說種種佛法。
如此法會中，菩薩大眾見到如是諸佛如來甚深的三昧大神通力；像這樣盡法界、虛空界，東、西、南、北、四維、上、下一切方海中，依于眾生的心念而住，從過去到現在顯現。
【English Translation】 English version Comprehending the practices of Samantabhadra (a bodhisattva representing practice), giving rise to the teachings of all Buddhas, Possessing the Buddha's merits as vast as the ocean, widely manifesting miraculous deeds. With bodies as numerous as clouds, like the number of dust particles, filling all Buddha-lands, Universally raining down the Dharma like nectar, enabling beings to abide in the Buddha's path.
At that time, the World Honored One, wishing to enable all Bodhisattvas to abide in the great Samadhi (a state of meditative consciousness) of the Lion's Yawning of the Tathagata (another name for Buddha), emitted great light from the white hair mark between his eyebrows. This light was named: 'The Gate of Universally Illuminating the Dharma Realm of the Three Times,' and was accompanied by an inexpressible number of lights equal to the dust particles of Buddha-lands, universally illuminating all the Buddha-lands in the ten directions and all the ocean-like worlds. At that time, the Bodhisattva assembly in Jeta Grove (a place where Buddha taught) all saw that in every single dust particle of all the Buddha-lands throughout the entire Dharma Realm and the Realm of Space, there were Buddha-lands as numerous as the dust particles of all Buddha-lands, each with various names, various colors, various purities, various abodes, and various forms. In all these lands, there were great Bodhisattvas sitting on lion thrones in the Bodhi-mandas (place of enlightenment), attaining perfect enlightenment, surrounded by Bodhisattva assemblies, and being offered to by the lords of the worlds. Or they saw in inexpressible Buddha-land-sized assemblies, wonderful sounds filling the Dharma Realm, turning the wheel of the Dharma (teaching the Dharma); or they saw in heavenly palaces, dragon palaces, Yaksha (a type of spirit) palaces, Gandharva (a celestial musician) palaces, Asura (a type of demon) palaces, Garuda (a mythical bird) palaces, Kinnara (a celestial musician) palaces, Mahoraga (a serpent deity) palaces, human, and non-human palaces, or in human villages, towns, and great royal cities, manifesting various surnames, various names, various bodies, various appearances, various lights, abiding in various dignified manners, entering various Samadhis, manifesting various miraculous transformations, sometimes using various languages themselves, or causing various Bodhisattvas to speak various Dharmas in various assemblies.
In this assembly, the Bodhisattva assembly saw the profound Samadhi and great miraculous powers of all the Buddhas and Tathagatas; in this way, throughout the entire Dharma Realm and the Realm of Space, in the east, west, south, north, four intermediate directions, above, and below, in all the ocean-like directions, abiding according to the thoughts of sentient beings, manifesting from the past until the present.
在，一切國土身、一切眾生身、一切虛空道，其中一一毛端量處，一一各有微塵數剎種種業起次第而住，悉有道場菩薩眾會，皆亦如是見佛神力，不壞三世，不壞世間，於一切眾生心中現其影像，隨一切眾生心樂出妙言音，普入一切眾會中，普現一切眾生前，色相有別，智慧無異，隨其所應開示佛法，教化調伏一切眾生未曾休息。其有見此佛神力者，皆是毗盧遮那如來於往昔時善根攝受，或昔曾以四攝所攝，或是見聞憶念親近之所成熟，或是往昔教其令發阿耨多羅三藐三菩提心，或是往昔于諸佛所同種善根，或是過去以一切智善巧方便教化成熟，是故皆得入于如來不可思議甚深三昧；盡法界、虛空界大神通力，或入法身，或入色身，或入往昔所成就行，或入圓滿諸波羅蜜，或入莊嚴清凈行輪，或入菩薩諸地，或入成正覺力，或入佛所住三昧無差別大神變，或入如來力、無畏智，或入佛無礙辯才海。
彼諸菩薩以種種解、種種道、種種門、種種入、種種理趣、種種隨順、種種智慧、種種助道、種種方便、種種三昧，入如是等十不可說佛剎微塵數佛神變海方便門。云何種種三昧？所謂：普莊嚴法界三昧、普照一切三世無礙境界三昧、法界無差別智光明三昧、入如來境界不動轉三昧、普照無邊虛空三昧、入如來力三昧
【現代漢語翻譯】 現代漢語譯本：在一切國土的身、一切眾生的身、一切虛空道中，每一個毛孔大小的地方，都各自有如微塵般數量的剎土，種種業力次第生起並安住。這些地方都有道場和菩薩的集會，他們都同樣能見到佛的神力，這神力不破壞過去、現在、未來三世，也不破壞世間。佛的影像顯現在一切眾生的心中，隨著眾生的喜好發出美妙的言語聲音，普遍進入一切集會之中，普遍顯現在一切眾生面前。佛的色相雖然各不相同，但智慧卻無差別，根據眾生各自的根器開示佛法，教化調伏一切眾生，從不停止。凡是見到佛這種神力的人，都是毗盧遮那如來（Vairocana Buddha）在過去世以善根攝受的，或者過去曾以四攝法（catuh-samgraha-vastuni）所攝受，或者是通過見聞憶念親近而成熟的，或者是過去教導他們發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta），或者是過去在諸佛那裡共同種下善根，或者是過去以一切智的善巧方便教化成熟的。因此，他們都能進入如來不可思議的甚深三昧（samadhi）；盡法界、虛空界的大神通力，或者進入法身（dharma-kaya），或者進入色身（rupa-kaya），或者進入過去所成就的修行，或者進入圓滿的諸波羅蜜（paramita），或者進入莊嚴清凈的行輪，或者進入菩薩的各個階位，或者進入成就正覺的力量，或者進入佛所住的三昧無差別的大神變，或者進入如來的十力（bala）、四無畏（vaisaradya）的智慧，或者進入佛的無礙辯才海。 那些菩薩以種種理解、種種道路、種種法門、種種進入、種種道理、種種隨順、種種智慧、種種助道、種種方便、種種三昧，進入像這樣十不可說佛剎微塵數佛神變海的方便法門。什麼是種種三昧呢？就是：普莊嚴法界三昧、普照一切三世無礙境界三昧、法界無差別智光明三昧、入如來境界不動轉三昧、普照無邊虛空三昧、入如來力三昧。
【English Translation】 English version: In the bodies of all lands, the bodies of all sentient beings, and all the paths of empty space, in each and every pore-sized place, there are as many lands as dust particles, with various karmic activities arising and abiding in sequence. In each of these places, there are Bodhisattva assemblies in the Bodhimanda (place of enlightenment), and they all likewise see the Buddha's spiritual power. This power does not destroy the three times (past, present, and future), nor does it destroy the world. The Buddha's image appears in the minds of all sentient beings, emitting wonderful sounds according to their preferences, universally entering all assemblies, and universally appearing before all sentient beings. Although the Buddha's forms are different, the wisdom is the same. According to each being's capacity, the Buddha expounds the Dharma, teaching and subduing all sentient beings without ceasing. Those who see this spiritual power of the Buddha are all those who were embraced by Vairocana Buddha in past lives through good roots, or were embraced by the four means of gathering (catuh-samgraha-vastuni) in the past, or were matured through seeing, hearing, remembering, and drawing near, or were taught in the past to generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta), or had jointly planted good roots with all Buddhas in the past, or were matured in the past through the skillful means of all-knowing wisdom. Therefore, they are all able to enter the inconceivable profound samadhi (samadhi) of the Tathagata; exhausting the great spiritual powers of the Dharma realm and the space realm, either entering the Dharma-body (dharma-kaya), or entering the form-body (rupa-kaya), or entering the practices accomplished in the past, or entering the perfected paramitas (paramita), or entering the adorned pure wheel of practice, or entering the various stages of Bodhisattvas, or entering the power of achieving enlightenment, or entering the great spiritual transformations of the Buddha's samadhi without difference, or entering the wisdom of the Tathagata's ten powers (bala) and four fearlessnesses (vaisaradya), or entering the ocean of the Buddha's unobstructed eloquence. Those Bodhisattvas, through various understandings, various paths, various gates, various entries, various principles, various conformities, various wisdoms, various aids to the path, various skillful means, and various samadhis, enter the expedient gates of the ocean of Buddha's spiritual transformations, which are as numerous as the dust particles of ten inexpressible Buddha lands. What are the various samadhis? They are: the samadhi of universally adorning the Dharma realm, the samadhi of universally illuminating all the unobstructed realms of the three times, the samadhi of the light of wisdom that is without difference in the Dharma realm, the samadhi of entering the Tathagata's realm without moving or turning, the samadhi of universally illuminating boundless empty space, and the samadhi of entering the Tathagata's power.
、佛無畏勇猛奮迅莊嚴三昧、一切法界旋轉藏三昧、如月普現一切法界以無礙音大開演三昧、普清凈法光明三昧、無礙繒法王幢三昧、一一境界中悉見一切諸佛海三昧、於一切世間悉現身三昧、入如來無差別身境界三昧、隨一切世間轉大悲藏三昧、知一切法無有跡三昧、知一切法究竟寂滅三昧、雖無所得而能變化普現世間三昧、普入一切剎三昧、莊嚴一切佛剎成正覺三昧、觀一切世間主色相差別三昧、觀一切眾生境界無障礙三昧、能出生一切如來母三昧、能修行入一切佛海功德道三昧、一一境界中出現神變盡未來際三昧、入一切如來本事海三昧、盡未來際護持一切如來種性三昧、以決定解力令現在十方一切佛剎海皆清凈三昧、一念中普照一切佛所住三昧、入一切境界無礙際三昧、令一切世界為一佛剎三昧、出一切佛變化身三昧、以金剛王智知一切諸根海三昧、知一切如來同一身三昧、知一切法界所安立悉住心念際三昧、於一切法界廣大國土中示現涅槃三昧、令住最上處三昧、於一切佛剎現種種眾生差別身三昧、普入一切佛智慧三昧、知一切法性相三昧、一念普知三世法三昧、唸唸中普現法界身三昧、以師子勇猛智知一切如來出興次第三昧、於一切法界境界慧眼圓滿三昧、勇猛趣向十力三昧、放一切功德圓滿光明普照世
【現代漢語翻譯】 現代漢語譯本 佛的無畏勇猛奮迅莊嚴三昧（samadhi，禪定），一切法界旋轉藏三昧，如月普現一切法界以無礙音大開演三昧，普清凈法光明三昧，無礙繒法王幢三昧，在每一個境界中都能見到一切諸佛海的三昧，在一切世間都能顯現自身的三昧，進入如來無差別身境界的三昧，隨順一切世間轉大悲藏的三昧，了知一切法無有軌跡的三昧，了知一切法究竟寂滅的三昧，雖然無所得卻能變化普現世間的三昧，普遍進入一切佛剎的三昧，莊嚴一切佛剎成就正覺的三昧，觀察一切世間主色相差別的三昧，觀察一切眾生境界無障礙的三昧，能夠出生一切如來母的三昧，能夠修行進入一切佛海功德道的三昧，在每一個境界中出現神變直至未來際的三昧，進入一切如來本事海的三昧，直至未來際護持一切如來種性的三昧，以決定解的力量令現在十方一切佛剎海都清凈的三昧，在一念中普遍照耀一切佛所住的三昧，進入一切境界無障礙際的三昧，令一切世界成為一個佛剎的三昧，顯現一切佛變化身的三昧，以金剛王智了知一切諸根海的三昧，了知一切如來同一身的三昧，了知一切法界所安立都安住於心念際的三昧，在一切法界廣大的國土中示現涅槃的三昧，令安住于最上處的三昧，在一切佛剎顯現種種眾生差別身的三昧，普遍進入一切佛智慧的三昧，了知一切法性相的三昧，一念普遍了知三世法的三昧，唸唸中普遍顯現法界身的三昧，以獅子勇猛智了知一切如來出興次第的三昧，在一切法界境界慧眼圓滿的三昧，勇猛趣向十力（十種力量）的三昧，放出一切功德圓滿光明普遍照耀世間的三昧。
【English Translation】 English version The Samadhi (meditative absorption) of the Buddha's fearlessness, vigor, swiftness, and adornment, the Samadhi of the revolving treasury of all Dharma realms, the Samadhi of universally appearing like the moon in all Dharma realms, greatly expounding with unobstructed sound, the Samadhi of universally purifying Dharma light, the Samadhi of the unobstructed banner of the Dharma King, the Samadhi of seeing all the Buddha-seas in each and every realm, the Samadhi of manifesting bodies in all worlds, the Samadhi of entering the realm of the Tathagata's (Buddha's) undifferentiated body, the Samadhi of turning the great compassion treasury in accordance with all worlds, the Samadhi of knowing that all dharmas (teachings) have no traces, the Samadhi of knowing that all dharmas are ultimately quiescent, the Samadhi of being able to transform and universally manifest in the world despite having no attainment, the Samadhi of universally entering all Buddha-lands, the Samadhi of adorning all Buddha-lands and attaining perfect enlightenment, the Samadhi of observing the differences in the forms of the lords of all worlds, the Samadhi of observing the unobstructed realms of all sentient beings, the Samadhi of being able to give birth to all Tathagata mothers, the Samadhi of being able to cultivate and enter the path of merit and virtue of all Buddha-seas, the Samadhi of manifesting miraculous transformations in each and every realm until the end of the future, the Samadhi of entering the sea of all Tathagata's past deeds, the Samadhi of protecting the lineage of all Tathagatas until the end of the future, the Samadhi of using the power of decisive understanding to purify all the Buddha-land seas in the ten directions in the present, the Samadhi of universally illuminating all the places where Buddhas dwell in a single thought, the Samadhi of entering the unobstructed boundary of all realms, the Samadhi of making all worlds into one Buddha-land, the Samadhi of manifesting all the transformation bodies of Buddhas, the Samadhi of knowing all the seas of faculties with the Vajra King's wisdom, the Samadhi of knowing that all Tathagatas are of one body, the Samadhi of knowing that all that is established in the Dharma realm abides in the realm of the mind, the Samadhi of demonstrating Nirvana (liberation) in the vast lands of all Dharma realms, the Samadhi of causing beings to abide in the highest place, the Samadhi of manifesting the different bodies of various sentient beings in all Buddha-lands, the Samadhi of universally entering all Buddha wisdom, the Samadhi of knowing the nature and characteristics of all dharmas, the Samadhi of universally knowing the dharmas of the three times in a single thought, the Samadhi of universally manifesting the Dharma realm body in every thought, the Samadhi of knowing the order of the appearance of all Tathagatas with the lion's courageous wisdom, the Samadhi of perfecting the wisdom eye in the realms of all Dharma realms, the Samadhi of courageously approaching the ten powers (of a Buddha), the Samadhi of releasing all the light of perfect merit and virtue, universally illuminating the world.
間三昧、不動藏三昧、說一法普入一切法三昧、於一法以一切言音差別訓釋三昧、演說一切佛無二法三昧、知三世無礙際三昧、知一切劫無差別三昧、入十力微細方便三昧、於一切劫成就一切菩薩行不斷絕三昧、十方普現身三昧、於法界自在成正覺三昧、生一切安隱受三昧、出一切莊嚴具莊嚴虛空界三昧、唸唸中出等眾生數變化身云三昧、如來凈空月光明三昧、常見一切如來住虛空三昧、開示一切佛莊嚴三昧、照明一切法義燈三昧、照十力境界三昧、三世一切佛幢想三昧、一切佛一密藏三昧、唸唸中所作皆究竟三昧、無盡福德藏三昧、見無邊佛境界三昧、堅住一切法三昧、現一切如來變化悉令知見三昧、唸唸中佛日常出現三昧、一日中悉知三世所有法三昧、普音演說一切法性寂滅三昧、見一切佛自在力三昧、法界開敷蓮華三昧、觀諸法如虛空無住處三昧、十方海普入一方三昧、入一切法界無源底三昧、一切法海三昧、以寂靜身放一切光明三昧、一念中現一切神通大愿三昧、一切時一切處成正覺三昧、以一莊嚴入一切法界三昧、普現一切諸佛身三昧、知一切眾生廣大殊勝神通智三昧、一念中其身遍法界三昧、現一乘凈法界三昧、入普門法界示現大莊嚴三昧、住持一切佛法輪三昧、以一切法門莊嚴一法門三昧、以因陀羅網
願行攝一切眾生界三昧、分別一切世界門三昧、乘蓮華自在游步三昧、知一切眾生種種差別神通智三昧、令其身恒現一切眾生前三昧、知一切眾生差別音聲言辭海三昧、知一切眾生差別智神通三昧、大悲平等藏三昧、一切佛入如來際三昧、觀察一切如來解脫處師子頻申三昧……。菩薩以如是等不可說佛剎微塵數三昧，入毗盧遮那如來念念充滿一切法界三昧神變海。
其諸菩薩皆悉具足大智神通，明利自在，住于諸地，以廣大智普觀一切；從諸智慧種性而生，一切智智常現在前，得離癡翳清凈智眼，為諸眾生作調御師；住佛平等，於一切法無有分別；了達境界，知諸世間性皆寂滅無有依處；普詣一切諸佛國土而無所著，悉能觀察一切諸法而無所住，遍入一切妙法宮殿而無所來；教化調伏一切世間，普為眾生現安隱處；智慧解脫，為其所行；恒以智身住離貪際，超諸有海，示真實際；智光圓滿，普見諸法；住於三昧，堅固不動；于諸眾生恒起大悲，知諸法門悉皆如幻，一切眾生悉皆如夢，一切如來悉皆如影，一切言音悉皆如響，一切諸法悉皆如化；善能積集殊勝行愿，智慧圓滿，清凈善巧，心極寂靜；善入一切總持境界，具三昧力，勇猛無怯；獲明智眼，住法界際，到一切法無所得處；修習無涯智慧大海，到智波羅
【現代漢語翻譯】 現代漢語譯本：願行攝一切眾生界三昧（Samadhi，禪定），分別一切世界門三昧，乘蓮華自在游步三昧，知一切眾生種種差別神通智三昧，令其身恒現一切眾生前三昧，知一切眾生差別音聲言辭海三昧，知一切眾生差別智神通三昧，大悲平等藏三昧，一切佛入如來際三昧，觀察一切如來解脫處師子頻申三昧……。菩薩以如是等不可說佛剎微塵數三昧，入毗盧遮那（Vairocana，佛名，意為光明遍照）如來念念充滿一切法界三昧神變海。 其諸菩薩皆悉具足大智神通，明利自在，住于諸地（菩薩修行的不同階段），以廣大智普觀一切；從諸智慧種性而生，一切智智常現在前，得離癡翳清凈智眼，為諸眾生作調御師；住佛平等，於一切法無有分別；了達境界，知諸世間性皆寂滅無有依處；普詣一切諸佛國土而無所著，悉能觀察一切諸法而無所住，遍入一切妙法宮殿而無所來；教化調伏一切世間，普為眾生現安隱處；智慧解脫，為其所行；恒以智身住離貪際，超諸有海，示真實際；智光圓滿，普見諸法；住於三昧，堅固不動；于諸眾生恒起大悲，知諸法門悉皆如幻，一切眾生悉皆如夢，一切如來悉皆如影，一切言音悉皆如響，一切諸法悉皆如化；善能積集殊勝行愿，智慧圓滿，清凈善巧，心極寂靜；善入一切總持境界，具三昧力，勇猛無怯；獲明智眼，住法界際，到一切法無所得處；修習無涯智慧大海，到智波羅（Pāramitā，意為到彼岸）。
【English Translation】 English version: The Samadhi (meditative absorption) of encompassing all realms of sentient beings through vows and practices, the Samadhi of distinguishing all world-gates, the Samadhi of freely walking and moving on a lotus, the Samadhi of knowing the various differences in the supernormal wisdom of all sentient beings, the Samadhi of constantly appearing before all sentient beings, the Samadhi of knowing the ocean of different sounds and languages of all sentient beings, the Samadhi of knowing the different wisdom and supernormal powers of all sentient beings, the Samadhi of the great compassion and equal treasury, the Samadhi of all Buddhas entering the realm of the Tathagata (Buddha), the Samadhi of observing all the Tathagatas' places of liberation, like a lion stretching… The Bodhisattvas, with such countless Samadhis as numerous as the dust particles of inexpressible Buddha-lands, enter the Samadhi-miraculous-transformation-ocean of Vairocana (the Buddha of cosmic light) Tathagata, which fills all the Dharma realms in every thought. All these Bodhisattvas are fully endowed with great wisdom and supernormal powers, clear and free, abiding in the various Bhumis (stages of Bodhisattva practice), universally observing all with vast wisdom; born from the seeds of wisdom, the wisdom of all-knowing is constantly present, having obtained the pure eye of wisdom free from the darkness of ignorance, they act as guides for all sentient beings; abiding in the equality of the Buddha, without discrimination in all dharmas; understanding the realms, knowing that the nature of all worlds is quiescent, without any reliance; universally reaching all Buddha-lands without attachment, able to observe all dharmas without abiding, entering all the palaces of wondrous dharmas without coming from anywhere; teaching and taming all the worlds, universally showing a place of peace for all sentient beings; wisdom and liberation are their practices; constantly abiding in the realm of non-greed with their wisdom-body, transcending the ocean of existence, showing the true reality; the light of wisdom is complete, universally seeing all dharmas; abiding in Samadhi, firm and unmoving; constantly arising great compassion for all sentient beings, knowing that all dharma-gates are like illusions, all sentient beings are like dreams, all Tathagatas are like shadows, all sounds are like echoes, all dharmas are like transformations; skillfully accumulating superior vows and practices, wisdom is complete, pure and skillful, the mind is extremely tranquil; skillfully entering all Dharani (mantra) realms, possessing the power of Samadhi, courageous and without fear; obtaining the eye of clear wisdom, abiding in the realm of Dharma, reaching the place where all dharmas are unobtainable; cultivating the boundless ocean of wisdom, reaching the Pāramitā (perfection) of wisdom.
蜜究竟彼岸，為般若波羅蜜之所攝持；以神通波羅蜜普入世間，依三昧波羅蜜得心自在；以不顛倒智知一切義，以巧分別智開示法藏，以現了智訓釋文辭，以大願力說法無盡，以無所畏大師子吼；常樂觀察無依處法，以凈法眼普觀一切，以凈智月照世成壞，以智慧光照真實諦；福德智慧如金剛山，一切譬諭所不能及；善觀諸法，慧根增長；勇猛精進，摧伏眾魔；無量智慧，威光熾盛；其身超出一切世間，得一切法無礙智慧，善能悟解盡、無盡際；住于普際，入真實際，無相觀智常現在前；善巧成就諸菩薩行，以無二智知諸境界，普見一切世間諸趣，遍往一切諸佛國土；智燈圓滿，於一切法無諸暗障，放凈法光照十方界；為諸世間真實福田，若見若聞所愿皆滿，福德高大超諸世間，勇猛無畏摧諸外道；演微妙音遍一切剎，普見諸佛心無厭足；于佛法身已得自在，隨所應化而為現身，一身充滿一切佛剎；已得自在清凈神通，乘大智舟，所往無礙，智慧圓滿周遍法界；譬如日出普照世間，隨眾生心現其色像；知諸眾生根性慾樂，入一切法無諍境界；知諸法性無生無起，能令小大自在相入；決了佛地甚深之趣，以無盡句說甚深義，於一句中演說一切修多羅海；獲大智慧陀羅尼身，凡所受持永無忘失；一念能憶無量劫事，一念悉
【現代漢語翻譯】 現代漢語譯本：究竟到達彼岸，被般若波羅蜜（智慧的完美）所攝持；以神通波羅蜜（超自然能力的完美）普遍進入世間，依靠三昧波羅蜜（禪定的完美）獲得心靈的自在；以不顛倒的智慧瞭解一切意義，以巧妙分別的智慧開示佛法寶藏，以現了的智慧解釋文字，以大願力說法無有窮盡，以無所畏懼的大師子吼；常常樂於觀察無所依處的法，以清凈的法眼普遍觀察一切，以清凈的智慧之月照耀世界的成住壞空，以智慧的光芒照亮真實的真理；福德和智慧如同金剛山一般堅固，一切比喻都無法企及；善於觀察諸法，智慧的根基不斷增長；勇猛精進，摧毀一切魔障；擁有無量的智慧，威光熾盛；其身超出一切世間，獲得一切法無礙的智慧，善於領悟盡頭和無盡的邊界；安住于普遍的邊界，進入真實的實際，無相的觀智常常在眼前顯現；善巧地成就各種菩薩的修行，以無二的智慧瞭解各種境界，普遍見到一切世間的各種趣向，遍往一切諸佛的國土；智慧的燈火圓滿，對於一切法沒有黑暗的障礙，放出清凈的法光照耀十方世界；成為世間真實的福田，無論是見到還是聽到，所愿都能滿足，福德高大超越一切世間，勇猛無畏地摧毀各種外道；演說微妙的音聲遍佈一切剎土，普遍見到諸佛，心中沒有厭倦；對於佛的法身已經獲得自在，隨著所應教化的對象而顯現身形，一身充滿一切佛剎；已經獲得自在清凈的神通，乘坐大智慧的船隻，所往之處沒有障礙，智慧圓滿周遍法界；譬如太陽升起普遍照耀世間，隨著眾生的心而顯現其顏色和形象；瞭解各種眾生的根性和喜好，進入一切法無諍的境界；瞭解諸法的本性無生無起，能夠使小和大自在地相互進入；決斷了佛地的甚深趣味，以無盡的語句講述甚深的意義，在一句話中演說一切修多羅（佛經）的海洋；獲得大智慧的陀羅尼（總持）之身，凡是所接受和持有的永遠不會忘記；一念之間能夠回憶起無量劫的事情，一念之間全部 現代漢語譯本：知一切眾生心行，一念能現無量佛身，一念能至一切佛剎，一念能轉無量法輪，一念能知一切佛法，一念能入一切三昧，一念能破一切魔軍，一念能滿一切大愿，一念能證一切菩提，一念能度一切眾生，一念能凈一切佛土，一念能供一切諸佛，一念能攝一切佛法，一念能持一切佛戒，一念能生一切佛智，一念能成一切佛事，一念能入一切法界，一念能轉一切法門，一念能現一切神通，一念能證一切解脫，一念能入一切涅槃，一念能知一切眾生，一念能度一切眾生，一念能凈一切佛土，一念能供一切諸佛，一念能攝一切佛法，一念能持一切佛戒，一念能生一切佛智，一念能成一切佛事，一念能入一切法界，一念能轉一切法門，一念能現一切神通，一念能證一切解脫，一念能入一切涅槃，一念能知一切眾生，一念能度一切眾生，一念能凈一切佛土，一念能供一切諸佛，一念能攝一切佛法，一念能持一切佛戒，一念能生一切佛智，一念能成一切佛事，一念能入一切法界，一念能轉一切法門，一念能現一切神通，一念能證一切解脫，一念能入一切涅槃，一念能知一切眾生，一念能度一切眾生，一念能凈一切佛土，一念能供一切諸佛，一念能攝一切佛法，一念能持一切佛戒，一念能生一切佛智，一念能成一切佛事，一念能入一切法界，一念能轉一切法門，一念能現一切神通，一念能證一切解脫，一念能入一切涅槃。
【English Translation】 English version: Ultimately reaching the other shore, being upheld by Prajna Paramita (the perfection of wisdom); universally entering the world through the power of Abhinna Paramita (the perfection of supernatural abilities), attaining freedom of mind by relying on Samadhi Paramita (the perfection of meditation); understanding all meanings with non-inverted wisdom, revealing the treasures of Dharma with skillful discriminating wisdom, explaining words and phrases with manifest wisdom, speaking the Dharma endlessly with great vows, roaring the lion's roar of fearlessness; always delighting in observing the Dharma of no reliance, universally observing everything with pure Dharma eyes, illuminating the formation and destruction of the world with the pure moon of wisdom, illuminating the true reality with the light of wisdom; merit and wisdom as firm as a diamond mountain, beyond all comparisons; skillfully observing all Dharmas, the roots of wisdom growing; bravely and diligently, subduing all demons; possessing immeasurable wisdom, with blazing majestic light; their bodies transcending all worlds, attaining unobstructed wisdom of all Dharmas, skillfully understanding the boundaries of the finite and infinite; abiding in the universal boundary, entering the true reality, the wisdom of non-form observation always present; skillfully accomplishing the practices of all Bodhisattvas, understanding all realms with non-dual wisdom, universally seeing all the various paths of the world, traveling to all the Buddha lands; the lamp of wisdom is complete, without the darkness of obstacles in all Dharmas, emitting pure Dharma light illuminating the ten directions; becoming a true field of merit for the world, fulfilling all wishes whether seen or heard, merit and virtue high and surpassing all worlds, bravely and fearlessly destroying all external paths; expounding subtle sounds throughout all lands, universally seeing all Buddhas, with no weariness in their hearts; having attained freedom in the Dharma body of the Buddha, manifesting bodies according to those who should be taught, one body filling all Buddha lands; having attained free and pure supernatural powers, riding the great ship of wisdom, going without obstruction, wisdom complete and pervading the Dharma realm; like the sun rising and universally illuminating the world, manifesting colors and forms according to the minds of sentient beings; understanding the roots and preferences of all sentient beings, entering the realm of non-contention in all Dharmas; understanding the nature of all Dharmas as unarisen and unceasing, able to make the small and the large freely enter each other; deciding the profound interest of the Buddha's land, speaking profound meanings with endless sentences, expounding the ocean of all Sutras in one sentence; obtaining the body of great wisdom Dharani (total retention), never forgetting what is received and held; in one thought being able to recall the events of immeasurable kalpas, in one thought all English version: knowing the minds and actions of all sentient beings, in one thought being able to manifest immeasurable Buddha bodies, in one thought being able to reach all Buddha lands, in one thought being able to turn immeasurable Dharma wheels, in one thought being able to know all Buddha Dharmas, in one thought being able to enter all Samadhis, in one thought being able to break all demon armies, in one thought being able to fulfill all great vows, in one thought being able to realize all Bodhi, in one thought being able to liberate all sentient beings, in one thought being able to purify all Buddha lands, in one thought being able to make offerings to all Buddhas, in one thought being able to gather all Buddha Dharmas, in one thought being able to uphold all Buddha precepts, in one thought being able to generate all Buddha wisdom, in one thought being able to accomplish all Buddha deeds, in one thought being able to enter all Dharma realms, in one thought being able to turn all Dharma doors, in one thought being able to manifest all supernatural powers, in one thought being able to realize all liberation, in one thought being able to enter all Nirvana, in one thought being able to know all sentient beings, in one thought being able to liberate all sentient beings, in one thought being able to purify all Buddha lands, in one thought being able to make offerings to all Buddhas, in one thought being able to gather all Buddha Dharmas, in one thought being able to uphold all Buddha precepts, in one thought being able to generate all Buddha wisdom, in one thought being able to accomplish all Buddha deeds, in one thought being able to enter all Dharma realms, in one thought being able to turn all Dharma doors, in one thought being able to manifest all supernatural powers, in one thought being able to realize all liberation, in one thought being able to enter all Nirvana, in one thought being able to know all sentient beings, in one thought being able to liberate all sentient beings, in one thought being able to purify all Buddha lands, in one thought being able to make offerings to all Buddhas, in one thought being able to gather all Buddha Dharmas, in one thought being able to uphold all Buddha precepts, in one thought being able to generate all Buddha wisdom, in one thought being able to accomplish all Buddha deeds, in one thought being able to enter all Dharma realms, in one thought being able to turn all Dharma doors, in one thought being able to manifest all supernatural powers, in one thought being able to realize all liberation, in one thought being able to enter all Nirvana.
知三世一切諸眾生智；恒以一切陀羅尼門，演說無邊諸佛法海，常轉不退清凈法輪，令諸眾生皆生智慧；得佛境界智慧光明，入于善見甚深三昧；入一切法無障礙際，於一切法勝智自在，一切境界清凈莊嚴；普入十方一切法界，隨其方所靡不咸至；一一塵中現成正覺，于無色性現一切色，以一切方普入一方。其諸菩薩具如是等無邊福智功德之藏，常為諸佛之所稱歎，種種言辭說其功德不能令盡，靡不咸在逝多林中，深入如來功德大海，悉見於佛光明所照。
爾時，諸菩薩得不思議正法光明，心大歡喜，各于其身及以樓閣、諸莊嚴具，並其所坐師子之座，遍逝多林一切物中，化現種種大莊嚴云，充滿一切十方法界。所謂：于唸唸中放大光明雲，充滿十方，悉能開悟一切眾生；出一切摩尼寶鈴云，充滿十方，出微妙音，稱揚讚歎三世諸佛一切功德；出一切音樂云，充滿十方，音中演說一切眾生諸業果報；出一切菩薩種種願行色相云，充滿十方，說諸菩薩所有大愿；出一切如來自在變化云，充滿十方，演出一切諸佛如來語言音聲；出一切菩薩相好莊嚴身云，充滿十方，說諸如來於一切國土出興次第；出三世如來道場云，充滿十方，現一切如來成等正覺功德莊嚴；出一切龍王云，充滿十方，雨一切諸香；出一切世主身云
【現代漢語翻譯】 現代漢語譯本：知曉過去、現在、未來三世一切眾生的智慧；恒常以一切陀羅尼（總持，能持一切善法，遮一切惡法的力量）法門，演說無邊諸佛的法海，常轉不退的清凈法輪，令一切眾生都生起智慧；獲得佛的境界智慧光明，進入善見甚深三昧（正定）；進入一切法無障礙的境界，對於一切法勝智自在，一切境界清凈莊嚴；普遍進入十方一切法界，隨著他們所在的處所沒有不全部到達的；在每一個微塵中顯現成正覺，在無色性中顯現一切色，以一切方向普遍進入一個方向。這些菩薩們具有如此等等無邊福德智慧功德的寶藏，常常被諸佛所稱讚，用種種言辭述說他們的功德也不能窮盡，沒有不全部在逝多林（佛陀常住的精舍）中的，深入如來功德大海，全部見到佛的光明所照耀。 當時，諸菩薩獲得不可思議的正法光明，心中非常歡喜，各自在他們的身體以及樓閣、各種莊嚴器具，以及他們所坐的獅子座上，遍佈逝多林的一切事物中，化現出種種大莊嚴云，充滿一切十方法界。所謂：在每一個念頭中放出大光明雲，充滿十方，全部能夠開悟一切眾生；放出一切摩尼寶鈴云，充滿十方，發出微妙的聲音，稱揚讚歎三世諸佛的一切功德；放出一切音樂云，充滿十方，在音樂中演說一切眾生各種業的果報；放出一切菩薩種種願行色相云，充滿十方，述說諸菩薩所有的大愿；放出一切如來自在變化云，充滿十方，演出一切諸佛如來的語言音聲；放出一切菩薩相好莊嚴身云，充滿十方，述說諸如來在一切國土出現興盛的次第；放出三世如來道場云，充滿十方，顯現一切如來成就等正覺的功德莊嚴；放出一切龍王云，充滿十方，降下一切各種香；放出一切世主身云
【English Translation】 English version: Knowing the wisdom of all sentient beings in the three periods of time; constantly using all Dharani (a type of mantra or sacred formula) gates, expounding the boundless ocean of Dharma of all Buddhas, constantly turning the pure Dharma wheel without regression, enabling all sentient beings to generate wisdom; attaining the wisdom light of the Buddha's realm, entering the Samadhi (a state of meditative consciousness) of good vision, which is profound; entering the realm of no obstruction in all Dharmas, being free and sovereign in the supreme wisdom of all Dharmas, all realms being pure and adorned; universally entering all Dharma realms of the ten directions, reaching every place without exception; manifesting the attainment of perfect enlightenment in each dust particle, manifesting all forms in formlessness, universally entering one direction from all directions. These Bodhisattvas possess such boundless treasures of merit and wisdom, constantly praised by all Buddhas, whose merits cannot be fully described by any words, all being present in the Jeta Grove (a monastery where the Buddha often stayed), deeply entering the ocean of the Tathagata's merits, all seeing the light of the Buddha shining upon them. At that time, the Bodhisattvas obtained the inconceivable light of the true Dharma, their hearts greatly rejoiced, and each of them, from their bodies, as well as from the pavilions, various adornments, and the lion thrones they sat upon, throughout all things in the Jeta Grove, manifested various great adornment clouds, filling all the ten directions of the Dharma realm. Namely: in every thought, they released great light clouds, filling the ten directions, capable of enlightening all sentient beings; they released all Mani (jewel) bell clouds, filling the ten directions, emitting subtle sounds, praising and extolling all the merits of the Buddhas of the three periods of time; they released all music clouds, filling the ten directions, in the music expounding the karmic retributions of all sentient beings; they released all Bodhisattva's various vows and practices in the form of clouds, filling the ten directions, speaking of all the great vows of the Bodhisattvas; they released all the Tathagata's free transformations in the form of clouds, filling the ten directions, manifesting the languages and sounds of all Buddhas and Tathagatas; they released all Bodhisattva's adorned bodies in the form of clouds, filling the ten directions, speaking of the order in which the Tathagatas appear and flourish in all lands; they released the Bodhimanda (place of enlightenment) of the Tathagatas of the three periods of time in the form of clouds, filling the ten directions, manifesting the merits and adornments of all Tathagatas attaining perfect enlightenment; they released all Dragon Kings in the form of clouds, filling the ten directions, raining down all kinds of incense; they released all world rulers in the form of clouds
，充滿十方，演說普賢菩薩之行；出一切寶莊嚴清凈佛剎云，充滿十方，現一切如來轉正法輪。是諸菩薩以得不思議法光明故，法應如是，出興此等不可說佛剎微塵數大神變莊嚴云。
爾時，文殊師利菩薩，承佛神力，欲重宣此逝多林中諸神變事，觀察十方而說頌言：
「汝應觀此逝多林， 以佛威神廣無際， 一切莊嚴皆示現， 十方法界悉充滿。 十方一切諸國土， 無邊品類大莊嚴， 于其座等境界中， 色像分明皆顯現。 從諸佛子毛孔出， 種種莊嚴寶焰云， 及發如來微妙音， 遍滿十方一切剎。 寶樹華中現妙身， 其身色相等梵王， 從禪定起而游步， 進止威儀恒寂靜。 如來一一毛孔內， 常現難思變化身， 皆如普賢大菩薩， 種種諸相為嚴好。 逝多林上虛空中， 所有莊嚴發妙音， 普說三世諸菩薩， 成就一切功德海。 逝多林中諸寶樹， 亦出無量妙音聲， 演說一切諸群生， 種種業海各差別。 林中所有眾境界， 悉現三世諸如來， 一一皆起大神通， 十方剎海微塵數。 十方所有諸國土， 一切剎海微塵數， 悉入如來毛孔中， 次第莊嚴皆現睹。 所有莊嚴皆現佛， 數等眾生遍世
【現代漢語翻譯】 現代漢語譯本 充滿十方，演說普賢菩薩（Samantabhadra Bodhisattva）之行；出現一切以寶物莊嚴的清凈佛剎云，充滿十方，顯現一切如來（Tathagata）轉動正法輪。這些菩薩因為得到不可思議的法光明，所以法應如此，出現這些不可說佛剎微塵數的大神變莊嚴云。 當時，文殊師利菩薩（Manjusri Bodhisattva），承佛的神力，想要再次宣說逝多林（Jeta Grove）中的各種神變之事，觀察十方而說偈頌： 『你應該觀看這逝多林，以佛的威神廣大無邊，一切莊嚴都顯現出來，充滿十方法界。 十方一切諸國土，無邊種類的大莊嚴，在那些座位等境界中，色彩和形象都清晰地顯現出來。 從諸佛子（Buddha's disciples）的毛孔中，出現種種莊嚴的寶焰云，以及發出如來微妙的聲音，遍滿十方一切佛剎。 在寶樹的花中顯現出美妙的身形，其身形顏色等同於梵王（Brahma），從禪定中起身而行走，進退的威儀始終寂靜。 如來每一個毛孔內，常常顯現難以思議的變化身，都像普賢大菩薩一樣，以種種相貌作為莊嚴。 逝多林上方的虛空中，所有莊嚴都發出美妙的聲音，普遍宣說三世諸菩薩，成就一切功德海。 逝多林中的各種寶樹，也發出無量美妙的聲音，演說一切眾生，種種業海的各自差別。 林中所有各種境界，都顯現三世諸如來，每一位都發起大神通，數量如同十方剎海的微塵。 十方所有諸國土，一切剎海的微塵數，都進入如來的毛孔中，次第莊嚴地全部顯現出來。 所有莊嚴都顯現佛，數量等同於遍佈世間的眾生。
【English Translation】 English version Filling the ten directions, expounding the practices of Samantabhadra Bodhisattva; manifesting clouds of pure Buddha-lands adorned with all treasures, filling the ten directions, and manifesting all Tathagatas turning the Dharma wheel. These Bodhisattvas, having obtained the inconceivable light of Dharma, thus it is appropriate that they manifest such ineffable Buddha-land dust-mote number of great miraculous transformation adornment clouds. At that time, Manjusri Bodhisattva, empowered by the Buddha's divine might, desiring to reiterate the various miraculous transformations in Jeta Grove, observed the ten directions and spoke in verse: 'You should observe this Jeta Grove, with the Buddha's majestic power vast and boundless, all adornments are manifested, filling the ten Dharma realms. All lands in the ten directions, with boundless varieties of great adornments, in those seats and other realms, colors and forms are clearly manifested. From the pores of all Buddha's disciples, emerge clouds of various adorned jewel flames, and emit the subtle sounds of the Tathagata, pervading all Buddha-lands in the ten directions. In the flowers of the jeweled trees, wondrous forms appear, their forms and colors like Brahma, rising from meditation and walking, their demeanor in movement and stillness is always serene. Within each pore of the Tathagata, constantly appear inconceivable transformation bodies, all like the great Bodhisattva Samantabhadra, adorned with various forms. In the empty space above Jeta Grove, all adornments emit wondrous sounds, universally proclaiming the Bodhisattvas of the three times, accomplishing the ocean of all merits. The various jeweled trees in Jeta Grove also emit immeasurable wondrous sounds, expounding to all sentient beings, the various differences in their respective karmic oceans. All realms within the grove manifest all Tathagatas of the three times, each initiating great spiritual powers, as numerous as the dust motes of the ocean of lands in the ten directions. All lands in the ten directions, as numerous as the dust motes of all the oceans of lands, all enter into the pores of the Tathagata, appearing in order and adorned. All adornments manifest Buddhas, as numerous as the sentient beings pervading the world.
間， 一一咸放大光明， 種種隨宜化群品。 香焰眾華及寶藏， 一切莊嚴殊妙云， 靡不廣大等虛空， 遍滿十方諸國土。 十方三世一切佛， 所有莊嚴妙道場， 於此園林境界中， 一一色像皆明現。 一切普賢諸佛子， 百千劫海莊嚴剎， 其數無量等眾生， 莫不於此林中見。」
爾時，彼諸菩薩，以佛三昧光明照故，即時得入如是三昧，一一皆得不可說佛剎微塵數大悲門，利益安樂一切眾生；于其身上一一毛孔，皆出不可說佛剎微塵數光明；一一光明，皆化現不可說佛剎微塵數菩薩。其身形相如世諸主，普現一切眾生之前，周匝遍滿十方法界，種種方便教化調伏，或現不可說佛剎微塵數諸天宮殿無常門，或現不可說佛剎微塵數一切眾生受生門，或現不可說佛剎微塵數一切菩薩修行門，或現不可說佛剎微塵數夢境門，或現不可說佛剎微塵數菩薩大愿門，或現不可說佛剎微塵數震動世界門，或現不可說佛剎微塵數分別世界門，或現不可說佛剎微塵數現生世界門，或現不可說佛剎微塵數檀波羅蜜門，或現不可說佛剎微塵數一切如來修諸功德種種苦行屍波羅蜜門，或現不可說佛剎微塵數割截肢體羼提波羅蜜門，或現不可說佛剎微塵數勤修毗梨耶波羅蜜門，或現不可說佛剎微
【現代漢語翻譯】 現代漢語譯本 剎那間，每一處都放出耀眼的光芒，以種種適宜的方式教化眾生。 香火、花朵和寶藏，一切莊嚴殊勝的雲彩，無不廣大如虛空，遍滿十方諸佛國土。 十方三世一切諸佛，所有莊嚴美妙的道場，在這園林境界中，每一個色相都清晰顯現。 一切普賢菩薩等諸佛之子，以百千劫海所莊嚴的佛剎，其數量無量等同眾生，沒有誰不在這園林中見到。
那時，那些菩薩們，因佛陀三昧的光明照耀，即刻進入這樣的三昧境界，每一位都獲得不可說佛剎微塵數的大悲法門，利益安樂一切眾生；在他們身上每一個毛孔，都放出不可說佛剎微塵數的光明；每一道光明，都化現出不可說佛剎微塵數的菩薩。他們的身形相貌如同世間諸王，普遍顯現在一切眾生面前，周遍充滿十方法界，以種種方便教化調伏眾生，或者顯現不可說佛剎微塵數諸天宮殿的無常之門，或者顯現不可說佛剎微塵數一切眾生受生之門，或者顯現不可說佛剎微塵數一切菩薩修行之門，或者顯現不可說佛剎微塵數夢境之門，或者顯現不可說佛剎微塵數菩薩大愿之門，或者顯現不可說佛剎微塵數震動世界之門，或者顯現不可說佛剎微塵數分別世界之門，或者顯現不可說佛剎微塵數現生世界之門，或者顯現不可說佛剎微塵數檀波羅蜜（佈施）之門，或者顯現不可說佛剎微塵數一切如來修諸功德種種苦行的尸波羅蜜（持戒）之門，或者顯現不可說佛剎微塵數割截肢體的羼提波羅蜜（忍辱）之門，或者顯現不可說佛剎微塵數勤修毗梨耶波羅蜜（精進）之門，或者顯現不可說佛剎微塵數禪波羅蜜（禪定）之門，或者顯現不可說佛剎微塵數般若波羅蜜（智慧）之門。
【English Translation】 English version In an instant, each and every place emitted brilliant light, transforming all beings in various suitable ways. Incense flames, flowers, and treasures, all the magnificent and wondrous clouds, were as vast as the void, filling all the Buddha lands in the ten directions. All the Buddhas of the ten directions and three times, all the magnificent and wonderful Bodhimandas (places of enlightenment), in this garden realm, each and every form clearly manifested. All the sons of the Buddhas, such as Samantabhadra (Universal Worthy), with Buddha lands adorned by hundreds of thousands of kalpas (eons), their number immeasurable like sentient beings, none did not see this in the garden.
At that time, those Bodhisattvas, illuminated by the light of the Buddha's Samadhi (meditative absorption), immediately entered such a Samadhi, each obtaining an inexpressible number of great compassion gates equal to the dust particles of Buddha lands, benefiting and bringing peace to all sentient beings; from each pore on their bodies, they emitted an inexpressible number of lights equal to the dust particles of Buddha lands; each light manifested an inexpressible number of Bodhisattvas equal to the dust particles of Buddha lands. Their forms and appearances were like the kings of the world, universally appearing before all sentient beings, pervading the ten directions, teaching and subduing them with various skillful means, sometimes manifesting the impermanence gate of inexpressible number of heavenly palaces equal to the dust particles of Buddha lands, sometimes manifesting the birth gate of inexpressible number of all sentient beings equal to the dust particles of Buddha lands, sometimes manifesting the practice gate of inexpressible number of all Bodhisattvas equal to the dust particles of Buddha lands, sometimes manifesting the dream gate of inexpressible number of dust particles of Buddha lands, sometimes manifesting the great vow gate of inexpressible number of Bodhisattvas equal to the dust particles of Buddha lands, sometimes manifesting the world-shaking gate of inexpressible number of dust particles of Buddha lands, sometimes manifesting the world-distinguishing gate of inexpressible number of dust particles of Buddha lands, sometimes manifesting the present-world gate of inexpressible number of dust particles of Buddha lands, sometimes manifesting the Dana Paramita (perfection of giving) gate of inexpressible number of dust particles of Buddha lands, sometimes manifesting the Sila Paramita (perfection of morality) gate of inexpressible number of all Tathagatas (Buddhas) cultivating various meritorious deeds and ascetic practices equal to the dust particles of Buddha lands, sometimes manifesting the Ksanti Paramita (perfection of patience) gate of inexpressible number of cutting off limbs equal to the dust particles of Buddha lands, sometimes manifesting the Virya Paramita (perfection of diligence) gate of inexpressible number of diligent cultivation equal to the dust particles of Buddha lands, sometimes manifesting the Dhyana Paramita (perfection of meditation) gate of inexpressible number of dust particles of Buddha lands, sometimes manifesting the Prajna Paramita (perfection of wisdom) gate of inexpressible number of dust particles of Buddha lands.
塵數一切菩薩修諸三昧禪定解脫門，或現不可說佛剎微塵數佛道圓滿智光明門，或現不可說佛剎微塵數勤求佛法為一文一句故舍無數身命門，或現不可說佛剎微塵數親近一切佛咨問一切法心無疲厭門，或現不可說佛剎微塵數隨諸眾生時節慾樂往詣其所方便成熟令住一切智海光明門，或現不可說佛剎微塵數降伏眾魔制諸外道顯現菩薩福智力門，或現不可說佛剎微塵數知一切工巧明智門，或現不可說佛剎微塵數知一切眾生差別明智門，或現不可說佛剎微塵數知一切法差別明智門，或現不可說佛剎微塵數知一切眾生心樂差別明智門，或現不可說佛剎微塵數知一切眾生根行、煩惱、習氣明智門，或現不可說佛剎微塵數知一切眾生種種業明智門，或現不可說佛剎微塵數開悟一切眾生門……。以如是等不可說佛剎微塵數方便門，往詣一切眾生住處而成熟之。所謂：或往天宮，或往龍宮，或往夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽宮，或往梵王宮，或往人王宮，或往閻羅王宮，或往畜生、餓鬼、地獄之所住處，以平等大悲、平等大愿、平等智慧、平等方便攝諸眾生。或有見已而調伏者，或有聞已而調伏者，或有憶念而調伏者，或聞音聲而調伏者，或聞名號而調伏者，或見圓光而調伏者，或見光網而調伏者；隨諸眾生心之
【現代漢語翻譯】 現代漢語譯本：菩薩們修行如微塵般眾多的三昧禪定解脫之門，或者示現不可言說的佛剎微塵數般的圓滿佛道智慧光明之門，或者示現不可言說的佛剎微塵數般爲了求得佛法哪怕是一字一句而捨棄無數身命之門，或者示現不可言說的佛剎微塵數般親近一切佛並請教一切佛法而心無疲厭之門，或者示現不可言說的佛剎微塵數般隨順眾生時節的慾望和喜好前往他們所在之處，方便地使他們成熟並安住於一切智慧之海的光明之門，或者示現不可言說的佛剎微塵數般降伏眾魔、制服外道，顯現菩薩的福德和智慧之力之門，或者示現不可言說的佛剎微塵數般通曉一切工巧技藝的明智之門，或者示現不可言說的佛剎微塵數般通曉一切眾生差別的明智之門，或者示現不可言說的佛剎微塵數般通曉一切法差別的明智之門，或者示現不可言說的佛剎微塵數般通曉一切眾生心意喜好差別的明智之門，或者示現不可言說的佛剎微塵數般通曉一切眾生的根性、行為、煩惱、習氣的明智之門，或者示現不可言說的佛剎微塵數般通曉一切眾生種種業力的明智之門，或者示現不可言說的佛剎微塵數般開悟一切眾生之門……。菩薩們以如此等等不可言說的佛剎微塵數般的方便之門，前往一切眾生所居住的地方來成熟他們。所謂：或者前往天宮，或者前往龍宮，或者前往夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，天上的樂神）、摩睺羅伽（Mahoraga，大蟒神）的宮殿，或者前往梵王宮，或者前往人王宮，或者前往閻羅王宮，或者前往畜生、餓鬼、地獄所居住的地方，以平等的大悲心、平等的大願力、平等的智慧、平等的方便來攝受一切眾生。有的眾生見到菩薩后就被調伏，有的眾生聽到菩薩的教誨后就被調伏，有的眾生憶念菩薩后就被調伏，有的眾生聽到菩薩的聲音后就被調伏，有的眾生聽到菩薩的名號后就被調伏，有的眾生見到菩薩的圓光后就被調伏，有的眾生見到菩薩的光網后就被調伏；菩薩們隨順眾生的心意而進行教化。 English version: Bodhisattvas cultivate countless samadhi (concentration) meditation and liberation doors, like the dust particles in countless Buddha lands. They manifest the wisdom light doors of the perfect Buddha path, which are like the dust particles in countless Buddha lands. They manifest the doors of sacrificing countless lives for the sake of seeking even a single word or phrase of the Dharma, which are like the dust particles in countless Buddha lands. They manifest the doors of approaching all Buddhas and asking about all Dharmas without weariness, which are like the dust particles in countless Buddha lands. They manifest the doors of going to the places where sentient beings are, according to their desires and preferences, and skillfully maturing them, enabling them to dwell in the light of the ocean of all wisdom, which are like the dust particles in countless Buddha lands. They manifest the doors of subduing all demons, controlling heretics, and displaying the power of Bodhisattvas' blessings and wisdom, which are like the dust particles in countless Buddha lands. They manifest the doors of knowing all crafts and skills with wisdom, which are like the dust particles in countless Buddha lands. They manifest the doors of knowing the differences among all sentient beings with wisdom, which are like the dust particles in countless Buddha lands. They manifest the doors of knowing the differences among all Dharmas with wisdom, which are like the dust particles in countless Buddha lands. They manifest the doors of knowing the differences in the minds and preferences of all sentient beings with wisdom, which are like the dust particles in countless Buddha lands. They manifest the doors of knowing the roots, practices, afflictions, and habits of all sentient beings with wisdom, which are like the dust particles in countless Buddha lands. They manifest the doors of knowing the various karmas of all sentient beings with wisdom, which are like the dust particles in countless Buddha lands. They manifest the doors of enlightening all sentient beings, which are like the dust particles in countless Buddha lands... With these countless expedient means, like the dust particles in countless Buddha lands, they go to the places where all sentient beings dwell to mature them. These places include: the heavenly palaces, the dragon palaces, the palaces of Yakshas (a type of guardian deity), Gandharvas (celestial musicians), Asuras (warring deities), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), and Mahoragas (great serpent deities), the palaces of Brahma kings, the palaces of human kings, the palaces of Yama kings, and the places where animals, hungry ghosts, and hell beings dwell. They embrace all sentient beings with equal great compassion, equal great vows, equal wisdom, and equal skillful means. Some are tamed by seeing them, some are tamed by hearing them, some are tamed by remembering them, some are tamed by hearing their voices, some are tamed by hearing their names, some are tamed by seeing their halos, and some are tamed by seeing their light networks; they teach according to the minds of sentient beings.
【English Translation】 Bodhisattvas cultivate all samadhi (concentration) meditation and liberation doors, as numerous as dust particles. They manifest the wisdom light doors of the perfect Buddha path, as numerous as dust particles in countless Buddha lands. They manifest the doors of sacrificing countless lives for the sake of seeking even a single word or phrase of the Dharma, as numerous as dust particles in countless Buddha lands. They manifest the doors of approaching all Buddhas and asking about all Dharmas without weariness, as numerous as dust particles in countless Buddha lands. They manifest the doors of going to the places where sentient beings are, according to their desires and preferences, and skillfully maturing them, enabling them to dwell in the light of the ocean of all wisdom, as numerous as dust particles in countless Buddha lands. They manifest the doors of subduing all demons, controlling heretics, and displaying the power of Bodhisattvas' blessings and wisdom, as numerous as dust particles in countless Buddha lands. They manifest the doors of knowing all crafts and skills with wisdom, as numerous as dust particles in countless Buddha lands. They manifest the doors of knowing the differences among all sentient beings with wisdom, as numerous as dust particles in countless Buddha lands. They manifest the doors of knowing the differences among all Dharmas with wisdom, as numerous as dust particles in countless Buddha lands. They manifest the doors of knowing the differences in the minds and preferences of all sentient beings with wisdom, as numerous as dust particles in countless Buddha lands. They manifest the doors of knowing the roots, practices, afflictions, and habits of all sentient beings with wisdom, as numerous as dust particles in countless Buddha lands. They manifest the doors of knowing the various karmas of all sentient beings with wisdom, as numerous as dust particles in countless Buddha lands. They manifest the doors of enlightening all sentient beings, as numerous as dust particles in countless Buddha lands... With these countless expedient means, as numerous as dust particles in countless Buddha lands, they go to the places where all sentient beings dwell to mature them. These places include: the heavenly palaces, the dragon palaces, the palaces of Yakshas (a type of guardian deity), Gandharvas (celestial musicians), Asuras (warring deities), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), and Mahoragas (great serpent deities), the palaces of Brahma kings, the palaces of human kings, the palaces of Yama kings, and the places where animals, hungry ghosts, and hell beings dwell. They embrace all sentient beings with equal great compassion, equal great vows, equal wisdom, and equal skillful means. Some are tamed by seeing them, some are tamed by hearing them, some are tamed by remembering them, some are tamed by hearing their voices, some are tamed by hearing their names, some are tamed by seeing their halos, and some are tamed by seeing their light networks; they teach according to the minds of sentient beings.
所樂，皆詣其所令其獲益。
佛子！此逝多林一切菩薩，為欲成熟諸眾生故，或時現處種種嚴飾諸宮殿中，或時示現住自樓閣寶師子座，道場眾會所共圍繞，周遍十方皆令得見，然亦不離此逝多林如來之所。佛子！此諸菩薩，或時示現無量化身云，或現其身獨一無侶。所謂：或現沙門身，或現婆羅門身，或現苦行身，或現充盛身，或現醫王身，或現商主身，或現凈命身，或現妓樂身，或現奉事諸天身，或現工巧技術身。往詣一切村營城邑、王都聚落、諸眾生所，隨其所應，以種種形相、種種威儀、種種音聲、種種言論、種種住處，於一切世間猶如帝網行菩薩行。或說一切世間工巧事業，或說一切智慧照世明燈，或說一切眾生業力所莊嚴，或說十方國土建立諸乘位，或說智燈所照一切法境界，教化成就一切眾生，而亦不離此逝多林如來之所。
爾時，文殊師利童子從善住樓閣出，與無量同行菩薩，及常隨侍衛諸金剛神、普為眾生供養諸佛諸身眾神、久發堅誓願常隨從諸足行神、樂聞妙法主地神、常修大悲主水神、智光照耀主火神、摩尼為冠主風神、明練十方一切儀式主方神、專勤除滅無明黑暗主夜神、一心匪懈闡明佛日主晝神、莊嚴法界一切虛空主空神、普度眾生超諸有海主海神、常勤積集趣一切智助道善
【現代漢語翻譯】 現代漢語譯本：他們所喜愛的，都前往他們那裡，使他們獲得利益。
佛子！這逝多林（Jetavana，佛陀常住的精舍）的一切菩薩，爲了成熟各種眾生，有時會顯現在各種裝飾華麗的宮殿中，有時會示現住在自己的樓閣寶獅子座上，在道場集會中被眾人圍繞，周遍十方都讓他們看見，然而他們也沒有離開這逝多林如來的處所。佛子！這些菩薩，有時會示現無量化身云，有時會示現自身獨一無伴。例如：有時示現沙門（Sramana，出家修行者）身，有時示現婆羅門（Brahmana，印度教祭司）身，有時示現苦行身，有時示現充盛身，有時示現醫王身，有時示現商主身，有時示現凈命身，有時示現妓樂身，有時示現奉事諸天身，有時示現工巧技術身。他們前往一切村莊、城鎮、王都、聚落、眾生所在之處，隨其所應，以各種形相、各種威儀、各種音聲、各種言論、各種住處，在一切世間猶如帝釋天的網一樣，行菩薩行。有時宣說一切世間的工巧事業，有時宣說一切智慧照亮世間的明燈，有時宣說一切眾生業力所莊嚴，有時宣說十方國土建立各種乘位，有時宣說智慧之燈所照耀的一切法境界，教化成就一切眾生，然而他們也沒有離開這逝多林如來的處所。
那時，文殊師利（Manjusri，智慧第一的菩薩）童子從善住樓閣出來，與無量同行菩薩，以及常隨侍衛的金剛神、普為眾生供養諸佛諸身眾神、久發堅誓願常隨從的足行神、樂聞妙法的主地神、常修大悲的主水神、智光照耀的主火神、以摩尼為冠的主風神、明練十方一切儀式的主方神、專勤除滅無明黑暗的主夜神、一心不懈闡明佛日的主晝神、莊嚴法界一切虛空的主空神、普度眾生超越諸有海的主海神、常勤積集趣向一切智的助道善法。
【English Translation】 English version: They go to where they are pleased, enabling them to gain benefit.
O sons of the Buddha! All the Bodhisattvas in this Jetavana (Jetavana, the monastery where the Buddha often stayed), in order to mature all sentient beings, sometimes appear in various ornately decorated palaces, and sometimes appear dwelling in their own pavilions on jeweled lion thrones, surrounded by assemblies in the Bodhimanda (place of enlightenment), allowing all in the ten directions to see them, yet they do not leave this Jetavana, the place of the Tathagata (Buddha). O sons of the Buddha! These Bodhisattvas sometimes manifest clouds of limitless transformation bodies, and sometimes manifest their bodies alone and without companion. For example: sometimes they manifest as a Sramana (Sramana, a renunciate practitioner), sometimes as a Brahmana (Brahmana, a Hindu priest), sometimes as an ascetic, sometimes as a prosperous person, sometimes as a physician king, sometimes as a merchant leader, sometimes as a pure-living person, sometimes as a musician, sometimes as a worshipper of the gods, and sometimes as a skilled artisan. They go to all villages, towns, royal cities, settlements, and places where sentient beings are, according to what is appropriate, with various forms, various dignified manners, various sounds, various discourses, and various dwelling places. In all the worlds, they act like the net of Indra, practicing the Bodhisattva path. Sometimes they speak of all worldly crafts and skills, sometimes they speak of the lamp of wisdom that illuminates the world, sometimes they speak of all sentient beings adorned by the power of karma, sometimes they speak of the establishment of various vehicles in the ten directions, sometimes they speak of the realm of all dharmas illuminated by the lamp of wisdom, teaching and perfecting all sentient beings, yet they do not leave this Jetavana, the place of the Tathagata.
At that time, the youth Manjusri (Manjusri, the Bodhisattva of wisdom) emerged from the Well-Dwelling Pavilion, together with countless Bodhisattvas who were his companions, as well as Vajra gods who constantly attended and protected him, gods who universally make offerings to the Buddhas on behalf of all sentient beings, gods of the feet who had long made firm vows to always follow, earth gods who delight in hearing the wonderful Dharma, water gods who constantly cultivate great compassion, fire gods whose wisdom light shines, wind gods who wear mani jewels as crowns, direction gods who are skilled in all rituals of the ten directions, night gods who diligently dispel the darkness of ignorance, day gods who single-mindedly illuminate the Buddha's sun, space gods who adorn all the void of the Dharma realm, sea gods who universally deliver sentient beings beyond the ocean of existence, and those who constantly accumulate good roots that lead to all-knowing wisdom.
根高大如山主山神、常勤守護一切眾生菩提心城主城神、常勤守護一切智智無上法城諸大龍王、常勤守護一切眾生諸夜叉王、常令眾生增長歡喜乾闥婆王、常勤除滅諸餓鬼趣鳩槃荼王、恒愿拔濟一切眾生出諸有海迦樓羅王、愿得成就諸如來身高出世間阿修羅王、見佛歡喜曲躬恭敬摩睺羅伽王、常厭生死恒樂見佛諸大天王、尊重於佛讚歎供養諸大梵王。文殊師利與如是等功德莊嚴諸菩薩眾，出自住處，來詣佛所，右繞世尊，經無量匝，以諸供具種種供養；供養畢已，辭退南行，往於人間。
爾時，尊者舍利弗承佛神力，見文殊師利菩薩，與諸菩薩眾會莊嚴，出逝多林，往于南方，遊行人間；作如是念：「我今當與文殊師利俱往南方。」時，尊者舍利弗與六千比丘，前後圍繞，出自住處，來詣佛所，頂禮佛足，具白世尊；世尊聽許，右繞三匝，辭退而去，往文殊師利所。此六千比丘是舍利弗自所同住，出家未久，所謂：海覺比丘、善生比丘、福光比丘、大童子比丘、電生比丘、凈行比丘、天德比丘、君慧比丘、梵勝比丘、寂慧比丘……。如是等，其數六千，悉曾供養無量諸佛，深植善根，解力廣大，信眼明徹，其心寬博，觀佛境界，了法本性，饒益眾生，常樂勤求諸佛功德，皆是文殊師利說法教化之所成就。
【現代漢語翻譯】 現代漢語譯本：
根基高大如山的主山神、常常勤勉守護一切眾生菩提心城的主城神、常常勤勉守護一切智慧無上法城的諸大龍王、常常勤勉守護一切眾生的諸夜叉王、常常令眾生增長歡喜的乾闥婆王（天樂神）、常常勤勉滅除諸餓鬼趣的鳩槃荼王（守宮神）、恒常願望救拔一切眾生脫離諸有海的迦樓羅王（金翅鳥神）、願望成就諸如來身形高出於世間的阿修羅王（非天神）、見到佛陀歡喜曲躬恭敬的摩睺羅伽王（大蟒神）、常常厭惡生死恒常喜歡見到佛陀的諸大天王、尊重佛陀讚歎供養的諸大梵王。文殊師利菩薩與像這樣功德莊嚴的諸菩薩眾，從他們所住的地方出來，來到佛陀的處所，右繞世尊，繞了無數圈，用各種供品進行供養；供養完畢后，辭別退下，向南方行走，前往人間。
當時，尊者舍利弗（佛陀十大弟子之一）承蒙佛陀的神力，見到文殊師利菩薩，與諸菩薩大眾會合莊嚴，離開逝多林，前往南方，人間；心中這樣想：『我現在應當與文殊師利一同前往南方。』當時，尊者舍利弗與六千比丘，前後圍繞，從他們所住的地方出來，來到佛陀的處所，頂禮佛足，詳細稟告世尊；世尊聽許，右繞三圈，辭別退下離去，前往文殊師利所在之處。這六千比丘是舍利弗自己一同居住的，出家不久，他們是：海覺比丘、善生比丘、福光比丘、大童子比丘、電生比丘、凈行比丘、天德比丘、君慧比丘、梵勝比丘、寂慧比丘……。像這樣等等，他們的人數有六千，都曾經供養過無數的諸佛，深深地種下善根，理解能力廣大，信心的眼睛明亮透徹，他們的心胸寬廣，觀察佛的境界，了解法的本性，饒益眾生，常常喜歡勤奮地尋求諸佛的功德，他們都是文殊師利說法教化所成就的。 English version:
The great mountain deity whose roots are as high as mountains, the city deity who diligently protects the Bodhi mind city of all sentient beings, the great dragon kings who diligently protect the supreme Dharma city of all wisdom, the Yaksha kings who diligently protect all sentient beings, the Gandharva king (celestial musician) who constantly increases the joy of sentient beings, the Kumbhanda king (demon guardian) who diligently eliminates the hungry ghost realm, the Garuda king (mythical bird) who constantly wishes to rescue all sentient beings from the sea of existence, the Asura king (demi-god) who wishes to attain the Tathagata's body that transcends the world, the Mahoraga king (serpent deity) who bows down with joy and respect upon seeing the Buddha, the great heavenly kings who constantly detest birth and death and always rejoice in seeing the Buddha, and the great Brahma kings who respect the Buddha and praise and make offerings to him. Manjushri Bodhisattva, along with these Bodhisattvas adorned with such merits, came out from their dwelling places and went to the Buddha's place, circumambulated the World Honored One countless times, and made various offerings with all kinds of implements. After making offerings, they took their leave and departed southward, heading towards the human realm.
At that time, Venerable Shariputra (one of the Buddha's ten great disciples), by the power of the Buddha, saw Manjushri Bodhisattva, together with the assembly of Bodhisattvas, adorned and leaving Jeta Grove, heading south towards the human realm. He thought to himself, 'I should now go south with Manjushri.' At that time, Venerable Shariputra, surrounded by six thousand Bhikkhus, came out from their dwelling places and went to the Buddha's place, bowed at the Buddha's feet, and reported everything to the World Honored One. The World Honored One granted permission, and after circumambulating three times, they took their leave and departed, heading towards where Manjushri was. These six thousand Bhikkhus were those who lived with Shariputra, and had not been ordained for long. They were: Bhikkhu Sea Awareness, Bhikkhu Good Birth, Bhikkhu Light of Fortune, Bhikkhu Great Child, Bhikkhu Electric Birth, Bhikkhu Pure Conduct, Bhikkhu Heavenly Virtue, Bhikkhu King Wisdom, Bhikkhu Brahma Victory, Bhikkhu Tranquil Wisdom... and so on, numbering six thousand. All of them had made offerings to countless Buddhas, deeply planted good roots, had great understanding, clear eyes of faith, broad minds, observed the Buddha's realm, understood the nature of Dharma, benefited sentient beings, and always diligently sought the merits of the Buddhas. They were all accomplished through the teachings and guidance of Manjushri.
【English Translation】 The great mountain deity whose roots are as high as mountains, the city deity who diligently protects the Bodhi mind city of all sentient beings, the great dragon kings who diligently protect the supreme Dharma city of all wisdom, the Yaksha kings who diligently protect all sentient beings, the Gandharva king (celestial musician) who constantly increases the joy of sentient beings, the Kumbhanda king (demon guardian) who diligently eliminates the hungry ghost realm, the Garuda king (mythical bird) who constantly wishes to rescue all sentient beings from the sea of existence, the Asura king (demi-god) who wishes to attain the Tathagata's body that transcends the world, the Mahoraga king (serpent deity) who bows down with joy and respect upon seeing the Buddha, the great heavenly kings who constantly detest birth and death and always rejoice in seeing the Buddha, and the great Brahma kings who respect the Buddha and praise and make offerings to him. Manjushri Bodhisattva, along with these Bodhisattvas adorned with such merits, came out from their dwelling places and went to the Buddha's place, circumambulated the World Honored One countless times, and made various offerings with all kinds of implements. After making offerings, they took their leave and departed southward, heading towards the human realm. At that time, Venerable Shariputra (one of the Buddha's ten great disciples), by the power of the Buddha, saw Manjushri Bodhisattva, together with the assembly of Bodhisattvas, adorned and leaving Jeta Grove, heading south towards the human realm. He thought to himself, 'I should now go south with Manjushri.' At that time, Venerable Shariputra, surrounded by six thousand Bhikkhus, came out from their dwelling places and went to the Buddha's place, bowed at the Buddha's feet, and reported everything to the World Honored One. The World Honored One granted permission, and after circumambulating three times, they took their leave and departed, heading towards where Manjushri was. These six thousand Bhikkhus were those who lived with Shariputra, and had not been ordained for long. They were: Bhikkhu Sea Awareness, Bhikkhu Good Birth, Bhikkhu Light of Fortune, Bhikkhu Great Child, Bhikkhu Electric Birth, Bhikkhu Pure Conduct, Bhikkhu Heavenly Virtue, Bhikkhu King Wisdom, Bhikkhu Brahma Victory, Bhikkhu Tranquil Wisdom... and so on, numbering six thousand. All of them had made offerings to countless Buddhas, deeply planted good roots, had great understanding, clear eyes of faith, broad minds, observed the Buddha's realm, understood the nature of Dharma, benefited sentient beings, and always diligently sought the merits of the Buddhas. They were all accomplished through the teachings and guidance of Manjushri.
爾時，尊者舍利弗在行道中觀諸比丘，告海覺言：「海覺！汝可觀察文殊師利菩薩清凈之身相好莊嚴，一切天人莫能思議。汝可觀察文殊師利圓光映徹，令無量眾生髮歡喜心。汝可觀察文殊師利光網莊嚴，除滅眾生無量苦惱。汝可觀察文殊師利眾會具足，皆是菩薩往昔善根之所攝受。汝可觀察文殊師利所行之路，左右八步，平坦莊嚴。汝可觀察文殊師利所住之處，週迴十方常有道場隨逐而轉。汝可觀察文殊師利所行之路，具足無量福德莊嚴，左右兩邊有大伏藏，種種珍寶自然而出。汝可觀察文殊師利曾供養佛，善根所流，一切樹間出莊嚴藏。汝可觀察文殊師利，諸世間主雨供具云，頂禮恭敬以為供養。汝可觀察文殊師利，十方一切諸佛如來將說法時，悉放眉間白毫相光來照其身，從頂上入。」
爾時，尊者舍利弗為諸比丘稱揚讚歎、開示演說文殊師利童子有如是等無量功德具足莊嚴。彼諸比丘聞是說已，心意清凈，信解堅固，喜不自持，舉身踴躍，形體柔軟，諸根悅豫，憂苦悉除，垢障咸盡，常見諸佛，深求正法，具菩薩根，得菩薩力，大悲大愿皆自出生，入于諸度甚深境界，十方佛海常現在前，於一切智深生信樂；即白尊者舍利弗言：「唯愿大師將引我等，往詣于彼勝人之所。」時，舍利弗即與俱行，至其
【現代漢語翻譯】 現代漢語譯本： 當時，尊者舍利弗在行道中觀察各位比丘，告訴海覺說：『海覺！你可以觀察文殊師利菩薩（Manjusri Bodhisattva）清凈的身體，相貌美好莊嚴，一切天人和人都無法想像。你可以觀察文殊師利菩薩的圓光，光芒映照，使無量眾生生起歡喜心。你可以觀察文殊師利菩薩的光網莊嚴，能夠消除眾生無量的痛苦煩惱。你可以觀察文殊師利菩薩的集會，所有參與者都是菩薩，他們都是過去善根所攝受的。你可以觀察文殊師利菩薩所走的路，左右各八步，平坦而莊嚴。你可以觀察文殊師利菩薩所住的地方，周圍十方常常有道場跟隨他而轉動。你可以觀察文殊師利菩薩所走的路，具足無量的福德莊嚴，左右兩邊有巨大的寶藏，各種珍寶自然涌現。你可以觀察文殊師利菩薩曾經供養佛，善根所流露，一切樹木之間都出現莊嚴的寶藏。你可以觀察文殊師利菩薩，世間的主宰們降下供養的雲朵，頂禮恭敬地進行供養。你可以觀察文殊師利菩薩，十方一切諸佛如來將要說法時，都會放出眉間白毫相的光芒來照耀他的身體，從頭頂進入。』 當時，尊者舍利弗為各位比丘稱揚讚歎、開示演說文殊師利童子有如此等等無量功德，具足莊嚴。那些比丘聽了這些話后，心意清凈，信解堅定，喜悅得無法自持，全身跳躍，身體柔軟，諸根愉悅，憂愁痛苦全部消除，污垢障礙全部消盡，常常見到諸佛，深入追求正法，具備菩薩的根基，得到菩薩的力量，大悲大愿都自然產生，進入各種度脫的甚深境界，十方佛海常常在眼前顯現，對於一切智慧都深生信樂；於是就對尊者舍利弗說：『唯愿大師帶領我們，前往那位殊勝之人所在的地方。』當時，舍利弗就和他們一起前往，到達了文殊師利菩薩所在的地方。
【English Translation】 English version: At that time, the venerable Sariputra, while walking, observed the various bhikshus and said to Haijue: 'Haijue! You should observe the pure body of Manjusri Bodhisattva (Manjusri Bodhisattva), whose excellent features and adornments are beyond the imagination of all gods and humans. You should observe the halo of Manjusri Bodhisattva, whose light illuminates and causes countless beings to generate joy. You should observe the net of light that adorns Manjusri Bodhisattva, which eliminates the immeasurable suffering and afflictions of beings. You should observe the assembly of Manjusri Bodhisattva, where all participants are bodhisattvas, gathered by their past good roots. You should observe the path walked by Manjusri Bodhisattva, eight steps to the left and right, which is flat and adorned. You should observe the place where Manjusri Bodhisattva resides, where a sacred site constantly follows him, revolving in all ten directions. You should observe the path walked by Manjusri Bodhisattva, which is filled with immeasurable blessings and adornments, with great treasures on both sides, from which various jewels naturally emerge. You should observe how Manjusri Bodhisattva once made offerings to the Buddha, and from the flow of his good roots, adornments and treasures appear among all the trees. You should observe how the lords of the world rain down clouds of offerings for Manjusri Bodhisattva, bowing and paying homage as offerings. You should observe how, when all the Buddhas Tathagatas in the ten directions are about to preach the Dharma, they all emit a white hair-like light from between their eyebrows to illuminate his body, entering from the top of his head.' At that time, the venerable Sariputra praised, extolled, and expounded to the various bhikshus the immeasurable merits and adornments of Manjusri Bodhisattva. Upon hearing these words, the bhikshus' minds became pure, their faith and understanding firm, their joy uncontrollable, their bodies leaping, their forms softened, their senses delighted, all sorrows and sufferings eliminated, all defilements and obstacles cleared, they constantly saw the Buddhas, deeply sought the true Dharma, possessed the roots of a bodhisattva, obtained the power of a bodhisattva, great compassion and great vows naturally arose, they entered the profound realms of various liberations, the ocean of Buddhas in the ten directions constantly appeared before them, and they developed deep faith and joy in all wisdom. They then said to the venerable Sariputra: 'We beseech the master to lead us to the place where that superior being is.' At that time, Sariputra went with them and arrived at the place where Manjusri Bodhisattva was.
所已，白言：「仁者！此諸比丘，愿得奉覲。」
爾時，文殊師利童子，無量自在菩薩圍繞並其大眾，如象王回觀諸比丘。時，諸比丘頂禮其足，合掌恭敬，作如是言：「我今奉見，恭敬禮拜，及余所有一切善根。唯愿仁者文殊師利、和尚舍利弗、世尊釋迦牟尼，皆悉證知！如仁所有如是色身、如是音聲、如是相好、如是自在，愿我一切悉當具得。」
爾時，文殊師利菩薩告諸比丘言：
「比丘！若善男子、善女人，成就十種趣大乘法，則能速入如來之地，況菩薩地！何者為十？所謂：積集一切善根，心無疲厭。見一切佛承事供養，心無疲厭。求一切佛法，心無疲厭。行一切波羅蜜，心無疲厭。成就一切菩薩三昧，心無疲厭。次第入一切三世，心無疲厭。普嚴凈十方佛剎，心無疲厭。教化調伏一切眾生，心無疲厭。於一切剎一切劫中成就菩薩行，心無疲厭。為成熟一眾生故，修行一切佛剎微塵數波羅蜜，成就如來十力；如是次第，為成熟一切眾生界，成就如來一切力，心無疲厭。
「比丘！若善男子、善女人，成就深信，發此十種無疲厭心，則能長養一切善根，舍離一切諸生死趣，超過一切世間種姓，不墮聲聞、辟支佛地，生一切如來家，具一切菩薩愿，學習一切如來功德，修行一切菩薩諸
【現代漢語翻譯】 現代漢語譯本：因此，他們說道：『仁者！這些比丘希望能夠拜見您。』 當時，文殊師利（Manjusri）童子，被無量自在菩薩圍繞，以及他們的大眾，如同象王一般回首觀看這些比丘。當時，這些比丘頂禮文殊師利的雙足，合掌恭敬，這樣說道：『我們現在得以拜見您，恭敬禮拜，以及我們所有的一切善根。唯愿仁者文殊師利、和尚舍利弗（Sariputra）、世尊釋迦牟尼（Sakyamuni），都能夠知曉！如同您所擁有的這樣的色身、這樣的音聲、這樣的相好、這樣的自在，愿我們一切都能夠具足獲得。』 當時，文殊師利菩薩告訴這些比丘說： 『比丘們！如果善男子、善女人，成就十種趣向大乘佛法的方法，就能夠迅速進入如來（Tathagata）的境界，更何況是菩薩的境界！哪十種呢？就是：積累一切善根，心中沒有疲倦厭煩。見到一切佛都承事供養，心中沒有疲倦厭煩。尋求一切佛法，心中沒有疲倦厭煩。修行一切波羅蜜（paramita，意為「到彼岸」），心中沒有疲倦厭煩。成就一切菩薩三昧（samadhi，意為「禪定」），心中沒有疲倦厭煩。次第進入一切三世（過去、現在、未來），心中沒有疲倦厭煩。普遍莊嚴清凈十方佛剎（buddha-ksetra，意為「佛土」），心中沒有疲倦厭煩。教化調伏一切眾生，心中沒有疲倦厭煩。在一切佛剎一切劫中成就菩薩的修行，心中沒有疲倦厭煩。爲了成熟一個眾生，修行一切佛剎微塵數般的波羅蜜，成就如來的十力；像這樣次第，爲了成熟一切眾生界，成就如來的一切力，心中沒有疲倦厭煩。 『比丘們！如果善男子、善女人，成就深厚的信心，發起這十種沒有疲倦厭煩的心，就能夠增長一切善根，舍離一切生死輪迴，超越一切世間的種姓，不墮入聲聞（sravaka，意為「聽聞者」）、辟支佛（pratyekabuddha，意為「獨覺者」）的境界，生在一切如來的家中，具足一切菩薩的願望，學習一切如來的功德，修行一切菩薩的各種行為。』
【English Translation】 English version: Therefore, they said, 'O virtuous one! These bhikshus wish to have an audience with you.' At that time, Manjusri (Manjusri) the youth, surrounded by immeasurable free bodhisattvas and their assembly, looked back at the bhikshus like an elephant king. Then, the bhikshus bowed at his feet, joined their palms in reverence, and said, 'We now have the opportunity to see you, to pay our respects, and to offer all our good roots. May the virtuous Manjusri, the venerable Sariputra (Sariputra), and the World Honored One Sakyamuni (Sakyamuni) all know! Just as you possess such a physical body, such a voice, such excellent marks, and such freedom, may we all be able to fully attain them.' At that time, Bodhisattva Manjusri said to the bhikshus: 'Bhikshus! If a good man or good woman accomplishes these ten methods of progressing towards the Mahayana Dharma, they will be able to quickly enter the realm of the Tathagata, let alone the realm of a bodhisattva! What are the ten? They are: accumulating all good roots without weariness or aversion in the mind. Seeing all Buddhas and serving and making offerings to them without weariness or aversion in the mind. Seeking all the Buddha's teachings without weariness or aversion in the mind. Practicing all paramitas (paramita, meaning 'to the other shore') without weariness or aversion in the mind. Accomplishing all bodhisattva samadhis (samadhi, meaning 'meditation') without weariness or aversion in the mind. Entering all three times (past, present, and future) in succession without weariness or aversion in the mind. Universally adorning and purifying the Buddha-ksetras (buddha-ksetra, meaning 'Buddha-lands') of the ten directions without weariness or aversion in the mind. Teaching and taming all sentient beings without weariness or aversion in the mind. Accomplishing the practice of a bodhisattva in all Buddha-lands and all kalpas without weariness or aversion in the mind. For the sake of maturing one sentient being, practicing all paramitas as numerous as the dust particles in all Buddha-lands, and accomplishing the ten powers of the Tathagata; in this way, in order to mature all realms of sentient beings, accomplishing all the powers of the Tathagata without weariness or aversion in the mind.' 'Bhikshus! If a good man or good woman accomplishes deep faith and generates these ten minds without weariness or aversion, they will be able to increase all good roots, abandon all cycles of birth and death, transcend all worldly lineages, not fall into the realms of sravakas (sravaka, meaning 'hearers') or pratyekabuddhas (pratyekabuddha, meaning 'solitary realizers'), be born into the families of all Tathagatas, fulfill all the vows of bodhisattvas, learn all the merits of the Tathagatas, and practice all the various actions of bodhisattvas.'
行，得如來力，摧伏眾魔及諸外道，亦能除滅一切煩惱，入菩薩地，近如來地。」
時，諸比丘聞此法已，則得三昧，名：無礙眼見一切佛境界。得此三昧故，悉見十方無量無邊一切世界諸佛如來，及其所有道場眾會；亦悉見彼十方世界一切諸趣所有眾生；亦悉見彼一切世界種種差別；亦悉見彼一切世界所有微塵；亦悉見彼諸世界中，一切眾生所住宮殿，以種種寶而為莊嚴；及亦聞彼諸佛如來種種言音演說諸法文辭訓釋，悉皆解了；亦能觀察彼世界中一切眾生諸根心欲；亦能憶念彼世界中一切眾生前後十生；亦能憶念彼世界中過去、未來各十劫事；亦能憶念彼諸如來十本生事、十成正覺、十轉法輪、十種神通、十種說法、十種教誡、十種辯才；又即成就十千菩提心、十千三昧、十千波羅蜜，悉皆清凈；得大智慧圓滿光明，得菩薩十神通，柔軟微妙，住菩提心，堅固不動。
爾時，文殊師利菩薩勸諸比丘住普賢行；住普賢行已，入大愿海；入大愿海已，成就大愿海。以成就大愿海故，心清凈；心清凈故，身清凈；身清凈故，身輕利；身清凈、輕利故，得大神通無有退轉；得此神通故，不離文殊師利足下，普於十方一切佛所悉現其身，具足成就一切佛法。
大方廣佛華嚴經卷第六十一 大正藏第 10
【現代漢語翻譯】 現代漢語譯本：『行者若能獲得如來之力，便能摧伏一切魔障和外道，也能消除一切煩惱，進入菩薩的境界，接近如來的境界。』 當時，眾比丘聽聞此法后，便獲得了名為『無礙眼見一切佛境界』的三昧（samadhi，禪定）。因為獲得此三昧的緣故，他們能夠看見十方無量無邊一切世界的諸佛如來，以及他們所有的道場和集會；也能看見十方世界一切諸趣（gati，眾生輪迴的去處）中的所有眾生；也能看見一切世界種種的差別；也能看見一切世界所有的微塵；也能看見那些世界中，一切眾生所居住的、以各種珍寶裝飾的宮殿；也能聽見諸佛如來種種的言語聲音，演說諸法文辭訓釋，全部都能理解；也能觀察那些世界中一切眾生的根器和心願；也能憶念那些世界中一切眾生前後十世的經歷；也能憶念那些世界中過去、未來各十劫的事情；也能憶念那些如來的十種本生事蹟、十種成正覺、十種轉法輪、十種神通、十種說法、十種教誡、十種辯才；又能立即成就十千菩提心、十千三昧、十千波羅蜜（paramita，到達彼岸的方法），全部都清凈；獲得大智慧圓滿光明，獲得菩薩的十種神通，柔軟微妙，安住于菩提心，堅固不動。 那時，文殊師利菩薩（Manjusri Bodhisattva）勸導眾比丘安住于普賢行（Samantabhadra』s practices）；安住于普賢行后，進入大愿海；進入大愿海后，成就大愿海。因為成就大愿海的緣故，心清凈；心清凈的緣故，身清凈；身清凈的緣故，身輕利；身清凈、輕利的緣故，獲得大神通而不會退轉；獲得此神通的緣故，不離開文殊師利菩薩的足下，普遍在十方一切佛的處所顯現其身，具足成就一切佛法。
【English Translation】 English version: 'If a practitioner obtains the power of the Tathagata (如來, Thus Come One), they can subdue all demons and heretics, and also eliminate all afflictions, enter the Bodhisattva stage, and approach the stage of the Tathagata.' At that time, the Bhikshus (比丘, monks) having heard this Dharma (法, teachings), then attained the Samadhi (三昧, meditative absorption) named 'Unobstructed Eye Seeing All Buddha Realms.' Because of attaining this Samadhi, they could see all the Buddhas and Tathagatas in the immeasurable and boundless worlds of the ten directions, as well as all their Bodhimandas (道場, places of enlightenment) and assemblies; they could also see all sentient beings in all the realms of existence in the ten directions; they could also see all the various differences in all the worlds; they could also see all the dust motes in all the worlds; they could also see the palaces where all sentient beings dwell in those worlds, adorned with various treasures; they could also hear the various voices of the Buddhas and Tathagatas, expounding the Dharma with words and explanations, all of which they could understand; they could also observe the faculties and desires of all sentient beings in those worlds; they could also recall the past and future ten lives of all sentient beings in those worlds; they could also recall the events of the past and future ten kalpas (劫, eons) in those worlds; they could also recall the ten previous lives of those Tathagatas, the ten attainments of perfect enlightenment, the ten turnings of the Dharma wheel, the ten kinds of spiritual powers, the ten kinds of teachings, the ten kinds of precepts, and the ten kinds of eloquence; and they immediately achieved ten thousand Bodhi minds, ten thousand Samadhis, and ten thousand Paramitas (波羅蜜, perfections), all of which were pure; they obtained great wisdom, perfect light, and the ten spiritual powers of a Bodhisattva, which were gentle and subtle, dwelling in the Bodhi mind, firm and unmoving. At that time, Manjusri Bodhisattva (文殊師利菩薩) exhorted the Bhikshus to abide in the practices of Samantabhadra (普賢行); having abided in the practices of Samantabhadra, they entered the great ocean of vows; having entered the great ocean of vows, they accomplished the great ocean of vows. Because of accomplishing the great ocean of vows, their minds were pure; because their minds were pure, their bodies were pure; because their bodies were pure, their bodies were light and agile; because their bodies were pure, light, and agile, they obtained great spiritual powers without regression; because of obtaining these spiritual powers, without leaving the feet of Manjusri Bodhisattva, they manifested their bodies in all the Buddha's places in the ten directions, fully accomplishing all the Buddha's Dharmas.
冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十二
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之三
爾時，文殊師利菩薩勸諸比丘發阿耨多羅三藐三菩提心已，漸次南行，經歷人間，至福城東，住莊嚴幢娑羅林中往昔諸佛曾所止住教化眾生大塔廟處，亦是世尊于往昔時修菩薩行能捨無量難捨之處；是故，此林名稱普聞無量佛剎，此處常為天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人之所供養。
時，文殊師利與其眷屬到此處已，即于其處說普照法界修多羅，百萬億那由他修多羅以為眷屬。說此經時，于大海中有無量百千億諸龍而來其所；聞此法已，深厭龍趣，正求佛道，咸舍龍身，生天人中。一萬諸龍，于阿耨多羅三藐三菩提得不退轉；復有無量無數眾生，於三乘中各得調伏。
時，福城人聞文殊師利童子在莊嚴幢娑羅林中大塔廟處，無量大眾從其城出，來詣其所。時，有優婆塞，名曰：大智，與五百優婆塞眷屬俱，所謂：須達多優婆塞、婆須達多優婆塞、福德光優婆塞、有名稱優婆塞、施名稱優婆塞、月德優婆塞、善慧優婆塞、大慧優婆塞、賢護優婆塞、賢勝優婆塞……如是等五百優婆塞俱，來詣文殊師利童子所，
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》卷第六十二 于闐國三藏實叉難陀奉詔譯 入法界品第三十九之三 當時，文殊師利菩薩勸諸比丘發起了阿耨多羅三藐三菩提心（無上正等正覺之心）之後，逐漸向南行走，途經人間，到達福城東邊的莊嚴幢娑羅林。這裡是過去諸佛曾經居住、教化眾生的大塔廟之處，也是世尊在過去修行菩薩道時，能夠捨棄無量難以捨棄之物的地方；因此，這片樹林的名聲傳遍了無量佛剎（佛所教化的世界），這裡常常受到天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人以及非人等眾生的供養。 當時，文殊師利菩薩和他的眷屬到達這裡之後，就在那裡宣說了普照法界修多羅（能普遍照耀整個法界的經典），有百萬億那由他（極大的數量單位）修多羅作為其眷屬。在宣講這部經的時候，從大海中來了無量百千億的龍來到他的住所；聽聞此法之後，深深厭惡龍的身份，一心尋求佛道，都捨棄了龍身，轉生到天人之中。有一萬條龍，在阿耨多羅三藐三菩提（無上正等正覺）上得到了不退轉的境界；還有無量無數的眾生，在聲聞乘、緣覺乘、菩薩乘這三乘中各自得到了調伏。 當時，福城的人們聽說文殊師利童子在莊嚴幢娑羅林的大塔廟處，無量的大眾從城裡出來，來到他的住所。當時，有一位優婆塞（在家男居士），名叫大智，和五百位優婆塞眷屬一起，他們是：須達多優婆塞、婆須達多優婆塞、福德光優婆塞、有名稱優婆塞、施名稱優婆塞、月德優婆塞、善慧優婆塞、大慧優婆塞、賢護優婆塞、賢勝優婆塞……像這樣的五百位優婆塞一起，來到文殊師利童子的地方。
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra, Volume 62 Translated under imperial decree by Tripiṭaka Śikṣānanda of Khotan Chapter 39, Part 3: Entering the Dharma Realm At that time, after Mañjuśrī Bodhisattva had encouraged the monks to generate the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment), he gradually traveled south, passing through the human realm, and arrived at the Grove of the Adorned Banner Sāla Trees, east of the City of Fortune. This was the site of the great stupa where past Buddhas had resided, taught, and converted beings. It was also the place where the World Honored One, in his past practice of the Bodhisattva path, had been able to relinquish countless difficult-to-relinquish things. Therefore, the name of this grove was widely known throughout countless Buddha-lands. This place was constantly revered and offered to by gods, dragons, yakṣas (a type of demon), gandharvas (celestial musicians), asuras (a type of warring god), garuḍas (a large bird), kinnaras (celestial singers), mahoragas (a type of great serpent god), humans, and non-humans. At that time, after Mañjuśrī and his retinue arrived at this place, he immediately began to expound the Sutra of Universal Illumination of the Dharma Realm, with a retinue of a million billion nayutas (an extremely large number) of sutras. While this sutra was being expounded, countless hundreds of thousands of billions of dragons came from the great ocean to his location. Having heard this Dharma, they deeply loathed their dragon status, earnestly sought the Buddha path, and all relinquished their dragon bodies, being reborn among gods and humans. Ten thousand dragons attained non-retrogression in Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment). Furthermore, countless immeasurable beings each attained taming within the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). At that time, the people of the City of Fortune heard that the youth Mañjuśrī was at the great stupa in the Grove of the Adorned Banner Sāla Trees. An immeasurable multitude came out from the city and went to his location. At that time, there was an upāsaka (male lay practitioner) named Great Wisdom, along with a retinue of five hundred upāsakas, namely: Upāsaka Sudatta, Upāsaka Vasudatta, Upāsaka Fortune Light, Upāsaka Having Name, Upāsaka Giving Name, Upāsaka Moon Virtue, Upāsaka Good Wisdom, Upāsaka Great Wisdom, Upāsaka Wise Protector, Upāsaka Wise Victory... and so on, five hundred upāsakas together, came to the place of the youth Mañjuśrī.
頂禮其足，右繞三匝，退坐一面。復有五百優婆夷，所謂：大慧優婆夷、善光優婆夷、妙身優婆夷、可樂身優婆夷、賢優婆夷、賢德優婆夷、賢光優婆夷、幢光優婆夷、德光優婆夷、善目優婆夷……如是等五百優婆夷，來詣文殊師利童子所，頂禮其足，右繞三匝，退坐一面。復有五百童子，所謂：善財童子、善行童子、善戒童子、善威儀童子、善勇猛童子、善思童子、善慧童子、善覺童子、善眼童子、善臂童子、善光童子……如是等五百童子，來詣文殊師利童子所，頂禮其足，右繞三匝，退坐一面。復有五百童女，所謂：善賢童女、大智居士女童女、賢稱童女、美顏童女、堅慧童女、賢德童女、有德童女、梵授童女、德光童女、善光童女……如是等五百童女，來詣文殊師利童子所，頂禮其足，右繞三匝，退坐一面。
爾時，文殊師利童子知福城人悉已來集，隨其心樂現自在身，威光赫奕蔽諸大眾；以自在大慈令彼清涼，以自在大悲起說法心，以自在智慧知其心樂，以廣大辯才將為說法。復於是時，觀察善財以何因緣而有其名？知此童子初入胎時，于其宅內自然而出七寶樓閣，其樓閣下有七伏藏，于其藏上，地自開裂，生七寶芽，所謂：金、銀、琉璃、玻璃、真珠、硨磲、碼瑙。善財童子處胎十月然後誕生，形體
【現代漢語翻譯】 現代漢語譯本 他們頂禮文殊師利童子的雙足，然後右繞三圈，退到一旁坐下。又有五百位優婆夷（在家女佛教徒），她們是：大慧優婆夷、善光優婆夷、妙身優婆夷、可樂身優婆夷、賢優婆夷、賢德優婆夷、賢光優婆夷、幢光優婆夷、德光優婆夷、善目優婆夷……等等五百位優婆夷，來到文殊師利童子處，頂禮他的雙足，右繞三圈，退到一旁坐下。又有五百位童子，他們是：善財童子、善行童子、善戒童子、善威儀童子、善勇猛童子、善思童子、善慧童子、善覺童子、善眼童子、善臂童子、善光童子……等等五百位童子，來到文殊師利童子處，頂禮他的雙足，右繞三圈，退到一旁坐下。又有五百位童女，她們是：善賢童女、大智居士女童女、賢稱童女、美顏童女、堅慧童女、賢德童女、有德童女、梵授童女、德光童女、善光童女……等等五百位童女，來到文殊師利童子處，頂禮他的雙足，右繞三圈，退到一旁坐下。 當時，文殊師利童子知道福城的人都已經到齊，就隨他們的心意顯現自在之身，他的威光赫赫，遮蔽了所有大眾；他以自在的大慈心使他們感到清涼，以自在的大悲心生起說法的意願，以自在的智慧瞭解他們的心意，以廣大的辯才準備為他們說法。這時，他又觀察善財童子為何有這個名字？他知道這個童子最初入胎時，他的宅內自然出現七寶樓閣，樓閣下有七處伏藏，伏藏之上，地面自然裂開，長出七寶的嫩芽，它們是：金、銀、琉璃、玻璃、珍珠、硨磲、瑪瑙。善財童子在母胎中待了十個月才出生，他的形體
【English Translation】 English version They bowed down at the feet of Manjushri Bodhisattva, circumambulated him three times to the right, and then withdrew to sit on one side. There were also five hundred Upasikas (female lay Buddhist practitioners), namely: Upasika Mahamati, Upasika Subhadra, Upasika Subhaga, Upasika Priyadarshana, Upasika Bhadra, Upasika Bhadrashri, Upasika Bhadrashubha, Upasika Dhvajashri, Upasika Devasri, Upasika Suchakshu... and so on, five hundred Upasikas, who came to where Manjushri Bodhisattva was, bowed down at his feet, circumambulated him three times to the right, and then withdrew to sit on one side. There were also five hundred youths, namely: Sudhana, Sucharitra, Sushila, Suvinita, Suvira, Sumati, Suprajna, Subodha, Suchakshu, Subahu, Suprabha... and so on, five hundred youths, who came to where Manjushri Bodhisattva was, bowed down at his feet, circumambulated him three times to the right, and then withdrew to sit on one side. There were also five hundred young maidens, namely: Subhadra, Mahamati Grihapatikanya, Bhadrashri, Surupa, Dridhamati, Bhadrashila, Gunavati, Brahmadata, Devasri, Suprabha... and so on, five hundred young maidens, who came to where Manjushri Bodhisattva was, bowed down at his feet, circumambulated him three times to the right, and then withdrew to sit on one side. At that time, Manjushri Bodhisattva, knowing that all the people of Fortune City had gathered, manifested a free and unconstrained body according to their inclinations. His majestic light shone brilliantly, overshadowing the entire assembly. With his boundless great compassion, he brought them coolness; with his boundless great pity, he aroused the desire to teach the Dharma; with his boundless wisdom, he understood their inclinations; and with his vast eloquence, he prepared to teach the Dharma. At that time, he also observed why Sudhana had that name. He knew that when this youth first entered the womb, seven jeweled pavilions naturally appeared in his house, and beneath the pavilions were seven hidden treasures. Above these treasures, the ground naturally split open, and seven jeweled sprouts grew, namely: gold, silver, lapis lazuli, crystal, pearl, tridacna, and agate. Sudhana stayed in the womb for ten months before being born, and his form
肢分端正具足；其七大藏，縱廣高下各滿七肘，從地涌出，光明照耀。復于宅中自然而有五百寶器，種種諸物自然盈滿。所謂：金剛器中盛一切香，于香器中盛種種衣，美玉器中盛滿種種上味飲食，摩尼器中盛滿種種殊異珍寶，金器盛銀，銀器盛金，金銀器中盛滿琉璃及摩尼寶，玻璃器中盛滿硨磲，硨磲器中盛滿玻璃，碼瑙器中盛滿真珠，真珠器中盛滿碼瑙，火摩尼器中盛滿水摩尼，水摩尼器中盛滿火摩尼……。如是等五百寶器，自然出現。又雨眾寶及諸財物，一切庫藏悉令充滿。以此事故，父母親屬及善相師共呼此兒，名曰：善財。又知此童子，已曾供養過去諸佛，深種善根，信解廣大，常樂親近諸善知識，身、語、意業皆無過失，凈菩薩道，求一切智，成佛法器，其心清凈猶如虛空，迴向菩提無所障礙。
爾時，文殊師利菩薩如是觀察善財童子已，安慰開諭，而為演說一切佛法。所謂：說一切佛積集法，說一切佛相續法，說一切佛次第法，說一切佛眾會清凈法，說一切佛法輪化導法，說一切佛色身相好法，說一切佛法身成就法，說一切佛言辭辯才法，說一切佛光明照耀法，說一切佛平等無二法。爾時，文殊師利童子為善財童子及諸大眾說此法已，慇勤勸諭，增長勢力，令其歡喜，發阿耨多羅三藐三菩提心，
【現代漢語翻譯】 現代漢語譯本：他的四肢端正完美；他的七大藏（指身體的七個主要部分，如頭、頸、胸等），縱向、橫向、高度都各有七肘（古代長度單位），從地面涌出，光芒照耀。而且在他家中自然而然地出現五百件寶器，各種各樣的物品自然地充滿其中。例如：金剛器中盛滿各種香，香器中盛滿各種衣服，美玉器中盛滿各種上等美味的飲食，摩尼器中盛滿各種奇異的珍寶，金器盛銀，銀器盛金，金銀器中盛滿琉璃和摩尼寶，玻璃器中盛滿硨磲（一種海貝），硨磲器中盛滿玻璃，瑪瑙器中盛滿珍珠，珍珠器中盛滿瑪瑙，火摩尼器中盛滿水摩尼，水摩尼器中盛滿火摩尼……。像這樣五百件寶器，自然出現。又降下各種寶物和財物，使一切庫藏都充滿。因為這個緣故，父母親屬和善於相面的人都稱這個孩子為『善財』。而且知道這個童子，已經供養過過去的諸佛，深深地種下了善根，信解廣大，常常喜歡親近各種善知識，身、語、意三業都沒有過失，清凈菩薩道，追求一切智慧，是成佛的法器，他的心清凈得像虛空一樣，迴向菩提沒有障礙。 當時，文殊師利菩薩這樣觀察善財童子之後，安慰開導他，併爲他演說一切佛法。例如：說一切佛積聚的法，說一切佛相續的法，說一切佛次第的法，說一切佛眾會清凈的法，說一切佛法輪教化的法，說一切佛色身相好的法，說一切佛法身成就的法，說一切佛言辭辯才的法，說一切佛光明照耀的法，說一切佛平等無二的法。當時，文殊師利童子為善財童子和大眾說了這些法之後，慇勤地勸導，增長他們的力量，使他們歡喜，發起阿耨多羅三藐三菩提心（無上正等正覺之心）。
【English Translation】 English version: His limbs were perfectly formed and complete; his seven great repositories (referring to the seven major parts of the body, such as the head, neck, chest, etc.), each measured seven cubits (an ancient unit of length) in length, width, and height, emerged from the ground, radiating light. Moreover, in his home, five hundred precious vessels naturally appeared, filled with all sorts of things. For example, vessels of vajra (diamond) were filled with all kinds of incense, incense vessels were filled with various garments, jade vessels were filled with all kinds of superior delicacies, mani (jewel) vessels were filled with various extraordinary treasures, gold vessels held silver, silver vessels held gold, gold and silver vessels were filled with lapis lazuli and mani jewels, glass vessels were filled with tridacna (a type of sea clam), tridacna vessels were filled with glass, agate vessels were filled with pearls, pearl vessels were filled with agate, fire mani vessels were filled with water mani, water mani vessels were filled with fire mani... Like this, five hundred precious vessels naturally appeared. Also, various treasures and wealth rained down, filling all the storehouses. Because of this, his parents, relatives, and skilled fortune-tellers all called this child 'Sudhana' (Good Wealth). Furthermore, it was known that this child had already made offerings to past Buddhas, deeply planted good roots, had great faith and understanding, always liked to be close to various virtuous teachers, his actions of body, speech, and mind were without fault, he purified the Bodhisattva path, sought all wisdom, was a vessel for becoming a Buddha, his mind was as pure as the void, and his aspiration towards Bodhi (enlightenment) was without hindrance. At that time, after Manjushri Bodhisattva observed Sudhana in this way, he comforted and enlightened him, and expounded all the Buddha's teachings for him. For example, he spoke of all the Buddhas' accumulated dharmas, all the Buddhas' continuous dharmas, all the Buddhas' sequential dharmas, all the Buddhas' pure assembly dharmas, all the Buddhas' dharma wheel guiding dharmas, all the Buddhas' physical form and marks dharmas, all the Buddhas' dharma body accomplishment dharmas, all the Buddhas' eloquent speech dharmas, all the Buddhas' light illuminating dharmas, and all the Buddhas' equal and non-dual dharmas. At that time, after Manjushri Bodhisattva spoke these dharmas to Sudhana and the assembly, he earnestly exhorted them, increased their strength, made them joyful, and caused them to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment).
又令憶念過去善根；作是事已，即于其處，復為眾生隨宜說法，然後而去。
爾時，善財童子從文殊師利所聞佛如是種種功德，一心勤求阿耨多羅三藐三菩提，隨文殊師利而說頌曰：
「三有為城廓， 憍慢為垣墻， 諸趣為門戶， 愛水為池塹。 愚癡闇所覆， 貪恚火熾然， 魔王作君主， 童蒙依止住。 貪愛為徽纏， 諂誑為轡勒， 疑惑蔽其眼， 趣入諸邪道。 慳嫉憍盈故， 入於三惡處， 或墮諸趣中， 生老病死苦。 妙智清凈日， 大悲圓滿輪， 能竭煩惱海， 愿賜少觀察！ 妙智清凈月， 大慈無垢輪， 一切悉施安， 愿垂照察我！ 一切法界王， 法寶為先導， 游空無所礙， 愿垂教敕我！ 福智大商主， 勇猛求菩提， 普利諸群生， 愿垂守護我！ 身被忍辱甲， 手提智慧劍， 自在降魔軍， 愿垂拔濟我！ 住法須彌頂， 定女常恭侍， 滅惑阿修羅， 帝釋愿觀我！ 三有凡愚宅， 惑業地趣因； 仁者悉調伏， 如燈示我道！ 舍離諸惡趣， 清凈諸善道； 超諸世間者， 示我解脫門！ 世間顛倒執， 常樂我凈想； 智眼悉能離， 開我解脫門！
【現代漢語翻譯】 現代漢語譯本 又讓他們憶念過去所種的善根；做完這些事後，就在那個地方，再為眾生隨順他們的根器說法，然後才離開。 當時，善財童子從文殊師利（Manjushri）那裡聽聞了佛陀如此種種的功德，一心勤求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），於是跟隨文殊師利說了以下偈頌： 『三有（Trailokya，欲界、色界、無色界）如同城池， 憍慢是它的圍墻， 諸趣（Gati，眾生輪迴的六道）是它的門戶， 愛慾之水是它的護城河。 愚癡的黑暗覆蓋著它， 貪慾和嗔恚的火焰熾烈燃燒， 魔王（Mara）是它的君主， 幼稚無知的眾生依附居住。 貪愛像徽章一樣纏繞， 諂媚和欺騙是它的韁繩， 疑惑遮蔽了他們的眼睛， 使他們走向各種邪道。 由於慳吝、嫉妒和驕傲， 他們墮入三惡道（Apaya，地獄、餓鬼、畜生）， 或者在諸趣中輪迴， 遭受生、老、病、死的痛苦。 愿您以清凈的智慧之日， 圓滿的大悲之輪， 能使煩惱之海枯竭， 愿您稍加觀察我！ 愿您以清凈的智慧之月， 無垢的大慈之輪， 能給予一切眾生安樂， 愿您垂憐照察我！ 您是一切法界（Dharmadhatu，宇宙萬法）之王， 以法寶（Dharma-ratna，佛法）為先導， 遊歷虛空毫無障礙， 愿您教導我！ 您是福德和智慧的大商主， 勇猛地追求菩提（Bodhi，覺悟）， 普遍利益一切眾生， 愿您守護我！ 您身披忍辱的鎧甲， 手提智慧的寶劍， 自在地降伏魔軍， 愿您救拔我！ 您安住於法（Dharma）的須彌山頂（Sumeru）， 定女（Samadhi）常侍奉在旁， 您滅除了迷惑的阿修羅（Asura，非天）， 帝釋（Indra）啊，愿您垂顧我！ 三有是凡夫愚癡的住所， 迷惑和業力是輪迴的根源； 仁者您能調伏一切， 如明燈般為我指引道路！ 愿您使我舍離諸惡趣， 清凈一切善道； 您是超越世間者， 請為我指示解脫之門！ 世間顛倒執著， 常有常樂我凈的妄想； 您以智慧之眼能破除這一切， 請為我開啟解脫之門！'
【English Translation】 English version And also cause them to recall the good roots of the past; having done this, in that place, again for the sake of sentient beings, preach the Dharma according to their capacity, and then depart. At that time, Sudhana (Shancai Tongzi) having heard from Manjushri (文殊師利) such various merits of the Buddha, with a single mind diligently sought Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), and following Manjushri, spoke the following verses: 'The three realms (Trailokya, 三有) are like a city, arrogance is its wall, The various destinies (Gati, 諸趣) are its gates, the water of desire is its moat. Covered by the darkness of ignorance, the flames of greed and hatred blaze fiercely, The demon king (Mara, 魔王) is its ruler, and the naive and ignorant beings dwell there. Attachment is like an emblem that binds, flattery and deceit are its reins, Doubt obscures their eyes, causing them to enter various evil paths. Due to stinginess, jealousy, and pride, they fall into the three evil realms (Apaya, 三惡處), Or they revolve in the various destinies, suffering the pain of birth, old age, sickness, and death. May you, with the pure sun of wisdom, the perfect wheel of great compassion, Be able to dry up the sea of afflictions, may you grant a little observation of me! May you, with the pure moon of wisdom, the immaculate wheel of great kindness, Bestow peace upon all beings, may you compassionately observe me! You are the king of all the Dharmadhatu (法界), with the Dharma-ratna (法寶) as your guide, Traveling through the void without obstruction, may you instruct me! You are the great merchant of merit and wisdom, courageously seeking Bodhi (菩提), Universally benefiting all sentient beings, may you protect me! You are clad in the armor of patience, holding the sword of wisdom in your hand, Freely subduing the demon army, may you rescue me! You dwell on the summit of Mount Sumeru (須彌山) of the Dharma, with Samadhi (定女) always attending by your side, You have extinguished the Asuras (阿修羅) of delusion, Indra (帝釋), may you look upon me! The three realms are the dwelling of foolish ordinary beings, delusion and karma are the causes of rebirth; The benevolent one, you can subdue all, like a lamp, show me the way! May you cause me to abandon the evil realms, purify all good paths; You are the one who transcends the world, please show me the gate of liberation! The world has inverted attachments, constantly clinging to the illusion of permanence, bliss, self, and purity; With your eye of wisdom, you can dispel all of this, please open the gate of liberation for me!'
善知邪正道， 分別心無怯； 一切決了人， 示我菩提路！ 住佛正見地， 長佛功德樹， 雨佛妙法華， 示我菩提道！ 去來現在佛， 處處悉周遍， 如日出世間， 為我說其道！ 善知一切業， 深達諸乘行； 智慧決定人， 示我摩訶衍！ 愿輪大悲轂， 信軸堅忍轄， 功德寶莊校， 令我載此乘！ 總持廣大箱， 慈愍莊嚴蓋， 辯才鈴震響， 使我載此乘！ 梵行為茵蓐， 三昧為采女， 法鼓震妙音， 愿與我此乘！ 四攝無盡藏， 功德莊嚴寶， 慚愧為羈鞅， 愿與我此乘！ 常轉佈施輪， 恒涂凈戒香， 忍辱牢莊嚴， 令我載此乘！ 禪定三昧箱， 智慧方便軛， 調伏不退轉， 令我載此乘！ 大愿清凈輪， 總持堅固力， 智慧所成就， 令我載此乘！ 普行為周校， 悲心作徐轉， 所向皆無怯， 令我載此乘！ 堅固如金剛， 善巧如幻化， 一切無障礙， 令我載此乘！ 廣大極清凈， 普與眾生樂， 虛空法界等， 令我載此乘！ 凈諸業惑輪， 斷諸流轉苦， 摧魔及外道， 令我載此乘！ 智慧滿十方， 莊嚴遍法界， 普洽
【現代漢語翻譯】 現代漢語譯本 善於明辨正道與邪道，分別之心毫不畏懼； 一切都已決斷的人啊，請為我指明通往菩提（覺悟）的道路！ 安住于佛陀的正見之地，增長佛陀的功德之樹， 降下佛陀的微妙法雨，請為我指明通往菩提的道路！ 過去、現在、未來的諸佛，處處都普遍存在， 如同太陽照耀世間，請為我宣說那真理之道！ 善於瞭解一切業力，深刻通達各種乘（教法）的修行； 智慧堅定的人啊，請為我指明通往摩訶衍（大乘）的道路！ 愿以大悲為輪轂，以信心為軸，以堅忍為轄， 以功德珍寶來莊嚴，使我能夠承載這輛大乘之車！ 以總持（記憶和理解佛法）為廣大的箱子，以慈悲為莊嚴的蓋子， 以辯才的鈴聲震響，使我能夠承載這輛大乘之車！ 以清凈的梵行為床褥，以三昧（禪定）為侍女， 以法鼓震動微妙的音聲，愿將這輛大乘之車賜予我！ 以四攝法（佈施、愛語、利行、同事）為無盡的寶藏，以功德來莊嚴， 以慚愧心為韁繩，愿將這輛大乘之車賜予我！ 常轉佈施之輪，恒常塗抹清凈戒律之香， 以忍辱來牢固莊嚴，使我能夠承載這輛大乘之車！ 以禪定三昧為箱子，以智慧方便為軛， 調伏煩惱而不退轉，使我能夠承載這輛大乘之車！ 以大愿為清凈的輪子，以總持為堅固的力量， 以智慧所成就，使我能夠承載這輛大乘之車！ 以普賢菩薩的行愿為周遍的校正，以悲心來緩慢轉動， 所向之處都無所畏懼，使我能夠承載這輛大乘之車！ 堅固如金剛一般，善巧如幻化一般， 一切都無有障礙，使我能夠承載這輛大乘之車！ 廣大而極其清凈，普遍給予眾生快樂， 如同虛空法界一般，使我能夠承載這輛大乘之車！ 凈化一切業力煩惱之輪，斷除一切流轉輪迴之苦， 摧毀魔障和外道，使我能夠承載這輛大乘之車！ 智慧充滿十方，莊嚴遍佈法界， 普遍滋潤
【English Translation】 English version Skilled in knowing the right and wrong paths, with a mind that is not timid in discernment; O you who have resolved all things, show me the path to Bodhi (enlightenment)! Dwelling in the Buddha's right view, growing the tree of Buddha's merits, Raining down the Buddha's wondrous Dharma, show me the path to Bodhi! The Buddhas of the past, present, and future, are everywhere pervasive, Like the sun rising in the world, speak to me of that path! Skilled in knowing all karmas, deeply understanding the practices of all vehicles (teachings); O you of resolute wisdom, show me the path to Mahayana (the Great Vehicle)! May the hub be the wheel of great compassion, the axle be faith, and the linchpin be perseverance, Adorned with the treasures of merit, enable me to ride this Great Vehicle! With the vast box of total retention (of the Dharma), and the dignified lid of compassion, With the ringing of the bell of eloquence, enable me to ride this Great Vehicle! With pure conduct as the bedding, and Samadhi (meditative absorption) as the attendant, With the Dharma drum sounding wondrous tones, may you grant me this Great Vehicle! With the Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation) as an inexhaustible treasure, adorned with merits, With shame and remorse as the reins, may you grant me this Great Vehicle! Constantly turning the wheel of giving, always applying the fragrance of pure precepts, With patience as firm adornment, enable me to ride this Great Vehicle! With Samadhi as the box, and wisdom and skillful means as the yoke, Subduing afflictions without regression, enable me to ride this Great Vehicle! With great vows as the pure wheel, and total retention as firm strength, Accomplished by wisdom, enable me to ride this Great Vehicle! With the practices of Samantabhadra Bodhisattva as the all-encompassing correction, and with a compassionate heart turning slowly, Going forth without fear, enable me to ride this Great Vehicle! Firm as a diamond, skillful as an illusion, With all things unobstructed, enable me to ride this Great Vehicle! Vast and extremely pure, universally giving joy to all beings, Like the space of the Dharma realm, enable me to ride this Great Vehicle! Purifying the wheel of all karmic afflictions, cutting off the suffering of all cycles of rebirth, Destroying demons and heretics, enable me to ride this Great Vehicle! Wisdom filling the ten directions, adornment pervading the Dharma realm, Universally nourishing
眾生類， 令我載此乘！ 清凈如虛空， 愛見悉除滅， 利益一切眾， 令我載此乘！ 願力速疾行， 定心安隱住， 普運諸含識， 令我載此乘！ 如地不傾動， 如水普饒益， 如是運眾生， 令我載此乘！ 四攝圓滿輪， 總持清凈光； 如是智慧日， 愿示我令見！ 已入法王城， 已著智王冠， 已係妙法繒， 愿能慈顧我！」
爾時，文殊師利菩薩如象王回，觀善財童子，作如是言：「善哉善哉！善男子！汝已發阿耨多羅三藐三菩提心，復欲親近諸善知識，問菩薩行，修菩薩道。善男子！親近供養諸善知識，是具一切智最初因緣，是故於此勿生疲厭。」
善財白言：「唯愿聖者廣為我說，菩薩應云何學菩薩行？應云何修菩薩行？應云何趣菩薩行？應云何行菩薩行？應云何凈菩薩行？應云何入菩薩行？應云何成就菩薩行？應云何隨順菩薩行？應云何憶念菩薩行？應云何增廣菩薩行？應云何令普賢行速得圓滿？」
爾時，文殊師利菩薩為善財童子而說頌言：
「善哉功德藏， 能來至我所， 發起大悲心， 勤求無上覺。 已發廣大愿， 除滅眾生苦， 普為諸世間， 修行菩薩行。 若有諸菩薩， 不厭生死苦，
【現代漢語翻譯】 現代漢語譯本 愿我能承載一切眾生，讓他們都登上這（菩薩）乘！ （使他們）清凈如虛空一般，愛慾和偏見都完全消除， 利益一切眾生，愿我能承載他們登上這（菩薩）乘！ 愿我的願力迅速執行，心能安定平靜地安住， 普遍運載一切有情眾生，愿我能承載他們登上這（菩薩）乘！ 像大地一樣不傾斜動搖，像水一樣普遍饒益眾生， 像這樣運載眾生，愿我能承載他們登上這（菩薩）乘！ 四攝法（佈施、愛語、利行、同事）圓滿如輪，總持一切清凈光明； 像這樣的智慧之日，愿您能向我展示，讓我得見！ 我已經進入法王（佛）的城池，已經戴上智慧之王的寶冠， 已經繫上微妙的法繒（裝飾），愿您能慈悲地關照我！
這時，文殊師利菩薩（Manjusri Bodhisattva）像象王一樣回過頭，看著善財童子（Sudhana），這樣說道：『好啊，好啊！善男子！你已經發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），又想親近各位善知識，請問菩薩的修行，修習菩薩之道。善男子！親近供養各位善知識，是成就一切智慧的最初因緣，所以對於此事不要感到疲倦厭煩。』
善財童子說道：『唯愿聖者廣泛地為我解說，菩薩應該如何學習菩薩的修行？應該如何修習菩薩的修行？應該如何趨向菩薩的修行？應該如何行持菩薩的修行？應該如何清凈菩薩的修行？應該如何進入菩薩的修行？應該如何成就菩薩的修行？應該如何隨順菩薩的修行？應該如何憶念菩薩的修行？應該如何增廣菩薩的修行？應該如何使普賢菩薩（Samantabhadra）的行愿迅速圓滿？』
這時，文殊師利菩薩為善財童子說了以下偈頌： 『好啊，功德的寶藏，你能來到我這裡， 發起廣大的悲心，勤奮地尋求無上的覺悟。 已經發下廣大的誓願，要消除眾生的痛苦， 普遍爲了世間的一切眾生，修行菩薩的行持。 如果有各位菩薩，不厭倦生死的痛苦，
【English Translation】 English version May I carry all sentient beings, and let them all ascend this (Bodhisattva) vehicle! (May they be) as pure as the void, with all desires and prejudices completely eliminated, Benefiting all sentient beings, may I carry them to ascend this (Bodhisattva) vehicle! May my vows swiftly proceed, and my mind dwell in peace and tranquility, Universally transporting all sentient beings, may I carry them to ascend this (Bodhisattva) vehicle! Like the earth, unmoving and unshaken, like water, universally benefiting all, Thus transporting sentient beings, may I carry them to ascend this (Bodhisattva) vehicle! The four means of attraction (giving, kind speech, beneficial action, and cooperation) are complete like a wheel, holding all pure light; Like this sun of wisdom, may you show it to me, so that I may see it! I have already entered the city of the Dharma King (Buddha), have already donned the crown of the King of Wisdom, Have already tied the wonderful Dharma ribbon (decoration), may you compassionately look after me!
At that time, Manjusri Bodhisattva, like an elephant king turning his head, looked at Sudhana and said: 'Excellent, excellent! Good man! You have already aroused the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), and you also wish to draw near to all good teachers, asking about the practices of Bodhisattvas, and cultivating the path of Bodhisattvas. Good man! Drawing near to and making offerings to all good teachers is the initial cause and condition for attaining all wisdom, therefore, do not feel weary or tired of this matter.'
Sudhana said: 'I beseech the Holy One to explain to me in detail, how should a Bodhisattva learn the practices of a Bodhisattva? How should one cultivate the practices of a Bodhisattva? How should one approach the practices of a Bodhisattva? How should one conduct the practices of a Bodhisattva? How should one purify the practices of a Bodhisattva? How should one enter the practices of a Bodhisattva? How should one accomplish the practices of a Bodhisattva? How should one accord with the practices of a Bodhisattva? How should one remember the practices of a Bodhisattva? How should one expand the practices of a Bodhisattva? How should one quickly perfect the vows and practices of Samantabhadra?'
At that time, Manjusri Bodhisattva spoke the following verses for Sudhana: 'Excellent, treasury of merit, that you are able to come to me, Arousing great compassion, diligently seeking supreme enlightenment. Having already made great vows, to eliminate the suffering of sentient beings, Universally for all sentient beings in the world, practicing the conduct of a Bodhisattva. If there are Bodhisattvas, who are not weary of the suffering of birth and death,
則具普賢道， 一切無能壞。 福光福威力， 福處福凈海； 汝為諸眾生， 愿修普賢行。 汝見無邊際， 十方一切佛， 皆悉聽聞法， 受持不忘失。 汝於十方界， 普見無量佛， 成就諸愿海， 具足菩薩行。 若入方便海， 安住佛菩提， 能隨導師學， 當成一切智。 汝遍一切剎， 微塵等諸劫， 修行普賢行， 成就菩提道。 汝于無量剎， 無邊諸劫海， 修行普賢行， 成滿諸大愿。 此無量眾生， 聞汝愿歡喜， 皆發菩提意， 愿學普賢乘。」
爾時，文殊師利菩薩說此頌已，告善財童子言：
「善哉善哉！善男子！汝已發阿耨多羅三藐三菩提心，求菩薩行。善男子！若有眾生能發阿耨多羅三藐三菩提心，是事為難；能發心已，求菩薩行，倍更為難。
「善男子！若欲成就一切智智，應決定求真善知識。善男子！求善知識勿生疲懈，見善知識勿生厭足，于善知識所有教誨皆應隨順，于善知識善巧方便勿見過失。
「善男子！於此南方有一國土，名為：勝樂；其國有山，名曰：妙峰；于彼山中，有一比丘，名曰：德云。汝可往問：菩薩云何學菩薩行？菩薩云何修菩薩行？乃至菩薩云何于普賢行疾
【現代漢語翻譯】 現代漢語譯本 那麼就具備了普賢（Samantabhadra）之道，一切都無法摧毀。 福德的光芒，福德的威力，福德的所在，福德清凈的海洋； 你爲了所有眾生，應當修習普賢（Samantabhadra）的行愿。 你看見無邊無際，十方一切諸佛， 都聽聞佛法，受持而不忘失。 你在十方世界，普遍見到無量諸佛， 成就各種愿海，具足菩薩的修行。 如果進入方便的海洋，安住于佛的菩提智慧， 能夠跟隨導師學習，應當成就一切智慧。 你遍及一切剎土，像微塵一樣多的劫數， 修行普賢（Samantabhadra）的行愿，成就菩提之道。 你在無量剎土，無邊諸劫的海洋中， 修行普賢（Samantabhadra）的行愿，圓滿各種大愿。 這些無量眾生，聽聞你的願望而歡喜， 都發起菩提之心，願意學習普賢（Samantabhadra）的乘法。
這時，文殊師利（Manjusri）菩薩說完這些偈頌后，告訴善財童子說：
『好啊，好啊！善男子！你已經發起了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）心，尋求菩薩的修行。善男子！如果有眾生能夠發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）心，這件事是很難的；能夠發起心之後，再尋求菩薩的修行，就更加困難了。
『善男子！如果想要成就一切智智，應當堅定地尋求真正的善知識。善男子！尋求善知識不要感到疲憊懈怠，見到善知識不要感到厭煩滿足，對於善知識的所有教誨都應當隨順，對於善知識的善巧方便不要看到過失。
『善男子！在這南方有一個國土，名為：勝樂；那個國家有座山，名叫：妙峰；在那座山中，有一位比丘，名叫：德云。你可以前去請教：菩薩如何學習菩薩的修行？菩薩如何修習菩薩的修行？乃至菩薩如何迅速地進入普賢（Samantabhadra）的行愿？』
【English Translation】 English version Then one possesses the path of Samantabhadra (Universal Worthy), and nothing can destroy it. The light of blessings, the power of blessings, the place of blessings, the pure ocean of blessings; For the sake of all sentient beings, you should cultivate the practices of Samantabhadra (Universal Worthy). You see the boundless, all the Buddhas of the ten directions, All listen to the Dharma, receive and uphold it without forgetting. In the ten directions, you universally see immeasurable Buddhas, Accomplishing all the oceans of vows, fully possessing the practices of a Bodhisattva. If one enters the ocean of skillful means, dwells in the Bodhi of the Buddha, Able to follow the teacher's learning, one shall achieve all wisdom. You pervade all lands, for kalpas as numerous as dust motes, Cultivating the practices of Samantabhadra (Universal Worthy), accomplishing the path of Bodhi. In immeasurable lands, in the boundless oceans of kalpas, Cultivating the practices of Samantabhadra (Universal Worthy), fulfilling all great vows. These immeasurable beings, hearing your vows, rejoice, All generate the Bodhi mind, wishing to learn the vehicle of Samantabhadra (Universal Worthy).
At that time, Bodhisattva Manjusri, having spoken these verses, said to Sudhana:
'Excellent, excellent! Good man! You have already generated the mind of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), seeking the practices of a Bodhisattva. Good man! If there are sentient beings who can generate the mind of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), this is a difficult thing; having generated the mind, to then seek the practices of a Bodhisattva is even more difficult.'
'Good man! If you wish to accomplish all-knowing wisdom, you should resolutely seek a true good teacher. Good man! Do not feel weary or lax in seeking a good teacher, do not feel bored or satisfied upon seeing a good teacher, you should follow all the teachings of a good teacher, and do not see faults in the skillful means of a good teacher.'
'Good man! In this southern direction, there is a country named: Joyful Victory; in that country, there is a mountain named: Wonderful Peak; on that mountain, there is a Bhikshu (monk) named: Deva-ghosa. You may go and ask: How does a Bodhisattva learn the practices of a Bodhisattva? How does a Bodhisattva cultivate the practices of a Bodhisattva? And how does a Bodhisattva quickly enter the practices of Samantabhadra (Universal Worthy)?'
得圓滿？德云比丘當爲汝說。」
爾時，善財童子聞是語已，歡喜踴躍，頭頂禮足，繞無數匝，慇勤瞻仰，悲泣流淚。
辭退南行，向勝樂國，登妙峰山，于其山上東、西、南、北、四維、上、下觀察求覓，渴仰欲見德云比丘。經於七日，見彼比丘在別山上徐步經行。見已往詣，頂禮其足，右繞三匝，於前而住，作如是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩行？乃至應云何于普賢行疾得圓滿？我聞聖者善能誘誨，唯愿垂慈，為我宣說：云何菩薩而得成就阿耨多羅三藐三菩提？」
時，德云比丘告善財言：
「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心，復能請問諸菩薩行。如是之事，難中之難。所謂：求菩薩行，求菩薩境界，求菩薩出離道，求菩薩清凈道，求菩薩清凈廣大心，求菩薩成就神通，求菩薩示現解脫門，求菩薩示現世間所作業，求菩薩隨順眾生心，求菩薩生死涅槃門，求菩薩觀察有為、無為心無所著。
「善男子！我得自在決定解力，信眼清凈，智光照曜，普觀境界，離一切障，善巧觀察，普眼明徹，具清凈行，往詣十方一切國土，恭敬供養一切諸佛，常念一切諸佛如來，總持一切諸佛正法，常見一切十方諸佛。所謂
【現代漢語翻譯】 現代漢語譯本：如何才能圓滿？德云比丘會為你解說。' 當時，善財童子聽了這話，歡喜雀躍，以頭頂禮德云比丘的足，圍繞他無數圈，虔誠地瞻仰，悲傷地流下了眼淚。 他告別後向南走，前往勝樂國，登上妙峰山。在山上，他向東、西、南、北、四維、上、下各個方向觀察尋找，渴望見到德云比丘。過了七天，他看到德云比丘在另一座山上緩緩地行走。見到后，他前去頂禮德云比丘的足，右繞三圈，站在他面前，說道：'聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行？如何修持菩薩的修行？乃至如何才能迅速圓滿普賢菩薩的修行？我聽說聖者您善於教導，希望您能慈悲，為我宣說：菩薩如何才能成就阿耨多羅三藐三菩提？' 這時，德云比丘告訴善財童子： '善哉善哉！善男子！你已經能夠發起阿耨多羅三藐三菩提心，又能請問諸菩薩的修行。這樣的事情，是難中之難。所謂：求菩薩的修行，求菩薩的境界，求菩薩的出離之道，求菩薩的清凈之道，求菩薩清凈廣大的心，求菩薩成就神通，求菩薩示現解脫之門，求菩薩示現世間所作的事業，求菩薩隨順眾生的心，求菩薩的生死涅槃之門，求菩薩觀察有為法和無為法的心而無所執著。 '善男子！我獲得了自在決定的解脫力量，信眼清凈，智慧的光芒照耀，普遍觀察境界，遠離一切障礙，善巧地觀察，普眼明徹，具足清凈的修行，前往十方一切國土，恭敬供養一切諸佛，常常憶念一切諸佛如來，總持一切諸佛的正法，常見一切十方諸佛。所謂……'
【English Translation】 English version: How can it be perfected? The Bhiksu (monk) De Yun will explain it to you.' At that time, Sudhana, having heard these words, was filled with joy and leaped with delight. He bowed his head to the feet of De Yun, circumambulated him countless times, gazed at him with reverence, and wept with sorrow. He took his leave and traveled south towards the country of Sheng Le, ascending Mount Miao Feng. On the mountain, he looked in all directions—east, west, south, north, the four intermediate directions, above, and below—seeking to see Bhiksu De Yun. After seven days, he saw the Bhiksu walking slowly on another mountain. Upon seeing him, he went to him, bowed at his feet, circumambulated him three times to the right, and stood before him, saying, 'O Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the practice of a Bodhisattva? And how should one quickly perfect the practice of Samantabhadra (Universal Worthy)? I have heard that you, O Holy One, are skilled in teaching. I beseech you to be compassionate and explain to me: How does a Bodhisattva achieve Anuttara-samyak-sambodhi?' Then, Bhiksu De Yun said to Sudhana: 'Excellent, excellent! Good man! You have already been able to awaken the mind of Anuttara-samyak-sambodhi, and you are also able to inquire about the practices of the Bodhisattvas. Such a thing is the most difficult of all. Namely: seeking the practice of a Bodhisattva, seeking the realm of a Bodhisattva, seeking the path of liberation of a Bodhisattva, seeking the pure path of a Bodhisattva, seeking the pure and vast mind of a Bodhisattva, seeking the attainment of supernatural powers of a Bodhisattva, seeking the manifestation of the gate of liberation of a Bodhisattva, seeking the manifestation of the worldly activities of a Bodhisattva, seeking the conformity to the minds of sentient beings of a Bodhisattva, seeking the gate of birth and death and Nirvana of a Bodhisattva, seeking the non-attachment of a Bodhisattva's mind when observing conditioned and unconditioned dharmas. 'Good man! I have attained the power of self-mastery and decisive understanding, my eye of faith is pure, the light of my wisdom shines, I universally observe all realms, I am free from all obstacles, I skillfully observe, my universal eye is clear, I possess pure conduct, I go to all lands in the ten directions, I respectfully make offerings to all Buddhas, I constantly remember all the Tathagatas (Buddhas), I uphold all the true teachings of all Buddhas, and I constantly see all the Buddhas in the ten directions. Namely...'
：見於東方一佛、二佛、十佛、百佛、千佛、百千佛、億佛、百億佛、千億佛、百千億佛、那由他億佛、百那由他億佛、千那由他億佛、百千那由他億佛，乃至見無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說佛，乃至見閻浮提微塵數佛、四天下微塵數佛、千世界微塵數佛、二千世界微塵數佛、三千世界微塵數佛、佛剎微塵數佛，乃至不可說不可說佛剎微塵數佛；如東方，南、西、北方，四維、上、下，亦復如是。一一方中所有諸佛，種種色相、種種形貌、種種神通、種種遊戲、種種眾會莊嚴道場、種種光明無邊照耀、種種國土、種種壽命，隨諸眾生種種心樂，示現種種成正覺門，于大眾中而師子吼。
「善男子！我唯得此憶念一切諸佛境界智慧光明普見法門，豈能了知諸大菩薩無邊智慧清凈行門？所謂：智光普照唸佛門，常見一切諸佛國土種種宮殿悉嚴凈故；令一切眾生唸佛門，隨諸眾生心之所樂，皆令見佛得清凈故；令安住力唸佛門，令入如來十力中故；令安住法念佛門，見無量佛，聽聞法故；照耀諸方唸佛門，悉見一切諸世界中等無差別諸佛海故；入不可見處唸佛門，悉見一切微細境中諸佛自在神通事故；住于諸劫唸佛門，一切劫中常見如來諸所施為無暫舍故；住一
【現代漢語翻譯】 現代漢語譯本：見到東方一佛、二佛、十佛、百佛、千佛、百千佛、億佛、百億佛、千億佛、百千億佛、那由他（極大的數量單位）億佛、百那由他億佛、千那由他億佛、百千那由他億佛，乃至見到無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說佛，乃至見到閻浮提（我們所居住的這個世界）微塵數佛、四天下（古代印度人認為的世界）微塵數佛、千世界微塵數佛、二千世界微塵數佛、三千世界微塵數佛、佛剎（佛所教化的國土）微塵數佛，乃至不可說不可說佛剎微塵數佛；如同東方一樣，南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也是如此。每一方中所有的佛，都有種種不同的色相、種種不同的形貌、種種不同的神通、種種不同的遊戲、種種不同的眾會莊嚴道場、種種不同的光明無邊照耀、種種不同的國土、種種不同的壽命，隨著眾生種種不同的心意喜好，示現種種不同的成正覺之門，在大眾之中發出獅子吼。 『善男子！我僅僅獲得了這種憶念一切諸佛境界智慧光明普見法門，又怎能了知諸大菩薩無邊智慧清凈行門呢？這包括：智光普照唸佛門，因為能常見一切諸佛國土種種宮殿都莊嚴清凈；令一切眾生唸佛門，隨著眾生心中所喜愛的，都令他們見到佛而得到清凈；令安住力唸佛門，使他們進入如來的十力之中；令安住法念佛門，見到無量佛，聽聞佛法；照耀諸方唸佛門，能見到一切世界中平等無差別的諸佛海；進入不可見處唸佛門，能見到一切微細境界中諸佛自在的神通事蹟；安住于諸劫唸佛門，在一切劫中常見如來所做的一切，沒有片刻的舍離；安住於一
【English Translation】 English version: Seeing one Buddha in the east, two Buddhas, ten Buddhas, a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a million Buddhas, a hundred million Buddhas, a billion Buddhas, a hundred billion Buddhas, a Nayuta (an extremely large number) of millions of Buddhas, a hundred Nayuta of millions of Buddhas, a thousand Nayuta of millions of Buddhas, a hundred thousand Nayuta of millions of Buddhas, and even seeing countless, immeasurable, boundless, unequaled, uncountable, inexpressible, inconceivable, unquantifiable, unspeakable, and unspeakable unspeakable Buddhas, and even seeing Buddhas as numerous as the dust particles of Jambudvipa (the world we inhabit), Buddhas as numerous as the dust particles of the four continents (the world as perceived by ancient Indians), Buddhas as numerous as the dust particles of a thousand worlds, Buddhas as numerous as the dust particles of two thousand worlds, Buddhas as numerous as the dust particles of three thousand worlds, Buddhas as numerous as the dust particles of Buddha-lands (lands where Buddhas teach), and even unspeakable unspeakable Buddha-lands of dust particle Buddhas; just like the east, the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below, it is also the same. All the Buddhas in each direction have various different appearances, various different forms, various different supernatural powers, various different plays, various different assemblies of adorned Bodhimandas, various different boundless illuminations of light, various different lands, various different lifespans, according to the various different desires of sentient beings, manifesting various different paths to achieving enlightenment, and roaring like a lion among the great assembly. 'Good man! I have only attained this Dharma gate of remembering all the realms of the Buddhas, the wisdom, the light, and the universal vision, how could I possibly understand the boundless wisdom and pure practices of the great Bodhisattvas? This includes: the Dharma gate of remembering the Buddha with the light of wisdom illuminating everywhere, because one can constantly see all the Buddha-lands with various palaces that are adorned and pure; the Dharma gate of causing all sentient beings to remember the Buddha, according to what sentient beings desire in their hearts, causing them all to see the Buddha and attain purity; the Dharma gate of causing one to abide in the power of remembering the Buddha, causing them to enter into the ten powers of the Tathagata; the Dharma gate of causing one to abide in the Dharma of remembering the Buddha, seeing countless Buddhas and hearing the Dharma; the Dharma gate of illuminating all directions by remembering the Buddha, being able to see the ocean of Buddhas in all worlds that are equal and without difference; the Dharma gate of entering into the invisible places by remembering the Buddha, being able to see the free and supernatural deeds of the Buddhas in all subtle realms; the Dharma gate of abiding in all kalpas by remembering the Buddha, constantly seeing all the actions of the Tathagata in all kalpas, without a moment of abandoning; abiding in one
切時念佛門，於一切時常見如來，親近同住不捨離故；住一切剎唸佛門，一切國土咸見佛身超過一切無與等故；住一切世唸佛門，隨於自心之所欲樂普見三世諸如來故；住一切境唸佛門，普於一切諸境界中見諸如來次第現故；住寂滅唸佛門，於一念中見一切剎一切諸佛示涅槃故；住遠離唸佛門，於一日中見一切佛從其所住而出去故；住廣大唸佛門，心常觀察一一佛身充遍一切諸法界故；住微細唸佛門，於一毛端有不可說如來出現，悉至其所而承事故；住莊嚴唸佛門，於一念中見一切剎皆有諸佛成等正覺現神變故；住能事唸佛門，見一切佛出現世間放智慧光轉法輪故；住自在心念佛門，知隨自心所有欲樂，一切諸佛現其像故；住自業唸佛門，知隨眾生所積集業，現其影像令覺悟故；住神變唸佛門，見佛所坐廣大蓮華周遍法界而開敷故；住虛空唸佛門，觀察如來所有身云莊嚴法界、虛空界故。而我云何能知能說彼功德行？
「善男子！南方有國，名曰：海門；彼有比丘，名為：海云。汝往彼問：菩薩云何學菩薩行、修菩薩道？海云比丘能分別說發起廣大善根因緣。善男子！海云比丘當令汝入廣大助道位，當令汝生廣大善根力，當爲汝說發菩提心因，當令汝生廣大乘光明，當令汝修廣大波羅蜜，當令汝入廣大諸行海，
【現代漢語翻譯】 現代漢語譯本 在一切時中修持唸佛法門，就能在一切時候常見到如來（Tathagata），因為能親近同住而不捨離；安住於一切剎土的唸佛法門，能在一切國土都見到佛身，超越一切，無與倫比；安住於一切世間的唸佛法門，能隨順自己的心意，普遍見到三世諸佛；安住於一切境界的唸佛法門，能在一切境界中見到諸如來次第顯現；安住于寂滅的唸佛法門，能在一念之間見到一切剎土、一切諸佛示現涅槃；安住于遠離的唸佛法門，能在一日之中見到一切佛從他們所住之處離去；安住于廣大的唸佛法門，心中常常觀察到每一尊佛的身軀都充滿一切法界；安住于微細的唸佛法門，能在一毛端見到不可說的如來出現，並都去到他們那裡承事供養；安住于莊嚴的唸佛法門，能在一念之間見到一切剎土都有諸佛成就正等正覺，顯現神通變化；安住于能事的唸佛法門，能見到一切佛出現世間，放出智慧之光，轉動法輪；安住于自在心的唸佛法門，能知道隨順自己心中所有的意願，一切諸佛都會顯現他們的形象；安住于自業的唸佛法門，能知道隨順眾生所積累的業力，顯現他們的影像，使他們覺悟；安住于神變的唸佛法門，能見到佛所坐的廣大蓮花周遍法界而開放；安住于虛空的唸佛法門，能觀察到如來所有的身云莊嚴法界、虛空界。而我怎麼能夠知道和說出他們的功德和修行呢？ 『善男子！南方有一個國家，名叫海門（Haimen）；那裡有一位比丘，名叫海云（Haiyun）。你到那裡去問他：菩薩如何學習菩薩行、修菩薩道？海云比丘能夠分別解說發起廣大善根的因緣。善男子！海云比丘會讓你進入廣大的助道位，會讓你生起廣大的善根力量，會為你講述發菩提心的因，會讓你生起廣大乘的光明，會讓你修習廣大的波羅蜜（Paramita），會讓你進入廣大的諸行海。
【English Translation】 English version Practicing the mindfulness of Buddha in all times, one can see the Tathagata (如來) at all times, because one can be close and dwell together without separation; dwelling in the mindfulness of Buddha in all Buddha-lands, one can see the Buddha's body in all lands, surpassing all, incomparable; dwelling in the mindfulness of Buddha in all worlds, one can, according to one's own mind's desires, universally see the Buddhas of the three times; dwelling in the mindfulness of Buddha in all realms, one can see the Tathagatas appear in sequence in all realms; dwelling in the mindfulness of Buddha in quiescence, one can see in a single thought all lands and all Buddhas manifesting Nirvana; dwelling in the mindfulness of Buddha in detachment, one can see in a single day all Buddhas departing from their dwelling places; dwelling in the mindfulness of Buddha in vastness, one's mind constantly observes that each Buddha's body pervades all Dharma realms; dwelling in the mindfulness of Buddha in subtlety, one can see in a single hair-tip countless Tathagatas appearing, and go to them to serve and make offerings; dwelling in the mindfulness of Buddha in adornment, one can see in a single thought all lands where Buddhas attain perfect enlightenment and manifest miraculous transformations; dwelling in the mindfulness of Buddha in capability, one can see all Buddhas appear in the world, emit the light of wisdom, and turn the Dharma wheel; dwelling in the mindfulness of Buddha in the free mind, one knows that according to one's own mind's desires, all Buddhas will manifest their images; dwelling in the mindfulness of Buddha in self-karma, one knows that according to the karma accumulated by sentient beings, their images are manifested to awaken them; dwelling in the mindfulness of Buddha in miraculous transformation, one can see the vast lotus flower on which the Buddha sits, blooming throughout the Dharma realm; dwelling in the mindfulness of Buddha in emptiness, one observes that the Tathagata's body clouds adorn the Dharma realm and the realm of emptiness. How can I know and speak of their merits and practices? 'Good man! There is a country in the south called Haimen (海門); there is a Bhikshu (比丘) there named Haiyun (海云). Go there and ask him: How does a Bodhisattva (菩薩) learn the Bodhisattva practices and cultivate the Bodhisattva path? Bhikshu Haiyun can explain the causes and conditions for generating vast roots of goodness. Good man! Bhikshu Haiyun will lead you into the vast position of aiding the path, will cause you to generate the power of vast roots of goodness, will explain to you the cause of generating the Bodhi mind, will cause you to generate the light of the vast vehicle, will cause you to cultivate the vast Paramita (波羅蜜), and will lead you into the vast ocean of practices.'
當令汝滿廣大誓願輪，當令汝凈廣大莊嚴門，當令汝生廣大慈悲力。」
時，善財童子禮德云比丘足，右繞觀察，辭退而去。
爾時，善財童子一心思惟善知識教，正念觀察智慧光明門，正念觀察菩薩解脫門，正念觀察菩薩三昧門，正念觀察菩薩大海門，正念觀察諸佛現前門，正念觀察諸佛方所門，正念觀察諸佛軌則門，正念觀察諸佛等虛空界門，正念觀察諸佛出現次第門，正念觀察諸佛所入方便門。
漸次南行，至海門國，向海云比丘所頂禮其足，右繞畢已，於前合掌，作如是言：「聖者！我已先發阿耨多羅三藐三菩提心，欲入一切無上智海，而未知菩薩云何能捨世俗家，生如來家？云何能度生死海，入佛智海？云何能離凡夫地，入如來地？云何能斷生死流，入菩薩行流？云何能破生死輪，成菩薩愿輪？云何能滅魔境界，顯佛境界？云何能竭愛慾海，長大悲海？云何能閉眾難惡趣門，開諸天涅槃門？云何能出三界城，入一切智城？云何能棄捨一切玩好之物，悉以饒益一切眾生？」
時，海云比丘告善財言：「善男子！汝已發阿耨多羅三藐三菩提心耶？」
善財言：「唯！我已先發阿耨多羅三藐三菩提心。」
海云言：
「善男子！若諸眾生不種善根，則不能發阿耨多羅
【現代漢語翻譯】 『愿你圓滿廣大的誓願之輪，愿你清凈廣大的莊嚴之門，愿你生起廣大的慈悲之力。』
當時，善財童子禮拜德云比丘的足，右繞觀察，然後告辭離去。
這時，善財童子一心思維善知識的教誨，正念觀察智慧光明之門，正念觀察菩薩解脫之門，正念觀察菩薩三昧之門，正念觀察菩薩大海之門，正念觀察諸佛現前之門，正念觀察諸佛所在之處之門，正念觀察諸佛的軌則之門，正念觀察諸佛等同虛空界之門，正念觀察諸佛出現的次第之門，正念觀察諸佛所入的方便之門。
他逐漸向南行走，到達海門國，向海云比丘頂禮其足，右繞完畢后，在他面前合掌，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），想要進入一切無上智慧之海，但還不知道菩薩如何才能捨棄世俗的家，進入如來的家？如何才能度過生死之海，進入佛的智慧之海？如何才能離開凡夫的地位，進入如來的地位？如何才能斷絕生死的流轉，進入菩薩修行的流轉？如何才能打破生死的輪轉，成就菩薩的願力之輪？如何才能滅除魔的境界，顯現佛的境界？如何才能竭盡愛慾之海，增長大悲之海？如何才能關閉眾難惡趣之門，開啟諸天涅槃之門？如何才能出離三界之城，進入一切智慧之城？如何才能捨棄一切玩樂喜好之物，全部用來饒益一切眾生？』
當時，海云比丘告訴善財說：『善男子！你已經發了阿耨多羅三藐三菩提心了嗎？』
善財說：『是的！我已先發了阿耨多羅三藐三菩提心。』
海云說：『善男子！如果眾生不種善根，就不能發起阿耨多羅三藐三菩提心。
【English Translation】 'May you fulfill the vast wheel of vows, may you purify the vast gate of adornments, may you generate the vast power of compassion.'
At that time, Sudhana (善財童子) bowed at the feet of Bhikshu Deva-megha (德云比丘), circumambulated him to observe, and then took his leave.
Then, Sudhana, with a focused mind, contemplated the teachings of the wise teacher, mindfully observing the gate of wisdom's light, mindfully observing the gate of Bodhisattva's liberation, mindfully observing the gate of Bodhisattva's samadhi, mindfully observing the gate of Bodhisattva's great ocean, mindfully observing the gate of the Buddhas' presence, mindfully observing the gate of the Buddhas' locations, mindfully observing the gate of the Buddhas' rules, mindfully observing the gate of the Buddhas' equality with the realm of space, mindfully observing the gate of the Buddhas' order of appearance, mindfully observing the gate of the Buddhas' skillful means of entry.
Gradually traveling south, he arrived at the country of Sea Gate, bowed at the feet of Bhikshu Sagara-megha (海云比丘), circumambulated him, and then, with palms joined, said: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), desiring to enter the ocean of all unsurpassed wisdom, but I do not yet know how a Bodhisattva can abandon the worldly home and enter the Tathagata's (如來) home? How can one cross the ocean of birth and death and enter the ocean of Buddha's wisdom? How can one leave the realm of ordinary beings and enter the realm of the Tathagata? How can one cut off the stream of birth and death and enter the stream of Bodhisattva's practice? How can one break the wheel of birth and death and accomplish the wheel of Bodhisattva's vows? How can one extinguish the realm of demons and manifest the realm of the Buddha? How can one exhaust the ocean of desire and grow the ocean of great compassion? How can one close the gates of difficult and evil realms and open the gates of heavenly Nirvana? How can one leave the city of the three realms and enter the city of all wisdom? How can one abandon all objects of play and enjoyment and use them all to benefit all sentient beings?'
At that time, Bhikshu Sagara-megha said to Sudhana: 'Good man! Have you already generated the mind of Anuttara-samyak-sambodhi?'
Sudhana said: 'Yes! I have already generated the mind of Anuttara-samyak-sambodhi.'
Sagara-megha said: 'Good man! If sentient beings do not plant good roots, they cannot generate the mind of Anuttara-samyak-sambodhi.'
三藐三菩提心。要得普門善根光明，具真實道三昧智光，出生種種廣大福海，長白凈法無有懈息，事善知識不生疲厭，不顧身命無所藏積，等心如地無有高下，性常慈愍一切眾生，于諸有趣專念不舍，恒樂觀察如來境界；如是，乃能發菩提心。
「發菩提心者。所謂：發大悲心，普救一切眾生故；發大慈心，等祐一切世間故；發安樂心，令一切眾生滅諸苦故；發饒益心，令一切眾生離惡法故；發哀愍心，有怖畏者咸守護故；發無礙心，舍離一切諸障礙故；發廣大心，一切法界咸遍滿故；發無邊心，等虛空界無不往故；發寬博心，悉見一切諸如來故；發清凈心，於三世法智無違故；發智慧心，普入一切智慧海故。
「善男子！我住此海門國十有二年，常以大海為其境界。所謂：思惟大海廣大無量，思惟大海甚深難測，思惟大海漸次深廣，思惟大海無量眾寶奇妙莊嚴，思惟大海積無量水，思惟大海水色不同不可思議，思惟大海無量眾生之所住處，思惟大海容受種種大身眾生，思惟大海能受大云所雨之雨，思惟大海無增無減。
「善男子！我思惟時，復作是念：『世間之中，頗有廣博過此海不？頗有無量過此海不？頗有甚深過此海不？頗有殊特過此海不？』
「善男子！我作是念時，此海之下，有
大蓮華忽然出現，以無能勝因陀羅尼羅寶為莖，吠琉璃寶為藏，閻浮檀金為葉，沉水為臺，碼瑙為須，芬敷布濩，彌覆大海。百萬阿修羅王執持其莖，百萬摩尼寶莊嚴網彌覆其上，百萬龍王雨以香水，百萬迦樓羅王銜諸瓔珞及寶繒帶周匝垂下，百萬羅剎王慈心觀察，百萬夜叉王恭敬禮拜，百萬乾闥婆王種種音樂讚歎供養，百萬天王雨諸天華，天鬘、天香、天燒香、天涂香、天末香、天妙衣服、天幢幡蓋，百萬梵王頭頂禮敬，百萬凈居天合掌作禮，百萬轉輪王各以七寶莊嚴供養，百萬海神俱時出現恭敬頂禮，百萬味光摩尼寶光明普照，百萬凈福摩尼寶以為莊嚴，百萬普光摩尼寶為清凈藏，百萬殊勝摩尼寶其光赫奕，百萬妙藏摩尼寶光照無邊，百萬閻浮幢摩尼寶次第行列，百萬金剛師子摩尼寶不可破壞清凈莊嚴，百萬日藏摩尼寶廣大清凈，百萬可樂摩尼寶具種種色，百萬如意摩尼寶莊嚴無盡光明照耀。此大蓮華，如來出世善根所起，一切菩薩皆生信樂，十方世界無不現前，從如幻法生、如夢法生、清凈業生，無諍法門之所莊嚴，入無為印，住無礙門，充滿十方一切國土，隨順諸佛甚深境界，于無數百千劫嘆其功德不可得盡。
「我時見彼蓮華之上，有一如來結跏趺坐，其身從此上至有頂。寶蓮華座不可思議，道場眾
【現代漢語翻譯】 現代漢語譯本：一朵巨大的蓮花忽然出現，它的莖是無能勝因陀羅尼羅寶（一種珍貴的藍色寶石），花托是吠琉璃寶（一種透明的寶石），葉子是閻浮檀金（一種純金），花臺是沉水香木，花須是瑪瑙，它芬芳地盛開，覆蓋了整個大海。一百萬阿修羅王（一種半神）執持著它的莖，一百萬摩尼寶（如意寶珠）裝飾的網覆蓋在它上面，一百萬龍王降下香水，一百萬迦樓羅王（一種神鳥）銜著瓔珞和寶繒帶，環繞垂下，一百萬羅剎王（一種惡鬼）慈悲地觀察著它，一百萬夜叉王（一種守護神）恭敬地禮拜，一百萬乾闥婆王（一種天樂神）用各種音樂讚歎供養，一百萬天王降下天花、天鬘（花環）、天香、天燒香、天涂香、天末香、天妙衣服、天幢幡蓋，一百萬梵王（色界天之主）頭頂禮敬，一百萬凈居天（色界天之高層）合掌作禮，一百萬轉輪王（統治世界的理想君主）各自用七寶莊嚴供養，一百萬海神同時出現恭敬頂禮，一百萬味光摩尼寶的光明普照，一百萬凈福摩尼寶作為莊嚴，一百萬普光摩尼寶作為清凈的寶藏，一百萬殊勝摩尼寶的光芒閃耀，一百萬妙藏摩尼寶的光芒照耀無邊，一百萬閻浮幢摩尼寶依次排列，一百萬金剛師子摩尼寶不可破壞，清凈莊嚴，一百萬日藏摩尼寶廣大清凈，一百萬可樂摩尼寶具有各種顏色，一百萬如意摩尼寶莊嚴無盡，光明照耀。這朵巨大的蓮花，是如來出世的善根所生，一切菩薩都生起信樂，十方世界無不顯現，從如幻法生、如夢法生、清凈業生，以無諍法門所莊嚴，進入無為印，安住于無礙門，充滿十方一切國土，隨順諸佛甚深的境界，在無數百千劫中讚歎它的功德也無法窮盡。 我當時看到那蓮花之上，有一位如來結跏趺坐，他的身體從這裡向上延伸到有頂天（三界之頂）。寶蓮花座不可思議，道場大眾
【English Translation】 English version: A great lotus flower suddenly appeared, with a stem of invincible Indra-nila jewel (a precious blue gem), a calyx of vaiḍūrya jewel (a transparent gem), leaves of jambudvīpa gold (a pure gold), a platform of agalloch wood, and stamens of agate, blooming fragrantly and spreading to cover the entire ocean. A million Asura kings (a type of demigod) held its stem, a million nets adorned with mani jewels (wish-fulfilling jewels) covered it, a million Dragon kings rained down fragrant water, a million Garuḍa kings (a type of divine bird) held necklaces and jeweled ribbons, hanging down all around, a million Rakshasa kings (a type of demon) observed it with compassion, a million Yaksha kings (a type of guardian spirit) respectfully bowed, a million Gandharva kings (a type of celestial musician) praised and made offerings with various music, a million Deva kings rained down celestial flowers, celestial garlands, celestial incense, celestial burning incense, celestial scented paste, celestial powdered incense, celestial fine clothes, celestial banners and canopies, a million Brahma kings (lords of the Form Realm) bowed their heads in reverence, a million Śuddhāvāsa gods (high-level gods of the Form Realm) joined their palms in salutation, a million Cakravartin kings (ideal monarchs who rule the world) each made offerings adorned with seven treasures, a million sea gods appeared simultaneously and respectfully bowed, the light of a million flavor-light mani jewels shone everywhere, a million pure-blessing mani jewels served as adornments, a million universal-light mani jewels served as a pure treasury, a million supreme mani jewels shone brilliantly, the light of a million wondrous-treasury mani jewels illuminated without limit, a million jambudvīpa-banner mani jewels were arranged in order, a million vajra-lion mani jewels were indestructible, pure and adorned, a million sun-treasury mani jewels were vast and pure, a million delightful mani jewels possessed various colors, a million wish-fulfilling mani jewels were endlessly adorned, and their light shone brightly. This great lotus flower arose from the good roots of the Tathagata's appearance in the world, and all Bodhisattvas generated faith and joy. It appeared in all the ten directions, arising from illusion-like dharmas, dream-like dharmas, and pure karma, adorned by the dharma gate of non-contention, entering the seal of non-action, abiding in the gate of non-obstruction, filling all lands in the ten directions, conforming to the profound realms of all Buddhas, and its merits could not be exhausted even after praising it for countless hundreds of thousands of kalpas. At that time, I saw upon that lotus flower, a Tathagata sitting in the lotus posture, his body extending from here up to the peak of existence (the highest realm of the three realms). The jeweled lotus seat was inconceivable, and the assembly in the bodhi-mandala
會不可思議，諸相成就不可思議，隨好圓滿不可思議，神通變化不可思議，色相清凈不可思議，無見頂相不可思議，廣長舌相不可思議，善巧言說不可思議，圓滿音聲不可思議，無邊際力不可思議，清凈無畏不可思議，廣大辯才不可思議。又念彼佛往修諸行不可思議，自在成道不可思議，妙音演法不可思議，普門示現種種莊嚴不可思議，隨其左右見各差別不可思議，一切利益皆令圓滿不可思議。
「時，此如來即伸右手而摩我頂，為我演說普眼法門，開示一切如來境界，顯發一切菩薩諸行，闡明一切諸佛妙法，一切法輪悉入其中，能凈一切諸佛國土，能摧一切異道邪論，能滅一切諸魔軍眾，能令眾生皆生歡喜，能照一切眾生心行，能了一切眾生諸根，隨眾生心悉令開悟。
「我從於彼如來之所聞此法門，受持讀誦，憶念觀察。假使有人，以大海量墨，須彌聚筆，書寫於此普眼法門，一品中一門，一門中一法，一法中一義，一義中一句，不得少分，何況能盡！
「善男子！我于彼佛所千二百歲，受持如是普眼法門，于日日中，以聞持陀羅尼光明，領受無數品；以寂靜門陀羅尼光明，趣入無數品；以無邊旋陀羅尼光明，普入無數品；以隨地觀察陀羅尼光明，分別無數品；以威力陀羅尼光明，普攝無數品
【現代漢語翻譯】 現代漢語譯本：他的智慧不可思議，諸相的成就不可思議，隨好的圓滿不可思議，神通變化不可思議，色相的清凈不可思議，無見頂相不可思議，廣長舌相不可思議，善巧的言說不可思議，圓滿的音聲不可思議，無邊際的力量不可思議，清凈無畏不可思議，廣大的辯才不可思議。又想到那位佛過去所修的種種行為不可思議，自在地成就佛道不可思議，用美妙的聲音演說佛法不可思議，普遍示現種種莊嚴不可思議，隨著他左右所見到的各不相同不可思議，一切利益都能使之圓滿不可思議。 當時，這位如來就伸出右手來摩我的頭頂，為我演說普眼法門，開示一切如來的境界，顯發一切菩薩的修行，闡明一切諸佛的微妙佛法，一切法輪都包含在其中，能夠清凈一切諸佛的國土，能夠摧毀一切外道邪說，能夠消滅一切魔軍，能夠使眾生都生歡喜心，能夠照見一切眾生的心念行為，能夠了解一切眾生的根器，隨著眾生的心意使他們開悟。 我從那位如來那裡聽聞這個法門，接受、持誦、憶念、觀察。假使有人，用大海量的墨水，像須彌山一樣多的筆，書寫這個普眼法門，一品中的一門，一門中的一法，一法中的一義，一義中的一句，都不能寫盡少分，何況能夠寫盡全部！ 善男子！我在那位佛那裡一千二百年，接受、持誦這樣的普眼法門，每天都用聞持陀羅尼的光明，領受無數品；用寂靜門陀羅尼的光明，進入無數品；用無邊旋陀羅尼的光明，普遍進入無數品；用隨地觀察陀羅尼的光明，分別無數品；用威力陀羅尼的光明，普遍攝取無數品。
【English Translation】 English version: His wisdom is inconceivable, the accomplishment of all characteristics is inconceivable, the perfection of minor marks is inconceivable, the supernatural powers and transformations are inconceivable, the purity of his physical form is inconceivable, the invisible crown of his head is inconceivable, the broad and long tongue is inconceivable, his skillful speech is inconceivable, his perfect voice is inconceivable, his boundless power is inconceivable, his pure fearlessness is inconceivable, and his vast eloquence is inconceivable. Furthermore, contemplating that Buddha's past practices are inconceivable, his attainment of Buddhahood at ease is inconceivable, his wonderful voice expounding the Dharma is inconceivable, his universal manifestation of various adornments is inconceivable, the differences seen on his left and right are inconceivable, and his ability to perfect all benefits is inconceivable. At that time, this Tathagata extended his right hand and stroked my head, expounding the 'Universal Eye Dharma' for me, revealing the realms of all Tathagatas, manifesting the practices of all Bodhisattvas, elucidating the wonderful Dharma of all Buddhas, in which all Dharma wheels are contained, capable of purifying all Buddha lands, capable of destroying all heretical doctrines, capable of annihilating all demonic armies, capable of making all sentient beings rejoice, capable of illuminating the minds and actions of all sentient beings, capable of understanding the faculties of all sentient beings, and capable of enlightening them according to their minds. I heard this Dharma from that Tathagata, received, recited, remembered, and contemplated it. If someone were to use ink as vast as the ocean and pens as numerous as Mount Sumeru to write this 'Universal Eye Dharma,' even one gate within one chapter, one Dharma within one gate, one meaning within one Dharma, or one phrase within one meaning, they would not be able to exhaust even a small portion, let alone the entirety! Good man! For twelve hundred years, I received and upheld this 'Universal Eye Dharma' from that Buddha. Daily, through the light of the 'Dharani of Retentive Hearing,' I received countless chapters; through the light of the 'Dharani of Tranquil Entry,' I entered countless chapters; through the light of the 'Dharani of Boundless Rotation,' I universally entered countless chapters; through the light of the 'Dharani of Observation Everywhere,' I distinguished countless chapters; and through the light of the 'Dharani of Power,' I universally gathered countless chapters.
；以蓮華莊嚴陀羅尼光明，引發無數品；以清凈言音陀羅尼光明，開演無數品；以虛空藏陀羅尼光明，顯示無數品；以光聚陀羅尼光明，增廣無數品；以海藏陀羅尼光明，辨析無數品。若有眾生從十方來，若天、若天王，若龍、若龍王，若夜叉、若夜叉王，若乾闥婆、若乾闥婆王，若阿修羅、若阿修羅王，若迦樓羅、若迦樓羅王，若緊那羅、若緊那羅王，若摩睺羅伽、若摩睺羅伽王，若人、若人王，若梵、若梵王，如是一切來至我所，我悉為其開示解釋、稱揚讚歎，咸令愛樂、趣入、安住此諸佛菩薩行光明普眼法門。
「善男子！我唯知此普眼法門。如諸菩薩摩訶薩深入一切菩薩行海，隨其願力而修行故；入大愿海，于無量劫住世間故；入一切眾生海，隨其心樂廣利益故；入一切眾生心海，出生十力無礙智光故；入一切眾生根海，應時教化悉令調伏故；入一切剎海，成滿本願嚴凈佛剎故；入一切佛海，愿常供養諸如來故；入一切法海，能以智慧咸悟入故；入一切功德海，一一修行令具足故；入一切眾生言辭海，於一切剎轉正法輪故。而我云何能知能說彼功德行？
「善男子！從此南行六十由旬，楞伽道邊有一聚落，名為：海岸；彼有比丘，名曰：善住。汝詣彼問：菩薩云何凈菩薩行？」
時，善財
【現代漢語翻譯】 現代漢語譯本：以蓮花莊嚴陀羅尼（dharani，總持）的光明，引發無數的品類；以清凈言音陀羅尼的光明，開演無數的品類；以虛空藏陀羅尼的光明，顯示無數的品類；以光聚陀羅尼的光明，增廣無數的品類；以海藏陀羅尼的光明，辨析無數的品類。如果有眾生從十方而來，無論是天、天王，龍、龍王，夜叉（yaksha，一種鬼神）、夜叉王，乾闥婆（gandharva，天上的樂神）、乾闥婆王，阿修羅（asura，一種好戰的神）、阿修羅王，迦樓羅（garuda，一種大鵬鳥）、迦樓羅王，緊那羅（kinnara，一種歌神）、緊那羅王，摩睺羅伽（mahoraga，一種大蟒神）、摩睺羅伽王，人、人王，梵（brahma，天神）、梵王，像這樣一切來到我這裡，我都會為他們開示解釋、稱揚讚歎，使他們都喜愛、趣入、安住于這諸佛菩薩行光明普眼法門。 『善男子！我只知道這普眼法門。像諸位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）深入一切菩薩行海，隨他們的願力而修行；進入大愿海，在無量劫中住於世間；進入一切眾生海，隨他們的心意喜好而廣為利益；進入一切眾生心海，出生十力（十種智慧力量）無礙智光；進入一切眾生根海，應時教化使他們都得到調伏；進入一切剎海（佛土），成就圓滿本願，莊嚴清凈佛剎；進入一切佛海，愿常供養諸如來；進入一切法海，能以智慧使他們都覺悟進入；進入一切功德海，一一修行使之具足；進入一切眾生言辭海，在一切佛土轉正法輪。而我怎麼能知道和說出他們的功德行呢？』 『善男子！從這裡向南走六十由旬（yojana，古印度長度單位），在楞伽（Lanka）道邊有一個聚落，名叫海岸；那裡有一位比丘，名叫善住。你到那裡去問：菩薩如何清凈菩薩行？』 這時，善財（Sudhana）
【English Translation】 English version: With the light of the Lotus Adornment Dharani (dharani, a mnemonic device), I initiate countless categories; with the light of the Pure Voice Dharani, I expound countless categories; with the light of the Akasagarbha Dharani, I reveal countless categories; with the light of the Light Cluster Dharani, I expand countless categories; with the light of the Ocean Treasury Dharani, I analyze countless categories. If there are beings coming from the ten directions, whether they are gods, god-kings, dragons, dragon-kings, yakshas (a type of spirit), yaksha-kings, gandharvas (celestial musicians), gandharva-kings, asuras (a type of warring deity), asura-kings, garudas (a large mythical bird), garuda-kings, kinnaras (a type of celestial musician), kinnara-kings, mahoragas (a type of serpent deity), mahoraga-kings, humans, human-kings, Brahmas (a type of deity), Brahma-kings, all such beings who come to me, I will explain, interpret, praise, and extol for them, causing them all to love, enter, and abide in this Universal Eye Dharma Gate of the Light of the Practices of all Buddhas and Bodhisattvas. 'Good man! I only know this Universal Eye Dharma Gate. Like the Bodhisattva-Mahasattvas (great bodhisattvas) who deeply enter the ocean of all Bodhisattva practices, cultivating according to their vows; entering the ocean of great vows, abiding in the world for countless kalpas (eons); entering the ocean of all sentient beings, widely benefiting them according to their minds and desires; entering the ocean of all sentient beings' minds, giving rise to the unobstructed light of wisdom with the ten powers (ten kinds of wisdom powers); entering the ocean of all sentient beings' roots, teaching and transforming them at the appropriate time, causing them all to be tamed; entering the ocean of all Buddha-lands, fulfilling their original vows, adorning and purifying the Buddha-lands; entering the ocean of all Buddhas, vowing to constantly make offerings to all Tathagatas; entering the ocean of all Dharmas, being able to awaken and enter through wisdom; entering the ocean of all merits, cultivating each one to make them complete; entering the ocean of all sentient beings' languages, turning the wheel of the true Dharma in all Buddha-lands. How can I know and speak of their meritorious practices?' 'Good man! From here, go south sixty yojanas (an ancient Indian unit of distance), on the side of the Lanka (Sri Lanka) road, there is a village called Coast; there is a Bhikshu (monk) named Good Abode. Go there and ask: How do Bodhisattvas purify Bodhisattva practices?' At that time, Sudhana (a seeker of enlightenment)
童子禮海云足，右繞瞻仰，辭退而去。
爾時，善財童子專念善知識教，專念普眼法門，專唸佛神力，專持法句云，專入法海門，專思法差別，深入法漩澓，普入法虛空，凈治法翳障，觀察法寶處。
漸次南行，至楞伽道海岸聚落，觀察十方，求覓善住。見此比丘于虛空中來往經行，無數諸天恭敬圍繞，散諸天華，作天妓樂，幡幢繒綺悉各無數，遍滿虛空以為供養；諸大龍王，于虛空中興不思議沉水香云，震雷激電以為供養；緊那羅王奏眾樂音，如法讚美以為供養；摩睺羅伽王以不思議極微細衣，于虛空中週迴佈設，心生歡喜，以為供養；阿修羅王興不思議摩尼寶云，無量光明種種莊嚴，遍滿虛空以為供養；迦樓羅王作童子形，無量采女之所圍繞，究竟成就無殺害心，于虛空中合掌供養；不思議數諸羅剎王，無量羅剎之所圍繞，其形長大，甚可怖畏，見善住比丘慈心自在，曲躬合掌瞻仰供養；不思議數諸夜叉王，各各悉有自眾圍繞，四面周匝恭敬守護；不思議數諸梵天王，于虛空中曲躬合掌，以人間法稱揚讚歎；不思議數諸凈居天，于虛空中與宮殿俱，恭敬合掌發弘誓願。
時，善財童子見是事已，心生歡喜，合掌敬禮，作如是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何修行佛
【現代漢語翻譯】 現代漢語譯本：童子禮拜海云的足，右繞瞻仰，然後告辭離去。 當時，善財童子一心專注于善知識的教誨，一心專注于普眼法門，一心專注于佛的神力，一心持誦法句，一心進入法海之門，一心思索法的差別，深入法的漩渦，普遍進入法的虛空，清凈法障，觀察法寶所在之處。 他逐漸向南行走，到達楞伽道海岸的聚落，觀察十方，尋求善知識的住處。他看見這位比丘在虛空中來回經行，無數天人恭敬圍繞，散佈天花，演奏天樂，幡幢繒綺等物無數，遍滿虛空作為供養；諸大龍王在虛空中興起不可思議的沉水香云，震雷閃電作為供養；緊那羅王（Kinnara，一種天神）演奏各種樂音，如法讚美作為供養；摩睺羅伽王（Mahoraga，一種蛇神）用不可思議的極細微的衣物，在虛空中週迴佈設，心生歡喜，作為供養；阿修羅王（Asura，一種好戰的神）興起不可思議的摩尼寶云，無量光明種種莊嚴，遍滿虛空作為供養；迦樓羅王（Garuda，一種金翅鳥神）化作童子形象，被無數采女圍繞，究竟成就無殺害之心，在虛空中合掌供養；不可思議數量的羅剎王（Rakshasa，一種食人鬼），被無數羅剎圍繞，他們形體高大，非常可怖，見到善住比丘慈心自在，彎腰合掌瞻仰供養；不可思議數量的夜叉王（Yaksa，一種守護神），各自都有自己的眷屬圍繞，四面周匝恭敬守護；不可思議數量的梵天王（Brahma，色界天之主），在虛空中彎腰合掌，用人間之法稱揚讚歎；不可思議數量的凈居天（Suddhavasa，色界天之最高層），在虛空中與宮殿一同出現，恭敬合掌發弘大誓願。 當時，善財童子見到這些景象后，心中歡喜，合掌敬禮，說道：『聖者！我已先發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但還不知道菩薩如何修行菩薩道，如何成就菩薩行，如何清凈菩薩道，如何圓滿菩薩愿，如何增長菩薩力，如何深入菩薩智，如何證入菩薩地，如何成就菩薩波羅蜜（Paramita，到彼岸），如何清凈菩薩三昧（Samadhi，禪定），如何成就菩薩神通。』
【English Translation】 English version: The youth bowed at the feet of Haiyun (Ocean Cloud), circumambulated him respectfully, and then took his leave. At that time, Sudhana (Good Wealth) youth focused his mind on the teachings of the wise teacher, focused his mind on the Dharma gate of Universal Vision, focused his mind on the Buddha's spiritual power, focused on upholding the Dharma verses, focused on entering the gate of the ocean of Dharma, focused on contemplating the differences in Dharma, deeply entered the whirlpool of Dharma, universally entered the void of Dharma, purified the obscurations of Dharma, and observed the place of the Dharma treasures. Gradually traveling south, he arrived at a settlement on the coast of Langka Road, observing the ten directions, seeking a virtuous abode. He saw this Bhikshu (monk) walking back and forth in the void, surrounded by countless Devas (gods) who respectfully scattered celestial flowers, played celestial music, and offered countless banners, streamers, and silks, filling the void as offerings; the great Dragon Kings raised inconceivable clouds of agarwood in the void, with thunder and lightning as offerings; the Kinnara Kings played various musical instruments, offering praise in accordance with the Dharma; the Mahoraga Kings spread inconceivably fine garments in the void, circling around, with joyful hearts as offerings; the Asura Kings raised inconceivable clouds of Mani jewels, with immeasurable light and various adornments, filling the void as offerings; the Garuda Kings transformed into the form of youths, surrounded by countless celestial maidens, having completely achieved a mind of non-violence, offering their palms together in the void; an inconceivable number of Rakshasa Kings, surrounded by countless Rakshasas, their forms large and terrifying, seeing the Bhikshu Good Abode's freedom of compassionate mind, bowed and offered their palms together in reverence; an inconceivable number of Yaksha Kings, each with their own retinues surrounding them, respectfully guarding on all sides; an inconceivable number of Brahma Kings, bowed and offered their palms together in the void, praising and extolling with human Dharma; an inconceivable number of Suddhavasa Devas, appeared in the void with their palaces, respectfully offering their palms together and making great vows. At that time, Sudhana youth, having seen these events, felt joy in his heart, bowed with palms together, and said: 'Venerable One! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how Bodhisattvas cultivate the Bodhisattva path, how they accomplish Bodhisattva practices, how they purify the Bodhisattva path, how they fulfill Bodhisattva vows, how they increase Bodhisattva power, how they penetrate Bodhisattva wisdom, how they attain Bodhisattva stages, how they accomplish Bodhisattva Paramitas (perfections), how they purify Bodhisattva Samadhi (meditation), and how they accomplish Bodhisattva spiritual powers.'
法？云何積集佛法？云何備具佛法？云何熏習佛法？云何增長佛法？云何總攝佛法？云何究竟佛法？云何凈治佛法？云何深凈佛法？云何通達佛法？我聞聖者善能誘誨，唯愿慈哀，為我宣說：菩薩云何不捨見佛，常于其所精勤修習？菩薩云何不捨菩薩，與諸菩薩同一善根？菩薩云何不捨佛法，悉以智慧而得明證？菩薩云何不捨大愿，能普利益一切眾生？菩薩云何不捨眾行，住一切劫心無疲厭？菩薩云何不捨佛剎，普能嚴凈一切世界？菩薩云何不捨佛力，悉能知見如來自在？菩薩云何不捨有為亦復不住，普於一切諸有趣中猶如變化，示受生死，修菩薩行？菩薩云何不捨聞法，悉能領受諸佛正教？菩薩云何不捨智光，普入三世智所行處？」
時，善住比丘告善財言：
「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心，今復發心求問佛法、一切智法、自然者法。
「善男子！我已成就菩薩無礙解脫門，若來若去，若行若止，隨順思惟，修習觀察，即時獲得智慧光明，名：究竟無礙。得此智慧光明故，知一切眾生心行無所障礙，知一切眾生沒生無所障礙，知一切眾生宿命無所障礙，知一切眾生未來劫事無所障礙，知一切眾生現在世事無所障礙，知一切眾生言語音聲種種差別無所障礙，決一切眾生所有
【現代漢語翻譯】 現代漢語譯本：『法』是什麼？如何積累佛法？如何完備佛法？如何熏習佛法？如何增長佛法？如何總攝佛法？如何究竟佛法？如何凈化佛法？如何使佛法深邃清凈？如何通達佛法？我聽說聖者善於引導教誨，唯愿慈悲哀憐，為我宣說：菩薩如何不捨棄見佛，常在佛所精勤修習？菩薩如何不捨棄菩薩，與諸菩薩同具善根？菩薩如何不捨棄佛法，完全以智慧而得明證？菩薩如何不捨棄大愿，能普遍利益一切眾生？菩薩如何不捨棄眾行，住於一切劫中心無疲厭？菩薩如何不捨棄佛剎（佛的國土），普遍能夠莊嚴清凈一切世界？菩薩如何不捨棄佛力，完全能夠知見如來（佛的稱號）的自在？菩薩如何不捨棄有為（因緣和合的事物）也並不執著，普遍在一切諸趣（眾生輪迴的六道）中猶如變化，示現受生死，修菩薩行？菩薩如何不捨棄聞法，完全能夠領受諸佛的正教？菩薩如何不捨棄智光，普遍進入三世（過去、現在、未來）智慧所行之處？』 當時，善住比丘告訴善財說： 『善哉善哉！善男子！你已經發起了阿耨多羅三藐三菩提心（無上正等正覺之心），現在又發心求問佛法、一切智法、自然者法（指佛的教法）。』 『善男子！我已經成就了菩薩無礙解脫門，無論是來還是去，無論是行走還是停止，隨順思惟，修習觀察，即時獲得智慧光明，名為：究竟無礙。得到這種智慧光明，就能知道一切眾生的心行沒有障礙，知道一切眾生的沒生（死亡和出生）沒有障礙，知道一切眾生的宿命（前世的生命）沒有障礙，知道一切眾生未來劫的事情沒有障礙，知道一切眾生現在世的事情沒有障礙，知道一切眾生的言語音聲種種差別沒有障礙，決斷一切眾生所有
【English Translation】 English version: 'What is 'Dharma'? How does one accumulate the Buddha Dharma? How does one perfect the Buddha Dharma? How does one cultivate the Buddha Dharma? How does one increase the Buddha Dharma? How does one encompass the Buddha Dharma? How does one ultimately realize the Buddha Dharma? How does one purify the Buddha Dharma? How does one make the Buddha Dharma profound and pure? How does one penetrate the Buddha Dharma? I have heard that the sages are skilled in guiding and teaching. I beseech your compassion to explain to me: How does a Bodhisattva not abandon seeing the Buddha, and constantly diligently practice in his presence? How does a Bodhisattva not abandon Bodhisattvas, and share the same roots of goodness with all Bodhisattvas? How does a Bodhisattva not abandon the Buddha Dharma, and fully attain clear understanding through wisdom? How does a Bodhisattva not abandon great vows, and universally benefit all sentient beings? How does a Bodhisattva not abandon all practices, and remain in all kalpas (eons) without weariness? How does a Bodhisattva not abandon the Buddha-ksetra (Buddha's land), and universally adorn and purify all worlds? How does a Bodhisattva not abandon the Buddha's power, and fully know and see the Tathagata's (another name for Buddha) freedom? How does a Bodhisattva not abandon conditioned things (things that arise from causes and conditions) yet not cling to them, and universally in all realms of existence, like a transformation, manifest birth and death, and practice the Bodhisattva path? How does a Bodhisattva not abandon hearing the Dharma, and fully receive the true teachings of all Buddhas? How does a Bodhisattva not abandon the light of wisdom, and universally enter the realm of wisdom in the three times (past, present, and future)?' At that time, the Bhikshu (monk) Shanzhu told Sudhana: 'Excellent, excellent! Good man! You have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and now you have also generated the mind to inquire about the Buddha Dharma, the Dharma of all-knowing wisdom, and the Dharma of the self-existent one (referring to the Buddha's teachings).' 'Good man! I have already attained the Bodhisattva's unobstructed liberation gate. Whether coming or going, whether walking or stopping, by following thoughts, practicing observation, one immediately obtains the light of wisdom, which is called: ultimate unobstructedness. Having obtained this light of wisdom, one knows that the minds and actions of all sentient beings are without obstruction, one knows that the death and birth of all sentient beings are without obstruction, one knows that the past lives of all sentient beings are without obstruction, one knows that the future kalpas of all sentient beings are without obstruction, one knows that the present affairs of all sentient beings are without obstruction, one knows that the various differences in the languages and sounds of all sentient beings are without obstruction, and one can resolve all the
疑問無所障礙，知一切眾生諸根無所障礙，隨一切眾生應受化時悉能往赴無所障礙，知一切剎那、羅婆、牟呼栗多、日夜時分無所障礙，知三世海流轉次第無所障礙，能以其身遍往十方一切佛剎無所障礙。何以故？得無住無作神通力故。
「善男子！我以得此神通力故，于虛空中或行、或住、或坐、或臥、或隱、或顯，或現一身，或現多身，穿度墻壁猶如虛空；于虛空中結跏趺坐，往來自在猶如飛鳥；入地如水，履水如地，遍身上下普出煙焰如大火聚。或時震動一切大地，或時以手摩觸日月，或現其身高至梵宮。或現燒香云，或現寶焰云，或現變化云，或現光網云，皆悉廣大彌覆十方。或一念中過於東方一世界、二世界、百世界、千世界、百千世界，乃至無量世界，乃至不可說不可說世界；或過閻浮提微塵數世界，或過不可說不可說佛剎微塵數世界。于彼一切諸佛國土佛世尊前聽聞說法，一一佛所現無量佛剎微塵數差別身，一一身雨無量佛剎微塵數供養云，所謂：一切華云、一切香云、一切鬘云、一切末香云、一切涂香云、一切蓋云、一切衣云、一切幢云、一切幡云、一切帳云，以一切身云而為供養。一一如來所有宣說，我皆受持；一一國土所有莊嚴，我皆憶念。如東方，南、西、北方，四維、上、下，亦復如
【現代漢語翻譯】 現代漢語譯本 對於疑問沒有障礙，瞭解一切眾生的根器沒有障礙，能隨一切眾生應該被教化的時候前往而沒有障礙，瞭解一切剎那（ksana，極短的時間單位）、羅婆（lava，更短的時間單位）、牟呼栗多（muhurta，較短的時間單位）、日夜時分沒有障礙，瞭解三世（過去、現在、未來）的因果流轉次第沒有障礙，能夠以自身遍往十方一切佛剎（buddhaksetra，佛的國土）而沒有障礙。為什麼呢？因為獲得了無住無作的神通力。 『善男子！我因為獲得這種神通力的緣故，在虛空中或行走、或站立、或坐著、或躺臥、或隱身、或顯現，或現出一個身體，或現出多個身體，穿過墻壁就像穿過虛空一樣；在虛空中結跏趺坐，來去自如就像飛鳥一樣；進入地裡就像進入水中，在水上行走就像在地上行走，全身上下普遍發出煙焰就像巨大的火堆。有時震動一切大地，有時用手觸控日月，有時顯現自身高至梵宮（brahmaloka，色界天頂）。有時顯現燒香云，有時顯現寶焰云，有時顯現變化云，有時顯現光網云，都非常廣大，覆蓋十方。有時在一念之間經過東方一個世界、兩個世界、一百個世界、一千個世界、一百千個世界，乃至無量世界，乃至不可說不可說的世界；有時經過閻浮提（Jambudvipa，我們所居住的娑婆世界）微塵數的世界，有時經過不可說不可說佛剎微塵數的世界。在那些一切諸佛國土的佛世尊面前聽聞說法，在每一位佛那裡顯現無量佛剎微塵數不同的身體，每一個身體降下無量佛剎微塵數的供養云，即：一切花云、一切香云、一切鬘云、一切末香云、一切涂香云、一切蓋云、一切衣云、一切幢云、一切幡云、一切帳云，以一切身云作為供養。每一位如來（tathagata，佛的稱號）所宣說的法，我都接受並持守；每一個國土所有的莊嚴，我都憶念。如同東方一樣，南方、西方、北方，四維、上方、下方，也都是如此。』
【English Translation】 English version There is no obstruction to my doubts, no obstruction to knowing the faculties of all sentient beings, no obstruction to going to all sentient beings when they are ready to be transformed, no obstruction to knowing all kshanas (extremely short units of time), lavas (even shorter units of time), muhurtas (relatively short units of time), and the divisions of day and night, no obstruction to knowing the order of the flow of the three periods of time (past, present, and future), and no obstruction to being able to travel with my body to all Buddha-lands (buddhaksetra) in the ten directions. Why is this? Because I have obtained the power of unobstructed and non-active spiritual abilities. 'Good man! Because I have obtained this spiritual power, in the empty space I can walk, stand, sit, or lie down; I can be hidden or visible; I can manifest one body or many bodies; I can pass through walls as if they were empty space; in the empty space, I can sit in the lotus position, coming and going freely like a bird; I can enter the earth as if it were water, and walk on water as if it were earth; from my entire body, I can emit smoke and flames like a great fire. Sometimes I shake the entire earth, sometimes I touch the sun and moon with my hand, sometimes I manifest my body reaching up to the Brahma heaven (brahmaloka). Sometimes I manifest clouds of burning incense, sometimes clouds of precious flames, sometimes clouds of transformations, sometimes clouds of light nets, all of which are vast and cover the ten directions. Sometimes, in a single thought, I pass through one world, two worlds, a hundred worlds, a thousand worlds, a hundred thousand worlds, and even countless worlds, even inexpressible and inexpressible worlds in the east; sometimes I pass through worlds as numerous as the dust particles of Jambudvipa (the world we inhabit), sometimes I pass through worlds as numerous as the dust particles of inexpressible and inexpressible Buddha-lands. In front of the Buddhas, the World Honored Ones, in all those Buddha-lands, I listen to the Dharma; at each Buddha's place, I manifest countless different bodies as numerous as the dust particles of Buddha-lands; from each body, I rain down clouds of offerings as numerous as the dust particles of Buddha-lands, namely: clouds of all flowers, clouds of all incense, clouds of all garlands, clouds of all powdered incense, clouds of all perfumed ointments, clouds of all canopies, clouds of all clothing, clouds of all banners, clouds of all flags, and clouds of all tents, using all these body-clouds as offerings. I accept and uphold all the teachings proclaimed by each Tathagata (a title of the Buddha); I remember all the adornments of each land. Just like the east, so it is in the south, west, north, the four intermediate directions, above, and below.'
是。如是一切諸世界中所有眾生，若見我形，皆決定得阿耨多羅三藐三菩提。彼諸世界一切眾生，我皆明見，隨其大小、勝劣、苦樂，示同其形，教化成就。若有眾生親近我者，悉令安住如是法門。
「善男子！我唯知此普速疾供養諸佛成就眾生無礙解脫門。如諸菩薩持大悲戒、波羅蜜戒、大乘戒、菩薩道相應戒、無障礙戒、不退墮戒、不捨菩提心戒、常以佛法為所緣戒、於一切智常作意戒、如虛空戒、一切世間無所依戒、無失戒、無損戒、無缺戒、無雜戒、無濁戒、無悔戒、清凈戒、離塵戒、離垢戒；如是功德，而我云何能知能說？
「善男子！從此南方有國，名：達里鼻荼，城名：自在；其中有人，名曰：彌伽。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，右繞瞻仰，辭退而行。
大方廣佛華嚴經卷第六十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十三
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之四
爾時，善財童子一心正念法光明法門，深信趣入，專念于佛，不斷三寶，嘆離欲性，念善知識普照三世，憶諸大愿普救眾生，不著有為，究竟思惟諸法自性，悉能嚴凈一切世界，于
【現代漢語翻譯】 現代漢語譯本：是的。像這樣，所有一切世界中的所有眾生，如果見到我的形像，都必定能夠獲得阿耨多羅三藐三菩提（無上正等正覺）。那些世界中的一切眾生，我都能清楚地看見，根據他們的大小、優劣、苦樂，示現與他們相同的形像，教化他們成就。如果有眾生親近我，我都會讓他們安住于這樣的法門。 『善男子！我只知道這種普速疾供養諸佛、成就眾生無礙解脫的法門。至於像諸菩薩所持的大悲戒、波羅蜜戒（到彼岸的戒律）、大乘戒、菩薩道相應戒、無障礙戒、不退墮戒、不捨菩提心戒、常以佛法為所緣戒、於一切智常作意戒、如虛空戒、一切世間無所依戒、無失戒、無損戒、無缺戒、無雜戒、無濁戒、無悔戒、清凈戒、離塵戒、離垢戒；這樣的功德，我又怎麼能夠知道和說出呢？』 『善男子！從這裡往南方有一個國家，名叫達里鼻荼（Dravida），城名叫自在；其中有一個人，名叫彌伽（Megha）。你到那裡去問他：菩薩如何學習菩薩行、修菩薩道？』 當時，善財童子頂禮他的雙足，右繞瞻仰，告辭離去。 《大方廣佛華嚴經》卷第六十二 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第六十三 于闐國三藏實叉難陀（Śikṣānanda）奉 制譯 入法界品第三十九之四 這時，善財童子一心正念法光明法門，深信並趣入其中，專心念佛，不離三寶，讚歎離欲的本性，憶念善知識普照三世，憶念諸大愿普救眾生，不執著于有為法，究竟思惟諸法的自性，能夠莊嚴清凈一切世界，于
【English Translation】 English version: Yes. In this way, all sentient beings in all worlds, if they see my form, will definitely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). I clearly see all sentient beings in those worlds, and according to their size, superiority, inferiority, suffering, and happiness, I manifest forms similar to theirs, teaching and guiding them to achieve enlightenment. If any sentient beings approach me, I will enable them to abide in such a Dharma gate. 'Good man! I only know this Dharma gate of universally and swiftly making offerings to all Buddhas and achieving unobstructed liberation for sentient beings. As for the merits of the precepts held by Bodhisattvas, such as the Great Compassion Precept, the Paramita Precept (precepts of reaching the other shore), the Mahayana Precept, the Precepts corresponding to the Bodhisattva Path, the Unobstructed Precept, the Non-regressing Precept, the Precept of not abandoning the Bodhi Mind, the Precept of always taking the Buddha Dharma as the object of contemplation, the Precept of always focusing on all-knowing wisdom, the Precept like space, the Precept of having no reliance in all worlds, the Precept of no loss, the Precept of no damage, the Precept of no deficiency, the Precept of no mixture, the Precept of no turbidity, the Precept of no regret, the Pure Precept, the Precept free from dust, the Precept free from defilement; how can I know and speak of such merits?' 'Good man! From here to the south, there is a country named Dravida, and a city named Freedom; in it, there is a person named Megha. You should go there and ask him: How does a Bodhisattva learn the Bodhisattva practices and cultivate the Bodhisattva path?' At that time, Sudhana (Śudhana) bowed at his feet, circumambulated him respectfully, gazed at him, and then took his leave. The Avatamsaka Sutra, Scroll Sixty-Two Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll Sixty-Three Translated by Śikṣānanda, Tripitaka Master of Khotan, under Imperial Decree Chapter Thirty-Nine, Part Four: Entering the Dharma Realm At this time, Sudhana single-mindedly contemplated the Dharma Light Dharma Gate, deeply believing and entering into it, focusing his mind on the Buddha, not separating from the Three Jewels, praising the nature of detachment, remembering the Good Teachers illuminating the three worlds, remembering the great vows to universally save sentient beings, not clinging to conditioned phenomena, ultimately contemplating the self-nature of all dharmas, being able to adorn and purify all worlds, and at
一切佛眾會道場心無所著。
漸次南行，至自在城，求覓彌伽。乃見其人於市肆中，坐于說法師子之座，十千人眾所共圍繞，說輪字莊嚴法門。時，善財童子頂禮其足，繞無量匝，於前合掌，而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而我未知菩薩云何學菩薩行？云何修菩薩道？云何流轉于諸有趣常不忘失菩提之心？云何得平等意堅固不動？云何獲清凈心無能沮壞？云何生大悲力恒不勞疲？云何入陀羅尼普得清凈？云何發生智慧廣大光明，於一切法離諸暗障？云何具無礙解辯才之力，決了一切甚深義藏？云何得正念力，憶持一切差別法輪？云何得凈趣力，於一切趣普演諸法？云何得智慧力，於一切法悉能決定分別其義？」
爾時，彌伽告善財言：「善男子！汝已發阿耨多羅三藐三菩提心耶？」善財言：「唯！我已先發阿耨多羅三藐三菩提心。」
彌伽遽即下師子座，于善財所五體投地，散金銀華無價寶珠，及以上妙碎末栴檀、無量種衣以覆其上，復散無量種種香華、種種供具以為供養，然後起立而稱歎言：
「善哉善哉！善男子！乃能發阿耨多羅三藐三菩提心。善男子！若有能發阿耨多羅三藐三菩提心，則為不斷一切佛種，則為嚴凈一切佛剎，則為成熟一切眾生，則爲了達一切法
【現代漢語翻譯】 現代漢語譯本：一切佛的集會道場，其心都無所執著。 他們逐漸向南行走，到達自在城，尋找彌伽（Miga）。他們看見彌伽在市場中，坐在說法獅子座上，被一萬民眾圍繞，宣講輪字莊嚴法門。當時，善財童子頂禮彌伽的腳，繞行無數圈，在他面前合掌，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），但我不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？如何流轉于各種生命形態中而不忘失菩提之心？如何獲得平等心，使其堅固不動搖？如何獲得清凈心，使其不被破壞？如何生起大悲之力，使其永不疲倦？如何進入陀羅尼（dharani，總持）而普遍獲得清凈？如何生起廣大光明的智慧，使一切法遠離黑暗的障礙？如何具備無礙的辯才之力，決斷一切甚深義理的寶藏？如何獲得正念之力，憶持一切不同的法輪？如何獲得清凈的趣向之力，在一切趣向中普遍演說諸法？如何獲得智慧之力，在一切法中都能決定分別其意義？』 這時，彌伽告訴善財說：『善男子！你已經發起了阿耨多羅三藐三菩提心了嗎？』善財說：『是的！我已先發起了阿耨多羅三藐三菩提心。』 彌伽立刻從獅子座上下來，在善財面前五體投地，散佈金銀花、無價寶珠，以及上等的碎末栴檀、無數種衣物覆蓋在他身上，又散佈無數種香花、各種供品來供養他，然後起身稱讚道： 『太好了，太好了！善男子！你竟然能發起阿耨多羅三藐三菩提心。善男子！如果有能發起阿耨多羅三藐三菩提心的人，就是不斷絕一切佛種，就是莊嚴清凈一切佛剎，就是成熟一切眾生，就是通達一切法。』
【English Translation】 English version: The minds of all the Buddha assemblies in the Bodhimanda are without attachment. Gradually traveling south, they arrived at the City of Freedom, seeking Miga (彌伽). They saw him in the marketplace, seated on a lion's throne for teaching, surrounded by ten thousand people, expounding the Dharma of the Wheel-Letter Adornment. At that time, Sudhana (善財童子) bowed at his feet, circumambulated him countless times, and, with palms joined before him, said: 'Holy One! I have already awakened the aspiration for anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), but I do not know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? How does one transmigrate through various realms of existence without forgetting the aspiration for Bodhi? How does one attain an equal mind, firm and unshakeable? How does one obtain a pure mind, which cannot be destroyed? How does one generate great compassion, which is never weary? How does one enter into dharani (陀羅尼, mnemonic incantation) and universally attain purity? How does one generate vast and luminous wisdom, so that all dharmas are free from the darkness of obstacles? How does one possess the power of unobstructed eloquence, to resolve all the profound meanings of the treasury? How does one obtain the power of right mindfulness, to remember all the different Dharma wheels? How does one obtain the power of pure direction, to universally expound the Dharma in all directions? How does one obtain the power of wisdom, to be able to decisively distinguish the meaning of all dharmas?' At that time, Miga said to Sudhana: 'Good man! Have you already awakened the aspiration for anuttara-samyak-sambodhi?' Sudhana said: 'Yes! I have already awakened the aspiration for anuttara-samyak-sambodhi.' Miga immediately descended from the lion's throne, prostrated himself before Sudhana with his five limbs touching the ground, scattered gold and silver flowers, priceless jewels, and the finest powdered sandalwood, and covered him with countless kinds of clothing. He also scattered countless kinds of fragrant flowers and various offerings to make offerings to him, and then stood up and praised him, saying: 'Excellent, excellent! Good man! You are indeed able to awaken the aspiration for anuttara-samyak-sambodhi. Good man! If there is anyone who can awaken the aspiration for anuttara-samyak-sambodhi, then they will not cut off the lineage of all Buddhas, they will adorn and purify all Buddha-lands, they will mature all sentient beings, and they will understand all dharmas.'
性，則為悟解一切業種，則為圓滿一切諸行，則為不斷一切大愿，則如實解離貪種性，則能明見三世差別，則令信解永得堅固，則為一切如來所持，則為一切諸佛憶念，則與一切菩薩平等，則為一切賢聖贊喜，則為一切梵王禮覲，則為一切天主供養，則為一切夜叉守護，則為一切羅剎侍衛，則為一切龍王迎接，則為一切緊那羅王歌詠贊嘆，則為一切諸世間主稱揚慶悅，則令一切諸眾生界悉得安隱。所謂：令舍惡趣故，令出難處故，斷一切貧窮根本故，生一切天人快樂故，遇善知識親近故，聞廣大法受持故，生菩提心故，凈菩提心故，照菩薩道故，入菩薩智故，住菩薩地故。
「善男子！應知菩薩所作甚難，難出難值，見菩薩者倍更難有。菩薩為一切眾生恃怙，生長成就故；為一切眾生拯濟，拔諸苦難故；為一切眾生依處，守護世間故；為一切眾生救護，令免怖畏故。菩薩如風輪，持諸世間不令墮落惡趣故；如大地，增長眾生善根故；如大海，福德充滿無盡故；如凈日，智慧光明普照故；如須彌，善根高出故；如明月，智光出現故；如猛將，摧伏魔軍故；如君主，佛法城中得自在故；如猛火，燒盡眾生我愛心故；如大云，降霔無量妙法雨故；如時雨，增長一切信根芽故；如船師，示導法海津濟處故；如橋樑，令其
【現代漢語翻譯】 現代漢語譯本 『性』，即是領悟理解一切業的種子；即是圓滿一切修行；即是不間斷一切宏大誓願；即是如實地理解並脫離貪慾的根性；即是能夠明晰地看到過去、現在、未來三世的差別；即是使信仰和理解永遠得到鞏固；即是被一切如來所護持；即是被一切諸佛所憶念；即是與一切菩薩平等；即是被一切賢聖所讚美歡喜；即是被一切梵天之王所禮敬拜見；即是被一切天主所供養；即是被一切夜叉所守護；即是被一切羅剎所侍衛；即是被一切龍王所迎接；即是被一切緊那羅王歌詠贊嘆；即是被一切世間之主所稱揚慶賀；即是使一切眾生界都得到安穩。所謂：使他們舍離惡道，使他們脫離困境，斷除一切貧窮的根源，產生一切天人的快樂，遇到善知識並親近他們，聽聞廣大的佛法並受持，生起菩提心，凈化菩提心，照亮菩薩道，進入菩薩的智慧，安住于菩薩的地位。 『善男子！』應當知道菩薩所做的事情非常困難，難以出現，難以遇到，見到菩薩的人更是少之又少。菩薩是一切眾生的依靠，使他們成長成就；菩薩是拯救一切眾生，拔除他們痛苦和災難的人；菩薩是一切眾生的依處，守護著世間；菩薩是救護一切眾生，使他們免於恐懼的人。菩薩如同風輪，支撐著世間不使其墮落惡道；如同大地，增長眾生的善根；如同大海，福德充滿無盡；如同清凈的太陽，智慧光明普照；如同須彌山（Mount Sumeru），善根高出；如同明月，智慧之光顯現；如同猛將，摧毀魔軍；如同君主，在佛法城中得到自在；如同猛火，燒盡眾生我愛之心；如同大云，降下無量妙法之雨；如同及時雨，增長一切信根的幼苗；如同船師，指示通往法海的渡口；如同橋樑，使他們
【English Translation】 English version 'Nature' is to understand all the seeds of karma; it is to perfect all practices; it is to never cease all great vows; it is to truly understand and detach from the nature of greed; it is to clearly see the differences of the three times (past, present, and future); it is to make faith and understanding forever firm; it is to be upheld by all Tathagatas; it is to be remembered by all Buddhas; it is to be equal with all Bodhisattvas; it is to be praised and rejoiced by all sages; it is to be revered by all Brahma Kings; it is to be offered to by all heavenly lords; it is to be protected by all Yakshas; it is to be attended by all Rakshasas; it is to be welcomed by all Dragon Kings; it is to be sung and praised by all Kinnara Kings; it is to be celebrated by all lords of the world; it is to bring peace to all sentient beings. That is: to cause them to abandon evil paths, to cause them to escape difficulties, to cut off the root of all poverty, to generate the happiness of all gods and humans, to encounter good teachers and be close to them, to hear the vast Dharma and uphold it, to generate the Bodhi mind, to purify the Bodhi mind, to illuminate the Bodhisattva path, to enter the wisdom of the Bodhisattva, and to abide in the Bodhisattva's stage. 'Good man!' You should know that what a Bodhisattva does is very difficult, hard to come by, and even harder to see. Bodhisattvas are the reliance of all sentient beings, causing them to grow and achieve; Bodhisattvas are the saviors of all sentient beings, removing their suffering and calamities; Bodhisattvas are the refuge of all sentient beings, protecting the world; Bodhisattvas are the protectors of all sentient beings, freeing them from fear. Bodhisattvas are like a wind wheel, supporting the world and preventing it from falling into evil paths; like the earth, increasing the good roots of sentient beings; like the ocean, with endless blessings; like the pure sun, illuminating with wisdom; like Mount Sumeru, with high good roots; like the bright moon, with the light of wisdom appearing; like a fierce general, destroying the armies of Mara; like a monarch, gaining freedom in the city of Dharma; like a fierce fire, burning away the self-love of sentient beings; like a great cloud, raining down immeasurable wonderful Dharma; like timely rain, growing the sprouts of all faith; like a boatman, showing the way to the shore of the Dharma ocean; like a bridge, leading them
得度生死海故。」
彌伽如是讚歎善財，令諸菩薩皆歡喜已，從其面門出種種光，普照三千大千世界。其中眾生遇斯光已，諸龍神等乃至梵天悉皆來至彌伽之所。彌伽大士即以方便，為開示、演說、分別、解釋輪字品莊嚴法門。彼諸眾生聞此法已，皆于阿耨多羅三藐三菩提得不退轉。
彌伽於是還升本座，告善財言：
「善男子！我已獲得妙音陀羅尼，能分別知三千大千世界中諸天語言，諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人及諸梵天所有語言。如此三千大千世界，十方無數乃至不可說不可說世界，悉亦如是。
「善男子！我唯知此菩薩妙音陀羅尼光明法門。如諸菩薩摩訶薩，能普入一切眾生種種想海、種種施設海、種種名號海、種種語言海，能普入說一切深密法句海、說一切究竟法句海、說一所緣中有一切三世所緣法句海、說上法句海、說上上法句海、說差別法句海、說一切差別法句海，能普入一切世間咒術海、一切音聲莊嚴輪、一切差別字輪際；如是功德，我今云何能知能說？
「善男子！從此南行，有一聚落，名曰：住林；彼有長者，名曰：解脫。汝詣彼問：菩薩云何修菩薩行？菩薩云何成菩薩行？菩薩云何集菩薩行？菩薩云何思菩薩行？」
【現代漢語翻譯】 現代漢語譯本：因此得以超脫生死輪迴的苦海。
彌伽菩薩如此讚歎善財童子，令在場的菩薩們都感到歡喜。隨後，彌伽菩薩從面門放出各種光芒，普照三千大千世界。世界中的眾生，凡是遇到這些光芒的，包括龍神等，乃至梵天，都來到彌伽菩薩的所在之處。彌伽大士隨即以方便法門，為他們開示、演說、分別、解釋輪字品莊嚴法門。這些眾生聽聞此法后，都在阿耨多羅三藐三菩提（無上正等正覺）上獲得了不退轉的境界。
彌伽菩薩於是回到自己的座位，告訴善財童子說：
『善男子！我已經獲得了妙音陀羅尼（總持法門），能夠分別知曉三千大千世界中諸天（天神）的語言，以及諸龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人與非人，以及諸梵天（色界天神）的所有語言。像這樣的三千大千世界，乃至十方無數不可說不可說的世界，情況都是如此。』
『善男子！我只知道這種菩薩妙音陀羅尼光明法門。至於諸位菩薩摩訶薩（大菩薩），他們能夠普遍深入一切眾生的種種思想海洋、種種施設海洋、種種名號海洋、種種語言海洋，能夠普遍深入宣說一切深奧秘密的法句海洋、宣說一切究竟圓滿的法句海洋、宣說在一個所緣境中包含一切三世所緣的法句海洋、宣說殊勝的法句海洋、宣說最殊勝的法句海洋、宣說差別法句海洋、宣說一切差別法句海洋，能夠普遍深入一切世間的咒術海洋、一切音聲莊嚴輪、一切差別字輪的邊際；像這樣的功德，我如今又怎麼能夠知曉和述說呢？』
『善男子！從這裡向南走，有一個村落，名叫住林。那裡有一位長者，名叫解脫。你到那裡去請教他：菩薩如何修菩薩行？菩薩如何成就菩薩行？菩薩如何積累菩薩行？菩薩如何思維菩薩行？』
【English Translation】 English version: Thus, they are able to cross the sea of birth and death.
Maitreya, having thus praised Sudhana, caused all the Bodhisattvas to rejoice. Then, from his face, he emitted various kinds of light, which illuminated the three thousand great thousand worlds. The beings in those worlds, upon encountering this light, including dragons, gods, and even Brahmas, all came to where Maitreya was. Maitreya, the great being, then skillfully opened, expounded, distinguished, and explained the Dharma gate of the Adornment of the Wheel of Letters. Upon hearing this Dharma, all those beings attained non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
Maitreya then returned to his seat and said to Sudhana:
'Good man! I have attained the Dharani (mantra) of Wonderful Sound, which enables me to distinguish and understand the languages of the gods in the three thousand great thousand worlds, as well as the languages of dragons, Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, and all the Brahmas (gods of the form realm). The same is true for the three thousand great thousand worlds, and even for the countless, ineffable worlds in the ten directions.'
'Good man! I only know this Dharma gate of the Light of the Bodhisattva's Wonderful Sound Dharani. As for the Bodhisattva-Mahasattvas (great Bodhisattvas), they can universally enter the ocean of all beings' various thoughts, the ocean of various establishments, the ocean of various names, the ocean of various languages. They can universally enter the ocean of speaking all profound and secret Dharma phrases, the ocean of speaking all ultimate Dharma phrases, the ocean of speaking Dharma phrases related to all three times within one object of focus, the ocean of speaking superior Dharma phrases, the ocean of speaking the most superior Dharma phrases, the ocean of speaking differentiated Dharma phrases, the ocean of speaking all differentiated Dharma phrases. They can universally enter the ocean of all worldly mantras, the wheel of all sound adornments, and the boundaries of all differentiated letter wheels. How can I know or speak of such merits?'
'Good man! If you go south from here, there is a village called 'Dwelling in the Forest.' There is an elder there named 'Liberation.' Go to him and ask: How does a Bodhisattva cultivate Bodhisattva practices? How does a Bodhisattva accomplish Bodhisattva practices? How does a Bodhisattva accumulate Bodhisattva practices? How does a Bodhisattva contemplate Bodhisattva practices?'
爾時，善財童子以善知識故，於一切智法，深生尊重，深植凈信，深自增益；禮彌伽足，涕泗悲泣，繞無量匝，戀慕瞻仰，辭退而行。
爾時，善財童子思惟諸菩薩無礙解陀羅尼光明莊嚴門，深入諸菩薩語言海門，憶念諸菩薩知一切眾生微細方便門，觀察諸菩薩清凈心門，成就諸菩薩善根光明門，凈治諸菩薩教化眾生門，明利諸菩薩攝眾生智門，堅固諸菩薩廣大志樂門，住持諸菩薩殊勝志樂門，凈治諸菩薩種種信解門，思惟諸菩薩無量善心門；誓願堅固，心無疲厭；以諸甲冑而自莊嚴，精進深心不可退轉，具不壞信；其心堅固，猶如金剛及那羅延，無能壞者；守持一切善知識教，于諸境界得不壞智；普門清凈，所行無礙；智光圓滿，普照一切；具足諸地總持光明，了知法界種種差別，無依無住，平等無二；自性清凈而普莊嚴，于諸所行皆得究竟，智慧清凈離諸執著；知十方差別法，智無障礙；往十方差別處，身不疲懈；於十方差別業，皆得明瞭；於十方差別佛，無不現見；於十方差別時，悉得深入；清凈妙法充滿其心，普智三昧明照其心，心恒普入平等境界；如來智慧之所照觸，一切智流相續不斷，若身若心不離佛法；一切諸佛神力所加，一切如來光明所照；成就大愿，愿身周遍一切剎網，一切法界普入其
【現代漢語翻譯】 當時，善財童子因為善知識（指引修行的人）的緣故，對於一切智法（佛陀的智慧和教法）深深地尊重，深深地植入清凈的信心，深深地自我增益；他禮拜彌伽（善知識的名字）的腳，悲傷地哭泣，圍繞他無數圈，戀戀不捨地瞻仰，然後告辭離去。 當時，善財童子思惟諸菩薩無礙解陀羅尼（總持）光明莊嚴門，深入諸菩薩語言海門，憶念諸菩薩知一切眾生微細方便門，觀察諸菩薩清凈心門，成就諸菩薩善根光明門，凈化諸菩薩教化眾生門，明利諸菩薩攝眾生智門，堅固諸菩薩廣大志樂門，住持諸菩薩殊勝志樂門，凈化諸菩薩種種信解門，思惟諸菩薩無量善心門；他的誓願堅定，內心沒有疲憊厭倦；他以各種甲冑（比喻精進的修行）來莊嚴自己，精進的內心不可退轉，具備不壞的信心；他的心堅固，猶如金剛和那羅延（印度神話中的大力神），沒有能破壞的；他守護持有一切善知識的教誨，在各種境界中獲得不壞的智慧；他的普門清凈，所行沒有障礙；他的智慧光明圓滿，普照一切；他具足諸地（菩薩修行的各個階段）的總持光明，了知法界種種差別，無所依賴，無所執著，平等無二；他的自性清凈而普遍莊嚴，對於所行的一切都得到究竟，智慧清凈，遠離各種執著；他知道十方（指東、南、西、北、東南、西南、東北、西北、上、下）的差別法，智慧沒有障礙；他前往十方差別之處，身體不疲憊懈怠；對於十方差別的事業，都能夠明瞭；對於十方差別的佛，沒有不現見的；對於十方差別的時間，都能夠深入；清凈的妙法充滿他的內心，普智三昧（一種禪定）明照他的內心，他的心恒常進入平等境界；如來的智慧所照觸，一切智的流淌相續不斷，他的身心都不離開佛法；一切諸佛的神力所加持，一切如來的光明所照耀；他成就大愿，愿自己的身體周遍一切剎網（佛的國土），普遍進入一切法界之中。
【English Translation】 At that time, Sudhana (a seeker of enlightenment) , because of the good teachers (spiritual guides), deeply respected the Dharma of Omniscience (Buddha's wisdom and teachings), deeply planted pure faith, and deeply increased his own merits; he bowed at the feet of Megha (name of a good teacher), weeping with sorrow, circumambulated him countless times, gazed at him with longing, and then took his leave. At that time, Sudhana contemplated the gate of the adornment of the light of the unobstructed liberation Dharani (a type of mantra) of the Bodhisattvas, deeply entered the gate of the ocean of the language of the Bodhisattvas, remembered the gate of the subtle skillful means of the Bodhisattvas knowing all sentient beings, observed the gate of the pure mind of the Bodhisattvas, accomplished the gate of the light of the good roots of the Bodhisattvas, purified the gate of the Bodhisattvas' teaching of sentient beings, clarified the gate of the wisdom of the Bodhisattvas' gathering of sentient beings, strengthened the gate of the vast aspiration of the Bodhisattvas, maintained the gate of the supreme aspiration of the Bodhisattvas, purified the gate of the various understandings and beliefs of the Bodhisattvas, and contemplated the gate of the immeasurable good minds of the Bodhisattvas; his vows were firm, and his mind was without weariness or aversion; he adorned himself with various armors (metaphor for diligent practice), his diligent mind was irreversible, and he possessed indestructible faith; his mind was firm, like diamond and Narayana (a powerful deity in Hindu mythology), and nothing could destroy it; he guarded and upheld the teachings of all good teachers, and in all realms he obtained indestructible wisdom; his universal gate was pure, and his actions were without obstruction; his light of wisdom was complete, illuminating all; he possessed the light of the total retention of all the stages (of Bodhisattva practice), understood the various differences of the Dharma realm, was without reliance, without attachment, equal and non-dual; his self-nature was pure and universally adorned, and he attained the ultimate in all his actions, his wisdom was pure, and he was free from all attachments; he knew the different Dharmas of the ten directions (east, south, west, north, southeast, southwest, northeast, northwest, up, and down), and his wisdom was without obstruction; he went to the different places of the ten directions, and his body was not weary or lazy; he was clear about the different activities of the ten directions; he saw all the different Buddhas of the ten directions; he was able to deeply enter the different times of the ten directions; pure and wonderful Dharma filled his mind, the Samadhi (a state of meditative consciousness) of universal wisdom illuminated his mind, and his mind constantly entered the realm of equality; touched by the wisdom of the Tathagata (Buddha), the flow of omniscience continued without interruption, and his body and mind did not leave the Buddha's Dharma; he was blessed by the divine power of all the Buddhas, and illuminated by the light of all the Tathagatas; he accomplished great vows, wishing his body to pervade all the Buddha lands, and universally enter all the Dharma realms.
身。
漸次遊行，十有二年，至住林城，周遍推求解脫長者。既得見已，五體投地，起立合掌，白言：
「聖者！我今得與善知識會，是我獲得廣大善利。何以故？善知識者，難可得見，難可得聞，難可出現，難得奉事，難得親近，難得承接，難可逢值，難得共居，難令喜悅，難得隨逐。我今會遇，為得善利。
「聖者！我已先發阿耨多羅三藐三菩提心，為欲事一切佛故，為欲值一切佛故，為欲見一切佛故，為欲觀一切佛故，為欲知一切佛故，為欲證一切佛平等故，為欲發一切佛大愿故，為欲滿一切佛大愿故，為欲具一切佛智光故，為欲成一切佛眾行故，為欲得一切佛神通故，為欲具一切佛諸力故，為欲獲一切佛無畏故，為欲聞一切佛法故，為欲受一切佛法故，為欲持一切佛法故，為欲解一切佛法故，為欲護一切佛法故，為欲與一切諸菩薩眾同一體故，為欲與一切菩薩善根等無異故，為欲圓滿一切菩薩波羅蜜故，為欲成就一切菩薩所修行故，為欲出生一切菩薩清凈愿故，為欲得一切諸佛菩薩威神藏故，為欲得一切菩薩法藏無盡智慧大光明故，為欲得一切菩薩三昧廣大藏故，為欲成就一切菩薩無量無數神通藏故，為欲以大悲藏教化調伏一切眾生皆令究竟到邊際故，為欲顯現神變藏故，為於一切自在藏
【現代漢語翻譯】 現代漢語譯本 身體。 逐漸地，過了十二年，到達住林城，四處尋求能夠解脫的長者。見到長者后，五體投地，起身合掌，說道： 『聖者！我今天能夠與善知識相遇，這是我獲得的巨大善利。為什麼呢？因為善知識是難以見到，難以聽聞，難以出現，難以侍奉，難以親近，難以承接教誨，難以遇到，難以共同居住，難以令其喜悅，難以跟隨的。我今天能夠遇到，是獲得了善利。 『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），爲了侍奉一切佛，爲了遇到一切佛，爲了見到一切佛，爲了觀察一切佛，爲了瞭解一切佛，爲了證得一切佛的平等性，爲了發起一切佛的大愿，爲了圓滿一切佛的大愿，爲了具足一切佛的智慧光明，爲了成就一切佛的修行，爲了獲得一切佛的神通，爲了具足一切佛的力量，爲了獲得一切佛的無畏，爲了聽聞一切佛的法，爲了接受一切佛的法，爲了持守一切佛的法，爲了理解一切佛的法，爲了守護一切佛的法，爲了與一切菩薩眾成為一體，爲了與一切菩薩的善根平等無異，爲了圓滿一切菩薩的波羅蜜（到彼岸），爲了成就一切菩薩所修行的，爲了生起一切菩薩的清凈愿，爲了獲得一切諸佛菩薩的威神藏，爲了獲得一切菩薩的法藏無盡智慧大光明，爲了獲得一切菩薩的三昧（禪定）廣大藏，爲了成就一切菩薩無量無數的神通藏，爲了以大悲藏教化調伏一切眾生，使他們最終到達彼岸，爲了顯現神變藏，爲了獲得一切自在藏』
【English Translation】 English version Body. Gradually, after twelve years, he arrived at the city of Zhulin, seeking everywhere for an elder who could provide liberation. Having met him, he prostrated himself with his five limbs touching the ground, then rose, joined his palms, and said: 'Holy one! Today I have the opportunity to meet with a virtuous teacher, and this is a great benefit for me. Why is that? Because a virtuous teacher is difficult to see, difficult to hear about, difficult to appear, difficult to serve, difficult to approach, difficult to receive teachings from, difficult to encounter, difficult to live with, difficult to please, and difficult to follow. Today I have met one, and this is a great benefit. 'Holy one! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), in order to serve all Buddhas, in order to encounter all Buddhas, in order to see all Buddhas, in order to observe all Buddhas, in order to understand all Buddhas, in order to realize the equality of all Buddhas, in order to generate the great vows of all Buddhas, in order to fulfill the great vows of all Buddhas, in order to possess the wisdom light of all Buddhas, in order to accomplish the practices of all Buddhas, in order to obtain the supernormal powers of all Buddhas, in order to possess the powers of all Buddhas, in order to obtain the fearlessness of all Buddhas, in order to hear the Dharma of all Buddhas, in order to receive the Dharma of all Buddhas, in order to uphold the Dharma of all Buddhas, in order to understand the Dharma of all Buddhas, in order to protect the Dharma of all Buddhas, in order to become one with all Bodhisattvas, in order to be equal and without difference from the roots of goodness of all Bodhisattvas, in order to perfect all the Paramitas (perfections) of all Bodhisattvas, in order to accomplish all the practices of all Bodhisattvas, in order to generate the pure vows of all Bodhisattvas, in order to obtain the majestic power treasury of all Buddhas and Bodhisattvas, in order to obtain the Dharma treasury of all Bodhisattvas, the great light of endless wisdom, in order to obtain the great treasury of Samadhi (meditative concentration) of all Bodhisattvas, in order to accomplish the immeasurable and countless supernormal power treasury of all Bodhisattvas, in order to use the treasury of great compassion to teach and subdue all sentient beings, causing them to ultimately reach the other shore, in order to manifest the treasury of miraculous transformations, in order to obtain all the treasuries of freedom.'
中悉以自心得自在故，為欲入于清凈藏中以一切相而莊嚴故。
「聖者！我今以如是心、如是意、如是樂、如是欲、如是希求、如是思惟、如是尊重、如是方便、如是究竟、如是謙下，至聖者所。我聞聖者善能誘誨諸菩薩眾，能以方便闡明所得，示其道路，與其津樑，授其法門；令除迷倒障，拔猶豫箭，截疑惑網，照心稠林，浣心垢濁，令心潔白，使心清涼，正心諂曲，絕心生死，止心不善，解心執著；于執著處令心解脫，于染愛處使心動轉，令其速入一切智境，使其疾到無上法城；令住大悲，令住大慈，令入菩薩行，令修三昧門，令入證位，令觀法性，令增長力，令修習行，普於一切，其心平等。唯愿聖者為我宣說：菩薩云何學菩薩行、修菩薩道？隨所修習，疾得清凈，疾得明瞭！」
時，解脫長者以過去善根力、佛威神力、文殊師利童子憶念力故，即入菩薩三昧門，名：普攝一切佛剎無邊旋陀羅尼。入此三昧已，得清凈身。于其身中，顯現十方各十佛剎微塵數佛，及佛國土、眾會、道場、種種光明、諸莊嚴事，亦現彼佛往昔所行神通變化、一切大愿、助道之法、諸出離行、清凈莊嚴，亦見諸佛成等正覺、轉妙法輪、教化眾生。如是一切，于其身中悉皆顯現，無所障礙；種種形相、種種次第，如本而住
【現代漢語翻譯】 現代漢語譯本：因為完全以自己的心獲得自在，爲了進入清凈的寶藏中，用一切相來莊嚴自己。 『聖者！我現在以這樣的心、這樣的意念、這樣的喜樂、這樣的願望、這樣的希求、這樣的思惟、這樣的尊重、這樣的方便、這樣的究竟、這樣的謙卑，來到聖者這裡。我聽說聖者善於引導教誨各位菩薩，能夠方便地闡明所證悟的道理，指示道路，提供津樑，傳授法門；使他們消除迷惑顛倒的障礙，拔除猶豫不決的箭矢，斬斷疑惑的羅網，照亮心中的稠密森林，洗滌心中的污垢，使心潔白，使心清涼，端正心中的諂媚彎曲，斷絕心中的生死輪迴，停止心中的不善行為，解除心中的執著；在執著的地方使心解脫，在貪愛的地方使心動搖轉變，使他們迅速進入一切智慧的境界，使他們快速到達無上法城；使他們安住于大悲，使他們安住于大慈，使他們進入菩薩的修行，使他們修習三昧之門，使他們進入證悟的地位，使他們觀察法的本性，使他們增長力量，使他們修習各種行為，普遍地對一切眾生，其心平等。唯愿聖者為我宣說：菩薩如何學習菩薩的修行，修習菩薩的道路？隨著所修習的，迅速獲得清凈，迅速獲得明瞭！』 當時，解脫長者憑藉過去善根的力量、佛的威神力、文殊師利童子的憶念力，立即進入菩薩三昧之門，名為：普攝一切佛剎無邊旋陀羅尼（普遍攝取一切佛土無邊旋轉的陀羅尼）。進入此三昧后，獲得清凈的身體。在他的身體中，顯現出十方各十個佛剎微塵數（極多）的佛，以及佛的國土、集會、道場、各種光明、各種莊嚴的事物，也顯現出那些佛過去所行的神通變化、一切大愿、助道之法、各種出離的修行、清凈的莊嚴，也見到諸佛成就無上正等正覺、轉動微妙法輪、教化眾生。像這樣的一切，在他的身體中都完全顯現出來，沒有任何障礙；各種形狀、各種次第，都如本來那樣安住。
【English Translation】 English version: Because of completely attaining self-mastery through one's own mind, in order to enter the pure treasury, one adorns oneself with all aspects. 'O Holy One! I now come to the Holy One with such a mind, such an intention, such joy, such desire, such aspiration, such contemplation, such respect, such means, such ultimate goal, and such humility. I have heard that the Holy One is skilled in guiding and teaching all Bodhisattvas, able to expediently elucidate what has been attained, indicate the path, provide a bridge, and impart the Dharma; enabling them to remove the obstacles of delusion and inversion, pull out the arrows of hesitation, cut through the nets of doubt, illuminate the dense forests of the mind, wash away the defilements of the mind, make the mind pure, make the mind cool, rectify the crookedness of the mind, sever the cycle of birth and death in the mind, stop the unwholesome actions of the mind, and release the attachments of the mind; in the place of attachment, enable the mind to be liberated, in the place of craving, cause the mind to move and transform, enabling them to quickly enter the realm of all wisdom, enabling them to quickly reach the unsurpassed Dharma city; enabling them to abide in great compassion, enabling them to abide in great loving-kindness, enabling them to enter the practice of Bodhisattvas, enabling them to cultivate the gates of Samadhi, enabling them to enter the position of realization, enabling them to observe the nature of Dharma, enabling them to increase their strength, enabling them to cultivate practices, and universally towards all beings, their minds are equal. I beseech the Holy One to explain to me: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva? Through what is cultivated, may they quickly attain purity and quickly attain clarity!' At that time, the Elder Liberation, through the power of past good roots, the majestic power of the Buddha, and the power of recollection of Manjushri, the youth, immediately entered the Samadhi gate of Bodhisattvas, named: 'Universally Embracing All Buddha Lands, Boundless Revolving Dharani' (the dharani of universally embracing all Buddha lands and revolving without limit). Having entered this Samadhi, he obtained a pure body. Within his body, there appeared Buddhas as numerous as the dust particles of ten directions, each with ten Buddha lands, as well as the Buddha's lands, assemblies, Bodhimandas, various lights, and various adornments. Also, there appeared the past miraculous transformations of those Buddhas, all their great vows, the Dharma of assisting the path, various renunciations, and pure adornments. He also saw the Buddhas attaining Anuttara-samyak-sambodhi, turning the wonderful Dharma wheel, and teaching sentient beings. All of these things were completely manifested within his body, without any obstruction; various forms and various sequences, all remained as they originally were.
，不相雜亂，所謂：種種國土、種種眾會、種種道場、種種嚴飾。其中諸佛現種種神力、立種種乘道、示種種愿門，或於一世界處兜率宮而作佛事，或於一世界沒兜率宮而作佛事；如是，或有住胎，或復誕生，或處宮中，或復出家，或詣道場，或破魔軍，或諸天、龍恭敬圍繞，或諸世主勸請說法，或轉法輪，或般涅槃，或分舍利，或起塔廟。彼諸如來於種種眾會、種種世間、種種趣生、種種家族、種種欲樂、種種業行、種種語言、種種根性、種種煩惱隨眠習氣諸眾生中，或處微細道場，或處廣大道場，或處一由旬量道場，或處十由旬量道場，或處不可說不可說佛剎微塵數由旬量道場，以種種神通、種種言辭、種種音聲、種種法門、種種總持門、種種辯才門，以種種聖諦海、種種無畏大師子吼，說諸眾生種種善根、種種憶念，授種種菩薩記，說種種諸佛法。
彼諸如來所有言說，善財童子悉能聽受，亦見諸佛及諸菩薩不可思議三昧神變。
爾時，解脫長者從三昧起，告善財童子言：
「善男子！我已入出如來無礙莊嚴解脫門。
「善男子！我入出此解脫門時，即見東方閻浮檀金光明世界，龍自在王如來、應、正等覺，道場眾會之所圍繞，毗盧遮那藏菩薩而為上首；又見南方速疾力世界，普香如
【現代漢語翻譯】 現代漢語譯本：不相互混雜，即是說：種種國土、種種集會、種種道場、種種莊嚴裝飾。其中諸佛展現種種神通力量、建立種種乘道、開示種種愿門，或者在一個世界處在兜率宮（欲界天的一處，彌勒菩薩在此等待成佛）而行佛事，或者在一個世界離開兜率宮而行佛事；像這樣，或者有住胎（菩薩入母胎）的，或者有誕生的，或者處在宮中的，或者出家的，或者前往道場的，或者降伏魔軍的，或者有諸天、龍恭敬圍繞的，或者有諸世間之主勸請說法的，或者轉法輪（宣講佛法）的，或者般涅槃（佛的圓寂）的，或者分舍利（佛的遺骨）的，或者建造塔廟的。那些如來在種種集會、種種世間、種種趣生（六道輪迴）、種種家族、種種欲樂、種種業行、種種語言、種種根性、種種煩惱隨眠習氣（潛在的煩惱習性）的眾生中，或者處在微小的道場，或者處在廣大的道場，或者處在一由旬（古印度長度單位）大小的道場，或者處在十由旬大小的道場，或者處在不可說不可說佛剎微塵數由旬大小的道場，以種種神通、種種言辭、種種音聲、種種法門、種種總持門（記憶和保持佛法教義的能力）、種種辯才門，以種種聖諦海（四聖諦的深廣含義）、種種無畏大師子吼（佛陀無畏的說法），宣說諸眾生種種善根、種種憶念，授予種種菩薩記（預言菩薩未來成佛），宣說種種諸佛法。 那些如來所說的一切言語，善財童子都能夠聽聞領受，也見到諸佛以及諸菩薩不可思議的三昧（禪定）神通變化。 這時，解脫長者從三昧中起身，告訴善財童子說： 『善男子！我已經進入並出離如來無礙莊嚴解脫門。』 『善男子！我進入並出離此解脫門時，就見到東方閻浮檀金光明世界，龍自在王如來（佛名）、應、正等覺（佛的稱號），道場集會所圍繞，毗盧遮那藏菩薩（菩薩名）作為上首；又見到南方速疾力世界，普香如來（佛名）
【English Translation】 English version: They are not intermingled, that is to say: various lands, various assemblies, various bodhimandas (places of enlightenment), various adornments. Among them, the Buddhas manifest various spiritual powers, establish various vehicles of the path, reveal various doors of vows, or in one world, reside in the Tusita Palace (a heaven in the desire realm where Maitreya Bodhisattva awaits Buddhahood) and perform Buddha-works, or in one world, leave the Tusita Palace and perform Buddha-works; likewise, there are those who dwell in the womb (a Bodhisattva entering a mother's womb), or those who are born, or those who reside in palaces, or those who leave home, or those who go to the bodhimanda, or those who subdue the armies of Mara, or those who are respectfully surrounded by gods and dragons, or those who are urged by the lords of the world to preach the Dharma, or those who turn the Dharma wheel (preach the Dharma), or those who enter Parinirvana (Buddha's passing away), or those who distribute relics (Buddha's remains), or those who build stupas and temples. Those Tathagatas, among the various assemblies, various worlds, various realms of existence (the six realms of reincarnation), various families, various desires, various karmic actions, various languages, various faculties, various afflictions, latent tendencies and habits of beings, either reside in a minute bodhimanda, or reside in a vast bodhimanda, or reside in a bodhimanda of one yojana (an ancient Indian unit of length), or reside in a bodhimanda of ten yojanas, or reside in a bodhimanda of incalculable, incalculable Buddha-lands' dust-mote number of yojanas, with various spiritual powers, various words, various sounds, various Dharma-gates, various dharani-gates (the ability to memorize and retain the teachings of the Dharma), various eloquence-gates, with various oceans of noble truths (the profound meanings of the Four Noble Truths), various fearless great lion's roars (the Buddha's fearless preaching), they proclaim the various good roots of beings, various recollections, bestow various predictions of Buddhahood upon Bodhisattvas, and proclaim various Buddha-Dharmas. All the words spoken by those Tathagatas, Sudhana (a seeker of enlightenment) was able to hear and receive, and also saw the inconceivable samadhi (meditative absorption) and spiritual transformations of the Buddhas and Bodhisattvas. At that time, the elder Vimoksha (Liberation) arose from samadhi and said to Sudhana: 'Good man! I have entered and emerged from the Tathagata's unobstructed adornment liberation gate.' 'Good man! When I enter and emerge from this liberation gate, I see the eastern Jambudvipa (the world we live in) Gold Light World, the Dragon Sovereign King Tathagata (a Buddha's name), Arhat, Samyaksambuddha (titles of a Buddha), surrounded by the assembly of the bodhimanda, with Vairochana-garbha Bodhisattva (a Bodhisattva's name) as the leader; and I also see the southern Swift Power World, the Universal Fragrance Tathagata (a Buddha's name)
來、應、正等覺，道場眾會之所圍繞，心王菩薩而為上首；又見西方香光世界，須彌燈王如來、應、正等覺，道場眾會之所圍繞，無礙心菩薩而為上首；又見北方袈裟幢世界，不可壞金剛如來、應、正等覺，道場眾會之所圍繞，金剛步勇猛菩薩而為上首；又見東北方一切上妙寶世界，無所得境界眼如來、應、正等覺，道場眾會之所圍繞，無所得善變化菩薩而為上首；又見東南方香焰光音世界，香燈如來、應、正等覺，道場眾會之所圍繞，金剛焰慧菩薩而為上首；又見西南方智慧日普光明世界，法界輪幢如來、應、正等覺，道場眾會之所圍繞，現一切變化幢菩薩而為上首；又見西北方普清凈世界，一切佛寶高勝幢如來、應、正等覺，道場眾會之所圍繞，法幢王菩薩而為上首；又見上方佛次第出現無盡世界，無邊智慧光圓滿幢如來、應、正等覺，道場眾會之所圍繞，法界門幢王菩薩而為上首；又見下方佛光明世界，無礙智幢如來、應、正等覺，道場眾會之所圍繞，一切世間剎幢王菩薩而為上首。
「善男子！我見如是等十方各十佛剎微塵數如來。彼諸如來不來至此，我不往彼。我若欲見安樂世界阿彌陀如來，隨意即見；我若欲見栴檀世界金剛光明如來、妙香世界寶光明如來、蓮華世界寶蓮華光明如來、妙金世界寂靜
【現代漢語翻譯】 現代漢語譯本 我看到東方世界，有來、應、正等覺（如來十號之一，意為如實知見真理，達到正覺的佛陀）的佛陀，在道場中被大眾圍繞，心王菩薩（菩薩名，代表心識的主宰）為首；又看到西方香光世界，有須彌燈王如來、應、正等覺，在道場中被大眾圍繞，無礙心菩薩（菩薩名，代表無障礙的心）為首；又看到北方袈裟幢世界，有不可壞金剛如來、應、正等覺，在道場中被大眾圍繞，金剛步勇猛菩薩（菩薩名，代表勇猛精進）為首；又看到東北方一切上妙寶世界，有無所得境界眼如來、應、正等覺，在道場中被大眾圍繞，無所得善變化菩薩（菩薩名，代表不執著于所得，善於變化）為首；又看到東南方香焰光音世界，有香燈如來、應、正等覺，在道場中被大眾圍繞，金剛焰慧菩薩（菩薩名，代表智慧如火焰般熾盛）為首；又看到西南方智慧日普光明世界，有法界輪幢如來、應、正等覺，在道場中被大眾圍繞，現一切變化幢菩薩（菩薩名，代表能顯現一切變化）為首；又看到西北方普清凈世界，有一切佛寶高勝幢如來、應、正等覺，在道場中被大眾圍繞，法幢王菩薩（菩薩名，代表佛法的旗幟）為首；又看到上方佛次第出現無盡世界，有無邊智慧光圓滿幢如來、應、正等覺，在道場中被大眾圍繞，法界門幢王菩薩（菩薩名，代表通往法界的門）為首；又看到下方佛光明世界，有無礙智幢如來、應、正等覺，在道場中被大眾圍繞，一切世間剎幢王菩薩（菩薩名，代表一切世界的旗幟）為首。
『善男子！我看到像這樣十方各十佛剎微塵數（形容極多）的如來。那些如來不會來到這裡，我也不會去到那裡。我如果想見安樂世界（極樂世界）的阿彌陀如來（西方極樂世界的教主），可以隨意就見到；我如果想見栴檀世界（香木世界）的金剛光明如來、妙香世界（美妙香氣世界）的寶光明如來、蓮華世界（蓮花世界）的寶蓮華光明如來、妙金世界（黃金世界）的寂靜
【English Translation】 English version I see in the eastern world, Tathagatas (one of the ten epithets of a Buddha, meaning 'one who has thus come' or 'one who has thus gone'), Arhats (one who is worthy of offerings), Samyaksambuddhas (perfectly enlightened Buddhas), surrounded by assemblies in their Bodhimandas (places of enlightenment), with the Bodhisattva Mind King (a Bodhisattva representing the master of the mind) as their leader. I also see in the western Fragrant Light World, Sumeru Lamp King Tathagata, Arhat, Samyaksambuddha, surrounded by assemblies in their Bodhimandas, with the Bodhisattva Unobstructed Mind (a Bodhisattva representing an unobstructed mind) as their leader. I also see in the northern Kasaya Banner World, Indestructible Vajra Tathagata, Arhat, Samyaksambuddha, surrounded by assemblies in their Bodhimandas, with the Bodhisattva Vajra Step Valiant (a Bodhisattva representing valiant progress) as their leader. I also see in the northeastern All Supreme Treasure World, Unattainable Realm Eye Tathagata, Arhat, Samyaksambuddha, surrounded by assemblies in their Bodhimandas, with the Bodhisattva Unattainable Good Transformation (a Bodhisattva representing non-attachment to attainment and skillful transformation) as their leader. I also see in the southeastern Fragrant Flame Sound World, Fragrant Lamp Tathagata, Arhat, Samyaksambuddha, surrounded by assemblies in their Bodhimandas, with the Bodhisattva Vajra Flame Wisdom (a Bodhisattva representing wisdom as blazing flame) as their leader. I also see in the southwestern Wisdom Sun Universal Light World, Dharma Realm Wheel Banner Tathagata, Arhat, Samyaksambuddha, surrounded by assemblies in their Bodhimandas, with the Bodhisattva Manifesting All Transformations Banner (a Bodhisattva representing the manifestation of all transformations) as their leader. I also see in the northwestern Universal Pure World, All Buddha Treasure Supreme Banner Tathagata, Arhat, Samyaksambuddha, surrounded by assemblies in their Bodhimandas, with the Bodhisattva Dharma Banner King (a Bodhisattva representing the banner of the Dharma) as their leader. I also see in the upper worlds where Buddhas appear in succession without end, Boundless Wisdom Light Perfect Banner Tathagata, Arhat, Samyaksambuddha, surrounded by assemblies in their Bodhimandas, with the Bodhisattva Dharma Realm Gate Banner King (a Bodhisattva representing the gate to the Dharma realm) as their leader. I also see in the lower Buddha Light World, Unobstructed Wisdom Banner Tathagata, Arhat, Samyaksambuddha, surrounded by assemblies in their Bodhimandas, with the Bodhisattva All World Realm Banner King (a Bodhisattva representing the banner of all worlds) as their leader.
'Good man! I see such Tathagatas, Arhats, Samyaksambuddhas, as numerous as the dust particles in ten directions of Buddha-lands. Those Tathagatas do not come here, nor do I go there. If I wish to see Amitabha Tathagata (the Buddha of the Western Pure Land) of the Land of Bliss (Sukhavati), I can see him at will. If I wish to see Vajra Light Tathagata of the Sandalwood World, Treasure Light Tathagata of the Wonderful Fragrance World, Treasure Lotus Light Tathagata of the Lotus World, Tranquil
光如來、妙喜世界不動如來、善住世界師子如來、鏡光明世界月覺如來、寶師子莊嚴世界毗盧遮那如來，如是一切，悉皆即見。然彼如來不來至此，我身亦不往詣于彼。知一切佛及與我心，悉皆如夢；知一切佛猶如影像，自心如水；知一切佛所有色相及以自心，悉皆如幻；知一切佛及以己心，悉皆如響。我如是知，如是憶念：所見諸佛，皆由自心。
「善男子！當知菩薩修諸佛法，凈諸佛剎，積集妙行，調伏眾生，發大誓願，入一切智自在遊戲不可思議解脫之門，得佛菩提，現大神通，遍往一切十方法界，以微細智普入諸劫；如是一切，悉由自心。
「是故，善男子！應以善法扶助自心，應以法水潤澤自心，應于境界凈治自心，應以精進堅固自心，應以忍辱坦蕩自心，應以智證潔白自心，應以智慧明利自心，應以佛自在開發自心，應以佛平等廣大自心，應以佛十力照察自心。
「善男子！我唯於此如來無礙莊嚴解脫門而得入出。如諸菩薩摩訶薩得無礙智住無礙行，得常見一切佛三昧，得不住涅槃際三昧，了達三昧普門境界，於三世法悉皆平等，能善分身遍一切剎，住于諸佛平等境界，十方境界皆悉現前，智慧觀察無不明瞭，于其身中悉現一切世界成壞，而於己身及諸世界不生二想；如是妙行，而我
【現代漢語翻譯】 現代漢語譯本：光如來（指佛的光明身）、妙喜世界不動如來（指妙喜世界中不動的佛）、善住世界師子如來（指善住世界中如獅子般威猛的佛）、鏡光明世界月覺如來（指鏡光明世界中如月般覺悟的佛）、寶師子莊嚴世界毗盧遮那如來（指寶師子莊嚴世界中遍照一切的佛），所有這些佛，我都能全部見到。然而，那些如來並沒有來到這裡，我的身體也沒有去到他們那裡。我明白一切佛和我的心，都像夢一樣虛幻；我明白一切佛都像影像，而自己的心就像水；我明白一切佛的色相和自己的心，都像幻覺一樣不真實；我明白一切佛和自己的心，都像回聲一樣空洞。我這樣理解，這樣憶念：我所見到的所有佛，都是由自己的心所顯現的。 善男子！你應該知道，菩薩修行諸佛的法，凈化諸佛的國土，積累殊勝的修行，調伏眾生，發起宏大的誓願，進入一切智慧自在的遊戲，進入不可思議的解脫之門，獲得佛的菩提，展現大神通，遍往一切十方法界，用微細的智慧普遍進入各個劫數；所有這些，都是由自己的心所成就的。 所以，善男子！應該用善法來扶助自己的心，應該用法水來滋潤自己的心，應該在各種境界中凈化自己的心，應該用精進來堅固自己的心，應該用忍辱來坦蕩自己的心，應該用智慧的證悟來潔白自己的心，應該用智慧來明利自己的心，應該用佛的自在來開發自己的心，應該用佛的平等來廣大自己的心，應該用佛的十力來照察自己的心。 善男子！我只是通過如來無礙莊嚴解脫門而得以出入。就像諸位菩薩摩訶薩獲得無礙的智慧，安住于無礙的修行，獲得常見一切佛的三昧，獲得不住于涅槃邊緣的三昧，通達三昧的普遍境界，對於過去、現在、未來三世的法都平等看待，能夠善於分身遍佈一切佛土，安住于諸佛平等的境界，十方境界都顯現在眼前，用智慧觀察沒有不明白的，在自己的身體中顯現一切世界的成住壞空，而對於自己的身體和各個世界不產生二元的分別；像這樣殊勝的修行，而我
【English Translation】 English version: The Tathagata of Light (referring to the Buddha's luminous body), the Immovable Tathagata of the World of Wonderful Joy (referring to the immovable Buddha in the World of Wonderful Joy), the Lion Tathagata of the World of Good Abode (referring to the Buddha as powerful as a lion in the World of Good Abode), the Moon-Awakened Tathagata of the World of Mirror Light (referring to the Buddha as enlightened as the moon in the World of Mirror Light), and the Vairocana Tathagata of the World of Jeweled Lion Adornment (referring to the Buddha who illuminates all in the World of Jeweled Lion Adornment), all these Buddhas, I can see them all. However, those Tathagatas do not come here, nor does my body go to them. I understand that all Buddhas and my mind are like a dream; I understand that all Buddhas are like reflections, and my own mind is like water; I understand that all Buddhas' forms and my own mind are like illusions; I understand that all Buddhas and my own mind are like echoes. I understand this way, I remember this way: all the Buddhas I see are manifested by my own mind. Good man! You should know that Bodhisattvas cultivate the Dharma of all Buddhas, purify the Buddha lands, accumulate excellent practices, tame sentient beings, make great vows, enter the game of all wisdom, enter the inconceivable gate of liberation, attain the Bodhi of the Buddha, manifest great supernatural powers, travel throughout all the ten directions, and universally enter all kalpas with subtle wisdom; all of this is accomplished by their own minds. Therefore, good man! You should use good Dharma to support your mind, you should use the water of Dharma to nourish your mind, you should purify your mind in all realms, you should use diligence to strengthen your mind, you should use patience to broaden your mind, you should use the realization of wisdom to purify your mind, you should use wisdom to sharpen your mind, you should use the Buddha's freedom to develop your mind, you should use the Buddha's equality to expand your mind, and you should use the Buddha's ten powers to observe your mind. Good man! I only enter and exit through the Tathagata's unobstructed and adorned liberation gate. Just like the Bodhisattva Mahasattvas who obtain unobstructed wisdom, abide in unobstructed practice, obtain the Samadhi of constantly seeing all Buddhas, obtain the Samadhi of not dwelling on the edge of Nirvana, understand the universal realm of Samadhi, regard the Dharma of the past, present, and future as equal, are able to skillfully manifest bodies throughout all Buddha lands, abide in the equal realm of all Buddhas, all realms of the ten directions appear before them, observe with wisdom without any lack of understanding, manifest the formation, existence, destruction, and emptiness of all worlds within their own bodies, and do not generate dualistic distinctions between their own bodies and the various worlds; such is the wonderful practice, and I
云何能知能說？
「善男子！從此南行，至閻浮提畔，有一國土，名：摩利伽羅；彼有比丘，名曰：海幢。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮解脫長者足，右繞觀察，稱揚讚歎，思惟戀仰，悲泣流淚——一心憶念：依善知識，事善知識，敬善知識，由善知識見一切智；于善知識不生違逆，于善知識心無諂誑，于善知識心常隨順；于善知識起慈母想，舍離一切無益法故；于善知識起慈父想，出生一切諸善法故。——辭退而去。
爾時，善財童子一心正念彼長者教，觀察彼長者教，憶念彼不思議菩薩解脫門，思惟彼不思議菩薩智光明，深入彼不思議法界門，趣向彼不思議菩薩普入門，明見彼不思議如來神變，解了彼不思議普入佛剎，分別彼不思議佛力莊嚴，思惟彼不思議菩薩三昧解脫境界分位，了達彼不思議差別世界究竟無礙，修行彼不思議菩薩堅固深心，發起彼不思議菩薩大愿凈業。
漸次南行，至閻浮提畔摩利聚落，周遍求覓海幢比丘。乃見其在經行地側結跏趺坐，入於三昧，離出入息，無別思覺，身安不動。
從其足下，出無數百千億長者、居士、婆羅門眾，皆以種種諸莊嚴具莊嚴其身，悉著寶冠，頂系明珠，普往十方一切世界，雨一切寶、一切瓔珞
【現代漢語翻譯】 現代漢語譯本 如何才能知曉和宣說呢？ 『善男子！從這裡向南走，到達閻浮提（Jambudvipa，人世間）的邊緣，有一個國土，名叫摩利伽羅（Marikara）；那裡有一位比丘，名叫海幢（Samudradhvaja）。你到那裡去問他：菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子頂禮解脫長者（Mukticara）的腳，右繞觀察，稱揚讚歎，思惟戀慕，悲傷哭泣——一心憶念：依靠善知識，侍奉善知識，尊敬善知識，通過善知識見到一切智；對於善知識不生違逆，對於善知識心中沒有諂媚欺誑，對於善知識心中常常隨順；對於善知識生起慈母般的想法，舍離一切無益的法；對於善知識生起慈父般的想法，出生一切諸善法。——然後告辭離去。 這時，善財童子一心正念那位長者的教誨，觀察那位長者的教誨，憶念那不可思議的菩薩解脫門，思惟那不可思議的菩薩智慧光明，深入那不可思議的法界門，趨向那不可思議的菩薩普入門，明見那不可思議的如來神變，瞭解那不可思議的普入佛剎，分別那不可思議的佛力莊嚴，思惟那不可思議的菩薩三昧解脫境界分位，了達那不可思議的差別世界究竟無礙，修行那不可思議的菩薩堅固深心，發起那不可思議的菩薩大愿凈業。 逐漸向南行走，到達閻浮提邊緣的摩利聚落，到處尋找海幢比丘。然後看見他在經行的地方旁邊結跏趺坐，進入三昧，沒有出入的呼吸，沒有其他的思緒和感覺，身體安穩不動。 從他的腳下，涌出無數百千億的長者、居士、婆羅門等，都用各種各樣的莊嚴器具裝飾自己的身體，都戴著寶冠，頭頂繫著明珠，普遍前往十方一切世界，降下一切寶物、一切瓔珞。
【English Translation】 English version How can one know and speak? 'Good man! From here, go south to the edge of Jambudvipa (the human world), there is a country named Marikara; there is a Bhiksu (monk) named Samudradhvaja (Ocean Banner). Go to him and ask: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana (Good Wealth) prostrated at the feet of the elder Mukticara (Liberation Walker), circumambulated him to the right, observed him, praised him, contemplated him with longing, and wept with sorrow—mindfully remembering: relying on a good teacher, serving a good teacher, respecting a good teacher, through a good teacher seeing all wisdom; towards a good teacher not generating opposition, in the heart towards a good teacher having no flattery or deceit, in the heart towards a good teacher always being compliant; towards a good teacher generating the thought of a loving mother, abandoning all useless dharmas; towards a good teacher generating the thought of a loving father, giving birth to all good dharmas. —Then he took his leave and departed. At this time, Sudhana single-mindedly focused on the teachings of that elder, observed the teachings of that elder, remembered that inconceivable door of Bodhisattva liberation, contemplated that inconceivable light of Bodhisattva wisdom, deeply entered that inconceivable door of the Dharma realm, approached that inconceivable universal door of the Bodhisattva, clearly saw that inconceivable transformation of the Tathagata, understood that inconceivable universal entry into Buddha lands, distinguished that inconceivable adornment of Buddha power, contemplated that inconceivable state of Bodhisattva Samadhi liberation, comprehended that inconceivable difference of worlds ultimately without obstruction, practiced that inconceivable firm and deep heart of the Bodhisattva, and generated that inconceivable pure karma of the great vows of the Bodhisattva. Gradually traveling south, he arrived at the Marika village on the edge of Jambudvipa, searching everywhere for the Bhiksu Samudradhvaja. Then he saw him sitting in the lotus position beside the walking path, entering Samadhi, without inhalation or exhalation, without other thoughts or feelings, his body still and unmoving. From beneath his feet, countless hundreds of thousands of millions of elders, householders, Brahmins, etc., emerged, all adorning their bodies with various kinds of ornaments, all wearing jeweled crowns, with bright pearls tied on their heads, universally going to all worlds in the ten directions, raining down all treasures and all necklaces.
、一切衣服、一切飲食如法上味、一切華、一切鬘、一切香、一切涂香、一切欲樂資生之具，於一切處救攝一切貧窮眾生，安慰一切苦惱眾生，皆令歡喜心意清凈，成就無上菩提之道。
從其兩膝，出無數百千億剎帝利、婆羅門眾，皆悉聰慧，種種色相、種種形貌、種種衣服上妙莊嚴，普遍十方一切世界，愛語、同事攝諸眾生。所謂：貧者令足，病者令愈，危者令安，怖者令止，有憂苦者咸使快樂；復以方便而勸導之，皆令舍惡，安住善法。
從其腰間，出等眾生數無量仙人，或服草衣或樹皮衣，皆執澡瓶，威儀寂靜，周旋往返十方世界，于虛空中，以佛妙音，稱讚如來，演說諸法；或說清凈梵行之道，令其修習，調伏諸根；或說諸法皆無自性，使其觀察，發生智慧；或說世間言論軌則，或復開示一切智智出要方便，令隨次第各修其業。
從其兩脅，出不思議龍、不思議龍女，示現不思議諸龍神變，所謂：雨不思議香云、不思議華云、不思議鬘云、不思議寶蓋云、不思議寶幡云、不思議妙寶莊嚴具云、不思議大摩尼寶云、不思議寶瓔珞云、不思議寶座云、不思議寶宮殿云、不思議寶蓮華云、不思議寶冠云、不思議天身云、不思議采女云，悉遍虛空而為莊嚴，充滿一切十方世界，諸佛道場而為供養，
【現代漢語翻譯】 現代漢語譯本：一切衣服、一切如法美味的飲食、一切花朵、一切花環、一切香料、一切涂香、一切令人愉悅的資生用具，在所有地方救濟和幫助一切貧窮的眾生，安慰一切痛苦的眾生，使他們都歡喜，心意清凈，成就無上的菩提之道。 從他的雙膝，涌出無數百千億的剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）、婆羅門（Brahmana，古印度四大種姓之一，指祭司）大眾，他們都聰明智慧，具有各種不同的顏色、各種不同的形貌、各種不同的華美衣服，遍佈十方一切世界，用愛語和同事來攝受眾生。他們這樣做是爲了：使貧窮的人得到滿足，使生病的人得到痊癒，使處於危險中的人得到平安，使恐懼的人停止恐懼，使有憂愁痛苦的人都感到快樂；並且用方便的方法勸導他們，使他們都捨棄惡行，安住于善法。 從他的腰間，涌出與眾生數量相等的無量仙人，他們有的穿著草衣，有的穿著樹皮衣，都拿著澡瓶，威儀寂靜，在十方世界往返，在虛空中，用佛陀美妙的聲音，稱讚如來，演說諸法；有的宣說清凈梵行之道，使他們修習，調伏諸根；有的宣說諸法皆無自性，使他們觀察，生起智慧；有的宣說世間的言論規則，有的開示一切智智（sarvajñāna，佛陀的智慧）的解脫方便，使他們按照次第各自修行。 從他的兩脅，涌出不可思議的龍、不可思議的龍女，示現不可思議的各種龍神變化，例如：降下不可思議的香云、不可思議的花云、不可思議的花環云、不可思議的寶蓋云、不可思議的寶幡云、不可思議的精妙寶物莊嚴具云、不可思議的大摩尼寶云、不可思議的寶瓔珞云、不可思議的寶座云、不可思議的寶宮殿云、不可思議的寶蓮花云、不可思議的寶冠云、不可思議的天身云、不可思議的采女云，這些都遍佈虛空，作為莊嚴，充滿一切十方世界，在諸佛的道場中進行供養。
【English Translation】 English version: All clothing, all lawfully delicious food, all flowers, all garlands, all fragrances, all perfumes, all pleasurable necessities of life, in all places, they rescue and aid all impoverished beings, comfort all suffering beings, causing them all to rejoice, their minds to be pure, and to achieve the unsurpassed path of Bodhi. From his two knees, countless hundreds of thousands of millions of Kshatriyas (warriors and rulers in ancient India's four-caste system) and Brahmanas (priests in ancient India's four-caste system) emerge, all of whom are intelligent and wise, with various colors, various appearances, and various exquisite garments, pervading all the worlds in the ten directions, embracing all beings with loving speech and shared actions. They do this to: satisfy the poor, heal the sick, bring peace to the endangered, stop the fearful, and make the sorrowful and suffering happy; and they also guide them with skillful means, causing them all to abandon evil deeds and dwell in good dharmas. From his waist, countless ascetics, equal in number to all beings, emerge, some wearing grass clothes, some wearing bark clothes, all holding water jars, with dignified and peaceful demeanor, traveling back and forth in the ten directions, in the empty space, using the Buddha's wonderful voice, praising the Tathagata, expounding the dharmas; some proclaim the path of pure Brahma conduct, causing them to practice, and subdue their senses; some proclaim that all dharmas have no self-nature, causing them to observe and generate wisdom; some proclaim the rules of worldly discourse, and some reveal the expedient means of liberation through all-knowing wisdom (sarvajñāna, the wisdom of the Buddha), causing them to cultivate their respective practices in due order. From his two sides, inconceivable dragons and inconceivable dragon maidens emerge, manifesting inconceivable transformations of various dragon deities, such as: raining down inconceivable clouds of fragrance, inconceivable clouds of flowers, inconceivable clouds of garlands, inconceivable clouds of jeweled canopies, inconceivable clouds of jeweled banners, inconceivable clouds of exquisite jeweled ornaments, inconceivable clouds of great mani jewels, inconceivable clouds of jeweled necklaces, inconceivable clouds of jeweled thrones, inconceivable clouds of jeweled palaces, inconceivable clouds of jeweled lotuses, inconceivable clouds of jeweled crowns, inconceivable clouds of celestial bodies, and inconceivable clouds of celestial maidens, all of which pervade the empty space as adornments, filling all the worlds in the ten directions, and making offerings in the Bodhimandas of all Buddhas.
令諸眾生皆生歡喜。
從胸前卐字中，出無數百千億阿修羅王，皆悉示現不可思議自在幻力，令百世界皆大震動，一切海水自然涌沸，一切山王互相沖擊，諸天宮殿無不動搖，諸魔光明無不隱蔽，諸魔兵眾無不摧伏；普令眾生，舍憍慢心，除怒害心，破煩惱山，息眾惡法，長無斗諍，永共和善；復以幻力，開悟眾生，令滅罪惡，令怖生死，令出諸趣，令離染著，令住無上菩提之心，令修一切諸菩薩行，令住一切諸波羅蜜，令入一切諸菩薩地，令觀一切微妙法門，令知一切諸佛方便。如是所作，周遍法界。
從其背上，為應以二乘而得度者，出無數百千億聲聞、獨覺；爲著我者，說無有我；為執常者，說一切行皆悉無常；為貪行者，說不凈觀；為瞋行者，說慈心觀；為癡行者，說緣起觀；為等分行者，說與智慧相應境界法；為樂著境界者，說無所有法；為樂著寂靜處者，說發大誓願普饒益一切眾生法。如是所作，周遍法界。
從其兩肩，出無數百千億諸夜叉、羅剎王，種種形貌、種種色相，或長或短，皆可怖畏，無量眷屬而自圍繞，守護一切行善眾生，並諸賢聖、菩薩眾會，若向正住及正住者；或時現作執金剛神，守護諸佛及佛住處，或遍守護一切世間。有怖畏者，令得安隱；有疾病者，令得除差；
【現代漢語翻譯】 現代漢語譯本 使一切眾生都生起歡喜心。 從胸前的卍字（吉祥的標誌）中，涌現出無數百千億阿修羅王（非天神），他們都示現不可思議的自在幻力，使百千世界都劇烈震動，一切海水自然沸騰，一切山王互相撞擊，諸天宮殿沒有不搖動的，諸魔的光明沒有不隱蔽的，諸魔的兵眾沒有不被摧毀的；普遍使眾生，捨棄驕慢之心，消除憤怒和傷害之心，破除煩惱之山，止息各種惡法，增長沒有鬥爭，永遠和睦善良；又用幻力，開悟眾生，使他們滅除罪惡，使他們畏懼生死，使他們脫離各種輪迴，使他們遠離執著，使他們安住于無上菩提之心，使他們修習一切菩薩的修行，使他們安住於一切波羅蜜（到達彼岸的方法），使他們進入一切菩薩的階位，使他們觀察一切微妙的法門，使他們瞭解一切諸佛的方便法門。像這樣所做的一切，周遍整個法界。 從他的背上，爲了應以聲聞（聽聞佛法而修行的人）、獨覺（獨自覺悟的人）而得度的人，涌現出無數百千億聲聞、獨覺；爲了執著于『我』的人，宣說沒有『我』的道理；爲了執著于『常』的人，宣說一切行為都是無常的；爲了貪慾熾盛的人，宣說不凈觀；爲了嗔恨熾盛的人，宣說慈心觀；爲了愚癡熾盛的人，宣說緣起觀；爲了各種習性平均的人，宣說與智慧相應的境界法；爲了喜歡執著于境界的人，宣說無所有法；爲了喜歡執著于寂靜處的人，宣說發大誓願普遍饒益一切眾生的法。像這樣所做的一切，周遍整個法界。 從他的兩肩，涌現出無數百千億夜叉（捷疾鬼）、羅剎王（惡鬼），他們有各種各樣的形貌、各種各樣的顏色，有的高大有的矮小，都令人感到恐懼，他們有無量的眷屬圍繞著自己，守護一切行善的眾生，以及諸賢聖、菩薩的聚會，無論是走向正道還是已經安住于正道的人；有時他們顯現為執金剛神（手持金剛杵的神），守護諸佛以及佛所住的地方，或者普遍守護一切世間。對於感到恐懼的人，使他們得到安穩；對於生病的人，使他們得到痊癒；
【English Translation】 English version Making all sentient beings rejoice. From the svastika (auspicious symbol) on his chest, countless hundreds of thousands of millions of Asura Kings (demi-gods) emerged, all manifesting inconceivable, self-mastering illusory powers, causing a hundred worlds to greatly tremble, all the ocean waters to naturally boil, all the mountain kings to collide with each other, the palaces of the heavens to be shaken without exception, the light of all demons to be concealed, and the armies of all demons to be subdued; universally causing sentient beings to abandon their arrogant minds, eliminate their angry and harmful minds, break the mountains of afflictions, cease all evil dharmas, increase the absence of strife, and forever be harmonious and kind; and again, using illusory powers, enlightening sentient beings, causing them to extinguish their sins and evils, causing them to fear birth and death, causing them to escape all realms of existence, causing them to be free from attachments, causing them to abide in the mind of unsurpassed Bodhi, causing them to cultivate all the practices of the Bodhisattvas, causing them to abide in all the Paramitas (perfections), causing them to enter all the stages of the Bodhisattvas, causing them to contemplate all the subtle Dharma doors, causing them to know all the expedient means of the Buddhas. All that is done in this way pervades the entire Dharma Realm. From his back, for those who should be liberated by the Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers), countless hundreds of thousands of millions of Sravakas and Pratyekabuddhas emerged; for those attached to 'self', he spoke of the absence of 'self'; for those attached to permanence, he spoke of all actions being impermanent; for those with strong greed, he spoke of the contemplation of impurity; for those with strong anger, he spoke of the contemplation of loving-kindness; for those with strong ignorance, he spoke of the contemplation of dependent origination; for those with balanced tendencies, he spoke of the Dharma of realms corresponding to wisdom; for those attached to realms, he spoke of the Dharma of non-existence; for those attached to quiet places, he spoke of the Dharma of making great vows to universally benefit all sentient beings. All that is done in this way pervades the entire Dharma Realm. From his two shoulders, countless hundreds of thousands of millions of Yaksha (swift-moving spirits) and Rakshasa Kings (evil spirits) emerged, with various forms and appearances, some tall and some short, all terrifying, surrounded by countless retinues, protecting all sentient beings who practice good, as well as all the sages, saints, and Bodhisattva assemblies, whether they are progressing towards the right path or already abiding in the right path; sometimes they manifest as Vajrapani (thunderbolt-wielding) deities, protecting the Buddhas and the places where the Buddhas reside, or universally protecting all the worlds. For those who are fearful, they bring peace; for those who are sick, they bring healing;
有苦惱者，令得免離；有過惡者，令其厭悔；有災橫者，令其息滅。如是利益一切眾生，皆悉令其捨生死輪轉正法輪。
從其腹，出無數百千億緊那羅王，各有無數緊那羅女前後圍繞；又出無數百千億乾闥婆王，各有無數乾闥婆女前後圍繞。各奏無數百千天樂，歌詠贊嘆諸法實性，歌詠贊嘆一切諸佛，歌詠贊嘆發菩提心，歌詠贊嘆修菩薩行，歌詠贊嘆一切諸佛成正覺門，歌詠贊嘆一切諸佛轉法輪門，歌詠贊嘆一切諸佛現神變門，開示演說一切諸佛般涅槃門，開示演說守護一切諸佛教門，開示演說令一切眾生皆歡喜門，開示演說嚴凈一切諸佛剎門，開示演說顯示一切微妙法門，開示演說舍離一切諸障礙門，開示演說發生一切諸善根門。如是周遍十方法界。
從其面門，出無數百千億轉輪聖王，七寶具足，四兵圍繞，放大舍光，雨無量寶；諸貧乏者悉使充足，令其永斷不與取行；端正采女無數百千，悉以舍施心無所著，令其永斷邪淫之行；令生慈心，不斷生命；令其究竟常真實語，不作虛誑無益談說；令攝他語，不行離間；令柔軟語，無有粗惡；令常演說甚深決定明瞭之義，不作無義綺飾言辭；為說少欲，令除貪愛，心無瑕垢；為說大悲，令除忿怒，意得清凈；為說實義，令其觀察一切諸法，深入因緣，善明
【現代漢語翻譯】 現代漢語譯本 使受苦惱的人得以解脫；使犯過錯的人感到厭惡和懺悔；使遭遇災禍的人得以平息災難。像這樣利益一切眾生，都使他們捨棄生死輪迴，轉入正法之輪。 從他的腹部，涌現出無數百千億緊那羅王（Kinnara，一種天神），每個緊那羅王都有無數緊那羅女前後圍繞；又涌現出無數百千億乾闥婆王（Gandharva，一種天神），每個乾闥婆王都有無數乾闥婆女前後圍繞。他們各自演奏無數百千種天樂，歌詠贊嘆諸法實相，歌詠贊嘆一切諸佛，歌詠贊嘆發菩提心，歌詠贊嘆修菩薩行，歌詠贊嘆一切諸佛成就正覺之門，歌詠贊嘆一切諸佛轉法輪之門，歌詠贊嘆一切諸佛顯現神通變化之門，開示演說一切諸佛般涅槃之門，開示演說守護一切諸佛教法之門，開示演說令一切眾生都歡喜之門，開示演說莊嚴清凈一切諸佛剎土之門，開示演說顯示一切微妙法門，開示演說舍離一切諸障礙之門，開示演說生起一切諸善根之門。像這樣周遍十方法界。 從他的面門，涌現出無數百千億轉輪聖王（Chakravartin，擁有統治世界的理想君主），七寶具足，四兵圍繞，放出大光明，降下無量珍寶；使貧乏的人都得到充足，使他們永遠斷除偷盜的行為；無數端莊美麗的女子，都用來佈施，心中沒有執著，使他們永遠斷除邪淫的行為；使他們生起慈悲心，不殺害生命；使他們最終常說真實的話，不做虛妄無益的談論；使他們攝受他人的言語，不行離間；使他們說柔軟的話，沒有粗暴惡劣；使他們常常演說甚深決定明瞭的道理，不做沒有意義的華麗辭藻；為他們宣說少欲，使他們去除貪愛，心中沒有瑕疵污垢；為他們宣說大悲，使他們去除忿怒，心意得到清凈；為他們宣說真實的道理，使他們觀察一切諸法，深入因緣，善於明瞭。
【English Translation】 English version Those who are suffering are made to be free from suffering; those who have committed wrongdoings are made to feel aversion and repentance; those who encounter calamities are made to have their calamities cease. In this way, benefiting all sentient beings, they are all made to abandon the cycle of birth and death and turn to the wheel of the true Dharma. From his abdomen, countless hundreds of thousands of millions of Kinnara Kings (a type of celestial being) emerge, each with countless Kinnara women surrounding them; and countless hundreds of thousands of millions of Gandharva Kings (a type of celestial being) emerge, each with countless Gandharva women surrounding them. They each play countless hundreds of thousands of celestial music, singing praises of the true nature of all dharmas, singing praises of all Buddhas, singing praises of generating the Bodhi mind, singing praises of cultivating the Bodhisattva path, singing praises of the gate of all Buddhas attaining perfect enlightenment, singing praises of the gate of all Buddhas turning the Dharma wheel, singing praises of the gate of all Buddhas manifesting miraculous transformations, revealing and expounding the gate of all Buddhas entering Nirvana, revealing and expounding the gate of protecting all the Buddha's teachings, revealing and expounding the gate of making all sentient beings rejoice, revealing and expounding the gate of adorning and purifying all Buddha lands, revealing and expounding the gate of revealing all subtle dharmas, revealing and expounding the gate of abandoning all obstacles, revealing and expounding the gate of generating all good roots. In this way, they pervade the ten directions of the Dharma realm. From his face, countless hundreds of thousands of millions of Chakravartin Kings (ideal universal rulers) emerge, complete with the seven treasures, surrounded by four divisions of troops, emitting great light, raining down immeasurable treasures; making the poor and needy all satisfied, causing them to forever cease the act of stealing; countless beautiful and virtuous women are all given away in charity, with no attachment in their hearts, causing them to forever cease the act of sexual misconduct; causing them to generate a compassionate heart, not harming life; causing them to ultimately always speak truthfully, not engaging in false and useless talk; causing them to gather others' words, not engaging in divisive speech; causing them to speak gently, without harshness or evil; causing them to always expound profound, decisive, and clear meanings, not engaging in meaningless and flowery language; for them, they preach about having few desires, causing them to remove greed and attachment, with no flaws or defilements in their hearts; for them, they preach about great compassion, causing them to remove anger, their minds attaining purity; for them, they preach about the true meaning, causing them to observe all dharmas, deeply understanding causes and conditions, and being skilled in understanding.
諦理，拔邪見刺，破疑惑山，一切障礙悉皆除滅。如是所作，充滿法界。
從其兩目，出無數百千億日輪，普照一切諸大地獄及諸惡趣，皆令離苦；又照一切世界中間，令除黑暗；又照一切十方眾生，皆令舍離愚癡翳障；于垢濁國土放清凈光，白銀國土放黃金色光，黃金國土放白銀色光，琉璃國土放玻璃色光，玻璃國土放琉璃色光，硨磲國土放碼瑙色光，碼瑙國土放硨磲色光，帝青國土放日藏摩尼王色光，日藏摩尼王國土放帝青色光，赤真珠國土放月光網藏摩尼王色光，月光網藏摩尼王國土放赤真珠色光，一寶所成國土放種種寶色光，種種寶所成國土放一寶色光，照諸眾生心之稠林，辦諸眾生無量事業，嚴飾一切世間境界，令諸眾生心得清涼生大歡喜。如是所作，充滿法界。
從其眉間白毫相中，出無數百千億帝釋，皆于境界而得自在，摩尼寶珠系其頂上，光照一切諸天宮殿，震動一切須彌山王，覺悟一切諸天大眾；嘆福德力，說智慧力，生其樂力，持其志力，凈其念力，堅其所發菩提心力，讚樂見佛；令除世欲，讚樂聞法；令厭世境，讚樂觀智；令絕世染，止修羅戰，斷煩惱諍，滅怖死心，發降魔愿，興立正法須彌山王，成辦眾生一切事業。如是所作，周遍法界。
從其額上，出無數百千億梵天
【現代漢語翻譯】 現代漢語譯本：領悟真理，拔除邪見的毒刺，破除疑惑的大山，一切障礙都完全消除。這樣的作為，充滿整個法界。 從他的雙眼中，放出無數百千億個日輪，普照一切大地獄和各種惡道，使它們都脫離痛苦；又照耀一切世界中間，使黑暗消除；又照耀一切十方眾生，使他們都舍離愚癡的矇蔽；在污濁的國土放出清凈的光芒，在白銀的國土放出黃金色的光芒，在黃金的國土放出白銀色的光芒，在琉璃的國土放出玻璃色的光芒，在玻璃的國土放出琉璃色的光芒，在硨磲的國土放出瑪瑙色的光芒，在瑪瑙的國土放出硨磲色的光芒，在帝青的國土放出日藏摩尼王色的光芒，在日藏摩尼王的國土放出帝青色的光芒，在赤真珠的國土放出月光網藏摩尼王色的光芒，在月光網藏摩尼王的國土放出赤真珠色的光芒，由一種寶物形成的國土放出種種寶色的光芒，由種種寶物形成的國土放出一種寶色的光芒，照耀眾生心中茂密的叢林，成就眾生無量的事業，莊嚴修飾一切世間的境界，使眾生心中清涼，生起大歡喜。這樣的作為，充滿整個法界。 從他的眉間白毫相中，放出無數百千億個帝釋（天神之王），他們都在各自的境界中得到自在，摩尼寶珠繫在他們的頭頂上，光芒照耀一切天宮殿，震動一切須彌山王（宇宙中心的大山），覺悟一切天眾；讚歎福德的力量，宣說智慧的力量，生起快樂的力量，保持他們的意志力，凈化他們的念力，堅定他們所發的菩提心力，讚美樂於見到佛；使他們消除世俗的慾望，讚美樂於聽聞佛法；使他們厭離世俗的境界，讚美樂於觀察智慧；使他們斷絕世俗的污染，停止修羅（好戰的神）的戰鬥，斷除煩惱的爭執，滅除對死亡的恐懼，發起降伏魔的願望，興建正法的須彌山王，成就眾生一切的事業。這樣的作為，周遍整個法界。 從他的額頭上，放出無數百千億個梵天（色界天之主）
【English Translation】 English version: Understanding the truth, removing the thorns of wrong views, breaking down the mountains of doubt, all obstacles are completely eliminated. Such actions fill the entire Dharma realm. From his two eyes, countless hundreds of thousands of millions of sun wheels emanate, illuminating all the great hells and various evil realms, causing them to be free from suffering; also illuminating the middle of all worlds, causing darkness to be removed; also illuminating all sentient beings in the ten directions, causing them to abandon the veils of ignorance; in impure lands, emitting pure light, in silver lands, emitting golden light, in golden lands, emitting silver light, in lapis lazuli lands, emitting crystal light, in crystal lands, emitting lapis lazuli light, in tridacna lands, emitting agate light, in agate lands, emitting tridacna light, in sapphire lands, emitting the light of the Sun-Treasury Mani King, in the Sun-Treasury Mani King lands, emitting sapphire light, in red pearl lands, emitting the light of the Moon-Net Treasury Mani King, in the Moon-Net Treasury Mani King lands, emitting red pearl light, in lands formed of one treasure, emitting the light of various treasures, in lands formed of various treasures, emitting the light of one treasure, illuminating the dense forests of sentient beings' minds, accomplishing the immeasurable deeds of sentient beings, adorning all the realms of the world, causing sentient beings' minds to be cool and to generate great joy. Such actions fill the entire Dharma realm. From the white hair mark between his eyebrows, countless hundreds of thousands of millions of Indra (king of the gods) emanate, all of whom attain freedom in their respective realms, with mani jewels tied to their crowns, their light illuminating all heavenly palaces, shaking all Mount Sumeru (the great mountain at the center of the universe), awakening all the heavenly hosts; praising the power of merit, proclaiming the power of wisdom, generating the power of joy, maintaining their willpower, purifying their mindfulness, strengthening the power of their Bodhi mind, praising the joy of seeing the Buddha; causing them to eliminate worldly desires, praising the joy of hearing the Dharma; causing them to be weary of worldly realms, praising the joy of observing wisdom; causing them to cut off worldly defilements, stopping the battles of the Asuras (warring gods), cutting off the disputes of afflictions, extinguishing the fear of death, generating the vow to subdue demons, establishing the Mount Sumeru of the righteous Dharma, accomplishing all the deeds of sentient beings. Such actions pervade the entire Dharma realm. From his forehead, countless hundreds of thousands of millions of Brahma (lord of the form realm) emanate
，色相端嚴，世間無比，威儀寂靜，言音美妙，勸佛說法，嘆佛功德，令諸菩薩悉皆歡喜，能辦眾生無量事業，普遍一切十方世界。
從其頭上，出無量佛剎微塵數諸菩薩眾，悉以相好莊嚴其身，放無邊光，說種種行。所謂：讚歎佈施，令舍慳貪，得眾妙寶莊嚴世界；稱揚讚歎持戒功德，令諸眾生永斷諸惡，住于菩薩大慈悲戒；說一切有悉皆如夢，說諸欲樂無有滋味，令諸眾生離煩惱縛；說忍辱力，令于諸法心得自在；贊金色身，令諸眾生離瞋恚垢，起對治行，絕畜生道；嘆精進行，令其遠離世間放逸，皆悉勤修無量妙法；又為讚歎禪波羅蜜，令其一切心得自在；又為演說般若波羅蜜，開示正見，令諸眾生樂自在智拔諸見毒；又為演說隨順世間種種所作，令諸眾生雖離生死，而於諸趣自在受生；又為示現神通變化，說壽命自在，令諸眾生髮大誓願；又為演說成就總持力、出生大願力、凈治三昧力、自在受生力；又為演說種種諸智，所謂：普知眾生諸根智、普知一切心行智、普知如來十力智、普知諸佛自在智。如是所作，周遍法界。
從其頂上，出無數百千億如來身，其身無等，諸相隨好，清凈莊嚴，威光赫奕如真金山，無量光明普照十方，出妙音聲充滿法界，示現無量大神通力，為一切世間普雨法雨。所
【現代漢語翻譯】 現代漢語譯本：他們的容貌端正莊嚴，世間無與倫比，威儀寂靜，言語聲音美妙，勸請佛陀說法，讚歎佛陀的功德，使所有菩薩都歡喜，能夠成就眾生無量的事業，普遍存在於一切十方世界。 從他們的頭上，出現無數如佛剎微塵般多的菩薩眾，都以美好的相貌莊嚴自身，放出無邊的光明，宣說種種修行。例如：讚歎佈施，使人捨棄慳吝貪婪，得到各種美妙的寶物來莊嚴世界；稱揚讚歎持戒的功德，使一切眾生永遠斷除各種惡行，安住于菩薩的大慈悲戒；宣說一切有為法都如夢幻，宣說各種慾望享樂沒有滋味，使一切眾生脫離煩惱的束縛；宣說忍辱的力量，使人在一切法中內心得到自在；讚歎金色的身軀，使一切眾生遠離嗔恚的污垢，發起對治的修行，斷絕畜生道；讚歎精進的修行，使他們遠離世間的放逸，都勤奮修習無量的妙法；又為讚歎禪波羅蜜（禪定，到達彼岸），使他們一切內心得到自在；又為演說般若波羅蜜（智慧，到達彼岸），開示正確的見解，使一切眾生樂於自在的智慧，拔除各種邪見毒害；又為演說隨順世間各種所作，使一切眾生雖然脫離生死，但在各種趣向中自在受生；又為示現神通變化，宣說壽命自在，使一切眾生髮起大誓願；又為演說成就總持力（記憶力）、出生大願力、清凈三昧力（禪定力）、自在受生力；又為演說種種智慧，例如：普遍瞭解眾生各種根性的智慧、普遍瞭解一切心行的智慧、普遍瞭解如來十力的智慧、普遍瞭解諸佛自在的智慧。像這樣所做的一切，周遍整個法界。 從他們的頭頂上，出現無數百千億如來身，他們的身體無與倫比，各種相好隨之顯現，清凈莊嚴，威光赫赫如真金山，無量的光明普照十方，發出美妙的聲音充滿法界，示現無量的大神通力，為一切世間普遍降下法雨。所
【English Translation】 English version: Their appearances are dignified and majestic, unparalleled in the world, their demeanor is serene, their voices are beautiful, they urge the Buddha to preach the Dharma, praise the Buddha's merits, make all Bodhisattvas rejoice, and are able to accomplish immeasurable deeds for sentient beings, pervading all the ten directions of the world. From their heads, countless Bodhisattvas, as many as the dust particles in Buddha-lands, emerge, all adorning themselves with excellent features, emitting boundless light, and expounding various practices. For example, they praise generosity, causing people to abandon stinginess and greed, and obtain various wonderful treasures to adorn the world; they extol the merits of upholding precepts, causing all sentient beings to forever cut off all evil deeds and abide in the Bodhisattva's great compassionate precepts; they proclaim that all conditioned phenomena are like dreams, and that the pleasures of desire have no taste, causing all sentient beings to be liberated from the bonds of affliction; they proclaim the power of patience, causing the mind to be at ease in all dharmas; they praise the golden body, causing all sentient beings to be free from the defilement of anger, to initiate counteracting practices, and to cut off the animal realm; they praise diligent practice, causing them to be far from worldly laxity, and to diligently cultivate immeasurable wonderful dharmas; they also praise Dhyana Paramita (meditation, reaching the other shore), causing their minds to be at ease; they also expound Prajna Paramita (wisdom, reaching the other shore), revealing correct views, causing all sentient beings to delight in the wisdom of freedom and to eradicate the poison of various wrong views; they also expound various worldly activities, causing all sentient beings, though liberated from birth and death, to be free to take birth in various realms; they also manifest miraculous transformations, proclaiming the freedom of lifespan, causing all sentient beings to make great vows; they also expound the accomplishment of the power of Dharani (memory), the power of generating great vows, the power of purifying Samadhi (meditative concentration), and the power of free rebirth; they also expound various kinds of wisdom, such as: the wisdom of universally knowing the various faculties of sentient beings, the wisdom of universally knowing all mental activities, the wisdom of universally knowing the ten powers of the Tathagata, and the wisdom of universally knowing the freedom of all Buddhas. All these actions pervade the entire Dharma realm. From the tops of their heads, countless hundreds of thousands of millions of Tathagata bodies emerge, their bodies are unparalleled, with various excellent features, pure and majestic, their majestic light shines like a true golden mountain, immeasurable light illuminates the ten directions, emitting wonderful sounds that fill the Dharma realm, manifesting immeasurable great miraculous powers, and universally raining down the Dharma rain for all the world. What
謂：為坐菩提道場諸菩薩，雨普知平等法雨；為灌頂位諸菩薩，雨入普門法雨；為法王子位諸菩薩，雨普莊嚴法雨；為童子位諸菩薩，雨堅固山法雨；為不退位諸菩薩，雨海藏法雨；為成就正心位諸菩薩，雨普境界法雨；為方便具足位諸菩薩，雨自性門法雨；為生貴位諸菩薩，雨隨順世間法雨；為修行位諸菩薩，雨普悲愍法雨；為新學諸菩薩，雨積集藏法雨；為初發心諸菩薩，雨攝眾生法雨；為信解諸菩薩，雨無盡境界普現前法雨；為色界諸眾生，雨普門法雨；為諸梵天，雨普藏法雨；為諸自在天，雨生力法雨；為諸魔眾，雨心幢法雨；為諸化樂天，雨凈念法雨；為諸兜率天，雨生意法雨；為諸夜摩天，雨歡喜法雨；為諸忉利天，雨疾莊嚴虛空界法雨；為諸夜叉王，雨歡喜法雨；為諸乾闥婆王，雨金剛輪法雨；為諸阿修羅王，雨大境界法雨；為諸迦樓羅王，雨無邊光明法雨；為諸緊那羅王，雨一切世間殊勝智法雨；為諸人王，雨無樂著法雨；為諸龍王，雨歡喜幢法雨；為諸摩睺羅伽王，雨大休息法雨；為諸地獄眾生，雨正念莊嚴法雨；為諸畜生，雨智慧藏法雨；為閻羅王界眾生，雨無畏法雨；為諸厄難處眾生，雨普安慰法雨。悉令得入賢聖眾會。如是所作，充滿法界。
海幢比丘又于其身一切毛孔，一一皆出阿
【現代漢語翻譯】 現代漢語譯本：佛陀說：『爲了坐在菩提道場（bodhi-mandala，覺悟之地）的菩薩們，降下普知平等法雨；爲了灌頂位（abhiṣeka，受職儀式）的菩薩們，降下入普門法雨；爲了法王子位（dharma-kumāra，繼承佛法者）的菩薩們，降下普莊嚴法雨；爲了童子位（kumāra-bhūmi，初學階段）的菩薩們，降下堅固山法雨；爲了不退位（avaivartika，不退轉）的菩薩們，降下海藏法雨；爲了成就正心位（samyak-citta，正確的心）的菩薩們，降下普境界法雨；爲了方便具足位（upāya-sampanna，善巧方便）的菩薩們，降下自性門法雨；爲了生貴位（kula-putra，出身高貴）的菩薩們，降下隨順世間法雨；爲了修行位（caryā-bhūmi，實踐階段）的菩薩們，降下普悲愍法雨；爲了新學（nava-śikṣita，新學習）的菩薩們，降下積集藏法雨；爲了初發心（prathama-citta-utpāda，初次發願）的菩薩們，降下攝眾生法雨；爲了信解（adhimukti，信受理解）的菩薩們，降下無盡境界普現前法雨；爲了諸眾生，降下普門法雨；爲了諸梵天（brahma-deva，色界天神），降下普藏法雨；爲了諸自在天（īśvara-deva，欲界天神），降下生力法雨；爲了諸魔眾（māra，障礙修行者），降下心幢法雨；爲了諸化樂天（nirmāṇa-rati-deva，欲界天神），降下凈念法雨；爲了諸兜率天（tuṣita-deva，欲界天神），降下生意法雨；爲了諸夜摩天（yāma-deva，欲界天神），降下歡喜法雨；爲了諸忉利天（trāyastriṃśa-deva，欲界天神），降下疾莊嚴虛空界法雨；爲了諸夜叉王（yakṣa-rāja，守護神），降下歡喜法雨；爲了諸乾闥婆王（gandharva-rāja，天樂神），降下金剛輪法雨；爲了諸阿修羅王（asura-rāja，非天神），降下大境界法雨；爲了諸迦樓羅王（garuḍa-rāja，金翅鳥神），降下無邊光明法雨；爲了諸緊那羅王（kiṃnara-rāja，歌神），降下一切世間殊勝智法雨；爲了諸人王，降下無樂著法雨；爲了諸龍王（nāga-rāja，水神），降下歡喜幢法雨；爲了諸摩睺羅伽王（mahoraga-rāja，大蟒神），降下大休息法雨；爲了諸地獄眾生，降下正念莊嚴法雨；爲了諸畜生，降下智慧藏法雨；爲了閻羅王界（yama-loka，地獄界）的眾生，降下無畏法雨；爲了諸厄難處眾生，降下普安慰法雨。使他們都能進入賢聖眾會。這樣的行為，充滿了整個法界。』 海幢比丘又從他身上的一切毛孔中，每一個都發出阿
【English Translation】 English version: The Buddha said: 'For the Bodhisattvas who sit in the bodhi-mandala (place of enlightenment), rain the Dharma rain of universal knowledge and equality; for the Bodhisattvas in the abhiṣeka (consecration) position, rain the Dharma rain of entering the universal gate; for the Bodhisattvas in the dharma-kumāra (Dharma prince) position, rain the Dharma rain of universal adornment; for the Bodhisattvas in the kumāra-bhūmi (youthful stage) position, rain the Dharma rain of the firm mountain; for the Bodhisattvas in the avaivartika (non-retrogression) position, rain the Dharma rain of the ocean treasury; for the Bodhisattvas in the samyak-citta (right mind) position, rain the Dharma rain of universal realms; for the Bodhisattvas in the upāya-sampanna (skillful means) position, rain the Dharma rain of the self-nature gate; for the Bodhisattvas in the kula-putra (noble birth) position, rain the Dharma rain that accords with the world; for the Bodhisattvas in the caryā-bhūmi (practice stage) position, rain the Dharma rain of universal compassion; for the nava-śikṣita (newly learning) Bodhisattvas, rain the Dharma rain of accumulated treasures; for the Bodhisattvas who have just generated the prathama-citta-utpāda (first aspiration), rain the Dharma rain of gathering sentient beings; for the Bodhisattvas of adhimukti (faith and understanding), rain the Dharma rain of the endless realms universally appearing; for all sentient beings, rain the Dharma rain of the universal gate; for the brahma-deva (Brahma gods), rain the Dharma rain of the universal treasury; for the īśvara-deva (sovereign gods), rain the Dharma rain of generating power; for the māra (demons), rain the Dharma rain of the mind banner; for the nirmāṇa-rati-deva (gods of pleasure), rain the Dharma rain of pure thought; for the tuṣita-deva (gods of contentment), rain the Dharma rain of intention; for the yāma-deva (gods of Yama), rain the Dharma rain of joy; for the trāyastriṃśa-deva (gods of the Thirty-three), rain the Dharma rain of swift adornment of the space realm; for the yakṣa-rāja (yaksha kings), rain the Dharma rain of joy; for the gandharva-rāja (gandharva kings), rain the Dharma rain of the vajra wheel; for the asura-rāja (asura kings), rain the Dharma rain of great realms; for the garuḍa-rāja (garuda kings), rain the Dharma rain of boundless light; for the kiṃnara-rāja (kinnara kings), rain the Dharma rain of the supreme wisdom of all worlds; for the human kings, rain the Dharma rain of non-attachment to pleasure; for the nāga-rāja (naga kings), rain the Dharma rain of the banner of joy; for the mahoraga-rāja (mahoraga kings), rain the Dharma rain of great rest; for the beings in hell, rain the Dharma rain of right mindfulness and adornment; for the animals, rain the Dharma rain of the treasury of wisdom; for the beings in the yama-loka (realm of Yama), rain the Dharma rain of fearlessness; for the beings in places of distress, rain the Dharma rain of universal comfort. May they all enter the assembly of the noble and virtuous. Such actions fill the entire Dharma realm.』 Furthermore, from every pore of the monk Sea Banner's body, each emitted an A
僧祇佛剎微塵數光明網，一一光明網具阿僧祇色相、阿僧祇莊嚴、阿僧祇境界、阿僧祇事業，充滿十方一切法界。
爾時，善財童子一心觀察海幢比丘，深生渴仰，憶念彼三昧解脫，思惟彼不思議菩薩三昧，思惟彼不思議利益眾生方便海，思惟彼不思議無作用普莊嚴門，思惟彼莊嚴法界清凈智，思惟彼受佛加持智，思惟彼出生菩薩自在力，思惟彼堅固菩薩大願力，思惟彼增廣菩薩諸行力。如是住立，思惟觀察，經一日一夜，乃至經於七日七夜、半月、一月，乃至六月，復經六日。
過此已后，海幢比丘從三昧出。善財童子贊言：「聖者！希有奇特！如此三昧最為甚深，如此三昧最為廣大，如此三昧境界無量，如此三昧神力難思，如此三昧光明無等，如此三昧莊嚴無數，如此三昧威力難制，如此三昧境界平等，如此三昧普照十方，如此三昧利益無限，以能除滅一切眾生無量苦故。所謂：能令一切眾生離貧苦故，出地獄故，免畜生故，閉諸難門故，開人、天道故，令人、天眾生喜樂故，令其愛樂禪境界故，能令增長有為樂故，能為顯示出有樂故，能為引發菩提心故，能使增長福智行故，能令增長大悲心故，能令生起大願力故，能令明瞭菩薩道故，能使莊嚴究竟智故，能令趣入大乘境故，能令照了普賢行故，能
【現代漢語翻譯】 現代漢語譯本：如僧祇（asaṃkhya，無數）佛剎微塵數般的光明網，每一個光明網都具有阿僧祇（asaṃkhya，無數）的色相、阿僧祇（asaṃkhya，無數）的莊嚴、阿僧祇（asaṃkhya，無數）的境界、阿僧祇（asaṃkhya，無數）的事業，充滿十方一切法界。 當時，善財童子一心觀察海幢比丘，內心深切渴望，憶念他所入的三昧解脫，思惟他不可思議的菩薩三昧，思惟他不可思議利益眾生的方便海，思惟他不可思議的無作用普莊嚴門，思惟他莊嚴法界清凈的智慧，思惟他接受佛陀加持的智慧，思惟他所生出的菩薩自在力，思惟他堅固的菩薩大願力，思惟他增長菩薩諸行之力。他如此站立，思惟觀察，經過一日一夜，乃至經過七日七夜、半個月、一個月，乃至六個月，又經過六日。 過了這些時間之後，海幢比丘從三昧中出來。善財童子讚歎道：『聖者！真是稀有奇特！如此三昧最為深奧，如此三昧最為廣大，如此三昧境界無量，如此三昧神力難以思議，如此三昧光明無與倫比，如此三昧莊嚴無數，如此三昧威力難以控制，如此三昧境界平等，如此三昧普照十方，如此三昧利益無限，因為它能夠消除一切眾生無量的痛苦。』所謂：『能夠使一切眾生脫離貧困，脫離地獄，免於畜生道，關閉一切災難之門，開啟人天之道，使人天眾生喜悅快樂，使他們喜愛禪定的境界，能夠增長有為之樂，能夠顯示出離之樂，能夠引發菩提心，能夠增長福德智慧之行，能夠增長大悲心，能夠生起大願力，能夠明瞭菩薩之道，能夠莊嚴究竟的智慧，能夠趣入大乘境界，能夠照見普賢菩薩的行愿，能夠』
【English Translation】 English version: Light networks as numerous as the dust particles in asaṃkhya (countless) Buddha lands, each light network possessing asaṃkhya (countless) forms, asaṃkhya (countless) adornments, asaṃkhya (countless) realms, and asaṃkhya (countless) activities, filling all the dharma realms in the ten directions. At that time, Sudhana, with a focused mind, observed the Bhikṣu Samudraketu, deeply yearning, recalling his samadhi liberation, contemplating his inconceivable Bodhisattva samadhi, contemplating his inconceivable ocean of skillful means to benefit sentient beings, contemplating his inconceivable non-active universal adornment gate, contemplating his wisdom that adorns the pure dharma realm, contemplating his wisdom that receives the Buddha's blessings, contemplating the power of freedom of a Bodhisattva that he generates, contemplating the firm great vow power of a Bodhisattva, contemplating the power of a Bodhisattva's practices that he increases. Thus he stood, contemplating and observing, for a day and a night, even for seven days and seven nights, half a month, a month, even six months, and then for another six days. After this time had passed, Bhikṣu Samudraketu emerged from his samadhi. Sudhana praised him, saying: 'O Holy One! How rare and extraordinary! This samadhi is the most profound, this samadhi is the most vast, this samadhi's realm is immeasurable, this samadhi's divine power is inconceivable, this samadhi's light is unparalleled, this samadhi's adornments are countless, this samadhi's power is difficult to control, this samadhi's realm is equal, this samadhi illuminates the ten directions, this samadhi's benefits are limitless, because it can eliminate the immeasurable suffering of all sentient beings.' Namely: 'It can enable all sentient beings to be free from poverty, to be free from hell, to be free from the animal realm, to close all doors of hardship, to open the paths of humans and gods, to make humans and gods joyful and happy, to make them love the realm of meditation, to increase the joy of conditioned existence, to reveal the joy of liberation, to inspire the Bodhi mind, to increase the practice of merit and wisdom, to increase great compassion, to generate the power of great vows, to clarify the Bodhisattva path, to adorn ultimate wisdom, to enter the realm of the Mahayana, to illuminate the practices of Samantabhadra, to'
令證得諸菩薩地智光明故，能令成就一切菩薩諸願行故，能令安住一切智智境界中故。聖者！此三昧者，名為何等？」
海幢比丘言：「善男子！此三昧名：普眼捨得，又名：般若波羅蜜境界清凈光明，又名：普莊嚴清凈門。善男子！我以修習般若波羅蜜故，得此普莊嚴清凈三昧等百萬阿僧祇三昧。」
善財童子言：「聖者！此三昧境界究竟唯如是耶？」
海幢言：
「善男子！入此三昧時，了知一切世界，無所障礙；往詣一切世界，無所障礙；超過一切世界，無所障礙；莊嚴一切世界，無所障礙；修治一切世界，無所障礙；嚴凈一切世界，無所障礙；見一切佛，無所障礙；觀一切佛廣大威德，無所障礙；知一切佛自在神力，無所障礙；證一切佛諸廣大力，無所障礙；入一切佛諸功德海，無所障礙；受一切佛無量妙法，無所障礙；入一切佛法中修習妙行，無所障礙；證一切佛轉法輪平等智，無所障礙；入一切諸佛眾會道場海，無所障礙；觀十方佛法，無所障礙；大悲攝受十方眾生，無所障礙；常起大慈充滿十方，無所障礙；見十方佛心無厭足，無所障礙；入一切眾生海，無所障礙；知一切眾生根海，無所障礙；知一切眾生諸根差別智，無所障礙。
「善男子！我唯知此一般若波羅蜜三
【現代漢語翻譯】 現代漢語譯本 爲了使（菩薩）證得諸菩薩地的智慧光明，爲了使（菩薩）成就一切菩薩的願行，爲了使（菩薩）安住於一切智智（佛的智慧）的境界中。聖者！這個三昧（禪定）叫什麼名字呢？」 海幢比丘說：「善男子！這個三昧名為『普眼捨得』，又名『般若波羅蜜（智慧到彼岸）境界清凈光明』，又名『普莊嚴清凈門』。善男子！我因為修習般若波羅蜜的緣故，得到了這個普莊嚴清凈三昧等百萬阿僧祇（無數）三昧。」 善財童子說：「聖者！這個三昧的境界究竟只有這些嗎？」 海幢說： 「善男子！進入這個三昧時，了知一切世界，沒有障礙；前往一切世界，沒有障礙；超越一切世界，沒有障礙；莊嚴一切世界，沒有障礙；修治一切世界，沒有障礙；嚴凈一切世界，沒有障礙；見到一切佛，沒有障礙；觀察一切佛的廣大威德，沒有障礙；知道一切佛的自在神力，沒有障礙；證得一切佛的各種廣大力量，沒有障礙；進入一切佛的功德海，沒有障礙；接受一切佛的無量妙法，沒有障礙；在一切佛的法中修習妙行，沒有障礙；證得一切佛轉法輪（佛陀說法）的平等智慧，沒有障礙；進入一切諸佛的眾會道場海，沒有障礙；觀察十方佛法，沒有障礙；以大悲心攝受十方眾生，沒有障礙；常起大慈心充滿十方，沒有障礙；見到十方佛心無厭足，沒有障礙；進入一切眾生海，沒有障礙；知道一切眾生的根性，沒有障礙；知道一切眾生諸根差別的智慧，沒有障礙。 「善男子！我只知道這一般若波羅蜜三昧的境界。
【English Translation】 English version In order to enable (Bodhisattvas) to attain the light of wisdom of the Bodhisattva stages, in order to enable (Bodhisattvas) to accomplish all the vows and practices of Bodhisattvas, in order to enable (Bodhisattvas) to abide in the realm of all-knowing wisdom (Buddha's wisdom). Holy one! What is the name of this Samadhi (meditative absorption)?」 The Bhikshu (monk) Haitong said: 'Good man! This Samadhi is called 『Universal Eye Attainment,』 also called 『Prajnaparamita (Perfection of Wisdom) Realm Pure Light,』 also called 『Universal Adornment Pure Gate.』 Good man! Because I have cultivated Prajnaparamita, I have attained this Universal Adornment Pure Samadhi and millions of Asankhyeya (countless) Samadhis.』 Sudhana (Good Wealth) said: 'Holy one! Is the realm of this Samadhi ultimately only this much?' Haitong said: 'Good man! When entering this Samadhi, one understands all worlds without obstruction; goes to all worlds without obstruction; transcends all worlds without obstruction; adorns all worlds without obstruction; cultivates all worlds without obstruction; purifies all worlds without obstruction; sees all Buddhas without obstruction; observes the vast majestic power of all Buddhas without obstruction; knows the self-mastery and spiritual power of all Buddhas without obstruction; attains all the vast powers of all Buddhas without obstruction; enters the ocean of merits of all Buddhas without obstruction; receives the immeasurable wonderful Dharma of all Buddhas without obstruction; cultivates wonderful practices in the Dharma of all Buddhas without obstruction; attains the equal wisdom of all Buddhas turning the Dharma wheel (Buddha's teaching) without obstruction; enters the ocean of all Buddhas' assembly and Bodhimanda (place of enlightenment) without obstruction; observes the Dharma of the Buddhas of the ten directions without obstruction; embraces all sentient beings of the ten directions with great compassion without obstruction; constantly arises great loving-kindness filling the ten directions without obstruction; sees the Buddhas of the ten directions without satiety, without obstruction; enters the ocean of all sentient beings without obstruction; knows the roots of all sentient beings without obstruction; knows the wisdom of the differences in the roots of all sentient beings without obstruction.' 'Good man! I only know the realm of this one Prajnaparamita Samadhi.'
昧光明。如諸菩薩入智慧海，凈法界境，達一切趣，遍無量剎，總持自在，三昧清凈，神通廣大，辯才無盡，善說諸地，為眾生依；而我何能知其妙行，辨其功德，了其所行，明其境界，究其願力，入其要門，達其所證，說其道分，住其三昧，見其心境，得其所有平等智慧？
「善男子！從此南行，有一住處，名曰：海潮；彼有園林，名：普莊嚴；于其園中，有優婆夷，名曰：休舍。汝往彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子于海幢比丘所，得堅固身，獲妙法財，入深境界，智慧明徹，三昧照耀，住清凈解，見甚深法，其心安住諸清凈門，智慧光明充滿十方，心生歡喜，踴躍無量；五體投地，頂禮其足，繞無量匝，恭敬瞻仰，思惟觀察，咨嗟戀慕，持其名號，想其容止，念其音聲，思其三昧及彼大愿所行境界，受其智慧清凈光明；辭退而行。
大方廣佛華嚴經卷第六十三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十四
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之五
爾時，善財童子蒙善知識力，依善知識教，念善知識語，于善知識深心愛樂，作是念言：「因善知識，令我見佛；因善知識，令我聞法。
【現代漢語翻譯】 現代漢語譯本：他們的光明是如此的深邃和難以理解。就像菩薩們進入智慧的海洋，凈化法界（dharma-dhātu，宇宙的真實本質）的境界，通達一切眾生的去處，遍佈無量佛土（buddha-kṣetra，佛陀的領土），總持（dhāraṇī，記憶和理解的能力）自在，三昧（samādhi，冥想的集中狀態）清凈，神通廣大，辯才無盡，善於宣說菩薩的各個修行階段（bhūmi，菩薩的修行階段），成為眾生的依靠；而我怎麼可能知道他們微妙的修行，辨別他們的功德，瞭解他們的行為，明白他們的境界，探究他們的願力，進入他們修行的要門，通達他們所證悟的境界，宣說他們的修行之道，安住於他們的三昧，見到他們的心境，獲得他們所擁有的平等智慧呢？ 『善男子！從這裡向南走，有一個地方叫做海潮；那裡有一個園林，叫做普莊嚴；在那個園林中，有一位優婆夷（upāsikā，在家女佛教徒）叫做休舍。你到那裡去問她：菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財童子在海幢比丘（bhikṣu，佛教僧侶）那裡，得到了堅固的身體，獲得了微妙的法財，進入了深奧的境界，智慧明澈，三昧照耀，安住在清凈的理解中，見到了甚深的佛法，他的心安住在各種清凈的法門中，智慧的光明充滿了十方，心中生起歡喜，踴躍無量；他五體投地，頂禮海幢比丘的腳，繞了無數圈，恭敬地瞻仰，思惟觀察，讚歎戀慕，持誦他的名號，想像他的容貌舉止，憶念他的聲音，思惟他的三昧以及他所發的大愿所行的境界，接受他智慧的清凈光明；然後告辭離去。 《大方廣佛華嚴經》卷第六十三 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第六十四 于闐國三藏實叉難陀（Śikṣānanda，唐代譯經大師）奉 制譯 入法界品第三十九之五 那時，善財童子蒙受善知識（kalyāṇa-mitra，精神導師）的力量，依靠善知識的教導，憶念善知識的話語，對善知識深深地愛慕，他這樣想道：『因為善知識，使我見到了佛；因為善知識，使我聽聞了佛法。』
【English Translation】 English version: Their light is so profound and incomprehensible. It is like the Bodhisattvas entering the ocean of wisdom, purifying the realm of the dharma-dhātu (the true nature of the universe), reaching all beings' destinations, pervading countless Buddha-kṣetras (Buddha's lands), possessing total mastery of dhāraṇī (the power of memory and comprehension), with pure samādhi (meditative concentration), vast supernatural powers, inexhaustible eloquence, skilled in expounding the various stages of a Bodhisattva's practice (bhūmi), becoming the reliance of all beings; how could I possibly know their subtle practices, discern their merits, understand their actions, comprehend their realms, explore their vows, enter the essential gates of their practice, attain their realized states, expound their paths of practice, abide in their samādhi, see their states of mind, and obtain the equal wisdom they possess? 'Good man! Proceed south from here, and there is a place called Sea Tide; there is a garden there called Universal Adornment; in that garden, there is an upāsikā (a lay female Buddhist practitioner) named Hiushe. Go there and ask her: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana, at the place of the Bhikṣu (Buddhist monk) Haitong, obtained a firm body, acquired the wonderful treasure of the Dharma, entered profound realms, his wisdom was clear and bright, his samādhi shone, he dwelt in pure understanding, saw the profound Dharma, his mind was settled in various pure gates, the light of his wisdom filled the ten directions, joy arose in his heart, he was immeasurably delighted; he prostrated himself with his five limbs touching the ground, bowed at the feet of Bhikṣu Haitong, circumambulated him countless times, respectfully gazed upon him, contemplated and observed, praised and yearned for him, held his name in mind, imagined his appearance and demeanor, remembered his voice, contemplated his samādhi and the realms of his great vows, received the pure light of his wisdom; then he took his leave and departed. The Avataṃsaka Sūtra, Volume 63 Taisho Tripitaka Volume 10, No. 0279, The Avataṃsaka Sūtra The Avataṃsaka Sūtra, Volume 64 Translated by Śikṣānanda (a Tang Dynasty translator), Tripiṭaka Master of Khotan, under Imperial Decree Chapter 39, Part 5: Entering the Dharma Realm At that time, Sudhana, receiving the power of the kalyāṇa-mitra (spiritual mentor), relying on the teachings of the kalyāṇa-mitra, remembering the words of the kalyāṇa-mitra, deeply loved the kalyāṇa-mitra, and thought to himself: 'Because of the kalyāṇa-mitra, I have seen the Buddha; because of the kalyāṇa-mitra, I have heard the Dharma.'
善知識者是我師傅，示導於我諸佛法故；善知識者是我眼目，令我見佛如虛空故；善知識者是我津濟，令我得入諸佛如來蓮華池故。」
漸漸南行，至海潮處，見普莊嚴園，眾寶垣墻周匝圍繞，一切寶樹行列莊嚴；一切寶華樹，雨眾妙華，佈散其地；一切寶香樹，香氣氛氳，普熏十方；一切寶鬘樹，雨大寶鬘，處處垂下；一切摩尼寶王樹，雨大摩尼寶，遍佈充滿；一切寶衣樹，雨種種色衣，隨其所應，周匝敷布；一切音樂樹，風動成音，其音美妙，過於天樂；一切莊嚴具樹，各雨珍玩奇妙之物，處處分佈，以為嚴飾。
其地清凈無有高下，于中具有百萬殿堂，大摩尼寶之所合成；百萬樓閣，閻浮檀金以覆其上；百萬宮殿，毗盧遮那摩尼寶間錯莊嚴；一萬浴池，眾寶合成；七寶欄楯，周匝圍繞；七寶階道，四面分佈；八功德水，湛然盈滿，其水香氣如天栴檀，金沙布底，水清寶珠周遍間錯；鳧雁、孔雀、俱枳羅鳥遊戲其中，出和雅音；寶多羅樹周匝行列，覆以寶網，垂諸金鈴，微風徐搖，恒出美音；施大寶帳，寶樹圍繞，建立無數摩尼寶幢，光明普照百千由旬。其中復有百萬陂池，黑栴檀泥凝積其底，一切妙寶以為蓮華敷布水上，大摩尼華光色照耀園中。
復有廣大宮殿，名：莊嚴幢，海藏妙寶以為
【現代漢語翻譯】 現代漢語譯本：善知識是我的老師，因為他向我展示諸佛的教法；善知識是我的眼睛，使我能見到如虛空般的佛；善知識是我的渡船，使我能夠進入諸佛如來的蓮花池。 （善知識：指引修行者走向正道的良師益友。諸佛：指所有覺悟的佛陀。如來：佛的十號之一，意為「如實而來」。蓮花池：象徵清凈的佛國凈土。） 他漸漸向南走，到了海潮的地方，看見普莊嚴園（普莊嚴園：一個充滿寶藏和美景的佛國凈土），四周被眾寶墻壁環繞，各種寶樹整齊排列，莊嚴無比；各種寶花樹，降下無數美妙的花朵，散佈在地上；各種寶香樹，香氣濃郁，普遍薰染十方；各種寶鬘樹，降下巨大的寶鬘，處處垂掛；各種摩尼寶王樹（摩尼寶王樹：能產生各種珍寶的樹），降下巨大的摩尼寶，遍佈各處；各種寶衣樹，降下各種顏色的衣服，根據需要，周匝鋪開；各種音樂樹，風吹動發出聲音，聲音美妙，勝過天上的音樂；各種莊嚴具樹，降下各種珍奇美妙的物品，處處分佈，作為裝飾。 這片土地清凈平坦，沒有高低不平，其中有百萬座殿堂，由大摩尼寶合成；百萬座樓閣，用閻浮檀金覆蓋其上；百萬座宮殿，用毗盧遮那摩尼寶（毗盧遮那摩尼寶：一種珍貴的寶物，象徵佛的智慧）交錯裝飾；一萬個浴池，由各種寶物合成；七寶欄桿，環繞四周；七寶階梯，分佈在四面；八功德水（八功德水：具有八種功德的水，象徵佛法的清凈），清澈盈滿，水的香氣如同天上的栴檀，金沙鋪在池底，清澈的水中寶珠交錯分佈；鳧雁、孔雀、俱枳羅鳥（俱枳羅鳥：一種叫聲悅耳的鳥）在其中嬉戲，發出和諧的聲音；寶多羅樹（寶多羅樹：一種珍貴的樹）環繞排列，覆蓋著寶網，垂掛著金鈴，微風吹動，發出美妙的聲音；施設巨大的寶帳，寶樹環繞，建立無數摩尼寶幢，光明普照百千由旬。其中還有百萬個池塘，黑栴檀泥凝結在池底，各種美妙的寶物作為蓮花鋪在水面上，大摩尼花的光芒照耀著園中。 還有一座廣大的宮殿，名為：莊嚴幢（莊嚴幢：象徵佛法莊嚴的旗幟），用海藏妙寶（海藏妙寶：象徵佛法無盡的寶藏）作為
【English Translation】 English version: 'Good teachers are my masters, for they show me the Dharma of all Buddhas; good teachers are my eyes, enabling me to see the Buddhas as empty space; good teachers are my ferry, enabling me to enter the lotus pond of all Tathagatas.' (Good teachers: virtuous mentors who guide practitioners on the right path. Buddhas: all enlightened beings. Tathagatas: one of the ten epithets of a Buddha, meaning 'one who has thus come'. Lotus pond: symbolizes the pure land of the Buddhas.) Gradually traveling south, he reached the place of the sea tide and saw the Universal Adornment Garden (Universal Adornment Garden: a pure land filled with treasures and beauty), surrounded by walls of various treasures, with all kinds of precious trees arranged in rows, supremely adorned; all kinds of precious flower trees, raining down countless wonderful flowers, scattered on the ground; all kinds of precious incense trees, with fragrant aromas, pervading the ten directions; all kinds of precious garland trees, raining down great precious garlands, hanging everywhere; all kinds of Mani Jewel King trees (Mani Jewel King trees: trees that produce various treasures), raining down great Mani jewels, spread all over; all kinds of precious clothing trees, raining down clothes of various colors, according to need, spread all around; all kinds of music trees, the wind moving to produce sounds, the sounds wonderful, surpassing heavenly music; all kinds of adornment trees, raining down various rare and wonderful objects, distributed everywhere, as decorations. The land was pure and flat, without any high or low places, and within it were a million palaces, made of great Mani jewels; a million pavilions, covered with Jambu gold; a million mansions, adorned with Vairocana Mani jewels (Vairocana Mani jewels: a precious jewel symbolizing the wisdom of the Buddha); ten thousand bathing ponds, made of various treasures; railings of seven treasures, surrounding them; stairways of seven treasures, distributed on all sides; water of eight merits (water of eight merits: water with eight virtues, symbolizing the purity of the Dharma), clear and full, the fragrance of the water like heavenly sandalwood, with golden sand on the bottom, and clear water with precious pearls interspersed; ducks, geese, peacocks, and Kokila birds (Kokila birds: a type of bird with a melodious call) playing within, producing harmonious sounds; rows of precious Tala trees (precious Tala trees: a type of precious tree) surrounding, covered with precious nets, hanging with golden bells, the gentle breeze swaying, constantly producing beautiful sounds; great precious tents were set up, surrounded by precious trees, with countless Mani jewel banners erected, their light illuminating hundreds of thousands of yojanas. Within it were also a million ponds, with black sandalwood mud solidified at the bottom, and various wonderful treasures as lotuses spread on the water, the light of the great Mani flowers illuminating the garden. There was also a vast palace, named: Adornment Banner (Adornment Banner: a banner symbolizing the solemnity of the Dharma), made of the wonderful treasures of the ocean treasury (ocean treasury: symbolizing the inexhaustible treasures of the Dharma) as
其地，毗琉璃寶以為其柱，閻浮檀金以覆其上，光藏摩尼以為莊嚴，無數寶王光焰熾然，重樓挾閣種種莊飾；阿盧那香王、覺悟香王，皆出妙香普熏一切。其宮殿中，復有無量寶蓮華座週迴佈列，所謂：照耀十方摩尼寶蓮華座、毗盧遮那摩尼寶蓮華座、照耀世間摩尼寶蓮華座、妙藏摩尼寶蓮華座、師子藏摩尼寶蓮華座、離垢藏摩尼寶蓮華座、普門摩尼寶蓮華座、光嚴摩尼寶蓮華座、安住大海藏清凈摩尼王寶蓮華座、金剛師子摩尼寶蓮華座。
園中復有百萬種帳，所謂：衣帳、鬘帳、香帳、華帳、枝帳、摩尼帳、真金帳、莊嚴具帳、音樂帳、象王神變帳、馬王神變帳、帝釋所著摩尼寶帳……如是等，其數百萬。有百萬大寶網彌覆其上，所謂：寶鈴網、寶蓋網、寶身網、海藏真珠網、紺琉璃摩尼寶網、師子摩尼網、月光摩尼網、種種形像眾香網、寶冠網、寶瓔珞網……如是等，其數百萬。有百萬大光明之所照耀，所謂：焰光摩尼寶光明、日藏摩尼寶光明、月幢摩尼寶光明、香焰摩尼寶光明、勝藏摩尼寶光明、蓮華藏摩尼寶光明、焰幢摩尼寶光明、大燈摩尼寶光明、普照十方摩尼寶光明、香光摩尼寶光明……如是等，其數百萬。常雨百萬莊嚴具，百萬黑栴檀香出妙音聲，百萬出過諸天曼陀羅華而以散之，百萬出過諸天
【現代漢語翻譯】 現代漢語譯本：那裡的地面，以毗琉璃寶（一種寶石）作為柱子，用閻浮檀金（一種黃金）覆蓋在上面，用光藏摩尼（一種寶珠）作為裝飾，無數的寶王光芒熾盛地燃燒著，重樓和側閣都裝飾得富麗堂皇；阿盧那香王（一種香）和覺悟香王（一種香），都散發出美妙的香氣，普遍地薰染一切。宮殿中，還有無數的寶蓮花座週迴排列，它們分別是：照耀十方摩尼寶蓮花座、毗盧遮那摩尼寶蓮花座、照耀世間摩尼寶蓮花座、妙藏摩尼寶蓮花座、師子藏摩尼寶蓮花座、離垢藏摩尼寶蓮花座、普門摩尼寶蓮花座、光嚴摩尼寶蓮花座、安住大海藏清凈摩尼王寶蓮花座、金剛師子摩尼寶蓮花座。 園中還有百萬種帳幕，它們分別是：衣帳、鬘帳、香帳、華帳、枝帳、摩尼帳、真金帳、莊嚴具帳、音樂帳、象王神變帳、馬王神變帳、帝釋所著摩尼寶帳……像這樣的帳幕，數量有百萬。還有百萬大寶網覆蓋在上面，它們分別是：寶鈴網、寶蓋網、寶身網、海藏真珠網、紺琉璃摩尼寶網、師子摩尼網、月光摩尼網、種種形像眾香網、寶冠網、寶瓔珞網……像這樣的寶網，數量有百萬。還有百萬大光明照耀著，它們分別是：焰光摩尼寶光明、日藏摩尼寶光明、月幢摩尼寶光明、香焰摩尼寶光明、勝藏摩尼寶光明、蓮華藏摩尼寶光明、焰幢摩尼寶光明、大燈摩尼寶光明、普照十方摩尼寶光明、香光摩尼寶光明……像這樣的光明，數量有百萬。經常降下百萬種莊嚴具，百萬種黑栴檀香散發出美妙的聲音，百萬種超越諸天曼陀羅華的花朵散落下來，百萬種超越諸天。
【English Translation】 English version: In that place, the ground is supported by pillars of beryl (a type of gemstone), covered with Jambudvipa gold (a type of gold), and adorned with light-storing mani jewels (a type of precious gem). Countless kingly jewels blaze with intense light. Multi-storied pavilions and side-pavilions are decorated in various ways. The fragrant king of Aruna (a type of fragrance) and the fragrant king of Awakening (a type of fragrance) both emit wonderful fragrances that pervade everything. Within the palaces, there are also countless jeweled lotus seats arranged in a circle, namely: the mani jewel lotus seat that illuminates the ten directions, the Vairocana mani jewel lotus seat, the mani jewel lotus seat that illuminates the world, the mani jewel lotus seat of wondrous store, the mani jewel lotus seat of lion's store, the mani jewel lotus seat of pure store, the mani jewel lotus seat of universal gate, the mani jewel lotus seat of radiant adornment, the pure mani king jewel lotus seat of the ocean store, and the vajra lion mani jewel lotus seat. In the garden, there are also a million kinds of canopies, namely: clothing canopies, garland canopies, fragrance canopies, flower canopies, branch canopies, mani canopies, pure gold canopies, adornment canopies, music canopies, elephant king transformation canopies, horse king transformation canopies, the mani jewel canopy worn by Indra... and so on, numbering in the millions. There are also a million great jeweled nets covering them, namely: jeweled bell nets, jeweled parasol nets, jeweled body nets, ocean store pearl nets, lapis lazuli mani jewel nets, lion mani nets, moonlight mani nets, nets of various forms and fragrances, jeweled crown nets, jeweled necklace nets... and so on, numbering in the millions. There are also a million great lights illuminating, namely: flame light mani jewel light, sun store mani jewel light, moon banner mani jewel light, fragrant flame mani jewel light, victorious store mani jewel light, lotus store mani jewel light, flame banner mani jewel light, great lamp mani jewel light, universally illuminating mani jewel light, fragrant light mani jewel light... and so on, numbering in the millions. A million kinds of adornments constantly rain down, a million kinds of black sandalwood fragrances emit wonderful sounds, a million kinds of flowers surpassing the Mandarava flowers of the heavens are scattered, a million kinds surpassing the heavens.
瓔珞以為莊嚴，百萬出過諸天妙寶鬘帶處處垂下，百萬出過諸天眾色妙衣，百萬雜色摩尼寶妙光普照，百萬天子欣樂瞻仰頭面作禮，百萬采女于虛空中投身而下，百萬菩薩恭敬親近常樂聞法。
時，休舍優婆夷坐真金座，戴海藏真珠網，冠掛出過諸天真金寶釧，垂紺青發，大摩尼網莊嚴其首，師子口摩尼寶以為耳珰，如意摩尼寶王以為瓔珞，一切寶網垂覆其身，百千億那由他眾生曲躬恭敬。東方有無量眾生來詣其所，所謂：梵天、梵眾天、大梵天、梵輔天、自在天，乃至一切人及非人；南、西、北方，四維、上、下，皆亦如是。其有見此優婆夷者，一切病苦悉得除滅，離煩惱垢，拔諸見刺，摧障礙山，入于無礙清凈境界，增明一切所有善根，長養諸根；入一切智慧門，入一切總持門；一切三昧門、一切大愿門、一切妙行門、一切功德門，皆得現前；其心廣大，具足神通，身無障礙，至一切處。
爾時，善財童子入普莊嚴園，周遍觀察，見休舍優婆夷坐于妙座，往詣其所，頂禮其足，繞無數匝，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
休舍告言：
「善男子！我唯得菩薩一解脫門，若有見聞憶念於我，與我
【現代漢語翻譯】 現代漢語譯本：瓔珞（一種裝飾品）被認為是莊嚴的象徵，數百萬件超越諸天（天界）的精美寶鬘（花環）和帶子處處垂掛，數百萬件超越諸天的各色精美衣裳，數百萬種雜色摩尼寶（如意寶珠）發出美妙的光芒普照四方，數百萬天子（天界之子）歡喜地瞻仰並向她頂禮，數百萬采女（天女）從虛空中投身而下，數百萬菩薩恭敬地親近她，並樂於聽聞佛法。 當時，休舍優婆夷（女居士）坐在真金寶座上，戴著海藏真珠網（一種珍珠裝飾），頭上掛著超越諸天的真金寶釧（手鐲），垂著紺青色的頭髮，用大摩尼網裝飾她的頭部，用獅子口摩尼寶作為耳珰（耳環），用如意摩尼寶王作為瓔珞，一切寶網覆蓋她的身體，百千億那由他（極大的數字）的眾生彎腰恭敬她。東方有無量眾生來到她的住所，包括：梵天（色界天之主）、梵眾天（梵天的臣民）、大梵天（大梵天王）、梵輔天（梵天的輔佐）、自在天（欲界天之主），乃至一切人和非人；南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也都是如此。凡是見到這位優婆夷的人，一切病苦都得以消除，遠離煩惱的污垢，拔除各種錯誤的見解，摧毀障礙之山，進入無礙清凈的境界，增長一切所有的善根，滋養各種感官；進入一切智慧之門，進入一切總持（記憶力）之門；一切三昧（禪定）之門、一切大愿之門、一切妙行之門、一切功德之門，都得以顯現；他們的心胸廣大，具備神通，身體沒有障礙，可以到達任何地方。 那時，善財童子（求道者）進入普莊嚴園，四處觀察，看到休舍優婆夷坐在精妙的寶座上，便前往她的住所，頂禮她的雙足，繞行無數圈，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於教導，希望您能為我講解！』 休舍回答說： 『善男子！我只獲得菩薩的一種解脫門，如果有人見到我、聽到我、憶念我，並與我...
【English Translation】 English version: Ornaments were considered as symbols of solemnity, with millions of exquisite jeweled garlands and belts surpassing those of the heavens hanging everywhere, millions of exquisite garments of various colors surpassing those of the heavens, millions of multicolored mani jewels emitting beautiful light that illuminated all directions, millions of heavenly sons joyfully gazing upon her and bowing in reverence, millions of celestial maidens descending from the void, and millions of Bodhisattvas respectfully approaching her, delighting in hearing the Dharma. At that time, the Upasika (female lay disciple) Hyusha sat on a throne of pure gold, wearing a net of sea-treasured pearls, with golden bracelets surpassing those of the heavens hanging on her head, her dark blue hair flowing down, her head adorned with a great mani net, with lion-mouthed mani jewels as earrings, and a wish-fulfilling mani jewel king as a necklace, with all kinds of jeweled nets covering her body, and hundreds of thousands of millions of nayutas (extremely large numbers) of beings bowing in reverence. From the east, countless beings came to her abode, including: Brahma (lord of the Form Realm), Brahma's retinue, Great Brahma, Brahma's attendants, Ishvara (lord of the Desire Realm), and even all humans and non-humans; the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below, were all the same. Those who saw this Upasika would have all their illnesses and sufferings eliminated, be free from the defilements of afflictions, uproot all wrong views, destroy the mountains of obstacles, enter the unobstructed pure realm, increase all their good roots, nourish all their senses; enter all the gates of wisdom, enter all the gates of dharani (memory); all the gates of samadhi (meditation), all the gates of great vows, all the gates of wondrous practices, all the gates of merit, would all manifest; their minds would be vast, possessing supernatural powers, their bodies without obstruction, able to reach anywhere. At that time, Sudhana (seeker of the Way) entered the Garden of Universal Adornment, observing all around, and seeing the Upasika Hyusha sitting on a marvelous throne, he went to her abode, bowed at her feet, circumambulated her countless times, and said: 'Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that you, Holy One, are skilled in teaching, I wish you would explain it to me!' Hyusha replied: 'Good man! I have only attained one gate of liberation of a Bodhisattva, if anyone sees me, hears me, remembers me, and with me...'
同住，供給我者，悉不唐捐。善男子！若有眾生不種善根，不為善友之所攝受，不為諸佛之所護念，是人終不得見於我。善男子！其有眾生得見我者，皆于阿耨多羅三藐三菩提獲不退轉。
「善男子！東方諸佛常來至此，處於寶座為我說法；南、西、北方，四維、上、下，一切諸佛悉來至此，處於寶座為我說法。善男子！我常不離見佛聞法，與諸菩薩而共同住。
「善男子！我此大眾，有八萬四千億那由他，皆在此園與我同行，悉于阿耨多羅三藐三菩提得不退轉；其餘眾生住此園者，亦皆普入不退轉位。」
善財白言：「聖者發阿耨多羅三藐三菩提心為久近耶？」
答言：
「善男子！我憶過去，于然燈佛所，修行梵行，恭敬供養，聞法受持；次前，于離垢佛所，出家學道，受持正法；次前，于妙幢佛所；次前，于勝須彌佛所；次前，于蓮華德藏佛所；次前，于毗盧遮那佛所；次前，于普眼佛所；次前，于梵壽佛所；次前，于金剛𪗇佛所；次前，于婆樓那天佛所。善男子！我憶過去，于無量劫無量生中，如是次第三十六恒河沙佛所，皆悉承事，恭敬供養，聞法受持，凈修梵行。於此已往，佛智所知，非我能測。
「善男子！菩薩初發心無有量，充滿一切法界故；菩薩大悲門無有
【現代漢語翻譯】 現代漢語譯本 與我同住，供養我的人，都不會徒勞無功。善男子！如果有眾生不種善根，不被善友接納，不被諸佛護念，這個人最終無法見到我。善男子！那些能夠見到我的眾生，都將在阿耨多羅三藐三菩提（無上正等正覺）上獲得不退轉的境界。
善男子！東方諸佛經常來到這裡，坐在寶座上為我說法；南方、西方、北方，四維、上方、下方，一切諸佛都來到這裡，坐在寶座上為我說法。善男子！我經常不離開見佛聞法，與諸菩薩共同居住。
善男子！我的這個大眾，有八萬四千億那由他（數量單位，表示極大的數目），都在這個園林里與我同行，都在阿耨多羅三藐三菩提上獲得不退轉的境界；其餘住在這個園林里的眾生，也都能普遍進入不退轉的地位。
善財（菩薩名）問道：『聖者您發阿耨多羅三藐三菩提心有多久了呢？』
回答說：
善男子！我回憶過去，在然燈佛（過去佛名）那裡，修行梵行，恭敬供養，聽聞佛法並受持；再往前，在離垢佛（過去佛名）那裡，出家學道，受持正法；再往前，在妙幢佛（過去佛名）那裡；再往前，在勝須彌佛（過去佛名）那裡；再往前，在蓮華德藏佛（過去佛名）那裡；再往前，在毗盧遮那佛（過去佛名）那裡；再往前，在普眼佛（過去佛名）那裡；再往前，在梵壽佛（過去佛名）那裡；再往前，在金剛𪗇佛（過去佛名）那裡；再往前，在婆樓那天佛（過去佛名）那裡。善男子！我回憶過去，在無量劫無量生中，像這樣次第在三十六恒河沙（數量單位，表示極大的數目）的佛那裡，都承事，恭敬供養，聽聞佛法並受持，清凈修行梵行。在此之前，佛的智慧所知，不是我所能測度的。
善男子！菩薩初發心是無量的，因為它充滿一切法界；菩薩的大悲門是無量的
【English Translation】 English version Those who dwell with me and make offerings to me, none of their efforts are in vain. Good man! If there are sentient beings who do not plant good roots, are not embraced by good friends, and are not protected by all Buddhas, these people will ultimately not be able to see me. Good man! Those sentient beings who are able to see me will all attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
Good man! The Buddhas of the East often come here, sit on their jeweled thrones, and preach the Dharma for me; the South, West, North, the four intermediate directions, above, and below, all Buddhas come here, sit on their jeweled thrones, and preach the Dharma for me. Good man! I am always present to see the Buddhas and hear the Dharma, and I dwell together with all the Bodhisattvas.
Good man! My assembly here consists of eighty-four billion nayutas (a unit of large number) who are all walking with me in this garden, and all have attained non-retrogression in Anuttara-samyak-sambodhi; the other sentient beings who dwell in this garden also universally enter the stage of non-retrogression.
Sudhana (name of a Bodhisattva) asked: 'Holy One, how long has it been since you generated the mind for Anuttara-samyak-sambodhi?'
The answer was:
Good man! I recall in the past, at the place of Dipamkara Buddha (name of a past Buddha), I practiced pure conduct, respectfully made offerings, heard the Dharma and upheld it; before that, at the place of Vimalakirti Buddha (name of a past Buddha), I left home to study the Way, and upheld the true Dharma; before that, at the place of Mahadhvaja Buddha (name of a past Buddha); before that, at the place of Uttara-Sumeru Buddha (name of a past Buddha); before that, at the place of Padmagarbha Buddha (name of a past Buddha); before that, at the place of Vairocana Buddha (name of a past Buddha); before that, at the place of Samantacaksu Buddha (name of a past Buddha); before that, at the place of Brahma-jiva Buddha (name of a past Buddha); before that, at the place of Vajra-ghana Buddha (name of a past Buddha); before that, at the place of Varuna-deva Buddha (name of a past Buddha). Good man! I recall in the past, in countless kalpas and countless lives, in this way, successively at the places of thirty-six Ganges river sands (a unit of large number) of Buddhas, I served them all, respectfully made offerings, heard the Dharma and upheld it, and purely practiced pure conduct. Beyond this, what is known by the wisdom of the Buddhas is not something I can fathom.
Good man! The initial mind of a Bodhisattva is immeasurable, because it fills all of the Dharma realm; the great compassion gate of a Bodhisattva is immeasurable
量，普入一切世間故；菩薩大愿門無有量，究竟十方法界故；菩薩大慈門無有量，普覆一切眾生故；菩薩所修行無有量，於一切剎一切劫中修習故；菩薩三昧力無有量，令菩薩道不退故；菩薩總持力無有量，能持一切世間故；菩薩智光力無有量，普能證入三世故；菩薩神通力無有量，普現一切剎網故；菩薩辯才力無有量，一音一切悉解故；菩薩清凈身無有量，悉遍一切佛剎故。」
善財童子言：「聖者久如當得阿耨多羅三藐三菩提？」
答言：
「善男子！菩薩不為教化調伏一眾生故發菩提心，不為教化調伏百眾生故發菩提心，乃至不為教化調伏不可說不可說轉眾生故發菩提心；不為教化一世界眾生故發菩提心，乃至不為教化不可說不可說轉世界眾生故發菩提心；不為教化閻浮提微塵數世界眾生故發菩提心，不為教化三千大千世界微塵數世界眾生故發菩提心，乃至不為教化不可說不可說轉三千大千世界微塵數世界眾生故發菩提心；不為供養一如來故發菩提心，乃至不為供養不可說不可說轉如來故發菩提心；不為供養一世界中次第興世諸如來故發菩提心，乃至不為供養不可說不可說轉世界中次第興世諸如來故發菩提心；不為供養一三千大千世界微塵數世界中次第興世諸如來故發菩提心，乃至不為供養
【現代漢語翻譯】 現代漢語譯本 菩薩的度量是無量的，因為他們普遍進入一切世間；菩薩的大愿門是無量的，因為他們究竟遍及十方法界；菩薩的大慈門是無量的，因為他們普遍覆蓋一切眾生；菩薩所修行的法門是無量的，因為他們在一切剎土、一切劫中修習；菩薩的三昧力是無量的，因為這能使菩薩道不退轉；菩薩的總持力是無量的，因為他們能持一切世間；菩薩的智慧光明力是無量的，因為他們能普遍證入過去、現在、未來三世；菩薩的神通力是無量的，因為他們能普遍顯現一切剎土的羅網；菩薩的辯才力是無量的，因為他們能以一音令一切眾生都理解；菩薩的清凈身是無量的，因為他們遍及一切佛剎。 善財童子問道：『聖者，您要多久才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』 回答說： 『善男子！菩薩發菩提心不是爲了教化調伏一個眾生，不是爲了教化調伏一百個眾生，乃至不是爲了教化調伏不可說不可說轉的眾生；不是爲了教化一個世界中的眾生而發菩提心，乃至不是爲了教化不可說不可說轉的世界中的眾生而發菩提心；不是爲了教化閻浮提（Jambudvipa，南贍部洲）微塵數世界中的眾生而發菩提心，不是爲了教化三千大千世界微塵數世界中的眾生而發菩提心，乃至不是爲了教化不可說不可說轉的三千大千世界微塵數世界中的眾生而發菩提心；不是爲了供養一尊如來而發菩提心，乃至不是爲了供養不可說不可說轉的如來而發菩提心；不是爲了供養一個世界中次第出現的諸如來而發菩提心，乃至不是爲了供養不可說不可說轉的世界中次第出現的諸如來而發菩提心；不是爲了供養一個三千大千世界微塵數世界中次第出現的諸如來而發菩提心，乃至不是爲了供養不可說不可說轉的三千大千世界微塵數世界中次第出現的諸如來而發菩提心；』
【English Translation】 English version The measure of a Bodhisattva is immeasurable, because they universally enter all worlds; the great vow gate of a Bodhisattva is immeasurable, because they ultimately pervade the ten directions of the Dharma realm; the great compassion gate of a Bodhisattva is immeasurable, because they universally cover all sentient beings; the practices of a Bodhisattva are immeasurable, because they cultivate in all lands and all kalpas; the Samadhi power of a Bodhisattva is immeasurable, because it ensures that the Bodhisattva path does not regress; the Dharani power of a Bodhisattva is immeasurable, because they can uphold all worlds; the wisdom light power of a Bodhisattva is immeasurable, because they can universally realize and enter the three periods of time; the supernatural power of a Bodhisattva is immeasurable, because they universally manifest in all Buddha-lands; the eloquence power of a Bodhisattva is immeasurable, because they can make all understand with one sound; the pure body of a Bodhisattva is immeasurable, because they pervade all Buddha-lands. Sudhana asked: 'Holy One, how long will it be before you attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' The answer was: 'Good man! A Bodhisattva does not generate the Bodhi mind for the sake of teaching and taming one sentient being, not for the sake of teaching and taming a hundred sentient beings, and not even for the sake of teaching and taming unspeakable, unspeakable, and countless sentient beings; not for the sake of teaching the sentient beings in one world, and not even for the sake of teaching the sentient beings in unspeakable, unspeakable, and countless worlds; not for the sake of teaching the sentient beings in the number of worlds equal to the dust particles of Jambudvipa (the Southern Continent), not for the sake of teaching the sentient beings in the number of worlds equal to the dust particles of the three thousand great thousand worlds, and not even for the sake of teaching the sentient beings in the number of worlds equal to the dust particles of unspeakable, unspeakable, and countless three thousand great thousand worlds; not for the sake of making offerings to one Tathagata, and not even for the sake of making offerings to unspeakable, unspeakable, and countless Tathagatas; not for the sake of making offerings to the Tathagatas who appear successively in one world, and not even for the sake of making offerings to the Tathagatas who appear successively in unspeakable, unspeakable, and countless worlds; not for the sake of making offerings to the Tathagatas who appear successively in the number of worlds equal to the dust particles of one three thousand great thousand world, and not even for the sake of making offerings to the Tathagatas who appear successively in the number of worlds equal to the dust particles of unspeakable, unspeakable, and countless three thousand great thousand worlds;'
不可說不可說轉佛剎微塵數世界中次第興世諸如來故發菩提心；不為嚴凈一世界故發菩提心，乃至不為嚴凈不可說不可說轉世界故發菩提心；不為嚴凈一三千大千世界微塵數世界故發菩提心，乃至不為嚴凈不可說不可說轉三千大千世界微塵數世界故發菩提心；不為住持一如來遺法故發菩提心，乃至不為住持不可說不可說轉如來遺法故發菩提心；不為住持一世界如來遺法故發菩提心，乃至不為住持不可說不可說轉世界如來遺法故發菩提心；不為住持一閻浮提微塵數世界如來遺法故發菩提心，乃至不為住持不可說不可說轉佛剎微塵數世界如來遺法故發菩提心。如是略說，不為滿一佛誓願故，不為往一佛國土故，不為入一佛眾會故，不為持一佛法眼故，不為轉一佛法輪故，不為知一世界中諸劫次第故，不為知一眾生心海故，不為知一眾生根海故，不為知一眾生業海故，不為知一眾生行海故，不為知一眾生煩惱海故，不為知一眾生煩惱習海故，乃至不為知不可說不可說轉佛剎微塵數眾生煩惱習海故，發菩提心。
「欲教化調伏一切眾生悉無餘故發菩提心，欲承事供養一切諸佛悉無餘故發菩提心，欲嚴凈一切諸佛國土悉無餘故發菩提心，欲護持一切諸佛正教悉無餘故發菩提心，欲成滿一切如來誓願悉無餘故發菩提心，欲往
【現代漢語翻譯】 現代漢語譯本 發菩提心（Bodhicitta，覺悟之心）不是爲了在不可說不可說轉佛剎微塵數（不可計數）世界中次第出現的諸佛（Tathagata，如來）而發；不是爲了莊嚴清凈一個世界而發菩提心，乃至不是爲了莊嚴清凈不可說不可說轉世界而發菩提心；不是爲了莊嚴清凈一個三千大千世界微塵數（無數）世界而發菩提心，乃至不是爲了莊嚴清凈不可說不可說轉三千大千世界微塵數世界而發菩提心；不是爲了住持一位如來（Tathagata）的遺法（教法）而發菩提心，乃至不是爲了住持不可說不可說轉如來的遺法而發菩提心；不是爲了住持一個世界如來的遺法而發菩提心，乃至不是爲了住持不可說不可說轉世界如來的遺法而發菩提心；不是爲了住持一個閻浮提（Jambudvipa，我們所居住的這個世界）微塵數世界如來的遺法而發菩提心，乃至不是爲了住持不可說不可說轉佛剎微塵數世界如來的遺法而發菩提心。簡而言之，發菩提心不是爲了圓滿一位佛的誓願，不是爲了前往一個佛的國土，不是爲了進入一個佛的眾會，不是爲了持有佛的法眼，不是爲了轉動佛的法輪，不是爲了知曉一個世界中諸劫（kalpa，時間單位）的次第，不是爲了知曉一個眾生的心海，不是爲了知曉一個眾生的根海，不是爲了知曉一個眾生的業海，不是爲了知曉一個眾生的行海，不是爲了知曉一個眾生的煩惱海，不是爲了知曉一個眾生的煩惱習海，乃至不是爲了知曉不可說不可說轉佛剎微塵數眾生的煩惱習海而發菩提心。 發菩提心是爲了教化調伏一切眾生，使他們沒有遺漏；發菩提心是爲了承事供養一切諸佛，使他們沒有遺漏；發菩提心是爲了莊嚴清凈一切諸佛國土，使它們沒有遺漏；發菩提心是爲了護持一切諸佛的正教，使它們沒有遺漏；發菩提心是爲了成就圓滿一切如來的誓願，使它們沒有遺漏；發菩提心是爲了前往
【English Translation】 English version The Bodhicitta (the mind of enlightenment) is not generated for the sake of the Tathagatas (Thus Come Ones, Buddhas) who successively appear in the inexpressible, inexpressible number of Buddha-lands as numerous as dust particles; it is not generated for the sake of purifying one world, and not even for the sake of purifying the inexpressible, inexpressible number of worlds; it is not generated for the sake of purifying a number of worlds equal to the dust particles of a thousand-million world system, and not even for the sake of purifying the inexpressible, inexpressible number of thousand-million world systems as numerous as dust particles; it is not generated for the sake of upholding the Dharma (teachings) left by one Tathagata, and not even for the sake of upholding the inexpressible, inexpressible number of Tathagatas' Dharma; it is not generated for the sake of upholding the Dharma of a Tathagata in one world, and not even for the sake of upholding the Dharma of Tathagatas in the inexpressible, inexpressible number of worlds; it is not generated for the sake of upholding the Dharma of a Tathagata in a number of worlds equal to the dust particles of Jambudvipa (the world we live in), and not even for the sake of upholding the Dharma of Tathagatas in the inexpressible, inexpressible number of Buddha-lands as numerous as dust particles. In short, the Bodhicitta is not generated for the sake of fulfilling the vow of one Buddha, not for the sake of going to one Buddha's land, not for the sake of entering one Buddha's assembly, not for the sake of holding one Buddha's Dharma eye, not for the sake of turning one Buddha's Dharma wheel, not for the sake of knowing the order of kalpas (eons) in one world, not for the sake of knowing the ocean of minds of one sentient being, not for the sake of knowing the ocean of roots of one sentient being, not for the sake of knowing the ocean of karma of one sentient being, not for the sake of knowing the ocean of actions of one sentient being, not for the sake of knowing the ocean of afflictions of one sentient being, not for the sake of knowing the ocean of habitual afflictions of one sentient being, and not even for the sake of knowing the ocean of habitual afflictions of the inexpressible, inexpressible number of sentient beings in Buddha-lands as numerous as dust particles. The Bodhicitta is generated to teach and tame all sentient beings without exception; the Bodhicitta is generated to serve and make offerings to all Buddhas without exception; the Bodhicitta is generated to purify all Buddha-lands without exception; the Bodhicitta is generated to protect and uphold the true teachings of all Buddhas without exception; the Bodhicitta is generated to fulfill all the vows of the Tathagatas without exception; the Bodhicitta is generated to go to
一切諸佛國土悉無餘故發菩提心，欲入一切諸佛眾會悉無餘故發菩提心，欲知一切世界中諸劫次第悉無餘故發菩提心，欲知一切眾生心海悉無餘故發菩提心，欲知一切眾生根海悉無餘故發菩提心，欲知一切眾生業海悉無餘故發菩提心，欲知一切眾生行海悉無餘故發菩提心，欲滅一切眾生諸煩惱海悉無餘故發菩提心，欲拔一切眾生煩惱習海悉無餘故發菩提心。善男子！取要言之，菩薩以如是等百萬阿僧祇方便行故發菩提心。
「善男子！菩薩行普入一切法皆證得故，普入一切剎悉嚴凈故。是故，善男子！嚴凈一切世界盡，我願乃盡；拔一切眾生煩惱習氣盡，我願乃滿。」
善財童子言：「聖者！此解脫名為何等？」
答言：
「善男子！此解脫名：離憂安隱幢。善男子！我唯知此一解脫門。如諸菩薩摩訶薩，其心如海，悉能容受一切佛法；如須彌山，志意堅固，不可動搖；如善見藥，能除眾生煩惱重病；如明凈日，能破眾生無明闇障；猶如大地，能作一切眾生依處；猶如好風，能作一切眾生義利；猶如明燈，能為眾生生智慧光；猶如大云，能為眾生雨寂滅法；猶如凈月，能為眾生放福德光；猶如帝釋，悉能守護一切眾生。而我云何能知能說彼功德行？
「善男子！於此南方海潮之處，有
【現代漢語翻譯】 現代漢語譯本：爲了使一切諸佛的國土都無遺餘地清凈，發菩提心；爲了進入一切諸佛的集會都無遺餘地，發菩提心；爲了知曉一切世界中各個劫的次第都無遺餘地，發菩提心；爲了知曉一切眾生的心海都無遺餘地，發菩提心；爲了知曉一切眾生的根性之海都無遺餘地，發菩提心；爲了知曉一切眾生的業力之海都無遺餘地，發菩提心；爲了知曉一切眾生的行為之海都無遺餘地，發菩提心；爲了滅除一切眾生的煩惱之海都無遺餘地，發菩提心；爲了拔除一切眾生的煩惱習氣之海都無遺餘地，發菩提心。善男子！總而言之，菩薩以如此等百萬阿僧祇（無數）方便之行，發菩提心。 善男子！菩薩修行普遍進入一切法，都能證得，普遍進入一切佛剎（佛的國土），都能莊嚴清凈。因此，善男子！莊嚴清凈一切世界直到窮盡，我的願望才算窮盡；拔除一切眾生的煩惱習氣直到窮盡，我的願望才算圓滿。 善財童子說：『聖者！此解脫名為何等？』 回答說： 『善男子！此解脫名為：離憂安隱幢（遠離憂愁，安穩自在的旗幟）。善男子！我只知道這一解脫門。像諸菩薩摩訶薩（大菩薩），他們的心像大海一樣，能夠容納一切佛法；像須彌山（佛教中的聖山）一樣，意志堅定，不可動搖；像善見藥一樣，能夠去除眾生煩惱的重病；像明凈的太陽一樣，能夠破除眾生無明的黑暗障礙；像大地一樣，能夠作為一切眾生的依靠之處；像和煦的風一樣，能夠為一切眾生帶來利益；像明燈一樣，能夠為眾生生起智慧之光；像大云一樣，能夠為眾生降下寂滅之法；像清凈的月亮一樣，能夠為眾生放出福德之光；像帝釋（天神之王）一樣，能夠守護一切眾生。而我怎麼能夠知道和說出他們的功德和修行呢？』 『善男子！在這南方海潮之處，有』
【English Translation】 English version: To purify all Buddha lands without exception, the Bodhisattva generates the Bodhi mind; to enter all assemblies of Buddhas without exception, the Bodhisattva generates the Bodhi mind; to know the order of all kalpas (eons) in all worlds without exception, the Bodhisattva generates the Bodhi mind; to know the ocean of minds of all sentient beings without exception, the Bodhisattva generates the Bodhi mind; to know the ocean of faculties of all sentient beings without exception, the Bodhisattva generates the Bodhi mind; to know the ocean of karmas of all sentient beings without exception, the Bodhisattva generates the Bodhi mind; to know the ocean of practices of all sentient beings without exception, the Bodhisattva generates the Bodhi mind; to extinguish the ocean of afflictions of all sentient beings without exception, the Bodhisattva generates the Bodhi mind; to eradicate the ocean of habitual afflictions of all sentient beings without exception, the Bodhisattva generates the Bodhi mind. Good man! In short, the Bodhisattva generates the Bodhi mind through such hundreds of millions of asamkhya (innumerable) expedient practices. Good man! The Bodhisattva's practice universally enters all dharmas (teachings), and all are attained; it universally enters all Buddha-ksetras (Buddha lands), and all are adorned and purified. Therefore, good man! When the adornment and purification of all worlds are exhausted, my vows will be exhausted; when the eradication of all sentient beings' habitual afflictions is exhausted, my vows will be fulfilled. Sudhana (the seeker of truth) said: 'Holy one! What is the name of this liberation?' The answer was: 'Good man! This liberation is named: 'Banner of Peace and Security, Free from Sorrow'. Good man! I only know this one door of liberation. Like the Bodhisattva-Mahasattvas (great Bodhisattvas), their minds are like the ocean, able to contain all the Buddha's teachings; like Mount Sumeru (a sacred mountain in Buddhism), their will is firm and unshakeable; like the good medicine, they can remove the heavy sickness of sentient beings' afflictions; like the bright sun, they can break the dark obstacles of sentient beings' ignorance; like the earth, they can be the place of reliance for all sentient beings; like the good wind, they can bring benefit to all sentient beings; like a bright lamp, they can generate the light of wisdom for sentient beings; like a great cloud, they can rain down the dharma of cessation for sentient beings; like the pure moon, they can emit the light of merit for sentient beings; like Indra (king of the gods), they can protect all sentient beings. How can I know and speak of their merits and practices?' 'Good man! In this place of the southern sea tides, there is'
一國土，名：那羅素；中有仙人，名：毗目瞿沙。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，悲泣流淚，作是思惟：「得菩提難，近善知識難，遇善知識難，得菩薩諸根難，凈菩薩諸根難，值同行善知識難，如理觀察難，依教修行難，值遇出生善心方便難，值遇增長一切智法光明難。」作是念已，辭退而行。
爾時，善財童子隨順思惟菩薩正教，隨順思惟菩薩凈行，生增長菩薩福力心，生明見一切諸佛心，生出生一切諸佛心，生增長一切大願心，生普見十方諸法心，生明照諸法實性心，生普散一切障礙心，生觀察法界無闇心，生清凈意寶莊嚴心，生摧伏一切眾魔心。
漸漸遊行，至那羅素國，周遍推求毗目瞿沙。見一大林，阿僧祇樹以為莊嚴，所謂：種種葉樹扶疏布濩，種種華樹開敷鮮榮，種種果樹相續成熟，種種寶樹雨摩尼果，大栴檀樹處處行列，諸沉水樹常出好香，悅意香樹妙香莊嚴，波吒羅樹四面圍繞，尼拘律樹其身聳擢，閻浮檀樹常雨甘果，優缽羅華、波頭摩華以嚴池沼。
時，善財童子見彼仙人在栴檀樹下敷草而坐，領徒一萬，或著鹿皮，或著樹皮，或復編草以為衣服，髻環垂鬢，前後圍繞。善財見已，往詣其所，五體投地，作
【現代漢語翻譯】 現代漢語譯本：有一個國土，名叫那羅素（Nārasu）；那裡有一位仙人，名叫毗目瞿沙（Vimuktaghoṣa）。你到那裡去問他：『菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子頂禮他的雙足，繞行無數圈，慇勤地瞻仰，悲傷地哭泣流淚，心中思惟：『獲得菩提很難，親近善知識很難，遇到善知識很難，獲得菩薩的諸根很難，清凈菩薩的諸根很難，遇到同行的善知識很難，如理觀察很難，依教修行很難，遇到生起善心的方法很難，遇到增長一切智慧之法光明很難。』這樣想著，就告辭離開了。 那時，善財童子隨順思惟菩薩的正教，隨順思惟菩薩的清凈行為，生起增長菩薩福德力量的心，生起明見一切諸佛的心，生起出生一切諸佛的心，生起增長一切大愿的心，生起普遍見到十方諸法的心，生起明照諸法實性的心，生起普遍散除一切障礙的心，生起觀察法界沒有黑暗的心，生起清凈意寶莊嚴的心，生起摧伏一切眾魔的心。 他漸漸地，到達了那羅素國，到處尋找毗目瞿沙。他看到一片大森林，無數的樹木裝飾著它，有各種葉子的樹木茂盛地展開，各種花樹盛開著鮮艷的花朵，各種果樹相繼成熟，各種寶樹降下摩尼寶果，大栴檀樹處處排列，各種沉水樹經常散發出好聞的香氣，令人愉悅的香樹用美妙的香氣裝飾著，波吒羅樹四面環繞，尼拘律樹高聳挺拔，閻浮檀樹經常降下甘甜的果實，優缽羅花、波頭摩花裝飾著池塘。 當時，善財童子看到那位仙人在栴檀樹下鋪著草蓆而坐，帶領著一萬名弟子，有的穿著鹿皮，有的穿著樹皮，有的用草編成衣服，髮髻環繞，鬢髮垂落，前後圍繞著他。善財童子看到后，就前往他的住所，五體投地，向他頂禮。
【English Translation】 English version: 'There is a country named Nārasu; in it, there is an ascetic named Vimuktaghoṣa. Go to him and ask: 「How does a Bodhisattva learn the practices of a Bodhisattva and cultivate the path of a Bodhisattva?」' At that time, Sudhana prostrated at his feet, circumambulated him countless times, gazed at him with earnest devotion, wept with sorrow, and thought to himself: 'Attaining Bodhi is difficult, drawing near to a good teacher is difficult, encountering a good teacher is difficult, obtaining the roots of a Bodhisattva is difficult, purifying the roots of a Bodhisattva is difficult, encountering a good teacher who is a fellow practitioner is difficult, observing according to the truth is difficult, practicing according to the teachings is difficult, encountering the means to give rise to good thoughts is difficult, encountering the light of the Dharma that increases all wisdom is difficult.' Having thought thus, he took his leave and departed. Then, Sudhana followed the correct teachings of the Bodhisattvas in his thoughts, followed the pure practices of the Bodhisattvas in his thoughts, generated the mind to increase the power of the Bodhisattva's merits, generated the mind to clearly see all Buddhas, generated the mind to give birth to all Buddhas, generated the mind to increase all great vows, generated the mind to universally see all Dharmas of the ten directions, generated the mind to clearly illuminate the true nature of all Dharmas, generated the mind to universally dispel all obstacles, generated the mind to observe the Dharma realm without darkness, generated the mind to adorn the pure mind-jewel, generated the mind to subdue all demons. Gradually, he arrived at the country of Nārasu, and searched everywhere for Vimuktaghoṣa. He saw a large forest, adorned with countless trees, with various leafy trees spreading out luxuriantly, various flowering trees blooming with vibrant blossoms, various fruit trees ripening in succession, various jeweled trees raining down mani fruits, large sandalwood trees arranged in rows everywhere, various aloes trees constantly emitting pleasant fragrances, delightful fragrant trees adorned with wonderful scents, pāṭala trees surrounding it on all sides, nyagrodha trees standing tall and erect, jambu trees constantly raining down sweet fruits, utpala flowers and padma flowers adorning the ponds. At that time, Sudhana saw that ascetic sitting on a grass mat under a sandalwood tree, leading ten thousand disciples, some wearing deerskins, some wearing tree bark, some weaving grass into clothing, with their hair in topknots and their sideburns hanging down, surrounding him from all sides. Upon seeing this, Sudhana went to his place, prostrated himself with his five limbs touching the ground, and paid his respects.
如是言：「我今得遇真善知識。善知識者，則是趣向一切智門，令我得入真實道故；善知識者，則是趣向一切智乘，令我得至如來地故；善知識者，則是趣向一切智船，令我得至智寶洲故；善知識者，則是趣向一切智炬，令我得生十力光故；善知識者，則是趣向一切智道，令我得入涅槃城故；善知識者，則是趣向一切智燈，令我得見夷險道故；善知識者，則是趣向一切智橋，令我得度險惡處故；善知識者，則是趣向一切智蓋，令我得生大慈涼故；善知識者，則是趣向一切智眼，令我得見法性門故；善知識者，則是趣向一切智潮，令我滿足大悲水故。」
作是語已，從地而起，繞無量匝，合掌前住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
時，毗目瞿沙顧其徒眾，而作是言：「善男子！此童子已發阿耨多羅三藐三菩提心。善男子！此童子普施一切眾生無畏，此童子普興一切眾生利益，此童子常觀一切諸佛智海，此童子欲飲一切甘露法雨，此童子欲測一切廣大法海，此童子欲令眾生住智海中，此童子欲普發起廣大悲云，此童子欲普雨于廣大法雨，此童子欲以智月普照世間，此童子欲滅世間煩惱毒熱，此童子欲長含識一切善
【現代漢語翻譯】 現代漢語譯本：他這樣說道：『我現在遇到了真正的善知識（指引人走向真理的良師益友）。善知識，是引導我走向一切智慧之門，使我得以進入真實之道；善知識，是引導我走向一切智慧之乘（指代佛法），使我得以到達如來（佛）的境界；善知識，是引導我走向一切智慧之船，使我得以到達智慧珍寶之洲；善知識，是引導我走向一切智慧之炬（火炬），使我得以生出十力（佛的十種力量）之光；善知識，是引導我走向一切智慧之道，使我得以進入涅槃（不生不滅的境界）之城；善知識，是引導我走向一切智慧之燈，使我得以看清平坦和險峻的道路；善知識，是引導我走向一切智慧之橋，使我得以度過危險惡劣之處；善知識，是引導我走向一切智慧之蓋（遮陽傘），使我得以生出大慈的清涼；善知識，是引導我走向一切智慧之眼，使我得以看見法性（萬物本性）之門；善知識，是引導我走向一切智慧之潮，使我得以充滿大悲之水。』 說完這些話后，他從地上站起來，繞著（善知識）走了無數圈，合起手掌站在前面，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩（指發願成佛的修行者）如何學習菩薩的修行，如何修持菩薩之道？我聽說聖者您善於教導，希望您能為我講解！』 這時，毗目瞿沙（佛名）看著他的弟子們，這樣說道：『善男子！這個童子已經發起了阿耨多羅三藐三菩提心。善男子！這個童子普遍給予一切眾生無畏的勇氣，這個童子普遍興起一切眾生的利益，這個童子常常觀察一切諸佛的智慧之海，這個童子想要飲用一切甘露般的佛法之雨，這個童子想要測量一切廣大的佛法之海，這個童子想要讓眾生安住于智慧之海中，這個童子想要普遍發起廣大的慈悲之云，這個童子想要普遍降下廣大的佛法之雨，這個童子想要用智慧之月普遍照耀世間，這個童子想要熄滅世間的煩惱毒熱，這個童子想要增長一切有情眾生的善根。』
【English Translation】 English version: He spoke thus: 'Now I have encountered a true Kalyāṇamitra (spiritual friend). A Kalyāṇamitra is one who leads me towards the gate of all wisdom, enabling me to enter the true path; a Kalyāṇamitra is one who leads me towards the vehicle of all wisdom, enabling me to reach the stage of Tathāgata (Buddha); a Kalyāṇamitra is one who leads me towards the boat of all wisdom, enabling me to reach the island of wisdom's treasures; a Kalyāṇamitra is one who leads me towards the torch of all wisdom, enabling me to generate the light of the ten powers (of a Buddha); a Kalyāṇamitra is one who leads me towards the path of all wisdom, enabling me to enter the city of Nirvāṇa (liberation); a Kalyāṇamitra is one who leads me towards the lamp of all wisdom, enabling me to see the smooth and rugged paths; a Kalyāṇamitra is one who leads me towards the bridge of all wisdom, enabling me to cross dangerous and difficult places; a Kalyāṇamitra is one who leads me towards the canopy of all wisdom, enabling me to generate the coolness of great compassion; a Kalyāṇamitra is one who leads me towards the eye of all wisdom, enabling me to see the gate of Dharma-nature (the true nature of reality); a Kalyāṇamitra is one who leads me towards the tide of all wisdom, enabling me to fill myself with the water of great compassion.' Having spoken these words, he rose from the ground, circled (the Kalyāṇamitra) countless times, joined his palms, and stood before him, saying: 'O Holy One! I have already generated the Bodhicitta (the mind of enlightenment) of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva (one who seeks enlightenment for the benefit of all beings) learns the practice of a Bodhisattva, how he cultivates the path of a Bodhisattva? I have heard that you, O Holy One, are skilled in teaching, I wish you would explain it to me!' Then, Vipasyin (a Buddha's name) looked at his disciples and spoke thus: 'Good men! This youth has already generated the Bodhicitta of Anuttarā-samyak-saṃbodhi. Good men! This youth universally bestows fearlessness upon all beings, this youth universally promotes the benefit of all beings, this youth constantly observes the ocean of wisdom of all Buddhas, this youth wishes to drink the rain of Dharma like nectar, this youth wishes to measure the vast ocean of Dharma, this youth wishes to settle beings in the ocean of wisdom, this youth wishes to universally generate vast clouds of compassion, this youth wishes to universally rain down the vast rain of Dharma, this youth wishes to illuminate the world with the moon of wisdom, this youth wishes to extinguish the poisonous heat of worldly afflictions, this youth wishes to increase the roots of goodness of all sentient beings.'
根。」
時，諸仙眾聞是語已，各以種種上妙香華散善財上，投身作禮，圍繞恭敬，作如是言：「今此童子，必當救護一切眾生，必當除滅諸地獄苦，必當永斷諸畜生道，必當轉去閻羅王界，必當關閉諸難處門，必當干竭諸愛慾海，必令眾生永滅苦蘊，必當永破無明黑闇，必當永斷貪愛繫縛，必以福德大輪圍山圍繞世間，必以智慧大寶須彌顯示世間，必當出現清凈智日，必當開示善根法藏，必使世間明識險易。」
時，毗目瞿沙告群仙言：「善男子！若有能發阿耨多羅三藐三菩提心，必當成就一切智道。此善男子已發阿耨多羅三藐三菩提心，當凈一切佛功德地。」
時，毗目瞿沙告善財童子言：「善男子！我得菩薩無勝幢解脫。」
善財白言：「聖者！無勝幢解脫境界云何？」
時，毗目仙人即申右手，摩善財頂，執善財手。即時，善財自見其身往十方十佛剎微塵數世界中，到十佛剎微塵數諸佛所，見彼佛剎及其眾會、諸佛相好、種種莊嚴；亦聞彼佛隨諸眾生心之所樂而演說法，一文一句皆悉通達，各別受持無有雜亂；亦知彼佛以種種解凈治諸愿；亦知彼佛以清凈愿成就諸力；亦見彼佛隨眾生心所現色相；亦見彼佛大光明網，種種諸色清凈圓滿；亦知彼佛無礙智慧大光明力；又自見身
【現代漢語翻譯】 現代漢語譯本： 『根。』 當時，眾仙人聽到這些話后，各自用各種上等的香和花散在善財的身上，然後投身行禮，圍繞著他恭敬地說道：『這個童子，必定會救護一切眾生，必定會消除所有地獄的痛苦，必定會永遠斷絕所有畜生道，必定會轉離閻羅王的管轄，必定會關閉所有艱難之處的門，必定會使所有愛慾的海洋乾涸，必定會使眾生永遠滅除苦蘊，必定會永遠破除無明的黑暗，必定會永遠斷絕貪愛的束縛，必定會以福德大輪圍山圍繞世間，必定會以智慧大寶須彌山顯示世間，必定會出現清凈的智慧太陽，必定會開示善根的法藏，必定會使世間明瞭認識危險和安易。』 當時，毗目瞿沙（Vimuktaghosha，仙人名）告訴眾仙人說：『善男子！如果有人能發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），必定會成就一切智道。這個善男子已經發起了阿耨多羅三藐三菩提心，應當清凈一切佛的功德之地。』 當時，毗目瞿沙告訴善財童子說：『善男子！我得到了菩薩無勝幢解脫（anuttara-dhvaja-vimoksha）。』 善財問道：『聖者！無勝幢解脫的境界是怎樣的？』 當時，毗目仙人立即伸出右手，摩善財的頭頂，握住善財的手。立刻，善財自己看到自己的身體前往十方十佛剎微塵數的世界中，到達十佛剎微塵數諸佛所在之處，見到那些佛剎及其眾會、諸佛的相好、種種莊嚴；也聽到那些佛隨著眾生的心意而演說佛法，一文一句都完全通達，各自領受奉持而沒有雜亂；也知道那些佛用種種解脫來清凈治理各種願望；也知道那些佛用清凈的願望成就各種力量；也見到那些佛隨著眾生的心意所顯現的色相；也見到那些佛的大光明網，種種顏色清凈圓滿；也知道那些佛無礙智慧的大光明力量；又自己看到自己的身體
【English Translation】 English version: 'root.' At that time, when the multitude of immortals heard these words, they each scattered various supreme and wonderful fragrances and flowers upon Sudhana, then prostrated themselves in reverence, and respectfully surrounded him, saying: 'This youth will surely protect all sentient beings, will surely eliminate all the sufferings of hell, will surely forever cut off all the paths of animals, will surely turn away from the realm of King Yama, will surely close the doors of all difficult places, will surely dry up all the oceans of desire, will surely cause sentient beings to forever extinguish the aggregates of suffering, will surely forever break the darkness of ignorance, will surely forever cut off the bonds of craving, will surely surround the world with the great Mount Cakravada of merit, will surely reveal the world with the great Mount Sumeru of wisdom, will surely cause the pure sun of wisdom to appear, will surely reveal the treasury of the Dharma of good roots, will surely cause the world to clearly recognize danger and ease.' At that time, Vimuktaghosha (a name of an immortal) said to the multitude of immortals: 'Good men! If anyone can arouse the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), they will surely achieve the path of omniscient wisdom. This good man has already aroused the mind of anuttara-samyak-sambodhi, and should purify all the lands of the Buddha's merits.' At that time, Vimuktaghosha said to Sudhana: 'Good man! I have attained the Bodhisattva's liberation of the unsurpassed banner (anuttara-dhvaja-vimoksha).' Sudhana asked: 'Holy one! What is the realm of the liberation of the unsurpassed banner?' At that time, the immortal Vimukta immediately extended his right hand, stroked Sudhana's head, and held Sudhana's hand. Immediately, Sudhana saw himself going to the worlds as numerous as the dust particles of ten Buddha-lands in the ten directions, arriving at the places of the Buddhas as numerous as the dust particles of ten Buddha-lands, seeing those Buddha-lands and their assemblies, the Buddhas' marks and characteristics, and various adornments; he also heard those Buddhas expounding the Dharma according to the minds of sentient beings, each phrase and sentence being completely understood, each received and upheld without confusion; he also knew that those Buddhas used various liberations to purify and govern various vows; he also knew that those Buddhas used pure vows to achieve various powers; he also saw the forms and appearances manifested by those Buddhas according to the minds of sentient beings; he also saw the great light nets of those Buddhas, with various colors pure and complete; he also knew the great light power of the unobstructed wisdom of those Buddhas; and he also saw his own body
于諸佛所，經一日夜或七日夜、半月、一月、一年、十年、百年、千年，或經億年，或阿庾多億年，或那由他億年，或經半劫，或經一劫、百劫、千劫，或百千億乃至不可說不可說佛剎微塵數劫。
爾時，善財童子為菩薩無勝幢解脫智光明照故，得毗盧遮那藏三昧光明；為無盡智解脫三昧光明照故，得普攝諸方陀羅尼光明；為金剛輪陀羅尼門光明照故，得極清凈智慧心三昧光明；為普門莊嚴藏般若波羅蜜光明照故，得佛虛空藏輪三昧光明；為一切佛法輪三昧光明照故，得三世無盡智三昧光明。
時，彼仙人放善財手，善財童子即自見身還在本處。
時，彼仙人告善財言：「善男子！汝憶念耶？」
善財言：「唯！此是聖者善知識力。」
仙人言：
「善男子！我唯知此菩薩無勝幢解脫。如諸菩薩摩訶薩成就一切殊勝三昧，於一切時而得自在，於一念頃出生諸佛無量智慧，以佛智燈而為莊嚴普照世間，一念普入三世境界，分形遍往十方國土，智身普入一切法界，隨眾生心普現其前觀其根行而為利益，放凈光明甚可愛樂；而我云何能知能說彼功德行、彼殊勝愿、彼莊嚴剎、彼智境界、彼三昧所行、彼神通變化、彼解脫遊戲、彼身相差別、彼音聲清凈、彼智慧光明？
「善男子
【現代漢語翻譯】 現代漢語譯本 在諸佛的處所，經歷一日一夜或七日七夜、半個月、一個月、一年、十年、百年、千年，或者經歷億年，或者阿庾多億年（數量極大的年數），或者那由他億年（極大的年數），或者經歷半劫（極長的時間單位），或者經歷一劫、百劫、千劫，或者百千億乃至不可說不可說佛剎微塵數劫（極其漫長的時間）。 那時，善財童子因為菩薩無勝幢（菩薩名號）解脫智光明照耀的緣故，得到了毗盧遮那藏（佛名）三昧光明；因為無盡智解脫三昧光明照耀的緣故，得到了普攝諸方陀羅尼光明；因為金剛輪陀羅尼門光明照耀的緣故，得到了極清凈智慧心三昧光明；因為普門莊嚴藏般若波羅蜜（智慧到彼岸）光明照耀的緣故，得到了佛虛空藏輪三昧光明；因為一切佛法輪三昧光明照耀的緣故，得到了三世無盡智三昧光明。 這時，那位仙人放開了善財的手，善財童子立刻看到自己身處原來的地方。 這時，那位仙人告訴善財說：『善男子！你還記得嗎？』 善財說：『是的！這是聖者善知識的力量。』 仙人說： 『善男子！我只知道這菩薩無勝幢解脫。像諸位菩薩摩訶薩（大菩薩）成就一切殊勝三昧，在一切時都得到自在，在一念之間出生諸佛無量的智慧，用佛的智慧之燈來莊嚴普照世間，一念之間普遍進入三世的境界，分身遍往十方國土，智慧之身普遍進入一切法界，隨著眾生的心普遍顯現在他們面前，觀察他們的根性和行為而為他們帶來利益，放出清凈光明，非常可愛樂；而我怎麼能夠知道和說出他們的功德行為、他們殊勝的願望、他們莊嚴的剎土、他們的智慧境界、他們三昧所行的境界、他們的神通變化、他們的解脫遊戲、他們的身相差別、他們的音聲清凈、他們的智慧光明呢？』 『善男子！』
【English Translation】 English version In the abodes of all Buddhas, having spent one day and night, or seven days and nights, half a month, one month, one year, ten years, one hundred years, one thousand years, or having spent a hundred million years, or an ayuta (a very large number) of millions of years, or a nayuta (a very large number) of millions of years, or having spent half a kalpa (an extremely long period of time), or one kalpa, one hundred kalpas, one thousand kalpas, or hundreds of thousands of millions, even incalculable, inexpressible Buddha-lands' dust-particle kalpas. At that time, Sudhana (a seeker of enlightenment) , because of the light of the wisdom of the Bodhisattva 'Invincible Banner' (a Bodhisattva's name) liberation, obtained the light of the Vairocana (a Buddha's name) Treasury Samadhi; because of the light of the inexhaustible wisdom liberation Samadhi, obtained the light of the Dharani (a type of mantra) that universally gathers all directions; because of the light of the Vajra Wheel Dharani gate, obtained the light of the supremely pure wisdom mind Samadhi; because of the light of the Universal Adornment Treasury Prajna Paramita (perfection of wisdom), obtained the light of the Buddha's Akasagarbha (a Bodhisattva's name) Wheel Samadhi; because of the light of all Buddhas' Dharma Wheel Samadhi, obtained the light of the three-world inexhaustible wisdom Samadhi. At that time, the ascetic released Sudhana's hand, and Sudhana immediately saw himself back in his original place. At that time, the ascetic said to Sudhana: 'Good man! Do you remember?' Sudhana said: 'Yes! This is the power of the holy virtuous friend.' The ascetic said: 'Good man! I only know this Bodhisattva 'Invincible Banner' liberation. Like all Bodhisattva Mahasattvas (great Bodhisattvas) who achieve all supreme Samadhis, who are free at all times, who in a single thought produce the immeasurable wisdom of all Buddhas, who use the lamp of Buddha's wisdom to adorn and universally illuminate the world, who in a single thought universally enter the realms of the three worlds, who divide their bodies and travel to the lands of the ten directions, whose wisdom bodies universally enter all Dharma realms, who appear before all sentient beings according to their minds, who observe their roots and actions and bring them benefit, who emit pure light that is very lovely and delightful; how can I know and speak of their meritorious deeds, their supreme vows, their adorned lands, their wisdom realms, their Samadhi practices, their miraculous transformations, their liberation games, their differences in physical forms, their purity of voice, their light of wisdom?' 'Good man!'
！於此南方，有一聚落，名：伊沙那；有婆羅門，名曰：勝熱。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子歡喜踴躍，頂禮其足，繞無數匝，慇勤瞻仰，辭退南行。
爾時，善財童子為菩薩無勝幢解脫所照故，住諸佛不思議神力，證菩薩不思議解脫神通智，得菩薩不思議三昧智光明，得一切時熏修三昧智光明，得了知一切境界皆依想所住三昧智光明，得一切世間殊勝智光明；於一切處悉現其身，以究竟智說無二無分別平等法，以明凈智普照境界；凡所聞法皆能忍受，清凈信解，於法自性決定明瞭；心恒不捨菩薩妙行，求一切智永無退轉，獲得十力智慧光明，勤求妙法常無厭足，以正修行入佛境界，出生菩薩無量莊嚴，無邊大愿悉已清凈；以無窮盡智知無邊世界網，以無怯弱心度無量眾生海；了無邊菩薩諸行境界，見無邊世界種種差別，見無邊世界種種莊嚴，入無邊世界微細境界，知無邊世界種種名號，知無邊世界種種言說，知無邊眾生種種解，見無邊眾生種種行，見無邊眾產生熟行，見無邊眾生差別想；念善知識。
漸次遊行，至伊沙那聚落，見彼勝熱修諸苦行求一切智。四面火聚猶如大山，中有刀山高𡺲無極，登彼山上投身入火。
時，善財童子頂禮其足，合掌而立，作
【現代漢語翻譯】 現代漢語譯本：『在南方，有一個村落，名叫伊沙那（Ishana）；那裡有一位婆羅門，名叫勝熱（Venerable Victorious Heat）。你到那裡去問他：菩薩如何學習菩薩的修行，修持菩薩之道？』 當時，善財童子（Sudhana）歡喜踴躍，頂禮善知識的足，繞行無數圈，慇勤瞻仰，然後告辭向南方走去。 那時，善財童子因為被菩薩無勝幢解脫（Unsurpassed Banner of Liberation）所照耀，安住于諸佛不可思議的神力，證得菩薩不可思議的解脫神通智慧，獲得菩薩不可思議的三昧智慧光明，獲得一切時熏修的三昧智慧光明，獲得了知一切境界皆依想所住的三昧智慧光明，獲得一切世間殊勝的智慧光明；在一切地方都能顯現他的身形，以究竟的智慧宣說無二無分別的平等法，以明凈的智慧普遍照耀境界；凡是聽聞的佛法都能忍受，清凈地信解，對於佛法的自性決定明瞭；心中恒常不捨菩薩的妙行，求取一切智慧永不退轉，獲得十力智慧光明，勤求妙法常常沒有厭足，以正確的修行進入佛的境界，出生菩薩無量的莊嚴，無邊的廣大誓願都已經清凈；以無窮盡的智慧了知無邊的世界網路，以無所畏懼的心度脫無量眾生的大海；明瞭無邊菩薩的各種修行境界，見到無邊世界種種的差別，見到無邊世界種種的莊嚴，進入無邊世界微細的境界，知道無邊世界種種的名稱，知道無邊世界種種的言說，知道無邊眾生種種的理解，見到無邊眾生種種的行為，見到無邊眾產生熟的修行，見到無邊眾生不同的想法；憶念善知識。 他逐漸地，到達了伊沙那村落，見到那位勝熱正在修持各種苦行以求取一切智慧。四面火堆猶如大山，中間有刀山高聳無邊，他登上刀山然後投身入火。 當時，善財童子頂禮他的足，合掌站立，這樣說道：
【English Translation】 English version: 『To the south of here, there is a settlement named Ishana; there is a Brahmin named Venerable Victorious Heat. Go to him and ask: How does a Bodhisattva learn the practice of a Bodhisattva, and cultivate the path of a Bodhisattva?』 At that time, Sudhana was filled with joy and excitement. He bowed at the feet of the spiritual friend, circumambulated him countless times, gazed at him with reverence, and then took his leave to travel south. Then, Sudhana, illuminated by the Bodhisattva』s Unsurpassed Banner of Liberation, dwelt in the inconceivable spiritual power of all Buddhas, attained the inconceivable liberation, spiritual power, and wisdom of a Bodhisattva, obtained the inconceivable Samadhi wisdom light of a Bodhisattva, obtained the Samadhi wisdom light cultivated at all times, obtained the Samadhi wisdom light of knowing that all realms are based on thought, obtained the supreme wisdom light of all worlds; he could manifest his body in all places, expounding the non-dual and non-discriminating Dharma of equality with ultimate wisdom, and illuminating all realms with clear and pure wisdom; he could endure all the Dharma he heard, with pure faith and understanding, and with a decisive clarity about the nature of Dharma; his mind constantly adhered to the wonderful practices of a Bodhisattva, seeking all wisdom without ever regressing, obtaining the wisdom light of the ten powers, diligently seeking the wonderful Dharma without ever being satisfied, entering the realm of the Buddha through correct practice, giving rise to the immeasurable adornments of a Bodhisattva, and having purified his boundless great vows; with infinite wisdom, he knew the boundless network of worlds, and with a fearless heart, he crossed the ocean of countless beings; he understood the realms of the boundless practices of Bodhisattvas, saw the various differences of boundless worlds, saw the various adornments of boundless worlds, entered the subtle realms of boundless worlds, knew the various names of boundless worlds, knew the various languages of boundless worlds, knew the various understandings of boundless beings, saw the various actions of boundless beings, saw the maturing practices of boundless beings, and saw the different thoughts of boundless beings; he remembered the spiritual friend. Gradually, he arrived at the settlement of Ishana, and saw that Venerable Victorious Heat was practicing various ascetic practices in order to seek all wisdom. The fires on all four sides were like great mountains, and in the middle was a mountain of knives, towering endlessly. He climbed the mountain of knives and then threw himself into the fire. At that time, Sudhana bowed at his feet, stood with his palms together, and said:
如是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
婆羅門言：「善男子！汝今若能上此刀山，投身火聚，諸菩薩行悉得清凈。」
時，善財童子作如是念：「得人身難，離諸難難，得無難難，得凈法難，得值佛難，具諸根難，聞佛法難，遇善人難，逢真善知識難，受如理正教難，得正命難，隨法行難。此將非魔、魔所使耶？將非是魔險惡徒黨，詐現菩薩善知識相，而欲為我作善根難、作壽命難，障我修行一切智道，牽我令入諸惡道中，慾障我法門、障我佛法？」
作是念時，十千梵天，在虛空中，作如是言：
「善男子！莫作是念！莫作是念！今此聖者得金剛焰三昧光明，發大精進，度諸眾生，心無退轉；欲竭一切貪愛海，欲截一切邪見網，欲燒一切煩惱薪，欲照一切惑稠林，欲斷一切老死怖，欲壞一切三世障，欲放一切法光明。
「善男子！我諸梵天多著邪見，皆悉自謂是自在者、是能作者，於世間中我是最勝。見婆羅門五熱炙身，于自宮殿心不樂著，于諸禪定不得滋味，皆共來詣婆羅門所。時，婆羅門以神通力示大苦行為我說法，能令我等，滅一切見，除一切慢，住于大慈，行於大悲，起廣大心，發
【現代漢語翻譯】 現代漢語譯本：他這樣說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道？我聽說聖者您善於引導教誨，希望您能為我講解！』 婆羅門說：『善男子！你現在如果能登上這座刀山，投入那火堆，所有的菩薩修行都能得到清凈。』 當時，善財童子這樣想：『得到人身很難，脫離各種困難很難，得到沒有困難的境遇很難，得到清凈的佛法很難，遇到佛陀很難，具備各種根器很難，聽聞佛法很難，遇到善人很難，遇到真正的善知識很難，接受如理如法的教導很難，得到正當的謀生方式很難，隨順佛法修行很難。這個人難道不是魔，或者被魔所指使的嗎？難道不是魔的險惡黨徒，假裝成菩薩善知識的樣子，想要阻礙我的善根，危害我的壽命，障礙我修行一切智之道，牽引我進入各種惡道之中，想要障礙我的法門，障礙我的佛法嗎？』 當他這樣想的時候，十千梵天在虛空中，這樣說道： 『善男子！不要這樣想！不要這樣想！現在這位聖者得到了金剛焰三昧（一種禪定）的光明，發起了大精進，度化各種眾生，內心沒有退轉；他想要竭盡一切貪愛之海，想要斬斷一切邪見之網，想要焚燒一切煩惱之薪，想要照亮一切迷惑的稠林，想要斷除一切老死的恐懼，想要摧毀一切三世的障礙，想要放出一切佛法的光明。 『善男子！我們這些梵天大多執著于邪見，都自認為自己是自在者、是能創造者，在世間中我們是最殊勝的。看到婆羅門用五種熱力炙烤身體，我們對自己的宮殿不再感到快樂，對各種禪定也得不到滋味，都一起來到婆羅門這裡。當時，婆羅門用神通力示現大苦行，為我們說法，能夠讓我們滅除一切邪見，去除一切傲慢，安住于大慈，行於大悲，發起廣大的心，發起了阿耨多羅三藐三菩提心。』
【English Translation】 English version: He spoke thus: 'O Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, or how he cultivates the path of a Bodhisattva. I have heard that you, O Holy One, are skilled in guiding and teaching, and I wish that you would explain it to me!' The Brahmin said: 'Good man! If you can now ascend this mountain of knives and throw yourself into that fire, all the practices of a Bodhisattva will be purified.' At that time, Sudhana thought thus: 'It is difficult to obtain a human body, difficult to be free from all difficulties, difficult to obtain a state without difficulties, difficult to obtain the pure Dharma, difficult to encounter a Buddha, difficult to have all the faculties complete, difficult to hear the Buddha's teachings, difficult to meet good people, difficult to encounter true good teachers, difficult to receive proper and righteous teachings, difficult to obtain a righteous livelihood, difficult to practice according to the Dharma. Could this person be a demon, or be used by a demon? Could he be a wicked follower of a demon, pretending to be a good teacher of a Bodhisattva, and wanting to hinder my roots of goodness, harm my life, obstruct my practice of the path of omniscience, lead me into various evil paths, wanting to obstruct my Dharma gate, obstruct my Buddha Dharma?' As he was thinking this, ten thousand Brahma gods, in the empty space, spoke thus: 'Good man! Do not think like this! Do not think like this! Now this Holy One has obtained the light of the Vajra Flame Samadhi (a kind of meditative concentration), has generated great diligence, is liberating all sentient beings, and his mind does not retreat; he wants to exhaust the sea of all craving, wants to cut off the net of all wrong views, wants to burn the fuel of all afflictions, wants to illuminate the dense forest of all delusions, wants to cut off the fear of all old age and death, wants to destroy all the obstacles of the three times, wants to release the light of all the Dharma. 'Good man! We Brahma gods are mostly attached to wrong views, all thinking ourselves to be self-existent, to be creators, and that we are the most superior in the world. Seeing the Brahmin scorching his body with five heats, we no longer felt joy in our palaces, and could not find taste in various meditations, so we all came to the Brahmin. At that time, the Brahmin used his supernatural powers to show great ascetic practices, and taught us the Dharma, which enabled us to extinguish all wrong views, remove all arrogance, abide in great loving-kindness, practice great compassion, generate a vast mind, and generate the mind of Anuttara-samyak-sambodhi.'
菩提意，常見諸佛，恒聞妙法，於一切處心無所礙。」
復有十千諸魔，在虛空中，以天摩尼寶散婆羅門上，告善財言：「善男子！此婆羅門五熱炙身時，其火光明映奪於我所有宮殿諸莊嚴具皆如聚墨，令我于中不生樂著，我與眷屬來詣其所。此婆羅門為我說法，令我及余無量天子、諸天女等，皆于阿耨多羅三藐三菩提得不退轉。」
復有十千自在天王，于虛空中，各散天華，作如是言：「善男子！此婆羅門五熱炙身時，其火光明映奪我等所有宮殿諸莊嚴具皆如聚墨，令我于中不生愛著，即與眷屬來詣其所。此婆羅門為我說法，令我於心而得自在，于煩惱中而得自在，于受生中而得自在，于諸業障而得自在，于諸三昧而得自在，于莊嚴具而得自在，于壽命中而得自在，乃至能於一切佛法而得自在。」
復有十千化樂天王，于虛空中，作天音樂，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身時，其火光明照我宮殿諸莊嚴具及諸采女，能令我等不受欲樂、不求欲樂、身心柔軟，即與眾俱來詣其所。時，婆羅門為我說法，能令我等心得清凈、心得明潔、心得純善、心得柔軟、心生歡喜，乃至令得清凈十力清凈之身，生無量身，乃至令得佛身、佛語、佛聲、佛心，具足成就一切智智。」
復有
【現代漢語翻譯】 現代漢語譯本：菩提（bodhi，覺悟）的意義在於，能夠常見諸佛，恒常聽聞微妙的佛法，在一切地方心中都沒有任何障礙。 又有十千魔眾，在虛空中，用天上的摩尼寶（mani，如意寶珠）散在婆羅門（Brahman，印度教祭司）身上，告訴善財（Sudhana）說：『善男子！這位婆羅門在五熱炙身時，他的火焰光明映照得我們所有的宮殿和裝飾都像一團墨，使我們不再對它們產生貪戀，我和我的眷屬都來到他這裡。這位婆羅門為我們說法，使我和其他無數的天子、天女等，都在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉。』 又有十千自在天王，在虛空中，各自散佈天花，這樣說道：『善男子！這位婆羅門在五熱炙身時，他的火焰光明映照得我們所有的宮殿和裝飾都像一團墨，使我們不再對它們產生愛戀，我們和眷屬都來到他這裡。這位婆羅門為我們說法，使我們的心得到自在，在煩惱中得到自在，在受生中得到自在，在各種業障中得到自在，在各種三昧（samadhi，禪定）中得到自在，在裝飾品中得到自在，在壽命中得到自在，乃至能夠在一切佛法中得到自在。』 又有十千化樂天王，在虛空中，演奏天上的音樂，恭敬供養，這樣說道：『善男子！這位婆羅門在五熱炙身時，他的火焰光明照耀著我們的宮殿、裝飾品和采女，能夠使我們不受欲樂的誘惑、不追求欲樂，身心柔軟，我們和大眾都來到他這裡。當時，婆羅門為我們說法，能夠使我們的心清凈、明潔、純善、柔軟，心中生起歡喜，乃至使我們得到清凈的十力（dasabala，佛的十種力量）清凈之身，生出無量身，乃至使我們得到佛身、佛語、佛聲、佛心，圓滿成就一切智智（sarvajna-jnana，一切種智）。』 又有
【English Translation】 English version: The meaning of Bodhi (enlightenment) is to be able to constantly see all Buddhas, always hear the wonderful Dharma, and have no obstacles in the mind in all places. Furthermore, there were ten thousand demons in the sky, scattering heavenly mani jewels (wish-fulfilling jewels) upon the Brahman (Hindu priest), and they told Sudhana: 'Good man! When this Brahman was practicing the five fires penance, the light of his flames made all our palaces and decorations look like a mass of ink, causing us to no longer be attached to them. My retinue and I came to him. This Brahman preached the Dharma to us, causing me and countless other heavenly princes and goddesses to attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Furthermore, there were ten thousand kings of the Paranirmitavasavartin heaven, who scattered heavenly flowers in the sky, saying: 'Good man! When this Brahman was practicing the five fires penance, the light of his flames made all our palaces and decorations look like a mass of ink, causing us to no longer be attached to them. My retinue and I came to him. This Brahman preached the Dharma to us, enabling our minds to be free, to be free from afflictions, to be free from rebirth, to be free from all karmic obstacles, to be free in all samadhis (meditative states), to be free in decorations, to be free in lifespan, and even to be free in all Buddha-dharmas.' Furthermore, there were ten thousand kings of the Nirmanarati heaven, who played heavenly music in the sky, making respectful offerings, saying: 'Good man! When this Brahman was practicing the five fires penance, the light of his flames illuminated our palaces, decorations, and celestial maidens, enabling us to not be tempted by sensual pleasures, not seek sensual pleasures, and to have soft bodies and minds. We and the multitude came to him. At that time, the Brahman preached the Dharma to us, enabling our minds to be pure, clear, virtuous, and soft, and to generate joy, and even enabling us to attain the pure body of the ten powers (ten powers of a Buddha), to generate countless bodies, and even to attain the Buddha body, Buddha speech, Buddha sound, Buddha mind, and to fully accomplish all-knowing wisdom (omniscience).' Furthermore, there were
十千兜率天王、天子、天女、無量眷屬，于虛空中，雨眾妙香，恭敬頂禮，作如是言：「善男子！此婆羅門五熱炙身時，令我等諸天及其眷屬，于自宮殿無有樂著，共詣其所。聞其說法，能令我等不貪境界，少欲知足，心生歡喜，心得充滿，生諸善根，發菩提心，乃至圓滿一切佛法。」
復有十千三十三天並其眷屬、天子、天女，前後圍繞，于虛空中，雨天曼陀羅華，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身時，令我等諸天于天音樂不生樂著，共詣其所。時，婆羅門為我等說一切諸法無常敗壞，令我舍離一切欲樂，令我斷除憍慢放逸，令我愛樂無上菩提。又，善男子！我當見此婆羅門時，須彌山頂六種震動，我等恐怖，皆發菩提心堅固不動。」
復有十千龍王，所謂：伊那跋羅龍王、難陀優波難陀龍王等，于虛空中，雨黑栴檀；無量龍女奏天音樂，雨天妙華及天香水，恭敬供養，作如是言：「善男子！此婆羅門五熱炙身時，其火光明普照一切諸龍宮殿，令諸龍眾離熱沙怖、金翅鳥怖，滅除瞋恚，身得清涼，心無垢濁，聞法信解，厭惡龍趣，以至誠心悔除業障，乃至發阿耨多羅三藐三菩提意住一切智。」
復有十千夜叉王，于虛空中，以種種供具，恭敬供養此婆羅門及以善財，作如是言：
【現代漢語翻譯】 現代漢語譯本：十千兜率天（Tusita, 佛教欲界六天之一，位於欲界第四層）天王、天子、天女以及無量眷屬，在虛空中，降下各種美妙的香，恭敬地頂禮，這樣說道：『善男子！這位婆羅門（Brahmana, 古印度祭司階層）在進行五熱炙身（Pancatapa, 一種苦行方式）時，使我們這些天人及其眷屬，對自己的宮殿不再留戀，一同來到他這裡。聽他說法，能使我們不貪戀世俗境界，少欲知足，心中生起歡喜，內心充滿，生出各種善根，發起菩提心，乃至圓滿一切佛法。』 又有十千三十三天（Trayastrimsa, 佛教欲界六天之一，位於欲界第二層）及其眷屬、天子、天女，前後圍繞，在虛空中，降下天界的曼陀羅花（Mandala, 一種花名），恭敬供養，這樣說道：『善男子！這位婆羅門在進行五熱炙身時，使我們這些天人對天界的音樂不再產生迷戀，一同來到他這裡。當時，婆羅門為我們宣說一切諸法無常敗壞的道理，使我們捨棄一切慾望享樂，使我們斷除驕慢放縱，使我們喜愛無上菩提。還有，善男子！當我們見到這位婆羅門時，須彌山（Sumeru, 佛教宇宙觀中的中心山）頂發生了六種震動，我們感到恐懼，都發起了堅固不動的菩提心。』 又有十千龍王，他們是：伊那跋羅龍王（Inabala, 龍王名）、難陀優波難陀龍王（Nanda Upananda, 龍王名）等，在虛空中，降下黑栴檀（Black Sandalwood, 一種香木）；無量龍女演奏天界的音樂，降下天界美妙的花和天香水，恭敬供養，這樣說道：『善男子！這位婆羅門在進行五熱炙身時，他的火焰光明普照一切龍的宮殿，使龍眾遠離熱沙的恐懼、金翅鳥（Garuda, 一種神鳥）的恐懼，滅除嗔恨，身體得到清涼，內心沒有污垢，聽聞佛法后產生信解，厭惡龍的境遇，以至誠心懺悔消除業障，乃至發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, 無上正等正覺）的意願，安住於一切智慧。』 又有十千夜叉王（Yaksa, 一種鬼神），在虛空中，用各種供品，恭敬供養這位婆羅門以及善財（Sudhana, 《華嚴經》中求道者），這樣說道：
【English Translation】 English version: Ten thousand kings of the Tusita Heaven (one of the six heavens of the desire realm in Buddhism, located on the fourth level), along with their princes, celestial maidens, and countless retinues, in the empty space, rained down various exquisite fragrances, respectfully bowed in reverence, and spoke thus: 'Good man! When this Brahmana (a member of the priestly class in ancient India) performs the five-fire penance (Pancatapa, a form of ascetic practice), it causes us, the devas and our retinues, to lose attachment to our own palaces and come together to his place. Hearing his teachings enables us to not crave worldly realms, to be content with little, to generate joy in our hearts, to be filled within, to produce various roots of goodness, to arouse the Bodhi mind, and even to perfect all the Buddha's teachings.' Furthermore, there were ten thousand Trayastrimsa Heavens (one of the six heavens of the desire realm in Buddhism, located on the second level), along with their retinues, princes, and celestial maidens, surrounding him from all sides, in the empty space, raining down celestial Mandarava flowers (a type of flower), respectfully making offerings, and spoke thus: 'Good man! When this Brahmana performs the five-fire penance, it causes us, the devas, to lose attachment to celestial music and come together to his place. At that time, the Brahmana explained to us the impermanence and decay of all dharmas, causing us to abandon all sensual pleasures, to eliminate arrogance and indulgence, and to love the unsurpassed Bodhi. Moreover, good man! When we saw this Brahmana, the summit of Mount Sumeru (the central mountain in Buddhist cosmology) shook in six ways, and we were terrified, all arousing the firm and unmoving Bodhi mind.' Furthermore, there were ten thousand Dragon Kings, namely: Dragon King Inabala (a dragon king's name), Dragon King Nanda Upananda (a dragon king's name), and others, in the empty space, raining down black sandalwood (a type of fragrant wood); countless dragon maidens played celestial music, raining down celestial exquisite flowers and celestial fragrant water, respectfully making offerings, and spoke thus: 'Good man! When this Brahmana performs the five-fire penance, the light of his fire illuminates all the dragon palaces, causing the dragon hosts to be free from the fear of hot sand and the fear of the Garuda (a mythical bird), to extinguish anger, to have their bodies cooled, to have their minds free from defilement, to generate faith and understanding upon hearing the Dharma, to detest the dragon realm, to sincerely repent and eliminate karmic obstacles, and even to arouse the intention for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and abide in all wisdom.' Furthermore, there were ten thousand Yaksha Kings (a type of spirit), in the empty space, using various offerings, respectfully making offerings to this Brahmana and Sudhana (a seeker of the path in the Avatamsaka Sutra), and spoke thus:
「善男子！此婆羅門五熱炙身時，我及眷屬悉于眾生髮慈愍心，一切羅剎、鳩槃荼等亦生慈心；以慈心故，于諸眾生無所惱害而來見我。我及彼等，于自宮殿不生樂著，即與共俱，來詣其所。時，婆羅門即為我等如應說法，一切皆得身心安樂，又令無量夜叉、羅剎、鳩槃荼等發於無上菩提之心。」
復有十千乾闥婆王，于虛空中，作如是言：「善男子！此婆羅門五熱炙身時，其火光明照我宮殿，悉令我等受不思議無量快樂，是故我等來詣其所。此婆羅門為我說法，能令我等於阿耨多羅三藐三菩提得不退轉。」
復有十千阿修羅王，從大海出，住在虛空，舒右膝輪，合掌前禮，作如是言：「善男子！此婆羅門五熱炙身時，我阿修羅所有宮殿、大海、大地，悉皆震動，令我等舍憍慢放逸，是故我等來詣其所。從其聞法，舍離諂誑，安住忍地，堅固不動，圓滿十力。」
復有十千迦樓羅王，勇力持王而為上首，化作外道童子之形，于虛空中唱如是言：「善男子！此婆羅門五熱炙身時，其火光明照我宮殿，一切震動皆悉恐怖，是故我等來詣其所。時，婆羅門即為我等如應說法，令修習大慈，稱讚大悲，度生死海，于欲泥中拔濟眾生，嘆菩提心，起方便智，隨其所宜調伏眾生。」
復有十千緊那羅王，
【現代漢語翻譯】 現代漢語譯本：『善男子！當這位婆羅門（Brahman，印度教祭司）進行五熱炙身苦行時，我和我的眷屬都對眾生生起慈悲憐憫之心，一切羅剎（Rakshasa，食人鬼）、鳩槃荼（Kumbhanda，守宮神）等也生起慈心；因為這慈心，他們不傷害任何眾生，前來見我。我和他們都不貪戀自己的宮殿，一起前往婆羅門所在之處。那時，婆羅門就為我們如理說法，使我們身心都得到安樂，又令無量夜叉（Yaksa，夜叉）、羅剎、鳩槃荼等發起了無上菩提之心。』 又有十千乾闥婆王（Gandharva，天樂神），在虛空中說：『善男子！當這位婆羅門進行五熱炙身苦行時，他的火焰光明照耀我們的宮殿，使我們都感受到不可思議的無量快樂，所以我們前來拜訪他。這位婆羅門為我們說法，能使我們在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉。』 又有十千阿修羅王（Asura，非天），從大海中出來，住在虛空中，伸出右膝，合掌向前禮拜，說：『善男子！當這位婆羅門進行五熱炙身苦行時，我們阿修羅所有的宮殿、大海、大地都震動起來，使我們捨棄了驕慢和放逸，所以我們前來拜訪他。從他那裡聽聞佛法，舍離了諂媚和欺誑，安住在忍辱之地，堅定不動搖，圓滿了十力。』 又有十千迦樓羅王（Garuda，金翅鳥），以勇力持王為首領，化作外道童子的形象，在虛空中唱道：『善男子！當這位婆羅門進行五熱炙身苦行時，他的火焰光明照耀我們的宮殿，一切都震動而感到恐懼，所以我們前來拜訪他。那時，婆羅門就為我們如理說法，使我們修習大慈，稱讚大悲，度過生死苦海，在慾望的泥沼中救拔眾生，讚歎菩提心，生起方便智慧，隨眾生的根器調伏他們。』 又有十千緊那羅王（Kinnara，歌神），
【English Translation】 English version: 『Good man! When this Brahman (Hindu priest) was performing the penance of the five fires, I and my retinue all developed compassionate minds towards all beings, and all the Rakshasas (flesh-eating demons), Kumbhandas (attendant spirits) and others also developed compassionate minds; because of this compassion, they did not harm any beings and came to see me. I and they did not cling to our own palaces, and together we went to where the Brahman was. At that time, the Brahman taught us the Dharma accordingly, which brought peace and joy to our bodies and minds, and also caused countless Yakshas (nature spirits), Rakshasas, Kumbhandas and others to develop the unsurpassed Bodhi mind.』 『There were also ten thousand Gandharva Kings (celestial musicians), who said in the sky: 『Good man! When this Brahman was performing the penance of the five fires, the light of his fire illuminated our palaces, causing us to experience inconceivable and immeasurable joy, so we came to visit him. This Brahman teaches us the Dharma, which enables us to attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 『There were also ten thousand Asura Kings (demigods), who came out of the great ocean, stayed in the sky, extended their right knees, joined their palms in front of them, and said: 『Good man! When this Brahman was performing the penance of the five fires, all our Asura palaces, the great ocean, and the earth all shook, causing us to abandon arrogance and negligence, so we came to visit him. From him, we heard the Dharma, abandoned flattery and deceit, settled in the land of patience, remained firm and unmoving, and perfected the ten powers.』 『There were also ten thousand Garuda Kings (mythical bird-like creatures), with the valiant King Dhrtarastra as their leader, who transformed into the form of non-Buddhist children, and chanted in the sky: 『Good man! When this Brahman was performing the penance of the five fires, the light of his fire illuminated our palaces, and everything shook, causing us to feel fear, so we came to visit him. At that time, the Brahman taught us the Dharma accordingly, causing us to cultivate great compassion, praise great mercy, cross the sea of birth and death, rescue beings from the mire of desire, praise the Bodhi mind, generate skillful wisdom, and subdue beings according to their needs.』 『There were also ten thousand Kinnara Kings (celestial musicians),』
于虛空中，唱如是言：
「善男子！此婆羅門五熱炙身時，我等所住宮殿諸多羅樹、諸寶鈴網、諸寶繒帶、諸音樂樹、諸妙寶樹及諸樂器，自然而出佛聲、法聲及不退轉菩薩僧聲、愿求無上菩提之聲，云：『某方、某國，有某菩薩，發菩提心；某方、某國，有某菩薩，修行苦行，難捨能捨，乃至清凈一切智行；某方、某國，有某菩薩，往詣道場；乃至某方、某國，有某如來，作佛事已，而般涅槃。』
「善男子！假使有人，以閻浮提一切草木末為微塵，此微塵數可知邊際，我宮殿中寶多羅樹乃至樂器所說菩薩名、如來名、所發大愿、所修行等，無有能得知其邊際。
「善男子！我等以聞佛聲、法聲、菩薩僧聲，生大歡喜，來詣其所。時，婆羅門即為我等如應說法，令我及余無量眾生於阿耨多羅三藐三菩提得不退轉。」
復有無量欲界諸天，于虛空中，以妙供具，恭敬供養，唱如是言：「善男子！此婆羅門五熱炙身時，其火光明照阿鼻等一切地獄，諸所受苦悉令休息。我等見此火光明故，心生凈信；以信心故，從彼命終，生於天中；為知恩故，而來其所，恭敬瞻仰，無有厭足。時，婆羅門為我說法，令無量眾生髮菩提心。」
爾時，善財童子聞如是法，心大歡喜，于婆羅門所，發起真實
【現代漢語翻譯】 現代漢語譯本：在虛空中，他們這樣唱道： 『善男子！當這位婆羅門進行五熱炙身時，我們所居住的宮殿中，諸多的羅樹（一種高大的樹）、各種寶鈴網、各種寶繒帶、各種音樂樹、各種美妙的寶樹以及各種樂器，都會自然發出佛的聲音、法的聲音、不退轉菩薩僧的聲音，以及愿求無上菩提的聲音，它們會宣告：『在某方、某國，有某位菩薩，發起了菩提心；在某方、某國，有某位菩薩，正在修行苦行，難捨能捨，乃至清凈一切智行；在某方、某國，有某位菩薩，正前往道場；乃至在某方、某國，有某位如來（佛的稱號），完成佛事後，進入涅槃。』 『善男子！假設有人，將閻浮提（我們所居住的這個世界）所有草木磨成微塵，這些微塵的數量尚可計算出邊際，而我宮殿中寶多羅樹乃至樂器所說出的菩薩名號、如來名號、所發的大愿、所修行的種種，卻沒有任何人能夠得知其邊際。 『善男子！我們因為聽聞佛的聲音、法的聲音、菩薩僧的聲音，而生起極大的歡喜，前來這裡。那時，婆羅門就會為我們如理說法，使我和其他無量眾生在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉。』 又有無量欲界諸天，在虛空中，用美妙的供品，恭敬地供養，他們這樣唱道：『善男子！當這位婆羅門進行五熱炙身時，那火焰的光明照耀阿鼻地獄等一切地獄，使所有受苦的眾生都得到休息。我們因為見到這火焰的光明，心中生起清凈的信心；因為這信心，我們從地獄命終后，得以轉生到天界；爲了報答這份恩情，我們來到這裡，恭敬地瞻仰，沒有絲毫厭倦。那時，婆羅門為我們說法，使無量眾生髮起了菩提心。』 那時，善財童子聽聞這樣的法，心中非常歡喜，對婆羅門生起了真實的敬意。
【English Translation】 English version: In the empty space, they sang thus: 'Good man! When this Brahmin performs the five-fire penance, from the palaces where we dwell, many Tala trees (a tall tree), jeweled bell nets, jeweled streamers, musical trees, wondrous jeweled trees, and various musical instruments naturally emit the sounds of the Buddha, the Dharma, the irreversible Bodhisattva Sangha, and the aspiration for unsurpassed Bodhi, proclaiming: 『In such and such a direction, in such and such a country, there is such and such a Bodhisattva who has generated the Bodhi mind; in such and such a direction, in such and such a country, there is such and such a Bodhisattva who is practicing asceticism, relinquishing what is difficult to relinquish, even purifying all-knowing conduct; in such and such a direction, in such and such a country, there is such and such a Bodhisattva who is going to the Bodhi-mandala; and even in such and such a direction, in such and such a country, there is such and such a Tathagata (title of a Buddha) who, having completed the Buddha's work, enters Nirvana.』 'Good man! Suppose someone were to grind all the grasses and trees of Jambudvipa (the world we live in) into fine dust, the number of these dust particles could still be known, but the names of the Bodhisattvas, the names of the Tathagatas, the great vows they have made, and the practices they have undertaken, spoken by the jeweled Tala trees and musical instruments in my palace, no one can know their limits.' 'Good man! We, having heard the sounds of the Buddha, the Dharma, and the Bodhisattva Sangha, generate great joy and come to this place. At that time, the Brahmin will teach us the Dharma accordingly, causing me and countless other beings to attain irreversibility in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Moreover, countless devas of the desire realm, in the empty space, with wondrous offerings, respectfully made offerings, and sang thus: 'Good man! When this Brahmin performs the five-fire penance, the light of the fire illuminates all the hells, including Avici hell, causing all those who suffer to rest. Because we saw this light of the fire, we generated pure faith in our hearts; because of this faith, we passed away from those hells and were reborn in the heavens; to repay this kindness, we have come here, respectfully gazing upon him, without any weariness. At that time, the Brahmin taught us the Dharma, causing countless beings to generate the Bodhi mind.' At that time, Sudhana, having heard such Dharma, was greatly delighted and generated genuine respect for the Brahmin.
善知識心，頭頂禮敬，唱如是言：「我于大聖善知識所生不善心，唯愿聖者容我悔過！」
時，婆羅門即為善財而說頌言：
「若有諸菩薩， 順善知識教， 一切無疑懼， 安住心不動。 當知如是人， 必獲廣大利， 坐菩提樹下， 成於無上覺。」
爾時，善財童子即登刀山，自投火聚；未至中間，即得菩薩善住三昧；才觸火焰，又得菩薩寂靜樂神通三昧。善財白言：「甚奇！聖者！如是刀山及大火聚，我身觸時安隱快樂。」
時，婆羅門告善財言：
「善男子！我唯得此菩薩無盡輪解脫。如諸菩薩摩訶薩大功德焰，能燒一切眾生見惑令無有餘，必不退轉無窮盡心、無懈怠心、無怯弱心，發如金剛藏那羅延心，疾修諸行無遲緩心，愿如風輪普持一切精進大誓皆無退轉；而我云何能知能說彼功德行？
「善男子！於此南方，有城名：師子奮迅；中有童女，名曰：慈行。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無數匝，辭退而去。
大方廣佛華嚴經卷第六十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十五
于闐國三藏實叉難陀奉 制譯
入法界品第三
【現代漢語翻譯】 現代漢語譯本：善知識（指引修行的人）心懷敬意，頭頂禮拜，說道：『我對大聖善知識產生了不善的心念，只願聖者能夠寬容我，讓我懺悔過錯！』 這時，婆羅門（修行者）就為善財（求道者）說了偈頌： 『如果諸位菩薩，能夠順從善知識的教導，一切都不會有疑慮和恐懼，內心安住不動搖。 應當知道這樣的人，必定會獲得廣大的利益，最終在菩提樹下，成就無上的覺悟。』 那時，善財童子立刻登上刀山，自己投入火堆；還沒到中間，就獲得了菩薩善住三昧（一種禪定境界）；剛接觸到火焰，又獲得了菩薩寂靜樂神通三昧（另一種禪定境界）。善財說道：『真是神奇！聖者！像這樣的刀山和大火堆，我身體接觸時卻感到安穩快樂。』 這時，婆羅門告訴善財說： 『善男子！我只是得到了這個菩薩無盡輪解脫（一種解脫境界）。像諸位菩薩摩訶薩（大菩薩）那樣的大功德火焰，能夠燒盡一切眾生的見惑（錯誤的見解），使之完全消失，必定不會退轉，擁有無窮盡的心、不懈怠的心、不怯弱的心，發起像金剛藏那羅延（一種神力）一樣的心，迅速修行各種行為，沒有遲緩的心，願望像風輪一樣普遍支援一切精進的大誓願，都不會退轉；而我怎麼能夠知道和說出他們的功德行為呢？』 『善男子！在這南方，有一座城市叫做師子奮迅（獅子奮迅），城中有一位童女，名字叫做慈行（慈悲的行為）。你到那裡去問：菩薩如何學習菩薩的行為，修持菩薩的道路？』 這時，善財童子頂禮婆羅門的腳，圍繞無數圈，告辭離去。
【English Translation】 English version: The good knowing advisor, with a respectful heart, bowed his head and said: 'I have generated an unkind thought towards the great and virtuous knowing advisor, I only wish that the holy one can forgive me and allow me to repent my mistake!' At that time, the Brahmin (practitioner) spoke a verse for Sudhana (seeker of the path): 'If all Bodhisattvas, can follow the teachings of the good knowing advisor, they will have no doubts or fears, and their hearts will remain steadfast and unmoving. It should be known that such a person, will surely obtain great benefits, and ultimately under the Bodhi tree, achieve unsurpassed enlightenment.' At that time, Sudhana immediately climbed the mountain of knives, and threw himself into the fire; before reaching the middle, he obtained the Bodhisattva's Samadhi of Good Abiding (a state of meditative concentration); as soon as he touched the flames, he obtained the Bodhisattva's Samadhi of Peaceful Joy and Supernatural Power (another state of meditative concentration). Sudhana said: 'How marvelous! Holy one! Such a mountain of knives and a great fire, when my body touches them, I feel peaceful and happy.' At this time, the Brahmin told Sudhana: 'Good man! I have only attained this Bodhisattva's Endless Wheel Liberation (a state of liberation). Like the great flames of merit of all Bodhisattva Mahasattvas (great Bodhisattvas), they can burn away all sentient beings' delusions of view (incorrect views), causing them to completely disappear, they will surely not regress, possessing an endless heart, a non-slacking heart, a non-cowardly heart, generating a heart like Vajragarbha Narayana (a kind of divine power), quickly cultivating all kinds of actions, without a delaying heart, wishing like the wind wheel to universally support all diligent great vows, and will not regress; but how can I know and speak of their meritorious actions?' 'Good man! In the south, there is a city called Simhavijrmbhita (Lion's Vigorous Strides); in the city there is a maiden, named Maitri-carini (Compassionate Conduct). You go there and ask: How does a Bodhisattva learn the conduct of a Bodhisattva, and cultivate the path of a Bodhisattva?' At this time, Sudhana bowed at the Brahmin's feet, circled him countless times, and took his leave.
十九之六
爾時，善財童子于善知識所，起最極尊重心，生廣大清凈解，常念大乘，專求佛智，愿見諸佛，觀法境界，無障礙智常現在前，決定了知諸法實際、常住際、一切三世諸剎那際、如虛空際、無二際、一切法無分別際、一切義無障礙際、一切劫無失壞際、一切如來無際之際；於一切佛心無分別，破眾想網，離諸執著，不取諸佛眾會道場，亦不取佛清凈國土；知諸眾生皆無有我，知一切聲悉皆如響，知一切色悉皆如影。
漸次南行，至師子奮迅城，周遍推求慈行童女。聞此童女是師子幢王女，五百童女以為侍從，住毗盧遮那藏殿，于龍勝栴檀足金線網天衣座上而說妙法。善財聞已，詣王宮門，求見彼女。見無量眾來入宮中，善財問言：「諸人今者何所往詣？」咸報之言：「我等欲詣慈行童女聽受妙法。」善財童子即作是念：「此王宮門既無限礙，我亦應入。」
善財入已，見毗盧遮那藏殿，玻璃為地，琉璃為柱，金剛為壁，閻浮檀金以為垣墻，百千光明而為窗牖，阿僧祇摩尼寶而莊校之，寶藏摩尼鏡周匝莊嚴，以世間最上摩尼寶而為莊飾，無數寶網羅覆其上，百千金鈴出妙音聲，有如是等不可思議眾寶嚴飾。其慈行童女，面板金色，眼紺紫色，發紺青色，以梵音聲而演說法。
善財見
【現代漢語翻譯】 現代漢語譯本： 當時，善財童子在善知識那裡，生起最極尊重的心，產生廣大清凈的理解，常常思念大乘佛法，專心尋求佛的智慧，希望見到諸佛，觀察佛法的境界，使無障礙的智慧常常顯現在眼前，確定了知一切法的實際、常住的真理、一切三世（過去、現在、未來）諸剎那的真理、如同虛空的真理、無二的真理、一切法無分別的真理、一切義理無障礙的真理、一切劫（時間單位）不會失壞的真理、一切如來（佛的稱號）無邊際的真理；對於一切佛的心沒有分別，破除各種妄想的羅網，脫離一切執著，不執取諸佛的集會道場，也不執取佛的清凈國土；知道一切眾生都沒有『我』的存在，知道一切聲音都像迴響，知道一切色相都像影子。 善財童子逐漸向南行走，到達師子奮迅城，到處尋找慈行童女。聽說這位童女是師子幢王（國王名）的女兒，有五百位童女作為侍從，住在毗盧遮那藏殿（宮殿名），在龍勝栴檀（一種香木）足的金線網天衣座上宣說微妙的佛法。善財童子聽聞后，來到王宮門前，請求見她。看到無數的人進入宮中，善財童子問道：『各位現在要到哪裡去？』他們都回答說：『我們想去慈行童女那裡聽受微妙的佛法。』善財童子心想：『這王宮的門既然沒有限制，我也應該進去。』 善財童子進入宮殿後，看見毗盧遮那藏殿，地面是玻璃鋪成的，柱子是琉璃做的，墻壁是金剛石做的，圍墻是用閻浮檀金（一種黃金）做的，百千光明作為窗戶，用無數的摩尼寶珠裝飾，寶藏摩尼鏡環繞四周裝飾，用世間最上等的摩尼寶珠裝飾，無數的寶網覆蓋在上面，百千金鈴發出美妙的聲音，有這樣等等不可思議的眾多寶物裝飾。那位慈行童女，面板是金色的，眼睛是紺紫色，頭髮是紺青色，用梵音演說佛法。 善財童子見到
【English Translation】 English version: At that time, Sudhana, in the presence of the virtuous teachers, arose the most profound respect, generated a vast and pure understanding, constantly contemplated the Mahayana (Great Vehicle) teachings, single-mindedly sought the wisdom of the Buddhas, wished to see all the Buddhas, observe the realms of Dharma, so that unobstructed wisdom would always be present before him, and he would definitively know the reality of all dharmas, the constant truth, the truth of all the moments of the three times (past, present, and future), the truth like space, the non-dual truth, the truth of non-discrimination of all dharmas, the truth of unobstructedness of all meanings, the truth of all kalpas (eons) not being destroyed, the truth of the boundlessness of all Tathagatas (Buddhas); towards the minds of all Buddhas, he had no discrimination, broke through the net of all delusions, detached from all attachments, did not grasp the assemblies and places of practice of the Buddhas, nor did he grasp the pure lands of the Buddhas; he knew that all sentient beings have no 『self』, knew that all sounds are like echoes, and knew that all forms are like shadows. Gradually traveling south, Sudhana arrived at the city of Lion's Vigorous Advance, and everywhere sought the maiden Cihang. He heard that this maiden was the daughter of King Lion Banner (a king's name), with five hundred maidens as attendants, residing in the Vairocana Treasury Palace, and on a throne of heavenly garments with a golden net of Dragon-Victory Sandalwood feet, she was expounding the wonderful Dharma. Upon hearing this, Sudhana went to the palace gate, requesting to see her. Seeing countless people entering the palace, Sudhana asked, 『Where are you all going now?』 They all replied, 『We wish to go to the maiden Cihang to hear and receive the wonderful Dharma.』 Sudhana thought, 『Since the gate of this palace has no restrictions, I should also enter.』 After Sudhana entered, he saw the Vairocana Treasury Palace, with floors of glass, pillars of lapis lazuli, walls of diamond, ramparts of Jambudvipa gold (a type of gold), hundreds of thousands of lights as windows, adorned with countless mani jewels, surrounded by treasure mani mirrors, decorated with the most supreme mani jewels of the world, covered with countless jeweled nets, and hundreds of thousands of golden bells emitting wonderful sounds, adorned with such inconceivable treasures. The maiden Cihang had golden skin, dark purple eyes, and dark blue hair, and she was expounding the Dharma in a Brahma voice. Sudhana saw
已，頂禮其足，繞無數匝，合掌前住，作如是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
時，慈行童女告善財言：「善男子！汝應觀我宮殿莊嚴。」
善財頂禮，周遍觀察，見一一壁中、一一柱中、一一鏡中、一一相中、一一形中、一一摩尼寶中、一一莊嚴具中、一一金鈴中、一一寶樹中、一一寶形像中、一一寶瓔珞中，悉見法界一切如來，從初發心，修菩薩行，成滿大愿，具足功德，成等正覺，轉妙法輪，乃至示現入于涅槃；如是影像靡不皆現，如凈水中普見虛空日月星宿所有眾像，如此皆是慈行童女過去世中善根之力。
爾時，善財童子憶念所見諸佛之相，合掌瞻仰慈行童女。
爾時，童女告善財言：「善男子！此是般若波羅蜜普莊嚴門，我於三十六恒河沙佛所求得此法。彼諸如來各以異門，令我入此般若波羅蜜普莊嚴門；一佛所演，余不重說。」
善財白言：「聖者！此般若波羅蜜普莊嚴門境界云何？」
童女答言：
「善男子！我入此般若波羅蜜普莊嚴門，隨順趣向，思惟觀察，憶持分別時得普門陀羅尼，百萬阿僧祇陀羅尼門皆悉現前。所謂：佛剎陀羅尼門、佛陀羅尼門、法陀羅
【現代漢語翻譯】 現代漢語譯本 於是，善財童子頂禮慈行童女的足，繞了無數圈，合掌站立在她面前，說道：『聖者！我早已發起了無上正等正覺（阿耨多羅三藐三菩提）的心，但還不知道菩薩如何學習菩薩的修行，如何修持菩薩的道？我聽說聖者您善於引導教誨，希望您能為我解說！』 這時，慈行童女告訴善財童子說：『善男子！你應該看看我的宮殿的莊嚴景象。』 善財童子頂禮之後，環顧四周，看到每一面墻壁中、每一根柱子中、每一面鏡子中、每一個形象中、每一種形狀中、每一顆摩尼寶珠中、每一種莊嚴的器具中、每一個金鈴中、每一棵寶樹中、每一個寶像中、每一件寶瓔珞中，都顯現出法界一切如來，從最初發心，修菩薩行，圓滿大愿，具足功德，成就正等正覺，轉動微妙法輪，乃至示現進入涅槃；這樣的影像無不顯現，就像在清澈的水中普遍看到虛空中日月星辰的所有景像一樣，這些都是慈行童女過去世中善根的力量。 這時，善財童子回憶起所見諸佛的形象，合掌瞻仰慈行童女。 這時，童女告訴善財童子說：『善男子！這是般若波羅蜜（智慧到彼岸）普莊嚴門，我從三十六恒河沙數佛那裡求得此法。那些如來各自用不同的方法，讓我進入這般若波羅蜜普莊嚴門；一位佛所演說的，其他佛不再重複。』 善財童子問道：『聖者！這般若波羅蜜普莊嚴門的境界是怎樣的呢？』 童女回答說： 『善男子！我進入這般若波羅蜜普莊嚴門，隨順趣向，思維觀察，憶持分別時，就得到了普門陀羅尼（總持法門），百萬阿僧祇（無數）陀羅尼門都顯現在眼前。所謂：佛剎陀羅尼門、佛陀羅尼門、法陀羅尼門……』
【English Translation】 English version Then, Sudhana bowed at the feet of the maiden Cihang, circumambulated her countless times, placed his palms together, and stood before her, saying: 'O Holy One! I have already generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, and how a Bodhisattva cultivates the path of a Bodhisattva. I have heard that you, O Holy One, are skilled in guiding and teaching, and I wish you would explain it to me!' At that time, the maiden Cihang said to Sudhana: 'Good man! You should observe the adornments of my palace.' Sudhana bowed and looked all around, and saw in each wall, in each pillar, in each mirror, in each image, in each form, in each mani jewel, in each ornament, in each golden bell, in each jeweled tree, in each jeweled statue, in each jeweled necklace, all the Tathagatas of the Dharma realm, from the initial generation of the mind, cultivating the Bodhisattva practices, fulfilling the great vows, possessing all merits, attaining supreme perfect enlightenment, turning the wonderful Dharma wheel, and even manifesting entry into Nirvana; such images were all present, just as in clear water one can see all the images of the sun, moon, and stars in the sky, all of this is due to the power of the good roots of the maiden Cihang in her past lives. At that time, Sudhana recalled the images of all the Buddhas he had seen, and with his palms together, gazed up at the maiden Cihang. At that time, the maiden said to Sudhana: 'Good man! This is the Prajnaparamita (perfection of wisdom) Universal Adornment Gate, and I obtained this Dharma from thirty-six Ganges sands of Buddhas. Each of those Tathagatas used different methods to lead me into this Prajnaparamita Universal Adornment Gate; what one Buddha expounded, the others did not repeat.' Sudhana asked: 'O Holy One! What is the realm of this Prajnaparamita Universal Adornment Gate?' The maiden replied: 'Good man! When I enter this Prajnaparamita Universal Adornment Gate, following its direction, contemplating and observing, remembering and distinguishing, I obtain the Universal Gate Dharani (total retention of Dharma), and millions of Asankhya (countless) Dharani gates all appear before me. These are: the Buddha-field Dharani gate, the Buddha Dharani gate, the Dharma Dharani gate...'
尼門、眾生陀羅尼門、過去陀羅尼門、未來陀羅尼門、現在陀羅尼門、常住際陀羅尼門、福德陀羅尼門、福德助道具陀羅尼門、智慧陀羅尼門、智慧助道具陀羅尼門、諸愿陀羅尼門、分別諸愿陀羅尼門、集諸行陀羅尼門、清凈行陀羅尼門、圓滿行陀羅尼門、業陀羅尼門、業不失壞陀羅尼門、業流注陀羅尼門、業所作陀羅尼門、舍離惡業陀羅尼門、修習正業陀羅尼門、業自在陀羅尼門、善行陀羅尼門、持善行陀羅尼門、三昧陀羅尼門、隨順三昧陀羅尼門、觀察三昧陀羅尼門、三昧境界陀羅尼門、從三昧起陀羅尼門、神通陀羅尼門、心海陀羅尼門、種種心陀羅尼門、直心陀羅尼門、照心稠林陀羅尼門、調心清凈陀羅尼門、知眾生所從生陀羅尼門、知眾生煩惱行陀羅尼門、知煩惱習氣陀羅尼門、知煩惱方便陀羅尼門、知眾生解陀羅尼門、知眾生行陀羅尼門、知眾生行不同陀羅尼門、知眾生性陀羅尼門、知眾生欲陀羅尼門、知眾生想陀羅尼門、普見十方陀羅尼門、說法陀羅尼門、大悲陀羅尼門、大慈陀羅尼門、寂靜陀羅尼門、言語道陀羅尼門、方便非方便陀羅尼門、隨順陀羅尼門、差別陀羅尼門、普入陀羅尼門、無礙際陀羅尼門、普遍陀羅尼門、佛法陀羅尼門、菩薩法陀羅尼門、聲聞法陀羅尼門、獨覺法陀羅尼門、世間法陀羅
【現代漢語翻譯】 現代漢語譯本 『尼門』（Nimen，指無門或入口）、『眾生陀羅尼門』（Sattvadhāraṇīmukha，指憶持眾生之法門）、『過去陀羅尼門』（Atītadhāraṇīmukha，指憶持過去之法門）、『未來陀羅尼門』（Anāgatadhāraṇīmukha，指憶持未來之法門）、『現在陀羅尼門』（Pratyutpannadhāraṇīmukha，指憶持現在之法門）、『常住際陀羅尼門』（Dhruvasthitikoṭidhāraṇīmukha，指憶持常住境界之法門）、『福德陀羅尼門』（Puṇyadhāraṇīmukha，指憶持福德之法門）、『福德助道具陀羅尼門』（Puṇyopakaraṇasāmagrīdhāraṇīmukha，指憶持福德助成之法門）、『智慧陀羅尼門』（Jñānadhāraṇīmukha，指憶持智慧之法門）、『智慧助道具陀羅尼門』（Jñānopakaraṇasāmagrīdhāraṇīmukha，指憶持智慧助成之法門）、『諸愿陀羅尼門』（Praṇidhānadhāraṇīmukha，指憶持諸愿之法門）、『分別諸愿陀羅尼門』（Praṇidhānavibhāgadhāraṇīmukha，指憶持分別諸愿之法門）、『集諸行陀羅尼門』（Kriyāsamudāyadhāraṇīmukha，指憶持聚集諸行之法門）、『清凈行陀羅尼門』（Viśuddhacaryādhāraṇīmukha，指憶持清凈行之法門）、『圓滿行陀羅尼門』（Paripūrṇacaryādhāraṇīmukha，指憶持圓滿行之法門）、『業陀羅尼門』（Karmadhāraṇīmukha，指憶持業之法門）、『業不失壞陀羅尼門』（Karmavipākāpranāśadhāraṇīmukha，指憶持業不失壞之法門）、『業流注陀羅尼門』（Karmapravāhadhāraṇīmukha，指憶持業流注之法門）、『業所作陀羅尼門』（Karmakṛtadhāraṇīmukha，指憶持業所作之法門）、『舍離惡業陀羅尼門』（Akarmaprahāṇadhāraṇīmukha，指憶持舍離惡業之法門）、『修習正業陀羅尼門』（Satkarmābhyāsadhāraṇīmukha，指憶持修習正業之法門）、『業自在陀羅尼門』（Karmavaśitādhāraṇīmukha，指憶持業自在之法門）、『善行陀羅尼門』（Sucaritadhāraṇīmukha，指憶持善行之法門）、『持善行陀羅尼門』（Sucaritadhāraṇadhāraṇīmukha，指憶持持善行之法門）、『三昧陀羅尼門』（Samādhidhāraṇīmukha，指憶持三昧之法門）、『隨順三昧陀羅尼門』（Samādhyanuvartanadhāraṇīmukha，指憶持隨順三昧之法門）、『觀察三昧陀羅尼門』（Samādhinirīkṣaṇadhāraṇīmukha，指憶持觀察三昧之法門）、『三昧境界陀羅尼門』（Samādhigocaradhāraṇīmukha，指憶持三昧境界之法門）、『從三昧起陀羅尼門』（Samādhyutthānadhāraṇīmukha，指憶持從三昧起之法門）、『神通陀羅尼門』（Abhijñādhāraṇīmukha，指憶持神通之法門）、『心海陀羅尼門』（Cittasamudradhāraṇīmukha，指憶持心海之法門）、『種種心陀羅尼門』（Nānācittadhāraṇīmukha，指憶持種種心之法門）、『直心陀羅尼門』（Ṛjucittadhāraṇīmukha，指憶持直心之法門）、『照心稠林陀羅尼門』（Cittagahanavabhāsadhāraṇīmukha，指憶持照心稠林之法門）、『調心清凈陀羅尼門』（Cittaviśodhanadhāraṇīmukha，指憶持調心清凈之法門）、『知眾生所從生陀羅尼門』（Sattvotpattijñānadhāraṇīmukha，指憶持知眾生所從生之法門）、『知眾生煩惱行陀羅尼門』（Sattvakleśacaryājñānadhāraṇīmukha，指憶持知眾生煩惱行之法門）、『知煩惱習氣陀羅尼門』（Kleśavāsanājñānadhāraṇīmukha，指憶持知煩惱習氣之法門）、『知煩惱方便陀羅尼門』（Kleśopāyajñānadhāraṇīmukha，指憶持知煩惱方便之法門）、『知眾生解陀羅尼門』（Sattvāśayajñānadhāraṇīmukha，指憶持知眾生理解之法門）、『知眾生行陀羅尼門』（Sattvacaryājñānadhāraṇīmukha，指憶持知眾生行之法門）、『知眾生行不同陀羅尼門』（Sattvacaryānānātmajñānadhāraṇīmukha，指憶持知眾生行不同之法門）、『知眾生性陀羅尼門』（Sattvaprakṛtijñānadhāraṇīmukha，指憶持知眾生性之法門）、『知眾生欲陀羅尼門』（Sattvābhiprāyajñānadhāraṇīmukha，指憶持知眾生欲之法門）、『知眾生想陀羅尼門』（Sattvasaṃjñājñānadhāraṇīmukha，指憶持知眾生想之法門）、『普見十方陀羅尼門』（Sarvadikdarśanadhāraṇīmukha，指憶持普見十方之法門）、『說法陀羅尼門』（Dharmabhāṇadhāraṇīmukha，指憶持說法之法門）、『大悲陀羅尼門』（Mahākaruṇādhāraṇīmukha，指憶持大悲之法門）、『大慈陀羅尼門』（Mahāmaitrīdhāraṇīmukha，指憶持大慈之法門）、『寂靜陀羅尼門』（Śāntadhāraṇīmukha，指憶持寂靜之法門）、『言語道陀羅尼門』（Vacomārgadhāraṇīmukha，指憶持言語道之法門）、『方便非方便陀羅尼門』（Upāyānupāyadhāraṇīmukha，指憶持方便與非方便之法門）、『隨順陀羅尼門』（Anuvartanadhāraṇīmukha，指憶持隨順之法門）、『差別陀羅尼門』（Viśeṣadhāraṇīmukha，指憶持差別之法門）、『普入陀羅尼門』（Sarvapraveśadhāraṇīmukha，指憶持普入之法門）、『無礙際陀羅尼門』（Asaṅgakoṭidhāraṇīmukha，指憶持無礙境界之法門）、『普遍陀羅尼門』（Sarvatragāmidhāraṇīmukha，指憶持普遍之法門）、『佛法陀羅尼門』（Buddhadharmadhāraṇīmukha，指憶持佛法之法門）、『菩薩法陀羅尼門』（Bodhisattvadharmadhāraṇīmukha，指憶持菩薩法之法門）、『聲聞法陀羅尼門』（Śrāvakadharmadhāraṇīmukha，指憶持聲聞法之法門）、『獨覺法陀羅尼門』（Pratyekabuddhadharmadhāraṇīmukha，指憶持獨覺法之法門）、『世間法陀羅尼門』（Laukikadharmadhāraṇīmukha，指憶持世間法之法門）
【English Translation】 English version 'Nimen' (Nimen, referring to no gate or entrance), 'Sattvadhāraṇīmukha' (the gate of dharani of sentient beings), 'Atītadhāraṇīmukha' (the gate of dharani of the past), 'Anāgatadhāraṇīmukha' (the gate of dharani of the future), 'Pratyutpannadhāraṇīmukha' (the gate of dharani of the present), 'Dhruvasthitikoṭidhāraṇīmukha' (the gate of dharani of the constant state), 'Puṇyadhāraṇīmukha' (the gate of dharani of merit), 'Puṇyopakaraṇasāmagrīdhāraṇīmukha' (the gate of dharani of the aids to merit), 'Jñānadhāraṇīmukha' (the gate of dharani of wisdom), 'Jñānopakaraṇasāmagrīdhāraṇīmukha' (the gate of dharani of the aids to wisdom), 'Praṇidhānadhāraṇīmukha' (the gate of dharani of vows), 'Praṇidhānavibhāgadhāraṇīmukha' (the gate of dharani of distinguishing vows), 'Kriyāsamudāyadhāraṇīmukha' (the gate of dharani of the collection of actions), 'Viśuddhacaryādhāraṇīmukha' (the gate of dharani of pure conduct), 'Paripūrṇacaryādhāraṇīmukha' (the gate of dharani of perfect conduct), 'Karmadhāraṇīmukha' (the gate of dharani of karma), 'Karmavipākāpranāśadhāraṇīmukha' (the gate of dharani of the non-loss of karmic results), 'Karmapravāhadhāraṇīmukha' (the gate of dharani of the flow of karma), 'Karmakṛtadhāraṇīmukha' (the gate of dharani of the making of karma), 'Akarmaprahāṇadhāraṇīmukha' (the gate of dharani of abandoning evil karma), 'Satkarmābhyāsadhāraṇīmukha' (the gate of dharani of practicing good karma), 'Karmavaśitādhāraṇīmukha' (the gate of dharani of the mastery of karma), 'Sucaritadhāraṇīmukha' (the gate of dharani of good conduct), 'Sucaritadhāraṇadhāraṇīmukha' (the gate of dharani of upholding good conduct), 'Samādhidhāraṇīmukha' (the gate of dharani of samadhi), 'Samādhyanuvartanadhāraṇīmukha' (the gate of dharani of following samadhi), 'Samādhinirīkṣaṇadhāraṇīmukha' (the gate of dharani of observing samadhi), 'Samādhigocaradhāraṇīmukha' (the gate of dharani of the realm of samadhi), 'Samādhyutthānadhāraṇīmukha' (the gate of dharani of arising from samadhi), 'Abhijñādhāraṇīmukha' (the gate of dharani of supernormal powers), 'Cittasamudradhāraṇīmukha' (the gate of dharani of the ocean of mind), 'Nānācittadhāraṇīmukha' (the gate of dharani of various minds), 'Ṛjucittadhāraṇīmukha' (the gate of dharani of the straight mind), 'Cittagahanavabhāsadhāraṇīmukha' (the gate of dharani of illuminating the thicket of mind), 'Cittaviśodhanadhāraṇīmukha' (the gate of dharani of purifying the mind), 'Sattvotpattijñānadhāraṇīmukha' (the gate of dharani of knowing the origin of beings), 'Sattvakleśacaryājñānadhāraṇīmukha' (the gate of dharani of knowing the afflictive conduct of beings), 'Kleśavāsanājñānadhāraṇīmukha' (the gate of dharani of knowing the habitual tendencies of afflictions), 'Kleśopāyajñānadhāraṇīmukha' (the gate of dharani of knowing the skillful means of afflictions), 'Sattvāśayajñānadhāraṇīmukha' (the gate of dharani of knowing the inclinations of beings), 'Sattvacaryājñānadhāraṇīmukha' (the gate of dharani of knowing the conduct of beings), 'Sattvacaryānānātmajñānadhāraṇīmukha' (the gate of dharani of knowing the different conducts of beings), 'Sattvaprakṛtijñānadhāraṇīmukha' (the gate of dharani of knowing the nature of beings), 'Sattvābhiprāyajñānadhāraṇīmukha' (the gate of dharani of knowing the desires of beings), 'Sattvasaṃjñājñānadhāraṇīmukha' (the gate of dharani of knowing the perceptions of beings), 'Sarvadikdarśanadhāraṇīmukha' (the gate of dharani of seeing all directions), 'Dharmabhāṇadhāraṇīmukha' (the gate of dharani of expounding the Dharma), 'Mahākaruṇādhāraṇīmukha' (the gate of dharani of great compassion), 'Mahāmaitrīdhāraṇīmukha' (the gate of dharani of great loving-kindness), 'Śāntadhāraṇīmukha' (the gate of dharani of tranquility), 'Vacomārgadhāraṇīmukha' (the gate of dharani of the path of speech), 'Upāyānupāyadhāraṇīmukha' (the gate of dharani of skillful and unskillful means), 'Anuvartanadhāraṇīmukha' (the gate of dharani of following), 'Viśeṣadhāraṇīmukha' (the gate of dharani of distinctions), 'Sarvapraveśadhāraṇīmukha' (the gate of dharani of entering all), 'Asaṅgakoṭidhāraṇīmukha' (the gate of dharani of the unobstructed realm), 'Sarvatragāmidhāraṇīmukha' (the gate of dharani of universality), 'Buddhadharmadhāraṇīmukha' (the gate of dharani of the Buddha's Dharma), 'Bodhisattvadharmadhāraṇīmukha' (the gate of dharani of the Bodhisattva's Dharma), 'Śrāvakadharmadhāraṇīmukha' (the gate of dharani of the Śrāvaka's Dharma), 'Pratyekabuddhadharmadhāraṇīmukha' (the gate of dharani of the Pratyekabuddha's Dharma), 'Laukikadharmadhāraṇīmukha' (the gate of dharani of worldly Dharma)
尼門、世界成陀羅尼門、世界壞陀羅尼門、世界住陀羅尼門、凈世界陀羅尼門、垢世界陀羅尼門、于垢世界現凈陀羅尼門、于凈世界現垢陀羅尼門、純垢世界陀羅尼門、純凈世界陀羅尼門、平坦世界陀羅尼門、不平坦世界陀羅尼門、覆世界陀羅尼門、因陀羅網世界陀羅尼門、世界轉陀羅尼門、知依想住陀羅尼門、細入粗陀羅尼門、粗入細陀羅尼門、見諸佛陀羅尼門、分別佛身陀羅尼門、佛光明莊嚴網陀羅尼門、佛圓滿音陀羅尼門、佛法輪陀羅尼門、成就佛法輪陀羅尼門、差別佛法輪陀羅尼門、無差別佛法輪陀羅尼門、解釋佛法輪陀羅尼門、轉佛法輪陀羅尼門、能作佛事陀羅尼門、分別佛眾會陀羅尼門、入佛眾會海陀羅尼門、普照佛力陀羅尼門、諸佛三昧陀羅尼門、諸佛三昧自在用陀羅尼門、諸佛所住陀羅尼門、諸佛所持陀羅尼門、諸佛變化陀羅尼門、佛知眾生心行陀羅尼門、諸佛神通變現陀羅尼門、住兜率天宮乃至示現入于涅槃陀羅尼門、利益無量眾生陀羅尼門、入甚深法陀羅尼門、入微妙法陀羅尼門、菩提心陀羅尼門、起菩提心陀羅尼門、助菩提心陀羅尼門、諸愿陀羅尼門、諸行陀羅尼門、神通陀羅尼門、出離陀羅尼門、總持清凈陀羅尼門、智輪清凈陀羅尼門、智慧清凈陀羅尼門、菩提無量陀羅尼門、自心清凈陀羅
【現代漢語翻譯】 現代漢語譯本： 尼門（Nimen，指某種法門），世界成陀羅尼門（世界形成時的總持法門），世界壞陀羅尼門（世界毀滅時的總持法門），世界住陀羅尼門（世界存在時的總持法門），凈世界陀羅尼門（清凈世界的總持法門），垢世界陀羅尼門（污濁世界的總持法門），于垢世界現凈陀羅尼門（在污濁世界顯現清凈的總持法門），于凈世界現垢陀羅尼門（在清凈世界顯現污濁的總持法門），純垢世界陀羅尼門（純粹污濁世界的總持法門），純凈世界陀羅尼門（純粹清凈世界的總持法門），平坦世界陀羅尼門（平坦世界的總持法門），不平坦世界陀羅尼門（不平坦世界的總持法門），覆世界陀羅尼門（覆蓋的世界的總持法門），因陀羅網世界陀羅尼門（如因陀羅網般交織的世界的總持法門），世界轉陀羅尼門（世界運轉的總持法門），知依想住陀羅尼門（了知依附於思想而住的總持法門），細入粗陀羅尼門（從細微進入粗大的總持法門），粗入細陀羅尼門（從粗大進入細微的總持法門），見諸佛陀羅尼門（見到諸佛的總持法門），分別佛身陀羅尼門（分別佛身的總持法門），佛光明莊嚴網陀羅尼門（佛光明莊嚴如網的總持法門），佛圓滿音陀羅尼門（佛圓滿音聲的總持法門），佛法輪陀羅尼門（佛法輪的總持法門），成就佛法輪陀羅尼門（成就佛法輪的總持法門），差別佛法輪陀羅尼門（差別佛法輪的總持法門），無差別佛法輪陀羅尼門（無差別佛法輪的總持法門），解釋佛法輪陀羅尼門（解釋佛法輪的總持法門），轉佛法輪陀羅尼門（轉動佛法輪的總持法門），能作佛事陀羅尼門（能作佛事的總持法門），分別佛眾會陀羅尼門（分別佛眾會的總持法門），入佛眾會海陀羅尼門（進入佛眾會海的總持法門），普照佛力陀羅尼門（普照佛力的總持法門），諸佛三昧陀羅尼門（諸佛三昧的總持法門），諸佛三昧自在用陀羅尼門（諸佛三昧自在運用的總持法門），諸佛所住陀羅尼門（諸佛所住處的總持法門），諸佛所持陀羅尼門（諸佛所持有的總持法門），諸佛變化陀羅尼門（諸佛變化的總持法門），佛知眾生心行陀羅尼門（佛知眾生心行的總持法門），諸佛神通變現陀羅尼門（諸佛神通變現的總持法門），住兜率天宮乃至示現入于涅槃陀羅尼門（住于兜率天宮乃至示現進入涅槃的總持法門），利益無量眾生陀羅尼門（利益無量眾生的總持法門），入甚深法陀羅尼門（進入甚深法的總持法門），入微妙法陀羅尼門（進入微妙法的總持法門），菩提心陀羅尼門（菩提心的總持法門），起菩提心陀羅尼門（生起菩提心的總持法門），助菩提心陀羅尼門（輔助菩提心的總持法門），諸愿陀羅尼門（諸愿的總持法門），諸行陀羅尼門（諸行的總持法門），神通陀羅尼門（神通的總持法門），出離陀羅尼門（出離的總持法門），總持清凈陀羅尼門（總持清凈的總持法門），智輪清凈陀羅尼門（智輪清凈的總持法門），智慧清凈陀羅尼門（智慧清凈的總持法門），菩提無量陀羅尼門（菩提無量的總持法門），自心清凈陀羅 現代漢語譯本：尼門（Nimen，指某種法門），世界成陀羅尼門（世界形成時的總持法門），世界壞陀羅尼門（世界毀滅時的總持法門），世界住陀羅尼門（世界存在時的總持法門），凈世界陀羅尼門（清凈世界的總持法門），垢世界陀羅尼門（污濁世界的總持法門），于垢世界現凈陀羅尼門（在污濁世界顯現清凈的總持法門），于凈世界現垢陀羅尼門（在清凈世界顯現污濁的總持法門），純垢世界陀羅尼門（純粹污濁世界的總持法門），純凈世界陀羅尼門（純粹清凈世界的總持法門），平坦世界陀羅尼門（平坦世界的總持法門），不平坦世界陀羅尼門（不平坦世界的總持法門），覆世界陀羅尼門（覆蓋的世界的總持法門），因陀羅網世界陀羅尼門（如因陀羅網般交織的世界的總持法門），世界轉陀羅尼門（世界運轉的總持法門），知依想住陀羅尼門（了知依附於思想而住的總持法門），細入粗陀羅尼門（從細微進入粗大的總持法門），粗入細陀羅尼門（從粗大進入細微的總持法門），見諸佛陀羅尼門（見到諸佛的總持法門），分別佛身陀羅尼門（分別佛身的總持法門），佛光明莊嚴網陀羅尼門（佛光明莊嚴如網的總持法門），佛圓滿音陀羅尼門（佛圓滿音聲的總持法門），佛法輪陀羅尼門（佛法輪的總持法門），成就佛法輪陀羅尼門（成就佛法輪的總持法門），差別佛法輪陀羅尼門（差別佛法輪的總持法門），無差別佛法輪陀羅尼門（無差別佛法輪的總持法門），解釋佛法輪陀羅尼門（解釋佛法輪的總持法門），轉佛法輪陀羅尼門（轉動佛法輪的總持法門），能作佛事陀羅尼門（能作佛事的總持法門），分別佛眾會陀羅尼門（分別佛眾會的總持法門），入佛眾會海陀羅尼門（進入佛眾會海的總持法門），普照佛力陀羅尼門（普照佛力的總持法門），諸佛三昧陀羅尼門（諸佛三昧的總持法門），諸佛三昧自在用陀羅尼門（諸佛三昧自在運用的總持法門），諸佛所住陀羅尼門（諸佛所住處的總持法門），諸佛所持陀羅尼門（諸佛所持有的總持法門），諸佛變化陀羅尼門（諸佛變化的總持法門），佛知眾生心行陀羅尼門（佛知眾生心行的總持法門），諸佛神通變現陀羅尼門（諸佛神通變現的總持法門），住兜率天宮乃至示現入于涅槃陀羅尼門（住于兜率天宮乃至示現進入涅槃的總持法門），利益無量眾生陀羅尼門（利益無量眾生的總持法門），入甚深法陀羅尼門（進入甚深法的總持法門），入微妙法陀羅尼門（進入微妙法的總持法門），菩提心陀羅尼門（菩提心的總持法門），起菩提心陀羅尼門（生起菩提心的總持法門），助菩提心陀羅尼門（輔助菩提心的總持法門），諸愿陀羅尼門（諸愿的總持法門），諸行陀羅尼門（諸行的總持法門），神通陀羅尼門（神通的總持法門），出離陀羅尼門（出離的總持法門），總持清凈陀羅尼門（總持清凈的總持法門），智輪清凈陀羅尼門（智輪清凈的總持法門），智慧清凈陀羅尼門（智慧清凈的總持法門），菩提無量陀羅尼門（菩提無量的總持法門），自心清凈陀羅
【English Translation】 English version: Nimen (a type of Dharma gate), the Dharani gate of the formation of the world, the Dharani gate of the destruction of the world, the Dharani gate of the abiding of the world, the Dharani gate of the pure world, the Dharani gate of the defiled world, the Dharani gate of manifesting purity in the defiled world, the Dharani gate of manifesting defilement in the pure world, the Dharani gate of the purely defiled world, the Dharani gate of the purely pure world, the Dharani gate of the flat world, the Dharani gate of the uneven world, the Dharani gate of the covered world, the Dharani gate of the Indra's net-like world, the Dharani gate of the turning of the world, the Dharani gate of knowing the dwelling based on thought, the Dharani gate of entering the coarse from the fine, the Dharani gate of entering the fine from the coarse, the Dharani gate of seeing all Buddhas, the Dharani gate of distinguishing the Buddha's body, the Dharani gate of the Buddha's light-adorned net, the Dharani gate of the Buddha's perfect sound, the Dharani gate of the Buddha's Dharma wheel, the Dharani gate of accomplishing the Buddha's Dharma wheel, the Dharani gate of the differentiated Buddha's Dharma wheel, the Dharani gate of the non-differentiated Buddha's Dharma wheel, the Dharani gate of explaining the Buddha's Dharma wheel, the Dharani gate of turning the Buddha's Dharma wheel, the Dharani gate of being able to perform Buddha's deeds, the Dharani gate of distinguishing the Buddha's assemblies, the Dharani gate of entering the ocean of Buddha's assemblies, the Dharani gate of the universally illuminating Buddha's power, the Dharani gate of the Samadhi of all Buddhas, the Dharani gate of the freely used Samadhi of all Buddhas, the Dharani gate of the dwelling places of all Buddhas, the Dharani gate of the possessions of all Buddhas, the Dharani gate of the transformations of all Buddhas, the Dharani gate of the Buddha knowing the minds and actions of sentient beings, the Dharani gate of the miraculous manifestations of all Buddhas, the Dharani gate of dwelling in the Tushita Heaven and even showing entry into Nirvana, the Dharani gate of benefiting immeasurable sentient beings, the Dharani gate of entering the profound Dharma, the Dharani gate of entering the subtle Dharma, the Dharani gate of the Bodhi mind, the Dharani gate of arousing the Bodhi mind, the Dharani gate of assisting the Bodhi mind, the Dharani gate of all vows, the Dharani gate of all practices, the Dharani gate of supernatural powers, the Dharani gate of liberation, the Dharani gate of the purity of total retention, the Dharani gate of the purity of the wheel of wisdom, the Dharani gate of the purity of wisdom, the Dharani gate of immeasurable Bodhi, the Dharani of the purity of one's own mind
尼門。
「善男子！我唯知此般若波羅蜜普莊嚴門。如諸菩薩摩訶薩，其心廣大，等虛空界，入於法界，福德成滿，住出世法，遠世間行，智眼無翳，普觀法界，慧心廣大猶如虛空，一切境界悉皆明見，獲無礙地大光明藏，善能分別一切法義，行於世行不染世法，能益於世非世所壞，普作一切世間依止，普知一切眾生心行，隨其所應而為說法，於一切時恒得自在；而我云何能知能說彼功德行？
「善男子！於此南方，有一國土，名為：三眼；彼有比丘，名曰：善見。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無數匝，戀慕瞻仰，辭退而行。
爾時，善財童子思惟菩薩所住行甚深，思惟菩薩所證法甚深，思惟菩薩所入處甚深，思惟眾生微細智甚深，思惟世間依想住甚深，思惟眾生所作行甚深，思惟眾生心流注甚深，思惟眾生如光影甚深，思惟眾生名號甚深，思惟眾生言說甚深，思惟莊嚴法界甚深，思惟種植業行甚深，思惟業莊飾世間甚深。
漸次遊行，至三眼國，于城邑聚落、村鄰市肆、川原山谷、一切諸處，周遍求覓善見比丘。
見在林中，經行往返，壯年美貌，端正可喜。其發紺青右旋不亂，頂有肉髻，面板金色，頸文三道，額廣平正，眼目修
【現代漢語翻譯】 現代漢語譯本 尼門（Nimen）。 『善男子！我只知道這種般若波羅蜜（Prajnaparamita，智慧的完美）普莊嚴門。像那些菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），他們的心胸廣大，等同於虛空界，進入法界（Dharmadhatu，一切法的界限），福德圓滿，安住于出世法，遠離世間行為，智慧之眼沒有遮蔽，普遍觀察法界，智慧之心廣大猶如虛空，一切境界都清晰明瞭，獲得無礙地的大光明藏，善於分辨一切法的意義，在世間行走卻不被世間法污染，能夠利益世間而不被世間所破壞，普遍作為一切世間的依靠，普遍瞭解一切眾生的心行，根據他們的情況而為他們說法，在任何時候都能保持自在；而我怎麼能夠知道和說出他們的功德行為呢？』 『善男子！在這南方，有一個國土，名為三眼（Sanyan）；那裡有一位比丘（bhiksu，佛教僧侶），名叫善見（Shanjian）。你到那裡去問他：菩薩如何學習菩薩行、修菩薩道？』 當時，善財童子（Sudhana）頂禮他的腳，繞了無數圈，戀戀不捨地瞻仰著他，然後告辭離去。 這時，善財童子思惟菩薩所安住的修行非常深奧，思惟菩薩所證悟的法非常深奧，思惟菩薩所進入的境界非常深奧，思惟眾生微細的智慧非常深奧，思惟世間所依賴的觀念非常深奧，思惟眾生所做的行為非常深奧，思惟眾生的心念流動非常深奧，思惟眾生如光影般非常深奧，思惟眾生的名號非常深奧，思惟眾生的言語表達非常深奧，思惟莊嚴法界非常深奧，思惟種植業行非常深奧，思惟業裝飾世間非常深奧。 他逐漸地，到達了三眼國，在城邑聚落、村莊鄰里、集市店舖、河流平原、山谷等一切地方，到處尋找善見比丘。 他看見善見比丘在樹林中，來回經行，正值壯年，容貌美好，端正可喜。他的頭髮紺青色，向右旋轉不亂，頭頂有肉髻，面板是金色的，脖子上有三道紋路，額頭寬闊平正，眼睛修長。
【English Translation】 English version Nimen. 'Good man! I only know this gate of the universal adornment of Prajnaparamita (the perfection of wisdom). Like those Bodhisattva-mahasattvas (great bodhisattvas), whose minds are vast, equal to the realm of empty space, entering the Dharmadhatu (the realm of all phenomena), whose merits are complete, who dwell in the transcendental dharma, far from worldly practices, whose eyes of wisdom are without obstruction, who universally observe the Dharmadhatu, whose minds of wisdom are vast like empty space, who clearly see all realms, who have attained the great treasury of unobstructed light, who are skilled in distinguishing the meanings of all dharmas, who walk in the world without being tainted by worldly dharmas, who can benefit the world without being destroyed by it, who universally serve as the reliance of all the world, who universally know the minds and actions of all beings, who preach the dharma according to their needs, who are always free at all times; how can I know and speak of their meritorious deeds?' 'Good man! To the south of here, there is a country called Sanyan (Three Eyes); there is a bhiksu (Buddhist monk) named Shanjian (Good Vision). Go there and ask him: How does a Bodhisattva learn the practices of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana (Good Wealth) bowed at his feet, circled him countless times, gazed at him with longing, and then took his leave. Then, Sudhana pondered the profoundness of the Bodhisattva's dwelling in practice, pondered the profoundness of the dharma realized by the Bodhisattva, pondered the profoundness of the realm entered by the Bodhisattva, pondered the profoundness of the subtle wisdom of beings, pondered the profoundness of the worldly reliance on concepts, pondered the profoundness of the actions performed by beings, pondered the profoundness of the flow of beings' minds, pondered the profoundness of beings being like light and shadow, pondered the profoundness of the names of beings, pondered the profoundness of the speech of beings, pondered the profoundness of adorning the Dharmadhatu, pondered the profoundness of planting karmic actions, pondered the profoundness of karma adorning the world. Gradually, he arrived at the country of Sanyan, and in all places—cities, towns, villages, neighborhoods, markets, shops, rivers, plains, mountains, and valleys—he searched everywhere for the bhiksu Shanjian. He saw Shanjian in a forest, walking back and forth, in his prime, with a beautiful and pleasing appearance. His hair was dark blue, curling to the right, and not messy, with a protuberance on the top of his head, golden skin, three lines on his neck, a broad and flat forehead, and long eyes.
廣如青蓮華，唇口丹潔如頻婆果，胸標卍字，七處平滿，其臂纖長，其指網縵，手足掌中有金剛輪。其身殊妙如凈居天，上下端直如尼拘陀樹，諸相隨好，悉皆圓滿，如雪山王種種嚴飾，目視不瞬，圓光一尋。智慧廣博猶如大海，于諸境界心無所動，若沈若舉，若智非智，動轉戲論，一切皆息。得佛所行平等境界，大悲教化一切眾生，心無暫舍。為欲利樂一切眾生，為欲開示如來法眼，為踐如來所行之道，不遲不速，審諦經行。
無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋、梵、護世、人與非人前後圍繞，主方之神隨方迴轉引導其前，足行諸神持寶蓮華以承其足，無盡光神舒光破闇，閻浮幢林神雨眾雜華，不動藏地神現諸寶藏，普光明虛空神莊嚴虛空，成就德海神雨摩尼寶，無垢藏須彌山神頭頂禮敬曲躬合掌，無礙力風神雨妙香華，春和主夜神莊嚴其身舉體投地，常覺主晝神執普照諸方摩尼幢住在虛空放大光明。
時，善財童子詣比丘所，頂禮其足，曲躬合掌，白言：「聖者！我已先發阿耨多羅三藐三菩提心，求菩薩行。我聞聖者善能開示諸菩薩道，愿為我說：菩薩云何學菩薩行？云何修菩薩道？」
善見答言：「善男子！我年既少，出家又近。我此生中，於三十八恒河
【現代漢語翻譯】 現代漢語譯本：他的身體廣大如同青蓮花，嘴唇和牙齒像頻婆果一樣紅潤潔白，胸前有卍字（吉祥的標誌），身體七處平滿，手臂纖長，手指間有網狀薄膜，手掌和腳掌中有金剛輪（象徵佛法的堅固）。他的身體殊勝美妙如同凈居天（色界天頂），上下端正如同尼拘陀樹（榕樹），各種相好都圓滿具足，如同雪山之王以各種莊嚴裝飾，眼睛不眨，週身散發一尋（古代長度單位）的光芒。他的智慧廣博如同大海，對於各種境界內心毫不動搖，無論是沉靜還是活躍，無論是智慧還是非智慧，一切動轉戲論都已止息。他獲得了佛所行的平等境界，以大悲心教化一切眾生，心中沒有片刻的捨棄。爲了利益安樂一切眾生，爲了開示如來法眼，爲了踐行如來所行之道，不快不慢，審慎地行走。 無數的天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、帝釋（天帝）、梵天（色界天主）、護世神、人和非人前後圍繞著他，主方之神隨著方位迴轉引導在他前面，足行諸神手持寶蓮花承托他的雙足，無盡光神舒放光明破除黑暗，閻浮幢林神降下各種雜花，不動藏地神顯現各種寶藏，普光明虛空神莊嚴虛空，成就德海神降下摩尼寶（如意寶珠），無垢藏須彌山神頭頂禮敬，彎腰合掌，無礙力風神降下美妙的香花，春和主夜神莊嚴自身，全身投地，常覺主晝神手持普照各方的摩尼幢，住在虛空，放出大光明。 這時，善財童子來到比丘（出家修行的男子）面前，頂禮他的雙足，彎腰合掌，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），尋求菩薩的修行。我聽說聖者善於開示諸菩薩道，希望您能為我講說：菩薩如何學習菩薩的修行？如何修持菩薩之道？』 善見回答說：『善男子！我年紀還小，出家時間也短。我此生中，在三十八恒河（印度大河）
【English Translation】 English version: His body was as vast as a blue lotus flower, his lips and teeth were as red and pure as the bimba fruit, his chest bore the swastika (an auspicious symbol), his body had seven full and even parts, his arms were slender and long, his fingers were webbed, and his palms and soles had vajra wheels (symbols of the steadfastness of the Dharma). His body was as wondrous and beautiful as that of a Pure Abode Heaven (the highest heaven in the realm of form), his form was upright and straight like a nyagrodha tree (banyan tree), all his marks and characteristics were perfectly complete, like the king of the snow mountains adorned with various ornaments, his eyes did not blink, and a circle of light extended a fathom (an ancient unit of length) around him. His wisdom was as vast as the ocean, his mind was unmoved by any realm, whether in stillness or activity, whether in wisdom or non-wisdom, all movement and idle talk had ceased. He had attained the equal realm practiced by the Buddhas, and with great compassion, he taught and transformed all sentient beings, without a moment's abandonment in his heart. For the sake of benefiting and bringing joy to all sentient beings, for the sake of revealing the Dharma Eye of the Tathagata, and for the sake of practicing the path walked by the Tathagata, he walked neither too fast nor too slow, with careful deliberation. Countless devas, nagas, yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical bird-like creatures), kinnaras (celestial musicians), mahoragas (great serpent deities), Shakra (king of the gods), Brahma (creator god), world protectors, humans, and non-humans surrounded him, the gods of the directions turned and guided him in front, the gods who walked on foot held jeweled lotus flowers to support his feet, the gods of endless light emitted light to dispel the darkness, the gods of the Jambudvipa (the world) tree forest rained down various flowers, the gods of the immovable treasure land revealed various treasures, the gods of universal light space adorned the space, the gods of accomplished virtue sea rained down mani jewels (wish-fulfilling jewels), the gods of the immaculate treasure Mount Sumeru bowed their heads in reverence, bending their bodies and joining their palms, the gods of unobstructed power wind rained down wondrous fragrant flowers, the gods of spring harmony night adorned their bodies and prostrated themselves completely, the gods of constant awareness day held mani banners that illuminated all directions, dwelling in space and emitting great light. At that time, Sudhana (a seeker of enlightenment) went to the bhikshu (a Buddhist monk), bowed at his feet, bent his body, joined his palms, and said: 'Venerable One! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and I seek the practice of a Bodhisattva. I have heard that the Venerable One is skilled in revealing the paths of the Bodhisattvas, I wish that you would explain to me: How does a Bodhisattva learn the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva?' Sudarsana replied: 'Good man! I am still young, and my ordination is recent. In this lifetime, I have, in thirty-eight Ganges (a major river in India)'
沙佛所凈修梵行，或有佛所一日一夜凈修梵行，或有佛所七日七夜凈修梵行，或有佛所半月、一月、一歲、百歲、萬歲、億歲、那由他歲，乃至不可說不可說歲，或一小劫、或半大劫、或一大劫、或百大劫，乃至不可說不可說大劫，聽聞妙法，受行其教，莊嚴諸愿，入所證處，凈修諸行，滿足六種波羅蜜海。亦見彼佛成道說法，各各差別，無有雜亂，住持遺教，乃至滅盡。亦知彼佛本所興愿，以三昧願力嚴凈一切諸佛國土，以入一切行三昧力凈修一切諸菩薩行，以普賢乘出離力清凈一切佛波羅蜜。
「又，善男子！我經行時，一念中，一切十方皆悉現前，智慧清凈故；一念中，一切世界皆悉現前，經過不可說不可說世界故；一念中，不可說不可說佛剎皆悉嚴凈，成就大願力故；一念中，不可說不可說眾生差別行皆悉現前，滿足十力智故；一念中，不可說不可說諸佛清凈身皆悉現前，成就普賢行願力故；一念中，恭敬供養不可說不可說佛剎微塵數如來，成就柔軟心供養如來願力故；一念中，領受不可說不可說如來法，得證阿僧祇差別法住持法輪陀羅尼力故；一念中，不可說不可說菩薩行海皆悉現前，得能凈一切行如因陀羅網願力故；一念中，不可說不可說諸三昧海皆悉現前，得於一三昧門入一切三昧門皆令清凈愿
【現代漢語翻譯】 現代漢語譯本：沙佛（過去佛）所凈修的梵行，有的在佛所一日一夜凈修梵行，有的在佛所七日七夜凈修梵行，有的在佛所半月、一月、一歲、百歲、萬歲、億歲、那由他歲（極多數），乃至不可說不可說歲，或一小劫、或半大劫、或一大劫、或百大劫，乃至不可說不可說大劫，聽聞微妙的佛法，接受並修行佛的教誨，莊嚴自己的願望，進入所證悟的境界，清凈地修行各種行為，圓滿六種波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的海洋。也見到那些佛成道說法，各有差別，沒有雜亂，住持佛的遺教，直到佛的教法滅盡。也知道那些佛最初所發的願望，以三昧（禪定）的願力莊嚴清凈一切諸佛的國土，以進入一切行三昧的力量清凈修行一切菩薩的行為，以普賢乘（菩薩的修行方式）出離的力量清凈一切佛的波羅蜜。 『又，善男子！』我經行時，一念之間，一切十方世界都全部顯現在眼前，因為智慧清凈的緣故；一念之間，一切世界都全部顯現在眼前，因為經過了不可說不可說的世界的緣故；一念之間，不可說不可說的佛剎都全部莊嚴清凈，因為成就了偉大的願力的緣故；一念之間，不可說不可說的眾生不同的行為都全部顯現在眼前，因為圓滿了十力智（佛的十種智慧力量）的緣故；一念之間，不可說不可說的諸佛清凈的身體都全部顯現在眼前，因為成就了普賢菩薩的行願力的緣故；一念之間，恭敬供養不可說不可說佛剎微塵數（像微塵一樣多的）如來，因為成就了柔軟心供養如來的願力的緣故；一念之間，領受不可說不可說的如來法，得到證悟阿僧祇（無數）差別法住持法輪陀羅尼（總持）的力量的緣故；一念之間，不可說不可說的菩薩行海都全部顯現在眼前，因為得到了能夠清凈一切行為像因陀羅網（帝釋天的網）一樣的願力的緣故；一念之間，不可說不可說的諸三昧海都全部顯現在眼前，因為得到從一個三昧門進入一切三昧門都令清凈的願力。
【English Translation】 English version: The pure Brahma conduct cultivated by the past Buddhas, some cultivated pure Brahma conduct for one day and one night in the presence of a Buddha, some for seven days and seven nights, some for half a month, one month, one year, one hundred years, ten thousand years, one hundred million years, nayuta years (an extremely large number), even for inexpressible inexpressible years, or one small kalpa, or half a great kalpa, or one great kalpa, or one hundred great kalpas, even for inexpressible inexpressible great kalpas, they listened to the wonderful Dharma, received and practiced the Buddha's teachings, adorned their vows, entered the realm of enlightenment, purely cultivated various practices, and fulfilled the ocean of the six paramitas (generosity, discipline, patience, diligence, meditation, and wisdom). They also saw those Buddhas attain enlightenment and preach the Dharma, each with their own distinctions, without confusion, upholding the Buddha's teachings until the extinction of the Buddha's Dharma. They also knew the original vows of those Buddhas, using the power of samadhi (meditative concentration) vows to adorn and purify all Buddha lands, using the power of entering all practices samadhi to purify all Bodhisattva practices, and using the power of the Samantabhadra vehicle (the Bodhisattva's path) to purify all the Buddha's paramitas. 『Furthermore, good man!』 When I walk, in one thought, all the ten directions appear before me, because of the purity of wisdom; in one thought, all the worlds appear before me, because I have passed through inexpressible inexpressible worlds; in one thought, inexpressible inexpressible Buddha lands are all adorned and purified, because of the accomplishment of great vow power; in one thought, inexpressible inexpressible different practices of sentient beings all appear before me, because of the fulfillment of the ten powers of wisdom (the ten wisdom powers of a Buddha); in one thought, inexpressible inexpressible pure bodies of all Buddhas all appear before me, because of the accomplishment of the vow power of Samantabhadra's practices; in one thought, I respectfully make offerings to inexpressible inexpressible Buddha land dust-like (as many as dust particles) Tathagatas, because of the accomplishment of the vow power of offering to the Tathagatas with a soft heart; in one thought, I receive the inexpressible inexpressible Dharma of the Tathagatas, and obtain the power of the Dharani (total retention) that upholds the Dharma wheel of Asamkhya (countless) different Dharmas; in one thought, the inexpressible inexpressible ocean of Bodhisattva practices all appear before me, because I have obtained the vow power to purify all practices like the net of Indra (the net of the god Indra); in one thought, the inexpressible inexpressible oceans of all samadhis all appear before me, because I have obtained the vow power to enter all samadhi doors from one samadhi door and make them all pure.
力故；一念中，不可說不可說諸根海皆悉現前，得了知諸根際於一根中見一切根願力故；一念中，不可說不可說佛剎微塵數時皆悉現前，得於一切時轉法輪眾生界盡法輪無盡願力故；一念中，不可說不可說一切三世海皆悉現前，得了知一切世界中一切三世分位智光明願力故。
「善男子！我唯知此菩薩隨順燈解脫門。如諸菩薩摩訶薩如金剛燈，于如來家真正受生，具足成就不死命根，常然智燈無有盡滅，其身堅固不可沮壞，現於如幻色相之身，如緣起法無量差別，隨眾生心各各示現，形貌色相世無倫匹，毒刃火災所不能害，如金剛山無能壞者，降伏一切諸魔外道；其身妙好如真金山，于天人中最為殊特，名稱廣大靡不聞知，觀諸世間咸對目前，演深法藏如海無盡，放大光明普照十方。若有見者，必破一切障礙大山，必拔一切不善根本，必令種植廣大善根。如是之人，難可得見，難可出世；而我云何能知能說彼功德行？
「善男子！於此南方，有一國土，名曰：名聞；于河渚中，有一童子，名：自在主。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子為欲究竟菩薩勇猛清凈之行，欲得菩薩大力光明，欲修菩薩無勝無盡諸功德行，欲滿菩薩堅固大愿，欲成菩薩廣大深心，欲持菩薩無量勝行
【現代漢語翻譯】 現代漢語譯本 因為力量的緣故；在一念之間，不可說不可說的所有根海都全部顯現，能夠了知所有根的邊界，在一根之中見到一切根的願力；在一念之間，不可說不可說的佛剎微塵數的時間都全部顯現，能夠在一切時間轉法輪，眾生界盡而法輪無盡的願力；在一念之間，不可說不可說的一切三世海都全部顯現，能夠了知一切世界中一切三世的分位智慧光明願力。 『善男子！我只知道這位菩薩隨順燈解脫門。像諸位菩薩摩訶薩（大菩薩）如同金剛燈一樣，在如來（佛）家中真正受生，具足成就不會死亡的命根，常燃智慧之燈，沒有窮盡熄滅的時候，他們的身體堅固不可摧毀，顯現如幻的色相之身，如同緣起法（因緣和合而生）的無量差別，隨著眾生的心意各自示現，形貌色相世間無與倫比，毒刃火災都不能傷害，如同金剛山一樣沒有能夠破壞的，降伏一切諸魔外道；他們的身體美妙如同真金山，在天人之中最為殊特，名稱廣大沒有不聽聞的，觀察所有世間都好像在眼前，演說深奧的法藏如同大海沒有窮盡，放出大光明普遍照耀十方。如果有見到他們的人，必定能破除一切障礙大山，必定能拔除一切不善的根本，必定能種植廣大的善根。這樣的人，難以見到，難以出世；而我怎麼能夠知道和說出他們的功德行為呢？』 『善男子！在這南方，有一個國土，名叫：名聞（意為名聲遠揚）；在河渚中，有一個童子，名叫：自在主（意為自在的主人）。你到那裡去問：菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子爲了究竟菩薩勇猛清凈的修行，想要得到菩薩的大力光明，想要修持菩薩無上無盡的各種功德行為，想要圓滿菩薩堅固的大愿，想要成就菩薩廣大深遠的心，想要持有菩薩無量的殊勝行為。
【English Translation】 English version Because of the power; in a single thought, all the inexpressible and countless seas of roots manifest completely, enabling one to know the boundaries of all roots, and to see the power of all roots within a single root; in a single thought, the inexpressible and countless dust-mote kalpas of Buddha-lands all manifest completely, enabling one to turn the Dharma wheel at all times, with the power of the Dharma wheel being inexhaustible even when the realms of sentient beings are exhausted; in a single thought, all the inexpressible and countless seas of the three times all manifest completely, enabling one to know the wisdom and light of the divisions of all three times in all worlds. 'Good man! I only know this Bodhisattva's Door of Liberation of Following the Lamp. Like the Bodhisattvas Mahasattvas (great Bodhisattvas) who are like diamond lamps, they are truly born into the family of the Tathagata (Buddha), fully accomplishing the root of life that does not die, constantly burning the lamp of wisdom without end or extinction, their bodies are firm and indestructible, manifesting illusory forms, like the countless differences of the law of dependent origination, each appearing according to the minds of sentient beings, their forms and appearances are unparalleled in the world, poison, blades, and fire cannot harm them, like a diamond mountain that cannot be destroyed, subduing all demons and heretics; their bodies are as beautiful as a true golden mountain, most extraordinary among gods and humans, their names are widely known, observing all the worlds as if they are before their eyes, expounding the profound Dharma treasury like an inexhaustible ocean, emitting great light that illuminates all directions. If anyone sees them, they will surely break through all mountains of obstacles, surely uproot all roots of unwholesomeness, and surely plant vast roots of goodness. Such people are difficult to see, difficult to appear in the world; how can I know and speak of their meritorious deeds?' 'Good man! In this southern direction, there is a country named: Renown (meaning widely known); in the riverbank, there is a boy named: Lord of Freedom (meaning the master of freedom). Go there and ask: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana (the seeker of truth) wanted to perfect the courageous and pure practice of a Bodhisattva, wanted to obtain the great light of a Bodhisattva, wanted to cultivate the unsurpassed and inexhaustible meritorious deeds of a Bodhisattva, wanted to fulfill the firm great vows of a Bodhisattva, wanted to accomplish the vast and profound mind of a Bodhisattva, and wanted to uphold the immeasurable and supreme practices of a Bodhisattva.
，于菩薩法心無厭足，愿入一切菩薩功德，欲常攝御一切眾生，欲超生死稠林曠野，于善知識常樂見聞，承事供養無有厭倦；頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
爾時，善財童子受善見比丘教已，憶念誦持，思惟修習，明瞭決定，于彼法門而得悟入。天、龍、夜叉、乾闥婆眾前後圍繞，向名聞國，周遍求覓自在主童子。
時，有天、龍、乾闥婆等，于虛空中告善財言：「善男子！今此童子在河渚上。」爾時，善財即詣其所，見此童子，十千童子所共圍繞，聚沙為戲。善財見已，頂禮其足，繞無量匝，合掌恭敬，卻住一面，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？愿為解說！」
自在主言：
「善男子！我昔曾於文殊師利童子所，修學書、數、算、印等法，即得悟入一切工巧神通智法門。善男子！我因此法門故，得知世間書、數、算、印界處等法，亦能療治風癇、消瘦、鬼魅所著——如是所有一切諸病，亦能造立城邑聚落、園林臺觀、宮殿屋宅種種諸處，亦善調煉種種仙藥，亦善營理田農商估一切諸業，取捨進退鹹得其所；又善別知眾生身相，作善作惡，當生善趣，當生惡趣，此人應得聲聞乘道，此人應得緣覺乘道，此人應入一切
【現代漢語翻譯】 現代漢語譯本：對於菩薩的法，內心沒有厭倦，希望進入一切菩薩的功德，想要經常攝受和引導一切眾生，想要超越生死輪迴的稠密森林和曠野，對於善知識常常樂於見到和聽聞，承事供養沒有厭倦；頂禮他們的雙足，圍繞無數圈，慇勤地瞻仰，然後告辭離去。 當時，善財童子接受了善見比丘的教導后，憶念誦持，思考修習，明白確定，對於那個法門而得以領悟進入。天、龍、夜叉（一種守護神）、乾闥婆（天上的樂神）等眾前後圍繞，向名聞國走去，到處尋求自在主童子。 這時，有天、龍、乾闥婆等，在虛空中告訴善財說：『善男子！現在這個童子在河邊的沙洲上。』當時，善財立刻前往那裡，見到這個童子，被一萬個童子圍繞著，正在堆沙子玩耍。善財見到后，頂禮他的雙足，圍繞無數圈，合掌恭敬，退到一邊站立，說道：『聖者！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行？如何修菩薩道？希望您能為我解說！』 自在主說： 『善男子！我過去曾經在文殊師利（智慧第一的菩薩）童子那裡，學習書寫、計數、算術、印章等法，就得以領悟進入一切工巧神通智慧的法門。善男子！我因為這個法門的緣故，得知世間的書寫、計數、算術、印章的界限和處所等法，也能治療風癇、消瘦、鬼魅附身——像這樣所有一切的疾病，也能建造城邑聚落、園林臺觀、宮殿房屋等各種地方，也善於調煉各種仙藥，也善於經營管理田地農業、商業買賣等一切行業，取捨進退都能恰到好處；又能分辨眾生的身相，是作善還是作惡，應當生到善道，應當生到惡道，這個人應當得到聲聞乘（小乘）的道，這個人應當得到緣覺乘（中乘）的道，這個人應當進入一切』
【English Translation】 English version: Regarding the Dharma of Bodhisattvas, his mind was never satiated. He wished to enter into all the merits of Bodhisattvas, desired to constantly gather and guide all sentient beings, and wished to transcend the dense forest and wilderness of birth and death. He was always delighted to see and hear from virtuous teachers, serving and making offerings without weariness; he bowed at their feet, circumambulated them countless times, gazed upon them with earnestness, and then took his leave. At that time, after receiving the teachings of the Bhikshu Sudarsana, Sudhana (the seeker) recollected, recited, contemplated, and practiced them, understanding and determining them, and thus attained entry into that Dharma gate. Surrounded by a multitude of Devas (gods), Nagas (dragons), Yakshas (nature spirits), and Gandharvas (celestial musicians), he proceeded towards the country of Fame, seeking everywhere for the boy, Free-Master. Then, some Devas, Nagas, and Gandharvas, in the empty space, said to Sudhana, 'Good man! This boy is now on the riverbank.' At that time, Sudhana immediately went to that place and saw the boy, surrounded by ten thousand other boys, playing by building sandcastles. Upon seeing him, Sudhana bowed at his feet, circumambulated him countless times, joined his palms in reverence, and stood to one side, saying, 'Holy one! I have already generated the mind of Anuttara-samyak-sambodhi (supreme enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I wish you would explain it to me!' Free-Master said: 'Good man! In the past, I studied writing, counting, arithmetic, and seals from the boy Manjushri (Bodhisattva of wisdom), and thus attained entry into the Dharma gate of all skillful means and supernormal wisdom. Good man! Because of this Dharma gate, I know the laws of writing, counting, arithmetic, and seals in the world, and I can also cure epilepsy, emaciation, and demonic possession—all such diseases. I can also build cities, villages, gardens, terraces, palaces, and various dwellings. I am also skilled in refining various elixirs, and I am skilled in managing fields, agriculture, and all kinds of businesses. I can make proper choices and advances and retreats. Furthermore, I can discern the physical characteristics of sentient beings, whether they are doing good or evil, whether they will be born in a good realm or a bad realm, whether this person should attain the path of a Shravaka (hearer), whether this person should attain the path of a Pratyekabuddha (solitary Buddha), whether this person should enter all'
智地，如是等事皆悉能知。亦令眾生學習此法，增長決定究竟清凈。
「善男子！我亦能知菩薩演算法。所謂：一百洛叉為一俱胝，俱胝俱胝為一阿庾多，阿庾多阿庾多為一那由他，那由他那由他為一頻婆羅，頻婆羅頻婆羅為一矜羯羅；廣說乃至，優缽羅優缽羅為一波頭摩，波頭摩波頭摩為一僧祇，僧祇僧祇為一趣，趣趣為一諭，諭諭為一無數，無數無數為一無數轉，無數轉無數轉為一無量，無量無量為一無量轉，無量轉無量轉為一無邊，無邊無邊為一無邊轉，無邊轉無邊轉為一無等，無等無等為一無等轉，無等轉無等轉為一不可數，不可數不可數為一不可數轉，不可數轉不可數轉為一不可稱，不可稱不可稱為一不可稱轉，不可稱轉不可稱轉為一不可思，不可思不可思為一不可思轉，不可思轉不可思轉為一不可量，不可量不可量為一不可量轉，不可量轉不可量轉為一不可說，不可說不可說為一不可說轉，不可說轉不可說轉為一不可說不可說，此又不可說不可說為一不可說不可說轉。
「善男子！我以此菩薩演算法，算無量由旬廣大沙聚，悉知其內顆粒多少；亦能算知東方所有一切世界種種差別次第安住，南西北方、四維上下亦復如是；亦能算知十方所有一切世界廣狹大小及以名字，其中所有一切劫名、一切佛
名、一切法名、一切眾生名、一切業名、一切菩薩名、一切諦名，皆悉了知。
「善男子！我唯知此一切工巧大神通智光明法門。如諸菩薩摩訶薩，能知一切諸眾生數，能知一切諸法品類數，能知一切諸法差別數，能知一切三世數，能知一切眾生名數，能知一切諸法名數，能知一切諸如來數，能知一切諸佛名數，能知一切諸菩薩數，能知一切菩薩名數；而我何能說其功德，示其所行，顯其境界，贊其勝力，辨其樂欲，宣其助道，彰其大愿，嘆其妙行，闡其諸度，演其清凈，發其殊勝智慧光明？
「善男子！於此南方，有一大城，名曰：海住；有優婆夷，名為：具足。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子聞是語已，舉身毛豎，歡喜踴躍，獲得希有信樂寶心，成就廣大利眾生心，悉能明見一切諸佛出興次第，悉能通達甚深智慧清凈法輪，於一切趣皆隨現身，了知三世平等境界，出生無盡功德大海，放大智慧自在光明，開三有城所有關鑰；頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
爾時，善財童子觀察思惟善知識教，猶如巨海受大雲雨無有厭足，作是念言：「善知識教，猶如春日，生長一切善法根苗；善知識教，猶如滿月，凡所照及皆使清涼；善知識教，如夏雪山，能
【現代漢語翻譯】 現代漢語譯本：我完全瞭解一切名稱，一切法（dharma）的名稱，一切眾生的名稱，一切業（karma）的名稱，一切菩薩（bodhisattva）的名稱，以及一切諦（satya）的名稱。 善男子！我只知道這『一切工巧大神通智光明法門』。像諸位菩薩摩訶薩（bodhisattva-mahasattva），他們能知道一切眾生的數量，能知道一切諸法品類的數量，能知道一切諸法差別的數量，能知道一切三世（過去、現在、未來）的數量，能知道一切眾生的名稱數量，能知道一切諸法的名稱數量，能知道一切諸如來（tathagata）的數量，能知道一切諸佛（buddha）的名稱數量，能知道一切諸菩薩的數量，能知道一切菩薩的名稱數量；而我怎麼能說盡他們的功德，展示他們的修行，顯現他們的境界，讚歎他們的殊勝力量，辨別他們的喜好，宣揚他們的助道之法，彰顯他們的宏大誓願，讚歎他們的微妙修行，闡述他們的諸度（paramita），演說他們的清凈，啓發他們殊勝的智慧光明呢？ 善男子！在這南方，有一座大城，名叫海住；有一位優婆夷（upasika），名叫具足。你到那裡去問她：『菩薩如何學習菩薩行、修菩薩道？』 當時，善財童子（Sudhana）聽到這些話后，全身汗毛豎立，歡喜雀躍，獲得了稀有的信樂寶心，成就了廣大利益眾生的心，能夠清楚地看到一切諸佛出世的次第，能夠通達甚深智慧清凈的法輪（dharma-cakra），在一切趣（gati）中都能隨緣現身，了知三世平等的境界，出生無盡的功德大海，放出智慧自在的光明，開啟三有（欲有、色有、無色有）之城的所有關鑰；他頂禮善知識的足，繞行無數圈，慇勤瞻仰，然後告辭離去。 那時，善財童子觀察思惟善知識的教誨，就像大海接受大云降雨一樣沒有厭足，他這樣想道：『善知識的教誨，就像春天的太陽，生長一切善法的根苗；善知識的教誨，就像滿月，凡是照到的地方都使人清涼；善知識的教誨，就像夏天的雪山，能夠』
【English Translation】 English version: I fully understand all names, the names of all dharmas, the names of all sentient beings, the names of all karmas, the names of all bodhisattvas, and the names of all truths (satya). Good man! I only know this 'Great Skillful Means, Great Spiritual Power, Wisdom Light Dharma Gate.' Like the bodhisattva-mahasattvas, they can know the number of all sentient beings, can know the number of all categories of dharmas, can know the number of all differences of dharmas, can know the number of all three times (past, present, future), can know the number of names of all sentient beings, can know the number of names of all dharmas, can know the number of all tathagatas, can know the number of names of all buddhas, can know the number of all bodhisattvas, can know the number of names of all bodhisattvas; and how can I possibly describe their merits, show their practices, reveal their realms, praise their superior powers, discern their desires, proclaim their aids to the path, manifest their great vows, extol their wonderful practices, expound their perfections (paramita), explain their purity, and inspire their extraordinary wisdom light? Good man! In this southern direction, there is a great city named Sea Dwelling; there is an upasika named Endowed. Go there and ask her: 'How does a bodhisattva learn the bodhisattva practices and cultivate the bodhisattva path?' At that time, Sudhana, having heard these words, his whole body's hair stood on end, he was filled with joy and elation, he obtained a rare treasure of faith and joy, he achieved the mind of greatly benefiting sentient beings, he was able to clearly see the order of appearance of all buddhas, he was able to understand the profound wisdom of the pure dharma-cakra, he was able to manifest bodies in all destinies (gati) according to conditions, he understood the equal realm of the three times, he gave rise to an endless ocean of merits, he emitted the light of wisdom and freedom, he opened all the keys of the city of the three existences (desire realm, form realm, formless realm); he bowed at the feet of the good teacher, circumambulated countless times, gazed upon him with reverence, and then took his leave. At that time, Sudhana observed and contemplated the teachings of the good teacher, like the great ocean receiving the rain from great clouds without ever being satisfied, he thought to himself: 'The teachings of the good teacher are like the spring sun, growing the roots and sprouts of all good dharmas; the teachings of the good teacher are like the full moon, wherever they shine, they bring coolness; the teachings of the good teacher are like the snow mountains in summer, able to'
除一切諸獸熱渴；善知識教，如芳池日，能開一切善心蓮華；善知識教，如大寶洲，種種法寶充滿其心；善知識教，如閻浮樹，積集一切福智華果；善知識教，如大龍王，于虛空中游戲自在；善知識教，如須彌山無量善法，三十三天于中止住；善知識教，猶如帝釋，眾會圍繞，無能映蔽，能伏異道、修羅軍眾。」如是思惟。
漸次遊行，至海住城，處處尋覓此優婆夷。時，彼眾人咸告之言：「善男子！此優婆夷在此城中所住宅內。」善財聞已，即詣其門，合掌而立。
其宅廣博，種種莊嚴，眾寶垣墻周匝圍繞，四面皆有寶莊嚴門。善財入已，見優婆夷處於寶座，盛年好色，端正可喜，素服垂髮，身無瓔珞，其身色相威德光明，除佛菩薩余無能及。于其宅內，敷十億座，超出人、天一切所有，皆是菩薩業力成就。宅中無有衣服、飲食及餘一切資生之物，但于其前置一小器。復有一萬童女圍繞，威儀色相如天采女，妙寶嚴具莊飾其身，言音美妙，聞者喜悅，常在左右，親近瞻仰，思惟觀察，曲躬低首，應其教命。彼諸童女，身出妙香，普熏一切；若有眾生遇斯香者，皆不退轉，無怒害心，無怨結心，無慳嫉心，無諂誑心，無險曲心，無憎愛心，無瞋恚心，無下劣心，無高慢心，生平等心，起大慈心，發利益心
【現代漢語翻譯】 現代漢語譯本：善知識的教導，能消除一切眾生的熱惱和渴求；善知識的教導，如同陽光下的芬芳池塘，能開啟一切善良的心蓮；善知識的教導，如同巨大的寶洲，各種法寶充滿內心；善知識的教導，如同閻浮樹（Jambudvipa tree，一種傳說中的樹），積聚一切福德和智慧的華果；善知識的教導，如同大龍王，在虛空中游戲自在；善知識的教導，如同須彌山（Mount Sumeru，佛教宇宙觀中的中心山），無量的善法，三十三天（Trayastrimsa，佛教中的一個天界）都在此安住；善知識的教導，猶如帝釋（Indra，天神之王），被大眾圍繞，無人能遮蔽其光芒，能降伏外道和修羅（Asura，一種好戰的神）的軍隊。」他如此思惟。 逐漸地，善財童子到達了海住城，到處尋找這位優婆夷（Upasika，在家女居士）。當時，那裡的人們都告訴他說：『善男子！這位優婆夷就住在這城裡的住宅中。』善財聽后，立即來到她家門前，合掌而立。 她的住宅寬廣宏偉，各種裝飾華麗，四周環繞著眾寶砌成的墻壁，四面都有用寶物裝飾的門。善財進入后，看見優婆夷坐在寶座上，正值盛年，容貌美麗，端莊可喜，身穿素服，頭髮自然垂落，身上沒有佩戴任何瓔珞（Necklace，一種裝飾品），她的身色和威德光明，除了佛和菩薩，沒有人能比得上。在她宅內，鋪設了十億個座位，超越了人界和天界的一切，都是菩薩的業力所成就。宅中沒有衣服、飲食以及其他一切生活用品，只有在她面前放置著一個小器皿。還有一萬名童女圍繞著她，她們的威儀和容貌如同天上的仙女，身上裝飾著精美的寶物，言語美妙動聽，聽者心生喜悅，她們常常在優婆夷左右，親近瞻仰，思惟觀察，彎腰低頭，聽從她的教誨。這些童女身上散發出美妙的香氣，普遍薰染一切；如果有眾生聞到這種香氣，都不會退轉，沒有憤怒和傷害之心，沒有怨恨和結仇之心，沒有吝嗇和嫉妒之心，沒有諂媚和欺騙之心，沒有奸詐和邪曲之心，沒有憎恨和愛戀之心，沒有嗔怒和怨恨之心，沒有卑劣和低下之心，沒有高傲和自大之心，生起平等之心，發起大慈悲之心，發出利益眾生之心。
【English Translation】 English version: The teachings of a good teacher eliminate the heat and thirst of all beings; the teachings of a good teacher are like a fragrant pond under the sun, capable of opening all good heart lotuses; the teachings of a good teacher are like a great treasure island, with all kinds of Dharma treasures filling the heart; the teachings of a good teacher are like the Jambudvipa tree (a mythical tree), accumulating all the flowers and fruits of blessings and wisdom; the teachings of a good teacher are like a great dragon king, freely playing in the void; the teachings of a good teacher are like Mount Sumeru (the central mountain in Buddhist cosmology), with immeasurable good dharmas, where the Trayastrimsa (a heaven in Buddhism) dwell; the teachings of a good teacher are like Indra (king of the gods), surrounded by the assembly, with no one able to obscure his light, capable of subduing heretics and the armies of Asuras (a type of warring deity).』 He thought in this way. Gradually, Sudhana reached the city of Sea Dwelling, searching everywhere for this Upasika (a lay female practitioner). At that time, the people there all told him, 『Good man! This Upasika resides in her dwelling within this city.』 Upon hearing this, Sudhana immediately went to her door, standing with his palms joined. Her dwelling was vast and magnificent, adorned with various decorations, surrounded by walls made of many treasures, with doors adorned with treasures on all four sides. Upon entering, Sudhana saw the Upasika sitting on a jeweled seat, in her prime, with a beautiful and pleasing appearance, dressed in plain clothes, her hair hanging naturally, without any necklaces (a type of ornament), her body and majestic light surpassing all except Buddhas and Bodhisattvas. Within her dwelling, ten billion seats were laid out, surpassing all in the human and heavenly realms, all achieved through the power of the Bodhisattva's karma. There were no clothes, food, or other necessities in the dwelling, only a small vessel placed before her. There were also ten thousand maidens surrounding her, their demeanor and appearance like celestial maidens, adorned with exquisite treasures, their voices beautiful and pleasing, bringing joy to those who heard them. They were always by the Upasika's side, closely observing, contemplating, bowing their heads, and obeying her teachings. These maidens emitted a wonderful fragrance, pervading everywhere; if any sentient being encountered this fragrance, they would not regress, have no anger or harmful intent, no resentment or enmity, no stinginess or jealousy, no flattery or deceit, no treachery or crookedness, no hatred or attachment, no anger or resentment, no inferiority or lowliness, no arrogance or pride, giving rise to equality, great compassion, and the intention to benefit all beings.
，住律儀心，離貪求心。聞其音者，歡喜踴躍；見其身者，悉離貪染。
爾時，善財既見具足優婆夷已，頂禮其足，恭敬圍繞，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
彼即告言：
「善男子！我得菩薩無盡福德藏解脫門，能于如是一小器中，隨諸眾生種種欲樂，出生種種美味飲食，悉令充滿。假使百眾生、千眾生、百千眾生、億眾生、百億眾生、千億眾生、百千億那由他眾生，乃至不可說不可說眾生；假使閻浮提微塵數眾生、一四天下微塵數眾生，小千世界、中千世界、大千世界，乃至不可說不可說佛剎微塵數眾生；假使十方世界一切眾生，隨其欲樂悉令充滿，而其飲食無有窮盡亦不減少。如飲食，如是種種上味、種種床座、種種衣服、種種臥具、種種車乘、種種華、種種鬘、種種香、種種涂香、種種燒香、種種末香、種種珍寶、種種瓔珞、種種幢、種種幡、種種蓋、種種上妙資生之具，隨意所樂悉令充足。
「又，善男子！假使東方一世界中，聲聞、獨覺食我食已，皆證聲聞、辟支佛果，住最後身；如一世界中，如是百世界、千世界、百千世界、億世界、百億世界、千億世界、百千億世界
【現代漢語翻譯】 現代漢語譯本：持守戒律之心，遠離貪求之心。聽到她聲音的人，會歡喜雀躍；見到她身形的人，都會遠離貪慾的污染。 當時，善財童子見到具足優婆夷后，頂禮她的雙足，恭敬地圍繞她，合掌而立，說道：『聖者！我早已發起了無上正等正覺之心，但還不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於引導教誨，希望您能為我講解！』 她就告訴善財童子說： 『善男子！我得到了菩薩無盡福德藏解脫門（菩薩所證悟的一種境界，能生無盡福德），能在這小小器皿中，隨著各種眾生的不同慾望和喜好，生出各種美味的飲食，使他們都得到滿足。假設有一百個眾生、一千個眾生、一百千個眾生、一億個眾生、一百億個眾生、一千億個眾生、一百千億那由他（數量單位，表示極大的數）個眾生，乃至不可說不可說的眾生；假設有閻浮提（我們所居住的這個世界）微塵數那麼多的眾生、一個四天下（佛教宇宙觀中的一個世界）微塵數那麼多的眾生，小千世界、中千世界、大千世界，乃至不可說不可說佛剎（佛所教化的世界）微塵數那麼多的眾生；假設十方世界的一切眾生，都能隨著他們的慾望和喜好得到滿足，而這些飲食不會窮盡也不會減少。就像飲食一樣，各種上等的美味、各種床座、各種衣服、各種臥具、各種車乘、各種花、各種花環、各種香、各種涂香、各種燒香、各種末香、各種珍寶、各種瓔珞、各種幢、各種幡、各種傘蓋、各種上妙的生活用品，都能隨他們的喜好而充足。』 『還有，善男子！假設東方一個世界中，聲聞（聽聞佛法而修行的人）、獨覺（不需佛陀教導，自己覺悟的人）吃了我提供的食物后，都證得聲聞、辟支佛的果位，住于最後之身（不再輪迴）；就像一個世界一樣，一百個世界、一千個世界、一百千個世界、一億個世界、一百億個世界、一千億個世界、一百千億個世界
【English Translation】 English version: Abiding in a mind of moral discipline, free from a mind of craving. Those who hear her voice rejoice and leap for joy; those who see her form are all free from the defilement of greed. At that time, Sudhana, having seen the Upasika (female lay practitioner) who was fully endowed, bowed at her feet, respectfully circumambulated her, stood with palms joined, and said, 'O Holy One! I have already aroused the mind of Anuttara-samyak-sambodhi (supreme enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that you, O Holy One, are skilled in guiding and teaching, I wish you would explain it to me!' She then said to him: 'Good man! I have attained the Bodhisattva's inexhaustible treasury of merit liberation door (a state of enlightenment attained by Bodhisattvas, capable of generating limitless merit), and within such a small vessel, according to the various desires and pleasures of all sentient beings, I can produce various delicious foods, filling them all. Suppose there are a hundred sentient beings, a thousand sentient beings, a hundred thousand sentient beings, a million sentient beings, a hundred million sentient beings, a billion sentient beings, a hundred billion nayuta (a unit of large number) sentient beings, and even unspeakable, unspeakable sentient beings; suppose there are as many sentient beings as the dust particles of Jambudvipa (the world we live in), as many sentient beings as the dust particles of one four-continent world (a world in Buddhist cosmology), the small chiliocosm, the middle chiliocosm, the great chiliocosm, and even unspeakable, unspeakable Buddha-fields (Buddha's teaching realm) dust particle sentient beings; suppose all sentient beings in the ten directions of the world, according to their desires and pleasures, are all filled, and their food is inexhaustible and does not diminish. Like food, so are all kinds of superior flavors, all kinds of beds, all kinds of clothes, all kinds of bedding, all kinds of vehicles, all kinds of flowers, all kinds of garlands, all kinds of incense, all kinds of scented ointments, all kinds of burning incense, all kinds of powdered incense, all kinds of treasures, all kinds of necklaces, all kinds of banners, all kinds of flags, all kinds of canopies, all kinds of superior necessities of life, all are provided according to their desires.' 'Also, good man! Suppose in one world in the east, Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own) after eating my food, all attain the fruit of Sravaka and Pratyekabuddha, dwelling in their last body (no more rebirth); like in one world, so in a hundred worlds, a thousand worlds, a hundred thousand worlds, a million worlds, a hundred million worlds, a billion worlds, a hundred billion worlds
、百千億那由他世界、閻浮提微塵數世界、一四天下微塵數世界、小千國土微塵數世界、中千國土微塵數世界、三千大千國土微塵數世界，乃至不可說不可說佛剎微塵數世界中，所有一切聲聞、獨覺食我食已，皆證聲聞、辟支佛果，住最後身。如於東方，南、西、北方，四維、上、下，亦復如是。
「又，善男子！東方一世界，乃至不可說不可說佛剎微塵數世界中，所有一生所繫菩薩食我食已，皆菩提樹下坐于道場，降伏魔軍，成阿耨多羅三藐三菩提；如東方，南、西、北方，四維、上、下，亦復如是。
「善男子！汝見我此十千童女眷屬以不？」
答言：「已見。」
優婆夷言：
「善男子！此十千童女而為上首，如是眷屬百萬阿僧祇，皆悉與我同行、同願、同善根、同出離道、同清凈解、同清凈念、同清凈趣、同無量覺、同得諸根、同廣大心、同所行境、同理、同義、同明瞭法、同凈色相、同無量力、同最精進、同正法音、同隨類音、同清凈第一音、同贊無量清凈功德、同清凈業、同清凈報、同大慈周普救護一切、同大悲周普成熟眾生、同清凈身業隨緣集起令見者欣悅、同清凈口業隨世語言宣佈法化、同往詣一切諸佛眾會道場、同往詣一切佛剎供養諸佛、同能現見一切法門、同住
【現代漢語翻譯】 現代漢語譯本 『百千億那由他（極大的數字單位）世界』、『閻浮提（我們所居住的娑婆世界）微塵數世界』、『一四天下（一個須彌山和四大部洲組成的世界）微塵數世界』、『小千國土（一千個小世界組成的世界）微塵數世界』、『中千國土（一千個中千世界組成的世界）微塵數世界』、『三千大千國土（一千個中千世界組成的世界）微塵數世界』，乃至『不可說不可說佛剎（佛所教化的國土）微塵數世界』中，所有一切聲聞（聽聞佛陀教誨而得道的修行者）、獨覺（不需聽聞佛陀教誨，自己覺悟的修行者）食用我的食物后，都證得聲聞、辟支佛（獨覺的另一種稱呼）的果位，住于最後之身（不再輪迴）。如同在東方，南方、西方、北方，四維（東南、東北、西南、西北）、上方、下方，也是如此。 『又，善男子！』東方一個世界，乃至『不可說不可說佛剎微塵數世界』中，所有一生補處菩薩（下一世將成佛的菩薩）食用我的食物后，都在菩提樹下坐于道場，降伏魔軍，成就阿耨多羅三藐三菩提（無上正等正覺）；如同東方，南方、西方、北方，四維、上方、下方，也是如此。 『善男子！你看到我這十千童女眷屬了嗎？』 回答說：『已經看到了。』 優婆夷（在家女佛教徒）說： 『善男子！這十千童女為首，這樣的眷屬有百萬阿僧祇（極大的數字單位），都與我同行、同願、同善根、同出離道、同清凈解、同清凈念、同清凈趣、同無量覺、同得諸根、同廣大心、同所行境、同理、同義、同明瞭法、同凈色相、同無量力、同最精進、同正法音、同隨類音、同清凈第一音、同贊無量清凈功德、同清凈業、同清凈報、同大慈周普救護一切、同大悲周普成熟眾生、同清凈身業隨緣集起令見者欣悅、同清凈口業隨世語言宣佈法化、同往詣一切諸佛眾會道場、同往詣一切佛剎供養諸佛、同能現見一切法門、同住』
【English Translation】 English version 'In hundreds of thousands of billions of nayutas (a large number unit) of worlds, in worlds as numerous as the dust particles of Jambudvipa (the world we inhabit), in worlds as numerous as the dust particles of one four-continent world (a world consisting of Mount Sumeru and four continents), in worlds as numerous as the dust particles of a small chiliocosm (a world consisting of one thousand small worlds), in worlds as numerous as the dust particles of a medium chiliocosm (a world consisting of one thousand medium chiliocosms), in worlds as numerous as the dust particles of a great chiliocosm (a world consisting of one thousand great chiliocosms), and even in worlds as numerous as the dust particles of ineffable and ineffable Buddha-lands (lands where Buddhas teach), all the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) who have eaten my food will attain the fruit of Sravakas and Pratyekabuddhas, and will dwell in their last bodies (no longer subject to rebirth). Just as in the east, so it is in the south, west, north, the four intermediate directions, above, and below. 'Furthermore, good man! In one world in the east, and even in worlds as numerous as the dust particles of ineffable and ineffable Buddha-lands, all the Bodhisattvas who are bound to one more birth (Bodhisattvas who will become Buddhas in their next life) who have eaten my food will sit under the Bodhi tree in the place of enlightenment, subdue the armies of Mara, and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); just as in the east, so it is in the south, west, north, the four intermediate directions, above, and below. 'Good man! Do you see these ten thousand maiden attendants of mine?' He replied, 'I have seen them.' The Upasika (female lay Buddhist practitioner) said: 'Good man! These ten thousand maidens are the leaders, and such attendants number millions of asankhyas (a large number unit), all of whom walk with me, share the same vows, the same roots of goodness, the same path of liberation, the same pure understanding, the same pure mindfulness, the same pure direction, the same immeasurable awakening, the same attainment of the faculties, the same vast mind, the same realm of practice, the same principle, the same meaning, the same clear understanding of the Dharma, the same pure form, the same immeasurable power, the same utmost diligence, the same sound of the true Dharma, the same sound that accords with beings, the same purest and foremost sound, the same praise of immeasurable pure merits, the same pure karma, the same pure retribution, the same great compassion that universally protects all, the same great compassion that universally matures beings, the same pure bodily actions that arise according to conditions and cause those who see them to rejoice, the same pure verbal actions that proclaim the Dharma in accordance with worldly languages, the same going to all the assemblies of Buddhas in their places of enlightenment, the same going to all Buddha-lands to make offerings to the Buddhas, the same ability to see all Dharma-gates, the same dwelling'
菩薩清凈行地。
「善男子！是十千童女，能於此器取上飲食，一剎那頃遍至十方，供養一切後身菩薩、聲聞、獨覺，乃至遍及諸餓鬼趣，皆令充足。善男子！此十千女以我此器，能于天中充足天食，乃至人中充足人食。善男子！且待須臾，汝當自見。」
說是語時，善財則見無量眾生從四門入，皆優婆夷本願所請。既來集已，敷座令坐，隨其所須，給施飲食，悉使充足。告善財言：
「善男子！我唯知此無盡福德藏解脫門。如諸菩薩摩訶薩一切功德，猶如大海甚深無盡，猶如虛空廣大無際，如如意珠滿眾生愿，如大聚落所求皆得，如須彌山普集眾寶，猶如奧藏常貯法財，猶如明燈破諸黑闇，猶如高蓋普蔭群生；而我云何能知能說彼功德行？
「善男子！南方有城，名曰：大興；彼有居士，名曰：明智。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無量匝，瞻仰無厭，辭退而去。
爾時，善財童子得無盡莊嚴福德藏解脫光明已，思惟彼福德大海，觀察彼福德虛空，趣彼福德聚，登彼福德山，攝彼福德藏，入彼福德淵，游彼福德池，凈彼福德輪，見彼福德藏，入彼福德門，行彼福德道，修彼福德種。
漸次而行，至大興城，周遍推求明智居士。
【現代漢語翻譯】 現代漢語譯本 菩薩的清凈修行之地。 『善男子！這十千童女，能用這個器皿取來上等飲食，在一剎那間遍及十方，供養一切未來的菩薩、聲聞（聽聞佛陀教誨而修行的人）、獨覺（不需他人教導，自己覺悟的人），乃至遍及所有餓鬼道，都讓他們得到充足。善男子！這十千童女用我的這個器皿，能在天界提供充足的天食，乃至在人間提供充足的人食。善男子！請稍等片刻，你將親自看到。』 當說這些話時，善財童子看到無數眾生從四個門進入，都是優婆夷（在家修行的女佛教徒）本願所請來的。他們聚集后，鋪設座位讓他們坐下，根據他們的需要，給予飲食，都讓他們得到滿足。她告訴善財說： 『善男子！我只知道這個無盡福德藏解脫門。像諸位菩薩摩訶薩（偉大的菩薩）的一切功德，猶如大海般深廣無盡，猶如虛空般廣大無邊，如如意珠（能滿足一切願望的寶珠）般滿足眾生的願望，如大聚落（大的村落）般所求皆得，如須彌山（佛教中的聖山）般聚集各種珍寶，猶如寶藏般常貯法財（佛法之財），猶如明燈般破除一切黑暗，猶如高蓋般普遍廕庇眾生；而我怎麼能知道和說出他們的功德修行呢？』 『善男子！南方有一座城，名叫大興；那裡有一位居士，名叫明智。你到那裡去問他：菩薩如何學習菩薩的修行，修持菩薩之道？』 這時，善財童子頂禮她的雙足，繞行無數圈，瞻仰她而不感到厭倦，然後告辭離去。 那時，善財童子得到無盡莊嚴福德藏的理解后，思惟那福德大海，觀察那福德虛空，趨向那福德聚集之處，登上那福德之山，攝取那福德之藏，進入那福德之淵，遊歷那福德之池，凈化那福德之輪，見到那福德之藏，進入那福德之門，行走那福德之道，修持那福德之種。 他逐漸前行，到達大興城，四處尋找明智居士。
【English Translation】 English version The Pure Conduct Ground of a Bodhisattva. 'Good man! These ten thousand young women, with this vessel, can take the finest food and, in an instant, reach all ten directions, offering it to all future Bodhisattvas, Śrāvakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and even to all the realms of hungry ghosts, satisfying them all. Good man! These ten thousand women, with my vessel, can provide abundant heavenly food in the heavens, and abundant human food among humans. Good man! Wait a moment, and you will see for yourself.' As she spoke these words, Sudhana saw countless beings entering through the four gates, all invited by the vows of the Upasika (female lay Buddhist practitioner). Once they had gathered, she laid out seats for them, and according to their needs, provided food and drink, satisfying them all. She said to Sudhana: 'Good man! I only know this liberation door of the inexhaustible treasury of merit. The merits of all Bodhisattva-Mahasattvas (great Bodhisattvas) are like the vast and boundless ocean, like the vast and limitless space, like the wish-fulfilling jewel (a jewel that grants all wishes) that fulfills the wishes of all beings, like a great settlement where all that is sought is obtained, like Mount Sumeru (a sacred mountain in Buddhism) that gathers all kinds of treasures, like a hidden treasure that always stores the wealth of Dharma (Buddhist teachings), like a bright lamp that breaks all darkness, like a high canopy that universally shelters all beings; how can I know and speak of their meritorious practices?' 'Good man! To the south, there is a city called Great Prosperity; there lives a householder named Mingzhi (Wise Intellect). Go to him and ask: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana bowed at her feet, circumambulated her countless times, gazed at her without weariness, and then took his leave. Then, Sudhana, having gained understanding of the inexhaustible treasury of adorned merit, contemplated that ocean of merit, observed that space of merit, approached that gathering of merit, ascended that mountain of merit, gathered that treasury of merit, entered that abyss of merit, traveled in that pool of merit, purified that wheel of merit, saw that treasury of merit, entered that door of merit, walked that path of merit, and cultivated that seed of merit. Gradually, he traveled and arrived at the city of Great Prosperity, searching everywhere for the householder Mingzhi.
于善知識心生渴仰，以善知識熏習其心，于善知識志欲堅固，方便求見諸善知識心不退轉，愿得承事諸善知識心無懈倦；知由依止善知識故，能滿眾善；知由依止善知識故，能生眾福；知由依止善知識故，能長眾行；知由依止善知識故，不由他教，自能承事一切善友。如是思惟時，長其善根，凈其深心，增其根性，益其德本，加其大愿，廣其大悲，近一切智，具普賢道，照明一切諸佛正法，增長如來十力光明。
爾時，善財見彼居士在其城內市四衢道七寶臺上，處無數寶莊嚴之座。其座妙好，清凈摩尼以為其身，金剛帝青以為其足，寶繩交絡，五百妙寶而為校飾；敷天寶衣，建天幢幡，張大寶網，施大寶帳；閻浮檀金以為其蓋，毗琉璃寶以為其竿，令人執持以覆其上；鵝王羽翮清凈嚴潔以為其扇；熏眾妙香，雨眾天華；左右常奏五百樂音，其音美妙過於天樂，眾生聞者無不悅豫。十千眷屬前後圍繞，色相端嚴，人所喜見，天莊嚴具以為嚴飾，于天人中最勝無比，悉已成就菩薩志欲，皆與居士同昔善根，侍立瞻對，承其教命。
爾時，善財頂禮其足，繞無量匝，合掌而立，白言：「聖者！我為利益一切眾生故，為令一切眾生出諸苦難故，為令一切眾生究竟安樂故，為令一切眾生出生死海故，為令一切眾生住
【現代漢語翻譯】 現代漢語譯本 對於善知識（kalyāṇa-mitra，指引修行的人）心生渴求和仰慕，用善知識的教誨來薰陶自己的心，對於善知識的志向和願望堅定不移，爲了方便求見各位善知識而心不退轉，希望能夠侍奉各位善知識而心不懈怠；知道因為依止善知識的緣故，能夠圓滿各種善行；知道因為依止善知識的緣故，能夠產生各種福德；知道因為依止善知識的緣故，能夠增長各種修行；知道因為依止善知識的緣故，不用他人教導，自己就能夠侍奉一切善友。像這樣思惟的時候，增長他的善根，凈化他深層的心靈，增強他的根性，增益他的德行根本，增加他的大愿，擴充套件他的大悲心，接近一切智慧，具足普賢菩薩的道行，照亮一切諸佛的正法，增長如來十力（tathāgata-balāni，佛的十種力量）的光明。 那時，善財童子看見那位居士（gṛhapati，在家修行的人）在他的城內市中心的十字路口七寶臺上，坐在無數珍寶裝飾的座位上。那座位非常美妙，用清凈的摩尼寶作為主體，用金剛和帝青寶作為底座，用寶繩交織，用五百種珍寶作為裝飾；鋪著天上的寶衣，豎著天上的幢幡，張開巨大的寶網，設定巨大的寶帳；用閻浮檀金作為頂蓋，用毗琉璃寶作為竿子，讓人拿著遮蓋在上面；用鵝王的羽毛製成的清凈潔白的扇子；熏著各種美妙的香，下著各種天花；左右經常演奏五百種樂音，那樂音美妙勝過天上的音樂，眾生聽了沒有不感到喜悅的。一萬眷屬前後圍繞，容貌端莊美麗，令人喜愛，用天上的裝飾品來裝飾，在天人中最殊勝無比，都已成就菩薩的志向和願望，都與居士有相同的往昔善根，侍立瞻仰，聽從他的教誨。 那時，善財童子頂禮居士的腳，繞了無數圈，合掌站立，說道：『聖者！我爲了利益一切眾生，爲了讓一切眾生脫離各種苦難，爲了讓一切眾生得到究竟的安樂，爲了讓一切眾生脫離生死苦海，爲了讓一切眾生安住於一切智慧之中，我發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』
【English Translation】 English version To have a thirst and yearning in one's heart for a kalyāṇa-mitra (spiritual friend), to cultivate one's mind with the teachings of a kalyāṇa-mitra, to have a firm resolve and desire for a kalyāṇa-mitra, to not retreat in one's heart in order to conveniently seek to meet all kalyāṇa-mitras, to wish to serve all kalyāṇa-mitras without laziness; to know that by relying on a kalyāṇa-mitra, one can fulfill all good deeds; to know that by relying on a kalyāṇa-mitra, one can generate all blessings; to know that by relying on a kalyāṇa-mitra, one can increase all practices; to know that by relying on a kalyāṇa-mitra, without being taught by others, one can serve all good friends oneself. When contemplating in this way, one increases one's roots of goodness, purifies one's deep mind, strengthens one's faculties, benefits one's foundation of virtue, adds to one's great vows, expands one's great compassion, draws near to all wisdom, embodies the path of Samantabhadra, illuminates all the Buddhas' true Dharma, and increases the light of the Tathāgata's ten powers (tathāgata-balāni). At that time, Sudhana saw that gṛhapati (householder) in his city, at the crossroads of the market on a seven-jeweled platform, was sitting on a seat adorned with countless treasures. The seat was exquisite, with pure mani jewels as its body, vajra and lapis lazuli as its base, interwoven with jeweled cords, and decorated with five hundred exquisite jewels; it was covered with heavenly robes, with heavenly banners erected, a great jeweled net spread out, and a great jeweled tent set up; it had a canopy of jambudvipa gold, with a pole of beryl, held by attendants to cover it; it had fans made of the pure and immaculate feathers of the king of geese; it was perfumed with various exquisite fragrances, and rained down various heavenly flowers; on the left and right, five hundred musical instruments were constantly playing, the music was more beautiful than heavenly music, and all beings who heard it were filled with joy. Ten thousand attendants surrounded him, their appearances were dignified and beautiful, pleasing to behold, adorned with heavenly ornaments, the most supreme among gods and humans, all having achieved the aspirations of a Bodhisattva, all sharing the same past roots of goodness as the householder, standing in attendance, looking up to him, and receiving his teachings. At that time, Sudhana bowed at the feet of the householder, circumambulated him countless times, stood with his palms together, and said: 'Holy one! For the benefit of all beings, to liberate all beings from all suffering, to bring ultimate happiness to all beings, to lead all beings out of the sea of birth and death, to establish all beings in all wisdom, I have aroused the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).'
法寶洲故，為令一切眾生枯竭愛河故，為令一切眾生起大慈悲故，為令一切眾生舍離欲愛故，為令一切眾生渴仰佛智故，為令一切眾生出生死曠野故，為令一切眾生樂諸佛功德故，為令一切眾生出三界城故，為令一切眾生入一切智城故，發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行，云何修菩薩道，能為一切眾生作依止處？」
長者告言：
「善哉善哉！善男子！汝乃能發阿耨多羅三藐三菩提心。
「善男子！發阿耨多羅三藐三菩提心，是人難得。若能發心，是人則能求菩薩行，值遇善知識恒無厭足，親近善知識恒無勞倦，供養善知識恒不疲懈，給侍善知識不生憂戚，求覓善知識終不退轉，愛念善知識終不放舍，承事善知識無暫休息，瞻仰善知識無時憩止，行善知識教未曾怠惰，稟善知識心無有誤失。
「善男子！汝見我此眾會人不？」
善財答言：「唯然！已見。」
居士言：
「善男子！我已令其發阿耨多羅三藐三菩提心，生如來家，增長白法，安住無量諸波羅蜜，學佛十力，離世間種，住如來種，棄生死輪，轉正法輪，滅三惡趣，住正法趣，如諸菩薩悉能救護一切眾生。
「善男子！我得隨意出生福德藏解脫門，凡有所須悉滿其愿。所謂：衣服、瓔珞
【現代漢語翻譯】 現代漢語譯本 爲了讓一切眾生枯竭愛慾之河，爲了讓一切眾生生起大慈悲心，爲了讓一切眾生舍離對慾望的愛戀，爲了讓一切眾生渴求佛的智慧，爲了讓一切眾生脫離生死曠野，爲了讓一切眾生樂於諸佛的功德，爲了讓一切眾生出離三界之城，爲了讓一切眾生進入一切智之城，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），卻不知道菩薩如何學習菩薩的修行，如何修持菩薩的道，才能成為一切眾生的依靠之處？」
長者回答說：
『好啊，好啊！善男子！你竟然能夠發起阿耨多羅三藐三菩提心。』
『善男子！發起阿耨多羅三藐三菩提心的人很難得。如果能夠發起此心，這個人就能尋求菩薩的修行，遇到善知識時永遠不會感到滿足，親近善知識時永遠不會感到疲倦，供養善知識時永遠不會感到懈怠，侍奉善知識時不會產生憂愁，尋求善知識時永遠不會退轉，愛念善知識時永遠不會放棄，承事善知識時沒有片刻休息，瞻仰善知識時沒有片刻停止，奉行善知識的教誨時從未懈怠，領受善知識的心意時沒有絲毫差錯。
『善男子！你看到我這集會中的人了嗎？』
善財回答說：『是的！我已經看到了。』
居士說：
『善男子！我已經讓他們發起了阿耨多羅三藐三菩提心，生於如來之家，增長清凈的善法，安住于無量的諸波羅蜜（到達彼岸的方法），學習佛的十力，脫離世俗的種子，安住于如來的種子，捨棄生死輪迴，轉動正法輪，滅除三惡道，安住于正法之道，如同諸菩薩一樣能夠救護一切眾生。
『善男子！我獲得了隨意出生福德藏的解脫門，凡是有所需要的都能滿足他們的願望。比如：衣服、瓔珞（用珠玉等串成的裝飾品）』
【English Translation】 English version 『For the sake of causing all sentient beings to dry up the river of craving, for the sake of causing all sentient beings to generate great compassion, for the sake of causing all sentient beings to abandon desire and love, for the sake of causing all sentient beings to thirst for the wisdom of the Buddha, for the sake of causing all sentient beings to escape the wilderness of birth and death, for the sake of causing all sentient beings to delight in the merits of all Buddhas, for the sake of causing all sentient beings to leave the city of the three realms, for the sake of causing all sentient beings to enter the city of all-knowing wisdom, they have generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), yet they do not know how a Bodhisattva learns the practice of a Bodhisattva, how they cultivate the path of a Bodhisattva, so that they can become a place of refuge for all sentient beings?』
The elder replied:
『Excellent, excellent! Good man! You are indeed able to generate the mind of Anuttara-samyak-sambodhi.』
『Good man! It is rare for someone to generate the mind of Anuttara-samyak-sambodhi. If one can generate this mind, that person will be able to seek the practice of a Bodhisattva, will never be satisfied when encountering a good teacher, will never be weary when being close to a good teacher, will never be lazy when making offerings to a good teacher, will not feel sorrow when serving a good teacher, will never retreat when seeking a good teacher, will never abandon when loving a good teacher, will never rest when attending to a good teacher, will never stop when looking up to a good teacher, will never be negligent when practicing the teachings of a good teacher, and will never make mistakes when receiving the mind of a good teacher.』
『Good man! Do you see the people in this assembly of mine?』
Sudhana replied: 『Yes! I have seen them.』
The householder said:
『Good man! I have already caused them to generate the mind of Anuttara-samyak-sambodhi, to be born into the family of the Tathagata, to increase pure good dharmas, to abide in the immeasurable Paramitas (perfections), to learn the ten powers of the Buddha, to leave the seeds of the world, to abide in the seeds of the Tathagata, to abandon the cycle of birth and death, to turn the wheel of the true Dharma, to extinguish the three evil paths, to abide in the path of the true Dharma, just like all Bodhisattvas are able to protect all sentient beings.』
『Good man! I have attained the liberation gate of the treasury of merit that arises at will, and whatever is needed, all their wishes are fulfilled. Such as: clothing, necklaces (ornaments made of strung pearls and jade)』
、象馬、車乘、華香、幢蓋、飲食、湯藥、房舍、屋宅、床座、燈炬、奴婢、牛羊及諸侍使，如是一切資生之物，諸有所須悉令充滿，乃至為說真實妙法。善男子！且待須臾，汝當自見。」
說是語時，無量眾生從種種方所、種種世界、種種國土、種種城邑，形類各別，愛慾不同，皆以菩薩往昔願力，其數無邊俱來集會，各隨所欲而有求請。
爾時，居士知眾普集，須臾繫念，仰視虛空；如其所須，悉從空下，一切眾會普皆滿足。然後復為說種種法。所謂：為得美食而充足者，與說種種集福德行、離貧窮行、知諸法行、成就法喜禪悅食行、修習具足諸相好行、增長成就難屈伏行、善能了達無上食行、成就無盡大威德力降魔怨行；為得好飲而充足者，與其說法，令于生死，舍離愛著，入佛法味；為得種種諸上味者，與其說法，皆令獲得諸佛如來上味之相；為得車乘而充足者，與其宣說種種法門，皆令得載摩訶衍乘；為得衣服而充足者，與其說法，令得清凈慚愧之衣，乃至如來清凈妙色。如是一切靡不周贍，然後悉為如應說法。既聞法已，還歸本處。
爾時，居士為善財童子示現菩薩不可思議解脫境界已，告言：
「善男子！我唯知此隨意出生福德藏解脫門。如諸菩薩摩訶薩成就寶手，遍覆一切
【現代漢語翻譯】 現代漢語譯本：『象、馬、車乘、華麗的香、幢幡寶蓋、飲食、湯藥、房舍、屋宅、床座、燈火、奴婢、牛羊以及各種侍從，像這樣一切生活所需的物品，凡是他們需要的都讓他們得到滿足，甚至還為他們宣說真實微妙的佛法。善男子！請稍等片刻，你將會親自看到。』 當說這些話的時候，無數眾生從各種地方、各種世界、各種國土、各種城邑，形態各異，愛好慾望不同，都因為菩薩往昔的願力，數量無邊地聚集而來，各自按照自己的願望而有所請求。 那時，居士知道大眾已經聚集，稍作意念，抬頭看著虛空；他們所需要的，都從空中降下，一切集會的人都普遍得到滿足。然後又為他們宣說各種佛法。所謂：為那些想要得到美食而得到滿足的人，為他們宣說各種積累福德的行為、遠離貧窮的行為、瞭解諸法的行為、成就法喜禪悅的飲食行為、修習具足各種相好的行為、增長成就難以屈服的行為、善於通達無上飲食的行為、成就無盡大威德力降伏魔怨的行為；為那些想要得到好飲而得到滿足的人，為他們說法，使他們在生死輪迴中，舍離愛著，進入佛法的滋味；為那些想要得到各種上等美味的人，為他們說法，使他們都獲得諸佛如來上味之相；為那些想要得到車乘而得到滿足的人，為他們宣說各種法門，使他們都能夠乘坐摩訶衍乘（大乘）；為那些想要得到衣服而得到滿足的人，為他們說法，使他們得到清凈慚愧的衣服，乃至如來清凈微妙的色彩。像這樣一切都無不周全，然後都為他們如其所應地說法。聽聞佛法后，他們就回到各自原來的地方。 那時，居士為善財童子展示了菩薩不可思議的解脫境界后，告訴他說： 『善男子！我只知道這種隨意出生福德藏的解脫法門。像諸位菩薩摩訶薩成就寶手，普遍覆蓋一切』
【English Translation】 English version: 『Elephants, horses, carriages, splendid fragrances, banners and canopies, food and drink, medicine, houses, dwellings, beds, lamps, servants, cattle and sheep, and all kinds of attendants, all such necessities of life, whatever they needed, he would fulfill them, and even preach the true and wonderful Dharma to them. Good man! Please wait a moment, and you will see for yourself.』 As he spoke these words, countless beings from various places, various worlds, various lands, and various cities, with different forms and different desires, all gathered together due to the bodhisattva's past vows, their numbers boundless, each making requests according to their desires. At that time, the householder, knowing that the assembly had gathered, focused his mind for a moment and looked up at the sky; whatever they needed descended from the sky, and everyone in the assembly was universally satisfied. Then he preached various Dharmas to them. Namely: for those who desired and were satisfied with delicious food, he preached various practices of accumulating merit, practices of abandoning poverty, practices of understanding all dharmas, practices of achieving the joy of Dharma and the food of meditation, practices of cultivating the perfection of all marks, practices of increasing and achieving invincibility, practices of being skilled in understanding the supreme food, and practices of achieving boundless great power to subdue demonic enemies; for those who desired and were satisfied with good drink, he preached the Dharma, enabling them to abandon attachment in the cycle of birth and death and enter the taste of the Buddha's Dharma; for those who desired and were satisfied with various superior flavors, he preached the Dharma, enabling them all to obtain the marks of the superior flavor of all Buddhas and Tathagatas; for those who desired and were satisfied with carriages, he proclaimed various Dharma gates, enabling them all to ride the Mahayana vehicle; for those who desired and were satisfied with clothing, he preached the Dharma, enabling them to obtain the clothing of pure shame and remorse, and even the pure and wonderful colors of the Tathagata. In this way, everything was provided for without exception, and then he preached the Dharma to them as appropriate. After hearing the Dharma, they returned to their original places. At that time, the householder, having shown Sudhana the inconceivable liberation realm of a bodhisattva, said to him: 『Good man! I only know this liberation gate of the treasury of merit that arises at will. Like the bodhisattvas mahasattvas who have achieved the jewel hand, universally covering all』
十方國土，以自在力普雨一切資生之具，所謂：雨種種色寶、種種色瓔珞、種種色寶冠、種種色衣服、種種色音樂、種種色華、種種色香、種種色末香、種種色燒香、種種色寶蓋、種種色幢幡，遍滿一切眾生住處，及諸如來眾會道場，或以成熟一切眾生，或以供養一切諸佛；而我云何能知能說彼諸功德自在神力？
「善男子！於此南方，有一大城，名：師子宮；彼有長者，名：法寶髻。汝可往問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子歡喜踴躍，恭敬尊重，如弟子禮，作如是念：「由此居士護念於我，令我得見一切智道，不斷愛念善知識見，不壞尊重善知識心，常能隨順善知識教，決定深信善知識語，恒發深心事善知識。」頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第六十五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十六
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之七
爾時，善財童子于明智居士所，聞此解脫已，游彼福德海，治彼福德田，仰彼福德山，趣彼福德津，開彼福德藏，觀彼福德法，凈彼福德輪，味彼福德聚，生彼福德力，增彼福德勢。
漸次而行，向師子城，周遍
【現代漢語翻譯】 現代漢語譯本 『十方國土』（指宇宙的各個方向），以其自在的力量普遍降下一切生活所需的物品，例如：降下各種顏色的寶物、各種顏色的瓔珞（一種裝飾品）、各種顏色的寶冠、各種顏色的衣服、各種顏色的音樂、各種顏色的花、各種顏色的香、各種顏色的末香（磨成粉末的香）、各種顏色的燒香、各種顏色的寶蓋（一種遮陽或裝飾的傘）、各種顏色的幢幡（一種旗幟），遍佈一切眾生居住的地方，以及諸佛如來的集會道場，有的用來使一切眾產生熟，有的用來供養一切諸佛；而我怎麼能夠知道和說出那些功德自在的神力呢？ 『善男子！』在這南方，有一座大城，名叫『師子宮』（獅子宮殿）；那裡有一位長者，名叫『法寶髻』（法寶的頂髻）。你可以去問他：菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子歡喜踴躍，恭敬尊重，像弟子一樣行禮，心中這樣想：『這位居士護念著我，使我能夠見到一切智之道，不斷對善知識的愛念，不破壞尊重善知識的心，常常能夠隨順善知識的教導，堅定地深信善知識的話語，恒常發起深心侍奉善知識。』他頂禮居士的腳，繞行無數圈，慇勤地瞻仰，然後告辭離去。 《大方廣佛華嚴經》卷第六十五 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第六十六 于闐國三藏實叉難陀奉 制譯 入法界品第三十九之七 當時，善財童子在明智居士那裡，聽聞了這種解脫法門后，遊歷那福德之海，耕耘那福德之田，仰望那福德之山，前往那福德之津（渡口），開啟那福德之藏，觀察那福德之法，凈化那福德之輪，品味那福德之聚，生起那福德之力，增長那福德之勢。 他逐漸地行走，向著師子城前進，周遍地...
【English Translation】 English version 『The lands of the ten directions』 (referring to all directions of the universe), with their power of self-mastery, universally rain down all the necessities of life, such as: raining down various colored treasures, various colored necklaces (a type of ornament), various colored jeweled crowns, various colored clothes, various colored music, various colored flowers, various colored fragrances, various colored powdered incense, various colored burning incense, various colored jeweled canopies (a type of parasol for shade or decoration), various colored banners and streamers, filling all the places where sentient beings dwell, as well as the assemblies and sacred sites of all the Tathagatas, some to mature all sentient beings, and some to make offerings to all the Buddhas; how can I know and speak of those meritorious and self-mastering divine powers? 『Good man! In this southern direction, there is a great city named 『Simha-pura』 (Lion Palace); there is an elder there named 『Dharma-ratna-kuta』 (Dharma Jewel Crest). You can go and ask him: How does a Bodhisattva learn the practice of a Bodhisattva, cultivate the path of a Bodhisattva?』 At that time, Sudhana was filled with joy and excitement, respectfully honored him, and paid his respects like a disciple, thinking in his heart: 『This layperson is protecting and mindful of me, enabling me to see the path of all-wisdom, not ceasing the loving thoughts of a good teacher, not destroying the heart of respect for a good teacher, always being able to follow the teachings of a good teacher, firmly believing in the words of a good teacher, and constantly generating a deep heart to serve a good teacher.』 He bowed at the feet of the layperson, circumambulated him countless times, gazed upon him with earnestness, and then took his leave. The Great Extensive Buddha Flower Adornment Sutra, Volume Sixty-Five Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra The Great Extensive Buddha Flower Adornment Sutra, Volume Sixty-Six Translated by the Tripitaka Master Siksananda of Khotan under Imperial Decree Chapter Thirty-Nine, Part Seven: Entering the Dharma Realm At that time, Sudhana, having heard this liberation from the wise layperson, traveled in that ocean of merit, cultivated that field of merit, looked up to that mountain of merit, went to that ferry of merit, opened that treasury of merit, observed that Dharma of merit, purified that wheel of merit, tasted that gathering of merit, generated that power of merit, and increased that momentum of merit. Gradually, he walked, heading towards Simha-pura, all around...
推求寶髻長者。見此長者在於市中，遽即往詣，頂禮其足，繞無數匝，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？善哉聖者！愿為我說諸菩薩道，我乘此道趣一切智！」
爾時，長者執善財手，將詣所居，示其舍宅，作如是言：「善男子！且觀我家。」
爾時，善財見其舍宅，清凈光明，真金所成，白銀為墻，玻璃為殿，紺琉璃寶以為樓閣，硨磲妙寶而作其柱，百千種寶周遍莊嚴；赤珠摩尼為師子座；摩尼為帳，真珠為網，彌覆其上；碼瑙寶池香水盈滿，無量寶樹周遍行列；其宅廣博，十層八門。
善財入已，次第觀察。見最下層，施諸飲食。見第二層，施諸寶衣。見第三層，佈施一切寶莊嚴具。見第四層，施諸采女並及一切上妙珍寶。見第五層，乃至五地菩薩雲集，演說諸法利益世間，成就一切陀羅尼門、諸三昧印、諸三昧行智慧光明。見第六層，有諸菩薩皆已成就甚深智慧，于諸法性明瞭通達，成就廣大總持三昧無障礙門，所行無礙，不住二法，在不可說妙莊嚴道場中而共集會，分別顯示般若波羅蜜門，所謂：寂靜藏般若波羅蜜門、善分別諸眾生智般若波羅蜜門、不可動轉般若波羅蜜門、離欲光明般若波羅蜜門、不可降伏藏般若波羅
【現代漢語翻譯】 現代漢語譯本：善財童子爲了尋求菩薩的教誨，去拜訪寶髻長者（一位富有的長者）。他看到這位長者在市集中，便立刻前去，頂禮長者的雙足，繞行無數圈，合掌站立，說道：『聖者！我早已發起了無上正等正覺之心（阿耨多羅三藐三菩提心，指成佛的決心），但還不知道菩薩應該如何學習菩薩的修行？如何修持菩薩之道？愿聖者慈悲，為我講解菩薩的修行之道，我將依此道走向一切智慧（指佛的智慧）！』 這時，長者拉起善財的手，帶他到自己的住所，向他展示自己的宅邸，說道：『善男子！請看看我的家。』 當時，善財看到長者的宅邸，清凈光明，用純金建成，白銀做墻，玻璃為殿，用紺琉璃寶做樓閣，用硨磲（一種大型貝殼）妙寶做柱子，用成百上千種寶物周遍裝飾；用赤珠摩尼（一種紅色寶石）做獅子座；用摩尼寶珠做帳幔，用珍珠做網，覆蓋在上面；瑪瑙寶池中充滿香水，無數寶樹排列四周；宅邸寬廣，有十層樓，八個門。 善財進入后，依次觀察。看到最下層，施捨各種飲食。看到第二層，施捨各種寶貴的衣服。看到第三層，佈施一切寶貴的裝飾品。看到第四層，施捨各種采女（宮女）以及一切上等的珍寶。看到第五層，乃至五地菩薩（指修行到第五階段的菩薩）雲集，演說各種佛法，利益世間，成就一切陀羅尼門（總持法門）、各種三昧印（禪定印記）、各種三昧行（禪定修行）的智慧光明。看到第六層，有各種菩薩都已成就甚深智慧，對於諸法的本性明瞭通達，成就廣大總持三昧無障礙門，所行無礙，不住於二法（指對立的兩種概念），在不可思議的妙莊嚴道場中共同集會，分別顯示般若波羅蜜門（指通往智慧彼岸的法門），即：寂靜藏般若波羅蜜門、善分別諸眾生智般若波羅蜜門、不可動轉般若波羅蜜門、離欲光明般若波羅蜜門、不可降伏藏般若波羅蜜門。
【English Translation】 English version: Seeking the teachings of a Bodhisattva, Sudhana went to visit the elder Ratnachuda (a wealthy elder). Seeing the elder in the marketplace, he immediately approached, bowed at his feet, circumambulated him countless times, stood with palms joined, and said, 'Holy one! I have already awakened the mind of Anuttara-samyak-sambodhi (the mind of supreme enlightenment, the determination to become a Buddha), but I do not yet know how a Bodhisattva should learn the practice of a Bodhisattva? How should one cultivate the path of a Bodhisattva? May the holy one be compassionate and explain to me the path of a Bodhisattva, so that I may follow this path to all wisdom (the wisdom of a Buddha)!' At that time, the elder took Sudhana's hand and led him to his residence, showing him his mansion, and said, 'Good man! Please look at my home.' Then, Sudhana saw the elder's mansion, pure and bright, made of pure gold, with silver walls, crystal palaces, lapis lazuli towers, and pillars made of tridacna (a large clam) treasures, adorned with hundreds and thousands of treasures; with red ruby mani (a type of red gem) lion thrones; with mani jewels as curtains, and pearl nets covering them; agate pools filled with fragrant water, and countless precious trees lined up all around; the mansion was vast, with ten stories and eight gates. After entering, Sudhana observed each level in order. He saw that on the lowest level, food was being given away. On the second level, precious clothes were being given away. On the third level, all kinds of precious ornaments were being given away. On the fourth level, various palace women and all kinds of supreme treasures were being given away. On the fifth level, Bodhisattvas of the fifth stage (Bodhisattvas who have reached the fifth stage of practice) gathered, expounding various Dharma teachings, benefiting the world, and achieving all Dharani gates (gates of total retention), all Samadhi seals (meditation seals), and the wisdom light of all Samadhi practices (meditation practices). On the sixth level, there were Bodhisattvas who had all achieved profound wisdom, clearly understanding the nature of all dharmas, achieving the unobstructed gate of great total retention Samadhi, acting without hindrance, not dwelling in duality (opposing concepts), gathering together in an inconceivable, wonderfully adorned Bodhimanda (place of enlightenment), separately revealing the Prajnaparamita gates (gates to the other shore of wisdom), namely: the Prajnaparamita gate of the silent treasury, the Prajnaparamita gate of the wisdom to discern all beings, the Prajnaparamita gate of immovability, the Prajnaparamita gate of the light of detachment, and the Prajnaparamita gate of the invincible treasury.
蜜門、照眾生輪般若波羅蜜門、海藏般若波羅蜜門、普眼捨得般若波羅蜜門、入無盡藏般若波羅蜜門、一切方便海般若波羅蜜門、入一切世間海般若波羅蜜門、無礙辯才般若波羅蜜門、隨順眾生般若波羅蜜門、無礙光明般若波羅蜜門、常觀宿緣而布法雲般若波羅蜜門……說如是等百萬阿僧祇般若波羅蜜門。見第七層，有諸菩薩得如響忍，以方便智分別觀察而得出離，悉能聞持諸佛正法。見第八層，無量菩薩共集其中，皆得神通無有退墮，能以一音遍十方剎，其身普現一切道場，盡於法界靡不周遍，普入佛境，普見佛身，普於一切佛眾會中而為上首演說於法。見第九層，一生所繫諸菩薩眾于中集會。見第十層，一切如來充滿其中，從初發心，修菩薩行，超出生死，成滿大愿及神通力，凈佛國土道場眾會，轉正法輪，調伏眾生。如是一切，悉使明見。
爾時，善財見是事已，白言：「聖者！何緣致此清凈眾會？種何善根獲如是報？」
長者告言：
「善男子！我念過去，過佛剎微塵數劫，有世界，名：圓滿莊嚴，佛號：無邊光明法界普莊嚴王如來、應、正等覺，十號圓滿。彼佛入城，我奏樂音，並燒一丸香而以供養，以此功德迴向三處，謂：永離一切貧窮困苦、常見諸佛及善知識、恒聞正法，故獲斯報
【現代漢語翻譯】 現代漢語譯本 蜜門（如蜜般甘甜的法門）、照眾生輪般若波羅蜜門（以智慧之光照亮眾生輪迴的法門）、海藏般若波羅蜜門（如大海般深廣的智慧寶藏法門）、普眼捨得般若波羅蜜門（以普遍的智慧之眼捨棄執著的法門）、入無盡藏般若波羅蜜門（進入無盡智慧寶藏的法門）、一切方便海般若波羅蜜門（如大海般廣闊的一切方便法門）、入一切世間海般若波羅蜜門（進入一切世間如大海般廣闊的法門）、無礙辯才般若波羅蜜門（擁有無礙辯才的智慧法門）、隨順眾生般若波羅蜜門（隨順眾生根性的智慧法門）、無礙光明般若波羅蜜門（擁有無礙光明的智慧法門）、常觀宿緣而布法雲般若波羅蜜門（常觀過去因緣而廣佈法雨的智慧法門）……宣說如此等百萬阿僧祇（無數）般若波羅蜜門。見到第七層，有諸菩薩得到如響忍（如回聲般理解佛法的智慧），以方便智慧分別觀察而得出離，都能聽聞並受持諸佛的正法。見到第八層，無量菩薩聚集其中，都得到神通且不會退轉，能以一音遍佈十方世界，其身普遍顯現在一切道場，遍及整個法界，無處不在，普遍進入佛的境界，普遍見到佛身，普遍在一切佛的集會中作為首領演說佛法。見到第九層，一生補處（即將成佛）的諸菩薩眾在其中。見到第十層，一切如來充滿其中，從最初發心，修行菩薩行，超越生死，成就圓滿大愿和神通力，清凈佛國土道場集會，轉動正法輪，調伏眾生。這一切，都使善財童子清楚地看見。 這時，善財童子見到這些景象后，問道：『聖者！是什麼因緣導致如此清凈的集會？種下什麼善根才能獲得這樣的果報？』 長者回答說： 『善男子！我回憶過去，在經過佛剎微塵數劫之前，有一個世界，名為：圓滿莊嚴，佛號：無邊光明法界普莊嚴王如來（無邊光明法界普遍莊嚴之王）、應（應供）、正等覺（正等正覺），十號圓滿。那位佛進入城市時，我演奏音樂，並燒了一丸香來供養，以此功德迴向三個方面，即：永遠脫離一切貧窮困苦、常見諸佛和善知識、恒常聽聞正法，所以獲得這樣的果報。』
【English Translation】 English version The gate of honey (sweet like honey), the gate of Prajna Paramita that illuminates the cycle of sentient beings, the gate of Prajna Paramita that is a treasury of the sea, the gate of Prajna Paramita of universal vision and relinquishment, the gate of Prajna Paramita that enters the inexhaustible treasury, the gate of Prajna Paramita of all skillful means, the gate of Prajna Paramita that enters all the seas of the world, the gate of Prajna Paramita of unobstructed eloquence, the gate of Prajna Paramita that accords with sentient beings, the gate of Prajna Paramita of unobstructed light, the gate of Prajna Paramita that constantly contemplates past causes and spreads the clouds of Dharma... Thus, it is said that there are millions of Asamkhya (countless) gates of Prajna Paramita. Seeing the seventh level, there are Bodhisattvas who have attained the forbearance of echo (understanding the Dharma like an echo), who, through skillful wisdom, discern and observe to achieve liberation, and are all able to hear and uphold the true Dharma of all Buddhas. Seeing the eighth level, countless Bodhisattvas gather within, all having attained supernatural powers without regression, able to spread their voice throughout the ten directions, their bodies universally appearing in all Bodhimandas, pervading the entire Dharma realm, omnipresent, universally entering the realm of the Buddhas, universally seeing the bodies of the Buddhas, and universally acting as leaders in all Buddha assemblies, expounding the Dharma. Seeing the ninth level, the Bodhisattvas who are bound to one more life (before Buddhahood) are within. Seeing the tenth level, all Tathagatas fill it, from their initial aspiration, cultivating the Bodhisattva path, transcending birth and death, fulfilling their great vows and supernatural powers, purifying the Buddha lands, Bodhimandas, and assemblies, turning the wheel of the true Dharma, and taming sentient beings. All of this, Sudhana saw clearly. At that time, Sudhana, having seen these things, asked: 'Holy One! What is the cause of this pure assembly? What good roots have been planted to obtain such a reward?' The elder replied: 'Good man! I recall in the past, countless kalpas before the number of dust particles in a Buddha land, there was a world named: Perfect Adornment, and a Buddha named: Boundless Light Dharma Realm Universal Adornment King Tathagata (King of Boundless Light Dharma Realm Universal Adornment), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), with the ten titles complete. When that Buddha entered the city, I played music and burned a ball of incense as an offering. With this merit, I dedicated it to three aspects: to be forever free from all poverty and suffering, to constantly see all Buddhas and good teachers, and to always hear the true Dharma. Therefore, I have obtained this reward.'
。
「善男子！我唯知此菩薩無量福德寶藏解脫門。如諸菩薩摩訶薩，得不思議功德寶藏，入無分別如來身海，受無分別無上法雲，修無分別功德道具，起無分別普賢行網，入無分別三昧境界，等無分別菩薩善根，住無分別如來所住，證無分別三世平等，住無分別普眼境界，住一切劫無有疲厭；而我云何能知能說彼功德行？
「善男子！於此南方，有一國土，名曰：藤根；其土有城，名曰：普門；中有長者，名為：普眼。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子于寶髻長者所，聞此解脫已，深入諸佛無量知見，安住菩薩無量勝行，了達菩薩無量方便，希求菩薩無量法門，清凈菩薩無量信解，明利菩薩無量諸根，成就菩薩無量欲樂，通達菩薩無量行門，增長菩薩無量願力，建立菩薩無能勝幢，起菩薩智照菩薩法。
漸次而行，至藤根國，推問求覓彼城所在。雖歷艱難，不憚勞苦，但唯正念善知識教，愿常親近承事供養，遍策諸根離眾放逸。然後乃得見普門城，百千聚落周匝圍繞，雉堞崇峻，衢路寬平。見彼長者，往詣其所，於前頂禮，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩
【現代漢語翻譯】 現代漢語譯本：『善男子！我只知道這位菩薩的無量福德寶藏解脫門（指菩薩通過修行獲得的無量福德和智慧，從而達到解脫的法門）。像諸位菩薩摩訶薩（大菩薩）一樣，獲得不可思議的功德寶藏，進入無分別的如來身海（指佛的法身，無差別、無界限），領受無分別的無上法雲（指佛法如雲般覆蓋一切眾生），修習無分別的功德道具（指修行所用的方法和工具，不執著于形式），發起無分別的普賢行網（指普賢菩薩的廣大行愿，遍及一切），進入無分別的三昧境界（指禪定，超越分別念），等同無分別的菩薩善根（指菩薩所修的善行，無差別），安住于無分別的如來所住（指佛的境界，無所執著），證得無分別的三世平等（指過去、現在、未來三世平等，無差別），安住于無分別的普眼境界（指菩薩的智慧，能遍觀一切），住於一切劫（指極長的時間）都沒有疲倦厭煩；而我怎麼能夠知道和說出他們的功德和修行呢？』 『善男子！在這南方，有一個國土，名叫藤根（地名）；這個國土裡有一座城，名叫普門（地名）；城中有一位長者，名叫普眼（人名）。你到那裡去問他：菩薩如何學習菩薩的修行，修習菩薩的道？』 這時，善財童子頂禮寶髻長者的雙足，繞行無數圈，恭敬地瞻仰，然後告辭離去。 那時，善財童子從寶髻長者那裡聽聞了這個解脫法門后，深入諸佛無量的知見，安住于菩薩無量的殊勝修行，了達菩薩無量的方便法門，希求菩薩無量的法門，清凈菩薩無量的信解，明利菩薩無量的諸根（指眼、耳、鼻、舌、身、意六根），成就菩薩無量的欲樂（指對佛法的渴望和喜悅），通達菩薩無量的行門，增長菩薩無量的願力，建立菩薩無能勝的幢（指菩薩的功德和智慧，無人能勝），發起菩薩的智慧，照耀菩薩的法。 他逐漸地行走，到達藤根國，打聽尋找那座城所在的地方。雖然經歷艱難，也不怕勞苦，只是正念善知識的教誨，愿常常親近承事供養，普遍策勵諸根，遠離各種放逸。然後才得以見到普門城，百千個聚落圍繞著它，城墻高聳，街道寬闊平坦。他見到那位長者，前往他的住所，在他面前頂禮，合掌而立，說道：『聖者！我已先發阿耨多羅三藐三菩提心（指無上正等正覺的心），但是不知道菩薩如何學習菩薩的修行，修習菩薩的道。』
【English Translation】 English version: 『Good man! I only know this Bodhisattva's door of liberation of immeasurable merit and treasure (referring to the immeasurable merit and wisdom a Bodhisattva gains through practice, leading to liberation). Like the Bodhisattva-Mahasattvas (great Bodhisattvas), they obtain the treasure of inconceivable merit, enter the sea of the Tathagata's body without discrimination (referring to the Dharma body of the Buddha, without difference or limit), receive the supreme Dharma cloud without discrimination (referring to the Buddha's teachings covering all beings like a cloud), cultivate the tools of merit without discrimination (referring to the methods and tools used in practice, without attachment to form), initiate the net of Samantabhadra's practice without discrimination (referring to the vast vows and practices of Samantabhadra Bodhisattva, encompassing everything), enter the realm of Samadhi without discrimination (referring to meditation, transcending discriminatory thoughts), equalize the roots of goodness of Bodhisattvas without discrimination (referring to the good deeds practiced by Bodhisattvas, without difference), abide in the abode of the Tathagata without discrimination (referring to the realm of the Buddha, without attachment), realize the equality of the three times without discrimination (referring to the past, present, and future being equal, without difference), abide in the realm of the Universal Eye without discrimination (referring to the wisdom of the Bodhisattva, able to see everything), and abide for all kalpas (referring to extremely long periods of time) without fatigue or weariness; how can I know and speak of their merits and practices?』 『Good man! In this southern direction, there is a country called Tenggen (place name); in this country, there is a city called Pumen (place name); in the city, there is an elder named Puyan (person's name). Go there and ask him: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?』 At that time, Sudhana (Shancai Tongzi) bowed at the feet of the elder Baoji, circumambulated him countless times, respectfully gazed at him, and then took his leave. At that time, after hearing this door of liberation from the elder Baoji, Sudhana deeply entered the immeasurable knowledge and vision of all Buddhas, abided in the immeasurable superior practices of Bodhisattvas, understood the immeasurable expedient means of Bodhisattvas, sought the immeasurable Dharma doors of Bodhisattvas, purified the immeasurable faith and understanding of Bodhisattvas, sharpened the immeasurable roots of Bodhisattvas (referring to the six roots: eyes, ears, nose, tongue, body, and mind), accomplished the immeasurable desires and joys of Bodhisattvas (referring to the longing and joy for the Dharma), penetrated the immeasurable practices of Bodhisattvas, increased the immeasurable vows of Bodhisattvas, established the invincible banner of Bodhisattvas (referring to the merits and wisdom of Bodhisattvas, which no one can surpass), and initiated the wisdom of Bodhisattvas, illuminating the Dharma of Bodhisattvas. He gradually traveled, arrived at the country of Tenggen, and inquired about the location of that city. Although he experienced difficulties, he did not fear hardship, but only kept in mind the teachings of the good teacher, wishing to always be close to serve and make offerings, universally encouraging his roots, and staying away from all kinds of laxity. Then he was able to see the city of Pumen, surrounded by hundreds of thousands of settlements, with towering walls and wide, flat streets. He saw that elder, went to his residence, bowed before him, put his palms together, and stood, saying: 『Holy one! I have already generated the mind of Anuttara-samyak-sambodhi (referring to the mind of supreme enlightenment), but I do not know how a Bodhisattva learns the practice of a Bodhisattva and cultivates the path of a Bodhisattva.』
薩云何學菩薩行？云何修菩薩道？」
長者告言：
「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心。
「善男子！我知一切眾生諸病：風黃、痰熱、鬼魅、蠱毒，乃至水火之所傷害。如是一切所生諸疾，我悉能以方便救療。
「善男子！十方眾生諸有病者咸來我所，我皆療治，令其得差；復以香湯沐浴其身，香華、瓔珞、名衣、上服、種種莊嚴，施諸飲食及以財寶，悉令充足無所乏短。然後各為如應說法：為貪慾多者，教不凈觀；瞋恚多者，教慈悲觀；愚癡多者，教其分別種種法相；等分行者，為其顯示殊勝法門。為欲令其發菩提心，稱揚一切諸佛功德；為欲令其起大悲意，顯示生死無量苦惱；為欲令其增長功德，讚歎修集無量福智；為欲令其發大誓願，稱讚調伏一切眾生；為欲令其修普賢行，說諸菩薩於一切剎、一切劫住，修諸行網；為欲令其具佛相好，稱揚讚歎檀波羅蜜；為欲令其得佛凈身，悉能遍至一切處故，稱揚讚歎尸波羅蜜；為欲令其得佛清凈不思議身，稱揚讚歎忍波羅蜜；為欲令其獲于如來無能勝身，稱揚讚歎精進波羅蜜；為欲令其得於清凈無與等身，稱揚讚歎禪波羅蜜；為欲令其顯現如來清凈法身，稱揚讚歎般若波羅蜜；為欲令其現佛世尊清凈色身，稱揚讚歎方便波
【現代漢語翻譯】 現代漢語譯本：『菩薩如何學習菩薩的修行？如何修持菩薩之道？』 長者回答說： 『好啊，好啊！善男子！你已經能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』 『善男子！我知道一切眾生的各種疾病：風病、黃病、痰病、熱病、鬼魅病、蠱毒病，乃至水火所造成的傷害。像這樣一切所生的疾病，我都能用方便法門來救治。』 『善男子！十方眾生凡是有病的人都來我這裡，我都會為他們治療，讓他們痊癒；再用香湯為他們沐浴身體，用香花、瓔珞、名貴的衣服、上等的服裝等各種裝飾來莊嚴他們，施給他們飲食和財寶，讓他們都充足而沒有任何缺乏。然後根據他們的情況為他們說法：對於貪慾心重的人，教導他們修不凈觀；對於嗔恚心重的人，教導他們修慈悲觀；對於愚癡心重的人，教導他們分別種種法相；對於修行比較平均的人，為他們顯示殊勝的法門。爲了讓他們發起菩提心，稱揚一切諸佛的功德；爲了讓他們生起大悲心，顯示生死輪迴的無量苦惱；爲了讓他們增長功德，讚歎修集無量的福德和智慧；爲了讓他們發起大誓願，稱讚調伏一切眾生；爲了讓他們修持普賢菩薩的行愿，講述諸菩薩在一切剎土、一切劫中安住，修持各種行愿之網；爲了讓他們具足佛的相好，稱揚讚歎檀波羅蜜（佈施的圓滿）；爲了讓他們得到佛的清凈之身，能夠普遍到達一切地方，稱揚讚歎尸波羅蜜（持戒的圓滿）；爲了讓他們得到佛的清凈不可思議之身，稱揚讚歎忍波羅蜜（忍辱的圓滿）；爲了讓他們獲得如來無能勝的身，稱揚讚歎精進波羅蜜（精進的圓滿）；爲了讓他們得到清凈無與倫比的身，稱揚讚歎禪波羅蜜（禪定的圓滿）；爲了讓他們顯現如來清凈的法身，稱揚讚歎般若波羅蜜（智慧的圓滿）；爲了讓他們顯現佛世尊清凈的色身，稱揚讚歎方便波羅蜜（方便的圓滿）。』
【English Translation】 English version: 'How does a Bodhisattva learn the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva?' The elder replied: 'Excellent, excellent! Good man! You have already been able to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment).' 'Good man! I know all the various illnesses of all sentient beings: illnesses of wind, bile, phlegm, heat, demonic possession, poisoning, and even injuries caused by water and fire. All such illnesses that arise, I am able to cure with skillful means.' 'Good man! If all sentient beings in the ten directions who are ill come to me, I will treat them all and make them well; then I will bathe their bodies with fragrant water, adorn them with fragrant flowers, necklaces, fine clothes, and superior garments, and provide them with various decorations. I will give them food and wealth, ensuring they are all satisfied and lack nothing. Then, I will teach them the Dharma according to their needs: for those with much greed, I will teach them the contemplation of impurity; for those with much anger, I will teach them the contemplation of loving-kindness; for those with much ignorance, I will teach them to distinguish the various characteristics of the Dharma; for those whose practice is balanced, I will reveal to them the supreme Dharma. To cause them to generate the Bodhi mind, I will praise the merits of all Buddhas; to cause them to generate great compassion, I will reveal the immeasurable suffering of birth and death; to cause them to increase their merits, I will praise the cultivation of immeasurable merit and wisdom; to cause them to make great vows, I will praise the taming of all sentient beings; to cause them to cultivate the practices of Samantabhadra, I will speak of the Bodhisattvas abiding in all lands and all kalpas, cultivating the networks of practices; to cause them to possess the marks and characteristics of a Buddha, I will praise and extol Dana Paramita (the perfection of giving); to cause them to attain the pure body of a Buddha, able to reach all places, I will praise and extol Sila Paramita (the perfection of morality); to cause them to attain the pure and inconceivable body of a Buddha, I will praise and extol Ksanti Paramita (the perfection of patience); to cause them to obtain the invincible body of a Tathagata, I will praise and extol Virya Paramita (the perfection of diligence); to cause them to attain a pure and incomparable body, I will praise and extol Dhyana Paramita (the perfection of meditation); to cause them to manifest the pure Dharma body of a Tathagata, I will praise and extol Prajna Paramita (the perfection of wisdom); to cause them to manifest the pure form body of the World Honored One, I will praise and extol Upaya Paramita (the perfection of skillful means).'
羅蜜；為欲令其為諸眾生住一切劫，稱揚讚歎愿波羅蜜；為欲令其現清凈身，悉過一切諸佛剎土，稱揚讚歎力波羅蜜；為欲令其現清凈身，隨眾生心悉使歡喜，稱揚讚歎智波羅蜜；為欲令其獲于究竟凈妙之身，稱揚讚歎永離一切諸不善法。如是施已，各令還去。
「善男子！我又善知和合一切諸香要法，所謂：無等香、辛頭波羅香、無勝香、覺悟香、阿盧那跋底香、堅黑栴檀香、烏洛迦栴檀香、沉水香、不動諸根香，如是等香，悉知調理和合之法。
「又，善男子！我持此香以為供養，普見諸佛，所愿皆滿，所謂：救護一切眾生愿、嚴凈一切佛剎愿、供養一切如來愿。
「又，善男子！然此香時，一一香中出無量香，遍至十方一切法界一切諸佛眾會道場，或為香宮，或為香殿，如是香欄檻、香垣墻、香卻敵、香戶牖、香重閣、香半月、香蓋、香幢、香幡、香帳、香羅網、香形像、香莊嚴具、香光明、香雲雨，處處充滿以為莊嚴。
「善男子！我唯知此令一切眾生普見諸佛歡喜法門。如諸菩薩摩訶薩如大藥王，若見、若聞、若憶念、若同住、若隨行往、若稱名號，皆獲利益，無空過者；若有眾生暫得值遇，必令銷滅一切煩惱，入于佛法，離諸苦蘊，永息一切生死怖畏，到無所畏一切智處，摧壞
【現代漢語翻譯】 現代漢語譯本：爲了使他們能為一切眾生住留一切劫，稱揚讚歎愿波羅蜜（愿的圓滿）；爲了使他們能顯現清凈之身，超越一切諸佛剎土，稱揚讚歎力波羅蜜（力量的圓滿）；爲了使他們能顯現清凈之身，隨順眾生的心意使他們歡喜，稱揚讚歎智波羅蜜（智慧的圓滿）；爲了使他們獲得究竟清凈微妙之身，稱揚讚歎永遠遠離一切不善之法。這樣佈施之後，各自讓他們離去。 『善男子！我又善於調和一切香的要法，所謂：無等香、辛頭波羅香（一種香料）、無勝香、覺悟香、阿盧那跋底香（一種香料）、堅黑栴檀香、烏洛迦栴檀香（一種香料）、沉水香、不動諸根香，像這樣的香，我都懂得調理和合的方法。 『又，善男子！我持這些香來供養，普遍見到諸佛，所發的愿都得以圓滿，所謂：救護一切眾生的愿、莊嚴清凈一切佛剎的愿、供養一切如來的愿。 『又，善男子！當燃起這些香時，每一縷香中都散發出無量的香，遍佈到十方一切法界一切諸佛的集會道場，或者化為香宮，或者化為香殿，像這樣的香欄桿、香墻壁、香防禦工事、香門窗、香重樓、香半月形裝飾、香傘蓋、香幢、香幡、香帳幔、香羅網、香形像、香莊嚴器具、香光明、香雲雨，處處充滿作為莊嚴。 『善男子！我只知道這種令一切眾生普遍見到諸佛歡喜的法門。就像諸菩薩摩訶薩（大菩薩）如同大藥王，如果見到、聽到、憶念、同住、隨行前往、或者稱念他們的名號，都能獲得利益，沒有空過的；如果有眾生暫時得以值遇，必定能使他們消滅一切煩惱，進入佛法，脫離一切苦蘊，永遠止息一切生死怖畏，到達無所畏懼的一切智之處，摧毀一切魔軍。』
【English Translation】 English version: 'To enable them to abide for all beings throughout all kalpas, extolling and praising the perfection of aspiration (愿波羅蜜, yuàn bō luó mì); to enable them to manifest pure bodies, surpassing all Buddha-lands, extolling and praising the perfection of power (力波羅蜜, lì bō luó mì); to enable them to manifest pure bodies, making all beings rejoice according to their minds, extolling and praising the perfection of wisdom (智波羅蜜, zhì bō luó mì); to enable them to attain the ultimate pure and wondrous body, extolling and praising their eternal departure from all unwholesome dharmas. Having thus given, each was allowed to depart.' 'Good man! I am also skilled in harmonizing all essential methods of fragrances, namely: the incomparable fragrance, the Sindhuvara fragrance (辛頭波羅香, xīn tóu bō luó xiāng), the unsurpassed fragrance, the awakening fragrance, the Alunabhadra fragrance (阿盧那跋底香, ā lú nà bá dǐ xiāng), the solid black sandalwood fragrance, the Urakha sandalwood fragrance (烏洛迦栴檀香, wū luò jiā zhān tán xiāng), the aloeswood fragrance, the fragrance of unmoving roots, and such fragrances, I know the methods of adjusting and harmonizing them all.' 'Furthermore, good man! I hold these fragrances as offerings, universally seeing all Buddhas, and all my vows are fulfilled, namely: the vow to protect all beings, the vow to adorn and purify all Buddha-lands, and the vow to make offerings to all Tathagatas.' 'Furthermore, good man! When these fragrances are burned, from each fragrance emanate immeasurable fragrances, pervading all dharma realms of the ten directions, all the assemblies and bodhimandas of all Buddhas, transforming into fragrant palaces, or fragrant halls, such as fragrant railings, fragrant walls, fragrant fortifications, fragrant doors and windows, fragrant multi-storied pavilions, fragrant crescent-shaped decorations, fragrant canopies, fragrant banners, fragrant streamers, fragrant curtains, fragrant nets, fragrant images, fragrant ornaments, fragrant lights, and fragrant clouds and rain, filling every place as adornments.' 'Good man! I only know this dharma gate that enables all beings to universally see all Buddhas and rejoice. Just like the Bodhisattva Mahasattvas (大菩薩, dà pú sà) who are like great medicine kings, if they are seen, heard, remembered, dwell with, follow along, or have their names called, all will gain benefits, none will pass by in vain; if there are beings who temporarily encounter them, they will surely be able to extinguish all afflictions, enter the Buddha Dharma, depart from all aggregates of suffering, forever cease all fears of birth and death, reach the place of fearlessness and all-knowing wisdom, and destroy all the armies of Mara.'
一切老死大山，安住平等寂滅之樂。而我云何能知能說彼功德行？
「善男子！於此南方，有一大城，名：多羅幢；彼中有王，名：無厭足。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子禮普眼足，繞無量匝，慇勤瞻仰，辭退而去。
爾時，善財童子憶念思惟善知識教，念善知識：「能攝受我，能守護我，令我于阿耨多羅三藐三菩提無有退轉。」如是思惟，生歡喜心、凈信心、廣大心、怡暢心、踴躍心、欣慶心、勝妙心、寂靜心、莊嚴心、無著心、無礙心、平等心、自在心、住法心、遍往佛剎心、見佛莊嚴心、不捨十力心。
漸次遊行，經歷國土、村邑、聚落，至多羅幢城，問無厭足王所在之處，諸人答言：「此王今者在於正殿，坐師子座，宣佈法化，調御眾生，可治者治，可攝者攝，罰其罪惡，決其諍訟，撫其孤弱，皆令永斷殺、盜、邪淫，亦令禁止妄言、兩舌、惡口、綺語，又使遠離貪、瞋、邪見。」時，善財童子依眾人語，尋即往詣。
遙見彼王坐那羅延金剛之座，阿僧祇寶以為其足，無量寶像以為莊嚴，金繩為網彌覆其上；如意摩尼以為寶冠莊嚴其首，閻浮檀金以為半月莊嚴其額，帝青摩尼以為耳珰相對垂下，無價摩尼以為瓔珞莊嚴其頸，天妙摩尼以為印釧莊
【現代漢語翻譯】 現代漢語譯本：一切經歷衰老和死亡的大山，都安住在平等寂滅的喜樂之中。而我怎麼能夠知道和述說他們的功德和修行呢？ 『善男子！在這南方，有一座大城，名叫多羅幢（Tara Banner）；那裡有一位國王，名叫無厭足（No Satiety）。你到那裡去問他：菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子向普眼（Samantabhadra）的腳行禮，繞了無數圈，恭敬地瞻仰，然後告辭離去。 這時，善財童子回憶思索善知識的教誨，想著善知識：『能夠攝受我，能夠守護我，使我在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路上不會退轉。』這樣思索著，生起了歡喜心、清凈信心、廣大心、怡悅舒暢的心、踴躍的心、欣慶的心、殊勝美妙的心、寂靜的心、莊嚴的心、無執著的心、無障礙的心、平等的心、自在的心、安住於法的心、遍往佛剎的心、見佛莊嚴的心、不捨十力（十種佛陀的力量）的心。 他逐漸地，經過各個國土、村莊、聚落，到達多羅幢城，詢問無厭足王所在的地方，人們回答說：『這位國王現在正在正殿，坐在獅子座上，宣講佛法，調伏眾生，可以治理的就治理，可以攝受的就攝受，懲罰他們的罪惡，判決他們的爭訟，撫慰那些孤苦弱小的人，都讓他們永遠斷除殺生、偷盜、邪淫，也讓他們禁止妄語、兩舌、惡口、綺語，又使他們遠離貪婪、嗔恨、邪見。』當時，善財童子按照人們所說，隨即前往。 遠遠地看見那位國王坐在那羅延（Narayana）金剛座上，用無數的珍寶作為座腳，用無量的寶像作為莊嚴，用金繩編織成網覆蓋在上面；用如意摩尼（Cintamani）作為寶冠莊嚴他的頭頂，用閻浮檀金（Jambudvipa gold）作為半月莊嚴他的額頭，用帝青摩尼（Indranila）作為耳環相對垂下，用無價的摩尼作為瓔珞莊嚴他的脖頸，用天妙摩尼作為印章手鐲莊嚴他的手臂。
【English Translation】 English version: All the great mountains of old age and death dwell in the joy of equal quiescence. How can I know and speak of their merits and practices? 'Good man! In this southern region, there is a great city named Tara Banner; there is a king named No Satiety. Go there and ask him: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana bowed at the feet of Samantabhadra, circumambulated him countless times, respectfully gazed upon him, and then took his leave. Then, Sudhana recalled and pondered the teachings of the wise teacher, thinking of the wise teacher: 'He can embrace me, he can protect me, and he will ensure that I do not regress on the path to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' Thinking thus, he generated a joyful mind, a pure faith, a vast mind, a delighted and cheerful mind, an exuberant mind, a rejoicing mind, a sublime and wonderful mind, a tranquil mind, an adorned mind, a non-attached mind, an unobstructed mind, an equal mind, a free mind, a mind abiding in the Dharma, a mind that travels to all Buddha lands, a mind that sees the adornments of the Buddhas, and a mind that does not abandon the ten powers (of a Buddha). Gradually, he passed through various countries, villages, and settlements, and arrived at the city of Tara Banner. He asked where King No Satiety was, and the people replied: 'This king is now in the main hall, sitting on a lion throne, proclaiming the Dharma, taming sentient beings. Those who can be governed are governed, those who can be embraced are embraced, their sins are punished, their disputes are resolved, and those who are lonely and weak are comforted. All are made to forever abandon killing, stealing, and sexual misconduct, and are also forbidden from lying, divisive speech, harsh language, and frivolous talk. They are also made to stay away from greed, hatred, and wrong views.' At that time, Sudhana, following what the people said, immediately went there. From afar, he saw that king sitting on a Narayana Vajra seat, with countless treasures as its legs, adorned with countless precious images, and covered with a net of golden ropes. A Cintamani (wish-fulfilling jewel) adorned his head as a crown, Jambudvipa gold adorned his forehead as a crescent moon, Indranila (sapphire) jewels hung down as earrings, priceless jewels adorned his neck as a necklace, and heavenly wonderful jewels adorned his arms as seals and bracelets.
嚴其臂；閻浮檀金以為其蓋，眾寶間錯以為輪輻，大琉璃寶以為其竿，光味摩尼以為其𪗇，雜寶為鈴恒出妙音，放大光明周遍十方，如是寶蓋而覆其上。
阿那羅王有大力勢，能伏他眾，無能與敵；以離垢繒而系其頂，十千大臣前後圍繞共理王事。其前復有十萬猛卒，形貌醜惡，衣服褊陋，執持器仗，攘臂瞋目，眾生見者無不恐怖。無量眾生犯王教敕，或盜他物，或害他命，或侵他妻，或生邪見，或起瞋恨，或懷貪嫉，作如是等種種惡業，身被五縛，將詣王所，隨其所犯而治罰之。或斷手足，或截耳鼻，或挑其目，或斬其首，或剝其皮，或解其體，或以湯煮，或以火焚，或驅上高山推令墮落，有如是等無量楚毒；發聲號叫，譬如眾合大地獄中。
善財見已，作如是念：「我為利益一切眾生，求菩薩行，修菩薩道。今者，此王滅諸善法，作大罪業，逼惱眾生，乃至斷命，曾不顧懼未來惡道。云何於此而欲求法，發大悲心救護眾生？」
作是念時，空中有天而告之言：「善男子！汝當憶念普眼長者善知識教。」
善財仰視而白之曰：「我常憶念，初不敢忘。」
天曰：「善男子！汝莫厭離善知識語，善知識者能引導汝至無險難安隱之處。善男子！菩薩善巧方便智不可思議，攝受眾生智不可
【現代漢語翻譯】 現代漢語譯本：他的手臂堅實有力；寶蓋的頂是用閻浮檀金（Jambudvipa gold，一種珍貴的金色）製成，各種珍寶鑲嵌作為輪輻，巨大的琉璃寶珠作為傘柄，光味摩尼寶珠（a Mani jewel that emits light and flavor）作為傘頂，各種珍寶製成的鈴鐺不斷發出美妙的聲音，放出巨大的光明照耀十方，這樣的寶蓋覆蓋在他的上方。 阿那羅王（Anala，意為火焰）擁有強大的力量，能夠降伏其他眾人，沒有人能與他匹敵；他用潔凈的絲綢繫在頭頂，一萬大臣前後圍繞著他共同處理國家事務。他的前面還有十萬兇猛的士兵，他們形貌醜陋，衣著簡陋，手持武器，揮舞手臂，怒目而視，眾生見到他們無不感到恐懼。無數眾生觸犯了國王的教令，有的偷盜他人的財物，有的殺害他人的性命，有的侵犯他人的妻子，有的產生邪見，有的生起嗔恨，有的懷有貪婪嫉妒，做了這些種種惡業，身體被五種束縛捆綁，被帶到國王那裡，根據他們所犯的罪行進行懲罰。有的被砍斷手腳，有的被割掉耳朵鼻子，有的被挖出眼睛，有的被斬首，有的被剝皮，有的被肢解，有的被用開水煮，有的被用火焚燒，有的被驅趕到高山上推下去，有這樣無數的酷刑；他們發出號叫的聲音，就像眾合大地獄（Samghata，八大地獄之一）中的情形一樣。 善財（Sudhana）見到這些情景后，心中想道：『我爲了利益一切眾生，尋求菩薩的修行，修持菩薩的道。現在，這位國王滅絕各種善法，造作巨大的罪業，逼迫惱害眾生，甚至斷絕他們的性命，從來不顧忌未來會墮入惡道。我怎麼能從他這裡求得佛法，發起大悲心來救護眾生呢？』 當他這樣想的時候，空中有一位天人告訴他說：『善男子！你應該憶念普眼長者（Samantacaksu，意為普遍之眼）善知識的教誨。』 善財抬頭看著天人，回答說：『我常常憶念，從來不敢忘記。』 天人說：『善男子！你不要厭煩善知識的教誨，善知識能夠引導你到達沒有危險、安穩的地方。善男子！菩薩的善巧方便智慧不可思議，攝受眾生的智慧不可思議。』
【English Translation】 English version: His arms were strong and firm; the canopy above him was made of Jambudvipa gold, with various jewels inlaid as spokes, a large lapis lazuli jewel as the shaft, a Mani jewel that emits light and flavor as the top, and bells made of various jewels constantly emitting wonderful sounds, radiating great light that illuminated all directions. Such a canopy covered him. King Anala (meaning 'fire') possessed great power, capable of subduing others, and no one could rival him. He wore a clean silk cloth tied on his head, and ten thousand ministers surrounded him, jointly managing the affairs of the kingdom. In front of him were also one hundred thousand fierce soldiers, with ugly appearances, wearing shabby clothes, holding weapons, brandishing their arms, and glaring with angry eyes. All beings who saw them were filled with terror. Countless beings violated the king's commands, some stealing others' possessions, some killing others, some violating others' wives, some holding wrong views, some harboring anger, and some harboring greed and jealousy. They committed these various evil deeds, their bodies bound by five fetters, and were brought before the king to be punished according to their crimes. Some had their hands and feet cut off, some had their ears and noses cut off, some had their eyes gouged out, some were beheaded, some were skinned, some were dismembered, some were boiled in hot water, some were burned by fire, and some were driven to the top of a high mountain and pushed down. There were countless such tortures; they cried out in agony, like those in the Samghata hell (one of the eight great hells). Upon seeing these scenes, Sudhana thought to himself, 'I seek the practice of a Bodhisattva and cultivate the path of a Bodhisattva for the benefit of all beings. Now, this king is destroying all good dharmas, committing great evil deeds, oppressing and tormenting beings, even taking their lives, and never fearing the evil paths of the future. How can I seek the Dharma from him and arouse great compassion to save all beings?' As he was thinking this, a deva in the sky said to him, 'Good man! You should remember the teachings of the good teacher, Elder Samantacaksu (meaning 'universal eye').' Sudhana looked up at the deva and replied, 'I always remember them and never dare to forget them.' The deva said, 'Good man! Do not be weary of the teachings of a good teacher. A good teacher can guide you to a safe place without danger. Good man! The skillful means and wisdom of a Bodhisattva are inconceivable, and the wisdom to embrace beings is inconceivable.'
思議，護念眾生智不可思議，成熟眾生智不可思議，守護眾生智不可思議，度脫眾生智不可思議，調伏眾生智不可思議。」
時，善財童子聞此語已，即詣王所，頂禮其足，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能教誨，愿為我說！」
時，阿那羅王理王事已，執善財手，將入宮中，命之同坐，告言：「善男子！汝應觀我所住宮殿。」
善財如語即遍觀察，見其宮殿廣大無比，皆以妙寶之所合成，七寶為墻周匝圍繞，百千眾寶以為樓閣，種種莊嚴悉皆妙好，不思議摩尼寶網羅覆其上；十億侍女端正殊絕，威儀進止皆悉可觀，凡所施為無非巧妙，先起后臥軟意承旨。
時，阿那羅王告善財言：
「善男子！于意云何？我若實作如是惡業，云何而得如是果報、如是色身、如是眷屬、如是富贍、如是自在？
「善男子！我得菩薩如幻解脫。善男子！我此國土所有眾生，多行殺、盜乃至邪見，作余方便不能令其舍離惡業。善男子！我為調伏彼眾生故，化作惡人造諸罪業受種種苦，令其一切作惡眾生見是事已，心生惶怖，心生厭離，心生怯弱，斷其所作一切惡業，發阿耨多羅三藐三菩提意。善男子！我以如是巧方便故，令諸
【現代漢語翻譯】 現代漢語譯本：『思議，護念眾生之智慧不可思議，成熟眾生之智慧不可思議，守護眾生之智慧不可思議，度脫眾生之智慧不可思議，調伏眾生之智慧不可思議。』 當時，善財童子聽了這些話后，立即前往國王那裡，頂禮他的雙足，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行？如何修持菩薩的道？我聽說聖者您善於教誨，希望您能為我講解！』 當時，阿那羅王處理完政事後，拉著善財的手，帶他進入宮殿，讓他一同坐下，並告訴他：『善男子！你應該觀察我所居住的宮殿。』 善財聽從他的話，立即四處觀察，看到宮殿廣大無比，都是用珍貴的寶物合成，七寶為墻，環繞四周，用成百上千的寶物建造樓閣，各種裝飾都非常精美，不可思議的摩尼寶網覆蓋在上面；十億侍女端莊美麗，舉止優雅，所作所為都非常巧妙，先起身後睡覺，溫柔地聽從命令。 當時，阿那羅王告訴善財說： 『善男子！你認為如何？如果我真的做了這樣的惡業，怎麼會得到這樣的果報、這樣的色身、這樣的眷屬、這樣的富裕、這樣的自在呢？』 『善男子！我得到了菩薩如幻解脫（菩薩所證得的如幻的解脫境界）。善男子！我這個國土的所有眾生，大多行殺生、偷盜乃至邪見，用其他方法不能讓他們捨棄惡業。善男子！爲了調伏這些眾生，我化作惡人，造作各種罪業，承受各種痛苦，讓他們這些作惡的眾生看到這些事後，心中產生恐懼，心中產生厭惡，心中產生怯弱，斷除他們所作的一切惡業，發起阿耨多羅三藐三菩提之心。善男子！我用這樣的巧妙方便，讓諸'
【English Translation】 English version: 'inconceivable, the wisdom of protecting and remembering sentient beings is inconceivable, the wisdom of maturing sentient beings is inconceivable, the wisdom of guarding sentient beings is inconceivable, the wisdom of liberating sentient beings is inconceivable, the wisdom of taming sentient beings is inconceivable.' At that time, Sudhana, having heard these words, immediately went to the king, bowed at his feet, and said, 'O Holy One! I have already awakened the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that you, O Holy One, are skilled in teaching, and I wish that you would explain it to me!' At that time, King Anala, having finished his royal duties, took Sudhana's hand and led him into the palace, invited him to sit down, and said, 'Good man! You should observe the palace where I dwell.' Sudhana, as instructed, immediately observed everywhere, and saw that the palace was vast and boundless, all made of precious jewels, with seven precious materials as walls surrounding it, hundreds and thousands of precious jewels forming the pavilions, all kinds of decorations were exquisite and wonderful, and an inconceivable net of Mani jewels covered it; ten billion maidservants were dignified and exceptionally beautiful, their deportment and movements were all admirable, all their actions were skillful, they rose before him and slept after him, and gently followed his orders. At that time, King Anala said to Sudhana: 'Good man! What do you think? If I had truly committed such evil deeds, how could I have obtained such retribution, such a form, such a retinue, such wealth, such freedom?' 'Good man! I have attained the Bodhisattva's liberation of illusion. Good man! The sentient beings in this land of mine mostly engage in killing, stealing, and even wrong views, and other methods cannot make them abandon their evil deeds. Good man! In order to tame these sentient beings, I transform myself into an evil person, commit various sinful acts, and endure various sufferings, so that all those sentient beings who commit evil deeds, upon seeing these things, will feel fear in their hearts, feel disgust in their hearts, feel weakness in their hearts, cut off all the evil deeds they have committed, and awaken the mind of Anuttara-samyak-sambodhi. Good man! By such skillful means, I cause all'
眾生，舍十惡業，住十善道，究竟快樂，究竟安隱，究竟住於一切智地。善男子！我身、語、意未曾惱害於一眾生。善男子！如我心者，寧于未來受無間苦，終不發生一念之意與一蚊一蟻而作苦事，況復人耶！人是福田，能生一切諸善法故。
「善男子！我唯得此如幻解脫。如諸菩薩摩訶薩得無生忍，知諸有趣悉皆如幻，菩薩諸行悉皆如化，一切世間悉皆如影，一切諸法悉皆如夢，入真實相無礙法門，修行帝網一切諸行，以無礙智行於境界，普入一切平等三昧，于陀羅尼已得自在；而我云何能知能說彼功德行？
「善男子！於此南方，有城名：妙光；王名：大光。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮王足，繞無數匝，辭退而去。
爾時，善財童子一心正念彼王所得幻智法門，思惟彼王如幻解脫，觀察彼王如幻法性，發如幻愿，凈如幻法，普於一切如幻三世起于種種如幻變化，如是思惟。
漸次遊行，或至人間城邑、聚落，或經曠野、巖谷、險難，無有疲懈，未曾休息。然後乃至妙光大城，而問人言：「妙光大城在於何所？」人咸報言：「妙光城者，今此城是，是大光王之所住處。」
時，善財童子歡喜踴躍，作如是念：「我善知識在此城中，我今必
【現代漢語翻譯】 現代漢語譯本：眾生如果捨棄十種惡業，安住於十種善道，最終就能獲得快樂，最終就能得到安穩，最終就能安住於一切智慧的境界。善男子！我的身、口、意從未曾惱害過任何一個眾生。善男子！以我的心意來說，我寧願在未來承受無間地獄的痛苦，也絕不會生起哪怕一絲一毫的念頭，去對一隻蚊子或螞蟻做任何使其痛苦的事情，更何況是人呢！人是福田，能夠生長出一切善法。 善男子！我只是證得了這種如幻的解脫。就像諸位菩薩摩訶薩證得無生法忍（對一切法不生不滅的真理的領悟），知道一切有情眾生都如幻象，菩薩的一切行為都如幻化，一切世間都如影子，一切諸法都如夢境，他們進入真實相（諸法實相）的無礙法門，修行帝網（因陀羅網，比喻重重無盡的法界）的一切行為，以無礙的智慧在境界中修行，普遍進入一切平等的禪定，對於陀羅尼（總持，能持一切善法，遮一切惡法）已經得到自在；而我怎麼能夠知道和述說他們的功德和修行呢？ 善男子！在這南方，有一座城叫做妙光，國王叫做大光。你到那裡去問：菩薩如何學習菩薩的修行，如何修持菩薩的道業？ 當時，善財童子頂禮國王的腳，繞了無數圈，告辭離去。 這時，善財童子一心正念著那位國王所證得的如幻智慧法門，思惟那位國王的如幻解脫，觀察那位國王的如幻法性，發起如幻的願望，清凈如幻的法，普遍在一切如幻的三世中生起種種如幻的變化，這樣思惟著。 他逐漸地，有時到達人間的城鎮、村落，有時經過曠野、山谷、險峻之地，沒有疲憊懈怠，沒有休息。然後到達妙光大城，就問人說：『妙光大城在哪裡？』人們都回答說：『妙光城就是現在這座城，是大光王所居住的地方。』 當時，善財童子歡喜踴躍，心中這樣想：『我的善知識就在這座城中，我今天必定能夠見到他。』
【English Translation】 English version: If sentient beings abandon the ten evil deeds and abide in the ten virtuous paths, they will ultimately attain happiness, ultimately attain peace, and ultimately dwell in the realm of all-knowing wisdom. Good man! My body, speech, and mind have never harmed a single sentient being. Good man! As for my intention, I would rather suffer the uninterrupted pain of the future than generate even a single thought to cause suffering to a mosquito or an ant, let alone a human being! Humans are fields of merit, capable of producing all good dharmas. Good man! I have only attained this illusory liberation. Like the Bodhisattva Mahasattvas who have attained the forbearance of non-origination (the realization of the truth that all dharmas are neither created nor destroyed), knowing that all sentient beings are like illusions, all the actions of Bodhisattvas are like transformations, all the worlds are like shadows, all dharmas are like dreams, they enter the unobstructed dharma gate of true reality, practice all the actions of the Indra's net (a metaphor for the infinite interconnectedness of the dharma realm), practice in the realms with unobstructed wisdom, universally enter all equal samadhis, and have attained mastery over Dharani (the power to hold all good dharmas and prevent all evil dharmas); how can I know and describe their merits and practices? Good man! In this southern region, there is a city called Myo-ko (Wonderful Light), and the king is called Dai-ko (Great Light). Go there and ask: How do Bodhisattvas learn the practices of Bodhisattvas and cultivate the path of Bodhisattvas? At that time, Sudhana (Good Wealth) bowed at the king's feet, circumambulated him countless times, and took his leave. Then, Sudhana single-mindedly contemplated the illusory wisdom dharma gate attained by that king, pondered the illusory liberation of that king, observed the illusory dharma nature of that king, made illusory vows, purified illusory dharmas, and universally generated various illusory transformations in all illusory three times, thinking in this way. Gradually, he sometimes reached human cities and villages, sometimes passed through wildernesses, valleys, and dangerous places, without fatigue or laziness, without rest. Then he arrived at the great city of Myo-ko, and asked people, 'Where is the great city of Myo-ko?' People all replied, 'The city of Myo-ko is this city, where King Dai-ko resides.' At that time, Sudhana rejoiced and was elated, thinking, 'My good teacher is in this city, and I will surely be able to see him today.'
當親得奉見，聞諸菩薩所行之行，聞諸菩薩出要之門，聞諸菩薩所證之法，聞諸菩薩不思議功德，聞諸菩薩不思議自在，聞諸菩薩不思議平等，聞諸菩薩不思議勇猛，聞諸菩薩不思議境界廣大清凈。」作是念已，入妙光城。
見此大城，以金、銀、琉璃、玻璃、真珠、硨磲、碼瑙七寶所成，七寶深塹，七重圍繞；八功德水盈滿其中，底布金沙，優缽羅華、波頭摩華、拘物頭華、芬陀利華遍佈其上；寶多羅樹七重行列，七種金剛以為其垣各各圍繞，所謂：師子光明金剛垣、無能超勝金剛垣、不可沮壞金剛垣、不可毀缺金剛垣、堅固無礙金剛垣、勝妙網藏金剛垣、離塵清凈金剛垣，悉以無數摩尼妙寶間錯莊嚴，種種眾寶而為埤堄。其城縱廣一十由旬，週迴八方，面開八門，皆以七寶周遍嚴飾，毗琉璃寶以為其地，種種莊嚴甚可愛樂。
其城之內，十億衢道，一一道間，皆有無量萬億眾生於中止住。有無數閻浮檀金樓閣，毗琉璃摩尼網羅覆其上；無數銀樓閣，赤真珠摩尼網羅覆其上；無數毗琉璃樓閣，妙藏摩尼網羅覆其上；無數玻璃樓閣，無垢藏摩尼王網羅覆其上；無數光照世間摩尼寶樓閣，日藏摩尼王網羅覆其上；無數帝青摩尼寶樓閣，妙光摩尼王網羅覆其上；無數眾生海摩尼王樓閣，焰光明摩尼王網羅覆其
【現代漢語翻譯】 現代漢語譯本：當他們能夠親身見到（諸佛），聽聞菩薩們所修行的行持，聽聞菩薩們出離生死之門，聽聞菩薩們所證悟的法，聽聞菩薩們不可思議的功德，聽聞菩薩們不可思議的自在，聽聞菩薩們不可思議的平等，聽聞菩薩們不可思議的勇猛，聽聞菩薩們不可思議的境界廣大清凈。』這樣想著，就進入了妙光城。 見到這座大城，是用金、銀、琉璃、玻璃、珍珠、硨磲、瑪瑙七寶所建造，有七重深壕，七重圍繞；八功德水充滿其中，底部鋪滿金沙，優缽羅華（青蓮花）、波頭摩華（紅蓮花）、拘物頭華（黃蓮花）、芬陀利華（白蓮花）遍佈其上；寶多羅樹七重排列，七種金剛作為城墻各自圍繞，分別是：師子光明金剛墻、無能超勝金剛墻、不可摧毀金剛墻、不可毀壞金剛墻、堅固無礙金剛墻、勝妙網藏金剛墻、離塵清凈金剛墻，都用無數摩尼妙寶交錯裝飾，各種珍寶作為矮墻。這座城池縱橫各十由旬（古印度長度單位），周圍八方，每面開八個城門，都用七寶周遍裝飾，用毗琉璃寶作為地面，各種裝飾非常可愛。 城內有十億條街道，每一條街道之間，都有無數萬億眾生居住。有無數閻浮檀金（一種金色）樓閣，上面覆蓋著毗琉璃摩尼網；無數銀樓閣，上面覆蓋著赤真珠摩尼網；無數毗琉璃樓閣，上面覆蓋著妙藏摩尼網；無數玻璃樓閣，上面覆蓋著無垢藏摩尼王網；無數光照世間摩尼寶樓閣，上面覆蓋著日藏摩尼王網；無數帝青摩尼寶樓閣，上面覆蓋著妙光摩尼王網；無數眾生海摩尼王樓閣，上面覆蓋著焰光明摩尼王網。
【English Translation】 English version: When they are able to personally see (the Buddhas), hear the practices that Bodhisattvas undertake, hear the gate through which Bodhisattvas transcend birth and death, hear the Dharma that Bodhisattvas have realized, hear the inconceivable merits of Bodhisattvas, hear the inconceivable freedom of Bodhisattvas, hear the inconceivable equality of Bodhisattvas, hear the inconceivable courage of Bodhisattvas, hear the inconceivable vast and pure realms of Bodhisattvas.』 Having thought this, they entered the City of Wonderful Light. Seeing this great city, it was made of seven treasures: gold, silver, lapis lazuli, crystal, pearl, tridacna, and agate. It had seven deep moats and seven layers of surrounding walls. The eight meritorious waters were full within, the bottom was covered with golden sand, and Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (yellow lotus), and Pundarika flowers (white lotus) were spread all over it. Seven rows of precious Tala trees were arranged, and seven kinds of Vajra (diamond) formed the walls, each surrounding the city. These were: the Lion Light Vajra Wall, the Unsurpassable Vajra Wall, the Indestructible Vajra Wall, the Inviolable Vajra Wall, the Firm and Unobstructed Vajra Wall, the Wondrous Net Treasury Vajra Wall, and the Dust-Free Pure Vajra Wall. All were adorned with countless Mani jewels, and various treasures served as parapets. The city was ten yojanas (an ancient Indian unit of distance) in length and width, and surrounded on eight sides. Each side had eight gates, all adorned with seven treasures, and the ground was made of lapis lazuli. The various decorations were very pleasing and delightful. Within the city, there were ten billion streets, and between each street, countless trillions of beings resided. There were countless Jambudvipa gold (a type of gold) pavilions, covered with lapis lazuli Mani nets; countless silver pavilions, covered with red pearl Mani nets; countless lapis lazuli pavilions, covered with Wondrous Treasury Mani nets; countless crystal pavilions, covered with Immaculate Treasury Mani King nets; countless light-illuminating Mani treasure pavilions, covered with Sun Treasury Mani King nets; countless sapphire Mani treasure pavilions, covered with Wonderful Light Mani King nets; and countless sentient being ocean Mani King pavilions, covered with Flame Light Mani King nets.
上；無數金剛寶樓閣，無能勝幢摩尼王網羅覆其上；無數黑栴檀樓閣，天曼陀羅華網羅覆其上；無數無等香王樓閣，種種華網羅覆其上。
其城復有無數摩尼網、無數寶鈴網、無數天香網、無數天華網、無數寶形像網，無數寶衣帳、無數寶蓋帳、無數寶樓閣帳、無數寶華鬘帳之所彌覆，處處建立寶蓋、幢、幡。
當此城中，有一樓閣，名：正法藏，阿僧祇寶以為莊嚴，光明赫奕最勝無比，眾生見者心無厭足，彼大光王常處其中。
爾時，善財童子於此一切珍寶妙物，乃至男女、六塵境界，皆無愛著，但正思惟究竟之法，一心願樂見善知識。
漸次遊行，見大光王去于所住樓閣不遠四衢道中，坐如意摩尼寶蓮華藏廣大莊嚴師子之座，紺琉璃寶以為其足，金繒為帳，眾寶為網，上妙天衣以為茵蓐。其王于上結跏趺坐，二十八種大人之相、八十隨好而以嚴身；如真金山，光色熾盛；如凈空日，威光赫奕；如盛滿月，見者清涼；如梵天王，處於梵眾；亦如大海，功德法寶無有邊際；亦如雪山，相好樹林以為嚴飾；亦如大云，能震法雷，啟悟群品；亦如虛空，顯現種種法門星象；如須彌山，四色普現眾生心海；亦如寶洲，種種智寶充滿其中。
于王座前，有金、銀、琉璃、摩尼、真珠、珊瑚、琥
【現代漢語翻譯】 現代漢語譯本：上面有無數的金剛寶樓閣，無能勝幢（一種旗幟，象徵勝利）摩尼王網羅覆蓋其上；無數的黑栴檀樓閣，天曼陀羅華（天界的花）網羅覆蓋其上；無數的無等香王樓閣，種種花網羅覆蓋其上。 這座城市還有無數的摩尼網、無數的寶鈴網、無數的天香網、無數的天花網、無數的寶形像網，無數的寶衣帳、無數的寶蓋帳、無數的寶樓閣帳、無數的寶華鬘帳所覆蓋，處處都建立著寶蓋、幢、幡。 在這座城市中，有一座樓閣，名為『正法藏』，用阿僧祇（佛教中表示極大的數字）的寶物來裝飾，光明閃耀，無比殊勝，眾生見到後心中沒有厭倦。那位大光王常常居住在其中。 那時，善財童子對於這裡的一切珍寶妙物，乃至男女、六塵（色、聲、香、味、觸、法）境界，都沒有愛戀執著，只是正念思惟究竟的佛法，一心渴望見到善知識。 他逐漸地，看到大光王在離他所住的樓閣不遠的十字路口，坐在如意摩尼寶蓮花藏（一種寶座）的廣大莊嚴的獅子座上，用紺琉璃寶作為座子的腳，用金繒（絲織品）作為帳幔，用眾寶作為網羅，用上妙的天衣作為坐墊。大光王在上面結跏趺坐，以二十八種大人之相、八十種隨形好來莊嚴自身；如同真金山，光色熾盛；如同清凈的晴空中的太陽，威光赫奕；如同盛滿的月亮，見到的人感到清涼；如同梵天王，處於梵眾之中；也如同大海，功德法寶沒有邊際；也如同雪山，用相好樹林來裝飾；也如同大云，能震動法雷，啟悟眾生；也如同虛空，顯現種種法門的星象；如同須彌山，四色普現於眾生的心海；也如同寶洲，種種智慧的寶藏充滿其中。 在王座前，有金、銀、琉璃、摩尼、真珠、珊瑚、琥珀等寶物。
【English Translation】 English version: Above, there are countless diamond treasure pavilions, covered by nets of invincible banners (a type of flag symbolizing victory) and mani king jewels; countless black sandalwood pavilions, covered by nets of heavenly mandara flowers (flowers of the heavenly realm); countless unequaled fragrant king pavilions, covered by various flower nets. This city is also covered by countless mani nets, countless treasure bell nets, countless heavenly fragrance nets, countless heavenly flower nets, countless treasure image nets, countless treasure clothing tents, countless treasure canopy tents, countless treasure pavilion tents, and countless treasure garland tents. Everywhere are established canopies, banners, and flags. In this city, there is a pavilion named 'Dharma Treasury,' adorned with asankhya (a number in Buddhism representing a very large quantity) treasures, its light shining brilliantly, incomparably supreme, and those who see it feel no weariness in their hearts. That Great Light King always resides within it. At that time, Sudhana (the seeker) had no attachment to all the precious and wonderful things here, nor to the realms of men and women, nor to the six sense objects (form, sound, smell, taste, touch, and dharma). He only focused his mind on contemplating the ultimate Dharma, and wholeheartedly desired to see a wise teacher. Gradually, he saw the Great Light King not far from the pavilion where he resided, at a crossroads, sitting on a vast and majestic lion throne of wish-fulfilling mani jewel lotus treasury (a type of throne), with feet made of lapis lazuli, a canopy of golden silk, nets of various treasures, and a cushion of supreme heavenly garments. The King sat in full lotus posture, adorned with the twenty-eight marks of a great man and the eighty minor marks; like a mountain of pure gold, his light blazing; like the sun in a clear sky, his majestic light shining; like a full moon, those who see him feel cool and refreshed; like the Brahma King, residing among the Brahma assembly; also like the ocean, his merits and Dharma treasures are boundless; also like a snow mountain, adorned with auspicious marks and trees; also like a great cloud, able to thunder the Dharma, enlightening all beings; also like the void, manifesting various Dharma teachings like stars; like Mount Sumeru, its four colors appearing in the minds of all beings; also like a treasure island, filled with various treasures of wisdom. In front of the King's throne, there were treasures of gold, silver, lapis lazuli, mani jewels, pearls, coral, and amber.
珀、珂貝、璧玉諸珍寶聚，衣服、瓔珞及諸飲食無量無邊種種充滿。復見無量百千萬億上妙寶車、百千萬億諸天妓樂、百千萬億天諸妙香、百千萬億病緣湯藥資生之具，如是一切悉皆珍好。無量乳牛，蹄角金色；無量千億端正女人，上妙栴檀以涂其體，天衣、瓔珞種種莊嚴，六十四能靡不該練，世情禮則悉皆善解，隨眾生心而以給施。
城邑、聚落、四衢道側，悉置一切資生之具。一一道傍皆有二十億菩薩，以此諸物給施眾生，為欲普攝眾生故，為令眾生歡喜故，為令眾生踴躍故，為令眾生心凈故，為令眾生清涼故，為滅眾生煩惱故，為令眾生知一切義理故，為令眾生入一切智道故，為令眾生舍怨敵心故，為令眾生離身、語惡故，為令眾生拔諸邪見故，為令眾生凈諸業道故。
時，善財童子五體投地，頂禮其足，恭敬右繞，經無量匝，合掌而住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
時，王告言：
「善男子！我凈修菩薩大慈幢行，我滿足菩薩大慈幢行。善男子！我于無量百千萬億乃至不可說不可說佛所，問難此法，思惟觀察，修習莊嚴。
「善男子！我以此法為王，以此法教敕，以此法攝受，
【現代漢語翻譯】 現代漢語譯本：珍珠、珂貝（一種玉石）、璧玉等各種珍寶聚集，衣服、瓔珞以及各種無量無邊的飲食充滿其中。又見到無量百千萬億上等的寶車，百千萬億諸天伎樂，百千萬億天上的各種妙香，百千萬億治療疾病的湯藥和生活用品，所有這些都非常珍貴美好。還有無量的乳牛，蹄子和角都是金色的；無量千億端莊美麗的女子，用上等的栴檀香塗抹身體，穿著天衣，佩戴各種瓔珞裝飾，精通六十四種技藝，世俗的情理和禮儀都非常瞭解，能隨順眾生的心意給予施捨。 城邑、村落、四通八達的道路旁，都設定了各種生活所需的物品。每一條道路旁邊都有二十億菩薩，用這些物品施捨給眾生，爲了普遍攝受眾生，爲了讓眾生歡喜，爲了讓眾生踴躍，爲了讓眾生內心清凈，爲了讓眾生感到清涼，爲了滅除眾生的煩惱，爲了讓眾生明白一切義理，爲了讓眾生進入一切智慧之道，爲了讓眾生捨棄怨恨敵對之心，爲了讓眾生遠離身語的惡行，爲了讓眾生拔除各種邪見，爲了讓眾生清凈各種業道。 這時，善財童子五體投地，頂禮國王的腳，恭敬地右繞，繞了無數圈，合掌站立，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行？如何修菩薩道？我聽說聖者您善於教導，希望您能為我講解！』 這時，國王說道： 『善男子！我清凈地修習菩薩的大慈幢行（以大慈悲為旗幟的修行），我圓滿了菩薩的大慈幢行。善男子！我曾在無量百千萬億乃至不可說不可說的佛所，請教這個法門，思考觀察，修習莊嚴。 『善男子！我用這個法門來治理國家，用這個法門來教導臣民，用這個法門來攝受他們，』
【English Translation】 English version: Gathered are pearls, koka-gems (a type of jade), bi-jade and other various treasures, filled with limitless and boundless clothing, necklaces, and all kinds of food and drink. Furthermore, I see countless hundreds of millions of supreme precious chariots, hundreds of millions of heavenly music performances, hundreds of millions of heavenly exquisite fragrances, and hundreds of millions of medicinal soups and necessities for life, all of which are precious and wonderful. There are also countless milk cows with golden hooves and horns; countless billions of dignified and beautiful women, who apply supreme sandalwood to their bodies, wear heavenly garments, and adorn themselves with various necklaces, proficient in the sixty-four arts, well-versed in worldly affairs and etiquette, and who give according to the minds of sentient beings. In cities, villages, and along the four-way intersections, all necessities for life are provided. Beside each road, there are twenty billion Bodhisattvas, who use these items to give to sentient beings, in order to universally gather sentient beings, to make sentient beings happy, to make sentient beings rejoice, to purify the minds of sentient beings, to bring coolness to sentient beings, to extinguish the afflictions of sentient beings, to make sentient beings understand all principles, to lead sentient beings into the path of all wisdom, to make sentient beings abandon their resentful and hostile hearts, to make sentient beings depart from evil deeds of body and speech, to make sentient beings uproot all wrong views, and to purify the karmic paths of sentient beings. At that time, Sudhana (the seeker of enlightenment) prostrated himself with his five limbs touching the ground, bowed at the king's feet, respectfully circumambulated him countless times, and stood with his palms joined, saying: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that you, Holy One, are skilled in teaching, I wish you would explain it to me!' At that time, the king said: 'Good man! I purely cultivate the Bodhisattva's Great Compassion Banner Practice, I have fulfilled the Bodhisattva's Great Compassion Banner Practice. Good man! I have, at countless hundreds of millions, even unspeakable and inexpressible Buddhas' places, questioned this Dharma, contemplated and observed, and cultivated and adorned it.' 'Good man! I use this Dharma to govern the kingdom, use this Dharma to instruct my subjects, and use this Dharma to gather them.'
以此法隨逐世間，以此法引導眾生，以此法令眾生修行，以此法令眾生趣入，以此法與眾生方便，以此法令眾生熏習，以此法令眾生起行，以此法令眾生安住思惟諸法自性，以此法令眾生安住慈心，以慈為主，具足慈力；如是，令住利益心、安樂心、哀愍心、攝受心、守護眾生不捨離心、拔眾生苦無休息心。我以此法令一切眾生畢竟快樂，恒自悅豫，身無諸苦，心得清涼，斷生死愛，樂正法樂，滌煩惱垢，破惡業障，絕生死流，入真法海，斷諸有趣，求一切智，凈諸心海，生不壞信。善男子！我已住此大慈幢行，能以正法教化世間。
「善男子！我國土中一切眾生，皆於我所無有恐怖。善男子！若有眾生貧窮困乏，來至我所而有求索。我開庫藏恣其所取，而語之言：『莫造諸惡，莫害眾生，莫起諸見，莫生執著。汝等貧乏，若有所須，當來我所及四衢道，一切諸物種種具足，隨意而取勿生疑難。』
「善男子！此妙光城所住眾生，皆是菩薩發大乘意，隨心所欲，所見不同，或見此城其量狹小，或見此城其量廣大；或見土沙以為其地，或見眾寶而以莊嚴；或見聚土以為垣墻，或見寶墻周匝圍繞；或見其地多諸瓦石高下不平，或見無量大摩尼寶間錯莊嚴平坦如掌；或見屋宅土木所成，或見殿堂及諸樓閣、階墀
【現代漢語翻譯】 現代漢語譯本 以這種方法順應世間，以這種方法引導眾生，以這種方法使眾生修行，以這種方法使眾生進入（佛法），以這種方法給予眾生方便，以這種方法使眾生熏習（佛法），以這種方法使眾生髮起行動，以這種方法使眾生安住于思惟諸法自性，以這種方法使眾生安住于慈心，以慈心為主導，具備慈愛的力量；像這樣，使他們安住于利益之心、安樂之心、哀憫之心、攝受之心、守護眾生不捨離之心、拔除眾生痛苦永不休息之心。我以這種方法使一切眾生最終獲得快樂，永遠自我喜悅，身體沒有各種痛苦，內心得到清涼，斷絕生死之愛，喜愛正法的快樂，洗滌煩惱的污垢，破除惡業的障礙，斷絕生死的流轉，進入真理的海洋，斷絕各種輪迴，追求一切智慧，凈化各種心海，生起不壞的信心。善男子！我已經安住于這種大慈悲的旗幟下，能夠以正法教化世間。 善男子！我的國土中一切眾生，都對我沒有恐懼。善男子！如果有眾生貧窮困乏，來到我這裡有所求索。我打開庫藏任憑他們取用，並告訴他們說：『不要造作各種惡行，不要傷害眾生，不要產生各種見解，不要產生執著。你們如果貧乏，有所需要，應當來我這裡以及四通八達的道路，一切物品種種具備，隨意取用不要產生疑慮。』 善男子！這座妙光城所居住的眾生，都是菩薩發起了大乘的意願，隨心所欲，所見不同，有的看見這座城池大小狹小，有的看見這座城池大小廣大；有的看見泥土沙礫作為地面，有的看見各種珍寶用來莊嚴；有的看見堆積的泥土作為墻壁，有的看見寶墻周匝圍繞；有的看見地面多是瓦礫石頭高低不平，有的看見無量的大摩尼寶（如意寶珠）交錯莊嚴平坦如掌；有的看見房屋住宅是土木所成，有的看見殿堂以及各種樓閣、臺階
【English Translation】 English version By this method, I follow the world; by this method, I guide sentient beings; by this method, I cause sentient beings to practice; by this method, I cause sentient beings to enter (the Dharma); by this method, I provide convenience to sentient beings; by this method, I cause sentient beings to be imbued (with the Dharma); by this method, I cause sentient beings to initiate action; by this method, I cause sentient beings to abide in contemplating the self-nature of all dharmas; by this method, I cause sentient beings to abide in loving-kindness, with loving-kindness as the foundation, possessing the power of loving-kindness; in this way, I cause them to abide in the mind of benefit, the mind of joy, the mind of compassion, the mind of acceptance, the mind of protecting sentient beings without abandoning them, the mind of relieving sentient beings' suffering without rest. By this method, I cause all sentient beings to ultimately attain happiness, to be forever self-joyful, to have no suffering in their bodies, to have coolness in their minds, to sever the love of birth and death, to delight in the joy of the true Dharma, to wash away the defilements of afflictions, to break the obstacles of evil karma, to cut off the flow of birth and death, to enter the ocean of true Dharma, to sever all realms of existence, to seek all wisdom, to purify all minds, and to generate indestructible faith. Good man! I have already abided in this great banner of loving-kindness, and I am able to teach the world with the true Dharma. Good man! All sentient beings in my land have no fear of me. Good man! If there are sentient beings who are poor and destitute, and come to me seeking something, I open my storehouses and allow them to take whatever they need, and I tell them: 'Do not commit any evil deeds, do not harm sentient beings, do not generate any views, do not develop attachments. If you are poor and in need, you should come to me and to the crossroads, where all kinds of things are available, take whatever you need without any doubt.' Good man! The sentient beings who dwell in this Wonderful Light City are all Bodhisattvas who have generated the intention of the Great Vehicle, and according to their minds, their perceptions differ. Some see this city as small in size, while others see it as vast in size; some see the ground as made of earth and sand, while others see it adorned with various treasures; some see the walls as made of piled earth, while others see them as surrounded by jeweled walls; some see the ground as uneven with many tiles and stones, while others see it as flat as a palm, adorned with countless great mani jewels (wish-fulfilling jewels); some see the houses as made of earth and wood, while others see palaces and various pavilions and terraces
、窗闥、軒檻、戶牖——如是一切無非妙寶。
「善男子！若有眾生其心清凈，曾種善根供養諸佛，發心趣向一切智道，以一切智為究竟處，及我昔時修菩薩行曾所攝受，則見此城眾寶嚴凈；余皆見穢。
「善男子！此國土中一切眾生，五濁世時樂作諸惡。我心哀愍而欲救護，入于菩薩大慈為首隨順世間三昧之門。入此三昧時，彼諸眾生所有怖畏心、惱害心、怨敵心、諍論心，如是諸心，悉自消滅。何以故？入于菩薩大慈為首順世三昧，法如是故。善男子！且待須臾，自當現見。」
時，大光王即入此定。其城內外六種震動，諸寶地、寶墻、寶堂、寶殿、臺觀、樓閣、階砌、戶牖，如是一切咸出妙音，悉向于王曲恭敬禮。妙光城內所有居人，靡不同時歡喜踴躍，俱向王所舉身投地。村營、城邑一切人眾，咸來見王，歡喜敬禮。
近王所住，鳥獸之屬，互相瞻視，起慈悲心，咸向王前恭敬禮拜。一切山原及諸草樹，莫不迴轉向王敬禮。陂池、泉井及以河海，悉皆騰溢，流注王前。十千龍王起大香云，激電震雷，注微細雨。有十千天王，所謂：忉利天王、夜摩天王、兜率陀天王、善變化天王、他化自在天王……如是等而為上首，于虛空中作眾妓樂。無數天女歌詠贊嘆，雨無數華云、無數香云、無
【現代漢語翻譯】 現代漢語譯本：窗戶、門檻、軒敞的欄桿、窗戶——像這樣的一切無一不是精妙的寶物。 『善男子！如果有的眾生內心清凈，曾經種下善根供養諸佛，發心趨向一切智慧之道，以一切智慧為最終目標，以及我過去修行菩薩道時所攝受的，就能看見這座城市以各種寶物莊嚴清凈；其餘的人都看見污穢。 『善男子！這個國土中的一切眾生，在五濁惡世時喜歡作各種惡事。我心懷哀憫想要救護他們，進入以菩薩大慈為首的隨順世間的三昧之門。進入這種三昧時，那些眾生所有的恐懼心、惱害心、怨恨心、爭論心，這些心都自然消滅。為什麼呢？因為進入以菩薩大慈為首的順世三昧，法就是這樣的。善男子！請稍等片刻，自然會親眼看見。』 當時，大光王就進入這種禪定。他的城內外發生六種震動，各種寶地、寶墻、寶堂、寶殿、臺觀、樓閣、階梯、窗戶，像這樣的一切都發出美妙的聲音，都向著國王彎腰敬禮。妙光城內所有的居民，沒有不同時歡喜跳躍，都向著國王所在的地方全身投地。村莊、城鎮所有的人們，都來見國王，歡喜敬禮。 靠近國王居住的地方，鳥獸之類，互相看著，生起慈悲心，都向國王面前恭敬禮拜。一切山野和各種草木，沒有不迴轉向國王敬禮的。池塘、泉水、以及河流大海，都全部涌出，流向國王面前。一萬個龍王升起巨大的香云，閃電雷鳴，降下細雨。有一萬個天王，所謂：忉利天王（Trayastrimsa，欲界六天之一，位於須彌山頂）、夜摩天王（Yama，欲界第三天）、兜率陀天王（Tusita，欲界第四天）、善變化天王（Sunirmita，欲界第五天）、他化自在天王（Paranirmita-vasavartin，欲界第六天）……像這樣等天王為首，在虛空中演奏各種音樂。無數天女歌唱讚美，降下無數花云、無數香云、無數寶云。
【English Translation】 English version: Windows, door frames, open railings, and doorways—all such things are nothing but exquisite treasures. 'Good man! If there are sentient beings whose minds are pure, who have planted good roots by making offerings to all Buddhas, who have resolved to pursue the path of all-wisdom, taking all-wisdom as their ultimate goal, and who were embraced by me in my past practice of the Bodhisattva path, then they will see this city adorned with various treasures, pure and magnificent; others will see it as defiled. 'Good man! All sentient beings in this land, during the time of the five turbidities, delight in committing various evils. My heart is filled with compassion and I wish to protect them, so I enter the gate of Samadhi that is led by the Bodhisattva's great compassion, which accords with the world. When I enter this Samadhi, all the fear, malice, enmity, and contentiousness in those sentient beings will naturally vanish. Why is this so? Because when one enters the Samadhi that is led by the Bodhisattva's great compassion, which accords with the world, the Dharma is such. Good man! Please wait a moment, and you will see it for yourself.' At that time, King Great Light entered this Samadhi. The city and its surroundings shook in six ways, and all the treasure lands, treasure walls, treasure halls, treasure palaces, terraces, pavilions, stairways, and doorways—all such things emitted wondrous sounds, and all bowed respectfully towards the king. All the inhabitants of the City of Wondrous Light, without exception, rejoiced and leaped for joy, prostrating themselves before the king. All the people of the villages and towns came to see the king, rejoicing and paying their respects. Near where the king resided, the birds and beasts looked at each other, giving rise to compassionate hearts, and all respectfully bowed before the king. All the mountains, plains, and grasses and trees turned towards the king to pay their respects. The ponds, springs, and rivers and seas all overflowed, flowing towards the king. Ten thousand Dragon Kings raised great clouds of incense, with lightning and thunder, and poured down fine rain. There were ten thousand Heavenly Kings, namely: King Trayastrimsa (one of the six heavens of the desire realm, located on the summit of Mount Sumeru), King Yama (the third heaven of the desire realm), King Tusita (the fourth heaven of the desire realm), King Sunirmita (the fifth heaven of the desire realm), King Paranirmita-vasavartin (the sixth heaven of the desire realm)... such Heavenly Kings and others, led by these, played various music in the sky. Countless heavenly maidens sang praises, raining down countless clouds of flowers, countless clouds of incense, and countless clouds of treasures.
數寶鬘云、無數寶衣云、無數寶蓋云、無數寶幢云、無數寶幡云，于虛空中而為莊嚴，供養其王。伊羅婆拏大象王，以自在力，于虛空中敷布無數大寶蓮華，垂無數寶瓔珞、無數寶繒帶、無數寶鬘、無數寶嚴具、無數寶華、無數寶香，種種奇妙以為嚴飾，無數采女種種歌贊。
閻浮提內復有無量百千萬億諸羅剎王、諸夜叉王、鳩槃荼王、毗舍阇王，或住大海，或居陸地，飲血啖肉，殘害眾生；皆起慈心，願行利益，明識後世，不造諸惡；恭敬合掌，頂禮于王。如閻浮提，餘三天下，乃至三千大千世界，乃至十方百千萬億那由他世界中，所有一切毒惡眾生悉亦如是。
時，大光王從三昧起，告善財言：「善男子！我唯知此菩薩大慈為首隨順世間三昧門。如諸菩薩摩訶薩為高蓋，慈心普蔭諸眾生故；為修行，下、中、上行悉等行故；為大地，能以慈心任持一切諸眾生故；為滿月，福德光明於世間中平等現故；為凈日，以智光明照耀一切所知境故；為明燈，能破一切眾生心中諸黑闇故；為水清珠，能清一切眾生心中諂誑濁故；為如意寶，悉能滿足一切眾生心所愿故；為大風，速令眾生修習三昧入一切智大城中故。而我云何能知其行，能說其德，能稱量彼福德大山，能瞻仰彼功德眾星，能觀察彼大愿風輪，能趣入
【現代漢語翻譯】 現代漢語譯本 無數的寶鬘云（寶鬘：用珠寶串成的花環）、無數的寶衣云、無數的寶蓋云、無數的寶幢云（寶幢：一種裝飾華麗的旗幟）、無數的寶幡云（寶幡：一種長條形的旗幟），在虛空中莊嚴排列，供養大光王。伊羅婆拏（伊羅婆拏：一種神像）大象王，以其自在的神力，在虛空中鋪展開無數巨大的寶蓮花，垂掛著無數的寶瓔珞（寶瓔珞：用珠寶串成的項鍊）、無數的寶繒帶（寶繒帶：用絲綢製成的帶子）、無數的寶鬘、無數的寶嚴具（寶嚴具：各種裝飾品）、無數的寶華、無數的寶香，用各種奇妙的物品來裝飾，還有無數的采女歌唱讚美。 閻浮提（閻浮提：我們所居住的這個世界）內還有無量百千萬億的羅剎王（羅剎：一種食人惡鬼）、夜叉王（夜叉：一種守護神）、鳩槃荼王（鳩槃荼：一種吸人精氣的鬼）、毗舍阇王（毗舍阇：一種食人鬼），他們有的住在海里，有的住在陸地，飲血吃肉，殘害眾生；現在都生起了慈悲之心，願意行利益眾生的事，明白後世的因果，不再造作各種惡業；他們恭敬地合掌，向大光王頂禮。就像閻浮提一樣，其餘三大天下，乃至三千大千世界，乃至十方百千萬億那由他（那由他：數量單位，表示極大的數目）世界中，所有一切兇惡的眾生也都如此。 這時，大光王從三昧（三昧：禪定）中起身，告訴善財童子說：『善男子！我只知道這種菩薩以大慈為首，隨順世間的三昧法門。菩薩摩訶薩（菩薩摩訶薩：大菩薩）就像高大的傘蓋，用慈悲心普遍蔭護一切眾生；就像修行者，下、中、上等各種修行都平等對待；就像大地，能用慈悲心承載一切眾生；就像滿月，福德光明在世間平等顯現；就像清凈的太陽，用智慧的光明照耀一切所知的境界；就像明燈，能破除一切眾生心中的黑暗；就像清水珠，能清除一切眾生心中的諂媚和虛偽；就像如意寶，能滿足一切眾生心中所愿；就像大風，能迅速引導眾生修習三昧，進入一切智的大城。』而我怎麼能知道他們的修行，怎麼能說出他們的功德，怎麼能稱量他們福德的大山，怎麼能瞻仰他們功德的眾星，怎麼能觀察他們大愿的風輪，怎麼能趣入
【English Translation】 English version Countless clouds of jeweled garlands, countless clouds of jeweled garments, countless clouds of jeweled canopies, countless clouds of jeweled banners, and countless clouds of jeweled streamers, adorned the empty space, offering them to the king. The great elephant king Iravana (Iravana: a divine elephant), with his power of freedom, spread countless great jeweled lotuses in the empty space, hanging countless jeweled necklaces, countless jeweled ribbons, countless jeweled garlands, countless jeweled ornaments, countless jeweled flowers, and countless jeweled fragrances, using various wonderful things for adornment, and countless celestial maidens sang praises. Within Jambudvipa (Jambudvipa: the world we live in), there were also immeasurable hundreds of thousands of millions of Rakshasa kings (Rakshasa: a man-eating demon), Yaksha kings (Yaksha: a guardian deity), Kumbhanda kings (Kumbhanda: a spirit that sucks human essence), and Pisacha kings (Pisacha: a flesh-eating demon), some living in the ocean, some living on land, drinking blood and eating flesh, harming sentient beings; now they all arose with compassionate hearts, willing to do things that benefit sentient beings, understanding the consequences of future lives, and no longer creating various evil deeds; they respectfully joined their palms and bowed to the king. Just like in Jambudvipa, in the other three great continents, and even in the three thousand great thousand worlds, and even in the hundreds of thousands of millions of nayuta (nayuta: a unit of large number) worlds in the ten directions, all the evil sentient beings were also like this. At that time, King Great Light arose from samadhi (samadhi: meditation) and said to Sudhana: 'Good man! I only know this Bodhisattva's samadhi gate, which takes great compassion as its head and follows the world. The Bodhisattva Mahasattvas (Bodhisattva Mahasattva: great Bodhisattva) are like tall canopies, using compassionate hearts to universally shelter all sentient beings; like practitioners, treating lower, middle, and upper practices equally; like the earth, able to use compassionate hearts to support all sentient beings; like the full moon, the light of merit and virtue appearing equally in the world; like the pure sun, using the light of wisdom to illuminate all knowable realms; like a bright lamp, able to break the darkness in the hearts of all sentient beings; like a clear water pearl, able to clear away the flattery and falsehood in the hearts of all sentient beings; like a wish-fulfilling jewel, able to fulfill the wishes in the hearts of all sentient beings; like a great wind, able to quickly guide sentient beings to practice samadhi and enter the great city of all wisdom.' How can I know their practices, how can I speak of their virtues, how can I measure their mountains of merit, how can I gaze upon their stars of virtue, how can I observe their wind wheels of great vows, how can I enter
彼甚深法門，能顯示彼莊嚴大海，能闡明彼普賢行門，能開示彼諸三昧窟，能讚歎彼大慈悲云？
「善男子！於此南方，有一王都，名曰：安住；有優婆夷，名曰：不動。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮王足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子出妙光城，遊行道路，正念思惟大光王教，憶念菩薩大慈幢行門，思惟菩薩隨順世間三昧光明門，增長彼不思議愿福德自在力，堅固彼不思議成熟眾生智，觀察彼不思議不共受用大威德，憶念彼不思議差別相，思惟彼不思議清凈眷屬，思惟彼不思議所作業；生歡喜心，生凈信心，生猛利心，生欣悅心，生踴躍心，生慶幸心，生無濁心，生清凈心，生堅固心，生廣大心，生無盡心。如是思惟，悲泣流淚，念善知識實為希有，出生一切諸功德處，出生一切諸菩薩行，出生一切菩薩凈念，出生一切陀羅尼輪，出生一切三昧光明，出生一切諸佛知見，普雨一切諸佛法雨，顯示一切菩薩愿門，出生難思智慧光明，增長一切菩薩根芽。又作是念：「善知識者，能普救護一切惡道，能普演說諸平等法，能普顯示諸夷險道，能普開闡大乘奧義，能普勸發普賢諸行，能普引到一切智城，能普令入法界大海，能普令見三世法海，能
【現代漢語翻譯】 現代漢語譯本： 哪個甚深法門，能夠顯示那莊嚴的大海，能夠闡明那普賢菩薩的行門，能夠開示那些三昧（samadhi，禪定）的窟穴，能夠讚歎那大慈悲的雲彩呢？ 『善男子！在這南方，有一座王都，名叫安住；有一位優婆夷（upasika，在家女信徒），名叫不動。你到她那裡去問：菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子頂禮大光王（Mahaprabha，菩薩名）的足，繞了無數圈，慇勤地瞻仰，然後告辭離去。 那時，善財童子離開妙光城，在道路上，正念思惟大光王的教誨，憶念菩薩大慈幢（Mahakaruna-dhvaja，菩薩名）的行門，思惟菩薩隨順世間的三昧光明門，增長那不可思議的願力福德自在力，堅固那不可思議的成熟眾生的智慧，觀察那不可思議的不共受用大威德，憶念那不可思議的差別相，思惟那不可思議的清凈眷屬，思惟那不可思議的所作事業；生起歡喜心，生起清凈信心，生起勇猛心，生起欣悅心，生起踴躍心，生起慶幸心，生起無濁心，生起清凈心，生起堅固心，生起廣大心，生起無盡心。這樣思惟著，悲傷地流下眼淚，想到善知識（kalyanamitra，善友）實在稀有，是出生一切功德的地方，是出生一切菩薩修行的地方，是出生一切菩薩清凈意念的地方，是出生一切陀羅尼（dharani，總持）輪的地方，是出生一切三昧光明的地方，是出生一切諸佛知見的地方，普遍降下一切諸佛的法雨，顯示一切菩薩的愿門，出生難以思議的智慧光明，增長一切菩薩的根芽。又這樣想：『善知識，能夠普遍救護一切惡道，能夠普遍演說諸平等法，能夠普遍顯示諸平坦和險峻的道路，能夠普遍開闡大乘的奧義，能夠普遍勸發普賢菩薩的諸種修行，能夠普遍引導到達一切智的城市，能夠普遍令進入法界的大海，能夠普遍令見到三世的法海，能夠』
【English Translation】 English version: Which profound Dharma gate can reveal that majestic ocean, can elucidate the practice of Samantabhadra (Universal Worthy) Bodhisattva, can disclose those caves of samadhi (meditative absorption), and can praise that great cloud of compassion? 'Good man! In this southern region, there is a royal city named Anzhu (Abiding); there is an upasika (female lay devotee) named Budong (Immovable). Go to her and ask: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana (Good Wealth) prostrated at the feet of King Mahaprabha (Great Light), circumambulated him countless times, gazed upon him with reverence, and then took his leave. Then, Sudhana left the city of Wonderful Light. On the road, with right mindfulness, he contemplated the teachings of King Mahaprabha, recalled the practice of Bodhisattva Mahakaruna-dhvaja (Great Compassion Banner), contemplated the samadhi light gate of Bodhisattvas that accords with the world, increased that inconceivable power of vows and blessings, strengthened that inconceivable wisdom of maturing beings, observed that inconceivable great power and virtue of uncommon enjoyment, recalled those inconceivable differences, contemplated those inconceivable pure retinues, contemplated those inconceivable deeds; he generated a joyful mind, generated a pure faith, generated a vigorous mind, generated a delighted mind, generated an elated mind, generated a fortunate mind, generated a mind without turbidity, generated a pure mind, generated a firm mind, generated a vast mind, generated an inexhaustible mind. As he contemplated thus, tears of sorrow flowed, thinking that a kalyanamitra (spiritual friend) is truly rare, a place where all merits are born, a place where all Bodhisattva practices are born, a place where all pure thoughts of Bodhisattvas are born, a place where all dharani (mantra) wheels are born, a place where all samadhi lights are born, a place where all the knowledge and vision of the Buddhas are born, universally raining down the Dharma rain of all Buddhas, revealing the vow gates of all Bodhisattvas, giving rise to inconceivable wisdom light, and increasing the roots and sprouts of all Bodhisattvas. He also thought: 'A kalyanamitra can universally protect all evil paths, can universally expound all equal Dharmas, can universally reveal all smooth and dangerous paths, can universally open up the profound meanings of the Mahayana, can universally encourage the practices of Samantabhadra, can universally lead to the city of all-knowing wisdom, can universally cause one to enter the ocean of the Dharma realm, can universally cause one to see the Dharma ocean of the three times, can'
普授與眾聖道場，能普增長一切白法。」
善財童子如是悲哀思念之時，彼常隨逐覺悟菩薩、如來使天，于虛空中而告之言：「善男子！其有修行善知識教，諸佛世尊悉皆歡喜；其有隨順善知識語，則得近於一切智地；其有能于善知識語無疑惑者，則常值遇一切善友；其有發心愿常不離善知識者，則得具足一切義利。善男子！汝可往詣安住王都，即當得見不動優婆夷大善知識」
時，善財童子從彼三昧智光明起，漸次遊行，至安住城，周遍推求不動優婆夷今在何所？無量人眾咸告之言：「善男子！不動優婆夷身是童女，在其家內，父母守護，與自親屬無量人眾演說妙法。」善財童子聞是語已，其心歡喜，如見父母，即詣不動優婆夷舍。
入其宅內，見彼堂宇，金色光明普皆照耀，遇斯光者身意清涼。善財童子光明觸身，即時獲得五百三昧門，所謂：了一切希有相三昧門、入寂靜三昧門、遠離一切世間三昧門、普眼捨得三昧門、如來藏三昧門……得如是等五百三昧門；以此三昧門故，身心柔軟，如七日胎。又聞妙香，非諸天、龍、乾闥婆等人與非人之所能有。
善財童子前詣其所，恭敬合掌，一心觀察，見其形色端正殊妙，十方世界一切女人無有能及，況其過者！唯除如來及以一切灌頂菩薩。
【現代漢語翻譯】 現代漢語譯本：普遍地將聖道的場所給予大眾，能夠普遍增長一切純凈的法。」 善財童子如此悲傷地思念時，那位一直跟隨覺悟菩薩的如來使者天神，在虛空中告訴他說：『善男子！那些修行善知識教誨的人，諸佛世尊都會歡喜；那些順從善知識教誨的人，就能接近一切智慧的境地；那些能夠對善知識的教誨沒有疑惑的人，就會常常遇到一切善友；那些發願常常不離開善知識的人，就能獲得一切義利。善男子！你可以前往安住王都，就會見到不動優婆夷（不動女居士）這位大善知識。』 這時，善財童子從那個三昧智慧光明中起身，逐漸地，到達安住城，四處尋找不動優婆夷現在在哪裡？無數的人都告訴他說：『善男子！不動優婆夷身是童女，在她家中，父母守護著她，與自己的親屬無數人演說微妙的佛法。』善財童子聽到這些話后，心中歡喜，如同見到父母一般，立即前往不動優婆夷的住所。 進入她的宅院內，看到那裡的殿堂樓宇，金色的光芒普遍照耀，遇到這光芒的人身心都感到清涼。善財童子被這光明觸及身體，立刻獲得了五百種三昧法門，分別是：了知一切稀有相三昧門、進入寂靜三昧門、遠離一切世間三昧門、普眼捨得三昧門、如來藏三昧門……獲得了像這樣的五百種三昧法門；因為這些三昧法門，身心變得柔軟，如同七日胎兒一般。又聞到美妙的香氣，不是諸天、龍、乾闥婆（天樂神）等人與非人所能擁有的。 善財童子走到她面前，恭敬地合掌，一心觀察，看到她的容貌端正殊妙，十方世界一切女人沒有能比得上的，更何況超過她的！只有如來以及一切灌頂菩薩才能與她相比。
【English Translation】 English version: 'Universally bestowing the sacred path's place to the multitude, capable of universally increasing all pure dharmas.' When Sudhana was thus sorrowfully contemplating, that attendant of the enlightened Bodhisattva, the Tathagata's messenger deva, spoke to him in the void, saying: 'Good man! Those who practice the teachings of a good spiritual friend, all Buddhas, World Honored Ones, are pleased; those who follow the words of a good spiritual friend, then attain proximity to the ground of all wisdom; those who can have no doubts about the words of a good spiritual friend, then constantly encounter all good friends; those who aspire to never be apart from a good spiritual friend, then obtain all benefits and advantages. Good man! You may go to the royal city of Anzhu, and you will then see the great spiritual friend, the laywoman Achala (Immovable laywoman).' At that time, Sudhana arose from that samadhi wisdom light, and gradually, arrived at the city of Anzhu, searching everywhere for where the laywoman Achala was now? Countless people all told him: 'Good man! The laywoman Achala is a maiden, in her home, protected by her parents, expounding the wonderful Dharma to countless of her own relatives.' Upon hearing these words, Sudhana's heart was joyful, as if seeing his parents, and he immediately went to the residence of the laywoman Achala. Entering her residence, he saw the halls and buildings, golden light shining everywhere, those who encountered this light felt coolness in body and mind. Sudhana's body was touched by this light, and he immediately obtained five hundred samadhi gates, namely: the samadhi gate of understanding all rare appearances, the samadhi gate of entering tranquility, the samadhi gate of being apart from all worldly things, the samadhi gate of the universal eye's relinquishment, the samadhi gate of the Tathagata's womb... obtaining such five hundred samadhi gates; because of these samadhi gates, his body and mind became soft, like a seven-day-old fetus. He also smelled a wonderful fragrance, not something that devas, dragons, gandharvas (celestial musicians), and other humans and non-humans could possess. Sudhana went before her, respectfully joining his palms, observing with a focused mind, seeing her form and appearance to be upright and exceptionally wonderful, no woman in the ten directions of the world could compare, let alone surpass her! Only the Tathagata and all the anointed Bodhisattvas could be compared to her.
口出妙香，宮殿莊嚴，並其眷屬悉無與等，況復過者！十方世界一切眾生，無有於此優婆夷所起染著心；若得暫見，所有煩惱悉自消滅。譬如百萬大梵天王，決定不生欲界煩惱；其有見此優婆夷者，所有煩惱應知亦然。十方眾生觀此女人皆無厭足，唯除具足大智慧者。
爾時，善財童子曲躬合掌，正念觀察，見此女人，其身自在不可思議，色相顏容世無與等，光明洞徹物無能障，普為眾生而作利益，其身毛孔恒出妙香，眷屬無邊，宮殿第一，功德深廣莫知涯際；心生歡喜，以頌讚曰：
「守護清凈戒， 修行廣大忍， 精進不退轉， 光明照世間。」
爾時，善財童子說此頌已，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
時，不動優婆夷以菩薩柔軟語、悅意語，慰諭善財，而告之言：「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心。善男子！我得菩薩難摧伏智慧藏解脫門，我得菩薩堅固受持行門，我得菩薩一切法平等地總持門，我得菩薩照明一切法辯才門，我得菩薩求一切法無疲厭三昧門。」
善財童子言：「聖者！菩薩難摧伏智慧藏解脫門，乃至求一切法無疲厭三昧門，境界云何？」
【現代漢語翻譯】 現代漢語譯本：她口中散發出美妙的香氣，宮殿莊嚴華麗，她的眷屬也都無與倫比，更何況是超越她們的！十方世界的一切眾生，沒有誰會對這位優婆夷（Upasika，女居士）生起染著之心；如果能短暫地見到她，所有的煩惱都會自然消滅。譬如百萬大梵天王，絕對不會生起欲界的煩惱；那些見到這位優婆夷的人，他們的所有煩惱也應該知道是這樣的。十方眾生觀看這位女子都不會感到厭倦，唯有那些具足大智慧的人除外。 當時，善財童子彎腰合掌，正念觀察，看到這位女子的身體自在不可思議，容貌姿色世間無與倫比，光明透徹沒有任何東西能夠阻擋，普遍為眾生帶來利益，她的身體毛孔恒常散發出美妙的香氣，眷屬無邊無際，宮殿最為殊勝，功德深廣無邊無際；心中生起歡喜，用偈頌讚嘆道： 『守護清凈的戒律，修行廣大的忍辱，精進不退轉，光明照耀世間。』 當時，善財童子說完這偈頌后，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行？如何修持菩薩的道？我聽說聖者您善於引導教誨，希望您能為我解說！』 這時，不動優婆夷用菩薩柔軟的語言、令人愉悅的語言，安慰善財，並告訴他說：『善哉善哉！善男子！你已經能夠發起阿耨多羅三藐三菩提心。善男子！我得到了菩薩難摧伏智慧藏解脫門，我得到了菩薩堅固受持行門，我得到了菩薩一切法平等地總持門，我得到了菩薩照明一切法辯才門，我得到了菩薩求一切法無疲厭三昧門。』 善財童子說：『聖者！菩薩難摧伏智慧藏解脫門，乃至求一切法無疲厭三昧門，它們的境界是怎樣的呢？』
【English Translation】 English version: From her mouth emanated wondrous fragrance, her palace was magnificent and adorned, and her retinue was all unparalleled, let alone those who surpassed them! All beings in the ten directions of the world would not have any defiled thoughts towards this Upasika (female lay practitioner); if they could see her even briefly, all their afflictions would naturally vanish. For example, a million Great Brahma Kings would definitely not generate afflictions of the desire realm; those who see this Upasika, all their afflictions should be known to be the same. Beings in the ten directions would not tire of looking at this woman, except for those who possess great wisdom. At that time, Sudhana (Shancai Tongzi) bowed and joined his palms, observing with right mindfulness, and saw that this woman's body was free and inconceivable, her appearance and countenance were unparalleled in the world, her light was penetrating and nothing could obstruct it, she universally brought benefit to all beings, the pores of her body constantly emitted wondrous fragrance, her retinue was boundless, her palace was the most supreme, and her merits were profound and boundless; his heart arose with joy, and he praised her with a verse: 'Guarding pure precepts, practicing great patience, advancing diligently without regression, her light illuminates the world.' At that time, after Sudhana spoke this verse, he said: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that you, Holy One, are skilled in guiding and teaching, I wish you would explain it to me!' At this time, the Immovable Upasika comforted Sudhana with the soft language of a Bodhisattva, with pleasing words, and told him: 'Excellent, excellent! Good man! You have already been able to generate the mind of Anuttara-samyak-sambodhi. Good man! I have attained the Bodhisattva's indestructible treasury of wisdom liberation gate, I have attained the Bodhisattva's firm upholding practice gate, I have attained the Bodhisattva's all-dharma equality ground total retention gate, I have attained the Bodhisattva's illuminating all-dharma eloquence gate, I have attained the Bodhisattva's seeking all-dharma without weariness samadhi gate.' Sudhana said: 'Holy One! The Bodhisattva's indestructible treasury of wisdom liberation gate, and even the seeking all-dharma without weariness samadhi gate, what are their realms?'
童女言：「善男子！此處難知。」
善財白言：「唯愿聖者，承佛神力，為我宣說！我當因善知識，能信能受，能知能了，趣入觀察，修習隨順，離諸分別，究竟平等。」
優婆夷言：
「善男子！過去世中有劫，名：離垢，佛號：修臂。時，有國王名曰：電授，唯有一女，即我身是。我于夜分廢音樂時，父母兄弟悉已眠寢，五百童女亦皆昏寐。我于樓上仰觀星宿，于虛空中見彼如來如寶山王，無量無邊天龍八部、諸菩薩眾所共圍繞，佛身普放大光明網周遍十方無所障礙，佛身毛孔皆出妙香。我聞是香，身體柔軟，心生歡喜；便從樓下至於地上，合十指爪，頂禮于佛。又觀彼佛不見頂相，觀身左右莫知邊際。思惟彼佛諸相隨好無有厭足，竊自念言：『此佛世尊作何等業，獲于如是上妙之身，相好圓滿，光明具足，眷屬成就，宮殿嚴好，福德智慧悉皆清凈，總持三昧不可思議，神通自在，辯才無礙？』
「善男子！爾時，如來知我心念，即告我言：『汝應發不可壞心，滅諸煩惱；應發無能勝心，破諸取著；應發無退怯心，入深法門；應發能堪耐心，救惡眾生；應發無迷惑心，普於一切諸趣受生；應發無厭足心，求見諸佛無有休息；應發無知足心，悉受一切如來法雨；應發正思惟心，普生一
【現代漢語翻譯】 現代漢語譯本 童女說：『善男子！這裡很難理解。』 善財（Sudhana）說道：『唯愿聖者，承蒙佛的神力，為我宣說！我應當依靠善知識（kalyāṇa-mitra），能夠相信、能夠接受、能夠知曉、能夠理解，進入觀察，修習隨順，遠離各種分別，達到究竟的平等。』 優婆夷（upāsikā，女居士）說： 『善男子！過去世中有一個劫（kalpa，時間單位），名為：離垢，佛號：修臂（Bhuja-samskara）。當時，有一位國王名叫：電授（Vidyud-datta），只有一個女兒，就是我。我在夜晚停止音樂的時候，父母兄弟都已入睡，五百童女也都昏睡。我在樓上仰望星宿，在虛空中看見那位如來（tathāgata）像寶山王一樣，被無量無邊的天龍八部（deva-nāga-yakṣa-gandharva-asura-garuḍa-kiṃnara-mahoraga，八種護法神）和諸菩薩眾所共同圍繞，佛身普放廣大光明網，周遍十方沒有障礙，佛身毛孔都散發出美妙的香氣。我聞到這香氣，身體變得柔軟，心中生起歡喜；便從樓上走到地上，合起十指，頂禮佛陀。又觀察那位佛，看不見頂相，觀察身體左右也看不到邊際。思索那位佛的各種相好，沒有厭倦，暗自想道：『這位佛世尊（bhagavat）做了什麼樣的業，才獲得如此上妙的身體，相好圓滿，光明具足，眷屬成就，宮殿莊嚴美好，福德智慧都清凈，總持三昧（dhāraṇī-samādhi，禪定）不可思議，神通自在，辯才無礙？』 『善男子！那時，如來知道我的心念，就告訴我：『你應該發起不可壞的心，滅除各種煩惱；應該發起無能勝的心，破除各種執著；應該發起不退怯的心，進入深奧的法門；應該發起能夠忍耐的心，救度惡劣的眾生；應該發起不迷惑的心，普遍在一切諸趣（gati，輪迴的去處）受生；應該發起不厭足的心，求見諸佛沒有休息；應該發起不知足的心，完全接受一切如來的法雨；應該發起正思惟的心，普遍生起一切善根。』
【English Translation】 English version The maiden said, 『Good man! This is difficult to understand.』 Sudhana said, 『I beseech the Holy One, by the Buddha's divine power, to explain it to me! I shall, through good spiritual friends (kalyāṇa-mitra), be able to believe, to accept, to know, to understand, to enter into observation, to practice accordingly, to be free from all discriminations, and to attain ultimate equality.』 The upāsikā (female lay practitioner) said: 『Good man! In the past, there was a kalpa (aeon) named: Immaculate, and a Buddha named: Bhuja-samskara. At that time, there was a king named: Vidyud-datta, who had only one daughter, and that was me. When I stopped the music at night, my parents and brothers were all asleep, and the five hundred maidens were also drowsy. I was on the upper floor, looking up at the stars, and in the void, I saw that Tathāgata (Buddha) like a king of jeweled mountains, surrounded by countless deva-nāga-yakṣa-gandharva-asura-garuḍa-kiṃnara-mahoraga (eight classes of protectors) and all the bodhisattvas. The Buddha's body emitted a vast network of light, pervading the ten directions without obstruction, and the pores of the Buddha's body emitted wonderful fragrances. When I smelled this fragrance, my body became soft, and my heart was filled with joy; I went down from the upper floor to the ground, joined my ten fingers, and bowed to the Buddha. I also observed that Buddha, but could not see the top of his head, and when I looked at his body from left to right, I could not see the edges. I contemplated the various marks and characteristics of that Buddha without weariness, and thought to myself: 『What kind of deeds did this Bhagavat (World-Honored One) perform to obtain such a wonderful body, with perfect marks and characteristics, complete with light, with accomplished retinue, with magnificent palaces, with pure merit and wisdom, with inconceivable dhāraṇī-samādhi (meditative concentration), with supernatural powers, and with unobstructed eloquence?』 『Good man! At that time, the Tathāgata knew my thoughts, and said to me: 『You should generate an indestructible mind, and extinguish all afflictions; you should generate an invincible mind, and break all attachments; you should generate a non-retreating mind, and enter into the profound Dharma; you should generate a patient mind, and save evil beings; you should generate a non-deluded mind, and be born in all the various destinies (gati); you should generate a non-contented mind, and seek to see all the Buddhas without rest; you should generate an insatiable mind, and fully receive all the Dharma rain of the Tathāgatas; you should generate a right-thinking mind, and universally generate all good roots.』
切佛法光明；應發大住持心，普轉一切諸佛法輪；應發廣流通心，隨眾生欲施其法寶。』
「善男子！我于彼佛所聞如是法，求一切智，求佛十力，求佛辯才，求佛光明，求佛色身，求佛相好，求佛眾會，求佛國土，求佛威儀，求佛壽命。發是心已，其心堅固猶如金剛，一切煩惱及以二乘悉不能壞。
「善男子！我發是心已來，經閻浮提微塵數劫，尚不生於念欲之心，況行其事！爾所劫中，于自親屬不起瞋心，況他眾生！爾所劫中，于其自身不生我見，況于眾具而計我所！爾所劫中，死時、生時及住胎藏，未曾迷惑起眾生想及無記心，況于余時！爾所劫中，乃至夢中隨見一佛未曾忘失，何況菩薩十眼所見！爾所劫中，受持一切如來正法，未曾忘失一文一句，乃至世俗所有言辭尚不忘失，何況如來金口所說！爾所劫中，受持一切如來法海，一文一句無不思惟、無不觀察，乃至一切世俗之法亦復如是。爾所劫中，受持如是一切法海，未曾於一法中不得三昧，乃至世間技術之法，一一法中悉亦如是。爾所劫中，住持一切如來法輪，隨所住持，未曾廢舍一文一句，乃至不曾生於世智，唯除為欲調眾生故。爾所劫中，見諸佛海，未曾於一佛所不得成就清凈大愿，乃至於諸化佛之所悉亦如是。爾所劫中，見諸菩薩修行
【現代漢語翻譯】 現代漢語譯本：『斷絕佛法中的晦暗不明；應當發起弘揚佛法的大願心，普遍轉動一切諸佛的法輪；應當發起廣為流通佛法的心，隨著眾生的意願施予他們佛法的珍寶。』 『善男子！我從那位佛那裡聽聞這樣的佛法，爲了求得一切智慧（sarvajñā），求得佛的十力（daśabala），求得佛的辯才（pratibhāna），求得佛的光明（prabhā），求得佛的色身（rūpakāya），求得佛的相好（lakṣaṇa-anuvyañjana），求得佛的眾會（parṣad），求得佛的國土（buddhakṣetra），求得佛的威儀（īryāpatha），求得佛的壽命（āyuṣ）。發起這樣的心之後，我的心堅固猶如金剛，一切煩惱以及二乘（śrāvakayāna and pratyekabuddhayāna）都不能夠摧毀。』 『善男子！我發起這樣的心以來，經過閻浮提（Jambudvīpa）微塵數劫，尚且不曾生起一絲一毫的淫慾之心，更何況是付諸行動！在如此漫長的劫數中，對於自己的親屬都不曾生起嗔恨之心，更何況是其他眾生！在如此漫長的劫數中，對於自身都不曾生起我見（ātmadṛṣṭi），更何況是對身外之物執著為我所有！在如此漫長的劫數中，死亡時、出生時以及住在胎藏中，都不曾迷惑而生起眾生之想以及無記之心，更何況是其他時候！在如此漫長的劫數中，乃至在夢中見到一尊佛都不曾忘失，更何況是菩薩的十眼所見！在如此漫長的劫數中，受持一切如來的正法，不曾忘失一字一句，乃至世俗的所有言辭都不曾忘失，更何況是如來金口所說！在如此漫長的劫數中，受持一切如來的法海，一字一句無不思惟、無不觀察，乃至一切世俗的法也是如此。在如此漫長的劫數中，受持這樣的一切法海，不曾在一法中不得三昧（samādhi），乃至世間的技術之法，在每一法中也都是如此。在如此漫長的劫數中，住持一切如來的法輪，隨著所住持的，不曾廢舍一字一句，乃至不曾生起世俗的智慧，除非是爲了調伏眾生的緣故。在如此漫長的劫數中，見到諸佛的法海，不曾在一尊佛那裡沒有成就清凈的大愿，乃至在諸化佛那裡也都是如此。在如此漫長的劫數中，見到諸菩薩修行
【English Translation】 English version: 『To cut off the darkness of the Buddha's Dharma; one should generate the great sustaining mind, universally turning the Dharma wheel of all Buddhas; one should generate the mind of wide circulation, bestowing the Dharma treasures according to the desires of sentient beings.』 『Good man! I heard such Dharma from that Buddha, seeking all wisdom (sarvajñā), seeking the ten powers of the Buddha (daśabala), seeking the eloquence of the Buddha (pratibhāna), seeking the light of the Buddha (prabhā), seeking the physical body of the Buddha (rūpakāya), seeking the marks and characteristics of the Buddha (lakṣaṇa-anuvyañjana), seeking the assembly of the Buddha (parṣad), seeking the Buddha's land (buddhakṣetra), seeking the Buddha's deportment (īryāpatha), seeking the Buddha's lifespan (āyuṣ). Having generated this mind, my mind is as firm as a diamond, and all afflictions and the two vehicles (śrāvakayāna and pratyekabuddhayāna) cannot destroy it.』 『Good man! Since I generated this mind, through kalpas as numerous as the dust particles of Jambudvīpa, I have not even generated a thought of desire, let alone acted upon it! In so many kalpas, I have not generated anger towards my own relatives, let alone other sentient beings! In so many kalpas, I have not generated a self-view (ātmadṛṣṭi) towards myself, let alone considering possessions as mine! In so many kalpas, at the time of death, birth, and dwelling in the womb, I have never been confused and generated thoughts of sentient beings or a state of indifference, let alone at other times! In so many kalpas, even in dreams, upon seeing a single Buddha, I have never forgotten, let alone what is seen by the ten eyes of a Bodhisattva! In so many kalpas, I have upheld all the true Dharma of the Tathāgatas, never forgetting a single word or phrase, and even worldly speech is not forgotten, let alone what is spoken from the golden mouth of the Tathāgata! In so many kalpas, I have upheld the ocean of Dharma of all the Tathāgatas, contemplating and observing every single word and phrase, and even all worldly Dharmas are the same. In so many kalpas, having upheld all these oceans of Dharma, I have never failed to attain samādhi (samādhi) in a single Dharma, and even in worldly technical Dharmas, it is the same in each one. In so many kalpas, I have sustained the Dharma wheel of all the Tathāgatas, and in whatever I have sustained, I have never abandoned a single word or phrase, and have never generated worldly wisdom, except for the sake of taming sentient beings. In so many kalpas, having seen the oceans of Buddhas, I have never failed to accomplish pure great vows in the presence of a single Buddha, and it is the same even in the presence of all the manifested Buddhas. In so many kalpas, having seen Bodhisattvas practicing
妙行，無有一行我不成就。爾所劫中，所見眾生，無一眾生我不勸發阿耨多羅三藐三菩提心，未曾勸一眾生髮于聲聞、辟支佛意。爾所劫中，於一切佛法，乃至一文一句，不生疑惑，不生二想，不生分別想，不生種種想，不生執著想，不生勝劣想，不生愛憎想。
「善男子！我從是來，常見諸佛，常見菩薩，常見真實善知識，常聞諸佛愿，常聞菩薩行，常聞菩薩波羅蜜門，常聞菩薩地智光明門，常聞菩薩無盡藏門，常聞入無邊世界網門，常聞出生無邊眾生界因門，常以清凈智慧光明除滅一切眾生煩惱，常以智慧生長一切眾生善根，常隨一切眾生所樂示現其身，常以清凈上妙言音開悟法界一切眾生。
「善男子！我得菩薩求一切法無厭足莊嚴門，我得一切法平等地總持門，現不思議自在神變。汝欲見不？」
善財言：「唯！我心願見。」
爾時，不動優婆夷坐于龍藏師子之座，入求一切法無厭足莊嚴三昧門、不空輪莊嚴三昧門、十力智輪現前三昧門、佛種無盡藏三昧門……入如是等一萬三昧門。入此三昧門時，十方各有不可說佛剎微塵數世界六種震動，皆悉清凈琉璃所成；一一世界中，有百億四天下，百億如來或住兜率天乃至般涅槃；一一如來放光明網，周遍法界道場眾會，清凈圍繞，轉妙法
【現代漢語翻譯】 現代漢語譯本：妙行（菩薩名），沒有哪一種修行我沒有成就。在您所經歷的劫數中，我所見到的眾生，沒有一個我沒有勸導他們發起阿耨多羅三藐三菩提心（無上正等正覺之心），我從未勸導任何一個眾生髮起聲聞（小乘修行者）、辟支佛（獨覺）的意願。在您所經歷的劫數中，對於一切佛法，乃至一個字一句，我都不曾產生疑惑，不曾產生二元對立的想法，不曾產生分別的想法，不曾產生種種不同的想法，不曾產生執著的想法，不曾產生高下優劣的想法，不曾產生愛憎的想法。 善男子！我從那時以來，常常見到諸佛，常常見到菩薩，常常見到真正的善知識，常常聽聞諸佛的願力，常常聽聞菩薩的修行，常常聽聞菩薩的波羅蜜（到達彼岸的方法）之門，常常聽聞菩薩的智慧光明之門，常常聽聞菩薩的無盡藏之門，常常聽聞進入無邊世界網路之門，常常聽聞出生無邊眾生界的因緣之門，我常常用清凈的智慧光明消除一切眾生的煩惱，常常用智慧增長一切眾生的善根，常常隨順一切眾生所喜愛的樣子示現我的身形，常常用清凈而美妙的言語開悟法界一切眾生。 善男子！我獲得了菩薩求一切法永不滿足的莊嚴之門，我獲得了一切法平等無別的總持之門，展現不可思議的自在神通變化。您想看嗎？' 善財（菩薩名）說：'是的！我真心希望看到。' 這時，不動優婆夷（菩薩名）坐在龍藏獅子座上，進入了求一切法永不滿足的莊嚴三昧門、不空輪莊嚴三昧門、十力智輪現前三昧門、佛種無盡藏三昧門……進入了像這樣的一萬個三昧門。當進入這些三昧門時，十方各有不可說佛剎微塵數的世界發生六種震動，這些世界都由清凈的琉璃構成；每一個世界中，有百億個四天下（一個宇宙單位），百億個如來或者住在兜率天（欲界天頂）乃至進入涅槃；每一個如來都放出光明網，周遍法界道場集會，清凈圍繞，轉動微妙的法輪。
【English Translation】 English version: 'My practice, there is not a single practice that I have not accomplished. In the kalpas (eons) you have traversed, among all the sentient beings I have seen, there is not one whom I have not encouraged to aspire to Anuttara-samyak-sambodhi (supreme perfect enlightenment), and I have never encouraged any sentient being to aspire to become a Sravaka (Hearer) or Pratyekabuddha (Solitary Buddha). In the kalpas you have traversed, regarding all the Buddha-dharma, even a single word or phrase, I have not given rise to doubt, not given rise to dualistic thinking, not given rise to discriminating thoughts, not given rise to various thoughts, not given rise to clinging thoughts, not given rise to thoughts of superiority or inferiority, not given rise to thoughts of love or hatred.' 'Good man! Since that time, I have always seen all the Buddhas, always seen the Bodhisattvas, always seen true good teachers, always heard the vows of all the Buddhas, always heard the practices of the Bodhisattvas, always heard the doors of the Bodhisattva Paramitas (perfections), always heard the doors of the Bodhisattva's wisdom light, always heard the doors of the Bodhisattva's inexhaustible treasury, always heard the doors of entering the boundless world networks, always heard the doors of the causes for the birth of boundless realms of sentient beings, I always use pure wisdom light to extinguish all the afflictions of sentient beings, always use wisdom to grow the roots of goodness in all sentient beings, always manifest my body according to what all sentient beings like, always use pure and wonderful speech to enlighten all sentient beings in the Dharma realm.' 'Good man! I have attained the door of the Bodhisattva's adornment of seeking all dharmas without satiety, I have attained the door of the total retention of all dharmas in equality, manifesting inconceivable, free, and divine transformations. Do you wish to see them?' Sudhana (Bodhisattva's name) said, 'Yes! I sincerely wish to see them.' At that time, the Upasika (female lay practitioner) Achala (Bodhisattva's name), sitting on the lion throne of the Dragon Treasury, entered the Samadhi door of the adornment of seeking all dharmas without satiety, the Samadhi door of the adornment of the non-empty wheel, the Samadhi door of the manifestation of the wheel of the ten powers of wisdom, the Samadhi door of the inexhaustible treasury of the Buddha seed... entered such as these ten thousand Samadhi doors. When entering these Samadhi doors, in each of the ten directions, there were unspeakable Buddha-lands as numerous as dust motes, each world experiencing six kinds of earthquakes, all made of pure lapis lazuli; in each world, there were a hundred billion four continents (a cosmic unit), a hundred billion Tathagatas (Buddhas) either dwelling in the Tushita Heaven (the highest heaven of the desire realm) or entering Nirvana; each Tathagata emitted a net of light, pervading the Dharma realm assembly, pure and surrounding, turning the wonderful Dharma wheel.
輪，開悟群生。
時，不動優婆夷從三昧起，告善財言：「善男子！汝見此不？」
善財言：「唯！我皆已見。」
優婆夷言：
「善男子！我唯得此求一切法無厭足三昧光明，為一切眾生說微妙法，皆令歡喜。如諸菩薩摩訶薩，如金翅鳥，遊行虛空無所障礙，能入一切眾生大海，見有善根已成熟者，便即執取置菩提岸；又如商客，入大寶洲，采求如來十力智寶；又如漁師，持正法網，入生死海，于愛水中漉諸眾生；如阿修羅王，能遍撓動三有大城諸煩惱海；又如日輪，出現虛空，照愛水泥，令其干竭；又如滿月，出現虛空，令可化者心華開敷；又如大地，普皆平等，無量眾生於中止住，增長一切善法根芽；又如大風，所向無礙，能拔一切諸見大樹；如轉輪王，遊行世間，以四攝事攝諸眾生。而我云何能知能說彼功德行？
「善男子！於此南方，有一大城，名：無量都薩羅；其中有一出家外道，名曰：遍行。汝往彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第六十六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十七
于闐國三藏實叉難陀奉
【現代漢語翻譯】 現代漢語譯本 （佛法）如輪般運轉，開悟所有眾生。 這時，不動優婆夷（不動女居士）從三昧（禪定）中起身，告訴善財（善財童子）說：『善男子！你看到這些了嗎？』 善財說：『是的！我都看到了。』 優婆夷說： 『善男子！我只是獲得了這個名為「求一切法無厭足」的三昧光明，為一切眾生宣說微妙的佛法，使他們都感到歡喜。就像諸位菩薩摩訶薩（大菩薩）一樣，如同金翅鳥（一種神鳥），在虛空中沒有任何障礙，能夠進入一切眾生的大海，看到有善根已經成熟的眾生，就立即抓住他們，把他們安置在菩提（覺悟）的彼岸；又像商人，進入大寶洲，採集如來（佛）的十力智寶；又像漁夫，拿著正法的網，進入生死之海，在愛慾之水中撈取眾生；又像阿修羅王（一種神祇），能夠遍佈攪動三有（欲界、色界、無色界）大城中的各種煩惱之海；又像日輪，出現在虛空中，照耀愛慾的泥土，使它乾涸；又像滿月，出現在虛空中，使可以被教化的人們的心花開放；又像大地，普遍平等，無量的眾生在上面安住，增長一切善法的根芽；又像大風，所向無礙，能夠拔起一切諸見的大樹；又像轉輪王（擁有統治世界的理想君主），統治世間，用四攝事（佈施、愛語、利行、同事）來攝受眾生。而我怎麼能夠知道和說出他們的功德和修行呢？』 『善男子！在這南方，有一座大城，名叫：無量都薩羅（無量都薩羅城）；其中有一位出家的外道，名叫：遍行（遍行外道）。你到那裡去問他：菩薩如何學習菩薩的修行，修持菩薩的道？』 這時，善財童子頂禮她的雙足，圍繞她無數圈，恭敬地瞻仰她，然後告辭離去。 《大方廣佛華嚴經》卷第六十六 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第六十七 于闐國三藏實叉難陀（唐代譯經大師）奉詔譯
【English Translation】 English version The wheel (of Dharma) turns, enlightening all beings. Then, the Upasika (female lay practitioner) Achala (Immovable) arose from Samadhi (meditative absorption) and said to Sudhana (Sudhana Kumara): 'Good man! Have you seen this?' Sudhana said: 'Yes! I have seen it all.' The Upasika said: 'Good man! I have only attained this light of Samadhi called 'Seeking all Dharmas without Satiety,' and I speak the subtle Dharma for all beings, making them all rejoice. Like the Bodhisattva Mahasattvas (great Bodhisattvas), like the Garuda (a mythical bird), unobstructed in space, able to enter the great ocean of all beings, seeing those whose good roots have matured, they immediately seize them and place them on the shore of Bodhi (enlightenment); also like merchants, entering the great treasure island, collecting the ten powers of wisdom of the Tathagata (Buddha); also like fishermen, holding the net of the true Dharma, entering the sea of birth and death, scooping up beings in the water of desire; also like the Asura King (a type of deity), able to stir up the sea of afflictions in the great city of the three realms (desire realm, form realm, formless realm); also like the sun, appearing in space, illuminating the mud of desire, causing it to dry up; also like the full moon, appearing in space, causing the heart-flowers of those who can be transformed to bloom; also like the earth, universally equal, countless beings dwell upon it, growing the roots and sprouts of all good Dharmas; also like the great wind, unobstructed in its direction, able to uproot all the great trees of views; like the Chakravartin King (ideal universal ruler), ruling the world, using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to gather all beings. How can I know and speak of their merits and practices?' 'Good man! To the south of here, there is a great city called: Ananta Tusala (Immeasurable Tusala); in it, there is an ascetic of another path, named: Samantaga (All-Pervading). Go there and ask him: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' Then, Sudhana Kumara bowed at her feet, circumambulated her countless times, respectfully gazed at her, and then took his leave. The Avatamsaka Sutra, Scroll Sixty-Six Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll Sixty-Seven Translated by the Tripitaka Master Siksananda (Tang Dynasty translator) of Khotan under imperial decree
制譯
入法界品第三十九之八
爾時，善財童子于不動優婆夷所得聞法已，專心憶念所有教誨，皆悉信受，思惟觀察。
漸漸遊行，經歷國邑，至都薩羅城，于日沒時入彼城中，廛店、鄰里、四衢道側，處處尋覓遍行外道。
城東有山，名曰：善得。善財童子于中夜時，見此山頂草樹巖巘，光明照耀如日初出；見此事已，生大歡喜，作是念言：「我必於此見善知識。」便從城出而登彼山，見此外道于其山上平坦之處徐步經行，色相圓滿，威光照耀，大梵天王所不能及，十千梵眾之所圍繞。往詣其所，頭頂禮足，繞無量匝，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而我未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能教誨，愿為我說！」
遍行答言：「善哉善哉！善男子！我已安住至一切處菩薩行，已成就普觀世間三昧門，已成就無依無作神通力，已成就普門般若波羅蜜。善男子！我普於世間種種方所、種種形貌、種種行解、種種沒生一切諸趣。所謂：天趣、龍趣、夜叉趣、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、地獄、畜生、閻羅王界、人、非人等，一切諸趣，或住諸見，或信二乘，或覆信樂大乘之道。如是一切諸眾生中，我以種種方便、種種智門
【現代漢語翻譯】 現代漢語譯本 當時，善財童子從不動優婆夷那裡聽聞佛法后，專心憶念她所教誨的一切，全都信受，並加以思考觀察。 他漸漸地，經過各個城鎮，到達都薩羅城。在日落時分進入城中，在商店、鄰里、十字路口等地方，到處尋找遍行外道。 城東有一座山，名叫善得。善財童子在半夜時分，看到這座山頂的草木巖石，光明照耀，如同初升的太陽。看到這種情況后，他非常高興，心想：『我一定可以在這裡見到善知識。』於是便從城裡出來，登上那座山。他看到那位外道在山頂平坦的地方緩緩行走，容貌圓滿，威光照耀，連大梵天王都比不上，有上萬梵眾圍繞著他。善財童子走到他面前，頭頂禮拜他的雙足，繞行無數圈，然後在他面前合掌說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但我不知道菩薩應該如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於教誨，希望您能為我講解！』 遍行外道回答說：『好啊，好啊！善男子！我已經安住于到達一切處的菩薩行，已經成就了普觀世間三昧門（普遍觀察世間的三昧法門），已經成就了無依無作神通力（不依賴任何事物，自然而有的神通力量），已經成就了普門般若波羅蜜（普遍通達一切的智慧）。善男子！我普遍在世間各種地方、各種形態、各種行為理解、各種生滅的各個趣向中。例如：天趣、龍趣、夜叉趣（能吃鬼的神）、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、地獄、畜生、閻羅王界、人、非人等，一切諸趣，有的執著于各種見解，有的信奉二乘（聲聞乘和緣覺乘），有的信樂大乘之道。在所有這些眾生中，我用各種方便、各種智慧之門
【English Translation】 English version At that time, Sudhana, having heard the Dharma from the Upasika Achala, single-mindedly remembered all her teachings, accepted them with faith, and contemplated them. Gradually, he passed through various towns and cities, arriving at the city of Tusala. At sunset, he entered the city, searching everywhere in shops, neighborhoods, and crossroads for the Parivrajaka (wandering ascetics). To the east of the city was a mountain named Sudatta. In the middle of the night, Sudhana saw the grass, trees, and rocks on the summit of this mountain shining brightly, like the rising sun. Seeing this, he was overjoyed and thought, 'I will surely meet a good teacher here.' So he left the city and climbed the mountain. He saw the Parivrajaka walking slowly on a flat area at the top of the mountain, his appearance perfect, his radiance surpassing even that of the Great Brahma King, surrounded by ten thousand Brahma followers. Sudhana approached him, bowed his head to his feet, circumambulated him countless times, and then, with palms joined, said, 'O Holy One! I have already awakened the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not know how a Bodhisattva should learn the practice of a Bodhisattva? How should one cultivate the path of a Bodhisattva? I have heard that you, O Holy One, are skilled in teaching, and I wish you would explain it to me!' The Parivrajaka replied, 'Excellent, excellent! Good man! I have already established myself in the Bodhisattva practice that reaches all places, have already attained the Samadhi-gate of Universal Observation of the World, have already attained the power of unobstructed and effortless supernatural abilities, and have already attained the Prajnaparamita (perfection of wisdom) that is universally accessible. Good man! I am universally present in all kinds of places in the world, in all kinds of forms, in all kinds of behaviors and understandings, and in all kinds of births and deaths in all realms. These include: the realms of gods, dragons, yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), hells, animals, the realm of Yama (the king of the dead), humans, non-humans, and all other realms. Some are attached to various views, some believe in the Two Vehicles (Shravakayana and Pratyekabuddhayana), and some are devoted to the path of the Mahayana. Among all these beings, I use various skillful means and various gates of wisdom.'
而為利益。所謂：或為演說一切世間種種技藝，令得具足一切巧術陀羅尼智；或為演說四攝方便，令得具足一切智道；或為演說諸波羅蜜，令其迴向一切智位；或為稱讚大菩提心，令其不失無上道意；或為稱讚諸菩薩行，令其滿足凈佛國土度眾生愿；或為演說造諸惡行受地獄等種種苦報，令于惡業深生厭離；或為演說供養諸佛種諸善根決定獲得一切智果，令其發起歡喜之心；或為贊說一切如來、應、正等覺所有功德，令樂佛身求一切智；或為贊說諸佛威德，令其愿樂佛不壞身；或為贊說佛自在身，令求如來無能映蔽大威德體。
「又，善男子！此都薩羅城中，一切方所一切族類，若男若女諸人眾中，我皆以方便示同其形，隨其所應而為說法。諸眾生等，悉不能知我是何人、從何而至，唯令聞者如實修行。善男子！如於此城利益眾生，于閻浮提城邑聚落，所有人眾住止之處，悉亦如是而為利益。
「善男子！閻浮提內九十六眾，各起異見而生執著，我悉于中方便調伏，令其舍離所有諸見；如閻浮提，餘四天下亦復如是；如四天下，三千大千世界亦復如是；如三千大千世界，如是十方無量世界諸眾生海，我悉于中，隨諸眾生心之所樂，以種種方便、種種法門，現種種色身，以種種言音而為說法，令得利益。
【現代漢語翻譯】 現代漢語譯本：爲了利益眾生。例如：有時爲了演說世間各種技藝，使他們獲得一切巧妙的陀羅尼智慧；有時爲了演說四攝方便，使他們獲得一切智慧之道；有時爲了演說諸波羅蜜，使他們迴向一切智慧的果位；有時爲了稱讚大菩提心，使他們不失去無上道的意願；有時爲了稱讚諸菩薩的修行，使他們滿足清凈佛國土度化眾生的願望；有時爲了演說造作各種惡行會遭受地獄等種種苦報，使他們對惡業深生厭離；有時爲了演說供養諸佛、種植各種善根必定獲得一切智慧的果實，使他們發起歡喜之心；有時爲了讚歎一切如來、應供、正等覺所具有的功德，使他們樂於佛身，追求一切智慧；有時爲了讚歎諸佛的威德，使他們愿樂佛的不壞之身；有時爲了讚歎佛的自在之身，使他們追求如來無能遮蔽的大威德體。 『又，善男子！在這都薩羅（Dusala）城中，所有地方、所有族類，無論是男人還是女人，我都會以方便示現相同的形貌，根據他們所應接受的教法而為他們說法。這些眾生都不知道我是誰、從哪裡來，只是讓他們聽聞后如實修行。善男子！就像在這座城市利益眾生一樣，在閻浮提（Jambudvipa）的城鎮村落，所有眾生居住的地方，我也都這樣利益他們。』 『善男子！在閻浮提內，有九十六種不同的見解，各自產生執著，我都會用方便法門來調伏他們，使他們捨棄所有見解；就像在閻浮提一樣，其餘四大洲也是如此；就像四大洲一樣，三千大千世界也是如此；就像三千大千世界一樣，十方無量世界的所有眾生，我都會根據他們心中所喜愛的，用各種方便、各種法門，示現各種色身，用各種語言為他們說法，使他們得到利益。』
【English Translation】 English version: For the benefit of beings. For example: sometimes to expound on all the various skills of the world, enabling them to attain all the skillful Dharani wisdom; sometimes to expound on the four means of gathering, enabling them to attain the path of all wisdom; sometimes to expound on the Paramitas, enabling them to dedicate themselves to the position of all wisdom; sometimes to praise the great Bodhi mind, enabling them not to lose the intention of the unsurpassed path; sometimes to praise the practices of the Bodhisattvas, enabling them to fulfill the vows of purifying the Buddha lands and liberating sentient beings; sometimes to expound on the various painful retributions of hell and so forth for committing evil deeds, enabling them to deeply abhor evil karma; sometimes to expound on making offerings to all Buddhas and planting all good roots, which will certainly lead to the attainment of the fruit of all wisdom, enabling them to generate a joyful mind; sometimes to praise all the merits of the Tathagatas, Arhats, and Samyak-sambuddhas, enabling them to delight in the Buddha's body and seek all wisdom; sometimes to praise the majestic power of all Buddhas, enabling them to desire the indestructible body of the Buddha; sometimes to praise the self-mastery body of the Buddha, enabling them to seek the great majestic body of the Tathagata that cannot be obscured. 'Furthermore, good man! In this city of Dusala (都薩羅), in all places and among all clans, whether men or women, I manifest in a form similar to theirs, and preach the Dharma according to what is appropriate for them. These beings do not know who I am or where I come from, but only practice according to what they have heard. Good man! Just as I benefit beings in this city, so too do I benefit all beings in the towns and villages of Jambudvipa (閻浮提), wherever they dwell.' 'Good man! Within Jambudvipa, there are ninety-six different views, each giving rise to attachments. I use skillful means to subdue them, enabling them to abandon all their views. Just as in Jambudvipa, so it is in the other four continents; just as in the four continents, so it is in the three thousand great thousand worlds; just as in the three thousand great thousand worlds, so it is in the immeasurable worlds of the ten directions. In all these places, according to what pleases the minds of beings, I use various skillful means and various Dharma teachings, manifesting various forms and using various languages to preach the Dharma, enabling them to attain benefit.'
「善男子！我唯知此至一切處菩薩行。如諸菩薩摩訶薩，身與一切眾生數等，得與眾生無差別身，以變化身普入諸趣，於一切處皆現受生，普現一切眾生之前，清凈光明遍照世間，以無礙愿住一切劫，得如帝網諸無等行，常勤利益一切眾生，恒與共居而無所著，普於三世悉皆平等，以無我智周遍照耀，以大悲藏一切觀察；而我云何能知能說彼功德行？
「善男子！於此南方，有一國土，名為：廣大；有鬻香長者，名：優缽羅華。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
爾時，善財童子因善知識教，不顧身命，不著財寶，不樂人眾，不耽五欲，不戀眷屬，不重王位；唯愿化度一切眾生，唯愿嚴凈諸佛國土，唯愿供養一切諸佛，唯愿證知諸法實性，唯愿修集一切菩薩大功德海，唯愿修行一切功德終無退轉，唯愿恒於一切劫中以大願力修菩薩行，唯愿普入一切諸佛眾會道場，唯愿入一三昧門普現一切三昧門自在神力，唯愿于佛一毛孔中見一切佛心無厭足，唯愿得一切法智慧光明能持一切諸佛法藏，專求此等一切諸佛菩薩功德。
漸次遊行，至廣大國，詣長者所，頂禮其足，繞無量匝，合掌而立，白言：「聖者！我已先發阿耨
【現代漢語翻譯】 現代漢語譯本：『善男子！我只知道這種普行一切處的菩薩行。就像諸位菩薩摩訶薩（大菩薩），他們的身體數量與一切眾生相等，獲得與眾生無差別的身體，以變化之身普遍進入各種境界，在一切地方都示現受生，普遍出現在一切眾生面前，清凈的光明遍照世間，以無礙的願力安住於一切劫，獲得如同帝釋天之網般無數無等的修行，常常勤勉地利益一切眾生，恒常與他們同住而沒有執著，對於過去、現在、未來三世都平等對待，以無我的智慧周遍照耀，以大悲的寶藏來觀察一切；而我怎麼能夠知道和說出他們的功德和修行呢？』 『善男子！在這南方，有一個國土，名為廣大；有一位賣香的長者，名叫優缽羅華（青蓮花）。你到他那裡去請教：菩薩如何學習菩薩行、修菩薩道？』 當時，善財童子頂禮他的雙足，圍繞他無數圈，慇勤地瞻仰，然後告辭離去。 這時，善財童子因為善知識的教導，不顧惜自己的身命，不貪戀財寶，不喜歡人群，不沉溺於五欲，不留戀眷屬，不看重王位；只希望化度一切眾生，只希望莊嚴清凈諸佛的國土，只希望供養一切諸佛，只希望證悟諸法的真實本性，只希望修集一切菩薩的大功德海，只希望修行一切功德永不退轉，只希望恒常在一切劫中以大願力修菩薩行，只希望普遍進入一切諸佛的集會道場，只希望進入一個三昧門就能普遍示現一切三昧門的自在神力，只希望在佛的一個毛孔中見到一切佛而沒有厭足，只希望獲得一切法的智慧光明能夠持守一切諸佛的法藏，專心尋求這些一切諸佛菩薩的功德。 他逐漸地行走，到達了廣大國，來到長者那裡，頂禮他的雙足，圍繞他無數圈，合掌站立，說道：『聖者！我先前已經發了阿耨多羅三藐三菩提（無上正等正覺）心，我想要學習菩薩的修行，希望聖者您能為我解說。』
【English Translation】 English version: 『Good man! I only know this Bodhisattva practice that reaches everywhere. Like those Bodhisattva Mahasattvas (great Bodhisattvas), whose bodies are as numerous as all living beings, who attain bodies that are no different from those of living beings, who enter all realms with transformation bodies, who appear to be born in all places, who appear before all living beings, whose pure light illuminates the world, who abide in all kalpas with unobstructed vows, who attain countless and unequaled practices like the net of Indra, who are always diligent in benefiting all living beings, who constantly dwell with them without attachment, who treat the three times (past, present, and future) equally, who illuminate everywhere with the wisdom of no-self, who observe everything with the treasury of great compassion; how can I know and speak of their merits and practices?』 『Good man! In this southern direction, there is a country named: Vast; there is a merchant of incense named: Utpala Flower (Blue Lotus). Go to him and ask: How do Bodhisattvas learn Bodhisattva practices and cultivate the Bodhisattva path?』 Then, Sudhana (Good Wealth) prostrated at his feet, circumambulated him countless times, gazed at him with reverence, and then took his leave. At that time, Sudhana, due to the teachings of the good teacher, did not care for his own life, was not attached to wealth, did not enjoy crowds, was not addicted to the five desires, was not attached to relatives, and did not value the throne; he only wished to transform and liberate all living beings, only wished to adorn and purify the Buddha lands, only wished to make offerings to all Buddhas, only wished to realize the true nature of all dharmas, only wished to accumulate the great ocean of merits of all Bodhisattvas, only wished to cultivate all merits without ever regressing, only wished to constantly cultivate Bodhisattva practices with great vows in all kalpas, only wished to enter the assembly places of all Buddhas, only wished to enter one samadhi gate and universally manifest the self-mastery powers of all samadhi gates, only wished to see all Buddhas in one pore of a Buddha without being satiated, only wished to obtain the wisdom light of all dharmas to uphold the Dharma treasury of all Buddhas, and single-mindedly sought these merits of all Buddhas and Bodhisattvas. Gradually, he traveled to the Vast country, went to the merchant, prostrated at his feet, circumambulated him countless times, stood with his palms together, and said: 『Holy one! I have previously generated the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), I wish to learn the practices of Bodhisattvas, and I hope that you, the holy one, can explain it to me.』
多羅三藐三菩提心，欲求一切佛平等智慧，欲滿一切佛無量大愿，欲凈一切佛最上色身，欲見一切佛清凈法身，欲知一切佛廣大智身，欲凈治一切菩薩諸行，欲照明一切菩薩三昧，欲安住一切菩薩總持，欲除滅一切所有障礙，欲遊行一切十方世界，而未知菩薩云何學菩薩行、云何修菩薩道，而能出生一切智智？」
長者告言：
「善哉！善哉！善男子！汝乃能發阿耨多羅三藐三菩提心。
「善男子！我善別知一切諸香，亦知調合一切香法，所謂：一切香、一切燒香、一切涂香、一切末香。亦知如是一切香王所出之處，又善了知天香、龍香、夜叉香，乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等所有諸香。又善別知治諸病香、斷諸惡香、生歡喜香、增煩惱香、滅煩惱香、令于有為生樂著香、令于有為生厭離香、舍諸憍逸香、發心唸佛香、證解法門香、聖所受用香、一切菩薩差別香、一切菩薩地位香，如是等香形相生起、出現成就、清凈安隱、方便境界、威德業用及以根本，如是一切我皆了達。
「善男子！人間有香，名曰：象藏，因龍斗生。若燒一丸，即起大香云彌覆王都，於七日中雨細香雨。若著身者，身則金色；若著衣服、宮殿、樓閣，亦皆金色。若因風吹入宮殿中，眾生嗅
【現代漢語翻譯】 現代漢語譯本：『發起了無上正等正覺之心，想要獲得一切佛的平等智慧，想要圓滿一切佛的無量大愿，想要凈化一切佛的最上色身，想要見到一切佛的清凈法身，想要了解一切佛的廣大智身，想要凈化和治理一切菩薩的修行，想要照亮一切菩薩的三昧（samadhi，禪定），想要安住於一切菩薩的總持（dharani，陀羅尼），想要消除一切所有障礙，想要利益一切十方世界，卻不知道菩薩如何學習菩薩的修行，如何修持菩薩之道，才能出生一切智智（sarvajñāna，一切智）？』 長者回答說： 『好啊！好啊！善男子！你竟然能夠發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）。』 『善男子！我善於辨別一切香，也知道調和一切香的方法，包括：一切香、一切燒香、一切涂香、一切末香。也知道這些香王所出之處，又善於瞭解天香、龍香、夜叉（yaksha，夜叉）香，乾闥婆（gandharva，樂神）、阿修羅（asura，阿修羅）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、人、非人等所有諸香。又善於辨別治療疾病的香、斷除惡的香、產生歡喜的香、增長煩惱的香、滅除煩惱的香、使人對有為法產生執著的香、使人對有為法產生厭離的香、捨棄驕逸的香、發起唸佛的香、證悟解脫法門的香、聖者所受用的香、一切菩薩的差別香、一切菩薩地位的香，像這些香的形狀、生起、出現、成就、清凈安穩、方便境界、威德作用以及根本，我全都瞭解。』 『善男子！人間有一種香，名叫象藏，是因龍爭鬥而產生的。如果燒一丸，就會升起巨大的香云覆蓋王都，在七天中降下細微的香雨。如果塗在身上，身體就會變成金色；如果塗在衣服、宮殿、樓閣上，也都會變成金色。如果因風吹入宮殿中，眾生聞到這種香氣，
【English Translation】 English version: 'Having generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), desiring to obtain the equal wisdom of all Buddhas, desiring to fulfill the immeasurable great vows of all Buddhas, desiring to purify the supreme physical bodies of all Buddhas, desiring to see the pure Dharma bodies of all Buddhas, desiring to know the vast wisdom bodies of all Buddhas, desiring to purify and govern all the practices of Bodhisattvas, desiring to illuminate all the samadhis (meditative absorptions) of Bodhisattvas, desiring to abide in all the dharanis (mantras) of Bodhisattvas, desiring to eliminate all obstacles, desiring to benefit all the ten directions of the world, yet not knowing how Bodhisattvas learn the practices of Bodhisattvas, how they cultivate the path of Bodhisattvas, in order to give birth to Sarvajñāna (all-knowing wisdom)?' The elder replied: 'Excellent! Excellent! Good man! You are indeed able to generate the mind of Anuttara-samyak-sambodhi.' 'Good man! I am skilled in distinguishing all fragrances, and I also know the methods of blending all fragrances, including: all fragrances, all incense, all perfumes, all powdered fragrances. I also know the places where these fragrance kings originate, and I am also skilled in understanding celestial fragrances, dragon fragrances, yaksha (a type of nature spirit) fragrances, gandharva (a celestial musician) fragrances, asura (a type of demigod) fragrances, garuda (a mythical bird) fragrances, kinnara (a celestial musician) fragrances, mahoraga (a type of serpent deity) fragrances, human, non-human, and all other fragrances. I am also skilled in distinguishing fragrances that cure diseases, fragrances that cut off evil, fragrances that produce joy, fragrances that increase afflictions, fragrances that extinguish afflictions, fragrances that cause attachment to conditioned phenomena, fragrances that cause aversion to conditioned phenomena, fragrances that abandon arrogance, fragrances that inspire mindfulness of the Buddha, fragrances that realize the Dharma gate of liberation, fragrances used by the saints, the different fragrances of all Bodhisattvas, the fragrances of all Bodhisattva stages, such as the shapes, arising, appearance, accomplishment, purity, peace, skillful means, realms, majestic power, functions, and roots of these fragrances, I understand all of them.' 'Good man! In the human realm, there is a fragrance called Elephant Treasure, which is produced from the fighting of dragons. If one pellet is burned, a great cloud of fragrance will rise and cover the royal capital, and for seven days, a fine rain of fragrance will fall. If it is applied to the body, the body will become golden; if it is applied to clothes, palaces, and pavilions, they will also become golden. If it is blown by the wind into the palace, the beings who smell this fragrance,
者，七日七夜歡喜充滿，身心快樂，無有諸病，不相侵害，離諸憂苦，不驚不怖，不亂不恚，慈心相向，志意清凈。我知是已而為說法，令其決定發阿耨多羅三藐三菩提心。
「善男子！摩羅耶山出栴檀香，名曰：牛頭；若以涂身，設入火坑，火不能燒。善男子！海中有香，名：無能勝；若以涂鼓及諸螺貝，其聲發時，一切敵軍皆自退散。善男子！阿那婆達多池邊出沉水香，名：蓮華藏，其香一丸如麻子大；若以燒之，香氣普熏閻浮提界，眾生聞者，離一切罪，戒品清凈。善男子！雪山有香，名：阿盧那；若有眾生嗅此香者，其心決定離諸染著，我為說法莫不皆得離垢三昧。善男子！羅剎界中有香，名：海藏，其香但為轉輪王用；若燒一丸而以熏之，王及四軍皆騰虛空。善男子！善法天中有香，名：凈莊嚴；若燒一丸而以熏之，普使諸天心念于佛。善男子！須夜摩天有香，名：凈藏；若燒一丸而以熏之，夜摩天眾莫不雲集彼天王所而共聽法。善男子！兜率天中有香，名：先陀婆；於一生所繫菩薩座前燒其一丸，興大香云遍覆法界，普雨一切諸供養具，供養一切諸佛菩薩。善男子！善變化天有香，名曰：奪意；若燒一丸，於七日中，普雨一切諸莊嚴具。
「善男子！我唯知此調和香法。如諸菩薩摩訶薩，遠
【現代漢語翻譯】 現代漢語譯本：他們會七天七夜充滿歡喜，身心快樂，沒有各種疾病，不會互相傷害，遠離各種憂愁痛苦，不會驚慌恐懼，不會心煩意亂或憤怒，彼此以慈悲心相待，心志清凈。我知道這些情況后，會為他們說法，讓他們最終發起無上正等正覺之心（阿耨多羅三藐三菩提心）。 『善男子！摩羅耶山（Malaya Mountain）出產一種檀香，名叫牛頭（Gautama），如果用它塗抹身體，即使進入火坑，火也無法燒傷。善男子！海中有一種香，名叫無能勝（Anantajita），如果用它塗抹鼓和各種螺貝，當它們發出聲音時，一切敵軍都會自行退散。善男子！阿那婆達多池（Anavatapta Lake）邊出產一種沉香，名叫蓮華藏（Padmagarbha），這種香一小丸如麻子般大小；如果焚燒它，香氣會普遍熏遍閻浮提（Jambudvipa）世界，眾生聞到后，會遠離一切罪業，戒律品行清凈。善男子！雪山有一種香，名叫阿盧那（Aruna），如果有眾生聞到這種香，他們的心會堅定地遠離各種染著，我為他們說法，沒有誰不能得到離垢三昧（Vimala Samadhi）。善男子！羅剎界（Rakshasa realm）有一種香，名叫海藏（Samudragarbha），這種香只供轉輪王（Chakravartin）使用；如果焚燒一丸並用它薰香，國王和他的四軍都會騰空飛起。善男子！善法天（Sudharma Heaven）有一種香，名叫凈莊嚴（Shuddhalankara），如果焚燒一丸並用它薰香，會普遍使諸天心念佛陀。善男子！須夜摩天（Suyama Heaven）有一種香，名叫凈藏（Shuddhagarbha），如果焚燒一丸並用它薰香，夜摩天眾都會聚集到他們的天王那裡一起聽法。善男子！兜率天（Tushita Heaven）有一種香，名叫先陀婆（Saindhava），在一位一生補處菩薩（Ekajati-pratibaddha Bodhisattva）的座前焚燒一丸，會興起巨大的香云遍佈法界，普遍降下一切供養之物，供養一切諸佛菩薩。善男子！善變化天（Sunirmita Heaven）有一種香，名叫奪意（Manohara），如果焚燒一丸，在七天之中，會普遍降下一切莊嚴之物。 『善男子！我只知道這些調和香的方法。至於那些菩薩摩訶薩（Bodhisattva-Mahasattvas），他們遠遠超越了這些，
【English Translation】 English version: They will be filled with joy for seven days and seven nights, their bodies and minds will be happy, they will have no diseases, they will not harm each other, they will be free from all worries and suffering, they will not be startled or afraid, they will not be disturbed or angry, they will treat each other with compassion, and their minds will be pure. Knowing this, I will preach the Dharma to them, enabling them to ultimately generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'Good man! The Malaya Mountain produces a sandalwood called Gautama; if it is applied to the body, even if one enters a pit of fire, the fire cannot burn. Good man! There is a fragrance in the sea called Anantajita; if it is applied to drums and various conches, when they sound, all enemy armies will retreat on their own. Good man! Near the Anavatapta Lake, there is a fragrant aloe wood called Padmagarbha; a small ball of this fragrance, the size of a sesame seed, if burned, its fragrance will pervade the Jambudvipa world, and those who smell it will be free from all sins, and their precepts will be pure. Good man! There is a fragrance in the Himalayas called Aruna; if any sentient being smells this fragrance, their mind will be determined to be free from all attachments, and when I preach the Dharma to them, none will fail to attain the Vimala Samadhi. Good man! There is a fragrance in the Rakshasa realm called Samudragarbha, which is only used by the Chakravartin; if a ball of it is burned and used for incense, the king and his four armies will all rise into the air. Good man! There is a fragrance in the Sudharma Heaven called Shuddhalankara; if a ball of it is burned and used for incense, it will universally cause the devas to think of the Buddha. Good man! There is a fragrance in the Suyama Heaven called Shuddhagarbha; if a ball of it is burned and used for incense, the devas of the Suyama Heaven will all gather at their king's place to listen to the Dharma together. Good man! There is a fragrance in the Tushita Heaven called Saindhava; if a ball of it is burned in front of the seat of a Bodhisattva who is bound to one more life, it will raise a great cloud of fragrance that covers the entire Dharma realm, and it will universally rain down all kinds of offerings to offer to all Buddhas and Bodhisattvas. Good man! There is a fragrance in the Sunirmita Heaven called Manohara; if a ball of it is burned, for seven days, it will universally rain down all kinds of adornments.' 'Good man! I only know these methods of compounding fragrances. As for those Bodhisattva-Mahasattvas, they are far beyond these,
離一切諸惡習氣，不染世欲，永斷煩惱眾魔罥索，超諸有趣，以智慧香而自莊嚴，于諸世間皆無染著，具足成就無所著戒，凈無著智，行無著境，於一切處悉無有著，其心平等，無著無依；而我何能知其妙行？說其功德？顯其所有清凈戒門？示其所作無過失業？辨其離染身、語、意行？
「善男子！於此南方，有一大城，名曰：樓閣；中有船師，名：婆施羅。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
爾時，善財童子向樓閣城，觀察道路。所謂：觀道高卑，觀道夷險，觀道凈穢，觀道曲直。
漸次遊行，作是思惟：「我當親近彼善知識。善知識者，是成就修行諸菩薩道因，是成就修行波羅蜜道因，是成就修行攝眾生道因，是成就修行普入法界無障礙道因，是成就修行令一切眾生除惡慧道因，是成就修行令一切眾生離憍慢道因，是成就修行令一切眾生滅煩惱道因，是成就修行令一切眾生舍諸見道因，是成就修行令一切眾生拔一切惡刺道因，是成就修行令一切眾生至一切智城道因。何以故？于善知識處，得一切善法故；依善知識力，得一切智道故。善知識者，難見難遇。」如是思惟。
漸次遊行，既至彼城，見其船師在城門
【現代漢語翻譯】 現代漢語譯本 遠離一切不良習氣，不沾染世俗慾望，永遠斷絕煩惱的魔網束縛，超越所有輪迴的趣向，用智慧的芬芳來莊嚴自身，對於世間的一切都不執著，圓滿成就無所執著的戒律，清凈無執著的智慧，行於無執著的境界，在任何地方都沒有執著，內心平等，無執著無依賴；而我怎麼能夠知道他那玄妙的行為？述說他的功德？彰顯他所擁有的清凈戒律？展示他所做的沒有過失的業？辨別他那遠離染污的身、語、意行為呢？
『善男子！在這南方，有一座大城，名叫樓閣（Lóugé）；城中有一位船師，名叫婆施羅（Póshīluó）。你到那裡去問他：菩薩如何學習菩薩的修行，修持菩薩的道？』
當時，善財童子（Shàncái Tóngzǐ）頂禮他的雙足，圍繞他無數圈，恭敬地瞻仰，然後告辭離去。
這時，善財童子向樓閣城走去，觀察道路。他觀察道路的高低，觀察道路的平坦與險峻，觀察道路的乾淨與污穢，觀察道路的彎曲與筆直。
他逐漸地，這樣思惟：『我應當親近那位善知識。善知識是成就修行諸菩薩道的原因，是成就修行波羅蜜（bōluómì）道的原因，是成就修行攝受眾生道的原因，是成就修行普遍進入法界無障礙道的原因，是成就修行令一切眾生去除惡慧道的原因，是成就修行令一切眾生遠離驕慢道的原因，是成就修行令一切眾生滅除煩惱道的原因，是成就修行令一切眾生捨棄諸見道的原因，是成就修行令一切眾生拔除一切惡刺道的原因，是成就修行令一切眾生到達一切智城道的原因。為什麼呢？因為在善知識那裡，可以得到一切善法；依靠善知識的力量，可以得到一切智慧之道。善知識，是難以見到，難以遇到的。』他這樣思惟著。
他逐漸地，到達了那座城，看見那位船師在城門。
【English Translation】 English version Having departed from all evil habits, not being tainted by worldly desires, forever severing the entanglements of the demonic snares of afflictions, transcending all realms of existence, adorning oneself with the fragrance of wisdom, being unattached to all things in the world, fully accomplishing the precepts of non-attachment, possessing pure non-attached wisdom, acting in the realm of non-attachment, being unattached in all places, with a mind that is equal, without attachment or reliance; how can I know his wondrous conduct? Speak of his merits? Reveal his pure precepts? Show his faultless actions? Discern his pure conduct of body, speech, and mind?
'Good man! In this southern direction, there is a great city named Lóugé (Lofty Pavilion); in the city, there is a shipmaster named Póshīluó (Vashira). Go there and ask him: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?'
At that time, Sudhana (Shàncái Tóngzǐ) bowed at his feet, circumambulated him countless times, respectfully gazed upon him, and then took his leave.
Then, Sudhana went towards the city of Lóugé, observing the road. He observed the road's height and lowliness, the road's smoothness and danger, the road's cleanliness and filth, and the road's curves and straightness.
Gradually, he thought to himself: 'I should draw near to that virtuous friend. A virtuous friend is the cause of accomplishing the practice of all Bodhisattva paths, the cause of accomplishing the practice of the Pāramitā (bōluómì) path, the cause of accomplishing the practice of gathering sentient beings, the cause of accomplishing the practice of universally entering the unobstructed realm of Dharma, the cause of accomplishing the practice of enabling all sentient beings to remove evil wisdom, the cause of accomplishing the practice of enabling all sentient beings to be free from arrogance, the cause of accomplishing the practice of enabling all sentient beings to extinguish afflictions, the cause of accomplishing the practice of enabling all sentient beings to abandon all views, the cause of accomplishing the practice of enabling all sentient beings to uproot all evil thorns, the cause of accomplishing the practice of enabling all sentient beings to reach the city of all-knowing wisdom. Why is this so? Because in the presence of a virtuous friend, one can obtain all good dharmas; relying on the power of a virtuous friend, one can obtain the path of all wisdom. A virtuous friend is difficult to see and difficult to encounter.' He thought in this way.
Gradually, he arrived at that city and saw the shipmaster at the city gate.
外海岸上住，百千商人及余無量大眾圍繞，說大海法，方便開示佛功德海。善財見已，往詣其所，頂禮其足，繞無量匝，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能教誨，愿為我說！」
船師告言：
「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心，今復能問生大智因、斷除一切生死苦因、往一切智大寶洲因、成就不壞摩訶衍因、遠離二乘怖畏生死住諸寂靜三昧旋因、乘大愿車遍一切處行菩薩行無有障礙清凈道因、以菩薩行莊嚴一切無能壞智清凈道因、普觀一切十方諸法皆無障礙清凈道因、速能趣入一切智海清凈道因。
「善男子！我在此城海岸路中，凈修菩薩大悲幢行。善男子！我觀閻浮提內貧窮眾生，為饒益故，修諸苦行，隨其所愿悉令滿足。先以世物，充滿其意；復施法財，令其歡喜，令修福行，令生智道，令增善根力，令起菩提心，令凈菩提愿，令堅大悲力，令修能滅生死道，令生不厭生死行，令攝一切眾生海，令修一切功德海，令照一切諸法海，令見一切諸佛海，令入一切智智海。善男子！我住於此，如是思惟，如是作意，如是利益一切眾生。
「善男子！我知海中一切寶洲、一切寶處、一切寶類
【現代漢語翻譯】 現代漢語譯本： 在海外的岸邊居住著，有成百上千的商人以及無數的大眾圍繞著他，他宣說大海的法則，方便地開示佛陀功德的海洋。善財（Sudhana）童子見到后，前往他的住所，頂禮他的雙足，繞行無數圈，在他面前合掌說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行？如何修持菩薩的道？我聽說聖者您善於教誨，希望您能為我講解！』 船師回答說： 『好啊，好啊！善男子！你已經能夠發起阿耨多羅三藐三菩提心，現在又能詢問產生大智慧的原因、斷除一切生死痛苦的原因、前往一切智慧大寶洲的原因、成就不可摧毀的大乘的原因、遠離二乘（Sravaka-yana and Pratyekabuddha-yana，聲聞乘和緣覺乘）的恐懼、安住于寂靜三昧（Samadhi，禪定）的原因、乘坐大愿之車遍行一切處、修持菩薩行而無障礙的清凈道的原因、以菩薩行莊嚴一切、無能摧毀的智慧清凈道的原因、普遍觀察一切十方諸法而無障礙的清凈道的原因、迅速能夠趣入一切智慧之海的清凈道的原因。 『善男子！我在這座城市的海岸道路中，清凈地修持菩薩大悲幢的修行。善男子！我觀察閻浮提（Jambudvipa，我們所居住的世界）內的貧窮眾生，爲了利益他們，修持各種苦行，隨順他們的願望，使他們都得到滿足。先用世俗的財物，充滿他們的心意；再施予佛法的財富，使他們歡喜，使他們修持福德的修行，使他們生起智慧的道路，使他們增長善根的力量，使他們發起菩提心，使他們清凈菩提的願望，使他們堅定大悲的力量，使他們修持能夠滅除生死的道路，使他們生起不厭倦生死的修行，使他們攝受一切眾生的大海，使他們修持一切功德的大海，使他們照見一切諸法的大海，使他們見到一切諸佛的大海，使他們進入一切智慧的大海。善男子！我住在這裡，這樣思惟，這樣作意，這樣利益一切眾生。 『善男子！我知道海中一切的寶洲、一切的寶藏之處、一切的寶物種類。
【English Translation】 English version: Dwelling on the shore of the outer sea, surrounded by hundreds and thousands of merchants and countless multitudes, he expounded the Dharma of the great ocean, skillfully revealing the ocean of the Buddha's merits. Sudhana, having seen him, went to his abode, bowed at his feet, circumambulated him countless times, and with palms joined before him, said: 'O Sage! I have already awakened the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that you, O Sage, are skilled in teaching, I wish you would explain it to me!' The ship captain replied: 'Excellent, excellent! Good man! You have already been able to awaken the mind of Anuttara-samyak-sambodhi, and now you are able to inquire about the cause of generating great wisdom, the cause of eliminating all suffering of birth and death, the cause of going to the great treasure island of all wisdom, the cause of accomplishing the indestructible Mahayana (Great Vehicle), the cause of being far from the fear of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana), the cause of dwelling in the peaceful Samadhi (meditative absorption), the cause of riding the great vow vehicle and practicing the Bodhisattva path everywhere without obstruction, the cause of adorning everything with the Bodhisattva practice, the cause of the indestructible wisdom's pure path, the cause of universally observing all dharmas of the ten directions without obstruction, the cause of quickly entering the pure path of the ocean of all wisdom.' 'Good man! In this city's coastal road, I purely cultivate the practice of the Bodhisattva's great compassion banner. Good man! I observe the poor beings within Jambudvipa (the world we live in), and for their benefit, I cultivate various ascetic practices, fulfilling all their wishes. First, with worldly possessions, I fill their minds; then, I bestow the wealth of the Dharma, making them joyful, causing them to cultivate meritorious practices, causing them to generate the path of wisdom, causing them to increase the power of good roots, causing them to awaken the Bodhi mind, causing them to purify the Bodhi vows, causing them to strengthen the power of great compassion, causing them to cultivate the path that can extinguish birth and death, causing them to generate the practice of not being weary of birth and death, causing them to gather all the ocean of beings, causing them to cultivate all the ocean of merits, causing them to illuminate all the ocean of dharmas, causing them to see all the ocean of Buddhas, causing them to enter the ocean of all wisdom. Good man! I dwell here, thinking in this way, intending in this way, benefiting all beings in this way.' 'Good man! I know all the treasure islands in the sea, all the places of treasures, all the kinds of treasures.'
、一切寶種。我知凈一切寶、鉆一切寶、出一切寶、作一切寶。我知一切寶器、一切寶用、一切寶境界、一切寶光明。我知一切龍宮處、一切夜叉宮處、一切部多宮處，皆善迴避，免其諸難。亦善別知，漩澓淺深，波濤遠近，水色好惡，種種不同。亦善別知，日月星宿執行度數，晝夜晨晡，晷漏延促。亦知其船鐵木堅脆、機關澀滑，水之大小，風之逆順；如是一切安危之相無不明瞭，可行則行，可止則止。善男子！我以成就如是智慧，常能利益一切眾生。
「善男子！我以好船運諸商眾行安隱道，復為說法令其歡喜，引至寶洲與諸珍寶咸使充足，然後將領還閻浮提。善男子！我將大船如是往來，未始令其一有損壞。若有眾生得見我身、聞我法者，令其永不怖生死海，必得入於一切智海，必能消竭諸愛慾海，能以智光照三世海，能盡一切眾生苦海，能凈一切眾生心海，速能嚴凈一切剎海，普能往詣十方大海，普知一切眾生根海，普了一切眾生行海，普順一切眾生心海。
「善男子！我唯得此大悲幢行；若有見我及以聞我、與我同住、憶念我者，皆悉不空。如諸菩薩摩訶薩，善能游涉生死大海，不染一切諸煩惱海，能捨一切諸妄見海，能觀一切諸法性海，能以四攝攝眾生海，已善安住一切智海，能滅一切眾生
【現代漢語翻譯】 現代漢語譯本 『我瞭解一切寶物的種類。我知道如何凈化一切寶物，如何開採一切寶物，如何生產一切寶物，如何製造一切寶物。我知道一切寶器、一切寶物的用途、一切寶物的境界、一切寶物發出的光明。我知道一切龍宮所在、一切夜叉宮所在、一切部多（鬼神）宮所在，都能巧妙地避開，免除各種災難。我也能清楚地分辨漩渦的深淺、波濤的遠近、水色的好壞，種種不同之處。我也能清楚地分辨日月星辰執行的度數，白天黑夜、早晨傍晚、日影和漏刻的長短。我也知道船隻的鐵木是否堅固、機關是否順暢，水流的大小，風向的順逆；像這樣一切安全與危險的跡象，我沒有不明白的，可以行動就行動，可以停止就停止。善男子！我因為成就了這樣的智慧，常常能夠利益一切眾生。 『善男子！我用好船運載商人們行走在安全的道路上，又為他們說法，使他們歡喜，引導他們到達寶洲，讓他們得到各種珍寶，使他們都充足，然後帶領他們返回閻浮提（我們所居住的世界）。善男子！我駕駛大船這樣往來，從未讓它有絲毫損壞。如果有眾生能夠見到我的身體、聽到我的說法，就能讓他們永遠不再畏懼生死之海，必定能夠進入一切智慧之海，必定能夠消滅各種愛慾之海，能夠用智慧的光芒照耀三世之海，能夠窮盡一切眾生的苦海，能夠凈化一切眾生的心海，迅速能夠莊嚴清凈一切剎土之海，普遍能夠前往十方大海，普遍瞭解一切眾生的根性之海，普遍明瞭一切眾生的行為之海，普遍順應一切眾生的心海。 『善男子！我只是獲得了這種大悲幢行；如果有見到我、聽到我、與我同住、憶念我的人，都不會落空。就像諸位菩薩摩訶薩（偉大的菩薩），善於遊歷生死大海，不被一切煩惱之海所污染，能夠捨棄一切虛妄見解之海，能夠觀察一切諸法（事物）的本性之海，能夠用四攝法（佈施、愛語、利行、同事）攝受眾生之海，已經安住於一切智慧之海，能夠滅除一切眾生
【English Translation】 English version 'I know all kinds of treasures. I know how to purify all treasures, how to mine all treasures, how to produce all treasures, and how to make all treasures. I know all treasure vessels, all uses of treasures, all realms of treasures, and the light emitted by all treasures. I know the locations of all dragon palaces, all yaksha (a type of nature spirit) palaces, and all bhuta (ghost or spirit) palaces, and I can skillfully avoid them, escaping all kinds of disasters. I can also clearly distinguish the depth of whirlpools, the distance of waves, the quality of water colors, and all kinds of differences. I can also clearly distinguish the degrees of movement of the sun, moon, and stars, day and night, morning and evening, and the length of shadows and time. I also know whether the iron and wood of ships are strong or weak, whether the mechanisms are smooth or rough, the size of the water flow, and the direction of the wind; I understand all signs of safety and danger, and I act when it is appropriate to act and stop when it is appropriate to stop. Good man! Because I have achieved such wisdom, I am always able to benefit all sentient beings.' 'Good man! I use good ships to transport merchants on safe paths, and I also preach the Dharma to them, making them happy, guiding them to the treasure island, allowing them to obtain various treasures, making them all sufficient, and then leading them back to Jambudvipa (the world we live in). Good man! I have sailed the great ship back and forth like this, and I have never allowed it to be damaged in the slightest. If there are sentient beings who can see my body and hear my teachings, I can make them never fear the sea of birth and death, they will surely be able to enter the sea of all wisdom, they will surely be able to extinguish all seas of desire, they will be able to illuminate the sea of the three times with the light of wisdom, they will be able to exhaust the sea of suffering of all sentient beings, they will be able to purify the sea of mind of all sentient beings, they will quickly be able to adorn and purify all Buddha-land seas, they will universally be able to go to the ten directions of the great seas, they will universally understand the sea of roots of all sentient beings, they will universally understand the sea of actions of all sentient beings, and they will universally accord with the sea of minds of all sentient beings.' 'Good man! I have only attained this great compassionate banner practice; if there are those who see me, hear me, live with me, or remember me, none of them will be in vain. Like the Bodhisattva Mahasattvas (great Bodhisattvas), they are good at traveling through the sea of birth and death, they are not defiled by all seas of afflictions, they are able to abandon all seas of false views, they are able to observe the sea of the nature of all dharmas (things), they are able to gather the sea of sentient beings with the four means of gathering (giving, kind speech, beneficial action, and cooperation), they have already settled in the sea of all wisdom, and they are able to extinguish all sentient beings'
著海，能平等住一切時海，能以神通度眾生海，能以其時調眾生海；而我云何能知能說彼功德行？
「善男子！於此南方，有城名：可樂；中有長者，名：無上勝。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無量匝，慇勤瞻仰，悲泣流淚，求善知識心無厭足，辭退而去。
爾時，善財童子起大慈周遍心、大悲潤澤心相續不斷，福德、智慧二種莊嚴，舍離一切煩惱塵垢，證法平等，心無高下，拔不善刺，滅一切障，堅固精進以為墻塹，甚深三昧而作園苑，以慧日光破無明暗，以方便風開智慧華，以無礙愿充滿法界，心常現入一切智城，如是而求菩薩之道。
漸次經歷，到彼城內。見無上勝在其城東大莊嚴幢無憂林中，無量商人、百千居士之所圍繞，理斷人間種種事務；因為說法，令其永拔一切我慢，離我、我所，舍所積聚，滅慳嫉垢，心得清凈，無諸穢濁，獲凈信力，常樂見佛，受持佛法，生菩薩力，起菩薩行，入菩薩三昧，得菩薩智慧，住菩薩正念，增菩薩樂欲。
爾時，善財童子觀彼長者為眾說法已，以身投地，頂禮其足，良久乃起，白言：
「聖者！我是善財！我是善財！我專尋求菩薩之行，菩薩云何學菩薩行？菩薩云何修菩薩道？隨修學時
【現代漢語翻譯】 現代漢語譯本：他能安住於一切時劫之海，能以神通度化眾生之海，能以適宜之時機調伏眾生之海；而我怎麼能夠知道和述說他的功德和修行呢？ 『善男子！在這南方，有一座城市名叫可樂（意為令人喜悅的城市）；城中有一位長者，名叫無上勝（意為至高無上的勝利者）。你到那裡去問他：菩薩如何學習菩薩的修行，如何修持菩薩之道？』 當時，善財童子頂禮善知識的腳，繞行無數圈，恭敬地瞻仰，悲傷地流著眼淚，求善知識的心沒有厭倦，然後告辭離去。 這時，善財童子生起廣大的慈悲心，周遍一切，大悲心如雨露般滋潤，相續不斷，以福德和智慧兩種莊嚴自身，舍離一切煩惱塵垢，證悟法的平等性，心中沒有高下之分，拔除不善的荊棘，滅除一切障礙，以堅固的精進作為城墻，以甚深的禪定作為園林，用智慧的光芒破除無明的黑暗，用方便的清風開啟智慧的花朵，用無礙的願力充滿法界，心中常常顯現進入一切智的城市，像這樣尋求菩薩之道。 他逐漸經歷，到達那座城市。看見無上勝在那座城市的東邊，在大莊嚴幢無憂林中，被無數的商人、成百上千的居士圍繞著，處理人間各種事務；併爲他們說法，使他們永遠拔除一切我慢，遠離我執和我所執，捨棄所積聚的財物，滅除慳吝和嫉妒的污垢，使心清凈，沒有各種污穢，獲得清凈的信心，常常樂於見到佛，受持佛法，生起菩薩的力量，發起菩薩的修行，進入菩薩的禪定，獲得菩薩的智慧，安住于菩薩的正念，增長菩薩的喜樂和慾望。 當時，善財童子看到那位長者為大眾說法完畢，便以身體投地，頂禮他的腳，過了很久才起身，說道： 『聖者！我是善財！我是善財！我專心尋求菩薩的修行，菩薩如何學習菩薩的修行？菩薩如何修持菩薩之道？在隨順修學的時候，
【English Translation】 English version: He can dwell equally in all time-oceans, can use his spiritual powers to deliver the ocean of sentient beings, and can tame the ocean of sentient beings at the appropriate times; how can I know and speak of his merits and practices? 'Good man! In this southern region, there is a city named Delightful (meaning a city that brings joy); in the city, there is an elder named Supreme Victory (meaning the ultimate victory). Go there and ask him: How does a Bodhisattva learn the practice of a Bodhisattva, and how does he cultivate the path of a Bodhisattva?' At that time, Sudhana (meaning good wealth) prostrated at the feet of the good teacher, circumambulated him countless times, gazed at him respectfully, wept with sorrow, his heart never tiring of seeking the good teacher, and then took his leave. At this time, Sudhana generated a great compassionate heart that pervaded everywhere, a great compassionate heart that was as moistening as rain, continuously, adorned himself with both merit and wisdom, abandoned all afflictions and defilements, realized the equality of Dharma, had no sense of high or low in his heart, uprooted the thorns of unwholesomeness, extinguished all obstacles, used firm diligence as a fortress, used profound samadhi as a garden, used the light of wisdom to break the darkness of ignorance, used the breeze of skillful means to open the flowers of wisdom, used unobstructed vows to fill the Dharma realm, and his heart constantly manifested entering the city of all-knowing wisdom, thus seeking the path of a Bodhisattva. Gradually, he traveled and arrived at that city. He saw Supreme Victory in the eastern part of the city, in the Great Adornment Banner Worry-Free Grove, surrounded by countless merchants and hundreds of thousands of householders, handling various affairs of the world; and he was teaching them, causing them to forever uproot all arrogance, to be free from attachment to self and what belongs to self, to abandon what they had accumulated, to extinguish the defilements of stinginess and jealousy, to purify their minds, to be free from all impurities, to obtain the power of pure faith, to always be happy to see the Buddha, to uphold the Buddha's teachings, to generate the power of a Bodhisattva, to initiate the practice of a Bodhisattva, to enter the samadhi of a Bodhisattva, to obtain the wisdom of a Bodhisattva, to dwell in the right mindfulness of a Bodhisattva, and to increase the joy and desire of a Bodhisattva. At that time, Sudhana, seeing that the elder had finished speaking to the assembly, threw himself to the ground, prostrated at his feet, and after a long while, rose and said: 'Holy One! I am Sudhana! I am Sudhana! I am wholeheartedly seeking the practice of a Bodhisattva. How does a Bodhisattva learn the practice of a Bodhisattva? How does a Bodhisattva cultivate the path of a Bodhisattva? When following the practice and learning,
，常能化度一切眾生，常能現見一切諸佛，常得聽聞一切佛法，常能住持一切佛法，常能趣入一切法門，入一切剎學菩薩行，住一切劫修菩薩道，能知一切如來神力，能受一切如來護念，能得一切如來智慧？」
時，彼長者告善財言：
「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心。
「善男子！我成就至一切處菩薩行門無依無作神通之力。善男子！云何為至一切處菩薩行門？善男子！我於此三千大千世界，欲界一切諸眾生中，所謂：一切三十三天、一切須夜摩天、一切兜率陀天、一切善變化天、一切他化自在天、一切魔天，及餘一切天、龍、夜叉、羅剎娑、鳩槃荼，乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，村營、城邑、一切住處諸眾生中而為說法，令舍非法，令息諍論，令除鬥戰，令止忿競，令破怨結，令解繫縛，令出牢獄，令免怖畏，令斷殺生乃至邪見一切惡業，不可作事皆令禁止；令其順行一切善法，令其修學一切技藝，于諸世間而作利益；為其分別種種諸論，令生歡喜，令漸成熟；隨順外道，為說勝智，令斷諸見，令入佛法。乃至色界一切梵天，我亦為其說超勝法。如於此三千大千世界，乃至十方十不可說百千億那由他佛剎微塵數世界中，我皆為說佛法、菩薩法
【現代漢語翻譯】 『常常能夠教化度脫一切眾生，常常能夠親眼見到一切諸佛，常常能夠聽聞一切佛法，常常能夠住持一切佛法，常常能夠趣入一切法門，在一切佛剎學習菩薩的修行，在一切劫中修菩薩之道，能夠知曉一切如來的神通之力，能夠接受一切如來的護念，能夠獲得一切如來的智慧？』
當時，那位長者告訴善財說：
『好啊，好啊！善男子！你已經能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』
『善男子！我成就了到達一切處的菩薩行門，具有無依無作的神通之力。善男子！什麼是到達一切處的菩薩行門呢？善男子！我在這三千大千世界，欲界的一切眾生中，包括：一切三十三天（欲界六天中的第二天）、一切須夜摩天（欲界六天中的第三天）、一切兜率陀天（欲界六天中的第四天）、一切善變化天（欲界六天中的第五天）、一切他化自在天（欲界六天中的第六天）、一切魔天，以及其他一切天、龍、夜叉（一種守護神）、羅剎娑（惡鬼）、鳩槃荼（甕形鬼）、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人和非人，村莊、營地、城鎮、一切住處中的眾生，都為他們說法，使他們捨棄非法，使他們停止爭論，使他們消除鬥爭，使他們停止忿怒和競爭，使他們破除怨恨的糾結，使他們解除束縛，使他們脫離牢獄，使他們免除恐懼，使他們斷除殺生乃至邪見的一切惡業，凡是不可做的事情都禁止他們去做；使他們順應修行一切善法，使他們修學一切技藝，在世間做利益眾生的事情；為他們分別解說各種論點，使他們心生歡喜，使他們逐漸成熟；順應外道，為他們宣說殊勝的智慧，使他們斷除各種見解，使他們進入佛法。乃至一切梵天（色界天），我也為他們宣說超勝的佛法。就像在這三千大千世界一樣，乃至十方十不可說百千億那由他佛剎微塵數的世界中，我都為他們宣說佛法、菩薩法。
【English Translation】 '[Are you] always able to transform and liberate all sentient beings, always able to directly see all Buddhas, always able to hear all the Buddha's teachings, always able to uphold all the Buddha's teachings, always able to enter all Dharma gates, study the practices of Bodhisattvas in all Buddha lands, cultivate the Bodhisattva path in all kalpas, able to know all the Tathagata's (Buddha's) spiritual powers, able to receive all the Tathagata's protection and mindfulness, and able to obtain all the Tathagata's wisdom?'
At that time, the elder told Sudhana:
'Excellent, excellent! Good man! You have already been able to generate the mind of Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment).'
'Good man! I have accomplished the Bodhisattva's practice of reaching all places, possessing the spiritual power of non-reliance and non-action. Good man! What is the Bodhisattva's practice of reaching all places? Good man! In this great trichiliocosm, among all sentient beings in the desire realm, including: all the Trayastrimsa heavens (the second of the six heavens of the desire realm), all the Yama heavens (the third of the six heavens of the desire realm), all the Tusita heavens (the fourth of the six heavens of the desire realm), all the Nirmanarati heavens (the fifth of the six heavens of the desire realm), all the Paranirmitavasavartin heavens (the sixth of the six heavens of the desire realm), all the Mara heavens, and all other devas (gods), nagas (dragons), yakshas (a type of guardian spirit), rakshasas (demons), kumbhandas (a type of demon), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans and non-humans, in villages, camps, cities, and all places where sentient beings dwell, I preach the Dharma for them, causing them to abandon what is not Dharma, causing them to cease disputes, causing them to eliminate battles, causing them to stop anger and competition, causing them to break the knots of resentment, causing them to release bonds, causing them to escape from prisons, causing them to be free from fear, causing them to cut off all evil deeds from killing to wrong views, and prohibiting them from doing all things that should not be done; causing them to follow and practice all good dharmas, causing them to learn all skills, and to do things that benefit the world; explaining various theories for them, causing them to be joyful, causing them to gradually mature; in accordance with the non-Buddhist paths, I preach the supreme wisdom for them, causing them to cut off all views, causing them to enter the Buddha Dharma. Even to all the Brahma heavens (heavens of the form realm), I also preach the supreme Dharma for them. Just like in this great trichiliocosm, even in the number of worlds equal to the dust particles of ten directions of ten inexpressible hundreds of thousands of billions of nayutas of Buddha lands, I preach the Buddha Dharma and the Bodhisattva Dharma for them.'
、聲聞法、獨覺法；說地獄，說地獄眾生，說向地獄道；說畜生，說畜生差別，說畜生受苦，說向畜生道；說閻羅王世間，說閻羅王世間苦，說向閻羅王世間道；說天世間，說天世間樂，說向天世間道；說人世間，說人世間苦樂，說向人世間道。為欲開顯菩薩功德，為令舍離生死過患，為令知見一切智人諸妙功德，為欲令知諸有趣中迷惑受苦，為令知見無障礙法，為欲顯示一切世間生起所因，為欲顯示一切世間寂滅為樂，為令眾生舍諸想著，為令證得佛無依法，為令永滅諸煩惱輪，為令能轉如來法輪，我為眾生說如是法。
「善男子！我唯知此至一切處修菩薩行清凈法門無依無作神通之力。如諸菩薩摩訶薩，具足一切自在神通，悉能遍往一切佛剎，得普眼地；悉聞一切音聲言說，普入諸法智慧自在，無有乖諍，勇健無比，以廣長舌出平等音；其身妙好，同諸菩薩，與諸如來究竟無二、無有差別；智身廣大，普入三世，境界無際，同於虛空。而我云何能知能說彼功德行？
「善男子！於此南方，有一國土，名曰：輸那；其國有城，名：迦陵迦林；有比丘尼，名：師子頻申。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
爾時，善財童
【現代漢語翻譯】 現代漢語譯本：我講述聲聞乘的教法、獨覺乘的教法；講述地獄，講述地獄眾生，講述通往地獄的道路；講述畜生，講述畜生的種種差別，講述畜生所受的痛苦，講述通往畜生道的道路；講述閻羅王的世界，講述閻羅王世界的痛苦，講述通往閻羅王世界的道路；講述天界，講述天界的快樂，講述通往天界的道路；講述人間，講述人間的苦樂，講述通往人間的道路。爲了開顯菩薩的功德，爲了使眾生舍離生死的過患，爲了使眾生知見一切智者（佛）的種種殊勝功德，爲了使眾生了解在各種輪迴中的迷惑和痛苦，爲了使眾生知見無障礙的法，爲了顯示一切世間生起的因由，爲了顯示一切世間的寂滅才是真正的快樂，爲了使眾生捨棄各種執著，爲了使眾生證得佛的無所依的法，爲了使眾生永遠滅除各種煩惱的輪轉，爲了使眾生能夠轉動如來的法輪，我才為眾生宣說這樣的法。 『善男子！我只知道這種能到達一切處的修菩薩行、清凈法門、無所依無所作的神通之力。像那些菩薩摩訶薩，他們具足一切自在神通，能夠遍往一切佛剎，獲得普眼地（菩薩的境界，能普遍觀察一切），能夠聽聞一切音聲言語，普遍深入諸法，智慧自在，沒有爭論，勇猛無比，以廣長舌發出平等的聲音；他們的身體美妙，與諸菩薩相同，與諸如來究竟沒有差別；他們的智慧之身廣大，普遍進入三世，境界無邊無際，如同虛空。而我怎麼能夠知道和講述他們的功德和修行呢？』 『善男子！在這南方，有一個國土，名叫輸那（Suna）；那個國家有一座城市，名叫迦陵迦林（Kalingakalina）；有一位比丘尼，名叫師子頻申（Simhavijrmbhita）。你到她那裡去請教：菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子頂禮他的雙足，圍繞他無數圈，恭敬地瞻仰他，然後告辭離去。 這時，善財童子
【English Translation】 English version: I speak of the Dharma of the Sravakas (those who hear the teachings), the Dharma of the Pratyekabuddhas (those who awaken by themselves); I speak of hell, I speak of the beings in hell, I speak of the path to hell; I speak of animals, I speak of the differences among animals, I speak of the suffering of animals, I speak of the path to the animal realm; I speak of the world of Yama (the king of the underworld), I speak of the suffering in the world of Yama, I speak of the path to the world of Yama; I speak of the heavens, I speak of the happiness in the heavens, I speak of the path to the heavens; I speak of the human world, I speak of the suffering and happiness in the human world, I speak of the path to the human world. In order to reveal the merits of the Bodhisattvas, in order to make beings abandon the faults of birth and death, in order to make beings know and see the wonderful merits of the All-Knowing Ones (Buddhas), in order to make beings understand the confusion and suffering in various realms of rebirth, in order to make beings know and see the unobstructed Dharma, in order to show the causes of the arising of all worlds, in order to show that the extinction of all worlds is true happiness, in order to make beings abandon all attachments, in order to make beings attain the Dharma of the Buddha that has no reliance, in order to make beings forever extinguish the wheel of all afflictions, in order to make beings able to turn the Dharma wheel of the Tathagata (Buddha), I speak such Dharma for beings. 'Good man! I only know this pure Dharma gate of practicing the Bodhisattva path, which reaches everywhere, has no reliance, and is without action, and the power of spiritual abilities. Like those Bodhisattva Mahasattvas, who are endowed with all kinds of free spiritual abilities, who are able to travel to all Buddha lands, who attain the stage of the Universal Eye (a Bodhisattva's state, able to observe everything universally), who are able to hear all sounds and languages, who deeply enter all Dharmas, whose wisdom is free, who have no disputes, who are incomparably courageous, who emit equal sounds with their broad and long tongues; their bodies are wonderful, the same as all Bodhisattvas, and ultimately no different from all Tathagatas; their wisdom bodies are vast, universally entering the three times, their realms are boundless, like space. How can I know and speak of their merits and practices?' 'Good man! In this southern direction, there is a country called Suna; in that country, there is a city called Kalingakalina; there is a Bhikkhuni (nun) named Simhavijrmbhita. You should go to her and ask: How do Bodhisattvas learn the Bodhisattva practices and cultivate the Bodhisattva path?' At that time, Sudhana (the seeker of truth) bowed at his feet, circled him countless times, respectfully gazed at him, and then took his leave. At this time, Sudhana
子漸次遊行，至彼國城，周遍推求此比丘尼。有無量人咸告之言：
「善男子！此比丘尼在勝光王之所舍施日光園中說法利益無量眾生。」時，善財童子即詣彼園，周遍觀察。
見其園中有一大樹，名為：滿月，形如樓閣，放大光明照一由旬；見一葉樹，名為：普覆，其形如蓋，放毗琉璃紺青光明；見一華樹，名曰：華藏，其形高大，如雪山王，雨眾妙華無有窮盡，如忉利天中波利質多羅樹。復見有一甘露果樹，形如金山，常放光明，種種眾果悉皆具足；復見有一摩尼寶樹，名：毗盧遮那藏，其形無比，心王摩尼寶最在其上，阿僧祇色相摩尼寶周遍莊嚴。復有衣樹，名為：清凈，種種色衣垂布嚴飾；復有音樂樹，名為：歡喜，其音美妙，過諸天樂；復有香樹，名：普莊嚴，恒出妙香，普熏十方，無所障礙。
園中復有泉流陂池，一切皆以七寶莊嚴，黑栴檀泥凝積其中，上妙金沙彌布其底，八功德水具足盈滿，優缽羅華、波頭摩華、拘物頭華、芬陀利華遍覆其上，無量寶樹周遍行列。諸寶樹下敷師子座，種種妙寶以為莊嚴，布以天衣，熏諸妙香，垂諸寶繒，施諸寶帳，閻浮金網彌覆其上，寶鐸徐搖出妙音聲。或有樹下敷蓮華藏師子之座，或有樹下敷香王摩尼藏師子之座，或有樹下敷龍莊嚴摩尼王藏師
【現代漢語翻譯】 現代漢語譯本：善財童子逐漸地，到達那個國都的城市，到處尋找那位比丘尼。有無數的人都告訴他說： 『善男子！這位比丘尼在勝光王（Sheng Guang Wang）所佈施的日光園中說法，利益著無量的眾生。』當時，善財童子就前往那個園林，四處觀察。 他看見園中有一棵大樹，名為滿月（Man Yue），形狀像樓閣，放出大光明照耀一由旬的範圍；看見一棵葉樹，名為普覆（Pu Fu），形狀像傘蓋，放出毗琉璃紺青色的光明；看見一棵花樹，名為華藏（Hua Zang），形狀高大，像雪山之王，降下各種美妙的花朵，無窮無盡，如同忉利天（Dao Li Tian）中的波利質多羅樹（Bo Li Zhi Duo Luo Shu）。又看見一棵甘露果樹，形狀像金山，常常放出光明，各種各樣的果實都具備；又看見一棵摩尼寶樹，名為毗盧遮那藏（Pi Lu Zhe Na Zang），形狀無比，心王摩尼寶在最上方，無數種顏色的摩尼寶周遍莊嚴。還有衣樹，名為清凈（Qing Jing），各種顏色的衣服垂掛裝飾；還有音樂樹，名為歡喜（Huan Xi），它的聲音美妙，勝過諸天之樂；還有香樹，名為普莊嚴（Pu Zhuang Yan），恒常散發出美妙的香氣，普遍薰染十方，沒有任何障礙。 園中還有泉水流淌，池塘，一切都用七寶裝飾，黑栴檀泥凝結在其中，上等的金沙鋪滿池底，八功德水充滿盈溢，優缽羅花（You Bo Luo Hua）、波頭摩花（Bo Tou Mo Hua）、拘物頭花（Ju Wu Tou Hua）、芬陀利花（Fen Tuo Li Hua）覆蓋在水面上，無數的寶樹周遍排列。各種寶樹下鋪設著獅子座，用各種美妙的寶物裝飾，鋪上天衣，熏上各種美妙的香，垂掛著各種寶繒，設定著各種寶帳，閻浮金網覆蓋在上面，寶鐸緩緩搖動發出美妙的聲音。有的樹下鋪設著蓮花藏獅子座，有的樹下鋪設著香王摩尼藏獅子座，有的樹下鋪設著龍莊嚴摩尼王藏獅子座。
【English Translation】 English version: Gradually, Sudhana reached the city of that country, searching everywhere for that Bhikshuni. Countless people all told him: 'Good man! This Bhikshuni is in the Sunlight Garden, which was donated by King Sheng Guang, where she is teaching the Dharma, benefiting immeasurable sentient beings.' At that time, Sudhana went to that garden and observed all around. He saw a large tree in the garden, named Man Yue (Full Moon), shaped like a pavilion, emitting great light that illuminated a yojana; he saw a leaf tree, named Pu Fu (Universal Covering), shaped like a canopy, emitting lapis lazuli sapphire light; he saw a flower tree, named Hua Zang (Flower Treasury), tall and large, like the king of snow mountains, raining down various wonderful flowers without end, like the Parijataka tree in Trayastrimsa Heaven. He also saw an ambrosia fruit tree, shaped like a golden mountain, constantly emitting light, with all kinds of fruits complete; he also saw a Mani jewel tree, named Pi Lu Zhe Na Zang (Vairocana Treasury), unparalleled in shape, with the heart king Mani jewel at the top, and countless colored Mani jewels adorning it all around. There was also a clothing tree, named Qing Jing (Purity), with various colored clothes hanging down as decorations; there was also a music tree, named Huan Xi (Joy), its sound wonderful, surpassing the music of the heavens; there was also a fragrance tree, named Pu Zhuang Yan (Universal Adornment), constantly emitting wonderful fragrance, universally perfuming the ten directions, without any obstruction. In the garden, there were also flowing springs and ponds, all adorned with the seven treasures, with black sandalwood mud solidified within, and superior golden sand spread on the bottom, filled with the eight meritorious waters, with Utpala flowers (You Bo Luo Hua), Paduma flowers (Bo Tou Mo Hua), Kumuda flowers (Ju Wu Tou Hua), and Pundarika flowers (Fen Tuo Li Hua) covering the surface, and countless precious trees arranged all around. Under the various precious trees were lion thrones, adorned with various wonderful treasures, covered with heavenly clothes, perfumed with various wonderful fragrances, with various precious streamers hanging down, various precious tents set up, and Jambudvipa golden nets covering the top, with precious bells slowly swaying, emitting wonderful sounds. Some trees had lion thrones of lotus flower treasury set up under them, some trees had lion thrones of fragrance king Mani treasury set up under them, and some trees had lion thrones of dragon adorned Mani king treasury set up under them.
子之座，或有樹下敷寶師子聚摩尼王藏師子之座，或有樹下敷毗盧遮那摩尼王藏師子之座，或有樹下敷十方毗盧遮那摩尼王藏師子之座；其一一座各有十萬寶師子座周匝圍繞，一一皆具無量莊嚴。
此大園中眾寶遍滿，猶如大海寶洲之上。迦鄰陀衣以布其地，柔軟妙好，能生樂觸，蹈則沒足，舉則還復；無量諸鳥出和雅音，寶栴檀林上妙莊嚴，種種妙華常雨無盡，猶如帝釋雜華之園。無比香王普熏一切，猶如帝釋善法之堂。諸音樂樹、寶多羅樹、眾寶鈴網出妙音聲，如自在天善口天女所出歌音。諸如意樹，種種妙衣垂布莊嚴，猶如大海。有無量色百千樓閣，眾寶莊嚴，如忉利天宮善見大城。寶蓋遐張，如須彌峰。光明普照，如梵王宮。
爾時，善財童子見此大園無量功德、種種莊嚴，皆是菩薩業報成就，出世善根之所生起，供養諸佛功德所流，一切世間無與等者，如是皆從師子頻申比丘尼了法如幻集廣大清凈福德善業之所成就。三千大千世界天龍八部、無量眾生，皆入此園而不迫窄。何以故？此比丘尼不可思議威神力故。
爾時，善財見師子頻申比丘尼遍坐一切諸寶樹下大師子座，身相端嚴，威儀寂靜，諸根調順，如大象王；心無垢濁，如清凈池；普濟所求，如如意寶；不染世法，猶如蓮華；心無
【現代漢語翻譯】 現代漢語譯本 有的樹下鋪設著飾有摩尼王寶藏的獅子座，有的樹下鋪設著飾有毗盧遮那（Vairocana，意為光明遍照）摩尼王寶藏的獅子座，有的樹下鋪設著飾有十方毗盧遮那摩尼王寶藏的獅子座；每一個座位的周圍都環繞著十萬個寶獅子座，每一個都具有無量的莊嚴。 這個大園林中，各種寶物遍佈，就像大海中的寶洲一樣。地面鋪著迦鄰陀衣（Kalinda，一種柔軟的布料），柔軟而美妙，能帶來舒適的觸感，踩上去會陷下去，抬起腳又會恢復原狀；無數的鳥兒發出和諧悅耳的聲音，寶栴檀樹林（Sandalwood，一種香木）極其莊嚴，各種美妙的花朵不斷地飄落，就像帝釋天（Indra，佛教的守護神）的雜花之園。無比的香氣瀰漫一切，就像帝釋天的善法堂。各種音樂樹、寶多羅樹（Tala，一種棕櫚樹）、眾寶鈴網發出美妙的聲音，就像自在天（Isvara，印度教神祇）的善口天女所發出的歌聲。各種如意樹上，垂掛著各種美妙的衣物，莊嚴無比，就像大海一樣。有無數色彩的百千樓閣，用各種寶物裝飾，就像忉利天（Trayastrimsa，佛教欲界六天之一）的善見大城。寶蓋高高張開，就像須彌山（Sumeru，佛教中的聖山）。光明普照，就像梵王宮（Brahma，佛教的創造神）。 這時，善財童子（Sudhana，求道者）看到這個大園林具有無量的功德和各種莊嚴，都是菩薩的業報成就，由出世的善根所生起，是供養諸佛的功德所流露，一切世間沒有可以與之相比的，這些都是從師子頻申比丘尼（Simhavijrimbhita，比丘尼名）了知法如幻而集聚的廣大清凈福德善業所成就的。三千大千世界的天龍八部（Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas，佛教的護法神）和無量眾生，都能進入這個園林而不會感到擁擠。為什麼呢？因為這位比丘尼具有不可思議的威神力。 這時，善財童子看到師子頻申比丘尼遍坐於一切寶樹下的大獅子座上，她的身相端莊，威儀寂靜，諸根調順，就像大象王一樣；她的心沒有污垢，就像清凈的池塘；她能普遍滿足眾生的需求，就像如意寶一樣；她不被世俗的法則所污染，就像蓮花一樣；她的心沒有
【English Translation】 English version Some trees had lion thrones adorned with the Mani King's treasure, some had lion thrones adorned with Vairocana's (meaning 'the Illuminator') Mani King's treasure, and some had lion thrones adorned with the Mani King's treasure of the Vairocana of the ten directions; each throne was surrounded by a hundred thousand jeweled lion thrones, each possessing immeasurable adornments. In this great garden, various treasures were scattered everywhere, like a jeweled island in the ocean. The ground was covered with Kalinda cloth (a soft fabric), soft and exquisite, providing a pleasant touch, sinking when stepped on and returning to its original state when lifted; countless birds emitted harmonious and melodious sounds, the sandalwood (a fragrant wood) forest was exquisitely adorned, and various wonderful flowers constantly rained down, like the garden of mixed flowers of Indra (the king of gods). An unparalleled fragrance permeated everything, like the Good Dharma Hall of Indra. Various musical trees, Tala trees (a type of palm), and jeweled bell nets emitted wonderful sounds, like the songs of the celestial maidens of Isvara (a Hindu deity). Various wish-fulfilling trees were adorned with various wonderful garments, like the ocean. There were countless multi-colored pavilions, adorned with various treasures, like the Good View City of Trayastrimsa (one of the six heavens in the desire realm). Jeweled canopies were stretched high, like Mount Sumeru (a sacred mountain in Buddhism). Light shone everywhere, like the palace of Brahma (the creator god in Buddhism). At that time, Sudhana (a seeker of truth) saw that this great garden possessed immeasurable merits and various adornments, all of which were the result of the bodhisattva's karmic achievements, arising from transcendental roots of goodness, flowing from the merits of offering to all Buddhas, and unmatched by anything in the world. All of this was achieved by the Bhikshuni Simhavijrimbhita (a nun's name) who understood the illusory nature of the Dharma and accumulated vast, pure, meritorious, and virtuous deeds. The eight classes of gods and dragons (Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas, protectors of Buddhism) and countless beings of the three thousand great chiliocosms could enter this garden without feeling crowded. Why? Because this Bhikshuni possessed inconceivable majestic spiritual power. At that time, Sudhana saw the Bhikshuni Simhavijrimbhita sitting on the great lion thrones under all the jeweled trees. Her appearance was dignified, her demeanor was serene, her senses were well-controlled, like a great elephant king; her mind was without defilement, like a pure pond; she universally fulfilled the needs of beings, like a wish-fulfilling jewel; she was not tainted by worldly laws, like a lotus flower; her mind was without
所畏，如師子王；護持凈戒不可傾動，如須彌山；能令見者心得清涼，如妙香王；能除眾生諸煩惱熱，如雪山中妙栴檀香；眾生見者，諸苦消滅，如善見藥王；見者不空，如婆樓那天；能長一切眾善根芽，如良沃田。
在一一座，眾會不同，所說法門亦各差別；或見處座，凈居天眾所共圍繞，大自在天子而為上首；此比丘尼為說法門，名：無盡解脫。或見處座，諸梵天眾所共圍繞，愛樂梵王而為上首；此比丘尼為說法門，名：普門差別清凈言音輪。或見處座，他化自在天天子、天女所共圍繞，自在天王而為上首；此比丘尼為說法門，名：菩薩清凈心。或見處座，善變化天天子、天女所共圍繞，善化天王而為上首；此比丘尼為說法門，名：一切法善莊嚴。或見處座，兜率陀天天子、天女所共圍繞，兜率天王而為上首；此比丘尼為說法門，名：心藏旋。或見處座，須夜摩天天子、天女所共圍繞，夜摩天王而為上首；此比丘尼為說法門，名：無邊莊嚴。或見處座，三十三天天子、天女所共圍繞，釋提桓因而為上首；此比丘尼為說法門，名：厭離門。或見處座，百光明龍王、難陀龍王、優波難陀龍王、摩那斯龍王、伊羅跋難陀龍王、阿那婆達多龍王等龍子、龍女所共圍繞，娑伽羅龍王而為上首；此比丘尼為說法門，名：
【現代漢語翻譯】 現代漢語譯本 她所令人敬畏，如同獅子王一般；她守護清凈的戒律，堅定不可動搖，如同須彌山；她能使見到她的人內心感到清涼，如同妙香王；她能消除眾生的一切煩惱和熱惱，如同雪山中的珍貴檀香；眾生見到她，一切痛苦都會消滅，如同善見藥王；見到她的人不會空手而歸，如同婆樓那天（Varuna，水神）；她能增長一切善根的萌芽，如同肥沃的良田。 在每一處座位上，聚集的聽眾各不相同，所宣說的法門也各有差別；有時見到她所處的座位，被凈居天（Suddhavasa）的眾天神圍繞，以大自在天子（Mahesvara）為首；這位比丘尼所宣說的法門，名為：無盡解脫。有時見到她所處的座位，被諸梵天（Brahma）的眾天神圍繞，以愛樂梵王（Brahma-priya）為首；這位比丘尼所宣說的法門，名為：普門差別清凈言音輪。有時見到她所處的座位，被他化自在天（Paranirmitavasavartin）的天子、天女圍繞，以自在天王（Vasavartin）為首；這位比丘尼所宣說的法門，名為：菩薩清凈心。有時見到她所處的座位，被善變化天（Sunirmita）的天子、天女圍繞，以善化天王（Sunirmita-deva-raja）為首；這位比丘尼所宣說的法門，名為：一切法善莊嚴。有時見到她所處的座位，被兜率陀天（Tusita）的天子、天女圍繞，以兜率天王（Tusita-deva-raja）為首；這位比丘尼所宣說的法門，名為：心藏旋。有時見到她所處的座位，被須夜摩天（Yama）的天子、天女圍繞，以夜摩天王（Yama-deva-raja）為首；這位比丘尼所宣說的法門，名為：無邊莊嚴。有時見到她所處的座位，被三十三天（Trayastrimsa）的天子、天女圍繞，以釋提桓因（Sakra devanam Indra）為首；這位比丘尼所宣說的法門，名為：厭離門。有時見到她所處的座位，被百光明龍王（Sataraśmi-nāga-rāja）、難陀龍王（Nanda-nāga-rāja）、優波難陀龍王（Upananda-nāga-rāja）、摩那斯龍王（Manasvin-nāga-rāja）、伊羅跋難陀龍王（Elapatra-nāga-rāja）、阿那婆達多龍王（Anavatapta-nāga-rāja）等龍子、龍女圍繞，以娑伽羅龍王（Sagara-nāga-rāja）為首；這位比丘尼所宣說的法門，名為：
【English Translation】 English version She is as awe-inspiring as the lion king; she upholds the pure precepts, unshakeable like Mount Sumeru; she can bring coolness to the hearts of those who see her, like the king of wondrous fragrance; she can remove all the afflictions and heat of sentient beings, like the precious sandalwood in the snowy mountains; when sentient beings see her, all suffering will be extinguished, like the king of good medicine; those who see her will not return empty-handed, like Varuna (the god of water); she can grow the sprouts of all good roots, like fertile land. In each seat, the assembled audience is different, and the Dharma doors expounded are also different; sometimes it is seen that her seat is surrounded by the gods of Suddhavasa (Pure Abodes), with Mahesvara (the Great Lord) as the leader; the Dharma door expounded by this Bhikkhuni is named: Endless Liberation. Sometimes it is seen that her seat is surrounded by the gods of Brahma, with Brahma-priya (Beloved Brahma) as the leader; the Dharma door expounded by this Bhikkhuni is named: Universal Differentiation of Pure Speech Wheel. Sometimes it is seen that her seat is surrounded by the sons and daughters of the Paranirmitavasavartin (Heaven of Control over Others' Creations), with Vasavartin (the Controlling Lord) as the leader; the Dharma door expounded by this Bhikkhuni is named: Bodhisattva's Pure Mind. Sometimes it is seen that her seat is surrounded by the sons and daughters of Sunirmita (Heaven of Good Transformation), with Sunirmita-deva-raja (King of Good Transformation) as the leader; the Dharma door expounded by this Bhikkhuni is named: All Dharmas Well Adorned. Sometimes it is seen that her seat is surrounded by the sons and daughters of Tusita (Heaven of Contentment), with Tusita-deva-raja (King of Tusita) as the leader; the Dharma door expounded by this Bhikkhuni is named: Revolving Heart Treasury. Sometimes it is seen that her seat is surrounded by the sons and daughters of Yama (Heaven of Yama), with Yama-deva-raja (King of Yama) as the leader; the Dharma door expounded by this Bhikkhuni is named: Boundless Adornment. Sometimes it is seen that her seat is surrounded by the sons and daughters of Trayastrimsa (Heaven of Thirty-Three), with Sakra devanam Indra (Indra, King of Gods) as the leader; the Dharma door expounded by this Bhikkhuni is named: Gate of Renunciation. Sometimes it is seen that her seat is surrounded by the dragon sons and daughters of Sataraśmi-nāga-rāja (King of Hundred Light Dragons), Nanda-nāga-rāja (King Nanda Dragon), Upananda-nāga-rāja (King Upananda Dragon), Manasvin-nāga-rāja (King Manasvin Dragon), Elapatra-nāga-rāja (King Elapatra Dragon), Anavatapta-nāga-rāja (King Anavatapta Dragon), etc., with Sagara-nāga-rāja (King Sagara Dragon) as the leader; the Dharma door expounded by this Bhikkhuni is named:
佛神通境界光明莊嚴。或見處座，諸夜叉眾所共圍繞，毗沙門天王而為上首；此比丘尼為說法門，名：救護眾生藏。或見處座，乾闥婆眾所共圍繞，持國乾闥婆王而為上首；此比丘尼為說法門，名：無盡喜。或見處座，阿修羅眾所共圍繞，羅睺阿修羅王而為上首；此比丘尼為說法門，名：速疾莊嚴法界智門。或見處座，迦樓羅眾所共圍繞，捷持迦樓羅王而為上首；此比丘尼為說法門，名：怖動諸有海。或見處座，緊那羅眾所共圍繞，大樹緊那羅王而為上首；此比丘尼為說法門，名：佛行光明。或見處座，摩睺羅伽眾所共圍繞，庵羅林摩睺羅伽王而為上首；此比丘尼為說法門，名：生佛歡喜心。或見處座，無量百千男子、女人所共圍繞；此比丘尼為說法門，名：殊勝行。或見處座，諸羅剎眾所共圍繞，常奪精氣大樹羅剎王而為上首；此比丘尼為說法門，名：發生悲愍心。或見處座，信樂聲聞乘眾生所共圍繞；此比丘尼為說法門，名：勝智光明。或見處座，信樂緣覺乘眾生所共圍繞；此比丘尼為說法門，名：佛功德廣大光明。或見處座，信樂大乘眾生所共圍繞；此比丘尼為說法門，名：普門三昧智光明門。或見處座，初發心諸菩薩所共圍繞；此比丘尼為說法門，名：一切佛愿聚。或見處座，第二地諸菩薩所共圍繞；此比丘
【現代漢語翻譯】 現代漢語譯本 佛陀的神通境界光明而莊嚴。有時看見她坐在法座上，被夜叉（Yaksha，一種守護神）眾圍繞，毗沙門天王（Vaiśravaṇa，佛教的護法神）為首；這位比丘尼所說的法門，名為：救護眾生藏。有時看見她坐在法座上，被乾闥婆（Gandharva，天上的樂神）眾圍繞，持國乾闥婆王（Dhṛtarāṣṭra，四大天王之一）為首；這位比丘尼所說的法門，名為：無盡喜。有時看見她坐在法座上，被阿修羅（Asura，一種好戰的神）眾圍繞，羅睺阿修羅王（Rāhu，阿修羅王）為首；這位比丘尼所說的法門，名為：速疾莊嚴法界智門。有時看見她坐在法座上，被迦樓羅（Garuda，一種金翅鳥神）眾圍繞，捷持迦樓羅王（a Garuda king）為首；這位比丘尼所說的法門，名為：怖動諸有海。有時看見她坐在法座上，被緊那羅（Kinnara，一種半人半獸的樂神）眾圍繞，大樹緊那羅王（a Kinnara king）為首；這位比丘尼所說的法門，名為：佛行光明。有時看見她坐在法座上，被摩睺羅伽（Mahoraga，一種大蟒神）眾圍繞，庵羅林摩睺羅伽王（a Mahoraga king）為首；這位比丘尼所說的法門，名為：生佛歡喜心。有時看見她坐在法座上，被無數百千的男子、女人圍繞；這位比丘尼所說的法門，名為：殊勝行。有時看見她坐在法座上，被諸羅剎（Rakshasa，一種食人惡鬼）眾圍繞，常奪精氣大樹羅剎王（a Rakshasa king）為首；這位比丘尼所說的法門，名為：發生悲愍心。有時看見她坐在法座上，被信樂聲聞乘（Śrāvakayāna，小乘佛教）的眾生圍繞；這位比丘尼所說的法門，名為：勝智光明。有時看見她坐在法座上，被信樂緣覺乘（Pratyekabuddhayāna，中乘佛教）的眾生圍繞；這位比丘尼所說的法門，名為：佛功德廣大光明。有時看見她坐在法座上，被信樂大乘（Mahāyāna，大乘佛教）的眾生圍繞；這位比丘尼所說的法門，名為：普門三昧智光明門。有時看見她坐在法座上，被初發心的菩薩們圍繞；這位比丘尼所說的法門，名為：一切佛愿聚。有時看見她坐在法座上，被第二地菩薩們圍繞；
【English Translation】 English version The Buddha's realm of spiritual power is radiant and majestic. Sometimes she is seen seated on a Dharma seat, surrounded by Yakshas (a type of guardian spirit), with Vaiśravaṇa (a guardian deity in Buddhism) as their leader; the Dharma gate expounded by this Bhikṣuṇī (Buddhist nun) is named: 'Treasury of Saving Sentient Beings'. Sometimes she is seen seated on a Dharma seat, surrounded by Gandharvas (celestial musicians), with Dhṛtarāṣṭra (one of the Four Heavenly Kings) as their leader; the Dharma gate expounded by this Bhikṣuṇī is named: 'Endless Joy'. Sometimes she is seen seated on a Dharma seat, surrounded by Asuras (a type of warring deity), with Rāhu (an Asura king) as their leader; the Dharma gate expounded by this Bhikṣuṇī is named: 'Swiftly Adorning the Realm of Dharma Wisdom Gate'. Sometimes she is seen seated on a Dharma seat, surrounded by Garudas (a type of mythical bird), with a Garuda king as their leader; the Dharma gate expounded by this Bhikṣuṇī is named: 'Terrifying the Ocean of Existences'. Sometimes she is seen seated on a Dharma seat, surrounded by Kinnaras (a type of celestial musician, half-human, half-animal), with a Kinnara king as their leader; the Dharma gate expounded by this Bhikṣuṇī is named: 'Light of the Buddha's Conduct'. Sometimes she is seen seated on a Dharma seat, surrounded by Mahoragas (a type of great serpent deity), with a Mahoraga king of the Amra forest as their leader; the Dharma gate expounded by this Bhikṣuṇī is named: 'Generating the Buddha's Joyful Mind'. Sometimes she is seen seated on a Dharma seat, surrounded by countless hundreds and thousands of men and women; the Dharma gate expounded by this Bhikṣuṇī is named: 'Superior Practice'. Sometimes she is seen seated on a Dharma seat, surrounded by Rakshasas (a type of flesh-eating demon), with a Rakshasa king who constantly steals vital energy as their leader; the Dharma gate expounded by this Bhikṣuṇī is named: 'Generating a Mind of Compassion'. Sometimes she is seen seated on a Dharma seat, surrounded by beings who believe in the Śrāvakayāna (the Vehicle of Hearers, Hinayana Buddhism); the Dharma gate expounded by this Bhikṣuṇī is named: 'Light of Superior Wisdom'. Sometimes she is seen seated on a Dharma seat, surrounded by beings who believe in the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas, a middle path); the Dharma gate expounded by this Bhikṣuṇī is named: 'Vast Light of the Buddha's Merits'. Sometimes she is seen seated on a Dharma seat, surrounded by beings who believe in the Mahāyāna (the Great Vehicle, Mahayana Buddhism); the Dharma gate expounded by this Bhikṣuṇī is named: 'Universal Samadhi Wisdom Light Gate'. Sometimes she is seen seated on a Dharma seat, surrounded by Bodhisattvas who have just begun their practice; the Dharma gate expounded by this Bhikṣuṇī is named: 'Gathering of All Buddha's Vows'. Sometimes she is seen seated on a Dharma seat, surrounded by Bodhisattvas of the second stage;
尼為說法門，名：離垢輪。或見處座，第三地諸菩薩所共圍繞；此比丘尼為說法門，名：寂靜莊嚴。或見處座，第四地諸菩薩所共圍繞；此比丘尼為說法門，名：生一切智境界。或見處座，第五地諸菩薩所共圍繞；此比丘尼為說法門，名：妙華藏。或見處座，第六地諸菩薩所共圍繞；此比丘尼為說法門，名：毗盧遮那藏。或見處座，第七地諸菩薩所共圍繞；此比丘尼為說法門，名：普莊嚴地。或見處座，第八地諸菩薩所共圍繞；此比丘尼為說法門，名：遍法界境界身。或見處座，第九地諸菩薩所共圍繞；此比丘尼為說法門，名：無所得力莊嚴。或見處座，第十地諸菩薩所共圍繞；此比丘尼為說法門，名：無礙輪。或見處座，執金剛神所共圍繞；此比丘尼為說法門，名：金剛智那羅延莊嚴。
善財童子見如是等一切諸趣所有眾生已成熟者、已調伏者，堪為法器，皆入此園，各于座下圍繞而坐。師子頻申比丘尼，隨其欲解勝劣差別而為說法，令于阿耨多羅三藐三菩提得不退轉。何以故？此比丘尼入普眼捨得般若波羅蜜門、說一切佛法般若波羅蜜門、法界差別般若波羅蜜門、散壞一切障礙輪般若波羅蜜門、生一切眾生善心般若波羅蜜門、殊勝莊嚴般若波羅蜜門、無礙真實藏般若波羅蜜門、法界圓滿般若波羅蜜門、心藏
【現代漢語翻譯】 現代漢語譯本 有一位比丘尼在說法，她的法門名為『離垢輪』。有時，她所處的座位被第三地的菩薩們圍繞；這位比丘尼所說的法門名為『寂靜莊嚴』。有時，她所處的座位被第四地的菩薩們圍繞；這位比丘尼所說的法門名為『生一切智境界』。有時，她所處的座位被第五地的菩薩們圍繞；這位比丘尼所說的法門名為『妙華藏』。有時，她所處的座位被第六地的菩薩們圍繞；這位比丘尼所說的法門名為『毗盧遮那藏』（Vairocana-garbha，毗盧遮那佛的藏身）。有時，她所處的座位被第七地的菩薩們圍繞；這位比丘尼所說的法門名為『普莊嚴地』。有時，她所處的座位被第八地的菩薩們圍繞；這位比丘尼所說的法門名為『遍法界境界身』。有時，她所處的座位被第九地的菩薩們圍繞；這位比丘尼所說的法門名為『無所得力莊嚴』。有時，她所處的座位被第十地的菩薩們圍繞；這位比丘尼所說的法門名為『無礙輪』。有時，她所處的座位被執金剛神（Vajrapani，手持金剛杵的神）圍繞；這位比丘尼所說的法門名為『金剛智那羅延莊嚴』（Vajra-jnana-narayana-vyuha，金剛智慧那羅延的莊嚴）。 善財童子看到所有這些不同境界的眾生，那些已經成熟、已經被調伏、堪為法器的人，都進入了這個園林，各自在座位下圍繞而坐。師子頻申（Simhavijrmbhita）比丘尼根據他們理解的優劣差別為他們說法，使他們在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉。這是為什麼呢？因為這位比丘尼進入了普眼捨得般若波羅蜜門（prajnaparamita，智慧的完美）、說一切佛法般若波羅蜜門、法界差別般若波羅蜜門、散壞一切障礙輪般若波羅蜜門、生一切眾生善心般若波羅蜜門、殊勝莊嚴般若波羅蜜門、無礙真實藏般若波羅蜜門、法界圓滿般若波羅蜜門、心藏
【English Translation】 English version There was a Bhikshuni (Buddhist nun) teaching the Dharma, and her Dharma gate was named 'Immaculate Wheel'. Sometimes, her seat was surrounded by Bodhisattvas of the third Bhumi (stage); this Bhikshuni's Dharma gate was named 'Peaceful Adornment'. Sometimes, her seat was surrounded by Bodhisattvas of the fourth Bhumi; this Bhikshuni's Dharma gate was named 'Birth of All-Knowing Realm'. Sometimes, her seat was surrounded by Bodhisattvas of the fifth Bhumi; this Bhikshuni's Dharma gate was named 'Wondrous Flower Treasury'. Sometimes, her seat was surrounded by Bodhisattvas of the sixth Bhumi; this Bhikshuni's Dharma gate was named 'Vairocana-garbha' (Vairocana's womb). Sometimes, her seat was surrounded by Bodhisattvas of the seventh Bhumi; this Bhikshuni's Dharma gate was named 'Universal Adornment Ground'. Sometimes, her seat was surrounded by Bodhisattvas of the eighth Bhumi; this Bhikshuni's Dharma gate was named 'Body of the Realm of the Entire Dharma'. Sometimes, her seat was surrounded by Bodhisattvas of the ninth Bhumi; this Bhikshuni's Dharma gate was named 'Adornment of the Power of Non-Attainment'. Sometimes, her seat was surrounded by Bodhisattvas of the tenth Bhumi; this Bhikshuni's Dharma gate was named 'Unobstructed Wheel'. Sometimes, her seat was surrounded by Vajrapani (a deity holding a vajra); this Bhikshuni's Dharma gate was named 'Vajra-jnana-narayana-vyuha' (Adornment of Vajra Wisdom Narayana). Sudhana saw all these beings in various realms, those who were mature, those who were tamed, and those who were fit to be vessels of the Dharma, all entering this garden and sitting around under the seats. The Bhikshuni Simhavijrmbhita (Lion's Yawn) taught the Dharma according to their different levels of understanding, enabling them to attain non-retrogression in anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is this so? Because this Bhikshuni has entered the gate of the Prajnaparamita (perfection of wisdom) of Universal Vision, the Prajnaparamita of teaching all Buddha Dharmas, the Prajnaparamita of the differences in the Dharma realm, the Prajnaparamita of destroying all obstacles, the Prajnaparamita of generating good minds in all beings, the Prajnaparamita of supreme adornment, the Prajnaparamita of the unobstructed true treasury, the Prajnaparamita of the perfection of the Dharma realm, and the treasury of the mind.
般若波羅蜜門、普出生藏般若波羅蜜門，此十般若波羅蜜門為首，入如是等無數百萬般若波羅蜜門。此日光園中所有菩薩及諸眾生，皆是師子頻申比丘尼初勸發心，受持正法，思惟修習，于阿耨多羅三藐三菩提得不退轉。
時，善財童子見師子頻申比丘尼如是園林、如是床座、如是經行、如是眾會、如是神力、如是辯才，復聞不可思議法門，廣大法雲潤澤其心，便生是念：「我當右繞無量百千匝。」
時，比丘尼放大光明，普照其園眾會莊嚴。善財童子即自見身，及園林中所有眾樹，皆悉右繞此比丘尼，經于無量百千萬匝。圍繞畢已，善財童子合掌而住，白言：
「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
比丘尼言：「善男子！我得解脫，名：成就一切智。」
善財言：「聖者！何故名為：成就一切智？」
比丘尼言：「善男子！此智光明，於一念中普照三世一切諸法。」
善財白言：「聖者！此智光明境界云何？」
比丘尼言：
「善男子！我入此智光明門，得出生一切法三昧王；以此三昧故，得意生身，往十方一切世界兜率天宮一生所繫菩薩所，一一菩薩前現不可說佛剎微塵
【現代漢語翻譯】 現代漢語譯本 般若波羅蜜門（Prajnaparamita-gate，通往智慧彼岸的法門）、普出生藏般若波羅蜜門（Sarvotpattigarbha-prajnaparamita-gate，普遍產生一切的智慧彼岸法門），這十個般若波羅蜜門為首，由此進入無數百萬的般若波羅蜜門。這日光園中的所有菩薩和眾生，都是師子頻申比丘尼（Simhavijrimbhita-bhiksuni，獅子伸展比丘尼）最初勸發菩提心，受持正法，思惟修習，最終在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉的果位。 當時，善財童子（Sudhana）見到師子頻申比丘尼的園林如此，床座如此，經行如此，眾會如此，神力如此，辯才如此，又聽聞了不可思議的法門，廣大的法雲滋潤了他的心田，於是生起這樣的念頭：『我應當右繞她無量百千匝。』 這時，比丘尼放出大光明，普遍照耀她的園林和莊嚴的集會。善財童子立刻看到自己，以及園林中所有的樹木，都右繞著這位比丘尼，經過了無量百千萬匝。繞行完畢后，善財童子合掌而立，說道： 『聖者！我早已發起了阿耨多羅三藐三菩提心，但還不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於教誨，希望您能為我講解！』 比丘尼說：『善男子！我得到的解脫，名為：成就一切智（Sarvajna-siddhi）。』 善財問：『聖者！為什麼稱為：成就一切智？』 比丘尼說：『善男子！這種智慧的光明，在一念之間就能普遍照耀三世一切諸法。』 善財問道：『聖者！這種智慧光明的境界是怎樣的？』 比丘尼說： 『善男子！我進入這種智慧光明之門，得到了出生一切法三昧王（Sarvadharma-samadhi-raja）；因為這種三昧的緣故，我能得到意生身，前往十方一切世界的兜率天宮（Tusita-heaven）中一生補處菩薩（Eka-jati-pratibaddha-bodhisattva）的處所，在每一位菩薩面前顯現不可說佛剎微塵數的身形。
【English Translation】 English version The Prajnaparamita-gate (gate of the perfection of wisdom), the Sarvotpattigarbha-prajnaparamita-gate (gate of the perfection of wisdom that is the womb of all births), these ten Prajnaparamita-gates are the foremost, and through them one enters countless millions of Prajnaparamita-gates. All the Bodhisattvas and beings in this Sunlight Garden were first inspired to generate the Bodhi-mind by the Bhiksuni Simhavijrimbhita (the lion-stretching Bhiksuni), who received and upheld the Dharma, contemplated and practiced it, and attained non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, Sudhana saw the Bhiksuni Simhavijrimbhita's garden, her seat, her walking meditation, her assembly, her spiritual powers, and her eloquence. He also heard the inconceivable Dharma teachings, and the vast clouds of Dharma moistened his heart. He then thought, 'I should circumambulate her countless hundreds of thousands of times.' Then, the Bhiksuni emitted great light, illuminating her garden and the majestic assembly. Sudhana immediately saw himself and all the trees in the garden circumambulating the Bhiksuni countless hundreds of thousands of times. After completing the circumambulation, Sudhana stood with his palms together and said: 'Venerable One! I have already generated the mind for Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that the Venerable One is skilled in teaching, I wish you would explain it to me!' The Bhiksuni said, 'Good man! The liberation I have attained is called: Accomplishment of All-Wisdom (Sarvajna-siddhi).' Sudhana asked, 'Venerable One! Why is it called: Accomplishment of All-Wisdom?' The Bhiksuni said, 'Good man! The light of this wisdom, in a single moment, universally illuminates all dharmas of the three times.' Sudhana asked, 'Venerable One! What is the realm of this light of wisdom?' The Bhiksuni said: 'Good man! I entered this gate of the light of wisdom and attained the Samadhi-raja (king of samadhis) of the birth of all dharmas; because of this samadhi, I obtain a mind-made body and go to the Tusita-heaven of all worlds in the ten directions, to the places of the Eka-jati-pratibaddha-bodhisattvas (Bodhisattvas bound by one more birth), and in front of each Bodhisattva, I manifest bodies as numerous as the dust particles of inexpressible Buddha-lands.'
數身，一一身作不可說佛剎微塵數供養。所謂：現天王身乃至人王身，執持華云，執持鬘云，燒香、涂香及以末香，衣服、瓔珞、幢幡、繒蓋、寶網、寶帳、寶藏、寶燈，如是一切諸莊嚴具，我皆執持而以供養。如於住兜率宮菩薩所，如是于住胎、出胎、在家、出家、往詣道場、成等正覺、轉正法輪、入于涅槃，如是中間，或住天宮，或住龍宮，乃至或覆住於人宮，于彼一一諸如來所，我皆如是而為供養。若有眾生，知我如是供養佛者，皆于阿耨多羅三藐三菩提得不退轉；若有眾生來至我所，我即為說般若波羅蜜。
「善男子！我見一切眾生，不分別眾生相，智眼明見故；聽一切語言，不分別語言相，心無所著故；見一切如來，不分別如來相，了達法身故；住持一切法輪，不分別法輪相，悟法自性故；一念遍知一切法，不分別諸法相，知法如幻故。
「善男子！我唯知此成就一切智解脫。如諸菩薩摩訶薩，心無分別，普知諸法，一身端坐，充滿法界，于自身中現一切剎，一念悉詣一切佛所，于自身內普現一切諸佛神力，一毛遍舉不可言說諸佛世界，于其自身一毛孔中現不可說世界成壞，於一念中與不可說不可說眾生同住，於一念中入不可說不可說一切諸劫；而我云何能知能說彼功德行？
「善男子
【現代漢語翻譯】 現代漢語譯本 我化現無數的身體，每一個身體都做出如同不可說佛剎微塵數那樣多的供養。這些供養包括：化現天王身乃至人王身，手持花云，手持花鬘云，焚燒香、涂香以及末香，還有衣服、瓔珞、幢幡、繒蓋、寶網、寶帳、寶藏、寶燈，像這樣一切的莊嚴器具，我都拿著它們來供養。就像對於住在兜率宮的菩薩所做的那樣，對於住胎、出胎、在家、出家、前往道場、成就正等正覺、轉正法輪、進入涅槃的佛陀，以及在這些過程中的，或住在天宮，或住在龍宮，乃至或住在人宮的每一位如來，我都這樣進行供養。如果有眾生知道我這樣供養佛陀，他們都會在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉；如果有眾生來到我這裡，我就會為他們宣說般若波羅蜜（智慧的完美）。
『善男子！我觀察一切眾生，不分別眾生的相貌，因為我的智慧之眼看得清楚；我聽一切語言，不分別語言的相貌，因為我的心沒有執著；我見到一切如來，不分別如來的相貌，因為我了達法身（佛的真身）；我住持一切法輪（佛的教法），不分別法輪的相貌，因為我領悟了法的自性；我一念之間遍知一切法，不分別諸法的相貌，因為我知道法如幻象。
『善男子！我只知道這種成就一切智慧的解脫。像諸位菩薩摩訶薩（大菩薩）一樣，心中沒有分別，普遍知曉一切法，一個身體端坐，充滿法界，在自身中顯現一切佛剎，一念之間到達一切佛陀所在之處，在自身內普遍顯現一切諸佛的神力，一根毛髮就能舉起不可言說的諸佛世界，在一個毛孔中顯現不可說世界的成住壞空，一念之間與不可說不可說的眾生同住，一念之間進入不可說不可說的一切劫數；而我怎麼能夠知道和說出他們的功德和修行呢？』
『善男子！』
【English Translation】 English version I manifest countless bodies, and each body makes offerings as numerous as the dust particles in inexpressible Buddha lands. These offerings include: manifesting as a heavenly king or even a human king, holding flower clouds, holding garland clouds, burning incense, applying scented paste and powdered incense, as well as clothing, necklaces, banners, canopies, jeweled nets, jeweled tents, jeweled treasuries, and jeweled lamps. I hold all these adornments and offer them. Just as I do for the Bodhisattva residing in the Tushita Heaven, I also make offerings to the Buddhas during their stages of conception, birth, lay life, renunciation, journey to the Bodhi tree, attainment of perfect enlightenment, turning the wheel of Dharma, and entering Nirvana. In between these stages, whether they reside in heavenly palaces, dragon palaces, or even human palaces, I make these offerings to each and every Tathagata (Buddha). If any sentient being knows that I make such offerings to the Buddhas, they will all attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). If any sentient being comes to me, I will expound the Prajnaparamita (perfection of wisdom) for them.
'Good man! I observe all sentient beings without distinguishing their forms, because my wisdom eye sees clearly; I hear all languages without distinguishing their forms, because my mind has no attachments; I see all Tathagatas without distinguishing their forms, because I understand the Dharmakaya (Buddha's true body); I uphold all the wheels of Dharma (Buddha's teachings) without distinguishing their forms, because I have realized the nature of Dharma; in a single thought, I know all dharmas without distinguishing their forms, because I know that dharmas are like illusions.'
'Good man! I only know this liberation of accomplishing all wisdom. Like the Bodhisattva-Mahasattvas (great Bodhisattvas), their minds are without discrimination, they universally know all dharmas, they sit in one body, filling the Dharma realm, manifesting all Buddha lands within themselves, reaching all Buddhas in a single thought, universally manifesting all the divine powers of all Buddhas within themselves, a single hair can lift up inexpressible Buddha worlds, in a single pore they manifest the formation, existence, destruction, and emptiness of inexpressible worlds, in a single thought they dwell with inexpressible and countless sentient beings, in a single thought they enter inexpressible and countless kalpas (eons); how can I know and speak of their merits and practices?'
'Good man!'
！於此南方，有一國土，名曰：險難；此國有城，名：寶莊嚴；中有女人，名：婆須蜜多。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第六十七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十八
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之九
爾時，善財童子，大智光明照啟其心，思惟觀察見諸法性，得了知一切言音陀羅尼門，得受持一切法輪陀羅尼門，得與一切眾生作所歸依大悲力，得觀察一切法義理光明門，得充滿法界清凈愿，得普照十方一切法智光明，得遍莊嚴一切世界自在力，得普發起一切菩薩業圓滿愿。
漸次遊行，至險難國寶莊嚴城，處處尋覓婆須蜜多女。
城中有人不知此女功德智慧，作如是念：
「今此童子，諸根寂靜，智慧明瞭，不迷不亂，諦視一尋，無有疲懈，無所取著，目視不瞬，心無所動，甚深寬廣，猶如大海；不應於此婆須蜜女，有貪愛心，有顛倒心，生於凈想，生於欲想；不應為此女色所攝。
「此童子者，不行魔行，不入魔境，不沒欲泥，不被魔縛，不應作處已能不作，有何等意而求
【現代漢語翻譯】 現代漢語譯本：『在南方，有一個叫做險難的國家，這個國家裡有一座城市，名叫寶莊嚴。城裡有一個女人，名叫婆須蜜多（Vasumitra）。你到那裡去問她：菩薩如何學習菩薩的修行，如何修持菩薩的道？』 當時，善財童子（Sudhana）向彌勒菩薩（Maitreya）頂禮，繞了無數圈，恭敬地瞻仰，然後告辭離去。 《大方廣佛華嚴經》卷第六十七 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第六十八 于闐國三藏實叉難陀（Siksananda）奉旨翻譯 入法界品第三十九之九 那時，善財童子，大智慧的光明開啟了他的心，他思考觀察，見到了諸法的本性，得到了知曉一切語言聲音的陀羅尼（dharani）法門，得到了受持一切法輪的陀羅尼法門，得到了能為一切眾生作依靠的大悲力量，得到了觀察一切法義理的光明法門，得到了充滿法界的清凈愿，得到了普照十方一切法的智慧光明，得到了普遍莊嚴一切世界的自在力量，得到了普遍發起一切菩薩事業圓滿的願望。 他逐漸地，到達了險難國的寶莊嚴城，到處尋找婆須蜜多女。 城裡有人不瞭解這個女人的功德智慧，這樣想： 『這個童子，諸根寂靜，智慧明瞭，不迷惑不混亂，目光專注，沒有疲憊懈怠，沒有執著，眼睛不眨，心無所動，深邃寬廣，猶如大海；他不應該對這個婆須蜜女，有貪愛之心，有顛倒之心，產生清凈的想法，產生慾望的想法；不應該被這個女人的美色所吸引。』 『這個童子，不行魔的行徑，不入魔的境界，不沉溺於慾望的泥潭，不被魔所束縛，不應該做的事情已經能夠不做，他有什麼樣的意圖而要尋找她呢？』
【English Translation】 English version: 『To the south of here, there is a country named 'Difficult and Dangerous'; in this country, there is a city named 'Jewel Adornment'; in it, there is a woman named Vasumitra. You should go there and ask her: 'How does a Bodhisattva learn the practice of a Bodhisattva, and how does he cultivate the path of a Bodhisattva?'』 At that time, Sudhana (Good Wealth) bowed at the feet of Maitreya (the future Buddha), circumambulated him countless times, gazed at him with reverence, and then took his leave. The Great Extensive Buddha Flower Adornment Sutra, Volume 67 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra The Great Extensive Buddha Flower Adornment Sutra, Volume 68 Translated by Siksananda (Siksananda), the Tripitaka Master from Khotan, under Imperial Decree Chapter 39, Part 9: Entering the Realm of Reality At that time, Sudhana, with the light of great wisdom illuminating his mind, contemplated and observed the nature of all dharmas, attained the dharani (mantra) gate of understanding all languages and sounds, attained the dharani gate of upholding all the Dharma wheels, attained the great compassionate power to be a refuge for all sentient beings, attained the gate of illuminating the meaning and principles of all dharmas, attained the pure vow that fills the Dharma realm, attained the light of wisdom that universally illuminates all dharmas in the ten directions, attained the power of freedom to universally adorn all worlds, and attained the perfect vow to universally initiate all Bodhisattva activities. Gradually, he arrived at the city of Jewel Adornment in the country of Difficult and Dangerous, searching everywhere for the woman Vasumitra. Some people in the city, not knowing the merits and wisdom of this woman, thought like this: 『This youth, with his senses tranquil, his wisdom clear, not confused or disordered, his gaze focused, without fatigue or laziness, without attachment, his eyes unblinking, his mind unmoved, profound and vast like the ocean; he should not have any lustful or deluded thoughts towards this woman Vasumitra, nor should he have pure or desirous thoughts; he should not be captivated by this woman's beauty.』 『This youth does not engage in the practices of demons, does not enter the realms of demons, does not sink into the mud of desire, is not bound by demons, and is able to refrain from doing what should not be done. What intention does he have in seeking her?』
此女？」
其中有人先知此女有智慧者，告善財言：
「善哉善哉！善男子！汝今乃能推求尋覓婆須蜜女，汝已獲得廣大善利。善男子！汝應決定求佛果位，決定欲為一切眾生作所依怙，決定欲拔一切眾生貪愛毒箭，決定欲破一切眾生於女色中所有凈想。
「善男子！婆須蜜女於此城內市廛之北自宅中住。」
時，善財童子聞是語已，歡喜踴躍，往詣其門。見其住宅廣博嚴麗，寶墻、寶樹及以寶塹，一一皆有十重圍繞；其寶塹中，香水盈滿，金沙布地，諸天寶華、優缽羅華、波頭摩華、拘物頭華、芬陀利華遍覆水上；宮殿、樓閣處處分佈，門闥、窗牖相望間列，咸施網鐸，悉置幡幢，無量珍奇以為嚴飾；琉璃為地，眾寶間錯，燒諸沉水，涂以栴檀，懸眾寶鈴，風動成音，散諸天華遍佈其地；種種嚴麗不可稱說，諸珍寶藏其數百千，十大園林以為莊嚴。
爾時，善財見此女人，顏貌端嚴，色相圓滿，面板金色，目發紺青，不長不短，不粗不細，欲界人、天無能與比；音聲美妙超諸梵世，一切眾生差別言音，悉皆具足，無不解了；深達字義，善巧談說，得如幻智，入方便門；眾寶瓔珞及諸嚴具莊嚴其身，如意摩尼以為寶冠而冠其首；復有無量眷屬圍繞，皆共善根同一行愿，福德大藏具足無
【現代漢語翻譯】 『是這個女子嗎？』 其中有人事先知道這個女子有智慧，告訴善財說： 『善哉善哉！善男子！你現在竟然能夠推求尋覓婆須蜜女（Vasumitrā，意為「財富的朋友」），你已經獲得了廣大的善利。善男子！你應該決定求取佛的果位，決定要為一切眾生作依靠，決定要拔除一切眾生的貪愛毒箭，決定要破除一切眾生對於女色所產生的清凈想法。 『善男子！婆須蜜女住在這座城市集市的北邊，她自己的家中。』 當時，善財童子聽了這些話后，歡喜踴躍，前往她的家門。他看到她的住宅廣闊而莊嚴華麗，有寶墻、寶樹以及寶塹，每一處都有十重圍繞；寶塹中，充滿了香水，鋪著金沙，諸天寶華、優缽羅華（utpala，青蓮花）、波頭摩華（padma，紅蓮花）、拘物頭華（kumuda，白睡蓮）、芬陀利華（pundarika，白蓮花）遍佈水面；宮殿、樓閣處處分佈，門、窗戶相互排列，都懸掛著網鈴，都設定著幡幢，用無量的珍奇寶物來裝飾；地面是琉璃鋪成的，各種寶物交錯鑲嵌，燃燒著沉香，塗抹著栴檀，懸掛著各種寶鈴，風吹動時發出聲音，散落著天花遍佈地面；各種莊嚴華麗的景象無法用言語來形容，有成百上千的珍寶庫藏，用十大園林來裝飾。 這時，善財童子看到這個女人，容貌端莊美麗，色相圓滿，面板是金色的，眼睛和頭髮是紺青色的，不長不短，不粗不細，欲界的人和天都無法與她相比；聲音美妙，超越了梵天世界，一切眾生不同的語言，她都具備，沒有不瞭解的；她深刻理解文字的含義，善於巧妙地談論，獲得瞭如幻的智慧，進入了方便之門；她身上裝飾著各種寶瓔珞和莊嚴的飾品，用如意摩尼寶珠做成的寶冠戴在頭上；還有無量的眷屬圍繞著她，都共同擁有善根，相同的修行願望，福德的寶藏都具足。
【English Translation】 'Is this the woman?' Among them, someone who knew beforehand that this woman had wisdom, told Sudhana: 'Excellent, excellent! Good man! You are now able to seek and find Vasumitra (Vasumitrā, meaning 'friend of wealth'), you have already obtained great benefits. Good man! You should be determined to seek the fruit of Buddhahood, determined to be a refuge for all sentient beings, determined to pull out the poisonous arrows of greed and love from all sentient beings, determined to break all sentient beings' pure thoughts about female beauty.' 'Good man! Vasumitra lives in her own house, north of the market in this city.' At that time, Sudhana, having heard these words, rejoiced and leaped for joy, and went to her gate. He saw that her residence was vast and magnificent, with jeweled walls, jeweled trees, and jeweled moats, each surrounded by ten layers; in the jeweled moats, fragrant water was full, golden sand was spread on the ground, and heavenly jeweled flowers, utpala (utpala, blue lotus), padma (padma, red lotus), kumuda (kumuda, white water lily), and pundarika (pundarika, white lotus) covered the water; palaces and pavilions were distributed everywhere, doors and windows were arranged in rows, all hung with net bells, all set with banners, decorated with countless rare treasures; the ground was made of lapis lazuli, with various treasures interspersed, burning aloeswood, smeared with sandalwood, hanging various jeweled bells, which made sounds when the wind blew, and scattered heavenly flowers all over the ground; the various magnificent scenes were indescribable, there were hundreds and thousands of treasure troves, and ten great gardens were used for decoration. At this time, Sudhana saw this woman, her face was dignified and beautiful, her appearance was perfect, her skin was golden, her eyes and hair were dark blue, neither long nor short, neither coarse nor fine, no one in the desire realm, neither humans nor gods, could compare with her; her voice was beautiful, surpassing the Brahma world, she possessed all the different languages of all sentient beings, and understood them all; she deeply understood the meaning of words, was skilled in eloquent speech, had obtained illusion-like wisdom, and had entered the gate of skillful means; she adorned her body with various jeweled necklaces and ornaments, and wore a crown made of wish-fulfilling mani jewels on her head; there were also countless attendants surrounding her, all sharing the same roots of goodness, the same vows of practice, and possessing a complete treasure of merit.
盡。時，婆須蜜多女從其身出廣大光明，普照宅中一切宮殿；遇斯光者，身得清涼。
爾時，善財前詣其所，頂禮其足，合掌而住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能教誨，愿為我說！」
彼即告言：
「善男子！我得菩薩解脫，名：離貪慾際，隨其欲樂而為現身。若天見我，我為天女，形貌、光明殊勝無比；如是乃至人、非人等而見我者，我即為現人、非人女，隨其樂欲皆令得見。
「若有眾生欲意所纏來詣我所，我為說法，彼聞法已，則離貪慾，得菩薩無著境界三昧；若有眾生暫見於我，則離貪慾，得菩薩歡喜三昧；若有眾生暫與我語，則離貪慾，得菩薩無礙音聲三昧；若有眾生暫執我手，則離貪慾，得菩薩遍往一切佛剎三昧；若有眾生暫升我座，則離貪慾，得菩薩解脫光明三昧；若有眾生暫觀於我，則離貪慾，得菩薩寂靜莊嚴三昧；若有眾生見我頻申，則離貪慾，得菩薩摧伏外道三昧；若有眾生見我目瞬，則離貪慾，得菩薩佛境界光明三昧；若有眾生抱持於我，則離貪慾，得菩薩攝一切眾生恒不捨離三昧；若有眾生咂我唇吻，則離貪慾，得菩薩增長一切眾生福德藏三昧。凡有眾生親近於我，一切皆得住離貪際，入
【現代漢語翻譯】 現代漢語譯本：當婆須蜜多女（Vasumitra，一位菩薩的名字）的生命即將結束時，她身上發出廣大的光明，普照整個宅院中的所有宮殿；凡是遇到這光芒的人，身心都感到清涼。 那時，善財童子來到她的住所，頂禮她的雙足，合掌站立，說道：『聖者！我早已發起了追求無上正等正覺（anuttara-samyak-sambodhi）的心，但還不知道菩薩應該如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於教誨，希望您能為我講解！』 她回答說： 『善男子！我獲得了一種菩薩的解脫法門，名為「離貪慾際」，能夠根據眾生的喜好而顯現不同的身形。如果天人看到我，我就顯現為天女，容貌和光明都無比殊勝；同樣，乃至人、非人等看到我時，我就顯現為人或非人的女子，隨順他們的喜好讓他們都能見到。 『如果有眾生被貪慾所纏繞來到我這裡，我就為他們說法，他們聽聞佛法后，就會遠離貪慾，獲得菩薩的無著境界三昧（samadhi，禪定）；如果有眾生只是短暫地看到我，就會遠離貪慾，獲得菩薩的歡喜三昧；如果有眾生只是短暫地與我交談，就會遠離貪慾，獲得菩薩的無礙音聲三昧；如果有眾生只是短暫地握住我的手，就會遠離貪慾，獲得菩薩遍往一切佛剎三昧；如果有眾生只是短暫地坐上我的座位，就會遠離貪慾，獲得菩薩解脫光明三昧；如果有眾生只是短暫地看著我，就會遠離貪慾，獲得菩薩寂靜莊嚴三昧；如果有眾生看到我伸懶腰，就會遠離貪慾，獲得菩薩摧伏外道三昧；如果有眾生看到我眨眼睛，就會遠離貪慾，獲得菩薩佛境界光明三昧；如果有眾生擁抱我，就會遠離貪慾，獲得菩薩攝一切眾生恒不捨離三昧；如果有眾生親吻我的嘴唇，就會遠離貪慾，獲得菩薩增長一切眾生福德藏三昧。凡是親近我的眾生，都能安住于遠離貪慾的境界，進入』
【English Translation】 English version: When the life of Vasumitra (a Bodhisattva's name) was about to end, she emitted a great light that illuminated all the palaces in the entire mansion; those who encountered this light felt coolness in their bodies and minds. At that time, Sudhana (a seeker of enlightenment) went to her dwelling, bowed at her feet, stood with his palms together, and said, 'Holy One! I have already awakened the mind seeking anuttara-samyak-sambodhi (supreme enlightenment), but I do not yet know how a Bodhisattva should learn the practice of a Bodhisattva? How should one cultivate the path of a Bodhisattva? I have heard that you, Holy One, are skilled in teaching, I wish you would explain it to me!' She then replied: 'Good man! I have attained a Bodhisattva's liberation called 「the Limit of Freedom from Desire,」 and I manifest bodies according to the desires and pleasures of beings. If gods see me, I appear as a goddess, with unparalleled beauty and radiance; likewise, when humans, non-humans, and others see me, I appear as a human or non-human woman, manifesting in ways that please them so they can see me. 'If beings, entangled by desire, come to me, I teach them the Dharma, and upon hearing it, they will be freed from desire and attain the Bodhisattva's Samadhi (meditative absorption) of Non-Attachment; if beings merely see me briefly, they will be freed from desire and attain the Bodhisattva's Samadhi of Joy; if beings merely speak with me briefly, they will be freed from desire and attain the Bodhisattva's Samadhi of Unobstructed Voice; if beings merely hold my hand briefly, they will be freed from desire and attain the Bodhisattva's Samadhi of Going to All Buddha Lands; if beings merely sit on my seat briefly, they will be freed from desire and attain the Bodhisattva's Samadhi of Liberation Light; if beings merely gaze at me briefly, they will be freed from desire and attain the Bodhisattva's Samadhi of Tranquil Adornment; if beings see me stretch, they will be freed from desire and attain the Bodhisattva's Samadhi of Subduing External Paths; if beings see me blink, they will be freed from desire and attain the Bodhisattva's Samadhi of the Light of the Buddha's Realm; if beings embrace me, they will be freed from desire and attain the Bodhisattva's Samadhi of Embracing All Beings Without Ever Abandoning Them; if beings kiss my lips, they will be freed from desire and attain the Bodhisattva's Samadhi of Increasing the Store of Merit of All Beings. All beings who come close to me can abide in the state of being free from desire and enter'
菩薩一切智地現前無礙解脫。」
善財白言：「聖者種何善根、修何福業，而得成就如是自在？」
答言：
「善男子！我念過去，有佛出世，名為：高行；其王都城，名曰：妙門。善男子！彼高行如來哀愍眾生，入于王城蹈彼門閫，其城一切悉皆震動，忽然廣博，眾寶莊嚴，無量光明遞相映徹，種種寶華散佈其地，諸天音樂同時俱奏，一切諸天充滿虛空。善男子！我于彼時，為長者妻，名曰：善慧；見佛神力，心生覺悟，則與其夫往詣佛所，以一寶錢而為供養。是時，文殊師利童子為佛侍者，為我說法，令發阿耨多羅三藐三菩提心。
「善男子！我唯知此菩薩離貪際解脫。如諸菩薩摩訶薩，成就無邊巧方便智，其藏廣大，境界無比；而我云何能知能說彼功德行？
「善男子！於此南方有城，名：善度；中有居士，名：鞞瑟胝羅，彼常供養栴檀座佛塔。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
爾時，善財童子漸次遊行，至善度城，詣居士宅，頂禮其足，合掌而立，白言：
「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
【現代漢語翻譯】 現代漢語譯本：菩薩在一切智慧的境界中，展現出無礙的解脫。」 善財童子問道：『聖者，您種下了什麼樣的善根，修持了什麼樣的福業，才能成就如此自在的境界？』 回答說：『善男子！我回憶過去，有一位佛出世，名為高行（Gao Xing，意為高尚的行為）；他的王都城，名為妙門（Miao Men，意為奇妙的門）。善男子！那位高行如來憐憫眾生，進入王城，踏過城門門檻時，整個城市都震動起來，忽然變得廣闊無垠，以各種珍寶裝飾，無量的光明交相輝映，各種寶花散佈在地上，諸天的音樂同時奏響，一切諸天都充滿了虛空。善男子！那時，我是一位長者的妻子，名叫善慧（Shan Hui，意為善良的智慧）；見到佛的神力，心中覺悟，就和我的丈夫一起去拜見佛，用一枚寶錢供養。當時，文殊師利（Wen Shu Shi Li）童子作為佛的侍者，為我說法，使我發起了阿耨多羅三藐三菩提心（Anuoduo Luosanmiaosanputi Xin，意為無上正等正覺之心）。』 『善男子！我只知道這種菩薩離貪際解脫的境界。至於那些菩薩摩訶薩（Pusa Mohesa，意為大菩薩），他們成就了無邊的巧妙方便智慧，其境界廣大無邊，我怎麼可能知道和說出他們的功德和修行呢？』 『善男子！在這南方有一座城市，名叫善度（Shan Du，意為善於度化）；城中有一位居士，名叫鞞瑟胝羅（Bi Se Zhi Luo），他經常供養栴檀座佛塔。你到那裡去問他：菩薩如何學習菩薩的修行，如何修持菩薩的道？』 這時，善財童子頂禮他的腳，繞了無數圈，恭敬地瞻仰，然後告辭離去。 那時，善財童子逐漸地行走，到達了善度城，來到居士的住所，頂禮他的腳，合掌站立，說道： 『聖者！我已先發起了阿耨多羅三藐三菩提心，但還不知道菩薩如何學習菩薩的修行？如何修持菩薩的道？我聽說聖者您善於教導，希望您能為我講解！』
【English Translation】 English version: 'The Bodhisattva manifests unobstructed liberation in the realm of all-knowing wisdom.' Sudhana asked, 'Holy one, what good roots have you planted, and what meritorious deeds have you cultivated, to achieve such a state of freedom?' The answer was, 'Good man, I recall in the past, there was a Buddha who appeared in the world, named Gao Xing (High Conduct); his royal capital was named Miao Men (Wonderful Gate). Good man, that Tathagata Gao Xing, out of compassion for sentient beings, entered the royal city and stepped over the threshold of the city gate, and the entire city shook, suddenly becoming vast and boundless, adorned with various treasures, with immeasurable light interpenetrating each other, various precious flowers scattered on the ground, the music of the heavens played simultaneously, and all the heavens filled the void. Good man, at that time, I was the wife of an elder, named Shan Hui (Good Wisdom); seeing the Buddha's divine power, my mind awakened, and I went with my husband to see the Buddha, offering a precious coin. At that time, Manjushri (Wen Shu Shi Li) Bodhisattva was the Buddha's attendant, and he taught me the Dharma, causing me to generate the mind of Anuttara-samyak-sambodhi (Anuoduo Luosanmiaosanputi Xin, the mind of unsurpassed, right, and perfect enlightenment).' 'Good man, I only know this state of Bodhisattva's liberation from the boundary of greed. As for those Bodhisattva-Mahasattvas (Pusa Mohesa, great Bodhisattvas), who have achieved boundless skillful means and wisdom, whose realms are vast and immeasurable, how could I possibly know and speak of their merits and practices?' 'Good man, in the south there is a city named Shan Du (Good Crossing); in that city there is a householder named Bisezhiluo (Bi Se Zhi Luo), who constantly makes offerings to a sandalwood-seated stupa. Go there and ask him: How does a Bodhisattva learn the practice of a Bodhisattva, and how does he cultivate the path of a Bodhisattva?' At that time, Sudhana bowed at his feet, circumambulated him countless times, respectfully gazed upon him, and then took his leave. At that time, Sudhana gradually traveled and arrived at the city of Shan Du, went to the householder's residence, bowed at his feet, stood with his palms together, and said: 'Holy one, I have already generated the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does he cultivate the path of a Bodhisattva? I have heard that you are skilled in teaching, and I hope you can explain it to me!'
居士告言：
「善男子！我得菩薩解脫，名：不般涅槃際。善男子！我不生心言：『如是如來已般涅槃，如是如來現般涅槃，如是如來當般涅槃。』我知十方一切世界諸佛如來，畢竟無有般涅槃者，唯除為欲調伏眾生而示現耳。
「善男子！我開栴檀座如來塔門時，得三昧，名：佛種無盡。善男子！我念念中入此三昧，唸唸得知一切無量殊勝之事。」
善財白言：「此三昧者，境界云何？」
居士答言：
「善男子！我入此三昧，隨其次第，見此世界一切諸佛，所謂：迦葉佛、拘那含牟尼佛、拘留孫佛、尸棄佛、毗婆尸佛、提舍佛、弗沙佛、無上勝佛、無上蓮華佛；如是等而為上首，於一念頃，得見百佛，得見千佛，得見百千佛，得見億佛、千億佛、百千億佛、阿庾多億佛、那由他億佛，乃至不可說不可說世界微塵數佛，如是一切，次第皆見。亦見彼佛，初始發心，種諸善根，獲勝神通，成就大愿，修行妙行，具波羅蜜，入菩薩地，得清凈忍，摧伏魔軍，成正等覺，國土清凈，眾會圍繞，放大光明，轉妙法輪，神通變現；種種差別，我悉能持，我悉能憶，悉能觀察，分別顯示。未來彌勒佛等一切諸佛，現在毗盧遮那佛等一切諸佛，悉亦如是。如此世界，十方世界所有三世一切諸佛、
【現代漢語翻譯】 現代漢語譯本： 居士說道： 『善男子！我證得菩薩的解脫法門，名為「不般涅槃際」。善男子！我不會生起這樣的念頭：『這位如來已經般涅槃，這位如來現在般涅槃，這位如來將來會般涅槃。』我知道十方一切世界的諸佛如來，實際上沒有般涅槃的，他們只是爲了調伏眾生而示現涅槃而已。 『善男子！當我打開栴檀座（檀香木製成的佛像寶座）如來塔門時，我證得一種三昧，名為「佛種無盡」。善男子！我念念之中都進入這種三昧，唸唸都能知曉一切無量殊勝的事情。』 善財童子問道：『這種三昧的境界是怎樣的呢？』 居士回答說： 『善男子！我進入這種三昧后，按照次第，見到這個世界的一切諸佛，例如：迦葉佛（過去七佛之一）、拘那含牟尼佛（過去七佛之一）、拘留孫佛（過去七佛之一）、尸棄佛（過去七佛之一）、毗婆尸佛（過去七佛之一）、提舍佛（過去七佛之一）、弗沙佛（過去七佛之一）、無上勝佛、無上蓮華佛；以這些佛為首，在一念之間，我能見到百佛，能見到千佛，能見到百千佛，能見到億佛、千億佛、百千億佛、阿庾多億佛（極多的數量）、那由他億佛（極多的數量），乃至不可說不可說世界微塵數（無法用言語表達的極多數量）的佛，所有這些佛，我都按順序見到。我也見到這些佛最初發菩提心，種下各種善根，獲得殊勝的神通，成就大愿，修行微妙的行持，圓滿波羅蜜（到達彼岸的方法），進入菩薩的階位，獲得清凈的忍辱，摧伏魔軍，成就正等正覺，國土清凈，大眾圍繞，放出大光明，轉動微妙的法輪，示現神通變化；種種差別，我都能保持，我都能憶念，都能觀察，分別顯示。未來彌勒佛等一切諸佛，現在毗盧遮那佛（釋迦牟尼佛的法身）等一切諸佛，也都是這樣。這個世界，十方世界所有過去、現在、未來的一切諸佛，』
【English Translation】 English version: The layperson said: 'Good man! I have attained the Bodhisattva's liberation, named 'The Limitless Nirvana'. Good man! I do not give rise to the thought: 'Such a Tathagata has already entered Nirvana, such a Tathagata is now entering Nirvana, such a Tathagata will enter Nirvana.' I know that all the Buddhas and Tathagatas in all the worlds of the ten directions, ultimately do not enter Nirvana; they only manifest it in order to tame sentient beings. 'Good man! When I opened the door of the Tathagata's stupa on the sandalwood seat, I attained a samadhi named 'The Endless Buddha Seed'. Good man! In every thought, I enter this samadhi, and in every thought, I know all the immeasurable and extraordinary things.' Sudhana asked: 'What is the realm of this samadhi?' The layperson replied: 'Good man! When I enter this samadhi, in sequence, I see all the Buddhas of this world, such as: Kashyapa Buddha (one of the seven past Buddhas), Krakucchanda Buddha (one of the seven past Buddhas), Kanakamuni Buddha (one of the seven past Buddhas), Kashyapa Buddha (one of the seven past Buddhas), Vipashyin Buddha (one of the seven past Buddhas), Shikhi Buddha (one of the seven past Buddhas), Vishvabhu Buddha (one of the seven past Buddhas), the Supreme Victorious Buddha, the Supreme Lotus Buddha; with these Buddhas as the leaders, in a single thought, I can see a hundred Buddhas, I can see a thousand Buddhas, I can see a hundred thousand Buddhas, I can see a billion Buddhas, a thousand billion Buddhas, a hundred thousand billion Buddhas, an Ayuta billion Buddhas (an extremely large number), a Nayuta billion Buddhas (an extremely large number), and even as many Buddhas as the dust particles in inexpressible and inexpressible worlds. All these Buddhas, I see in sequence. I also see these Buddhas initially generating the Bodhi mind, planting various good roots, obtaining supreme supernatural powers, accomplishing great vows, practicing subtle conduct, perfecting the Paramitas (methods to reach the other shore), entering the Bodhisattva stages, obtaining pure patience, subduing the armies of Mara, attaining perfect enlightenment, their lands being pure, surrounded by assemblies, emitting great light, turning the wonderful Dharma wheel, manifesting supernatural transformations; all these differences, I can maintain, I can remember, I can observe, and I can distinctly show. All the future Buddhas, such as Maitreya Buddha, and all the present Buddhas, such as Vairocana Buddha (the Dharmakaya of Shakyamuni Buddha), are also like this. In this world, in all the worlds of the ten directions, all the Buddhas of the past, present, and future,'
聲聞、獨覺、諸菩薩眾，悉亦如是。
「善男子！我唯得此菩薩所得不般涅槃際解脫。如諸菩薩摩訶薩，以一念智普知三世，一念遍入一切三昧，如來智日恒照其心，於一切法無有分別，了一切佛悉皆平等、如來及我一切眾生等無有二，知一切法自性清凈，無有思慮，無有動轉，而能普入一切世間，離諸分別，住佛法印，悉能開悟法界眾生；而我云何能知能說彼功德行？
「善男子！於此南方有山，名：補怛洛迦；彼有菩薩，名：觀自在。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
即說頌言：
「海上有山多聖賢， 眾寶所成極清凈， 華果樹林皆遍滿， 泉流池沼悉具足。 勇猛丈夫觀自在， 為利眾生住此山； 汝應往問諸功德， 彼當示汝大方便。」
時，善財童子頂禮其足，繞無量匝已，慇勤瞻仰，辭退而去。
爾時，善財童子一心思惟彼居士教，入彼菩薩解脫之藏，得彼菩薩能隨念力，憶彼諸佛出現次第，念彼諸佛相續次第，持彼諸佛名號次第，觀彼諸佛所說妙法，知彼諸佛具足莊嚴，見彼諸佛成正等覺，了彼諸佛不思議業。
漸次遊行，至於彼山，處處求覓此大菩薩。見其西面巖谷之中，泉流縈映，樹林蓊鬱，香草柔軟，右旋布地。觀自在菩
【現代漢語翻譯】 現代漢語譯本 聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、獨覺（Pratyekabuddha，靠自己覺悟的修行者）、以及諸位菩薩（Bodhisattva，發願救度眾生的修行者），他們的情況也都是如此。 『善男子！我僅僅獲得了菩薩所證得的不入涅槃（Nirvana，佛教的最高境界）的解脫境界。如同諸位菩薩摩訶薩（Mahāsattva，大菩薩），以一念的智慧普遍知曉過去、現在、未來三世，一念之間遍入一切三昧（Samadhi，禪定），如來（Tathāgata，佛的稱號）的智慧之光恒常照耀他們的內心，對於一切法（Dharma，佛法）沒有分別，了知一切佛都是平等無二的，如來與我以及一切眾生都是平等無二的，了知一切法的自性清凈，沒有思慮，沒有動轉，卻能普遍進入一切世間，遠離一切分別，安住于佛法的印記，都能開悟法界（Dharmadhatu，宇宙萬法）的眾生；而我怎麼能夠知道和述說他們的功德和修行呢？』 『善男子！在這南方有一座山，名為補怛洛迦（Potalaka，觀音菩薩的道場）；那裡有一位菩薩，名為觀自在（Avalokiteśvara，觀音菩薩）。你到那裡去請教：菩薩如何學習菩薩的修行，修持菩薩的道？』 隨即說出偈頌： 『海上有山多聖賢，眾寶所成極清凈，華果樹林皆遍滿，泉流池沼悉具足。 勇猛丈夫觀自在，為利眾生住此山；汝應往問諸功德，彼當示汝大方便。』 當時，善財童子（Sudhana）頂禮居士的腳，圍繞無量圈后，恭敬地瞻仰，然後告辭離去。 這時，善財童子一心思維居士的教誨，進入了菩薩解脫的寶藏，獲得了菩薩的隨念能力，憶念諸佛出現的次第，憶念諸佛相續的次第，持誦諸佛的名號次第，觀察諸佛所說的微妙佛法，了知諸佛具足的莊嚴，見到諸佛成就正等覺（Samyaksaṃbuddha，完全的覺悟），了知諸佛不可思議的業力。 他逐漸地，到達了那座山，到處尋覓這位大菩薩。看見在山的西面巖谷之中，泉水流淌，樹林茂盛，香草柔軟，右旋地鋪滿地面。觀自在菩薩
【English Translation】 English version The Śrāvakas (those who listen to the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), and all the Bodhisattvas (those who aspire to save all beings) are all like this. 'Good man! I have only attained this liberation of not entering Nirvana (the ultimate state of enlightenment) that Bodhisattvas attain. Like the Bodhisattva Mahāsattvas (great Bodhisattvas), with one thought of wisdom, they universally know the three periods of time—past, present, and future. In one thought, they enter all Samadhis (meditative states). The wisdom sun of the Tathāgata (the Buddha) constantly illuminates their minds. They have no discrimination towards all Dharmas (teachings), knowing that all Buddhas are equal and non-dual. The Tathāgata, myself, and all sentient beings are equal and non-dual. They know that the self-nature of all Dharmas is pure, without thought, without movement, yet they can universally enter all worlds, free from all discriminations, abiding in the seal of the Buddha's Dharma, and are able to enlighten all beings in the Dharmadhatu (the realm of all phenomena). How can I know and speak of their merits and practices?' 'Good man! To the south of here, there is a mountain named Potalaka (the abode of Avalokiteśvara). There is a Bodhisattva there named Avalokiteśvara (the Bodhisattva of Compassion). Go there and ask: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' Then he spoke in verse: 'On the sea, there is a mountain with many sages, made of many treasures, extremely pure, filled with flowering and fruit-bearing trees, with springs and ponds all complete. The courageous man, Avalokiteśvara, dwells on this mountain for the benefit of all beings; you should go and ask about his merits, and he will show you great skillful means.' At that time, Sudhana (the seeker) bowed at the feet of the layman, circumambulated him countless times, respectfully gazed upon him, and then took his leave. Then, Sudhana single-mindedly contemplated the layman's teachings, entered the treasury of the Bodhisattva's liberation, obtained the Bodhisattva's power of mindfulness, remembered the order in which the Buddhas appeared, remembered the continuous order of the Buddhas, held the order of the Buddhas' names, observed the wonderful Dharma spoken by the Buddhas, knew the adornments that the Buddhas possessed, saw the Buddhas attain Samyaksaṃbuddha (perfect enlightenment), and understood the inconceivable deeds of the Buddhas. Gradually, he arrived at that mountain, seeking everywhere for this great Bodhisattva. He saw that in the rocky valleys on the west side of the mountain, springs flowed, the forests were lush, the fragrant grasses were soft, and they spread in a clockwise direction. Avalokiteśvara Bodhisattva
薩于金剛寶石上結跏趺坐，無量菩薩皆坐寶石恭敬圍繞，而為宣說大慈悲法，令其攝受一切眾生。
善財見已，歡喜踴躍，合掌諦觀，目不暫瞬，作如是念：「善知識者，則是如來；善知識者，一切法雲；善知識者，諸功德藏；善知識者，難可值遇；善知識者，十力寶因；善知識者，無盡智炬；善知識者，福德根芽；善知識者，一切智門；善知識者，智海導師；善知識者，至一切智助道之具。」便即往詣大菩薩所。
爾時，觀自在菩薩遙見善財，告言：「善來！汝發大乘意普攝眾生，起正直心專求佛法，大悲深重救護一切，普賢妙行相續現前，大愿深心圓滿清凈，勤求佛法悉能領受，積集善根恒無厭足，順善知識不違其教；從文殊師利功德智慧大海所生，其心成熟，得佛勢力；已獲廣大三昧光明，專意希求甚深妙法，常見諸佛生大歡喜，智慧清凈猶如虛空，既自明瞭復為他說，安住如來智慧光明。」
爾時，善財童子頂禮觀自在菩薩足，繞無數匝，合掌而住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能教誨，愿為我說！」
菩薩告言：
「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心。
「善男子！我已成就
【現代漢語翻譯】 現代漢語譯本：薩（薩，指菩薩）在金剛寶石上結跏趺坐，無量的菩薩都坐在寶石周圍，恭敬地圍繞著他，為他們宣說大慈悲法，使他們能夠攝受一切眾生。 善財（善財童子）見到這種情況，歡喜踴躍，合掌專注地觀看，眼睛一眨也不眨，心中想著：『善知識（善知識，指能引導人走向正道的良師益友）就是如來（如來，佛的十號之一），善知識是一切法的云，善知識是諸功德的寶藏，善知識是難以遇到的，善知識是十力（十力，佛所具有的十種力量）的寶貴根源，善知識是無盡智慧的火炬，善知識是福德的根芽，善知識是一切智慧的門徑，善知識是智慧之海的導師，善知識是達到一切智慧的助道之具。』於是，他立刻前往大菩薩所在的地方。 這時，觀自在菩薩（觀自在菩薩，即觀音菩薩）遠遠地看見善財，就對他說：『善來！你發起了大乘（大乘，佛教的宗派之一，以普度眾生為目標）的意願，普遍地攝受眾生，生起正直的心，專心尋求佛法，大悲心深重，救護一切眾生，普賢（普賢，菩薩名）的妙行不斷地顯現，大愿深心圓滿清凈，勤奮地尋求佛法，都能夠領受，積累善根，永不滿足，順從善知識，不違揹他們的教誨；從文殊師利（文殊師利，菩薩名）的功德智慧大海中產生，你的心已經成熟，得到了佛的力量；已經獲得了廣大的三昧（三昧，佛教的禪定）光明，專心希求甚深微妙的佛法，常見到諸佛，生起大歡喜，智慧清凈猶如虛空，既自己明瞭，又為他人解說，安住在如來的智慧光明中。』 這時，善財童子頂禮觀自在菩薩的腳，繞了無數圈，合掌站立，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心，即無上正等正覺之心），但是還不知道菩薩應該如何學習菩薩的修行？應該如何修菩薩道？我聽說聖者您善於教誨，希望您能為我解說！』 菩薩說道： 『善哉善哉！善男子！你已經能夠發起阿耨多羅三藐三菩提心。 『善男子！我已經成就了
【English Translation】 English version: Sa (Sa, referring to a Bodhisattva) sat in the lotus position on a diamond gemstone, surrounded respectfully by countless Bodhisattvas, and expounded the Dharma of great compassion, enabling them to embrace all sentient beings. Sudhana (Sudhana, the youth seeking enlightenment) saw this and was filled with joy, clasping his hands in reverence, gazing intently without blinking, and thought: 'A Kalyanamitra (Kalyanamitra, a spiritual friend or mentor) is the Tathagata (Tathagata, one of the ten epithets of a Buddha); a Kalyanamitra is the cloud of all Dharmas; a Kalyanamitra is the treasury of all merits; a Kalyanamitra is difficult to encounter; a Kalyanamitra is the precious cause of the Ten Powers (Ten Powers, the ten powers of a Buddha); a Kalyanamitra is the inexhaustible torch of wisdom; a Kalyanamitra is the root of blessings; a Kalyanamitra is the gateway to all wisdom; a Kalyanamitra is the guide of the ocean of wisdom; a Kalyanamitra is the means to attain all wisdom.' Then, he immediately went to where the great Bodhisattva was. At that time, Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva, also known as Guanyin Bodhisattva) saw Sudhana from afar and said, 'Welcome! You have generated the intention of the Mahayana (Mahayana, a major branch of Buddhism focused on universal salvation), universally embracing all sentient beings, arising with an upright mind, wholeheartedly seeking the Dharma, with deep great compassion, protecting all beings, the wondrous practices of Samantabhadra (Samantabhadra, a Bodhisattva) continuously manifesting, your great vows and deep mind are perfectly pure, diligently seeking the Dharma, able to receive it all, accumulating good roots without ever being satisfied, following the Kalyanamitras without disobeying their teachings; born from the ocean of merit and wisdom of Manjushri (Manjushri, a Bodhisattva), your mind has matured, you have obtained the power of the Buddha; you have already obtained the vast light of Samadhi (Samadhi, a state of meditative concentration), wholeheartedly seeking the profound and wondrous Dharma, constantly seeing the Buddhas, generating great joy, your wisdom is pure like space, having understood it yourself, you also explain it to others, abiding in the light of the Buddha's wisdom.' At that time, Sudhana prostrated at the feet of Avalokitesvara Bodhisattva, circumambulated him countless times, stood with his palms together, and said, 'Holy One! I have already generated the Bodhicitta (Anuttara-samyak-sambodhi-citta, the mind of supreme enlightenment), but I do not yet know how a Bodhisattva should learn the practices of a Bodhisattva? How should one cultivate the Bodhisattva path? I have heard that you, Holy One, are skilled in teaching, I hope you can explain it to me!' The Bodhisattva said: 'Excellent, excellent! Good man! You have already been able to generate the Bodhicitta. 'Good man! I have already accomplished'
菩薩大悲行解脫門。善男子！我以此菩薩大悲行門，平等教化一切眾生相續不斷。
「善男子！我住此大悲行門，常在一切諸如來所，普現一切眾生之前。或以佈施，攝取眾生；或以愛語，或以利行，或以同事，攝取眾生；或現色身，攝取眾生；或現種種不思議色凈光明網，攝取眾生；或以音聲，或以威儀，或為說法，或現神變，令其心悟而得成熟；或為化現同類之形，與其共居而成熟之。
「善男子！我修行此大悲行門，愿常救護一切眾生；愿一切眾生，離險道怖，離熱惱怖，離迷惑怖，離繫縛怖，離殺害怖，離貧窮怖，離不活怖，離惡名怖，離於死怖，離大眾怖，離惡趣怖，離黑闇怖，離遷移怖，離愛別怖，離怨會怖，離逼迫身怖，離逼迫心怖，離憂悲怖。復作是愿：『愿諸眾生，若念於我，若稱我名，若見我身，皆得免離一切怖畏。』善男子！我以此方便，令諸眾生離怖畏已，復教令發阿耨多羅三藐三菩提心永不退轉。
「善男子！我唯得此菩薩大悲行門。如諸菩薩摩訶薩，已凈普賢一切愿，已住普賢一切行，常行一切諸善法，常入一切諸三昧，常住一切無邊劫，常知一切三世法，常詣一切無邊剎，常息一切眾生惡，常長一切眾生善，常絕眾生生死流；而我云何能知能說彼功德行？」
【現代漢語翻譯】 現代漢語譯本：菩薩以大悲心為行的解脫之門。善男子！我以這菩薩大悲行門，平等地教化一切眾生，相續不斷。 善男子！我安住于這大悲行門，常在一切諸如來所在之處，普遍顯現在一切眾生面前。有時以佈施來攝取眾生；有時以慈愛的言語，有時以利益眾生的行為，有時以與眾生共同生活的方式來攝取眾生；有時顯現色身來攝取眾生；有時顯現種種不可思議的清凈光明網來攝取眾生；有時以音聲，有時以威儀，有時為眾生說法，有時顯現神通變化，使他們的心開悟而得以成熟；有時化現成與眾生同類的形體，與他們共同生活而使他們成熟。 善男子！我修行這大悲行門，愿常救護一切眾生；愿一切眾生，遠離險道之怖畏，遠離熱惱之怖畏，遠離迷惑之怖畏，遠離繫縛之怖畏，遠離殺害之怖畏，遠離貧窮之怖畏，遠離無法生存之怖畏，遠離惡名之怖畏，遠離死亡之怖畏，遠離大眾之怖畏，遠離惡趣之怖畏，遠離黑暗之怖畏，遠離遷移之怖畏，遠離愛別離之怖畏，遠離怨憎會之怖畏，遠離身受逼迫之怖畏，遠離心受逼迫之怖畏，遠離憂愁悲傷之怖畏。又發願說：『愿一切眾生，如果憶念我，如果稱念我的名字，如果見到我的身形，都能免除一切怖畏。』善男子！我用這種方便，使眾生脫離怖畏之後，再教導他們發起阿耨多羅三藐三菩提心（無上正等正覺之心），永不退轉。 善男子！我唯獨證得這菩薩大悲行門。像諸菩薩摩訶薩（大菩薩）那樣，已經清凈了普賢（菩薩名）的一切愿，已經安住了普賢的一切行，常行一切諸善法，常入一切諸三昧（禪定），常住一切無邊劫，常知一切三世法，常到一切無邊剎（佛國），常息滅一切眾生的惡業，常增長一切眾生的善業，常斷絕眾生的生死輪迴；而我怎麼能夠知道和說出他們的功德和修行呢？
【English Translation】 English version: The Bodhisattva's door of liberation through great compassion. Good man! I use this door of the Bodhisattva's great compassionate practice to equally teach and transform all sentient beings continuously. Good man! Abiding in this door of great compassionate practice, I am always present in all places where the Tathagatas (Buddhas) are, appearing universally before all sentient beings. Sometimes I gather sentient beings through giving; sometimes through loving speech, sometimes through beneficial actions, sometimes through living together with them; sometimes I gather sentient beings by manifesting a physical form; sometimes I gather sentient beings by manifesting various inconceivable pure light networks; sometimes through sound, sometimes through dignified conduct, sometimes by expounding the Dharma, sometimes by manifesting miraculous transformations, causing their minds to awaken and mature; sometimes I transform into a form similar to theirs, living with them to mature them. Good man! Practicing this door of great compassionate practice, I vow to always protect all sentient beings; I vow that all sentient beings may be free from the fear of dangerous paths, free from the fear of heat and vexation, free from the fear of confusion, free from the fear of bondage, free from the fear of being killed, free from the fear of poverty, free from the fear of not being able to survive, free from the fear of a bad reputation, free from the fear of death, free from the fear of crowds, free from the fear of evil destinies, free from the fear of darkness, free from the fear of migration, free from the fear of separation from loved ones, free from the fear of encountering enemies, free from the fear of physical oppression, free from the fear of mental oppression, free from the fear of sorrow and grief. I further make this vow: 'May all sentient beings, if they remember me, if they call my name, if they see my form, all be freed from all fears.' Good man! With this skillful means, after freeing sentient beings from fear, I then teach them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), never to regress. Good man! I have only attained this door of the Bodhisattva's great compassionate practice. Like the Bodhisattva Mahasattvas (great Bodhisattvas), who have already purified all the vows of Samantabhadra (a Bodhisattva), who have already abided in all the practices of Samantabhadra, who constantly practice all good dharmas, who constantly enter all samadhis (meditative states), who constantly abide for all boundless kalpas (eons), who constantly know all the dharmas of the three times, who constantly go to all boundless ksetras (Buddha-lands), who constantly extinguish all the evil of sentient beings, who constantly increase all the good of sentient beings, who constantly cut off the cycle of birth and death for sentient beings; how can I know and speak of their merits and practices?
爾時，東方有一菩薩，名曰：正趣，從空中來，至娑婆世界輪圍山頂，以足按地；其娑婆世界六種震動，一切皆以眾寶莊嚴。正趣菩薩放身光明，映蔽一切日、月、星、電，天龍八部、釋、梵、護世所有光明皆如聚墨；其光普照一切地獄、畜生、餓鬼、閻羅王處，令諸惡趣，眾苦皆滅，煩惱不起，憂悲悉離。又於一切諸佛國土，普雨一切華香、瓔珞、衣服、幢蓋；如是所有諸莊嚴具，供養于佛。復隨眾生心之所樂，普於一切諸宮殿中而現其身，令其見者皆悉歡喜，然後來詣觀自在所。
時，觀自在菩薩告善財言：「善男子！汝見正趣菩薩來此會不？」白言：「已見。」告言：「善男子！汝可往問：菩薩云何學菩薩行、修菩薩道？」
爾時，善財童子敬承其教，遽即往詣彼菩薩所，頂禮其足，合掌而立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能教誨，愿為我說！」
正趣菩薩言：「善男子！我得菩薩解脫，名：普門速疾行。」
善財言：「聖者！於何佛所得此法門？所從來剎，去此幾何？發來久如？」
告言：「善男子！此事難知，一切世間天、人、阿修羅、沙門、婆羅門等所不能了；唯勇猛精進無退無怯諸菩薩眾，已
【現代漢語翻譯】 現代漢語譯本：當時，東方有一位菩薩，名叫正趣（Zhengqu），他從空中而來，到達娑婆世界（Suopo Shijie）的輪圍山頂，用腳按住地面；他所處的娑婆世界發生了六種震動，一切都以各種珍寶裝飾。正趣菩薩身上放出光明，遮蔽了所有的太陽、月亮、星星、閃電，天龍八部（Tianlong Babu）、釋（Shi）、梵（Fan）、護世（Hushi）等所有神祇的光明都如同聚集的墨汁一般黯淡無光；他的光芒普遍照耀一切地獄、畜生、餓鬼、閻羅王（Yanluowang）所在之處，使所有惡道中的眾生，一切痛苦都消滅，煩惱不再生起，憂愁悲傷都遠離。他又在一切諸佛的國土中，普遍降下各種鮮花、香料、瓔珞、衣服、幢幡寶蓋；像這樣所有的莊嚴之物，用來供養佛陀。他還隨著眾生心中所喜愛的，普遍在一切宮殿中顯現他的身形，使見到他的人都感到歡喜，然後來到觀自在（Guanzizai）菩薩所在之處。 當時，觀自在菩薩告訴善財（Shancai）說：『善男子！你看到正趣菩薩來到這裡了嗎？』善財回答說：『已經看到了。』觀自在菩薩說：『善男子！你可以去問他：菩薩如何學習菩薩的修行，如何修持菩薩的道？』 當時，善財童子恭敬地接受了觀自在菩薩的教誨，立刻前往正趣菩薩所在之處，頂禮他的雙足，合掌站立，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（Anuoduolasanmiaosanputixin），但還不知道菩薩如何學習菩薩的修行？如何修持菩薩的道？我聽說聖者您善於教誨，希望您能為我講解！』 正趣菩薩說：『善男子！我得到了一種菩薩的解脫法門，名為：普門速疾行（Pumen Sujixing）。』 善財問：『聖者！您是從哪位佛那裡得到這個法門的？您所來的佛剎，距離這裡有多遠？您出發多久了？』 正趣菩薩回答說：『善男子！這件事難以知曉，一切世間的天人、阿修羅（Axiuluo）、沙門（Shamen）、婆羅門（Poluomen）等都不能瞭解；只有那些勇猛精進、不退縮不怯懦的菩薩眾，才能知道。』
【English Translation】 English version: At that time, there was a Bodhisattva in the east named Zhengqu (Right Approach), who came from the sky and arrived at the summit of Mount Sumeru in the Saha world (Suopo Shijie), pressing his feet on the ground; the Saha world where he was experienced six kinds of tremors, and everything was adorned with various treasures. Bodhisattva Zhengqu emitted light from his body, obscuring all the sun, moon, stars, and lightning, and the light of all the gods such as the Eight Divisions of Devas and Nagas (Tianlong Babu), Shakra (Shi), Brahma (Fan), and the Guardians of the World (Hushi) became as dim as gathered ink; his light universally illuminated all the hells, animal realms, hungry ghost realms, and the places of Yama (Yanluowang), causing all the sufferings of beings in the evil paths to cease, afflictions to no longer arise, and sorrow and grief to be completely removed. Moreover, in all the Buddha lands, he universally rained down all kinds of flowers, fragrances, necklaces, garments, banners, and canopies; all such adornments were offered to the Buddhas. Furthermore, according to the desires of sentient beings, he universally manifested his form in all palaces, causing those who saw him to rejoice, and then he came to the place of Avalokiteśvara (Guanzizai). At that time, Bodhisattva Avalokiteśvara said to Sudhana (Shancai), 'Good man! Have you seen Bodhisattva Zhengqu come to this assembly?' Sudhana replied, 'I have seen him.' Avalokiteśvara said, 'Good man! You may go and ask him: How does a Bodhisattva learn the practice of a Bodhisattva, and how does one cultivate the path of a Bodhisattva?' At that time, Sudhana respectfully accepted the teachings of Avalokiteśvara, and immediately went to the place of Bodhisattva Zhengqu, bowed at his feet, joined his palms, and stood there, saying, 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (Anuoduolasanmiaosanputixin), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that you, Holy One, are skilled in teaching, and I wish you would explain it to me!' Bodhisattva Zhengqu said, 'Good man! I have attained a Bodhisattva liberation called: Universal Swift Practice (Pumen Sujixing).' Sudhana asked, 'Holy One! From which Buddha did you obtain this Dharma gate? How far is the Buddha land you came from? How long ago did you set out?' He replied, 'Good man! This matter is difficult to know; all the gods, humans, Asuras (Axiuluo), Shramanas (Shamen), and Brahmins (Poluomen) in the world cannot understand it; only those Bodhisattvas who are courageous, diligent, and unretreating can know it.'
為一切善友所攝、諸佛所念，善根具足，志樂清凈，得菩薩根，有智慧眼，能聞能持，能解能說。」
善財言：「聖者！我承佛神力、善知識力，能信能受，愿為我說！」
正趣菩薩言：
「善男子！我從東方妙藏世界普勝生佛所而來此土，于彼佛所得此法門，從彼發來已經不可說不可說佛剎微塵數劫，一一念中舉不可說不可說佛剎微塵數步，一一步過不可說不可說世界微塵數佛剎。一一佛剎，我皆遍入，至其佛所，以妙供具而為供養；此諸供具，皆是無上心所成，無作法所印，諸如來所忍，諸菩薩所嘆。善男子！我又普見彼世界中一切眾生，悉知其心，悉知其根，隨其欲解，現身說法，或放光明，或施財寶，種種方便，教化調伏，無有休息。如從東方，南、西、北方，四維、上、下，亦復如是。
「善男子！我唯得此菩薩普疾行解脫，能疾周遍到一切處。如諸菩薩摩訶薩，普於十方無所不至，智慧境界等無差別，善布其身悉遍法界，至一切道，入一切剎，知一切法，到一切世，平等演說一切法門，同時照耀一切眾生，于諸佛所不生分別，於一切處無有障礙；而我云何能知能說彼功德行？
「善男子！於此南方有城，名：墮羅缽底；其中有神，名曰：大天。汝詣彼問：菩薩云何學菩薩
【現代漢語翻譯】 現代漢語譯本：'被一切善友所攝護，被諸佛所憶念，善根具足，志向和喜好清凈，得到菩薩的根基，擁有智慧的眼睛，能夠聽聞、能夠受持，能夠理解、能夠宣說。' 善財說：'聖者！我承蒙佛的神力、善知識的力量，能夠相信、能夠接受，希望您為我解說！' 正趣菩薩說： '善男子！我從東方妙藏世界普勝生佛（普勝生佛：佛名）那裡來到這個世界，在那位佛那裡得到了這個法門，從那裡出發已經經過了不可說不可說佛剎微塵數劫，每一念中邁出不可說不可說佛剎微塵數步，每一步都跨越了不可說不可說世界微塵數佛剎。每一個佛剎，我都普遍進入，到達那裡的佛所，用美妙的供具進行供養；這些供具，都是無上心所成就，被無作法所印證，被諸如來所認可，被諸菩薩所讚歎。善男子！我又普遍見到那個世界中的一切眾生，完全瞭解他們的心，完全瞭解他們的根性，隨著他們的慾望和理解，現身說法，或者放出光明，或者施予財寶，用種種方便，教化調伏他們，沒有休息。如同從東方一樣，南方、西方、北方，四維、上方、下方，也是如此。' '善男子！我只得到了這個菩薩普疾行解脫（普疾行解脫：菩薩的解脫法門），能夠迅速周遍到達一切地方。如同諸菩薩摩訶薩（菩薩摩訶薩：大菩薩），普遍在十方無所不到，智慧境界等同沒有差別，善於佈施自身遍滿法界，到達一切道，進入一切剎土，瞭解一切法，到達一切世間，平等演說一切法門，同時照耀一切眾生，對於諸佛不生分別，在一切地方沒有障礙；而我怎麼能夠知道和宣說他們的功德和修行呢？' '善男子！在這個南方有一個城市，名叫墮羅缽底（墮羅缽底：城市名）；其中有一個神，名叫大天（大天：神名）。你到那裡去問：菩薩如何學習菩薩的修行？'
【English Translation】 English version: 'Being gathered by all good friends, being remembered by all Buddhas, having complete roots of goodness, with pure aspirations and joy, having obtained the roots of a Bodhisattva, possessing the eye of wisdom, able to hear and uphold, able to understand and explain.' Sudhana said, 'O Sage! I, relying on the Buddha's divine power and the power of good teachers, am able to believe and accept. I wish you would explain it to me!' The Bodhisattva Righteous Conduct said: 'Good man! I came to this land from the Wonderful Treasure World in the East, from the Buddha Universal Victory Birth (Universal Victory Birth: Name of a Buddha). I obtained this Dharma gate from that Buddha. Since I departed from there, it has been an inexpressible number of kalpas, like the dust motes of Buddha lands. In each thought, I take an inexpressible number of steps, like the dust motes of Buddha lands. Each step crosses an inexpressible number of Buddha lands, like the dust motes of worlds. In each Buddha land, I enter everywhere, reaching the place of the Buddha, and make offerings with wonderful implements. These implements are all accomplished by the supreme mind, sealed by the unconditioned Dharma, approved by all Tathagatas, and praised by all Bodhisattvas. Good man! I also universally see all beings in that world, fully knowing their minds, fully knowing their roots. According to their desires and understanding, I manifest bodies to teach the Dharma, or emit light, or bestow wealth, using various skillful means to teach and subdue them, without rest. Just as from the East, so it is in the South, West, North, the four intermediate directions, above, and below.' 'Good man! I have only obtained this Bodhisattva's Universal Swift Conduct Liberation (Universal Swift Conduct Liberation: A Bodhisattva's liberation method), which enables me to swiftly and universally reach all places. Like the Bodhisattvas Mahasattvas (Bodhisattvas Mahasattvas: Great Bodhisattvas), who universally reach everywhere in the ten directions without exception, whose wisdom realms are equal and without difference, who skillfully spread their bodies throughout the Dharma realm, reaching all paths, entering all lands, knowing all Dharmas, reaching all worlds, equally expounding all Dharma gates, simultaneously illuminating all beings, not creating distinctions among Buddhas, and having no obstacles in all places; how can I know and explain their merits and practices?' 'Good man! In this southern direction, there is a city named Dvaravati (Dvaravati: Name of a city); in it, there is a god named Great Deva (Great Deva: Name of a god). Go there and ask: How does a Bodhisattva learn the practice of a Bodhisattva?'
行、修菩薩道？」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子入菩薩廣大行，求菩薩智慧境，見菩薩神通事，念菩薩勝功德，生菩薩大歡喜，起菩薩堅精進，入菩薩不思議自在解脫，行菩薩功德地，觀菩薩三昧地，住菩薩總持地，入菩薩大愿地，得菩薩辯才地，成菩薩諸力地。
漸次遊行，至於彼城，推問大天今在何所？人咸告言：「在此城內，現廣大身，為眾說法。」
爾時，善財至大天所，頂禮其足，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能教誨，愿為我說！」
爾時，大天長舒四手，取四大海水自洗其面，持諸金華以散善財，而告之言：
「善男子！一切菩薩，難可得見，難可得聞，希出世間，于眾生中最為第一，是諸人中芬陀利華，為眾生歸，為眾生救，為諸世間作安隱處，為諸世間作大光明，示迷惑者安隱正道；為大導師，引諸眾生入佛法門；為大法將，善能守護一切智城。菩薩如是難可值遇，唯身、語、意無過失者，然後乃得見其形像、聞其辯才，於一切時常現在前。
「善男子！我已成就菩薩解脫，名為：雲網。」
善財言：「聖者！
【現代漢語翻譯】 如何修行菩薩行？」
當時，善財童子頂禮他的雙足，繞行無數圈，恭敬地瞻仰，然後告辭離去。
這時，善財童子進入菩薩廣大的修行，尋求菩薩的智慧境界，見證菩薩的神通事蹟，思念菩薩殊勝的功德，生起菩薩的大歡喜，發起菩薩堅定的精進，進入菩薩不可思議的自在解脫，行於菩薩的功德之地，觀察菩薩的三昧之地，安住于菩薩的總持之地，進入菩薩的大愿之地，獲得菩薩的辯才之地，成就菩薩的諸力之地。
他逐漸地，到達了那座城市，打聽大天（Deva，天神）現在在哪裡？人們都說：『就在這座城裡，顯現廣大的身形，為大眾說法。』
當時，善財童子來到大天所在之處，頂禮他的雙足，在他面前合掌說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於教誨，希望您能為我解說！』
這時，大天伸出四隻手，取來四大海的海水洗自己的臉，拿著各種金色的花朵散向善財，並告訴他說：
『善男子！一切菩薩，難以得見，難以得聞，他們稀有地出現在世間，在眾生之中最為第一，是人中的芬陀利華（Pundarika，白蓮花），是眾生的歸宿，是眾生的救護，為世間帶來安穩之處，為世間帶來大光明，為迷惑的人指示安穩的正道；他們是大導師，引導眾生進入佛法之門；他們是大法將，善於守護一切智城。菩薩如此難以值遇，只有身、語、意沒有過失的人，才能見到他們的形象，聽到他們的辯才，在一切時常出現在眼前。
『善男子！我已經成就了菩薩的解脫，名為：雲網（Cloud Net）。』
善財說：『聖者！』
【English Translation】 how to practice the Bodhisattva path?'
At that time, Sudhana (善財童子) bowed at his feet, circumambulated him countless times, gazed at him with reverence, and then took his leave.
Then, Sudhana entered the vast practice of the Bodhisattvas, seeking the wisdom realm of the Bodhisattvas, witnessing the miraculous deeds of the Bodhisattvas, contemplating the supreme merits of the Bodhisattvas, generating great joy of the Bodhisattvas, initiating the firm diligence of the Bodhisattvas, entering the inconceivable liberation of the Bodhisattvas, practicing in the merit grounds of the Bodhisattvas, observing the samadhi grounds of the Bodhisattvas, abiding in the dharani grounds of the Bodhisattvas, entering the great vow grounds of the Bodhisattvas, attaining the eloquence grounds of the Bodhisattvas, and accomplishing the power grounds of the Bodhisattvas.
Gradually, he arrived at that city, inquiring where the Great Deva (大天, a deity) was now? People all said, 'He is in this city, manifesting a vast body, teaching the Dharma to the masses.'
At that time, Sudhana went to where the Great Deva was, bowed at his feet, and with his palms joined in front of him, said, 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the Bodhisattva path? I have heard that you, Holy One, are skilled in teaching, I wish you would explain it to me!'
At that time, the Great Deva extended his four arms, took the water from the four great oceans to wash his face, and scattered various golden flowers towards Sudhana, and said to him:
'Good man! All Bodhisattvas are difficult to see, difficult to hear, they rarely appear in the world, they are the foremost among all beings, they are the Pundarika (芬陀利華, white lotus) among people, they are the refuge of beings, they are the salvation of beings, they bring peace to the world, they bring great light to the world, they show the safe and correct path to those who are confused; they are great guides, leading beings into the gate of the Buddha's Dharma; they are great Dharma generals, skilled in guarding the city of all wisdom. Bodhisattvas are so difficult to encounter, only those whose body, speech, and mind are without fault can see their form, hear their eloquence, and they are always present before them.
'Good man! I have already attained the liberation of a Bodhisattva, named: Cloud Net (雲網).'
Sudhana said, 'Holy One!'
雲網解脫境界云何？」
爾時，大天于善財前，示現金聚、銀聚、琉璃聚、玻璃聚、硨磲聚、碼瑙聚、大焰寶聚、離垢藏寶聚、大光明寶聚、普現十方寶聚、寶冠聚、寶印聚、寶瓔珞聚、寶珰聚、寶釧聚、寶鎖聚、珠網聚、種種摩尼寶聚、一切莊嚴具聚、如意摩尼聚，皆如大山；又復示現一切華、一切鬘、一切香、一切燒香、一切涂香、一切衣服、一切幢幡、一切音樂、一切五欲娛樂之具，皆如山積；及現無數百千萬億諸童女眾。而彼大天告善財言：
「善男子！可取此物，供養如來，修諸福德，並施一切，攝取眾生，令其修學檀波羅蜜，能捨難捨。善男子！如我為汝，示現此物，教汝行施；為一切眾生悉亦如是，皆令以此善根熏習，於三寶所、善知識所，恭敬供養，增長善法，發於無上菩提之意。
「善男子！若有眾生貪著五欲，自放逸者，為其示現不凈境界；若有眾生瞋恚、憍慢、多諍競者，為其示現極可怖形，如羅剎等飲血啖肉；令其見已，驚恐惶懼，心意調柔，舍離怨結。若有眾生惛沈、懶惰，為其示現王、賊、水、火及諸重疾；令其見已，心生惶怖，知有憂苦而自勉策。以如是等種種方便，令舍一切諸不善行，修行善法；令除一切波羅蜜障，具波羅蜜；令超一切障礙險道，到無障處。
【現代漢語翻譯】 現代漢語譯本：『雲網解脫境界是怎樣的？』 當時，大天在善財童子面前，示現了金聚、銀聚、琉璃聚（一種寶石）、玻璃聚、硨磲聚（一種海貝）、瑪瑙聚、大焰寶聚、離垢藏寶聚、大光明寶聚、普現十方寶聚、寶冠聚、寶印聚、寶瓔珞聚（一種項鍊）、寶珰聚（一種耳飾）、寶釧聚（一種手鐲）、寶鎖聚、珠網聚、種種摩尼寶聚（如意寶珠）、一切莊嚴具聚、如意摩尼聚，都像大山一樣；又示現了一切花、一切花鬘（花環）、一切香、一切燒香、一切涂香、一切衣服、一切幢幡、一切音樂、一切五欲娛樂之物，都堆積如山；以及無數百千萬億的童女眾。然後大天告訴善財童子說： 『善男子！你可以拿這些東西，供養如來，修習各種福德，並且佈施給一切眾生，攝受他們，讓他們修學檀波羅蜜（佈施的修行），能夠捨棄難以捨棄的東西。善男子！就像我為你示現這些東西，教你行佈施一樣；對於一切眾生也都是這樣，都讓他們用這種善根熏習，在三寶（佛、法、僧）處、善知識處，恭敬供養，增長善法，發起無上菩提之心。 『善男子！如果有眾生貪著五欲，放縱自己，就為他們示現不凈的境界；如果有眾生嗔恚、驕慢、喜歡爭鬥，就為他們示現極其恐怖的形象，如羅剎（惡鬼）等飲血吃肉；讓他們看到后，驚恐害怕，心意調柔，舍離怨恨。如果有眾生昏沉、懶惰，就為他們示現國王、盜賊、水災、火災以及各種重病；讓他們看到后，心生恐懼，知道有憂愁痛苦而自我勉勵。用像這樣的種種方便，讓他們捨棄一切不善的行為，修行善法；讓他們消除一切波羅蜜（到達彼岸的修行）的障礙，具足波羅蜜；讓他們超越一切障礙險道，到達沒有障礙的地方。』
【English Translation】 English version: 『What is the realm of liberation of the cloud net?』 At that time, the great deity, in front of Sudhana, manifested heaps of gold, heaps of silver, heaps of lapis lazuli (a gemstone), heaps of crystal, heaps of tridacna (a type of clam), heaps of agate, heaps of great flame jewels, heaps of immaculate treasure, heaps of great light jewels, heaps of jewels manifesting in all directions, heaps of jeweled crowns, heaps of jeweled seals, heaps of jeweled necklaces, heaps of jeweled earrings, heaps of jeweled bracelets, heaps of jeweled locks, heaps of pearl nets, heaps of various mani jewels (wish-fulfilling jewels), heaps of all kinds of ornaments, and heaps of wish-fulfilling mani jewels, all like great mountains; and also manifested all kinds of flowers, all kinds of garlands, all kinds of incense, all kinds of burning incense, all kinds of fragrant ointments, all kinds of clothing, all kinds of banners, all kinds of music, and all kinds of objects of the five desires, all piled up like mountains; and countless hundreds of thousands of millions of maiden attendants. Then the great deity said to Sudhana: 『Good man! You may take these things to make offerings to the Tathagata, cultivate various merits, and give them to all beings, gathering them in, so that they may learn the practice of Dana Paramita (the perfection of giving), and be able to give up what is difficult to give up. Good man! Just as I have shown you these things and taught you to practice giving; it is the same for all beings, so that they may all be influenced by this root of goodness, and in the presence of the Three Jewels (Buddha, Dharma, Sangha) and virtuous teachers, make respectful offerings, increase good dharmas, and generate the intention for unsurpassed Bodhi. 『Good man! If there are beings who are attached to the five desires and indulge themselves, then show them impure realms; if there are beings who are angry, arrogant, and fond of contention, then show them extremely terrifying forms, such as Rakshasas (demons) drinking blood and eating flesh; so that when they see them, they will be terrified and fearful, their minds will be softened, and they will abandon their grudges. If there are beings who are dull and lazy, then show them kings, thieves, floods, fires, and various serious illnesses; so that when they see them, they will be filled with fear, know that there is sorrow and suffering, and encourage themselves. By such various means, cause them to abandon all unwholesome actions, practice wholesome dharmas; cause them to remove all obstacles to the Paramitas (perfections), and to be complete in the Paramitas; cause them to transcend all dangerous paths of obstacles, and reach a place without obstacles.』
「善男子！我唯知此雲網解脫。如諸菩薩摩訶薩，猶如帝釋，已能摧伏一切煩惱阿修羅軍；猶如大水，普能消滅一切眾生諸煩惱火；猶如猛火，普能幹竭一切眾生諸愛慾水；猶如大風，普能吹倒一切眾生諸見取幢；猶如金剛，悉能摧破一切眾生諸我見山。而我云何能知能說彼功德行？
「善男子！此閻浮提摩竭提國菩提場中，有主地神，其名：安住。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子禮大天足，繞無數匝，辭退而去。
爾時，善財童子漸次遊行，趣摩竭提國菩提場內安住神所，百萬地神同在其中，更相謂言：「此來童子即是佛藏，必當普為一切眾生作所依處，必當普壞一切眾生無明㲉藏。此人已生法王種中，當以離垢無礙法繒而冠其首，當開智慧大珍寶藏，摧伏一切邪論異道。」
時，安住等百萬地神，放大光明，遍照三千大千世界，普令大地同時震吼，種種寶物處處莊嚴，影潔光流遞相鑒徹；一切葉樹俱時生長，一切華樹咸共開敷，一切果樹靡不成熟，一切河流遞相灌注，一切池沼悉皆盈滿；雨細香雨遍灑其地，風來吹華普散其上，無數音樂一時俱奏，天莊嚴具咸出美音；牛王、象王、師子王等，皆生歡喜，踴躍、哮吼，猶如大山相擊出聲；百千伏藏自然
【現代漢語翻譯】 現代漢語譯本：『善男子！我只知道這雲網解脫法門。像那些菩薩摩訶薩，他們就像帝釋天一樣，已經能夠摧毀一切煩惱的阿修羅軍隊；又像大水一樣，能夠普遍地熄滅一切眾生各種煩惱的火焰；又像猛火一樣，能夠普遍地燒乾一切眾生各種愛慾的水；又像大風一樣，能夠普遍地吹倒一切眾生各種見解的旗幟；又像金剛一樣，能夠摧毀一切眾生各種我見的高山。而我怎麼能夠知道和說出他們的功德和修行呢？』 『善男子！在這閻浮提（Jambudvipa，指我們所居住的這個世界）的摩竭提國（Magadha，古印度的一個王國）菩提場中，有一位主地神，他的名字叫安住（Anzhu，意為安住于地）。你到他那裡去問：菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子（Sudhana，佛教故事中的求道者）禮拜大天（指文殊菩薩）的腳，繞了無數圈，然後告辭離去。 這時，善財童子逐漸地前往摩竭提國菩提場內的安住神所在之處，一百萬位地神也都在那裡，他們互相說道：『這位前來的童子就是佛的寶藏，必定會普遍地成為一切眾生的依靠之處，必定會普遍地摧毀一切眾生的無明（ignorance）的覆蓋。這個人已經出生在法王的種族中，應當用清凈無礙的法繒來加冕他的頭頂，應當開啟智慧的大珍寶藏，摧毀一切邪論和異端。』 當時，安住等一百萬位地神，放出大光明，普遍照耀三千大千世界，普遍地使大地同時震動吼叫，各種寶物在各處莊嚴，光影潔凈流動，互相映照；一切葉樹同時生長，一切花樹都一起開放，一切果樹沒有不成熟的，一切河流互相灌注，一切池塘都充滿；細香雨普遍地灑在地上，風吹來花朵普遍地散落在上面，無數音樂同時演奏，天上的莊嚴器具都發出美妙的聲音；牛王、象王、獅子王等，都生出歡喜，跳躍、吼叫，就像大山互相撞擊發出聲音；成百上千的伏藏自然涌現。
【English Translation】 English version: 『Good man! I only know this Cloud Net Liberation. Like those Bodhisattva-Mahasattvas, they are like Indra (帝釋, the king of gods), who have already been able to subdue all the Asura (阿修羅, a type of demigod) armies of afflictions; like great water, they can universally extinguish all the fires of afflictions of all sentient beings; like fierce fire, they can universally dry up all the waters of desires of all sentient beings; like great wind, they can universally blow down all the banners of views and attachments of all sentient beings; like Vajra (金剛, diamond or thunderbolt), they can completely shatter all the mountains of self-views of all sentient beings. How can I know and speak of their merits and practices?』 『Good man! In this Bodhi field in the Magadha (摩竭提國, an ancient kingdom in India) country of Jambudvipa (閻浮提, the world we live in), there is a chief earth deity, whose name is Anzhu (安住, meaning 'abiding'). Go to him and ask: How do Bodhisattvas learn the practices of Bodhisattvas and cultivate the path of Bodhisattvas?』 At that time, Sudhana (善財童子, a seeker of truth in Buddhist stories) bowed at the feet of the Great Being (referring to Manjushri Bodhisattva), circled him countless times, and then took his leave. At this time, Sudhana gradually went to the place where the deity Anzhu was in the Bodhi field of Magadha. A million earth deities were also there. They said to each other: 『This boy who has come is the treasure of the Buddha, and he will surely become the refuge for all sentient beings, and he will surely destroy the coverings of ignorance (無明) of all sentient beings. This person has already been born into the lineage of the Dharma King, and he should be crowned with the pure and unobstructed Dharma banner, and he should open the great treasure of wisdom, and subdue all heretical and heterodox views.』 At that time, Anzhu and the million earth deities emitted great light, universally illuminating the three thousand great thousand worlds, universally causing the earth to shake and roar simultaneously. Various treasures adorned everywhere, the light and shadows were pure and flowing, reflecting each other; all the leaf trees grew simultaneously, all the flower trees bloomed together, all the fruit trees were ripe, all the rivers flowed into each other, all the ponds were full; fine fragrant rain sprinkled the ground, the wind blew and scattered flowers everywhere, countless music played simultaneously, and the heavenly adornments emitted beautiful sounds; the bull kings, elephant kings, lion kings, etc., all felt joy, leaped, and roared, like mountains colliding and making sounds; hundreds and thousands of hidden treasures naturally emerged.
踴現。
時，安住地神告善財言：「善來童子！汝於此地曾種善根，我為汝現，汝欲見不？」
爾時，善財禮地神足，繞無數匝，合掌而立，白言：「聖者！唯然！欲見。」
時，安住地神以足按地，百千億阿僧祇寶藏自然踴出，告言：
「善男子！今此寶藏隨逐于汝，是汝往昔善根果報，是汝福力之所攝受，汝應隨意自在受用。
「善男子！我得菩薩解脫，名：不可壞智慧藏，常以此法成就眾生。
「善男子！我憶自從然燈佛來，常隨菩薩，恭敬守護，觀察菩薩所有心行、智慧境界、一切誓願、諸清凈行、一切三昧、廣大神通、大自在力、無能壞法，遍往一切諸佛國土，普授一切諸如來記，轉於一切諸佛法輪，廣說一切修多羅門，大法光明普皆照耀，教化調伏一切眾生，示現一切諸佛神變，我皆能領受、皆能憶持。
「善男子！乃往古世，過須彌山微塵數劫，有劫名：莊嚴，世界名：月幢，佛號：妙眼，于彼佛所得此法門。善男子！我於此法門，若入若出修習增長，常見諸佛未曾舍離，始從初得乃至賢劫，于其中間，值遇不可說不可說佛剎微塵數如來、應、正等覺，悉皆承事，恭敬供養；亦見彼佛詣菩提座，現大神力；亦見彼佛所有一切功德善根。
「善男子！
【現代漢語翻譯】 現代漢語譯本 涌現。 當時，安住地神告訴善財說：『善來童子！你在這塊土地上曾經種下善根，我為你顯現，你想看嗎？』 這時，善財禮拜地神的腳，繞了無數圈，合掌站立，說道：『聖者！是的！我想看。』 當時，安住地神用腳按地，成百上千億阿僧祇的寶藏自然涌出，告訴他說： 『善男子！現在這些寶藏都跟隨你，這是你過去善根的果報，是你福德力量所攝受的，你應該隨意自在地享用。 『善男子！我得到菩薩的解脫法門，名為：不可壞智慧藏，我常常用這個法門來成就眾生。 『善男子！我回憶自從然燈佛（Dipamkara Buddha）以來，常常跟隨菩薩，恭敬守護，觀察菩薩所有的心行、智慧境界、一切誓願、各種清凈的行為、一切三昧（samadhi，禪定）、廣大的神通、大自在的力量、無能破壞的法，普遍前往一切諸佛的國土，普遍接受一切諸如來（Tathagata）的授記，轉動一切諸佛的法輪，廣泛宣說一切修多羅門（sutra，佛經），大法光明普遍照耀，教化調伏一切眾生，示現一切諸佛的神變，我都能領受、都能憶持。 『善男子！在很久遠的過去，經過須彌山（Sumeru）微塵數劫，有一個劫名為：莊嚴，世界名為：月幢，佛號：妙眼，我從那位佛那裡得到這個法門。善男子！我對於這個法門，無論是進入還是出來，都修習增長，常常見到諸佛，未曾舍離，從最初得到這個法門直到賢劫（Bhadrakalpa），在這期間，值遇了不可說不可說佛剎微塵數如來、應、正等覺（Tathagata, Arhat, Samyaksambuddha），都承事他們，恭敬供養；也見到那些佛前往菩提座，顯現大神力；也見到那些佛所有的一切功德善根。 『善男子！』
【English Translation】 English version Emerged. At that time, the Earth-dwelling Spirit told Sudhana, 『Well come, young man! You have planted good roots in this land. I will appear for you. Do you wish to see?』 Then, Sudhana bowed at the feet of the Earth-dwelling Spirit, circumambulated him countless times, stood with his palms together, and said, 『Holy One! Yes! I wish to see.』 Then, the Earth-dwelling Spirit pressed the ground with his foot, and hundreds of thousands of billions of asamkhya (countless) treasures naturally emerged, and he said: 『Good man! Now these treasures follow you. This is the result of your past good roots. It is received by your power of merit. You should freely enjoy them as you wish. 『Good man! I have attained the Bodhisattva liberation called: Inexhaustible Treasury of Wisdom. I constantly use this Dharma to accomplish sentient beings. 『Good man! I recall that since the time of Dipamkara Buddha, I have always followed Bodhisattvas, respectfully protected them, observed all the thoughts and actions of Bodhisattvas, their realms of wisdom, all their vows, all their pure practices, all their samadhis (meditative absorptions), their vast spiritual powers, their great powers of freedom, their indestructible Dharmas, traveled to all the Buddha lands, universally received the predictions of all the Tathagatas, turned the Dharma wheels of all the Buddhas, widely expounded all the sutras, the great light of the Dharma universally illuminated, taught and tamed all sentient beings, manifested all the miraculous transformations of the Buddhas. I am able to receive and remember all of them. 『Good man! In the ancient past, countless kalpas (eons) beyond the number of dust particles of Mount Sumeru, there was a kalpa named: Adornment, a world named: Moon Banner, and a Buddha named: Wonderful Eye. I obtained this Dharma from that Buddha. Good man! Regarding this Dharma, whether entering or exiting, I have practiced and increased it. I have constantly seen all the Buddhas and have never left them. From the beginning of obtaining this Dharma until the Bhadrakalpa (present kalpa), during this time, I have encountered countless Tathagatas, Arhats, Samyaksambuddhas, as many as the dust particles of countless Buddha lands. I have served them all, respectfully made offerings to them. I have also seen those Buddhas go to the Bodhi seat and manifest great spiritual powers. I have also seen all the merits and good roots of those Buddhas. 『Good man!』
我唯知此不可壞智慧藏法門。如諸菩薩摩訶薩常隨諸佛，能持一切諸佛所說，入一切佛甚深智慧，唸唸充遍一切法界，等如來身，生諸佛心，具諸佛法，作諸佛事；而我云何能知能說彼功德行？
「善男子！此閻浮提摩竭提國迦毗羅城，有主夜神，名：婆珊婆演底。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子禮地神足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子一心思惟安住神教，憶持菩薩不可沮壞智藏解脫，修其三昧，學其軌則，觀其遊戲，入其微妙，得其智慧，達其平等，知其無邊，測其甚深。
漸次遊行，至於彼城，從東門入，佇立未久，便見日沒。心念隨順諸菩薩教，渴仰欲見彼主夜神，于善知識生如來想，復作是念：「由善知識得周遍眼，普能明見十方境界；由善知識得廣大解，普能了達一切所緣；由善知識得三昧眼，普能觀察一切法門；由善知識得智慧眼，普能明照十方剎海。」
作是念時，見彼夜神于虛空中，處寶樓閣香蓮華藏師子之座，身真金色，目發紺青，形貌端嚴，見者歡喜，眾寶瓔珞以為嚴飾，身服朱衣，首戴梵冠，一切星宿炳然在體。于其身上一一毛孔，皆現化度無量無數惡道眾生，令其免離險難之像；是諸眾生，或生人中，或生
【現代漢語翻譯】 現代漢語譯本 我只知道這不可摧毀的智慧寶藏法門。就像諸位菩薩摩訶薩（偉大的菩薩）常常跟隨諸佛，能夠受持一切諸佛所說的教法，進入一切佛的甚深智慧，唸唸之間充滿一切法界，等同如來之身，生起諸佛之心，具足諸佛的教法，行持諸佛的事業；而我怎麼能夠知道和述說他們的功德和修行呢？ 『善男子！在這閻浮提（我們所居住的這個世界）的摩竭提國（古印度的一個國家）的迦毗羅城（釋迦牟尼佛的故鄉），有一位主夜神，名叫婆珊婆演底（意為『使一切歡喜』）。你到她那裡去請教：菩薩如何學習菩薩的修行，修持菩薩的道？』 當時，善財童子禮拜地神的腳，圍繞無數圈，恭敬地瞻仰，然後告辭離去。 這時，善財童子一心一意地思惟安住于地神的教誨，憶持菩薩不可摧毀的智慧寶藏解脫法門，修習其中的三昧（禪定），學習其中的規則，觀察其中的遊戲，進入其中的微妙之處，獲得其中的智慧，通達其中的平等性，瞭解其中的無邊無際，測度其中的深奧。 他逐漸地，到達了那座城市，從東門進入，站立不久，就看見太陽落山。他心中隨順諸菩薩的教導，渴望見到那位主夜神，對善知識生起如來（佛）的想念，又這樣想：『通過善知識，我能獲得周遍的眼睛，普遍明見十方世界；通過善知識，我能獲得廣大的理解，普遍了達一切所緣；通過善知識，我能獲得三昧之眼，普遍觀察一切法門；通過善知識，我能獲得智慧之眼，普遍照亮十方剎土（佛的國土）』。 當他這樣想的時候，看見那位夜神在虛空中，處於寶樓閣香蓮花藏獅子座上，身體是真正的金色，眼睛和頭髮是紺青色，容貌端莊美麗，見到的人都感到歡喜，用各種珍寶瓔珞作為裝飾，身穿硃紅色的衣服，頭戴梵天之冠，一切星宿都清晰地顯現在身上。在她身上每一個毛孔，都顯現出化度無量無數惡道眾生，使他們免離危險和災難的景象；這些眾生，有的轉生到人道中，有的轉生到...
【English Translation】 English version I only know this indestructible wisdom treasury Dharma gate. It is like how all Bodhisattva Mahasattvas (great Bodhisattvas) constantly follow all Buddhas, are able to uphold all the teachings spoken by all Buddhas, enter into the profound wisdom of all Buddhas, in every thought pervade all Dharma realms, are equal to the body of the Tathagata, give rise to the mind of all Buddhas, possess all the Dharmas of all Buddhas, and perform the deeds of all Buddhas; how could I possibly know and speak of their merits and practices? 『Good man! In this Jambudvipa (the world we live in), in the Magadha country (an ancient Indian kingdom), in the city of Kapilavastu (the birthplace of Shakyamuni Buddha), there is a night-ruling deity named Vasanta-sambhava-yanti (meaning 『making all rejoice』). Go to her and ask: How do Bodhisattvas learn the practices of Bodhisattvas and cultivate the path of Bodhisattvas?』 At that time, Sudhana (the seeker) bowed at the feet of the earth deity, circumambulated countless times, respectfully gazed upon her, and then took his leave. Then, Sudhana single-mindedly contemplated and dwelt upon the earth deity』s teachings, remembering the indestructible wisdom treasury liberation of the Bodhisattvas, cultivating its samadhi (meditative absorption), learning its rules, observing its play, entering its subtleties, obtaining its wisdom, understanding its equality, knowing its boundlessness, and measuring its profundity. Gradually, he arrived at that city, entered through the east gate, and after standing for a short while, he saw the sun set. His mind followed the teachings of the Bodhisattvas, longing to see that night-ruling deity, and he generated the thought of the Tathagata (Buddha) towards the good teacher, and further thought: 『Through the good teacher, I can obtain the all-pervading eye, universally seeing the ten directions; through the good teacher, I can obtain vast understanding, universally comprehending all that is cognized; through the good teacher, I can obtain the samadhi eye, universally observing all Dharma gates; through the good teacher, I can obtain the wisdom eye, universally illuminating the ten directions of Buddha-lands.』 As he was thinking this, he saw that night deity in the empty space, seated on a jeweled pavilion, a fragrant lotus treasury lion throne, her body was true gold in color, her eyes and hair were dark blue, her appearance was dignified and beautiful, those who saw her felt joy, adorned with various jeweled necklaces, wearing a crimson robe, and a Brahma crown on her head, all the stars were clearly visible on her body. From each pore on her body, there appeared the transformation of countless beings in evil realms, causing them to be free from danger and disaster; these beings, some were reborn in the human realm, some were reborn in...
天上，或有趣向二乘菩提，或有修行一切智道。又彼一一諸毛孔中，示現種種教化方便，或為現身，或為說法，或為示現聲聞乘道，或為示現獨覺乘道，或為示現諸菩薩行、菩薩勇猛、菩薩三昧、菩薩自在、菩薩住處、菩薩觀察、菩薩師子頻申、菩薩解脫遊戲，如是種種成熟眾生。
善財童子見聞此已，心大歡喜，以身投地，禮夜神足，繞無數匝，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，我心冀望依善知識獲諸如來功德法藏。唯愿示我一切智道，我行於中，至十力地！」
時，彼夜神告善財言：
「善哉善哉！善男子！汝能深心敬善知識，樂聞其語，修行其教；以修行故，決定當得阿耨多羅三藐三菩提。
「善男子！我得菩薩破一切眾生癡暗法光明解脫。善男子！我于惡慧眾生，起大慈心；于不善業眾生，起大悲心；于作善業眾生，起于喜心；于善惡二行眾生，起不二心；于雜染眾生，起令生清凈心；于邪道眾生，起令生正行心；於劣解眾生，起令興大解心；於樂生死眾生，起令舍輪轉心；于住二乘道眾生，起令住一切智心。善男子！我以得此解脫故，常與如是心共相應。
「善男子！我于夜闇人靜，鬼、神、盜賊、諸惡眾生所遊行時，密雲重霧、惡風暴雨、日
【現代漢語翻譯】 現代漢語譯本：在天上，或者有眾生傾向於二乘（聲聞乘和獨覺乘）的菩提，或者有眾生修行一切智道（菩薩道）。而且，在那每一個毛孔中，都示現種種教化的方便，或者顯現自身，或者宣說佛法，或者示現聲聞乘的道路，或者示現獨覺乘的道路，或者示現諸菩薩的修行、菩薩的勇猛、菩薩的三昧（禪定）、菩薩的自在、菩薩的住處、菩薩的觀察、菩薩的獅子奮迅、菩薩的解脫遊戲，像這樣種種方式來成熟眾生。 善財童子見到並聽到這些后，心中非常歡喜，以身體投地，禮拜夜神的雙足，圍繞無數圈，在夜神面前合掌說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），我心中希望依靠善知識獲得諸如來的功德法藏。唯愿您能指示我一切智道，我將在這條道路上修行，直至到達十力地（佛的十種力量）！』 這時，那位夜神告訴善財童子說： 『善哉善哉！善男子！你能夠以深切的心敬重善知識，樂於聽聞他們的教誨，修行他們的教導；因為修行的緣故，你必定能夠獲得阿耨多羅三藐三菩提。 『善男子！我獲得了菩薩破一切眾生癡暗法光明解脫。善男子！我對於有惡慧的眾生，生起大慈心；對於造作不善業的眾生，生起大悲心；對於造作善業的眾生，生起喜心；對於既作善業又作惡業的眾生，生起不二之心；對於雜染的眾生，生起令他們生清凈的心；對於走邪道的眾生，生起令他們生正行的心；對於理解力低劣的眾生，生起令他們興起大理解的心；對於樂於生死的眾生，生起令他們捨棄輪迴的心；對於安住於二乘道的眾生，生起令他們安住於一切智的心。善男子！我因為獲得這種解脫的緣故，常常與這樣的心相應。 『善男子！我在夜晚黑暗、人靜的時候，鬼、神、盜賊、各種惡劣眾生出沒的時候，密雲重霧、惡風暴雨、日
【English Translation】 English version: In the heavens, there are beings who incline towards the Bodhi of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), or there are beings who cultivate the path of Sarvajñāna (Buddhahood). Moreover, in each and every pore of their bodies, they manifest various skillful means of teaching, sometimes appearing in person, sometimes expounding the Dharma, sometimes demonstrating the path of the Śrāvakayāna, sometimes demonstrating the path of the Pratyekabuddhayāna, sometimes demonstrating the practices of the Bodhisattvas, the courage of the Bodhisattvas, the samādhi (meditative absorption) of the Bodhisattvas, the freedom of the Bodhisattvas, the abodes of the Bodhisattvas, the observations of the Bodhisattvas, the lion's roar of the Bodhisattvas, the liberating play of the Bodhisattvas, in such various ways to mature sentient beings. Sudhana, having seen and heard these things, was greatly delighted. He prostrated himself on the ground, bowed at the feet of the night goddess, circumambulated her countless times, and with his palms joined together in front of her, said: 'O Holy One! I have already generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment). My heart hopes to rely on good spiritual friends to obtain the treasury of the meritorious Dharmas of all the Tathāgatas. I beseech you to show me the path of Sarvajñāna, that I may practice on this path until I reach the stage of the Ten Powers (the ten powers of a Buddha)!' At that time, the night goddess said to Sudhana: 'Excellent, excellent! Good man! You are able to deeply respect good spiritual friends, delight in hearing their teachings, and practice their instructions; because of your practice, you will certainly attain Anuttarā-samyak-saṃbodhi. 'Good man! I have attained the Bodhisattva's liberation of the light of Dharma that breaks through the darkness of ignorance of all sentient beings. Good man! Towards beings with evil wisdom, I generate great loving-kindness; towards beings who commit unwholesome actions, I generate great compassion; towards beings who perform wholesome actions, I generate joy; towards beings who perform both wholesome and unwholesome actions, I generate equanimity; towards defiled beings, I generate the mind to purify them; towards beings on wrong paths, I generate the mind to lead them to the right path; towards beings with inferior understanding, I generate the mind to arouse great understanding; towards beings who delight in birth and death, I generate the mind to abandon the cycle of rebirth; towards beings who abide in the path of the Two Vehicles, I generate the mind to abide in the mind of Sarvajñāna. Good man! Because I have attained this liberation, I am always in accordance with such a mind. 'Good man! In the darkness of night, when people are quiet, when ghosts, spirits, thieves, and various evil beings are active, when there are dense clouds, heavy fog, violent winds, and heavy rain, the sun
月星宿並皆昏蔽不見色時，見諸眾生，若入于海，若行於陸，山林、曠野、諸險難處，或遭盜賊，或乏資糧，或迷惑方隅，或忘失道路，慞惶憂怖不能自出；我時即以種種方便而救濟之。
「為海難者，示作船師、魚王、馬王、龜王、象王、阿修羅王及以海神；為彼眾生，止惡風雨，息大波浪，引其道路，示其洲岸，令免怖畏，悉得安隱。復作是念：『以此善根，回施眾生，愿令舍離一切諸苦。』
「為在陸地一切眾生於夜暗中遭恐怖者，現作日月及諸星宿、晨霞、夕電種種光明，或作屋宅，或為人眾，令其得免恐怖之厄。復作是念：『以此善根，回施眾生，悉令除滅諸煩惱暗。』一切眾生，有惜壽命，有愛名聞，有貪財寶，有重官位，有著男女，有戀妻妾，未稱所求，多生憂怖；我皆救濟，令其離苦。
「為行山險而留難者，為作善神，現形親近；為作好鳥，發音慰悅；為作靈藥，舒光照耀；示其果樹，示其泉井，示正直道，示平坦地，令其免離一切憂厄。
「為行曠野、稠林、險道，藤蘿所罥、雲霧所暗而恐怖者，示其正道，令得出離。作是念言：『愿一切眾生，伐見稠林，截愛羅網，出生死野，滅煩惱暗，入一切智平坦正道，到無畏處畢竟安樂。』
「善男子！若有眾生，樂著
【現代漢語翻譯】 現代漢語譯本：當月亮、星星和星宿都被遮蔽，看不見光亮的時候，我看見眾生，有的在海上，有的在陸地，在山林、曠野、各種險難的地方，或者遭遇盜賊，或者缺乏資糧，或者迷失方向，或者忘記道路，驚慌憂愁，不能自己脫困；我那時就用種種方便來救濟他們。 對於遭遇海難的人，我示現為船師、魚王、馬王、龜王、象王、阿修羅王（非天神）以及海神；爲了那些眾生，止息惡劣的風雨，平息波浪，引導他們道路，指示他們洲岸，讓他們免除恐懼，都得到安穩。我又這樣想：『用這個善根，迴向給眾生，愿他們舍離一切痛苦。』 對於在陸地上一切眾生，在黑暗中遭遇恐怖的人，我示現為太陽、月亮以及各種星宿、晨霞、晚霞、各種光明，或者化作房屋，或者化作人群，讓他們得以免除恐怖的災難。我又這樣想：『用這個善根，迴向給眾生，讓他們都消除一切煩惱的黑暗。』一切眾生，有的愛惜生命，有的貪圖名聲，有的貪戀財寶，有的看重官位，有的執著于兒女，有的眷戀妻子，未能滿足所求，多生憂愁恐懼；我都救濟他們，讓他們脫離痛苦。 對於行走在山險而受阻的人，我化作善神，現身親近；化作好鳥，發出悅耳的聲音安慰他們；化作靈藥，散發光芒照耀他們；指示他們果樹，指示他們泉井，指示他們正直的道路，指示他們平坦的地面，讓他們免除一切憂愁災難。 對於行走在曠野、茂密的森林、險峻的道路，被藤蔓纏繞、被雲霧遮蔽而感到恐懼的人，我指示他們正確的道路，讓他們得以脫離困境。我這樣想：『愿一切眾生，砍伐見解的稠林，斬斷愛慾的羅網，脫離生死的曠野，滅除煩惱的黑暗，進入一切智慧的平坦正道，到達無畏的境地，獲得究竟的安樂。』 善男子！如果有眾生，貪戀著
【English Translation】 English version: When the moon, stars, and constellations are all obscured and their light cannot be seen, I see sentient beings, some in the sea, some on land, in mountains, forests, wildernesses, and various dangerous places, either encountering thieves, or lacking provisions, or losing their way, or forgetting the path, panicking with worry and unable to escape on their own; at that time, I immediately use various skillful means to rescue them. For those who encounter sea disasters, I manifest as a ship captain, a fish king, a horse king, a turtle king, an elephant king, an Asura king (a type of demigod), and a sea god; for those beings, I stop the evil winds and rain, calm the waves, guide their paths, show them the shores, let them be free from fear, and all attain peace and security. I also think: 『With this root of goodness, I dedicate it to all sentient beings, wishing them to be free from all suffering.』 For all sentient beings on land who encounter terror in the darkness, I manifest as the sun, moon, and various stars, morning clouds, evening glows, and various lights, or transform into houses, or into crowds of people, so that they may be free from the calamity of terror. I also think: 『With this root of goodness, I dedicate it to all sentient beings, wishing them to eliminate the darkness of all afflictions.』 All sentient beings, some cherish life, some crave fame, some are greedy for wealth, some value official positions, some are attached to children, some are attached to wives and concubines, and because their desires are not fulfilled, they generate much worry and fear; I rescue them all, letting them escape from suffering. For those who are hindered while walking in dangerous mountains, I transform into a good spirit, appearing in person to be close to them; I transform into a good bird, making pleasant sounds to comfort them; I transform into a spiritual medicine, emitting light to illuminate them; I show them fruit trees, I show them springs, I show them the straight path, I show them the flat ground, letting them be free from all worries and calamities. For those who are walking in the wilderness, dense forests, dangerous paths, entangled by vines, obscured by clouds and fog, and feeling fear, I show them the correct path, letting them escape from their predicament. I think: 『May all sentient beings, cut down the dense forest of views, sever the net of desire, escape from the wilderness of birth and death, extinguish the darkness of afflictions, enter the flat and straight path of all wisdom, reach the place of fearlessness, and attain ultimate peace and happiness.』 Good man! If there are sentient beings who are attached to
國土而憂苦者；我以方便，令生厭離。作是念言：『愿一切眾生不著諸蘊，住一切佛薩婆若境。』
「善男子！若有眾生，樂著聚落，貪愛宅舍，常處黑暗，受諸苦者；我為說法，令生厭離，令法滿足，令依法住。作是念言：『愿一切眾生，悉不貪樂六處聚落，速得出離生死境界，究竟安住一切智城。』
「善男子！若有眾生行暗夜中，迷惑十方，于平坦路生險難想，于險難道起平坦想，以高為下，以下為高，其心迷惑，生大苦惱。我以方便舒光照及，若欲出者，示其門戶；若欲行者，示其道路；欲度溝洫，示其橋樑；欲涉河海，與其船筏；樂觀方者，示其險易安危之處；欲休息者，示其城邑、水、樹之所。作是念言：『如我於此照除夜暗，令諸世事悉得宣敘；愿我普於一切眾生生死長夜、無明暗處，以智慧光普皆照了。是諸眾生無有智眼，想心見倒之所覆翳，無常常想，無樂樂想，無我我想，不凈凈想，堅固執著我人眾生、蘊界處法，迷惑因果，不識善惡，殺害眾生，乃至邪見，不孝父母，不敬沙門及婆羅門，不知惡人，不識善人，貪著惡事，安住邪法，譭謗如來，壞正法輪，于諸菩薩呰辱傷害，輕大乘道，斷菩提心，于有恩人反加殺害，于無恩處常懷怨結，譭謗賢聖，親近惡伴，盜塔寺物，作五逆罪
【現代漢語翻譯】 現代漢語譯本 對於那些因國土而憂愁痛苦的眾生，我用方便法門，使他們產生厭離之心。我這樣想：『愿一切眾生都不執著於五蘊，安住於一切佛的薩婆若（一切智）境界。』 『善男子！如果有眾生，喜歡執著于村落，貪愛房宅，常處在黑暗之中，遭受各種痛苦；我為他們說法，使他們產生厭離之心，使他們對佛法感到滿足，使他們能夠依法安住。我這樣想：『愿一切眾生，都不貪戀六處（眼、耳、鼻、舌、身、意）的聚集之處，迅速脫離生死輪迴的境界，最終安住在一切智的城池。』 『善男子！如果有眾生在黑夜中行走，迷失方向，在平坦的道路上產生險難的想法，在險峻的道路上卻產生平坦的想法，把高處看作低處，把低處看作高處，他們的心迷惑顛倒，產生極大的苦惱。我用方便法門，放出光明照耀他們，如果他們想出去，就為他們指示門戶；如果他們想行走，就為他們指示道路；如果他們想渡過溝渠，就為他們指示橋樑；如果他們想渡過江河大海，就給他們船筏；如果他們想觀察方向，就為他們指示險峻、平坦、安全和危險的地方；如果他們想休息，就為他們指示城邑、水源和樹木所在之處。我這樣想：『就像我在這裡照亮驅除黑夜，使世間的事情都能夠被宣說一樣；愿我普遍地在一切眾生生死長夜、無明黑暗之處，用智慧的光芒普遍地照亮他們。』這些眾生沒有智慧的眼睛，被顛倒的妄想所矇蔽，執著于無常為常，無樂為樂，無我為我，不凈為凈，堅固地執著於我、人、眾生、五蘊、十二處、十八界等法，迷惑于因果，不認識善惡，殺害眾生，乃至產生邪見，不孝順父母，不尊敬沙門（出家修行者）和婆羅門（祭司），不知道惡人，不認識善人，貪戀惡事，安住于邪法，譭謗如來，破壞正法法輪，對諸菩薩加以侮辱和傷害，輕視大乘佛道，斷絕菩提心，對有恩的人反而加以殺害，對沒有恩的人常常懷有怨恨，譭謗賢聖，親近惡友，盜取佛塔寺廟的財物，造作五逆重罪
【English Translation】 English version For those sentient beings who are distressed and suffering because of their lands, I use expedient means to make them develop a sense of detachment. I think thus: 『May all sentient beings not be attached to the aggregates, and abide in the realm of all Buddhas' Sarvajña (all-knowing wisdom).』 『Good man! If there are sentient beings who are attached to villages, greedy for houses, constantly dwelling in darkness, and suffering various pains; I preach the Dharma for them, making them develop a sense of detachment, making them feel satisfied with the Dharma, and enabling them to abide by the Dharma. I think thus: 『May all sentient beings not be greedy for the gathering places of the six sense bases (eye, ear, nose, tongue, body, and mind), quickly escape the realm of birth and death, and ultimately abide in the city of all-knowing wisdom.』 『Good man! If there are sentient beings who walk in the dark night, lose their way in the ten directions, imagine danger on flat roads, and imagine flat roads on dangerous paths, seeing high as low and low as high, their minds are confused and they suffer great distress. I use expedient means to emit light and illuminate them. If they wish to go out, I show them the gate; if they wish to walk, I show them the road; if they wish to cross ditches, I show them bridges; if they wish to cross rivers and seas, I give them boats and rafts; if they wish to observe directions, I show them the places that are dangerous, flat, safe, and perilous; if they wish to rest, I show them the places of cities, water, and trees. I think thus: 『Just as I illuminate and dispel the darkness here, so that worldly matters can all be declared; may I universally illuminate all sentient beings in the long night of birth and death, in the darkness of ignorance, with the light of wisdom.』 These sentient beings do not have the eyes of wisdom, they are covered by inverted thoughts, clinging to impermanence as permanence, to suffering as happiness, to no-self as self, to impurity as purity, firmly clinging to self, others, sentient beings, the aggregates, the twelve sense bases, the eighteen realms, and other dharmas, confused about cause and effect, not knowing good and evil, killing sentient beings, even holding wrong views, not being filial to their parents, not respecting śramaṇas (monastics) and Brahmins (priests), not knowing evil people, not recognizing good people, greedy for evil deeds, abiding in wrong dharmas, slandering the Tathāgata, destroying the wheel of the true Dharma, insulting and harming the Bodhisattvas, belittling the Mahāyāna path, severing the Bodhi mind, killing those who have been kind to them, constantly harboring resentment towards those who have not been kind, slandering the virtuous, associating with evil companions, stealing from pagodas and temples, committing the five heinous crimes
，不久當墮三惡道處。愿我速以大智光明，破彼眾生無明黑暗，令其疾發阿耨多羅三藐三菩提心。』既發心已，示普賢乘，開十力道，亦示如來法王境界，亦示諸佛一切智城、諸佛所行、諸佛自在、諸佛成就、諸佛總持、一切諸佛共同一身、一切諸佛平等之處，令其安住。
「善男子！一切眾生，或病所纏，或老所侵，或苦貧窮，或遭禍難，或犯王法，臨當受刑，無所依怙，生大怖畏；我皆救濟，使得安隱。復作是念：『愿我以法普攝眾生，令其解脫一切煩惱、生老病死、憂悲苦患，近善知識，常行法施，勤行善業，速得如來清凈法身，住于究竟無變易處。』
「善男子！一切眾生入見稠林，住于邪道，于諸境界起邪分別，常行不善身、語、意業，妄作種種諸邪苦行，于非正覺生正覺想，于正覺所非正覺想，為惡知識之所攝受，以起惡見，將墮惡道；我以種種諸方便門而為救護，令住正見，生人天中。復作是念：『如我救此將墜惡道諸眾生等，愿我普救一切眾生，悉令解脫一切諸苦，住波羅蜜出世聖道，於一切智得不退轉，具普賢愿，近一切智，而不捨離諸菩薩行，常勤教化一切眾生。』」
爾時，婆珊婆演底主夜神，欲重宣此解脫義，承佛神力，觀察十方，為善財童子而說頌言：
「我此解脫
【現代漢語翻譯】 現代漢語譯本：不久他們將墮入三惡道。愿我迅速以大智慧的光明，破除這些眾生的無明黑暗，使他們迅速發起阿耨多羅三藐三菩提心（無上正等正覺之心）。他們發心之後，我將向他們展示普賢乘（普賢菩薩的修行法門），開啟十力道（如來十種力量的道路），也展示如來法王的境界，也展示諸佛的一切智城（諸佛所證悟的智慧境界）、諸佛的修行、諸佛的自在、諸佛的成就、諸佛的總持（總攝一切法門的能力）、一切諸佛共同的法身、一切諸佛平等之處，使他們安住其中。 善男子！一切眾生，有的被疾病纏繞，有的被衰老侵襲，有的貧困潦倒，有的遭遇災禍，有的觸犯王法，即將遭受刑罰，無所依靠，產生巨大的恐懼；我都會救濟他們，使他們得到安穩。我又這樣想：『愿我用佛法普遍攝受眾生，使他們解脫一切煩惱、生老病死、憂愁悲傷痛苦，親近善知識，常常行法佈施，勤奮修行善業，迅速得到如來清凈的法身，安住在究竟不變易的境界。』 善男子！一切眾生陷入見解的稠林，住在邪道中，對於各種境界產生邪惡的分別，常常造作不善的身、語、意業，妄自修行各種邪苦行，對於非正覺產生正覺的想法，對於正覺反而產生非正覺的想法，被惡知識所攝受，因此產生惡見，將要墮入惡道；我用種種方便法門來救護他們，使他們安住于正見，轉生到人天之中。我又這樣想：『正如我救度這些將要墮入惡道的眾生一樣，愿我普遍救度一切眾生，使他們都解脫一切痛苦，安住在波羅蜜（到達彼岸的修行）出世的聖道上，對於一切智（佛的智慧）得到不退轉，具足普賢菩薩的願力，親近一切智，而不捨離諸菩薩的修行，常常勤奮教化一切眾生。』 這時，婆珊婆演底（主夜神）爲了再次宣說這種解脫的意義，承佛的神力，觀察十方，為善財童子說了以下偈頌：
【English Translation】 English version: Soon they will fall into the three evil realms. May I quickly use the light of great wisdom to break through the darkness of ignorance of these sentient beings, and enable them to quickly generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right and equal enlightenment). After they have generated this mind, I will show them the Samantabhadra Vehicle (the practice of Bodhisattva Samantabhadra), open the path of the Ten Powers (the path of the ten powers of the Tathagata), and also show the realm of the Tathagata Dharma King, also show the City of All-Wisdom of the Buddhas (the realm of wisdom attained by the Buddhas), the practices of the Buddhas, the freedom of the Buddhas, the accomplishments of the Buddhas, the total retention of the Buddhas (the ability to encompass all Dharma teachings), the common Dharma body of all Buddhas, and the place of equality of all Buddhas, so that they may dwell in it. Good man! All sentient beings, some are entangled by illness, some are invaded by old age, some are poor and destitute, some encounter disasters, some violate the laws of the king, and are about to be punished, without any refuge, and generate great fear; I will all rescue them and make them secure. I also think: 'May I universally gather sentient beings with the Dharma, so that they may be liberated from all afflictions, birth, old age, sickness, death, sorrow, grief, and suffering, draw near to good teachers, constantly practice Dharma giving, diligently practice good deeds, quickly attain the pure Dharma body of the Tathagata, and dwell in the ultimate and unchanging realm.' Good man! All sentient beings enter the dense forest of views, dwell in wrong paths, generate wrong discriminations about various realms, constantly create unwholesome actions of body, speech, and mind, falsely practice various wrong ascetic practices, generate the idea of right enlightenment about non-enlightenment, and generate the idea of non-enlightenment about right enlightenment, are taken in by evil teachers, and thus generate evil views, and are about to fall into evil realms; I use various skillful means to protect them, so that they may dwell in right views, and be reborn in the human and heavenly realms. I also think: 'Just as I rescue these sentient beings who are about to fall into evil realms, may I universally rescue all sentient beings, so that they may all be liberated from all suffering, dwell in the supramundane holy path of Paramita (the practice of reaching the other shore), attain non-retrogression in all-wisdom (the wisdom of the Buddha), possess the vows of Bodhisattva Samantabhadra, draw near to all-wisdom, and not abandon the practices of the Bodhisattvas, and constantly diligently teach all sentient beings.' At that time, the night-ruling deity, Vasambhavati, wishing to reiterate the meaning of this liberation, by the power of the Buddha, observed the ten directions, and spoke the following verses to Sudhana:
門， 生凈法光明， 能破愚癡暗， 待時而演說。 我昔無邊劫， 勤行廣大慈， 普覆諸世間， 佛子應修學。 寂靜大悲海， 出生三世佛， 能滅眾生苦， 汝應入此門。 能生世間樂， 亦生出世樂， 令我心歡喜， 汝應入此門。 既舍有為患， 亦遠聲聞果， 凈修諸佛力， 汝應入此門。 我目甚清凈， 普見十方剎， 亦見其中佛， 菩提樹下坐， 相好莊嚴身， 無量眾圍繞， 一一毛孔內， 種種光明出； 見諸群生類， 死此而生彼， 輪迴五趣中， 常受無量苦。 我耳甚清凈， 聽之無不及， 一切語言海， 悉聞能憶持； 諸佛轉法輪， 其聲妙無比， 所有諸文字， 悉皆能憶持。 我鼻甚清凈， 於法無所礙， 一切皆自在， 汝應入此門。 我舌甚廣大， 凈好能言說， 隨應演妙法， 汝應入此門。 我身甚清凈， 三世等如如， 隨諸眾生心， 一切悉皆現。 我心凈無礙， 如空含萬像， 普念諸如來， 而亦不分別。 了知無量剎， 一切諸心海， 諸根及欲樂， 而亦不分別。 我以大神通， 震動無量剎， 其身悉遍往，
【現代漢語翻譯】 現代漢語譯本 此法門，能生出清凈的佛法光明，能破除愚癡的黑暗，等待時機成熟便宣說佛法。 我過去在無量劫中，勤勉地修行廣大的慈悲，普遍覆蓋所有世間，佛的弟子應當修學這種慈悲。 寂靜而廣大的大悲之海，從中誕生過去、現在、未來三世諸佛，能滅除眾生的痛苦，你應當進入這個法門。 此法門能產生世間的快樂，也能產生出世間的快樂，使我的內心歡喜，你應當進入這個法門。 既已捨棄有為法的禍患，也遠離了聲聞乘的果位，清凈地修習諸佛的力量，你應當進入這個法門。 我的眼睛非常清凈，能普遍看見十方世界，也看見其中的佛，在菩提樹下端坐，相貌美好莊嚴，被無量的眾生圍繞。 每一個毛孔內，都發出種種光明；我看見各種眾生，在此處死去又在彼處出生，在五道輪迴中，常常承受無量的痛苦。 我的耳朵非常清凈，聽聞一切沒有遺漏，一切語言的海洋，都能聽見並記住；諸佛轉動法輪，其聲音美妙無比，所有文字，都能記住。 我的鼻子非常清凈，對於佛法沒有任何障礙，一切都自在無礙，你應當進入這個法門。 我的舌頭非常廣大，清凈美好能言善辯，能隨眾生的根器演說微妙的佛法，你應當進入這個法門。 我的身體非常清凈，與過去、現在、未來三世的佛平等無二，能隨順眾生的心念，一切都能顯現。 我的心清凈無礙，如同虛空能容納萬象，普遍憶念諸佛如來，卻也不作分別。 了知無量世界，一切眾生的心念，以及他們的根器和慾望，卻也不作分別。 我以大神通，震動無量的世界，我的身體能普遍到達各處，
【English Translation】 English version This dharma gate generates pure dharma light, it can break the darkness of ignorance, and it is expounded when the time is right. In the past, for countless kalpas, I diligently practiced vast compassion, universally covering all worlds. Disciples of the Buddha should cultivate this compassion. The ocean of tranquil and vast great compassion, from which the Buddhas of the past, present, and future three times are born, can extinguish the suffering of sentient beings. You should enter this dharma gate. This dharma gate can generate worldly joy, and also generate transcendental joy, making my heart rejoice. You should enter this dharma gate. Having abandoned the afflictions of conditioned phenomena, and also distanced from the fruit of the Sravakas (hearers), purely cultivate the powers of all Buddhas. You should enter this dharma gate. My eyes are extremely pure, able to universally see the ten directions of worlds, and also see the Buddhas within them, sitting under the Bodhi tree, with beautiful and majestic appearances, surrounded by countless beings. From each pore, various lights emanate; I see all kinds of sentient beings, dying here and being born there, in the five realms of reincarnation, constantly enduring immeasurable suffering. My ears are extremely pure, hearing everything without omission, the ocean of all languages, I can hear and remember; the Buddhas turn the Dharma wheel, their voices are incomparably wonderful, all the words, I can remember. My nose is extremely pure, without any obstacles to the Dharma, everything is free and unobstructed, you should enter this dharma gate. My tongue is extremely vast, pure and beautiful, eloquent, able to expound the wonderful Dharma according to the capacities of sentient beings, you should enter this dharma gate. My body is extremely pure, equal to the Buddhas of the past, present, and future three times, able to manifest everything according to the minds of sentient beings. My mind is pure and unobstructed, like the void that can contain all phenomena, universally remembering all Tathagatas (Buddhas), yet without making distinctions. Knowing the immeasurable worlds, the minds of all sentient beings, as well as their faculties and desires, yet without making distinctions. With great supernatural powers, I shake immeasurable worlds, my body can universally reach everywhere,
調彼難調眾。 我福甚廣大， 如空無有盡， 供養諸如來， 饒益一切眾。 我智廣清凈， 了知諸法海， 除滅眾生惑， 汝應入此門。 我知三世佛， 及以一切法， 亦了彼方便， 此門遍無等。 一一塵中見， 三世一切剎， 亦見彼諸佛， 此是普門力。 十方剎塵內， 悉見盧舍那， 菩提樹下坐， 成道演妙法。」
爾時，善財童子白夜神言：「汝發阿耨多羅三藐三菩提心為幾時耶？得此解脫其已久如，乃能如是饒益眾生？」
其神答言：
「善男子！乃往古世，過如須彌山微塵數劫，有劫名：寂靜光，世界名：出生妙寶，有五億佛于中出現。彼世界中有四天下，名：寶月燈光，有城，名：蓮華光，王名：善法度，以法施化，成就七寶，王四天下。王有夫人，名：法慧月，夜久眠寐。時，彼城東有一大林，名為：寂住，林中有一大菩提樹，名：一切光摩尼王莊嚴身出生一切佛神力光明。
「爾時，有佛名：一切法雷音王，於此樹下成等正覺，放無量色廣大光明，遍照出生妙寶世界。蓮華光城內有主夜神，名為：凈月，詣王夫人法慧月所，動身瓔珞以覺夫人，而告之言：『夫人當知，一切法雷音王如來，于寂住林成無上覺，及廣為
【現代漢語翻譯】 現代漢語譯本 調伏那些難以調伏的眾生。 我的福德極其廣大，如同虛空沒有邊際， 我供養諸位如來，利益一切眾生。 我的智慧廣大而清凈，了知諸法如海， 能消除眾生的迷惑，你應該進入這法門。 我了知過去、現在、未來三世的佛，以及一切法， 也瞭解那些方便法門，此法門普遍而無與倫比。 在一一微塵中，都能見到三世一切的佛剎， 也能見到那些諸佛，這就是普門的力量。 在十方剎土的微塵中，都能見到盧舍那佛（佛名）， 在菩提樹下端坐，成就佛道，演說微妙的佛法。
這時，善財童子問夜神說：『你發阿耨多羅三藐三菩提心（無上正等正覺之心）有多久了？得到這種解脫已經多久了，才能如此利益眾生？』
夜神回答說：
『善男子！在很久遠的過去，經過如須彌山微塵數那樣多的劫（時間單位），有一個劫名為：寂靜光，世界名為：出生妙寶，有五億佛在那裡出現。那個世界中有四個天下，名為：寶月燈光，有一個城市，名為：蓮華光，國王名為：善法度，用佛法教化，成就七寶，統治四個天下。國王有一位夫人，名為：法慧月，夜晚正在熟睡。當時，在那座城市的東邊有一片大森林，名為：寂住，森林中有一棵大菩提樹，名為：一切光摩尼王莊嚴身出生一切佛神力光明。
『當時，有一位佛名為：一切法雷音王，在這棵樹下成就無上正等正覺，放出無量色彩的廣大光明，遍照出生妙寶世界。蓮華光城內有一位主夜神，名為：凈月，來到國王夫人法慧月那裡，搖動身上的瓔珞來喚醒夫人，並告訴她說：『夫人應當知道，一切法雷音王如來，在寂住林成就無上正覺，並且廣泛地為…'
【English Translation】 English version Taming those difficult-to-tame beings. My blessings are exceedingly vast, like the void without end, I make offerings to all the Tathagatas, benefiting all beings. My wisdom is vast and pure, understanding the sea of all dharmas, Able to dispel the delusions of beings, you should enter this gate. I know the Buddhas of the past, present, and future, and all dharmas, Also understanding those expedient means, this gate is universal and unparalleled. In each and every dust mote, one can see all the Buddha-lands of the three times, Also seeing those Buddhas, this is the power of the Universal Gate. Within the dust motes of the ten directions, one can see Vairocana (Buddha's name), Sitting under the Bodhi tree, attaining Buddhahood, expounding the wonderful Dharma.
At that time, Sudhana asked the night deity, 'How long has it been since you generated the Bodhicitta (the mind of supreme enlightenment)? How long have you attained this liberation, that you are able to benefit beings in such a way?'
The deity replied:
'Good man! In the ancient past, after countless kalpas (eons) like the dust motes of Mount Sumeru, there was a kalpa named: Tranquil Light, and a world named: Birth of Wonderful Treasures, where five hundred million Buddhas appeared. In that world, there were four continents, named: Jewel Moon Light, and a city named: Lotus Light, with a king named: Good Dharma Measure, who ruled the four continents with Dharma, achieving the seven treasures. The king had a queen named: Dharma Wisdom Moon, who was sleeping soundly at night. At that time, to the east of that city, there was a large forest named: Tranquil Abode, and in the forest, there was a large Bodhi tree named: All Light Mani King Adorned Body, which emitted the light of all Buddhas' divine power.
'At that time, there was a Buddha named: All Dharma Thunder Sound King, who attained supreme enlightenment under this tree, emitting immeasurable colors of vast light, illuminating the world of Birth of Wonderful Treasures. In the city of Lotus Light, there was a night deity named: Pure Moon, who went to the king's queen, Dharma Wisdom Moon, and shook her jewelry to awaken her, and told her: 'Madam, you should know that the Tathagata All Dharma Thunder Sound King, has attained supreme enlightenment in the Tranquil Abode forest, and is widely…'
說諸佛功德自在神力、普賢菩薩所有行愿。』令王夫人發阿耨多羅三藐三菩提意，供養彼佛及諸菩薩、聲聞、僧眾。
「善男子！時王夫人法慧月者，豈異人乎？我身是也！
「我于彼佛所發菩提心種善根故，于須彌山微塵數劫，不生地獄、餓鬼、畜生諸惡趣中，亦不生於下賤之家，諸根具足，無有眾苦，于天人中福德殊勝，不生惡世，恒不離佛及諸菩薩、大善知識，常于其所種植善根，經八十須彌山微塵數劫常受安樂，而未滿足菩薩諸根。
「過此劫已，復過萬劫，于賢劫前，有劫名：無憂遍照，世界名：離垢妙光。其世界中凈穢相雜，有五百佛于中出現。其第一佛，名：須彌幢寂靜妙眼如來、應、正等覺；我為：名稱長者；女名：妙慧光明，端正殊妙。彼凈月夜神，以願力故，于離垢世界一四天下妙幢王城中生，作主夜神，名：清凈眼。我於一時，在父母邊，夜久眠息。彼清凈眼來詣我所，震動我宅，放大光明，出現其身，贊佛功德言：『妙眼如來坐菩提座，始成正覺。』勸諭於我及以父母並諸眷屬，令速見佛；自為前導，引至佛所，廣興供養。
「我才見佛，即得三昧，名：出生見佛調伏眾生三世智光明輪。獲此三昧故，能憶念須彌山微塵數劫，亦見其中諸佛出現，于彼佛所聽聞妙法
【現代漢語翻譯】 『講述諸佛的功德自在神力，以及普賢菩薩（Samantabhadra Bodhisattva）的所有行愿。』令王夫人發阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心，供養彼佛及諸菩薩、聲聞（Śrāvaka，聽聞佛法而修行的人）、僧眾。 『善男子！當時的王夫人法慧月，難道是別人嗎？就是我自身啊！』 『我因為在那位佛所發菩提心，種下善根的緣故，在須彌山（Sumeru）微塵數劫的時間裡，不墮入地獄、餓鬼、畜生等惡道之中，也不出生在貧賤之家，諸根完好，沒有各種痛苦，在天人之中福德殊勝，不生在惡劣的時代，恒常不離佛以及諸菩薩、大善知識，常常在他們那裡種植善根，經過八十個須彌山微塵數劫的時間，常常享受安樂，但還未滿足菩薩的各種修行。』 『過了這些劫數之後，又過了萬劫，在賢劫（Bhadrakalpa）之前，有一個劫名為：無憂遍照，世界名為：離垢妙光。那個世界中清凈和污穢相雜，有五百佛在那裡出現。其中第一位佛，名為：須彌幢寂靜妙眼如來（Sumerudhvaja-śānta-subhālocana Tathāgata）、應、正等覺；我當時是：名稱長者；女兒名為：妙慧光明，端正殊妙。那位凈月夜神，因為願力的緣故，在離垢世界一個四天下（Caturdvīpa）的妙幢王城中出生，作為主夜神，名為：清凈眼。我當時，在父母身邊，夜裡睡了很久。那位清凈眼來到我這裡，震動我的住宅，放出大光明，顯現他的身形，讚歎佛的功德說：『妙眼如來坐在菩提座上，剛剛成就正覺。』勸告我和我的父母以及所有眷屬，令我們快速去見佛；他自己作為前導，引導我們到佛那裡，廣泛地進行供養。』 『我才見到佛，就得到了三昧（Samadhi，禪定），名為：出生見佛調伏眾生三世智光明輪。因為獲得這個三昧的緣故，能夠憶念須彌山微塵數劫的事情，也見到其中諸佛出現，在那些佛那裡聽聞妙法。
【English Translation】 'Recounting the Buddhas' meritorious virtues, self-mastery, and divine powers, as well as all the practices and vows of Samantabhadra Bodhisattva.' Causing the King's wife to generate the aspiration for Anuttara-samyak-sambodhi, and to make offerings to that Buddha, as well as to all the Bodhisattvas, Śrāvakas, and the Sangha. 'Good man! Was the King's wife, Dharma-wisdom-moon, at that time, someone else? It was myself!' 'Because I generated the Bodhi mind and planted good roots at that Buddha's place, for as many kalpas as there are dust particles in Mount Sumeru, I was not born in the hells, as hungry ghosts, or as animals, or in any of the evil realms. Nor was I born into a poor family. My faculties were complete, and I had no suffering. Among gods and humans, my blessings were exceptional. I was not born in evil times, and I was always in the presence of the Buddha, the Bodhisattvas, and great virtuous teachers. I constantly planted good roots in their presence. For eighty kalpas, as many as there are dust particles in Mount Sumeru, I constantly enjoyed happiness, but I had not yet fulfilled all the Bodhisattva's practices.' 'After these kalpas had passed, and after another ten thousand kalpas, before the Bhadrakalpa, there was a kalpa named: Worry-free Universal Illumination, and a world named: Immaculate Wonderful Light. In that world, purity and impurity were mixed, and five hundred Buddhas appeared there. The first of these Buddhas was named: Sumerudhvaja-śānta-subhālocana Tathāgata, Arhat, Samyak-sambuddha. At that time, I was: the Elder Named; my daughter was named: Wonderful Wisdom Light, and she was exceptionally beautiful. That Pure Moon Night Goddess, due to her vows, was born in the city of Wonderful Banner in one of the four continents of the Immaculate World, and became the night guardian, named: Pure Eye. At one time, I was by my parents' side, and had been sleeping for a long time. That Pure Eye came to my place, shook my house, emitted great light, and revealed her form, praising the Buddha's merits, saying: 'The Wonderful Eye Tathagata is sitting on the Bodhi seat, and has just attained enlightenment.' She urged me, my parents, and all my relatives to quickly go see the Buddha. She herself led the way, guiding us to the Buddha, and we made extensive offerings.' 'As soon as I saw the Buddha, I attained a samadhi named: The Light Wheel of the Wisdom of the Three Times, which Arises from Seeing the Buddha and Subduing Sentient Beings. Because of attaining this samadhi, I was able to remember events from as many kalpas as there are dust particles in Mount Sumeru, and I also saw the Buddhas who appeared during that time. I heard the wonderful Dharma from those Buddhas.'
；以聞法故，即得此破一切眾生暗法光明解脫。得此解脫已，即見其身遍往佛剎微塵數世界，亦見彼世界所有諸佛，又見自身在其佛所；亦見彼世界一切眾生，解其言音，識其根性，知其往昔曾為善友之所攝受，隨其所樂而為現身，令生歡喜。
「我時于彼所得解脫，唸唸增長，此心無間；又見自身遍往百佛剎微塵數世界，此心無間；又見自身遍往千佛剎微塵數世界，此心無間；又見自身遍往百千佛剎微塵數世界。如是，唸唸乃至不可說不可說佛剎微塵數世界，亦見彼世界中一切如來；亦自見身在彼佛所，聽聞妙法，受持憶念，觀察決了；亦知彼佛諸本事海、諸大愿海，彼諸如來嚴凈佛剎，我亦嚴凈；亦見彼世界一切眾生，隨其所應而為現身教化調伏。此解脫門，唸唸增長，如是乃至充滿法界。
「善男子！我唯知此菩薩破一切眾生暗法光明解脫。如諸菩薩摩訶薩，成就普賢無邊行愿，普入一切諸法界海，得諸菩薩金剛智幢自在三昧，出生大愿，住持佛種；于唸唸中，成滿一切大功德海，嚴凈一切廣大世界；以自在智，教化成熟一切眾生；以智慧日，滅除一切世間暗障；以勇猛智，覺悟一切眾生惛睡；以智慧月，決了一切眾生疑惑；以清凈音，斷除一切諸有執著；於一切法界一一塵中，示現一切自在神力
【現代漢語翻譯】 現代漢語譯本：因為聽聞佛法，就能獲得這種破除一切眾生愚昧黑暗的光明解脫。獲得這種解脫后，就能看見自己的身體遍佈如微塵數般多的佛剎世界，也能看見那些世界中的所有佛陀，還能看見自己身處那些佛陀的所在；也能看見那些世界中的一切眾生，理解他們的語言，瞭解他們的根性，知道他們過去曾被善友所引導，隨他們所喜好的而顯現身形，使他們心生歡喜。 我那時所獲得的解脫，唸唸增長，此心沒有間斷；又看見自己的身體遍佈百佛剎微塵數的世界，此心沒有間斷；又看見自己的身體遍佈千佛剎微塵數的世界，此心沒有間斷；又看見自己的身體遍佈百千佛剎微塵數的世界。像這樣，唸唸乃至不可說不可說佛剎微塵數的世界，也看見那些世界中的一切如來（Tathagata，佛的稱號）；也看見自己身處那些佛陀的所在，聽聞微妙的佛法，受持憶念，觀察決斷；也知道那些佛陀的各種本願海、各種大愿海，那些如來莊嚴清凈的佛剎，我也莊嚴清凈；也看見那些世界中的一切眾生，隨他們所應而顯現身形教化調伏。這種解脫之門，唸唸增長，像這樣乃至充滿整個法界。 善男子！我只知道這種菩薩破除一切眾生愚昧黑暗的光明解脫。像諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），成就普賢（Samantabhadra，菩薩名）無邊的行愿，普遍進入一切諸法界海，獲得諸菩薩金剛智幢自在三昧（Vajra-jnana-dhvaja-svatantra-samadhi，金剛智慧旗幟自在禪定），出生大愿，住持佛種；在念念之中，成就圓滿一切大功德海，莊嚴清凈一切廣大的世界；以自在的智慧，教化成熟一切眾生；以智慧的太陽，滅除一切世間的黑暗障礙；以勇猛的智慧，覺悟一切眾生的昏睡；以智慧的月亮，決斷一切眾生的疑惑；以清凈的聲音，斷除一切諸有的執著；在一切法界的每一個微塵中，示現一切自在的神力。
【English Translation】 English version: Because of hearing the Dharma, one immediately obtains this liberation of light that breaks through the darkness of all sentient beings. Having obtained this liberation, one then sees one's body pervading worlds as numerous as dust particles in Buddha-lands, and also sees all the Buddhas in those worlds, and also sees oneself in the presence of those Buddhas; one also sees all the sentient beings in those worlds, understands their languages, knows their roots, and knows that they were once guided by good friends, appearing in forms that please them, causing them to rejoice. The liberation I obtained at that time increases moment by moment, without interruption in this mind; and I also see my body pervading worlds as numerous as dust particles in a hundred Buddha-lands, without interruption in this mind; and I also see my body pervading worlds as numerous as dust particles in a thousand Buddha-lands, without interruption in this mind; and I also see my body pervading worlds as numerous as dust particles in a hundred thousand Buddha-lands. Like this, moment by moment, up to unspeakable, unspeakable Buddha-lands as numerous as dust particles, I also see all the Tathagatas (Buddha's title) in those worlds; I also see myself in the presence of those Buddhas, listening to the wonderful Dharma, receiving and remembering it, observing and deciding; I also know the various vows and great vows of those Buddhas, and I also purify the Buddha-lands that those Tathagatas have adorned; I also see all the sentient beings in those worlds, appearing in forms that are appropriate for them, teaching and subduing them. This gate of liberation increases moment by moment, and thus fills the entire Dharma realm. Good man! I only know this liberation of light of the Bodhisattva that breaks through the darkness of all sentient beings. Like the Bodhisattva-Mahasattvas (Great Bodhisattvas), who accomplish the boundless practices and vows of Samantabhadra (a Bodhisattva), universally entering all the seas of the Dharma realms, obtaining the Vajra-jnana-dhvaja-svatantra-samadhi (Diamond Wisdom Banner of Self-Mastery Samadhi) of the Bodhisattvas, giving rise to great vows, upholding the Buddha-seed; in every moment, accomplishing and fulfilling all the great oceans of merit, adorning and purifying all the vast worlds; with the wisdom of self-mastery, teaching and maturing all sentient beings; with the sun of wisdom, eliminating all the darkness and obstacles of the world; with the wisdom of courage, awakening all sentient beings from their slumber; with the moon of wisdom, resolving all the doubts of sentient beings; with a pure voice, cutting off all attachments to existence; in every dust particle of all the Dharma realms, manifesting all the powers of self-mastery.
，智眼明凈，等見三世。而我何能知其妙行、說其功德、入其境界、示其自在？
「善男子！此閻浮提摩竭提國菩提場內，有主夜神，名：普德凈光。我本從其發阿耨多羅三藐三菩提心，常以妙法開悟於我。汝詣彼問：菩薩云何學菩薩行、修菩薩道。」
爾時，善財童子向婆珊婆演底神而說頌曰：
「見汝清凈身， 相好超世間， 如文殊師利， 亦如寶山王。 汝法身清凈， 三世悉平等， 世界悉入中， 成壞無所礙。 我觀一切趣， 悉見汝形像， 一一毛孔中， 星月各分佈。 汝心極廣大， 如空遍十方， 諸佛悉入中， 清凈無分別。 一一毛孔內， 悉放無數光， 十方諸佛所， 普雨莊嚴具。 一一毛孔內， 各現無數身， 十方諸國土， 方便度眾生。 一一毛孔內， 示現無量剎， 隨諸眾生欲， 種種令清凈。 若有諸眾生， 聞名及見身， 悉獲功德利， 成就菩提道。 多劫在惡趣， 始得見聞汝， 亦應歡喜受， 以滅煩惱故。 千剎微塵劫， 嘆汝一毛德， 劫數猶可窮， 功德終無盡。」
時，善財童子說此頌已，頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
大方
【現代漢語翻譯】 現代漢語譯本 他們的智慧之眼清澈明亮，能夠平等地看到過去、現在和未來三世的一切。而我怎麼能夠知道他們那不可思議的行為、述說他們的功德、進入他們的境界、展示他們的自在呢？ 『善男子！在這閻浮提（Jambudvipa，指我們所居住的這個世界）的摩竭提國（Magadha，古印度的一個王國）菩提場內，有一位主夜神，名叫普德凈光（Puddejingguang）。我最初就是從她那裡發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），她常常用微妙的佛法開導我。你到她那裡去請教：菩薩應該如何學習菩薩的修行，修持菩薩的道。』 當時，善財童子向婆珊婆演底神（Vasubandhu，守護神）說了以下偈頌： 『見到你清凈的身體，相貌美好超凡脫俗，如同文殊師利（Manjusri，智慧的象徵），也像寶山王（Ratnagiri，象徵穩固和崇高）。你的法身清凈無染，對過去、現在、未來三世都平等看待，整個世界都包含在其中，成住壞空對你沒有任何障礙。 我觀察一切眾生，都能看到你的形象，你每一個毛孔中，都分佈著星辰和月亮。你的心胸極其廣大，如同虛空遍佈十方，諸佛都包含在其中，清凈而沒有分別。 你每一個毛孔內，都放出無數的光芒，在十方諸佛所在之處，普遍降下莊嚴的寶物。你每一個毛孔內，都顯現出無數的身形，在十方諸國土，方便教化度脫眾生。 你每一個毛孔內，都示現出無量的佛剎，隨著眾生的願望，用種種方法使他們清凈。如果有眾生，聽到你的名字或者見到你的身形，都能獲得功德利益，成就菩提之道。 即使在惡道中經歷多劫，才得以見到或聽到你，也應該歡喜接受，因為這樣可以滅除煩惱。即使經過千剎微塵劫的時間，讚歎你一根毛髮的功德，劫數尚且有窮盡的時候，而你的功德終究是無盡的。』 當時，善財童子說完這些偈頌后，頂禮婆珊婆演底神的雙足，圍繞她無數圈，恭敬地瞻仰，然後告辭離去。 大方
【English Translation】 English version Their eyes of wisdom are clear and bright, equally seeing the three periods of time. How could I possibly know their wondrous actions, speak of their merits, enter their realms, or demonstrate their freedom? 'Good man! Within the Bodhi field of Magadha in Jambudvipa, there is a night-ruling deity named Puddejingguang. I originally generated the mind of anuttara-samyak-sambodhi from her, and she often enlightens me with the wonderful Dharma. You should go to her and ask: How does a Bodhisattva learn the practice of a Bodhisattva and cultivate the path of a Bodhisattva?' At that time, Sudhana spoke the following verses to the deity Vasubandhu: 'Seeing your pure body, with its excellent features surpassing the world, like Manjusri, and also like Ratnagiri. Your Dharma body is pure and undefiled, treating the past, present, and future equally. The entire world is contained within you, and formation, existence, destruction, and emptiness do not hinder you. I observe all beings and see your image, in each of your pores, stars and moons are distributed. Your mind is extremely vast, like space pervading the ten directions, all Buddhas are contained within, pure and without discrimination. From each of your pores, countless rays of light are emitted, and in the places of the Buddhas in the ten directions, adornments are universally rained down. From each of your pores, countless forms appear, in the lands of the ten directions, skillfully guiding and liberating beings. From each of your pores, immeasurable Buddha-lands are shown, according to the desires of beings, using various methods to purify them. If there are beings who hear your name or see your form, they will all obtain merits and benefits, and achieve the path of Bodhi. Even after many kalpas in evil realms, if they are able to see or hear you, they should joyfully accept it, because it can extinguish afflictions. Even if one were to praise the merit of a single hair of yours for kalpas as numerous as the dust of a thousand worlds, the kalpas may come to an end, but your merits will never be exhausted.' At that time, after Sudhana spoke these verses, he bowed at the feet of Vasubandhu, circumambulated her countless times, respectfully gazed upon her, and then took his leave. The Great
廣佛華嚴經卷第六十八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第六十九
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十
爾時，善財童子了知彼婆珊婆演底夜神初發菩提心所生菩薩藏、所發菩薩愿、所凈菩薩度、所入菩薩地、所修菩薩行、所行出離道、一切智光海、普救眾生心、普遍大悲云、於一切佛剎盡未來際常能出生普賢行愿。
漸次遊行，至普德凈光夜神所，頂禮其足，繞無數匝，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而我未知菩薩云何修行菩薩地？云何出生菩薩地？云何成就菩薩地？」
夜神答言：
「善哉善哉！善男子！汝已能發阿耨多羅三藐三菩提心，今復問于菩薩地修行、出生及以成就。
「善男子！菩薩成就十法，能圓滿菩薩行。何者為十？一者，得清凈三昧，常見一切佛；二者，得清凈眼，常觀一切佛相好莊嚴；三者，知一切如來無量無邊功德大海；四者，知等法界無量諸佛法光明海；五者，知一切如來，一一毛孔放等眾生數大光明海，利益無量一切眾生；六者，見一切如來，一一毛孔出一切寶色光明焰海；七者，于唸唸中出現一切佛變化海充滿法界，究竟一切諸佛
【現代漢語翻譯】 現代漢語譯本 爾時，善財童子了知了婆珊婆演底夜神（Vasambhavanati-devata，守護神名）初發菩提心所生起的菩薩藏（菩薩的功德寶藏）、所發的菩薩愿、所凈化的菩薩度（菩薩的修行方法）、所入的菩薩地（菩薩的修行階段）、所修的菩薩行、所行的出離道、一切智光海（佛的智慧之光如大海般深廣）、普救眾生的心、普遍的大悲云（如雲般覆蓋一切的大慈悲心），在一切佛剎（佛的國土）盡未來際常能出生普賢行愿（普賢菩薩的廣大行愿）。 善財童子逐漸前行，到達普德凈光夜神（Prabhuta-visuddha-tejas-devata，守護神名）所在之處，頂禮其足，繞行無數圈，在其面前合掌說道：『聖者！我已先發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但我還不知道菩薩如何修行菩薩地？如何出生菩薩地？如何成就菩薩地？』 夜神回答說： 『善哉善哉！善男子！你已經能夠發起阿耨多羅三藐三菩提心，現在又來問關於菩薩地的修行、出生以及成就。 『善男子！菩薩成就十種法，能夠圓滿菩薩行。是哪十種呢？第一，得到清凈三昧（samadhi，禪定），常見一切佛；第二，得到清凈的眼睛，常觀一切佛的相好莊嚴；第三，知道一切如來無量無邊的功德大海；第四，知道等同法界（Dharmadhatu，宇宙萬法）的無量諸佛法光明海；第五，知道一切如來，一一毛孔放出等同眾生數量的大光明海，利益無量的一切眾生；第六，見到一切如來，一一毛孔出一切寶色光明焰海；第七，在念念之中出現一切佛變化海充滿法界，究竟一切諸佛』
【English Translation】 English version At that time, Sudhana (善財童子) understood that the Vasambhavanati-devata (婆珊婆演底夜神, a guardian deity) had initially generated the Bodhi mind, the Bodhisattva treasury that arose from it, the Bodhisattva vows made, the Bodhisattva practices purified, the Bodhisattva stages entered, the Bodhisattva conduct cultivated, the path of liberation practiced, the ocean of all-knowing light, the mind of universally saving all beings, the universal cloud of great compassion, and that in all Buddha-lands, throughout the endless future, she was always able to bring forth the practices and vows of Samantabhadra (普賢菩薩). Gradually, Sudhana went to where the Prabhuta-visuddha-tejas-devata (普德凈光夜神, a guardian deity) was, bowed at her feet, circumambulated her countless times, and, with palms joined, said to her, 'O Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva cultivates the Bodhisattva stages, how the Bodhisattva stages are brought forth, and how the Bodhisattva stages are accomplished?' The night deity replied: 'Excellent, excellent! Good man! You have already been able to generate the mind of Anuttara-samyak-sambodhi, and now you ask about the cultivation, arising, and accomplishment of the Bodhisattva stages.' 'Good man! A Bodhisattva who accomplishes ten dharmas is able to perfect the Bodhisattva practices. What are the ten? First, one obtains pure samadhi (三昧, meditative concentration) and constantly sees all Buddhas; second, one obtains pure eyes and constantly observes the adornments of all Buddhas' marks and characteristics; third, one knows the immeasurable and boundless ocean of merits of all Tathagatas; fourth, one knows the ocean of light of the Dharma of all Buddhas, which is equal to the Dharmadhatu (法界, the realm of all phenomena); fifth, one knows that all Tathagatas, from each and every pore, emit great oceans of light equal to the number of beings, benefiting immeasurable beings; sixth, one sees that all Tathagatas, from each and every pore, emit oceans of light flames of all precious colors; seventh, in every thought, oceans of transformations of all Buddhas appear, filling the Dharmadhatu, ultimately reaching all Buddhas.'
境界調伏眾生；八者，得佛音聲同一切眾生言音海，轉三世一切佛法輪；九者，知一切佛無邊名號海；十者，知一切佛調伏眾生不思議自在力。善男子！菩薩成就此十種法，則能圓滿菩薩諸行。
「善男子！我得菩薩解脫，名：寂靜禪定樂普游步。普見三世一切諸佛，亦見彼佛清凈國土、道場、眾會、神通、名號、說法、壽命、言音、身相，種種不同，悉皆明睹而無取著。何以故？知諸如來非去，世趣永滅故；非來，體性無生故；非生，法身平等故；非滅，無有生相故；非實，住如幻法故；非妄，利益眾生故；非遷，超過生死故；非壞，性常不變故；一相，言語悉離故；無相，性相本空故。
「善男子！我如是了知一切如來時，于菩薩寂靜禪定樂普游步解脫門，分明了達，成就增長，思惟觀察，堅固莊嚴，不起一切妄想分別，大悲救護一切眾生，一心不動，修習初禪；息一切意業，攝一切眾生，智力勇猛，喜心悅豫，修第二禪；思惟一切眾生自性，厭離生死，修第三禪；悉能息滅一切眾生眾苦熱惱，修第四禪。增長圓滿一切智愿，出生一切諸三昧海，入諸菩薩解脫海門，遊戲一切神通，成就一切變化，以清凈智普入法界。
「善男子！我修此解脫時，以種種方便成就眾生。所謂：于在家放逸眾生，
【現代漢語翻譯】 現代漢語譯本 調伏眾生的境界；第八，獲得與一切眾生語言聲音海洋相同的佛陀聲音，轉動三世一切佛陀的法輪；第九，知曉一切佛陀無邊的名號海洋；第十，知曉一切佛陀調伏眾生不可思議的自在力量。善男子！菩薩成就這十種法，就能圓滿菩薩的各種修行。 『善男子！我得到的菩薩解脫，名為：寂靜禪定樂普游步。普遍見到三世一切諸佛，也見到那些佛陀清凈的國土、道場、集會、神通、名號、說法、壽命、言語聲音、身相，種種不同，都清楚地看到而沒有執著。為什麼呢？因為知道諸如來不是離去，因為世間趣向永遠滅盡；不是到來，因為本體性質無生；不是出生，因為法身平等；不是滅亡，因為沒有生相；不是真實，因為安住于如幻的法；不是虛妄，因為利益眾生；不是遷變，因為超越生死；不是壞滅，因為本性常住不變；是一相，因為言語都已遠離；是無相，因為自性本相空寂。 『善男子！我這樣了知一切如來時，對於菩薩寂靜禪定樂普游步解脫門，分明了達，成就增長，思惟觀察，堅固莊嚴，不起一切虛妄分別，以大悲心救護一切眾生，一心不動，修習初禪；止息一切意業，攝受一切眾生，智慧力量勇猛，內心喜悅歡快，修習第二禪；思惟一切眾生的自性，厭離生死，修習第三禪；能夠止息一切眾生各種痛苦熱惱，修習第四禪。增長圓滿一切智慧願望，出生一切三昧海洋，進入諸菩薩解脫之門，遊戲一切神通，成就一切變化，以清凈智慧普遍進入法界。 『善男子！我修習這種解脫時，用種種方便成就眾生。所謂：對於在家放逸的眾生，
【English Translation】 English version the realm of subduing sentient beings; eighth, obtaining the Buddha's voice that is the same as the ocean of voices of all sentient beings, turning the Dharma wheel of all Buddhas of the three times; ninth, knowing the boundless ocean of names of all Buddhas; tenth, knowing the inconceivable and self-existent power of all Buddhas in subduing sentient beings. Good man! When a Bodhisattva accomplishes these ten dharmas, he can perfect all the practices of a Bodhisattva. 『Good man! The Bodhisattva liberation I have attained is called: 'Peaceful Samadhi Joyful Universal Walking'. I universally see all the Buddhas of the three times, and also see those Buddhas' pure lands, bodhi-mandas (places of enlightenment), assemblies, supernormal powers, names, teachings, lifespans, voices, and physical forms, all of which are different, and I clearly see them without any attachment. Why is this? Because I know that the Tathagatas do not depart, because the realms of existence are forever extinguished; they do not come, because their essential nature is unborn; they are not born, because the Dharma body is equal; they do not perish, because there is no sign of birth; they are not real, because they abide in the illusory Dharma; they are not unreal, because they benefit sentient beings; they do not transmigrate, because they transcend birth and death; they are not destroyed, because their nature is constant and unchanging; they are of one form, because all speech is abandoned; they are formless, because their essential nature is originally empty. 『Good man! When I understand all the Tathagatas in this way, I clearly comprehend, accomplish, increase, contemplate, observe, solidify, and adorn the liberation door of the Bodhisattva's Peaceful Samadhi Joyful Universal Walking, without giving rise to any false discriminations, with great compassion I protect all sentient beings, with one-pointed mind I do not move, and I cultivate the first dhyana (meditative absorption); I cease all mental activities, gather all sentient beings, my wisdom power is courageous and vigorous, my heart is joyful and delighted, and I cultivate the second dhyana; I contemplate the self-nature of all sentient beings, and I am disgusted with birth and death, and I cultivate the third dhyana; I am able to extinguish all the sufferings and torments of all sentient beings, and I cultivate the fourth dhyana. I increase and perfect all wisdom vows, give birth to all the oceans of samadhi, enter the doors of liberation of all Bodhisattvas, play with all supernormal powers, accomplish all transformations, and with pure wisdom I universally enter the Dharma realm. 『Good man! When I cultivate this liberation, I use various skillful means to accomplish sentient beings. That is to say: for the sentient beings who are at home and are indulgent,
令生不凈想、可厭想、疲勞想、逼迫想、繫縛想、羅剎想、無常想、苦想、無我想、空想、無生想、不自在想、老病死想。自於五欲不生樂著，亦勸眾生不著欲樂，唯住法樂，出離於家，入于非家。若有眾生住于空閑，我為止息諸惡音聲，于靜夜時為說深法，與順行緣，開出家門，示正道路，為作光明，除其闇障，滅其怖畏，贊出家業，嘆佛、法、僧及善知識具諸功德，亦嘆親近善知識行。
「複次，善男子！我修解脫時，令諸眾生，不生非法貪，不起邪分別，不作諸罪業。若已作者，皆令止息；若未生善法，未修波羅蜜行，未求一切智，未起大慈悲，未造人天業，皆令其生；若已生者，令其增長。我與如是順道因緣，乃至令成一切智智。
「善男子！我唯得此菩薩寂靜禪定樂普游步解脫門。如諸菩薩摩訶薩，具足普賢所有行愿，了達一切無邊法界，常能增長一切善根，照見一切如來十力，住於一切如來境界，恒處生死，心無障礙，疾能滿足一切智愿，普能往詣一切世界，悉能觀見一切諸佛，遍能聽受一切佛法，能破一切眾生癡闇，能于生死大夜之中出生一切智慧光明；而我云何能知能說彼功德行？
「善男子！去此不遠，于菩提場右邊，有一夜神，名：喜目觀察眾生。汝詣彼問：菩薩云何學菩薩
【現代漢語翻譯】 現代漢語譯本 令眾生生起不凈的念頭、厭惡的念頭、疲勞的念頭、逼迫的念頭、束縛的念頭、羅剎（惡鬼）的念頭、無常的念頭、苦的念頭、無我的念頭、空的念頭、無生的念頭、不自在的念頭、衰老、疾病和死亡的念頭。自己對於五欲（色、聲、香、味、觸）不產生貪戀執著，也勸導眾生不要執著于欲樂，只安住于佛法的喜樂，離開家庭，進入非家庭的生活。如果有眾生住在空閑的地方，我爲了止息各種不好的聲音，在寂靜的夜晚為他們宣說甚深的佛法，給予順應修行的因緣，開啟出家的大門，指示正確的道路，為他們帶來光明，消除他們的黑暗障礙，滅除他們的恐懼畏懼，讚歎出家的功德，讚歎佛、法、僧以及善知識所具有的各種功德，也讚歎親近善知識的行為。 再者，善男子！我修習解脫的時候，使一切眾生，不生起非法的貪慾，不起邪惡的分別念，不做各種罪惡的行為。如果已經做了的，都讓他們停止；如果還沒有生起善法，沒有修習波羅蜜（到達彼岸的方法）的修行，沒有追求一切智慧，沒有生起大慈悲心，沒有造作人天善業，都讓他們生起；如果已經生起的，讓他們增長。我給予他們這樣順應正道的因緣，乃至讓他們成就一切智慧的智慧。 善男子！我只是得到了這種菩薩寂靜禪定的喜樂，普遍游步于解脫之門。像那些菩薩摩訶薩（大菩薩），具足普賢菩薩的所有行愿，通達一切無邊無際的法界，常常能夠增長一切善根，照見一切如來的十種力量，安住於一切如來的境界，恒常處於生死輪迴之中，內心沒有障礙，迅速能夠滿足一切智慧的願望，普遍能夠前往一切世界，完全能夠看見一切諸佛，普遍能夠聽受一切佛法，能夠破除一切眾生的愚癡黑暗，能夠在生死的大夜之中出生一切智慧光明；而我怎麼能夠知道和說出他們的功德和修行呢？ 善男子！從這裡不遠的地方，在菩提道場的右邊，有一位夜神，名字叫做喜目觀察眾生。你到她那裡去問：菩薩應該如何學習菩薩的修行？
【English Translation】 English version To cause beings to generate thoughts of impurity, thoughts of aversion, thoughts of fatigue, thoughts of oppression, thoughts of bondage, thoughts of Rakshasa (demon), thoughts of impermanence, thoughts of suffering, thoughts of no-self, thoughts of emptiness, thoughts of non-arising, thoughts of non-autonomy, and thoughts of old age, sickness, and death. One does not generate attachment to the five desires (form, sound, smell, taste, touch), and also encourages beings not to be attached to sensual pleasures, but to abide only in the joy of the Dharma, leaving home and entering the homeless life. If there are beings dwelling in solitude, I, in order to stop all evil sounds, at quiet nights, speak profound Dharma for them, give them conditions conducive to practice, open the door of renunciation, show them the right path, bring them light, remove their darkness and obstacles, extinguish their fears, praise the merits of renunciation, praise the Buddha, Dharma, and Sangha, as well as the virtuous qualities of good teachers, and also praise the practice of associating with good teachers. Furthermore, good man! When I cultivate liberation, I cause all beings not to generate unlawful greed, not to arise with evil discriminations, and not to commit various sinful actions. If they have already done so, I cause them all to cease; if they have not yet generated good dharmas, have not cultivated the practice of Paramitas (perfections), have not sought all wisdom, have not arisen with great compassion, and have not created human and heavenly merits, I cause them all to arise; if they have already arisen, I cause them to grow. I give them such conditions conducive to the right path, even to the point of enabling them to achieve the wisdom of all wisdom. Good man! I have only attained this joy of the Bodhisattva's peaceful samadhi, and universally roam in the gate of liberation. Like those Bodhisattva Mahasattvas (great Bodhisattvas), who are endowed with all the vows and practices of Samantabhadra Bodhisattva, who understand all the boundless Dharma realms, who are always able to increase all good roots, who see all the ten powers of the Tathagatas, who abide in the realm of all the Tathagatas, who are constantly in the cycle of birth and death, whose minds have no obstacles, who can quickly fulfill all the wishes of wisdom, who can universally go to all worlds, who can completely see all the Buddhas, who can universally hear all the Buddha's teachings, who can break the darkness of ignorance of all beings, and who can give birth to all the light of wisdom in the great night of birth and death; how can I know and speak of their merits and practices? Good man! Not far from here, on the right side of the Bodhi field, there is a night goddess named 'Joyful Eyes Observing Beings'. Go to her and ask: How should a Bodhisattva learn the practice of a Bodhisattva?
行、修菩薩道？」
爾時，普德凈光夜神，欲重宣此解脫義，為善財童子而說頌曰：
「若有信解心， 盡見三世佛； 彼人眼清凈， 能入諸佛海。 汝觀諸佛身， 清凈相莊嚴， 一念神通力， 法界悉充滿。 盧舍那如來， 道場成正覺， 一切法界中， 轉于凈法輪。 如來知法性， 寂滅無有二， 清凈相嚴身， 遍示諸世間。 佛身不思議， 法界悉充滿， 普現一切剎， 一切無不見。 佛身常光明， 一切剎塵等， 種種清凈色， 唸唸遍法界。 如來一毛孔， 放不思議光， 普照諸群生， 令其煩惱滅。 如來一毛孔， 出生無盡化， 充遍於法界， 除滅眾生苦。 佛演一妙音， 隨類皆令解， 普雨廣大法， 使發菩提意。 佛昔修諸行， 已曾攝受我， 故得見如來， 普現一切剎。 諸佛出世間， 量等眾生數， 種種解脫境， 非我所能知。 一切諸菩薩， 入佛一毛孔， 如是妙解脫， 非我所能知。 此近有夜神， 名喜目觀察， 汝應往詣彼， 問修菩薩行。」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
爾時，善財童子敬
【現代漢語翻譯】 現代漢語譯本 如何修行菩薩道呢？'
這時，普德凈光夜神，爲了再次闡述這種解脫的意義，為善財童子說了以下偈頌：
'如果有人具有信心和理解的心，就能完全見到過去、現在、未來三世的一切佛； 這個人眼睛清凈，能夠進入諸佛的智慧海洋。 你觀察諸佛的身體，清凈莊嚴， 一念之間所展現的神通力量，就能充滿整個法界。 盧舍那如來（Vairocana Buddha），在菩提道場成就正覺， 在一切法界中，轉動清凈的法輪。 如來了解法的本性，寂靜無二， 以清凈的相貌莊嚴自身，普遍示現於各個世間。 佛的身體不可思議，充滿整個法界， 普遍顯現在一切剎土，一切眾生都能看見。 佛身常放光明，如同一切剎土的微塵一樣多， 種種清凈的色彩，唸唸遍佈法界。 如來一個毛孔，放出不可思議的光芒， 普遍照耀一切眾生，使他們的煩惱消滅。 如來一個毛孔，出生無盡的化身， 充滿整個法界，消除眾生的痛苦。 佛演說一個微妙的聲音，都能使眾生根據各自的類別理解， 普遍降下廣大的佛法，使眾生髮起菩提心。 佛過去修行各種善行時，曾經攝受過我， 所以我才能見到如來，普遍顯現在一切剎土。 諸佛出現在世間，數量如同眾生一樣多， 種種解脫的境界，不是我所能知道的。 一切菩薩，進入佛的一個毛孔， 這種奇妙的解脫境界，不是我所能知道的。 這裡附近有一位夜神，名叫喜目觀察（Hri-drishti-avalokana）， 你應該去拜訪他，請教如何修行菩薩道。'
這時，善財童子頂禮普德凈光夜神的雙足，繞行無數圈，恭敬地瞻仰，然後告辭離去。
這時，善財童子恭敬地
【English Translation】 English version 'How does one practice the Bodhisattva path?'
At that time, the Night Goddess Pude Jingguang, wishing to further explain the meaning of this liberation, spoke the following verses for Sudhana:
'If one has a heart of faith and understanding, one can fully see all the Buddhas of the three times (past, present, and future); That person's eyes are pure, and they can enter the ocean of wisdom of all Buddhas. You observe the bodies of all Buddhas, pure and adorned, The power of their spiritual abilities, manifested in a single thought, can fill the entire Dharma realm. Vairocana Buddha, having attained perfect enlightenment in the Bodhi-mandala, Turns the pure Dharma wheel in all Dharma realms. The Tathagata understands the nature of Dharma, which is tranquil and non-dual, Adorning himself with a pure form, he manifests universally in all worlds. The Buddha's body is inconceivable, filling the entire Dharma realm, Universally appearing in all lands, everything can be seen. The Buddha's body is always radiant, as numerous as the dust particles in all lands, With various pure colors, pervading the Dharma realm in every thought. A single pore of the Tathagata emits inconceivable light, Universally illuminating all beings, causing their afflictions to cease. A single pore of the Tathagata gives rise to endless manifestations, Filling the entire Dharma realm, eliminating the suffering of beings. The Buddha utters a single subtle sound, enabling all beings to understand according to their kind, Universally raining down the vast Dharma, causing beings to generate the Bodhi mind. When the Buddha practiced various good deeds in the past, he once embraced me, Therefore, I can see the Tathagata, universally appearing in all lands. The Buddhas appear in the world, as numerous as the number of beings, The various realms of liberation are not something I can know. All Bodhisattvas enter a single pore of the Buddha, Such a wondrous realm of liberation is not something I can know. Nearby, there is a Night Goddess named Hri-drishti-avalokana (Joyful-Eye Observation), You should go and visit her, and ask about practicing the Bodhisattva path.'
At that time, Sudhana bowed at the feet of Pude Jingguang Night Goddess, circumambulated her countless times, respectfully gazed upon her, and then took his leave.
At that time, Sudhana respectfully
善知識教，行善知識語，作如是念：「善知識者，難見難遇；見善知識，令心不散亂；見善知識，破障礙山；見善知識，入大悲海救護眾生；見善知識，得智慧光普照法界；見善知識，悉能修行一切智道；見善知識，普能睹見十方佛海；見善知識，得見諸佛轉於法輪憶持不忘。」作是念已，發意欲詣喜目觀察眾生夜神所。
時，喜目神加善財童子，令知親近善知識，能生諸善根，增長成熟。所謂：令知親近善知識，能修助道具；令知親近善知識，能起勇猛心；令知親近善知識，能作難壞業；令知親近善知識，能得難伏力；令知親近善知識，能入無邊方；令知親近善知識，能久遠修行；令知親近善知識，能辦無邊業；令知親近善知識，能行無量道；令知親近善知識，能得速疾力普詣諸剎；令知親近善知識，能不離本處遍至十方。
時，善財童子遽發是念：「由親近善知識，能勇猛勤修一切智道；由親近善知識，能速疾出生諸大愿海；由親近善知識，能為一切眾生，盡未來劫受無邊苦；由親近善知識，能被大精進甲，於一微塵中說法聲遍法界；由親近善知識，能速往詣一切方海；由親近善知識，於一毛道，盡未來劫修菩薩行；由親近善知識，于唸唸中行菩薩行，究竟安住一切智地；由親近善知識，能入三世一
【現代漢語翻譯】 現代漢語譯本：善知識教導說，要奉行善知識的教誨，並這樣想：『善知識是難以見到和遇到的；見到善知識，能使心不散亂；見到善知識，能破除障礙之山；見到善知識，能進入大悲之海救護眾生；見到善知識，能得到智慧之光普照法界；見到善知識，能修行一切智道；見到善知識，能普遍見到十方佛海；見到善知識，能見到諸佛轉法輪並憶持不忘。』這樣想之後，就發願前往喜目（Hrimukha）觀察眾生夜神那裡。 當時，喜目神加持善財童子，使他明白親近善知識，能生出各種善根，並使其增長成熟。具體來說：使他明白親近善知識，能修習助道之具；使他明白親近善知識，能生起勇猛之心；使他明白親近善知識，能成就難以破壞的功業；使他明白親近善知識，能獲得難以被降伏的力量；使他明白親近善知識，能進入無邊無際的境界；使他明白親近善知識，能長久修行；使他明白親近善知識，能辦成無邊的事業；使他明白親近善知識，能修行無量的道；使他明白親近善知識，能獲得迅速的力量普遍到達各個剎土；使他明白親近善知識，能不離開本處而遍至十方。 當時，善財童子立刻生起這樣的念頭：『由於親近善知識，能勇猛精進地修習一切智道；由於親近善知識，能迅速生出各種大愿之海；由於親近善知識，能為一切眾生，在未來無盡的劫中承受無邊的痛苦；由於親近善知識，能披上大精進的鎧甲，在一微塵中說法，聲音遍佈法界；由於親近善知識，能迅速前往一切方海；由於親近善知識，能在一毛孔中，在未來無盡的劫中修行菩薩行；由於親近善知識，能在念念之中修行菩薩行，最終安住於一切智地；由於親近善知識，能進入三世一'
【English Translation】 English version: The wise teacher instructed, 『Practice the teachings of the wise teacher, and think thus: 「Wise teachers are difficult to see and encounter; seeing a wise teacher, one』s mind will not be scattered; seeing a wise teacher, one can break through the mountain of obstacles; seeing a wise teacher, one can enter the sea of great compassion to save sentient beings; seeing a wise teacher, one can obtain the light of wisdom that illuminates the Dharma realm; seeing a wise teacher, one can cultivate the path of all-knowing wisdom; seeing a wise teacher, one can universally behold the oceans of Buddhas in the ten directions; seeing a wise teacher, one can see the Buddhas turning the Dharma wheel and remember it without forgetting.」』 Having thought thus, he resolved to go to the night goddess Hrimukha (喜目, Hrimukha, a night goddess who observes sentient beings). At that time, the goddess Hrimukha blessed Sudhana (善財童子, Sudhana, the protagonist of the Avatamsaka Sutra), enabling him to understand that associating with wise teachers can generate all kinds of good roots and cause them to grow and mature. Specifically: enabling him to understand that associating with wise teachers can cultivate the tools for the path; enabling him to understand that associating with wise teachers can arouse a courageous mind; enabling him to understand that associating with wise teachers can accomplish indestructible deeds; enabling him to understand that associating with wise teachers can obtain an invincible power; enabling him to understand that associating with wise teachers can enter boundless realms; enabling him to understand that associating with wise teachers can practice for a long time; enabling him to understand that associating with wise teachers can accomplish boundless tasks; enabling him to understand that associating with wise teachers can practice immeasurable paths; enabling him to understand that associating with wise teachers can obtain swift power to universally reach all lands; enabling him to understand that associating with wise teachers can reach the ten directions without leaving one』s original place. At that time, Sudhana immediately had this thought: 『Because of associating with wise teachers, one can courageously and diligently cultivate the path of all-knowing wisdom; because of associating with wise teachers, one can quickly generate the oceans of great vows; because of associating with wise teachers, one can, for the sake of all sentient beings, endure boundless suffering in the endless future kalpas; because of associating with wise teachers, one can wear the armor of great diligence, and in one tiny dust mote, the sound of the Dharma can pervade the Dharma realm; because of associating with wise teachers, one can quickly go to all the oceans of directions; because of associating with wise teachers, in one pore, one can practice the bodhisattva path for endless future kalpas; because of associating with wise teachers, in every moment, one can practice the bodhisattva path and ultimately dwell in the ground of all-knowing wisdom; because of associating with wise teachers, one can enter the oneness of the three times』
切如來自在神力諸莊嚴道；由親近善知識，能常遍入諸法界門；由親近善知識，常緣法界未曾動出，而能遍往十方國土。」
爾時，善財童子發是念已，即詣喜目觀察眾生夜神所。
見彼夜神在於如來眾會道場，坐蓮華藏師子之座，入大勢力普喜幢解脫，于其身上一一毛孔，出無量種變化身云，隨其所應，以妙言音而為說法，普攝無量一切眾生，皆令歡喜而得利益。所謂：
出無量化身云，充滿十方一切世界，說諸菩薩行檀波羅蜜，於一切事皆無戀著，於一切眾生普皆施與；其心平等，無有輕慢，內外悉施，難捨能捨。
又出等眾生數無量化身云，充滿法界，普現一切眾生之前，說持凈戒無有缺犯，修諸苦行皆悉具足，于諸世間無有所依，于諸境界無所愛著，說在生死輪迴往返，說諸人天盛衰苦樂，說諸境界皆是不凈，說一切法皆是無常，說一切行悉苦無味，令諸世間舍離顛倒，住諸佛境持如來戒。如是演說種種戒行，戒香普熏，令諸眾生悉得成熟。
又出等眾生數種種身云，說能忍受一切眾苦，所謂：割截、捶楚、訶罵、欺辱，其心泰然，不動不亂；於一切行不卑不高，于諸眾生不起我慢，于諸法性安住忍受；說菩提心無有窮盡，心無盡故智亦無盡，普斷一切眾生煩惱；說諸眾生卑
【現代漢語翻譯】 現代漢語譯本：『就像來自自在神力的種種莊嚴之道；通過親近善知識，能夠恒常遍入諸法界之門；通過親近善知識，恒常緣於法界而不曾動搖，卻能遍往十方國土。』 當時，善財童子生起這個念頭后，就前往喜目觀察眾生夜神（觀察眾生，喜悅地看著眾生的夜神）所在之處。 他看見那位夜神在如來眾會道場，坐在蓮花藏獅子座上，進入大勢力普喜幢解脫（一種三昧），從他身上每一個毛孔，都發出無量種變化身云，隨著眾生所應，用美妙的言語為他們說法，普遍攝受無量一切眾生，都讓他們歡喜並得到利益。具體來說： 發出無量化身云，充滿十方一切世界，宣說諸菩薩行檀波羅蜜（佈施的修行），對於一切事物都沒有留戀執著，對於一切眾生普遍都給予施捨；他們的心平等，沒有輕視或傲慢，內外一切都施捨，難捨的也能捨棄。 又發出等同眾生數量的無量化身云，充滿法界，普遍顯現在一切眾生面前，宣說持守清凈戒律沒有缺犯，修行各種苦行都圓滿具足，對於世間的一切都沒有依賴，對於一切境界都沒有愛戀執著，宣說在生死輪迴中往返，宣說人天盛衰苦樂，宣說一切境界都是不凈的，宣說一切法都是無常的，宣說一切行為都是苦而無味的，讓世間眾生舍離顛倒，安住于諸佛境界，持守如來戒律。像這樣演說種種戒行，戒香普遍薰染，讓一切眾生都得以成熟。 又發出等同眾生數量的種種身云，宣說能夠忍受一切痛苦，例如：割截、捶打、呵斥、欺辱，他們的心泰然自若，不動搖不混亂；對於一切行為不卑不亢，對於一切眾生不起我慢之心，對於諸法實性安住于忍受；宣說菩提心沒有窮盡，心沒有窮盡所以智慧也沒有窮盡，普遍斷除一切眾生的煩惱；宣說諸眾生卑劣
【English Translation】 English version: 'Like the various majestic paths that come from the power of the self-existent deity; by associating with good teachers, one can constantly enter the gates of all the realms of reality; by associating with good teachers, one constantly dwells in the realm of reality without ever moving out, yet can travel to the lands of the ten directions.' At that time, Sudhana (Good Wealth) having conceived this thought, immediately went to where the night goddess, Joyful-Eyed Observer of Beings (observing beings, a night goddess who joyfully looks at beings), was. He saw that night goddess in the assembly place of the Tathagata (Thus Come One), seated on a lion throne of lotus treasury, having entered the liberation of the Great Power Universal Joy Banner (a kind of samadhi), from each and every pore of her body, emanated clouds of countless transformation bodies, according to what was appropriate, using wonderful speech to teach the Dharma, universally gathering in countless beings, causing them all to rejoice and gain benefit. Specifically: Emanating countless clouds of transformation bodies, filling all the worlds of the ten directions, proclaiming that the Bodhisattvas practice Dana Paramita (the perfection of giving), having no attachment or clinging to anything, universally giving to all beings; their minds are equal, without contempt or arrogance, giving everything both internal and external, able to give up what is difficult to give up. Also emanating countless clouds of transformation bodies equal to the number of beings, filling the realm of reality, universally appearing before all beings, proclaiming the upholding of pure precepts without any transgression, cultivating all kinds of ascetic practices completely and fully, having no reliance on anything in the world, having no love or attachment to any realm, proclaiming the cycle of birth and death, proclaiming the rise and fall, suffering and joy of humans and gods, proclaiming that all realms are impure, proclaiming that all dharmas are impermanent, proclaiming that all actions are suffering and tasteless, causing the beings of the world to abandon their delusions, dwell in the realm of the Buddhas, and uphold the precepts of the Tathagata. In this way, expounding various precepts and practices, the fragrance of precepts universally permeates, causing all beings to mature. Also emanating various clouds of bodies equal to the number of beings, proclaiming the ability to endure all suffering, such as: cutting, beating, scolding, and humiliation, their minds are calm and composed, not moving or confused; in all actions, neither humble nor arrogant, towards all beings not arising with pride, in the true nature of all dharmas dwelling in endurance; proclaiming that the Bodhi mind is inexhaustible, because the mind is inexhaustible, so is wisdom, universally cutting off the afflictions of all beings; proclaiming that all beings are lowly
賤醜陋不具足身，令生厭離；贊諸如來清凈妙色無上之身，令生欣樂。如是方便，成熟眾生。
又出等眾生界種種身云，隨諸眾生心之所樂，說勇猛精進，修一切智助道之法；勇猛精進，降伏魔怨；勇猛精進，發菩提心，不動不退；勇猛精進，度一切眾生，出生死海；勇猛精進，除滅一切惡道諸難；勇猛精進，壞無智山；勇猛精進，供養一切諸佛如來不生疲厭；勇猛精進，受持一切諸佛法輪；勇猛精進，壞散一切諸障礙山；勇猛精進，教化成熟一切眾生；勇猛精進，嚴凈一切諸佛國土。如是方便，成熟眾生。
又出種種無量身云，以種種方便，令諸眾生，心生歡喜，舍離惡意，厭一切欲；為說慚愧，令諸眾生藏護諸根；為說無上清凈梵行；為說欲界是魔境界，令生恐怖；為現不樂世間欲樂，住於法樂，隨其次第，入諸禪定諸三昧樂，令思惟觀察，除滅一切所有煩惱；又為演說一切菩薩諸三昧海神力變現自在遊戲，令諸眾生歡喜適悅，離諸憂怖，其心清凈，諸根猛利，愛重於法，修習增長。
又出等眾生界種種身云，為說往詣十方國土，供養諸佛及以師長、真善知識，受持一切諸佛法輪精勤不懈；又為演說、稱讚一切諸如來海，觀察一切諸法門海，顯示一切諸法性相，開闡一切諸三昧門，開智慧境界
【現代漢語翻譯】 現代漢語譯本：示現卑賤醜陋、不具足的身體，使眾生厭惡並遠離；讚歎諸如來清凈微妙、無上的身體，使眾生欣喜愛樂。像這樣運用方便法門，來成熟眾生。 又示現等同於眾生界那樣多的種種身云，隨著眾生心中所喜愛的，宣說勇猛精進，修習一切智（sarvajna，指佛陀的智慧）的助道之法；勇猛精進，降伏魔怨；勇猛精進，發起菩提心（bodhicitta，指追求覺悟的心），不動搖不退轉；勇猛精進，度脫一切眾生，脫離生死苦海；勇猛精進，消除一切惡道諸難；勇猛精進，摧毀無智之山；勇猛精進，供養一切諸佛如來，不生疲倦厭煩；勇猛精進，受持一切諸佛的法輪（dharma-cakra，指佛陀的教法）；勇猛精進，摧毀散滅一切諸障礙山；勇猛精進，教化成熟一切眾生；勇猛精進，莊嚴清凈一切諸佛國土。像這樣運用方便法門，來成熟眾生。 又示現種種無量身云，用種種方便法門，使眾生心生歡喜，舍離惡意，厭離一切慾望；為他們宣說慚愧，使眾生守護諸根（indriya，指眼、耳、鼻、舌、身、意六根）；為他們宣說無上清凈的梵行（brahmacarya，指清凈的行為）；為他們宣說欲界（kama-dhatu，指眾生有慾望的生存界）是魔的境界，使他們心生恐懼；為他們示現不貪戀世間的欲樂，安住於法樂，隨著次第，進入諸禪定（dhyana，指禪修的境界）諸三昧（samadhi，指專注的境界）之樂，使他們思惟觀察，消除一切所有煩惱；又為他們演說一切菩薩諸三昧海的神力變現自在遊戲，使眾生歡喜適悅，遠離一切憂愁怖畏，內心清凈，諸根敏銳，愛重於法，修習增長。 又示現等同於眾生界那樣多的種種身云，為他們宣說前往十方國土，供養諸佛以及師長、真善知識，受持一切諸佛法輪，精勤不懈；又為他們演說、稱讚一切諸如來海，觀察一切諸法門海，顯示一切諸法性相，開闡一切諸三昧門，開啟智慧境界。
【English Translation】 English version: Manifesting a base, ugly, and incomplete body, causing beings to feel aversion and detachment; praising the pure, wondrous, and supreme body of all Tathagatas (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha), causing beings to feel joy and delight. Using such skillful means, they mature sentient beings. Also, they emanate clouds of various bodies equal to the number of sentient beings, and according to what beings desire in their hearts, they preach courageous diligence, the methods of cultivating the path to all-knowing wisdom (sarvajna); courageous diligence to subdue demonic forces; courageous diligence to generate the Bodhi mind (bodhicitta), unmoving and unretreating; courageous diligence to liberate all sentient beings from the sea of birth and death; courageous diligence to eliminate all the difficulties of evil realms; courageous diligence to destroy the mountain of ignorance; courageous diligence to make offerings to all Buddhas and Tathagatas without weariness or aversion; courageous diligence to uphold all the Dharma wheels (dharma-cakra) of all Buddhas; courageous diligence to destroy and scatter all mountains of obstacles; courageous diligence to teach and mature all sentient beings; courageous diligence to adorn and purify all Buddha lands. Using such skillful means, they mature sentient beings. Also, they emanate clouds of various immeasurable bodies, using various skillful means to make sentient beings' hearts joyful, abandon evil intentions, and become weary of all desires; they preach shame and remorse, causing sentient beings to guard their senses (indriya); they preach the supreme pure conduct of Brahmacharya (brahmacarya); they preach that the desire realm (kama-dhatu) is the realm of demons, causing them to feel fear; they manifest not being attached to worldly pleasures, abiding in the joy of the Dharma, and in due order, entering the joys of various dhyanas (dhyana) and samadhis (samadhi), causing them to contemplate and observe, and eliminate all afflictions; they also expound on the divine powers and transformations of all Bodhisattvas in the ocean of samadhis, causing sentient beings to feel joy and delight, to be free from all worries and fears, their minds pure, their senses sharp, loving and valuing the Dharma, and growing in their practice. Also, they emanate clouds of various bodies equal to the number of sentient beings, preaching to them about going to the lands of the ten directions, making offerings to all Buddhas, teachers, and true and virtuous friends, upholding all the Dharma wheels of all Buddhas with diligence and without懈怠; they also expound and praise all the oceans of Tathagatas, observe all the oceans of Dharma gates, reveal the nature and characteristics of all dharmas, open up all the gates of samadhis, and open up the realm of wisdom.
，竭一切眾生疑海；示智慧金剛，壞一切眾生見山；升智慧日輪，破一切眾生癡闇。皆令歡喜，成一切智。
又出等眾生界種種身云，普詣一切眾生之前，隨其所應，以種種言辭而為說法；或說世間神通福力；或說三界皆是可怖，令其不作世間業行，離三界處，出見稠林；或為稱讚一切智道，令其超越二乘之地；或為演說不住生死、不住涅槃，令其不著有為、無為；或為演說住于天宮乃至道場，令其欣樂發菩提意。如是方便，教化眾生，皆令究竟得一切智。
又出一切世界微塵數身云，普詣一切眾生之前，唸唸中，示普賢菩薩一切行愿；唸唸中，示清凈大愿充滿法界；唸唸中，示嚴凈一切世界海；唸唸中，示供養一切如來海；唸唸中，示入一切法門海；唸唸中，示入一切世界海、微塵數世界海；唸唸中，示於一切剎盡未來劫清凈修行一切智道；唸唸中，示入如來力；唸唸中，示入一切三世方便海；唸唸中，示往一切剎現種種神通變化；唸唸中，示諸菩薩一切行愿，令一切眾生住一切智。如是所作，恒無休息。
又出等一切眾生心數身云，普詣一切眾生之前，說諸菩薩集一切智助道之法無邊際力、求一切智不破壞力、無窮盡力、修無上行不退轉力、無間斷力、于生死法無染著力、能破一切諸魔眾力、
【現代漢語翻譯】 現代漢語譯本 竭盡一切眾生的疑惑之海；展示智慧的金剛，摧毀一切眾生的見解之山；升起智慧的太陽，破除一切眾生的愚癡黑暗。都讓他們歡喜，成就一切智慧。 又顯現等同眾生界那樣的種種身云，普遍來到一切眾生面前，根據他們各自的根器，用各種言辭為他們說法；或者講述世間的神通福力；或者講述三界都是可怖的，讓他們不做世間的行業，離開三界之處，脫離見解的稠林；或者稱讚一切智道，讓他們超越二乘（聲聞乘和緣覺乘）的境界；或者演說不住生死、不住涅槃，讓他們不執著于有為法和無為法；或者演說安住于天宮乃至道場，讓他們欣喜快樂地發起菩提心。像這樣方便地教化眾生，都讓他們最終獲得一切智慧。 又顯現一切世界微塵數的身云，普遍來到一切眾生面前，在每一個念頭中，展示普賢菩薩（象徵一切菩薩行愿的代表）的一切行愿；在每一個念頭中，展示清凈大愿充滿法界；在每一個念頭中，展示莊嚴清凈一切世界海；在每一個念頭中，展示供養一切如來海；在每一個念頭中，展示進入一切法門海；在每一個念頭中，展示進入一切世界海、微塵數世界海；在每一個念頭中，展示在一切剎土盡未來劫清凈修行一切智道；在每一個念頭中，展示進入如來力；在每一個念頭中，展示進入一切三世方便海；在每一個念頭中，展示前往一切剎土顯現種種神通變化；在每一個念頭中，展示諸菩薩的一切行愿，讓一切眾生安住於一切智慧。像這樣所作所為，恒常沒有休息。 又顯現等同一切眾生心數的身體云，普遍來到一切眾生面前，宣說諸菩薩聚集一切智慧助道之法，具有無邊際的力量、求一切智慧不被破壞的力量、無窮盡的力量、修無上行不退轉的力量、無間斷的力量、對於生死法沒有染著的力量、能夠破除一切魔眾的力量。
【English Translation】 English version Exhausting the sea of doubts of all sentient beings; showing the vajra of wisdom, destroying the mountains of views of all sentient beings; raising the sun of wisdom, breaking the darkness of ignorance of all sentient beings. Causing them all to rejoice and achieve all wisdom. Also emanating clouds of various bodies equal to the realms of sentient beings, universally arriving before all sentient beings, according to their respective capacities, using various words to preach the Dharma for them; or speaking of worldly supernatural powers and blessings; or speaking of the three realms as all being fearful, causing them not to engage in worldly activities, to leave the places of the three realms, and to escape the dense forest of views; or praising the path of all wisdom, causing them to transcend the grounds of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna); or expounding on not dwelling in birth and death, nor in nirvāṇa, causing them not to be attached to conditioned and unconditioned dharmas; or expounding on dwelling in heavenly palaces and even in the bodhimaṇḍa, causing them to joyfully generate the bodhicitta. In this way, skillfully teaching sentient beings, causing them all to ultimately attain all wisdom. Also emanating clouds of bodies as numerous as the dust particles of all worlds, universally arriving before all sentient beings, in every thought, showing all the practices and vows of Samantabhadra Bodhisattva (symbolizing the representative of all Bodhisattva practices and vows); in every thought, showing the pure great vows filling the Dharma realm; in every thought, showing the adornment and purification of all world-seas; in every thought, showing the offerings to all Tathāgata-seas; in every thought, showing entry into all Dharma-gate-seas; in every thought, showing entry into all world-seas, world-seas as numerous as dust particles; in every thought, showing the pure practice of the path of all wisdom in all lands throughout the future kalpas; in every thought, showing entry into the power of the Tathāgata; in every thought, showing entry into all the expedient means of the three times; in every thought, showing going to all lands and manifesting various supernatural transformations; in every thought, showing all the practices and vows of the Bodhisattvas, causing all sentient beings to abide in all wisdom. Such actions are constantly without rest. Also emanating clouds of bodies equal to the number of minds of all sentient beings, universally arriving before all sentient beings, proclaiming that the Bodhisattvas gather the Dharma that aids the path to all wisdom, possessing boundless power, the power of seeking all wisdom without being destroyed, inexhaustible power, the power of practicing the supreme practice without regression, uninterrupted power, the power of not being attached to the dharmas of birth and death, the power of being able to break all the hosts of demons.
遠離一切煩惱垢力、能破一切業障山力、住一切劫修大悲行無疲倦力、震動一切諸佛國土令一切眾生生歡喜力、能破一切諸外道力、普於世間轉法輪力。以如是等方便成熟，令諸眾生至一切智。
又出等一切眾生心數無量變化色身云，普詣十方無量世界，隨眾生心，演說一切菩薩智行。所謂：說入一切眾生界海智，說入一切眾生心海智，說入一切眾生根海智，說入一切眾生行海智，說度一切眾生未曾失時智，說出一切法界音聲智，說唸唸遍一切法界海智，說唸唸知一切世界海壞智，說唸唸知一切世界海成住莊嚴差別智，說唸唸自在親近供養一切如來聽受法輪智。示現如是智波羅蜜，令諸眾生，皆大歡喜，調暢適悅，其心清凈，生決定解，求一切智無有退轉。如說菩薩諸波羅蜜成熟眾生，如是宣說一切菩薩種種行法而為利益。
復於一一諸毛孔中，出無量種眾生身云。所謂：出與色究竟天、善現天、善見天、無熱天、無煩天相似身云，出少廣、廣果、福生、無雲天相似身云，出遍凈、無量凈、少凈天相似身云，出光音、無量光、少光天相似身云，出大梵、梵輔、梵眾天相似身云，出自在天、化樂天、兜率陀天、須夜摩天、忉利天及其采女、諸天子眾相似身云，出提頭賴吒乾闥婆王、乾闥婆子、乾闥婆女相似
【現代漢語翻譯】 現代漢語譯本：遠離一切煩惱的污垢力量，能夠摧毀一切業障山的力量，安住於一切劫中修習大悲行而不疲倦的力量，震動一切諸佛國土令一切眾生生起歡喜的力量，能夠摧毀一切外道的力量，普遍在世間轉法輪的力量。以這樣的方便來成熟眾生，令一切眾生達到一切智（sarvajña，指佛陀的智慧）。 又示現等同一切眾生心數那樣無量的變化色身云，普遍前往十方無量世界，隨順眾生的心意，演說一切菩薩的智慧和修行。所謂：宣說進入一切眾生界海的智慧，宣說進入一切眾生心海的智慧，宣說進入一切眾生根海的智慧，宣說進入一切眾生行海的智慧，宣說度化一切眾生從不失時的智慧，宣說發出一切法界音聲的智慧，宣說唸唸遍知一切法界海的智慧，宣說唸唸知曉一切世界海壞滅的智慧，宣說唸唸知曉一切世界海成住莊嚴差別的智慧，宣說唸唸自在親近供養一切如來聽受法輪的智慧。示現這樣的智慧波羅蜜（pāramitā，指到達彼岸的修行），令一切眾生都非常歡喜，身心調和舒暢，內心清凈，生起堅定的理解，追求一切智而永不退轉。如是宣說菩薩的各種波羅蜜來成熟眾生，也這樣宣說一切菩薩的種種修行方法來利益眾生。 又在每一個毛孔中，示現無量種眾生的身云。所謂：示現與色究竟天（Akaniṣṭha，色界頂層天）、善現天（Sudṛśa）、善見天（Sudarśana）、無熱天（Atapa）、無煩天（Avṛha）相似的身云，示現與少廣天（Parīttābha）、廣果天（Bṛhatphala）、福生天（Puṇyaprasava）、無雲天（Anabhraka）相似的身云，示現與遍凈天（Śubhakṛtsna）、無量凈天（Apramāṇaśubha）、少凈天（Parīttaśubha）相似的身云，示現與光音天（Ābhāsvara）、無量光天（Apramāṇābha）、少光天（Parīttābha）相似的身云，示現與大梵天（Mahābrahman）、梵輔天（Brahmapāriṣadya）、梵眾天（Brahmapurohita）相似的身云，示現與自在天（Īśvara）、化樂天（Nirmāṇarati）、兜率陀天（Tuṣita）、須夜摩天（Yāma）、忉利天（Trāyastriṃśa）及其采女、諸天子眾相似的身云，示現與提頭賴吒乾闥婆王（Dhṛtarāṣṭra，持國天，守護東方）、乾闥婆子、乾闥婆女相似的身云。
【English Translation】 English version: The power to be far from all afflictions and defilements, the power to destroy all mountains of karmic obstacles, the power to dwell in all kalpas (aeons) practicing great compassion without weariness, the power to shake all Buddha lands and cause all sentient beings to rejoice, the power to destroy all heretics, the power to universally turn the Dharma wheel in the world. With such skillful means, they mature sentient beings, causing all sentient beings to attain all-knowing wisdom (sarvajña, the wisdom of a Buddha). They also manifest clouds of immeasurable transformation bodies, equal in number to the minds of all sentient beings, universally going to immeasurable worlds in the ten directions. According to the minds of sentient beings, they expound all the wisdom and practices of Bodhisattvas. That is to say: they expound the wisdom of entering the sea of all sentient beings' realms, the wisdom of entering the sea of all sentient beings' minds, the wisdom of entering the sea of all sentient beings' roots, the wisdom of entering the sea of all sentient beings' practices, the wisdom of liberating all sentient beings without ever missing the right time, the wisdom of emitting the sounds of all Dharma realms, the wisdom of knowing all the seas of Dharma realms in every moment, the wisdom of knowing the destruction of all world-seas in every moment, the wisdom of knowing the formation, abiding, and adornment differences of all world-seas in every moment, the wisdom of freely approaching and making offerings to all Tathagatas and listening to the Dharma wheel in every moment. They manifest such wisdom pāramitās (perfections), causing all sentient beings to be greatly joyful, harmonious and comfortable in body and mind, their minds purified, giving rise to firm understanding, seeking all-knowing wisdom without regression. Just as they expound the various pāramitās of Bodhisattvas to mature sentient beings, they also expound all the various practices of Bodhisattvas for the benefit of sentient beings. Furthermore, from each and every pore, they emit clouds of immeasurable kinds of sentient beings' bodies. That is to say: they emit body clouds similar to those of the Akaniṣṭha heaven (the highest heaven in the realm of form), the Sudṛśa heaven, the Sudarśana heaven, the Atapa heaven, and the Avṛha heaven; they emit body clouds similar to those of the Parīttābha heaven, the Bṛhatphala heaven, the Puṇyaprasava heaven, and the Anabhraka heaven; they emit body clouds similar to those of the Śubhakṛtsna heaven, the Apramāṇaśubha heaven, and the Parīttaśubha heaven; they emit body clouds similar to those of the Ābhāsvara heaven, the Apramāṇābha heaven, and the Parīttābha heaven; they emit body clouds similar to those of the Mahābrahman heaven, the Brahmapāriṣadya heaven, and the Brahmapurohita heaven; they emit body clouds similar to those of the Īśvara heaven, the Nirmāṇarati heaven, the Tuṣita heaven, the Yāma heaven, the Trāyastriṃśa heaven, and their celestial maidens and celestial sons; they emit body clouds similar to those of Dhṛtarāṣṭra (the guardian of the east), the king of the Gandharvas, the Gandharva sons, and the Gandharva daughters.
身云，出毗樓勒叉、鳩槃荼王、鳩槃荼子、鳩槃荼女相似身云，出毗樓博叉龍王、龍子、龍女相似身云，出毗沙門夜叉王、夜叉子、夜叉女相似身云，出大樹緊那羅王、善慧摩睺羅伽王、大速疾力迦樓羅王、羅睺阿修羅王、閻羅法王及其子、其女相似身云，出諸人王及其子、其女相似身云，出聲聞、獨覺及諸佛眾相似身云，出地神、水神、火神、風神、河神、海神、山神、樹神乃至晝、夜、主方神等相似身云。周遍十方，充滿法界。
于彼一切眾生之前，現種種聲。所謂：風輪聲、水輪聲、火焰聲、海潮聲、地震聲、大山相擊聲、天城震動聲、摩尼相擊聲、天王聲、龍王聲、夜叉王聲、乾闥婆王聲、阿修羅王聲、迦樓羅王聲、緊那羅王聲、摩睺羅伽王聲、人王聲、梵王聲、天女歌詠聲、諸天音樂聲、摩尼寶王聲。
以如是等種種音聲，說喜目觀察眾生夜神從初發心所集功德。所謂：承事一切諸善知識，親近諸佛，修行善法；行檀波羅蜜，難捨能捨；行屍波羅蜜，棄捨王位、宮殿、眷屬，出家學道；行羼提波羅蜜，能忍世間一切苦事，及以菩薩所修苦行、所持正法，皆悉堅固，其心不動，亦能忍受一切眾生於己身心惡作惡說，忍一切業皆不失壞，忍一切法生決定解，忍諸法效能諦思惟；行精進波羅蜜，起一
【現代漢語翻譯】 現代漢語譯本：身云，顯現出毗樓勒叉（增長天王）、鳩槃荼王（守宮神）、鳩槃荼子（鳩槃荼的兒子）、鳩槃荼女（鳩槃荼的女兒）相似的身云；顯現出毗樓博叉龍王（廣目天王）、龍子、龍女相似的身云；顯現出毗沙門夜叉王（多聞天王）、夜叉子、夜叉女相似的身云；顯現出大樹緊那羅王（歌神）、善慧摩睺羅伽王（大蟒神）、大速疾力迦樓羅王（金翅鳥神）、羅睺阿修羅王（食日神）、閻羅法王（地獄之王）及其子、其女相似的身云；顯現出諸人王及其子、其女相似的身云；顯現出聲聞、獨覺及諸佛眾相似的身云；顯現出地神、水神、火神、風神、河神、海神、山神、樹神乃至晝神、夜神、主方神等相似的身云。周遍十方，充滿法界。 在所有這些眾生面前，顯現出種種聲音。例如：風輪聲、水輪聲、火焰聲、海潮聲、地震聲、大山相擊聲、天城震動聲、摩尼相擊聲、天王聲、龍王聲、夜叉王聲、乾闥婆王聲（樂神）、阿修羅王聲、迦樓羅王聲、緊那羅王聲、摩睺羅伽王聲、人王聲、梵王聲、天女歌詠聲、諸天音樂聲、摩尼寶王聲。 以這些種種聲音，講述喜目觀察眾生夜神從最初發心所積累的功德。例如：承事一切善知識，親近諸佛，修行善法；行檀波羅蜜（佈施），難捨能捨；行屍波羅蜜（持戒），放棄王位、宮殿、眷屬，出家學道；行羼提波羅蜜（忍辱），能忍受世間一切苦事，以及菩薩所修的苦行、所持的正法，都非常堅定，其心不動搖，也能忍受一切眾生對自己的身心惡作惡說，忍受一切業而不失壞，忍受一切法而生起決定的理解，忍受諸法的效能而進行諦實的思惟；行精進波羅蜜（精進），發起一
【English Translation】 English version: Body clouds, manifesting similar body clouds of Virocaksha (King of the Devas of the East), Kumbhanda King (a type of demon), Kumbhanda sons, and Kumbhanda daughters; manifesting similar body clouds of Virupaksha Dragon King (King of the Devas of the West), dragon sons, and dragon daughters; manifesting similar body clouds of Vaishravana Yaksha King (King of the Devas of the North), yaksha sons, and yaksha daughters; manifesting similar body clouds of Great Tree Kinnara King (a celestial musician), Good Wisdom Mahoraga King (a great serpent deity), Great Swift Power Garuda King (a mythical bird), Rahu Asura King (a demon who causes eclipses), Yama Dharma King (King of the Underworld) and his sons and daughters; manifesting similar body clouds of all human kings and their sons and daughters; manifesting similar body clouds of Sravakas (disciples), Pratyekabuddhas (solitary Buddhas), and all Buddhas; manifesting similar body clouds of earth gods, water gods, fire gods, wind gods, river gods, sea gods, mountain gods, tree gods, and even day gods, night gods, and directional gods. Pervading the ten directions, filling the Dharma realm. Before all those beings, manifesting various sounds. Such as: the sound of wind wheels, the sound of water wheels, the sound of flames, the sound of ocean tides, the sound of earthquakes, the sound of great mountains colliding, the sound of heavenly cities shaking, the sound of mani jewels colliding, the sound of heavenly kings, the sound of dragon kings, the sound of yaksha kings, the sound of gandharva kings (celestial musicians), the sound of asura kings, the sound of garuda kings, the sound of kinnara kings, the sound of mahoraga kings, the sound of human kings, the sound of Brahma kings, the sound of heavenly maidens singing, the sound of heavenly music, the sound of mani jewel kings. With these various sounds, speaking of the merits accumulated by the Night Goddess Joyful Eyes Observing Beings from her initial aspiration. Such as: serving all good teachers, being close to all Buddhas, practicing good dharmas; practicing Dana Paramita (giving), being able to give up what is difficult to give up; practicing Sila Paramita (morality), abandoning the throne, palaces, and family, leaving home to learn the Way; practicing Kshanti Paramita (patience), being able to endure all the sufferings of the world, as well as the ascetic practices and the upholding of the correct Dharma practiced by Bodhisattvas, all being firm and unmoving in mind, also being able to endure all beings' evil actions and evil words towards oneself, enduring all karmas without being destroyed, enduring all dharmas and generating a determined understanding, enduring the nature of all dharmas and contemplating them truthfully; practicing Virya Paramita (diligence), initiating a
切智行，成一切佛法；行禪波羅蜜，其禪波羅蜜所有資具、所有修習、所有成就、所有清凈、所有起三昧神通、所有入三昧海門，皆悉顯示；行般若波羅蜜，其般若波羅蜜所有資具，所有清凈、大智慧日、大智慧云、大智慧藏、大智慧門，皆悉顯示；行方便波羅蜜，其方便波羅蜜所有資具、所有修行、所有體性、所有理趣、所有清凈、所有相應事，皆悉顯示；行愿波羅蜜，其愿波羅蜜所有體性、所有成就、所有修習、所有相應事，皆悉顯示；行力波羅蜜，其力波羅蜜所有資具、所有因緣、所有理趣、所有演說、所有相應事，皆悉顯示；行智波羅蜜，其智波羅蜜所有資具、所有體性、所有成就、所有清凈、所有處所、所有增長、所有深入、所有光明、所有顯示、所有理趣、所有相應事、所有揀擇、所有行相、所有相應法，所有所攝法、所知法、所知業、所知剎、所知劫、所知世、所知佛出現、所知佛、所知菩薩，所知菩薩心、菩薩位、菩薩資具、菩薩發趣、菩薩迴向、菩薩大愿、菩薩法輪、菩薩揀擇法、菩薩法海、菩薩法門海、菩薩法旋流、菩薩法理趣，如是等智波羅蜜相應境界，皆悉顯示，成熟眾生。
又說此神從初發心所集功德相續次第；所習善根相續次第；所修無量諸波羅蜜相續次第；死此生彼及其名號相
【現代漢語翻譯】 現代漢語譯本 通過實踐一切智慧，成就一切佛法；實踐禪波羅蜜（Dhyana Paramita，禪定到彼岸），其禪波羅蜜的所有資具、所有修習、所有成就、所有清凈、所有引發三昧神通、所有進入三昧之海的門徑，都完全顯示出來；實踐般若波羅蜜（Prajna Paramita，智慧到彼岸），其般若波羅蜜的所有資具、所有清凈、大智慧之日、大智慧之云、大智慧之藏、大智慧之門，都完全顯示出來；實踐方便波羅蜜（Upaya Paramita，善巧方便到彼岸），其方便波羅蜜的所有資具、所有修行、所有體性、所有理趣、所有清凈、所有相應之事，都完全顯示出來；實踐愿波羅蜜（Pranidhana Paramita，願力到彼岸），其愿波羅蜜的所有體性、所有成就、所有修習、所有相應之事，都完全顯示出來；實踐力波羅蜜（Bala Paramita，力量到彼岸），其力波羅蜜的所有資具、所有因緣、所有理趣、所有演說、所有相應之事，都完全顯示出來；實踐智波羅蜜（Jnana Paramita，智慧到彼岸），其智波羅蜜的所有資具、所有體性、所有成就、所有清凈、所有處所、所有增長、所有深入、所有光明、所有顯示、所有理趣、所有相應之事、所有揀擇、所有行相、所有相應法、所有所攝之法、所知之法、所知之業、所知之剎土、所知之劫、所知之世、所知之佛出現、所知之佛、所知之菩薩，所知之菩薩心、菩薩之位、菩薩之資具、菩薩之發趣、菩薩之迴向、菩薩之大愿、菩薩之法輪、菩薩之揀擇法、菩薩之法海、菩薩之法門海、菩薩之法旋流、菩薩之法理趣，像這樣等智波羅蜜相應的境界，都完全顯示出來，成熟眾生。 又說此神從最初發心所積累的功德相續次第；所修習的善根相續次第；所修行的無量諸波羅蜜相續次第；從此處死亡到彼處出生的過程及其名號。
【English Translation】 English version By practicing all wisdom, one accomplishes all Buddha-dharmas; by practicing Dhyana Paramita (Perfection of Meditation), all the resources of Dhyana Paramita, all its practices, all its accomplishments, all its purifications, all the arising of samadhi superknowledges, all the gateways to entering the ocean of samadhi, are all fully revealed; by practicing Prajna Paramita (Perfection of Wisdom), all the resources of Prajna Paramita, all its purifications, the great sun of wisdom, the great clouds of wisdom, the great treasury of wisdom, the great gateways of wisdom, are all fully revealed; by practicing Upaya Paramita (Perfection of Skillful Means), all the resources of Upaya Paramita, all its practices, all its nature, all its logical principles, all its purifications, all its corresponding matters, are all fully revealed; by practicing Pranidhana Paramita (Perfection of Vows), all the nature of Pranidhana Paramita, all its accomplishments, all its practices, all its corresponding matters, are all fully revealed; by practicing Bala Paramita (Perfection of Power), all the resources of Bala Paramita, all its causes and conditions, all its logical principles, all its expositions, all its corresponding matters, are all fully revealed; by practicing Jnana Paramita (Perfection of Knowledge), all the resources of Jnana Paramita, all its nature, all its accomplishments, all its purifications, all its locations, all its growth, all its depths, all its light, all its revelations, all its logical principles, all its corresponding matters, all its discriminations, all its aspects, all its corresponding dharmas, all the dharmas it encompasses, the knowable dharmas, the knowable actions, the knowable lands, the knowable kalpas, the knowable worlds, the knowable appearance of Buddhas, the knowable Buddhas, the knowable Bodhisattvas, the knowable Bodhisattva's mind, the Bodhisattva's stages, the Bodhisattva's resources, the Bodhisattva's aspirations, the Bodhisattva's dedications, the Bodhisattva's great vows, the Bodhisattva's Dharma wheel, the Bodhisattva's discrimination of dharmas, the Bodhisattva's ocean of Dharma, the Bodhisattva's ocean of Dharma gates, the Bodhisattva's flow of Dharma, the Bodhisattva's logical principles of Dharma, such as these corresponding realms of Jnana Paramita, are all fully revealed, maturing sentient beings. It is also said that this spirit shows the sequential order of merits accumulated from the initial aspiration; the sequential order of roots of goodness cultivated; the sequential order of the immeasurable Paramitas practiced; the process of dying here and being born there, and their names.
續次第；親近善友，承事諸佛，受持正法，修菩薩行，入諸三昧，以三昧力，普見諸佛，普見諸剎，普知諸劫，深入法界，觀察眾生，入法界海，知諸眾生死此生彼，得凈天耳聞一切聲，得凈天眼見一切色，得他心智知眾生心，得宿住智知前際事，得無依無作神足智通自在遊行遍十方剎，如是所有相續次第；得菩薩解脫，入菩薩解脫海，得菩薩自在，得菩薩勇猛，得菩薩游步，住菩薩想，入菩薩道，如是一切所有功德相續次第。皆悉演說，分別顯示，成熟眾生。
如是說時，于唸唸中，十方各嚴凈不可說不可說諸佛國土，度脫無量惡趣眾生，令無量眾生生天人中富貴自在，令無量眾生出生死海，令無量眾生安住聲聞、辟支佛地，令無量眾生住如來地。
爾時，善財童子見聞如上所現一切諸希有事，唸唸觀察，思惟解了，深入安住，承佛威力及解脫力，則得菩薩不思議大勢力普喜幢自在力解脫。何以故？與喜目夜神于往昔時同修行故，如來神力所加持故，不思議善根所祐助故，得菩薩諸根故，生如來種中故，得善友力所攝受故，受諸如來所護念故，毗盧遮那如來曾所化故，彼分善根已成熟故，堪修普賢菩薩行故。
爾時，善財童子得此解脫已，心生歡喜，合掌向喜目觀察眾生夜神，以偈贊曰：
「
【現代漢語翻譯】 現代漢語譯本：
接著是次第：親近善友，侍奉諸佛，受持正法，修菩薩行，進入各種三昧（samadhi，禪定），憑藉三昧的力量，普遍見到諸佛，普遍見到諸佛剎土（buddha-ksetra，佛的國土），普遍知曉諸劫（kalpa，時間單位），深入法界（dharma-dhatu，宇宙的真實本質），觀察眾生，進入法界海，知曉眾生從此處死後生到彼處，獲得清凈的天耳，聽到一切聲音，獲得清凈的天眼，看到一切色相，獲得他心智，知曉眾生的心念，獲得宿住智，知曉過去的事情，獲得無依無作的神足智通，自在遍佈十方剎土，像這樣所有相續的次第；獲得菩薩解脫，進入菩薩解脫海，獲得菩薩自在，獲得菩薩勇猛，獲得菩薩游步，安住菩薩的念想，進入菩薩道，像這樣一切所有功德相續的次第。都全部演說，分別顯示，成熟眾生。
像這樣說的時候，在每一個念頭中，十方各自莊嚴清凈不可說不可說的諸佛國土，度脫無量惡趣眾生，令無量眾生生到天人中富貴自在，令無量眾生脫離生死苦海，令無量眾生安住聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的果位，令無量眾生安住如來（tathagata，佛的稱號）的果位。
那時，善財童子見到聽聞如上所顯現的一切稀有之事，唸唸觀察，思惟理解，深入安住，承佛的威力以及解脫的力量，就獲得了菩薩不可思議大勢力普喜幢自在力解脫。為什麼呢？因為與喜目夜神在過去世一同修行，如來的神力所加持，不可思議的善根所佑助，獲得菩薩的各種根器，生在如來的種姓中，獲得善友的力量所攝受，受到諸如來的護念，毗盧遮那如來（Vairocana，佛的稱號）曾經所教化，他的善根已經成熟，堪能修習普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）的行愿。
那時，善財童子獲得此解脫后，心中生起歡喜，合掌向喜目觀察眾生夜神，用偈頌讚嘆說： English version:
Then comes the sequence: drawing near to good friends, serving all Buddhas, receiving and upholding the true Dharma, cultivating the bodhisattva practices, entering into various samadhis (meditative absorptions), through the power of samadhi, universally seeing all Buddhas, universally seeing all Buddha-ksetras (Buddha-fields), universally knowing all kalpas (eons), deeply entering the dharma-dhatu (the realm of reality), observing sentient beings, entering the ocean of the dharma-dhatu, knowing that sentient beings die here and are born there, obtaining pure divine ears to hear all sounds, obtaining pure divine eyes to see all forms, obtaining the knowledge of others' minds to know the thoughts of sentient beings, obtaining the knowledge of past lives to know past events, obtaining the unobstructed and unconditioned divine power of magical abilities, freely pervading the ten directions of Buddha-fields, such is the sequence of all these continuous stages; obtaining the bodhisattva liberation, entering the ocean of bodhisattva liberation, obtaining the bodhisattva's freedom, obtaining the bodhisattva's courage, obtaining the bodhisattva's gait, abiding in the bodhisattva's thought, entering the bodhisattva path, such is the sequence of all these continuous merits. All are completely expounded, distinctly revealed, and used to mature sentient beings.
While speaking in this way, in each and every thought, the ten directions each adorn and purify ineffable and countless Buddha-lands, liberating immeasurable sentient beings from the evil realms, causing immeasurable sentient beings to be born among gods and humans with wealth and freedom, causing immeasurable sentient beings to escape the sea of birth and death, causing immeasurable sentient beings to abide in the stages of sravakas (hearers) and pratyekabuddhas (solitary realizers), causing immeasurable sentient beings to abide in the stage of the Tathagata (Buddha).
At that time, Sudhana (the seeker of enlightenment) saw and heard all the rare and wondrous things that had been manifested above, observing them in every thought, contemplating and understanding them, deeply abiding in them, relying on the Buddha's power and the power of liberation, and thus obtained the bodhisattva's inconceivable great power, the liberation of the universally joyful banner of freedom. Why is this so? Because he had practiced together with the night goddess Joyful Eyes in past lives, because he was blessed by the Buddha's divine power, because he was aided by inconceivable roots of goodness, because he obtained the bodhisattva's faculties, because he was born into the lineage of the Tathagata, because he was embraced by the power of good friends, because he was protected by all the Tathagatas, because he had been transformed by Vairocana (the cosmic Buddha), because his roots of goodness had already matured, and because he was capable of cultivating the practices of Samantabhadra (the bodhisattva of universal virtue).
At that time, after Sudhana obtained this liberation, his heart filled with joy, and he joined his palms together towards the night goddess Joyful Eyes, who observes sentient beings, and praised her with verses:
【English Translation】 English version:
Then comes the sequence: drawing near to good friends, serving all Buddhas, receiving and upholding the true Dharma, cultivating the bodhisattva practices, entering into various samadhis (meditative absorptions), through the power of samadhi, universally seeing all Buddhas, universally seeing all Buddha-ksetras (Buddha-fields), universally knowing all kalpas (eons), deeply entering the dharma-dhatu (the realm of reality), observing sentient beings, entering the ocean of the dharma-dhatu, knowing that sentient beings die here and are born there, obtaining pure divine ears to hear all sounds, obtaining pure divine eyes to see all forms, obtaining the knowledge of others' minds to know the thoughts of sentient beings, obtaining the knowledge of past lives to know past events, obtaining the unobstructed and unconditioned divine power of magical abilities, freely pervading the ten directions of Buddha-fields, such is the sequence of all these continuous stages; obtaining the bodhisattva liberation, entering the ocean of bodhisattva liberation, obtaining the bodhisattva's freedom, obtaining the bodhisattva's courage, obtaining the bodhisattva's gait, abiding in the bodhisattva's thought, entering the bodhisattva path, such is the sequence of all these continuous merits. All are completely expounded, distinctly revealed, and used to mature sentient beings.
While speaking in this way, in each and every thought, the ten directions each adorn and purify ineffable and countless Buddha-lands, liberating immeasurable sentient beings from the evil realms, causing immeasurable sentient beings to be born among gods and humans with wealth and freedom, causing immeasurable sentient beings to escape the sea of birth and death, causing immeasurable sentient beings to abide in the stages of sravakas (hearers) and pratyekabuddhas (solitary realizers), causing immeasurable sentient beings to abide in the stage of the Tathagata (Buddha).
At that time, Sudhana (the seeker of enlightenment) saw and heard all the rare and wondrous things that had been manifested above, observing them in every thought, contemplating and understanding them, deeply abiding in them, relying on the Buddha's power and the power of liberation, and thus obtained the bodhisattva's inconceivable great power, the liberation of the universally joyful banner of freedom. Why is this so? Because he had practiced together with the night goddess Joyful Eyes in past lives, because he was blessed by the Buddha's divine power, because he was aided by inconceivable roots of goodness, because he obtained the bodhisattva's faculties, because he was born into the lineage of the Tathagata, because he was embraced by the power of good friends, because he was protected by all the Tathagatas, because he had been transformed by Vairocana (the cosmic Buddha), because his roots of goodness had already matured, and because he was capable of cultivating the practices of Samantabhadra (the bodhisattva of universal virtue).
At that time, after Sudhana obtained this liberation, his heart filled with joy, and he joined his palms together towards the night goddess Joyful Eyes, who observes sentient beings, and praised her with verses:
無量無數劫， 學佛甚深法， 隨其所應化， 顯現妙色身。 了知諸眾生， 沉迷嬰妄想， 種種身皆現， 隨應悉調伏。 法身恒寂靜， 清凈無二相， 為化眾生故， 示現種種形。 于諸蘊界處， 未曾有所著， 示行及色身， 調伏一切眾。 不著內外法， 已度生死海， 而現種種身， 住于諸有界。 遠離諸分別， 戲論所不動， 爲著妄想者， 弘宣十力法。 一心住三昧， 無量劫不動， 毛孔出化云， 供養十方佛。 得佛方便力， 唸唸無邊際， 示現種種身， 普攝諸群生。 了知諸有海， 種種業莊嚴， 為說無礙法， 令其悉清凈。 色身妙無比， 清凈如普賢， 隨諸眾生心， 示現世間相。」
爾時，善財童子說此頌已，白言：「天神！汝發阿耨多羅三藐三菩提心，為幾時耶？得此解脫，其已久如？」
爾時，喜目觀察眾生主夜神以頌答曰：
「我念過去世， 過於剎塵劫， 剎號摩尼光， 劫名寂靜音。 百萬那由他， 俱胝四天下， 其王數亦爾， 各各自臨馭。 中有一王都， 號曰香幢寶， 莊嚴最殊妙， 見者皆欣悅。 中有轉輪王， 其
【現代漢語翻譯】 現代漢語譯本 在無量無數的劫數中，學習佛陀甚深的教法，隨著所應教化的對象，顯現微妙的色身。 了知一切眾生，沉迷於虛妄的妄想，因此顯現種種不同的身形，隨其根性調伏他們。 法身恒常寂靜，清凈而無二相，爲了教化眾生，示現種種不同的形體。 對於諸蘊（五蘊，即色、受、想、行、識）、界（十八界，即六根、六塵、六識）和處（十二處，即六根和六塵），從未有所執著，示現修行和色身，調伏一切眾生。 不執著于內外之法，已經度脫生死苦海，卻顯現種種身形，安住于諸有（三有，即欲有、色有、無色有）的世界。 遠離一切分別，不為戲論所動搖，爲了執著于妄想的眾生，弘揚佛陀的十力（如來十力）之法。 一心安住於三昧（禪定），在無量劫中不動搖，從毛孔中放出化現的雲彩，供養十方諸佛。 獲得佛陀的方便之力，唸唸之間無有邊際，示現種種身形，普遍攝受一切眾生。 了知諸有（三有）如苦海，種種業力所莊嚴，為他們宣說無礙的教法，令他們都得到清凈。 色身微妙無比，清凈如同普賢菩薩，隨著眾生的心念，示現世間的種種相貌。 當時，善財童子說完這首偈頌后，問道：『天神！您發阿耨多羅三藐三菩提心（無上正等正覺之心）有多久了？獲得這種解脫，已經有多長時間了？』 當時，喜目觀察眾生主夜神用偈頌回答說： 『我憶念過去世，經過了如微塵數般多的劫數，那個世界的名稱叫做摩尼光（寶珠光），劫的名稱叫做寂靜音。 有百萬那由他（數量單位，相當於百千萬億），俱胝（數量單位，相當於千萬）個四天下（佛教宇宙觀中的一個世界），那裡的國王數量也如此之多，各自統治著自己的領土。 其中有一個國王的都城，名稱叫做香幢寶（香氣寶幢），莊嚴無比，見到的人都感到歡喜。 其中有一位轉輪王（擁有統治世界的理想君主），他的名字叫做無垢藏（清凈的寶藏）。』
【English Translation】 English version In immeasurable, countless kalpas (eons), having studied the Buddha's profound Dharma, manifesting wondrous forms according to those to be converted. Knowing that all sentient beings are deluded by false thoughts, manifesting various forms to subdue them according to their capacities. The Dharmakaya (Dharma body) is eternally tranquil, pure and without duality, yet for the sake of converting beings, it manifests various forms. Not attached to the skandhas (aggregates), dhatus (elements), or ayatanas (sense bases), manifesting practice and physical forms to subdue all beings. Not attached to internal or external dharmas, having crossed the sea of birth and death, yet manifesting various forms, dwelling in the realms of existence. Far from all discriminations, unmoved by frivolous talk, for those attached to false thoughts, propagating the Dharma of the Ten Powers (of a Buddha). Dwelling single-mindedly in samadhi (meditative absorption), unmoving for countless kalpas, emitting clouds of transformation from pores, making offerings to Buddhas in the ten directions. Having obtained the Buddha's power of skillful means, with boundless thoughts, manifesting various forms, universally embracing all living beings. Knowing that the realms of existence are like a sea, adorned with various karmas, speaking the unobstructed Dharma to purify them all. The physical form is incomparably wondrous, pure like Samantabhadra (a Bodhisattva), manifesting worldly appearances according to the minds of sentient beings. At that time, Sudhana (a youth seeking enlightenment), having spoken this verse, asked: 'O Deva (god)! How long ago did you generate the Bodhicitta (mind of enlightenment) for Anuttara-samyak-sambodhi (supreme perfect enlightenment)? How long has it been since you attained this liberation?' At that time, the Night Goddess Joyful-Gaze-Observing-Beings replied in verse: 'I recall the past, beyond countless dust-mote kalpas, the world was called Manigarbha (Jewel Light), and the kalpa was called Tranquil Sound. There were a million nayutas (a large number), koti (a large number) of four continents, and the number of kings was also the same, each ruling their own territory. Among them was a king's capital, called Fragrant Banner Treasure, supremely adorned, pleasing to all who saw it. Among them was a Chakravartin (universal monarch), whose name was Immaculate Treasury.'
身甚微妙， 三十二種相， 隨好以莊嚴； 蓮華中化生， 金色光明身， 騰空照遠近， 普及閻浮界。 其王有千子， 勇猛身端正； 臣佐滿一億， 智慧善方便； 嬪御有十億， 顏容狀天女， 利益調柔意， 慈心給侍王。 其王以法化， 普及四天下， 輪圍大地中， 一切皆豐盛。 我時為寶女， 具足梵音聲， 身出金色光， 照及千由旬。 日光既已沒， 音樂咸寂然， 大王及侍御， 一切皆安寢。 彼時德海佛， 出興於世間， 顯現神通力， 充滿十方界； 放大光明海， 一切剎塵數， 種種自在身， 遍滿於十方。 地震出妙音， 普告佛興世； 天人龍神眾， 一切皆歡喜。 一一毛孔中， 出佛化身海， 十方皆遍滿， 隨應說妙法。 我時于夢中， 見佛諸神變， 亦聞深妙法， 心生大歡喜。 一萬主夜神， 共在空中住， 讚歎佛興世， 同時覺悟我： 『賢慧汝應起， 佛已現汝國， 劫海難值遇， 見者得清凈。』 我時便寐寤， 即睹清凈光。 觀此從何來？ 見佛樹王下， 諸相莊嚴體， 猶如寶山王； 一切毛孔中， 放大光明
【現代漢語翻譯】 現代漢語譯本 身體極其微妙，具有三十二種殊勝的相貌，以及各種細微的特徵來莊嚴自身； 在蓮花中化生，身體呈現金色並散發光明， 騰空而起，光芒照耀遠近，普及整個閻浮界（Jambudvipa，指我們所居住的世界）。 那位國王有千位王子，個個勇猛且相貌端正； 臣子和輔佐官員多達一億，他們都具有智慧和善巧方便； 後宮嬪妃有十億之多，她們的容貌如同天女一般， 以利益眾生和調柔的心意，慈悲地侍奉國王。 那位國王以佛法教化，普及到四大部洲， 在輪圍山（Chakravada，環繞世界的山脈）所包圍的大地上，一切都非常豐盛。 我當時是位寶女，具備清凈的梵音， 身體散發出金色的光芒，照耀到千里之外。 當太陽西沉，音樂也停止時， 國王和侍從們都安然入睡。 那時，德海佛（Dehaibuddha）出世， 顯現神通之力，充滿十方世界； 放出廣大的光明，遍及如微塵般多的世界， 以種種自在的身形，遍滿十方。 大地震動併發出美妙的聲音，普遍宣告佛陀出世； 天人、龍神等眾生，都感到無比歡喜。 每一根毛孔中，都化現出佛陀的化身， 遍滿十方，隨眾生的根器宣說微妙的佛法。 我當時在夢中，見到佛陀的種種神變， 也聽聞了深奧微妙的佛法，心中生起極大的歡喜。 一萬位主夜神，一同在空中停留， 讚歎佛陀出世，同時喚醒我： 『賢慧啊，你應該起身，佛陀已經顯現在你的國度， 在無數劫中都難以值遇，見到佛陀的人能夠得到清凈。』 我當時便從睡夢中醒來，立刻看到了清凈的光芒。 我觀察這光芒從何而來？看到佛陀在菩提樹下， 以種種殊勝的相好莊嚴其身，猶如一座寶山之王； 一切毛孔中，都放出光明。
【English Translation】 English version The body is extremely subtle, possessing thirty-two excellent marks, adorned with various minor characteristics; Born from a lotus flower, the body appears golden and emits light, Rising into the sky, the light shines far and near, spreading throughout Jambudvipa (the world we inhabit). That king had a thousand princes, each brave and with a dignified appearance; There were as many as one hundred million ministers and advisors, all possessing wisdom and skillful means; The harem had ten million concubines, their appearances like heavenly maidens, Serving the king with the intention of benefiting beings and with gentle hearts, compassionately. That king taught with the Dharma, spreading it throughout the four continents, Within the land surrounded by the Chakravada (the mountain range surrounding the world), everything was abundant. At that time, I was a precious maiden, possessing a pure Brahma voice, My body emitted golden light, illuminating thousands of yojanas (a unit of distance). When the sun set and the music ceased, The king and his attendants all fell peacefully asleep. At that time, Dehaibuddha (Buddha of the Sea of Virtue) appeared in the world, Manifesting supernatural powers, filling the ten directions; Releasing vast light, pervading worlds as numerous as dust particles, With various free and unhindered forms, filling the ten directions. The earth shook and emitted beautiful sounds, universally announcing the Buddha's appearance; Beings such as gods, dragons, and spirits all felt immense joy. From each pore, emanated a sea of Buddha's transformation bodies, Filling the ten directions, expounding the wonderful Dharma according to beings' capacities. At that time, in my dream, I saw the Buddha's various miraculous transformations, And also heard the profound and wonderful Dharma, my heart filled with great joy. Ten thousand night-ruling deities, together stayed in the sky, Praising the Buddha's appearance, and simultaneously awakened me: 'Virtuous one, you should arise, the Buddha has appeared in your kingdom, It is difficult to encounter in countless kalpas (eons), those who see the Buddha attain purity.' I then awoke from my sleep, and immediately saw the pure light. I observed where this light came from? I saw the Buddha under the Bodhi tree, Adorned with various excellent marks, like a king of precious mountains; From every pore, light was emitted.
海。 見已心歡喜， 便生此念言： 『愿我得如佛， 廣大神通力。』 我時尋覺寤， 大王並眷屬， 令見佛光明， 一切皆欣慶。 我時與大王， 騎從千萬億， 眾生亦無量， 俱行詣佛所。 我於二萬歲， 供養彼如來， 七寶四天下， 一切皆奉施。 時彼如來說， 功德普云經， 普應群生心， 莊嚴諸愿海。 夜神覺悟我， 令我得利益， 我願作是身， 覺諸放逸者。 我從此初發， 最上菩提愿， 往來諸有中， 其心無忘失。 從此後供養， 十億那由佛， 恒受人天樂， 饒益諸群生。 初佛功德海； 第二功德燈； 第三妙寶幢； 第四虛空智； 第五蓮華藏； 第六無礙慧； 第七法月王； 第八智燈輪； 第九兩足尊， 寶焰山燈王； 第十調御師， 三世華光音。 如是等諸佛， 我悉曾供養， 然未得慧眼， 入于解脫海。 從此次第有， 一切寶光剎， 其劫名天勝， 五百佛興世。 最初月光輪； 第二名日燈； 第三名光幢； 第四寶須彌； 第五名華焰； 第六號燈海； 第七熾然佛； 第八天藏佛； 九光明王幢； 十普智光王。
【現代漢語翻譯】 現代漢語譯本 （我）看到（佛）后內心歡喜，便生起這樣的念頭：『愿我能像佛一樣，擁有廣大的神通力量。』 那時我隨即醒來，（我）讓大王和他的眷屬，都看到佛的光明，一切都感到欣喜慶幸。 那時我與大王，騎著千萬億的（坐騎），還有無量的眾生，一同前往佛所在的地方。 我用兩萬年的時間，供養那位如來（Tathagata），將七寶和四天下（Saptaratna，Catudvipa）的一切都奉獻給他。 那時那位如來說了《功德普云經》，普遍地迴應眾生的心願，莊嚴各種願望的海洋。 夜神（Yaksa）覺悟了我，使我得到利益，我願成就這樣的身體，覺悟那些放縱懈怠的人。 我從那時初次發起了，最上等的菩提愿（Bodhi），在往來於各種存在形式中，我的心從未忘記這個願望。 從那以後，我供養了十億那由他（Nayuta）的佛，恒常享受人天之樂，饒益各種眾生。 第一位佛名為功德海（Gunaratnasagara）；第二位名為功德燈（Gunaratnadipa）；第三位名為妙寶幢（Ratnadhvaja）；第四位名為虛空智（Gaganajnana）； 第五位名為蓮華藏（Padmagarbha）；第六位名為無礙慧（Apratihatajnana）；第七位名為法月王（Dharmacandra Raja）；第八位名為智燈輪（Jnanadipacakra）； 第九位名為兩足尊（Dvipadottama），寶焰山燈王（Ratnarcisikhara-dipa Raja）；第十位名為調御師（Purisadamyasarathi），三世華光音（Tryadhvavyavalokita-puspasvara）。 像這樣的諸佛，我都曾供養過，然而還未得到慧眼（Jnana-caksu），進入解脫之海。 從這次序之後，有了一切寶光剎（Ratnaprabha-ksetra），那個劫（Kalpa）名為天勝（Devavijaya），有五百位佛出世。 最初一位名為月光輪（Candradipa-cakra）；第二位名為日燈（Suryadipa）；第三位名為光幢（Prabhadhvaja）；第四位名為寶須彌（Ratnasumeru）； 第五位名為華焰（Pusparci）；第六位名為燈海（Dipasagara）；第七位名為熾然佛（Jvalana Buddha）；第八位名為天藏佛（Devagarbha Buddha）； 第九位名為光明王幢（Prabharaja-dhvaja）；第十位名為普智光王（Samantajnana-prabharaja）。
【English Translation】 English version Having seen (the Buddha), my heart rejoiced, and I had this thought: 『May I become like the Buddha, possessing vast supernatural powers.』 Then I immediately awoke, and I caused the king and his retinue to see the light of the Buddha, and all were delighted and rejoiced. Then I, along with the king, riding on billions of mounts, and countless beings, went together to where the Buddha was. For twenty thousand years, I made offerings to that Tathagata, offering all of the seven treasures (Saptaratna) and the four continents (Catudvipa). At that time, that Tathagata spoke the 『Merit Cloud Sutra,』 universally responding to the minds of beings, adorning the ocean of all wishes. A Yaksa awakened me, causing me to gain benefit, and I wish to attain such a body, to awaken those who are indulgent and lax. From that time, I first generated the supreme Bodhi aspiration, and in coming and going through various forms of existence, my mind has never forgotten this aspiration. From then on, I made offerings to ten billion Nayutas of Buddhas, constantly enjoying the pleasures of gods and humans, benefiting all beings. The first Buddha was named Gunaratnasagara (Ocean of Merit Jewels); the second was named Gunaratnadipa (Lamp of Merit Jewels); the third was named Ratnadhvaja (Jewel Banner); the fourth was named Gaganajnana (Sky Wisdom); The fifth was named Padmagarbha (Lotus Womb); the sixth was named Apratihatajnana (Unobstructed Wisdom); the seventh was named Dharmacandra Raja (King of the Dharma Moon); the eighth was named Jnanadipacakra (Wheel of the Lamp of Wisdom); The ninth was named Dvipadottama (Supreme Among Two-Legged Beings), Ratnarcisikhara-dipa Raja (King of the Lamp of the Jewel Flame Mountain); the tenth was named Purisadamyasarathi (Tamer of Men), Tryadhvavyavalokita-puspasvara (Flower Sound that Observes the Three Times). Such Buddhas as these, I have all made offerings to, yet I have not attained the eye of wisdom (Jnana-caksu), to enter the ocean of liberation. Following this sequence, there was the Ratnaprabha-ksetra (Jewel Light Land), that Kalpa (eon) was named Devavijaya (Victory of Gods), and five hundred Buddhas appeared in the world. The first was named Candradipa-cakra (Wheel of the Moon Lamp); the second was named Suryadipa (Sun Lamp); the third was named Prabhadhvaja (Light Banner); the fourth was named Ratnasumeru (Jewel Sumeru); The fifth was named Pusparci (Flower Flame); the sixth was named Dipasagara (Ocean of Lamps); the seventh was named Jvalana Buddha (Blazing Buddha); the eighth was named Devagarbha Buddha (God Womb Buddha); The ninth was named Prabharaja-dhvaja (King of Light Banner); the tenth was named Samantajnana-prabharaja (King of Universal Wisdom Light).
如是等諸佛， 我悉曾供養， 尚于諸法中， 無而計為有。 從此復有劫， 名曰梵光明； 世界蓮華燈， 莊嚴極殊妙。 彼有無量佛， 一一無量眾， 我悉曾供養， 尊重聽聞法。 初寶須彌佛； 二功德海佛； 三法界音佛； 四法震雷佛； 五名法幢佛； 六名地光佛； 七名法力光； 八名虛空覺； 第九須彌光； 第十功德云。 如是等如來， 我悉曾供養， 未能明瞭法， 而入諸佛海。 次後復有劫， 名為功德月； 爾時有世界， 其名功德幢。 彼中有諸佛， 八十那由他， 我皆以妙供， 深心而敬奉。 初乾闥婆王； 二名大樹王； 三功德須彌； 第四寶眼佛； 第五盧舍那； 第六光莊嚴； 第七法海佛； 第八光勝佛； 九名賢勝佛； 第十法王佛。 如是等諸佛， 我悉曾供養， 然未得深智， 入于諸法海。 此後復有劫， 名為寂靜慧， 剎號金剛寶， 莊嚴悉殊妙。 于中有千佛， 次第而出興， 眾生少煩惱， 眾會悉清凈。 初金剛臍佛； 二無礙力佛； 三名法界影； 四號十方燈； 第五名悲光； 第六名戒海； 第七忍
【現代漢語翻譯】 現代漢語譯本 像這樣所有的佛，我都曾供養過他們，即使在諸法之中，本來沒有的也執著地認為是有的。 從那之後又有一個劫，名為梵光明（Brahma-prabha），世界名為蓮華燈（Padma-dipa），莊嚴極其殊勝美妙。 那裡有無量的佛，每一位佛都有無量的眾生，我都曾供養他們，以恭敬心聽聞佛法。 第一位是寶須彌佛（Ratna-sumeru），第二位是功德海佛（Guna-sagara），第三位是法界音佛（Dharma-dhatu-ghosa），第四位是法震雷佛（Dharma-megha-nirghosa），第五位是名法幢佛（Dharma-dhvaja），第六位是名地光佛（Bhumi-prabha），第七位是名法力光佛（Dharma-bala-prabha），第八位是名虛空覺佛（Akasa-bodhi），第九位是須彌光佛（Sumeru-prabha），第十位是功德云佛（Guna-megha）。 像這樣所有的如來，我都曾供養過他們，但未能明瞭佛法，而進入諸佛的法海。 此後又有一個劫，名為功德月（Guna-candra），那時有一個世界，名為功德幢（Guna-dhvaja）。 那裡有諸佛，八十那由他（nayuta，數量單位，表示極大的數目），我都以美妙的供品，以深切的敬意供奉他們。 第一位是乾闥婆王佛（Gandharva-raja），第二位是名大樹王佛（Maha-druma-raja），第三位是功德須彌佛（Guna-sumeru），第四位是寶眼佛（Ratna-netra），第五位是盧舍那佛（Locana），第六位是光莊嚴佛（Prabha-vyuha），第七位是法海佛（Dharma-sagara），第八位是光勝佛（Prabha-sri），第九位是賢勝佛（Bhadra-sri），第十位是法王佛（Dharma-raja）。 像這樣所有的佛，我都曾供養過他們，然而未能獲得甚深的智慧，進入諸法的法海。 此後又有一個劫，名為寂靜慧（Santa-mati），剎土名為金剛寶（Vajra-ratna），莊嚴都極其殊勝美妙。 其中有千佛，次第出現於世，眾生少有煩惱，所有集會都清凈。 第一位是金剛臍佛（Vajra-nābhi），第二位是無礙力佛（Apratihata-bala），第三位是名法界影佛（Dharma-dhatu-pratibimba），第四位是號十方燈佛（Dasa-disa-pradipa），第五位是名悲光佛（Karuna-prabha），第六位是名戒海佛（Sila-sagara），第七位是忍辱力佛（Ksanti-bala）。
【English Translation】 English version All such Buddhas, I have offered to them all. Even among all dharmas, I have clung to what is not as if it were. From then on, there was another kalpa named Brahma-prabha (梵光明), the world was called Padma-dipa (蓮華燈), adorned with utmost splendor and beauty. There were immeasurable Buddhas, each with immeasurable beings, and I offered to them all, respectfully listening to the Dharma. The first was Ratna-sumeru Buddha (寶須彌佛), the second was Guna-sagara Buddha (功德海佛), the third was Dharma-dhatu-ghosa Buddha (法界音佛), the fourth was Dharma-megha-nirghosa Buddha (法震雷佛), the fifth was Dharma-dhvaja Buddha (名法幢佛), the sixth was Bhumi-prabha Buddha (名地光佛), the seventh was Dharma-bala-prabha Buddha (名法力光佛), the eighth was Akasa-bodhi Buddha (名虛空覺佛), the ninth was Sumeru-prabha Buddha (須彌光佛), and the tenth was Guna-megha Buddha (功德云佛). All such Tathagatas, I have offered to them all, but I have not been able to understand the Dharma and enter the ocean of the Buddhas. After that, there was another kalpa named Guna-candra (功德月), at that time there was a world named Guna-dhvaja (功德幢). There were Buddhas, eighty nayutas (那由他, a large number), and I offered to them all with exquisite offerings and deep respect. The first was Gandharva-raja Buddha (乾闥婆王佛), the second was Maha-druma-raja Buddha (名大樹王佛), the third was Guna-sumeru Buddha (功德須彌佛), the fourth was Ratna-netra Buddha (寶眼佛), the fifth was Locana Buddha (盧舍那佛), the sixth was Prabha-vyuha Buddha (光莊嚴佛), the seventh was Dharma-sagara Buddha (法海佛), the eighth was Prabha-sri Buddha (光勝佛), the ninth was Bhadra-sri Buddha (賢勝佛), and the tenth was Dharma-raja Buddha (法王佛). All such Buddhas, I have offered to them all, yet I have not attained profound wisdom to enter the ocean of all dharmas. After this, there was another kalpa named Santa-mati (寂靜慧), the land was named Vajra-ratna (金剛寶), adorned with utmost splendor and beauty. There were a thousand Buddhas, appearing in succession, beings had few afflictions, and all assemblies were pure. The first was Vajra-nābhi Buddha (金剛臍佛), the second was Apratihata-bala Buddha (無礙力佛), the third was Dharma-dhatu-pratibimba Buddha (名法界影佛), the fourth was Dasa-disa-pradipa Buddha (號十方燈佛), the fifth was Karuna-prabha Buddha (名悲光佛), the sixth was Sila-sagara Buddha (名戒海佛), and the seventh was Ksanti-bala Buddha (忍辱力佛).
燈輪； 第八法輪光； 九名光莊嚴； 十名寂靜光。 如是等諸佛， 我悉曾供養， 猶未能深悟， 如空清凈法。 遊行一切剎， 于彼修諸行。 次第復有劫， 名為善出現， 剎號香燈云， 凈穢所共成。 億佛于中現， 莊嚴剎及劫， 所說種種法， 我皆能憶持。 初名廣稱佛； 次名法海佛； 三名自在王； 四名功德云； 第五法勝佛； 第六天冠佛； 第七智焰佛； 第八虛空音； 第九兩足尊， 名普生殊勝； 第十無上士， 眉間勝光明。 如是一切佛， 我悉曾供養， 然猶未能凈， 離諸障礙道。 次第復有劫， 名集堅固王， 剎號寶幢王， 一切善分佈。 有五百諸佛， 于中而出現； 我恭敬供養， 求無礙解脫。 最初功德輪； 其次寂靜音； 次名功德海； 次名日光王； 第五功德王； 第六須彌相； 次名法自在； 次佛功德王； 第九福須彌； 第十光明王。 如是等諸佛， 我悉曾供養， 所有清凈道， 普入盡無餘， 然于所入門， 未能成就忍。 次第復有劫， 名為妙勝主， 剎號寂靜音， 眾生煩惱薄。 于中有佛現，
【現代漢語翻譯】 現代漢語譯本 燈輪（指佛的智慧之光）；第八位佛名為法輪光； 第九位佛名為光莊嚴；第十位佛名為寂靜光。 像這樣的諸佛，我都曾供養過， 但仍然未能深刻領悟，如同虛空般清凈的法。 在一切剎土（佛的國土），我都在那裡修行各種行持。 接下來又有一個劫（佛教時間單位），名為善出現， 剎土名為香燈云，是清凈和污穢共同形成的。 有億萬諸佛在那裡顯現，莊嚴著剎土和劫， 他們所說的種種法，我都能憶持。 第一位佛名為廣稱佛；第二位佛名為法海佛； 第三位佛名為自在王；第四位佛名為功德云； 第五位佛名為法勝佛；第六位佛名為天冠佛； 第七位佛名為智焰佛；第八位佛名為虛空音； 第九位佛名為兩足尊（佛的尊稱），名為普生殊勝； 第十位佛名為無上士（佛的尊稱），眉間有殊勝光明。 像這樣的一切佛，我都曾供養過， 然而仍然未能清凈，脫離各種障礙之道。 接下來又有一個劫，名為集堅固王， 剎土名為寶幢王，一切善法都分佈在那裡。 有五百位諸佛，在那裡顯現； 我恭敬地供養他們，求得無礙的解脫。 最初的佛名為功德輪；其次的佛名為寂靜音； 其次的佛名為功德海；其次的佛名為日光王； 第五位佛名為功德王；第六位佛名為須彌相； 其次的佛名為法自在；其次的佛名為功德王； 第九位佛名為福須彌；第十位佛名為光明王。 像這樣的諸佛，我都曾供養過， 所有清凈的道，都普遍進入而沒有剩餘， 然而對於所入門徑，未能成就忍（對真理的堅定信念）。 接下來又有一個劫，名為妙勝主， 剎土名為寂靜音，眾生的煩惱很薄。 在那裡有佛顯現，
【English Translation】 English version Lamp Wheel (referring to the light of Buddha's wisdom); the eighth Buddha is named Dharma Wheel Light; The ninth is named Light Adornment; the tenth is named Tranquil Light. Such Buddhas as these, I have all made offerings to, Yet still I have not deeply understood, the Dharma as pure as the void. In all the ksetras (Buddha-fields), I cultivate all practices there. Next, there is a kalpa (an eon in Buddhism) named Good Manifestation, The ksetra is named Fragrant Lamp Cloud, formed by both purity and defilement. Billions of Buddhas appear there, adorning the ksetra and the kalpa, All the various Dharmas they preach, I can remember. The first Buddha is named Extensive Fame Buddha; the second is named Dharma Ocean Buddha; The third is named Sovereign King; the fourth is named Merit Cloud; The fifth is named Dharma Victory Buddha; the sixth is named Heavenly Crown Buddha; The seventh is named Wisdom Flame Buddha; the eighth is named Space Sound; The ninth is named Two-Footed Honored One (an epithet for Buddha), named Universal Excellent Birth; The tenth is named Supreme Being (an epithet for Buddha), with excellent light between his eyebrows. All such Buddhas as these, I have all made offerings to, Yet still I have not purified, the path free from all obstacles. Next, there is a kalpa named Assembled Firm King, The ksetra is named Jeweled Banner King, where all good is distributed. There are five hundred Buddhas, who appear there; I respectfully make offerings to them, seeking unobstructed liberation. The first is named Merit Wheel; the second is named Tranquil Sound; The next is named Merit Ocean; the next is named Sun King; The fifth is named Merit King; the sixth is named Sumeru Appearance; The next is named Dharma Sovereign; the next Buddha is named Merit King; The ninth is named Fortune Sumeru; the tenth is named Light King. Such Buddhas as these, I have all made offerings to, All the pure paths, universally entered without remainder, Yet regarding the path entered, I have not achieved forbearance (firm belief in the truth). Next, there is a kalpa named Wonderful Victory Lord, The ksetra is named Tranquil Sound, where sentient beings' afflictions are thin. There, a Buddha appears,
八十那由他； 我悉曾供養， 修行最勝道。 初佛名華聚； 次佛名海藏； 次名功德生； 次號天王髻； 第五摩尼藏； 第六真金山； 第七寶聚尊； 第八法幢佛； 第九名勝財； 第十名智慧。 此十為上首， 供養無不盡。 次第復有劫， 名曰千功德； 爾時有世界， 號善化幢燈； 六十億那由， 諸佛興於世。 最初寂靜幢； 其次奢摩他； 第三百燈王； 第四寂靜光； 第五云密陰； 第六日大明； 七號法燈光； 八名殊勝焰； 九名天勝藏； 十名大吼音。 如是等諸佛， 我悉常供養， 未得清凈忍， 深入諸法海。 次第復有劫， 名無著莊嚴； 爾時有世界， 名曰無邊光； 中有三十六， 那由他佛現。 初功德須彌； 第二虛空心； 第三具莊嚴； 第四法雷音； 第五法界聲； 第六妙音云； 第七照十方； 第八法海音； 第九功德海； 第十功德幢。 如是等諸佛， 我悉曾供養。 次有佛出現， 名為功德幢； 我為月面天， 供養人中主。 時佛為我說， 無依妙法門； 我聞專念持， 出生諸愿海。 我得清凈眼， 寂滅定
【現代漢語翻譯】 現代漢語譯本 八十那由他（那由他：數量單位，指極大的數目）的佛陀； 我都曾供養他們，修行最殊勝的道。 第一位佛名為華聚（華聚：像花朵一樣聚集），第二位佛名為海藏（海藏：像大海一樣蘊藏）， 第三位名為功德生（功德生：由功德而生），第四位號為天王髻（天王髻：像天王頭上的髮髻）， 第五位是摩尼藏（摩尼藏：像摩尼寶珠一樣珍藏），第六位是真金山（真金山：像真金一樣閃耀的山）， 第七位是寶聚尊（寶聚尊：像寶物一樣聚集的尊者），第八位是法幢佛（法幢佛：像法幢一樣高舉的佛）， 第九位名為勝財（勝財：殊勝的財富），第十位名為智慧（智慧：擁有智慧）。 這十位是上首，我供養他們沒有不盡心盡力的。 依次又有劫，名為千功德（千功德：具有千種功德）； 那時有一個世界，號為善化幢燈（善化幢燈：以善法教化眾生的燈）； 有六十億那由他（那由他：數量單位，指極大的數目）的諸佛出現於世。 最初是寂靜幢（寂靜幢：像寂靜的旗幟），其次是奢摩他（奢摩他：止息，禪定）， 第三是百燈王（百燈王：像百盞燈的國王），第四是寂靜光（寂靜光：寂靜的光芒）， 第五是云密陰（云密陰：像濃密的云陰），第六是日大明（日大明：像太陽一樣明亮）， 第七號為法燈光（法燈光：像法燈一樣光明），第八名為殊勝焰（殊勝焰：殊勝的火焰）， 第九名為天勝藏（天勝藏：天界殊勝的寶藏），第十名為大吼音（大吼音：像大吼一樣的聲音）。 像這樣的諸佛，我都常常供養， 在未得到清凈忍（清凈忍：清凈的忍耐力）之前，深入諸法海（諸法海：一切佛法的海洋）。 依次又有劫，名為無著莊嚴（無著莊嚴：沒有執著的莊嚴）； 那時有一個世界，名為無邊光（無邊光：沒有邊際的光芒）； 其中有三十六那由他（那由他：數量單位，指極大的數目）的佛出現。 第一位是功德須彌（功德須彌：像功德山一樣高聳），第二位是虛空心（虛空心：像虛空一樣的心）， 第三位是具莊嚴（具莊嚴：具有莊嚴），第四位是法雷音（法雷音：像法雷一樣的聲音）， 第五位是法界聲（法界聲：法界的聲音），第六位是妙音云（妙音云：像美妙聲音的云）， 第七位是照十方（照十方：照耀十方），第八位是法海音（法海音：法海的聲音）， 第九位是功德海（功德海：功德的海洋），第十位是功德幢（功德幢：功德的旗幟）。 像這樣的諸佛，我都曾供養。 之後有佛出現，名為功德幢（功德幢：功德的旗幟）； 我那時是月面天（月面天：面容像月亮的天人），供養人中之主（人中之主：佛陀）。 當時佛為我說了，無依妙法門（無依妙法門：不依賴任何事物的微妙法門）； 我聽聞后專心憶念受持，出生了諸愿海（諸愿海：像海洋一樣廣闊的願望）。 我得到了清凈眼（清凈眼：清凈的眼睛），進入了寂滅定（寂滅定：寂靜滅除煩惱的禪定）。
【English Translation】 English version Eighty nayutas (nayuta: a unit of large number) of Buddhas; I have offered to them all, practicing the most supreme path. The first Buddha was named Flower Gathering (Flower Gathering: like flowers gathered together), the second Buddha was named Ocean Treasury (Ocean Treasury: like the ocean containing treasures), The third was named Merit Born (Merit Born: born from merit), the fourth was called Heavenly King's Topknot (Heavenly King's Topknot: like the topknot on a heavenly king's head), The fifth was Mani Treasury (Mani Treasury: like a mani jewel being treasured), the sixth was True Gold Mountain (True Gold Mountain: like a mountain shining like true gold), The seventh was Honored Jewel Gathering (Honored Jewel Gathering: like a gathering of honored jewels), the eighth was Dharma Banner Buddha (Dharma Banner Buddha: like a dharma banner raised high), The ninth was named Supreme Wealth (Supreme Wealth: supreme wealth), the tenth was named Wisdom (Wisdom: possessing wisdom). These ten were the leaders, and I offered to them without any reservation. Successively, there was another kalpa (kalpa: an eon), named Thousand Merits (Thousand Merits: possessing a thousand merits); At that time, there was a world, named Good Transformation Banner Lamp (Good Transformation Banner Lamp: a lamp that transforms beings with good dharma); Sixty billion nayutas (nayuta: a unit of large number) of Buddhas appeared in the world. The first was Tranquil Banner (Tranquil Banner: like a tranquil banner), the second was Shamatha (Shamatha: cessation, meditation), The third was King of Hundred Lamps (King of Hundred Lamps: like a king of a hundred lamps), the fourth was Tranquil Light (Tranquil Light: tranquil light), The fifth was Cloud Dense Shade (Cloud Dense Shade: like dense cloud shade), the sixth was Sun Great Brightness (Sun Great Brightness: like the sun being bright), The seventh was called Dharma Lamp Light (Dharma Lamp Light: like the light of a dharma lamp), the eighth was named Supreme Flame (Supreme Flame: supreme flame), The ninth was named Heavenly Supreme Treasury (Heavenly Supreme Treasury: a supreme treasure of the heavenly realm), the tenth was named Great Roar Sound (Great Roar Sound: like a great roar). Such Buddhas as these, I have always offered to, Before attaining pure forbearance (pure forbearance: pure endurance), I deeply entered the ocean of all dharmas (ocean of all dharmas: the ocean of all Buddhist teachings). Successively, there was another kalpa, named Unattached Adornment (Unattached Adornment: adornment without attachment); At that time, there was a world, named Boundless Light (Boundless Light: light without boundaries); In it, thirty-six nayutas (nayuta: a unit of large number) of Buddhas appeared. The first was Merit Sumeru (Merit Sumeru: like a Sumeru mountain of merit), the second was Empty Space Mind (Empty Space Mind: a mind like empty space), The third was Possessing Adornment (Possessing Adornment: possessing adornment), the fourth was Dharma Thunder Sound (Dharma Thunder Sound: like the sound of dharma thunder), The fifth was Dharma Realm Voice (Dharma Realm Voice: the voice of the dharma realm), the sixth was Wonderful Sound Cloud (Wonderful Sound Cloud: like a cloud of wonderful sounds), The seventh was Illuminating Ten Directions (Illuminating Ten Directions: illuminating the ten directions), the eighth was Dharma Ocean Sound (Dharma Ocean Sound: the sound of the dharma ocean), The ninth was Merit Ocean (Merit Ocean: the ocean of merit), the tenth was Merit Banner (Merit Banner: a banner of merit). Such Buddhas as these, I have offered to. Then a Buddha appeared, named Merit Banner (Merit Banner: a banner of merit); I was then a Moon-Faced Deva (Moon-Faced Deva: a deva with a face like the moon), offering to the Lord of Humans (Lord of Humans: the Buddha). At that time, the Buddha spoke to me, the Unreliant Wonderful Dharma Gate (Unreliant Wonderful Dharma Gate: a wonderful dharma gate that does not rely on anything); Having heard it, I focused my mind on remembering and upholding it, and gave rise to the ocean of all vows (ocean of all vows: vows as vast as the ocean). I obtained the pure eye (pure eye: a pure eye), and entered the samadhi of extinction (samadhi of extinction: the meditation of extinguishing afflictions).
總持， 能于唸唸中， 悉見諸佛海。 我得大悲藏， 普明方便眼， 增長菩提心， 成就如來力。 見眾生顛倒， 執常樂我凈， 愚癡暗所覆， 妄想起煩惱。 行止見稠林， 往來貪慾海， 集於諸惡趣， 無量種種業。 一切諸趣中， 隨業而受身， 生老死眾患， 無量苦逼迫。 為彼眾生故， 我發無上心， 愿得如十方， 一切十力尊。 緣佛及眾生， 起于大愿云， 從是修功德， 趣入方便道。 愿云悉彌覆， 普入一切道， 具足波羅蜜， 充滿於法界。 速入于諸地， 三世方便海， 一念修諸佛， 一切無礙行。 佛子我爾時， 得入普賢道， 了知十法界， 一切差別門。
「善男子！于汝意云何，彼時轉輪聖王，名：十方主，能紹隆佛種者，豈異人乎？文殊師利童子是也！爾時夜神覺悟我者，普賢菩薩之所化耳！我于爾時為王寶女，蒙彼夜神覺悟於我，令我見佛，發阿耨多羅三藐三菩提心。自從是來，經佛剎微塵數劫，不墮惡趣，常生人、天，於一切處常見諸佛，乃至於妙燈功德幢佛所，得此大勢力普喜幢菩薩解脫，以此解脫如是利益一切眾生。
「善男子！我唯得此大勢力普喜幢解脫
【現代漢語翻譯】 現代漢語譯本 總持（Dharani，陀羅尼，指總攝憶持一切法而不忘失的智慧）， 能在每一個念頭中，都完全見到諸佛的海洋。 我獲得了大悲的寶藏，普遍明亮的方便之眼， 增長了菩提心（Bodhi-citta，覺悟之心），成就瞭如來的力量。 看到眾生顛倒，執著于常、樂、我、凈（Nitya, Sukha, Atman, Subha，常恒、安樂、真我、清凈）， 被愚癡的黑暗所覆蓋，妄想生起煩惱。 行為舉止如同身處稠密的樹林，往來於貪慾的海洋， 聚集在各種惡趣（Durgati，指地獄、餓鬼、畜生三惡道），造作無量種種的惡業。 在一切諸趣中，隨著業力而承受身體， 生、老、病、死等各種苦難，無量的痛苦逼迫著他們。 爲了那些眾生，我發起了無上的菩提心， 愿能像十方一切具有十力（Dasabala，如來的十種力量）的尊者一樣。 以佛和眾生為緣，生起廣大的誓願之云， 從此修習功德，趣入方便之道。 愿誓願之云完全覆蓋，普遍進入一切道， 具足波羅蜜（Paramita，指到達彼岸的修行），充滿於法界。 迅速進入諸地（Bhumi，菩薩修行的階位），三世的方便之海， 在一念之間修習諸佛的功德，一切無礙的修行。 佛子，我那時，得以進入普賢（Samantabhadra）菩薩的道， 了知十法界（Dasa-dharmadhatu，指佛、菩薩、緣覺、聲聞、天、人、阿修羅、畜生、餓鬼、地獄）一切差別的法門。
『善男子！你認為如何，那時轉輪聖王（Cakravartin，擁有統治世界的理想君主），名為：十方主，能夠繼承佛種的人，難道是其他人嗎？他就是文殊師利（Manjusri）童子！那時夜神覺悟我的人，是普賢菩薩所化現的！我那時作為王寶女，蒙受那位夜神的覺悟，使我見到佛，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。自從那時以來，經過佛剎微塵數劫，不墮惡趣，常生於人、天，在一切地方常見到諸佛，乃至在妙燈功德幢佛那裡，得到了這個大勢力普喜幢菩薩的解脫，以此解脫如此利益一切眾生。
『善男子！我只得到了這個大勢力普喜幢解脫』
【English Translation】 English version Dharani (總持, the wisdom of encompassing and remembering all dharmas without forgetting), Is able to see the ocean of all Buddhas in every single thought. I have obtained the treasury of great compassion, the universally bright eye of skillful means, Increased the Bodhi-citta (菩提心, the mind of enlightenment), and accomplished the power of the Tathagata. Seeing sentient beings inverted, clinging to permanence, bliss, self, and purity (Nitya, Sukha, Atman, Subha), Covered by the darkness of ignorance, giving rise to afflictions from deluded thoughts. Their actions and movements are like being in a dense forest, going back and forth in the ocean of greed, Gathering in all the evil realms (Durgati, the three evil paths of hell, hungry ghosts, and animals), creating countless kinds of evil karma. In all the realms, they receive bodies according to their karma, Suffering from birth, old age, sickness, and death, countless sufferings oppress them. For the sake of those sentient beings, I have aroused the unsurpassed Bodhi-citta, Wishing to be like all the ten-powered (Dasabala, the ten powers of the Tathagata) honored ones in the ten directions. Taking the Buddhas and sentient beings as conditions, I raise the great cloud of vows, From this, I cultivate merits and virtues, and enter the path of skillful means. May the cloud of vows completely cover, universally enter all paths, Be complete with Paramitas (波羅蜜, the practices of reaching the other shore), and fill the entire Dharma realm. Quickly enter the Bhumis (諸地, the stages of Bodhisattva practice), the ocean of skillful means of the three times, In a single thought, cultivate the merits of all Buddhas, and all unobstructed practices. Buddha-son, at that time, I was able to enter the path of Samantabhadra (普賢), Understanding all the different gates of the ten Dharma realms (Dasa-dharmadhatu, the realms of Buddhas, Bodhisattvas, Pratyekabuddhas, Sravakas, Devas, Humans, Asuras, Animals, Hungry Ghosts, and Hell).
'Good man! What do you think, at that time, the Cakravartin (轉輪聖王, the ideal monarch who rules the world), named: Lord of the Ten Directions, who was able to continue the Buddha's lineage, was he someone else? He was Manjusri (文殊師利) the youth! The night deity who awakened me at that time was a transformation of Bodhisattva Samantabhadra! At that time, as the royal princess, I was awakened by that night deity, which allowed me to see the Buddha and arouse the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment). Since then, after countless kalpas like the dust of Buddha-lands, I have not fallen into evil realms, I have always been born in the human and heavenly realms, and I have always seen the Buddhas in all places, even at the place of the Buddha of Wondrous Lamp Merit Banner, I obtained this great power, the liberation of the Bodhisattva of Universal Joy Banner, and with this liberation, I benefit all sentient beings in this way.'
'Good man! I have only obtained this liberation of the Bodhisattva of Great Power Universal Joy Banner.'
門。如諸菩薩摩訶薩，于唸唸中，普詣一切諸如來所，疾能趣入一切智海；于唸唸中，以發趣門，入於一切諸大愿海；于唸唸中，以愿海門，盡未來劫，唸唸出生一切諸行。一一行中出生一切剎微塵數身，一一身普入一切法界門；一一法界門，一切佛剎中，隨眾生心說諸妙行。一切剎一一塵中，悉見無邊諸如來海；一一如來所，悉見遍法界諸佛神通；一一如來所，悉見往劫修菩薩行；一一如來所，受持守護所有法輪；一一如來所，悉見三世一切如來諸神變海。而我云何能知能說彼功德行？
「善男子！此眾會中，有一夜神，名：普救眾生妙德。汝詣彼問：菩薩云何入菩薩行、凈菩薩道？」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第六十九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十一
爾時，善財童子于喜目觀察眾生夜神所，聞普喜幢解脫門，信解趣入，了知隨順，思惟修習，念善知識所有教誨，心無暫舍，諸根不散，一心願得見善知識，普於十方勤求匪懈，愿常親近生諸功德，與善知識同一善根，得善知識巧方便行，依善知識入
【現代漢語翻譯】 現代漢語譯本 『門』。例如，諸位菩薩摩訶薩（菩薩中的大菩薩），在每一個念頭中，都能普遍到達一切如來（佛）的處所，迅速進入一切智慧的海洋；在每一個念頭中，以發起修行的『門』，進入一切大愿的海洋；在每一個念頭中，以愿海的『門』，盡未來無量劫，每一個念頭都生出一切修行。在每一種修行中，都生出如微塵數般多的身體，每一個身體都普遍進入一切法界（宇宙萬法存在的空間）的『門』；每一個法界『門』，在一切佛剎（佛的國土）中，都隨著眾生的心意宣說各種微妙的修行。在每一個佛剎的每一粒微塵中，都能看到無邊無際的如來海洋；在每一位如來處，都能看到遍佈法界的諸佛神通；在每一位如來處，都能看到過去劫所修的菩薩行；在每一位如來處，都能接受並守護所有的法輪（佛法）；在每一位如來處，都能看到三世一切如來的各種神變海洋。而我怎麼能夠知道和述說他們的功德和修行呢？ 『善男子！』，在這個集會中，有一位夜神，名字叫做『普救眾生妙德』。你到她那裡去問：菩薩如何進入菩薩的修行，如何清凈菩薩的道？』 當時，善財童子頂禮夜神的雙足，圍繞無數圈，恭敬地瞻仰，然後告退離去。 《大方廣佛華嚴經》卷第六十九 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第七十 于闐國三藏實叉難陀奉 制譯 入法界品第三十九之十一 當時，善財童子在喜目觀察眾生夜神那裡，聽聞了普喜幢解脫門，信解並趣入，了知並隨順，思惟並修習，心中沒有片刻捨棄善知識的教誨，諸根不散亂，一心希望能夠見到善知識，普遍在十方勤奮尋求而不懈怠，希望常常親近善知識從而生出各種功德，與善知識擁有相同的善根，得到善知識巧妙方便的修行，依靠善知識進入
【English Translation】 English version 'Gate.' For example, all Bodhisattva-Mahasattvas (great Bodhisattvas), in every thought, universally reach all the places of the Tathagatas (Buddhas), quickly entering the ocean of all wisdom; in every thought, with the 'gate' of initiating practice, they enter the ocean of all great vows; in every thought, with the 'gate' of the ocean of vows, throughout the endless future kalpas (eons), every thought gives rise to all practices. In each practice, they give rise to bodies as numerous as dust particles, and each body universally enters the 'gate' of all Dharmadhatu (the realm of all phenomena); in each Dharmadhatu 'gate', in all Buddha-lands, they proclaim various subtle practices according to the minds of sentient beings. In each dust particle of each Buddha-land, they can see the boundless ocean of Tathagatas; at each Tathagata's place, they can see the divine powers of all Buddhas pervading the Dharmadhatu; at each Tathagata's place, they can see the Bodhisattva practices cultivated in past kalpas; at each Tathagata's place, they can receive and protect all the Dharma wheels (Buddhist teachings); at each Tathagata's place, they can see the ocean of all the divine transformations of all Tathagatas of the three times. How can I know and describe their merits and practices? 'Good man!' In this assembly, there is a night deity named 'Universal Savior of Sentient Beings, Wonderful Virtue'. Go to her and ask: 'How do Bodhisattvas enter the practice of Bodhisattvas, and how do they purify the path of Bodhisattvas?' At that time, Sudhana (the seeker of truth) bowed at the night deity's feet, circled her countless times, respectfully gazed upon her, and then took his leave. The Avatamsaka Sutra, Scroll 69 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll 70 Translated by Tripiṭaka Śikṣānanda of Khotan under Imperial Decree Chapter 39, Part 11: Entering the Dharma Realm At that time, Sudhana, at the place of the night deity 'Joyful Eyes Observing Sentient Beings', having heard the 'Gate of Liberation of the Banner of Universal Joy', believed, understood, and entered into it, comprehended and followed it, contemplated and practiced it, without a moment's abandonment of the teachings of the virtuous friend, his senses not scattered, with a single mind wishing to see the virtuous friend, diligently seeking everywhere in the ten directions without懈怠, wishing to always be close to the virtuous friend so as to generate all merits, to have the same roots of goodness as the virtuous friend, to obtain the skillful and expedient practices of the virtuous friend, and to rely on the virtuous friend to enter
精進海，于無量劫常不遠離。作是愿已，往詣普救眾生妙德夜神所。
時，彼夜神為善財童子示現菩薩調伏眾生解脫神力，以諸相好莊嚴其身，于兩眉間放大光明，名：智燈普照清凈幢，無量光明以為眷屬，其光普照一切世間。照世間已，入善財頂，充滿其身。善財爾時即得究竟清凈輪三昧。
得此三昧已，悉見二神兩處中間，所有一切地塵、水塵及以火塵，金剛摩尼眾寶微塵，華香、瓔珞、諸莊嚴具，如是一切所有微塵，一一塵中各見佛剎微塵數世界成壞。及見一切地、水、火、風諸大積聚。亦見一切世界接連，皆以地輪任持而住。種種山海、種種河池、種種樹林、種種宮殿，所謂：天宮殿、龍宮殿、夜叉宮殿，乃至摩睺羅伽、人、非人等宮殿屋宅，地獄、畜生、閻羅王界一切住處，諸趣輪轉，生死往來，隨業受報，各各差別，靡不悉見。
又見一切世界差別。所謂：或有世界雜穢，或有世界清凈，或有世界趣雜穢，或有世界趣清凈，或有世界雜穢清凈，或有世界清凈雜穢，或有世界一向清凈，或有世界其形平正，或有覆住，或有側住。如是等一切世界一切趣中，悉見此普救眾生夜神，於一切時一切處，隨諸眾生形貌、言辭、行解差別，以方便力普現其前，隨宜化度，令地獄眾生免諸苦毒，令畜
【現代漢語翻譯】 現代漢語譯本：精進海（菩薩名），在無量劫中常常不曾遠離修行。發了這個愿之後，就前往普救眾生妙德夜神（菩薩名）所在之處。 當時，那位夜神爲了向善財童子（求道者）展示菩薩調伏眾生、解脫的神力，用各種相好莊嚴自己的身體，在兩眉之間放出光明，這光明名為『智燈普照清凈幢』，有無量光明作為眷屬，它的光芒普照一切世間。照耀世間之後，進入善財的頭頂，充滿他的全身。善財當時就得到了究竟清凈輪三昧（一種禪定）。 得到這個三昧之後，他完全看見了兩位神（指善財童子和夜神）所在兩處中間，所有一切的土塵、水塵以及火塵，金剛摩尼（寶石名）等各種珍寶的微塵，花香、瓔珞（裝飾品）等各種莊嚴物品，像這樣的一切微塵，每一個微塵中都看見了佛剎（佛的國土）微塵數的世界的成住壞空。並且看見了一切地、水、火、風等各種大的積聚。也看見了一切世界相連，都由地輪支撐而住。各種山海、各種河流池塘、各種樹林、各種宮殿，例如：天宮殿、龍宮殿、夜叉（守護神）宮殿，乃至摩睺羅伽（大蟒神）、人、非人等宮殿房屋，地獄、畜生、閻羅王界的一切住處，各種輪迴，生死往來，隨著各自的業力接受果報，各有差別，沒有不看見的。 又看見了一切世界的差別。例如：有的世界是雜穢的，有的世界是清凈的，有的世界趨向雜穢，有的世界趨向清凈，有的世界是雜穢清凈的，有的世界是清凈雜穢的，有的世界是一向清凈的，有的世界形狀平正，有的世界是覆住的，有的世界是側住的。像這樣的一切世界一切趣向中，都看見這位普救眾生夜神，在一切時一切處，隨著各種眾生的形貌、言辭、行為理解的差別，用方便的力量普遍顯現在他們面前，隨其所宜地教化他們，使地獄的眾生免除各種痛苦，使畜生
【English Translation】 English version: Vigor Ocean (a Bodhisattva), constantly did not depart from practice in immeasurable kalpas. Having made this vow, he went to the place where the Wonderful Virtue Night Goddess (a Bodhisattva) who universally saves sentient beings was. At that time, that night goddess, in order to show Sudhana (a seeker of the Way) the Bodhisattva's power to subdue and liberate sentient beings, adorned her body with various marks and characteristics, and emitted light between her eyebrows, which was named 'Wisdom Lamp Universally Illuminating Pure Banner,' with immeasurable light as its retinue, its light universally illuminating all worlds. After illuminating the world, it entered Sudhana's crown and filled his entire body. At that time, Sudhana immediately attained the Samadhi of Ultimate Pure Wheel (a kind of meditation). Having attained this Samadhi, he completely saw between the two places where the two deities (referring to Sudhana and the night goddess) were, all the dust of earth, dust of water, and dust of fire, the fine dust of vajra mani (a gem) and various treasures, the fragrance of flowers, necklaces (ornaments), and various adornments, like all these fine dust, in each fine dust he saw the formation, dwelling, destruction, and emptiness of worlds as numerous as the fine dust of Buddha lands. And he saw all the great accumulations of earth, water, fire, and wind. He also saw all the worlds connected, all supported and dwelling by the wheel of earth. Various mountains and seas, various rivers and ponds, various forests, various palaces, such as: heavenly palaces, dragon palaces, yaksha (guardian deity) palaces, and even mahoraga (great serpent deity), human, non-human palaces and dwellings, all the abodes of hell, animals, and the realm of Yama, the various cycles of rebirth, the coming and going of life and death, receiving retribution according to their respective karmas, each different, nothing was not seen. He also saw the differences of all worlds. For example: some worlds are impure, some worlds are pure, some worlds tend towards impurity, some worlds tend towards purity, some worlds are impure and pure, some worlds are pure and impure, some worlds are always pure, some worlds are flat and upright, some worlds are overturned, some worlds are sideways. In all these worlds and all these realms, he saw this night goddess who universally saves sentient beings, at all times and in all places, according to the differences in the appearances, words, actions, and understandings of all sentient beings, using the power of skillful means to universally appear before them, teaching them according to what is appropriate, causing the sentient beings in hell to be free from all suffering, causing the animals
生眾生不相食啖，令餓鬼眾生無有飢渴，令諸龍等離一切怖，令欲界眾生離欲界苦，令人趣眾生離暗夜怖、毀呰怖、惡名怖、大眾怖、不活怖、死怖、惡道怖、斷善根怖、退菩提心怖、遇惡知識怖、離善知識怖、墮二乘地怖、種種生死怖、異類眾生同住怖、惡時受生怖、惡種族中受生怖、造惡業怖、業煩惱障怖、執著諸想繫縛怖，如是等怖悉令舍離。
又見一切眾生，卵生、胎生、濕生、化生，有色、無色，有想、無想，非有想、非無想，普現其前，常勤救護，為成就菩薩大願力故，深入菩薩三昧力故，堅固菩薩神通力故，出生普賢行願力故，增廣菩薩大悲海故，得普覆眾生無礙大慈故，得普與眾生無量喜樂故，得普攝一切眾生智慧方便故，得菩薩廣大解脫自在神通故，嚴凈一切佛剎故，覺了一切諸法故，供養一切諸佛故，受持一切佛教故，積集一切善根修一切妙行故，入一切眾生心海而無障礙故，知一切眾生諸根教化成熟故，凈一切眾生信解除其惡障故，破一切眾生無知黑闇故，令得一切智清凈光明故。
時，善財童子見此夜神如是神力不可思議甚深境界，普現調伏一切眾生菩薩解脫已，歡喜無量，頭面作禮，一心瞻仰。時，彼夜神即舍菩薩莊嚴之相，還複本形，而不捨其自在神力。
爾時，善
【現代漢語翻譯】 現代漢語譯本：使眾生之間不再互相吞食，讓餓鬼道的眾生不再有飢渴之苦，讓龍等眾生遠離一切恐懼，讓欲界眾生脫離欲界的痛苦，使人道眾生遠離黑暗的恐懼、被譭謗的恐懼、惡名的恐懼、大眾的恐懼、無法生存的恐懼、死亡的恐懼、墮入惡道的恐懼、斷絕善根的恐懼、退失菩提心的恐懼、遇到惡知識的恐懼、遠離善知識的恐懼、墮入二乘境界的恐懼、種種生死的恐懼、與不同種類眾生同住的恐懼、在惡劣時機出生的恐懼、在惡劣種族中出生的恐懼、造作惡業的恐懼、業障煩惱的恐懼、執著于各種念頭而被束縛的恐懼，像這樣的種種恐懼都讓他們捨棄遠離。 又見到一切眾生，包括卵生、胎生、濕生、化生，有色、無色，有想、無想，非有想非無想的眾生，都普遍地出現在他面前，他常常勤奮地救護他們，爲了成就菩薩的大願力，深入菩薩的三昧力，堅固菩薩的神通力，出生普賢（Samantabhadra）行願力，增廣菩薩的大悲海，獲得普遍覆蓋眾生無礙的大慈悲，獲得普遍給予眾生無量喜樂，獲得普遍攝受一切眾生的智慧方便，獲得菩薩廣大解脫自在的神通，莊嚴清凈一切佛剎，覺悟一切諸法，供養一切諸佛，受持一切佛教，積集一切善根修一切妙行，進入一切眾生的心海而沒有障礙，瞭解一切眾生的根器並教化他們成熟，凈化一切眾生的信心並解除他們的惡業障礙，破除一切眾生的無知黑暗，使他們獲得一切智的清凈光明。 這時，善財童子（Sudhana）見到這位夜神如此不可思議甚深的境界，普遍展現調伏一切眾生的菩薩解脫之後，歡喜無量，頭面頂禮，一心瞻仰。這時，那位夜神隨即捨棄菩薩莊嚴的形象，恢復原本的形貌，但不捨棄她自在的神力。 爾時，善
【English Translation】 English version: Causing living beings not to devour each other, enabling hungry ghosts to be free from hunger and thirst, allowing dragons and other beings to be free from all fears, enabling beings in the desire realm to be free from the suffering of the desire realm, enabling beings in the human realm to be free from the fear of darkness, the fear of slander, the fear of ill repute, the fear of crowds, the fear of not surviving, the fear of death, the fear of falling into evil paths, the fear of severing good roots, the fear of regressing from the Bodhi mind, the fear of encountering evil teachers, the fear of being separated from good teachers, the fear of falling into the two vehicles, the fear of various kinds of birth and death, the fear of living with different kinds of beings, the fear of being born at an evil time, the fear of being born into an evil lineage, the fear of creating evil karma, the fear of karmic obstacles and afflictions, the fear of being bound by clinging to various thoughts; all such fears are caused to be abandoned and left behind. Furthermore, seeing all beings, including those born from eggs, from wombs, from moisture, and by transformation, those with form and without form, those with perception and without perception, those who are neither with nor without perception, all appearing before him, he constantly and diligently protects them, in order to accomplish the great vows of a Bodhisattva, to deeply enter the Samadhi power of a Bodhisattva, to strengthen the supernatural powers of a Bodhisattva, to bring forth the power of Samantabhadra's vows and practices, to expand the great ocean of compassion of a Bodhisattva, to obtain the great unobstructed compassion that universally covers all beings, to obtain the boundless joy and happiness that is universally given to all beings, to obtain the wisdom and skillful means that universally gather all beings, to obtain the great liberation and unhindered supernatural powers of a Bodhisattva, to adorn and purify all Buddha lands, to awaken to all dharmas, to make offerings to all Buddhas, to uphold all the teachings of the Buddha, to accumulate all good roots and cultivate all wonderful practices, to enter the minds of all beings without obstruction, to understand the faculties of all beings and teach them to maturity, to purify the faith of all beings and remove their evil obstacles, to break the darkness of ignorance of all beings, and to enable them to obtain the pure light of all-knowing wisdom. At this time, Sudhana saw this night deity's inconceivable and profound realm, the Bodhisattva's liberation that universally manifests and tames all beings, and was filled with immeasurable joy, bowing his head to the ground in reverence and gazing with focused attention. At this time, that night deity immediately relinquished the majestic appearance of a Bodhisattva, returning to her original form, but without relinquishing her unhindered supernatural powers. Then, Sudhana
財童子恭敬合掌，卻住一面，以偈贊曰：
「我善財得見， 如是大神力， 其心生歡喜， 說偈而讚歎。 我見尊妙身， 眾相以莊嚴； 譬如空中星， 一切悉嚴凈。 所放殊勝光， 無量剎塵數； 種種微妙色， 普照於十方。 一一毛孔放， 眾生心數光； 一一光明端， 皆出寶蓮華； 華中出化身， 能滅眾生苦； 光中出妙香， 普熏于眾生； 復雨種種華， 供養一切佛。 兩眉放妙光， 量與須彌等， 普觸諸含識， 令滅愚癡闇。 口放清凈光， 譬如無量日， 普照于廣大， 毗盧舍那境。 眼放清凈光， 譬如無量月， 普照十方剎， 悉滅世癡翳。 現化種種身， 相狀等眾生， 充滿十方界， 度脫三有海。 妙身遍十方， 普現眾生前， 滅除水火賊， 王等一切怖。 我承喜目教， 今得詣尊所， 見尊眉間相， 放大清凈光， 普照十方海， 悉滅一切闇， 顯現神通力， 而來入我身。 我遇圓滿光， 心生大歡喜， 得總持三昧， 普見十方佛。 我于所經處， 悉見諸微塵， 一一微塵中， 各見塵數剎。 或有無量剎， 一切咸濁穢，
【現代漢語翻譯】 現代漢語譯本 善財童子恭敬地合起手掌，退到一邊站立，用偈頌讚嘆道： 『我善財（Sudhana，求道者）有幸得見，如此偉大的神力，心中無比歡喜，因此作偈讚美。 我見到您尊貴美妙的身軀，以各種殊勝的相好莊嚴；就像空中的星辰，一切都如此莊嚴清凈。 您所放出的殊勝光明，數量如同無量世界的微塵；各種微妙的色彩，普遍照耀十方世界。 每一個毛孔都放出，與眾生心念數量相同的光芒；每一道光明的末端，都顯現出寶貴的蓮花； 蓮花中化現出化身，能夠滅除眾生的痛苦；光明中散發出美妙的香氣，普遍薰染眾生； 又降下種種鮮花，供養一切諸佛。 您兩眉之間放出美妙的光芒，其量如同須彌山（Sumeru，佛教中的聖山）一般，普遍觸及一切有情眾生，使他們滅除愚癡的黑暗。 您口中放出清凈的光芒，如同無量的太陽，普遍照耀廣大的毗盧舍那（Vairocana，佛的法身）境界。 您眼中放出清凈的光芒，如同無量的月亮，普遍照耀十方世界，完全滅除世間的愚癡和矇昧。 您顯現出種種化身，相貌與眾生相同，充滿十方世界，救度眾生脫離三有（欲界、色界、無色界）的苦海。 您美妙的身軀遍佈十方，普遍顯現在眾生面前，滅除水災、火災、盜賊，以及國王等一切恐懼。 我承蒙喜目（Hri，菩薩名）的教導，今天才得以來到您的面前，見到您眉間所顯現的相好，放出清凈的光芒， 普遍照耀十方世界，完全滅除一切黑暗，顯現神通之力，進入我的身中。 我遇到這圓滿的光明，心中生起無比的歡喜，獲得了總持三昧（Dharani Samadhi，一種禪定），普遍見到十方諸佛。 在我所經過的地方，都能見到一切微塵，每一個微塵中，都能見到如同微塵數量的世界。 有的無量世界，一切都充滿污濁和穢氣，
【English Translation】 English version The youth Sudhana, respectfully joining his palms, stepped aside and praised with a verse: 'I, Sudhana, have had the good fortune to witness such great divine power, my heart is filled with joy, and thus I praise with this verse. I see your noble and wondrous body, adorned with various auspicious marks; like the stars in the sky, everything is so majestic and pure. The extraordinary light you emit is as numerous as the dust particles in countless worlds; various subtle colors illuminate the ten directions. From each pore emanates light equal to the number of thoughts in sentient beings; at the end of each ray of light, a precious lotus flower appears; Within the lotus flower, a manifested body appears, capable of extinguishing the suffering of sentient beings; from the light emanates a wondrous fragrance, pervading all beings; And it rains down various flowers, offering them to all Buddhas. From between your eyebrows emanates a wondrous light, as vast as Mount Sumeru, touching all sentient beings, causing them to dispel the darkness of ignorance. From your mouth emanates pure light, like countless suns, illuminating the vast realm of Vairocana. From your eyes emanates pure light, like countless moons, illuminating the ten directions, completely dispelling the ignorance and delusion of the world. You manifest various bodies, with appearances like those of sentient beings, filling the ten directions, liberating beings from the sea of the three realms (desire realm, form realm, formless realm). Your wondrous body pervades the ten directions, appearing before all sentient beings, eliminating the fear of floods, fires, thieves, and kings. I, having received the teachings of Hri, am now able to come before you, seeing the auspicious mark between your eyebrows, emitting pure light, Universally illuminating the ten directions, completely dispelling all darkness, manifesting divine power, and entering my body. I have encountered this perfect light, and my heart is filled with great joy, having attained the Dharani Samadhi, universally seeing the Buddhas of the ten directions. In every place I have passed, I can see all the dust particles, and in each dust particle, I can see worlds as numerous as dust particles. Some of the countless worlds are filled with filth and impurity,
眾生受諸苦， 常悲嘆號泣。 或有染凈剎， 少樂多憂苦； 示現三乘像， 往彼而救度。 或有凈染剎， 眾生所樂見， 菩薩常充滿， 住持諸佛法。 一一微塵中， 無量凈剎海； 毗盧遮那佛， 往劫所嚴凈。 佛於一切剎， 悉坐菩提樹， 成道轉法輪， 度脫諸群生。 我見普救天， 于彼無量剎， 一切諸佛所， 普皆往供養。」
爾時，善財童子說此頌已，白普救眾生妙德夜神言：「天神！今此解脫甚深希有！其名何等？得此解脫其已久如？修何等行而得清凈？」
夜神言：
「善男子！是處難知，諸天及人、一切二乘所不能測。何以故？此是住普賢菩薩行者境界故，住大悲藏者境界故，救護一切眾生者境界故，能凈一切三惡八難者境界故，能於一切佛剎中紹隆佛種不斷者境界故，能住持一切佛法者境界故，能於一切劫修菩薩行成滿大愿海者境界故，能於一切法界海以清凈智光滅無明闇障者境界故，能以一念智慧光明普照一切三世方便海者境界故。我承佛力，今為汝說。
「善男子！乃往古世，過佛剎微塵數劫，爾時有劫，名：圓滿清凈，世界名：毗盧遮那大威德，有須彌山微塵數如來於中出現。其佛世界，以一切香王摩
【現代漢語翻譯】 現代漢語譯本 眾生承受各種痛苦，常常悲傷嘆息哭泣。 有的世界是染污的或清凈的，少有快樂而多有憂愁痛苦； （佛）示現聲聞、緣覺、菩薩三乘的形象，前往那些世界救度眾生。 有的世界是清凈或染污的，是眾生所樂意見到的， 菩薩常常充滿其中，住持著諸佛的教法。 每一個微塵中，都有無量清凈的世界海； 那是毗盧遮那佛（Vairocana Buddha）在過去劫所莊嚴清凈的。 佛在一切世界，都坐在菩提樹下， 成就佛道，轉動法輪，度脫一切眾生。 我見到普救天（Pujiu Tian），在那些無量的世界中， 在一切諸佛所在之處，都普遍前往供養。
這時，善財童子（Sudhana）說完這首偈頌后，對普救眾生妙德夜神（Pujiu Zhongsheng Miaode Yeshen）說：『天神！現在這個解脫法門非常深奧稀有！它的名字是什麼？得到這個解脫法門已經多久了？修持什麼樣的行為才能得到清凈？』
夜神說：
『善男子！這個境界難以知曉，諸天和人、一切聲聞緣覺都無法測度。為什麼呢？因為這是安住于普賢菩薩（Samantabhadra Bodhisattva）行者的境界，是安住于大悲藏者的境界，是救護一切眾生的境界，是能夠凈化一切三惡道和八難的境界，是能夠在一切佛剎中使佛種不斷延續的境界，是能夠住持一切佛法的境界，是能夠在一切劫中修持菩薩行圓滿大愿海的境界，是能夠以清凈智慧光明滅除一切法界海中無明黑暗障礙的境界，是能夠以一念智慧光明普遍照耀一切三世方便海的境界。我承蒙佛的力量，現在為你解說。
『善男子！在很久遠的過去，經過佛剎微塵數劫，那時有一個劫，名為：圓滿清凈，世界名為：毗盧遮那大威德，有須彌山微塵數如來在其中出現。那個佛世界，用一切香王摩
【English Translation】 English version Sentient beings endure all kinds of suffering, constantly lamenting and weeping. Some realms are defiled or pure, with little joy and much sorrow and pain; (The Buddha) manifests the forms of the three vehicles—Shravakas, Pratyekabuddhas, and Bodhisattvas—going to those realms to liberate beings. Some realms are pure or defiled, pleasing to sentient beings, Bodhisattvas are always abundant there, upholding the teachings of all Buddhas. Within each and every dust mote, there are immeasurable pure ocean-like realms; These were adorned and purified by Vairocana Buddha in past kalpas. In all realms, the Buddha sits beneath the Bodhi tree, Attaining Buddhahood, turning the Dharma wheel, and liberating all living beings. I see Pujiu Tian, in those immeasurable realms, In all the places where Buddhas are, I universally go to make offerings.
At that time, Sudhana, having spoken this verse, said to the night goddess Pujiu Zhongsheng Miaode Yeshen: 『Goddess! This liberation is profoundly deep and rare! What is its name? How long has it been since you attained this liberation? What kind of practices did you cultivate to achieve purity?』
The night goddess said:
『Good man! This realm is difficult to know, beyond the comprehension of gods, humans, and all Shravakas and Pratyekabuddhas. Why is that? Because this is the realm of those who abide in the practices of Samantabhadra Bodhisattva, the realm of those who abide in the treasury of great compassion, the realm of those who protect all sentient beings, the realm of those who can purify all three evil paths and eight difficulties, the realm of those who can ensure the unbroken continuation of the Buddha's lineage in all Buddha realms, the realm of those who can uphold all the Buddha's teachings, the realm of those who can cultivate Bodhisattva practices in all kalpas and fulfill the great ocean of vows, the realm of those who can extinguish the darkness of ignorance in all the ocean of the Dharma realm with the light of pure wisdom, the realm of those who can universally illuminate all the oceans of expedient means of the three times with the light of a single thought of wisdom. I, relying on the power of the Buddha, will now explain it to you.
『Good man! In the very distant past, countless kalpas ago, there was a kalpa named: Perfect Purity, and a world named: Vairocana Great Majestic Virtue, in which appeared as many Tathagatas as there are dust motes in Mount Sumeru. That Buddha world was adorned with all kinds of fragrant kings』
尼寶為體，眾寶莊嚴，住無垢光明摩尼王海上。其形正圓，凈穢合成，一切嚴具帳云而覆其上，一切莊嚴摩尼輪山千匝圍繞。有十萬億那由他四天下皆妙莊嚴，或有四天下惡業眾生於中止住，或有四天下雜業眾生於中止住，或有四天下善根眾生於中止住，或有四天下一向清凈諸大菩薩之所止住。
「此界東際輪圍山側，有四天下，名：寶燈華幢。國界清凈，飲食豐足，不藉耕耘而生稻粱；宮殿樓閣悉皆奇妙；諸如意樹處處行列，種種香樹恒出香云，種種鬘樹恒出鬘云，種種華樹常雨妙華；種種寶樹出諸奇寶，無量色光周匝照耀；諸音樂樹出諸音樂，隨風吹動演妙音聲；日月光明摩尼寶王普照一切，晝夜受樂無時間斷。
「此四天下有百萬億那由他諸王國土，一一國土有千大河周匝圍繞，一一皆以妙華覆上，隨流漂動，出天樂音，一切寶樹列植其岸，種種珍奇以為嚴飾，舟船來往稱情戲樂。一一河間有百萬億城，一一城有百萬億那由他聚落；如是一切城邑、聚落，各有無量百千億那由他宮殿園林周匝圍繞。
「此四天下閻浮提內，有一國土，名：寶華燈，安隱豐樂，人民熾盛；其中眾生，具行十善。有轉輪王于中出現，名：毗盧遮那妙寶蓮華髻，于蓮華中忽然化生，三十二相以為嚴好，七寶具足，王
【現代漢語翻譯】 現代漢語譯本：以尼寶（一種珍貴的寶石）為本體，用各種珍寶莊嚴裝飾，安住在無垢光明摩尼王（一種能發出光明的寶珠）的海上。它的形狀是正圓形，由清凈和污穢兩種物質構成，一切裝飾品像帳幕云一樣覆蓋在上面，一切莊嚴的摩尼輪山（一種由摩尼寶珠構成的山）千重圍繞。有十萬億那由他（佛教中的大數）個四天下（佛教宇宙觀中的一個世界單位）都非常美妙莊嚴，其中有些四天下居住著造惡業的眾生，有些四天下居住著造雜業的眾生，有些四天下居住著有善根的眾生，還有些四天下居住著一向清凈的諸大菩薩。 這個世界的東邊，輪圍山（佛教宇宙觀中圍繞世界的山）的旁邊，有四個天下，名叫寶燈華幢。這個國界清凈，飲食豐足，不需要耕種就能生長稻米；宮殿樓閣都非常奇妙；各種如意樹（能滿足願望的樹）處處排列，各種香樹不斷散發出香云，各種鬘樹（能結出花環的樹）不斷散發出花環云，各種花樹經常降下美妙的花朵；各種寶樹產出各種奇珍異寶，無量的光芒照耀四周；各種音樂樹發出各種音樂，隨著風吹動演奏出美妙的聲音；日月光明和摩尼寶王（一種能發出光明的寶珠）的光芒普照一切，晝夜享受快樂沒有間斷。 這四個天下有百萬億那由他個諸王國土，每一個國土都有千條大河環繞，每一條河都覆蓋著美麗的花朵，隨著水流漂動，發出天上的音樂聲，各種寶樹排列在河岸上，用各種珍奇的寶物裝飾，船隻來往，人們盡情地嬉戲玩樂。每一條河之間有百萬億座城市，每一座城市有百萬億那由他個村落；像這樣的一切城市和村落，各自都有無量百千億那由他個宮殿園林環繞。 在這四個天下中的閻浮提（佛教宇宙觀中我們所居住的世界）內，有一個國土，名叫寶華燈，安穩快樂，人民興盛；其中的眾生，都奉行十善（佛教中的十種善行）。有一位轉輪王（統治世界的理想君主）在那裡出現，名叫毗盧遮那妙寶蓮華髻（意為像毗盧遮那佛一樣擁有美妙寶蓮花髮髻的君主），在蓮花中忽然化生，具有三十二相（佛陀的特徵）作為莊嚴，七寶（佛教中的七種珍寶）具足，統治著這個國家。
【English Translation】 English version: Its body is made of Niba (a precious gem), adorned with various treasures, residing on the sea of the immaculate, luminous Mani King (a light-emitting jewel). Its shape is perfectly round, composed of both pure and impure substances, with all ornaments covering it like a canopy of clouds, and surrounded by thousands of layers of majestic Mani Wheel Mountains (mountains made of Mani jewels). There are ten million billion Nayuta (a large number in Buddhism) four continents (a unit of the world in Buddhist cosmology), all wonderfully adorned. Some of these four continents are inhabited by beings who commit evil deeds, some by beings who commit mixed deeds, some by beings with good roots, and some by great Bodhisattvas who are always pure. On the eastern edge of this world, beside the Chakravada Mountains (mountains surrounding the world in Buddhist cosmology), there are four continents named Jewel Lamp Banner. The realm is pure, with abundant food, where rice and grains grow without cultivation; palaces and pavilions are all marvelous; various wish-fulfilling trees (trees that grant wishes) are arranged everywhere, various fragrant trees constantly emit fragrant clouds, various garland trees constantly emit garland clouds, and various flower trees constantly rain down beautiful flowers; various treasure trees produce various rare treasures, with immeasurable light shining all around; various music trees produce various music, playing wonderful sounds as the wind blows; the light of the sun and moon and the Mani King (a light-emitting jewel) illuminates everything, and they enjoy happiness day and night without interruption. These four continents have one million billion Nayuta kingdoms of kings, each kingdom surrounded by a thousand great rivers, each river covered with beautiful flowers, drifting with the current, emitting heavenly music, with various treasure trees planted on the banks, adorned with various precious treasures, where boats come and go, and people enjoy themselves to their hearts' content. Between each river, there are one million billion cities, and each city has one million billion Nayuta villages; all these cities and villages are surrounded by countless hundreds of thousands of billions of Nayuta palaces and gardens. Within Jambudvipa (the world we inhabit in Buddhist cosmology) of these four continents, there is a kingdom named Jewel Flower Lamp, peaceful and prosperous, with a thriving population; the beings within it all practice the ten virtues (ten good deeds in Buddhism). A Chakravartin King (an ideal ruler of the world) appears there, named Vairochana Wonderful Jewel Lotus Crown (meaning a ruler with a wonderful jewel lotus crown like Vairochana Buddha), who is suddenly born from a lotus flower, adorned with the thirty-two marks (characteristics of the Buddha), possessing the seven treasures (seven treasures in Buddhism), and rules over this kingdom.
四天下，恒以正法教導群生。王有千子，端正勇健，能伏怨敵；百萬億那由他宮人、采女，皆悉與王同種善根、同修諸行、同時誕生，端正姝妙猶如天女，身真金色常放光明，諸毛孔中恒出妙香；良臣、猛將，具足十億。王有正妃，名：圓滿面，是王女寶，端正殊特，面板金色，目發紺青，言同梵音，身有天香，常放光明照千由旬。其有一女，名：普智焰妙德眼，形體端嚴，色相殊美，眾生見者情無厭足。爾時，眾生壽命無量，或有不定而中夭者；種種形色、種種音聲、種種名字、種種族姓，愚、智、勇、怯、貧、富、苦、樂，無量品類皆悉不同。時，或有人語餘人言：『我身端正，汝形鄙陋。』作是語已，遞相毀辱，集不善業；以是業故，壽命、色力、一切樂事悉皆損減。
「時，彼城北有菩提樹，名：普光法雲音幢，以唸唸出現一切如來道場莊嚴堅固摩尼王而為其根，一切摩尼以為其干，眾雜妙寶以為其葉，次第分佈，並相稱可，四方上下，圓滿莊嚴；放寶光明，出妙音聲，說一切如來甚深境界。于彼樹前，有一香池，名：寶華光明，演法雷音；妙寶為岸，百萬億那由他寶樹圍繞，一一樹形如菩提樹，眾寶瓔珞周匝垂下，無量樓閣皆寶所成，周遍道場以為嚴飾。彼香池內出大蓮華，名：普現三世一切如來莊
【現代漢語翻譯】 現代漢語譯本： 四大部洲（四天下，指須彌山周圍的四大洲），總是用正法教導眾生。國王有千個兒子，個個端正勇猛，能降伏怨敵；還有百萬億那由他（那由他，數量單位，意為極多的數量）的宮女、采女，都與國王同種善根、同修諸行、同時出生，端正美麗如同天女，身體呈現真金色，常放光明，每個毛孔都散發出美妙的香氣；良臣、猛將，數量達到十億。國王有一位正妃，名叫圓滿面，是國王的女兒，端正特別，面板是金色，眼睛和頭髮是紺青色，說話的聲音如同梵音，身上有天香，常放光明照耀千里。他們有一個女兒，名叫普智焰妙德眼，形體端莊，容貌美麗，眾生見到她都心生歡喜，沒有厭倦。當時，眾生的壽命是無量的，也有不定而中途夭折的；眾生的形色、聲音、名字、族姓，愚笨、聰明、勇敢、怯懦、貧窮、富裕、痛苦、快樂，各種品類都各不相同。當時，有人對其他人說：『我的身體端正，你的形貌醜陋。』說了這樣的話后，互相詆譭侮辱，積累不善的業；因為這些業的緣故，壽命、容貌、力量、一切快樂的事情都減少了。 那時，在那座城的北邊有一棵菩提樹，名叫普光法雲音幢，以唸唸出現一切如來道場莊嚴堅固摩尼王（摩尼，意為寶珠）作為它的根，一切摩尼作為它的樹幹，各種美妙的寶物作為它的葉子，依次分佈，相互協調，四方上下，圓滿莊嚴；放出寶光明，發出美妙的聲音，宣說一切如來甚深的境界。在那棵樹的前面，有一個香池，名叫寶華光明，演說佛法的雷音；用美妙的寶物作為池岸，百萬億那由他的寶樹圍繞著它，每一棵樹的形狀都像菩提樹，各種寶物瓔珞周匝垂下，無數的樓閣都是用寶物建成的，周遍道場作為裝飾。那個香池中長出巨大的蓮花，名叫普現三世一切如來莊嚴。
【English Translation】 English version: In the four continents (the four worlds, referring to the four continents around Mount Sumeru), they always teach sentient beings with the righteous Dharma. The king has a thousand sons, all of whom are upright and brave, capable of subduing enemies; there are also a million billion nayutas (nayuta, a unit of quantity, meaning an extremely large number) of palace women and concubines, all of whom share the same roots of goodness with the king, cultivate the same practices, and were born at the same time. They are upright and beautiful like celestial maidens, their bodies are of true golden color, constantly emitting light, and each pore emits a wonderful fragrance; there are also ten billion virtuous ministers and brave generals. The king has a queen consort named 'Perfect Face,' who is the king's daughter, exceptionally upright, with golden skin, dark blue eyes and hair, a voice like Brahma's, a heavenly fragrance on her body, and constantly emits light that illuminates a thousand yojanas. They have a daughter named 'Universal Wisdom Flame Wonderful Virtue Eye,' whose form is dignified and whose appearance is beautiful. Those who see her are filled with joy and never tire of her. At that time, the lifespan of sentient beings was immeasurable, and some died prematurely; their forms, sounds, names, and clans varied, as did their intelligence, courage, cowardice, poverty, wealth, suffering, and happiness. At that time, some people would say to others, 'My body is upright, and your appearance is ugly.' After saying this, they would insult and degrade each other, accumulating unwholesome karma; because of this karma, their lifespan, appearance, strength, and all things that bring happiness would diminish. At that time, north of that city, there was a Bodhi tree named 'Universal Light Dharma Cloud Sound Banner,' with the constantly appearing adornments of all Tathagata's (Tathagata, meaning 'Thus Come One', an epithet of the Buddha) practice places, the firm Mani King (Mani, meaning jewel) as its roots, all Mani as its trunk, and various wonderful treasures as its leaves, arranged in order, harmoniously, in all directions, perfectly adorned; it emitted precious light, produced wonderful sounds, and proclaimed the profound realms of all Tathagatas. In front of that tree, there was a fragrant pond named 'Treasure Flower Light,' which proclaimed the Dharma with thunderous sounds; its banks were made of wonderful treasures, surrounded by a million billion nayutas of treasure trees, each tree shaped like a Bodhi tree, with various treasure ornaments hanging down all around, and countless pavilions made of treasures, adorning the entire practice place. In that fragrant pond grew a huge lotus flower named 'Universal Manifestation of the Adornments of All Tathagatas of the Three Times.'
嚴境界云，須彌山微塵數佛于中出現。其第一佛，名：普智寶焰妙德幢，於此華上，最初得阿耨多羅三藐三菩提，無量千歲演說正法成熟眾生。
「其彼如來未成佛時，十千年前，此大蓮華放凈光明，名：現諸神通成熟眾生；若有眾生遇斯光者，心自開悟，無所不了，知十千年后佛當出現。九千年前，放凈光明，名：一切眾生離垢燈；若有眾生遇斯光者，得清凈眼，見一切色，知九千年后佛當出現。八千年前，放大光明，名：一切眾生業果音；若有眾生遇斯光者，悉得自知諸業果報，知八千年后佛當出現。七千年前，放大光明，名：生一切善根音；若有眾生遇斯光者，一切諸根悉得圓滿，知七千年後佛當出現。六千年前，放大光明，名：佛不思議境界音；若有眾生遇斯光者，其心廣大，普得自在，知六千年后佛當出現。五千年前，放大光明，名：嚴凈一切佛剎音；若有眾生遇斯光者，悉見一切清凈佛土，知五千年後佛當出現。四千年前，放大光明，名：一切如來境界無差別燈；若有眾生遇斯光者，悉能往覲一切諸佛，知四千年後佛當出現。三千年前，放大光明，名：三世明燈；若有眾生遇斯光者，悉能現見一切如來諸本事海，知三千年后佛當出現。二千年前，放大光明，名：如來離翳智慧燈；若有眾生遇斯光者
【現代漢語翻譯】 現代漢語譯本：嚴境界說，須彌山微塵數（形容極多）的佛陀從中顯現。其中第一位佛，名為：普智寶焰妙德幢（意為具有普遍智慧、寶焰般光輝、美妙德行的旗幟），在這朵蓮花上，最初證得阿耨多羅三藐三菩提（無上正等正覺），經過無量千年的時間演說正法，使眾生得以成熟。 『那位如來在尚未成佛時，一萬年前，這朵大蓮花放出清凈光明，名為：現諸神通成熟眾生（意為展現各種神通以使眾產生熟）；如果有眾生遇到這光明，內心自然開悟，無所不知，知道一萬年后佛陀將會出現。九千年前，放出清凈光明，名為：一切眾生離垢燈（意為照亮一切眾生，使其遠離污垢的燈）；如果有眾生遇到這光明，會得到清凈的眼睛，看見一切色相，知道九千年后佛陀將會出現。八千年前，放出大光明，名為：一切眾生業果音（意為使眾生了解自身業報的音聲）；如果有眾生遇到這光明，都能自己知道各種業報，知道八千年后佛陀將會出現。七千年前，放出大光明，名為：生一切善根音（意為使一切善根生長的音聲）；如果有眾生遇到這光明，一切諸根都會得到圓滿，知道七千年後佛陀將會出現。六千年前，放出大光明，名為：佛不思議境界音（意為佛陀不可思議境界的音聲）；如果有眾生遇到這光明，內心會變得廣大，普遍得到自在，知道六千年后佛陀將會出現。五千年前，放出大光明，名為：嚴凈一切佛剎音（意為莊嚴清凈一切佛土的音聲）；如果有眾生遇到這光明，都能看見一切清凈的佛土，知道五千年後佛陀將會出現。四千年前，放出大光明，名為：一切如來境界無差別燈（意為一切如來境界沒有差別的燈）；如果有眾生遇到這光明，都能前往拜見一切諸佛，知道四千年後佛陀將會出現。三千年前，放出大光明，名為：三世明燈（意為照亮過去、現在、未來的燈）；如果有眾生遇到這光明，都能顯現看見一切如來的各種本生事蹟，知道三千年后佛陀將會出現。二千年前，放出大光明，名為：如來離翳智慧燈（意為如來遠離愚昧的智慧之燈）；如果有眾生遇到這光明，
【English Translation】 English version: Yan Jingjie said, Buddhas as numerous as the dust particles of Mount Sumeru appear from within. The first of these Buddhas is named: Universal Wisdom, Precious Flame, Wonderful Virtue Banner (meaning a banner of universal wisdom, precious flame-like radiance, and wonderful virtue). Upon this lotus, he initially attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and for immeasurable thousands of years, he expounded the Dharma, maturing sentient beings. 'When that Tathagata had not yet become a Buddha, ten thousand years prior, this great lotus flower emitted pure light, named: Manifesting All Supernatural Powers to Mature Sentient Beings (meaning displaying various supernatural powers to mature sentient beings); if any sentient being encountered this light, their minds would naturally awaken, knowing everything, and they would know that a Buddha would appear ten thousand years later. Nine thousand years prior, it emitted pure light, named: Lamp of Removing Defilements for All Sentient Beings (meaning a lamp that illuminates all sentient beings, enabling them to be free from defilements); if any sentient being encountered this light, they would obtain pure eyes, see all forms, and know that a Buddha would appear nine thousand years later. Eight thousand years prior, it emitted great light, named: Sound of the Karmic Results of All Sentient Beings (meaning the sound that makes sentient beings understand their own karmic retributions); if any sentient being encountered this light, they would all know their various karmic retributions, and know that a Buddha would appear eight thousand years later. Seven thousand years prior, it emitted great light, named: Sound of Generating All Good Roots (meaning the sound that causes all good roots to grow); if any sentient being encountered this light, all their faculties would become complete, and they would know that a Buddha would appear seven thousand years later. Six thousand years prior, it emitted great light, named: Sound of the Inconceivable Realm of the Buddha (meaning the sound of the inconceivable realm of the Buddha); if any sentient being encountered this light, their minds would become vast, universally attaining freedom, and they would know that a Buddha would appear six thousand years later. Five thousand years prior, it emitted great light, named: Sound of Adorning and Purifying All Buddha Lands (meaning the sound that adorns and purifies all Buddha lands); if any sentient being encountered this light, they would all see all pure Buddha lands, and know that a Buddha would appear five thousand years later. Four thousand years prior, it emitted great light, named: Lamp of the Undifferentiated Realm of All Tathagatas (meaning the lamp of the undifferentiated realm of all Tathagatas); if any sentient being encountered this light, they would all be able to go and pay homage to all Buddhas, and know that a Buddha would appear four thousand years later. Three thousand years prior, it emitted great light, named: Lamp of the Three Times (meaning the lamp that illuminates the past, present, and future); if any sentient being encountered this light, they would all be able to manifest and see all the past lives of all Tathagatas, and know that a Buddha would appear three thousand years later. Two thousand years prior, it emitted great light, named: Lamp of the Tathagata's Wisdom Free from Obscuration (meaning the lamp of the Tathagata's wisdom that is free from ignorance); if any sentient being encountered this light,
，則得普眼見一切如來神變、一切諸佛國土、一切世界眾生，知二千年后佛當出現。一千年前，放大光明，名：令一切眾生見佛集諸善根；若有眾生遇斯光者，則得成就見佛三昧，知一千年后佛當出現。次七日前，放大光明，名：一切眾生歡喜音；若有眾生遇斯光者，得普見諸佛生大歡喜，知七日後佛當出現。滿七日已，一切世界悉皆震動，純凈無染，唸唸普現十方一切清凈佛剎，亦現彼剎種種莊嚴；若有眾生根性淳熟，應見佛者，咸詣道場。
「爾時，彼世界中一切輪圍、一切須彌、一切諸山、一切大海、一切地、一切城、一切垣墻、一切宮殿、一切音樂、一切語言，皆出音聲，贊說一切諸佛如來神力境界；又出一切香云、一切燒香云、一切末香云、一切香摩尼形像云、一切寶焰云、一切焰藏云、一切摩尼衣云、一切瓔珞云、一切妙華云、一切如來光明雲、一切如來圓光云、一切音樂云、一切如來愿聲云、一切如來言音海云、一切如來相好云，顯示如來出現世間不思議相。
「善男子！此普照三世一切如來莊嚴境界大寶蓮華王，有十佛剎微塵數蓮華周匝圍繞，諸蓮華內悉有摩尼寶藏師子之座，一一座上皆有菩薩結跏趺坐。
「善男子！彼普智寶焰妙德幢王如來，於此成阿耨多羅三藐三菩提時，即
【現代漢語翻譯】 現代漢語譯本 於是就能普遍地看到一切如來的神通變化、一切諸佛的國土、一切世界的眾生，並且知道兩千年後佛將出現。一千年前，會放出大光明，名為『令一切眾生見佛集諸善根』；如果有眾生遇到這光明，就能成就見佛三昧（一種禪定狀態），知道一千年后佛將出現。再過七天前，會放出大光明，名為『一切眾生歡喜音』；如果有眾生遇到這光明，就能普遍見到諸佛，生起大歡喜，知道七天後佛將出現。滿了七天後，一切世界都會震動，變得純凈無染，每個念頭都普遍顯現十方一切清凈的佛剎（佛的凈土），也顯現那些佛剎的種種莊嚴；如果有眾生根性成熟，應該見到佛的，都會前往道場。 『那時，那個世界中一切輪圍（山脈）、一切須彌（山）、一切諸山、一切大海、一切大地、一切城市、一切墻垣、一切宮殿、一切音樂、一切語言，都會發出聲音，讚歎一切諸佛如來的神力境界；又會涌現一切香云、一切燒香云、一切末香云、一切香摩尼（寶珠）形像云、一切寶焰云、一切焰藏云、一切摩尼衣云、一切瓔珞云、一切妙華云、一切如來光明雲、一切如來圓光云、一切音樂云、一切如來愿聲云、一切如來言音海云、一切如來相好云，顯示如來出現世間不可思議的景象。 『善男子！這普照三世一切如來莊嚴境界的大寶蓮華王，有十佛剎微塵數（極多的數量）的蓮花周匝圍繞，每朵蓮花內都有摩尼寶藏（寶珠）的獅子座，每個座上都有菩薩結跏趺坐（一種坐姿）。』 『善男子！那位普智寶焰妙德幢王如來，在此成就阿耨多羅三藐三菩提（無上正等正覺）時，就』
【English Translation】 English version Then one will be able to universally see all the divine transformations of the Tathagatas (Buddhas), all the Buddha lands, and all the sentient beings of the worlds, and know that the Buddha will appear two thousand years later. One thousand years before, a great light will be emitted, named 『Causing all sentient beings to see the Buddha and gather all good roots』; if there are sentient beings who encounter this light, they will attain the Samadhi (a state of meditative consciousness) of seeing the Buddha, and know that the Buddha will appear one thousand years later. Seven days before, a great light will be emitted, named 『The joyful sound of all sentient beings』; if there are sentient beings who encounter this light, they will universally see all the Buddhas, and generate great joy, knowing that the Buddha will appear seven days later. After seven days have passed, all the worlds will shake, becoming pure and undefiled, and in every thought, all the pure Buddha lands of the ten directions will universally appear, and the various adornments of those lands will also appear; if there are sentient beings whose roots are mature and who should see the Buddha, they will all go to the Bodhimanda (place of enlightenment). 『At that time, in that world, all the wheel-enclosures (mountain ranges), all the Sumeru (mountains), all the mountains, all the great seas, all the lands, all the cities, all the walls, all the palaces, all the music, and all the languages, will emit sounds, praising the divine power and realm of all the Tathagatas; and there will also appear all fragrant clouds, all burning incense clouds, all powdered incense clouds, all fragrant Mani (jewel) image clouds, all treasure flame clouds, all flame store clouds, all Mani clothing clouds, all garland clouds, all wonderful flower clouds, all Tathagata light clouds, all Tathagata halo clouds, all music clouds, all Tathagata vow sound clouds, all Tathagata speech ocean clouds, and all Tathagata marks and characteristics clouds, displaying the inconceivable appearance of the Tathagata appearing in the world.』 『Good man! This Great Treasure Lotus King, which universally illuminates the adorned realms of all the Tathagatas of the three times, is surrounded by lotus flowers equal to the number of dust particles in ten Buddha lands, and within each lotus flower is a lion throne with a Mani treasure (jewel), and on each throne is a Bodhisattva sitting in the lotus position.』 『Good man! When that Tathagata, the King of Universal Wisdom, Treasure Flame, Wonderful Virtue Banner, attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment) here, then』
於十方一切世界中成阿耨多羅三藐三菩提；隨眾生心，悉現其前為轉法輪。於一一世界，令無量眾生離惡道苦，令無量眾生得生天中，令無量眾生住于聲聞、辟支佛地，令無量眾產生就出離菩提之行，令無量眾產生就勇猛幢菩提之行，令無量眾產生就法光明菩提之行，令無量眾產生就清凈根菩提之行，令無量眾產生就平等力菩提之行，令無量眾產生就入法城菩提之行，令無量眾產生就遍至一切處不可壞神通力菩提之行，令無量眾生入普門方便道菩提之行，令無量眾生安住三昧門菩提之行，令無量眾產生就緣一切清凈境界菩提之行，令無量眾生髮菩提心，令無量眾生住菩薩道，令無量眾生安住清凈波羅蜜道，令無量眾生住菩薩初地，令無量眾生住菩薩二地乃至十地，令無量眾生入于菩薩殊勝行愿，令無量眾生安住普賢清凈行愿。
「善男子！彼普智寶焰妙德幢如來，現如是不思議自在神力轉法輪時，于彼一一諸世界中，隨其所應，唸唸調伏無量眾生。
「時，普賢菩薩知寶華燈王城中眾生，自恃色貌及諸境界，而生憍慢陵蔑他人；化現妙身，端正殊特，往詣彼城，放大光明，普照一切，令彼聖王及諸妙寶、日月星宿、眾生身等一切光明悉皆不現，譬如日出眾景奪曜，亦如聚墨對閻浮金。時，諸眾生咸作是言
【現代漢語翻譯】 現代漢語譯本 在十方一切世界中成就阿耨多羅三藐三菩提（無上正等正覺）；隨順眾生的心意，都顯現在他們面前為他們轉法輪。在每一個世界，使無量眾生脫離惡道的痛苦，使無量眾生得以生到天界，使無量眾生安住于聲聞、辟支佛（獨覺）的境界，使無量眾產生就出離菩提（覺悟）的修行，使無量眾產生就勇猛幢菩提的修行，使無量眾產生就法光明菩提的修行，使無量眾產生就清凈根菩提的修行，使無量眾產生就平等力菩提的修行，使無量眾產生就入法城菩提的修行，使無量眾產生就遍至一切處不可壞神通力菩提的修行，使無量眾生進入普門方便道菩提的修行，使無量眾生安住三昧門菩提的修行，使無量眾產生就緣一切清凈境界菩提的修行，使無量眾生髮起菩提心，使無量眾生安住菩薩道，使無量眾生安住清凈波羅蜜（到彼岸）道，使無量眾生安住菩薩初地，使無量眾生安住菩薩二地乃至十地，使無量眾生進入菩薩殊勝的行愿，使無量眾生安住普賢菩薩清凈的行愿。 『善男子！』那位普智寶焰妙德幢如來，顯現這樣不可思議的自在神通力轉法輪時，在那些每一個世界中，隨順他們所應得的，唸唸調伏無量眾生。 當時，普賢菩薩知道寶華燈王城中的眾生，仗恃自己的容貌和各種境界，而生起驕慢，輕視他人；於是化現出美妙的身形，端正殊特，前往那座城市，放出大光明，普遍照耀一切，使那位聖王以及各種妙寶、日月星辰、眾生的身體等一切光明都完全不顯現，就像太陽出來，其他景物都失去光彩一樣，也像一團墨面對閻浮金（純金）一樣。當時，眾生都這樣說：
【English Translation】 English version In all the worlds of the ten directions, they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); according with the minds of sentient beings, they all appear before them to turn the Dharma wheel. In each world, they cause immeasurable sentient beings to be liberated from the suffering of evil paths, cause immeasurable sentient beings to be born in the heavens, cause immeasurable sentient beings to abide in the stages of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), cause immeasurable sentient beings to accomplish the practice of liberation Bodhi (enlightenment), cause immeasurable sentient beings to accomplish the practice of courageous banner Bodhi, cause immeasurable sentient beings to accomplish the practice of Dharma light Bodhi, cause immeasurable sentient beings to accomplish the practice of pure root Bodhi, cause immeasurable sentient beings to accomplish the practice of equal power Bodhi, cause immeasurable sentient beings to accomplish the practice of entering the Dharma city Bodhi, cause immeasurable sentient beings to accomplish the practice of indestructible supernatural power Bodhi that reaches everywhere, cause immeasurable sentient beings to enter the practice of universal expedient path Bodhi, cause immeasurable sentient beings to abide in the practice of Samadhi gate Bodhi, cause immeasurable sentient beings to accomplish the practice of all pure realms Bodhi, cause immeasurable sentient beings to generate the Bodhi mind, cause immeasurable sentient beings to abide in the Bodhisattva path, cause immeasurable sentient beings to abide in the pure Paramita (perfection) path, cause immeasurable sentient beings to abide in the first Bodhisattva ground, cause immeasurable sentient beings to abide in the second to tenth Bodhisattva grounds, cause immeasurable sentient beings to enter the Bodhisattva's supreme practices and vows, cause immeasurable sentient beings to abide in Samantabhadra's pure practices and vows. 'Good men!' When that Tathagata (Thus Come One) named Universal Wisdom Jewel Flame Wonderful Virtue Banner manifests such inconceivable, self-mastering, spiritual power to turn the Dharma wheel, in each of those worlds, according to what is appropriate, in every moment, they subdue immeasurable sentient beings. At that time, Bodhisattva Samantabhadra knew that the sentient beings in the city of King Jewel Flower Lamp, relying on their own appearances and various realms, gave rise to arrogance and looked down upon others; therefore, he manifested a wonderful body, upright and extraordinary, went to that city, emitted great light, universally illuminating everything, causing that holy king and all the wonderful jewels, sun, moon, stars, the bodies of sentient beings, and all other lights to completely disappear, just like when the sun rises, all other scenes lose their brilliance, and also like a lump of ink facing Jambudvipa gold (pure gold). At that time, all sentient beings said:
：『此為是誰？為天？為梵？今放此光，令我等身所有光色皆不顯現。』種種思惟，無能解了。
「爾時，普賢菩薩在彼輪王寶宮殿上虛空中住，而告之言：『大王當知，今汝國中，有佛興世，在普光明法雲音幢菩提樹下。』時，聖王女——蓮華妙眼，見普賢菩薩所現色身光明自在，及聞身上諸莊嚴具所出妙音，心生歡喜，作如是念：『愿我所有一切善根，得如是身、如是莊嚴、如是相好、如是威儀、如是自在。今此大聖，能于眾生生死長夜黑闇之中放大光明，開示如來出興於世；愿令於我亦得如是，為諸眾生作智光明，破彼所有無知黑闇。愿我所在受生之處，常得不離此善知識。』
「善男子！時，轉輪王與其寶女、千子、眷屬、大臣、輔佐、四種兵眾，及其城內無量人民，前後圍繞；以王神力，俱升虛空，高一由旬，放大光明照四天下，普使一切鹹得瞻仰，欲令眾生俱往見佛，以偈贊曰：
「『如來出世間， 普救諸群生， 汝等應速起， 往詣導師所。 無量無數劫， 乃有佛興世， 演說深妙法， 饒益一切眾。 佛觀諸世間， 顛倒常癡惑， 輪迴生死苦， 而起大悲心。 無數億千劫， 修習菩提行， 為欲度眾生， 斯由大悲力。
【現代漢語翻譯】 現代漢語譯本：『這是誰？是天神嗎？還是梵天？現在放出這樣的光芒，使我們身上所有的光色都無法顯現。』他們種種思索，卻無法理解。 這時，普賢菩薩（Samantabhadra Bodhisattva）在輪王（Chakravartin）的寶宮殿上方的虛空中住著，告訴他們說：『大王應當知道，現在你們的國中，有佛陀出世，在普光明法雲音幢菩提樹下。』當時，聖王女——蓮華妙眼，見到普賢菩薩所顯現的色身光明自在，以及聽到他身上各種莊嚴之物發出的美妙聲音，心中生起歡喜，這樣想：『愿我所有的一切善根，都能得到這樣的身形、這樣的莊嚴、這樣的相好、這樣的威儀、這樣的自在。現在這位大聖，能在眾生生死長夜的黑暗之中放出光明，開示如來出世；愿他也能這樣對待我，為眾生作智慧的光明，破除他們所有的無知黑暗。愿我無論在何處受生，都能常常不離開這位善知識。』 善男子！當時，轉輪王（Chakravartin）和他的寶女、千子、眷屬、大臣、輔佐、四種兵眾，以及城內無數的人民，前後圍繞著他；憑藉著國王的神力，一同升到虛空，高一由旬，放出光明照耀四天下，普遍讓一切眾生都能瞻仰，想要讓眾生一同前往見佛，用偈頌讚嘆說： 『如來出世間，普遍救度一切眾生，你們應當趕快起身，前往導師所在之處。無量無數劫，才有佛陀出世，演說深奧微妙的佛法，利益一切眾生。佛陀觀察世間，顛倒常處在癡迷迷惑之中，在生死輪迴中受苦，因此生起大悲心。無數億千劫，修習菩提之道，爲了度脫眾生，這是由於大悲的力量。』
【English Translation】 English version: 'Who is this? Is it a Deva (god)? Or is it Brahma? Now it emits such light, causing all the light and colors on our bodies to be invisible.' They pondered in various ways, but could not understand. At that time, Samantabhadra Bodhisattva was dwelling in the void above the precious palace of the Chakravartin, and told them: 'Great King, you should know that now in your kingdom, a Buddha has appeared in the world, under the Bodhi tree of the Cloud of Light of the Dharma Sound.' At that time, the holy king's daughter, Lotus Wonderful Eyes, seeing the light and freedom of Samantabhadra Bodhisattva's manifested form, and hearing the wonderful sounds emitted from the various adornments on his body, her heart filled with joy, and she thought: 'May all my good roots attain such a body, such adornments, such marks and characteristics, such dignified conduct, and such freedom. Now this great sage is able to emit light in the long night of darkness of sentient beings' birth and death, revealing the appearance of the Tathagata in the world; may he also do so for me, to be the light of wisdom for all sentient beings, breaking all their darkness of ignorance. May I, wherever I am born, always be inseparable from this good teacher.' Good man! At that time, the Chakravartin, along with his precious daughter, his thousand sons, his retinue, ministers, aides, the four kinds of troops, and the countless people within the city, surrounded him; by the king's divine power, they all ascended into the void, one yojana high, emitting light that illuminated the four continents, universally allowing all sentient beings to look up, wanting to have all sentient beings go together to see the Buddha, and praised him with verses, saying: 'The Tathagata appears in the world, universally saving all sentient beings, you should quickly rise and go to where the guide is. For countless eons, a Buddha appears in the world, expounding the profound and wonderful Dharma, benefiting all sentient beings. The Buddha observes the world, upside down and constantly in delusion and confusion, suffering in the cycle of birth and death, and thus arises great compassion. For countless billions of eons, he cultivates the path of Bodhi, in order to liberate sentient beings, this is due to the power of great compassion.'
頭目手足等， 一切悉能捨， 為求菩提故， 如是無量劫。 無量億千劫， 導師難可遇； 見聞若承事， 一切無空過。 今當共汝等， 往觀調御尊， 坐于如來座， 降魔成正覺。 瞻仰如來身， 放演無量光， 種種微妙色， 除滅一切暗。 一一毛孔中， 放光不思議， 普照諸群生， 咸令大歡喜。 汝等咸應發， 廣大精進心， 詣彼如來所， 恭敬而供養。』
「爾時，轉輪聖王說偈贊佛，開悟一切眾生已，從輪王善根，出十千種大供養云，往詣道場，向如來所。所謂：一切寶蓋云、一切華帳云、一切寶衣云、一切寶鈴網云、一切香海云、一切寶座云、一切寶幢云、一切宮殿云、一切妙華云、一切諸莊嚴具云，于虛空中周遍嚴飾。到已，頂禮普智寶焰妙德幢王如來足，繞無量百千匝，即于佛前坐普照十方寶蓮華座。
「時，轉輪王女——普智焰妙德眼，即解身上諸莊嚴具，持以散佛。時，莊嚴具于虛空中變成寶蓋，寶網垂下，龍王執持，一切宮殿于中間列；十種寶蓋周匝圍繞，形如樓閣，內外清凈，諸瓔珞云及諸寶樹、香海摩尼以為莊嚴。於此蓋中，有菩提樹，枝葉榮茂，普覆法界，唸唸示現無量莊嚴。毗盧
【現代漢語翻譯】 現代漢語譯本 『爲了追求菩提（覺悟），我曾無數次地捨棄頭顱、眼睛、手足等一切，經歷了無量劫的時間。 無量億千劫中，導師（佛陀）難以遇到；如果能見到、聽到並承事他，一切都不會白費。 現在，我將和你們一起，去瞻仰調御尊（佛陀），他坐在如來座上，降伏魔障，成就正覺。 瞻仰如來的身體，他放射出無量的光芒，呈現出種種微妙的色彩，消除了所有的黑暗。 每一個毛孔中，都放射出不可思議的光芒，普遍照耀著一切眾生，使他們都感到無比的歡喜。 你們都應該發起廣大精進的心，前往如來所在之處，恭敬地供養他。』
『這時，轉輪聖王（擁有統治世界的理想君主）說偈讚美佛陀，開悟了一切眾生后，從輪王善根中，生出十千種大供養云，前往道場，來到如來所在之處。這些供養云包括：一切寶蓋云、一切華帳云、一切寶衣云、一切寶鈴網云、一切香海云、一切寶座云、一切寶幢云、一切宮殿云、一切妙華云、一切諸莊嚴具云，在虛空中周遍嚴飾。到達后，頂禮普智寶焰妙德幢王如來（佛陀名號）的足，繞行無量百千圈，然後就在佛前坐于普照十方寶蓮華座上。
『這時，轉輪王女——普智焰妙德眼（轉輪王的女兒，名字），解下身上的各種莊嚴飾品，用來散佈供養佛陀。這些莊嚴飾品在虛空中變成了寶蓋，寶網垂下，由龍王執持，一切宮殿排列在中間；十種寶蓋周匝圍繞，形狀如同樓閣，內外清凈，以各種瓔珞雲和寶樹、香海摩尼作為莊嚴。在這寶蓋中，有一棵菩提樹，枝葉繁茂，普遍覆蓋法界，唸唸示現無量的莊嚴。毗盧（佛陀名號）』
【English Translation】 English version 'For the sake of seeking Bodhi (enlightenment), I have given up my head, eyes, hands, feet, and everything else countless times, going through immeasurable kalpas (eons).' In immeasurable billions of kalpas, a guide (Buddha) is difficult to encounter; if one can see, hear, and serve him, nothing will be in vain. Now, I will go with you to behold the Tamer of Beings (Buddha), who sits on the Tathagata's seat, subduing Mara (demons) and attaining perfect enlightenment. Gazing upon the Tathagata's body, he emits immeasurable light, displaying various subtle colors, eliminating all darkness. From each pore, he emits inconceivable light, universally illuminating all sentient beings, making them all feel immense joy. You should all arouse a vast and diligent mind, go to where the Tathagata is, and respectfully make offerings to him.'
'At that time, the Cakravartin King (ideal monarch who rules the world) spoke verses praising the Buddha, having enlightened all sentient beings, from the root of the Cakravartin's merit, ten thousand kinds of great offering clouds arose, going to the Bodhimanda (place of enlightenment), to where the Tathagata was. These offering clouds included: all jeweled canopies clouds, all flower curtain clouds, all jeweled clothing clouds, all jeweled bell net clouds, all fragrant sea clouds, all jeweled seat clouds, all jeweled banner clouds, all palace clouds, all wonderful flower clouds, and all kinds of adornment clouds, which adorned the space all around. Having arrived, he prostrated at the feet of the Tathagata Universal Wisdom Flame Wonderful Virtue Banner King (Buddha's name), circumambulated him countless hundreds of thousands of times, and then sat before the Buddha on the Universal Illumination of the Ten Directions Jeweled Lotus Seat.
'At that time, the Cakravartin King's daughter—Universal Wisdom Flame Wonderful Virtue Eye (the Cakravartin King's daughter, name), took off all the adornments on her body and scattered them as offerings to the Buddha. These adornments transformed into jeweled canopies in the space, with jeweled nets hanging down, held by Dragon Kings, and all the palaces were arranged in the middle; ten kinds of canopies surrounded them, shaped like pavilions, clean inside and out, adorned with various garland clouds, jeweled trees, and fragrant sea mani jewels. Within this canopy, there was a Bodhi tree, with lush branches and leaves, universally covering the Dharma realm, constantly manifesting immeasurable adornments. Vairochana (Buddha's name)'
遮那如來坐此樹下，有不可說佛剎微塵數菩薩前後圍繞，皆從普賢行愿出生，住諸菩薩無差別住，亦見有一切諸世間主，亦見如來自在神力，又見一切諸劫次第世界成壞，又亦見彼一切世界一切諸佛出興次第，又亦見彼一切世界一一皆有普賢菩薩供養于佛、調伏眾生，又亦見彼一切菩薩莫不皆在普賢身中，亦見自身在其身內，亦見其身在一切如來前、一切普賢前、一切菩薩前、一切眾生前，又亦見彼一切世界一一各有佛剎微塵數世界種種際畔、種種任持、種種形狀、種種體性、種種安布、種種莊嚴、種種清凈、種種莊嚴云而覆其上、種種劫名、種種佛興、種種三世、種種方處、種種住法界、種種入法界、種種住虛空、種種如來菩提場、種種如來神通力、種種如來師子座、種種如來大眾海、種種如來眾差別、種種如來巧方便、種種如來轉法輪、種種如來妙音聲、種種如來言說海、種種如來契經云；既見是已，其心清凈，生大歡喜。普智寶焰妙德幢王如來，為說修多羅，名：一切如來轉法輪，十佛剎微塵數修多羅而為眷屬。
「時，彼女人聞此經已，則得成就十千三昧門，其心柔軟，無有粗強，如初受胎，如始誕生，如娑羅樹初始生芽。彼三昧心亦復如是，所謂：現見一切佛三昧、普照一切剎三昧、入一切三世門三
【現代漢語翻譯】 現代漢語譯本：遮那如來（Vairocana Buddha）坐在這菩提樹下，有不可言說的佛剎微塵數（無數）的菩薩前後圍繞，他們都從普賢（Samantabhadra）的行愿中出生，安住于諸菩薩無差別的境界。他們也見到一切世間的主宰，也見到如來（Tathagata）自在的神力，還見到一切劫次第的世界成住壞空，也見到那些世界中一切諸佛出世的次第，還見到那些世界中每一個都有普賢菩薩供養佛、調伏眾生。他們還見到一切菩薩都在普賢菩薩的身中，也見到自身在普賢菩薩的身內，也見到自身在一切如來前、一切普賢前、一切菩薩前、一切眾生前。他們還見到那些世界每一個都有佛剎微塵數的世界，有種種的邊界、種種的支撐、種種的形狀、種種的體性、種種的安布、種種的莊嚴、種種的清凈、種種的莊嚴云覆蓋其上、種種的劫名、種種的佛出世、種種的三世、種種的方位、種種的安住法界、種種的入法界、種種的安住虛空、種種的如來菩提道場、種種的如來神通力、種種的如來獅子座、種種的如來大眾海、種種的如來眾差別、種種的如來巧妙方便、種種的如來轉法輪、種種的如來美妙音聲、種種的如來說法之海、種種的如來契經云。見到這些之後，他們的心清凈，生起大歡喜。普智寶焰妙德幢王如來（Sarvajnana-ratna-prabha-sri-ketu-raja Tathagata），為他們宣說修多羅（sutra），名為《一切如來轉法輪》，有十佛剎微塵數的修多羅作為眷屬。 當時，那位女子聽聞此經后，就成就了十千三昧門（samadhi-gates），她的心柔軟，沒有粗暴強硬，如同初次受胎，如同剛剛誕生，如同娑羅樹（sala tree）剛剛生出嫩芽。她的三昧心也是如此，即：現見一切佛三昧、普照一切剎三昧、入一切三世門三昧。
【English Translation】 English version: The Tathagata Vairocana sits under this Bodhi tree, surrounded by an inexpressible number of Bodhisattvas, as many as the dust particles in countless Buddha-lands. They all arise from the vows and practices of Samantabhadra, dwelling in the undifferentiated state of all Bodhisattvas. They also see all the lords of the world, the self-mastery and divine power of the Tathagata, the formation, duration, destruction, and emptiness of all kalpas of worlds, and the order in which all Buddhas appear in those worlds. They also see that in each of those worlds, Samantabhadra Bodhisattva makes offerings to the Buddhas and tames sentient beings. They also see that all Bodhisattvas are within the body of Samantabhadra, and they see themselves within his body. They also see their own bodies before all Tathagatas, all Samantabhadras, all Bodhisattvas, and all sentient beings. They also see that each of those worlds has as many worlds as dust particles in a Buddha-land, with various boundaries, various supports, various shapes, various natures, various arrangements, various adornments, various purities, various clouds of adornment covering them, various kalpa names, various Buddha appearances, various three times, various directions, various abidings in the Dharma realm, various entries into the Dharma realm, various abidings in space, various Bodhi-grounds of the Tathagatas, various divine powers of the Tathagatas, various lion thrones of the Tathagatas, various assemblies of the Tathagatas, various distinctions of the Tathagata's assemblies, various skillful means of the Tathagatas, various turning of the Dharma wheel by the Tathagatas, various wonderful sounds of the Tathagatas, various oceans of speech of the Tathagatas, and various sutra clouds of the Tathagatas. Having seen these, their minds become pure, and they generate great joy. The Tathagata Sarvajnana-ratna-prabha-sri-ketu-raja then expounds a sutra called 'The Turning of the Dharma Wheel by All Tathagatas,' which has as its retinue ten times the number of sutras as dust particles in a Buddha-land. At that time, when that woman heard this sutra, she attained ten thousand samadhi-gates. Her mind became soft and without any roughness or hardness, like a fetus in its first conception, like a newborn, like the first sprout of a sala tree. Her samadhi mind was also like this, namely: the samadhi of seeing all Buddhas, the samadhi of illuminating all lands, and the samadhi of entering the gates of all three times.
昧、說一切佛法輪三昧、知一切佛愿海三昧、開悟一切眾生令出生死苦三昧、常愿破一切眾生闇三昧、常愿滅一切眾生苦三昧、常愿生一切眾生樂三昧、教化一切眾生不生疲厭三昧、一切菩薩無障礙幢三昧、普詣一切清凈佛剎三昧……。得如是等十千三昧已，復得妙定心、不動心、歡喜心、安慰心、廣大心、順善知識心、緣甚深一切智心、住廣大方便海心、舍離一切執著心、不住一切世間境界心、入如來境界心、普照一切色海心、無惱害心，無高倨心、無疲倦心、無退轉心、無懈怠心、思惟諸法自性心、安住一切法門海心、觀察一切法門海心、了知一切眾生海心、救護一切眾生海心、普照一切世界海心、普生一切佛愿海心、悉破一切障山心、積集福德助道心、現見諸佛十力心、普照菩薩境界心、增長菩薩助道心、遍緣一切方海心。一心思惟普賢大愿，發一切如來十佛剎微塵數愿海：愿嚴凈一切佛國，愿調伏一切眾生，愿遍知一切法界，愿普入一切法界海，愿於一切佛剎盡未來際劫修菩薩行，愿盡未來際劫不捨一切菩薩行，愿得親近一切如來，愿得承事一切善友，愿得供養一切諸佛，愿于唸唸中修菩薩行增一切智無有間斷……。發如是等十佛剎微塵數愿海，成就普賢所有大愿。
「時，彼如來複為其女開示演說發
【現代漢語翻譯】 現代漢語譯本：
『昧』（指不明瞭的狀態）、『說一切佛法輪三昧』（指宣說一切佛陀教法的禪定）、『知一切佛愿海三昧』（指了解一切佛陀願力的禪定）、『開悟一切眾生令出生死苦三昧』（指開悟一切眾生使其脫離生死苦海的禪定）、『常愿破一切眾生闇三昧』（指常愿破除一切眾生無明的禪定）、『常愿滅一切眾生苦三昧』（指常愿滅除一切眾生痛苦的禪定）、『常愿生一切眾生樂三昧』（指常愿使一切眾生獲得快樂的禪定）、『教化一切眾生不生疲厭三昧』（指教化一切眾生不生疲憊厭倦的禪定）、『一切菩薩無障礙幢三昧』（指一切菩薩無障礙如旗幟般顯現的禪定）、『普詣一切清凈佛剎三昧』（指普遍到達一切清凈佛土的禪定）……。
獲得如是等一萬種禪定后，又獲得妙定心、不動心、歡喜心、安慰心、廣大心、順善知識心、緣甚深一切智心、住廣大方便海心、舍離一切執著心、不住一切世間境界心、入如來境界心、普照一切色海心、無惱害心、無高倨心、無疲倦心、無退轉心、無懈怠心、思惟諸法自性心、安住一切法門海心、觀察一切法門海心、了知一切眾生海心、救護一切眾生海心、普照一切世界海心、普生一切佛愿海心、悉破一切障山心、積集福德助道心、現見諸佛十力心、普照菩薩境界心、增長菩薩助道心、遍緣一切方海心。
一心思維普賢大愿，發起一切如來十佛剎微塵數愿海：愿莊嚴清凈一切佛國，愿調伏一切眾生，愿普遍瞭解一切法界，愿普遍進入一切法界海，愿在一切佛土盡未來際劫修菩薩行，愿盡未來際劫不捨一切菩薩行，愿得親近一切如來，愿得承事一切善友，愿得供養一切諸佛，愿于唸唸中修菩薩行增長一切智慧無有間斷……。
發起如是等十佛剎微塵數愿海，成就普賢所有大愿。
當時，那位如來又為他的女兒開示演說發 English version:
'Moe' (referring to a state of ignorance), 'Samadhi of expounding all Buddha's Dharma wheel' (referring to the samadhi of expounding all the teachings of the Buddhas), 'Samadhi of knowing all Buddha's ocean of vows' (referring to the samadhi of understanding all the vows of the Buddhas), 'Samadhi of enlightening all sentient beings to escape the suffering of birth and death' (referring to the samadhi of enlightening all sentient beings to escape the sea of suffering of birth and death), 'Samadhi of constantly wishing to break the darkness of all sentient beings' (referring to the samadhi of constantly wishing to break the ignorance of all sentient beings), 'Samadhi of constantly wishing to extinguish the suffering of all sentient beings' (referring to the samadhi of constantly wishing to extinguish the suffering of all sentient beings), 'Samadhi of constantly wishing to bring joy to all sentient beings' (referring to the samadhi of constantly wishing to bring joy to all sentient beings), 'Samadhi of teaching all sentient beings without fatigue or weariness' (referring to the samadhi of teaching all sentient beings without fatigue or weariness), 'Samadhi of all Bodhisattvas' unobstructed banner' (referring to the samadhi of all Bodhisattvas appearing unobstructed like a banner), 'Samadhi of universally reaching all pure Buddha lands' (referring to the samadhi of universally reaching all pure Buddha lands) ...
Having attained these ten thousand samadhis, one further attains the mind of wonderful concentration, the unmoving mind, the joyful mind, the comforting mind, the vast mind, the mind that follows good teachers, the mind that contemplates the profound wisdom of all, the mind that dwells in the vast ocean of skillful means, the mind that abandons all attachments, the mind that does not dwell in any worldly realms, the mind that enters the realm of the Tathagata, the mind that illuminates all the oceans of form, the mind without harm, the mind without arrogance, the mind without fatigue, the mind without regression, the mind without laziness, the mind that contemplates the self-nature of all dharmas, the mind that dwells in the ocean of all Dharma gates, the mind that observes the ocean of all Dharma gates, the mind that understands the ocean of all sentient beings, the mind that protects the ocean of all sentient beings, the mind that illuminates all the oceans of worlds, the mind that gives rise to all the oceans of Buddha's vows, the mind that completely breaks all mountains of obstacles, the mind that accumulates merit to aid the path, the mind that directly sees the ten powers of the Buddhas, the mind that illuminates the realms of the Bodhisattvas, the mind that increases the Bodhisattvas' aid to the path, the mind that pervades all the oceans of directions.
With one-pointed mind contemplating the great vows of Samantabhadra, one generates oceans of vows as numerous as the dust particles in ten Buddha lands of all Tathagatas: May I adorn and purify all Buddha lands, may I tame all sentient beings, may I universally understand all Dharma realms, may I universally enter all oceans of Dharma realms, may I cultivate the Bodhisattva path in all Buddha lands for the duration of future eons, may I not abandon all Bodhisattva practices for the duration of future eons, may I be able to be close to all Tathagatas, may I be able to serve all good friends, may I be able to make offerings to all Buddhas, may I cultivate the Bodhisattva path in every moment, increasing all wisdom without interruption...
Generating oceans of vows as numerous as the dust particles in ten Buddha lands, one accomplishes all the great vows of Samantabhadra.
At that time, that Tathagata further expounded and explained to his daughter the generation of
【English Translation】 'Moe' (referring to a state of ignorance), 'Samadhi of expounding all Buddha's Dharma wheel' (referring to the samadhi of expounding all the teachings of the Buddhas), 'Samadhi of knowing all Buddha's ocean of vows' (referring to the samadhi of understanding all the vows of the Buddhas), 'Samadhi of enlightening all sentient beings to escape the suffering of birth and death' (referring to the samadhi of enlightening all sentient beings to escape the sea of suffering of birth and death), 'Samadhi of constantly wishing to break the darkness of all sentient beings' (referring to the samadhi of constantly wishing to break the ignorance of all sentient beings), 'Samadhi of constantly wishing to extinguish the suffering of all sentient beings' (referring to the samadhi of constantly wishing to extinguish the suffering of all sentient beings), 'Samadhi of constantly wishing to bring joy to all sentient beings' (referring to the samadhi of constantly wishing to bring joy to all sentient beings), 'Samadhi of teaching all sentient beings without fatigue or weariness' (referring to the samadhi of teaching all sentient beings without fatigue or weariness), 'Samadhi of all Bodhisattvas' unobstructed banner' (referring to the samadhi of all Bodhisattvas appearing unobstructed like a banner), 'Samadhi of universally reaching all pure Buddha lands' (referring to the samadhi of universally reaching all pure Buddha lands) ... Having attained these ten thousand samadhis, one further attains the mind of wonderful concentration, the unmoving mind, the joyful mind, the comforting mind, the vast mind, the mind that follows good teachers, the mind that contemplates the profound wisdom of all, the mind that dwells in the vast ocean of skillful means, the mind that abandons all attachments, the mind that does not dwell in any worldly realms, the mind that enters the realm of the Tathagata, the mind that illuminates all the oceans of form, the mind without harm, the mind without arrogance, the mind without fatigue, the mind without regression, the mind without laziness, the mind that contemplates the self-nature of all dharmas, the mind that dwells in the ocean of all Dharma gates, the mind that observes the ocean of all Dharma gates, the mind that understands the ocean of all sentient beings, the mind that protects the ocean of all sentient beings, the mind that illuminates all the oceans of worlds, the mind that gives rise to all the oceans of Buddha's vows, the mind that completely breaks all mountains of obstacles, the mind that accumulates merit to aid the path, the mind that directly sees the ten powers of the Buddhas, the mind that illuminates the realms of the Bodhisattvas, the mind that increases the Bodhisattvas' aid to the path, the mind that pervades all the oceans of directions. With one-pointed mind contemplating the great vows of Samantabhadra, one generates oceans of vows as numerous as the dust particles in ten Buddha lands of all Tathagatas: May I adorn and purify all Buddha lands, may I tame all sentient beings, may I universally understand all Dharma realms, may I universally enter all oceans of Dharma realms, may I cultivate the Bodhisattva path in all Buddha lands for the duration of future eons, may I not abandon all Bodhisattva practices for the duration of future eons, may I be able to be close to all Tathagatas, may I be able to serve all good friends, may I be able to make offerings to all Buddhas, may I cultivate the Bodhisattva path in every moment, increasing all wisdom without interruption... Generating oceans of vows as numerous as the dust particles in ten Buddha lands, one accomplishes all the great vows of Samantabhadra. At that time, that Tathagata further expounded and explained to his daughter the generation of
心已來所集善根、所修妙行、所得大果，令其開悟成就如來所有愿海，一心趣向一切智位。
「善男子！復於此前，過十大劫，有世界，名：日輪光摩尼，佛號：因陀羅幢妙相。此妙眼女，于彼如來遺法之中，普賢菩薩勸其修補蓮華座上故壞佛像；既修補已而復彩畫，既彩畫已復寶莊嚴，發阿耨多羅三藐三菩提心。
「善男子！我念過去，由普賢菩薩善知識故，種此善根。從是已來，不墮惡趣，常於一切天王、人王種族中生，端正可喜，眾相圓滿，令人樂見，常見於佛，常得親近普賢菩薩；乃至於今，示導開悟，成熟於我，令生歡喜。
「善男子！于意云何？爾時毗盧遮那藏妙寶蓮華髻轉輪聖王者，豈異人乎？今彌勒菩薩是。時王妃圓滿面者，寂靜音海夜神是，今所住處去此不遠。時妙德眼童女者，即我身是。我于彼時，身為童女，普賢菩薩勸我修補蓮華座像，以為無上菩提因緣，令我發於阿耨多羅三藐三菩提心。我于彼時，初始發心；次復引導，令我得見妙德幢佛，解身瓔珞，散佛供養，見佛神力，聞佛說法，即得菩薩普現一切世間調伏眾生解脫門。于唸唸中，見須彌山微塵數佛，亦見彼佛道場、眾會、清凈國土；我皆尊重，恭敬供養，聽聞說法，依教修行。
「善男子！過彼毗盧遮那大
【現代漢語翻譯】 現代漢語譯本 將心中已積累的善根、所修的殊勝行為、所獲得的大果報，使其開悟，成就如來所有的愿海，一心趨向一切智慧的境界。 『善男子！再往前追溯，過十大劫，有一個世界，名為：日輪光摩尼（太陽光芒般的摩尼寶珠），佛號：因陀羅幢妙相（帝釋天旗幟般微妙的相）。這位妙眼女，在那位如來遺留的教法中，普賢菩薩勸她修補蓮花座上破損的佛像；修補完畢后又進行彩繪，彩繪完畢后又用寶物莊嚴，併發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。』 『善男子！我回憶過去，由於普賢菩薩善知識的緣故，種下了這個善根。從那時以來，我沒有墮入惡道，常常在一切天王、人王的種族中出生，容貌端正可愛，各種相好圓滿，令人樂於見到，常常見到佛，常常能夠親近普賢菩薩；乃至到今天，他引導開悟，成熟了我，使我生起歡喜。』 『善男子！你認為如何？那時毗盧遮那藏妙寶蓮花髻轉輪聖王（毗盧遮那佛的寶藏，頭戴妙寶蓮花髻的轉輪聖王），難道是別人嗎？就是現在的彌勒菩薩。當時的王妃圓滿面，就是寂靜音海夜神，她現在居住的地方離這裡不遠。當時的妙德眼童女，就是我的前身。我那時身為童女，普賢菩薩勸我修補蓮花座像，以此作為無上菩提的因緣，使我發起了阿耨多羅三藐三菩提心。我那時最初發心；接著又引導我，使我得見妙德幢佛，解下身上的瓔珞，散佈供養佛，見到佛的神力，聽聞佛的說法，立即獲得了菩薩普現一切世間調伏眾生解脫門。在每一個念頭中，見到須彌山微塵數般的佛，也見到那些佛的道場、集會、清凈國土；我都尊重、恭敬供養，聽聞說法，依教修行。』 『善男子！過了那個毗盧遮那大
【English Translation】 English version May the accumulated roots of goodness, the wonderful practices cultivated, and the great fruits obtained, lead to enlightenment, fulfilling all the vows of the Tathagata, and single-mindedly striving towards the position of all-knowing wisdom. 'Good man! Further back, beyond ten great kalpas, there was a world named: Sun Wheel Light Mani (a mani jewel like the light of the sun), and a Buddha named: Indra's Banner Wonderful Appearance (a wonderful appearance like the banner of Indra). This Wonderful Eye Maiden, within the Dharma left by that Tathagata, was encouraged by Samantabhadra Bodhisattva to repair the damaged Buddha statue on the lotus seat; after repairing it, she painted it, and after painting it, she adorned it with treasures, and generated the aspiration for Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment).' 'Good man! I recall that in the past, due to the good knowledge of Samantabhadra Bodhisattva, I planted this root of goodness. Since then, I have not fallen into evil realms, and have always been born among the lineages of all heavenly kings and human kings, with a beautiful and pleasing appearance, with all features complete, making people happy to see me, always seeing the Buddha, and always being able to be close to Samantabhadra Bodhisattva; even until today, he guides and enlightens me, matures me, and makes me joyful.' 'Good man! What do you think? Was the Wheel-Turning Sage King with the Vairochana Treasure Wonderful Lotus Crown (the treasure of Vairochana Buddha, a wheel-turning sage king wearing a wonderful lotus crown), at that time, someone else? It is the current Maitreya Bodhisattva. The queen with the perfect face at that time was the Night Goddess of the Silent Sound Sea, and her current dwelling place is not far from here. The Maiden with the Wonderful Virtue Eye at that time was my former self. At that time, as a maiden, Samantabhadra Bodhisattva encouraged me to repair the lotus seat statue, using this as the cause and condition for unsurpassed Bodhi, causing me to generate the aspiration for Anuttara-samyak-sambodhi. At that time, I initially generated the aspiration; then, I was guided again, enabling me to see the Buddha of Wonderful Virtue Banner, to take off the ornaments from my body, scatter them as offerings to the Buddha, see the Buddha's divine power, and hear the Buddha's teachings, and immediately obtained the Bodhisattva's liberation gate of universally appearing in all worlds to tame sentient beings. In every thought, I saw Buddhas as numerous as the dust particles of Mount Sumeru, and also saw those Buddhas' Bodhimandas, assemblies, and pure lands; I respected, revered, and made offerings to them, listened to their teachings, and practiced according to the teachings.' 'Good man! Beyond that great Vairochana'
威德世界圓滿清凈劫已，次有世界，名：寶輪妙莊嚴，劫名：大光，有五百佛于中出現，我皆承事恭敬供養。其最初佛，名：大悲幢；初出家時，我為夜神，恭敬供養。次有佛出，名：金剛那羅延幢；我為轉輪王，恭敬供養；其佛為我說修多羅，名：一切佛出現，十佛剎微塵數修多羅以為眷屬。次有佛出，名：金剛無礙德；我于彼時為轉輪王，恭敬供養；其佛為我說修多羅，名：普照一切眾生根，須彌山微塵數修多羅而為眷屬；我皆受持。次有佛出，名：火焰山妙莊嚴；我于彼時為長者女；其佛為我說修多羅，名：普照三世藏，閻浮提微塵數修多羅而為眷屬；我皆聽聞，如法受持。次有佛出，名：一切法海高勝王；我為阿修羅王，恭敬供養；其佛為我說修多羅，名：分別一切法界，五百修多羅而為眷屬；我皆聽聞，如法受持。次有佛出，名：海岳法光明；我為龍王女，雨如意摩尼寶云而為供養；其佛為我說修多羅，名：增長歡喜海，百萬億修多羅而為眷屬；我皆聽聞，如法受持。次有佛出，名：寶焰山燈；我為海神，雨寶蓮華云恭敬供養；其佛為我說修多羅，名：法界方便海光明，佛剎微塵數修多羅而為眷屬；我皆聽聞，如法受持。次有佛出，名：功德海光明輪；我于彼時為五通仙，現大神通，六萬諸仙前後圍繞，雨
【現代漢語翻譯】 現代漢語譯本：威德世界圓滿清凈的劫數過去之後，接著有一個世界，名為：寶輪妙莊嚴，劫名為：大光，有五百尊佛在那裡出現，我全都承事、恭敬、供養他們。其中最初出現的那尊佛，名為：大悲幢（Mahākaruṇādhvaja）；他剛出家時，我作為夜神，恭敬供養他。接著有佛出世，名為：金剛那羅延幢（Vajranārāyaṇadhvaja）；我那時是轉輪王，恭敬供養他；那尊佛為我宣說了修多羅（sūtra），名為：一切佛出現，以十佛剎微塵數（十個佛土微塵數量）的修多羅作為眷屬。接著有佛出世，名為：金剛無礙德（Vajrāpratihata-guṇa）；我那時是轉輪王，恭敬供養他；那尊佛為我宣說了修多羅，名為：普照一切眾生根，以須彌山微塵數（須彌山微塵數量）的修多羅作為眷屬；我全都接受並持守。接著有佛出世，名為：火焰山妙莊嚴（Jvālā-parvata-śrī）；我那時是長者女；那尊佛為我宣說了修多羅，名為：普照三世藏，以閻浮提微塵數（閻浮提微塵數量）的修多羅作為眷屬；我全都聽聞，並如法接受持守。接著有佛出世，名為：一切法海高勝王（Sarvadharma-sāgara-rāja）；我那時是阿修羅王，恭敬供養他；那尊佛為我宣說了修多羅，名為：分別一切法界，以五百部修多羅作為眷屬；我全都聽聞，並如法接受持守。接著有佛出世，名為：海岳法光明（Sāgaragiri-dharma-prabha）；我那時是龍王女，降下如意摩尼寶云來供養他；那尊佛為我宣說了修多羅，名為：增長歡喜海，以百萬億部修多羅作為眷屬；我全都聽聞，並如法接受持守。接著有佛出世，名為：寶焰山燈（Ratnārcis-parvata-pradīpa）；我那時是海神，降下寶蓮花云來恭敬供養他；那尊佛為我宣說了修多羅，名為：法界方便海光明，以佛剎微塵數（佛土微塵數量）的修多羅作為眷屬；我全都聽聞，並如法接受持守。接著有佛出世，名為：功德海光明輪（Guṇasāgara-prabhā-cakra）；我那時是五通仙，顯現大神通，有六萬位仙人前後圍繞，降下 寶云
【English Translation】 English version: After the kalpa (aeon) of the Vairochana World, which was perfectly pure, there was another world named: Jewel Wheel Wondrous Adornment, and the kalpa was named: Great Light. Five hundred Buddhas appeared in that world, and I served, revered, and made offerings to all of them. The first Buddha to appear was named: Mahākaruṇādhvaja (Great Compassion Banner); when he first renounced the world, I was a night goddess, and I revered and made offerings to him. Then a Buddha appeared named: Vajranārāyaṇadhvaja (Vajra Narayana Banner); I was a Chakravartin king at that time, and I revered and made offerings to him; that Buddha spoke a sutra (discourse) for me, named: The Appearance of All Buddhas, with a retinue of sutras equal to the number of dust particles in ten Buddha-lands. Then a Buddha appeared named: Vajrāpratihata-guṇa (Vajra Unobstructed Virtue); at that time, I was a Chakravartin king, and I revered and made offerings to him; that Buddha spoke a sutra for me, named: Universally Illuminating the Roots of All Beings, with a retinue of sutras equal to the number of dust particles in Mount Sumeru; I received and upheld all of them. Then a Buddha appeared named: Jvālā-parvata-śrī (Flame Mountain Splendor); at that time, I was the daughter of an elder; that Buddha spoke a sutra for me, named: Universally Illuminating the Treasury of the Three Times, with a retinue of sutras equal to the number of dust particles in Jambudvipa; I heard all of them, and received and upheld them according to the Dharma. Then a Buddha appeared named: Sarvadharma-sāgara-rāja (King of the Ocean of All Dharmas); at that time, I was an Asura king, and I revered and made offerings to him; that Buddha spoke a sutra for me, named: Distinguishing All Dharma Realms, with a retinue of five hundred sutras; I heard all of them, and received and upheld them according to the Dharma. Then a Buddha appeared named: Sāgaragiri-dharma-prabha (Ocean Mountain Dharma Light); at that time, I was a dragon king's daughter, and I rained down wish-fulfilling mani jewel clouds as offerings; that Buddha spoke a sutra for me, named: Increasing the Ocean of Joy, with a retinue of one hundred million billion sutras; I heard all of them, and received and upheld them according to the Dharma. Then a Buddha appeared named: Ratnārcis-parvata-pradīpa (Jewel Flame Mountain Lamp); at that time, I was a sea goddess, and I rained down jewel lotus flower clouds as offerings; that Buddha spoke a sutra for me, named: The Light of the Ocean of Expedient Means in the Dharma Realm, with a retinue of sutras equal to the number of dust particles in a Buddha-land; I heard all of them, and received and upheld them according to the Dharma. Then a Buddha appeared named: Guṇasāgara-prabhā-cakra (Wheel of the Light of the Ocean of Merit); at that time, I was a five-powers immortal, manifesting great supernatural powers, with sixty thousand immortals surrounding me, raining down jewel clouds.
香華云而為供養；其佛為我說修多羅，名：無著法燈，六萬修多羅而為眷屬；我皆聽聞，如法受持。次有佛出，名：毗盧遮那功德藏；我于彼時，為主地神，名：出生平等義，與無量地神俱，雨一切寶樹、一切摩尼藏、一切寶瓔珞云而為供養；其佛為我說修多羅，名：出生一切如來智藏，無量修多羅而為眷屬；我皆聽聞，受持不忘。善男子！如是次第，其最後佛，名：充滿虛空法界妙德燈；我為妓女，名曰：美顏，見佛入城，歌舞供養；承佛神力，踴在空中，以千偈頌讚嘆于佛；佛為於我，放眉間光，名：莊嚴法界大光明，遍觸我身；我蒙光已，即得解脫門，名：法界方便不退藏。
「善男子！此世界中，有如是等佛剎微塵數劫，一切如來於中出現；我皆承事，恭敬供養；彼諸如來所說正法，我皆憶念，乃至不忘一文一句。于彼一一諸如來所，稱揚讚歎一切佛法，為無量眾生廣作利益；于彼一一諸如來所，得一切智光明，現三世法界海，入一切普賢行。
「善男子！我依一切智光明故，于唸唸中見無量佛；既見佛已，先所未得、先所未見普賢諸行，悉得成滿。何以故？以得一切智光明故。」
爾時，普救眾生夜神，欲重明此解脫義，承佛神力，為善財童子而說頌言：
「善財聽我說， 甚深難
【現代漢語翻譯】 現代漢語譯本 以香花云作為供養；那尊佛為我宣說修多羅（佛經），名為『無著法燈』，有六萬部修多羅作為眷屬；我全都聽聞，如法受持。之後有佛出世，名為『毗盧遮那功德藏』；我那時作為主地神，名為『出生平等義』，與無量地神一起，降下一切寶樹、一切摩尼寶藏、一切寶瓔珞云作為供養；那尊佛為我宣說修多羅，名為『出生一切如來智藏』，有無量部修多羅作為眷屬；我全都聽聞，受持不忘。善男子！像這樣次第，最後一位佛，名為『充滿虛空法界妙德燈』；我作為**，名為『美顏』，見到佛陀進入城市，歌舞供養；承蒙佛陀的神力，躍升到空中，以千偈頌讚嘆佛陀；佛陀為我，從眉間放出光明，名為『莊嚴法界大光明』，遍觸我的身體；我蒙受光明后，立即得到解脫門，名為『法界方便不退藏』。 善男子！在這個世界中，有如是等佛剎微塵數劫，一切如來在其中出現；我全都承事，恭敬供養；那些如來所說的正法，我全都憶念，乃至不忘一文一句。在那一一諸如來處，稱揚讚歎一切佛法，為無量眾生廣作利益；在那一一諸如來處，得到一切智光明，顯現三世法界海，進入一切普賢行。 善男子！我依靠一切智光明，在念念中見到無量佛；既然見到佛，先前未曾得到、未曾見到的普賢諸行，全都得以圓滿成就。為什麼呢？因為得到了 一切智光明 的緣故。」 那時，普救眾生夜神，想要再次闡明這個解脫的意義，承蒙佛陀的神力，為善財童子說了偈頌： 『善財，你聽我說，甚深難解……』
【English Translation】 English version With clouds of incense and flowers as offerings; that Buddha preached to me a Sutra (Buddhist scripture) named 'Unattached Dharma Lamp', with 60,000 Sutras as its retinue; I listened to them all, and received and upheld them according to the Dharma. Then a Buddha appeared, named 'Vairocana Merit Treasury'; at that time, I was the chief earth deity, named 'Birth of Equality Meaning', and together with countless earth deities, rained down all kinds of precious trees, all kinds of Mani treasures, and all kinds of precious garland clouds as offerings; that Buddha preached to me a Sutra named 'Birth of All Tathagata Wisdom Treasury', with countless Sutras as its retinue; I listened to them all, and received and upheld them without forgetting. Good man! In this order, the last Buddha, named 'Lamp of Wonderful Virtue Filling the Void Dharma Realm'; I, as **, named 'Beautiful Face', saw the Buddha entering the city, and offered dances and songs; by the Buddha's divine power, I leaped into the air, and praised the Buddha with a thousand verses; the Buddha, for me, emitted light from between his eyebrows, named 'Great Light Adorning the Dharma Realm', which touched my body all over; having received the light, I immediately attained the gate of liberation, named 'Dharma Realm Expedient Non-Retreating Treasury'. Good man! In this world, there are as many kalpas as dust motes in a Buddha-land, in which all Tathagatas appear; I have served them all, with reverence and offerings; all the true Dharma spoken by those Tathagatas, I have remembered, not forgetting even a single word or phrase. In the presence of each of those Tathagatas, I have praised and extolled all the Buddha-Dharma, and have widely benefited countless sentient beings; in the presence of each of those Tathagatas, I have obtained the light of all wisdom, manifested the ocean of the Dharma Realm of the three times, and entered into all the practices of Samantabhadra. Good man! Because of the light of all wisdom, I see countless Buddhas in every thought; having seen the Buddhas, all the practices of Samantabhadra that I had not previously obtained or seen, are all completely fulfilled. Why is that? Because I have obtained the light of all wisdom. At that time, the night deity who saves all sentient beings, wishing to further clarify the meaning of this liberation, by the Buddha's divine power, spoke the following verses for Sudhana: 'Sudhana, listen to what I say, profound and difficult to understand...'
見法， 普照於三世， 一切差別門。 如我初發心， 專求佛功德， 所入諸解脫， 汝今應諦聽。 我念過去世， 過剎微塵劫， 次前有一劫， 名圓滿清凈。 是時有世界， 名為遍照燈， 須彌塵數佛， 于中出興世： 初佛名智焰， 次佛名法幢， 第三法須彌， 第四德師子， 第五寂靜王， 第六滅諸見， 第七高名稱， 第八大功德， 第九名勝日， 第十名月面。 於此十佛所， 最初悟法門。 從此後次第， 復有十佛出： 初名虛空處， 第二名普光， 三名住諸方， 四名正念海， 五名高勝光， 六名須彌云， 七名法焰佛， 八名山勝佛， 九名大悲華， 十名法界華。 此十出現時， 第二悟法門。 從此後次第， 復有十佛出： 第一光幢佛， 第二智慧佛， 第三心義佛， 第四德主佛， 第五天慧佛， 第六慧王佛， 第七勝智佛， 第八光王佛， 第九勇猛佛， 第十蓮華佛。 於此十佛所， 第三悟法門。 從此後次第， 復有十佛出： 第一寶焰山， 第二功德海， 第三法光明， 第四蓮華藏， 第五眾生眼， 第六香光寶，
【現代漢語翻譯】 現代漢語譯本 觀察佛法， 普遍照耀過去、現在、未來三世，一切差別之門。 如同我最初發心時，專心尋求佛的功德， 所進入的各種解脫境界，你們現在應當仔細聽。 我回憶過去世，經過如微塵般多的劫數， 在那之前有一個劫，名為圓滿清凈（yuanmanqingjing）。 那時有一個世界，名為遍照燈（bianzhaodeng）， 如須彌山微塵數般的佛，在那裡出現於世： 第一位佛名為智焰（zhiyan），第二位佛名為法幢（fachuang）， 第三位佛名為法須彌（fashumi），第四位佛名為德師子（deshizi）， 第五位佛名為寂靜王（jijingwang），第六位佛名為滅諸見（miezhujian）， 第七位佛名為高名稱（gaomingcheng），第八位佛名為大功德（dagongde）， 第九位佛名為勝日（shengri），第十位佛名為月面（yuemian）。 在這十位佛的處所，我最初領悟了法門。 從那之後依次，又有十位佛出現： 第一位名為虛空處（xukongchu），第二位名為普光（puguan）， 第三位名為住諸方（zhuzhufang），第四位名為正念海（zhengnianhai）， 第五位名為高勝光（gaoshengguang），第六位名為須彌云（shumiyun）， 第七位名為法焰佛（fayanfo），第八位名為山勝佛（shanshengfo）， 第九位名為大悲華（dabeihua），第十位名為法界華（fajiehua）。 這十位佛出現時，我第二次領悟了法門。 從那之後依次，又有十位佛出現： 第一位名為光幢佛（guangchuangfo），第二位名為智慧佛（zhihuifo）， 第三位名為心義佛（xinyifo），第四位名為德主佛（dezhifo）， 第五位名為天慧佛（tianhuifo），第六位名為慧王佛（huiwangfo）， 第七位名為勝智佛（shengzhifo），第八位名為光王佛（guangwangfo）， 第九位名為勇猛佛（yongmengfo），第十位名為蓮華佛（lianhuafo）。 在這十位佛的處所，我第三次領悟了法門。 從那之後依次，又有十位佛出現： 第一位名為寶焰山（baoyanshan），第二位名為功德海（gongdehai）， 第三位名為法光明（faguangming），第四位名為蓮華藏（lianhuacang）， 第五位名為眾生眼（zhongshengyan），第六位名為香光寶（xiangguangbao），
【English Translation】 English version Observing the Dharma, Universally illuminating the three periods of time—past, present, and future—all the gates of differentiation. Just as when I first generated the aspiration, wholeheartedly seeking the merits of the Buddha, The various states of liberation I entered, you should now listen carefully. I recall the past lives, having passed through kalpas as numerous as dust particles, Before that, there was a kalpa named Perfect Purity (yuanmanqingjing). At that time, there was a world named Universal Illumination Lamp (bianzhaodeng), Buddhas as numerous as the dust particles of Mount Sumeru appeared in that world: The first Buddha was named Flame of Wisdom (zhiyan), the second was named Banner of Dharma (fachuang), The third was named Sumeru of Dharma (fashumi), the fourth was named Lion of Virtue (deshizi), The fifth was named King of Tranquility (jijingwang), the sixth was named Extinguisher of Views (miezhujian), The seventh was named High Renown (gaomingcheng), the eighth was named Great Merit (dagongde), The ninth was named Victorious Sun (shengri), the tenth was named Moon Face (yuemian). At the places of these ten Buddhas, I first realized the Dharma gate. From then on, in succession, another ten Buddhas appeared: The first was named Place of Space (xukongchu), the second was named Universal Light (puguan), The third was named Dwelling in All Directions (zhuzhufang), the fourth was named Ocean of Right Mindfulness (zhengnianhai), The fifth was named High Victorious Light (gaoshengguang), the sixth was named Sumeru Cloud (shumiyun), The seventh was named Flame of Dharma Buddha (fayanfo), the eighth was named Mountain Victorious Buddha (shanshengfo), The ninth was named Great Compassion Flower (dabeihua), the tenth was named Dharma Realm Flower (fajiehua). When these ten Buddhas appeared, I realized the Dharma gate for the second time. From then on, in succession, another ten Buddhas appeared: The first was named Banner of Light Buddha (guangchuangfo), the second was named Wisdom Buddha (zhihuifo), The third was named Meaning of Mind Buddha (xinyifo), the fourth was named Lord of Virtue Buddha (dezhifo), The fifth was named Heavenly Wisdom Buddha (tianhuifo), the sixth was named King of Wisdom Buddha (huiwangfo), The seventh was named Victorious Wisdom Buddha (shengzhifo), the eighth was named King of Light Buddha (guangwangfo), The ninth was named Courageous Buddha (yongmengfo), the tenth was named Lotus Flower Buddha (lianhuafo). At the places of these ten Buddhas, I realized the Dharma gate for the third time. From then on, in succession, another ten Buddhas appeared: The first was named Mountain of Precious Flame (baoyanshan), the second was named Ocean of Merit (gongdehai), The third was named Light of Dharma (faguangming), the fourth was named Treasury of Lotus (lianhuacang), The fifth was named Eye of Sentient Beings (zhongshengyan), the sixth was named Fragrant Light Treasure (xiangguangbao),
七須彌功德， 八乾闥婆王， 第九摩尼藏， 第十寂靜色。 從此後次第， 復有十佛出： 初佛廣大智， 次佛寶光明， 第三虛空云， 第四殊勝相， 第五圓滿戒， 第六那羅延， 第七須彌德， 第八功德輪， 第九無勝幢， 第十大樹山。 從此後次第， 復有十佛出： 第一娑羅藏， 第二世主身， 第三高顯光， 第四金剛照， 第五地威力， 第六甚深法， 第七法慧音， 第八須彌幢， 第九勝光明， 第十妙寶光。 從此後次第， 復有十佛出： 第一梵光明， 第二虛空音， 第三法界身， 第四光明輪， 第五智慧幢， 第六虛空燈， 第七微妙德， 第八遍照光， 第九勝福光， 第十大悲云。 從此後次第， 復有十佛出： 第一力光慧， 第二普現前， 第三高顯光， 第四光明身， 第五法起佛， 第六寶相佛， 第七速疾風， 第八勇猛幢， 第九妙寶蓋， 第十照三世。 從此後次第， 復有十佛出： 第一愿海光， 第二金剛身， 第三須彌德， 第四念幢王， 第五功德慧， 第六智慧燈， 第七光明幢， 第八廣大智， 第九法
【現代漢語翻譯】 現代漢語譯本 第七位是須彌功德（指如須彌山般高大的功德），第八位是乾闥婆王（天神樂師之王）， 第九位是摩尼藏（如意寶的寶藏），第十位是寂靜色（寧靜的色彩）。 此後依次，又有十位佛出世： 第一位佛是廣大智（擁有廣闊智慧的佛），第二位佛是寶光明（擁有珍寶般光明的佛）， 第三位是虛空云（如虛空般自在的云），第四位是殊勝相（擁有殊勝相貌的佛）， 第五位是圓滿戒（持守圓滿戒律的佛），第六位是那羅延（印度教神祇，在此指擁有強大力量的佛）， 第七位是須彌德（擁有如須彌山般功德的佛），第八位是功德輪（擁有功德之輪的佛）， 第九位是無勝幢（擁有無與倫比的旗幟的佛），第十位是大樹山（如大樹般穩固的山）。 此後依次，又有十位佛出世： 第一位是娑羅藏（娑羅樹的寶藏），第二位是世主身（擁有世間主宰之身的佛）， 第三位是高顯光（擁有高顯光明的佛），第四位是金剛照（擁有金剛般光輝的佛）， 第五位是地威力（擁有大地般力量的佛），第六位是甚深法（擁有甚深佛法的佛）， 第七位是法慧音（擁有佛法智慧之音的佛），第八位是須彌幢（擁有如須彌山般旗幟的佛）， 第九位是勝光明（擁有殊勝光明的佛），第十位是妙寶光（擁有美妙珍寶光芒的佛）。 此後依次，又有十位佛出世： 第一位是梵光明（擁有梵天般光明的佛），第二位是虛空音（擁有如虛空般自在之音的佛）， 第三位是法界身（擁有法界之身的佛），第四位是光明輪（擁有光明之輪的佛）， 第五位是智慧幢（擁有智慧之旗幟的佛），第六位是虛空燈（如虛空般照亮的燈）， 第七位是微妙德（擁有微妙功德的佛），第八位是遍照光（擁有普照一切的光明的佛）， 第九位是勝福光（擁有殊勝福德光明的佛），第十位是大悲云（擁有大慈大悲如雲般的佛）。 此後依次，又有十位佛出世： 第一位是力光慧（擁有力量、光明和智慧的佛），第二位是普現前（普遍顯現於前的佛）， 第三位是高顯光（擁有高顯光明的佛），第四位是光明身（擁有光明之身的佛）， 第五位是法起佛（因佛法而興起的佛），第六位是寶相佛（擁有珍寶相貌的佛）， 第七位是速疾風（如疾風般迅速的佛），第八位是勇猛幢（擁有勇猛旗幟的佛）， 第九位是妙寶蓋（擁有美妙珍寶傘蓋的佛），第十位是照三世（照耀過去、現在、未來的佛）。 此後依次，又有十位佛出世： 第一位是愿海光（擁有如願海般光明的佛），第二位是金剛身（擁有金剛般堅固之身的佛）， 第三位是須彌德（擁有如須彌山般功德的佛），第四位是念幢王（擁有念力之旗幟的佛）， 第五位是功德慧（擁有功德和智慧的佛），第六位是智慧燈（擁有智慧之燈的佛）， 第七位是光明幢（擁有光明之旗幟的佛），第八位是廣大智（擁有廣闊智慧的佛）， 第九位是法
【English Translation】 English version The seventh is Sumeru Merit (merit as high as Mount Sumeru), the eighth is Gandharva King (king of celestial musicians), the ninth is Mani Treasury (a treasure of wish-fulfilling jewels), and the tenth is Tranquil Color (a serene color). Following this sequence, there are ten more Buddhas who appear: The first Buddha is Vast Wisdom (a Buddha with vast wisdom), the second Buddha is Jewel Light (a Buddha with jewel-like light), the third is Void Cloud (a cloud as free as the void), the fourth is Superior Form (a Buddha with a superior appearance), the fifth is Perfect Precepts (a Buddha who upholds perfect precepts), the sixth is Narayana (a Hindu deity, here referring to a Buddha with great power), the seventh is Sumeru Virtue (a Buddha with merit like Mount Sumeru), the eighth is Merit Wheel (a Buddha with a wheel of merit), the ninth is Unsurpassed Banner (a Buddha with an unparalleled banner), and the tenth is Great Tree Mountain (a mountain as stable as a great tree). Following this sequence, there are ten more Buddhas who appear: The first is Sala Treasury (a treasure of the Sala tree), the second is World Lord Body (a Buddha with the body of the world's master), the third is High Manifest Light (a Buddha with high manifest light), the fourth is Vajra Illumination (a Buddha with vajra-like radiance), the fifth is Earth Power (a Buddha with the power of the earth), the sixth is Profound Dharma (a Buddha with profound Dharma), the seventh is Dharma Wisdom Sound (a Buddha with the sound of Dharma wisdom), the eighth is Sumeru Banner (a Buddha with a banner like Mount Sumeru), the ninth is Superior Light (a Buddha with superior light), and the tenth is Wonderful Jewel Light (a Buddha with the light of wonderful jewels). Following this sequence, there are ten more Buddhas who appear: The first is Brahma Light (a Buddha with Brahma-like light), the second is Void Sound (a Buddha with a sound as free as the void), the third is Dharma Realm Body (a Buddha with the body of the Dharma realm), the fourth is Light Wheel (a Buddha with a wheel of light), the fifth is Wisdom Banner (a Buddha with a banner of wisdom), the sixth is Void Lamp (a lamp that illuminates like the void), the seventh is Subtle Virtue (a Buddha with subtle merit), the eighth is Universal Illumination (a Buddha with light that illuminates everything), the ninth is Superior Fortune Light (a Buddha with the light of superior fortune), and the tenth is Great Compassion Cloud (a Buddha with great compassion like a cloud). Following this sequence, there are ten more Buddhas who appear: The first is Power Light Wisdom (a Buddha with power, light, and wisdom), the second is Universal Manifestation (a Buddha who universally manifests), the third is High Manifest Light (a Buddha with high manifest light), the fourth is Light Body (a Buddha with a body of light), the fifth is Dharma Rising Buddha (a Buddha who arises from the Dharma), the sixth is Jewel Form Buddha (a Buddha with a jewel-like form), the seventh is Swift Wind (a Buddha as swift as the wind), the eighth is Valiant Banner (a Buddha with a valiant banner), the ninth is Wonderful Jewel Canopy (a Buddha with a wonderful jewel canopy), and the tenth is Illuminating Three Worlds (a Buddha who illuminates the past, present, and future). Following this sequence, there are ten more Buddhas who appear: The first is Vow Ocean Light (a Buddha with light like an ocean of vows), the second is Vajra Body (a Buddha with a vajra-like firm body), the third is Sumeru Virtue (a Buddha with merit like Mount Sumeru), the fourth is Mindfulness Banner King (a Buddha with a banner of mindfulness), the fifth is Merit Wisdom (a Buddha with merit and wisdom), the sixth is Wisdom Lamp (a Buddha with a lamp of wisdom), the seventh is Light Banner (a Buddha with a banner of light), the eighth is Vast Wisdom (a Buddha with vast wisdom), the ninth is Dharma
界智， 第十法海智。 從此後次第， 復有十佛出： 初名佈施法， 次名功德輪， 三名勝妙云， 四名忍智燈， 五名寂靜音， 六名寂靜幢， 七名世間燈， 八名深大愿， 九名無勝幢， 十名智焰海。 從此後次第， 復有十佛出： 初佛法自在， 二佛無礙慧， 三名意海慧， 四名眾妙音， 五名自在施， 六名普現前， 七名隨樂身， 八名住勝德， 第九本性佛， 第十賢德佛。 須彌塵數劫， 此中所有佛， 普作世間燈， 我悉曾供養。 佛剎微塵劫， 所有佛出現， 我皆曾供養， 入此解脫門。 我于無量劫， 修行得此道； 汝若能修行， 不久亦當得。
「善男子！我唯知此菩薩普現一切世間調伏眾生解脫。如諸菩薩摩訶薩，集無邊行，生種種解，現種種身，具種種根，滿種種愿，入種種三昧，起種種神變，能種種觀察法，入種種智慧門，得種種法光明；而我云何能知能說彼功德行？
「善男子！去此不遠，有主夜神，名：寂靜音海，坐摩尼光幢莊嚴蓮華座，百萬阿僧祇主夜神前後圍繞。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰
，辭退而去。
大方廣佛華嚴經卷第七十 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十一
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十二
爾時，善財童子于普救眾生妙德夜神所，聞菩薩普現一切世間調伏眾生解脫門，了知信解，自在安住；而往寂靜音海夜神所，頂禮其足，繞無數匝，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，我欲依善知識，學菩薩行，入菩薩行，修菩薩行，住菩薩行。唯愿慈哀，為我宣說：菩薩云何學菩薩行？云何修菩薩道？」時，彼夜神告善財言：
「善哉善哉！善男子！汝能依善知識求菩薩行。
「善男子！我得菩薩唸唸出生廣大喜莊嚴解脫門。」
善財言：「大聖！此解脫門為何事業？行何境界？起何方便？作何觀察？」
夜神言：
「善男子！我發起清凈平等樂欲心，我發起離一切世間塵垢清凈堅固莊嚴不可壞樂欲心，我發起攀緣不退轉位永不退轉心，我發起莊嚴功德寶山不動心，我發起無住處心，我發起普現一切眾生前救護心，我發起見一切佛海無厭足心，我發起求一切菩薩清凈願力心，我發起住大智光明海心，我發起令一切眾生超過憂惱曠野
【現代漢語翻譯】 現代漢語譯本，便辭別離開了。
《大方廣佛華嚴經》卷第七十 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第七十一
于闐國三藏實叉難陀（Siksananda）奉 制譯
入法界品第三十九之十二
那時，善財童子在普救眾生妙德夜神（Pusvat-prabhāsa-rātri-devatā）那裡，聽聞了菩薩普遍顯現一切世間調伏眾生的解脫法門，已經瞭解信受，自在安住；然後前往寂靜音海夜神（Śānta-rava-sāgara-rātri-devatā）那裡，頂禮她的雙足，繞行無數圈，在她面前合掌說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），我想要依止善知識，學習菩薩的修行，進入菩薩的修行，修習菩薩的修行，安住于菩薩的修行。唯愿您慈悲哀憫，為我宣說：菩薩如何學習菩薩的修行？如何修習菩薩的道？』這時，那位夜神告訴善財說：
『善哉善哉！善男子！你能夠依止善知識尋求菩薩的修行，真是太好了！』
『善男子！我得到了菩薩唸唸出生廣大喜悅莊嚴的解脫法門。』
善財說：『大聖！這個解脫法門是做什麼的？它的境界是什麼？它發起什麼方便？它作什麼觀察？』
夜神說：
『善男子！我發起清凈平等喜樂的願望心，我發起遠離一切世間塵垢清凈堅固莊嚴不可破壞的喜樂願望心，我發起攀緣不退轉的地位永不退轉的心，我發起莊嚴功德寶山不動的心，我發起無所住的心，我發起普遍顯現在一切眾生面前救護的心，我發起見到一切佛海永不滿足的心，我發起尋求一切菩薩清凈願力的心，我發起安住于大智慧光明海的心，我發起令一切眾生超越憂愁煩惱的曠野的心。
【English Translation】 English version, and then departed.
The Great Extensive Buddha Flower Adornment Sutra, Volume 70 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 71
Translated under Imperial Decree by Tripiṭaka Master Śikṣānanda of Khotan
Chapter 39, Part 12: Entering the Dharma Realm
At that time, Sudhana (Śudhana) Kumāra, having heard from the Night Goddess Pusvat-prabhāsa (Pusvat-prabhāsa-rātri-devatā) about the Bodhisattva's door of liberation of universally appearing in all worlds to tame sentient beings, understood and believed, and dwelt freely; then he went to the Night Goddess Śānta-rava-sāgara (Śānta-rava-sāgara-rātri-devatā), bowed at her feet, circumambulated her countless times, and with his palms joined together in front of her, said: 'O Holy One! I have already generated the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). I wish to rely on a good teacher, learn the practice of a Bodhisattva, enter the practice of a Bodhisattva, cultivate the practice of a Bodhisattva, and dwell in the practice of a Bodhisattva. I beseech you, with compassion, to explain to me: How does a Bodhisattva learn the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva?' At that time, that Night Goddess said to Sudhana:
'Excellent, excellent! Good man! It is wonderful that you are able to rely on a good teacher to seek the practice of a Bodhisattva.'
'Good man! I have attained the door of liberation of the Bodhisattva's continuous arising of vast joy and adornment.'
Sudhana said: 'O Great Sage! What is the function of this door of liberation? What is its realm? What skillful means does it initiate? What kind of observation does it make?'
The Night Goddess said:
'Good man! I have generated the mind of pure, equal, and joyful desire; I have generated the mind of pure, firm, adorned, and indestructible joyful desire, which is free from all worldly defilements; I have generated the mind of clinging to the irreversible stage, never retreating; I have generated the mind of the immovable mountain of adorned merit; I have generated the mind of no abiding place; I have generated the mind of universally appearing before all sentient beings to protect them; I have generated the mind of never being satisfied with seeing all the Buddha oceans; I have generated the mind of seeking the pure vows of all Bodhisattvas; I have generated the mind of dwelling in the ocean of great wisdom light; I have generated the mind of enabling all sentient beings to transcend the wilderness of sorrow and affliction.'
心，我發起令一切眾生舍離愁憂苦惱心，我發起令一切眾生舍離不可意色、聲、香、味、觸、法心，我發起令一切眾生舍離愛別離苦、怨憎會苦心，我發起令一切眾生舍離惡緣、愚癡等苦心，我發起與一切險難眾生作依怙心，我發起令一切眾生出生死苦處心，我發起令一切眾生舍離生、老、病、死等苦心，我發起令一切眾產生就如來無上法樂心，我發起令一切眾生皆受喜樂心。
「發是心已，復為說法，令其漸至一切智地。所謂：若見眾生樂著所住宮殿、屋宅，我為說法，令其了達諸法自性，離諸執著；若見眾生戀著父母、兄弟、姊妹，我為說法，令其得預諸佛菩薩清凈眾會；若見眾生戀著妻子，我為說法，令其舍離生死愛染，起大悲心，於一切眾生平等無二；若見眾生住于王宮，采女侍奉，我為說法，令其得與眾聖集會，入如來教；若見眾生染著境界，我為說法，令其得入如來境界；若見眾生多瞋恚者，我為說法，令住如來忍波羅蜜；若見眾生其心懈怠，我為說法，令得清凈精進波羅蜜；若見眾生其心散亂，我為說法，令得如來禪波羅蜜；若見眾生入見稠林無明暗障，我為說法，令得出離稠林黑暗；若見眾生無智慧者，我為說法，令得般若波羅蜜；若見眾生染著三界，我為說法，令出生死；若見眾生志意下劣
【現代漢語翻譯】 現代漢語譯本 我發願使一切眾生舍離憂愁苦惱的心，我發願使一切眾生舍離不喜歡的色（rūpa，物質形態）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）、法（dharma，事物）的心，我發願使一切眾生舍離愛別離的痛苦、怨恨相遇的痛苦的心，我發願使一切眾生舍離惡緣、愚癡等痛苦的心，我發願與一切處於危險困境的眾生作為依靠的心，我發願使一切眾生脫離生死輪迴的痛苦的心，我發願使一切眾生舍離生、老、病、死等痛苦的心，我發願使一切眾產生就如來無上的法樂的心，我發願使一切眾生都感受喜悅快樂的心。 發起此心后，再為他們說法，使他們逐漸達到一切智慧的境界。也就是說：如果看到眾生貪戀所居住的宮殿、房屋，我就為他們說法，使他們明瞭諸法的自性，遠離一切執著；如果看到眾生眷戀父母、兄弟、姐妹，我就為他們說法，使他們能夠參與諸佛菩薩清凈的集會；如果看到眾生眷戀妻子，我就為他們說法，使他們舍離生死的愛慾，生起大悲心，對一切眾生平等無二；如果看到眾生住在王宮，有眾多宮女侍奉，我就為他們說法，使他們能夠與眾聖賢同住，進入如來的教誨；如果看到眾生執著于外在境界，我就為他們說法，使他們能夠進入如來的境界；如果看到眾生多有嗔恨，我就為他們說法，使他們安住于如來的忍辱波羅蜜（kṣānti-pāramitā，忍耐的完美）；如果看到眾生內心懈怠，我就為他們說法，使他們獲得清凈精進波羅蜜（vīrya-pāramitā，精進的完美）；如果看到眾生內心散亂，我就為他們說法，使他們獲得如來禪定波羅蜜（dhyāna-pāramitā，禪定的完美）；如果看到眾生陷入見解稠密的森林，被無明的黑暗遮蔽，我就為他們說法，使他們能夠出離稠密的森林黑暗；如果看到眾生沒有智慧，我就為他們說法，使他們獲得般若波羅蜜（prajñā-pāramitā，智慧的完美）；如果看到眾生執著於三界（triloka，欲界、色界、無色界），我就為他們說法，使他們脫離生死輪迴；如果看到眾生志向低下
【English Translation】 English version I generate the mind to cause all sentient beings to abandon the mind of sorrow and suffering, I generate the mind to cause all sentient beings to abandon the mind of undesirable forms (rūpa), sounds (śabda), smells (gandha), tastes (rasa), touches (sparśa), and dharmas (dharma), I generate the mind to cause all sentient beings to abandon the suffering of separation from loved ones and the suffering of encountering those they hate, I generate the mind to cause all sentient beings to abandon the suffering of bad conditions and ignorance, I generate the mind to be a refuge for all sentient beings in danger and difficulty, I generate the mind to cause all sentient beings to be liberated from the suffering of birth and death, I generate the mind to cause all sentient beings to abandon the suffering of birth, old age, sickness, and death, I generate the mind to cause all sentient beings to achieve the unsurpassed Dharma bliss of the Tathāgata, I generate the mind to cause all sentient beings to receive joy and happiness. Having generated this mind, I will then preach the Dharma to them, causing them to gradually reach the state of all-knowing wisdom. That is to say: if I see sentient beings attached to the palaces and houses they live in, I will preach the Dharma to them, causing them to understand the self-nature of all dharmas and to be free from all attachments; if I see sentient beings attached to their parents, brothers, and sisters, I will preach the Dharma to them, causing them to be able to participate in the pure assemblies of all Buddhas and Bodhisattvas; if I see sentient beings attached to their wives, I will preach the Dharma to them, causing them to abandon the love and attachment of birth and death, to generate great compassion, and to be equal and non-dual towards all sentient beings; if I see sentient beings living in royal palaces, attended by many palace women, I will preach the Dharma to them, causing them to be able to dwell with the sages and enter the teachings of the Tathāgata; if I see sentient beings attached to external realms, I will preach the Dharma to them, causing them to be able to enter the realm of the Tathāgata; if I see sentient beings with much anger, I will preach the Dharma to them, causing them to abide in the Tathāgata's perfection of patience (kṣānti-pāramitā); if I see sentient beings whose minds are lazy, I will preach the Dharma to them, causing them to obtain the pure perfection of diligence (vīrya-pāramitā); if I see sentient beings whose minds are scattered, I will preach the Dharma to them, causing them to obtain the Tathāgata's perfection of meditation (dhyāna-pāramitā); if I see sentient beings trapped in a dense forest of views, obscured by the darkness of ignorance, I will preach the Dharma to them, causing them to be able to escape the darkness of the dense forest; if I see sentient beings without wisdom, I will preach the Dharma to them, causing them to obtain the perfection of wisdom (prajñā-pāramitā); if I see sentient beings attached to the three realms (triloka), I will preach the Dharma to them, causing them to be liberated from birth and death; if I see sentient beings with inferior aspirations
，我為說法，令其圓滿佛菩提愿；若見眾生住自利行，我為說法，令其發起利益一切諸眾生愿；若見眾生志力微弱，我為說法，令得菩薩力波羅蜜；若見眾生愚癡闇心，我為說法，令得菩薩智波羅蜜；若見眾生色相不具，我為說法，令得如來清凈色身；若見眾生形容醜陋，我為說法，令得無上清凈法身；若見眾生色相粗惡，我為說法，令得如來微妙色身；若見眾生情多憂惱，我為說法，令得如來畢竟安樂；若見眾生貧窮所苦，我為說法，令得菩薩功德寶藏；若見眾生住止園林，我為說法，令彼勤求佛法因緣；若見眾生行於道路，我為說法，令其趣向一切智道；若見眾生在聚落中，我為說法，令出三界；若見眾生住止人間，我為說法，令其超越二乘之道，住如來地；若見眾生居住城廓，我為說法，令其得住法王城中；若見眾生住於四隅，我為說法，令得三世平等智慧；若見眾生住于諸方，我為說法，令得智慧見一切法；若見眾生貪行多者，我為彼說不凈觀門，令其舍離生死愛染；若見眾生瞋行多者，我為彼說大慈觀門，令其得入勤加修習；若見眾生癡行多者，我為說法，令得明智觀諸法海；若見眾生等分行者，我為說法，令其得入諸乘愿海；若見眾生樂生死樂，我為說法，令其厭離；若見眾生厭生死苦，應為如來所化度
【現代漢語翻譯】 現代漢語譯本 如果我看到眾生髮愿要圓滿成就佛的菩提願望，我會為他們說法，使他們圓滿這個願望；如果我看到眾生只專注于自身的修行，我會為他們說法，使他們發起利益一切眾生的願望；如果我看到眾生意志薄弱，我會為他們說法，使他們獲得菩薩的力波羅蜜（菩薩的十種修行之一，指力量的圓滿）；如果我看到眾生愚昧無知，內心黑暗，我會為他們說法，使他們獲得菩薩的智波羅蜜（菩薩的十種修行之一，指智慧的圓滿）；如果我看到眾生外貌不完整，我會為他們說法，使他們獲得如來清凈的色身（佛的莊嚴身相）；如果我看到眾生容貌醜陋，我會為他們說法，使他們獲得無上清凈的法身（佛的真理之身）；如果我看到眾生外貌粗俗惡劣，我會為他們說法，使他們獲得如來微妙的色身；如果我看到眾生情緒低落，充滿憂愁煩惱，我會為他們說法，使他們獲得如來的究竟安樂；如果我看到眾生貧窮困苦，我會為他們說法，使他們獲得菩薩的功德寶藏；如果我看到眾生居住在園林中，我會為他們說法，使他們勤奮尋求佛法的因緣；如果我看到眾生行走在道路上，我會為他們說法，使他們走向一切智道（佛的智慧之道）；如果我看到眾生居住在村落中，我會為他們說法，使他們脫離三界（欲界、色界、無色界）；如果我看到眾生居住在人間，我會為他們說法，使他們超越二乘（聲聞乘和緣覺乘）的修行，安住于如來的境界；如果我看到眾生居住在城郭中，我會為他們說法，使他們安住於法王城中（佛的教法之城）；如果我看到眾生居住在四方角落，我會為他們說法，使他們獲得三世（過去、現在、未來）平等的智慧；如果我看到眾生居住在各個地方，我會為他們說法，使他們獲得智慧，能夠洞見一切法；如果我看到眾生貪慾心很重，我會為他們說不凈觀法門，使他們舍離對生死的愛戀和執著；如果我看到眾生嗔恨心很重，我會為他們說大慈觀法門，使他們能夠進入勤奮修習的狀態；如果我看到眾生愚癡心很重，我會為他們說法，使他們獲得明智，能夠觀察諸法如海；如果我看到眾生各種習性比較平均，我會為他們說法，使他們能夠進入諸乘的愿海；如果我看到眾生喜歡生死的快樂，我會為他們說法，使他們厭離生死；如果我看到眾生厭惡生死的痛苦，就應該用如來的教法來度化他們。
【English Translation】 English version If I see sentient beings aspiring to fulfill the Bodhi vow of Buddhahood, I will preach the Dharma to them, enabling them to fulfill this vow. If I see sentient beings dwelling in self-benefiting practices, I will preach the Dharma to them, inspiring them to generate the vow to benefit all sentient beings. If I see sentient beings with weak willpower, I will preach the Dharma to them, enabling them to attain the Bodhisattva's Power Paramita (one of the ten perfections of a Bodhisattva, referring to the perfection of power). If I see sentient beings who are ignorant and whose minds are darkened, I will preach the Dharma to them, enabling them to attain the Bodhisattva's Wisdom Paramita (one of the ten perfections of a Bodhisattva, referring to the perfection of wisdom). If I see sentient beings with incomplete physical forms, I will preach the Dharma to them, enabling them to attain the pure form body of the Tathagata (the majestic form of a Buddha). If I see sentient beings with ugly appearances, I will preach the Dharma to them, enabling them to attain the supreme pure Dharma body (the body of truth of a Buddha). If I see sentient beings with coarse and unpleasant appearances, I will preach the Dharma to them, enabling them to attain the subtle form body of the Tathagata. If I see sentient beings who are emotionally distressed and full of sorrow, I will preach the Dharma to them, enabling them to attain the ultimate bliss of the Tathagata. If I see sentient beings suffering from poverty, I will preach the Dharma to them, enabling them to attain the treasure of the Bodhisattva's merits. If I see sentient beings dwelling in gardens, I will preach the Dharma to them, encouraging them to diligently seek the causes and conditions for the Buddha's teachings. If I see sentient beings walking on roads, I will preach the Dharma to them, guiding them towards the path of all-knowing wisdom (the path of Buddha's wisdom). If I see sentient beings living in villages, I will preach the Dharma to them, enabling them to transcend the three realms (the desire realm, the form realm, and the formless realm). If I see sentient beings living in the human realm, I will preach the Dharma to them, enabling them to transcend the practices of the two vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle) and abide in the realm of the Tathagata. If I see sentient beings living in cities, I will preach the Dharma to them, enabling them to abide in the city of the Dharma King (the city of Buddha's teachings). If I see sentient beings living in the four corners, I will preach the Dharma to them, enabling them to attain the equal wisdom of the three times (past, present, and future). If I see sentient beings living in various places, I will preach the Dharma to them, enabling them to attain the wisdom to see all dharmas. If I see sentient beings with strong greed, I will teach them the contemplation of impurity, enabling them to abandon their love and attachment to birth and death. If I see sentient beings with strong anger, I will teach them the contemplation of great compassion, enabling them to enter into diligent practice. If I see sentient beings with strong ignorance, I will preach the Dharma to them, enabling them to attain clear wisdom and observe the ocean of all dharmas. If I see sentient beings with balanced tendencies, I will preach the Dharma to them, enabling them to enter the ocean of vows of all vehicles. If I see sentient beings who enjoy the pleasures of birth and death, I will preach the Dharma to them, enabling them to become weary of birth and death. If I see sentient beings who are weary of the suffering of birth and death, they should be transformed and liberated by the teachings of the Tathagata.
者，我為說法，令能方便示現受生；若見眾生愛著五蘊，我為說法，令其得住無依境界；若見眾生其心下劣，我為顯示勝莊嚴道；若見眾生心生憍慢，我為其說平等法忍；若見眾生其心諂曲，我為其說菩薩直心。善男子！我以此等無量法施攝諸眾生，種種方便教化調伏，令離惡道，受人天樂，脫三界縛，住一切智；我時便得廣大歡喜法光明海，其心怡暢，安隱適悅。
「複次，善男子！我常觀察一切菩薩道場眾會，修種種願行，現種種凈身，有種種常光，放種種光明；以種種方便，入一切智門，入種種三昧，現種種神變，出種種音聲海，具種種莊嚴身，入種種如來門，詣種種國土海，見種種諸佛海，得種種辯才海，照種種解脫境，得種種智光海，入種種三昧海，遊戲種種諸解脫門，以種種門趣一切智，種種莊嚴虛空法界，以種種莊嚴云遍覆虛空，觀察種種道場眾會，集種種世界，入種種佛剎，詣種種方海，受種種如來命，從種種如來所，與種種菩薩俱，雨種種莊嚴云，入如來種種方便，觀如來種種法海，入種種智慧海，坐種種莊嚴座。善男子！我觀察此道場眾會，知佛神力無量無邊，生大歡喜。
「善男子！我觀毗盧遮那如來，唸唸出現不可思議清凈色身；既見是已，生大歡喜。又觀如來於唸唸中，放大
【現代漢語翻譯】 現代漢語譯本：我為眾生說法，是爲了讓他們能夠方便地示現受生；如果看到眾生執著於五蘊（色、受、想、行、識），我就為他們說法，讓他們能夠安住于無所依賴的境界；如果看到眾生心性低下，我就為他們顯示殊勝莊嚴的道；如果看到眾生心生驕慢，我就為他們說平等法忍；如果看到眾生心懷諂曲，我就為他們說菩薩的直心。善男子！我用這些無量的法施來攝受眾生，用種種方便教化調伏他們，讓他們脫離惡道，享受人天之樂，解脫三界束縛，安住於一切智（佛的智慧）；那時，我便得到廣大歡喜的法光明海，內心怡悅舒暢，安穩適意。 複次，善男子！我常常觀察一切菩薩道場的集會，他們修習種種願行，顯現種種清凈之身，有種種常光，放出種種光明；用種種方便，進入一切智之門，進入種種三昧（禪定），顯現種種神通變化，發出種種音聲海，具足種種莊嚴之身，進入種種如來之門，前往種種國土海，見到種種諸佛海，得到種種辯才海，照耀種種解脫之境，得到種種智慧光海，進入種種三昧海，在種種解脫門中游戲，用種種門趣向一切智，用種種莊嚴來莊嚴虛空法界，用種種莊嚴云遍覆虛空，觀察種種道場集會，聚集種種世界，進入種種佛剎，前往種種方海，接受種種如來之命，從種種如來之處，與種種菩薩在一起，降下種種莊嚴云，進入如來的種種方便，觀察如來的種種法海，進入種種智慧海，坐在種種莊嚴座上。善男子！我觀察這些道場集會，知道佛的神力無量無邊，生起大歡喜。 善男子！我觀察毗盧遮那如來（法身佛），唸唸出現不可思議的清凈色身；看到這些之後，我生起大歡喜。我又觀察如來在念念之中，放出
【English Translation】 English version: I preach the Dharma to enable beings to conveniently manifest rebirth; if I see beings attached to the five skandhas (form, feeling, perception, mental formations, consciousness), I preach the Dharma to enable them to abide in a state of non-reliance; if I see beings with inferior minds, I reveal to them the path of supreme adornment; if I see beings with arrogant minds, I speak to them of the forbearance of equality; if I see beings with deceitful minds, I speak to them of the Bodhisattva's straightforward mind. Good man! I use these immeasurable Dharma teachings to gather all beings, using various skillful means to teach and tame them, enabling them to leave the evil paths, enjoy the pleasures of humans and gods, escape the bonds of the three realms, and abide in all-knowing wisdom (Buddha's wisdom); at that time, I obtain the vast ocean of joyful Dharma light, my heart is delighted and at ease, peaceful and comfortable. Furthermore, good man! I constantly observe all the assemblies in the Bodhisattva's sacred places, who cultivate various vows and practices, manifest various pure bodies, possess various constant lights, and emit various kinds of light; using various skillful means, they enter the gate of all-knowing wisdom, enter various samadhis (meditative states), manifest various miraculous transformations, emit various oceans of sound, possess various adorned bodies, enter various gates of the Tathagatas, go to various oceans of lands, see various oceans of Buddhas, obtain various oceans of eloquence, illuminate various realms of liberation, obtain various oceans of wisdom light, enter various oceans of samadhi, play in various gates of liberation, use various gates to approach all-knowing wisdom, adorn the Dharma realm of space with various adornments, cover space with various clouds of adornment, observe various assemblies in sacred places, gather various worlds, enter various Buddha lands, go to various oceans of directions, receive various commands of the Tathagatas, from various places of the Tathagatas, together with various Bodhisattvas, rain down various clouds of adornment, enter various skillful means of the Tathagatas, observe various oceans of Dharma of the Tathagatas, enter various oceans of wisdom, and sit on various adorned seats. Good man! I observe these assemblies in sacred places, knowing that the Buddha's divine power is immeasurable and boundless, and I generate great joy. Good man! I observe the Vairocana Tathagata (Dharma body Buddha), who manifests inconceivable pure bodies in every thought; having seen this, I generate great joy. I also observe the Tathagata, in every thought, emitting
光明充滿法界；既見是已，生大歡喜。又見如來一一毛孔，唸唸出現無量佛剎微塵數光明海，一一光明以無量佛剎微塵數光明而為眷屬，一一週遍一切法界，消滅一切諸眾生苦；既見是已，生大歡喜。又，善男子！我觀如來頂及兩肩，唸唸出現一切佛剎微塵數寶焰山云，充滿十方一切法界；既見是已，生大歡喜。又，善男子！我觀如來一一毛孔，于唸唸中，出一切佛剎微塵數香光明雲，充滿十方一切佛剎；既見是已，生大歡喜。又，善男子！我觀如來一一相，唸唸出一切佛剎微塵數諸相莊嚴如來身云，遍往十方一切世界；既見是已，生大歡喜。又，善男子！我觀如來一一毛孔，于唸唸中，出不可說佛剎微塵數佛變化云，示現如來從初發心、修波羅蜜、具莊嚴道、入菩薩地；既見是已，生大歡喜。又，善男子！我觀如來一一毛孔，唸唸出現不可說不可說佛剎微塵數天王身云，及以天王自在神變，充遍一切十方法界，應以天王身而得度者，即現其前而為說法；既見是已，生大歡喜。如天王身云，其龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王身云，莫不皆於一一毛孔，如是出現，如是說法；我見是已，于唸唸中，生大歡喜，生大信樂，量與法界薩婆若等。昔所未得而今始得，昔所未
【現代漢語翻譯】 現代漢語譯本：光明充滿了整個法界；看到這些后，我生起了巨大的歡喜。我又看到如來（Tathagata，佛的稱號）的每一個毛孔，在每一個念頭中都出現無量佛剎微塵數的光明海，每一個光明都以無量佛剎微塵數的光明作為眷屬，每一個光明都周遍一切法界，消滅一切眾生的痛苦；看到這些后，我生起了巨大的歡喜。還有，善男子！我看到如來的頭頂和雙肩，在每一個念頭中都出現一切佛剎微塵數的寶焰山云，充滿了十方一切法界；看到這些后，我生起了巨大的歡喜。還有，善男子！我看到如來的每一個毛孔，在每一個念頭中，都發出一切佛剎微塵數的香光明雲，充滿了十方一切佛剎；看到這些后，我生起了巨大的歡喜。還有，善男子！我看到如來的每一個相，在每一個念頭中，都發出一切佛剎微塵數的諸相莊嚴如來身云，遍往十方一切世界；看到這些后，我生起了巨大的歡喜。還有，善男子！我看到如來的每一個毛孔，在每一個念頭中，都發出不可說佛剎微塵數的佛變化云，示現如來從最初發心、修行波羅蜜（Paramita，到達彼岸的方法）、具足莊嚴之道、進入菩薩地（Bodhisattva-bhumi，菩薩的修行階段）；看到這些后，我生起了巨大的歡喜。還有，善男子！我看到如來的每一個毛孔，在每一個念頭中，都出現不可說不可說佛剎微塵數的天王身云，以及天王的自在神通變化，充滿一切十方法界，應以天王身而得度化的眾生，就立刻出現在他們面前為他們說法；看到這些后，我生起了巨大的歡喜。如同天王身云一樣，龍王（Naga-raja）、夜叉王（Yaksa-raja）、乾闥婆王（Gandharva-raja）、阿修羅王（Asura-raja）、迦樓羅王（Garuda-raja）、緊那羅王（Kinnara-raja）、摩睺羅伽王（Mahoraga-raja）、人王、梵王（Brahma-raja）的身云，無不都是在每一個毛孔中，這樣出現，這樣說法；我看到這些后，在每一個念頭中，都生起巨大的歡喜，生起巨大的信樂，其量與法界薩婆若（Sarvajna，一切智）相等。過去所未曾得到的，而今才得到，過去所未曾
【English Translation】 English version: Light filled the entire Dharma realm; having seen this, I generated great joy. I also saw that from each pore of the Tathagata (the thus-gone one, an epithet of the Buddha), in every thought moment, there appeared immeasurable oceans of light, as numerous as the dust particles of countless Buddha-lands. Each light had immeasurable lights as numerous as the dust particles of countless Buddha-lands as its retinue. Each light pervaded all Dharma realms, extinguishing the suffering of all sentient beings; having seen this, I generated great joy. Furthermore, good man! I saw that from the crown of the Tathagata's head and from both shoulders, in every thought moment, there appeared clouds of jeweled flames as numerous as the dust particles of all Buddha-lands, filling all the ten directions and all Dharma realms; having seen this, I generated great joy. Furthermore, good man! I saw that from each pore of the Tathagata, in every thought moment, there emanated clouds of fragrant light as numerous as the dust particles of all Buddha-lands, filling all the Buddha-lands in the ten directions; having seen this, I generated great joy. Furthermore, good man! I saw that from each characteristic of the Tathagata, in every thought moment, there emanated clouds of adorned Tathagata bodies as numerous as the dust particles of all Buddha-lands, going to all worlds in the ten directions; having seen this, I generated great joy. Furthermore, good man! I saw that from each pore of the Tathagata, in every thought moment, there emanated clouds of Buddha transformations as numerous as the dust particles of inexpressible Buddha-lands, demonstrating the Tathagata's initial aspiration, the practice of Paramita (perfections), the attainment of the path of adornment, and the entry into the Bodhisattva-bhumi (Bodhisattva stages); having seen this, I generated great joy. Furthermore, good man! I saw that from each pore of the Tathagata, in every thought moment, there appeared clouds of celestial king bodies as numerous as the dust particles of inexpressible, inexpressible Buddha-lands, along with the celestial kings' sovereign spiritual transformations, filling all the ten directions and all Dharma realms. Those who were to be liberated by the body of a celestial king, immediately appeared before them and taught the Dharma; having seen this, I generated great joy. Just like the clouds of celestial king bodies, the clouds of Naga-raja (dragon king), Yaksa-raja (yaksha king), Gandharva-raja (gandharva king), Asura-raja (asura king), Garuda-raja (garuda king), Kinnara-raja (kinnara king), Mahoraga-raja (mahoraga king), human king, and Brahma-raja (brahma king) bodies, all appeared in each pore in this way, and taught the Dharma in this way; having seen this, in every thought moment, I generated great joy, generated great faith and delight, the measure of which was equal to the Dharma realm and Sarvajna (omniscience). What was not obtained in the past, I have now obtained, what was not
證而今始證，昔所未入而今始入，昔所未滿而今始滿，昔所未見而今始見，昔所未聞而今始聞。何以故？以能了知法界相故，知一切法唯一相故，能平等入三世道故，能說一切無邊法故。
「善男子！我入此菩薩唸唸出生廣大喜莊嚴解脫光明海。又，善男子！此解脫無邊，普入一切法界門故；此解脫無盡，等發一切智性心故；此解脫無際，入無際畔一切眾生心想中故；此解脫甚深，寂靜智慧所知境故；此解脫廣大，周遍一切如來境故；此解脫無壞，菩薩智眼之所知故；此解脫無底，盡於法界之源底故。此解脫者即是普門，於一事中普見一切諸神變故；此解脫者終不可取，一切法身等無二故；此解脫者終無有生，以能了知如幻法故；此解脫者猶如影像，一切智愿光所生故；此解脫者猶如變化，化生菩薩諸勝行故；此解脫者猶如大地，為一切眾生所依處故；此解脫者猶如大水，能以大悲潤一切故；此解脫者猶如大火，干竭眾生貪愛水故；此解脫者猶如大風，令諸眾生速疾趣於一切智故；此解脫者猶如大海，種種功德莊嚴一切諸眾生故；此解脫者如須彌山，出一切智法寶海故；此解脫者如大城廓，一切妙法所莊嚴故；此解脫者猶如虛空，普容三世佛神力故；此解脫者猶如大云，普為眾生雨法雨故；此解脫者猶如凈日，
【現代漢語翻譯】 現代漢語譯本：現在才證悟，過去未曾進入而現在才進入，過去未曾圓滿而現在才圓滿，過去未曾見到而現在才見到，過去未曾聽聞而現在才聽聞。為什麼呢？因為能夠了知法界的實相，知道一切法只有一個相，能夠平等地進入過去、現在、未來三世的道，能夠宣說一切無邊的法。 『善男子！我進入這種菩薩唸唸出生廣大喜悅莊嚴的解脫明海。又，善男子！這種解脫是無邊的，普遍進入一切法界的門；這種解脫是無盡的，平等地發起一切智慧的本性；這種解脫是無際的，進入無邊際的一切眾生心中所想；這種解脫是甚深的，是寂靜智慧所能了知的境界；這種解脫是廣大的，周遍一切如來（Tathagata）的境界；這種解脫是無壞的，是菩薩智慧之眼所能了知的；這種解脫是無底的，窮盡法界的根源；這種解脫就是普門，在一件事中普遍見到一切諸神變；這種解脫終究不可執取，因為一切法身（Dharmakaya）平等無二；這種解脫終究沒有生起，因為能夠了知如幻的法；這種解脫猶如影像，是一切智慧的願力之光所生；這種解脫猶如變化，化生菩薩的各種殊勝行為；這種解脫猶如大地，是一切眾生所依賴之處；這種解脫猶如大水，能夠以大悲滋潤一切；這種解脫猶如大火，能夠使眾生貪愛的水乾涸；這種解脫猶如大風，令一切眾生迅速趨向一切智慧；這種解脫猶如大海，以種種功德莊嚴一切眾生；這種解脫猶如須彌山（Sumeru），涌出一切智慧的法寶之海；這種解脫猶如大城廓，以一切妙法所莊嚴；這種解脫猶如虛空，普遍容納過去、現在、未來三世佛的神力；這種解脫猶如大云，普遍為眾生降下法雨；這種解脫猶如清凈的太陽，
【English Translation】 English version: Now I realize, what was not entered before is now entered, what was not fulfilled before is now fulfilled, what was not seen before is now seen, what was not heard before is now heard. Why is this so? Because I am able to understand the true nature of the Dharma realm, know that all dharmas have only one aspect, am able to equally enter the paths of the three times, and am able to expound all boundless dharmas. 『Good man! I enter this Bodhisattva's thought-by-thought arising of vast joy and adorned liberation-clarity ocean. Furthermore, good man! This liberation is boundless, universally entering all the gates of the Dharma realm; this liberation is inexhaustible, equally arousing the nature of all wisdom; this liberation is limitless, entering the thoughts of all sentient beings without limit; this liberation is profound, a realm known by tranquil wisdom; this liberation is vast, pervading all the realms of the Tathagata; this liberation is indestructible, known by the wisdom eye of the Bodhisattva; this liberation is bottomless, exhausting the source of the Dharma realm; this liberation is the universal gate, universally seeing all divine transformations in one thing; this liberation is ultimately unattainable, because all Dharmakayas are equal and non-dual; this liberation ultimately has no arising, because it is able to understand the illusory nature of dharmas; this liberation is like an image, born from the light of the vows of all wisdom; this liberation is like a transformation, transforming the various superior practices of the Bodhisattvas; this liberation is like the earth, a place of reliance for all sentient beings; this liberation is like great water, able to moisten all with great compassion; this liberation is like a great fire, able to dry up the water of sentient beings' greed and love; this liberation is like a great wind, causing all sentient beings to quickly approach all wisdom; this liberation is like a great ocean, adorning all sentient beings with various merits; this liberation is like Mount Sumeru, bringing forth the ocean of Dharma treasures of all wisdom; this liberation is like a great city wall, adorned with all wonderful dharmas; this liberation is like empty space, universally containing the divine power of the Buddhas of the three times; this liberation is like a great cloud, universally raining down the Dharma rain for sentient beings; this liberation is like a pure sun,
能破眾生無知暗故；此解脫者猶如滿月，滿足廣大福德海故；此解脫者猶如真如，悉能周遍一切處故；此解脫者猶如自影，從自善業所化出故；此解脫者猶如呼響，隨其所應為說法故；此解脫者猶如影像，隨眾生心而照現故；此解脫者如大樹王，開敷一切神通華故；此解脫者猶如金剛，從本已來不可壞故；此解脫者如如意珠，出生無量自在力故；此解脫者如離垢藏，摩尼寶王示現一切三世如來諸神力故；此解脫者如喜幢摩尼寶，能平等出一切諸佛法輪聲故。善男子！我今為汝說此譬諭，汝應思惟，隨順悟入。」
爾時，善財童子白寂靜音海夜神言：「大聖！云何修行，得此解脫？」
夜神言：「善男子！菩薩修行十大法藏，得此解脫。何等為十？一修佈施廣大法藏，隨眾生心悉令滿足；二修凈戒廣大法藏，普入一切佛功德海；三修堪忍廣大法藏，能遍思惟一切法性；四修精進廣大法藏，趣一切智恒不退轉；五修禪定廣大法藏，能滅一切眾生熱惱；六修般若廣大法藏，能遍了知一切法海；七修方便廣大法藏，能遍成熟諸眾生海；八修諸愿廣大法藏，遍一切佛剎、一切諸眾生海，盡未來劫修菩薩行；九修諸力廣大法藏，唸唸現於一切法界海、一切佛國土，成等正覺常不休息；十修凈智廣大法藏，得如來智，遍
【現代漢語翻譯】 現代漢語譯本：這種解脫能破除眾生的無知黑暗；這種解脫猶如滿月，因為它圓滿具足廣大的福德海洋；這種解脫猶如真如（宇宙的真實本性），因為它能周遍一切處；這種解脫猶如自己的影子，從自己所做的善業化現出來；這種解脫猶如回聲，因為它能隨眾生的根器而說法；這種解脫猶如影像，因為它能隨眾生的心而顯現；這種解脫猶如大樹王，因為它能開敷一切神通之花；這種解脫猶如金剛，因為它從根本上就不可摧毀；這種解脫猶如如意寶珠，因為它能生出無量的自在力量；這種解脫猶如離垢的寶藏，摩尼寶王（一種珍貴的寶石）能示現一切三世如來（過去、現在、未來）的神力；這種解脫猶如喜幢摩尼寶，它能平等地發出一切諸佛的法輪之聲。善男子！我現在為你講述這些譬喻，你應該仔細思考，從而隨順地領悟並進入這種解脫。 當時，善財童子問寂靜音海夜神說：『大聖！要如何修行，才能得到這種解脫呢？』 夜神回答說：『善男子！菩薩修行十大法藏，就能得到這種解脫。是哪十大法藏呢？第一是修佈施廣大法藏，能隨順眾生的心願，使他們都得到滿足；第二是修凈戒廣大法藏，能普遍進入一切佛的功德海；第三是修堪忍廣大法藏，能普遍思惟一切法的本性；第四是修精進廣大法藏，能趣向一切智慧，恒常不退轉；第五是修禪定廣大法藏，能滅除一切眾生的熱惱；第六是修般若（智慧）廣大法藏，能普遍了知一切法海；第七是修方便廣大法藏，能普遍成熟一切眾生海；第八是修諸愿廣大法藏，能遍及一切佛剎、一切眾生海，盡未來劫修菩薩行；第九是修諸力廣大法藏，能唸唸顯現在一切法界海、一切佛國土，成就正等正覺，永不休息；第十是修凈智廣大法藏，能得到如來的智慧，普遍照耀一切。』
【English Translation】 English version: This liberation can break through the darkness of ignorance in sentient beings; this liberation is like the full moon, because it fully possesses the vast ocean of merit and virtue; this liberation is like Suchness (the true nature of the universe), because it can pervade all places; this liberation is like one's own shadow, because it manifests from the good deeds one has done; this liberation is like an echo, because it speaks the Dharma according to the capacity of sentient beings; this liberation is like an image, because it appears according to the minds of sentient beings; this liberation is like the king of great trees, because it blossoms with all the flowers of spiritual powers; this liberation is like a diamond, because it is indestructible from its very origin; this liberation is like a wish-fulfilling jewel, because it can produce limitless powers of freedom; this liberation is like a treasury free from defilement, because the Mani jewel king (a precious gem) can manifest all the spiritual powers of the Tathagatas (Buddhas) of the three times (past, present, and future); this liberation is like the Mani jewel of the banner of joy, because it can equally emit the sound of the Dharma wheel of all Buddhas. Good man! I am now telling you these parables, you should contemplate them carefully, so as to follow and enter into this liberation. At that time, Sudhana asked the Night Goddess Tranquil Sound Ocean, saying: 'Great Sage! How does one cultivate to attain this liberation?' The Night Goddess replied: 'Good man! Bodhisattvas cultivate the ten great Dharma treasuries, and thus attain this liberation. What are the ten? First is cultivating the great Dharma treasury of giving, which can fulfill the minds of all sentient beings; second is cultivating the great Dharma treasury of pure precepts, which can universally enter the ocean of all Buddha's merits; third is cultivating the great Dharma treasury of patience, which can universally contemplate the nature of all dharmas; fourth is cultivating the great Dharma treasury of diligence, which can approach all wisdom and never regress; fifth is cultivating the great Dharma treasury of meditation, which can extinguish the afflictions of all sentient beings; sixth is cultivating the great Dharma treasury of prajna (wisdom), which can universally understand the ocean of all dharmas; seventh is cultivating the great Dharma treasury of skillful means, which can universally mature the ocean of all sentient beings; eighth is cultivating the great Dharma treasury of vows, which can pervade all Buddha lands and all oceans of sentient beings, and cultivate the Bodhisattva path for the duration of future kalpas; ninth is cultivating the great Dharma treasury of powers, which can manifest in every moment in all the realms of Dharma and all Buddha lands, and attain perfect enlightenment without ceasing; tenth is cultivating the great Dharma treasury of pure wisdom, which can attain the wisdom of the Tathagata and universally illuminate all.'
知三世一切諸法無有障礙。善男子！若諸菩薩安住如是十大法藏，則能獲得如是解脫，清凈增長，積集堅固，安住圓滿。」
善財童子言：「聖者！汝發阿耨多羅三藐三菩提心，其已久如？」
夜神言：
「善男子！此華藏莊嚴世界海東，過十世界海，有世界海，名：一切凈光寶；此世界海中，有世界種，名：一切如來愿光明音；中有世界，名：清凈光金莊嚴，一切香金剛摩尼王為體，形如樓閣，眾妙寶云以為其際，住於一切寶瓔珞海，妙宮殿云而覆其上，凈穢相雜。
「此世界中，乃往古世，有劫名：普光幢，國名：普滿妙藏，道場名：一切寶藏妙月光明，有佛名：不退轉法界音，於此成阿耨多羅三藐三菩提；我于爾時，作菩提樹神，名：具足福德燈光明幢，守護道場；我見彼佛成等正覺、示現神力、發阿耨多羅三藐三菩提心，即於此時，獲得三昧，名：普照如來功德海。此道場中，次有如來出興於世，名：法樹威德山；我時命終，還生此中，為道場主夜神，名：殊妙福智光，見彼如來轉正法輪、現大神通，即得三昧，名：普照一切離貪境界。次有如來出興於世，名：一切法海音聲王；我于彼時，身為夜神，因得見佛承事供養，即獲三昧，名：生長一切善法地。次有如來出興於世，名：寶
【現代漢語翻譯】 現代漢語譯本：
『通曉過去、現在、未來三世一切諸法，沒有任何障礙。善男子！如果各位菩薩安住于這十大法藏，就能獲得這樣的解脫，清凈增長，積累堅固，安住圓滿。』 善財童子問道：『聖者！您發阿耨多羅三藐三菩提心（無上正等正覺之心）已經多久了？』 夜神回答說： 『善男子！在這個華藏莊嚴世界海的東方，越過十個世界海，有一個世界海，名為：一切凈光寶；這個世界海中，有一個世界種，名為：一切如來愿光明音；其中有一個世界，名為：清凈光金莊嚴，以一切香金剛摩尼王為本體，形狀像樓閣，以各種奇妙的寶云作為邊界，安住在一切寶瓔珞海中，上面覆蓋著奇妙的宮殿云，凈與穢相互交雜。 『在這個世界中，在很久遠的過去，有一個劫名為：普光幢，國名為：普滿妙藏，道場名為：一切寶藏妙月光明，有一尊佛名為：不退轉法界音，在這裡成就阿耨多羅三藐三菩提（無上正等正覺）；我當時，作為菩提樹神，名為：具足福德燈光明幢，守護道場；我見到那尊佛成就正等正覺、示現神通、發阿耨多羅三藐三菩提心（無上正等正覺之心），就在此時，獲得三昧（禪定），名為：普照如來功德海。在這個道場中，接著有一尊如來出世，名為：法樹威德山；我那時命終，又出生在這裡，作為道場主夜神，名為：殊妙福智光，見到那尊如來轉正法輪、顯現大神通，就得到三昧（禪定），名為：普照一切離貪境界。接著有一尊如來出世，名為：一切法海音聲王；我那時，身為夜神，因為見到佛而承事供養，就獲得三昧（禪定），名為：生長一切善法地。接著有一尊如來出世，名為：寶』
【English Translation】 English version:
'Knowing all dharmas (phenomena) of the three times (past, present, and future) without any obstruction. Good man! If all Bodhisattvas dwell in these ten great Dharma treasuries, they will be able to attain such liberation, pure growth, accumulation of firmness, and perfect dwelling.' Sudhana asked: 'Holy one! How long has it been since you generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' The night goddess replied: 'Good man! To the east of this Flower Treasury Adorned World Sea, beyond ten world seas, there is a world sea named: All Pure Light Treasure; within this world sea, there is a world seed named: All Tathagata's Vow Luminous Sound; within it, there is a world named: Pure Light Gold Adornment, with all Fragrant Vajra Mani Kings as its substance, shaped like a pavilion, with various wonderful treasure clouds as its boundaries, dwelling in all Treasure Garland Seas, covered by wonderful palace clouds, with purity and defilement intermingled. 'In this world, in the ancient past, there was a kalpa (eon) named: Universal Light Banner, a country named: Universal Full Wonderful Treasury, a bodhimanda (place of enlightenment) named: All Treasure Wonderful Moon Light, and a Buddha named: Non-Retrogressing Dharma Realm Sound, who attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) here; at that time, I was a Bodhi tree spirit, named: Complete Merit Lamp Luminous Banner, guarding the bodhimanda; I saw that Buddha attain perfect enlightenment, manifest supernatural powers, and generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and at that very moment, I attained samadhi (meditative absorption) named: Universally Illuminating Tathagata's Ocean of Merits. In this bodhimanda, subsequently, a Tathagata appeared in the world, named: Dharma Tree Majestic Mountain; at that time, I passed away and was reborn here, as the night goddess of the bodhimanda, named: Exquisite Merit Wisdom Light, and saw that Tathagata turn the Dharma wheel and manifest great supernatural powers, and I attained samadhi (meditative absorption) named: Universally Illuminating All Detachment Realms. Subsequently, a Tathagata appeared in the world, named: All Dharma Ocean Sound King; at that time, as a night goddess, because I saw the Buddha and served and made offerings, I attained samadhi (meditative absorption) named: Growing All Good Dharma Grounds. Subsequently, a Tathagata appeared in the world, named: Treasure'
光明燈幢王；我于彼時，身為夜神，因得見佛承事供養，即獲三昧，名：普現神通光明雲。次有如來，出興於世，名：功德須彌光；我于彼時，身為夜神，因得見佛承事供養，即獲三昧，名：普照諸佛海。次有如來出興於世，名：法雲音聲王；我于彼時，身為夜神，因得見佛承事供養，即獲三昧，名：一切法海燈。次有如來出興於世，名：智燈照耀王；我于彼時，身為夜神，因得見佛承事供養，即獲三昧，名：滅一切眾生苦清凈光明燈。次有如來出興於世，名：法勇妙德幢；我于彼時，身為夜神，因得見佛承事供養，即獲三昧，名：三世如來光明藏。次有如來出興於世，名：師子勇猛法智燈；我于彼時，身為夜神，因得見佛承事供養，即獲三昧，名：一切世間無障礙智慧輪。次有如來出興於世，名：智力山王；我于彼時，身為夜神，因得見佛承事供養，即獲三昧，名：普照三世眾生諸根行。
「善男子！清凈光金莊嚴世界普光明幢劫中，有如是等佛剎微塵數如來出興於世。我于彼時，或為天王，或為龍王，或為夜叉王，或為乾闥婆王，或為阿修羅王，或為迦樓羅王，或為緊那羅王，或為摩睺羅伽王，或為人王，或為梵王，或為天身，或為人身，或為男子身，或為女人身，或為童男身，或為童女身，悉以種種諸供
【現代漢語翻譯】 現代漢語譯本 光明燈幢王（指菩薩名）：我那時身為夜神，因為得見佛陀並承事供養，立即獲得三昧（指禪定），名為：普現神通光明雲。之後有如來（指佛陀）出世，名為：功德須彌光（指佛名）；我那時身為夜神，因為得見佛陀並承事供養，立即獲得三昧，名為：普照諸佛海。之後有如來出世，名為：法雲音聲王（指佛名）；我那時身為夜神，因為得見佛陀並承事供養，立即獲得三昧，名為：一切法海燈。之後有如來出世，名為：智燈照耀王（指佛名）；我那時身為夜神，因為得見佛陀並承事供養，立即獲得三昧，名為：滅一切眾生苦清凈光明燈。之後有如來出世，名為：法勇妙德幢（指佛名）；我那時身為夜神，因為得見佛陀並承事供養，立即獲得三昧，名為：三世如來光明藏。之後有如來出世，名為：師子勇猛法智燈（指佛名）；我那時身為夜神，因為得見佛陀並承事供養，立即獲得三昧，名為：一切世間無障礙智慧輪。之後有如來出世，名為：智力山王（指佛名）；我那時身為夜神，因為得見佛陀並承事供養，立即獲得三昧，名為：普照三世眾生諸根行。
『善男子！』清凈光金莊嚴世界普光明幢劫中，有如是等佛剎微塵數如來出世。我那時，或者為天王，或者為龍王，或者為夜叉王，或者為乾闥婆王，或者為阿修羅王，或者為迦樓羅王，或者為緊那羅王，或者為摩睺羅伽王，或者為人王，或者為梵王，或者為天身，或者為人身，或者為男子身，或者為女人身，或者為童男身，或者為童女身，都以種種供養來承事供養那些如來。
【English Translation】 English version Light Banner King (referring to a Bodhisattva): At that time, I was a night deity, and because I saw the Buddha and served and made offerings to him, I immediately attained a samadhi (a state of meditative absorption) named: Universal Manifestation of Supernatural Light Clouds. Then there was a Tathagata (a Buddha) who appeared in the world, named: Merit Sumeru Light (a Buddha's name); at that time, I was a night deity, and because I saw the Buddha and served and made offerings to him, I immediately attained a samadhi named: Universal Illumination of the Seas of Buddhas. Then there was a Tathagata who appeared in the world, named: Dharma Cloud Sound King (a Buddha's name); at that time, I was a night deity, and because I saw the Buddha and served and made offerings to him, I immediately attained a samadhi named: Lamp of All Dharma Seas. Then there was a Tathagata who appeared in the world, named: Wisdom Lamp Illuminating King (a Buddha's name); at that time, I was a night deity, and because I saw the Buddha and served and made offerings to him, I immediately attained a samadhi named: Pure Light Lamp that Extinguishes the Suffering of All Sentient Beings. Then there was a Tathagata who appeared in the world, named: Dharma Courageous Wonderful Virtue Banner (a Buddha's name); at that time, I was a night deity, and because I saw the Buddha and served and made offerings to him, I immediately attained a samadhi named: Treasury of Light of the Tathagatas of the Three Times. Then there was a Tathagata who appeared in the world, named: Lion Courageous Dharma Wisdom Lamp (a Buddha's name); at that time, I was a night deity, and because I saw the Buddha and served and made offerings to him, I immediately attained a samadhi named: Unobstructed Wheel of Wisdom of All Worlds. Then there was a Tathagata who appeared in the world, named: Wisdom Power Mountain King (a Buddha's name); at that time, I was a night deity, and because I saw the Buddha and served and made offerings to him, I immediately attained a samadhi named: Universal Illumination of the Roots and Practices of Sentient Beings of the Three Times.
'Good man!' In the Pure Light Golden Adornment World, during the Universal Light Banner Kalpa, there were as many Tathagatas appearing in the world as there are dust particles in a Buddha-land. At that time, I was either a heavenly king, or a dragon king, or a yaksha king, or a gandharva king, or an asura king, or a garuda king, or a kinnara king, or a mahoraga king, or a human king, or a Brahma king, or in a heavenly body, or in a human body, or in a male body, or in a female body, or in a boy's body, or in a girl's body, and I served and made offerings to those Tathagatas with all kinds of offerings.
養具，供養于彼一切如來，亦聞其佛所說諸法。從此命終，還即於此世界中生，經佛剎微塵數劫修菩薩行；然後命終，生此華藏莊嚴世界海娑婆世界，值迦羅鳩孫馱如來，承事供養，得三昧，名：離一切塵垢光明。次值拘那含牟尼如來，承事供養，得三昧，名：普現一切諸剎海。次值迦葉如來，承事供養，得三昧，名：演一切眾生言音海。次值毗盧遮那如來，於此道場成正等覺，唸唸示現大神通力；我時得見，即獲此唸唸出生廣大喜莊嚴解脫。
「得此解脫已，能入十不可說不可說佛剎微塵數法界安立海，見彼一切法界安立海一切佛剎所有微塵，一一塵中有十不可說不可說佛剎微塵數佛國土。一一佛土皆有毗盧遮那如來坐于道場，于唸唸中，成正等覺，現諸神變；所現神變，一一皆遍一切法界海。亦見自身在彼一切諸如來所，又亦聞其所說妙法；又亦見彼一切諸佛一一毛孔，出變化海，現神通力，於一切法界海、一切世界海、一切世界種、一切世界中，隨眾生心，轉正法輪。我得速疾陀羅尼力，受持思惟一切文義；以明瞭智，普入一切清凈法藏；以自在智，普游一切甚深法海；以周遍智，普知三世諸廣大義；以平等智，普達諸佛無差別法。如是悟解一切法門；一一法門中，悟解一切修多羅云；一一修多羅雲中，
【現代漢語翻譯】 現代漢語譯本：備辦供養的器具，用來供養所有如來（Tathagata，佛的稱號），也聽聞他們所說的各種佛法。此人命終之後，還會再次在此世界中出生，經歷如佛剎微塵數般漫長的劫數修行菩薩行（Bodhisattva-caryā，菩薩的修行），然後命終，往生到這個華藏莊嚴世界海（Avatamsaka-vyūha-lokadhātu，華嚴經所描述的宇宙）的娑婆世界（Sahā，我們所處的世界），值遇迦羅鳩孫馱如來（Krakucchanda，過去七佛之一），承事供養，獲得三昧（Samadhi，禪定），名為：離一切塵垢光明。接著值遇拘那含牟尼如來（Kanakamuni，過去七佛之一），承事供養，獲得三昧，名為：普現一切諸剎海。接著值遇迦葉如來（Kasyapa，過去七佛之一），承事供養，獲得三昧，名為：演一切眾生言音海。接著值遇毗盧遮那如來（Vairocana，華嚴經所尊奉的佛），在此道場成就正等覺（Sammasambuddha，完全的覺悟），唸唸示現大神通力；我當時得見，即刻獲得這唸唸出生廣大喜悅的莊嚴解脫。 獲得這種解脫之後，能夠進入十不可說不可說佛剎微塵數法界安立海（Dharmadhatu-pratistha-samudra，法界安立海，指宇宙的結構），見到那裡一切法界安立海中所有佛剎的微塵，每一顆微塵中都有十不可說不可說佛剎微塵數佛國土。每一個佛土都有毗盧遮那如來坐在道場，在每一個念頭中，成就正等覺，顯現各種神通變化；所顯現的神通變化，每一個都遍佈一切法界海。也見到自身在所有如來之處，也聽聞他們所說的微妙佛法；也見到所有佛的每一個毛孔，都發出變化之海，顯現神通力量，在一切法界海、一切世界海、一切世界種、一切世界中，隨著眾生的心意，轉動正法輪（Dharmacakra，佛法的教導）。我獲得迅速的陀羅尼（Dharani，總持）力量，受持思惟一切文義；以明瞭的智慧，普遍進入一切清凈的法藏（Dharmakosha，佛法的寶藏）；以自在的智慧，普遍遊歷一切甚深的法海；以周遍的智慧，普遍知曉三世（過去、現在、未來）所有廣大的意義；以平等的智慧，普遍通達諸佛無差別的佛法。像這樣領悟理解一切法門；每一個法門中，領悟理解一切修多羅云（Sutra-megha，經文的雲集）；每一個修多羅雲中，
【English Translation】 English version: Preparing the necessary implements, I make offerings to all those Tathagatas (Buddha's title), and also hear the various Dharmas (teachings) spoken by them. After this life ends, I will be reborn in this world again, and after countless kalpas (eons) like the dust particles of Buddha-lands, I will cultivate the Bodhisattva-caryā (Bodhisattva's practice). Then, after this life ends, I will be born in the Sahā (our world) of this Avatamsaka-vyūha-lokadhātu (the cosmos described in the Avatamsaka Sutra), encountering Krakucchanda Tathagata (one of the past seven Buddhas), serving and making offerings, and attaining a Samadhi (meditative absorption) named: 'Light Free from All Dust and Defilement'. Next, I will encounter Kanakamuni Tathagata (one of the past seven Buddhas), serving and making offerings, and attaining a Samadhi named: 'Universally Manifesting All Buddha-lands'. Next, I will encounter Kasyapa Tathagata (one of the past seven Buddhas), serving and making offerings, and attaining a Samadhi named: 'Expounding the Ocean of All Beings' Languages'. Next, I will encounter Vairocana Tathagata (the Buddha revered in the Avatamsaka Sutra), who will achieve Sammasambuddha (complete enlightenment) in this Bodhimanda (place of enlightenment), manifesting great miraculous powers in every thought; when I see this, I will immediately attain this liberation of great joy and adornment that arises in every thought. Having attained this liberation, I can enter the ten inexpressible, inexpressible Buddha-land dust particle Dharmadhatu-pratistha-samudra (the ocean of the establishment of the Dharmadhatu, referring to the structure of the universe), seeing all the dust particles of all Buddha-lands in that Dharmadhatu-pratistha-samudra, and in each dust particle, there are ten inexpressible, inexpressible Buddha-land dust particle Buddha-lands. In each Buddha-land, there is Vairocana Tathagata sitting in the Bodhimanda, achieving Sammasambuddha in every thought, manifesting various miraculous transformations; each of these miraculous transformations pervades the entire Dharmadhatu-samudra (ocean of the Dharmadhatu). I also see myself in the presence of all those Tathagatas, and also hear the wonderful Dharmas spoken by them; I also see that from every pore of all those Buddhas, an ocean of transformations emerges, manifesting miraculous powers, and in all Dharmadhatu-samudra, all world-samudra, all world-species, and all worlds, they turn the Dharmacakra (the wheel of Dharma, the Buddha's teachings) according to the minds of sentient beings. I attain the power of swift Dharani (mantra), upholding and contemplating all the meanings of the texts; with clear wisdom, I universally enter all the pure Dharmakosha (treasury of Dharma); with unhindered wisdom, I universally travel through all the profound Dharmasamudra; with pervasive wisdom, I universally know all the vast meanings of the three times (past, present, and future); with equal wisdom, I universally understand the non-differentiated Dharmas of all Buddhas. In this way, I comprehend all Dharma-gates; in each Dharma-gate, I comprehend all Sutra-megha (clouds of Sutras); in each Sutra-megha,
悟解一切法海；一一法海中，悟解一切法品；一一法品中，悟解一切法雲；一一法雲中，悟解一切法流；一一法流中，出生一切大喜海；一一大喜海，出生一切地；一一地，出生一切三昧海；一一三昧海，得一切見佛海；一一見佛海，得一切智光海；一一智光海，普照三世，遍入十方。
「知無量如來往昔諸行海；知無量如來所有本事海；知無量如來難捨能施海；知無量如來清凈戒輪海；知無量如來清凈堪忍海；知無量如來廣大精進海；知無量如來甚深禪定海；知無量如來般若波羅蜜海；知無量如來方便波羅蜜海；知無量如來愿波羅蜜海；知無量如來力波羅蜜海；知無量如來智波羅蜜海；知無量如來往昔超菩薩地；知無量如來往昔住菩薩地無量劫海，現神通力；知無量如來往昔入菩薩地；知無量如來往昔修菩薩地；知無量如來往昔治菩薩地；知無量如來往昔觀菩薩地；知無量如來昔為菩薩時，常見諸佛；知無量如來昔為菩薩時，盡見佛海、劫海同住；知無量如來昔為菩薩時，以無量身遍生剎海；知無量如來昔為菩薩時，周遍法界修廣大行；知無量如來昔為菩薩時，示現種種諸方便門，調伏成熟一切眾生；知無量如來放大光明，普照十方一切剎海；知無量如來現大神力，普現一切諸眾生前；知無量如來廣大智地；
【現代漢語翻譯】 現代漢語譯本 領悟一切法海（dharma-samudra，指佛法如大海般深廣無邊）；在每一個法海中，領悟一切法品（dharma-paryāya，指佛法的類別和條目）；在每一個法品中，領悟一切法雲（dharma-megha，指佛法如雲般覆蓋一切）；在每一個法雲中，領悟一切法流（dharma-srota，指佛法如河流般流動不息）；在每一個法流中，生出一切大喜海（mahā-prīti-samudra，指因領悟佛法而生起的巨大喜悅）；在每一個大喜海中，生出一切地（bhūmi，指菩薩修行的各個階段）；在每一地中，生出一切三昧海（samādhi-samudra，指禪定如大海般深廣）；在每一個三昧海中，獲得一切見佛海（buddha-darśana-samudra，指見到佛陀的境界如大海般無量）；在每一個見佛海中，獲得一切智光海（jñāna-prabhā-samudra，指智慧之光如大海般廣大）；在每一個智光海中，普照三世（過去、現在、未來），遍入十方（東、南、西、北、東南、西南、西北、東北、上、下）。 知曉無量如來往昔的諸行海（pūrva-caryā-samudra，指如來過去所修行的無量行持）；知曉無量如來所有本事海（pūrva-nidāna-samudra，指如來過去所積累的功德和因緣）；知曉無量如來難捨能施海（dānamaya-samudra，指如來難捨能施的佈施功德）；知曉無量如來清凈戒輪海（śīla-cakra-samudra，指如來清凈持戒的功德）；知曉無量如來清凈堪忍海（kṣānti-samudra，指如來清凈忍辱的功德）；知曉無量如來廣大精進海（vīrya-samudra，指如來廣大精進的功德）；知曉無量如來甚深禪定海（dhyāna-samudra，指如來甚深禪定的功德）；知曉無量如來般若波羅蜜海（prajñā-pāramitā-samudra，指如來般若智慧的功德）；知曉無量如來方便波羅蜜海（upāya-pāramitā-samudra，指如來善巧方便的功德）；知曉無量如來愿波羅蜜海（praṇidhāna-pāramitā-samudra，指如來發愿的功德）；知曉無量如來力波羅蜜海（bala-pāramitā-samudra，指如來力量的功德）；知曉無量如來智波羅蜜海（jñāna-pāramitā-samudra，指如來智慧的功德）；知曉無量如來往昔超越菩薩地（bodhisattva-bhūmi，指菩薩修行的階段）；知曉無量如來往昔安住菩薩地無量劫海，顯現神通力；知曉無量如來往昔進入菩薩地；知曉無量如來往昔修菩薩地；知曉無量如來往昔治理菩薩地；知曉無量如來往昔觀察菩薩地；知曉無量如來昔為菩薩時，常見諸佛；知曉無量如來昔為菩薩時，盡見佛海、劫海同住；知曉無量如來昔為菩薩時，以無量身遍生剎海（kṣetra-samudra，指佛土如大海般無量）；知曉無量如來昔為菩薩時，周遍法界修廣大行；知曉無量如來昔為菩薩時，示現種種諸方便門，調伏成熟一切眾生；知曉無量如來放大光明，普照十方一切剎海；知曉無量如來顯現大神力，普現一切諸眾生前；知曉無量如來廣大智地。
【English Translation】 English version Comprehending all the dharma-seas (dharma-samudra); in each dharma-sea, comprehending all the dharma-categories (dharma-paryāya); in each dharma-category, comprehending all the dharma-clouds (dharma-megha); in each dharma-cloud, comprehending all the dharma-streams (dharma-srota); in each dharma-stream, giving rise to all the great joy-seas (mahā-prīti-samudra); in each great joy-sea, giving rise to all the grounds (bhūmi); in each ground, giving rise to all the samadhi-seas (samādhi-samudra); in each samadhi-sea, attaining all the buddha-vision-seas (buddha-darśana-samudra); in each buddha-vision-sea, attaining all the wisdom-light-seas (jñāna-prabhā-samudra); in each wisdom-light-sea, universally illuminating the three times (past, present, future), pervading the ten directions (east, south, west, north, southeast, southwest, northwest, northeast, above, below). Knowing the immeasurable Tathagatas' past conduct-seas (pūrva-caryā-samudra); knowing the immeasurable Tathagatas' all past-cause-seas (pūrva-nidāna-samudra); knowing the immeasurable Tathagatas' hard-to-give-giving-seas (dānamaya-samudra); knowing the immeasurable Tathagatas' pure-precept-wheel-seas (śīla-cakra-samudra); knowing the immeasurable Tathagatas' pure-patience-seas (kṣānti-samudra); knowing the immeasurable Tathagatas' vast-diligence-seas (vīrya-samudra); knowing the immeasurable Tathagatas' profound-meditation-seas (dhyāna-samudra); knowing the immeasurable Tathagatas' prajna-paramita-seas (prajñā-pāramitā-samudra); knowing the immeasurable Tathagatas' skillful-means-paramita-seas (upāya-pāramitā-samudra); knowing the immeasurable Tathagatas' vow-paramita-seas (praṇidhāna-pāramitā-samudra); knowing the immeasurable Tathagatas' power-paramita-seas (bala-pāramitā-samudra); knowing the immeasurable Tathagatas' wisdom-paramita-seas (jñāna-pāramitā-samudra); knowing the immeasurable Tathagatas' past transcendence of the bodhisattva-grounds (bodhisattva-bhūmi); knowing the immeasurable Tathagatas' past dwelling in the bodhisattva-grounds for immeasurable kalpa-seas, manifesting supernatural powers; knowing the immeasurable Tathagatas' past entering the bodhisattva-grounds; knowing the immeasurable Tathagatas' past cultivating the bodhisattva-grounds; knowing the immeasurable Tathagatas' past managing the bodhisattva-grounds; knowing the immeasurable Tathagatas' past observing the bodhisattva-grounds; knowing the immeasurable Tathagatas, when they were bodhisattvas, often seeing all the Buddhas; knowing the immeasurable Tathagatas, when they were bodhisattvas, completely seeing the Buddha-seas and kalpa-seas coexisting; knowing the immeasurable Tathagatas, when they were bodhisattvas, with immeasurable bodies, pervading the birth in the ksetra-seas (kṣetra-samudra); knowing the immeasurable Tathagatas, when they were bodhisattvas, universally throughout the dharma-realm, cultivating vast practices; knowing the immeasurable Tathagatas, when they were bodhisattvas, manifesting various skillful means, taming and maturing all sentient beings; knowing the immeasurable Tathagatas emitting great light, universally illuminating all the ksetra-seas in the ten directions; knowing the immeasurable Tathagatas manifesting great supernatural power, universally appearing before all sentient beings; knowing the immeasurable Tathagatas' vast wisdom-ground.
知無量如來轉正法輪；知無量如來示現相海；知無量如來示現身海；知無量如來廣大力海。彼諸如來，從初發心，乃至法滅；我于唸唸，悉得知見。
「善男子！汝問我言：『汝發心來，其已久如？』善男子！我于往昔，過二佛剎微塵數劫，如上所說，于清凈光金莊嚴世界中，為菩提樹神，聞不退轉法界音如來說法，發阿耨多羅三藐三菩提心；於二佛剎微塵數劫中修菩薩行，然後乃生此娑婆世界賢劫之中。從迦羅鳩孫馱佛至釋迦牟尼佛，及此劫中未來所有一切諸佛，我皆如是親近供養。如於此世界賢劫之中，供養未來一切諸佛；一切世界一切劫中，所有未來一切諸佛，悉亦如是親近供養。善男子！彼清凈光金莊嚴世界，今猶現在，諸佛出現相續不斷。汝當一心修此菩薩大勇猛門。」
爾時，寂靜音海主夜神，欲重宣此解脫義，為善財童子而說頌言：
「善財聽我說， 清凈解脫門， 聞已生歡喜， 勤修令究竟。 我昔于劫海， 生大信樂心， 清凈如虛空， 常觀一切智。 我於三世佛， 皆生信樂心； 並及其眾會， 悉愿常親近。 我昔曾見佛， 為眾生供養， 得聞清凈法， 其心大歡喜。 常尊重父母， 恭敬而供養； 如是無休懈， 入此解脫門
【現代漢語翻譯】 現代漢語譯本 知道無量如來轉動正法輪（Dharma wheel，佛法教義的象徵）；知道無量如來示現相好之海（lakshana-samudra，佛陀的殊勝外貌）；知道無量如來示現身形之海（kaya-samudra，佛陀的身體）；知道無量如來廣大力量之海（bala-samudra，佛陀的力量）。那些如來，從最初發心，乃至佛法滅盡；我于每一個念頭，都完全知曉並看見。 『善男子！你問我說：』你發心以來，已經多久了？『善男子！我在過去，經過二佛剎微塵數劫（kalpa，佛教時間單位），如上面所說，在清凈光金莊嚴世界中，作為菩提樹神，聽聞不退轉法界音如來（Avinivartaniya-dharmadhatu-ghosha-tathagata，佛的稱號）說法，發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；在二佛剎微塵數劫中修菩薩行，然後才出生在這個娑婆世界（saha-loka，我們所處的世界）的賢劫（bhadrakalpa，佛教宇宙論中的一個時期）之中。從迦羅鳩孫馱佛（Krakucchanda Buddha）到釋迦牟尼佛（Sakyamuni Buddha），以及這個劫中未來所有一切諸佛，我都這樣親近供養。如同在這個世界的賢劫中，供養未來一切諸佛；一切世界一切劫中，所有未來一切諸佛，我都這樣親近供養。善男子！那個清凈光金莊嚴世界，現在仍然存在，諸佛出現相續不斷。你應該一心修習這個菩薩大勇猛門。』 這時，寂靜音海主夜神，想要再次宣說這個解脫的意義，為善財童子說了偈頌： 『善財你聽我說，清凈解脫之門，聽了之後生歡喜，勤奮修習令究竟。我過去在劫海中，生起極大信樂之心，清凈如同虛空，常觀察一切智（sarvajna，佛陀的智慧）。我對於三世諸佛，都生起信樂之心；並且對於他們的眾會，都愿常常親近。我過去曾經見到佛，為眾生供養，得以聽聞清凈的佛法，心中非常歡喜。常常尊重父母，恭敬地供養；這樣沒有懈怠，進入這個解脫之門。』
【English Translation】 English version Knowing the immeasurable Tathagatas (Tathagata, a title for a Buddha) turning the wheel of the Dharma (Dharma wheel, symbol of Buddhist teachings); knowing the immeasurable Tathagatas manifesting the ocean of marks (lakshana-samudra, the auspicious marks of a Buddha); knowing the immeasurable Tathagatas manifesting the ocean of bodies (kaya-samudra, the physical form of a Buddha); knowing the immeasurable Tathagatas' vast ocean of power (bala-samudra, the power of a Buddha). Those Tathagatas, from their initial aspiration, until the extinction of the Dharma; I, in every single thought, completely know and see. 'Good man! You ask me: 'How long has it been since you made your aspiration?' Good man! In the past, passing through as many kalpas (kalpa, a Buddhist unit of time) as dust particles in two Buddha-lands, as mentioned above, in the Pure Light Golden Adornment World, as a Bodhi tree spirit, I heard the Avinivartaniya-dharmadhatu-ghosha-tathagata (a title for a Buddha) preach the Dharma, and generated the aspiration for anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment); in the course of as many kalpas as dust particles in two Buddha-lands, I practiced the Bodhisattva path, and then was born in this Saha world (saha-loka, the world we live in) during the Bhadrakalpa (bhadrakalpa, an auspicious eon). From Krakucchanda Buddha to Sakyamuni Buddha, and all the future Buddhas in this kalpa, I have approached and made offerings to them in this way. Just as in this Bhadrakalpa of this world, I make offerings to all future Buddhas; in all worlds and all kalpas, I approach and make offerings to all future Buddhas in the same way. Good man! That Pure Light Golden Adornment World still exists now, and Buddhas appear there continuously. You should wholeheartedly cultivate this great courageous gate of the Bodhisattva.' At that time, the Night-Ruling Spirit of the Ocean of Silent Sound, wishing to reiterate the meaning of this liberation, spoke the following verses to Sudhana: 'Sudhana, listen to me, the gate of pure liberation, having heard it, generate joy, diligently cultivate it to completion. In the past, in the ocean of kalpas, I generated a great mind of faith and joy, pure like space, constantly contemplating all-wisdom (sarvajna, the wisdom of a Buddha). Towards the Buddhas of the three times, I generate a mind of faith and joy; and towards their assemblies, I wish to always be close. In the past, I saw the Buddhas, making offerings for sentient beings, and was able to hear the pure Dharma, my heart was greatly joyful. Always respect parents, reverently making offerings; without any laziness, enter this gate of liberation.'
。 老病貧窮人， 諸根不具足； 一切皆愍濟， 令其得安隱。 水火及王賊， 海中諸恐怖； 我昔修諸行， 為救彼眾生。 煩惱恒熾然， 業障所纏覆， 墮于諸險道， 我救彼眾生。 一切諸惡趣， 無量楚毒苦， 生老病死等， 我當悉除滅。 愿盡未來劫， 普為諸群生， 滅除生死苦， 得佛究竟樂。
「善男子！我唯知此唸唸生廣大喜莊嚴解脫。如諸菩薩摩訶薩，深入一切法界海，悉知一切諸劫數，普見一切剎成壞；而我云何能知能說彼功德行？
「善男子！此菩提場如來會中，有主夜神，名：守護一切城增長威力。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
爾時，善財童子一心觀察寂靜音海主夜神身，而說頌言：
「我因善友教， 來詣天神所， 見神處寶座， 身量無有邊。 非是著色相， 計有于諸法， 劣智淺識人， 能知尊境界。 世間天及人， 無量劫觀察， 亦不能測度， 色相無邊故。 遠離於五蘊， 亦不住于處， 永斷世間疑， 顯現自在力。 不取內外法， 無動無所礙， 清凈智慧眼， 見佛神通力。 身為正法藏， 心是無礙智， 既得智光照，
【現代漢語翻譯】 現代漢語譯本 對於年老、疾病、貧窮的人，以及那些諸根不健全的人； 我都會慈悲地救濟他們，讓他們得到安穩。 對於水災、火災、官府迫害、盜賊，以及海中的各種恐怖； 我過去修行各種善行，就是爲了救度這些眾生。 對於那些煩惱像火焰一樣燃燒，被業障纏繞覆蓋， 墮入各種危險境地的眾生，我也會救度他們。 對於一切惡道，無量痛苦折磨， 以及生老病死等苦難，我將全部消除。 我願盡未來無盡的劫數，普遍爲了所有眾生， 滅除他們生死輪迴的痛苦，讓他們得到佛的究竟安樂。
『善男子！我只知道這種唸唸生起廣大喜悅的莊嚴解脫。像諸位菩薩摩訶薩（偉大的菩薩），深入一切法界海，完全知曉一切劫數，普遍見到一切世界的成住壞空；而我怎麼能夠知道和說出他們的功德和修行呢？』
『善男子！在這菩提道場如來集會中，有一位主夜神，名叫：守護一切城增長威力。你到他那裡去問：菩薩如何學習菩薩的修行，修持菩薩之道？』
這時，善財童子一心觀察寂靜音海主夜神的身相，並說了以下偈頌：
『我因為善知識的教導，來到天神這裡， 看見天神坐在寶座上，身量沒有邊際。 這不是執著於色相，認為諸法實有， 而是淺薄的智慧和見識的人，才能瞭解您的境界。 世間的天人和人類，經過無量劫的觀察， 也不能夠測度，因為您的色相沒有邊際。 您遠離了五蘊（色、受、想、行、識），也不執著于任何處所， 永遠斷除了世間的疑惑，顯現出自在的力量。 您不執取內外之法，無動搖，無所障礙， 以清凈的智慧之眼，見到佛的神通力量。 您的身體是正法的寶藏，心是無礙的智慧， 既然得到了智慧的光明照耀，
【English Translation】 English version For the old, the sick, the poor, and those whose faculties are incomplete; I will compassionately aid them all, enabling them to attain peace and security. For floods, fires, governmental oppression, thieves, and all the terrors in the sea; I have cultivated various virtuous practices in the past, solely to save these sentient beings. For those whose afflictions burn like flames, who are entangled and covered by karmic obstacles, And who have fallen into various dangerous paths, I will also save them. For all the evil realms, the immeasurable torments and sufferings, And the sufferings of birth, old age, sickness, and death, I shall completely eliminate them. I vow to exhaust the endless eons of the future, universally for all sentient beings, To eradicate their suffering of birth and death, and enable them to attain the ultimate bliss of Buddhahood.
'Good man! I only know this liberation of the arising of great joy in every thought. How can I know and speak of the merits and practices of the Bodhisattva Mahasattvas (great Bodhisattvas), who deeply enter the ocean of all realms of Dharma, fully know all eons, and universally see the formation, existence, destruction, and emptiness of all worlds?'
'Good man! In this Bodhi field, in the assembly of the Tathagata, there is a night-guardian spirit named: Guardian of All Cities, Increasing Power. Go to him and ask: How do Bodhisattvas learn the practices of Bodhisattvas and cultivate the path of Bodhisattvas?'
At that time, Sudhana, with a focused mind, observed the form of the night-guardian spirit, Silent Sound Ocean, and spoke the following verses:
'Because of the teachings of a good friend, I have come to this celestial spirit, Seeing the spirit seated on a jeweled throne, his form is boundless. This is not clinging to form, thinking that all dharmas are real, But only those with shallow wisdom and understanding can comprehend your realm. The gods and humans of the world, after observing for countless eons, Cannot measure it, because your form is boundless. You are detached from the five aggregates (form, feeling, perception, mental formations, consciousness), and do not cling to any place, Forever cutting off the doubts of the world, manifesting the power of freedom. You do not grasp internal or external dharmas, are unmoving, and without obstruction, With the pure eye of wisdom, you see the power of the Buddha's spiritual abilities. Your body is a treasury of the true Dharma, your mind is unobstructed wisdom, Since you have received the illumination of wisdom's light,
復照諸群生。 心集無邊業， 莊嚴諸世間， 了世皆是心， 現身等眾生。 知世悉如夢， 一切佛如影， 諸法皆如響， 令眾無所著。 為三世眾生， 唸唸示現身， 而心無所住， 十方遍說法。 無邊諸剎海， 佛海眾生海， 悉在一塵中， 此尊解脫力。」
時，善財童子說此偈已，頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
爾時，善財童子隨順寂靜音海夜神教，思惟觀察所說法門，一一文句皆無忘失，于無量深心、無量法性、一切方便神通智慧，憶念思擇，相續不斷；其心廣大，證入安住。
行詣守護一切城夜神所，見彼夜神坐一切寶光明摩尼王師子之座，無數夜神所共圍繞，現一切眾生色相身，現普對一切眾生身，現不染一切世間身，現一切眾生身數身，現超過一切世間身，現成熟一切眾生身，現速往一切十方身，現遍攝一切十方身，現究竟如來體性身，現究竟調伏眾生身。
善財見已，歡喜踴躍，頂禮其足，繞無量匝，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩修菩薩行時，云何饒益眾生？云何以無上攝而攝眾生？云何順諸佛教？云何近法王位？唯愿慈哀，為我宣說！」
時，彼夜神告善財
【現代漢語翻譯】 現代漢語譯本 又普照所有眾生。 心中積聚無邊的業力，莊嚴著各個世間， 明瞭世間一切皆是心所顯現，示現的身體與眾生相同。 知道世間一切都如夢幻，一切佛都如影像， 一切法都如迴響，使眾生不執著于任何事物。 爲了三世的眾生，唸唸示現身體， 而心卻無所停留，在十方世界普遍說法。 無邊的各個剎土世界，佛的世界和眾生的世界， 都包含在一個微塵之中，這就是這位尊者的解脫力量。
當時，善財童子說完這首偈頌后，頂禮夜神的雙足，繞行無數圈，恭敬地瞻仰，然後告辭離去。
這時，善財童子隨順寂靜音海夜神（守護夜晚的神）的教導，思惟觀察她所說的法門，每一句都未曾遺忘，對於無量的深心、無量的法性、一切方便神通智慧，憶念思索，相續不斷；他的心胸廣大，證入並安住于其中。
他前往守護一切城夜神（守護所有城市的夜神）所在之處，見到那位夜神坐在一切寶光明摩尼王獅子座上，被無數夜神共同圍繞，她示現一切眾生的色相身，示現普遍面對一切眾生的身，示現不被一切世間所染的身，示現與一切眾生數量相同的身，示現超越一切世間的身，示現成熟一切眾生的身，示現迅速前往一切十方的身，示現普遍攝取一切十方的身，示現究竟如來體性的身，示現究竟調伏眾生的身。
善財童子見到后，歡喜踴躍，頂禮她的雙足，繞行無數圈，在她面前合掌說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩在修行菩薩道時，如何饒益眾生？如何以無上的方法攝受眾生？如何順應諸佛的教誨？如何接近法王之位？唯愿您慈悲哀憫，為我宣說！』
這時，那位夜神告訴善財童子：
【English Translation】 English version Again, it illuminates all living beings. The mind gathers boundless karma, adorning all the worlds, Understanding that all in the world is mind-made, manifesting bodies like sentient beings. Knowing the world is like a dream, all Buddhas like shadows, All dharmas are like echoes, causing beings to have no attachments. For the sake of beings in the three times, manifesting bodies in every moment, Yet the mind dwells nowhere, expounding the Dharma everywhere in the ten directions. The boundless seas of lands, the seas of Buddhas and the seas of beings, All are contained within a single dust mote, this is the power of liberation of this venerable one.
Then, Sudhana (善財童子) having spoken this verse, bowed at her feet, circumambulated her countless times, gazed upon her with reverence, and then took his leave.
At that time, Sudhana followed the teachings of the night goddess Silent Sound Sea (寂靜音海夜神), contemplating and observing the Dharma doors she had spoken, not forgetting a single phrase. He continuously reflected and pondered upon the immeasurable profound mind, the immeasurable nature of Dharma, all skillful means, spiritual powers, and wisdom; his mind was vast, and he entered into and abided in it.
He went to where the night goddess Guardian of All Cities (守護一切城夜神) was, and saw that night goddess sitting on a lion throne of all precious light-emitting mani jewels, surrounded by countless night goddesses. She manifested bodies with the forms of all sentient beings, manifested bodies that universally faced all sentient beings, manifested bodies that were not tainted by any world, manifested bodies equal in number to all sentient beings, manifested bodies that transcended all worlds, manifested bodies that matured all sentient beings, manifested bodies that quickly went to all ten directions, manifested bodies that universally gathered all ten directions, manifested bodies that were the ultimate nature of the Tathagata, and manifested bodies that ultimately tamed sentient beings.
Upon seeing this, Sudhana rejoiced and leaped with joy, bowed at her feet, circumambulated her countless times, and with palms joined in front of her, said: 'Holy One! I have already generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), but I do not yet know how a Bodhisattva, when practicing the Bodhisattva path, benefits sentient beings? How does one gather sentient beings with the unsurpassed method? How does one accord with the teachings of all Buddhas? How does one approach the position of the Dharma King? I beseech you to have compassion and explain this to me!'
At that time, the night goddess told Sudhana:
言：
「善男子！汝為救護一切眾生故，汝為嚴凈一切佛剎故，汝為供養一切如來故，汝欲住一切劫救眾生故，汝欲守護一切佛種性故，汝欲普入十方修諸行故，汝欲普入一切法門海故，汝欲以平等心遍一切故，汝欲普受一切佛法輪故，汝欲普隨一切眾生心之所樂雨法雨故，問諸菩薩所修行門。
「善男子！我得菩薩甚深自在妙音解脫，為大法師，無所掛礙，善能開示諸佛法藏故；具大誓願、大慈悲力，令一切眾生住菩提心故；能作一切利眾生事，積集善根無有休息故；為一切眾生調御之師，令一切眾生住薩婆若道故；為一切世間清凈法日，普照世間，令生善根故；於一切世間其心平等，普令眾生增長善法故；于諸境界其心清凈，除滅一切諸不善業故；誓願利益一切眾生，身恒普現一切國土故；示現一切本事因緣，令諸眾生安住善行故；恒事一切諸善知識，為令眾生安住佛教故。
「佛子！我以此等法施眾生，令生白法，求一切智，其心堅固猶如金剛那羅延藏，善能觀察佛力、魔力，常得親近諸善知識，摧破一切業惑障山，集一切智助道之法，心恒不捨一切智地。
「善男子！我以如是凈法光明饒益一切眾生，集善根助道法時，作十種觀察法界。何者為十？所謂：我知法界無量，獲得廣大智
【現代漢語翻譯】 現代漢語譯本： 『善男子！你爲了救護一切眾生，你爲了莊嚴清凈一切佛剎（佛所居住的國土），你爲了供養一切如來（佛的稱號），你想要安住於一切劫（極長的時間）來救度眾生，你想要守護一切佛的種性（成佛的潛力），你想要普遍進入十方（各個方向）修習各種修行，你想要普遍進入一切法門（佛法的門徑）的海洋，你想要以平等心對待一切，你想要普遍接受一切佛的法輪（佛法的教導），你想要普遍隨順一切眾生的心意，降下法雨（佛法的教誨），所以才來問這些菩薩所修行的法門。 『善男子！我獲得了菩薩甚深自在的微妙音聲解脫，成為大法師，沒有任何障礙，善於開示諸佛的法藏（佛法的精髓）；具有廣大的誓願、大慈悲的力量，使一切眾生安住于菩提心（覺悟之心）；能夠做一切利益眾生的事情，積累善根沒有休息；成為一切眾生調御的導師，使一切眾生安住于薩婆若道（一切智之道）；成為一切世間清凈的法日，普遍照耀世間，使眾生生起善根；對於一切世間，他的心平等，普遍使眾生增長善法；對於各種境界，他的心清凈，消除一切不善的業；發誓要利益一切眾生，身體恒常普遍顯現在一切國土；示現一切本來的因緣，使眾生安住于善行；恒常侍奉一切善知識，爲了使眾生安住于佛教。 『佛子！我用這些法來佈施眾生，使他們生起清凈的法，追求一切智慧，他們的心堅固猶如金剛那羅延藏（堅固無比的寶藏），善於觀察佛的力量和魔的力量，常常能夠親近各種善知識，摧毀一切業惑的障礙山，積聚一切智慧的助道之法，心恒常不捨棄一切智慧的境界。 『善男子！我用這樣的清凈法光明來饒益一切眾生，積累善根助道之法時，會做十種觀察法界（宇宙萬法）的方法。哪十種呢？就是：我知道法界是無量的，獲得了廣大的智慧。
【English Translation】 English version: 'Good man! Because you are saving and protecting all living beings, because you are adorning and purifying all Buddha-lands (the lands where Buddhas reside), because you are making offerings to all Tathagatas (a title for Buddha), because you wish to dwell for all kalpas (extremely long periods of time) to save living beings, because you wish to protect all Buddha-nature (the potential to become a Buddha), because you wish to universally enter the ten directions to cultivate all practices, because you wish to universally enter the ocean of all Dharma-gates (paths to enlightenment), because you wish to treat all with an equal mind, because you wish to universally receive all the Dharma-wheels (teachings) of the Buddhas, because you wish to universally accord with the minds of all living beings and rain down the Dharma-rain (teachings), you ask about the practices of the Bodhisattvas. 'Good man! I have attained the profound and unhindered wonderful sound liberation of a Bodhisattva, becoming a great Dharma master, without any obstacles, skilled in revealing the Dharma-treasury (essence of teachings) of all Buddhas; possessing great vows and great compassionate power, enabling all living beings to abide in the Bodhi-mind (mind of enlightenment); able to do all things that benefit living beings, accumulating good roots without rest; becoming the guide and tamer of all living beings, enabling all living beings to abide in the path of Sarvajna (all-knowing wisdom); becoming the pure Dharma-sun of all worlds, universally illuminating the world, enabling living beings to generate good roots; towards all worlds, his mind is equal, universally enabling living beings to increase good dharmas; towards all realms, his mind is pure, eliminating all unwholesome karmas; vowing to benefit all living beings, his body constantly and universally appearing in all lands; demonstrating all original causes and conditions, enabling all living beings to abide in good conduct; constantly serving all good teachers, in order to enable living beings to abide in the Buddha's teachings. 'Buddha-child! I use these dharmas to give to living beings, enabling them to generate pure dharmas, seeking all wisdom, their minds firm like the Vajra Narayana treasury (an indestructible treasure), skilled in observing the power of the Buddha and the power of Mara (demons), constantly able to be close to all good teachers, destroying all mountains of karmic obstacles, accumulating all the dharmas that aid the path to all wisdom, the mind constantly not abandoning the realm of all wisdom. 'Good man! When I use such pure Dharma-light to benefit all living beings, accumulating good roots and dharmas that aid the path, I make ten kinds of observations of the Dharma-realm (the universe and all its phenomena). What are the ten? They are: I know the Dharma-realm is immeasurable, and I have obtained vast wisdom.'
光明故；我知法界無邊，見一切佛所知見故；我知法界無限，普入一切諸佛國土，恭敬供養諸如來故；我知法界無畔，普於一切法界海中，示現修行菩薩行故；我知法界無斷，入于如來不斷智故；我知法界一性，如來一音，一切眾生無不了故；我知法界性凈，瞭如來愿普度一切諸眾生故；我知法界遍眾生，普賢妙行悉周遍故；我知法界一莊嚴，普賢妙行善莊嚴故；我知法界不可壞，一切智善根充滿法界不可壞故。善男子！我作此十種觀察法界，集諸善根辦助道法，了知諸佛廣大威德，深入如來難思境界。
「又，善男子！我如是正念思惟，得如來十種大威德陀羅尼輪。何者為十？所謂：普入一切法陀羅尼輪、普持一切法陀羅尼輪、普說一切法陀羅尼輪、普念十方一切佛陀羅尼輪、普說一切佛名號陀羅尼輪、普入三世諸佛愿海陀羅尼輪、普入一切諸乘海陀羅尼輪、普入一切眾生業海陀羅尼輪、疾轉一切業陀羅尼輪、疾生一切智陀羅尼輪。善男子！此十陀羅尼輪，以十千陀羅尼輪而為眷屬，恒為眾生演說妙法。
「善男子！我或為眾生說聞慧法，或為眾生說思慧法，或為眾生說修慧法，或為眾生說一有法，或為眾生說一切有法，或為說一如來名海法，或為說一切如來名海法，或為說一世界海法，或為說一切世
【現代漢語翻譯】 現代漢語譯本 因為光明，我知道法界（dharma-dhātu，宇宙萬法所依之境）無邊無際，因為我見到了所有佛陀的智慧和見解；我知道法界無限，能夠普遍進入所有佛的國土，恭敬供養所有如來（tathāgata，佛的稱號之一）；我知道法界沒有邊際，能夠普遍在一切法界海中，示現修行菩薩（bodhisattva，追求覺悟的修行者）的行持；我知道法界沒有斷絕，能夠進入如來不間斷的智慧；我知道法界是一體的，如來發出的一個聲音，所有眾生沒有不明白的；我知道法界的本性清凈，瞭解如來普度一切眾生的願望；我知道法界遍及所有眾生，普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的微妙行持周遍一切；我知道法界是一個莊嚴，普賢的微妙行持善於莊嚴；我知道法界不可破壞，一切智慧的善根充滿法界，不可破壞。善男子！我這樣觀察法界的十種方面，積累各種善根，成就助道的法門，瞭解諸佛廣大的威德，深入如來難以思議的境界。 又，善男子！我這樣正念思維，得到了如來的十種大威德陀羅尼輪（dhāraṇī-cakra，總持一切法義的輪）。哪十種呢？就是：普遍進入一切法的陀羅尼輪、普遍持有一切法的陀羅尼輪、普遍宣說一切法的陀羅尼輪、普遍憶念十方一切佛的陀羅尼輪、普遍宣說一切佛名號的陀羅尼輪、普遍進入三世諸佛愿海的陀羅尼輪、普遍進入一切諸乘海的陀羅尼輪、普遍進入一切眾生業海的陀羅尼輪、迅速轉變一切業的陀羅尼輪、迅速生起一切智慧的陀羅尼輪。善男子！這十種陀羅尼輪，以十千陀羅尼輪作為眷屬，恒常為眾生演說微妙的佛法。 善男子！我或者為眾生宣說聞慧法（śruta-mayī prajñā，通過聽聞佛法而獲得的智慧），或者為眾生宣說思慧法（cintā-mayī prajñā，通過思考佛法而獲得的智慧），或者為眾生宣說修慧法（bhāvanā-mayī prajñā，通過修行佛法而獲得的智慧），或者為眾生宣說一個有法，或者為眾生宣說一切有法，或者為眾生宣說一個如來名號海的法，或者為眾生宣說一切如來名號海的法，或者為眾生宣說一個世界海的法，或者為眾生宣說一切世界海的法。
【English Translation】 English version Because of the light, I know that the dharma-dhātu (the realm of all phenomena) is boundless, because I have seen the wisdom and insight of all Buddhas; I know that the dharma-dhātu is infinite, able to universally enter all Buddha lands, respectfully making offerings to all Tathāgatas (one of the titles of a Buddha); I know that the dharma-dhātu has no boundaries, able to universally manifest the practice of a Bodhisattva (a practitioner seeking enlightenment) in all dharma-dhātu seas; I know that the dharma-dhātu is not interrupted, able to enter the uninterrupted wisdom of the Tathāgata; I know that the dharma-dhātu is one in nature, with one sound from the Tathāgata, all sentient beings understand without exception; I know that the nature of the dharma-dhātu is pure, understanding the Tathāgata's vow to universally liberate all sentient beings; I know that the dharma-dhātu pervades all sentient beings, with the wondrous practices of Samantabhadra (a Bodhisattva symbolizing all Bodhisattva vows and practices) pervading everything; I know that the dharma-dhātu is one adornment, with the wondrous practices of Samantabhadra skillfully adorning it; I know that the dharma-dhātu is indestructible, with the roots of all wisdom filling the dharma-dhātu, making it indestructible. Good man! I contemplate the dharma-dhātu in these ten ways, accumulating various roots of goodness, accomplishing the practices that aid the path, understanding the vast majestic power of all Buddhas, and deeply entering the inconceivable realm of the Tathāgata. Furthermore, good man! Through such right mindfulness and contemplation, I have obtained the ten great majestic power dhāraṇī-cakras (wheels of mantras that hold all meanings of the Dharma) of the Tathāgata. What are the ten? They are: the dhāraṇī-cakra of universally entering all dharmas, the dhāraṇī-cakra of universally holding all dharmas, the dhāraṇī-cakra of universally proclaiming all dharmas, the dhāraṇī-cakra of universally remembering all Buddhas of the ten directions, the dhāraṇī-cakra of universally proclaiming the names of all Buddhas, the dhāraṇī-cakra of universally entering the sea of vows of all Buddhas of the three times, the dhāraṇī-cakra of universally entering the sea of all vehicles, the dhāraṇī-cakra of universally entering the sea of karma of all sentient beings, the dhāraṇī-cakra of quickly transforming all karma, and the dhāraṇī-cakra of quickly generating all wisdom. Good man! These ten dhāraṇī-cakras, with ten thousand dhāraṇī-cakras as their retinue, constantly expound the wondrous Dharma for sentient beings. Good man! I either expound the Dharma of wisdom gained through hearing (śruta-mayī prajñā) for sentient beings, or I expound the Dharma of wisdom gained through contemplation (cintā-mayī prajñā) for sentient beings, or I expound the Dharma of wisdom gained through cultivation (bhāvanā-mayī prajñā) for sentient beings, or I expound the Dharma of one existence for sentient beings, or I expound the Dharma of all existences for sentient beings, or I expound the Dharma of the sea of one Tathāgata's name for sentient beings, or I expound the Dharma of the sea of all Tathāgatas' names for sentient beings, or I expound the Dharma of one world-sea for sentient beings, or I expound the Dharma of all world-seas for sentient beings.
界海法，或為說一佛授記海法，或為說一切佛授記海法，或為說一如來眾會道場海法，或為說一切如來眾會道場海法，或為說一如來法輪海法，或為說一切如來法輪海法，或為說一如來修多羅法，或為說一切如來修多羅法，或為說一如來集會法，或為說一切如來集會法，或為說一薩婆若心海法，或為說一切薩婆若心海法，或為說一乘出離法，或為說一切乘出離法。善男子！我以如是等不可說法門，為眾生說。
「善男子！我入如來無差別法界門海，說無上法，普攝眾生，盡未來劫，住普賢行。善男子！我成就此甚深自在妙音解脫，于唸唸中增長一切諸解脫門，唸唸充滿一切法界。」
時，善財童子白夜神言：「奇哉！天神！此解脫門如是希有！聖者證得，其已久如？」
夜神言：
「善男子！乃往古世，過世界轉微塵數劫，有劫名：離垢光明，有世界名：法界功德云，以現一切眾生業摩尼王海為體，形如蓮華，住四天下微塵數香摩尼須彌山網中，以出一切如來本願音蓮華而為莊嚴，須彌山微塵數蓮華而為眷屬，須彌山微塵數香摩尼以為間錯，有須彌山微塵數四天下，一一四天下有百千億那由他不可說不可說城。
「善男子！彼世界中，有四天下，名為：妙幢；中有王都，名：普寶華光
【現代漢語翻譯】 現代漢語譯本 關於界海的法，或者說是關於一佛授記（預言成佛）的界海之法，或者說是關於一切佛授記的界海之法，或者說是關於一如來（佛）眾會道場（佛陀集會說法之處）的界海之法，或者說是關於一切如來眾會道場的界海之法，或者說是關於一如來法輪（佛法教義）的界海之法，或者說是關於一切如來法輪的界海之法，或者說是關於一如來修多羅（佛經）之法，或者說是關於一切如來修多羅之法，或者說是關於一如來法，或者說是關於一切如來法，或者說是關於一薩婆若（一切智）心海之法，或者說是關於一切薩婆若心海之法，或者說是關於一乘（唯一解脫之道）出離之法，或者說是關於一切乘出離之法。善男子！我以像這樣不可言說的法門，為眾生說法。 「善男子！我進入如來無差別法界門海，宣說無上之法，普遍攝受眾生，盡未來劫，安住于普賢菩薩的行愿之中。善男子！我成就了這種甚深自在的微妙音聲解脫，在每一個念頭中增長一切解脫之門，每一個念頭都充滿一切法界。」 這時，善財童子對夜神說：「奇妙啊！天神！這種解脫之門如此稀有！聖者證得此境界，已經多久了？」 夜神說： 「善男子！在遙遠的過去，經過了像世界微塵數一樣多的劫數，有一個劫叫做：離垢光明，有一個世界叫做：法界功德云，它以顯現一切眾生業的摩尼寶王海為本體，形狀像蓮花，安住在四天下微塵數香摩尼須彌山網中，以涌現一切如來本願音聲的蓮花作為莊嚴，以須彌山微塵數蓮花作為眷屬，以須彌山微塵數香摩尼作為間隔，有須彌山微塵數個四天下，每一個四天下都有百千億那由他不可說不可說的城市。 「善男子！那個世界中，有一個四天下，叫做：妙幢；其中有一個王都，叫做：普寶華光。」
【English Translation】 English version Regarding the Dharma of the realm-ocean, it is either the Dharma of the realm-ocean concerning the prediction of Buddhahood by one Buddha, or the Dharma of the realm-ocean concerning the prediction of Buddhahood by all Buddhas, or the Dharma of the realm-ocean concerning the assembly and Bodhimanda (place of enlightenment) of one Tathagata (Buddha), or the Dharma of the realm-ocean concerning the assembly and Bodhimanda of all Tathagatas, or the Dharma of the realm-ocean concerning the Dharma wheel (teachings) of one Tathagata, or the Dharma of the realm-ocean concerning the Dharma wheel of all Tathagatas, or the Dharma of the realm-ocean concerning the Sutras (Buddhist scriptures) of one Tathagata, or the Dharma of the realm-ocean concerning the Sutras of all Tathagatas, or the Dharma of the realm-ocean concerning one Tathagata's Dharma, or the Dharma of the realm-ocean concerning all Tathagatas' Dharma, or the Dharma of the realm-ocean concerning the mind-ocean of one Sarvajna (omniscience), or the Dharma of the realm-ocean concerning the mind-ocean of all Sarvajnas, or the Dharma of the realm-ocean concerning the liberation of the One Vehicle (path to enlightenment), or the Dharma of the realm-ocean concerning the liberation of all Vehicles. Good man! I speak to sentient beings with such indescribable Dharma doors. 「Good man! I enter the realm-ocean of the non-discriminating Dharmadhatu (realm of reality) of the Tathagatas, expound the unsurpassed Dharma, universally gather sentient beings, and for the duration of future kalpas (eons), abide in the practices of Samantabhadra (Universal Worthy Bodhisattva). Good man! I have attained this profound and free, wondrous sound liberation, and in every thought, I increase all doors of liberation, and every thought fills the entire Dharmadhatu.」 At that time, Sudhana (Good Wealth) said to the night goddess, 「How marvelous! Heavenly being! This door of liberation is so rare! How long has it been since the sage attained it?」 The night goddess said: 「Good man! In the distant past, after passing kalpas as numerous as the dust particles of worlds, there was a kalpa named: Immaculate Light, and a world named: Cloud of Merit of the Dharmadhatu, which takes the ocean of Mani Jewel Kings that manifests the karma of all sentient beings as its essence, its shape is like a lotus flower, it abides in a net of fragrant Mani Sumeru Mountains as numerous as the dust particles of four continents, it is adorned with lotus flowers that emanate the sounds of the original vows of all Tathagatas, it has as its retinue lotus flowers as numerous as the dust particles of Sumeru Mountains, it is interspersed with fragrant Mani jewels as numerous as the dust particles of Sumeru Mountains, there are four continents as numerous as the dust particles of Sumeru Mountains, and each of the four continents has hundreds of thousands of billions of nayutas (large numbers) of indescribable cities. 「Good man! In that world, there is a four continent named: Wondrous Banner; within it is a royal capital named: Universal Jewel Light.」
；去此不遠，有菩提場，名：普顯現法王宮殿。須彌山微塵數如來於中出現，其最初佛，名：法海雷音光明王。彼佛出時，有轉輪王，名：清凈日光明面，于其佛所，受持一切法海旋修多羅。佛涅槃后，其王出家，護持正法。法欲滅時，有千部異眾千種說法。近於末劫，業惑障重；諸惡比丘多有斗諍，樂著境界，不求功德，樂說王論、賊論、女論、國論、海論，及以一切世間之論。
「時，王比丘而語之言：『奇哉！苦哉！佛于無量諸大劫海集此法炬，云何汝等而共毀滅？』作是說已，上升虛空，高七多羅樹，身出無量諸色焰云，放種種色大光明網，令無量眾生除煩惱熱，令無量眾生髮菩提心。以是因緣，彼如來教，復於六萬五千歲中而得興盛。
「時，有比丘尼，名：法輪化光，是此王女，百千比丘尼而為眷屬，聞父王語及見神力，發菩提心永不退轉，得三昧，名：一切佛教燈，又得此甚深自在妙音解脫；得已，身心柔軟，即得現見法海雷音光明王如來一切神力。
「善男子！于汝意云何？彼時轉輪聖王隨於如來轉正法輪，佛涅槃后興隆末法者，豈異人乎？今普賢菩薩是。其法輪化光比丘尼，即我身是。我于彼時，守護佛法，令十萬比丘尼于阿耨多羅三藐三菩提得不退轉，又令得現見一切佛三昧
【現代漢語翻譯】 現代漢語譯本：從這裡不遠的地方，有一個菩提道場，名為『普顯現法王宮殿』。像須彌山微塵數一樣多的如來在那裡出現，其中最初的佛，名為『法海雷音光明王』（意為：佛的教法如大海般深廣，其聲音如雷鳴般響亮，其光明照耀一切）。當這位佛出現時，有一位轉輪王，名為『清凈日光明面』（意為：其面容如清凈的日光般光明），在那位佛的座下，受持一切法海旋修多羅（意為：如大海般深廣的佛法，如漩渦般循環往復的經文）。佛涅槃后，這位國王出家，護持正法。當佛法將要衰滅時，出現了千部不同的異端，有千種不同的說法。臨近末劫時，業障和迷惑深重；許多惡劣的比丘互相爭鬥，貪戀外在的境界，不追求功德，喜歡談論國王、盜賊、女人、國家、海洋以及一切世俗的議論。 當時，國王比丘對他們說：『奇怪啊！可悲啊！佛陀在無量的大劫中積累了這法炬（意為：佛法的火炬），你們怎麼能共同毀滅它呢？』說完這些話后，他升到虛空中，高七多羅樹（一種高大的樹木），身上發出無量種顏色的火焰云，放出各種顏色的大光明網，使無量眾生消除煩惱的熾熱，使無量眾生髮起菩提心。因為這個因緣，那位如來的教法，又在六萬五千年間得以興盛。 當時，有一位比丘尼，名為『法輪化光』（意為：佛法的輪轉化為光明），是這位國王的女兒，她有成百上千的比丘尼作為眷屬，聽到父王的話並看到他的神力，發起了菩提心，永遠不會退轉，獲得了三昧（意為：禪定），名為『一切佛教燈』（意為：照亮一切佛法的燈），又獲得了這種甚深自在的妙音解脫（意為：以美妙的聲音自在地解脫）。獲得之後，身心柔軟，立即能夠親眼見到法海雷音光明王如來的一切神力。 善男子！你認為怎麼樣？那時，那位轉輪聖王跟隨如來轉正法輪，佛涅槃后興隆末法的人，難道是別人嗎？他就是現在的普賢菩薩。那位法輪化光比丘尼，就是我的前身。我在那時，守護佛法，使十萬比丘尼在阿耨多羅三藐三菩提（意為：無上正等正覺）中得到不退轉，又使她們能夠親眼見到一切佛的三昧。
【English Translation】 English version: Not far from here, there is a Bodhi field named 『Universally Manifesting Dharma King's Palace』. Countless Tathagatas, as many as the dust particles of Mount Sumeru, appear there. The first Buddha among them is named 『Dharma Ocean Thunder Sound Light King』 (meaning: the Buddha's teachings are as vast as the ocean, his voice is as loud as thunder, and his light illuminates everything). When this Buddha appeared, there was a Chakravartin king named 『Pure Sun Light Face』 (meaning: his face is as bright as the pure sunlight). Under that Buddha, he received and upheld all the Dharma Ocean Revolving Sutras (meaning: the Buddha's teachings as vast as the ocean, the scriptures that revolve like a vortex). After the Buddha's Nirvana, this king renounced his home and protected the true Dharma. When the Dharma was about to decline, a thousand different heterodox sects with a thousand different teachings appeared. Near the end of the kalpa, karmic obstacles and delusions were heavy; many evil Bhikkhus fought with each other, were attached to external realms, did not seek merit, and liked to discuss kings, thieves, women, countries, oceans, and all worldly matters. At that time, the king Bhikkhu said to them: 『How strange! How pitiful! The Buddha accumulated this Dharma torch (meaning: the torch of the Dharma) in countless great kalpas, how can you all destroy it together?』 After saying these words, he ascended into the sky, seven Tala trees high, and from his body emitted countless clouds of flames of various colors, releasing great nets of light of various colors, causing countless sentient beings to eliminate the heat of afflictions and causing countless sentient beings to generate Bodhicitta. Because of this cause, the teachings of that Tathagata flourished again for sixty-five thousand years. At that time, there was a Bhikkhuni named 『Dharma Wheel Transforming Light』 (meaning: the turning of the Dharma wheel transforms into light), who was the daughter of this king. She had hundreds of thousands of Bhikkhunis as her retinue. Hearing her father's words and seeing his divine power, she generated Bodhicitta and would never regress. She attained Samadhi (meaning: meditation), named 『Lamp of All Buddha Teachings』 (meaning: the lamp that illuminates all Buddha teachings), and also attained this profound and free Wonderful Sound Liberation (meaning: to be freely liberated with a wonderful sound). Having attained it, her body and mind became soft, and she was immediately able to see with her own eyes all the divine powers of the Dharma Ocean Thunder Sound Light King Tathagata. Good man! What do you think? At that time, was the Chakravartin king who followed the Tathagata in turning the Dharma wheel, and who caused the Dharma to flourish after the Buddha's Nirvana, someone else? He is the present Samantabhadra Bodhisattva. That Bhikkhuni Dharma Wheel Transforming Light is my former self. At that time, I protected the Dharma, causing one hundred thousand Bhikkhunis to attain non-regression in Anuttara-samyak-sambodhi (meaning: unsurpassed perfect enlightenment), and also enabling them to see with their own eyes the Samadhi of all Buddhas.
，又令得一切佛法輪金剛光明陀羅尼，又令得普入一切法門海般若波羅蜜。
「次有佛興，名：離垢法光明；次有佛興，名：法輪光明髻；次有佛興，名：法日功德云；次有佛興，名：法海妙音王；次有佛興，名：法日智慧燈；次有佛興，名：法華幢云；次有佛興，名：法焰山幢王；次有佛興，名：甚深法功德月；次有佛興，名：法智普光藏；次有佛興，名：開示普智藏；次有佛興，名：功德藏山王；次有佛興，名：普門須彌賢；次有佛興，名：一切法精進幢；次有佛興，名：法寶華功德云；次有佛興，名：寂靜光明髻；次有佛興，名：法光明慈悲月；次有佛興，名：功德焰海；次有佛興，名：智日普光明；次有佛興，名：普賢圓滿智；次有佛興，名：神通智光王；次有佛興，名：福德華光燈；次有佛興，名：智師子幢王；次有佛興，名：日光普照王；次有佛興，名：須彌寶莊嚴相；次有佛興，名：日光普照；次有佛興，名：法王功德月；次有佛興，名：開敷蓮華妙音云；次有佛興，名：日光明相；次有佛興，名：普光明妙法音；次有佛興，名：師子金剛那羅延無畏；次有佛興，名：普智勇猛幢；次有佛興，名：普開法蓮華身；次有佛興，名：功德妙華海；次有佛興，名：道場功德月；次有佛興，名：法炬熾然
【現代漢語翻譯】 現代漢語譯本 又使他們獲得一切佛法輪金剛光明陀羅尼（一種強大的咒語），又使他們能夠普遍進入一切法門之海的般若波羅蜜（通過智慧到達彼岸）。
接著有佛出世，名為：離垢法光明（遠離污垢的佛法之光）；接著有佛出世，名為：法輪光明髻（佛法之輪的光明頂髻）；接著有佛出世，名為：法日功德云（佛法之日功德如雲）；接著有佛出世，名為：法海妙音王（佛法之海的微妙聲音之王）；接著有佛出世，名為：法日智慧燈（佛法之日的智慧之燈）；接著有佛出世，名為：法華幢云（佛法之華的旗幟如雲）；接著有佛出世，名為：法焰山幢王（佛法火焰山之旗幟之王）；接著有佛出世，名為：甚深法功德月（甚深佛法功德之月）；接著有佛出世，名為：法智普光藏（佛法智慧的普遍光明寶藏）；接著有佛出世，名為：開示普智藏（開示普遍智慧的寶藏）；接著有佛出世，名為：功德藏山王（功德寶藏之山王）；接著有佛出世，名為：普門須彌賢（普遍之門須彌山之賢者）；接著有佛出世，名為：一切法精進幢（一切佛法精進之旗幟）；接著有佛出世，名為：法寶華功德云（佛法珍寶之花功德如雲）；接著有佛出世，名為：寂靜光明髻（寂靜光明的頂髻）；接著有佛出世，名為：法光明慈悲月（佛法光明慈悲之月）；接著有佛出世，名為：功德焰海（功德火焰之海）；接著有佛出世，名為：智日普光明（智慧之日普遍光明）；接著有佛出世，名為：普賢圓滿智（普賢菩薩的圓滿智慧）；接著有佛出世，名為：神通智光王（神通智慧之光之王）；接著有佛出世，名為：福德華光燈（福德之花的光明之燈）；接著有佛出世，名為：智師子幢王（智慧獅子之旗幟之王）；接著有佛出世，名為：日光普照王（日光普遍照耀之王）；接著有佛出世，名為：須彌寶莊嚴相（須彌山珍寶莊嚴之相）；接著有佛出世，名為：日光普照（日光普遍照耀）；接著有佛出世，名為：法王功德月（佛法之王功德之月）；接著有佛出世，名為：開敷蓮華妙音云（盛開蓮花的微妙聲音如雲）；接著有佛出世，名為：日光明相（日光光明之相）；接著有佛出世，名為：普光明妙法音（普遍光明的微妙佛法之音）；接著有佛出世，名為：師子金剛那羅延無畏（獅子金剛那羅延的無畏）；接著有佛出世，名為：普智勇猛幢（普遍智慧勇猛之旗幟）；接著有佛出世，名為：普開法蓮華身（普遍開啟佛法蓮花之身）；接著有佛出世，名為：功德妙華海（功德微妙之花之海）；接著有佛出世，名為：道場功德月（道場的功德之月）；接著有佛出世，名為：法炬熾然（佛法火炬熾熱燃燒）。
【English Translation】 English version And also cause them to obtain the 'All Buddha Dharma Wheel Vajra Light Dharani' (a powerful mantra), and also cause them to universally enter the Prajna Paramita (perfection of wisdom) of the sea of all Dharma gates.
Then there arose a Buddha named: 'Immaculate Dharma Light'; then there arose a Buddha named: 'Dharma Wheel Light Crest'; then there arose a Buddha named: 'Dharma Sun Merit Cloud'; then there arose a Buddha named: 'Dharma Sea Wonderful Sound King'; then there arose a Buddha named: 'Dharma Sun Wisdom Lamp'; then there arose a Buddha named: 'Dharma Flower Banner Cloud'; then there arose a Buddha named: 'Dharma Flame Mountain Banner King'; then there arose a Buddha named: 'Profound Dharma Merit Moon'; then there arose a Buddha named: 'Dharma Wisdom Universal Light Treasury'; then there arose a Buddha named: 'Revealing Universal Wisdom Treasury'; then there arose a Buddha named: 'Merit Treasury Mountain King'; then there arose a Buddha named: 'Universal Gate Sumeru Sage'; then there arose a Buddha named: 'All Dharma Diligence Banner'; then there arose a Buddha named: 'Dharma Jewel Flower Merit Cloud'; then there arose a Buddha named: 'Tranquil Light Crest'; then there arose a Buddha named: 'Dharma Light Compassion Moon'; then there arose a Buddha named: 'Merit Flame Sea'; then there arose a Buddha named: 'Wisdom Sun Universal Light'; then there arose a Buddha named: 'Samantabhadra Perfect Wisdom'; then there arose a Buddha named: 'Supernatural Power Wisdom Light King'; then there arose a Buddha named: 'Blessing Flower Light Lamp'; then there arose a Buddha named: 'Wisdom Lion Banner King'; then there arose a Buddha named: 'Sunlight Universal Illumination King'; then there arose a Buddha named: 'Sumeru Jewel Adornment Appearance'; then there arose a Buddha named: 'Sunlight Universal Illumination'; then there arose a Buddha named: 'Dharma King Merit Moon'; then there arose a Buddha named: 'Blooming Lotus Wonderful Sound Cloud'; then there arose a Buddha named: 'Sunlight Appearance'; then there arose a Buddha named: 'Universal Light Wonderful Dharma Sound'; then there arose a Buddha named: 'Lion Vajra Narayana Fearless'; then there arose a Buddha named: 'Universal Wisdom Courageous Banner'; then there arose a Buddha named: 'Universally Opening Dharma Lotus Body'; then there arose a Buddha named: 'Merit Wonderful Flower Sea'; then there arose a Buddha named: 'Bodhimanda Merit Moon'; then there arose a Buddha named: 'Dharma Torch Blazing'.
月；次有佛興，名：普光明髻；次有佛興，名：法幢燈；次有佛興，名：金剛海幢云；次有佛興，名：名稱山功德云；次有佛興，名：栴檀妙月；次有佛興，名：普妙光明華；次有佛興，名：照一切眾生光明王；次有佛興，名：功德蓮華藏；次有佛興，名：香焰光明王；次有佛興，名：波頭摩華因；次有佛興，名：眾相山普光明；次有佛興，名：普名稱幢；次有佛興，名：須彌普門光；次有佛興，名：功德法城光；次有佛興，名：大樹山光明；次有佛興，名：普德光明幢；次有佛興，名：功德吉祥相；次有佛興，名：勇猛法力幢；次有佛興，名：法輪光明音；次有佛興，名：功德山智慧光；次有佛興，名：無上妙法月；次有佛興，名：法蓮華凈光幢；次有佛興，名：寶蓮華光明藏；次有佛興，名：光焰雲山燈；次有佛興，名：普覺華；次有佛興，名：種種功德焰須彌藏；次有佛興，名：圓滿光山王；次有佛興，名：福德云莊嚴；次有佛興，名：法山云幢；次有佛興，名：功德山光明；次有佛興，名：法日云燈王；次有佛興，名：法雲名稱王；次有佛興，名：法輪云；次有佛興，名：開悟菩提智光幢；次有佛興，名：普照法輪月；次有佛興，名：寶山威德賢；次有佛興，名：賢德廣大光；次有佛興，名：普智云；次有佛
【現代漢語翻譯】 現代漢語譯本 接下來有佛出世，名為：普光明髻（普遍發出光明，頭頂如髻）；接下來有佛出世，名為：法幢燈（以佛法為旗幟，如明燈照亮）；接下來有佛出世，名為：金剛海幢云（如金剛般堅固，如大海般廣闊，如雲般覆蓋）；接下來有佛出世，名為：名稱山功德云（名聲如山般高大，功德如雲般覆蓋）；接下來有佛出世，名為：栴檀妙月（如栴檀般珍貴，如明月般皎潔）；接下來有佛出世，名為：普妙光明華（普遍發出微妙的光明，如花朵般美好）；接下來有佛出世，名為：照一切眾生光明王（以光明照耀一切眾生，如王者般尊貴）；接下來有佛出世，名為：功德蓮華藏（功德如蓮花般清凈，如寶藏般珍貴）；接下來有佛出世，名為：香焰光明王（以香氣和火焰般的光明照耀，如王者般尊貴）；接下來有佛出世，名為：波頭摩華因（以波頭摩花為因緣）；接下來有佛出世，名為：眾相山普光明（具有各種相貌，如山般高大，普遍發出光明）；接下來有佛出世，名為：普名稱幢（普遍具有名聲，如旗幟般高舉）；接下來有佛出世，名為：須彌普門光（如須彌山般高大，普遍發出光明）；接下來有佛出世，名為：功德法城光（功德如城墻般堅固，發出光明）；接下來有佛出世，名為：大樹山光明（如大樹般高大，如山般穩固，發出光明）；接下來有佛出世，名為：普德光明幢（普遍具有德行，如旗幟般高舉，發出光明）；接下來有佛出世，名為：功德吉祥相（具有功德，呈現吉祥的相貌）；接下來有佛出世，名為：勇猛法力幢（具有勇猛的法力，如旗幟般高舉）；接下來有佛出世，名為：法輪光明音（以法輪的光明和聲音教化眾生）；接下來有佛出世，名為：功德山智慧光（功德如山般高大，智慧如光明般照耀）；接下來有佛出世，名為：無上妙法月（佛法至高無上，如明月般皎潔）；接下來有佛出世，名為：法蓮華凈光幢（佛法如蓮花般清凈，發出光明，如旗幟般高舉）；接下來有佛出世，名為：寶蓮華光明藏（如寶蓮花般珍貴，如光明寶藏般珍貴）；接下來有佛出世，名為：光焰雲山燈（光明如火焰般熾熱，如雲般覆蓋，如明燈般照亮）；接下來有佛出世，名為：普覺華（普遍覺悟，如花朵般美好）；接下來有佛出世，名為：種種功德焰須彌藏（具有各種功德，如火焰般熾熱，如須彌山般高大，如寶藏般珍貴）；接下來有佛出世，名為：圓滿光山王（光明圓滿，如山王般尊貴）；接下來有佛出世，名為：福德云莊嚴（福德如雲般覆蓋，莊嚴殊勝）；接下來有佛出世，名為：法山云幢（佛法如山般高大，如雲般覆蓋，如旗幟般高舉）；接下來有佛出世，名為：功德山光明（功德如山般高大，發出光明）；接下來有佛出世，名為：法日云燈王（佛法如太陽般照耀，如雲般覆蓋，如明燈般照亮，如王者般尊貴）；接下來有佛出世，名為：法雲名稱王（佛法如雲般覆蓋，名聲如王者般尊貴）；接下來有佛出世，名為：法輪云（佛法如法輪般運轉，如雲般覆蓋）；接下來有佛出世，名為：開悟菩提智光幢（開啟覺悟的菩提智慧，發出光明，如旗幟般高舉）；接下來有佛出世，名為：普照法輪月（普遍照耀的法輪，如明月般皎潔）；接下來有佛出世，名為：寶山威德賢（如寶山般珍貴，具有威德，賢善）；接下來有佛出世，名為：賢德廣大光（具有賢德，光明廣大）；接下來有佛出世，名為：普智云（普遍具有智慧，如雲般覆蓋）；接下來有佛出世
【English Translation】 English version Next, a Buddha will appear, named: Universal Bright Crest (universally emitting light, with a crest-like topknot); next, a Buddha will appear, named: Dharma Banner Lamp (with the Dharma as a banner, like a bright lamp illuminating); next, a Buddha will appear, named: Vajra Ocean Banner Cloud (as firm as a vajra, as vast as an ocean, covering like a cloud); next, a Buddha will appear, named: Name Mountain Merit Cloud (fame as high as a mountain, merit covering like a cloud); next, a Buddha will appear, named: Sandalwood Wonderful Moon (as precious as sandalwood, as bright as the moon); next, a Buddha will appear, named: Universal Wonderful Bright Flower (universally emitting wonderful light, as beautiful as a flower); next, a Buddha will appear, named: Illuminating All Beings Bright King (illuminating all beings with light, as noble as a king); next, a Buddha will appear, named: Merit Lotus Treasury (merit as pure as a lotus, as precious as a treasure); next, a Buddha will appear, named: Fragrant Flame Bright King (illuminating with fragrance and flame-like light, as noble as a king); next, a Buddha will appear, named: Padma Flower Cause (with the Padma flower as the cause); next, a Buddha will appear, named: All Forms Mountain Universal Light (possessing various forms, as high as a mountain, universally emitting light); next, a Buddha will appear, named: Universal Name Banner (universally possessing fame, raised like a banner); next, a Buddha will appear, named: Sumeru Universal Gate Light (as high as Mount Sumeru, universally emitting light); next, a Buddha will appear, named: Merit Dharma City Light (merit as firm as a city wall, emitting light); next, a Buddha will appear, named: Great Tree Mountain Light (as tall as a great tree, as stable as a mountain, emitting light); next, a Buddha will appear, named: Universal Virtue Bright Banner (universally possessing virtue, raised like a banner, emitting light); next, a Buddha will appear, named: Merit Auspicious Form (possessing merit, presenting an auspicious form); next, a Buddha will appear, named: Courageous Dharma Power Banner (possessing courageous Dharma power, raised like a banner); next, a Buddha will appear, named: Dharma Wheel Bright Sound (teaching beings with the light and sound of the Dharma wheel); next, a Buddha will appear, named: Merit Mountain Wisdom Light (merit as high as a mountain, wisdom illuminating like light); next, a Buddha will appear, named: Supreme Wonderful Dharma Moon (the Dharma is supreme, as bright as the moon); next, a Buddha will appear, named: Dharma Lotus Pure Light Banner (the Dharma as pure as a lotus, emitting light, raised like a banner); next, a Buddha will appear, named: Treasure Lotus Bright Treasury (as precious as a treasure lotus, as precious as a treasury of light); next, a Buddha will appear, named: Flame Cloud Mountain Lamp (light as fiery as a flame, covering like a cloud, illuminating like a lamp); next, a Buddha will appear, named: Universal Awakening Flower (universally awakened, as beautiful as a flower); next, a Buddha will appear, named: Various Merit Flame Sumeru Treasury (possessing various merits, as fiery as a flame, as high as Mount Sumeru, as precious as a treasure); next, a Buddha will appear, named: Perfect Light Mountain King (light is perfect, as noble as a mountain king); next, a Buddha will appear, named: Fortune Cloud Adornment (fortune covering like a cloud, adorned and sublime); next, a Buddha will appear, named: Dharma Mountain Cloud Banner (the Dharma as high as a mountain, covering like a cloud, raised like a banner); next, a Buddha will appear, named: Merit Mountain Light (merit as high as a mountain, emitting light); next, a Buddha will appear, named: Dharma Sun Cloud Lamp King (the Dharma illuminating like the sun, covering like a cloud, illuminating like a lamp, as noble as a king); next, a Buddha will appear, named: Dharma Cloud Name King (the Dharma covering like a cloud, fame as noble as a king); next, a Buddha will appear, named: Dharma Wheel Cloud (the Dharma turning like a Dharma wheel, covering like a cloud); next, a Buddha will appear, named: Awakening Bodhi Wisdom Light Banner (awakening Bodhi wisdom, emitting light, raised like a banner); next, a Buddha will appear, named: Universally Illuminating Dharma Wheel Moon (the universally illuminating Dharma wheel, as bright as the moon); next, a Buddha will appear, named: Treasure Mountain Majestic Virtue Wise (as precious as a treasure mountain, possessing majestic virtue, wise); next, a Buddha will appear, named: Wise Virtue Vast Light (possessing wise virtue, light is vast); next, a Buddha will appear, named: Universal Wisdom Cloud (universally possessing wisdom, covering like a cloud); next, a Buddha will appear
興，名：法力功德山；次有佛興，名：功德香焰王；次有佛興，名：金色摩尼山妙音聲；次有佛興，名：頂髻出一切法光明雲；次有佛興，名：法輪熾盛光；次有佛興，名：無上功德山；次有佛興，名：精進炬光明雲；次有佛興，名：三昧印廣大光明冠；次有佛興，名：寶光明功德王；次有佛興，名：法炬寶蓋音；次有佛興，名：普照虛空界無畏法光明；次有佛興，名：月相莊嚴幢；次有佛興，名：光明焰山云；次有佛興，名：照無障礙法虛空；次有佛興，名：開顯智光身；次有佛興，名：世主德光明音；次有佛興，名：一切法三昧光明音；次有佛興，名：法音功德藏；次有佛興，名：熾然焰法海云；次有佛興，名：普照三世相大光明；次有佛興，名：普照法輪山；次有佛興，名：法界師子光；次有佛興，名：須彌華光明；次有佛興，名：一切三昧海師子焰；次有佛興，名：普智光明燈。
「善男子！如是等須彌山微塵數如來，其最後佛，名：法界城智慧燈，並於離垢光明劫中，出興於世。我皆尊重，親近供養，聽聞受持所說妙法；亦于彼一切諸如來所，出家學道，護持法教，入此菩薩甚深自在妙音解脫，種種方便教化成熟無量眾生。從是已來，于佛剎微塵數劫，所有諸佛出興於世；我皆供養，修行其法。
【現代漢語翻譯】 現代漢語譯本 接下來有佛出世，名為：法力功德山（具有法力、功德如山一般）；之後有佛出世，名為：功德香焰王（功德如香焰般熾盛的王者）；之後有佛出世，名為：金色摩尼山妙音聲（身如金色摩尼山，音聲美妙）；之後有佛出世，名為：頂髻出一切法光明雲（頭頂的肉髻能放出照耀一切法理的光明雲）；之後有佛出世，名為：法輪熾盛光（佛法如法輪般熾盛光明）；之後有佛出世，名為：無上功德山（功德至高無上如山一般）；之後有佛出世，名為：精進炬光明雲（精進如火炬，放出光明雲）；之後有佛出世，名為：三昧印廣大光明冠（以三昧印為冠，放出廣大光明）；之後有佛出世，名為：寶光明功德王（如寶般光明，功德之王）；之後有佛出世，名為：法炬寶蓋音（佛法如火炬，如寶蓋般庇護眾生，音聲美妙）；之後有佛出世，名為：普照虛空界無畏法光明（光明普照虛空界，使眾生無所畏懼）；之後有佛出世，名為：月相莊嚴幢（如月相般莊嚴的旗幟）；之後有佛出世，名為：光明焰山云（光明如火焰山，又如雲般覆蓋）；之後有佛出世，名為：照無障礙法虛空（光明照耀無障礙的法界虛空）；之後有佛出世，名為：開顯智光身（開顯智慧光明之身）；之後有佛出世，名為：世主德光明音（世間主宰，具有德行，音聲光明）；之後有佛出世，名為：一切法三昧光明音（通達一切法的三昧，音聲光明）；之後有佛出世，名為：法音功德藏（佛法之音，功德的寶藏）；之後有佛出世，名為：熾然焰法海云（佛法如熾盛火焰，如大海般深廣，如雲般覆蓋）；之後有佛出世，名為：普照三世相大光明（光明普照過去、現在、未來三世）；之後有佛出世，名為：普照法輪山（佛法如法輪，普照如山）；之後有佛出世，名為：法界師子光（佛法界如獅子般的光明）；之後有佛出世，名為：須彌華光明（如須彌山般的花朵，放出光明）；之後有佛出世，名為：一切三昧海師子焰（一切三昧如大海，如獅子般勇猛的火焰）；之後有佛出世，名為：普智光明燈（普遍智慧的光明燈）。 『善男子！』像這樣須彌山微塵數般的如來，最後一位佛名為：法界城智慧燈（法界如城，智慧如燈），都在離垢光明劫中出現於世。我都尊重、親近、供養他們，聽聞、受持他們所說的妙法；也在所有這些如來之處，出家學道，護持佛法教義，進入這菩薩甚深自在妙音解脫，用種種方便教化成熟無量眾生。從那時以來，在佛剎微塵數劫中，所有出世的諸佛；我都供養，修行他們的法。
【English Translation】 English version Next, there was a Buddha named: Power of Dharma Merit Mountain (possessing Dharma power and merits like a mountain); then there was a Buddha named: King of Merit Fragrant Flame (a king whose merits are as blazing as fragrant flames); then there was a Buddha named: Golden Mani Mountain Wonderful Sound (body like a golden Mani mountain, with a wonderful sound); then there was a Buddha named: Topknot Emanating Light Clouds of All Dharmas (the fleshy topknot on the head emits light clouds illuminating all Dharma principles); then there was a Buddha named: Dharma Wheel Blazing Light (the Dharma is like a blazing wheel of light); then there was a Buddha named: Supreme Merit Mountain (merits are supreme and like a mountain); then there was a Buddha named: Torch of Diligence Light Cloud (diligence is like a torch, emitting light clouds); then there was a Buddha named: Samadhi Seal Vast Light Crown (using the Samadhi seal as a crown, emitting vast light); then there was a Buddha named: King of Jewel Light Merit (light like a jewel, king of merits); then there was a Buddha named: Dharma Torch Jeweled Canopy Sound (the Dharma is like a torch, sheltering beings like a jeweled canopy, with a wonderful sound); then there was a Buddha named: Universal Illumination of Fearless Dharma Light in the Space Realm (light universally illuminates the space realm, making beings fearless); then there was a Buddha named: Moon Phase Adorned Banner (a banner as adorned as the moon phase); then there was a Buddha named: Light Flame Mountain Cloud (light like a flame mountain, also covering like a cloud); then there was a Buddha named: Illumination of Unobstructed Dharma Space (light illuminates the unobstructed Dharma space); then there was a Buddha named: Manifestation of Wisdom Light Body (manifesting a body of wisdom light); then there was a Buddha named: World Lord Virtue Light Sound (the lord of the world, possessing virtue, with a sound of light); then there was a Buddha named: Samadhi Light Sound of All Dharmas (understanding the Samadhi of all Dharmas, with a sound of light); then there was a Buddha named: Treasury of Dharma Sound Merit (the sound of the Dharma, a treasury of merits); then there was a Buddha named: Blazing Flame Dharma Sea Cloud (the Dharma is like a blazing flame, as vast as the sea, covering like a cloud); then there was a Buddha named: Universal Illumination of the Great Light of the Three Worlds (light universally illuminates the past, present, and future three worlds); then there was a Buddha named: Universal Illumination of the Dharma Wheel Mountain (the Dharma is like a wheel, universally illuminating like a mountain); then there was a Buddha named: Lion Light of the Dharma Realm (the Dharma realm is like the light of a lion); then there was a Buddha named: Sumeru Flower Light (flowers like Mount Sumeru, emitting light); then there was a Buddha named: Lion Flame of All Samadhi Seas (all Samadhis are like the sea, like the fierce flames of a lion); then there was a Buddha named: Universal Wisdom Light Lamp (a lamp of universal wisdom light). 『Good man!』 Such as these, as many Tathagatas as the fine dust of Mount Sumeru, the last Buddha was named: Wisdom Lamp of the Dharma Realm City (the Dharma realm is like a city, wisdom is like a lamp), all appeared in the world during the Immaculate Light Kalpa. I have all respected, approached, and made offerings to them, listened to, received, and upheld the wonderful Dharma they taught; also, in all these Tathagatas' places, I have left home to study the Way, protected the Dharma teachings, entered this profound and unhindered wonderful sound liberation of the Bodhisattva, and used various skillful means to teach and mature countless sentient beings. Since then, in as many kalpas as the fine dust of Buddha lands, all the Buddhas who have appeared in the world; I have all made offerings to them and practiced their Dharma.
「善男子！我從是來，于生死夜無明昏寐諸眾生中而獨覺悟；令諸眾生，守護心城，舍三界城，住一切智無上法城。
「善男子！我唯知此甚深自在妙音解脫，令諸世間，離戲論語，不作二語，常真實語，恒清凈語。如諸菩薩摩訶薩，能知一切語言自性，于唸唸中自在開悟一切眾生，入一切眾生言音海，於一切言辭悉皆辨了，明見一切諸法門海，于普攝一切法陀羅尼已得自在，隨諸眾生心之所疑而為說法，究竟調伏一切眾生，能普攝受一切眾生，巧修菩薩諸無上業，深入菩薩諸微細智，能善觀察諸菩薩藏，能自在說諸菩薩法。何以故？已得成就一切法輪陀羅尼故。而我云何能知能說彼功德行？
「善男子！此佛會中，有主夜神，名：開敷一切樹華。汝詣彼問：菩薩云何學一切智？云何安立一切眾生住一切智？」
爾時，守護一切城主夜神，欲重宣此解脫義，為善財童子而說頌言：
「菩薩解脫深難見， 虛空如如平等相， 普見無邊法界內， 一切三世諸如來。 出生無量勝功德， 證入難思真法性， 增長一切自在智， 開通三世解脫道。 過於剎轉微塵劫， 爾時有劫名凈光， 世界名為法焰云， 其城號曰寶華光。 其中諸佛興於世， 量與須彌塵數等；
【現代漢語翻譯】 現代漢語譯本 『善男子！我從那時以來，在生死輪迴的黑夜和無明的昏昧中，獨自覺悟；使一切眾生，守護自己的心城，捨棄三界之城，安住於一切智慧的無上法城。 『善男子！我只知道這甚深自在的微妙音聲解脫，使世間眾生，遠離戲論之語，不作二元對立之語，常說真實之語，恒說清凈之語。如同諸位菩薩摩訶薩（大菩薩），能知一切語言的自性，在每一個念頭中自在地開悟一切眾生，進入一切眾生的言語音聲之海，對於一切言辭都能辨別明瞭，明見一切諸法門之海，對於普遍攝持一切法的陀羅尼（總持）已經得到自在，隨著眾生心中所疑惑的而為他們說法，最終調伏一切眾生，能夠普遍攝受一切眾生，巧妙地修習菩薩的各種無上事業，深入菩薩的各種微細智慧，能夠善於觀察菩薩的寶藏，能夠自在地說出菩薩的法。為什麼呢？因為已經成就了一切法輪陀羅尼的緣故。而我怎麼能夠知道和說出他們的功德和修行呢？』 『善男子！在這個佛會中，有一位主夜神，名叫：開敷一切樹華。你到她那裡去問：菩薩如何學習一切智慧？如何安立一切眾生安住於一切智慧？』 這時，守護一切城的主夜神，想要再次宣說這解脫的意義，為善財童子而說了偈頌： 『菩薩的解脫深奧難見，如同虛空般如如不動，平等無二，普遍見到無邊法界之內，一切三世的諸佛如來。 出生無量殊勝功德，證入難以思議的真實法性，增長一切自在智慧，開通三世的解脫之道。 經過如微塵數般多的剎土劫，那時有一個劫名叫凈光，世界名為法焰云，那裡的城池號為寶華光。 其中諸佛出現於世，數量如同須彌山微塵般眾多；』
【English Translation】 English version 『Good man! Since that time, I have awakened alone in the night of birth and death, amidst the darkness of ignorance; enabling all sentient beings to guard their mind-city, abandon the city of the three realms, and dwell in the supreme Dharma-city of all wisdom. 『Good man! I only know this profound and free, wondrous sound liberation, enabling all beings in the world to be free from playful speech, not to engage in dualistic speech, always speaking truthful words, and constantly speaking pure words. Like the Bodhisattva Mahasattvas (great Bodhisattvas), who can know the self-nature of all languages, freely enlighten all sentient beings in every thought, enter the ocean of all sentient beings' speech and sounds, can discern and understand all words, clearly see the ocean of all Dharma gates, have attained freedom in the Dharani (total retention) that universally encompasses all Dharmas, teach according to the doubts in the minds of sentient beings, ultimately subdue all sentient beings, can universally receive all sentient beings, skillfully cultivate the supreme deeds of Bodhisattvas, deeply penetrate the subtle wisdom of Bodhisattvas, can skillfully observe the treasures of Bodhisattvas, and can freely speak the Dharma of Bodhisattvas. Why is this so? Because they have already accomplished the Dharani of all Dharma wheels. How can I know and speak of their merits and practices?』 『Good man! In this Buddha assembly, there is a night-guardian spirit named: Opening All Tree Flowers. Go to her and ask: How do Bodhisattvas learn all wisdom? How do they establish all sentient beings in all wisdom?』 At that time, the night-guardian spirit who protects all cities, wishing to reiterate the meaning of this liberation, spoke the following verses for Sudhana: 『The liberation of Bodhisattvas is profound and difficult to see, like the emptiness of space, unmoving, equal, and without duality, universally seeing within the boundless Dharma realm, all the Tathagatas of the three times. Giving rise to immeasurable and supreme merits, realizing the inconceivable true nature of Dharma, increasing all free wisdom, opening the path of liberation for the three times. Passing through as many kalpas as there are dust particles in countless lands, at that time there was a kalpa named Pure Light, the world was named Dharma Flame Cloud, and the city there was called Jewel Flower Light. The Buddhas who appeared in that world were as numerous as the dust particles of Mount Sumeru;』
有佛名為法海音， 於此劫中先出現； 乃至其中最後佛， 名為法界焰燈王； 如是一切諸如來， 我皆供養聽受法。 我見法海雷音佛， 其身普作真金色， 諸相莊嚴如寶山， 發心愿得成如來。 我暫見彼如來身， 即發菩提廣大心， 誓願勤求一切智， 性與法界虛空等。 由斯普見三世佛， 及以一切菩薩眾； 亦見國土眾生海， 而普攀緣起大悲。 隨諸眾生心所樂， 示現種種無量身， 普遍十方諸國土， 動地舒光悟含識。 見第二佛而親近， 亦見十方剎海佛， 乃至最後佛出興， 如是須彌塵數等。 于諸剎轉微塵劫， 所有如來照世燈； 我皆親近而瞻奉， 令此解脫得清凈。」
爾時，善財童子得入此菩薩甚深自在妙音解脫故，入無邊三昧海，入廣大總持海，得菩薩大神通，獲菩薩大辯才；心大歡喜，觀察守護一切城主夜神，以偈贊曰：
「已行廣大妙慧海， 已度無邊諸有海， 長壽無患智藏身， 威德光明住此眾。 了達法性如虛空， 普入三世皆無礙； 唸唸攀緣一切境， 心心永斷諸分別。 了達眾生無有性， 而於眾生起大悲； 深入如來解脫門， 廣度群迷無量眾。 觀
【現代漢語翻譯】 現代漢語譯本 有一尊佛名為法海音（Dharma-samudra-ghosa），在此劫中率先出現； 乃至此劫中最後出現的佛，名為法界焰燈王（Dharmadhatu-pradipa-raja）； 像這樣一切諸佛如來，我都供養並聽受他們的教法。 我見到法海雷音佛（Dharma-samudra-megha-ghosa），他的身軀普遍呈現真金色， 諸種相好莊嚴如同寶山，我發願要成就如來。 我短暫地見到那位如來的身軀，就立即發起了廣大的菩提心， 誓願勤奮追求一切智慧，其本性與法界虛空一樣廣大。 由此我普遍見到三世諸佛，以及一切菩薩眾； 也見到國土和眾生如海洋般無量，從而普遍生起大悲心。 隨著眾生心中所喜愛的，示現種種無量的身形， 普遍在十方諸國土中，震動大地，舒放光明，開悟一切有情眾生。 我見到第二尊佛並親近他，也見到十方剎土如海般無量的佛， 乃至最後一位佛出現，數量如同須彌山微塵一樣眾多。 在諸剎土中經歷微塵劫的時間，所有如來如同照亮世界的明燈； 我都親近並瞻仰供奉，令此解脫之道得以清凈。
這時，善財童子因為進入了這種菩薩甚深自在妙音解脫的境界，進入了無邊的三昧海，進入了廣大的總持海，獲得了菩薩的大神通，獲得了菩薩的大辯才；心中非常歡喜，觀察守護一切城主夜神，用偈頌讚嘆道：
『已經行過廣大微妙的智慧之海，已經度過無邊諸有的生死之海， 擁有長壽無患的智慧寶藏之身，威德光明住在此眾之中。 了達法性如同虛空一樣，普遍進入三世而無所障礙； 唸唸攀緣一切境界，心心永斷一切分別。 了達眾生沒有自性，卻對眾生生起大悲心； 深入如來的解脫之門，廣度迷惑的無量眾生。 觀察
【English Translation】 English version There was a Buddha named Dharma-samudra-ghosa (Sound of the Ocean of Dharma), who appeared first in this kalpa; And even the last Buddha to appear in this kalpa, named Dharmadhatu-pradipa-raja (King of the Lamp of the Realm of Dharma); All such Tathagatas, I have made offerings to and listened to their teachings. I saw the Buddha Dharma-samudra-megha-ghosa (Sound of the Cloud of the Ocean of Dharma), whose body was universally of true golden color, His various marks and adornments were majestic like a jeweled mountain, and I aspired to become a Tathagata. I briefly saw that Tathagata's body, and immediately aroused the vast Bodhi mind, Vowing to diligently seek all wisdom, whose nature is as vast as the Dharma realm and space. Through this, I universally see the Buddhas of the three times, as well as all the Bodhisattvas; I also see the lands and the sea of sentient beings, and thus universally arise great compassion. According to what pleases the minds of sentient beings, I manifest various limitless forms, Universally in the lands of the ten directions, shaking the earth, emitting light, and enlightening all sentient beings. I saw the second Buddha and drew near to him, and also saw the Buddhas in the sea of lands of the ten directions, Even until the last Buddha appeared, as numerous as the dust particles of Mount Sumeru. In the lands, passing through kalpas as numerous as dust particles, all the Tathagatas are like lamps illuminating the world; I have drawn near to and revered them all, so that this path of liberation may be purified.
At that time, Sudhana, having entered this profound and free and wonderful sound liberation of the Bodhisattva, entered the boundless ocean of samadhi, entered the vast ocean of dharani, obtained the great supernatural powers of the Bodhisattva, and obtained the great eloquence of the Bodhisattva; his heart was filled with great joy, and he observed and protected all the city-ruling night deities, and praised them with verses:
'Having traversed the vast and wondrous ocean of wisdom, having crossed the boundless ocean of existence, Possessing a body of wisdom, a treasure of longevity and freedom from suffering, with majestic light dwelling in this assembly. Having understood the nature of Dharma as being like space, universally entering the three times without obstruction; Moment by moment, grasping all realms, mind by mind, forever cutting off all discriminations. Having understood that sentient beings have no self-nature, yet arising great compassion for sentient beings; Deeply entering the gate of liberation of the Tathagata, widely liberating the confused and countless beings. Observing
察思惟一切法， 了知證入諸法性； 如是修行佛智慧， 普化眾生令解脫。 天是眾生調御師， 開示如來智慧道， 普為法界諸含識， 說離世間眾怖行。 已住如來諸愿道， 已受菩提廣大教， 已修一切遍行力， 已見十方佛自在。 天神心凈如虛空， 普離一切諸煩惱， 了知三世無量剎， 諸佛菩薩及眾生。 天神一念悉了知， 晝夜日月年劫海； 亦知一切眾生類， 種種名相各差別。 十方眾生生死處， 有色無色想無想， 隨順世俗悉了知， 引導使入菩提路。 已生如來誓願家， 已入諸佛功德海， 法身清凈心無礙， 隨眾生樂現眾色。」
時，善財童子說此頌已，禮夜神足，繞無量匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第七十一 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十二
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十三
爾時，善財童子入菩薩甚深自在妙音解脫門，修行增進。
往詣開敷一切樹華夜神所，見其身在眾寶香樹樓閣之內妙寶所成師子座上，百萬夜神所共圍繞。時，善財童子頂禮其足，於前合掌而作是言：
【現代漢語翻譯】 現代漢語譯本 觀察思索一切法，了悟並證入諸法的本性； 像這樣修行佛的智慧，普遍教化眾生使他們解脫。 天神是眾生的調御師，開示如來智慧的道路， 普遍為法界一切有情眾生，宣說脫離世間各種恐懼的修行。 已經安住于如來的各種愿道，已經接受菩提廣大的教誨， 已經修習一切普遍的修行力量，已經見到十方佛的自在。 天神的心清凈如虛空，普遍脫離一切煩惱， 了知過去、現在、未來無量世界，諸佛、菩薩以及眾生。 天神一念之間全部了知，白天、夜晚、日月、年劫的漫長； 也知道一切眾生的種類，種種名稱和相貌的差別。 十方眾生的生死之處，有色、無色、有想、無想， 隨順世俗的規律全部了知，引導他們進入菩提之路。 已經出生在如來的誓願之家，已經進入諸佛的功德之海， 法身清凈，心無障礙，隨著眾生的喜好顯現各種形象。 當時，善財童子說完這首偈頌后，禮拜夜神的腳，圍繞無量圈，恭敬地瞻仰，然後告辭離去。 《大方廣佛華嚴經》卷第七十一 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第七十二 于闐國三藏實叉難陀奉 制譯 入法界品第三十九之十三 這時，善財童子進入菩薩甚深自在妙音解脫門，修行更加精進。 前往開敷一切樹華夜神（夜神名）所在之處，看見她身處眾寶香樹樓閣之內，在妙寶所成的獅子座上，被百萬夜神共同圍繞。當時，善財童子頂禮她的腳，在她面前合掌說道：
【English Translation】 English version Observing and contemplating all dharmas, understanding and realizing the nature of all dharmas; Practicing the wisdom of the Buddha in this way, universally transforming sentient beings to attain liberation. The heavenly being is the tamer of sentient beings, revealing the path of the Tathagata's wisdom, Universally for all sentient beings in the dharma realm, speaking of practices that are free from all worldly fears. Having already dwelt in the paths of the Tathagata's vows, having already received the vast teachings of Bodhi, Having already cultivated all pervasive powers of practice, having already seen the freedom of the Buddhas of the ten directions. The heavenly being's mind is pure like space, universally free from all afflictions, Understanding the immeasurable worlds of the past, present, and future, the Buddhas, Bodhisattvas, and sentient beings. The heavenly being knows all in a single thought, the days, nights, sun, moon, years, and eons; Also knowing all kinds of sentient beings, the differences in their various names and appearances. The places of birth and death of sentient beings in the ten directions, with form, without form, with thought, without thought, Following the customs of the world, knowing all, guiding them onto the path of Bodhi. Having already been born into the family of the Tathagata's vows, having already entered the sea of the Buddhas' merits, The Dharma body is pure, the mind is unobstructed, manifesting various forms according to the preferences of sentient beings. At that time, after Shan Cai (Sudhana) finished reciting this verse, he bowed at the feet of the night deity, circumambulated her countless times, respectfully gazed upon her, and then took his leave. The Great Extensive Buddha Flower Adornment Sutra, Scroll 71 Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra The Great Extensive Buddha Flower Adornment Sutra, Scroll 72 Translated under imperial decree by the Tripiṭaka master Śikṣānanda of Khotan Chapter 39, Part 13: Entering the Dharma Realm At this time, Shan Cai (Sudhana) entered the Bodhisattva's profound and free wondrous sound liberation gate, and his practice advanced further. He went to where the night deity, Opening All Tree Flowers (a night deity's name), was, and saw her in a jeweled pavilion within a grove of fragrant trees, seated on a lion throne made of wondrous jewels, surrounded by a million night deities. At that time, Shan Cai (Sudhana) bowed at her feet, and with his palms joined in front of her, said:
「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何得一切智？唯愿垂慈，為我宣說！」
夜神言：
「善男子！我於此娑婆世界，日光已沒，蓮華覆合，諸人眾等罷遊觀時，見其一切若山、若水、若城、若野，如是等處種種眾生，咸悉發心欲還所住；我皆密護，令得正道，達其處所，宿夜安樂。
「善男子！若有眾生，盛年好色，憍慢放逸，五欲自恣。我為示現老、病、死相，令生恐怖，舍離諸惡。復為稱歎種種善根，使其修習：為慳吝者，讚歎佈施；為破戒者，稱揚凈戒；有瞋恚者，教住大慈；懷惱害者，令行忍辱；若懈怠者，令起精進；若散亂者，令修禪定；住惡慧者，令學般若；樂小乘者，令住大乘；樂著三界諸趣中者，令住菩薩愿波羅蜜；若有眾生，福智微劣，為諸結業之所逼迫多留礙者，令住菩薩力波羅蜜；若有眾生，其心闇昧，無有智慧，令住菩薩智波羅蜜。
「善男子！我已成就菩薩出生廣大喜光明解脫門。」
善財言：「大聖！此解脫門境界云何？」
夜神言：
「善男子！入此解脫，能知如來普攝眾生巧方便智。云何普攝？善男子！一切眾生所受諸樂，皆是如來威德力故，順如來教故，行如來語故，學如來行故，得如來所護力
【現代漢語翻譯】 現代漢語譯本： 「聖者！我已先發阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何修學菩薩行？如何獲得一切智（佛的智慧）？唯愿您慈悲，為我宣說！」
夜神說：
「善男子！我在這娑婆世界（我們所居住的這個世界），當太陽落山，蓮花閉合，人們停止遊玩觀賞的時候，看到一切山、水、城市、曠野等地方的各種眾生，都生起想要回到自己住所的心；我都會暗中保護他們，使他們走上正道，到達他們的住所，安樂地度過夜晚。
「善男子！如果有眾生，正值壯年，容貌姣好，驕傲自滿，放縱自己，沉溺於五欲（色、聲、香、味、觸）之中。我會為他們示現衰老、疾病、死亡的景象，使他們產生恐懼，從而捨棄各種惡行。我又會稱讚各種善根，使他們修習：對於吝嗇的人，讚歎佈施；對於破戒的人，稱揚清凈的戒律；對於有嗔恨心的人，教導他們安住于大慈；對於懷有惱害心的人，使他們修行忍辱；對於懈怠的人，使他們發起精進；對於散亂的人，使他們修習禪定；對於持有惡見的人，使他們學習般若（智慧）；對於樂於小乘（聲聞、緣覺）的人，使他們安住于大乘（菩薩道）；對於樂於執著於三界（欲界、色界、無色界）諸趣（六道輪迴）中的人，使他們安住于菩薩愿波羅蜜（菩薩的願力）；如果有眾生，福德和智慧都微弱，被各種煩惱和業力所逼迫，多有障礙，使他們安住于菩薩力波羅蜜（菩薩的力量）；如果有眾生，內心昏暗，沒有智慧，使他們安住于菩薩智波羅蜜（菩薩的智慧）。
「善男子！我已經成就了菩薩出生廣大喜光明解脫門（菩薩從喜悅中生出智慧的解脫法門）。」
善財童子說：「大聖！這個解脫門的境界是怎樣的呢？」
夜神說：
「善男子！進入這個解脫門，能夠了解如來普遍攝受眾生的巧妙方便智慧。如何普遍攝受呢？善男子！一切眾生所享受的各種快樂，都是由於如來的威德力量，順從如來的教導，奉行如來的言語，學習如來的行為，得到如來的護佑力量。」
【English Translation】 English version: 『O Sage! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), but I do not yet know how a Bodhisattva should learn the Bodhisattva practices? How does one attain all-knowing wisdom (Buddha's wisdom)? I beseech you to be compassionate and explain it to me!』
The Night Goddess said:
『Good man! In this Saha world (the world we live in), when the sun has set, the lotuses have closed, and people have stopped their sightseeing, I see all kinds of beings in places such as mountains, waters, cities, and fields, all of whom have the desire to return to their dwellings; I secretly protect them all, guiding them onto the right path, so they reach their destinations and have a peaceful night.
『Good man! If there are beings who are in their prime, with beautiful appearances, arrogant and unrestrained, indulging in the five desires (form, sound, smell, taste, and touch), I will show them the signs of old age, sickness, and death, causing them to feel fear and abandon all evil deeds. I will also praise various good roots, encouraging them to cultivate them: for the stingy, I praise generosity; for those who have broken precepts, I extol pure precepts; for those with anger, I teach them to abide in great compassion; for those who harbor harmful intentions, I encourage them to practice patience; for the lazy, I encourage them to arouse diligence; for the scattered, I encourage them to cultivate meditation; for those with wrong views, I encourage them to learn prajna (wisdom); for those who are fond of the Hinayana (the path of Sravakas and Pratyekabuddhas), I encourage them to abide in the Mahayana (the Bodhisattva path); for those who are attached to the three realms (the desire realm, the form realm, and the formless realm) and the various destinies (the six realms of reincarnation), I encourage them to abide in the Bodhisattva's vow paramita (the Bodhisattva's vows); if there are beings whose blessings and wisdom are weak, who are oppressed by various afflictions and karmic forces, and have many obstacles, I encourage them to abide in the Bodhisattva's power paramita (the Bodhisattva's power); if there are beings whose minds are darkened and lack wisdom, I encourage them to abide in the Bodhisattva's wisdom paramita (the Bodhisattva's wisdom).』
『Good man! I have already attained the Bodhisattva's liberation door of the birth of vast joy and light (the liberation method where Bodhisattvas generate wisdom from joy).』
Sudhana said, 『Great Sage! What is the realm of this liberation door?』
The Night Goddess said:
『Good man! Entering this liberation, one can understand the Tathagata's skillful means of universally embracing all beings. How does one universally embrace? Good man! All the joys that all beings experience are due to the Tathagata's majestic power, following the Tathagata's teachings, practicing the Tathagata's words, learning the Tathagata's practices, and receiving the Tathagata's protective power.』
故，修如來所印道故，種如來所行善故，依如來所說法故，如來智慧日光之所照故，如來性凈業力之所攝故。云何知然？善男子！我入此出生廣大喜光明解脫，憶念毗盧遮那如來、應、正等覺往昔所修菩薩行海，悉皆明見。
「善男子！世尊往昔為菩薩時，見一切眾生，著我、我所，住無明闇室，入諸見稠林，為貪愛所縛、忿怒所壞、愚癡所亂、慳嫉所纏，生死輪迴，貧窮困苦，不得值遇諸佛菩薩。見如是已，起大悲心利益眾生。所謂：起愿得一切妙寶資具攝眾生心；愿一切眾生，皆悉具足資生之物無所乏心，於一切眾事離執著心，於一切境界無貪染心，於一切所有無慳吝心，於一切果報無希望心，於一切榮好無羨慕心，於一切因緣無迷惑心；起觀察真實法性心；起救護一切眾生心；起深入一切法漩澓心；起於一切眾生住平等大慈心；起於一切眾生行方便大悲心；起為大法蓋普覆眾生心；起以大智金剛杵破一切眾生煩惱障山心；起令一切眾生增長喜樂心；起愿一切眾生究竟安樂心；起隨眾生所欲雨一切財寶心；起以平等方便成熟一切眾生心；起令一切眾生滿足聖財心；起愿一切眾生究竟皆得十力智果心。
「起如是心已，得菩薩力，現大神變；遍法界、虛空界，於一切眾生前，普雨一切資生之物，隨其所
【現代漢語翻譯】 現代漢語譯本：因此，修行如來所印證的道，種植如來所行的善，依循如來所說的法，被如來的智慧日光所照耀，被如來清凈的業力所攝持。如何得知是這樣的呢？善男子！我進入這出生廣大喜悅光明的解脫境界，憶念毗盧遮那如來（Vairocana Buddha，意為光明遍照佛）、應供、正等覺過去所修的菩薩行海，全都明明白白地看見。 善男子！世尊過去作為菩薩時，見到一切眾生執著于『我』和『我所』（屬於我的事物），住在無明的黑暗房間里，進入各種見解的稠密森林，被貪愛所束縛，被忿怒所破壞，被愚癡所擾亂，被慳吝嫉妒所纏繞，在生死中輪迴，貧窮困苦，不能遇到諸佛菩薩。見到這些后，生起大悲心利益眾生。所謂：發願得到一切美妙的寶物資具來攝取眾生的心；愿一切眾生，都具備生活所需的物品而無所缺乏，對於一切事物都遠離執著，對於一切境界都沒有貪染，對於一切所有都沒有慳吝，對於一切果報都沒有希望，對於一切榮華美好都沒有羨慕，對於一切因緣都沒有迷惑；生起觀察真實法性的心；生起救護一切眾生的心；生起深入一切法漩渦的心；生起對於一切眾生住于平等大慈的心；生起對於一切眾生行方便大悲的心；生起為大法覆蓋普遍眾生的心；生起用大智慧金剛杵破除一切眾生煩惱障礙山的心；生起令一切眾生增長喜悅快樂的心；生起愿一切眾生最終安樂的心；生起隨眾生所欲降下一切財寶的心；生起用平等方便成熟一切眾生的心；生起令一切眾生滿足聖財的心；生起愿一切眾生最終都得到十力智果的心。 生起這樣的心后，得到菩薩的力量，顯現大神變；遍佈法界、虛空界，在一切眾生面前，普遍降下一切生活所需的物品，隨他們所
【English Translation】 English version: Therefore, cultivating the path sealed by the Tathagata, planting the good deeds practiced by the Tathagata, following the Dharma spoken by the Tathagata, being illuminated by the sunlight of the Tathagata's wisdom, and being embraced by the pure karmic power of the Tathagata. How is this known? Good man! I have entered this liberation of the birth of vast joy and bright light, recalling the past bodhisattva practices of Vairocana Tathagata (meaning the Buddha who illuminates everywhere), the worthy one, the rightly enlightened one, all of which I clearly see. Good man! When the World Honored One was a bodhisattva in the past, he saw all sentient beings clinging to 'self' and 'what belongs to self,' dwelling in the dark room of ignorance, entering the dense forest of various views, bound by greed and love, destroyed by anger, disturbed by ignorance, entangled by stinginess and jealousy, revolving in the cycle of birth and death, poor and suffering, unable to encounter the Buddhas and Bodhisattvas. Having seen this, he aroused great compassion to benefit sentient beings. That is to say: he vowed to obtain all wonderful treasures and resources to gather the minds of sentient beings; he wished that all sentient beings would have all the necessities of life without lack, be detached from all things, have no greed for any realm, have no stinginess for anything, have no hope for any retribution, have no envy for any glory or beauty, and have no confusion about any causes and conditions; he aroused the mind to observe the true nature of Dharma; he aroused the mind to protect all sentient beings; he aroused the mind to delve into the whirlpool of all Dharmas; he aroused the mind to dwell in equal great compassion for all sentient beings; he aroused the mind to practice expedient great compassion for all sentient beings; he aroused the mind to cover all sentient beings with the great Dharma; he aroused the mind to break the mountain of afflictions and obstacles of all sentient beings with the vajra pestle of great wisdom; he aroused the mind to increase the joy and happiness of all sentient beings; he aroused the mind to wish for the ultimate peace and happiness of all sentient beings; he aroused the mind to rain down all treasures according to the desires of sentient beings; he aroused the mind to mature all sentient beings with equal expedients; he aroused the mind to fulfill all sentient beings with holy wealth; he aroused the mind to wish that all sentient beings would ultimately attain the fruit of the ten powers of wisdom. Having aroused such a mind, he obtained the power of a bodhisattva and manifested great spiritual transformations; throughout the Dharma realm and the space realm, in front of all sentient beings, he universally rained down all the necessities of life, according to their
欲悉滿其意皆令歡喜，不悔不吝，無間無斷。以是方便，普攝眾生，教化成熟，皆令得出生死苦難，不求其報；凈治一切眾生心寶，令其生起一切諸佛同一善根，增一切智福德大海。
「菩薩如是念念成熟一切眾生，唸唸嚴凈一切佛剎，唸唸普入一切法界，唸唸悉皆遍虛空界，唸唸普入一切三世，唸唸成就調伏一切諸眾生智，唸唸恒轉一切法輪，唸唸恒以一切智道利益眾生，唸唸普於一切世界種種差別諸眾生前盡未來劫現一切佛成等正覺，唸唸普於一切世界、一切諸劫修菩薩行不生二想。所謂：普入一切廣大世界海一切世界種中，種種際畔諸世界，種種莊嚴諸世界，種種體性諸世界，種種形狀諸世界，種種分佈諸世界，或有世界穢而兼凈，或有世界凈而兼穢，或有世界一向雜穢，或有世界一向清凈，或小或大，或粗或細，或正或側，或覆或仰；如是一切諸世界中，唸唸修行諸菩薩行，入菩薩位，現菩薩力，亦現三世一切佛身，隨眾生心普使知見。
「善男子！毗盧遮那如來，於過去世，如是修行菩薩行時，見諸眾生——不修功德，無有智慧，著我、我所，無明翳障，不正思惟，入諸邪見，不識因果，順煩惱業，墮于生死險難深坑，具受種種無量諸苦。——起大悲心，具修一切波羅蜜行，為諸眾生稱揚讚歎
【現代漢語翻譯】 現代漢語譯本 想要完全滿足他們的意願，使他們都感到歡喜，不後悔也不吝嗇，沒有間隔也沒有中斷。用這種方便法門，普遍攝受眾生，教化他們成熟，使他們都能脫離生死苦難，不求回報；凈化一切眾生的心寶，使他們生起與一切諸佛相同的善根，增長一切智慧和福德的大海。 菩薩就是這樣念念不忘地成熟一切眾生，念念不忘地莊嚴清凈一切佛剎（佛的國土），念念不忘地普遍進入一切法界（宇宙萬法），念念不忘地全部遍佈虛空界，念念不忘地普遍進入一切三世（過去、現在、未來），念念不忘地成就調伏一切眾生的智慧，念念不忘地恒常轉動一切法輪（佛法的教義），念念不忘地恒常以一切智慧之道利益眾生，念念不忘地在一切世界種種差別的眾生面前，盡未來劫示現一切佛成等正覺，念念不忘地在一切世界、一切劫中修菩薩行而不生二想。所謂：普遍進入一切廣大的世界海、一切世界種中，種種邊際的世界，種種莊嚴的世界，種種體性的世界，種種形狀的世界，種種分佈的世界，有的世界既污穢又清凈，有的世界既清凈又污穢，有的世界完全污穢，有的世界完全清凈，或小或大，或粗或細，或正或側，或覆或仰；像這樣的一切世界中，唸唸修行諸菩薩行，進入菩薩的果位，示現菩薩的力量，也示現三世一切佛的身相，隨著眾生的心意普遍使他們知見。 善男子！毗盧遮那如來（宇宙的根本佛），在過去世，像這樣修行菩薩行時，見到眾生——不修功德，沒有智慧，執著于『我』和『我所』（屬於我的東西），被無明遮蔽，不能正確思考，陷入各種邪見，不認識因果，順從煩惱的業力，墮入生死險難的深坑，承受種種無量的痛苦。——生起大悲心，具足修習一切波羅蜜（到達彼岸的方法）的修行，為眾生稱揚讚歎
【English Translation】 English version Wishing to fully satisfy their intentions, making them all joyful, without regret or stinginess, without interruption or cessation. By this expedient means, universally gathering all sentient beings, teaching and maturing them, enabling them all to escape the suffering of birth and death, without seeking any reward; purifying the mind-treasure of all sentient beings, causing them to generate the same roots of goodness as all Buddhas, increasing the great ocean of all wisdom and merit. Bodhisattvas thus, in every thought, mature all sentient beings, in every thought, adorn and purify all Buddha-lands (Buddha's realms), in every thought, universally enter all Dharma-realms (the universe of all phenomena), in every thought, completely pervade the space-realm, in every thought, universally enter all three times (past, present, future), in every thought, accomplish the wisdom to tame all sentient beings, in every thought, constantly turn the Dharma wheel (teachings of Buddhism), in every thought, constantly benefit sentient beings with the path of all wisdom, in every thought, in front of all kinds of different sentient beings in all worlds, for the duration of future kalpas, manifest all Buddhas attaining perfect enlightenment, in every thought, in all worlds, in all kalpas, cultivate the Bodhisattva path without giving rise to dualistic thoughts. That is to say: universally entering all vast ocean of worlds, all world-seeds, all kinds of boundary worlds, all kinds of adorned worlds, all kinds of nature worlds, all kinds of shape worlds, all kinds of distributed worlds, some worlds are both defiled and pure, some worlds are both pure and defiled, some worlds are entirely defiled, some worlds are entirely pure, some are small, some are large, some are coarse, some are fine, some are upright, some are sideways, some are covered, some are upturned; in all such worlds, in every thought, cultivating the Bodhisattva path, entering the Bodhisattva stage, manifesting the power of Bodhisattvas, also manifesting the bodies of all Buddhas of the three times, universally enabling sentient beings to see and know according to their minds. Good man! When Vairocana Tathagata (the fundamental Buddha of the universe), in the past, was cultivating the Bodhisattva path in this way, he saw sentient beings—not cultivating merits, without wisdom, attached to 『self』 and 『what belongs to self』, obscured by ignorance, not thinking correctly, falling into various wrong views, not recognizing cause and effect, following the karma of afflictions, falling into the deep pit of the dangers of birth and death, enduring all kinds of immeasurable sufferings—arose great compassion, fully cultivated all the Paramita (methods to reach the other shore) practices, for the sake of sentient beings, praised and extolled
堅固善根，令其安住遠離生死、貧窮之苦，勤修福智助道之法；為說種種諸因果門，為說業報不相違反，為說於法證入之處，為說一切眾生欲解，及說一切受生國土，令其不斷一切佛種，令其守護一切佛教，令其舍離一切諸惡；又為稱讚趣一切智助道之法，令諸眾生心生歡喜，令行法施普攝一切，令其發起一切智行，令其修學諸大菩薩波羅蜜道，令其增長成一切智諸善根海，令其滿足一切聖財，令其得入佛自在門，令其攝取無量方便，令其觀見如來威德，令其安住菩薩智慧。」
善財童子言：「聖者發阿耨多羅三藐三菩提心，其已久如？」
夜神言：
「善男子！此處難信、難知、難解、難入、難說，一切世間及以二乘皆不能知。唯除諸佛神力所護，善友所攝，集勝功德，欲樂清凈，無下劣心，無雜染心，無諂曲心，得普照耀智光明心，發普饒益諸眾生心、一切煩惱及以眾魔無能壞心，起必成就一切智心，不樂一切生死樂心，能求一切諸佛妙樂，能滅一切眾生苦惱，能修一切佛功德海，能觀一切諸法實性，能具一切清凈信解，能超一切生死暴流，能入一切如來智海，能決定到無上法城，能勇猛入如來境界，能速疾趣諸佛地位，能即成就一切智力，能於十力已得究竟；如是之人，於此能持、能入、能
【現代漢語翻譯】 現代漢語譯本 『鞏固他們的善根，使他們安住于遠離生死和貧窮的痛苦，勤奮修習有助於覺悟的福德和智慧；為他們講述各種因果關係，講述業報不會互相違背，講述證入佛法的途徑，講述一切眾生想要理解的道理，以及講述一切受生的地方，使他們不斷絕一切佛種，使他們守護一切佛教，使他們捨棄一切惡行；又稱讚通往一切智慧的助道之法，使一切眾生心生歡喜，使他們行法佈施普遍攝受一切，使他們發起一切智慧的修行，使他們修學諸大菩薩的波羅蜜道，使他們增長成就一切智慧的善根之海，使他們圓滿一切聖財，使他們得以進入佛的自在之門，使他們攝取無量方便，使他們觀見如來的威德，使他們安住于菩薩的智慧。』
善財童子問道：『聖者發阿耨多羅三藐三菩提心（無上正等正覺之心），已經多久了？』
夜神回答說：
『善男子！這個道理難以置信、難以知曉、難以理解、難以進入、難以言說，一切世間以及二乘（聲聞乘和緣覺乘）都不能理解。只有那些受到諸佛神力護佑，被善友攝受，積累殊勝功德，喜愛清凈，沒有卑劣之心，沒有雜染之心，沒有諂曲之心，獲得普照耀的智慧光明之心，發起普遍饒益一切眾生之心，一切煩惱以及一切魔障都不能破壞其心，發起必定成就一切智慧之心，不貪戀一切生死之樂的心，能夠尋求一切諸佛的微妙之樂，能夠滅除一切眾生的苦惱，能夠修習一切佛的功德之海，能夠觀察一切諸法的真實本性，能夠具備一切清凈的信解，能夠超越一切生死的暴流，能夠進入一切如來的智慧之海，能夠決定到達無上的法城，能夠勇猛地進入如來的境界，能夠迅速地到達諸佛的地位，能夠立即成就一切智慧的力量，能夠對於十力（如來十種力量）已經達到究竟；這樣的人，才能對此道理能夠保持、能夠進入、能夠理解。』
【English Translation】 English version 'Strengthening their good roots, enabling them to dwell far from the suffering of birth, death, and poverty, diligently cultivating the practices of merit and wisdom that aid enlightenment; explaining to them the various doors of cause and effect, explaining that karmic retribution does not contradict itself, explaining the place of entering into the Dharma, explaining what all sentient beings desire to understand, and explaining all the lands where beings are born, enabling them to not sever all Buddha seeds, enabling them to protect all Buddhist teachings, enabling them to abandon all evil deeds; and also praising the practices that aid in attaining all wisdom, causing all sentient beings to rejoice in their hearts, enabling them to practice Dharma giving to universally embrace all, enabling them to initiate the practice of all wisdom, enabling them to study the Paramita paths of the great Bodhisattvas, enabling them to increase and accomplish the ocean of good roots of all wisdom, enabling them to fulfill all sacred wealth, enabling them to enter the gate of the Buddha's freedom, enabling them to gather immeasurable skillful means, enabling them to behold the majestic virtue of the Tathagata, enabling them to dwell in the wisdom of the Bodhisattva.'
Sudhana asked, 'Holy One, how long has it been since you generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'
The night goddess replied:
'Good man! This is difficult to believe, difficult to know, difficult to understand, difficult to enter, difficult to speak of, and all the world and the two vehicles (Shravakayana and Pratyekabuddhayana) cannot understand it. Only those who are protected by the divine power of the Buddhas, embraced by good friends, have accumulated superior merits, delight in purity, have no inferior mind, no defiled mind, no deceitful mind, have obtained the mind of the light of wisdom that illuminates universally, have generated the mind of universally benefiting all sentient beings, whose mind cannot be destroyed by all afflictions and all demons, have generated the mind of surely accomplishing all wisdom, do not delight in the pleasures of all birth and death, are able to seek the wonderful bliss of all Buddhas, are able to extinguish the suffering of all sentient beings, are able to cultivate the ocean of merits of all Buddhas, are able to observe the true nature of all dharmas, are able to possess all pure faith and understanding, are able to transcend the torrent of all birth and death, are able to enter the ocean of wisdom of all Tathagatas, are able to surely reach the supreme Dharma city, are able to courageously enter the realm of the Tathagatas, are able to quickly reach the position of the Buddhas, are able to immediately accomplish the power of all wisdom, and have already attained the ultimate in the ten powers (ten powers of a Tathagata); such a person is able to maintain, able to enter, and able to understand this principle.'
了。何以故？此是如來智慧境界，一切菩薩尚不能知，況餘眾生！然我今者，以佛威力，欲令調順可化眾生意速清凈，欲令修習善根眾生心得自在，隨汝所問，為汝宣說。」
爾時，開敷一切樹華夜神，欲重明其義，觀察三世如來境界而說頌言：
「佛子汝所問， 甚深佛境界， 難思剎塵劫， 說之不可盡。 非是貪恚癡， 憍慢惑所覆， 如是眾生等， 能知佛妙法。 非是住慳嫉， 諂誑諸濁意， 煩惱業所覆， 能知佛境界。 非著蘊界處， 及計于有身， 見倒想倒人， 能知佛所覺。 佛境界寂靜， 性凈離分別， 非著諸有者， 能知此法性。 生於諸佛家， 為佛所守護， 持佛法藏者， 智眼之境界。 親近善知識， 愛樂白凈法， 勤求諸佛力， 聞此法歡喜。 心凈無分別， 猶如大虛空， 慧燈破諸闇， 是彼之境界。 以大慈悲意， 普覆諸世間， 一切皆平等， 是彼之境界。 歡喜心無著， 一切皆能捨， 平等施眾生， 是彼之境界。 心凈離諸惡， 究竟無所悔， 順行諸佛教， 是彼之境界。 了知法自性， 及以諸業種， 其心無動亂， 是彼之境界。 勇猛
【現代漢語翻譯】 現代漢語譯本：為什麼呢？這是如來（Tathagata，佛的稱號）智慧的境界，一切菩薩（Bodhisattva，指發願成佛的修行者）尚且不能瞭解，更何況其他眾生！然而我現在，憑藉佛陀的威神之力，想要讓那些容易調伏、可以教化的眾生迅速清凈，想要讓那些修習善根的眾生內心自在，所以會根據你所問的，為你宣說。 當時，開敷一切樹華夜神（指一位夜神的名字），爲了再次闡明這個道理，觀察三世（過去、現在、未來）如來的境界，而說了以下偈頌： 『佛子（指佛的弟子）你所問的，是甚深佛的境界，難以用無數劫的時間來思量，說也說不盡。 不是被貪婪、嗔恨、愚癡、驕慢、迷惑所覆蓋的眾生，能夠了解佛陀的微妙法理。 不是那些執著于吝嗇、嫉妒、諂媚、欺騙等污濁心意，被煩惱和業力所覆蓋的眾生，能夠了解佛的境界。 不是那些執著於五蘊（skandha，構成人身的五種要素：色、受、想、行、識）、十二處（ayatana，六根和六塵）、十八界（dhatu，六根、六塵和六識），以及執著于有『我』這個身體，有顛倒見解和顛倒想法的人，能夠了解佛陀所覺悟的真理。 佛的境界是寂靜的，本性清凈，遠離分別，不是那些執著于『有』的人，能夠了解這種法性。 生於諸佛之家，被佛所守護，持有佛法寶藏的人，才能達到智慧之眼的境界。 親近善知識（kalyanamitra，指引導修行的人），喜愛清凈的法，勤奮追求諸佛的力量，聽到這些法會感到歡喜。 內心清凈沒有分別，猶如廣闊的虛空，智慧之燈能破除一切黑暗，這是他們的境界。 以大慈悲的心意，普遍覆蓋一切世間，對一切眾生都平等對待，這是他們的境界。 內心歡喜而沒有執著，能夠捨棄一切，平等地佈施給眾生，這是他們的境界。 內心清凈遠離一切惡行，最終沒有後悔，順應諸佛的教誨而行，這是他們的境界。 了解法的自性，以及各種業的種子，內心沒有動搖和混亂，這是他們的境界。 勇猛
【English Translation】 English version: Why is that? This is the realm of the Tathagata's (Buddha's title) wisdom, which even all Bodhisattvas (those who aspire to become Buddhas) cannot comprehend, let alone other sentient beings! However, I, by the power of the Buddha, now wish to enable those sentient beings who are easy to subdue and can be taught to quickly become pure, and to enable those sentient beings who cultivate good roots to have freedom in their minds. Therefore, I will explain to you according to what you ask. At that time, the Night Goddess Opening All Tree Flowers (name of a night goddess), wishing to further clarify the meaning, observed the realms of the Tathagatas of the three times (past, present, and future) and spoke the following verses: 'O son of the Buddha (referring to a disciple of the Buddha), what you ask is the profound realm of the Buddha, which is difficult to contemplate even for countless eons, and cannot be fully described. Those sentient beings who are not covered by greed, hatred, ignorance, arrogance, and delusion are able to understand the Buddha's subtle Dharma. Those sentient beings who are not attached to stinginess, jealousy, flattery, deceit, and other impure intentions, and are covered by afflictions and karma, are not able to understand the Buddha's realm. Those who are attached to the five skandhas (the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (the six sense organs and their six objects), the eighteen dhatus (the six sense organs, their six objects, and the six consciousnesses), and those who are attached to having a 'self' and have inverted views and inverted thoughts, are not able to understand what the Buddha has awakened to. The Buddha's realm is tranquil, pure in nature, and free from discrimination. Those who are attached to 'existence' are not able to understand this Dharma nature. Those who are born into the family of the Buddhas, are protected by the Buddhas, and hold the treasury of the Buddha's Dharma, can reach the realm of the eye of wisdom. Those who are close to good spiritual friends (kalyanamitra, those who guide spiritual practice), love the pure Dharma, diligently seek the power of the Buddhas, and rejoice upon hearing this Dharma. Those whose minds are pure and without discrimination, like the vast emptiness, and whose lamp of wisdom can break through all darkness, this is their realm. Those who with great compassion cover all the worlds, and treat all sentient beings equally, this is their realm. Those whose minds are joyful and without attachment, who can give up everything, and give equally to all sentient beings, this is their realm. Those whose minds are pure and free from all evil, who ultimately have no regrets, and who follow the teachings of the Buddhas, this is their realm. Those who understand the self-nature of the Dharma, and the seeds of all karma, and whose minds are not disturbed or confused, this is their realm. Courageous
勤精進， 安住心不退， 勤修一切智， 是彼之境界。 其心寂靜住三昧， 究竟清涼無熱惱， 已修一切智海因， 此證悟者之解脫。 善知一切真實相， 深入無邊法界門， 普度群生靡有餘， 此慧燈者之解脫。 了達眾生真實性， 不著一切諸有海， 如影普現心水中， 此正道者之解脫。 從於一切三世佛， 方便愿種而出生， 盡諸劫剎勤修行， 此普賢者之解脫。 普入一切法界門， 悉見十方諸剎海， 亦見其中劫成壞， 而心畢竟無分別。 法界所有微塵中， 悉見如來坐道樹， 成就菩提化群品， 此無礙眼之解脫。 汝于無量大劫海， 親近供養善知識， 為利群生求正法， 聞已憶念無遺忘。 毗盧遮那廣大境， 無量無邊不可思， 我承佛力為汝說， 令汝深心轉清凈。
「善男子！乃往古世，過世界海微塵數劫，有世界海，名：普光明真金摩尼山；其世界海中，有佛出現，名：普照法界智慧山寂靜威德王。善男子！其佛往修菩薩行時，凈彼世界海。其世界海中，有世界微塵數世界種；一一世界種，有世界微塵數世界；一一世界，皆有如來出興於世；一一如來，說世界海微塵數修多羅；一一修多羅，授
【現代漢語翻譯】 現代漢語譯本 精進不懈，安住於心而不退轉，勤奮修習一切智慧，這是他們所達到的境界。 他們的心寂靜地安住於三昧（samadhi，禪定），最終達到清涼無熱惱的境界，已經修習了一切智慧之海的因，這是證悟者的解脫。 他們善於瞭解一切事物的真實面貌，深入無邊無際的法界之門，普遍度化眾生沒有遺漏，這是智慧之燈的解脫。 他們明瞭眾生的真實本性，不執著於一切存在之海，如同影子普遍顯現在心中，這是正道者的解脫。 他們從一切三世諸佛（過去、現在、未來）的方便願力中誕生，在無盡的劫數中勤奮修行，這是普賢（Samantabhadra）的解脫。 他們普遍進入一切法界之門，完全見到十方諸佛的剎土之海，也見到其中的劫數成住壞空，而心中畢竟沒有分別。 在法界的所有微塵中，他們都見到如來（Tathagata）坐在菩提樹下，成就菩提（bodhi，覺悟）教化眾生，這是無礙之眼的解脫。 你在無量的大劫海中，親近供養善知識，爲了利益眾生尋求正法，聽聞后憶念不忘。 毗盧遮那佛（Vairocana）的廣大境界，無量無邊不可思議，我承蒙佛力為你宣說，使你的內心深處轉為清凈。 『善男子！在遙遠的過去，經過如世界海微塵數般多的劫數，有一個世界海，名為：普光明真金摩尼山（Puguangming zhenjin mani shan）；在這個世界海中，有一尊佛出現，名為：普照法界智慧山寂靜威德王（Puzhao fajie zhihui shan jijing weide wang）。善男子！這尊佛在修行菩薩道時，凈化了那個世界海。那個世界海中，有如世界微塵數般多的世界種；每一個世界種，有如世界微塵數般多的世界；每一個世界，都有如來出現於世；每一尊如來，都宣說如世界海微塵數般多的修多羅（sutra，佛經）；每一部修多羅，都教導'
【English Translation】 English version Diligently strive, abide in the mind without retreating, diligently cultivate all wisdom, this is their realm. Their minds peacefully abide in samadhi (meditative absorption), ultimately reaching a state of coolness without affliction, having cultivated the causes of the ocean of all wisdom, this is the liberation of the enlightened ones. They are skilled in understanding the true nature of all things, deeply entering the boundless gates of the Dharma realm, universally liberating all beings without omission, this is the liberation of the lamp of wisdom. They understand the true nature of beings, not clinging to the ocean of all existence, like shadows universally appearing in the mind's water, this is the liberation of those on the right path. They are born from the expedient vows of all Buddhas of the three times (past, present, and future), diligently practicing in endless kalpas (eons), this is the liberation of Samantabhadra (Universal Worthy). They universally enter all the gates of the Dharma realm, completely seeing the oceans of lands of all Buddhas in the ten directions, also seeing the formation, dwelling, destruction, and emptiness of kalpas within them, yet their minds ultimately have no discrimination. In every mote of dust in the Dharma realm, they see the Tathagata (Thus Come One) sitting under the Bodhi tree, attaining Bodhi (enlightenment) and teaching beings, this is the liberation of the unobstructed eye. In immeasurable oceans of great kalpas, you have been close to and made offerings to good teachers, seeking the true Dharma for the benefit of beings, and remembering without forgetting what you have heard. The vast realm of Vairocana (the Illuminator), immeasurable and inconceivable, I, relying on the Buddha's power, speak it for you, so that your deep mind may turn to purity. 'Good man! In the ancient past, after passing through kalpas as numerous as the motes of dust in an ocean of worlds, there was an ocean of worlds named: Universal Light True Gold Mani Mountain (Puguangming zhenjin mani shan); in that ocean of worlds, a Buddha appeared named: Universal Illumination of the Dharma Realm Wisdom Mountain Tranquil Majestic King (Puzhao fajie zhihui shan jijing weide wang). Good man! When that Buddha was practicing the Bodhisattva path, he purified that ocean of worlds. In that ocean of worlds, there were world seeds as numerous as the motes of dust in a world; in each world seed, there were worlds as numerous as the motes of dust in a world; in each world, there were Tathagatas appearing in the world; each Tathagata spoke sutras (scriptures) as numerous as the motes of dust in an ocean of worlds; each sutra taught'
佛剎微塵數諸菩薩記，現種種神力，說種種法門，度無量眾生。
「善男子！彼普光明真金摩尼山世界海中，有世界種，名：普莊嚴幢。此世界種中，有世界，名：一切寶色普光明，以現一切化佛影摩尼王為體，形如天城；以現一切如來道場影像摩尼王為其下際，住一切寶華海上，凈穢相雜。此世界中，有須彌山微塵數四天下，有一四天下最處其中，名：一切寶山幢。其四天下，一一縱廣十萬由旬，一一各有一萬大城。其閻浮提中，有一王都，名：堅固妙寶莊嚴云燈，一萬大城周匝圍繞。閻浮提人壽萬歲時，其中有王，名：一切法音圓滿蓋，有五百大臣、六萬采女、七百王子；其諸王子皆端正勇健，有大威力。爾時，彼王威德普被閻浮提內，無有怨敵。
「時，彼世界劫欲盡時，有五濁起。一切人眾，壽命短促，資財乏少，形色鄙陋，多苦少樂，不修十善，專作惡業，更相忿諍，互相毀辱，離他眷屬，妒他榮好，任情起見，非法貪求。以是因緣，風雨不時，苗稼不登，園林、草樹一切枯槁，人民匱乏，多諸疫病，馳走四方，靡所依怙，咸來共繞王都大城，無量無邊百千萬億，四面周匝高聲大呼；或舉其手，或合其掌，或以頭扣地，或以手捶胸，或屈膝長號，或踴身大叫；頭髮蓬亂，衣裳弊惡，面板皴裂，
【現代漢語翻譯】 現代漢語譯本 如佛剎微塵數（指極多的數量）的諸菩薩所記述，他們顯現種種神通力量，宣說種種法門，度化無量眾生。
『善男子！在那普光明真金摩尼山世界海中，有一個世界種，名為普莊嚴幢。這個世界種中，有一個世界，名為一切寶色普光明，以顯現一切化佛影像的摩尼王（一種寶珠）為本體，形狀如同天上的城市；以顯現一切如來道場影像的摩尼王為其下端，安住於一切寶華海上，清凈與污穢相互交雜。這個世界中，有如須彌山微塵數（指極多的數量）的四天下（佛教宇宙觀中的四大洲），其中有一個四天下最為突出，名為一切寶山幢。這個四天下，每一個的縱橫廣闊都有十萬由旬（古印度長度單位），每一個都有一萬座大城。在閻浮提（四大洲之一）中，有一座王都，名為堅固妙寶莊嚴云燈，一萬座大城環繞四周。當閻浮提的人壽命達到一萬歲時，其中有一位國王，名為一切法音圓滿蓋，他有五百位大臣、六萬名采女、七百位王子；這些王子都相貌端正、勇猛健壯，具有強大的威力。那時，這位國王的威德普遍覆蓋閻浮提之內，沒有怨敵。
『那時，這個世界將要毀滅時，會出現五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）。所有人的壽命都變得短暫，資財匱乏，容貌醜陋，痛苦多而快樂少，不修十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），專門造作惡業，互相忿恨爭鬥，互相詆譭侮辱，離散他人的眷屬，嫉妒他人的榮華富貴，任憑自己的想法，用非法手段貪求。因為這些原因，風雨不按時節，莊稼不能生長，園林、草木全部枯萎，人民生活困苦，多有瘟疫疾病，四處奔走，無所依靠，都來圍繞王都大城，數量無量無邊，成百上千萬億，四面環繞，高聲呼喊；有的舉起手，有的合起手掌，有的用頭叩地，有的用手捶胸，有的屈膝長號，有的跳躍大叫；頭髮蓬亂，衣裳破爛，面板皴裂，'
【English Translation】 English version Recorded by Bodhisattvas as numerous as the dust particles of Buddha lands, they manifest various spiritual powers, expound various Dharma teachings, and liberate countless sentient beings.
'Good man! In that ocean of worlds called the Pure Light True Gold Mani Mountain, there is a world-seed named Universal Adornment Banner. Within this world-seed, there is a world named All Precious Colors Universal Light, whose essence is the Mani King (a kind of jewel) that manifests the images of all transformation Buddhas, shaped like a heavenly city; its lower boundary is the Mani King that manifests the images of all Tathagata's Bodhimandas, dwelling on the ocean of all precious flowers, where purity and defilement intermingle. In this world, there are as many four continents (the four major landmasses in Buddhist cosmology) as the dust particles of Mount Sumeru (a very large number), and one of these four continents is most prominent, named All Precious Mountain Banner. Each of these four continents is 100,000 yojanas (an ancient Indian unit of length) in length and breadth, and each has 10,000 great cities. In Jambudvipa (one of the four continents), there is a royal capital named Firm Wonderful Treasure Adornment Cloud Lamp, surrounded by 10,000 great cities. When the people of Jambudvipa live to be 10,000 years old, there is a king named All Dharma Sound Perfect Canopy, who has 500 ministers, 60,000 concubines, and 700 princes; these princes are all handsome, brave, and strong, possessing great power. At that time, the king's virtue pervades Jambudvipa, and there are no enemies.'
'At that time, when this world is about to be destroyed, the five turbidities (referring to the turbidities of the kalpa, views, afflictions, beings, and life) will arise. The lifespans of all people will become short, resources will be scarce, appearances will be ugly, suffering will be abundant and joy will be little, they will not cultivate the ten virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in frivolous talk, not being greedy, not being angry, not being ignorant), but will instead engage in evil deeds, hating and fighting each other, slandering and insulting each other, separating others from their families, envying others' glory and wealth, indulging in their own opinions, and greedily seeking through illegal means. Because of these reasons, wind and rain will not come in season, crops will not grow, gardens, forests, and trees will all wither, people will be impoverished, there will be many epidemics and diseases, they will run around in all directions, having no refuge, and they will all come to surround the royal capital, in countless numbers, hundreds of millions, surrounding it on all sides, shouting loudly; some will raise their hands, some will put their palms together, some will knock their heads on the ground, some will beat their chests, some will kneel and wail, some will jump and shout; their hair will be disheveled, their clothes will be tattered, and their skin will be chapped.'
面目無光，而向王言：『大王！大王！我等今者，貧窮孤露，飢渴寒凍，疾病衰羸，眾苦所逼，命將不久，無依無救，無所控告。我等今者來歸大王，我觀大王仁慈智慧，于大王所生得安樂想、得所愛想、得活命想、得攝受想、得寶藏想、遇津樑想、逢道路想、值船筏想、見寶洲想、獲財利想、昇天宮想。』
「爾時，大王聞此語已，得百萬阿僧祇大悲門，一心思惟，發十種大悲語。其十者何？所謂：『哀哉眾生！墮于無底生死大坑；我當云何而速勉濟，令其得住一切智地？哀哉眾生！為諸煩惱之所逼迫；我當云何而作救護，令其安住一切善業？哀哉眾生！生老病死之所恐怖；我當云何為作歸依，令其永得身心安隱？哀哉眾生！常為世間眾怖所逼；我當云何而為祐助，令其得住一切智道？哀哉眾生！無有智眼，常為身見疑惑所覆；我當云何為作方便，令其得決疑見翳膜？哀哉眾生！常為癡闇之所迷惑；我當云何為作明炬，令其照見一切智城？哀哉眾生！常為慳嫉諂誑所濁；我當云何而為開曉，令其證得清凈法身？哀哉眾生！長時漂沒生死大海；我當云何而普運度，令其得上菩提彼岸？哀哉眾生！諸根剛強，難可調伏；我當云何而為調御，令其具足諸佛神力？哀哉眾生！猶如盲瞽，不見道路；我當云何而為引導，
【現代漢語翻譯】 現代漢語譯本：他們面色憔悴，對國王說：『大王！大王！我們現在貧窮孤苦，飢渴寒冷，疾病纏身，身體虛弱，被各種痛苦所逼迫，生命即將終結，無所依靠，無處求救，無處申訴。我們現在來投靠大王，我們認為大王仁慈而有智慧，在大王這裡，我們能生起安樂的想法，被愛護的想法，活下去的想法，被接納的想法，得到寶藏的想法，遇到渡船的想法，找到道路的想法，遇到船筏的想法，見到寶洲的想法，獲得財富利益的想法，升入天宮的想法。』 『那時，大王聽到這些話后，生起百萬阿僧祇（無數）大悲心，一心思考，發出十種大悲的誓言。這十種是什麼呢？就是：『可悲啊，眾生！墮入無底的生死深淵；我應當如何快速地救濟他們，讓他們安住於一切智慧的境界？可悲啊，眾生！被各種煩惱所逼迫；我應當如何作為救護，讓他們安住於一切善業？可悲啊，眾生！被生老病死所恐嚇；我應當如何作為他們的歸宿，讓他們永遠得到身心安穩？可悲啊，眾生！常常被世間的各種恐懼所逼迫；我應當如何作為庇護和幫助，讓他們安住於一切智慧之道？可悲啊，眾生！沒有智慧的眼睛，常常被身見和疑惑所覆蓋；我應當如何為他們提供方便，讓他們能夠決斷疑惑，去除眼中的障礙？可悲啊，眾生！常常被愚癡的黑暗所迷惑；我應當如何為他們點亮明燈，讓他們能夠照見一切智慧之城？可悲啊，眾生！常常被慳吝、嫉妒、諂媚、欺騙所污染；我應當如何為他們開導，讓他們能夠證得清凈的法身？可悲啊，眾生！長久地漂流在生死的海洋中；我應當如何普遍地運載他們，讓他們能夠到達菩提的彼岸？可悲啊，眾生！諸根剛強，難以調伏；我應當如何作為調御者，讓他們能夠具足諸佛的神力？可悲啊，眾生！就像盲人一樣，看不見道路；我應當如何為他們引導，』
【English Translation】 English version: Their faces were pale, and they said to the king: 『Great King! Great King! We are now poor and destitute, hungry and thirsty, cold and freezing, afflicted with diseases, weak and frail, oppressed by all kinds of suffering, our lives are nearing their end, we have no one to rely on, no one to turn to for help, and no one to complain to. We have now come to seek refuge with you, Great King. We believe that you are benevolent and wise. In you, we can find the thought of peace and happiness, the thought of being loved, the thought of living, the thought of being accepted, the thought of obtaining treasures, the thought of encountering a ferry, the thought of finding a path, the thought of encountering a raft, the thought of seeing a treasure island, the thought of gaining wealth and benefits, and the thought of ascending to the heavenly palace.』 『At that time, upon hearing these words, the Great King generated a million asamkhya (countless) great compassionate minds, and with one mind, he contemplated and made ten great vows of compassion. What are these ten? They are: 『Alas, sentient beings! They have fallen into the bottomless pit of birth and death; how shall I quickly deliver them, so that they may abide in the realm of all wisdom? Alas, sentient beings! They are oppressed by all kinds of afflictions; how shall I act as their protector, so that they may abide in all virtuous deeds? Alas, sentient beings! They are terrified by birth, old age, sickness, and death; how shall I be their refuge, so that they may forever attain peace and tranquility of body and mind? Alas, sentient beings! They are constantly oppressed by all kinds of worldly fears; how shall I act as their protector and helper, so that they may abide in the path of all wisdom? Alas, sentient beings! They have no eyes of wisdom, and are constantly covered by self-views and doubts; how shall I provide them with the means, so that they may resolve their doubts and remove the obstacles from their eyes? Alas, sentient beings! They are constantly deluded by the darkness of ignorance; how shall I light a lamp for them, so that they may see the city of all wisdom? Alas, sentient beings! They are constantly defiled by stinginess, jealousy, flattery, and deceit; how shall I enlighten them, so that they may attain the pure Dharma body? Alas, sentient beings! They have long been drifting in the ocean of birth and death; how shall I universally transport them, so that they may reach the other shore of Bodhi? Alas, sentient beings! Their faculties are stubborn and difficult to tame; how shall I act as their tamer, so that they may possess the divine powers of all Buddhas? Alas, sentient beings! They are like the blind, unable to see the path; how shall I guide them,』
令其得入一切智門？』
「作是語已，擊鼓宣令：『我今普施一切眾生，隨有所須悉令充足。』即時頒下閻浮提內大小諸城及諸聚落，悉開庫藏，出種種物，置四衢道。所謂：金、銀、琉璃、摩尼等寶；衣服、飲食、華香、瓔珞、宮殿、屋宅、床榻、敷具；建大光明摩尼寶幢，其光觸身，悉使安隱；亦施一切病緣湯藥；種種寶器盛眾雜寶，金剛器中盛種種香，寶香器中盛種種衣；輦輿、車乘、幢幡、繒蓋。如是一切資生之物，悉開庫藏而以給施。亦施一切村營、城邑、山澤、林藪、妻子、眷屬及以王位，頭、目、耳、鼻、唇、舌、牙、齒、手、足、皮、肉、心、腎、肝、肺，內外所有，悉皆能捨。
「其堅固妙寶莊嚴云燈城，東面有門，名：摩尼山光明。于其門外，有施會處。其地廣博，清凈平坦，無諸坑坎、荊棘、沙礫，一切皆以妙寶所成，散眾寶華，熏諸妙香，然諸寶燈，一切香云充滿虛空，無量寶樹次第行列，無量華網、無量香網彌覆其上，無量百千億那由他諸音樂器恒出妙音。如是一切，皆以妙寶而為莊嚴，悉是菩薩凈業果報。
「于彼會中，置師子座，十寶為地，十寶欄楯，十種寶樹周匝圍繞，金剛寶輪以承其下，以一切寶為龍神像而共捧持，種種寶物以為嚴飾，幢墦間列，眾網覆上，
【現代漢語翻譯】 現代漢語譯本 『如何才能讓他們進入一切智慧之門呢？』 說完這話，他便擊鼓宣告：『我現在普遍施捨給一切眾生，凡他們所需要的，都讓他們充足。』隨即在閻浮提（Jambudvipa，指我們所居住的這個世界）內的大小城市和村落，都打開倉庫，拿出各種物品，放置在四通八達的道路上。這些物品包括：金、銀、琉璃、摩尼（Mani，一種寶珠）等寶物；衣服、飲食、花香、瓔珞（Yingluo，一種裝飾品）、宮殿、房屋、床榻、臥具；豎立起發出大光明摩尼寶幢，其光芒觸及身體，使人感到安穩；也施捨各種治療疾病的湯藥；用各種寶器盛放各種珍寶，用金剛器盛放各種香料，用寶香器盛放各種衣物；還有輦輿、車乘、幢幡、絲綢傘蓋。像這樣一切生活所需的物品，都打開倉庫進行施捨。他還施捨一切村莊、城鎮、山澤、森林、妻子、眷屬以及王位，甚至頭、眼、耳、鼻、唇、舌、牙、齒、手、足、面板、肌肉、心、腎、肝、肺，內外所有的一切，都能捨棄。 『那堅固美妙、以寶物莊嚴的云燈城，東面有一扇門，名為摩尼山光明。在那門外，有一個施捨的場所。那地方廣闊平坦，清凈無瑕，沒有坑洼、荊棘、沙礫，一切都由珍寶構成，散佈著各種寶花，熏著各種妙香，點燃著各種寶燈，一切香云充滿虛空，無數寶樹依次排列，無數花網、無數香網覆蓋其上，無數百千億那由他（Nayuta，數量單位，表示極大的數目）的樂器不斷發出美妙的聲音。像這樣的一切，都用珍寶來莊嚴，都是菩薩清凈業報的體現。 在那集會中，設定了獅子座，地面由十種寶物構成，欄桿由十種寶物構成，十種寶樹環繞四周，金剛寶輪承托其下，用各種寶物製成的龍神像共同捧持，用各種寶物進行裝飾，幢幡排列，眾網覆蓋其上。
【English Translation】 English version 'How can they be made to enter the gate of all wisdom?' Having spoken these words, he beat a drum and proclaimed: 'I now universally give to all sentient beings, fulfilling all their needs.' Immediately, within Jambudvipa (the world we inhabit), in all the large and small cities and villages, he opened the treasuries, took out various items, and placed them on the crossroads. These items included: gold, silver, lapis lazuli, mani (a type of jewel) and other treasures; clothing, food, fragrant flowers, yingluo (a type of ornament), palaces, houses, beds, and bedding; he erected a great luminous mani jewel banner, whose light, upon touching the body, brought peace; he also gave away various medicinal soups for treating illnesses; various precious vessels filled with various treasures, diamond vessels filled with various fragrances, and precious fragrance vessels filled with various garments; also carriages, chariots, banners, and silk canopies. All such necessities of life were given away from the opened treasuries. He also gave away all villages, towns, mountains, marshes, forests, wives, relatives, and even his kingship, his head, eyes, ears, nose, lips, tongue, teeth, hands, feet, skin, flesh, heart, kidneys, liver, lungs, everything inside and out, he was able to give away. The firm and wonderful Cloud Lamp City, adorned with treasures, had a gate on its east side, named 'Mani Mountain Light.' Outside that gate, there was a place for giving. The ground was vast and flat, pure and flawless, without pits, thorns, or gravel, all made of precious jewels, scattered with various precious flowers, perfumed with various wonderful fragrances, lit with various precious lamps, all fragrant clouds filled the void, countless precious trees lined up in order, countless flower nets, countless fragrance nets covered them, countless hundreds of thousands of billions of nayutas (a unit of number, indicating a very large number) of musical instruments constantly emitted wonderful sounds. All of this was adorned with precious jewels, all manifestations of the pure karmic rewards of a Bodhisattva. In that assembly, a lion throne was set up, the ground made of ten kinds of treasures, the railings made of ten kinds of treasures, ten kinds of precious trees surrounded it, a diamond wheel supported it below, dragon god images made of various treasures held it up together, adorned with various treasures, banners lined up, and nets covered it.
無量寶香常出香云，種種寶衣處處分佈，百千種樂恒奏美音。復于其上張施寶蓋，常放無量寶焰光明，如閻浮金熾然清凈；覆以寶網，垂諸瓔珞，摩尼寶帶週迴間列，種種寶鈴恒出妙音，勸諸眾生修行善業。時，彼大王處師子座，形容端正，人相具足，光明妙寶以為其冠，那羅延身不可沮壞，一一肢分悉皆圓滿，性普賢善，王種中生，于財及法悉得自在，辯才無礙，智慧明達，以政治國，無違命者。
「爾時，閻浮提無量無數百千萬億那由他眾生——種種國土、種種族類、種種形貌、種種衣服、種種言辭、種種欲樂，俱來此會，觀察彼王，咸言：『此王是大智人、是福須彌、是功德月，住菩薩愿，行廣大施。』時，王見彼諸來乞者，生悲愍心，生歡喜心，生尊重心，生善友心，生廣大心，生相續心，生精進心，生不退心，生舍施心，生周遍心。
「善男子！爾時，彼王見諸乞者，心大歡喜經須臾頃；假使忉利天王、夜摩天王、兜率陀天王，盡百千億那由他劫所受快樂，亦不能及。善化天王于無數劫所受快樂，自在天王于無量劫所受快樂，大梵天王于無邊劫所受梵樂，光音天王于難思劫所受天樂，遍凈天王于無盡劫所受天樂，凈居天王不可說劫住寂靜樂，悉不能及。
「善男子！譬如有人仁慈孝友，
【現代漢語翻譯】 現代漢語譯本：無量的珍寶香氣常常散發出香云，各種珍貴的衣物處處分佈，成百上千種樂器不停地演奏美妙的音樂。在這些之上還張設著珍寶的寶蓋，常常放出無量的珍寶火焰光明，像閻浮金（一種金子）一樣熾熱而清凈；覆蓋著珍寶的網，垂掛著各種瓔珞，摩尼寶帶（一種寶帶）環繞排列，各種珍寶鈴鐺不停地發出美妙的聲音，勸導眾生修行善業。當時，那位大王坐在獅子座上，容貌端正，具備大丈夫的相貌，用光明的珍寶作為他的冠冕，擁有那羅延（Vishnu的別稱）一樣的身體，不可摧毀，每一個肢體都圓滿無缺，本性普遍善良，出生于王族之中，對於財富和佛法都能夠自在運用，辯才無礙，智慧明達，用政治治理國家，沒有人敢違抗他的命令。 當時，閻浮提（Jambudvipa，我們所居住的這個世界）無量無數百千萬億那由他（Nayuta，一個很大的數字單位）的眾生——來自各種不同的國土、各種不同的種族、各種不同的形貌、穿著各種不同的衣服、說著各種不同的語言、有著各種不同的慾望和愛好，都來到這個集會，觀察那位大王，都說：『這位大王是大智慧的人，是福德的須彌山（Mount Sumeru，佛教中的聖山），是功德的月亮，安住在菩薩的願望中，實行廣大的佈施。』當時，大王看到那些前來乞討的人，生起了悲憫之心，生起了歡喜之心，生起了尊重之心，生起了善友之心，生起了廣大之心，生起了相續之心，生起了精進之心，生起了不退之心，生起了舍施之心，生起了周遍之心。 善男子！當時，那位大王看到那些乞討的人，心中非常歡喜，這種歡喜持續了很短的時間；即使忉利天王（Trayastrimsa，欲界第二天）、夜摩天王（Yama，欲界第三天）、兜率陀天王（Tusita，欲界第四天），在百千億那由他劫（Kalpa，時間單位）中所享受的快樂，也不能與此相比。善化天王在無數劫中所享受的快樂，自在天王在無量劫中所享受的快樂，大梵天王在無邊劫中所享受的梵天之樂，光音天王在難以思議的劫中所享受的天樂，遍凈天王在無盡劫中所享受的天樂，凈居天王在不可說劫中所住的寂靜之樂，都不能與此相比。 善男子！譬如有一個人仁慈孝順，
【English Translation】 English version: Limitless precious fragrances constantly emanate fragrant clouds, various precious garments are distributed everywhere, and hundreds and thousands of musical instruments continuously play beautiful music. Above these, jeweled canopies are spread, constantly emitting immeasurable precious flames of light, as radiant and pure as Jambudvipa gold (a type of gold); covered with jeweled nets, hanging with various ornaments, Mani jewel belts (a type of belt) are arranged around, and various jeweled bells constantly emit wonderful sounds, encouraging all beings to cultivate good deeds. At that time, the great king sat on a lion throne, his appearance was dignified, possessing the marks of a great man, with a crown of bright jewels, possessing a body like Narayana (another name for Vishnu), indestructible, every limb was perfect and complete, his nature was universally good, born into a royal family, he was free to use both wealth and Dharma, his eloquence was unimpeded, his wisdom was clear, he governed the country with politics, and no one dared to disobey his orders. At that time, countless billions of Nayutas (a large numerical unit) of beings in Jambudvipa (the world we inhabit) – from various different countries, various different races, various different appearances, wearing various different clothes, speaking various different languages, with various different desires and preferences, all came to this assembly, observing the great king, and all said: 『This king is a person of great wisdom, a Mount Sumeru (a sacred mountain in Buddhism) of blessings, a moon of merit, abiding in the vows of a Bodhisattva, practicing vast generosity.』 At that time, the king, seeing those who came to beg, gave rise to a heart of compassion, a heart of joy, a heart of respect, a heart of good friendship, a heart of vastness, a heart of continuity, a heart of diligence, a heart of non-retrogression, a heart of giving, and a heart of pervasiveness. Good man! At that time, the great king, seeing those who came to beg, felt great joy in his heart, and this joy lasted for a short time; even the joy that the King of Trayastrimsa Heaven (the second heaven of the desire realm), the King of Yama Heaven (the third heaven of the desire realm), and the King of Tusita Heaven (the fourth heaven of the desire realm) experience for hundreds of billions of Nayutas of Kalpas (a unit of time), cannot compare to it. The joy that the King of Good Transformation Heaven experiences for countless Kalpas, the joy that the King of Freedom Heaven experiences for immeasurable Kalpas, the Brahma joy that the Great Brahma King experiences for boundless Kalpas, the heavenly joy that the King of Light and Sound Heaven experiences for inconceivable Kalpas, the heavenly joy that the King of Universal Purity Heaven experiences for endless Kalpas, and the joy of tranquility that the King of Pure Abode Heaven experiences for unspeakable Kalpas, all cannot compare to it. Good man! It is like a person who is kind and filial,
遭逢世難，父母、妻息、兄弟、姊妹並皆散失，忽于曠野道路之間而相值遇，瞻奉撫對，情無厭足。時，彼大王見來求者，心生歡喜，亦復如是。
「善男子！其王爾時，因善知識，于佛菩提，解欲增長，諸根成就，信心清凈，歡喜圓滿。何以故？此菩薩勤修諸行，求一切智，愿得利益一切眾生，愿獲菩提無量妙樂，舍離一切諸不善心，常樂積集一切善根，常愿救護一切眾生，常樂觀察薩婆若道，常樂修行一切智法，滿足一切眾生所愿，入一切佛功德大海，破一切魔業惑障山，隨順一切如來教行，行一切智無障礙道，已能深入一切智流，一切法流常現在前，大愿無盡，為大丈夫，住大人法，積集一切普門善藏，離一切著，不染一切世間境界，知諸法性猶如虛空。
「于來乞者，生一子想，生父母想，生福田想，生難得想，生恩益想，生堅固想、師想、佛想。不揀方處，不擇族類，不選形貌，隨有來至，如其所欲，以大慈心，平等無礙，一切普施，皆令滿足：求飲食者，施與飲食；求衣服者，施與衣服；求香華者，施與香華；求鬘蓋者，施與鬘蓋；幢幡、瓔珞、宮殿、園苑、象馬、車乘、床座、被褥、金、銀、摩尼、諸珍寶物、一切庫藏，及諸眷屬、城邑、聚落，皆悉如是普施眾生。
「時，此會中
【現代漢語翻譯】 現代漢語譯本：遭遇世間災難，父母、妻子兒女、兄弟、姐妹都四散分離，忽然在荒野道路上相遇，彼此瞻望、撫慰，情意綿綿，沒有厭倦的時候。這時，那位大王見到前來求助的人，心中生起歡喜，也是如此。 『善男子！』那位國王當時，因為善知識的引導，對於佛的菩提智慧，理解和慾望都增長，各種根器都成熟，信心清凈，歡喜圓滿。為什麼呢？因為這位菩薩勤奮修行各種善行，追求一切智慧，希望能夠利益一切眾生，希望獲得菩提無量的美妙快樂，捨棄一切不善的心念，常常樂於積累一切善根，常常希望救護一切眾生，常常樂於觀察薩婆若（一切智）之道，常常樂於修行一切智慧之法，滿足一切眾生的願望，進入一切佛的功德大海，破除一切魔業的迷惑障礙，順應一切如來的教導和修行，行走在一切智慧無障礙的道路上，已經能夠深入一切智慧的河流，一切佛法之流常常顯現在眼前，大愿沒有窮盡，成為大丈夫，安住于大人之法，積累一切普遍的善行寶藏，遠離一切執著，不被一切世間境界所污染，知道諸法的本性猶如虛空。 對於前來乞求的人，生起如同對待自己孩子的想法，如同對待父母的想法，如同對待福田的想法，如同對待難得一遇的想法，如同對待恩人的想法，如同對待堅固依靠的想法，如同對待老師的想法，如同對待佛的想法。不挑選地方，不選擇族類，不挑選相貌，只要有人來，就按照他們所需要的，以大慈悲心，平等無礙地，普遍施捨一切，都讓他們滿足：求飲食的，就施捨飲食；求衣服的，就施捨衣服；求香花的，就施捨香花；求花鬘寶蓋的，就施捨花鬘寶蓋；幢幡、瓔珞、宮殿、園林、象馬、車乘、床座、被褥、金、銀、摩尼寶珠、各種珍寶物品、一切庫藏，以及各種眷屬、城邑、村落，都像這樣普遍施捨給眾生。 這時，在這個法會中
【English Translation】 English version: Encountering worldly calamities, parents, wives and children, brothers, and sisters are all scattered and lost. Suddenly, they meet on a desolate road, gazing at and comforting each other, their affection endless and without weariness. At this time, that great king, seeing those who come seeking help, feels joy in his heart, and it is the same. 'Good man!' At that time, that king, due to the guidance of a good teacher, had his understanding and desire for the Bodhi wisdom of the Buddha grow, his various faculties matured, his faith purified, and his joy perfected. Why is this so? Because this Bodhisattva diligently cultivates various virtuous practices, seeks all wisdom, hopes to benefit all sentient beings, hopes to attain the immeasurable and wonderful joy of Bodhi, abandons all unwholesome thoughts, is always happy to accumulate all good roots, always hopes to protect all sentient beings, always enjoys observing the path of Sarvajnata (all-knowing), always enjoys practicing the Dharma of all wisdom, fulfills the wishes of all sentient beings, enters the ocean of all Buddhas' merits, breaks through all demonic karmic delusions and obstacles, follows the teachings and practices of all Tathagatas, walks on the unobstructed path of all wisdom, is already able to deeply enter the stream of all wisdom, the stream of all Dharmas is always present before him, his great vows are endless, he becomes a great man, dwells in the Dharma of great men, accumulates all universal treasures of good deeds, is detached from all attachments, is not defiled by any worldly realms, and knows that the nature of all Dharmas is like empty space. Towards those who come begging, he generates the thought of treating them like his own children, like his parents, like fields of merit, like rare encounters, like benefactors, like firm reliance, like teachers, and like Buddhas. He does not choose places, does not select races, does not choose appearances; as long as someone comes, he gives according to their needs, with great compassion, equally and without obstruction, universally bestowing everything, fulfilling all their needs: to those who seek food, he gives food; to those who seek clothing, he gives clothing; to those who seek incense and flowers, he gives incense and flowers; to those who seek garlands and canopies, he gives garlands and canopies; banners, pennants, necklaces, palaces, gardens, elephants, horses, carriages, beds, bedding, gold, silver, mani jewels, various precious items, all storehouses, as well as all relatives, cities, and villages, he universally bestows them to sentient beings in this way. At this time, in this assembly
有長者女，名：寶光明，與六十童女俱，端正姝妙，人所喜見，面板金色，目發紺青，身出妙香；口演梵音，上妙寶衣以為莊嚴，常懷慚愧，正念不亂，具足威儀，恭敬師長，常念順行、甚深妙行，所聞之法憶持不忘，宿世善根流潤其心，清凈廣大猶如虛空，等安眾生，常見諸佛，求一切智。
「時，寶光明女去王不遠，合掌頂禮，作如是念：『我獲善利！我獲善利！我今得見大善知識。』于彼王所，生大師想、善知識想、具慈悲想、能攝受想。其心正直，生大歡喜，脫身瓔珞，持奉彼王，作是愿言：『今此大王為無量無邊無明眾生作所依處，愿我未來亦復如是。如彼大王所知之法、所載之乘、所修之道、所具色相、所有財產、所攝眾會，無邊無盡，難勝難壞，愿我未來悉得如是。隨所生處，皆隨往生。』
「爾時，大王知此童女發如是心，而告之言：『童女！隨汝所欲，我皆與汝。我今所有，一切皆舍；令諸眾生，普得滿足。』
「時，寶光明女，信心清凈，生大歡喜，即以偈頌而贊王言：
「『往昔此城邑， 大王未出時， 一切不可樂， 猶如餓鬼處。 眾生相殺害， 竊盜縱淫佚， 兩舌不實語， 無義粗惡言， 貪愛他財物， 瞋恚懷毒心， 邪見不
【現代漢語翻譯】 現代漢語譯本 有一位長者的女兒，名叫寶光明（Bao Guangming），她與六十位童女在一起，容貌端莊美麗，令人喜愛，面板是金色的，眼睛和頭髮是紺青色的，身上散發出美妙的香氣；口中發出清凈的梵音，穿著上等的寶衣作為裝飾，常常懷有慚愧之心，正念不散亂，具備威儀，恭敬師長，常常想著順應修行、甚深的微妙修行，所聽聞的佛法都能記住不忘，前世的善根滋潤著她的內心，清凈廣大如同虛空，平等對待眾生，常常見到諸佛，追求一切智慧。 當時，寶光明女離國王不遠，合掌頂禮，心中想著：『我獲得了善利！我獲得了善利！我今天能夠見到大善知識。』她對國王生起了大師的念頭、善知識的念頭、具有慈悲的念頭、能夠攝受的念頭。她的心正直，生起大歡喜，脫下身上的瓔珞，獻給國王，併發愿說：『現在這位大王為無量無邊無明的眾生提供了依靠之處，愿我未來也能如此。像這位大王所知道的佛法、所乘坐的法乘、所修行的道路、所具備的色相、所有的財產、所攝受的眾會，無邊無盡，難以戰勝難以破壞，愿我未來都能得到這些。無論出生在何處，都能跟隨往生。』 那時，大王知道這位童女發了這樣的心願，就對她說：『童女！隨你所愿，我都會給你。我現在所有的一切，都全部捨棄；讓一切眾生，普遍得到滿足。』 當時，寶光明女，信心清凈，生起大歡喜，就用偈頌來讚美國王說： 『往昔這個城邑，大王還未出現時，一切都令人不快樂，就像餓鬼所居住的地方一樣。 眾生互相殘殺，偷盜、放縱淫慾，兩舌、說不真實的話，說無意義的粗惡之語，貪愛他人的財物，嗔恨、懷有毒害之心，邪見不
【English Translation】 English version There was an elder's daughter named Bao Guangming (Precious Light), who was with sixty maidens. She was of dignified and beautiful appearance, pleasing to behold, with golden skin, dark blue eyes and hair, and a body that emitted a wonderful fragrance. Her mouth uttered pure Brahma sounds, and she was adorned with the finest precious garments. She was always filled with shame, her right mindfulness was not disturbed, she possessed proper conduct, respected her teachers, and constantly thought of following the path, the profound and subtle practice. She remembered all the Dharma she had heard and never forgot it. The good roots of her past lives nourished her heart, which was as pure and vast as the void, treating all beings equally. She often saw all the Buddhas and sought all wisdom. At that time, Bao Guangming was not far from the king. She joined her palms in reverence and thought, 'I have obtained great benefit! I have obtained great benefit! Today I have the opportunity to see a great wise teacher.' She regarded the king as a great master, a wise teacher, one who possessed compassion, and one who could receive and guide others. Her heart was upright, and she felt great joy. She took off her necklace and offered it to the king, making this vow: 'Now this great king provides a place of refuge for countless ignorant beings. May I be like him in the future. May I obtain all that this great king knows of the Dharma, the vehicle he rides, the path he practices, the physical attributes he possesses, all his wealth, and all the assemblies he gathers, which are boundless, endless, difficult to overcome, and difficult to destroy. Wherever I am born, may I follow him there.' At that time, the king knew that this maiden had made such a vow, and he said to her, 'Maiden! Whatever you desire, I will give it to you. All that I have, I will give away completely, so that all beings may be universally satisfied.' Then, Bao Guangming, with pure faith, felt great joy, and praised the king with these verses: 'In the past, in this city, when the great king had not yet appeared, everything was unpleasant, like a place where hungry ghosts dwell. Beings killed each other, stole, indulged in sexual misconduct, spoke with forked tongues and untruths, used meaningless and harsh words, coveted the wealth of others, harbored hatred and malice, and held wrong views.'
善行， 命終墮惡道。 以是等眾生， 愚癡所覆蔽， 住于顛倒見， 天旱不降澤。 以無時雨故， 百穀悉不生， 草木皆枯槁， 泉流亦干竭。 大王未興世， 津池悉枯涸， 園苑多骸骨， 望之如曠野。 大王升寶位， 廣濟諸群生， 油云被八方， 普雨皆充洽。 大王臨庶品， 普斷諸暴虐， 刑獄皆止措， 煢獨悉安隱。 往昔諸眾生， 各各相殘害， 飲血而啖肉， 今悉起慈心。 往昔諸眾生， 貧窮少衣服， 以草自遮蔽， 饑羸如餓鬼。 大王既興世， 粳米自然生， 樹中出妙衣， 男女皆嚴飾。 昔日競微利， 非法相陵奪； 今時並豐足， 如游帝釋園。 昔時人作惡， 非分生貪染， 他妻及童女， 種種相侵逼。 今見他婦人， 端正妙嚴飾， 而心無染著， 猶如知足天。 昔日諸眾生， 妄言不真實， 非法無利益， 諂曲取人意。 今日群生類， 悉離諸惡言， 其心既柔軟， 發語亦調順。 昔日諸眾生， 種種行邪法， 合掌恭敬禮， 牛羊犬豚類。 今聞王正法， 悟解
【現代漢語翻譯】 現代漢語譯本 行善之人，命終卻墮入惡道。 這些眾生，被愚癡所矇蔽， 執著于顛倒的見解，導致天旱不降雨澤。 因為沒有及時的雨水，各種穀物都無法生長， 草木都枯萎凋零，泉水也乾涸。 大王您未出現於世時，水池都乾涸了， 園林里到處是骸骨，看起來像荒野一樣。 大王您登上王位后，廣施恩澤于眾生， 濃厚的雲層覆蓋四方，普降甘霖，滋潤萬物。 大王您治理百姓，普遍斷絕各種暴行， 刑罰監獄都停止使用，孤獨無依的人都得到安寧。 過去，眾生互相殘殺， 飲血吃肉，現在都生起了慈悲之心。 過去，眾生貧窮缺少衣服， 用草來遮蔽身體，飢餓羸弱如同餓鬼。 大王您出現於世后，粳米自然生長， 樹木中長出美妙的衣服，男女都裝飾得華麗。 過去，人們爲了微小的利益而爭奪， 用非法手段互相侵犯掠奪； 現在，大家都豐衣足食，如同在帝釋天（Indra）的花園中游玩。 過去，人們作惡，對不屬於自己的東西產生貪念， 對別人的妻子和少女，進行各種侵犯逼迫。 現在，看到其他端莊美麗的婦人， 心中卻沒有絲毫的染著，如同知足天（Tusita）一樣。 過去，眾生說妄語不真實， 說非法無益的話，用諂媚的言辭來討好別人。 現在，眾生都遠離了各種惡語， 他們的心變得柔軟，說出的話也溫和順暢。 過去，眾生進行各種邪法， 合掌恭敬地禮拜牛羊豬狗等。 現在，聽聞大王的正法，領悟理解了。
【English Translation】 English version Those who do good deeds, upon death, fall into evil realms. These beings, obscured by ignorance, cling to inverted views, causing droughts and no rain. Because there is no timely rain, all grains fail to grow, grass and trees wither, and springs dry up. Before Your Majesty arose in the world, ponds and pools were all dried up, gardens and parks were full of skeletons, looking like a wilderness. After Your Majesty ascended the throne, you widely bestowed grace upon all beings, thick clouds covered all directions, and abundant rain fell, nourishing everything. Your Majesty governs the people, universally ending all acts of violence, punishments and prisons are ceased, and the lonely and helpless find peace. In the past, beings harmed each other, drinking blood and eating flesh, but now they all have developed compassion. In the past, beings were poor and lacked clothing, using grass to cover their bodies, hungry and weak like hungry ghosts. After Your Majesty arose in the world, rice grew naturally, and beautiful clothes came from trees, and men and women were all adorned. In the past, people competed for small gains, illegally infringing upon and plundering each other; now, everyone is prosperous and content, like wandering in the garden of Indra (帝釋). In the past, people did evil, developing greed for what did not belong to them, and committed various acts of violation and coercion against other men's wives and young girls. Now, seeing other women who are beautiful and adorned, their hearts have no attachment, like the Tusita (知足天) gods. In the past, beings spoke falsely and untruthfully, spoke unlawful and unbeneficial words, and used flattery to please others. Now, all beings have abandoned all evil speech, their hearts have become gentle, and their words are harmonious and smooth. In the past, beings practiced various evil ways, joining their palms and respectfully worshiping cows, sheep, dogs, and pigs. Now, having heard Your Majesty's righteous Dharma, they have awakened and understood.
除邪見， 了知苦樂報， 悉從因緣起。 大王演妙音， 聞者皆欣樂； 梵釋音聲等， 一切無能及。 大王眾寶蓋， 迥處虛空中， 擎以琉璃干， 覆以摩尼網。 金鈴自然出， 如來和雅音， 宣揚微妙法， 除滅眾生惑。 次復廣演說， 十方諸佛剎， 一切諸劫中， 如來並眷屬。 又複次第說， 過去十方剎， 及彼國土中， 一切諸如來。 又出微妙音， 普遍閻浮界， 廣說人天等， 種種業差別。 眾生聽聞已， 自知諸業藏， 離惡勤修行， 迴向佛菩提。 王父凈光明， 王母蓮華光， 五濁出現時， 處位治天下。 時有廣大園， 園有五百池， 一一千樹繞， 各各華彌覆。 于其池岸上， 建立千柱堂， 欄楯等莊嚴， 一切無不備。 末世惡法起， 積年不降雨， 池流悉干竭， 草樹皆枯槁。 王生七日前， 先現靈瑞相； 見者咸心念： 救世今當出。 爾時于中夜， 大地六種動； 有一寶華池， 光明猶日現。 五百諸池內， 功德水充滿， 枯樹悉生枝， 華葉皆榮茂。
【現代漢語翻譯】 現代漢語譯本 摒棄邪見， 了知苦與樂的報應， 一切都從因緣生起。 大王您演說美妙的音聲， 聽聞者都感到歡喜快樂； 即使是梵天（Brahma，印度教的創造神）和帝釋天（Indra，佛教的守護神）的音聲， 一切都無法與之相比。 大王您的眾多寶蓋， 高懸在虛空中， 用琉璃的桿子支撐， 覆蓋著摩尼寶珠（Mani，一種珍貴的寶石）編織的網。 金鈴自然發出， 如同如來（Tathagata，佛的稱號）和雅的音聲， 宣揚微妙的佛法， 消除眾生的迷惑。 接著又廣泛地演說， 十方（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）諸佛的剎土（Buddha-ksetra，佛所教化的世界）， 一切的劫（kalpa，佛教的時間單位）中， 如來和他的眷屬。 又依次講述， 過去十方剎土， 以及那些國土中， 一切的如來。 又發出微妙的音聲， 普遍傳遍閻浮界（Jambudvipa，我們所居住的世界）， 廣泛講述人天等， 種種業（karma，行為）的差別。 眾生聽聞之後， 自己知道所造的業的積累， 遠離惡行勤奮修行， 迴向佛的菩提（bodhi，覺悟）。 國王的父親凈光明， 國王的母親蓮華光， 在五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）出現的時候， 在王位上治理天下。 當時有一個廣大的園林， 園林中有五百個池塘， 每一個池塘都有一千棵樹環繞， 各自都被鮮花覆蓋。 在池塘的岸邊， 建立了千柱的殿堂， 欄桿等裝飾莊嚴， 一切都完備無缺。 末世的惡法興起， 多年不下雨， 池塘的水都乾涸了， 草木都枯萎了。 國王出生七天前， 先出現靈異的祥瑞之相； 見到的人都心想： 救世主現在應當要出現了。 那時在半夜， 大地發生六種震動； 有一個寶華池， 光明如同太陽一樣顯現。 五百個池塘內， 功德之水充滿， 枯萎的樹木都長出枝條， 花葉都茂盛繁榮。
【English Translation】 English version Eliminate wrong views, Understand the retribution of suffering and joy, All arise from causes and conditions. Great King, you proclaim wonderful sounds, Those who hear it all feel joy and happiness; Even the sounds of Brahma (the Hindu god of creation) and Indra (the Buddhist guardian deity), None can compare to it. Great King, your many jeweled canopies, Hang high in the empty space, Supported by shafts of lapis lazuli, Covered with nets woven from Mani jewels (a precious gem). Golden bells naturally emit, Sounds like the Tathagata's (a title of the Buddha) harmonious voice, Proclaiming the subtle Dharma, Eliminating the delusions of sentient beings. Then, further extensively expounding, The Buddha-ksetras (Buddha's teaching realms) of the ten directions, In all kalpas (Buddhist time units), The Tathagatas and their retinues. And then, sequentially speaking of, The past Buddha-ksetras of the ten directions, And in those lands, All the Tathagatas. Again, emitting subtle sounds, Universally pervading Jambudvipa (the world we inhabit), Extensively speaking of humans, devas (gods), and others, The various differences in karma (actions). After sentient beings hear this, They know the accumulation of their own karma, Depart from evil deeds and diligently cultivate, Turning towards the Buddha's bodhi (enlightenment). The King's father, Pure Light, The King's mother, Lotus Light, When the five turbidities (referring to the turbidities of the kalpa, views, afflictions, beings, and life) appear, They rule the world from their positions. At that time, there was a vast garden, In the garden were five hundred ponds, Each pond was surrounded by a thousand trees, Each covered with flowers. On the banks of the ponds, Thousand-pillared halls were built, With railings and other decorations, Everything was complete and without lack. When the evil Dharma of the end times arises, It does not rain for many years, The water in the ponds all dries up, The grass and trees all wither. Seven days before the King's birth, Auspicious omens first appear; Those who see it all think: The savior should now appear. At that time, in the middle of the night, The earth shakes in six ways; There is a jeweled lotus pond, Its light appears like the sun. Within the five hundred ponds, The water of merit is filled, The withered trees all grow branches, The flowers and leaves all flourish.
池水既盈滿， 流演一切處， 普及閻浮地， 靡不皆沾洽。 藥草及諸樹， 百穀苗稼等， 枝葉華果實， 一切皆繁盛。 溝坑及堆阜， 種種高下處， 如是一切地， 莫不皆平坦。 荊棘沙礫等， 所有諸雜穢， 皆於一念中， 變成眾寶玉。 眾生見是已， 歡喜而讚歎， 咸言得善利， 如渴飲美水。 時彼光明王， 眷屬無量眾， 僉然備法駕， 遊觀諸園苑。 五百諸池內， 有池名慶喜， 池上有法堂， 父王於此住。 先王語夫人： 我念七夜前， 中宵地震動， 此中有光現。 時彼華池內， 千葉蓮華出， 光如千日照， 上徹須彌頂。 金剛以為莖， 閻浮金為臺， 眾寶為華葉， 妙香作須蕊。 王生彼華上， 端身結跏坐， 相好以莊嚴， 天神所恭敬。 先王大歡喜， 入池自撫掬， 持以授夫人： 汝子應欣慶。 寶藏皆涌出， 寶樹生妙衣， 天樂奏美聲， 充滿虛空中。 一切諸眾生， 皆生大歡喜， 合掌稱希有： 善哉救護世！ 王時放身光， 普照於一切， 能令四天下，
【現代漢語翻譯】 現代漢語譯本 池水已經盈滿，流淌到各個地方，遍及整個閻浮地（Jambudvipa，指我們所居住的這個世界），沒有哪個地方不被滋潤。 藥草和各種樹木，以及百穀和莊稼等，它們的枝葉、花朵和果實，一切都生長得非常繁茂。 溝渠、坑洼和土丘，各種高低不平的地方，像這樣的一切地面，沒有哪個地方不是平坦的。 荊棘、沙礫等，所有各種雜亂污穢的東西，都在一念之間，變成了各種珍貴的寶玉。 眾生看到這些景象后，都歡喜讚歎，都說得到了好的利益，就像口渴時喝到甘甜的水一樣。 這時，那位光明王（指佛陀）和他的無量眷屬，都準備好莊嚴的法駕，遊覽各個園林。 在五百個池塘中，有一個池塘名叫慶喜，池塘上有一座法堂，父王（指凈飯王）就住在這裡。 先王（指凈飯王）對夫人說：『我記得七天前的半夜，發生了地震，這裡出現了光明。』 當時，那個華池中，出現了一朵千葉蓮花，光芒像千個太陽照耀一樣，直達須彌山頂。 蓮花的莖是金剛做的，花臺是閻浮金做的，花葉是各種珍寶做的，花蕊是美妙的香氣形成的。 王子（指佛陀）就出生在那朵蓮花上，端正身體結跏趺坐，相貌美好莊嚴，受到天神的恭敬。 先王非常歡喜，走進池中親自撫摸王子，然後抱起他交給夫人：『你的兒子應該值得慶賀。』 各種寶藏都涌現出來，寶樹上長出美妙的衣服，天樂奏出美妙的聲音，充滿了虛空。 一切眾生都生起極大的歡喜，合掌稱讚說：『太稀有了！真是善哉，救護世間！』 這時，王子放出自身的光芒，普遍照耀一切，能夠使四天下（指須彌山周圍的四大洲）
【English Translation】 English version The pond water was full and overflowing, flowing everywhere, spreading throughout Jambudvipa (the world we inhabit), and there was no place that was not moistened. Herbs and various trees, as well as the hundred grains and crops, their branches, leaves, flowers, and fruits, all grew very luxuriantly. Ditches, pits, and mounds, all kinds of uneven places, all such ground, there was no place that was not flat. Thorns, gravel, and all kinds of miscellaneous filth, all transformed into various precious jewels in a single thought. When sentient beings saw these scenes, they were all delighted and praised, saying that they had received good benefits, like drinking sweet water when thirsty. At this time, that King of Light (referring to the Buddha) and his immeasurable retinue, all prepared solemn Dharma carriages, and toured various gardens. Among the five hundred ponds, there was a pond named 'Joyful Celebration,' and on the pond was a Dharma hall where the father king (referring to King Suddhodana) resided. The former king (referring to King Suddhodana) said to the queen: 'I remember that seven nights ago, in the middle of the night, there was an earthquake, and light appeared here.' At that time, in that lotus pond, a thousand-petaled lotus flower appeared, its light shining like a thousand suns, reaching the summit of Mount Sumeru. The stem of the lotus was made of diamond, the platform was made of Jambudvipa gold, the petals were made of various treasures, and the stamens were formed of wonderful fragrance. The prince (referring to the Buddha) was born on that lotus flower, sitting upright in the lotus position, his appearance beautiful and dignified, and revered by the gods. The former king was very happy, entered the pond and personally caressed the prince, then picked him up and handed him to the queen: 'Your son should be celebrated.' Various treasures emerged, wonderful clothes grew on the treasure trees, and heavenly music played beautiful sounds, filling the void. All sentient beings gave rise to great joy, and with their palms together, they praised, saying: 'How rare! Truly good, the protector of the world!' At this time, the prince released his own light, universally illuminating everything, able to make the four continents (referring to the four continents around Mount Sumeru)
闇盡病除滅。 夜叉毗舍阇， 毒蟲諸惡獸， 所欲害人者， 一切自藏匿。 惡名失善利， 橫事病所持， 如是眾苦滅， 一切皆歡喜。 凡是眾生類， 相視如父母， 離惡起慈心， 專求一切智。 關閉諸惡趣， 開示人天路， 宣揚薩婆若， 度脫諸群生。 我等見大王， 普獲于善利， 無歸無導者， 一切悉安樂。』
「爾時，寶光明童女，以偈讚歎一切法音圓滿蓋王已，繞無量匝，合掌頂禮，曲躬恭敬，卻住一面。時，彼大王告童女言：『善哉！童女！汝能信知他人功德，是為希有。童女！一切眾生，不能信知他人功德。童女！一切眾生，不知報恩，無有智慧，其心濁亂，性不明瞭，本無志力，又退修行；如是之人，不信不知菩薩如來所有功德神通智慧。童女！汝今決定求趣菩提，能知菩薩如是功德。汝今生此閻浮提中，發勇猛心，普攝眾生，功不唐捐，亦當成就如是功德。』王贊女已，以無價寶衣，手自授與寶光童女並其眷屬，一一告言：『汝著此衣。』時，諸童女雙膝著地，兩手承捧，置於頂上，然後而著；既著衣已，右繞于王，諸寶衣中普出一切星宿光明。眾人見之，咸作是言：『此諸女等，皆悉端正，如凈夜天星宿
【現代漢語翻譯】 現代漢語譯本 黑暗消散，疾病消除。 夜叉（Yaksha，一種鬼神）和毗舍阇（Pisaca，一種食人鬼），毒蟲和各種惡獸， 所有想要傷害人類的，都會自行藏匿起來。 惡名消失，失去的善利得以恢復，橫禍和疾病帶來的痛苦都消滅， 一切眾生都感到歡喜。 凡是眾生，都應互相視為父母， 遠離邪惡，生起慈悲之心，專心追求一切智慧（Sarvajna，佛陀的智慧）。 關閉通往惡趣（Durgati，地獄、餓鬼、畜生）的道路，開示通往人天善道的道路， 宣揚薩婆若（Sarvajna，一切智），救度所有眾生。 我們見到大王，普遍獲得善利， 那些無所歸依、無所引導的人，一切都得到安樂。
那時，寶光明童女用偈頌讚嘆一切法音圓滿蓋王之後，圍繞他無數圈，合掌頂禮，彎腰恭敬，退到一旁。這時，大王對童女說：『善哉！童女！你能夠相信並瞭解他人的功德，這是非常稀有的。童女！一切眾生都不能相信並瞭解他人的功德。童女！一切眾生都不知道報恩，沒有智慧，內心渾濁混亂，本性不明瞭，本來就沒有志向和力量，又退失修行；這樣的人，不相信也不瞭解菩薩和如來（Tathagata，佛陀的稱號）所具有的功德、神通和智慧。童女！你現在決定追求菩提（Bodhi，覺悟），能夠了解菩薩的這些功德。你今生出生在這閻浮提（Jambudvipa，我們所居住的世界）中，發起了勇猛之心，普遍攝受眾生，你的功德不會白費，也將會成就這樣的功德。』大王讚歎童女之後，用無價的寶衣，親自授予寶光童女和她的眷屬，一一告訴她們說：『你們穿上這件衣服。』這時，眾童女雙膝跪地，雙手捧著衣服，舉過頭頂，然後穿上；穿上衣服之後，右繞大王，所有寶衣中都普放出一切星宿的光明。眾人見到之後，都說：『這些女子，都非常端正，如同清凈夜空中的星宿。』
【English Translation】 English version Darkness is dispelled, and diseases are eliminated. Yaksha (a type of demon) and Pisaca (a flesh-eating demon), poisonous insects, and all kinds of evil beasts, All who wish to harm people will hide themselves. Evil names disappear, lost benefits are restored, and the suffering caused by misfortunes and diseases is eliminated, All beings feel joy. All living beings should regard each other as parents, Turn away from evil, generate a compassionate heart, and wholeheartedly seek all wisdom (Sarvajna, the wisdom of the Buddha). Close the paths to the evil realms (Durgati, hell, hungry ghosts, and animals), and reveal the paths to the good realms of humans and gods, Proclaim Sarvajna (all-knowing wisdom), and liberate all living beings. We see the Great King and universally obtain good benefits, Those who have no refuge and no guidance, all find peace and happiness.
At that time, the Jewel Light Maiden, having praised King All-Dharma-Sound-Perfect-Cover with verses, circled him countless times, joined her palms in reverence, bowed respectfully, and stepped aside. Then, the Great King said to the maiden: 'Excellent! Maiden! It is rare that you can believe in and understand the merits of others. Maiden! All beings cannot believe in and understand the merits of others. Maiden! All beings do not know how to repay kindness, lack wisdom, their minds are turbid and confused, their nature is unclear, they have no aspiration or strength, and they regress in their practice; such people do not believe in or understand the merits, supernatural powers, and wisdom of Bodhisattvas and Tathagatas (the title of the Buddha). Maiden! You are now determined to seek Bodhi (enlightenment), and you can understand these merits of Bodhisattvas. You were born in this Jambudvipa (the world we live in) in this life, and you have generated a courageous heart, universally embracing all beings. Your merits will not be in vain, and you will also achieve such merits.' After the King praised the maiden, he personally bestowed priceless jeweled garments upon the Jewel Light Maiden and her retinue, telling each of them: 'Put on these garments.' At that time, the maidens knelt on both knees, held the garments with both hands, raised them above their heads, and then put them on; after putting on the garments, they circled the King to the right, and all the jeweled garments emitted the light of all the stars. When the people saw this, they all said: 'These maidens are all very beautiful, like the stars in the clear night sky.'
莊嚴。』
「善男子！爾時一切法音圓滿蓋王者，豈異人乎？今毗盧遮那如來、應、正等覺是也。光明王者，凈飯王是。蓮華光夫人者，摩耶夫人是。寶光童女者，即我身是。其王爾時以四攝法所攝眾生，即此會中一切菩薩是，皆于阿耨多羅三藐三菩提得不退轉，或住初地乃至十地，具種種大愿，集種種助道，修種種妙行，備種種莊嚴，得種種神通，住種種解脫，於此會中處於種種妙法宮殿。」
爾時，開敷一切樹華主夜神，為善財童子，欲重宣此解脫義而說頌言：
「我有廣大眼， 普見於十方， 一切剎海中， 五趣輪迴者。 亦見彼諸佛， 菩提樹下坐， 神通遍十方， 說法度眾生。 我有清凈耳， 普聞一切聲， 亦聞佛說法， 歡喜而信受。 我有他心智， 無二無所礙， 能於一念中， 悉了諸心海。 我得宿命智， 能知一切劫， 自身及他人， 分別悉明瞭。 我於一念知， 剎海微塵劫， 諸佛及菩薩， 五道眾生類。 憶知彼諸佛， 始發菩提愿， 乃至修諸行， 一一悉圓滿。 亦知彼諸佛， 成就菩提道， 以種種方便， 為眾轉法輪。 亦知彼諸佛， 所有諸乘海， 正法住久近， 眾生度多
【現代漢語翻譯】 現代漢語譯本 『莊嚴。』
『善男子！那時一切法音圓滿蓋王者，難道是別人嗎？就是現在的毗盧遮那如來（Vairocana Buddha，宇宙的法身佛）、應、正等覺。光明王者，就是凈飯王（Suddhodana，釋迦牟尼佛的父親）。蓮華光夫人，就是摩耶夫人（Maya，釋迦牟尼佛的母親）。寶光童女，就是我自身。那位國王當時用四攝法（Four Means of Gathering，佈施、愛語、利行、同事）所攝受的眾生，就是這次法會中的一切菩薩，他們都在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉，或者安住于初地乃至十地，具足種種大愿，積聚種種助道之法，修行種種微妙的行持，具備種種莊嚴，得到種種神通，安住于種種解脫，在這法會中處於種種微妙的法宮殿。』
這時，開敷一切樹華主夜神，爲了善財童子，想要再次宣說這解脫的意義，而說了這些偈頌：
『我擁有廣大的眼睛，普遍看見十方，一切剎土世界中，五道輪迴的眾生。 也看見那些諸佛，在菩提樹下端坐，神通遍佈十方，說法度化眾生。 我擁有清凈的耳朵，普遍聽見一切聲音，也聽見佛陀說法，歡喜而信受。 我擁有他心智，無二無所障礙，能在一念之間，完全瞭解諸心海。 我得到宿命智，能知道一切劫，自身和他人，分別都明瞭。 我於一念之間知道，剎土世界微塵數劫，諸佛和菩薩，五道眾生種類。 憶念知道那些諸佛，最初發菩提愿，乃至修行各種行持，一一都圓滿。 也知道那些諸佛，成就菩提道，用種種方便，為眾生轉法輪。 也知道那些諸佛，所有各種乘海，正法住世長久，度化眾生眾多』
【English Translation】 English version 'Adornment.'
'Good man! At that time, the King of Perfect Dharma Sound, was he anyone different? He is the present Vairocana Tathagata (Vairocana Buddha, the cosmic Dharmakaya Buddha), worthy of offerings, of right and complete enlightenment. The King of Light was King Suddhodana (Suddhodana, father of Shakyamuni Buddha). The Lady of Lotus Light was Lady Maya (Maya, mother of Shakyamuni Buddha). The Maiden of Precious Light was my own self. The beings that king gathered at that time with the Four Means of Gathering (Four Means of Gathering, generosity, kind speech, beneficial action, and cooperation) are all the Bodhisattvas in this assembly. They all attained non-retrogression in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete and perfect enlightenment), or abide in the first to the tenth bhumi, possessing various great vows, gathering various aids to the path, cultivating various wonderful practices, possessing various adornments, attaining various spiritual powers, abiding in various liberations, and in this assembly, they dwell in various wonderful Dharma palaces.'
At that time, the Night Goddess Who Causes All Trees to Blossom, for the sake of Sudhana, wishing to further proclaim the meaning of this liberation, spoke these verses:
'I have vast eyes, that universally see the ten directions, in all the lands and seas, those who transmigrate in the five realms. I also see those Buddhas, sitting under the Bodhi tree, their spiritual powers pervading the ten directions, teaching the Dharma to liberate beings. I have pure ears, that universally hear all sounds, I also hear the Buddhas teaching the Dharma, joyfully believing and accepting it. I have the wisdom of knowing others' minds, without duality or obstruction, able in a single thought, to completely understand the seas of minds. I have attained the wisdom of knowing past lives, able to know all kalpas, my own and others', clearly distinguishing them. In a single thought, I know, the kalpas as numerous as the dust of lands and seas, the Buddhas and Bodhisattvas, and the kinds of beings in the five paths. I remember and know those Buddhas, when they first made their Bodhi vows, and even their cultivation of various practices, each one completely fulfilled. I also know those Buddhas, who have attained the Bodhi path, using various skillful means, to turn the Dharma wheel for beings. I also know those Buddhas, all the seas of vehicles, the duration of the true Dharma, and the multitude of beings liberated.'
少。 我于無量劫， 修習此法門； 我今為汝說， 佛子汝應學。
「善男子！我唯知此菩薩出生廣大喜光明解脫門。如諸菩薩摩訶薩，親近供養一切諸佛，入一切智大愿海，滿一切佛諸愿海；得勇猛智，於一菩薩地，普入一切菩薩地海；得清凈愿，於一菩薩行，普入一切菩薩行海；得自在力，於一菩薩解脫門，普入一切菩薩解脫門海。而我云何能知能說彼功德行？
「善男子！此道場中，有一夜神，名：大愿精進力救護一切眾生。汝詣彼問：菩薩云何教化眾生，令趣阿耨多羅三藐三菩提？云何嚴凈一切佛剎？云何承事一切如來？云何修行一切佛法？」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第七十二 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十三
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十四
爾時，善財童子往大愿精進力救護一切眾生夜神所，見彼夜神在大眾中，坐普現一切宮殿摩尼王藏師子之座，普現法界國土摩尼寶網彌覆其上，現日、月、星宿影像身，現隨眾生心普令得見身，現等一切眾生形相身，現無邊廣大色相海身，現普現一切威儀身，現普于
【現代漢語翻譯】 現代漢語譯本 我于無量劫以來，修習這個法門；我現在為你宣說，佛子你應當學習。 『善男子！我只知道這個菩薩出生廣大喜光明解脫門。如同諸位菩薩摩訶薩，親近供養一切諸佛，進入一切智慧的大愿海，圓滿一切佛的諸愿海；獲得勇猛的智慧，在一個菩薩的階位，普遍進入一切菩薩的階位之海；獲得清凈的願力，在一個菩薩的修行中，普遍進入一切菩薩的修行之海；獲得自在的力量，在一個菩薩的解脫門中，普遍進入一切菩薩的解脫門之海。而我怎麼能夠知道和述說他們的功德和修行呢？』 『善男子！這個道場中，有一位夜神，名叫大愿精進力救護一切眾生（指夜神的名字）。你到他那裡去問：菩薩如何教化眾生，使他們趨向阿耨多羅三藐三菩提（無上正等正覺）？如何莊嚴清凈一切佛剎（佛的國土）？如何承事一切如來（佛的稱號）？如何修行一切佛法？』 這時，善財童子頂禮夜神的雙足，圍繞無數圈，恭敬地瞻仰，然後告辭離去。 《大方廣佛華嚴經》卷第七十二 大正藏第10冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第七十三 于闐國三藏實叉難陀（譯者名）奉 制譯 入法界品第三十九之十四 這時，善財童子前往大愿精進力救護一切眾生夜神那裡，看見那位夜神在大眾之中，坐在普現一切宮殿摩尼王藏師子之座上，普現法界國土的摩尼寶網覆蓋在上面，顯現日、月、星宿的影像身，顯現隨順眾生心意普遍令他們得見的身，顯現等同一切眾生形相的身，顯現無邊廣大色相海的身，顯現普遍展現一切威儀的身，顯現普遍於
【English Translation】 English version I have cultivated this Dharma door for countless kalpas; I now speak it for you, Buddha-child, you should learn it. 'Good man! I only know this Bodhisattva's birth into the vast joy-light liberation door. Like all Bodhisattva-Mahasattvas, who draw near and make offerings to all Buddhas, enter the great ocean of all wisdom, fulfill the ocean of all Buddhas' vows; obtain courageous wisdom, in one Bodhisattva stage, universally enter the ocean of all Bodhisattva stages; obtain pure vows, in one Bodhisattva practice, universally enter the ocean of all Bodhisattva practices; obtain the power of freedom, in one Bodhisattva liberation door, universally enter the ocean of all Bodhisattva liberation doors. How can I know and speak of their merits and practices?' 'Good man! In this Bodhimanda, there is a night deity named Great Vow of Diligent Power to Protect All Sentient Beings (name of the night deity). Go to him and ask: How do Bodhisattvas teach sentient beings, leading them towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment)? How do they adorn and purify all Buddha-lands (Buddha's realms)? How do they serve all Tathagatas (title of Buddha)? How do they cultivate all Buddha-Dharmas?' At that time, Sudhana (name of the boy) bowed at the night deity's feet, circumambulated him countless times, respectfully gazed upon him, and then took his leave. The Avatamsaka Sutra, Scroll 72 Taisho Tripitaka Volume 10, No. 0279 The Avatamsaka Sutra The Avatamsaka Sutra, Scroll 73 Tripitaka Master Siksananda (translator's name) of Khotan, translated by imperial decree Chapter 39, Part 14: Entering the Dharma Realm At that time, Sudhana went to the night deity named Great Vow of Diligent Power to Protect All Sentient Beings, and saw that night deity in the midst of the assembly, sitting on a lion throne of the Mani King Treasury that universally manifests all palaces, with a Mani jewel net that universally manifests the lands of the Dharma Realm covering it, manifesting bodies with the images of the sun, moon, and stars, manifesting bodies that universally allow sentient beings to see according to their minds, manifesting bodies with the forms of all sentient beings, manifesting bodies with boundless and vast oceans of forms, manifesting bodies that universally display all dignified behaviors, manifesting universally in
十方示現身，現普調一切眾生身，現廣運速疾神通身，現利益眾生不絕身，現常游虛空利益身，現一切佛所頂禮身，現修習一切善根身，現受持佛法不忘身，現成滿菩薩大愿身，現光明充滿十方身，現法燈普滅世暗身，現了法如幻凈智身，現遠離塵暗法性身，現普智照法明瞭身，現究竟無患無熱身，現不可沮壞堅固身，現無所住佛力身，現無分別離染身，現本清凈法性身。
時，善財童子見如是等佛剎微塵數差別身，一心頂禮，舉體投地，良久乃起，合掌瞻仰，于善知識生十種心。何等為十？所謂：「于善知識生同己心，令我精勤辦一切智助道法故；于善知識生清凈自業果心，親近供養生善根故；于善知識生莊嚴菩薩行心，令我速能莊嚴一切菩薩行故；于善知識產生就一切佛法心，誘誨於我令修道故；于善知識生能生心，能生於我無上法故；于善知識生出離心，令我修行普賢菩薩所有行愿而出離故；于善知識生具一切福智海心，令我積集諸白法故；于善知識生增長心，令我增長一切智故；于善知識生具一切善根心，令我志願得圓滿故；于善知識生能成辦大利益心，令我自在安住一切菩薩法故，成一切智道故，得一切佛法故。」是為十。
發是心已，得彼夜神與諸菩薩佛剎微塵數同行。所謂：同念，心常憶
【現代漢語翻譯】 現代漢語譯本 示現十方之身，示現能普遍調伏一切眾生之身，示現能廣大執行且迅速神通之身，示現利益眾生永不間斷之身，示現常游虛空利益眾生之身，示現一切佛所頂禮之身，示現修習一切善根之身，示現受持佛法永不忘失之身，示現圓滿菩薩大愿之身，示現光明充滿十方之身，示現法燈普遍熄滅世間黑暗之身，示現了知諸法如幻的清凈智慧之身，示現遠離塵垢黑暗的法性之身，示現普遍智慧照耀諸法明瞭之身，示現究竟無憂無惱之身，示現不可摧毀的堅固之身，示現無所住的佛力之身，示現無分別離染之身，示現本自清凈的法性之身。 當時，善財童子見到如是等佛剎微塵數般不同的身相，一心頂禮，全身投地，良久才起身，合掌瞻仰，對善知識生起十種心。是哪十種呢？所謂：『對善知識生起同己之心，令我精勤修辦一切智的助道之法；對善知識生起清凈自業果之心，親近供養能生善根的緣故；對善知識生起莊嚴菩薩行之心，令我迅速能莊嚴一切菩薩行之故；對善知識生起成就一切佛法之心，引導教誨我修道之故；對善知識生起能生之心，能生於我無上佛法之故；對善知識生起出離之心，令我修行普賢菩薩所有行愿而出離之故；對善知識生起具足一切福智海之心，令我積集各種清凈之法之故；對善知識生起增長之心，令我增長一切智慧之故；對善知識生起具足一切善根之心，令我志願得以圓滿之故；對善知識生起能成辦大利益之心，令我自在安住一切菩薩法之故，成就一切智慧之道之故，獲得一切佛法之故。』這就是十種心。 發起這些心之後，得到彼夜神與諸菩薩佛剎微塵數般的同行。所謂：同念，心中常憶念。
【English Translation】 English version Manifesting bodies in the ten directions, manifesting bodies that universally tame all sentient beings, manifesting bodies that travel widely and swiftly with spiritual powers, manifesting bodies that benefit sentient beings without ceasing, manifesting bodies that constantly travel in the void for the benefit of others, manifesting bodies that are bowed to by all Buddhas, manifesting bodies that cultivate all roots of goodness, manifesting bodies that uphold the Buddha's teachings without forgetting, manifesting bodies that fulfill the great vows of a Bodhisattva, manifesting bodies whose light fills the ten directions, manifesting bodies whose Dharma lamp universally extinguishes the darkness of the world, manifesting bodies with pure wisdom that understands all dharmas as illusions, manifesting bodies of Dharma-nature that are free from the darkness of defilements, manifesting bodies of universal wisdom that illuminates all dharmas clearly, manifesting bodies that are ultimately free from suffering and distress, manifesting bodies that are indestructible and firm, manifesting bodies of the Buddha's power that abide nowhere, manifesting bodies that are free from discrimination and defilement, manifesting bodies of Dharma-nature that are originally pure. At that time, Sudhana (善財童子) saw these different bodies, as numerous as the dust particles in a Buddha-land, and with one mind, he bowed down, prostrating his entire body on the ground. After a long while, he rose, joined his palms, and gazed up, generating ten kinds of minds towards the virtuous friend. What are these ten? They are: 'Generating a mind of sameness towards the virtuous friend, so that I may diligently cultivate the aiding practices for all-knowing wisdom; generating a mind of pure karmic results towards the virtuous friend, because close association and offerings generate roots of goodness; generating a mind of adorning Bodhisattva practices towards the virtuous friend, so that I may quickly adorn all Bodhisattva practices; generating a mind of accomplishing all Buddha-dharmas towards the virtuous friend, because they guide and teach me to cultivate the path; generating a mind of being able to give birth towards the virtuous friend, because they can give birth to the unsurpassed Dharma within me; generating a mind of renunciation towards the virtuous friend, so that I may cultivate all the practices and vows of Samantabhadra (普賢菩薩) and thus renounce; generating a mind of possessing the ocean of all blessings and wisdom towards the virtuous friend, so that I may accumulate all pure dharmas; generating a mind of growth towards the virtuous friend, so that I may grow in all wisdom; generating a mind of possessing all roots of goodness towards the virtuous friend, so that my vows may be fulfilled; generating a mind of being able to accomplish great benefits towards the virtuous friend, so that I may freely abide in all Bodhisattva dharmas, accomplish the path of all-knowing wisdom, and attain all Buddha-dharmas.' These are the ten. Having generated these minds, he obtained the same practice as that of the night goddess and the Bodhisattvas, as numerous as the dust particles in a Buddha-land. Namely: the same thought, with the mind constantly remembering.
念十方三世一切佛故；同慧，分別決了一切法海差別門故；同趣，能轉一切諸佛如來妙法輪故；同覺，以等空智普入一切三世間故；同根，成就菩薩清凈光明智慧根故；同心，善能修習無礙功德，莊嚴一切菩薩道故；同境，普照諸佛所行境故；同證，得一切智照實相海凈光明故；同義，能以智慧了一切法真實性故；同勇猛，能壞一切障礙山故；同色身，隨眾生心示現身故；同力，求一切智不退轉故；同無畏，其心清凈如虛空故；同精進，于無量劫行菩薩行無懈倦故；同辯才，得法無礙智光明故；同無等，身相清凈超世間故；同愛語，令一切眾生皆歡喜故；同妙音，普演一切法門海故；同滿音，一切眾生隨類解故；同凈德，修習如來凈功德故；同智地，一切佛所受法輪故；同梵行，安住一切佛境界故；同大慈，唸唸普覆一切國土眾生海故；同大悲，普雨法雨潤澤一切諸眾生故；同身業，以方便行教化一切諸眾生故；同語業，以隨類音演說一切諸法門故；同意業，普攝眾生置一切智境界中故；同莊嚴，嚴凈一切諸佛剎故；同親近，有佛出世皆親近故；同勸請，請一切佛轉法輪故；同供養，常樂供養一切佛故；同教化，調伏一切諸眾生故；同光明，照了一切諸法門故；同三昧，普知一切眾生心故；同充遍，以自在力充滿一切
諸佛剎海修諸行故；同住處，住諸菩薩大神通故；同眷屬，一切菩薩共止住故；同入處，普入世界微細處故；同心慮，普知一切諸佛剎故；同往詣，普入一切佛剎海故；同方便，悉現一切諸佛剎故；同超勝，于諸佛剎皆無比故；同不退，普入十方無障礙故；同破闇，得一切佛成菩提智大光明故；同無生忍，入一切佛眾會海故；同遍一切諸佛剎網，恭敬供養不可說剎諸如來故；同智證，了知彼彼法門海故；同修行，順行一切諸法門故；同希求，于清凈法深樂欲故；同清凈，集佛功德而以莊嚴身、口、意故；同妙意，於一切法智明瞭故；同精進，普集一切諸善根故；同凈行，成滿一切菩薩行故；同無礙，了一切法皆無相故；同善巧，于諸法中智自在故；同隨樂，隨眾生心現境界故；同方便，善習一切所應習故；同護念，得一切佛所護念故；同入地，得入一切菩薩地故；同所住，安住一切菩薩位故；同記別，一切諸佛授其記故；同三昧，一剎那中普入一切三昧門故；同建立，示現種種諸佛事故；同正念，正念一切境界門故；同修行，盡未來劫修行一切菩薩行故；同凈信，于諸如來無量智慧極欣樂故；同舍離，滅除一切諸障礙故；同不退智，與諸如來智慧等故；同受生，應現成熟諸眾生故；同所住，住一切智方便門故；同境界
【現代漢語翻譯】 現代漢語譯本 因在諸佛剎土如海般廣闊的境界中修行各種行持；他們同住一處，是因為安住于諸菩薩的大神通力；他們同爲眷屬，是因為一切菩薩共同止住；他們同入一處，是因為能普遍進入世界最微細之處；他們同心念慮，是因為能普遍知曉一切諸佛剎土；他們同往詣，是因為能普遍進入一切佛剎海；他們同具方便，是因為能悉皆顯現一切諸佛剎土；他們同超勝，是因為在諸佛剎土中皆無與倫比；他們同不退轉，是因為能普遍進入十方而無障礙；他們同破除黑暗，是因為獲得一切佛成就菩提智慧的大光明；他們同得無生法忍，是因為能進入一切佛的眾會海；他們共同遍佈一切諸佛剎土之網，恭敬供養不可說剎土的諸如來；他們同具智證，是因爲了知彼彼法門如海般深廣；他們同修行，是因為順應修行一切諸法門；他們同希求，是因為對清凈之法深生喜樂；他們同清凈，是因為集聚佛的功德來莊嚴身、口、意；他們同具妙意，是因為對一切法智明瞭；他們同精進，是因為普遍集聚一切諸善根；他們同凈行，是因為成就圓滿一切菩薩行；他們同無礙，是因爲了知一切法皆無自性；他們同善巧，是因為在諸法中智慧自在；他們同隨樂，是因為隨順眾生心而顯現境界；他們同具方便，是因為善於修習一切所應修習的；他們同受護念，是因為得到一切佛的護念；他們同入地，是因為得入一切菩薩地；他們同所住，是因為安住一切菩薩位；他們同受記別，是因為一切諸佛為他們授記；他們同入三昧，是因為在一剎那中普遍進入一切三昧門；他們同建立，是因為示現種種諸佛之事；他們同正念，是因為正念一切境界門；他們同修行，是因為盡未來劫修行一切菩薩行；他們同凈信，是因為對諸如來無量智慧極其欣樂；他們同舍離，是因為滅除一切諸障礙；他們同不退智，是因為與諸如來的智慧相等；他們同受生，是因為應現而成熟諸眾生；他們同所住，是因為安住一切智的方便門；他們同境界
【English Translation】 English version Because they cultivate all practices in the ocean-like realms of all Buddhas; they dwell in the same place, because they abide in the great spiritual powers of all Bodhisattvas; they are of the same retinue, because all Bodhisattvas dwell together; they enter the same place, because they can universally enter the most subtle places of the world; they have the same thoughts, because they can universally know all Buddha realms; they go to the same place, because they can universally enter all Buddha realm oceans; they have the same skillful means, because they can manifest all Buddha realms; they are the same in surpassing, because they are unparalleled in all Buddha realms; they are the same in non-retrogression, because they can universally enter the ten directions without obstruction; they are the same in breaking darkness, because they obtain the great light of the wisdom of enlightenment achieved by all Buddhas; they are the same in obtaining the forbearance of non-arising, because they can enter the ocean of all Buddha assemblies; they are the same in pervading all Buddha realm networks, respectfully making offerings to the Tathagatas of ineffable realms; they are the same in wisdom realization, because they understand the ocean of various Dharma gates; they are the same in practice, because they practice in accordance with all Dharma gates; they are the same in aspiration, because they deeply delight in the pure Dharma; they are the same in purity, because they gather the merits of the Buddhas to adorn their body, speech, and mind; they are the same in wondrous intention, because they have clear wisdom regarding all Dharmas; they are the same in diligence, because they universally gather all good roots; they are the same in pure conduct, because they accomplish and fulfill all Bodhisattva practices; they are the same in non-obstruction, because they understand that all Dharmas are without self-nature; they are the same in skillful means, because they have wisdom and freedom in all Dharmas; they are the same in accordance with joy, because they manifest realms in accordance with the minds of sentient beings; they are the same in skillful means, because they are skilled in practicing all that should be practiced; they are the same in being protected, because they are protected by all Buddhas; they are the same in entering the ground, because they attain entry into all Bodhisattva grounds; they are the same in dwelling, because they abide in all Bodhisattva positions; they are the same in receiving predictions, because all Buddhas give them predictions; they are the same in samadhi, because in a single moment they universally enter all samadhi gates; they are the same in establishing, because they manifest various deeds of the Buddhas; they are the same in right mindfulness, because they have right mindfulness of all realm gates; they are the same in practice, because they practice all Bodhisattva practices for the duration of future eons; they are the same in pure faith, because they are extremely delighted in the immeasurable wisdom of all Tathagatas; they are the same in relinquishing, because they eliminate all obstacles; they are the same in non-retrogressing wisdom, because they are equal to the wisdom of all Tathagatas; they are the same in receiving birth, because they manifest to mature all sentient beings; they are the same in dwelling, because they abide in the skillful means of all wisdom; they are the same in realm
，於法界境得自在故；同無依，永斷一切所依心故；同說法，已入諸法平等智故；同勤修，常蒙諸佛所護念故；同神通，開悟眾生令修一切菩薩行故；同神力，能入十方世界海故；同陀羅尼，普照一切總持海故；同秘密法，了知一切修多羅中妙法門故；同甚深法，解一切法如虛空故；同光明，普照一切諸世界故；同欣樂，隨眾生心而為開示令歡喜故；同震動，為諸眾生現神通力普動十方一切剎故；同不虛，見聞憶念皆悉令其心調伏故；同出離，滿足一切諸大愿海，成就如來十力智故。
時，善財童子觀察大愿精進力救護一切眾生夜神，起十種清凈心，獲如是等佛剎微塵數同菩薩行；既獲此已，心轉清凈，偏袒右肩，頂禮其足，一心合掌，以偈贊曰：
「我發堅固意， 志求無上覺； 今于善知識， 而起自己心。 以見善知識， 集無盡白法， 滅除眾罪垢， 成就菩提果。 我見善知識， 功德莊嚴心， 盡未來剎劫， 勤修所行道。 我念善知識， 攝受饒益我， 為我悉示現， 正教真實法， 關閉諸惡趣， 顯示人天路， 亦示諸如來， 成一切智道。 我念善知識， 是佛功德藏， 唸唸能出生， 虛空功德海。 與我波羅蜜， 增我難思福
【現代漢語翻譯】 現代漢語譯本：
在法界境界中獲得自在的緣故；與無所依相同，因為永遠斷絕了一切所依之心；與說法相同，因為已經進入諸法平等的智慧；與勤修相同，因為常常蒙受諸佛的護念；與神通相同，因為開悟眾生令他們修習一切菩薩行；與神力相同，因為能夠進入十方世界海；與陀羅尼（總持，記憶和理解佛法的能力）相同，因為普遍照耀一切總持海；與秘密法相同，因爲了解一切修多羅（佛經）中的微妙法門；與甚深法相同，因為理解一切法如同虛空；與光明相同，因為普遍照耀一切諸世界；與欣樂相同，因為隨順眾生的心意而為他們開示，令他們歡喜；與震動相同，因為為諸眾生顯現神通力，普遍震動十方一切剎土；與不虛相同，因為凡是見到、聽到、憶念的眾生，都能夠令他們的心調伏；與出離相同，因為滿足一切諸大愿海，成就如來十力智（如來所具有的十種智慧力量）。
當時，善財童子觀察大愿精進力救護一切眾生夜神，生起十種清凈心，獲得如佛剎微塵數那樣多的同菩薩行；既然獲得這些，心就更加清凈，偏袒右肩，頂禮夜神的足，一心合掌，用偈頌讚嘆說：
『我發堅固的意願，立志追求無上的覺悟；如今對於善知識（指導修行的人），生起自己恭敬的心。 因為見到善知識，能夠積聚無盡的清凈法，滅除一切罪垢，成就菩提果（覺悟的果實）。 我見到善知識，功德莊嚴的心，在未來無盡的劫數中，勤奮修習所行的道。 我憶念善知識，攝受並饒益我，為我全部示現，正教真實之法。 關閉一切惡趣（地獄、餓鬼、畜生），顯示人天之路，也顯示諸如來，成就一切智之道。 我憶念善知識，是佛的功德寶藏，唸唸能夠出生，虛空般廣大的功德海。 給予我波羅蜜（到達彼岸的方法），增長我難以思議的福德。』
【English Translation】 English version:
Because of being at ease in the realm of the Dharma; being the same as without reliance, because of eternally cutting off all dependent minds; being the same as teaching the Dharma, because of having entered the wisdom of equality of all dharmas; being the same as diligent practice, because of constantly being protected and remembered by all Buddhas; being the same as spiritual powers, because of enlightening sentient beings, causing them to cultivate all Bodhisattva practices; being the same as divine power, because of being able to enter the ocean of the ten directions of the world; being the same as Dharani (the power to retain and understand the Dharma), because of universally illuminating all the oceans of Dharani; being the same as secret Dharma, because of understanding the wonderful Dharma doors in all Sutras (Buddhist scriptures); being the same as profound Dharma, because of understanding all dharmas as empty space; being the same as light, because of universally illuminating all worlds; being the same as joy, because of according with the minds of sentient beings and revealing the Dharma to them, causing them to rejoice; being the same as shaking, because of manifesting spiritual powers for all sentient beings, universally shaking all lands in the ten directions; being the same as not being false, because all who see, hear, or remember are able to have their minds subdued; being the same as liberation, because of fulfilling all great vows, accomplishing the ten powers of wisdom of the Tathagata (Buddha).
At that time, Sudhana (the seeker of enlightenment) observed the night goddess who protects all sentient beings with the power of great vows and diligent practice, and he generated ten pure minds, obtaining as many Bodhisattva practices as there are dust particles in Buddha lands; having obtained these, his mind became even more pure, he bared his right shoulder, bowed at her feet, and with a single-minded heart, joined his palms and praised her with verses:
'I have generated a firm intention, aspiring to seek supreme enlightenment; now, towards the virtuous friend (spiritual guide), I generate a respectful mind. Because of seeing the virtuous friend, one can accumulate endless pure dharmas, eliminate all sinful defilements, and accomplish the fruit of Bodhi (enlightenment). I see the virtuous friend, whose mind is adorned with merits, and in the endless future kalpas (eons), I will diligently cultivate the path I should follow. I remember the virtuous friend, who receives and benefits me, and who has fully revealed to me the true Dharma of the correct teachings. Closing all evil realms (hell, hungry ghosts, animals), showing the path of humans and gods, and also showing the path of all Tathagatas, accomplishing the path of all-knowing wisdom. I remember the virtuous friend, who is a treasure of the Buddha's merits, and who can generate, in every moment, a sea of merits as vast as space. Giving me Paramitas (perfections), increasing my inconceivable blessings.'
， 長我凈功德， 令我冠佛繒。 我念善知識， 能滿佛智道； 誓願常依止， 圓滿白凈法。 我以此等故， 功德悉具足， 普為諸眾生， 說一切智道。 聖者為我師， 與我無上法， 無量無數劫， 不能報其恩。」
爾時，善財說此偈已，白言：「大聖！愿為我說，此解脫門名為何等？發心已來為幾時耶？久如當得阿耨多羅三藐三菩提？」
夜神告言：
「善男子！此解脫門，名：教化眾生令生善根。我以成就此解脫故，悟一切法自性平等，入于諸法真實之性，證無依法，舍離世間，悉知諸法色相差別，亦能了達青、黃、赤、白，性皆不實，無有差別，而恒示現無量色身。所謂：種種色身、非一色身、無邊色身、清凈色身、一切莊嚴色身、普見色身、等一切眾生色身、普現一切眾生前色身、光明普照色身、見無厭足色身、相好清凈色身、離眾惡光明色身、示現大勇猛色身、甚難得色身、一切世間無能映蔽色身、一切世間共稱歎無盡色身、唸唸常觀察色身、示現種種云色身、種種形顯色色身、現無量自在力色身、妙光明色身、一切凈妙莊嚴色身、隨順成熟一切眾生色身、隨其心樂現前調伏色身、無障礙普光明色身、清凈無濁穢色身、具足莊嚴不可壞色身、
【現代漢語翻譯】 現代漢語譯本 增長我的清凈功德，使我能戴上佛的冠冕。 我思念善知識（指引修行的人），他們能圓滿佛的智慧之道； 我發誓永遠依止他們，圓滿清凈的佛法。 我因為這些緣故，功德全部具足， 普遍地為一切眾生，宣說一切智慧之道。 聖者是我的老師，給予我無上的佛法， 即使經過無量無數劫，也無法報答他們的恩情。」
這時，善財（菩薩名）說完這偈頌后，稟告說：「大聖！愿您為我解說，這個解脫門（指修行法門）叫什麼名字？從發菩提心到現在有多久了？多久才能證得阿耨多羅三藐三菩提（無上正等正覺）？」
夜神（守護夜晚的神）回答說：
「善男子！這個解脫門，名為：教化眾生令生善根。我因為成就這個解脫的緣故，領悟一切法的自性平等，進入諸法真實的本性，證得無所依的法，舍離世間，完全瞭解諸法色相的差別，也能通達青、黃、赤、白，其性皆不真實，沒有差別，而恒常示現無量的色身。 所謂：種種色身、非一色身、無邊色身、清凈色身、一切莊嚴色身、普見色身、等一切眾生色身、普現一切眾生前色身、光明普照色身、見無厭足色身、相好清凈色身、離眾惡光明色身、示現大勇猛色身、甚難得色身、一切世間無能映蔽色身、一切世間共同稱歎無盡色身、唸唸常觀察色身、示現種種云色身、種種形顯色身、現無量自在力色身、妙光明色身、一切凈妙莊嚴色身、隨順成熟一切眾生色身、隨其心樂現前調伏色身、無障礙普光明色身、清凈無濁穢色身、具足莊嚴不可壞色身、
【English Translation】 English version May my pure merits increase, so that I may wear the Buddha's crown. I remember the Kalyāṇamitra (spiritual friends), who can fulfill the path of Buddha's wisdom; I vow to always rely on them, to perfect the pure Dharma. Because of these reasons, my merits are all complete, Universally for all sentient beings, I will proclaim the path of all wisdom. The sage is my teacher, giving me the supreme Dharma, Even after immeasurable countless kalpas, I cannot repay their kindness.」
At that time, Sudhana (a bodhisattva's name), having spoken this verse, said, 「Great Sage! I wish you would explain to me, what is the name of this liberation gate (referring to a practice method)? How long has it been since you generated the Bodhicitta (the aspiration for enlightenment)? How long will it be before you attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment)?」
The night goddess (a deity guarding the night) replied:
「Good man! This liberation gate is named: Teaching sentient beings to generate good roots. Because I have accomplished this liberation, I have realized the equality of the self-nature of all dharmas, entered the true nature of all dharmas, attained the dharma of no reliance, abandoned the world, fully understand the differences in the forms and appearances of all dharmas, and can also comprehend that blue, yellow, red, and white, their natures are all unreal, without difference, and yet constantly manifest immeasurable forms. These are: various forms, non-one form, boundless forms, pure forms, all adorned forms, universally seen forms, forms equal to all sentient beings, forms appearing before all sentient beings, forms of light illuminating everywhere, forms that are never tiring to see, forms with pure marks and characteristics, forms of light free from all evils, forms showing great courage, forms that are very difficult to obtain, forms that cannot be obscured by anything in the world, forms that are praised endlessly by all the world, forms that are constantly observed in every moment, forms showing various cloud forms, forms of various shapes and appearances, forms showing immeasurable power and freedom, forms of wonderful light, forms of all pure and wonderful adornments, forms that accord with and mature all sentient beings, forms that appear and subdue according to their minds, forms of unobstructed universal light, forms that are pure and free from defilement, forms that are fully adorned and indestructible,
不思議法方便光明色身、無能映奪一切色身、無諸闇破一切闇色身、集一切白凈法色身、大勢力功德海色身、從過去恭敬因所生色身、如虛空清凈心所生色身、最勝廣大色身、無斷無盡色身、光明海色身、於一切世間無所依平等色身、遍十方無所礙色身、唸唸現種種色相海色身、增長一切眾生歡喜心色身、攝取一切眾生海色身、一一毛孔中說一切佛功德海色身、凈一切眾生欲解海色身、決了一切法義色身、無障礙普照耀色身、等虛空凈光明色身、放廣大凈光明色身、照現無垢法色身、無比色身、差別莊嚴色身、普照十方色身、隨時示現應眾生色身、寂靜色身、滅一切煩惱色身、一切眾生福田色身、一切眾生見不虛色身、大智慧勇猛力色身、無障礙普周遍色身、妙身云普現世間皆蒙益色身、具足大慈海色身、大福德寶山王色身、放光明普照世間一切趣色身、大智慧清凈色身、生眾生正念心色身、一切寶光明色身、普光藏色身、現世間種種清凈相色身、求一切智處色身、現微笑令眾生生凈信色身、一切寶莊嚴光明色身、不取不捨一切眾生色身、無決定無究竟色身、現自在加持力色身、現一切神通變化色身、生如來家色身、遠離眾惡遍法界海色身、普現一切如來道場眾會色身、具種種眾色海色身、從善行所流色身、隨所應化
示現色身、一切世間見無厭足色身、種種凈光明色身、現一切三世海色身、放一切光明海色身、現無量差別光明海色身、超諸世間一切香光明色身、現不可說日輪云色身、現廣大月輪云色身、放無量須彌山妙華云色身、出種種鬘云色身、現一切寶蓮華云色身、興一切燒香云遍法界色身、散一切末香藏云色身、現一切如來大愿身色身、現一切語言音聲演法海色身、現普賢菩薩像色身。
「唸唸中，現如是等色相身充滿十方，令諸眾生或見、或念、或聞說法、或因親近、或得開悟、或見神通、或睹變化，悉隨心樂，應時調伏，舍不善業，住于善行。善男子！當知此由大願力故，一切智力故，菩薩解脫力故，大悲力故，大慈力故，作如是事。
「善男子！我入此解脫，了知法性無有差別，而能示現無量色身，一一身現無量色相海，一一相放無量光明雲，一一光現無量佛國土，一一土現無量佛興世，一一佛現無量神通力，開發眾生宿世善根，未種者令種，已種者令增長，已增長者令成熟；唸唸中，令無量眾生，于阿耨多羅三藐三菩提得不退轉。
「善男子！如汝所問：『從幾時來，發菩提心，修菩薩行？』如是之義，承佛神力，當爲汝說。
「善男子！菩薩智輪遠離一切分別境界，不可以生死中長短
【現代漢語翻譯】 現代漢語譯本 示現具有形色的身體（色身），這身體讓一切世間看到都不會感到厭倦；示現種種清凈光明的身體；示現包含一切過去、現在、未來三世的身體；放出一切光明之海的身體；示現無量差別光明的身體；超越世間一切香氣光明的身體；示現不可計數的日輪云般的身體；示現廣大的月輪云般的身體；放出無量須彌山（Mount Sumeru）妙華云般的身體；顯現種種花鬘云般的身體；示現一切寶蓮花云般的身體；興起一切焚香之云遍佈法界的身體；散發一切末香藏云般的身體；示現一切如來大愿的身體；示現一切語言音聲演說佛法的身體；示現普賢菩薩（Samantabhadra）的形象。 在每一個念頭中，都示現像這樣的色相身體，充滿十方世界，使一切眾生或見到、或憶念、或聽聞說法、或因親近、或得以開悟、或見到神通、或目睹變化，都隨他們的心意，及時調伏他們，使他們捨棄不善的業，安住于善行。善男子！應當知道這是由於大願力的緣故，一切智力的緣故，菩薩解脫力的緣故，大悲力的緣故，大慈力的緣故，才能夠做到這樣的事情。 善男子！我進入這種解脫境界，了知法性沒有差別，卻能夠示現無量的身體，每一個身體都示現無量的色相之海，每一個色相都放出無量的光明雲，每一道光明都顯現無量的佛國土，每一個佛國土都顯現無量的佛出世，每一尊佛都顯現無量的神通力，開發眾生宿世的善根，沒有種下善根的令其種下，已經種下善根的令其增長，已經增長的令其成熟；在每一個念頭中，使無量的眾生，在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中得到不退轉。 善男子！正如你所問：『從什麼時候開始，發菩提心，修行菩薩行？』這樣的意義，承蒙佛的神力，我將為你解說。 善男子！菩薩的智慧之輪遠離一切分別的境界，不可以生死中的長短來衡量。
【English Translation】 English version Manifesting a form body (rūpakāya) that all in the world see without satiety; manifesting various pure and luminous bodies; manifesting a body that encompasses all three times (past, present, and future); releasing a body of all light oceans; manifesting a body of immeasurable differentiated light; manifesting a body of light that transcends all worldly fragrances; manifesting a body like countless sun-wheel clouds; manifesting a body like vast moon-wheel clouds; releasing a body of immeasurable Mount Sumeru (Sumeru) wonderful flower clouds; manifesting a body of various garland clouds; manifesting a body of all precious lotus flower clouds; raising a body of all incense-burning clouds pervading the Dharma realm; scattering a body of all powdered incense treasure clouds; manifesting a body of all Tathāgata's (如來) great vows; manifesting a body of all languages and sounds expounding the Dharma; manifesting the image of Samantabhadra Bodhisattva (普賢菩薩). In every thought, manifesting such forms and bodies, filling the ten directions, causing all sentient beings to either see, or remember, or hear the Dharma, or through closeness, or attain enlightenment, or see supernatural powers, or witness transformations, all according to their desires, subduing them in due time, causing them to abandon unwholesome actions and abide in wholesome conduct. Good man! Know that this is due to the power of great vows, the power of all-knowing wisdom, the power of the Bodhisattva's liberation, the power of great compassion, and the power of great loving-kindness, that such things can be done. Good man! I enter this liberation, understanding that the nature of Dharma has no differences, yet I can manifest immeasurable bodies, each body manifesting immeasurable oceans of forms, each form releasing immeasurable clouds of light, each light manifesting immeasurable Buddha lands, each land manifesting immeasurable Buddhas appearing in the world, each Buddha manifesting immeasurable supernatural powers, developing the good roots of sentient beings from past lives, causing those who have not planted good roots to plant them, causing those who have planted them to grow, and causing those who have grown to mature; in every thought, causing immeasurable sentient beings to attain non-retrogression in Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Good man! As you asked: 'From what time did you generate the Bodhi mind and cultivate the Bodhisattva path?' Regarding this meaning, by the Buddha's divine power, I will explain it to you. Good man! The wheel of wisdom of the Bodhisattva is far from all discriminating realms, and cannot be measured by the length or shortness of birth and death.
、染凈、廣狹、多少，如是諸劫分別顯示。何以故？菩薩智輪本性清凈，離一切分別網，超一切障礙山，隨所應化而普照故。
「善男子！譬如日輪，無有晝夜；但出時名：晝，沒時名：夜。菩薩智輪亦復如是，無有分別，亦無三世；但隨心現，教化眾生，言其止住前劫、后劫。
「善男子！譬如日輪，住閻浮空，其影悉現一切寶物及以河海諸凈水中，一切眾生莫不目見，而彼凈日不來至此。菩薩智輪亦復如是，出諸有海，住佛實法，寂靜空中無有所依，為欲化度諸眾生故，而於諸趣隨類受生；實不生死，無所染著，無長短劫諸想分別。何以故？菩薩究竟離心想，見一切顛倒，得真實見，見法實性，知一切世間如夢、如幻；無有眾生，但以大悲大願力故，現眾生前教化調伏。
「佛子！譬如船師，常以大船，于河流中不依此岸、不著彼岸、不住中流，而度眾生無有休息。菩薩摩訶薩亦復如是，以波羅蜜船，于生死流中不依此岸、不著彼岸、不住中流，而度眾生無有休息；雖無量劫修菩薩行，未曾分別劫數長短。
「佛子！如大虛空，一切世界于中成壞而無分別，本性清凈，無染無亂，無礙無厭，非長非短，盡未來劫持一切剎。菩薩摩訶薩亦復如是，以等虛空界廣大深心，起大愿風輪，攝諸眾
【現代漢語翻譯】 現代漢語譯本：染污與清凈、廣大與狹小、多少等概念，都是在不同的劫數中分別顯現的。為什麼呢？因為菩薩的智慧之輪，其本性是清凈的，遠離一切分別的網羅，超越一切障礙的高山，能夠隨著所應教化的對象而普遍照耀。 善男子！譬如太陽，沒有白天和夜晚的區別；只是當它出現時稱為白天，當它隱沒時稱為夜晚。菩薩的智慧之輪也是如此，沒有分別，也沒有過去、現在、未來三世的概念；只是隨著眾生的心念而顯現，教化眾生，說有過去劫、未來劫的止住和流轉。 善男子！譬如太陽，懸掛在閻浮提（Jambudvipa，指我們所居住的這個世界）的空中，它的影子會顯現在一切寶物以及河流、海洋等清凈的水中，一切眾生都能親眼看見，而那清凈的太陽本身並沒有來到這裡。菩薩的智慧之輪也是如此，從諸有（bhava，存在）的海洋中升起，安住在佛陀真實的法中，在寂靜的虛空中無所依傍，爲了教化度脫一切眾生，而在諸趣（gati，輪迴的去處）中隨類受生；實際上並沒有真正的生死，也沒有任何的染著，沒有長劫短劫的分別。為什麼呢？因為菩薩最終遠離了心念的分別，看清了一切顛倒，獲得了真實的見解，見到了法的真實本性，知道一切世間都如夢幻泡影；實際上沒有眾生，只是因為大悲心和大願力的緣故，才顯現在眾生面前教化調伏。 佛子！譬如船伕，常常用大船，在河流中不依靠此岸，不執著彼岸，也不停留在中流，而是不停地度脫眾生。菩薩摩訶薩也是如此，用波羅蜜（paramita，到達彼岸）之船，在生死之流中不依靠此岸，不執著彼岸，也不停留在中流，而是不停地度脫眾生；雖然在無量劫中修行菩薩道，卻從未分別劫數的長短。 佛子！如同廣大的虛空，一切世界在其中成住壞空而沒有分別，其本性清凈，沒有染污，沒有混亂，沒有障礙，沒有厭倦，非長非短，在未來無盡的劫數中承載著一切剎土（kshetra，佛的國土）。菩薩摩訶薩也是如此，以等同虛空界般廣大深邃的心，發起大愿的風輪，攝受一切眾
【English Translation】 English version: Purity and defilement, vastness and narrowness, much and little, such are the various kalpas (aeons) that are separately manifested. Why is this so? Because the wheel of wisdom of a Bodhisattva is inherently pure, free from all nets of discrimination, transcending all mountains of obstacles, and universally illuminates according to what should be transformed. Good man! It is like the sun, which has no day or night; but when it appears, it is called day, and when it disappears, it is called night. The wheel of wisdom of a Bodhisattva is also like this, without discrimination, and without the three times; but it appears according to the mind, teaching and transforming sentient beings, speaking of the cessation and continuation of past and future kalpas. Good man! It is like the sun, which dwells in the sky of Jambudvipa (the world we live in), its reflection appears in all treasures and in the pure waters of rivers and oceans, all sentient beings can see it with their own eyes, but the pure sun itself does not come here. The wheel of wisdom of a Bodhisattva is also like this, arising from the ocean of all existences (bhava), dwelling in the true Dharma of the Buddha, without any reliance in the silent emptiness, for the sake of transforming and liberating all sentient beings, it takes birth in various realms (gati) according to their kind; in reality, there is no birth or death, no attachment, and no discrimination of long or short kalpas. Why is this so? Because a Bodhisattva ultimately abandons the discrimination of the mind, sees through all inversions, attains true vision, sees the true nature of Dharma, and knows that all the world is like a dream or illusion; in reality, there are no sentient beings, but because of great compassion and great vows, they appear before sentient beings to teach and subdue them. Buddha's child! It is like a boatman, who always uses a large boat, in the river, not relying on this shore, not clinging to the other shore, and not staying in the middle, but continuously ferrying sentient beings. A Bodhisattva Mahasattva is also like this, using the boat of paramita (perfection), in the stream of birth and death, not relying on this shore, not clinging to the other shore, and not staying in the middle, but continuously ferrying sentient beings; although they cultivate the Bodhisattva path for countless kalpas, they have never discriminated the length of kalpas. Buddha's child! It is like the great void, in which all worlds are formed and destroyed without discrimination, its inherent nature is pure, without defilement, without confusion, without obstruction, without weariness, neither long nor short, and it supports all lands (kshetra) for endless future kalpas. A Bodhisattva Mahasattva is also like this, with a mind as vast and profound as the realm of space, they initiate the wheel of great vows, gathering all
生，令離惡道，生諸善趣，悉令安住一切智地，滅諸煩惱生死苦縛，而無憂喜、疲厭之心。
「善男子！如幻化人，肢體雖具，而無入息及以出息、寒、熱、饑、渴、憂、喜、生、死十種之事。菩薩摩訶薩亦復如是，以如幻智平等法身現眾色相，于諸有趣住無量劫教化眾生，于生死中一切境界，無欣無厭，無愛無恚，無苦無樂，無取無舍，無安無怖。
「佛子！菩薩智慧雖復如是甚深難測，我當承佛威神之力為汝解說，令未來世諸菩薩等滿足大愿、成就諸力。
「佛子！乃往古世，過世界海微塵數劫，有劫名：善光，世界名：寶光。于其劫中，有一萬佛出興於世。其最初佛，號：法輪音虛空燈王如來、應、正等覺，十號圓滿。彼閻浮提，有一王都，名：寶莊嚴；其東不遠，有一大林，名曰：妙光；中有道場，名為：寶華。彼道場中，有普光明摩尼蓮華藏師子之座。時，彼如來於此座上，成阿耨多羅三藐三菩提，滿一百年坐于道場，為諸菩薩、諸天、世人及閻浮提宿植善根已成熟者演說正法。
「是時，國王名曰：勝光。時世人民壽一萬歲，其中多有殺、盜、淫佚、妄語、綺語、兩舌、惡口、貪、瞋、邪見、不孝父母、不敬沙門婆羅門等。時，王為欲調伏彼故，造立囹圄，枷鎖禁閉，無量眾生
【現代漢語翻譯】 現代漢語譯本：使眾生脫離惡道，轉生到各種善道，最終安住於一切智慧的境界，滅除一切煩惱、生死束縛，心中沒有憂愁、喜悅、疲憊或厭倦。 『善男子！』就像幻化出來的人，雖然四肢俱全，卻沒有呼吸、寒冷、炎熱、飢餓、乾渴、憂愁、喜悅、出生、死亡這十種現象。菩薩摩訶薩也是如此，以如幻的智慧和平等的法身顯現各種色相，在各種輪迴中安住無量劫來教化眾生，在生死輪迴的一切境界中，沒有欣喜或厭惡，沒有愛戀或憎恨，沒有痛苦或快樂，沒有獲取或捨棄，沒有安穩或恐懼。 『佛子！』菩薩的智慧雖然如此深奧難測，我將憑藉佛的威神之力為你們解說，使未來世的菩薩們能夠滿足大愿、成就各種力量。 『佛子！』在遙遠的過去，經過了像世界海微塵數一樣多的劫數，有一個劫叫做『善光』，世界叫做『寶光』。在那一劫中，有一萬尊佛出世。最初的那尊佛，號為『法輪音虛空燈王如來』（Tathagata，如來）、『應』（Arhat，應供）、『正等覺』（Samyaksambuddha，正等覺），十種稱號圓滿。在那個閻浮提（Jambudvipa，南贍部洲），有一個王都，叫做『寶莊嚴』；在它的東邊不遠處，有一片大森林，叫做『妙光』；森林中有一個道場，叫做『寶華』。那個道場中，有一個普光明摩尼蓮花藏獅子座。當時，那位如來在這個座位上，成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），在道場中坐了一百年，為諸菩薩、諸天、世人以及閻浮提中宿世善根已經成熟的人演說正法。 當時，國王的名字叫做『勝光』。當時世上的人們壽命有一萬歲，其中很多人有殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、貪婪、嗔恨、邪見、不孝順父母、不尊敬沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司）等行為。當時，國王爲了調伏他們，建造了監獄，用枷鎖禁錮了無數的眾生。
【English Translation】 English version: To cause beings to leave evil paths, to be born in various good realms, and ultimately to dwell in the realm of all wisdom, extinguishing all afflictions, the bonds of birth and death, without any sorrow, joy, weariness, or aversion. 'Good man!' Just like an illusionary person, although possessing all limbs, lacks the ten phenomena of breathing in and out, cold, heat, hunger, thirst, sorrow, joy, birth, and death. Bodhisattva Mahasattvas are also like this, manifesting various forms with illusion-like wisdom and an equal Dharma body, dwelling in various cycles for immeasurable kalpas to teach sentient beings. In all realms of birth and death, they have no joy or aversion, no love or hatred, no pain or pleasure, no taking or giving, no peace or fear. 'Buddha's child!' Although the wisdom of Bodhisattvas is so profound and immeasurable, I will explain it to you by the power of the Buddha, so that Bodhisattvas of the future can fulfill their great vows and achieve all powers. 'Buddha's child!' In the distant past, after countless kalpas like the dust of the ocean of worlds, there was a kalpa named 'Good Light' and a world named 'Precious Light'. In that kalpa, ten thousand Buddhas appeared in the world. The first Buddha was named 'Dharma Sound Empty Lamp King Tathagata' (Tathagata), 'Arhat' (Arhat), 'Samyaksambuddha' (Samyaksambuddha), complete with ten titles. In that Jambudvipa (Jambudvipa), there was a royal city named 'Precious Adornment'; not far to its east, there was a large forest named 'Wonderful Light'; in the forest, there was a Bodhimanda (place of enlightenment) named 'Precious Flower'. In that Bodhimanda, there was a universally bright Mani lotus treasury lion seat. At that time, that Tathagata, on this seat, attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), sat in the Bodhimanda for one hundred years, and expounded the true Dharma to the Bodhisattvas, Devas, people of the world, and those in Jambudvipa whose good roots from past lives had matured. At that time, the king was named 'Victorious Light'. At that time, the people of the world had a lifespan of ten thousand years, and many of them engaged in killing, stealing, sexual misconduct, false speech, embellished speech, divisive speech, harsh speech, greed, hatred, wrong views, disrespect for parents, and disrespect for Sramanas (Sramana) and Brahmanas (Brahmana). At that time, the king, in order to subdue them, built prisons and confined countless beings with shackles.
于中受苦。
「王有太子，名為：善伏，端正殊特，人所喜見，具二十八大人之相。在宮殿中，遙聞獄囚楚毒音聲，心懷傷愍。從宮殿出，入牢獄中，見諸罪人杻械、枷鎖遞相連繫，置幽闇處，或以火炙，或以煙燻，或被榜笞，或遭臏割，裸形亂髮，飢渴羸瘦，筋斷骨現，號叫苦劇。太子見已，心生悲愍，以無畏聲安慰之言：『汝莫憂惱！汝勿愁怖！我當令汝悉得解脫。』便詣王所而白王言：『獄中罪人苦毒難處，愿垂寬宥，施以無畏。』
「時，王即集五百大臣而問之言：『是事云何？』諸臣答言：『彼罪人者，私竊官物，謀奪王位，盜入宮闈，罪應刑戮。有哀救者，罪亦至死。』
「時，彼太子悲心轉切，語大臣言：『如汝所說，但放此人；隨其所應，可以治我。我為彼故，一切苦事悉皆能受，粉身沒命，無所顧惜，要令罪人皆得免苦。何以故？我若不救此眾生者，云何能救三界牢獄諸苦眾生？一切眾生在三界中，貪愛所縛，愚癡所蔽，貧無功德，墮諸惡趣，身形鄙陋，諸根放逸，其心迷惑，不求出道，失智慧光，樂著三有，斷諸福德，滅諸智慧，種種煩惱濁亂其心，住苦牢獄，入魔罥網，生老病死憂悲惱害，如是諸苦常所逼迫。我當云何令彼解脫？應捨身命而拔濟之！』
「時，諸大
【現代漢語翻譯】 現代漢語譯本 在其中遭受痛苦。 『國王有個太子，名叫善伏（善於降伏），相貌端正殊勝，人人都喜歡見他，具足二十八種大丈夫的相貌。他在宮殿中，遠遠聽到監獄囚犯受刑的痛苦聲音，心中充滿悲傷憐憫。他從宮殿出來，進入牢獄中，看見那些罪人被木枷、手銬、腳鐐互相連線捆綁，安置在黑暗的地方，有的被火燒烤，有的被煙燻，有的被鞭打，有的被割去膝蓋骨，他們赤身裸體，頭髮散亂，飢渴羸弱，筋骨斷裂顯露，號叫痛苦至極。太子看到這些，心中生起悲憫，用無畏的聲音安慰他們說：『你們不要憂愁煩惱！你們不要恐懼害怕！我應當讓你們全部得到解脫。』於是他前往國王那裡，對國王說：『監獄中的罪人受苦難熬，希望您能寬恕他們，給予他們無畏的安慰。』 『當時，國王召集五百位大臣詢問此事說：『這件事該如何處理？』大臣們回答說：『那些罪人，私自偷竊官府財物，圖謀篡奪王位，盜入宮闈，罪該處死。有哀求救助他們的人，罪也當處死。』 『當時，那位太子悲憫之心更加強烈，對大臣們說：『如果像你們所說，那就放了這些人；按照他們所應受的懲罰，可以懲罰我。爲了他們，一切苦事我都能承受，粉身碎骨，毫不顧惜，一定要讓罪人都得到解脫。為什麼呢？如果我不救這些眾生，又怎麼能救三界牢獄中受苦的眾生呢？一切眾生在三界中，被貪愛所束縛，被愚癡所矇蔽，貧窮沒有功德，墮入各種惡道，身形醜陋，諸根放縱，他們的心迷惑，不尋求出離之道，失去智慧的光芒，貪戀執著於三有（欲有、色有、無色有），斷絕各種福德，滅失各種智慧，種種煩惱擾亂他們的心，住在痛苦的牢獄中，進入魔王的羅網，遭受生老病死憂愁悲傷的侵害，這些痛苦常常逼迫著他們。我應當如何讓他們解脫呢？應當捨棄身命來救拔他們！』 『當時，各位大
【English Translation】 English version In which they suffer. 『The king had a crown prince named: Good Subduer (one who is good at subduing), who was exceptionally handsome and pleasing to behold, possessing the twenty-eight marks of a great man. In the palace, he heard from afar the sounds of torture of the prisoners in the jail, and his heart was filled with sorrow and compassion. He came out of the palace and entered the prison, where he saw the criminals bound together with wooden yokes, handcuffs, and shackles, placed in dark places, some being burned with fire, some being smoked, some being whipped, some having their kneecaps cut off, naked with disheveled hair, weak from hunger and thirst, their tendons broken and bones exposed, crying out in extreme pain. Upon seeing this, the prince's heart was filled with compassion, and he comforted them with fearless words, saying: 『Do not worry or be distressed! Do not be afraid! I shall cause you all to be liberated.』 Then he went to the king and said to him: 『The prisoners in the jail are suffering terribly, I hope you will pardon them and grant them fearlessness.』 『At that time, the king gathered five hundred ministers and asked them, saying: 『What should be done about this matter?』 The ministers replied: 『Those criminals have privately stolen government property, plotted to usurp the throne, and trespassed into the palace, their crimes deserve death. Anyone who pleads for their rescue should also be put to death.』 『At that time, the prince's compassion grew even stronger, and he said to the ministers: 『If it is as you say, then release these people; according to what they deserve, you can punish me. For their sake, I can endure all suffering, even to the point of crushing my body and sacrificing my life, without any hesitation, so that all the criminals may be liberated. Why is that? If I do not save these beings, how can I save the suffering beings in the prison of the three realms? All beings in the three realms are bound by greed and love, obscured by ignorance, poor and without merit, fallen into various evil paths, with ugly bodies, their senses unrestrained, their minds confused, not seeking the path of liberation, having lost the light of wisdom, attached to the three existences (desire realm, form realm, formless realm), cutting off all merits, extinguishing all wisdom, various afflictions clouding their minds, dwelling in the prison of suffering, entering the net of Mara, suffering from birth, old age, sickness, death, sorrow, and distress, constantly oppressed by these sufferings. How should I liberate them? I should give up my life to rescue them!』 『At that time, all the great
臣共詣王所，悉舉其手高聲唱言：『大王當知，如太子意，毀壞王法，禍及萬人。若王愛念不責治者，王之寶祚亦不久立。』王聞此言，赫然大怒，令誅太子及諸罪人。
「王后聞之，愁憂號哭，毀形降服，與千采女馳詣王所，舉身投地頂禮王足，俱作是言：『唯愿大王，赦太子命！』王即回顧，語太子言：『莫救罪人；若救罪人，必當殺汝！』爾時，太子為欲專求一切智故，為欲利益諸眾生故，為以大悲普救攝故，其心堅固無有退怯，復白王言：『愿恕彼罪，身當受戮！』王言：『隨意！』爾時，王后白言：『大王！愿聽太子，半月行施，恣意修福，然後治罪。』王即聽許。
「時，都城北有一大園，名曰：日光，是昔施場。太子往彼，設大施會；飲食、衣服、華鬘、瓔珞、涂香、末香、幢幡、寶蓋，諸莊嚴具，隨有所求，靡不周給。經半月已，于最後日，國王、大臣、長者、居士、城邑人民及諸外道，悉來集會。
「時，法輪音虛空燈王如來，知諸眾生調伏時至，與大眾俱，天王圍繞，龍王供養，夜叉王守護，乾闥婆王讚歎，阿修羅王曲躬頂禮，迦樓羅王以清凈心散諸寶華，緊那羅王歡喜勸請，摩睺羅伽王一心瞻仰，來入彼會。
「爾時，太子及諸大眾，遙見佛來，端嚴殊特，諸根寂定
【現代漢語翻譯】 現代漢語譯本：我們一同前往國王那裡，都舉起手高聲喊道：『大王應當知道，太子按照自己的意願，破壞了王法，禍害了成千上萬的人。如果大王您愛念太子而不加以責罰，您的王位也維持不了多久。』國王聽到這些話，勃然大怒，下令誅殺太子和所有罪人。 王后聽到這個訊息，憂愁地哭泣，蓬頭垢面，與一千名宮女一同奔向國王那裡，全身撲倒在地，頂禮國王的腳，一起說道：『只願大王，饒恕太子的性命！』國王回頭，對太子說：『不要救那些罪人；如果救他們，必定要殺你！』當時，太子爲了專心追求一切智慧（sarvajñāna），爲了利益一切眾生，爲了以大悲心普遍救護攝受眾生，他的心堅定不移，沒有絲毫退縮，又對國王說：『請寬恕他們的罪過，我願意代替他們受刑！』國王說：『隨你的便！』這時，王后說道：『大王！請允許太子半個月的時間進行佈施，隨意修福，然後再治罪。』國王就答應了。 當時，都城的北面有一個大園林，名叫日光（Sūryaprabha），是以前的佈施場所。太子前往那裡，設立大型佈施會；飲食、衣服、花鬘、瓔珞、涂香、末香、幢幡、寶蓋，各種莊嚴的物品，凡是人們有所求的，沒有不給予的。經過半個月后，在最後一天，國王、大臣、長者、居士、城邑的百姓以及所有外道，都來到這裡。 當時，法輪音虛空燈王如來（Dharmacakra-ghoṣa-abhāsa-pradīpa-rāja Tathāgata），知道眾生被調伏的時機已到，與大眾一同前來，天王圍繞，龍王供養，夜叉王守護，乾闥婆王讚歎，阿修羅王彎腰頂禮，迦樓羅王以清凈的心散佈各種寶花，緊那羅王歡喜勸請，摩睺羅伽王一心瞻仰，來到這個法會。 當時，太子和所有大眾，遠遠地看見佛陀到來，儀容端莊殊勝，諸根寂靜。
【English Translation】 English version: We all went to the king, raised our hands, and shouted loudly: 『Your Majesty should know that the prince, according to his own will, has destroyed the laws of the kingdom, bringing disaster to tens of thousands of people. If Your Majesty loves the prince and does not punish him, your throne will not last long.』 Upon hearing these words, the king was furious and ordered the execution of the prince and all the criminals. The queen, upon hearing this news, wept in sorrow, disheveled and humbled, rushed to the king with a thousand palace women, threw herself to the ground, bowed at the king's feet, and together they said: 『We beseech Your Majesty, spare the prince's life!』 The king turned around and said to the prince: 『Do not save those criminals; if you save them, you will surely be killed!』 At that time, the prince, in order to wholeheartedly seek all wisdom (sarvajñāna), to benefit all sentient beings, and to universally save and embrace all beings with great compassion, his heart was firm and unwavering, and he said to the king: 『Please forgive their sins, I am willing to take their punishment!』 The king said: 『As you wish!』 Then, the queen said: 『Your Majesty! Please allow the prince half a month to give alms, freely cultivate blessings, and then punish him.』 The king agreed. At that time, there was a large garden north of the capital city, named Sunlight (Sūryaprabha), which was a former place for giving alms. The prince went there and set up a large almsgiving event; food, clothing, flower garlands, necklaces, scented ointments, powdered incense, banners, and jeweled canopies, all kinds of decorative items, whatever people asked for, nothing was not given. After half a month, on the last day, the king, ministers, elders, householders, the people of the city, and all the non-Buddhists came here. At that time, the Tathāgata (Thus Come One) named Dharmacakra-ghoṣa-abhāsa-pradīpa-rāja (King of the Dharma Wheel Sound, Light, and Lamp), knowing that the time for subduing sentient beings had arrived, came with the assembly, surrounded by heavenly kings, with dragon kings making offerings, yaksha kings guarding, gandharva kings praising, asura kings bowing in reverence, garuda kings scattering various precious flowers with pure hearts, kinnara kings joyfully inviting, and mahoraga kings gazing with focused attention, came to this gathering. At that time, the prince and all the assembly, from afar, saw the Buddha coming, with a dignified and extraordinary appearance, and his senses were serene.
如調順象，心無垢濁如清凈池，現大神通，示大自在，顯大威德，種種相好莊嚴其身，放大光明普照世界，一切毛孔出香焰云，震動十方無量佛剎，隨所至處普雨一切諸莊嚴具；以佛威儀，以佛功德，眾生見者，心凈歡喜，煩惱銷滅。
「爾時，太子及諸大眾五體投地，頂禮其足，安施床座，合掌白言：『善來世尊！善來善逝！唯愿哀愍，攝受於我，處於此座！』以佛神力，凈居諸天即變此座為香摩尼蓮華之座。佛坐其上，諸菩薩眾亦皆就座周匝圍繞。時，彼會中一切眾生，因見如來，苦滅障除，堪受聖法。
「爾時，如來知其可化，以圓滿音，說修多羅，名：普照因輪，令諸眾生隨類各解。時，彼會中有八十那由他眾生，遠塵離垢，得法眼凈；無量那由他眾生，得無學地；十千眾生，住大乘道，入普賢行，成滿大愿。當爾之時，十方各百佛剎微塵數眾生，于大乘中，心得調伏；無量世界一切眾生，免離惡趣，生於天上。善伏太子即於此時，得菩薩教化眾生令生善根解脫門。
「善男子！爾時太子豈異人乎？我身是也。我因往昔起大悲心，捨身命財救苦眾生，開門大施供養于佛，得此解脫。佛子當知，我于爾時，但為利益一切眾生，不著三界，不求果報，不貪名稱，不欲自讚輕毀於他，于諸境界無
【現代漢語翻譯】 現代漢語譯本：如同調馴的大象，內心沒有污垢雜質，像清澈的池水一樣，展現出巨大的神通，顯示出大自在，顯現出大威德，用各種美好的相好莊嚴自身，放出巨大的光明普照世界，每一個毛孔都散發出香氣和火焰云，震動十方無量佛剎，所到之處普降一切莊嚴的器具；憑藉佛的威儀，憑藉佛的功德，眾生見到后，內心清凈歡喜，煩惱消散。 當時，太子和所有大眾五體投地，頂禮佛足，安放床座，合掌說道：『世尊，您來得真好！善逝，您來得真好！希望您能慈悲憐憫，接納我們，請坐於此座！』憑藉佛的神力，凈居諸天立即將此座變為香摩尼蓮花之座。佛坐于其上，諸菩薩眾也各自就座，環繞四周。當時，會中所有眾生，因為見到如來，痛苦消滅，障礙消除，堪能接受聖法。 當時，如來知道他們可以被教化，用圓滿的聲音，宣說修多羅（佛經），名為《普照因輪》，使所有眾生根據各自的類別理解。當時，會中有八十那由他（數量單位，表示極大的數目）眾生，遠離塵垢，得到法眼清凈；無量那由他眾生，得到無學地（指修行已達最高境界）；一萬衆生，安住于大乘道，進入普賢行（菩薩的實踐），成就圓滿大愿。當時，十方各百佛剎微塵數（數量單位，表示極大的數目）的眾生，在大乘中，內心得到調伏；無量世界的一切眾生，免除惡道，生於天上。善伏太子也在此時，得到菩薩教化眾生令生善根解脫門。 『善男子！當時太子難道是別人嗎？就是我自身啊。我因為往昔發起大悲心，捨棄身命財產救度受苦的眾生，打開大門佈施供養佛，才得到這種解脫。佛子應當知道，我當時，只是爲了利益一切眾生，不執著於三界（欲界、色界、無色界），不求果報，不貪圖名聲，不希望自我讚揚而輕視他人，對於各種境界沒有執著。』
【English Translation】 English version: Like a well-tamed elephant, the mind is without defilement, like a clear pond, manifesting great spiritual powers, displaying great freedom, exhibiting great majestic virtue, adorning the body with various auspicious marks, emitting great light illuminating the world, every pore emitting fragrant flames and clouds, shaking countless Buddha lands in the ten directions, and wherever it goes, it rains down all kinds of adornments; by the Buddha's majestic demeanor, by the Buddha's merits, those who see it, their minds are pure and joyful, and their afflictions are extinguished. At that time, the prince and all the assembly prostrated themselves with their five limbs touching the ground, bowed at his feet, arranged a seat, and with palms joined, said: 'Welcome, World Honored One! Welcome, Well-Gone One! We beseech you to have compassion and accept us, and please sit on this seat!' By the Buddha's spiritual power, the Pure Abode Devas immediately transformed this seat into a fragrant mani-lotus seat. The Buddha sat upon it, and all the Bodhisattvas also took their seats, surrounding him. At that time, all the beings in the assembly, because they saw the Tathagata, their suffering was extinguished, their obstacles were removed, and they were capable of receiving the sacred Dharma. At that time, the Tathagata, knowing that they could be transformed, with a perfect voice, spoke the Sutra (Buddhist scripture), named 'Universal Illumination of the Wheel of Causes,' enabling all beings to understand according to their respective categories. At that time, in the assembly, there were eighty nayutas (a unit of large number) of beings, who were far from dust and defilement, and obtained the purity of the Dharma Eye; countless nayutas of beings, obtained the state of no-more-learning (the highest stage of practice); ten thousand beings, dwelled in the Great Vehicle path, entered the practice of Samantabhadra (a Bodhisattva), and accomplished their great vows. At that time, in each of the ten directions, there were as many beings as the dust particles in a hundred Buddha lands, whose minds were tamed in the Great Vehicle; countless beings in all the worlds, were freed from evil destinies, and were born in the heavens. At this time, Prince Good Subduer also obtained the Bodhisattva's door of liberation, which teaches beings to generate good roots. 'Good man! Was the prince at that time someone else? It was my own self. Because in the past I aroused great compassion, gave up my life and possessions to save suffering beings, opened the door to give offerings to the Buddha, I obtained this liberation. Disciples of the Buddha should know that at that time, I was only for the benefit of all beings, not attached to the three realms (desire realm, form realm, formless realm), not seeking rewards, not greedy for fame, not desiring to praise myself and belittle others, and had no attachment to any realms.'
所貪染、無所怖畏，但莊嚴大乘出要之道，常樂觀察一切智門，修行苦行，得此解脫。
「佛子！于汝意云何，彼時五百大臣，欲害我者，豈異人乎？今提婆達多等五百徒黨是也。是諸人等，蒙佛教化，皆當得阿耨多羅三藐三菩提，于未來世，過須彌山微塵數劫，爾時有劫，名：善光，世界名：寶光，于中成佛。其五百佛次第興世，最初如來，名曰：大悲；第二，名：饒益世間；第三，名：大悲師子；第四，名：救護眾生；乃至最後，名曰：醫王。雖彼諸佛大悲平等，然其國土、種族、父母、受生、誕生、出家、學道、往詣道場、轉正法輪、說修多羅、語言、音聲、光明、眾會、壽命、法住及其名號，各各差別。
「佛子！彼諸罪人，我所救者，即拘留孫等賢劫千佛，及百萬阿僧祇諸大菩薩——于無量精進力名稱功德慧如來所，發阿耨多羅三藐三菩提心，今於十方國土，行菩薩道，修習增長此菩提，教化眾生，令生善根解脫者是。時勝光王，今薩遮尼乾子大論師是。時王宮人及諸眷屬，即彼尼干六萬弟子——與師俱來，建大論幢，共佛論議，悉降伏之，授阿耨多羅三藐三菩提記者是。此諸人等，皆當作佛，國土莊嚴、劫數、名號，各各有異。
「佛子！我于爾時救罪人已，父母聽我舍離國土、妻子
【現代漢語翻譯】 現代漢語譯本：對於所貪戀的事物沒有執著，對於任何事物都沒有恐懼，只是莊嚴地走上通往大乘解脫的道路，常常樂於觀察一切智慧之門，修行苦行，從而獲得這種解脫。 『佛子！你認為如何，當時那五百位想要加害我的大臣，難道是其他人嗎？他們就是現在的提婆達多等五百個徒黨。這些人等，蒙受佛陀的教化，都將證得阿耨多羅三藐三菩提（無上正等正覺），在未來的世界，經過須彌山微塵數劫之後，那時有一個劫，名為：善光，世界名為：寶光，他們將在那裡成佛。這五百位佛將依次出現於世，最初的如來，名為：大悲；第二位，名為：饒益世間；第三位，名為：大悲師子；第四位，名為：救護眾生；乃至最後一位，名為：醫王。雖然這些佛陀的大悲心平等無二，但是他們的國土、種族、父母、受生、誕生、出家、學道、前往道場、轉正法輪、所說的修多羅（佛經）、語言、音聲、光明、集會、壽命、法住以及他們的名號，都各有差別。 『佛子！我所救度的那些罪人，就是拘留孫（過去七佛之一）等賢劫千佛，以及百萬阿僧祇（無數）諸大菩薩——他們在無量精進力名稱功德慧如來那裡，發起了阿耨多羅三藐三菩提心，現在在十方國土，行菩薩道，修習增長這種菩提，教化眾生，使他們生起善根並獲得解脫。當時的勝光王，就是現在的薩遮尼乾子（外道論師）大論師。當時的王宮人員以及眷屬，就是那些尼乾的六萬弟子——他們與他們的老師一起來到這裡，豎起論辯的大旗，與佛陀辯論，都被佛陀降伏，並被授記將證得阿耨多羅三藐三菩提。這些人等，都將成佛，他們的國土莊嚴、劫數、名號，各不相同。 『佛子！我當時救了那些罪人之後，父母允許我捨棄國土、妻子。
【English Translation】 English version: Not attached to what is craved, without fear of anything, but solely adorning the path of the Great Vehicle to liberation, always delighting in observing the gates of all wisdom, practicing asceticism, and thus attaining this liberation. 'Buddha-son! What do you think, were those five hundred ministers who wanted to harm me at that time different people? They are the five hundred followers of Devadatta and others now. These people, having received the Buddha's teachings, will all attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). In the future world, after countless kalpas (eons) like the dust of Mount Sumeru, there will be a kalpa named: Good Light, and a world named: Jewel Light, where they will become Buddhas. These five hundred Buddhas will appear in the world in succession. The first Tathagata (Buddha), will be named: Great Compassion; the second, will be named: Benefiting the World; the third, will be named: Great Compassion Lion; the fourth, will be named: Protecting Sentient Beings; and the last, will be named: Medicine King. Although the great compassion of these Buddhas is equal, their lands, races, parents, births, appearances, renunciations, practices, journeys to the Bodhi tree, turning of the Dharma wheel, the Sutras (Buddhist scriptures) they teach, their languages, voices, lights, assemblies, lifespans, the duration of their teachings, and their names, will all be different. 'Buddha-son! Those sinners whom I saved are the thousand Buddhas of the Bhadrakalpa (the current fortunate eon), such as Krakucchanda (one of the past seven Buddhas), and millions of Asankhya (countless) great Bodhisattvas—who, in the presence of the Tathagatas of immeasurable diligence, power, fame, merit, and wisdom, generated the mind of Anuttara-samyak-sambodhi. Now, in the ten directions, they are practicing the Bodhisattva path, cultivating and increasing this Bodhi, teaching sentient beings, causing them to generate good roots and attain liberation. The King of Victory Light at that time is the great teacher Saccaka Nigantha (a Jain teacher) now. The palace people and relatives at that time are the sixty thousand disciples of the Niganthas—who came with their teacher, erected the banner of debate, debated with the Buddha, were all subdued by the Buddha, and were predicted to attain Anuttara-samyak-sambodhi. These people will all become Buddhas, and their land adornments, kalpas, and names will all be different. 'Buddha-son! After I saved those sinners at that time, my parents allowed me to leave my country and my wife.'
、財寶，於法輪音虛空燈王佛所出家學道。五百歲中，凈修梵行，即得成就百萬陀羅尼、百萬神通、百萬法藏、百萬求一切智勇猛精進，凈治百萬堪忍門，增長百萬思惟心，成就百萬菩薩力，入百萬菩薩智門，得百萬般若波羅蜜門，見十方百萬諸佛，生百萬菩薩大愿；唸唸中，十方各照百萬佛剎；唸唸中，憶念十方世界前後際劫百萬諸佛；唸唸中，知十方世界百萬諸佛變化海；唸唸中，見十方百萬世界所有眾生種種諸趣，隨業所受生時、死時、善趣、惡趣、好色、惡色，其諸眾生種種心行、種種欲樂、種種根性、種種業習、種種成就，皆悉明瞭。
「佛子！我于爾時命終之後，還復于彼王家受生，作轉輪王，彼法輪音虛空燈王如來滅后，次即於此值法空王如來，承事供養；次為帝釋，即此道場值天王藏如來，親近供養；次為夜摩天王，即於此世界值大地威力山如來，親近供養；次為兜率天王，即於此世界值法輪光音聲王如來，親近供養；次為化樂天王，即於此世界值虛空智王如來，親近供養；次為他化自在天王，即於此世界值無能壞幢如來，親近供養；次為阿修羅王，即於此世界值一切法雷音王如來，親近供養；次為梵王，即於此世界值普現化演法音如來，親近供養。
「佛子！此寶光世界善光劫中，有
【現代漢語翻譯】 現代漢語譯本：我（指普賢菩薩）曾以財寶供養法輪音虛空燈王佛（過去佛名），並在他那裡出家修行。五百歲中，清凈地修持梵行，隨即成就了百萬陀羅尼（總持法門）、百萬神通、百萬法藏（佛法典籍）、百萬求一切智的勇猛精進，清凈地修治百萬堪忍門（忍辱法門），增長百萬思惟心，成就百萬菩薩力，進入百萬菩薩智慧之門，獲得百萬般若波羅蜜門（智慧到彼岸的法門），見到十方百萬諸佛，生起百萬菩薩大愿；在每一個念頭中，十方都照耀著百萬佛剎（佛的國土）；在每一個念頭中，憶念十方世界過去和未來的百萬諸佛；在每一個念頭中，知道十方世界百萬諸佛的變化之海；在每一個念頭中，見到十方百萬世界所有眾生的種種趣向，隨著業力所受的生時、死時、善趣、惡趣、好色、惡色，以及這些眾生的種種心行、種種慾望、種種根性、種種業習、種種成就，都完全明瞭。 佛子！我那時命終之後，又在那王家受生，成為轉輪王（擁有統治世界的理想君主）。在那法輪音虛空燈王如來滅度后，接著就在這裡遇到法空王如來，承事供養；之後成為帝釋（忉利天之主），就在這個道場遇到天王藏如來，親近供養；之後成為夜摩天王（夜摩天之主），就在這個世界遇到大地威力山如來，親近供養；之後成為兜率天王（兜率天之主），就在這個世界遇到法輪光音聲王如來，親近供養；之後成為化樂天王（化樂天之主），就在這個世界遇到虛空智王如來，親近供養；之後成為他化自在天王（他化自在天之主），就在這個世界遇到無能壞幢如來，親近供養；之後成為阿修羅王（非天之王），就在這個世界遇到一切法雷音王如來，親近供養；之後成為梵王（色界天之主），就在這個世界遇到普現化演法音如來，親近供養。 佛子！在這個寶光世界的善光劫中，有
【English Translation】 English version: I (referring to Samantabhadra Bodhisattva), with treasures, went forth from home to study the Way under the Buddha Dharmachakra Sound Empty Lamp King (a past Buddha). For five hundred years, I purely cultivated Brahma conduct, and immediately attained a million dharanis (mantras), a million supernormal powers, a million Dharma treasuries (Buddhist scriptures), a million vigorous advancements in seeking all-wisdom, purified a million doors of endurance, increased a million minds of contemplation, accomplished a million Bodhisattva powers, entered a million doors of Bodhisattva wisdom, obtained a million doors of Prajna Paramita (wisdom to the other shore), saw a million Buddhas in the ten directions, generated a million great vows of Bodhisattvas; in every thought, the ten directions were illuminated by a million Buddha lands; in every thought, I remembered a million Buddhas of the past and future kalpas in the ten directions; in every thought, I knew the ocean of transformations of a million Buddhas in the ten directions; in every thought, I saw all the various destinies of all sentient beings in a million worlds of the ten directions, their times of birth and death, good and evil destinies, beautiful and ugly forms, according to their karma, and I completely understood all their various mental activities, various desires, various faculties, various karmic habits, and various accomplishments. O Buddha-son! After I passed away at that time, I was reborn in that royal family, becoming a Wheel-Turning King (an ideal monarch who rules the world). After the Tathagata Dharmachakra Sound Empty Lamp King passed away, I then encountered the Tathagata Dharma Empty King here, serving and making offerings; then I became Indra (lord of the Trayastrimsa Heaven), and in this very place, I encountered the Tathagata Heavenly King Treasury, drawing near and making offerings; then I became the Yama Heaven King (lord of the Yama Heaven), and in this world, I encountered the Tathagata Great Earth Power Mountain, drawing near and making offerings; then I became the Tusita Heaven King (lord of the Tusita Heaven), and in this world, I encountered the Tathagata Dharmachakra Light Sound King, drawing near and making offerings; then I became the Nirmanarati Heaven King (lord of the Nirmanarati Heaven), and in this world, I encountered the Tathagata Empty Wisdom King, drawing near and making offerings; then I became the Paranirmitavasavartin Heaven King (lord of the Paranirmitavasavartin Heaven), and in this world, I encountered the Tathagata Invincible Banner, drawing near and making offerings; then I became the Asura King (king of the non-gods), and in this world, I encountered the Tathagata All Dharma Thunder Sound King, drawing near and making offerings; then I became the Brahma King (lord of the Form Realm), and in this world, I encountered the Tathagata Universally Manifesting Dharma Sound, drawing near and making offerings. O Buddha-son! In the Good Light Kalpa of this Treasure Light World, there are
一萬佛出興於世，我皆親近承事供養。次復有劫，名曰：日光，有六十億佛出興於世，最初如來，名：妙相山，我時為王，名曰：大慧，于彼佛所承事供養；次有佛出，名：圓滿肩，我為居士，親近供養；次有佛出，名：離垢童子，我為大臣，親近供養；次有佛出，名：勇猛持，我為阿修羅王，親近供養；次有佛出，名：須彌相，我為樹神，親近供養；次有佛出，名：離垢臂，我為商主，親近供養；次有佛出，名：師子游步，我為城神，親近供養；次有佛出，名為：寶髻，我為毗沙門天王，親近供養；次有佛出，名：最上法稱，我為乾闥婆王，親近供養；次有佛出，名：光明冠，我為鳩槃荼王，親近供養。
「于彼劫中，如是次第有六十億如來出興於世。我常於此受種種身，一一佛所親近供養，教化成就無量眾生；於一一佛所，得種種三昧門、種種陀羅尼門、種種神通門、種種辯才門、種種一切智門、種種法明門、種種智慧門，照種種十方海，入種種佛剎海，見種種諸佛海，清凈成就，增長廣大。如於此劫中親近供養爾所諸佛，於一切處、一切世界海微塵數劫，所有諸佛出興於世，親近供養，聽聞說法，信受護持，亦復如是。如是，一切諸如來所，皆悉修習此解脫門，復得無量解脫方便。」
爾時，救護
【現代漢語翻譯】 現代漢語譯本 一萬尊佛出世時，我都親自接近、侍奉和供養他們。接下來又有一個劫，名為『日光』，有六十億尊佛出世。最初的如來，名為『妙相山』（妙相山：佛名），我那時為王，名為『大慧』（大慧：人名），在那位佛那裡侍奉供養；接著有佛出世，名為『圓滿肩』（圓滿肩：佛名），我為居士，親近供養；接著有佛出世，名為『離垢童子』（離垢童子：佛名），我為大臣，親近供養；接著有佛出世，名為『勇猛持』（勇猛持：佛名），我為阿修羅王，親近供養；接著有佛出世，名為『須彌相』（須彌相：佛名），我為樹神，親近供養；接著有佛出世，名為『離垢臂』（離垢臂：佛名），我為商主，親近供養；接著有佛出世，名為『師子游步』（師子游步：佛名），我為城神，親近供養；接著有佛出世，名為『寶髻』（寶髻：佛名），我為毗沙門天王（毗沙門天王：護法神），親近供養；接著有佛出世，名為『最上法稱』（最上法稱：佛名），我為乾闥婆王（乾闥婆王：天神），親近供養；接著有佛出世，名為『光明冠』（光明冠：佛名），我為鳩槃荼王（鳩槃荼王：鬼神），親近供養。 在那劫中，像這樣次第有六十億如來出世。我常常在此受種種身，在每一尊佛那裡都親近供養，教化成就無量眾生；在每一尊佛那裡，得到種種三昧門（三昧門：禪定之門）、種種陀羅尼門（陀羅尼門：總持之門）、種種神通門（神通門：神通之門）、種種辯才門（辯才門：辯才之門）、種種一切智門（一切智門：佛智之門）、種種法明門（法明門：明法之門）、種種智慧門（智慧門：智慧之門），照耀種種十方海，進入種種佛剎海，見到種種諸佛海，清凈成就，增長廣大。就像在這劫中親近供養這麼多佛一樣，在一切處、一切世界海微塵數劫，所有諸佛出世，我都親近供養，聽聞說法，信受護持，也是這樣。像這樣，在一切如來那裡，都修習這個解脫門，又得到無量解脫方便。 那時，救護
【English Translation】 English version When ten thousand Buddhas appeared in the world, I approached, served, and made offerings to them all. Then there was another kalpa (kalpa: an eon), named 『Sunlight,』 in which sixty billion Buddhas appeared. The first Tathagata (Tathagata: a title of Buddha), named 『Wonderful Mountain of Marks』 (Wonderful Mountain of Marks: name of a Buddha), I was then a king named 『Great Wisdom』 (Great Wisdom: name of a person), and I served and made offerings to that Buddha. Then a Buddha appeared named 『Perfect Shoulders』 (Perfect Shoulders: name of a Buddha), and I was a householder, approaching and making offerings. Then a Buddha appeared named 『Immaculate Youth』 (Immaculate Youth: name of a Buddha), and I was a minister, approaching and making offerings. Then a Buddha appeared named 『Courageous Holder』 (Courageous Holder: name of a Buddha), and I was an Asura King (Asura King: a type of demigod), approaching and making offerings. Then a Buddha appeared named 『Mount Sumeru Marks』 (Mount Sumeru Marks: name of a Buddha), and I was a tree spirit, approaching and making offerings. Then a Buddha appeared named 『Immaculate Arms』 (Immaculate Arms: name of a Buddha), and I was a merchant leader, approaching and making offerings. Then a Buddha appeared named 『Lion's Walk』 (Lion's Walk: name of a Buddha), and I was a city spirit, approaching and making offerings. Then a Buddha appeared named 『Jeweled Topknot』 (Jeweled Topknot: name of a Buddha), and I was Vaishravana, the Heavenly King (Vaishravana: a guardian deity), approaching and making offerings. Then a Buddha appeared named 『Supreme Dharma Fame』 (Supreme Dharma Fame: name of a Buddha), and I was a Gandharva King (Gandharva King: a celestial musician), approaching and making offerings. Then a Buddha appeared named 『Luminous Crown』 (Luminous Crown: name of a Buddha), and I was a Kumbhanda King (Kumbhanda King: a type of demon), approaching and making offerings. In that kalpa, in this sequence, sixty billion Tathagatas appeared in the world. I often took on various bodies, and at each Buddha's place, I approached and made offerings, teaching and perfecting countless beings. At each Buddha's place, I obtained various Samadhi gates (Samadhi gates: gates of meditation), various Dharani gates (Dharani gates: gates of total retention), various supernatural power gates (supernatural power gates: gates of supernatural powers), various eloquence gates (eloquence gates: gates of eloquence), various all-knowing wisdom gates (all-knowing wisdom gates: gates of Buddha's wisdom), various Dharma illumination gates (Dharma illumination gates: gates of illuminating the Dharma), various wisdom gates (wisdom gates: gates of wisdom), illuminating the various ten directions of the seas, entering the various Buddha-land seas, seeing the various Buddha seas, becoming pure and accomplished, and growing vast. Just as I approached and made offerings to so many Buddhas in this kalpa, in all places, in all world-sea dust-mote kalpas, all the Buddhas who appeared in the world, I approached and made offerings, listened to the Dharma, believed, accepted, and protected it, and it was the same. In this way, at all the Tathagatas' places, I cultivated this liberation gate, and also obtained countless liberation methods. At that time, the savior
一切眾生主夜神，欲重宣此解脫義，即為善財而說頌言：
「汝以歡喜信樂心， 問此難思解脫法； 我承如來護念力， 為汝宣說應聽受。 過去無邊廣大劫， 過於剎海微塵數， 時有世界名寶光， 其中有劫號善光。 於此善光大劫中， 一萬如來出興世， 我皆親近而供養， 從其修學此解脫。 時有王都名喜嚴， 縱廣寬平極殊麗， 雜業眾生所居住， 或心清凈或作惡。 爾時有王名勝光， 恒以正法御群生； 其王太子名善伏， 形體端正備眾相。 時有無量諸罪人， 系身牢獄當受戮； 太子見已生悲愍， 上啟于王請寬宥。 爾時諸臣共白王： 『今此太子危王國， 如是罪人應受戮， 如何悉救令除免？』 時勝光王語太子： 『汝救彼罪自當受！』 太子哀念情轉深， 誓救眾生無退怯。 時王夫人采女等， 俱來王所白王言： 『愿放太子半月中， 佈施眾生作功德。』 時王聞已即聽許， 設大施會濟貧乏， 一切眾生靡不臻， 隨有所求咸給與。 如是半月日云滿， 太子就戮時將至， 大眾百千萬億人， 同時瞻仰俱號泣。 彼佛知眾根將熟， 而來此會化群生， 顯現神變大莊嚴
【現代漢語翻譯】 現代漢語譯本 一切眾生主夜神（守護夜晚的神），想要再次宣說這解脫的意義，就為善財童子說了以下偈頌： 『你以歡喜和信樂的心，詢問這難以思議的解脫之法；我承蒙如來的護念之力，為你宣說，你應該仔細聽受。 在過去無邊廣大的劫數中，超過了剎土微塵的數量，那時有一個世界名為寶光，其中有一個劫名為善光。 在這善光大劫中，有一萬位如來出世，我全都親自親近並供養他們，從他們那裡修學了這解脫法。 當時有一個王都名為喜嚴，縱橫寬廣，極其殊勝美麗，各種業力的眾生居住在那裡，有的心清凈，有的作惡。 那時有一位國王名為勝光，恒常以正法治理眾生；他的太子名為善伏，形體端正，具備各種美好的相貌。 當時有無數的罪人，被關在牢獄中即將被處決；太子見到后，心生悲憫，就向國王請求寬恕他們。 當時的大臣們一起對國王說：『現在這位太子會危害國家，這些罪人應該被處決，怎麼能全部救他們，讓他們免於刑罰呢？』 當時勝光王對太子說：『你救他們，自己就要承擔罪責！』太子哀憐眾生的心更加深切，發誓要救度眾生，絕不退縮。 當時國王的夫人和宮女們，一起來到國王那裡，對國王說：『希望允許太子半個月的時間，佈施眾生，做功德。』 當時國王聽了就允許了，設立大型的佈施法會，救濟貧困的人，一切眾生都來到這裡，隨他們所求，都給予他們。 這樣半個月的時間滿了，太子被處決的時間將要到來，大眾成百上千萬億的人，同時瞻仰著太子，一起號啕大哭。 那時的佛知道眾生的根基將要成熟，就來到這個法會教化眾生，顯現神通變化，極其莊嚴。
【English Translation】 English version The Night-Ruling Spirit of all beings, wishing to proclaim again the meaning of this liberation, spoke these verses for Sudhana: 'With a joyful and believing heart, you ask about this inconceivable Dharma of liberation; I, relying on the protective power of the Tathagata, will proclaim it to you, and you should listen carefully. In the past, in immeasurable and vast kalpas, more numerous than the dust motes of countless lands, there was a world named 'Jewel Light,' and within it, a kalpa named 'Good Light.' In this great kalpa of Good Light, ten thousand Tathagatas appeared in the world, and I personally approached and made offerings to all of them, learning this liberation from them. At that time, there was a royal city named 'Joyful Adornment,' vast and magnificent, where beings of various karmas resided, some with pure minds and others committing evil. Then there was a king named 'Victorious Light,' who constantly governed beings with the righteous Dharma; his crown prince was named 'Good Subduer,' with a dignified form and possessing all excellent marks. At that time, there were countless criminals, imprisoned and about to be executed; upon seeing them, the prince felt compassion and requested the king to pardon them. The ministers then jointly said to the king: 'This prince is now endangering the kingdom; these criminals should be executed, how can they all be saved and exempted from punishment?' King Victorious Light then said to the prince: 'If you save them, you will bear the consequences yourself!' The prince's compassion deepened, and he vowed to save all beings without retreating. The king's consorts and palace women then came to the king and said: 'May the prince be allowed half a month to give alms to beings and perform meritorious deeds.' Upon hearing this, the king agreed and established a great almsgiving assembly to aid the poor; all beings came, and whatever they requested was given to them. Thus, half a month passed, and the time for the prince's execution was approaching; hundreds of millions of beings simultaneously gazed upon the prince and wept. The Buddha, knowing that the roots of beings were about to mature, came to this assembly to teach beings, manifesting great and majestic spiritual transformations.
， 靡不親近而恭敬。 佛以一音方便說， 法燈普照修多羅， 無量眾生意柔軟， 悉蒙與授菩提記。 善伏太子生歡喜， 發興無上正覺心， 誓願承事于如來， 普為眾生作依處。 便即出家依佛住， 修行一切種智道， 爾時便得此解脫， 大悲廣濟諸群生。 于中止住經劫海， 諦觀諸法真實性， 常于苦海救眾生， 如是修習菩提道。 劫中所有諸佛現， 悉皆承事無有餘， 咸以清凈信解心， 聽聞持護所說法。 次於佛剎微塵數， 無量無邊諸劫海， 所有諸佛現世間， 一一供養皆如是。 我念往昔為太子， 見諸眾生在牢獄， 誓願捨身而救護， 因其證此解脫門。 經于佛剎微塵數， 廣大劫海常修習， 唸唸令其得增長， 復獲無邊巧方便。 彼中所有諸如來， 我悉得見蒙開悟， 令我增明此解脫， 及以種種方便力。 我于無量千億劫， 學此難思解脫門； 諸佛法海無有邊， 我悉一時能普飲。 十方所有一切剎， 其身普入無所礙； 三世種種國土名， 唸唸了知皆悉盡。 三世所有諸佛海， 一一明見盡無餘； 亦能示現其身相， 普詣于彼如來所。 又於十方一切剎
【現代漢語翻譯】 現代漢語譯本 沒有誰不親近和恭敬地對待他。 佛陀用一種聲音方便說法，法燈普遍照耀著修多羅（Sutra，佛經）， 無量眾生的心意變得柔軟，都蒙受佛陀給予的菩提（Bodhi，覺悟）的授記。 善伏太子（善伏，菩薩名）心生歡喜，發起無上正等正覺之心， 發誓願意侍奉如來（Tathagata，佛的稱號），普遍為眾生作依靠之處。 隨即出家依止佛陀居住，修行一切種智（Sarvajnata，佛的智慧）之道， 那時便證得這種解脫，以大悲心廣泛救濟一切眾生。 在其中止住經過無數劫海，仔細觀察諸法（Dharma，佛法）的真實本性， 常常在苦海中救度眾生，像這樣修習菩提之道。 在劫中所有出現的諸佛，都全部侍奉沒有遺漏， 都以清凈的信心和理解心，聽聞並護持他們所說的法。 其次在佛剎（Buddha-ksetra，佛的國土）微塵數，無量無邊的劫海中， 所有出現在世間的諸佛，都一一像這樣供養。 我回憶往昔作為太子時，見到眾生在牢獄中， 發誓願意捨棄自身去救護他們，因此證得這種解脫之門。 經過佛剎微塵數，廣大的劫海常常修習， 唸唸使它得到增長，又獲得無邊的巧妙方便。 在那裡所有的如來，我都得見並蒙受開悟， 使我更加明白這種解脫，以及種種方便之力。 我在無量千億劫中，學習這種難以思議的解脫之門； 諸佛的法海沒有邊際，我都能一時普遍飲用。 十方所有一切佛剎，我的身體普遍進入沒有障礙； 三世種種國土的名稱，唸唸了知都全部窮盡。 三世所有諸佛的法海，我都一一明見沒有遺漏； 也能示現他們的身相，普遍到達那些如來所在之處。 又在十方一切佛剎
【English Translation】 English version There was none who did not approach and treat him with reverence. The Buddha, with one sound, expediently preached, the lamp of Dharma universally illuminating the Sutras (Buddhist scriptures), The minds of immeasurable beings became gentle, all receiving the prediction of Bodhi (enlightenment). Prince Good Subduer (Good Subduer, a Bodhisattva's name) was filled with joy, and aroused the mind of unsurpassed, right, and perfect enlightenment, Vowing to serve the Tathagata (Buddha's title), universally becoming a refuge for all beings. He then left home and dwelt with the Buddha, cultivating the path of all-knowing wisdom (Sarvajnata, Buddha's wisdom), At that time, he attained this liberation, with great compassion widely saving all living beings. He stayed there for countless kalpas (eons), carefully observing the true nature of all dharmas (Buddhist teachings), Constantly rescuing beings from the sea of suffering, thus cultivating the path of Bodhi. All the Buddhas who appeared during the kalpas, he served them all without exception, All with pure faith and understanding, listening to and upholding the Dharma they preached. Next, in Buddha-ksetras (Buddha-lands) as numerous as dust particles, in immeasurable and boundless kalpas, All the Buddhas who appeared in the world, he made offerings to each one in this way. I recall in the past, when I was a prince, I saw beings in prison, I vowed to give up my life to protect them, and thus attained this gate of liberation. Having passed through Buddha-ksetras as numerous as dust particles, in vast kalpas, I constantly cultivated, Moment by moment, causing it to grow, and also obtaining boundless skillful means. All the Tathagatas there, I saw and received enlightenment, Enabling me to further understand this liberation, and various skillful means. For immeasurable trillions of kalpas, I studied this inconceivable gate of liberation; The ocean of the Buddhas' Dharma is boundless, I can universally drink it all at once. In all the Buddha-lands of the ten directions, my body universally enters without obstruction; The names of all the lands of the three times, I understand them all completely, moment by moment. The ocean of all the Buddhas of the three times, I clearly see each one without exception; I can also manifest their forms, universally reaching the places where those Tathagatas are. Also, in all the Buddha-lands of the ten directions
， 一切諸佛導師前， 普雨一切莊嚴云， 供養一切無上覺。 又以無邊大問海， 啟請一切諸世尊； 彼佛所雨妙法雲， 皆悉受持無忘失。 又於十方無量剎， 一切如來眾會前， 坐于眾妙莊嚴座， 示現種種神通力。 又於十方無量剎， 示現種種諸神變， 一身示現無量身， 無量身中現一身。 又於一一毛孔中， 悉放無數大光明， 各以種種巧方便， 除滅眾生煩惱火。 又於一一毛孔中， 出現無量化身云， 充滿十方諸世界， 普雨法雨濟群品。 十方一切諸佛子， 入此難思解脫門， 悉盡未來無量劫， 安住修行菩薩行。 隨其心樂為說法， 令彼皆除邪見網， 示以天道及二乘， 乃至如來一切智。 一切眾生受生處， 示現無邊種種身， 悉同其類現眾像， 普應其心而說法。 若有得此解脫門， 則住無邊功德海， 譬如剎海微塵數， 不可思議無有量。
「善男子！我唯知此教化眾生令生善根解脫門。如諸菩薩摩訶薩，超諸世間，現諸趣身，不住攀緣，無有障礙，了達一切諸法自性，善能觀察一切諸法，得無我智，證無我法，教化調伏一切眾生恒無休息，心常安住無二法門，普入一切諸言
【現代漢語翻譯】 現代漢語譯本 在一切諸佛導師面前，普遍降下各種莊嚴的雲彩，供養一切無上的覺悟者（佛）。 又以無邊廣大的提問之海，請教一切諸世尊（佛）。 那些佛所降下的微妙法雨，都全部接受並持守，沒有遺忘。 又在十方無量佛土，一切如來（佛）的集會前， 坐在各種美妙莊嚴的座位上，示現種種神通力量。 又在十方無量佛土，示現種種神變， 一身示現無量身，無量身中又示現一身。 又在每一個毛孔中，都放出無數大光明， 各自以各種巧妙方便，消除眾生的煩惱之火。 又在每一個毛孔中，出現無量化身云， 充滿十方諸世界，普遍降下法雨救濟眾生。 十方一切諸佛子，進入這難以思議的解脫之門， 都盡未來無量劫，安住修行菩薩的行持。 隨著他們的心意喜好為他們說法，使他們都去除邪見的羅網， 向他們展示天道以及二乘（聲聞乘和緣覺乘），乃至如來（佛）的一切智慧。 在一切眾生受生之處，示現無邊種種身形， 都和他們同類，顯現各種形象，普遍應和他們的心意而說法。 如果有人得到這個解脫之門，就安住于無邊的功德之海， 譬如佛土之海的微塵數量，不可思議，沒有限量。 『善男子！我只知道這個教化眾生令生善根的解脫之門。像諸菩薩摩訶薩（大菩薩），超越一切世間，顯現各種趣向的身形，不住于攀緣，沒有障礙，了達一切諸法的自性，善於觀察一切諸法，得到無我之智，證得無我之法，教化調伏一切眾生恒常沒有休息，心常安住于無二法門，普遍進入一切語言』
【English Translation】 English version Before all the Buddhas, the guides, universally rain down clouds of all adornments, making offerings to all the unsurpassed awakened ones (Buddhas). Also, with the boundless ocean of great questions, they inquire of all the World Honored Ones (Buddhas). Those wonderful Dharma rains that the Buddhas send down, they all receive and uphold without forgetting. Also, in the immeasurable lands of the ten directions, before all the assemblies of the Tathagatas (Buddhas), they sit on seats adorned with all kinds of wonders, manifesting various spiritual powers. Also, in the immeasurable lands of the ten directions, they manifest various spiritual transformations, one body manifesting immeasurable bodies, and immeasurable bodies manifesting one body. Also, from each and every pore, they release countless great lights, each using various skillful means to extinguish the fires of afflictions of sentient beings. Also, from each and every pore, appear immeasurable clouds of transformation bodies, filling all the worlds of the ten directions, universally raining down Dharma rain to save all beings. All the Buddha's children of the ten directions, entering this inconceivable gate of liberation, all will spend immeasurable kalpas in the future, abiding in the practice of the Bodhisattva path. According to their inclinations, they preach the Dharma for them, causing them to remove the nets of wrong views, showing them the heavenly path and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and even the all-knowing wisdom of the Tathagata (Buddha). In all the places where sentient beings are born, they manifest boundless forms of all kinds, all being of the same kind as them, manifesting various images, universally responding to their minds and preaching the Dharma. If anyone obtains this gate of liberation, they will abide in the boundless ocean of merit, like the number of dust particles in the ocean of Buddha lands, inconceivable and without measure. 'Good man! I only know this gate of liberation that teaches sentient beings to generate good roots. Like the Bodhisattva Mahasattvas (Great Bodhisattvas), they transcend all worlds, manifest bodies of various destinies, do not dwell on clinging, have no obstacles, understand the self-nature of all dharmas, are skilled in observing all dharmas, attain the wisdom of no-self, realize the dharma of no-self, teach and tame all sentient beings without rest, their minds always abide in the non-dual dharma gate, and universally enter all languages.'
辭海；我今云何能知能說彼功德海、彼勇猛智、彼心行處、彼三昧境、彼解脫力？
「善男子！此閻浮提，有一園林，名：嵐毗尼；彼園有神，名：妙德圓滿。汝詣彼問：菩薩云何修菩薩行、生如來家、為世光明，盡未來劫而無厭倦？」
時，善財童子頂禮其足，繞無量匝，合掌瞻仰，辭退而去。
大方廣佛華嚴經卷第七十三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十四
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十五
爾時，善財童子于大愿精進力救護一切眾生夜神所，得菩薩解脫已，憶念修習，了達增長。
漸次遊行，至嵐毗尼林，周遍尋覓彼妙德神，見在一切寶樹莊嚴樓閣中，坐寶蓮華師子之座，二十億那由他諸天恭敬圍繞，為說菩薩受生海經，令其皆得生如來家，增長菩薩大功德海。善財見已，頂禮其足，合掌前立，白言：「大聖！我已先發阿耨多羅三藐三菩提心，而未能知菩薩云何修菩薩行、生如來家、為世大明？」
彼神答言：
「善男子！菩薩有十種受生藏，若菩薩成就此法，則生如來家，唸唸增長菩薩善根，不疲不懈，不厭不退，無斷無失，離諸迷惑，不生怯劣、惱悔之心，趣
【現代漢語翻譯】 現代漢語譯本：辭海（辭海：指善財童子）：我如今如何能夠知曉和述說那功德的海洋、那勇猛的智慧、那心行的境界、那三昧的境界、那解脫的力量呢？ 『善男子（善男子：指善財童子）！在這閻浮提（閻浮提：指我們所居住的這個世界）中，有一個園林，名叫嵐毗尼（嵐毗尼：佛陀誕生之地）；那個園林里有一位神，名叫妙德圓滿（妙德圓滿：指一位神祇）。你到那裡去問他：菩薩如何修行菩薩的行持、出生在如來之家、成為世間的光明，盡未來劫而沒有厭倦？』 當時，善財童子頂禮他的腳，繞了無數圈，合掌瞻仰，告辭離去。
大方廣佛華嚴經卷第七十三 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十四
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十五
那時，善財童子在以大愿精進力救護一切眾生的夜神那裡，得到菩薩的解脫之後，憶念修習，瞭解通達並增長。 逐漸地，到達嵐毗尼林，周遍地尋找那位妙德神，看見他在一切寶樹莊嚴的樓閣中，坐在寶蓮花獅子座上，有二十億那由他（那由他：數量單位，表示極大的數目）諸天恭敬圍繞，為他們講述菩薩受生海經，使他們都能夠出生在如來之家，增長菩薩的大功德海。善財童子看見后，頂禮他的腳，合掌站在前面，說道：『大聖！我早已發了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：指無上正等正覺之心），但是還不能知道菩薩如何修行菩薩的行持、出生在如來之家、成為世間的大光明？』 那位神回答說： 『善男子！菩薩有十種受生藏，如果菩薩成就了這些法，就能出生在如來之家，唸唸增長菩薩的善根，不疲憊不懈怠，不厭倦不退轉，沒有中斷沒有缺失，遠離各種迷惑，不生膽怯和後悔的心，趨向……』
【English Translation】 English version: Cihai (Cihai: referring to Sudhana): How can I now know and speak of that ocean of merit, that courageous wisdom, that realm of mind practice, that realm of samadhi, that power of liberation? 'Good man (Good man: referring to Sudhana)! In this Jambudvipa (Jambudvipa: referring to the world we live in), there is a garden named Lumbini (Lumbini: the birthplace of the Buddha); in that garden, there is a deity named Wondrous Virtue Perfection (Wondrous Virtue Perfection: referring to a deity). Go there and ask him: How does a Bodhisattva cultivate the practices of a Bodhisattva, be born into the family of the Tathagata, become the light of the world, and continue without weariness for endless kalpas?' At that time, Sudhana bowed at his feet, circumambulated him countless times, joined his palms in reverence, and took his leave.
The Great Extensive Buddha Flower Adornment Sutra, Volume 73 Taisho Tripitaka Volume 10, No. 0279 The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 74
Translated by the Tripitaka Master Siksananda of Khotan under Imperial Decree
Chapter 39, Part 15: Entering the Realm of Reality
At that time, Sudhana, having obtained the Bodhisattva's liberation from the night deity who protects all beings with the power of great vows and diligence, remembered, practiced, understood, and increased it. Gradually, he arrived at the Lumbini Grove, and searched everywhere for that deity Wondrous Virtue, and saw him sitting on a jeweled lotus lion throne in a pavilion adorned with all kinds of jeweled trees, surrounded by twenty billion nayutas (nayutas: a unit of quantity, indicating an extremely large number) of deities, respectfully listening to him expounding the Sutra of the Bodhisattva's Birth Ocean, enabling them all to be born into the family of the Tathagata, and increasing the Bodhisattva's great ocean of merit. Upon seeing this, Sudhana bowed at his feet, joined his palms, and stood before him, saying: 'Great Sage! I have already generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: referring to the mind of unsurpassed perfect enlightenment), but I still do not know how a Bodhisattva cultivates the practices of a Bodhisattva, is born into the family of the Tathagata, and becomes the great light of the world?' That deity replied: 'Good man! A Bodhisattva has ten kinds of birth repositories. If a Bodhisattva accomplishes these dharmas, he will be born into the family of the Tathagata, and his Bodhisattva roots of goodness will increase in every moment, without fatigue or laziness, without weariness or regression, without interruption or loss, free from all delusions, without generating timidity or regret, and will proceed towards...'
一切智，入法界門，發廣大心，增長諸度，成就諸佛無上菩提，舍世間趣，入如來地，獲勝神通，諸佛之法常現在前，順一切智真實義境。
「何等為十？一者，愿常供養一切諸佛受生藏；二者，發菩提心受生藏；三者，觀諸法門勤修行受生藏；四者，以深凈心普照三世受生藏；五者，平等光明受生藏；六者，生如來家受生藏；七者，佛力光明受生藏；八者，觀普智門受生藏；九者，普現莊嚴受生藏；十者，入如來地受生藏。
「善男子！云何名：愿常供養一切佛受生藏？善男子！菩薩初發心時，作如是愿：『我當尊重、恭敬、供養一切諸佛，見佛無厭，于諸佛所，常生愛樂，常起深信，修諸功德，恒無休息。』是為菩薩為一切智始集善根受生藏。
「云何名：發菩提心受生藏？善男子！此菩薩發阿耨多羅三藐三菩提心。所謂：起大悲心，救護一切眾生故；起供養佛心，究竟承事故；起普求正法心，一切無吝故；起廣大趣向心，求一切智故；起慈無量心，普攝眾生故；起不捨一切眾生心，被求一切智堅誓甲故；起無諂誑心，得如實智故；起如說行心，修菩薩道故；起不誑諸佛心，守護一切佛大誓願故；起一切智願心，盡未來化眾生不休息故。菩薩以如是等佛剎微塵數菩提心功德故，得生如來家。是
【現代漢語翻譯】 現代漢語譯本 以一切智慧，進入法界之門，發起廣大的心願，增長各種波羅蜜（度，指修行到達彼岸），成就諸佛無上的菩提（覺悟），捨棄世俗的趣味，進入如來的境界，獲得殊勝的神通，諸佛的教法常常顯現在眼前，順應一切智慧的真實意義境界。
『什麼是十種受生藏？第一，愿常常供養一切諸佛的受生藏；第二，發起菩提心的受生藏；第三，觀察諸法門勤奮修行的受生藏；第四，以深凈的心普照三世的受生藏；第五，平等光明的受生藏；第六，生於如來之家的受生藏；第七，佛力光明的受生藏；第八，觀察普智之門的受生藏；第九，普遍顯現莊嚴的受生藏；第十，進入如來境界的受生藏。』
『善男子！什麼叫做愿常常供養一切佛的受生藏？善男子！菩薩初發心的時候，發這樣的愿：『我應當尊重、恭敬、供養一切諸佛，見到佛沒有厭倦，對於諸佛，常常生起愛樂之心，常常生起深厚的信心，修習各種功德，恒常沒有休息。』這是菩薩爲了獲得一切智慧而開始積累善根的受生藏。
『什麼叫做發起菩提心的受生藏？善男子！這位菩薩發起阿耨多羅三藐三菩提心（無上正等正覺之心）。所謂：發起大悲心，爲了救護一切眾生；發起供養佛的心，爲了究竟承事諸佛；發起普遍尋求正法的心，一切都無所吝惜；發起廣大的趣向心，爲了求得一切智慧；發起慈無量心，爲了普遍攝受眾生；發起不捨一切眾生的心，爲了披上求得一切智慧的堅固誓願鎧甲；發起沒有諂媚欺誑的心，爲了獲得如實的智慧；發起如所說而行持的心，爲了修習菩薩道；發起不欺誑諸佛的心，爲了守護一切佛的大誓願；發起一切智慧的願心，爲了在未來盡力教化眾生而不休息。菩薩以這樣等同於佛剎微塵數菩提心的功德，得以生於如來之家。』
【English Translation】 English version With all wisdom, entering the gate of the Dharma realm, generating vast aspirations, increasing all perfections (pāramitā, referring to practices that lead to the other shore), accomplishing the unsurpassed Bodhi (enlightenment) of all Buddhas, abandoning worldly interests, entering the realm of the Tathāgata, obtaining supreme spiritual powers, the teachings of all Buddhas constantly appearing before one, conforming to the true meaning of all wisdom.
'What are the ten Wombs of Birth? First, the Womb of Birth of vowing to constantly make offerings to all Buddhas; second, the Womb of Birth of generating the Bodhi mind; third, the Womb of Birth of diligently practicing by observing all Dharma gates; fourth, the Womb of Birth of illuminating the three times with a profound and pure mind; fifth, the Womb of Birth of equal light; sixth, the Womb of Birth of being born into the family of the Tathāgata; seventh, the Womb of Birth of the light of the Buddha's power; eighth, the Womb of Birth of observing the gate of universal wisdom; ninth, the Womb of Birth of universally manifesting adornments; tenth, the Womb of Birth of entering the realm of the Tathāgata.'
'Good man! What is called the Womb of Birth of vowing to constantly make offerings to all Buddhas? Good man! When a Bodhisattva first generates the aspiration, they make this vow: 『I shall respect, revere, and make offerings to all Buddhas, never tiring of seeing the Buddhas, constantly generating love and joy towards the Buddhas, constantly generating deep faith, cultivating all merits, and never resting.』 This is the Womb of Birth where a Bodhisattva begins to accumulate good roots for the sake of all wisdom.
'What is called the Womb of Birth of generating the Bodhi mind? Good man! This Bodhisattva generates the mind of Anuttarā-samyak-saṃbodhi (unsurpassed, right, and complete enlightenment). Namely: generating the mind of great compassion, for the sake of saving all sentient beings; generating the mind of making offerings to the Buddhas, for the sake of ultimately serving the Buddhas; generating the mind of universally seeking the true Dharma, without any stinginess; generating the mind of vast aspiration, for the sake of seeking all wisdom; generating the mind of immeasurable loving-kindness, for the sake of universally embracing all sentient beings; generating the mind of not abandoning all sentient beings, for the sake of wearing the firm armor of the vow to seek all wisdom; generating the mind without flattery or deceit, for the sake of obtaining true wisdom; generating the mind of practicing as spoken, for the sake of cultivating the Bodhisattva path; generating the mind of not deceiving the Buddhas, for the sake of protecting the great vows of all Buddhas; generating the mind of the aspiration for all wisdom, for the sake of tirelessly teaching sentient beings in the future. The Bodhisattva, with the merits of the Bodhi mind equal to the number of dust particles in a Buddha-field, is able to be born into the family of the Tathāgata.'
為菩薩第二受生藏。
「云何名：觀諸法門勤修行受生藏？善男子！此菩薩摩訶薩，起觀一切法門海心，起迴向一切智圓滿道心，起正念無過失業心，起一切菩薩三昧海清凈心，起修成一切菩薩功德心，起莊嚴一切菩薩道心，起求一切智大精進行、修諸功德如劫火熾然無休息心，起修普賢行教化一切眾生心，起善學一切威儀、修菩薩功德、舍離一切所有、住無所有真實心。是為菩薩第三受生藏。
「云何名：以深凈心普照三世受生藏？善男子！此菩薩具清凈增上心，得如來菩提光，入菩薩方便海，其心堅固猶若金剛，背舍一切諸有趣生，成就一切佛自在力，修殊勝行，具菩薩根，其心明潔，願力不動，常為諸佛之所護念，破壞一切諸障礙山，普為眾生作所依處。是為菩薩第四受生藏。
「云何名：平等光明受生藏？善男子！此菩薩具足眾行，普化眾生；一切所有，悉皆能捨；住佛究竟凈戒境界；具足忍法，成就諸佛法忍光明；以大精進，趣一切智，到于彼岸；修習諸禪，得普門定；凈智圓滿，以智慧日，明照諸法；得無礙眼，見諸佛海，悟入一切真實法性；一切世間，見者歡喜，善能修習如實法門。是為菩薩第五受生藏。
「云何名：生如來家受生藏？善男子！此菩薩生如來家，隨諸佛住，
【現代漢語翻譯】 現代漢語譯本 是菩薩的第二種受生藏。
『什麼叫做：觀察諸法門，勤奮修行受生藏？』善男子！這位菩薩摩訶薩，發起觀察一切法門如海般的心，發起迴向一切智慧圓滿之道的心，發起正念無過失業的心，發起一切菩薩三昧如海般清凈的心，發起修成一切菩薩功德的心，發起莊嚴一切菩薩道的心，發起求一切智慧大精進修行、修諸功德如劫火般熾熱無休息的心，發起修普賢行教化一切眾生的心，發起善於學習一切威儀、修菩薩功德、舍離一切所有、安住于無所有真實的心。這就是菩薩的第三種受生藏。
『什麼叫做：以深凈心普照三世受生藏？』善男子！這位菩薩具有清凈增上的心，得到如來菩提的光明，進入菩薩方便的海洋，他的心堅固如同金剛，背離捨棄一切諸趣的生，成就一切佛的自在力量，修殊勝的行，具足菩薩的根基，他的心明亮潔凈，願力不動搖，常為諸佛所護念，破壞一切諸障礙山，普遍為眾生作依靠之處。這就是菩薩的第四種受生藏。
『什麼叫做：平等光明受生藏？』善男子！這位菩薩具足各種修行，普遍教化眾生；一切所有，都能捨棄；安住于佛究竟清凈的戒律境界；具足忍辱之法，成就諸佛法忍的光明；以大精進，趨向一切智慧，到達彼岸；修習各種禪定，得到普門定；清凈智慧圓滿，以智慧的太陽，明照諸法；得到無礙的眼睛，見到諸佛的海洋，領悟進入一切真實法性；一切世間，見到的人都歡喜，善於修習如實的法門。這就是菩薩的第五種受生藏。
『什麼叫做：生如來家受生藏？』善男子！這位菩薩生在如來家，隨順諸佛安住，
【English Translation】 English version This is the second womb of a Bodhisattva.
'What is called: the womb of diligently practicing the Dharma by observing all Dharmas?' Good man! This Bodhisattva Mahasattva generates a mind that observes all Dharmas like an ocean, generates a mind that dedicates to the path of perfect wisdom, generates a mind of right mindfulness without fault, generates a mind of purity like the ocean of all Bodhisattva Samadhis, generates a mind to cultivate all Bodhisattva merits, generates a mind to adorn all Bodhisattva paths, generates a mind to seek great diligence in all wisdom, cultivating all merits like a blazing fire without rest, generates a mind to cultivate Samantabhadra's practices to teach all sentient beings, generates a mind to skillfully learn all deportments, cultivate Bodhisattva merits, relinquish all possessions, and abide in the true mind of non-possession. This is the third womb of a Bodhisattva.
'What is called: the womb of universally illuminating the three worlds with a profound and pure mind?' Good man! This Bodhisattva possesses a pure and superior mind, obtains the light of the Tathagata's Bodhi, enters the ocean of Bodhisattva's skillful means, his mind is as firm as diamond, turns away from all realms of existence, achieves all the Tathagata's powers of freedom, cultivates superior practices, possesses the roots of a Bodhisattva, his mind is bright and pure, his vows are unwavering, he is constantly protected by all Buddhas, destroys all mountains of obstacles, and universally becomes a refuge for all sentient beings. This is the fourth womb of a Bodhisattva.
'What is called: the womb of equal and luminous light?' Good man! This Bodhisattva is complete in all practices, universally transforms sentient beings; he is able to relinquish all possessions; abides in the realm of the Buddha's ultimate pure precepts; is complete in the Dharma of patience, achieves the light of the Dharma-patience of all Buddhas; with great diligence, he strives towards all wisdom, reaching the other shore; cultivates all meditations, attains the universal gate Samadhi; his pure wisdom is complete, with the sun of wisdom, he illuminates all Dharmas; obtains unobstructed eyes, sees the ocean of Buddhas, and awakens to the true nature of all Dharmas; all in the world who see him rejoice, and he is skilled in cultivating the true Dharma. This is the fifth womb of a Bodhisattva.
'What is called: the womb of being born into the Tathagata's family?' Good man! This Bodhisattva is born into the Tathagata's family, abides in accordance with all Buddhas,
成就一切甚深法門，具三世佛清凈大愿，得一切佛同一善根，與諸如來共一體性，具出世行白凈善法，安住廣大功德法門；入諸三昧，見佛神力；隨所應化，凈諸眾生；如問而對，辯才無盡。是為菩薩第六受生藏。
「云何名：佛力光明受生藏？善男子！此菩薩深入佛力，游諸佛剎心無退轉，供養承事菩薩眾會無有疲厭，了一切法皆如幻起，知諸世間如夢所見，一切色相猶如光影，神通所作皆如變化，一切受生悉皆如影，諸佛說法皆如谷響，開示法界咸令究竟。是為菩薩第七受生藏。
「云何名：觀普智門受生藏？善男子！此菩薩住童真位，觀一切智一一智門，盡無量劫開演一切菩薩所行，于諸菩薩甚深三昧心得自在，唸唸生於十方世界諸如來所，于有差別境入無差別定，于無差別法現有差別智，于無量境知無境界，于少境界入無量境，通達法性廣大無際，知諸世間悉假施設，一切皆是識心所起。是為菩薩第八受生藏。
「云何名：普現莊嚴受生藏？善男子！此菩薩能種種莊嚴無量佛剎，普能化現一切眾生及諸佛身，得無所畏，演清凈法，周流法界，無所障礙；隨其心樂，普使知見，示現種種成菩提行，令生無礙一切智道；如是所作不失其時，而常在三昧毗盧遮那智慧之藏。是為菩薩第九受生藏。
【現代漢語翻譯】 現代漢語譯本：成就一切甚深法門，具備過去、現在、未來三世諸佛的清凈大愿，獲得一切佛相同的善根，與諸如來共享同一體性，具備出世的清凈善法，安住于廣大功德法門；進入各種三昧（samadhi，禪定），見到佛的神力；隨所應化，凈化各種眾生；如問而對，辯才無盡。這是菩薩的第六種受生藏。 現代漢語譯本：『什麼叫做佛力光明受生藏？』善男子！這位菩薩深入佛力，遊歷各個佛剎（buddha-ksetra，佛的國土）而心不退轉，供養承事菩薩眾會而沒有疲倦厭煩，明瞭一切法都如幻象般生起，知道世間一切都如夢中所見，一切色相都如光影，神通所作都如變化，一切受生都如影子，諸佛說法都如山谷迴響，開示法界使之完全究竟。這是菩薩的第七種受生藏。 現代漢語譯本：『什麼叫做觀普智門受生藏？』善男子！這位菩薩安住于童真之位，觀察一切智的每一個智門，在無量劫中開演一切菩薩所修行的法門，對於諸菩薩的甚深三昧心得自在，唸唸生於十方世界諸如來之處，在有差別的境界中進入無差別的禪定，在無差別的法中顯現有差別的智慧，在無量的境界中知道沒有境界，在少許的境界中進入無量的境界，通達法性廣大無邊，知道世間一切都是假施設，一切都是識心所生起。這是菩薩的第八種受生藏。 現代漢語譯本：『什麼叫做普現莊嚴受生藏？』善男子！這位菩薩能夠以種種方式莊嚴無量佛剎，普遍能夠化現一切眾生以及諸佛之身，獲得無所畏懼，演說清凈的佛法，周流法界，沒有障礙；隨其心之所樂，普遍使之知見，示現種種成就菩提的修行，令其生起無礙的一切智道；如此所作不失時機，而常在三昧毗盧遮那（Vairocana，光明遍照）智慧之藏。這是菩薩的第九種受生藏。
【English Translation】 English version: Accomplishing all profound Dharma gates, possessing the pure great vows of the Buddhas of the three times, obtaining the same good roots as all Buddhas, sharing the same essence with all Tathagatas, possessing the pure good Dharma of transcending the world, abiding in the vast Dharma gate of merits; entering various samadhis (meditative states), seeing the divine power of the Buddhas; transforming and purifying all sentient beings according to their needs; answering questions as they are asked, with inexhaustible eloquence. This is the sixth 'Womb of Birth' of a Bodhisattva. English version: 'What is called the 'Womb of Birth of the Light of Buddha's Power'?' Good man! This Bodhisattva deeply enters the power of the Buddhas, travels through all Buddha-ksetras (Buddha-fields) without regression, makes offerings and serves the assemblies of Bodhisattvas without fatigue or weariness, understands that all dharmas arise like illusions, knows that all in the world is like what is seen in a dream, all forms are like light and shadows, all that is done through supernatural powers is like transformations, all births are like shadows, the teachings of all Buddhas are like echoes in a valley, revealing the Dharma realm to its ultimate completion. This is the seventh 'Womb of Birth' of a Bodhisattva. English version: 'What is called the 'Womb of Birth of Observing the Gate of Universal Wisdom'?' Good man! This Bodhisattva abides in the position of a pure youth, observes each gate of wisdom of all wisdom, expounds all the practices of Bodhisattvas throughout countless kalpas, is at ease in the profound samadhis of all Bodhisattvas, is born in the presence of all Tathagatas in the ten directions in every moment, enters into non-differentiated samadhi in differentiated realms, manifests differentiated wisdom in non-differentiated dharmas, knows that there are no boundaries in limitless realms, enters limitless realms in small realms, penetrates the vast and boundless nature of Dharma, knows that all in the world is a provisional establishment, and that all arises from the mind of consciousness. This is the eighth 'Womb of Birth' of a Bodhisattva. English version: 'What is called the 'Womb of Birth of Universal Manifestation and Adornment'?' Good man! This Bodhisattva can adorn countless Buddha-ksetras in various ways, can universally manifest all sentient beings and the bodies of all Buddhas, obtains fearlessness, expounds the pure Dharma, flows throughout the Dharma realm without obstruction; according to their heart's desires, universally enables them to know and see, demonstrates various practices of achieving Bodhi, enabling them to generate the unobstructed path of all wisdom; what is done in this way is not out of time, and is always in the treasury of the wisdom of Samadhi Vairocana (the Illuminator). This is the ninth 'Womb of Birth' of a Bodhisattva.
「云何名：入如來地受生藏？善男子！此菩薩悉於三世諸如來所受灌頂法，普知一切境界次第。所謂：知一切眾生前際后際沒生次第、一切菩薩修行次第、一切眾生心念次第、三世如來成佛次第、善巧方便說法次第，亦知一切初、中、后際所有諸劫若成若壞名號次第。隨諸眾生所應化度，為現成道功德莊嚴，神通說法，方便調伏。是為菩薩第十受生藏。
「佛子！若菩薩摩訶薩，於此十法修習增長圓滿成就，則能於一莊嚴中，現種種莊嚴；如是莊嚴一切國土，開導示悟一切眾生，盡未來劫無有休息；演說一切諸佛法海種種境界、種種成熟，展轉傳來無量諸法；現不思議佛自在力，充滿一切虛空法界；于諸眾生心行海中而轉法輪，於一切世界示現成佛，恒無間斷；以不可說清凈言音說一切法，住無量處通達無礙；以一切法莊嚴道場，隨諸眾生欲解差別而現成佛，開示無量甚深法藏，教化成就一切世間。」
爾時，嵐毗尼林神，欲重明其義，以佛神力，普觀十方而說頌言：
「最上離垢清凈心， 見一切佛無厭足， 愿盡未來常供養， 此明慧者受生藏。 一切三世國土中， 所有眾生及諸佛， 悉愿度脫恒瞻奉， 此難思者受生藏。 聞法無厭樂觀察， 普於三世無所礙，
【現代漢語翻譯】 現代漢語譯本： 『如何稱為：進入如來地接受生藏？善男子！這位菩薩完全在三世諸如來處接受灌頂之法，普遍知曉一切境界的次第。所謂：知曉一切眾生前世、後世的沒生次第，一切菩薩修行的次第，一切眾生心念的次第，三世如來成佛的次第，善巧方便說法的次第，也知曉一切初、中、后際所有諸劫的成壞名號次第。隨順諸眾生所應教化度脫，為他們示現成道功德的莊嚴，神通說法，方便調伏。這就是菩薩的第十受生藏。 『佛子！如果菩薩摩訶薩，對於這十種法門修習增長圓滿成就，就能在一個莊嚴中，顯現種種莊嚴；這樣莊嚴一切國土，開導示悟一切眾生，直到未來劫都沒有休息；演說一切諸佛法海的種種境界、種種成熟，輾轉傳來無量諸法；顯現不可思議的佛自在力，充滿一切虛空法界；在諸眾生的心行海中轉法輪，在一切世界示現成佛，恒常沒有間斷；用不可說清凈的言音說一切法，安住于無量處通達無礙；用一切法莊嚴道場，隨順諸眾生想要理解的差別而示現成佛，開示無量甚深的法藏，教化成就一切世間。』 當時，嵐毗尼林神（Lumbini Grove Goddess），想要再次闡明這個道理，憑藉佛的神力，普遍觀察十方而說頌道： 『最上離垢清凈的心，見到一切佛陀沒有厭足，愿盡未來常常供養，這說明慧者的受生藏。 一切三世國土中，所有眾生以及諸佛，都愿度脫恒常瞻仰奉侍，這是難以思議者的受生藏。 聽聞佛法沒有厭倦，樂於觀察，普遍在三世中沒有障礙，'
【English Translation】 English version: 'What is called: entering the Tathagata's (如來) ground and receiving the womb of birth? Good man! This Bodhisattva completely receives the Dharma of empowerment from all the Tathagatas (如來) of the three times, and universally knows the order of all realms. That is to say: knowing the order of the demise and birth of all sentient beings in the past and future, the order of practice of all Bodhisattvas, the order of thoughts of all sentient beings, the order of Buddhahood of the Tathagatas (如來) of the three times, the order of skillful means of teaching the Dharma, and also knowing the order of the names of all kalpas (劫) in the beginning, middle, and end, whether they are formed or destroyed. According to what sentient beings should be taught and liberated, he manifests the adornment of the merit of achieving the Way, teaches the Dharma with supernatural powers, and skillfully subdues them. This is the tenth womb of birth of the Bodhisattva. 'Buddha's child! If a Bodhisattva Mahasattva (菩薩摩訶薩) cultivates, increases, and perfects these ten Dharmas, then he can manifest various adornments in one adornment; thus adorning all lands, guiding and enlightening all sentient beings, without rest until the future kalpas (劫); expounding the various realms and various stages of maturation of the Dharma ocean of all Buddhas, transmitting countless Dharmas in succession; manifesting the inconceivable power of the Buddha's self-mastery, filling all of space and the Dharma realm; turning the Dharma wheel in the ocean of the minds and actions of all sentient beings, manifesting Buddhahood in all worlds, constantly without interruption; speaking all Dharmas with unspeakable pure sounds, abiding in countless places, and penetrating without obstruction; adorning the Bodhimanda (道場) with all Dharmas, manifesting Buddhahood according to the differences in what sentient beings desire to understand, revealing immeasurable profound Dharma treasures, and teaching and perfecting all the world.' At that time, the Lumbini Grove Goddess (嵐毗尼林神), wishing to further clarify the meaning, by the power of the Buddha, universally observed the ten directions and spoke in verse: 'The supreme, stainless, pure mind, seeing all Buddhas without satiety, wishing to make offerings constantly into the future, this clarifies the womb of birth of the wise. In all lands of the three times, all sentient beings and all Buddhas, all wish to be liberated and constantly look up to and serve, this is the womb of birth of the inconceivable. Hearing the Dharma without weariness, delighting in observation, universally without obstruction in the three times,'
身心清凈如虛空， 此名稱者受生藏。 其心恒住大悲海， 堅如金剛及寶山， 了達一切種智門， 此最勝者受生藏。 大慈普覆於一切， 妙行常增諸度海， 以法光明照群品， 此雄猛者受生藏。 了達法性心無礙， 生於三世諸佛家， 普入十方法界海， 此明智者受生藏。 法身清凈心無礙， 普詣十方諸國土， 一切佛力靡不成， 此不思議受生藏。 入深智慧已自在， 于諸三昧亦究竟， 觀一切智如實門， 此真身者受生藏。 凈治一切諸佛土， 勤修普化眾生法， 顯現如來自在力， 此大名者受生藏。 久已修行薩婆若， 疾能趣入如來位， 了知法界皆無礙， 此諸佛子受生藏。
「善男子！菩薩具此十法，生如來家，為一切世間清凈光明。善男子！我從無量劫來，得是自在受生解脫門。」
善財白言：「聖者！此解脫門境界云何？」
答言：
「善男子！我先發愿：『愿一切菩薩示受生時皆得親近；愿入毗盧遮那如來無量受生海。』以昔願力，生此世界閻浮提中嵐毗尼園，專念菩薩何時下生；經于百年，世尊果從兜率陀天而來生此。
「時，此林中現十種相。何等為十？一者，此園中地忽自
【現代漢語翻譯】 現代漢語譯本 身心清凈如同虛空一般，這樣的聖者被稱為『受生藏』（指菩薩的化身）。 他的心永遠安住于大悲的海洋中，堅定如金剛和寶山， 通達一切智慧的法門，這位最殊勝的聖者被稱為『受生藏』。 以廣大的慈悲普遍覆蓋一切眾生，以微妙的修行不斷增長各種度脫的法門， 用佛法的光明照耀一切眾生，這位雄猛的聖者被稱為『受生藏』。 通達諸法實相，內心沒有任何障礙，出生於過去、現在、未來諸佛的家族， 普遍進入十方世界的法界海洋，這位明智的聖者被稱為『受生藏』。 法身清凈，內心沒有任何障礙，普遍到達十方諸佛的國土， 一切佛的力量沒有不能成就的，這位不可思議的聖者被稱為『受生藏』。 深入智慧，已經獲得自在，對於各種禪定也達到究竟， 觀察一切智慧的真實法門，這位真實的聖者被稱為『受生藏』。 清凈治理一切諸佛的國土，勤奮修行普遍教化眾生的法門， 顯現如來自在的力量，這位大名的聖者被稱為『受生藏』。 很久以來就已經修行一切智慧，迅速能夠進入如來的果位， 了知法界沒有任何障礙，這些諸佛的弟子被稱為『受生藏』。
『善男子！菩薩具備這十種法，出生于如來的家族，成為一切世間清凈的光明。善男子！我從無量劫以來，得到這種自在受生的解脫法門。』
善財童子問道：『聖者！這種解脫法門的境界是怎樣的呢？』
回答說：
『善男子！我先前發願：『愿一切菩薩示現受生時都能得到親近；愿進入毗盧遮那如來（Vairocana Buddha）無量的受生之海。』憑藉過去所發的願力，我出生在這個世界的閻浮提（Jambudvipa）的嵐毗尼園（Lumbini Garden），專心想著菩薩何時降生；經過一百年，世尊果然從兜率陀天（Tushita Heaven）來到這裡降生。
『當時，這個園林中顯現出十種瑞相。是哪十種呢？第一，這個園林中的地面忽然自己
【English Translation】 English version The body and mind are as pure as empty space; this one is called 'Embryo Treasury' (referring to the manifestation of a Bodhisattva). Their mind constantly dwells in the ocean of great compassion, as firm as diamond and precious mountains, Having understood all the gates of wisdom, this most excellent one is called 'Embryo Treasury'. With great compassion covering all beings, with wonderful practices constantly increasing the oceans of perfections, Illuminating all beings with the light of Dharma, this heroic one is called 'Embryo Treasury'. Having understood the nature of Dharma, the mind is without obstruction, born into the family of Buddhas of the three times, Universally entering the ocean of the Dharma realm of the ten directions, this wise one is called 'Embryo Treasury'. The Dharma body is pure, the mind is without obstruction, universally reaching the lands of Buddhas in the ten directions, All the powers of the Buddhas are accomplished without fail, this inconceivable one is called 'Embryo Treasury'. Having entered deep wisdom and attained freedom, also having perfected all samadhis, Observing the true gate of all wisdom, this true one is called 'Embryo Treasury'. Purifying and governing all the Buddha lands, diligently cultivating the Dharma of universally transforming beings, Manifesting the power of the Tathagata's freedom, this great named one is called 'Embryo Treasury'. Having long cultivated all wisdom, quickly able to enter the position of the Tathagata, Knowing that the Dharma realm is without obstruction, these disciples of the Buddhas are called 'Embryo Treasury'.
'Good man! A Bodhisattva possessing these ten dharmas is born into the family of the Tathagata, becoming the pure light for all the world. Good man! From countless kalpas, I have obtained this liberation gate of free birth.'
Sudhana asked: 'Holy one! What is the realm of this liberation gate?'
The answer was:
'Good man! I first made a vow: 'May all Bodhisattvas be able to draw near when they manifest birth; may I enter the immeasurable ocean of births of Vairocana Buddha.' Because of the power of my past vows, I was born in this world, in Jambudvipa, in Lumbini Garden, focusing my mind on when the Bodhisattva would descend; after one hundred years, the World Honored One indeed came from Tushita Heaven to be born here.
'At that time, ten auspicious signs appeared in this garden. What are the ten? First, the ground in this garden suddenly
平坦，坑坎、堆阜悉皆不現。二者，金剛為地，眾寶莊嚴，無有瓦礫、荊棘、株杌。三者，寶多羅樹周匝行列，其根深植至於水際。四者，生眾香芽，現眾香藏，寶香為樹，扶疏蔭映，其諸香氣皆逾天香。五者，諸妙華鬘寶莊嚴具，行列分佈，處處充滿。六者，園中所有一切諸樹，皆自然開摩尼寶華。七者，諸池沼中，皆自生華，從地涌出，周布水上。八者，時此林中，娑婆世界欲色所住天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，一切諸王，莫不來集，合掌而住。九者，此世界中所有天女，乃至摩睺羅伽女皆生歡喜，各各捧持諸供養具，向畢洛叉樹前，恭敬而立。十者，十方一切諸佛𪗇中，皆放光明，名：菩薩受生自在燈，普照此林；一一光中，悉現諸佛受生，誕生所有神變，及一切菩薩受生功德，又出諸佛種種言音。是為林中十種瑞相。此相現時，諸天王等即知當有菩薩下生；我見此瑞，歡喜無量。
「善男子！摩耶夫人出迦毗羅城，入此林時，復現十種光明瑞相，令諸眾生得法光明。何等為十？所謂：一切寶華藏光、寶香藏光、寶蓮華開演出真實妙音聲光、十方菩薩初發心光、一切菩薩得入諸地現神變光、一切菩薩修波羅蜜圓滿智光、一切菩薩大愿智光、一切菩薩教化眾生方便智光、一
【現代漢語翻譯】 現代漢語譯本 一、地面平坦，沒有坑洼、土堆和丘陵。二、地面是金剛所成，用各種珍寶裝飾，沒有瓦礫、荊棘和樹樁。三、寶多羅樹（一種珍貴的樹）環繞排列，樹根深深扎入水邊。四、生長出各種香芽，顯現出各種香藏，寶香化為樹木，枝葉繁茂，遮天蔽日，其香氣都勝過天上的香氣。五、各種美妙的花鬘和珍寶裝飾品，排列分佈，處處充滿。六、園中所有樹木，都自然開放摩尼寶花（一種能發出光芒的寶花）。七、各個池沼中，都自然生長出蓮花，從地涌出，遍佈水面。八、這時，娑婆世界（我們所居住的世界）中欲界和色界的天人、龍、夜叉（一種守護神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（一種歌神）、摩睺羅伽（一種大蟒神），所有國王，無不前來，合掌而住。九、這個世界中所有的天女，乃至摩睺羅伽女，都心生歡喜，各自捧持各種供養品，來到畢洛叉樹（菩薩誕生時所依靠的樹）前，恭敬站立。十、十方一切諸佛的眉間，都放出光明，名為：菩薩受生自在燈，普遍照耀這個樹林；每一道光中，都顯現諸佛受生的景象，誕生的所有神變，以及一切菩薩受生的功德，又發出諸佛的各種聲音。這就是樹林中出現的十種瑞相。這些瑞相出現時，諸天王等就知道將有菩薩降生；我見到這些瑞相，歡喜無量。 「善男子！摩耶夫人（釋迦牟尼的母親）出迦毗羅城（釋迦牟尼的故鄉），進入這個樹林時，又顯現出十種光明瑞相，使一切眾生得到佛法的光明。哪十種呢？就是：一切寶華藏光、寶香藏光、寶蓮花開放併發出真實美妙聲音的光、十方菩薩初發心光、一切菩薩得入諸地並顯現神變的光、一切菩薩修波羅蜜（菩薩的修行方法）圓滿智慧的光、一切菩薩大愿智慧的光、一切菩薩教化眾生方便智慧的光、一
【English Translation】 English version First, the ground is flat, with no pits, mounds, or hills. Second, the ground is made of vajra (diamond-like substance), adorned with various treasures, and free from rubble, thorns, and stumps. Third, rows of precious Tala trees (a type of precious tree) are arranged in a circle, their roots deeply planted down to the water's edge. Fourth, various fragrant buds grow, revealing various fragrant treasures; the precious fragrance transforms into trees, with lush foliage providing shade, and their fragrance surpasses even the heavenly fragrances. Fifth, various exquisite flower garlands and precious ornaments are arranged and distributed, filling every place. Sixth, all the trees in the garden naturally bloom with Mani jewel flowers (a type of jewel flower that emits light). Seventh, in each pond and marsh, lotuses naturally grow, emerging from the ground and spreading across the water's surface. Eighth, at this time, all the kings of the heavens, dragons, yakshas (a type of guardian deity), gandharvas (heavenly musicians), asuras (a type of warring deity), garudas (a type of golden-winged bird deity), kinnaras (a type of celestial musician), and mahoragas (a type of great serpent deity) from the desire and form realms of the Saha world (the world we inhabit), all come and stand with their palms together. Ninth, all the celestial maidens in this world, even the mahoraga maidens, are filled with joy, each holding various offerings, and stand respectfully before the Biloksha tree (the tree upon which the Bodhisattva was born). Tenth, from between the eyebrows of all the Buddhas in the ten directions, light is emitted, called: the Bodhisattva's Birth Freedom Lamp, which illuminates this forest; in each ray of light, the scenes of the Buddhas' births, all the miraculous transformations of their births, and the merits of all the Bodhisattvas' births are revealed, and various sounds of the Buddhas are emitted. These are the ten auspicious signs that appear in the forest. When these signs appear, the heavenly kings and others know that a Bodhisattva will descend; upon seeing these auspicious signs, I am filled with immeasurable joy. 「Good man! When Queen Maya (the mother of Shakyamuni) left Kapilavastu (the hometown of Shakyamuni) and entered this forest, ten more auspicious signs of light appeared, enabling all sentient beings to obtain the light of the Dharma. What are these ten? They are: the light of all treasure flower repositories, the light of treasure fragrance repositories, the light of precious lotuses blooming and emitting true and wonderful sounds, the light of the initial aspiration of Bodhisattvas in the ten directions, the light of all Bodhisattvas entering the various stages and manifesting miraculous transformations, the light of all Bodhisattvas' perfect wisdom in cultivating the paramitas (the practices of a Bodhisattva), the light of all Bodhisattvas' great vows and wisdom, the light of all Bodhisattvas' skillful means and wisdom in teaching sentient beings, and one
切菩薩證於法界真實智光、一切菩薩得佛自在受生出家成正覺光。此十光明，普照無量諸眾生心。
「善男子！摩耶夫人於畢洛叉樹下坐時，復現菩薩將欲誕生十種神變。何等為十？
「善男子！菩薩將欲誕生之時，欲界諸天天子、天女，及以色界一切諸天、諸龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽並其眷屬，為供養故，悉皆雲集。摩耶夫人威德殊勝，身諸毛孔咸放光明，普照三千大千世界無所障礙，一切光明悉皆不現，除滅一切眾生煩惱及惡道苦。是為菩薩將欲誕生第一神變。
「又，善男子！當爾之時，摩耶夫人腹中悉現三千世界一切形像，其百億閻浮提內，各有都邑，各有園林，名號不同，皆有摩耶夫人于中止住、天眾圍繞，悉為顯現菩薩將生不可思議神變之相。是為菩薩將欲誕生第二神變。
「又，善男子！摩耶夫人一切毛孔，皆現如來往昔修行菩薩道時，恭敬供養一切諸佛，及聞諸佛說法音聲。譬如明鏡及以水中，能現虛空日月、星宿、云雷等像；摩耶夫人身諸毛孔亦復如是，能現如來往昔因緣。是為菩薩將欲誕生第三神變。
「又，善男子！摩耶夫人身諸毛孔，一一皆現如來往修菩薩行時，所住世界，城邑聚落，山林河海，眾生劫數，值佛出世，入凈國
【現代漢語翻譯】 現代漢語譯本：菩薩證得法界真實智慧之光，一切菩薩獲得佛的自在受生、出家、成就正覺之光。這十種光明，普遍照耀無量眾生的心。 『善男子！摩耶夫人（Mayadevi，佛陀的生母）在畢洛叉樹（Pilu tree）下坐著的時候，又顯現菩薩將要誕生的十種神奇變化。哪十種呢？』 『善男子！菩薩將要誕生的時候，欲界諸天天子、天女，以及一切諸天、諸龍（Naga，蛇神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）和他們的眷屬，爲了供養的緣故，都聚集而來。摩耶夫人威德殊勝，身上所有毛孔都放出光明，普遍照耀三千大千世界，沒有阻礙，一切光明都隱沒不現，消滅一切眾生的煩惱和惡道之苦。這是菩薩將要誕生的第一種神奇變化。 『又，善男子！那時，摩耶夫人的腹中顯現三千世界的一切形象，在百億閻浮提（Jambudvipa，人所居住的南贍部洲）內，各有都城，各有園林，名稱不同，都有摩耶夫人在其中居住、天眾圍繞，都顯現菩薩將要誕生的不可思議的神奇變化之相。這是菩薩將要誕生的第二種神奇變化。 『又，善男子！摩耶夫人的一切毛孔，都顯現如來往昔修行菩薩道時，恭敬供養一切諸佛，以及聽聞諸佛說法音聲的情景。譬如明鏡和水中，能顯現虛空日月、星宿、云雷等景象；摩耶夫人的身上所有毛孔也像這樣，能顯現如來往昔的因緣。這是菩薩將要誕生的第三種神奇變化。 『又，善男子！摩耶夫人身上所有毛孔，一一都顯現如來往昔修行菩薩行時，所居住的世界，城邑聚落，山林河海，眾生劫數，值遇佛陀出世，進入清凈國土的情景。
【English Translation】 English version: The Bodhisattvas realize the light of true wisdom of the Dharma realm, and all Bodhisattvas obtain the light of the Buddha's free rebirth, renunciation, and attainment of perfect enlightenment. These ten lights universally illuminate the minds of countless sentient beings. 'Good man! When Mayadevi (Buddha's mother) was sitting under the Pilu tree, there appeared ten kinds of miraculous transformations indicating the Bodhisattva's impending birth. What are these ten?' 'Good man! When the Bodhisattva is about to be born, the heavenly sons and daughters of the desire realm, as well as all the gods, Nagas (serpent deities), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians with human bodies and horse heads), Mahoragas (great serpent deities), and their retinues, all gather for the sake of making offerings. Mayadevi's majestic virtue is extraordinary; all the pores of her body emit light, universally illuminating the three thousand great thousand worlds without obstruction. All other lights disappear, eliminating the afflictions and sufferings of evil paths for all sentient beings. This is the first miraculous transformation of the Bodhisattva's impending birth.' 'Furthermore, good man! At that time, all the forms of the three thousand worlds appear within Mayadevi's womb. Within the hundred billion Jambudvipas (the continent where humans reside), each has its own cities and gardens, with different names. In each of these, Mayadevi resides, surrounded by heavenly beings, all manifesting the inconceivable miraculous signs of the Bodhisattva's impending birth. This is the second miraculous transformation of the Bodhisattva's impending birth.' 'Furthermore, good man! All the pores of Mayadevi's body manifest the scenes of the Tathagata's past practice of the Bodhisattva path, respectfully making offerings to all Buddhas, and hearing the voices of the Buddhas expounding the Dharma. Just as a clear mirror or water can reflect the images of the sun, moon, stars, clouds, and thunder in the sky, so too do all the pores of Mayadevi's body manifest the Tathagata's past causes and conditions. This is the third miraculous transformation of the Bodhisattva's impending birth.' 'Furthermore, good man! Each and every pore of Mayadevi's body manifests the worlds, cities, villages, mountains, forests, rivers, and seas where the Tathagata resided during his past practice of the Bodhisattva path, the kalpas (eons) of sentient beings, the encounters with Buddhas appearing in the world, and the entry into pure lands.'
土，隨所受生，壽命長短，依善知識修行善法，於一切剎在在生處，摩耶夫人常為其母；如是一切，于毛孔中靡不皆現。是為菩薩將欲誕生第四神變。
「又，善男子！摩耶夫人一一毛孔，顯現如來往昔修行菩薩行時，隨所生處，色相形貌，衣服飲食，苦樂等事，一一普現，分明辨了。是為菩薩將欲誕生第五神變。
「又，善男子！摩耶夫人身諸毛孔，一一皆現世尊往昔修施行時，舍所難捨——頭目耳鼻，唇舌牙齒，身體手足，血肉筋骨，男女妻妾，城邑宮殿，衣服瓔珞，金銀寶貨。——如是一切內外諸物，亦見受者形貌、音聲及其處所。是為菩薩將欲誕生第六神變。
「又，善男子！摩耶夫人入此園時，其林普現過去所有一切諸佛入母胎時國土、園林、衣服、華鬘、涂香、末香、幡繒、幢蓋——一切眾寶莊嚴之事，妓樂歌詠上妙音聲，令諸眾生普得見聞。是為菩薩將誕生時第七神變。
「又，善男子！摩耶夫人入此園時，從其身出菩薩所住摩尼寶王宮殿、樓閣，超過一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽及諸人王之所住者，寶網覆上，妙香普熏，眾寶莊嚴，內外清凈，各各差別，不相雜亂，周匝遍滿嵐毗尼園。是為菩薩將誕生時第八神變。
「又，善男子
【現代漢語翻譯】 現代漢語譯本 『土地，隨著所受生的不同，壽命有長有短，依靠善知識修行善法，在一切佛土無論生在何處，摩耶夫人（Maya，佛陀的生母）常常是他們的母親；像這樣的一切，在毛孔中沒有不全部顯現的。這是菩薩將要誕生時的第四種神變。』 『又，善男子！摩耶夫人每一個毛孔，都顯現如來往昔修行菩薩道時，隨著所生之處，色相形貌，衣服飲食，苦樂等事，一一普遍顯現，分明辨別。這是菩薩將要誕生時的第五種神變。』 『又，善男子！摩耶夫人身上的每一個毛孔，都顯現世尊往昔修行佈施時，捨棄難以捨棄之物——頭目耳鼻，唇舌牙齒，身體手足，血肉筋骨，男女妻妾，城邑宮殿，衣服瓔珞，金銀寶貨。——像這樣的一切內外之物，也見到接受佈施者的形貌、聲音以及他們所在之處。這是菩薩將要誕生時的第六種神變。』 『又，善男子！摩耶夫人進入這個園林時，整個園林普遍顯現過去所有一切諸佛進入母胎時，國土、園林、衣服、花鬘、涂香、末香、幡繒、幢蓋——一切眾寶莊嚴之事，以及妓樂歌詠的美妙聲音，令一切眾生普遍得見得聞。這是菩薩將要誕生時的第七種神變。』 『又，善男子！摩耶夫人進入這個園林時，從她身上出現菩薩所居住的摩尼寶王宮殿、樓閣，超過一切天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）以及諸人王所居住的宮殿，寶網覆蓋其上，美妙的香氣普遍散發，各種珍寶莊嚴，內外清凈，各各不同，不相混雜，周遍充滿嵐毗尼園（Lumbini Garden）。這是菩薩將要誕生時的第八種神變。』 『又，善男子！』
【English Translation】 English version 'The earth, according to where they are born, has varying lifespans. Relying on good teachers to cultivate good practices, in all Buddha lands, wherever they are born, Maya (Buddha's mother) is always their mother; all of this is manifested in every pore. This is the fourth miraculous transformation of the Bodhisattva about to be born.' 'Furthermore, good man! From each pore of Maya's body, there appears the Tathagata's past practice of the Bodhisattva path, in every place he was born, his appearance, clothing, food, and experiences of suffering and joy, all clearly and distinctly manifested. This is the fifth miraculous transformation of the Bodhisattva about to be born.' 'Furthermore, good man! From each pore of Maya's body, there appears the World Honored One's past practice of giving, relinquishing what is difficult to relinquish—head, eyes, ears, nose, lips, tongue, teeth, body, hands, feet, blood, flesh, bones, men, women, wives, concubines, cities, palaces, clothing, necklaces, gold, silver, and precious goods. All such internal and external things, and also the appearance, voice, and location of the recipients are seen. This is the sixth miraculous transformation of the Bodhisattva about to be born.' 'Furthermore, good man! When Maya enters this garden, the entire garden manifests all the past Buddhas entering their mothers' wombs, their lands, gardens, clothing, flower garlands, scented ointments, powdered incense, banners, canopies—all the adornments of precious jewels, and the exquisite sounds of music and singing, allowing all beings to see and hear. This is the seventh miraculous transformation of the Bodhisattva about to be born.' 'Furthermore, good man! When Maya enters this garden, from her body emerges the palace and pavilions of the Bodhisattva, made of Mani jewels, surpassing all the dwellings of Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and all human kings. A net of jewels covers it, exquisite fragrance pervades, adorned with various treasures, pure inside and out, each distinct and not mixed, completely filling the Lumbini Garden. This is the eighth miraculous transformation of the Bodhisattva about to be born.' 'Furthermore, good man!'
！摩耶夫人入此園時，從其身出十不可說百千億那由他佛剎微塵數菩薩，其諸菩薩身形容貌、相好光明、進止威儀、神通眷屬，皆與毗盧遮那菩薩等無有異，悉共同時讚歎如來。是為菩薩將誕生時第九神變。
「又，善男子！摩耶夫人將欲誕生菩薩之時，忽于其前，從金剛際出大蓮華，名為：一切寶莊嚴藏。金剛為莖，眾寶為須，如意寶王以為其臺，有十佛剎微塵數葉，一切皆以摩尼所成寶網、寶蓋以覆其上。一切天王所共執持；一切龍王降注香雨；一切夜叉王恭敬圍繞，散諸天華；一切乾闥婆王出微妙音，歌贊菩薩往昔供養諸佛功德；一切阿修羅王舍憍慢心，稽首敬禮；一切迦樓羅王垂寶繒幡，遍滿虛空；一切緊那羅王歡喜瞻仰，歌詠贊嘆菩薩功德；一切摩睺羅伽王皆生歡喜，歌詠贊嘆，普雨一切寶莊嚴云。是為菩薩將誕生時第十神變。
「善男子！嵐毗尼園示現如是十種相已，然後菩薩其身誕生。如虛空中現凈日輪，如高山頂出於慶雲，如密雲中而耀電光，如夜闇中而然大炬；爾時，菩薩從母脅生，身相光明亦復如是。善男子！菩薩爾時，雖現初生，悉已了達一切諸法，如夢如幻，如影如像，無來無去，不生不滅。
「善男子！當我見佛於此四天下閻浮提內嵐毗尼園示現初生種種神變時，亦見
【現代漢語翻譯】 現代漢語譯本：當摩耶夫人進入這個園林時，從她身上出現了十不可說百千億那由他（極大的數量單位）佛剎微塵數（形容極多）的菩薩。這些菩薩的身形容貌、相好光明、舉止威儀、神通眷屬，都與毗盧遮那菩薩（釋迦牟尼佛的法身）相等，沒有絲毫差異，他們同時讚歎如來。這是菩薩即將誕生時的第九種神變。 現代漢語譯本：『又，善男子！當摩耶夫人將要誕生菩薩時，忽然在她面前，從金剛際（堅固不壞的境界）出現一朵大蓮花，名為：一切寶莊嚴藏。蓮花的莖是金剛所成，花須是各種珍寶，如意寶王作為蓮花臺，有十佛剎微塵數（形容極多）的花瓣，全部由摩尼寶珠構成，寶網、寶蓋覆蓋其上。一切天王共同執持；一切龍王降下香雨；一切夜叉王恭敬圍繞，散佈各種天花；一切乾闥婆王（天上的樂神）發出美妙的音樂，歌頌菩薩過去供養諸佛的功德；一切阿修羅王（好戰的神）捨棄驕慢之心，稽首敬禮；一切迦樓羅王（大鵬金翅鳥）垂掛寶繒幡，遍滿虛空；一切緊那羅王（天上的歌神）歡喜瞻仰，歌詠贊嘆菩薩的功德；一切摩睺羅伽王（大蟒神）都心生歡喜，歌詠贊嘆，普遍降下各種寶莊嚴云。這是菩薩即將誕生時的第十種神變。 現代漢語譯本：『善男子！嵐毗尼園（釋迦牟尼佛誕生地）顯現了這十種景象后，菩薩才降生。就像虛空中出現清凈的太陽，像高山頂上出現吉祥的雲彩，像密雲中閃耀的電光，像黑夜中點燃的巨大火炬；這時，菩薩從母親的脅下出生，身體的光明也是如此。善男子！菩薩那時，雖然顯現初生，卻已經完全明瞭一切諸法，如同夢幻、如同影子、如同影像，無來無去，不生不滅。 現代漢語譯本：『善男子！當我看到佛陀在這四天下（佛教宇宙觀中的四大洲）閻浮提（南贍部洲）內的嵐毗尼園顯現初生時的種種神變時，也看到了』
【English Translation】 English version: When Queen Māyā entered this garden, from her body emerged ten unspeakable hundreds of thousands of billions of nayutas (an extremely large number unit) of Bodhisattvas, as numerous as the dust particles of Buddha-lands. The forms, appearances, auspicious marks, radiance, deportment, majestic presence, and retinue of these Bodhisattvas were all equal to those of Vairocana Bodhisattva (the Dharmakaya of Shakyamuni Buddha), without any difference. They all simultaneously praised the Tathagata. This was the ninth miraculous transformation when the Bodhisattva was about to be born. English version: 'Furthermore, good man! When Queen Māyā was about to give birth to the Bodhisattva, suddenly in front of her, from the Vajra realm (the indestructible realm) emerged a great lotus flower, named: 'All Treasure Adornment Treasury'. The stem was made of Vajra, the stamens were of various treasures, the wish-fulfilling jewel king served as the lotus platform, and there were leaves as numerous as the dust particles of ten Buddha-lands, all made of Mani jewels, covered by jeweled nets and canopies. All the heavenly kings held it together; all the dragon kings poured down fragrant rain; all the Yaksha kings respectfully surrounded it, scattering various heavenly flowers; all the Gandharva kings (celestial musicians) produced subtle music, singing praises of the Bodhisattva's past merits of offering to the Buddhas; all the Asura kings (warrior gods) abandoned their arrogance and bowed in reverence; all the Garuda kings (great golden-winged birds) hung jeweled banners, filling the void; all the Kinnara kings (celestial singers) joyfully gazed upon it, singing and praising the Bodhisattva's merits; all the Mahoraga kings (great serpent gods) were filled with joy, singing and praising, universally raining down clouds of all treasure adornments. This was the tenth miraculous transformation when the Bodhisattva was about to be born.' English version: 'Good man! After the Lumbini Garden (the birthplace of Shakyamuni Buddha) manifested these ten signs, the Bodhisattva was then born. It was like the appearance of a pure sun in the empty sky, like the appearance of auspicious clouds on the top of a high mountain, like the flashing of lightning in dense clouds, like a great torch lit in the darkness of night; at that time, the Bodhisattva was born from his mother's side, and the radiance of his body was also like this. Good man! At that time, although the Bodhisattva appeared to be newly born, he had already fully understood all dharmas, like dreams, like illusions, like shadows, like images, without coming or going, without birth or death.' English version: 'Good man! When I saw the Buddha manifesting various miraculous transformations at his first birth in the Lumbini Garden within Jambudvipa (the southern continent) of this four-world system (in Buddhist cosmology), I also saw'
如來於三千大千世界百億四天下閻浮提內嵐毗尼園中示現初生種種神變；亦見三千大千世界一一塵中無量佛剎，亦見百佛世界、千佛世界乃至十方一切世界一一塵中無量佛剎，如是一切諸佛剎中，皆有如來示現受生種種神變。如是念念，常無間斷。」
時，善財童子白彼神言：「大天得此解脫，其已久如？」
答言：
「善男子！乃往古世，過億佛剎微塵數劫，復過是數。時，有世界名為：普寶，劫名：悅樂，八十那由他佛于中出現；其第一佛，名：自在功德幢，十號具足。彼世界中，有四天下，名：妙光莊嚴；其四天下閻浮提中，有一王都，名：須彌莊嚴幢；其中有王，名：寶焰眼；其王夫人，名曰：喜光。善男子！如此世界摩耶夫人，為毗盧遮那如來之母；彼世界中喜光夫人，為初佛母，亦復如是。
「善男子！其喜光夫人將欲誕生菩薩之時，與二十億那由他采女詣金華園；園中有樓，名：妙寶峰；其邊有樹，名：一切施。喜光夫人攀彼樹枝而生菩薩，諸天王眾各持香水共以洗沐。時，有乳母名為：凈光，侍立其側。既洗沐已，諸天王眾授與乳母。乳母敬受，生大歡喜，即得菩薩普眼三昧；得此三昧已，普見十方無量諸佛，復得菩薩於一切處示現受生自在解脫。如初受胎識，速疾無礙；
【現代漢語翻譯】 現代漢語譯本：如來在三千大千世界中，百億個四天下（四大洲）的閻浮提（南贍部洲）內的嵐毗尼園中，示現初生時的種種神變；也見到三千大千世界中，每一個微塵里都有無量佛剎（佛的國土），也見到百佛世界、千佛世界，乃至十方一切世界中，每一個微塵里都有無量佛剎，像這樣一切的佛剎中，都有如來示現受生時的種種神變。像這樣的念頭，常常沒有間斷。 當時，善財童子問那位神說：『大天得到這種解脫，已經多久了？』 神回答說： 『善男子！在很久遠的過去，經過了億佛剎微塵數劫，還超過這個數目。當時，有一個世界名為普寶，劫名為悅樂，有八十那由他（極大的數目）佛在那裡出現；其中第一位佛，名為自在功德幢，十號（如來的十種稱號）具足。那個世界中，有四天下，名為妙光莊嚴；那四天下的閻浮提中，有一個王都，名為須彌莊嚴幢；其中有一位國王，名為寶焰眼；他的王后，名為喜光。善男子！就像這個世界的摩耶夫人，是毗盧遮那如來的母親一樣；那個世界中的喜光夫人，也是第一位佛的母親，情況也是如此。 『善男子！當喜光夫人將要誕生菩薩的時候，她和二十億那由他采女一起去了金華園；園中有一座樓，名為妙寶峰；旁邊有一棵樹，名為一切施。喜光夫人攀著那棵樹枝生下了菩薩，諸天王們各自拿著香水一起為菩薩洗浴。當時，有一位乳母名為凈光，侍立在旁邊。洗浴完畢后，諸天王們把菩薩交給乳母。乳母恭敬地接受，生起極大的歡喜，立刻得到了菩薩普眼三昧（一種禪定境界）；得到這種三昧后，她普遍見到十方無量諸佛，又得到了菩薩在一切處示現受生的自在解脫。就像最初受胎時的意識一樣，迅速而沒有障礙；』
【English Translation】 English version: The Tathagata manifested various miraculous transformations at his first birth in the Lumbini Garden within Jambudvipa (the southern continent) of the hundred billion four continents (four major continents) in the three thousand great thousand worlds; he also saw countless Buddha-lands in each dust particle of the three thousand great thousand worlds, and also saw countless Buddha-lands in each dust particle of the hundred Buddha-worlds, the thousand Buddha-worlds, and even all the worlds in the ten directions. In all such Buddha-lands, the Tathagata manifests various miraculous transformations at his birth. Such thoughts are constant and uninterrupted. At that time, the youth Sudhana asked the deity, 'Great deity, how long have you attained this liberation?' The deity replied: 'Good man! In the ancient past, beyond the number of dust particles of countless Buddha-lands, and even beyond that number, there was a world named 'Universal Treasure,' and a kalpa (eon) named 'Joyful.' Eighty nayutas (a very large number) of Buddhas appeared there. The first Buddha was named 'Banner of Self-Existent Merit,' possessing all ten titles (of a Tathagata). In that world, there were four continents named 'Adornment of Wonderful Light'; in Jambudvipa of those four continents, there was a royal capital named 'Banner of Sumeru Adornment'; in it, there was a king named 'Jewel Flame Eye'; his queen was named 'Joyful Light.' Good man! Just as Queen Maya in this world is the mother of Vairochana Tathagata, so too was Queen Joyful Light in that world the mother of the first Buddha. 'Good man! When Queen Joyful Light was about to give birth to the Bodhisattva, she went to the Golden Flower Garden with twenty billion nayutas of palace maids. In the garden, there was a tower named 'Wonderful Treasure Peak'; beside it, there was a tree named 'All-Giving.' Queen Joyful Light, holding onto the branch of that tree, gave birth to the Bodhisattva. The heavenly kings each held fragrant water and together bathed the Bodhisattva. At that time, there was a wet nurse named 'Pure Light,' standing by her side. After the bathing, the heavenly kings handed the Bodhisattva to the wet nurse. The wet nurse respectfully received him, and great joy arose, and she immediately attained the Bodhisattva's Universal Eye Samadhi (a state of meditative concentration); having attained this samadhi, she universally saw countless Buddhas in the ten directions, and also attained the Bodhisattva's liberation of freely manifesting birth in all places. Just like the initial consciousness at conception, it was swift and unobstructed;'
得此解脫故，見一切佛乘本願力受生自在，亦復如是。善男子！于汝意云何？彼乳母者，豈異人乎？我身是也。我從是來，唸唸常見毗盧遮那佛示現菩薩受生海調伏眾生自在神力。如見毗盧遮那佛乘本願力，唸唸於此三千大千，乃至十方一切世界微塵之內，皆現菩薩受生神變；見一切佛悉亦如是，我皆恭敬承事供養，聽所說法，如說修行。」
時，嵐毗尼林神，欲重宣此解脫義，承佛神力，普觀十方而說頌言：
「佛子汝所問， 諸佛甚深境； 汝今應聽受， 我說其因緣。 過億剎塵劫， 有劫名悅樂； 八十那由他， 如來出興世。 最初如來號， 自在功德幢； 我在金華園， 見彼初生日。 我時為乳母， 智慧極聰利； 諸天授與我， 菩薩金色身。 我時疾捧持， 諦觀不見頂， 身相皆圓滿， 一一無邊際。 離垢清凈身， 相好以莊嚴， 譬如妙寶像， 見已自欣慶。 思惟彼功德， 疾增眾福海； 見此神通事， 發大菩提心。 專求佛功德， 增廣諸大愿， 嚴凈一切剎， 滅除三惡道。 普於十方土， 供養無數佛， 修行本誓願， 救脫眾生苦。 我于彼佛所， 聞法得解脫， 億剎微塵數，
【現代漢語翻譯】 現代漢語譯本 因為獲得了這種解脫，我看到一切佛陀都憑藉本願的力量自在地受生，我也是如此。善男子！你認為如何？那位乳母難道是別人嗎？她就是我。我從那時起，唸唸都常見到毗盧遮那佛（Vairocana Buddha）示現菩薩受生，以其自在的神力調伏眾生。就像我見到毗盧遮那佛憑藉本願力，唸唸在此三千大千世界，乃至十方一切世界微塵之中，都示現菩薩受生的神變一樣；我見到一切佛陀也都是如此，我都恭敬地承事供養他們，聽他們所說的法，並按照所說的去修行。 當時，嵐毗尼林神（Lumbini Forest Goddess）想要再次宣說這種解脫的意義，她承蒙佛陀的神力，普觀十方而說偈頌： 『佛子你所問的，是諸佛甚深的境界；你現在應當聽受，我來說明其中的因緣。 在過去億萬剎土微塵數劫之前，有一個劫叫做悅樂；那時有八十那由他（nayuta，數量單位，意為億）位如來出世。 最初的如來，名號為自在功德幢（Free Merit Banner）；我在金華園，見到他初生的時刻。 我當時是乳母，智慧極其聰敏銳利；諸天將菩薩金色的身體交給我。 我當時迅速地捧著他，仔細觀察卻看不到他的頭頂，他的身相都圓滿，每一個都無邊無際。 他那遠離垢染清凈的身體，以種種相好莊嚴，就像美妙的寶像一樣，我見到后自己感到欣喜慶幸。 我思惟他的功德，迅速增長了無量的福德；見到這種神通之事，我發起了廣大的菩提心。 我專心尋求佛陀的功德，增長了各種大愿，莊嚴清凈一切剎土，滅除三惡道。 我普遍在十方國土，供養無數的佛陀，修行我原本的誓願，救脫眾生的痛苦。 我在那些佛陀那裡，聽聞佛法而得到解脫，經歷了億萬剎土微塵數劫。
【English Translation】 English version Having attained this liberation, I see all Buddhas freely taking birth through the power of their original vows, and so it is with me as well. Good man! What do you think? Was that wet nurse someone else? It was me. From that time on, in every moment, I have always seen Vairocana Buddha manifesting the birth of Bodhisattvas, subduing sentient beings with his free and divine power. Just as I see Vairocana Buddha, through the power of his original vows, manifesting the divine transformations of Bodhisattva births in every moment within this three thousand great thousand world, and even within the dust motes of all worlds in the ten directions; I see all Buddhas doing the same, and I respectfully serve and make offerings to them, listen to the Dharma they preach, and practice according to what they say. At that time, the Lumbini Forest Goddess, wishing to further proclaim the meaning of this liberation, empowered by the Buddha's divine power, gazed upon the ten directions and spoke in verse: 'Child of the Buddha, what you ask about is the profound realm of all Buddhas; you should now listen and receive, and I will explain the causes and conditions. In the past, countless kalpas (aeons) like the dust of billions of lands ago, there was a kalpa called Joyful; at that time, eighty nayutas (a unit of large number) of Tathagatas (Buddhas) appeared in the world. The first Tathagata was named Free Merit Banner; I saw him at the moment of his birth in the Golden Flower Garden. At that time, I was the wet nurse, and my wisdom was extremely sharp and intelligent; the devas (gods) handed the golden body of the Bodhisattva to me. At that time, I quickly held him, and upon careful observation, I could not see the top of his head, his physical form was complete, each one was boundless. His body, free from defilement and pure, was adorned with excellent marks and characteristics, like a wonderful jeweled image, and upon seeing it, I felt joy and happiness. Reflecting on his merits, I quickly increased my immeasurable ocean of blessings; seeing this miraculous event, I generated the great Bodhi mind. I focused on seeking the merits of the Buddha, increased my great vows, adorned and purified all lands, and eliminated the three evil paths. I universally made offerings to countless Buddhas in the lands of the ten directions, practiced my original vows, and rescued sentient beings from suffering. From those Buddhas, I heard the Dharma and attained liberation, having passed through countless kalpas like the dust of billions of lands.'
無量劫修行。 劫中所有佛， 我悉曾供養， 護持其正法， 凈此解脫海。 億剎微塵數， 過去十力尊， 盡持其法輪， 增明此解脫。 我於一念頃， 見此剎塵中， 一一有如來， 所凈諸剎海。 剎內悉有佛， 園中示誕生， 各現不思議， 廣大神通力。 或見不思議， 億剎諸菩薩， 住于天宮上， 將證佛菩提。 無量剎海中， 諸佛現受生， 說法眾圍繞， 於此我皆見。 一念見億剎， 微塵數菩薩， 出家趣道場， 示現佛境界。 我見剎塵內， 無量佛成道， 各現諸方便， 度脫苦眾生。 一一微塵中， 諸佛轉法輪， 悉以無盡音， 普雨甘露法。 億剎微塵數， 一一剎塵內， 悉見於如來， 示現般涅槃。 如是無量剎， 如來示誕生； 而我悉分身， 現前興供養。 不思議剎海， 無量趣差別； 我悉現其前， 雨于大法雨。 佛子我知此， 難思解脫門， 無量億劫中， 稱揚不可盡。
「善男子！我唯知此菩薩于無量劫遍一切處示現受生自在解脫。如諸菩薩摩訶薩，能以一念為諸劫藏，觀一切法，以善方便而現受生；周遍供養一切諸佛，究竟通達一切
【現代漢語翻譯】 現代漢語譯本 我于無量劫以來修行。 在這些劫中，所有的佛（Buddha），我都曾供養過， 護持他們的正法（Dharma），以此凈化這解脫之海。 過去有如億剎微塵數（a number like the dust of countless lands）的十力尊（Dasabala，佛的十種力量）， 我盡力持守他們的法輪（Dharmachakra，佛法之輪），增進這解脫的明晰。 我於一念之間，見到這剎土微塵中， 每一微塵都有如來（Tathagata，佛的稱號），他們所凈化的諸剎土之海。 剎土內都有佛，在園中示現誕生， 各自展現不可思議的廣大神通力。 或者見到不可思議的，億剎諸菩薩（Bodhisattva，追求覺悟的修行者）， 住在天宮之上，將要證得佛菩提（Bodhi，覺悟）。 在無量剎土之海中，諸佛示現受生， 說法時眾生圍繞，這一切我都看見。 一念之間見到億剎，微塵數菩薩， 出家走向道場（Bodhimanda，覺悟之地），示現佛的境界。 我見到剎土微塵內，無量佛成就佛道， 各自展現各種方便法門，度脫受苦的眾生。 在每一微塵中，諸佛轉法輪， 都以無盡的音聲，普降甘露法雨。 億剎微塵數，在每一剎土微塵內， 都見到如來，示現般涅槃（Parinirvana，佛的最終寂滅）。 像這樣無量的剎土，如來示現誕生； 而我則分身，在他們面前興起供養。 不可思議的剎土之海，有無量趣（Gati，眾生輪迴的去處）的差別； 我都出現在他們面前，降下大法雨。 佛子，我知道這難以思議的解脫之門， 即使在無量億劫中，也無法稱揚盡。 『善男子！我只知道這位菩薩在無量劫中，遍一切處示現受生自在的解脫。如同諸菩薩摩訶薩（Mahasattva，偉大的菩薩），能以一念作為諸劫的藏，觀察一切法，以善巧方便而示現受生；周遍供養一切諸佛，究竟通達一切』
【English Translation】 English version I have cultivated for immeasurable kalpas (aeons). In these kalpas, all the Buddhas, I have offered to them all, Protecting their Dharma, purifying this sea of liberation. There were past Ten-Powered Ones (Dasabala, ten powers of a Buddha) as numerous as the dust of billions of lands, I have upheld their Dharma wheels (Dharmachakra, the wheel of Dharma) to the best of my ability, increasing the clarity of this liberation. In a single moment, I see in this dust of lands, Each dust particle has a Tathagata (a title of Buddha), and the seas of lands they have purified. Within the lands, there are Buddhas, showing their birth in gardens, Each manifesting inconceivable, vast spiritual powers. Or I see inconceivable, billions of Bodhisattvas (a being on the path to Buddhahood), Dwelling in heavenly palaces, about to attain Buddha's Bodhi (enlightenment). In the immeasurable seas of lands, Buddhas manifest their births, Surrounded by beings listening to their teachings, all of which I see. In a single moment, I see billions of lands, Bodhisattvas as numerous as dust particles, Leaving home and going to the Bodhimanda (place of enlightenment), manifesting the realm of the Buddha. I see within the dust of lands, countless Buddhas attaining Buddhahood, Each manifesting various skillful means, liberating suffering beings. In each dust particle, Buddhas turn the Dharma wheel, All with endless sounds, universally raining down the nectar of Dharma. Billions of lands, as numerous as dust particles, within each dust particle, I see the Tathagatas, manifesting Parinirvana (final passing away of a Buddha). Like this, in immeasurable lands, the Tathagatas manifest their births; And I, in my divided bodies, appear before them to make offerings. Inconceivable seas of lands, with immeasurable differences in Gati (realms of rebirth); I appear before them all, raining down the great Dharma rain. Children of the Buddha, I know this inconceivable gate of liberation, Even in immeasurable billions of kalpas, it cannot be fully praised. 'Good man! I only know that this Bodhisattva manifests the liberation of freely taking birth in all places throughout immeasurable kalpas. Like the Bodhisattva Mahasattvas (great Bodhisattvas), who can use a single thought as a storehouse of kalpas, observe all dharmas, and manifest birth with skillful means; universally making offerings to all Buddhas, and ultimately understanding all.'
佛法；於一切趣皆現受生，一切佛前坐蓮華座；知諸眾生應可度時，為現受生方便調伏；於一切剎現諸神變，猶如影像悉現其前。我當云何能知能說彼功德行？
「善男子！此迦毗羅城，有釋種女，名曰：瞿波。汝詣彼問：菩薩云何于生死中教化眾生？」
時，善財童子頂禮其足，繞無數匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第七十四 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十五
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十六
爾時，善財童子向迦毗羅城，思惟修習受生解脫，增長廣大，憶念不捨。
漸次遊行，至菩薩集會普現法界光明講堂，其中有神，號：無憂德，與一萬主宮殿神俱，來迎善財，作如是言：
「善來丈夫！有大智慧，有大勇猛，能修菩薩不可思議自在解脫，心恒不捨廣大誓願，善能觀察諸法境界；安住法城，入于無量諸方便門，成就如來功德大海；得妙辯才，善調眾生，獲聖智身，恒順修行，知諸眾生心行差別，令其歡喜趣向佛道。
「我觀仁者修諸妙行心無暫懈，威儀所行悉皆清凈，汝當不久得諸如來清凈莊嚴無上三業，以諸相好莊嚴其身，以十力智瑩飾其心，
【現代漢語翻譯】 現代漢語譯本：佛法（Buddha Dharma）的體現是：在所有輪迴中都示現受生，在所有佛陀面前都坐于蓮花座上；當知道眾生可以被度化時，就示現受生，方便調伏他們；在所有剎土都示現各種神通變化，如同影像一般顯現在他們面前。我怎麼能夠知道和述說這些功德和修行呢？ 『善男子！』，這裡有一個迦毗羅城（Kapilavastu），那裡有一位釋迦族（Shakya）的女子，名叫瞿波（Gopa）。你到她那裡去問：菩薩是如何在生死輪迴中教化眾生的？』 當時，善財童子（Sudhana）頂禮瞿波的腳，繞了無數圈，恭敬地瞻仰她，然後告辭離去。 《大方廣佛華嚴經》卷第七十四 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第七十五 于闐國（Khotan）三藏實叉難陀（Sikshananda）奉旨翻譯 入法界品第三十九之十六 當時，善財童子向迦毗羅城走去，思惟修習受生解脫，增長廣大，憶念不捨。 逐漸地，到達菩薩普現法界光明講堂，其中有一位神，名為無憂德（Anokadukha），與一萬位主宮殿的神一起，前來迎接善財，並說道： 『善來丈夫！你具有大智慧，具有大勇猛，能夠修習菩薩不可思議的自在解脫，心中恒常不捨廣大的誓願，善於觀察諸法的境界；安住在法城中，進入無量諸方便之門，成就如來的功德大海；獲得巧妙的辯才，善於調伏眾生，獲得聖智之身，恒常順應修行，知道眾生心行的差別，使他們歡喜地趨向佛道。 『我看到你修習各種妙行，心中沒有絲毫懈怠，威儀所行都非常清凈，你不久將獲得諸如來清凈莊嚴的無上三業，以各種相好莊嚴你的身體，以十力智來裝飾你的心。』
【English Translation】 English version: The Dharma (Buddha Dharma) manifests by: appearing in all realms of existence, sitting on a lotus seat before all Buddhas; when knowing beings can be liberated, appearing in births to conveniently tame them; manifesting various miraculous transformations in all lands, appearing before them like reflections. How can I know and speak of these merits and practices? 'Good man!', there is a city called Kapilavastu, where there is a Shakya woman named Gopa. Go to her and ask: 'How does a Bodhisattva teach beings in the cycle of birth and death?' At that time, Sudhana bowed at Gopa's feet, circled her countless times, respectfully gazed at her, and then took his leave. The Avatamsaka Sutra, Volume 74 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 75 Translated by Sikshananda of Khotan under Imperial Decree Chapter 39, Part 16: Entering the Dharma Realm At that time, Sudhana was heading towards Kapilavastu, contemplating and practicing the liberation of birth, growing vast, and not abandoning his mindfulness. Gradually, he arrived at the Bodhisattva's universally manifesting Dharma realm light lecture hall, where there was a deity named Anokadukha, who, along with ten thousand palace-ruling deities, came to greet Sudhana, saying: 'Welcome, good man! You possess great wisdom, great courage, and are able to practice the Bodhisattva's inconceivable liberation, constantly upholding vast vows in your heart, skillfully observing the realms of all dharmas; dwelling in the city of Dharma, entering the immeasurable gates of skillful means, accomplishing the ocean of Tathagata's merits; obtaining skillful eloquence, skillfully taming beings, obtaining the body of sacred wisdom, constantly conforming to practice, knowing the differences in beings' minds and actions, causing them to joyfully move towards the path of Buddhahood. 'I see that you practice various wonderful practices without the slightest懈怠(xie dai, laxity), your demeanor and actions are all very pure, you will soon obtain the unsurpassed three karmas of the Tathagatas' pure adornments, adorning your body with various marks and characteristics, and embellishing your mind with the ten powers of wisdom.'
游諸世間。我觀仁者勇猛精進而無有比，不久當得普見三世一切諸佛聽受其法，不久當得一切菩薩禪定解脫諸三昧樂，不久當入諸佛如來甚深解脫。何以故？見善知識親近供養，聽受其教，憶念修行，不懈不退，無憂無悔，無有障礙，魔及魔民不能為難，不久當成無上果故。」
善財童子言：
「聖者！如向所說，愿我皆得。聖者！我願一切眾生，息諸熱惱，離諸惡業，生諸安樂，修諸凈行。聖者！一切眾生，起諸煩惱，造諸惡業，墮諸惡趣，若身若心恒受楚毒，菩薩見已心生憂惱。聖者！譬如有人，唯有一子，愛念情至，忽見被人割截肢體，其心痛切不能自安。菩薩摩訶薩亦復如是，見諸眾生以煩惱業墮三惡趣受種種苦，心大憂惱。若見眾生起身、語、意三種善業，生天人趣受身心樂，菩薩爾時生大歡喜。何以故？菩薩不自為故求一切智，不貪生死諸欲快樂，不隨想倒、見倒、心倒、諸結、隨眠、愛見力轉，不起眾生種種樂想，亦不味著諸禪定樂，非有障礙、疲厭、退轉住于生死。但見眾生於諸有中，具受無量種種諸苦，起大悲心，以大願力而普攝取。悲願力故，修菩薩行，為斷一切眾生煩惱，為求如來一切智智，為供養一切諸佛如來，為嚴凈一切廣大國土，為凈治一切眾生樂欲及其所有身心諸行，于
【現代漢語翻譯】 現代漢語譯本：在世間遊歷。我看到您如此勇猛精進，無人能比，不久您將能普遍見到三世一切諸佛，聽受他們的教法，不久將能獲得一切菩薩的禪定解脫和各種三昧之樂，不久將能進入諸佛如來甚深的解脫境界。這是為什麼呢？因為您親近供養善知識，聽受他們的教誨，憶念修行，不懈怠不退縮，沒有憂愁沒有後悔，沒有障礙，魔及其眷屬不能為難您，不久將成就無上果位。」 善財童子說： 『聖者！正如您所說，我希望都能得到。聖者！我希望一切眾生，止息各種熱惱，遠離各種惡業，產生各種安樂，修習各種清凈的行為。聖者！一切眾生，生起各種煩惱，造作各種惡業，墮入各種惡道，無論是身體還是心靈都恒常遭受痛苦，菩薩看到後心中會感到憂愁煩惱。聖者！譬如有人，只有一個兒子，愛念至深，忽然看到兒子被人割斷肢體，他的內心會感到痛苦難安。菩薩摩訶薩也是如此，看到眾生因為煩惱和惡業墮入三惡道遭受各種痛苦，心中會感到極大的憂愁煩惱。如果看到眾生修習身、語、意三種善業，生到天人道享受身心快樂，菩薩那時會感到非常歡喜。這是為什麼呢？菩薩不是爲了自己而求一切智慧，不貪戀生死中的各種慾望和快樂，不隨順顛倒的妄想、錯誤的見解、迷惑的心念、各種煩惱、隨眠的習氣、愛慾和見解的力量而轉動，不生起眾生種種快樂的想法，也不貪戀各種禪定的快樂，不會因為有障礙、疲倦、退縮而停留在生死輪迴中。只是看到眾生在各種存在中，承受著無量無邊的各種痛苦，生起大悲心，以大願力普遍攝取他們。因為悲願的力量，修習菩薩的行持，爲了斷除一切眾生的煩惱，爲了求得如來的一切智慧，爲了供養一切諸佛如來，爲了莊嚴清凈一切廣大的國土，爲了凈化一切眾生的喜好以及他們所有的身心行為，于』
【English Translation】 English version: Wandering through the worlds. I see that you, benevolent one, are so courageous and diligent, without equal. Before long, you will be able to universally see all the Buddhas of the three times, listen to and receive their teachings. Before long, you will be able to attain all the meditative liberations and the bliss of various samadhis of all Bodhisattvas. Before long, you will be able to enter the profound liberation of all Buddhas and Tathagatas. Why is this so? Because you have drawn near to and made offerings to good teachers, listened to and received their teachings, remembered and practiced them, without laziness or regression, without worry or regret, without obstacles. Mara and his minions cannot trouble you, and before long, you will achieve the unsurpassed fruit.」 Sudhana said: 『Venerable one! As you have said, I wish to attain all of these. Venerable one! I wish that all sentient beings may cease all their torments, depart from all evil deeds, generate all happiness, and cultivate all pure practices. Venerable one! All sentient beings, arising with various afflictions, creating various evil deeds, falling into various evil realms, constantly suffering torment in both body and mind, when a Bodhisattva sees this, their heart feels sorrow and distress. Venerable one! For example, if a person has only one child, whom they love dearly, and suddenly sees that child』s limbs being cut off, their heart would be in pain and unable to find peace. The Bodhisattva Mahasattva is also like this, seeing sentient beings fall into the three evil realms due to afflictions and evil deeds, suffering various pains, their heart feels great sorrow and distress. If they see sentient beings cultivating the three good deeds of body, speech, and mind, being born in the heavens and human realms, enjoying happiness in body and mind, the Bodhisattva at that time feels great joy. Why is this so? The Bodhisattva does not seek all wisdom for their own sake, does not crave the various desires and pleasures of birth and death, does not follow inverted thoughts, wrong views, deluded minds, various afflictions, latent tendencies, the power of attachment and views, does not give rise to various thoughts of pleasure for sentient beings, nor does they crave the pleasures of various meditations, and does not remain in birth and death due to obstacles, weariness, or regression. They only see sentient beings in various existences, enduring immeasurable various sufferings, and give rise to great compassion, universally embracing them with great vows. Because of the power of compassion and vows, they cultivate the practices of a Bodhisattva, in order to cut off the afflictions of all sentient beings, in order to seek the all-knowing wisdom of the Tathagata, in order to make offerings to all Buddhas and Tathagatas, in order to adorn and purify all vast lands, in order to purify the desires of all sentient beings and all their bodily and mental actions, in』
生死中無有疲厭。
「聖者！菩薩摩訶薩于諸眾生，為莊嚴，令生人天富貴樂故；為父母，為其安立菩提心故；為養育，令其成就菩薩道故；為衛護，令其遠離三惡道故；為船師，令其得度生死海故；為歸依，令舍諸魔煩惱怖故；為究竟，令其永得清涼樂故；為津濟，令入一切諸佛海故；為導師，令至一切法寶洲故；為妙華，開敷諸佛功德心故；為嚴具，常放福德智慧光故；為可樂，凡有所作悉端嚴故；為可尊，遠離一切諸惡業故；為普賢，具足一切端嚴身故；為大明，常放智慧凈光明故；為大云，常雨一切甘露法故。聖者！菩薩如是修諸行時，令一切眾生皆生愛樂、具足法樂。」
爾時，善財童子將升法堂，其無憂德及諸神眾，以出過諸天上妙華鬘、涂香、末香，及以種種寶莊嚴具，散善財上，而說頌言：
「汝今出世間， 為世大明燈， 普為諸眾生， 勤求無上覺。 無量億千劫， 難可得見汝； 功德日今出， 滅除諸世闇。 汝見諸眾生， 顛倒惑所覆， 而興大悲意， 求證無師道。 汝以清凈心， 尋求佛菩提， 承事善知識， 不自惜身命。 汝于諸世間， 無依無所著， 其心普無礙， 清凈如虛空。 汝修菩提行， 功德悉圓滿，
【現代漢語翻譯】 現代漢語譯本 在生死輪迴中沒有疲憊和厭倦。 『聖者！菩薩摩訶薩對於一切眾生，是他們的莊嚴，爲了讓他們獲得人天富貴之樂；是他們的父母，爲了讓他們安立菩提心；是他們的養育者，爲了讓他們成就菩薩道；是他們的衛護者，爲了讓他們遠離三惡道；是他們的船師，爲了讓他們得度生死苦海；是他們的歸依處，爲了讓他們舍離一切魔的煩惱和怖畏；是他們的究竟，爲了讓他們永遠獲得清涼的快樂；是他們的津濟者，爲了讓他們進入一切諸佛的法海；是他們的導師，爲了讓他們到達一切法寶的洲渚；是他們的妙華，爲了開敷諸佛的功德之心；是他們的嚴具，爲了常放福德智慧之光；是他們所喜愛的，凡有所作都端正莊嚴；是他們所尊敬的，遠離一切諸惡業；是他們的普賢，具足一切端嚴之身；是他們的大明，常放智慧清凈光明；是他們的大云，常降一切甘露之法。聖者！菩薩這樣修行時，令一切眾生都生起愛樂之心，具足法樂。』 這時，善財童子將要登上法堂，無憂德（菩薩名）以及諸神眾，用勝過天上美妙的花鬘、涂香、末香，以及種種寶莊嚴具，散在善財童子身上，並說頌道： 『你今出世間，為世間大明燈，普遍爲了諸眾生，勤求無上覺悟。 無量億千劫，難以得見你；功德之日今已出，滅除一切世間黑暗。 你見諸眾生，被顛倒迷惑所覆蓋，而興起大悲之心，求證無師之道的智慧。 你以清凈之心，尋求佛的菩提，承事善知識，不吝惜自己的身命。 你于諸世間，無所依無所執著，其心普遍無礙，清凈如虛空。 你修菩提之行，功德都圓滿，
【English Translation】 English version There is no weariness or aversion in the cycle of birth and death. 'Holy One! The Bodhisattva Mahasattva, for all sentient beings, is their adornment, to cause them to be born with the riches and pleasures of humans and gods; is their parent, to establish them in the Bodhi mind; is their nurturer, to cause them to accomplish the Bodhisattva path; is their protector, to cause them to be far from the three evil paths; is their boatman, to cause them to cross the sea of birth and death; is their refuge, to cause them to abandon all the afflictions and fears of demons; is their ultimate, to cause them to forever obtain cool joy; is their ferryman, to cause them to enter the ocean of all Buddhas; is their guide, to cause them to reach the island of all Dharma treasures; is their wonderful flower, to open the mind of the merits of all Buddhas; is their adornment, to constantly emit the light of blessings and wisdom; is their delight, all that they do is upright and dignified; is their venerable one, far from all evil deeds; is their Samantabhadra (Universal Worthy), possessing all dignified bodies; is their great light, constantly emitting the pure light of wisdom; is their great cloud, constantly raining down all the nectar of Dharma. Holy One! When the Bodhisattva cultivates these practices, they cause all sentient beings to generate love and joy, and to be filled with the joy of the Dharma.' At that time, when Sudhana (a seeker of enlightenment) was about to ascend the Dharma hall, Wu You De (a Bodhisattva's name) and the assembly of gods, with flower garlands, scented ointments, powdered incense, and various precious ornaments that surpassed the celestial ones, scattered them upon Sudhana, and spoke in verses: 'You now appear in the world, as a great lamp for the world, universally for all sentient beings, diligently seeking the unsurpassed enlightenment. For countless billions of kalpas, it is difficult to see you; the sun of merit now rises, eliminating all the darkness of the world. You see all sentient beings, covered by delusion and confusion, and thus arouse great compassion, seeking to realize the wisdom of the uninstructed path. With a pure mind, you seek the Bodhi of the Buddha, serving good teachers, not sparing your own life. In all the worlds, you are without reliance or attachment, your mind is universally unobstructed, pure like the void. You cultivate the Bodhi path, your merits are all complete,
放大智慧光， 普照一切世。 汝不離世間， 亦不著於世， 行世無障礙， 如風游虛空。 譬如火災起， 一切無能滅； 汝修菩提行， 精進火亦然。 勇猛大精進， 堅固不可動， 金剛慧師子， 遊行無所畏。 一切法界中， 所有諸剎海， 汝悉能往詣， 親近善知識。」
爾時，無憂德神說此頌已，為愛樂法故，隨逐善財，恒不捨離。
爾時，善財童子入普現法界光明講堂，周遍推求彼釋氏女，見在堂內，坐寶蓮華師子之座，八萬四千采女所共圍繞。是諸采女，靡不皆從王種中生，悉於過去修菩薩行同種善根，佈施、愛語普攝眾生；已能明見一切智境，已共修集佛菩提行；恒住正定，常游大悲，普攝眾生猶如一子；慈心具足，眷屬清凈；已於過去成就菩薩不可思議善巧方便，皆于阿耨多羅三藐三菩提得不退轉，具足菩薩諸波羅蜜；離諸取著，不樂生死；雖行諸有，心常清凈，恒勤觀察一切智道；離障蓋網，超諸著處，從於法身而示化形；生普賢行，長菩薩力，智日慧燈悉已圓滿。
爾時，善財童子詣彼釋女瞿波之所，頂禮其足，合掌而住，作如是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何于生死中，而不為生死過患所染？
【現代漢語翻譯】 現代漢語譯本 放大智慧的光芒，普遍照耀一切世界。 你雖然身處世間，卻不執著於世間。 在世間行走沒有障礙，如同風在虛空中自由飄蕩。 譬如火災發生，一切都無法將其熄滅； 你修習菩提之道，精進的火焰也是如此。 以勇猛的大精進，堅定不可動搖， 如同金剛般智慧的獅子，無所畏懼。 在一切法界中，所有諸佛剎土的海洋， 你都能前往，親近善知識。
這時，無憂德神說完這首偈頌后，爲了愛樂佛法，就跟隨善財童子，始終不離左右。
這時，善財童子進入普現法界光明講堂，四處尋找那位釋氏女（釋迦牟尼的族女），看見她在講堂內，坐在寶蓮花獅子座上，被八萬四千位采女圍繞著。這些采女，沒有一個不是從王族中出生的，她們都在過去修習菩薩行，共同種下善根，以佈施和愛語普遍攝受眾生；已經能夠明見一切智的境界，已經共同修集佛菩提的修行；恒常安住于正定，常常游于大悲之中，普遍攝受眾生如同對待自己的孩子一樣；慈悲心具足，眷屬清凈；已經在過去成就了菩薩不可思議的善巧方便，都在阿耨多羅三藐三菩提（無上正等正覺）中得到不退轉，具足菩薩的各種波羅蜜（到達彼岸的方法）；遠離各種執著，不貪戀生死；雖然在各種有（存在）中行走，內心卻常常清凈，恒常勤奮地觀察一切智之道；遠離障礙和覆蓋，超越各種執著之處，從法身（佛的真身）而示現化身；生起普賢菩薩的行愿，增長菩薩的力量，智慧的太陽和慧燈都已經圓滿。
這時，善財童子來到那位釋女瞿波（釋迦族女名）的面前，頂禮她的雙足，合掌而立，這樣說道：『聖者！我早已發起了阿耨多羅三藐三菩提心，但是還不知道菩薩如何在生死輪迴中，而不被生死的過患所污染？』
【English Translation】 English version Radiate the light of wisdom, illuminating all worlds universally. Though you are in the world, you are not attached to it. Walking in the world without obstruction, like the wind roaming in the void. Just as when a fire arises, nothing can extinguish it; Your practice of the Bodhi path, the fire of diligence is also like that. With courageous great diligence, firm and unshakeable, Like a diamond-wisdom lion, fearless. In all the realms of Dharma, all the oceans of Buddha lands, You are able to go to all of them, drawing near to good teachers.
At that time, the Deva Worry-Free Virtue, having spoken this verse, followed Sudhana out of love for the Dharma, never leaving him.
At that time, Sudhana entered the Hall of Light of the Universal Manifestation of the Dharma Realm, and searched everywhere for that Shakya maiden (a woman of the Shakya clan). He saw her within the hall, seated on a jeweled lotus lion throne, surrounded by eighty-four thousand palace women. These palace women, without exception, were all born from royal lineages, and in the past, they had all cultivated the Bodhisattva path, planting the same roots of goodness, universally embracing sentient beings with generosity and loving speech; they were already able to clearly see the realm of all-knowing wisdom, and had already jointly cultivated the practice of Buddha's Bodhi; they constantly abide in right concentration, often roam in great compassion, universally embracing sentient beings as if they were their own children; their hearts were full of compassion, their retinues were pure; in the past, they had already achieved the inconceivable skillful means of Bodhisattvas, and had all attained non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), possessing all the Paramitas (perfections) of Bodhisattvas; they were detached from all attachments, not delighting in birth and death; though they walked in all existences, their minds were always pure, constantly and diligently observing the path of all-knowing wisdom; they were free from the nets of obstacles and coverings, transcending all places of attachment, manifesting forms from the Dharmakaya (the body of Dharma); they gave rise to the practices of Samantabhadra, increased the power of Bodhisattvas, and the sun of wisdom and the lamp of wisdom were all perfected.
At that time, Sudhana went to the place of that Shakya maiden, Gopa (name of a Shakya woman), bowed at her feet, joined his palms, and stood there, saying: 'Holy One! I have already generated the mind for Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva, in the cycle of birth and death, is not defiled by the faults of birth and death?'
了法自性，而不住聲聞、辟支佛地？具足佛法，而修菩薩行？住菩薩地，而入佛境界？超過世間，而於世受生？成就法身，而示現無邊種種色身？證無相法，而為眾生示現諸相？知法無說，而廣為眾生演說諸法？知眾生空，而恒不捨化眾生事？雖知諸佛不生不滅，而勤供養無有退轉？雖知諸法無業無報，而修諸善行恒不止息？」
時，瞿波女告善財言：
「善哉善哉！善男子！汝今能問菩薩摩訶薩如是行法，修習普賢諸行愿者能如是問。諦聽諦聽！善思念之！我當承佛神力，為汝宣說。
「善男子！若諸菩薩成就十法，則能圓滿因陀羅網普智光明菩薩之行。何等為十？所謂：依善知識故，得廣大勝解故，得清凈欲樂故，集一切福智故，于諸佛所聽聞法故，心恒不捨三世佛故，同於一切菩薩行故，一切如來所護念故，大悲妙愿皆清凈故，能以智力普斷一切諸生死故。是為十。若諸菩薩成就此法，則能圓滿因陀羅網普智光明菩薩之行。
「佛子！若菩薩親近善知識，則能精進不退修習出生無盡佛法。佛子！菩薩以十種法，承事善知識。何等為十？所謂：于自身命無所顧惜，於世樂具心不貪求，知一切法性皆平等，永不退舍一切智愿，觀察一切法界實相，心恒舍離一切有海，知法如空心無所依，成
【現代漢語翻譯】 現代漢語譯本 『通達諸法自性，卻不住于聲聞（聽聞佛法而悟道者）、辟支佛（無師自悟者）的境界？具足佛的教法，卻修菩薩的行持？安住于菩薩的地位，卻進入佛的境界？超越世間，卻在世間受生？成就法身（佛的真身），卻示現無邊種種的色身（佛為度化眾生而顯現的各種形象）？證悟無相之法，卻為眾生示現各種相？明知法不可說，卻為眾生廣說諸法？明知眾生本空，卻恒常不捨度化眾生的事業？雖知諸佛不生不滅，卻勤加供養，永不退轉？雖知諸法無業無報，卻修諸善行，恒常不止息？』
這時，瞿波女對善財說：
『善哉善哉！善男子！你現在能夠詢問菩薩摩訶薩（大菩薩）這樣的行法，修習普賢（菩薩名，象徵一切菩薩行愿的代表）的諸行愿的人才能這樣發問。仔細聽，仔細聽！好好思量！我當承佛的神力，為你宣說。
『善男子！如果諸菩薩成就十種法，就能圓滿因陀羅網普智光明菩薩的行持。是哪十種呢？就是：依止善知識的緣故，得到廣大的勝解（深刻的理解）的緣故，得到清凈的欲樂（對佛法的渴求）的緣故，積聚一切福德和智慧的緣故，在諸佛那裡聽聞佛法的緣故，心中恒常不捨三世諸佛的緣故，與一切菩薩的行持相同故，一切如來所護念的緣故，大悲妙愿都清凈的緣故，能夠以智慧的力量普遍斷除一切生死輪迴的緣故。這就是十種。如果諸菩薩成就這十種法，就能圓滿因陀羅網普智光明菩薩的行持。
『佛子！如果菩薩親近善知識，就能精進不退地修習出生無盡的佛法。佛子！菩薩以十種法，承事善知識。是哪十種呢？就是：對於自身性命毫不顧惜，對於世間的享樂器具心不貪求，知道一切法的自性都是平等的，永遠不退舍一切智（佛的智慧）的願望，觀察一切法界的實相，心中恒常舍離一切有海（生死輪迴的苦海），知道法如虛空，心中無所依，成就
【English Translation】 English version 'Understanding the self-nature of all dharmas, yet not dwelling in the realms of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own)? Possessing the complete Buddha Dharma, yet practicing the Bodhisattva path? Abiding in the Bodhisattva stage, yet entering the Buddha's realm? Transcending the world, yet taking birth in the world? Accomplishing the Dharmakaya (the Buddha's true body), yet manifesting countless various forms (the various forms the Buddha takes to liberate beings)? Realizing the formless Dharma, yet showing various forms to sentient beings? Knowing that Dharma is inexpressible, yet extensively expounding the Dharma for sentient beings? Knowing that sentient beings are empty, yet constantly not abandoning the work of transforming sentient beings? Although knowing that all Buddhas neither arise nor cease, yet diligently making offerings without regression? Although knowing that all dharmas have no karma and no retribution, yet constantly practicing all good deeds without ceasing?'
At that time, the maiden Gopa said to Sudhana:
'Excellent, excellent! Good man! You are now able to ask about the practices of a Bodhisattva Mahasattva (great Bodhisattva). Only those who practice the vows of Samantabhadra (a Bodhisattva symbolizing the vows and practices of all Bodhisattvas) can ask such questions. Listen carefully, listen carefully! Think about it well! I will rely on the Buddha's power to explain it to you.
'Good man! If Bodhisattvas accomplish ten dharmas, they can perfect the practice of the Bodhisattva Indrajala-Prabha-Jnana (Net of Indra's Light of Wisdom). What are the ten? They are: because of relying on good teachers, because of obtaining vast understanding, because of obtaining pure desire and joy (for the Dharma), because of accumulating all merit and wisdom, because of hearing the Dharma from all Buddhas, because of the mind constantly not abandoning the Buddhas of the three times, because of being the same as the practices of all Bodhisattvas, because of being protected and remembered by all Tathagatas, because of the great compassionate vows being pure, and because of being able to universally cut off all birth and death with the power of wisdom. These are the ten. If Bodhisattvas accomplish these ten dharmas, they can perfect the practice of the Bodhisattva Indrajala-Prabha-Jnana.
'Buddha's child! If a Bodhisattva is close to good teachers, they can diligently and without regression practice the birth of endless Buddha Dharma. Buddha's child! Bodhisattvas serve good teachers with ten dharmas. What are the ten? They are: not being attached to one's own life, not being greedy for worldly pleasures, knowing that the self-nature of all dharmas is equal, never retreating from the vow for all wisdom (Buddha's wisdom), observing the true nature of all dharma realms, constantly abandoning all the ocean of existence (the suffering of samsara), knowing that Dharma is like space, the mind has no reliance, accomplishing
就一切菩薩大愿，常能示現一切剎海，凈修菩薩無礙智輪。佛子！應以此法承事一切諸善知識，無所違逆。」
爾時，釋迦瞿波女，欲重明此義，承佛神力，觀察十方，而說頌言：
「菩薩為利諸群生， 正念親承善知識， 敬之如佛心無怠， 此行於世帝網行。 勝解廣大如虛空， 一切三世悉入中， 國土眾生佛皆爾， 此是普智光明行。 志樂如空無有際， 永斷煩惱離諸垢， 一切佛所修功德， 此行於世身云行。 菩薩修習一切智， 不可思議功德海， 凈諸福德智慧身， 此行於世不染行。 一切諸佛如來所， 聽受其法無厭足， 能生實相智慧燈， 此行於世普照行。 十方諸佛無有量， 一念一切悉能入， 心恒不捨諸如來， 此向菩提大願行。 能入諸佛大眾會， 一切菩薩三昧海， 愿海及以方便海， 此行於世帝網行。 一切諸佛所加持， 盡未來際無邊劫， 處處修行普賢道， 此是菩薩分身行。 見諸眾生受大苦， 起大慈悲現世間， 演法光明除闇冥， 此是菩薩智日行。 見諸眾生在諸趣， 為集無邊妙法輪， 令其永斷生死流， 此是修行普賢行。 菩薩修行此方便， 隨眾生心而
【現代漢語翻譯】 現代漢語譯本 『對於一切菩薩的大愿，他們常常能夠示現一切佛剎的海洋，清凈地修習菩薩無礙的智慧之輪。佛子們！應當用這種方法來承事一切善知識，不要有任何違逆。』
當時，釋迦瞿波女（Śākyagopā，釋迦族女子），爲了再次闡明這個道理，憑藉佛的神力，觀察十方，然後說了以下偈頌：
『菩薩爲了利益一切眾生，以正念親近承事善知識， 像尊敬佛一樣，心中沒有懈怠，這種行為在世間如同帝釋天的網一樣遍佈。 勝解廣大如同虛空，一切過去、現在、未來三世都包含在其中， 國土、眾生、佛都是如此，這是普遍智慧的光明之行。 志向和喜好如同虛空一樣沒有邊際，永遠斷除煩惱，遠離一切污垢， 一切佛所修的功德，這種行為在世間如同雲彩一樣遍佈。 菩薩修習一切智慧，擁有不可思議的功德海洋， 清凈一切福德和智慧之身，這種行為在世間是不被污染的修行。 在一切諸佛如來之處，聽受佛法沒有厭足， 能夠生起實相的智慧之燈，這種行為在世間是普遍照耀的修行。 十方諸佛無量無邊，一念之間都能進入一切， 心中恒常不捨棄諸如來，這是趨向菩提的大愿之行。 能夠進入諸佛的大眾集會，一切菩薩的三昧之海， 願力之海以及方便之海，這種行為在世間如同帝釋天的網一樣遍佈。 一切諸佛所加持，直到未來無邊無際的劫數， 在各個地方修行普賢菩薩的道，這是菩薩分身之行。 看到眾生遭受巨大的痛苦，生起大慈大悲之心顯現在世間， 演說佛法光明，消除黑暗和愚昧，這是菩薩智慧的太陽之行。 看到眾生在各個輪迴之中，爲了聚集無邊的微妙法輪， 讓他們永遠斷絕生死輪迴，這是修行普賢菩薩的行愿。 菩薩修行這種方便法門，隨順眾生的心意而』
【English Translation】 English version 'Regarding all the great vows of Bodhisattvas, they are always able to manifest all Buddha-lands like oceans, and purely cultivate the unobstructed wheel of wisdom of Bodhisattvas. Disciples of the Buddha! You should use this method to serve all good teachers, without any opposition.'
At that time, Śākyagopā (a woman of the Śākya clan), wishing to further clarify this meaning, relying on the Buddha's spiritual power, observed the ten directions, and then spoke the following verses:
'Bodhisattvas, for the benefit of all sentient beings, with right mindfulness, attend to and serve good teachers, Respecting them as if they were the Buddha, without any laziness in their hearts, this practice is like the net of Indra throughout the world. The understanding is vast like space, encompassing all three times—past, present, and future, Lands, sentient beings, and Buddhas are all like this, this is the practice of the light of universal wisdom. Aspirations and joy are like space, without limit, forever cutting off afflictions, and leaving all defilements, All the merits cultivated by all Buddhas, this practice is like clouds throughout the world. Bodhisattvas cultivate all wisdom, possessing an ocean of inconceivable merits, Purifying all the bodies of merit and wisdom, this practice in the world is an undefiled practice. In the presence of all Buddhas and Tathāgatas, listening to the Dharma without satiety, Able to generate the lamp of wisdom of true reality, this practice in the world is a universally illuminating practice. The Buddhas of the ten directions are immeasurable, in a single thought, they can enter all, Their hearts constantly do not abandon all Tathāgatas, this is the practice of the great vow towards Bodhi. Able to enter the great assemblies of all Buddhas, the ocean of samadhi of all Bodhisattvas, The ocean of vows and the ocean of skillful means, this practice in the world is like the net of Indra. Blessed by all Buddhas, until the endless eons of the future, Practicing the path of Samantabhadra everywhere, this is the practice of the Bodhisattva's emanation body. Seeing sentient beings suffering greatly, generating great compassion and appearing in the world, Expounding the light of the Dharma, eliminating darkness and ignorance, this is the practice of the Bodhisattva's sun of wisdom. Seeing sentient beings in various realms of existence, in order to gather the immeasurable and wonderful Dharma wheel, Causing them to forever cut off the cycle of birth and death, this is the practice of Samantabhadra's vows. Bodhisattvas cultivate this skillful means, according to the minds of sentient beings and'
現身， 普於一切諸趣中， 化度無量諸含識。 以大慈悲方便力， 普遍世間而現身， 隨其解欲為說法， 皆令趣向菩提道。」
時，釋迦瞿波說此頌已，告善財童子言：「善男子！我已成就觀察一切菩薩三昧海解脫門。」
善財言：「大聖！此解脫門境界云何？」
答言：
「善男子！我入此解脫，知此娑婆世界佛剎微塵數劫，所有眾生於諸趣中，死此生彼，作善作惡，受諸果報，有求出離、不求出離，正定、邪定及以不定，有煩惱善根，無煩惱善根，具足善根，不具足善根，不善根所攝善根，善根所攝不善根；如是所集善、不善法，我皆知見。又彼劫中所有諸佛名號、次第，我悉了知。彼佛世尊從初發心，及以方便求一切智，出生一切諸大愿海，供養諸佛，修菩薩行，成等正覺，轉妙法輪，現大神通，化度眾生，我悉了知。亦知彼佛眾會差別，其眾會中有諸眾生依聲聞乘而得出離，其聲聞眾過去修習一切善根，及其所得種種智慧，我悉了知。有諸眾生依獨覺乘而得出離，其諸獨覺所有善根、所得菩提、寂滅解脫、神通變化、成熟眾生、入于涅槃，我悉了知。亦知彼佛諸菩薩眾，其諸菩薩從初發心，修習善根，出生無量諸大願行，成就滿足諸波羅蜜種種莊嚴菩薩之道，以
【現代漢語翻譯】 現代漢語譯本 『顯現自身，普遍在一切眾生輪迴的境地中，教化救度無量無邊的眾生。以大慈悲和方便之力，普遍在世間顯現自身，根據眾生的理解和願望為他們說法，使他們都趨向菩提之道。』 當時，釋迦瞿波（Śākyagopa，佛陀的弟子）說完這首偈頌后，告訴善財童子說：『善男子！我已經成就了觀察一切菩薩三昧海解脫門。』 善財童子問：『大聖！這個解脫門的境界是怎樣的呢？』 釋迦瞿波回答說： 『善男子！我進入這個解脫門后，知道這個娑婆世界（Sahā，我們所居住的世界）在如佛剎微塵數般劫的時間裡，所有眾生在各種輪迴中，在此處死去又在彼處出生，所作的善行和惡行，所受的各種果報，有尋求解脫的，也有不尋求解脫的，有處於正定的，有處於邪定的，也有處於不定的，有具有煩惱的善根的，有不具有煩惱的善根的，有具足善根的，有不具足善根的，有被不善根所攝的善根，也有被善根所攝的不善根；像這樣所積累的善法和不善法，我都能知道和看見。我又知道在那些劫中所有諸佛的名號和次第。那些佛世尊從最初發心，以及用各種方便法門求得一切智慧，出生一切諸大愿海，供養諸佛，修行菩薩行，成就正等正覺，轉動微妙法輪，顯現大神通，教化救度眾生，我都知道。我也知道那些佛的法會差別，在那些法會中有眾生依靠聲聞乘（Śrāvakayāna，聽聞佛陀教誨而修行）而得到解脫，那些聲聞眾過去所修習的一切善根，以及他們所得到的各種智慧，我都知道。有眾生依靠獨覺乘（Pratyekabuddhayāna，不需聽聞佛陀教誨，自己覺悟）而得到解脫，那些獨覺所擁有的善根，所得到的菩提，寂滅解脫，神通變化，成熟眾生，進入涅槃，我都知道。我也知道那些佛的菩薩眾，那些菩薩從最初發心，修習善根，出生無量諸大願行，成就圓滿各種波羅蜜（Pāramitā，到達彼岸的方法），種種莊嚴菩薩之道，以』
【English Translation】 English version 'Appearing in person, universally in all realms of existence, transforming and liberating immeasurable sentient beings. With great compassion and skillful means, universally appearing in the world, preaching the Dharma according to their understanding and desires, leading them all towards the path of Bodhi.' Then, Śākyagopa (a disciple of the Buddha) having spoken this verse, said to Sudhana: 'Good man! I have already attained the Samadhi Sea Liberation Door of observing all Bodhisattvas.' Sudhana said: 'Great Sage! What is the realm of this liberation door?' He replied: 'Good man! Entering this liberation, I know that in this Sahā world (the world we live in), for as many kalpas (eons) as there are dust particles in a Buddha-field, all sentient beings in various realms of existence, dying here and being born there, doing good and doing evil, receiving various karmic retributions, some seeking liberation and some not seeking liberation, some in right concentration, some in wrong concentration, and some in indeterminate concentration, some with afflictive roots of goodness, some without afflictive roots of goodness, some with complete roots of goodness, some without complete roots of goodness, some good roots included in non-good roots, and some non-good roots included in good roots; I know and see all the good and non-good dharmas (teachings) accumulated in this way. Also, I know all the names and sequences of all the Buddhas in those kalpas. I know that those World Honored Buddhas, from their initial aspiration, and through skillful means seeking all wisdom, generating all the great oceans of vows, making offerings to all Buddhas, practicing the Bodhisattva path, attaining perfect enlightenment, turning the wonderful Dharma wheel, manifesting great spiritual powers, transforming and liberating sentient beings. I also know the differences in the assemblies of those Buddhas, and in those assemblies there are sentient beings who attain liberation by relying on the Śrāvakayāna (the vehicle of the hearers), and I know all the good roots that those Śrāvakas have cultivated in the past, and all the various wisdoms they have attained. There are sentient beings who attain liberation by relying on the Pratyekabuddhayāna (the vehicle of the solitary realizers), and I know all the good roots that those Pratyekabuddhas possess, the Bodhi they have attained, their liberation in quiescence, their spiritual transformations, their maturing of sentient beings, and their entering into Nirvana. I also know the Bodhisattva assemblies of those Buddhas, and those Bodhisattvas, from their initial aspiration, cultivating good roots, generating immeasurable great vows and practices, accomplishing and fulfilling all the Pāramitās (perfections), and all the various adornments of the Bodhisattva path, with'
自在力，入菩薩地，住菩薩地，觀菩薩地，凈菩薩地，菩薩地相、菩薩地智、菩薩攝智、菩薩教化眾生智、菩薩建立智、菩薩廣大行境界、菩薩神通行、菩薩三昧海、菩薩方便，菩薩于唸唸中所入三昧海、所得一切智光明、所獲一切智電光云、所得實相忍、所通達一切智、所住剎海、所入法海、所知眾生海、所住方便、所發誓愿、所現神通，我悉了知。
「善男子！此娑婆世界，盡未來際，所有劫海，展轉不斷，我皆了知。如知娑婆世界，亦知娑婆世界內微塵數世界，亦知娑婆世界內一切世界，亦知娑婆世界微塵內所有世界，亦知娑婆世界外十方無間所住世界，亦知娑婆世界世界種所攝世界，亦知毗盧遮那世尊此華藏世界海中十方無量諸世界種所攝世界，所謂：世界廣博、世界安立、世界輪、世界場、世界差別、世界轉、世界蓮華、世界須彌、世界名號。盡此世界海一切世界，由毗盧遮那世尊本願力故，我悉能知，亦能憶念。
「亦念如來往昔所有諸因緣海。所謂：修集一切諸乘方便，無量劫中，住菩薩行，凈佛國土，教化眾生，承事諸佛，造立住處，聽受說法，獲諸三昧，得諸自在；修檀波羅蜜入佛功德海，持戒苦行，具足諸忍，勇猛精進，成就諸禪，圓滿凈慧；於一切處示現受生，普賢行愿悉皆清凈
【現代漢語翻譯】 現代漢語譯本 自在之力，進入菩薩的境界，安住于菩薩的境界，觀察菩薩的境界，清凈菩薩的境界，菩薩境界的相狀、菩薩的智慧、菩薩的攝受智慧、菩薩教化眾生的智慧、菩薩建立的智慧、菩薩廣大的修行境界、菩薩的神通力量、菩薩的三昧海、菩薩的方便法門，菩薩在每一個念頭中所進入的三昧海、所獲得的一切智慧光明、所獲得的一切智慧電光云、所獲得的實相忍、所通達的一切智慧、所安住的剎土海、所進入的法海、所知曉的眾生海、所安住的方便法門、所發起的誓願、所顯現的神通，我全部都了知。 『善男子！』這個娑婆世界（Saha world，我們所居住的這個世界），直到未來無盡的時期，所有劫數之海，輾轉不斷，我全部都了知。如同知曉娑婆世界一樣，也知曉娑婆世界內的微塵數世界，也知曉娑婆世界內的一切世界，也知曉娑婆世界微塵內所包含的所有世界，也知曉娑婆世界外十方無間所安住的世界，也知曉娑婆世界世界種所攝的世界，也知曉毗盧遮那（Vairocana，佛的法身）世尊這個華藏世界海（Lotus Treasury World Sea，佛所居住的清凈世界）中十方無量諸世界種所攝的世界，所謂的：世界廣博、世界安立、世界輪、世界場、世界差別、世界運轉、世界蓮花、世界須彌（Mount Sumeru，佛教宇宙觀中的中心山）、世界名號。盡此世界海的一切世界，由於毗盧遮那世尊的本願力，我全部都能知曉，也能憶念。 也憶念如來往昔所有諸因緣海。所謂的：修集一切諸乘（yana，佛教的教法）的方便法門，在無量劫中，安住于菩薩的修行，清凈佛的國土，教化眾生，承事諸佛，建造安住的處所，聽聞接受說法，獲得各種三昧，得到各種自在；修習佈施波羅蜜（dana paramita，六波羅蜜之一，意為到達彼岸的佈施），進入佛的功德海，持戒苦行，具足各種忍辱，勇猛精進，成就各種禪定，圓滿清凈的智慧；在一切處示現受生，普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）的行愿全部都清凈。
【English Translation】 English version The power of self-mastery, entering the bodhisattva grounds, dwelling in the bodhisattva grounds, observing the bodhisattva grounds, purifying the bodhisattva grounds, the characteristics of the bodhisattva grounds, the wisdom of the bodhisattva, the wisdom of the bodhisattva's gathering, the wisdom of the bodhisattva's teaching and transforming sentient beings, the wisdom of the bodhisattva's establishing, the vast realm of the bodhisattva's practice, the bodhisattva's supernatural powers, the bodhisattva's samadhi sea, the bodhisattva's skillful means, the samadhi sea that the bodhisattva enters in every thought, all the light of wisdom obtained, all the clouds of wisdom's electric light obtained, the forbearance of true reality obtained, all the wisdom attained, the buddha-lands sea where they dwell, the dharma sea they enter, the sea of sentient beings they know, the skillful means they dwell in, the vows they make, the supernatural powers they manifest, I know all of them. 『Good man!』 This Saha world (Saha world, the world we live in), until the endless future, all the kalpa seas, revolving continuously, I know all of them. Just as I know the Saha world, I also know the number of worlds like dust particles within the Saha world, I also know all the worlds within the Saha world, I also know all the worlds contained within the dust particles of the Saha world, I also know the worlds dwelling in the ten directions without interruption outside the Saha world, I also know the worlds included in the Saha world's world-seeds, I also know the worlds included in the countless world-seeds in the ten directions within the Lotus Treasury World Sea (Lotus Treasury World Sea, the pure world where the Buddha dwells) of the World Honored One Vairocana (Vairocana, the Dharma body of the Buddha), namely: the vastness of the world, the establishment of the world, the world wheel, the world field, the differences of the world, the turning of the world, the world lotus, the world Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology), the names of the world. All the worlds in this world sea, due to the power of the original vows of the World Honored One Vairocana, I am able to know all of them, and I am also able to remember them. I also remember all the causal seas of the Tathagata in the past. Namely: cultivating all the skillful means of the various vehicles (yana, Buddhist teachings), dwelling in the bodhisattva practice for countless kalpas, purifying the Buddha lands, teaching and transforming sentient beings, serving all the Buddhas, building dwelling places, listening to and receiving the Dharma, obtaining various samadhis, attaining various self-masteries; practicing the perfection of giving (dana paramita, one of the six paramitas, meaning giving that reaches the other shore), entering the sea of Buddha's merits, upholding precepts and practicing austerities, possessing all kinds of forbearance, being courageous and diligent, accomplishing various meditations, perfecting pure wisdom; manifesting birth in all places, the practices and vows of Samantabhadra (Samantabhadra, a bodhisattva symbolizing all bodhisattva practices and vows) are all pure.
，普入諸剎，普凈佛土，普入一切如來智海，普攝一切諸佛菩提，得於如來大智光明，證於諸佛一切智性，成等正覺，轉妙法輪；及其所有道場眾會，其眾會中一切眾生，往世已來所種善根，從初發心，成熟眾生，修行方便，唸唸增長，獲諸三昧神通解脫。如是一切，我悉了知。何以故？我此解脫，能知一切眾生心行、一切眾生修行善根、一切眾生雜染清凈、一切眾生種種差別、一切聲聞諸三昧門、一切緣覺寂靜三昧神通解脫、一切菩薩一切如來解脫光明，皆了知故。」
爾時，善財童子白瞿波言：「聖者得此解脫，其已久如？」
答言：
「善男子！我于往世，過佛剎微塵數劫，有劫名：勝行，世界名：無畏。彼世界中，有四天下，名為：安隱。其四天下閻浮提中，有一王城，名：高勝樹，於八十王城中最為上首。彼時，有王名曰：財主，其王具有六萬采女、五百大臣、五百王子；其諸王子皆悉勇健，能伏怨敵。其王太子，名：威德主，端正殊特，人所樂見，足下平滿，輪相備具，足趺隆起，手足指間皆有網縵，足跟齊正，手足柔軟，伊尼耶鹿王腨，七處圓滿，陰藏隱密，其身上分如師子王，兩肩平滿，雙臂𦟛長，身相端直，頸文三道，頰如師子，具四十齒悉皆齊密，四牙鮮白，其舌長廣出梵音
【現代漢語翻譯】 普遍進入所有佛剎（Buddha-kṣetra，佛的國土），普遍清凈佛土，普遍進入一切如來（Tathāgata，佛的稱號）的智慧之海，普遍攝取一切諸佛的菩提（bodhi，覺悟），獲得如來的大智慧光明，證得諸佛的一切智性，成就無上正等正覺（anuttarā-samyak-saṃbodhi，最高的覺悟），轉動微妙法輪（dharma-cakra，佛法的教義）；以及所有道場（bodhimaṇḍa，覺悟的場所）的集會，這些集會中一切眾生，從過去世以來所種的善根，從最初發心，成熟眾生，修行方便，唸唸增長，獲得各種三昧（samādhi，禪定）、神通（abhijñā，超自然能力）和解脫（vimoksha，從束縛中解脫）。這一切，我都完全瞭解。為什麼呢？因為我所獲得的這種解脫，能夠知道一切眾生的心念行為、一切眾生修行的善根、一切眾生的雜染和清凈、一切眾生的種種差別、一切聲聞（śrāvaka，佛陀的弟子）的各種三昧法門、一切緣覺（pratyekabuddha，獨自覺悟者）的寂靜三昧神通解脫、一切菩薩（bodhisattva，追求覺悟的修行者）和一切如來的解明，我都能完全瞭解。」 這時，善財童子（Sudhana）問瞿波（Gopa）說：『聖者獲得這種解脫，已經多久了？』 瞿波回答說： 『善男子！我在過去世，經過佛剎微塵數劫（kalpa，極長的時間單位），有一個劫名為：勝行，世界名為：無畏。那個世界中有四個天下，名為：安隱。這四個天下中的閻浮提（Jambudvīpa，我們所居住的洲）中，有一座王城，名為：高勝樹，在八十座王城中最為首要。當時，有一位國王名為：財主，這位國王有六萬名采女、五百位大臣、五百位王子；這些王子都非常勇猛強健，能夠降伏怨敵。國王的太子，名為：威德主，相貌端正殊特，令人喜見，腳底平滿，輪相具足，腳背隆起，手指和腳趾之間都有網狀薄膜，腳跟平齊端正，手腳柔軟，像伊尼耶鹿王的腿一樣，七處圓滿，陰部隱藏，上半身像獅子王一樣，兩肩平滿，雙臂修長，身形端直，頸部有三道紋路，臉頰像獅子一樣，有四十顆牙齒，都整齊緊密，四顆牙齒潔白鮮亮，舌頭長而寬廣，能發出梵音（brahma-ghoṣa，清凈的聲音）。』
【English Translation】 Universally entering all Buddha-kṣetras (Buddha-lands), universally purifying the Buddha-lands, universally entering the wisdom ocean of all Tathāgatas (Buddhas), universally gathering all the Bodhi (enlightenment) of all Buddhas, obtaining the great wisdom light of the Tathāgatas, realizing the all-knowing nature of all Buddhas, achieving Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), turning the wonderful Dharma-cakra (wheel of Dharma); and all the assemblies in the Bodhimaṇḍas (places of enlightenment), all sentient beings in these assemblies, the good roots they have planted since past lives, from the initial aspiration, maturing sentient beings, practicing skillful means, increasing moment by moment, obtaining various samādhis (meditative states), abhijñās (supernormal powers), and vimokshas (liberations). All of this, I fully understand. Why? Because this liberation I have attained enables me to know the minds and actions of all sentient beings, the good roots cultivated by all sentient beings, the defilements and purities of all sentient beings, the various differences of all sentient beings, all the samādhi gates of all śrāvakas (disciples of the Buddha), the tranquil samādhis, abhijñās, and vimokshas of all pratyekabuddhas (solitary realizers), and the explanations of all bodhisattvas (enlightenment beings) and all Tathāgatas, I understand all of them.』 At that time, Sudhana (Good Wealth) asked Gopa, 『Holy One, how long have you attained this liberation?』 Gopa replied: 『Good man! In past lives, passing through as many kalpas (eons) as dust motes in Buddha-kṣetras, there was a kalpa named: Superior Practice, and a world named: Fearless. In that world, there were four continents, named: Peaceful. In Jambudvīpa (the continent we inhabit) of those four continents, there was a royal city named: High Victory Tree, the foremost among eighty royal cities. At that time, there was a king named: Wealth Lord, who had sixty thousand concubines, five hundred ministers, and five hundred princes; all these princes were brave and strong, capable of subduing enemies. The crown prince, named: Majesty Lord, was exceptionally handsome, pleasing to behold, with flat soles, the marks of wheels on his feet, raised insteps, webbed fingers and toes, even heels, soft hands and feet, legs like those of the Iniya deer king, seven parts of his body were full, his genitals were concealed, his upper body was like a lion king, his shoulders were full and even, his arms were long, his body was straight, he had three lines on his neck, his cheeks were like a lion, he had forty teeth, all even and close together, four teeth were bright white, his tongue was long and broad, and he could produce Brahma-ghoṣa (pure sound).』
聲，眼目紺青，睫如牛王，眉間毫相，頂上肉髻，面板細軟如真金色，身毛上靡，發帝青色，其身洪滿如尼拘陀樹。
「爾時，太子受父王教，與十千采女詣香芽園遊觀戲樂。太子是時，乘妙寶車，其車具有種種嚴飾，置大摩尼師子之座而坐其上；五百采女各執寶繩牽馭而行，進止有度，不遲不速；百千萬人持諸寶蓋，百千萬人持諸寶幢，百千萬人持諸寶幡，百千萬人作諸妓樂，百千萬人燒諸名香，百千萬人散諸妙華，前後圍繞而為翊從。道路平正，無有高下，眾寶雜華散佈其上；寶樹行列，寶網彌覆，種種樓閣延袤其間。其樓閣中，或有積聚種種珍寶，或有陳列諸莊嚴具，或有供設種種飲食，或有懸布種種衣服，或有備擬諸資生物，或復安置端正女人，及以無量僮僕侍從；隨有所須，悉皆施與。
「時，有母人名為：善現，將一童女名：具足妙德，顏容端正，色相嚴潔，洪纖得所，修短合度，目發紺青，聲如梵音，善達工巧，精通辯論，恭勤匪懈，慈愍不害，具足慚愧，柔和質直，離癡寡慾，無諸諂誑，乘妙寶車，采女圍繞，及與其母從王城出，先太子行。見其太子言辭諷詠，心生愛染，而白母言：『我心願得敬事此人，若不遂情，當自殞滅。』母告女言：『莫生此念。何以故？此甚難得。此人具足輪
【現代漢語翻譯】 現代漢語譯本：他的聲音洪亮，眼睛是深藍色，睫毛像牛王一樣濃密，眉間有白毫相，頭頂有肉髻，面板細膩柔軟如同純金色，身上的毛髮向上生長，頭髮是深青色，身體圓滿如同尼拘陀樹（榕樹）。 當時，太子接受父王的教導，與一萬名采女前往香芽園遊玩嬉戲。太子當時乘坐著裝飾華麗的寶車，車上安置著巨大的摩尼獅子座，他坐在上面；五百名采女各自拿著寶繩牽引著車子前行，行進有度，不快不慢；成百上千萬人拿著各種寶蓋，成百上千萬人拿著各種寶幢，成百上千萬人拿著各種寶幡，成百上千萬人演奏各種音樂，成百上千萬人焚燒各種名香，成百上千萬人散佈各種妙花，前後圍繞著太子作為侍從。道路平坦筆直，沒有高低不平，各種珍寶和鮮花散佈在上面；寶樹成行排列，寶網覆蓋其上，各種樓閣綿延其間。樓閣中，有的堆積著各種珍寶，有的陳列著各種莊嚴器具，有的備有各種飲食，有的懸掛著各種衣服，有的準備著各種生活用品，有的安置著端莊美麗的女子，以及無數的童僕侍候；凡有所需，都全部給予。 當時，有一位名叫善現的母親，帶著一個名叫具足妙德的女孩，她容貌端正，姿色莊嚴潔凈，身材勻稱，高矮適度，眼睛和頭髮都是深藍色，聲音如同梵音，精通各種技藝，擅長辯論，恭敬勤勉，慈悲不害，具有慚愧之心，性情柔和正直，沒有癡迷和慾望，沒有虛偽和欺騙，她乘坐著華麗的寶車，被采女們圍繞著，和她的母親一起從王城出來，走在太子前面。她看到太子言辭優雅，心生愛慕，便對母親說：『我希望能夠侍奉這個人，如果不能如願，我寧願死去。』母親告訴女兒說：『不要產生這種念頭。為什麼呢？這個人很難得到。這個人具有輪王（轉輪聖王）的各種功德，』
【English Translation】 English version: His voice was resonant, his eyes were deep blue, his eyelashes were as thick as those of a bull king, he had a white hair mark between his eyebrows, a fleshy protuberance on the top of his head, his skin was delicate and soft like pure gold, the hair on his body grew upwards, his hair was deep blue, and his body was full and round like a Nyagrodha tree (banyan tree). At that time, the prince, following his father's instructions, went with ten thousand palace women to the Fragrant Sprout Garden for sightseeing and amusement. The prince was then riding in a magnificent jeweled carriage, which had a large Mani lion seat placed on it, and he sat upon it; five hundred palace women each held jeweled ropes to guide the carriage, moving with measured pace, neither too fast nor too slow; hundreds of thousands of people held various jeweled canopies, hundreds of thousands of people held various jeweled banners, hundreds of thousands of people held various jeweled flags, hundreds of thousands of people played various musical instruments, hundreds of thousands of people burned various famous incenses, hundreds of thousands of people scattered various wonderful flowers, surrounding the prince as attendants. The road was flat and straight, without any ups and downs, various treasures and flowers were scattered upon it; rows of jeweled trees were arranged, jeweled nets covered them, and various pavilions extended in between. In the pavilions, some had accumulated various treasures, some displayed various ornaments, some had prepared various foods and drinks, some had hung various clothes, some had prepared various necessities, and some had placed beautiful women, as well as countless servants; whatever was needed, all was provided. At that time, there was a mother named 'Good Manifestation', who brought a girl named 'Perfect Virtues', whose face was upright, whose appearance was dignified and pure, whose figure was well-proportioned, whose height was appropriate, whose eyes and hair were deep blue, whose voice was like the Brahma sound, who was skilled in various crafts, who was proficient in debate, who was respectful and diligent, who was compassionate and harmless, who had a sense of shame, who was gentle and upright, who was free from delusion and desire, who had no hypocrisy or deceit, she was riding in a magnificent jeweled carriage, surrounded by palace women, and together with her mother, she came out of the royal city, walking ahead of the prince. Seeing the prince's elegant speech, she developed affection in her heart, and said to her mother: 'I wish to serve this person, if I cannot fulfill my wish, I would rather die.' Her mother told her daughter: 'Do not have such thoughts. Why? This person is very difficult to obtain. This person possesses all the merits of a Chakravartin (Wheel-Turning King),'
王諸相，后當嗣位作轉輪王，有寶女出，騰空自在。我等卑賤，非其匹偶。此處難得，勿生是念。』
「彼香芽園側，有一道場，名：法雲光明。時，有如來名：勝日身，十號具足，于中出現已經七日。時，彼童女暫時假寐，夢見其佛；從夢覺已，空中有天而告之言：『勝日身如來，於法云光明道場成等正覺已經七日，諸菩薩眾前後圍繞。天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、梵天乃至色究竟天，諸地神、風神、火神、水神、河神、海神、山神、樹神、園神、藥神、主城神等，為見佛故，皆來集會。』
「時，妙德童女夢睹如來故，聞佛功德故，其心安隱，無有怖畏，于太子前而說頌言：
「『我身最端正， 名聞遍十方， 智慧無等倫， 善達諸工巧。 無量百千眾， 見我皆貪染； 我心不于彼， 而生少愛慾。 無瞋亦無恨， 無嫌亦無喜， 但發廣大心， 利益諸眾生。 我今見太子， 具諸功德相， 其心大欣慶， 諸根咸悅樂。 色如光明寶， 發美而右旋， 額廣眉纖曲， 我心願事汝。 我觀太子身， 譬若真金像， 亦如大寶山， 相好有光明。 目廣紺青色， 月面師子頰
【現代漢語翻譯】 現代漢語譯本 『王子們，將來會繼承王位成為轉輪王（擁有統治世界的理想君主），會有寶女出現，能夠騰空自在。我們這些卑賤的人，配不上她。這種機會很難得，不要有這種念頭。』 『在那香芽園旁邊，有一個道場，名叫：法雲光明。當時，有一位如來（佛的稱號）名叫：勝日身（意為勝利的太陽之身），具足十號（佛的十種尊號），在那裡出現已經七天了。當時，那位童女暫時小睡，夢見了那位佛；從夢中醒來后，空中有一位天人告訴她說：『勝日身如來，在法雲光明道場成就正等正覺（完全的覺悟）已經七天了，許多菩薩（追求覺悟的修行者）前後圍繞著他。天、龍、夜叉（守護神）、乾闥婆（天上的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、梵天（色界天的最高神）乃至色究竟天（色界天的最高層），各地的地神、風神、火神、水神、河神、海神、山神、樹神、園神、藥神、主城神等，爲了見到佛，都來了。』 『當時，妙德童女因為夢見如來，聽到佛的功德，內心安穩，沒有恐懼，在太子面前說了這些偈頌：』 『我的身形最端正，名聲傳遍十方，智慧無與倫比，擅長各種技藝。 無數的眾生，見到我都心生貪戀；我的心卻不為他們，而生起絲毫的愛慾。 我沒有嗔恨，也沒有怨恨，沒有嫌棄，也沒有歡喜，只是發廣大心，利益一切眾生。 我今天見到太子，具足各種功德相，內心非常歡喜，各個感官都感到快樂。 你的容貌如同光明寶玉，頭髮美麗而且右旋，額頭寬廣，眉毛纖細彎曲，我心願侍奉你。 我觀察太子的身體，就像真金鑄成的佛像，也像一座大寶山，相貌美好而且有光明。 眼睛寬大，呈紺青色，面容如月，臉頰如獅子。'
【English Translation】 English version 'Princes, later you will succeed to the throne and become a Chakravartin king (an ideal monarch who rules the world), and a precious maiden will appear, able to fly freely in the sky. We, who are lowly, are not worthy of her. Such an opportunity is rare, do not entertain such thoughts.' 'Beside that Fragrant Sprout Garden, there is a Bodhimanda (place of enlightenment) named: Dharma Cloud Light. At that time, there was a Tathagata (title of a Buddha) named: Victorious Sun Body (meaning the body of the victorious sun), possessing the ten epithets (ten honorable titles of a Buddha), who had appeared there for seven days. At that time, the maiden took a brief nap and dreamt of that Buddha; upon waking from the dream, a Deva (celestial being) in the sky told her: 'The Tathagata Victorious Sun Body, has attained Anuttara-samyak-sambodhi (complete enlightenment) at the Dharma Cloud Light Bodhimanda for seven days, with many Bodhisattvas (practitioners seeking enlightenment) surrounding him. Devas, Nagas (serpent deities), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpent deities), Brahma (highest deity of the Form Realm) and even the Akanistha Heaven (highest heaven of the Form Realm), the earth deities, wind deities, fire deities, water deities, river deities, sea deities, mountain deities, tree deities, garden deities, medicine deities, city deities, etc., have all come to see the Buddha.' 'At that time, because the maiden Myriad Virtues dreamt of the Tathagata and heard of the Buddha's merits, her heart was at peace, without fear, and she spoke these verses before the prince:' 'My form is most upright, my fame spreads throughout the ten directions, my wisdom is unparalleled, and I am skilled in all crafts. Countless beings, upon seeing me, become filled with desire; yet my heart does not, for them, give rise to the slightest lust. I have no anger, nor hatred, no dislike, nor joy, but only generate a vast mind, to benefit all sentient beings. Today I see the prince, possessing all meritorious marks, my heart is greatly joyful, and all my senses feel pleasure. Your appearance is like a luminous jewel, your hair is beautiful and curls to the right, your forehead is broad, and your eyebrows are slender and curved, I wish to serve you. I observe the prince's body, like a statue cast in pure gold, also like a great jeweled mountain, with auspicious marks and radiance. Your eyes are wide and dark blue, your face is like the moon, and your cheeks are like a lion's.'
， 喜顏美妙音， 愿垂哀納我！ 舌相廣長妙， 猶如赤銅色； 梵音緊那聲， 聞者皆歡喜。 口方不褰縮， 齒白悉齊密， 發言現笑時， 見者心歡喜。 離垢清凈身， 具相三十二， 必當於此界， 而作轉輪位。』
「爾時，太子告彼女言：『汝是誰女？為誰守護？若先屬人，我則不應起愛染心。』
「爾時，太子以頌問言：
「『汝身極清凈， 功德相具足； 我今問于汝， 汝于誰所住？ 誰為汝父母？ 汝今系屬誰？ 若已屬於人， 彼人攝受汝。 汝不盜他物， 汝不有害心， 汝不作邪淫， 汝依何語住？ 不說他人惡， 不壞他所親， 不侵他境界， 不於他恚怒。 不生邪險見， 不作相違業， 不以諂曲力， 方便誑世間。 尊重父母不？ 敬善知識不？ 見諸貧窮人， 能生攝心不？ 若有善知識， 誨示于汝法， 能生堅固心， 究竟尊重不？ 愛樂於佛不？ 了知菩薩不？ 眾僧功德海， 汝能恭敬不？ 汝能知法不？ 能凈眾生不？ 為住於法中， 為住于非法？ 見諸孤獨者， 能起慈心不
【現代漢語翻譯】 現代漢語譯本 『你容顏喜悅，聲音美妙，愿您垂憐接受我！ 你的舌相廣長而美妙，猶如赤銅的顏色； 你的聲音如梵天之音，又如緊那羅（Kinnara，一種天神）的歌聲，聽聞者都感到歡喜。 你的口形方正而不收縮，牙齒潔白而整齊緊密， 你說話或微笑時，見到的人都會心生歡喜。 你身離垢清凈，具足三十二種殊勝之相， 必定會在此世間，成為轉輪聖王（Chakravartin，擁有統治世界的理想君主）。』
「那時，太子告訴那位女子說：『你是誰的女兒？由誰守護？如果已經屬於他人，我就不應該生起愛染之心。』
「那時，太子用偈頌問道：
『你身極其清凈，功德之相具足； 我今天問你，你住在哪裡？ 誰是你的父母？你現在屬於誰？ 如果已經屬於他人，那人就攝受你。 你不偷盜他人的財物，你沒有害人之心， 你不作邪淫之事，你依持什麼教誨而住？ 不說他人的過惡，不破壞他人的親情， 不侵犯他人的領域，不對他人懷有嗔恨。 不生起邪惡險詐的見解，不做與正道相違背的行為， 不以諂媚虛偽的力量，用方便之法欺騙世人。 你尊重父母嗎？你尊敬善知識（Kalyanamitra，指引修行的人）嗎？ 見到貧窮的人，你能生起慈悲之心嗎？ 如果有善知識，教誨你佛法， 你能生起堅固的信心，最終尊重他嗎？ 你愛樂佛陀嗎？你瞭解菩薩（Bodhisattva，發願成佛的修行者）嗎？ 對於僧眾如功德之海，你能恭敬嗎？ 你能瞭解佛法嗎？能凈化眾生嗎？ 是安住于佛法之中，還是安住于非法之中？ 見到孤獨的人，你能生起慈悲之心嗎？』
【English Translation】 English version 'Your face is joyful and your voice is beautiful, may you have compassion and accept me! Your tongue is broad, long, and exquisite, like the color of red copper; Your voice is like the sound of Brahma, and like the singing of a Kinnara (a celestial being), those who hear it are all delighted. Your mouth is square and not contracted, your teeth are white, even, and close together, When you speak or smile, those who see you feel joy in their hearts. Your body is pure and free from defilement, possessing the thirty-two auspicious marks, You will surely, in this world, become a Chakravartin (an ideal universal ruler).'
「At that time, the prince said to the maiden: 『Whose daughter are you? By whom are you protected? If you already belong to someone, I should not develop feelings of attachment.』
「At that time, the prince asked in verse:
'Your body is extremely pure, possessing all virtuous marks; I ask you now, where do you reside? Who are your parents? To whom do you belong now? If you already belong to someone, that person has taken you. You do not steal the possessions of others, you have no intention to harm others, You do not engage in sexual misconduct, upon what teachings do you abide? You do not speak of the faults of others, you do not destroy the affection of others, You do not encroach upon the territory of others, you do not harbor anger towards others. You do not give rise to evil and treacherous views, you do not engage in actions contrary to the right path, You do not use the power of flattery and deceit, to deceive the world with expedient means. Do you respect your parents? Do you revere your Kalyanamitra (spiritual guide)? When you see poor people, can you generate a compassionate heart? If there is a Kalyanamitra, who teaches you the Dharma, Can you generate firm faith, and ultimately respect them? Do you love the Buddha? Do you understand the Bodhisattvas (beings on the path to Buddhahood)? Towards the Sangha, like an ocean of merit, can you be respectful? Can you understand the Dharma? Can you purify sentient beings? Do you abide in the Dharma, or do you abide in what is not the Dharma? When you see lonely people, can you generate a compassionate heart?'
？ 見惡道眾生， 能生大悲不？ 見他得榮樂， 能生歡喜不？ 他來逼迫汝， 汝無瞋惱不？ 汝發菩提意， 開悟眾生不？ 無邊劫修行， 能無疲倦不？』
「爾時，女母為其太子而說頌言：
「『太子汝應聽， 我今說此女， 初生及成長， 一切諸因緣。 太子始生日， 即從蓮華生， 其目凈修廣， 肢節悉具足。 我曾於春月， 遊觀娑羅園， 普見諸藥草， 種種皆榮茂。 奇樹發妙華， 望之如慶雲； 好鳥相和鳴， 林間共歡樂。 同遊八百女， 端正奪人心， 被服皆嚴麗， 歌詠悉殊美。 彼園有浴池， 名曰蓮華幢； 我于池岸坐， 采女眾圍繞。 于彼蓮池內， 忽生千葉華， 寶葉琉璃莖， 閻浮金為臺。 爾時夜分盡， 日光初出現， 其蓮正開剖， 放大清凈光。 其光極熾盛， 譬如日初出， 普照閻浮提， 眾嘆未曾有。 時見此玉女， 從彼蓮華生， 其身甚清凈， 肢分皆圓滿。 此是人間寶， 從於凈業生， 宿因無失壞， 今受此果報。 紺發青蓮眼， 梵聲金色光，
【現代漢語翻譯】 現代漢語譯本 『見到惡道眾生，你能生起大悲心嗎？ 見到他人獲得榮耀和快樂，你能生起歡喜心嗎？ 他人來逼迫你，你不會生起嗔恨和惱怒嗎？ 你發起了菩提心（bódhicitta，覺悟之心），能開悟眾生嗎？ 在無邊劫的時間裡修行，你能不感到疲倦嗎？』
「那時，女母為她的太子說了這些偈頌：
『太子你應當聽，我現在說這個女子的事情， 她初生和成長的所有因緣。 太子剛出生時，就從蓮花中誕生， 她的眼睛清凈而修長，肢體都完整無缺。 我曾經在春月，遊覽娑羅園（śāla-vana，娑羅樹林）， 普遍見到各種藥草，都生長得茂盛。 奇特的樹木開出美妙的花朵，看起來像吉祥的雲彩； 美好的鳥兒互相和鳴，在樹林間一同歡樂。 一同遊玩的有八百位女子，她們端莊美麗，令人心動， 穿著的服飾都華麗精美，歌唱的聲音都非常美妙。 那個園林里有一個浴池，名叫蓮華幢（padma-dhvaja，蓮花旗幟）， 我坐在池岸邊，被采女們圍繞著。 在那蓮池中，忽然生出一朵千葉蓮花， 寶葉是琉璃的莖，閻浮金（jambū-suvarṇa，一種金色）為臺。 那時夜分已盡，日光剛剛出現， 那蓮花正開放，放出清凈的光芒。 那光芒極其熾盛，就像太陽初升一樣， 普遍照耀著閻浮提（Jambudvīpa，人世間），眾人驚歎從未見過。 當時看見這個玉女，從那蓮花中誕生， 她的身體非常清凈，肢體都圓滿。 這是人間的珍寶，從清凈的業力中產生， 宿世的因緣沒有失壞，今生才得到這樣的果報。 紺青色的頭髮，青蓮花般的眼睛，梵音（brahma-svara，清凈的聲音）和金色的光芒，
【English Translation】 English version 'Seeing beings in evil realms, can you generate great compassion? Seeing others attain glory and joy, can you generate joy? If others come to oppress you, will you not generate anger or annoyance? Having generated the Bodhi mind (bódhicitta, the mind of enlightenment), can you enlighten beings? Practicing for countless kalpas (aeons), can you be without fatigue?'
「At that time, the mother spoke these verses for her prince:
'Prince, you should listen, I will now speak of this girl, All the causes and conditions of her birth and growth. When the prince was first born, he was born from a lotus flower, His eyes were pure and long, and his limbs were all complete. I once in the spring month, visited the Śāla-vana (śāla-vana, sal tree grove), And saw all kinds of herbs, all growing luxuriantly. Strange trees blossomed with wonderful flowers, looking like auspicious clouds; Beautiful birds sang in harmony, rejoicing together in the forest. There were eight hundred women who traveled with me, their beauty captivating, Their clothes were all magnificent and beautiful, and their songs were all exceptionally lovely. In that garden was a bathing pond, named Padma-dhvaja (padma-dhvaja, lotus banner); I sat on the bank of the pond, surrounded by the maidens. In that lotus pond, suddenly a thousand-petaled lotus flower grew, Its precious leaves were of lapis lazuli stems, and its platform was of Jambū-suvarṇa (jambū-suvarṇa, a type of gold). At that time, the night was over, and the sunlight had just appeared, The lotus flower was just opening, emitting pure light. The light was extremely intense, like the rising sun, Shining universally on Jambudvīpa (Jambudvīpa, the human world), and everyone marveled at what they had never seen before. At that time, I saw this jade maiden, born from that lotus flower, Her body was very pure, and her limbs were all perfect. This is a treasure of the human world, born from pure karma, The causes of past lives were not lost, and now she receives this reward. Dark blue hair, eyes like blue lotuses, brahma-svara (brahma-svara, pure voice) and golden light,
華鬘眾寶髻， 清凈無諸垢。 肢節悉具足， 其身無缺減， 譬如真金像， 安處寶華中。 毛孔栴檀香， 普熏於一切； 口出青蓮香， 常演梵音聲。 此女所住處， 常有天音樂； 不應下劣人， 而當如是偶。 世間無有人， 堪與此為夫， 唯汝相嚴身， 愿垂見納受！ 非長亦非短， 非粗亦非細， 種種悉端嚴， 愿垂見納受！ 文字算數法， 工巧諸技藝， 一切皆通達， 愿垂見納受！ 善了諸兵法， 巧斷眾諍訟， 能調難可調， 愿垂見納受！ 其身甚清凈， 見者無厭足， 功德自莊嚴， 汝應垂納受！ 眾生所有患， 善達彼緣起， 應病而與藥， 一切能消滅。 閻浮語言法， 差別無量種， 乃至妓樂音， 靡不皆通達。 婦人之所能， 此女一切知， 而無女人過， 愿垂速納受！ 不嫉亦不慳， 無貪亦無恚， 質直性柔軟， 離諸粗獷惡。 恭敬于尊者， 奉事無違逆， 樂修諸善行， 此能隨順汝。 若見於老病， 貧窮在苦難， 無救無所依， 常生大慈愍。 常觀第一義，
【現代漢語翻譯】 現代漢語譯本 她頭戴花鬘（用鮮花編織的頭飾）和眾寶裝飾的髮髻，清凈無垢。 四肢關節都完整無缺，身體沒有絲毫殘缺， 就像純金的佛像，安放在寶蓮花之中。 毛孔散發出栴檀（一種香木）的香味，普遍薰染一切； 口中散發出青蓮花的香氣，經常發出清凈的梵音。 這位女子所居住的地方，經常有天上的音樂響起； 不應該是卑劣的人，才能與她相配。 世間沒有人，能夠與她結為夫妻， 只有你相貌莊嚴，希望您能垂憐接受她！ 她既不高也不矮，既不粗也不細， 各種方面都端正莊嚴，希望您能垂憐接受她！ 文字、算數、法則，以及各種工巧技藝， 她都全部通達，希望您能垂憐接受她！ 她精通各種兵法，善於決斷各種爭訟， 能夠調伏難以調伏的人，希望您能垂憐接受她！ 她的身體非常清凈，見到她的人都不會感到厭倦， 功德自然莊嚴，您應該接受她！ 眾生所有的疾病，她都善於瞭解其病因， 能根據病情給予藥物，一切疾病都能消除。 閻浮提（我們所居住的世界）的各種語言，差別有無量多種， 乃至歌舞伎樂的聲音，沒有不通達的。 女人所能做的事情，這位女子全部知曉， 卻沒有女人的過失，希望您能儘快接受她！ 她不嫉妒也不吝嗇，沒有貪慾也沒有嗔恨， 心地正直性情柔和，遠離各種粗暴惡劣的行為。 她恭敬尊長，侍奉長輩沒有違逆， 樂於修行各種善行，這能順從您。 如果見到年老、生病、貧窮、處於苦難的人， 沒有救助沒有依靠的人，她常常生起大慈悲心。 她常常觀察第一義諦（最高的真理），
【English Translation】 English version She has a garland (a head ornament made of flowers) and a jeweled topknot, pure and without any defilement. Her limbs and joints are all complete, her body has no deficiencies, Like a pure gold statue, placed in a precious lotus flower. Her pores emit the fragrance of sandalwood (a type of fragrant wood), pervading everything; Her mouth emits the fragrance of blue lotus flowers, and she constantly utters pure Brahma sounds. The place where this woman resides is always filled with heavenly music; It should not be a lowly person who is worthy to be matched with her. There is no one in the world who is worthy to be her husband, Only you, with your dignified appearance, are worthy, may you deign to accept her! She is neither tall nor short, neither coarse nor thin, In every aspect, she is upright and dignified, may you deign to accept her! She is proficient in writing, arithmetic, laws, and all kinds of skillful arts, She is proficient in all of them, may you deign to accept her! She is skilled in all kinds of military strategies, adept at resolving disputes, Able to subdue those who are difficult to subdue, may you deign to accept her! Her body is very pure, those who see her will not be tired of looking, Her merits naturally adorn her, you should accept her! She is skilled in understanding the causes of all the diseases of sentient beings, Able to give medicine according to the illness, and eliminate all diseases. The various languages of Jambudvipa (the world we live in), have countless differences, Even the sounds of singing and dancing, there is nothing she does not understand. What a woman is capable of, this woman knows everything, Yet she has none of the faults of a woman, may you quickly accept her! She is neither jealous nor stingy, has no greed nor hatred, Her heart is upright and her nature is gentle, far from all coarse and evil behaviors. She respects the elders, serves them without disobedience, She is happy to cultivate all kinds of good deeds, this can be in accordance with you. If she sees the old, the sick, the poor, those in suffering, Those without help and without reliance, she always gives rise to great compassion. She always contemplates the ultimate truth,
不求自利樂， 但願益眾生， 以此莊嚴心。 行住與坐臥， 一切無放逸； 言說及默然， 見者咸欣樂。 雖於一切處， 皆無染著心； 見有功德人， 樂觀無厭足。 尊重善知識， 樂見離惡人； 其心不躁動， 先思後作業。 福智所莊嚴， 一切無怨恨， 女人中最上， 宜應事太子。』
「爾時，太子入香芽園已，告其妙德及善現言：『善女！我趣求阿耨多羅三藐三菩提，當於盡未來際無量劫，集一切智助道之法，修無邊菩薩行，凈一切波羅蜜，供養一切諸如來，護持一切諸佛教，嚴凈一切佛國土，當令一切如來種性不斷，當隨一切眾生種性而普成熟，當滅一切眾生生死苦置於究竟安樂處，當凈治一切眾生智慧眼，當修習一切菩薩所修行，當安住一切菩薩平等心，當成就一切菩薩所行地，當令一切眾生普歡喜；當舍一切物，盡未來際行檀波羅蜜，令一切眾生普得滿足衣服飲食、妻妾男女、頭目手足，如是一切內外所有，悉當舍施，無所吝惜。當於爾時，汝或於我而作障難：施財物時，汝心吝惜；施男女時，汝心痛惱；割肢體時，汝心憂悶；舍汝出家，汝心悔恨。』
「爾時，太子即為妙德而說頌言：
「『哀愍眾生故，
【現代漢語翻譯】 現代漢語譯本 不求自身的安樂，只願利益眾生，以此來莊嚴自己的心。 無論行走、站立、坐著還是躺臥，一切時分都不懈怠；說話或沉默，都能讓見到的人感到歡喜。 雖然在一切境地，內心都沒有執著；見到有功德的人，就樂觀地學習，永不滿足。 尊重善知識（指引修行的人），樂於見到遠離惡行的人；內心不急躁，先思考再行動。 以福德和智慧來莊嚴自身，對一切都沒有怨恨，這樣的女人最為殊勝，應該侍奉太子。
那時，太子進入香芽園后，告訴妙德（太子的妃子）和善現（太子的妃子）說：『善女！我追求阿耨多羅三藐三菩提（無上正等正覺），應當在未來無量劫中，積累一切智慧的助道之法，修習無邊的菩薩行，清凈一切波羅蜜（到達彼岸的方法），供養一切諸如來（佛），護持一切諸佛教，莊嚴清凈一切佛國土，應當使一切如來種性不斷絕，應當隨順一切眾生的根性而普遍成熟他們，應當滅除一切眾生的生死苦，將他們安置在究竟安樂之處，應當凈化一切眾生的智慧眼，應當修習一切菩薩所修行的法門，應當安住一切菩薩的平等心，應當成就一切菩薩所行的地，應當使一切眾生普遍歡喜；應當捨棄一切事物，在未來無量劫中行檀波羅蜜（佈施），使一切眾生普遍得到滿足，包括衣服飲食、妻妾男女、頭目手足，像這樣一切內外所有的東西，都應當捨棄佈施，沒有絲毫吝惜。當那時，你們或許會對我製造障礙：佈施財物時，你們心生吝惜；佈施男女時，你們心生痛苦；割捨肢體時，你們心生憂悶；捨棄你們出家時，你們心生悔恨。』
那時，太子就為妙德說了偈頌：
『爲了憐憫眾生，
【English Translation】 English version Not seeking my own happiness, but wishing to benefit all beings, with this I adorn my mind. Whether walking, standing, sitting, or lying down, at all times without negligence; speaking or silent, may all who see me be joyful. Though in all places, the mind has no attachment; seeing those with merit, I observe with joy, never satisfied. Respecting good teachers (those who guide practice), delighting in seeing those who have abandoned evil; the mind is not agitated, thinking before acting. Adorned with merit and wisdom, without resentment towards anyone, such a woman is most excellent, and should serve the prince.
At that time, after the prince entered the Fragrant Sprout Garden, he said to his consorts, Myode (the prince's consort) and Shanhien (the prince's consort): 'Good women! I am seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), and I should, in the immeasurable kalpas of the future, gather all the methods that aid wisdom, cultivate boundless Bodhisattva practices, purify all Paramitas (perfections), make offerings to all Tathagatas (Buddhas), protect all the Buddha's teachings, adorn and purify all Buddha lands, ensure that the lineage of all Tathagatas is not broken, follow the nature of all beings and universally mature them, extinguish the suffering of birth and death for all beings and place them in ultimate peace, purify the wisdom eyes of all beings, cultivate all the practices of Bodhisattvas, abide in the equal mind of all Bodhisattvas, accomplish all the stages of Bodhisattva practice, and make all beings universally joyful; I should give up all things, and in the immeasurable kalpas of the future, practice Dana Paramita (giving), so that all beings may be universally satisfied, including clothing, food, wives, husbands, children, heads, eyes, hands, and feet, and all such internal and external possessions, all should be given away without any stinginess. At that time, you might create obstacles for me: when giving away wealth, your hearts may be stingy; when giving away men and women, your hearts may be pained; when cutting off limbs, your hearts may be worried; when giving up your home life, your hearts may be regretful.'
At that time, the prince then spoke a verse for Myode:
'Out of compassion for all beings,
我發菩提心， 當於無量劫， 習行一切智。 無量大劫中， 凈修諸愿海， 入地及治障， 悉經無量劫。 三世諸佛所， 學六波羅蜜， 具足方便行， 成就菩提道。 十方垢穢剎， 我當悉嚴凈； 一切惡道難， 我當令永出。 我當以方便， 廣度諸群生， 令滅愚癡暗， 住于佛智道。 當供一切佛， 當凈一切地， 起大慈悲心， 悉舍內外物。 汝見來乞者， 或生慳吝心； 我心常樂施， 汝勿違於我。 若見我施頭， 慎勿生憂惱； 我今先語汝， 令汝心堅固。 乃至截手足， 汝勿嫌乞者； 汝今聞我語， 應可諦思惟。 男女所愛物， 一切我皆舍； 汝能順我心， 我當成汝意。』
「爾時，童女白太子言：『敬奉來教。』即說頌言：
「『無量劫海中， 地獄火焚身； 若能眷納我， 甘心受此苦。 無量受生處， 碎身如微塵； 若能眷納我， 甘心受此苦。 無量劫頂戴， 廣大金剛山； 若能眷納我， 甘心受此苦。 無量生死海， 以我身肉施； 汝得法王處， 愿令我亦然！ 若能
【現代漢語翻譯】 現代漢語譯本 我發起了菩提心（bodhicitta，覺悟之心）， 應當在無量劫的時間裡，修習一切智慧。 在無量的大劫中，清凈地修習各種愿海（pranidhi-samudra，誓願的海洋）， 進入菩薩的各個階位（bhumi，地）並清除障礙，都需要經歷無量劫的時間。 在過去、現在、未來三世諸佛那裡，學習六波羅蜜（paramita，到達彼岸的方法）， 具足方便的修行，成就菩提之道（bodhi-marga，覺悟的道路）。 對於十方充滿污垢的國土，我應當全部加以莊嚴清凈； 一切惡道（durgati，痛苦的輪迴）的苦難，我應當令其永遠消除。 我應當以方便法門，廣泛地度化一切眾生， 令他們滅除愚癡的黑暗，安住于佛的智慧之道。 我應當供養一切諸佛，應當清凈一切國土， 發起大慈悲心，完全捨棄內外一切事物。 你如果看到有人來乞討，或許會生起慳吝之心； 我的心常常樂於佈施，你不要違揹我的意願。 如果看到我佈施頭顱，千萬不要生起憂愁煩惱； 我現在先告訴你，是爲了讓你心意堅定。 乃至我被截斷手足，你也不要嫌棄乞討的人； 你現在聽了我的話，應當仔細地思考。 男女所喜愛的一切事物，我都會全部捨棄； 你如果能夠順從我的心意，我就會成全你的願望。
這時，童女對太子說：『我恭敬地接受您的教誨。』隨即說了偈頌：
『在無量劫的海中，即使在地獄中被火焰焚燒身體； 如果能夠得到您的眷顧和接納，我甘心承受這樣的痛苦。 在無量次的轉生之處，即使身體碎裂如微塵； 如果能夠得到您的眷顧和接納，我甘心承受這樣的痛苦。 在無量劫的時間裡，即使頭頂頂著廣大的金剛山（vajra-parvata，堅固的山）； 如果能夠得到您的眷顧和接納，我甘心承受這樣的痛苦。 在無量生死的海洋中，即使用我的身體和血肉來佈施； 當您證得法王之位（dharma-raja-pada，佛的地位），愿我也能如此！ 如果能夠得到您的眷顧和接納，我甘心承受這樣的痛苦。』
【English Translation】 English version I have generated the Bodhi mind (bodhicitta, the mind of enlightenment), I should practice all wisdom throughout immeasurable kalpas (aeons). In immeasurable great kalpas, I will purely cultivate the oceans of vows (pranidhi-samudra, oceans of vows), Entering the bodhisattva stages (bhumi, grounds) and clearing obstacles, all require immeasurable kalpas. In the presence of all Buddhas of the three times, I will learn the six paramitas (paramita, perfections), Accomplishing the practice of skillful means, I will achieve the path to Bodhi (bodhi-marga, the path to enlightenment). For the impure lands of the ten directions, I shall purify and adorn them all; All the difficulties of the evil paths (durgati, painful realms), I shall cause them to be forever eliminated. I shall use skillful means to widely liberate all sentient beings, Causing them to extinguish the darkness of ignorance and abide in the path of Buddha's wisdom. I shall make offerings to all Buddhas, I shall purify all lands, Generating great compassion, I shall completely give up all internal and external things. If you see someone coming to beg, you might generate a mind of stinginess; My mind is always joyful in giving, you must not go against my will. If you see me giving away my head, do not generate sorrow or distress; I am telling you this beforehand, to make your mind firm. Even if my hands and feet are cut off, you must not despise the beggar; Now that you have heard my words, you should contemplate them carefully. All things that men and women love, I will give them all away; If you can follow my mind, I will fulfill your wishes.
At that time, the maiden said to the prince: 'I respectfully accept your teachings.' Then she spoke in verses:
'In the ocean of immeasurable kalpas, even if my body is burned by fire in hell; If I can receive your care and acceptance, I am willing to endure such suffering. In countless places of rebirth, even if my body is shattered like dust; If I can receive your care and acceptance, I am willing to endure such suffering. For immeasurable kalpas, even if I carry a vast vajra mountain (vajra-parvata, diamond mountain) on my head; If I can receive your care and acceptance, I am willing to endure such suffering. In the ocean of immeasurable birth and death, even if I give my body and flesh as alms; When you attain the position of Dharma King (dharma-raja-pada, the position of Buddha), may I also be so! If I can receive your care and acceptance, I am willing to endure such suffering.'
眷納我， 與我為主者， 生生行施處， 愿常以我施！ 為愍眾生苦， 而發菩提心； 既已攝眾生， 亦當攝受我。 我不求豪富， 不貪五欲樂， 但為共行法， 愿以仁為主！ 紺青修廣眼， 慈愍觀世間， 不起染著心， 必成菩薩道。 太子所行處， 地出衆寶華， 必作轉輪王， 愿能眷納我！ 我曾夢見此， 妙法菩提場， 如來樹下坐， 無量眾圍繞。 我夢彼如來， 身如真金山， 以手摩我頂， 寤已心歡喜。 往昔眷屬天， 名曰喜光明； 彼天為我說， 道場佛興世。 我曾生是念： 愿見太子身。 彼天報我言： 汝今當得見。 我昔所志願， 於今悉成滿； 唯愿俱往詣， 供養彼如來！』
「爾時，太子聞勝日身如來名，生大歡喜，愿見彼佛，以五百摩尼寶散其女上，冠以妙藏光明寶冠，被以火焰摩尼寶衣。其女爾時，心不動搖，亦無喜相；但合掌恭敬，瞻仰太子，目不暫舍。
「其母善現，于太子前而說頌言：
「『此女極端正， 功德莊嚴身； 昔愿奉太子， 今意已滿足。 持戒有智慧， 具足諸功德； 普于
【現代漢語翻譯】 現代漢語譯本 請您接納我，並讓我成為您的侍者， 在生生世世行佈施的地方，愿您常常以我來行佈施！ 爲了憐憫眾生的苦難，而發起了菩提心； 既然已經攝受了眾生，也應當攝受我。 我不追求豪富，不貪圖五欲的享樂， 只爲了能與您一同修行佛法，愿您以仁愛為根本！ 您有紺青色的修長廣闊的眼睛，以慈悲憐憫之心觀察世間， 不起任何染著之心，必定能成就菩薩之道。 太子您所行之處，地上涌現出各種珍寶蓮花， 您必定會成為轉輪聖王，愿您能接納我！ 我曾經夢見這個殊勝的菩提道場， 如來在菩提樹下端坐，無量的眾生圍繞著他。 我夢見那位如來，身如真正的金山一般， 用手摩我的頭頂，醒來後心中無比歡喜。 我往昔的眷屬天人，名字叫做喜光明； 那位天人告訴我，道場中佛陀將要出世。 我曾經生起這樣的念頭：愿能見到太子的身相。 那位天人告訴我：你現在應當能夠見到。 我過去所發的願望，如今都已全部實現； 只願我們一同前往，供養那位如來！』
「那時，太子聽到勝日身如來（Sheng Ri Shen Rulai）的名號，心中生起極大的歡喜，希望見到那位佛陀，於是用五百顆摩尼寶珠散在那個女子身上，又給她戴上名為妙藏光明（Miao Zang Guang Ming）的寶冠，穿上火焰摩尼寶衣。那個女子當時，內心沒有絲毫動搖，也沒有任何歡喜的表情；只是合掌恭敬，瞻仰著太子，眼睛片刻也不離開。
「她的母親善現（Shan Xian），在太子面前說了這樣的偈頌：
『這個女子極其端正，功德莊嚴她的身軀； 過去發願侍奉太子，如今心願已經滿足。 她持戒且有智慧，具足各種功德； 普遍地
【English Translation】 English version Please accept me, and let me be your attendant, In every place where you practice giving, may you always use me to give! Out of compassion for the suffering of sentient beings, you have generated the Bodhi mind; Since you have already embraced sentient beings, you should also embrace me. I do not seek wealth and luxury, nor do I crave the pleasures of the five desires, I only wish to practice the Dharma with you, may you take benevolence as your foundation! You have eyes of deep blue, long and wide, observing the world with compassion and mercy, Without any attachment in your heart, you will surely achieve the path of a Bodhisattva. Wherever you, the prince, walk, various precious lotus flowers emerge from the ground, You will surely become a Chakravartin King (Zhuan Lun Sheng Wang), may you accept me! I once dreamed of this magnificent Bodhi field, The Tathagata (Rulai) sat under the Bodhi tree, surrounded by countless beings. I dreamed of that Tathagata, his body like a true golden mountain, He touched my head with his hand, and I awoke with great joy in my heart. My former celestial attendant, named Joyful Light (Xi Guang Ming); That celestial being told me that a Buddha would appear in the Dharma field. I once had this thought: I wish to see the prince's form. That celestial being told me: You shall now be able to see him. My past wishes have now all been fulfilled; I only wish that we may go together to make offerings to that Tathagata!』
「At that time, the prince, upon hearing the name of the Tathagata of Victorious Sun Body (Sheng Ri Shen Rulai), felt great joy and wished to see that Buddha. He then scattered five hundred Mani jewels upon the woman, placed a crown called Wonderful Treasury of Light (Miao Zang Guang Ming) on her head, and dressed her in a robe of flaming Mani jewels. At that time, the woman's heart did not waver, nor did she show any sign of joy; she simply joined her palms in reverence, gazing at the prince, her eyes not leaving him for a moment.
「Her mother, Good Manifestation (Shan Xian), spoke the following verses before the prince:
『This woman is extremely beautiful, her body adorned with merit and virtue; She once vowed to serve the prince, and now her wish has been fulfilled. She upholds the precepts and possesses wisdom, complete with all virtues; Universally,
一切世， 最勝無倫匹。 此女蓮華生， 種姓無譏丑， 太子同行業， 遠離一切過。 此女身柔軟， 猶如天繒纊； 其手所觸摩， 眾患悉除滅。 毛孔出妙香， 芬馨最無比； 眾生若聞者， 悉住于凈戒。 身色如真金， 端坐華臺上； 眾生若見者， 離害具慈心。 言音極柔軟， 聽之無不喜； 眾生若得聞， 悉離諸惡業。 心凈無瑕垢， 遠離諸諂曲， 稱心而發言， 聞者皆歡喜。 調柔具慚愧， 恭敬于尊宿， 無貪亦無誑， 憐愍諸眾生。 此女心不恃， 色相及眷屬； 但以清凈心， 恭敬一切佛。』
「爾時，太子與妙德女及十千采女並其眷屬，出香芽園，詣法雲光明道場。至已下車，步進詣如來所。見佛身相端嚴寂靜，諸根調順，內外清凈，如大龍池無諸垢濁；皆生凈信，踴躍歡喜，頂禮佛足，繞無數匝。於時，太子及妙德女，各持五百妙寶蓮華供散彼佛。太子為佛造五百精舍，一一皆以香木所成，眾寶莊嚴，五百摩尼以為間錯。時，佛為說普眼燈門修多羅；聞是經已，於一切法中得三昧海，所謂：得普照一切佛愿海三昧、普照三世藏三昧、現見一切佛道場三昧、普照
【現代漢語翻譯】 現代漢語譯本 在一切世間，她是至高無上、無與倫比的。 這位名叫蓮華生的女子，出身高貴，毫無可被指責的瑕疵。 她與太子志同道合，遠離一切過失。 此女身體柔軟，如同天上的絲綢棉絮一般； 她的手所觸碰之處，一切病患都會消失。 她的毛孔散發出美妙的香氣，芬芳無比； 眾生如果聞到這香氣，都會安住于清凈的戒律之中。 她的身色如同真金一般，端坐在蓮花臺上； 眾生如果見到她，都會遠離傷害，生起慈悲之心。 她的言語聲音極其柔和，聽了沒有不歡喜的； 眾生如果聽到她的聲音，都會遠離各種惡業。 她的心清凈無瑕，遠離一切虛偽和諂媚， 她所說的話都符合心意，聽者都感到歡喜。 她性情溫順，具有慚愧之心，恭敬長輩； 她沒有貪婪，也沒有欺騙，憐憫一切眾生。 這位女子不依仗自己的美貌和眷屬； 只是以清凈的心，恭敬一切佛陀。
那時，太子與妙德女（妙德：指具有美好德行的女子）以及一萬名采女和她們的眷屬，走出香芽園，前往法雲光明道場。 到達后，他們下車，步行到如來（如來：佛的十號之一）所在之處。 他們見到佛陀的身體相貌端莊寂靜，諸根調順，內外清凈，如同一個沒有污垢的大龍池； 都生起了清凈的信心，歡喜踴躍，頂禮佛足，繞佛無數圈。 當時，太子和妙德女各自拿著五百朵美妙的寶蓮花供養佛陀。 太子為佛陀建造了五百座精舍，每一座都用香木建成，用各種珍寶裝飾，用五百顆摩尼寶珠（摩尼：意為如意寶珠）鑲嵌。 這時，佛陀為他們宣說了普眼燈門修多羅（修多羅：佛經的另一種稱謂）； 聽聞這部經后，他們在一切法中獲得了三昧海（三昧：意為禪定），即：獲得了普照一切佛愿海三昧、普照三世藏三昧、現見一切佛道場三昧、普照
【English Translation】 English version In all the worlds, she is the most supreme and unparalleled. This woman, named Lotus-born, is of noble lineage, without any fault to be criticized. She shares the same path as the prince, and is far from all faults. This woman's body is soft, like celestial silk floss; Wherever her hand touches, all ailments are eliminated. Her pores emit wonderful fragrance, incomparably fragrant; If sentient beings smell this fragrance, they will all abide in pure precepts. Her body color is like pure gold, sitting upright on a lotus platform; If sentient beings see her, they will be free from harm and develop a compassionate heart. Her voice is extremely gentle, and those who hear it cannot help but rejoice; If sentient beings hear her voice, they will all be free from all evil deeds. Her heart is pure and flawless, far from all hypocrisy and flattery, Her words are in accordance with her heart, and those who hear them are all delighted. She is gentle and has a sense of shame, respecting her elders; She has no greed, nor does she deceive, and she has compassion for all sentient beings. This woman does not rely on her beauty and retinue; But with a pure heart, she reveres all Buddhas.
At that time, the prince, together with the maiden Myriad Virtues (Myriad Virtues: referring to a woman with beautiful virtues) and ten thousand palace women and their retinues, left the Fragrant Sprout Garden and went to the Dharma Cloud Light Enlightenment Place. Upon arriving, they got out of their carriages and walked to where the Tathagata (Tathagata: one of the ten epithets of a Buddha) was. They saw that the Buddha's body was dignified and serene, his senses were well-controlled, his inner and outer being were pure, like a great dragon pool without any impurities; They all developed pure faith, rejoiced, prostrated at the Buddha's feet, and circumambulated him countless times. At that time, the prince and the maiden Myriad Virtues each held five hundred wonderful jeweled lotus flowers to offer to the Buddha. The prince built five hundred monasteries for the Buddha, each made of fragrant wood, decorated with various treasures, and inlaid with five hundred Mani jewels (Mani: meaning wish-fulfilling jewel). At this time, the Buddha expounded the Sutra of the Universal Eye Lamp Door to them; After hearing this sutra, they attained the ocean of samadhi (samadhi: meaning meditative absorption) in all dharmas, namely: they attained the samadhi of universally illuminating the ocean of all Buddha's vows, the samadhi of universally illuminating the three realms, the samadhi of directly seeing all Buddha's enlightenment places, and the samadhi of universally illuminating
一切眾生三昧、普照一切世間智燈三昧、普照一切眾生根智燈三昧、救護一切眾生光明雲三昧、普照一切眾生大明燈三昧、演一切佛法輪三昧、具足普賢清凈行三昧。時，妙德女得三昧，名：難勝海藏，于阿耨多羅三藐三菩提永不退轉。
「時，彼太子與妙德女並其眷屬，頂禮佛足，繞無數匝，辭退還宮；詣父王所，拜跪畢已，奉白王言：『大王當知，勝日身如來出興於世，於此國內法雲光明菩提場中成等正覺，於今未久。』爾時，大王語太子言：『是誰為汝說如是事？天耶？人耶？』太子白言：『是此具足妙德女說。』時，王聞已，歡喜無量，譬如貧人得大伏藏，作如是念：『佛無上寶難可值遇，若得見佛，永斷一切惡道怖畏。佛如醫王，能治一切諸煩惱病，能救一切生死大苦；佛如導師，能令眾生至於究竟安隱住處。』作是念已，集諸小王、群臣、眷屬，及以剎利、婆羅門等一切大眾，便舍王位，授與太子；灌頂訖已，與萬人俱，往詣佛所；到已禮足，繞無數匝，並其眷屬悉皆退坐。
「爾時，如來觀察彼王及諸大眾，白毫相中放大光明，名：一切世間心燈，普照十方無量世界，住於一切世主之前，示現如來不可思議大神通力，普令一切應受化者心得清凈。爾時，如來以不思議自在神力，現身超出一
【現代漢語翻譯】 現代漢語譯本：一切眾生的三昧（專注狀態），普照一切世間的智慧之燈三昧，普照一切眾生根性的智慧之燈三昧，救護一切眾生的光明雲三昧，普照一切眾生的大明燈三昧，演說一切佛陀教法的法輪三昧，具足普賢菩薩清凈行愿的三昧。當時，妙德女獲得了名為『難勝海藏』的三昧，對於阿耨多羅三藐三菩提（無上正等正覺）永不退轉。 當時，那位太子與妙德女以及他們的眷屬，頂禮佛足，繞佛無數圈，告辭退回宮中；去到父王那裡，拜跪完畢后，稟告父王說：『大王應當知道，勝日身如來（佛陀的尊號）已經出世，在這個國家的法雲光明菩提道場中成就了無上正等正覺，到現在還沒有多久。』當時，大王對太子說：『是誰告訴你這些事的？是天人嗎？還是凡人？』太子回答說：『是這位具足妙德的女子說的。』當時，國王聽了之後，歡喜無量，就像貧窮的人得到了巨大的寶藏一樣，心中這樣想：『佛陀的無上珍寶難以值遇，如果能夠見到佛陀，就能永遠斷除一切惡道的怖畏。佛陀就像醫王，能夠醫治一切煩惱的疾病，能夠救度一切生死的大苦；佛陀就像導師，能夠引導眾生到達究竟安穩的住所。』這樣想之後，就召集了各位小王、群臣、眷屬，以及剎帝利（統治階級）、婆羅門（祭司階級）等一切大眾，便捨棄了王位，傳給太子；灌頂儀式完畢后，與萬人一起，前往佛陀所在的地方；到達后，頂禮佛足，繞佛無數圈，和他們的眷屬都退坐在一旁。 當時，如來觀察那位國王和所有大眾，從白毫相中放出大光明，名為『一切世間心燈』，普照十方無量世界，在一切世主面前，示現如來不可思議的大神通力，普遍令一切應該被教化的人心得到清凈。當時，如來以不可思議的自在神力，現身超出一
【English Translation】 English version: The Samadhi (state of concentration) of all living beings, the Samadhi of the Wisdom Lamp illuminating all worlds, the Samadhi of the Wisdom Lamp illuminating the roots of all living beings, the Samadhi of the Light Cloud protecting all living beings, the Samadhi of the Great Bright Lamp illuminating all living beings, the Samadhi of expounding the Dharma Wheel of all Buddhas, the Samadhi of fully possessing the pure practices of Samantabhadra. At that time, the maiden Myade obtained the Samadhi named 'Insurmountable Ocean Treasury,' and would never regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). At that time, the prince, together with the maiden Myade and their retinue, bowed at the Buddha's feet, circumambulated him countless times, and took their leave to return to the palace; they went to the king, bowed and knelt, and reported to the king, saying: 'Great King, you should know that the Tathagata (title of a Buddha) named 'Victorious Sun Body' has appeared in the world, and has attained unexcelled perfect enlightenment in the Dharma Cloud Light Bodhi field in this country, not long ago.' At that time, the king said to the prince: 'Who told you these things? Was it a deva (god) or a human?' The prince replied: 'It was this maiden Myade who possesses great virtue.' At that time, the king, upon hearing this, was immeasurably joyful, like a poor person who had found a great treasure, and thought to himself: 'The Buddha's supreme treasure is difficult to encounter; if one can see the Buddha, one can forever cut off the fear of all evil paths. The Buddha is like a king of medicine, able to cure all the diseases of afflictions, able to save all the great sufferings of birth and death; the Buddha is like a guide, able to lead all beings to the ultimate peaceful abode.' Having thought this, he gathered all the minor kings, ministers, retinue, and all the great assembly of Kshatriyas (warrior class), Brahmins (priest class), and others, and then relinquished his throne, handing it over to the prince; after the coronation ceremony, he went with ten thousand people to the place where the Buddha was; upon arriving, they bowed at the Buddha's feet, circumambulated him countless times, and with their retinue, all sat down to the side. At that time, the Tathagata observed the king and all the assembly, and from the white hair mark between his eyebrows, emitted a great light, named 'The Mind Lamp of All Worlds,' which illuminated countless worlds in the ten directions, and in front of all the world lords, manifested the inconceivable great spiritual powers of the Tathagata, universally purifying the minds of all those who should be converted. At that time, the Tathagata, with inconceivable, free spiritual power, manifested his body rising above a
切世間，以圓滿音普為大眾說陀羅尼，名：一切法義離闇燈，佛剎微塵數陀羅尼而為眷屬。彼王聞已，即時獲得大智光明；其眾會中，有閻浮提微塵數菩薩，俱時證得此陀羅尼；六十萬那由他人，盡諸有漏，心得解脫；十千眾生，遠塵離垢，得法眼凈；無量眾生，發菩提心。時，佛又以不思議力廣現神變，普於十方無量世界演三乘法化度眾生。
「時，彼父王作如是念：『我若在家，不能證得如是妙法；若於佛所出家學道，即當成就。』作是念已，前白佛言：『愿得從佛出家修學！』佛言：『隨意，宜自知時。』時，財主王與十千人，皆于佛所同時出家。未久之間，悉得成就一切法義離闇燈陀羅尼，亦得如上諸三昧門，又得菩薩十神通門，又得菩薩無邊辯才，又得菩薩無礙凈身，往詣十方諸如來所聽受其法，為大法師演說妙法；復以神力遍十方剎，隨眾生心而為現身，贊佛出現，說佛本行，示佛本緣，稱揚如來自在神力，護持于佛所說教法。
「爾時，太子於十五日在正殿上，采女圍繞，七寶自至——一者、輪寶，名：無礙行；二者、象寶，名：金剛身；三者、馬寶，名：迅疾風；四者、珠寶，名：日光藏；五者、女寶，名：具妙德；六、藏臣寶，名為：大財；七、主兵寶，名：離垢眼。——七寶具足，
【現代漢語翻譯】 現代漢語譯本：佛陀在世間，以圓滿的聲音普遍為大眾宣說陀羅尼（dharani，總持，咒語），名為『一切法義離闇燈』，其眷屬是佛剎微塵數（佛的國土如微塵般眾多）的陀羅尼。那位國王聽聞后，立刻獲得大智慧光明；在聽法的眾人中，有閻浮提（Jambudvipa，我們所居住的這個世界）微塵數菩薩，同時證得此陀羅尼；六十萬那由他（nayuta，數量單位）人，斷盡一切有漏（煩惱）的束縛，心得解脫；一萬衆生，遠離塵垢，得到法眼清凈；無量眾生，發起菩提心。當時，佛陀又以不可思議的力量廣現神通變化，普遍在十方無量世界演說三乘佛法（聲聞乘、緣覺乘、菩薩乘），教化度脫眾生。 當時，那位父王心中想：『我如果在家，不能證得如此微妙的佛法；如果能在佛陀那裡出家學道，就應當能夠成就。』這樣想后，他走到佛陀面前稟告說：『希望能夠跟隨佛陀出家修行！』佛陀說：『隨你的意願，你自己把握時機。』當時，財主王與一萬人，都在佛陀那裡同時出家。不久之後，他們都成就了一切法義離闇燈陀羅尼，也得到了如上所說的各種三昧（samadhi，禪定）法門，又得到了菩薩的十種神通法門，又得到了菩薩無邊的辯才，又得到了菩薩無礙清凈的身體，前往十方諸佛如來之處聽受佛法，成為大法師演說微妙的佛法；又以神通之力遍佈十方佛剎，隨著眾生的心意而顯現身形，讚歎佛陀的出現，宣說佛陀的本行，展示佛陀的本緣，稱揚如來自在的神力，護持佛陀所說的教法。 那時，太子在十五日于正殿之上，被采女圍繞，七寶自然而至——第一是輪寶，名為『無礙行』；第二是象寶，名為『金剛身』；第三是馬寶，名為『迅疾風』；第四是珠寶，名為『日光藏』；第五是女寶，名為『具妙德』；第六是藏臣寶，名為『大財』；第七是主兵寶，名為『離垢眼』。——七寶具足。
【English Translation】 English version: The Buddha, in the world, with a perfect voice, universally proclaimed to the multitude a dharani (a sacred utterance or spell), named 『The Lamp of Illumination Separating from the Darkness of All Dharma Meanings,』 with a retinue of dharanis as numerous as the dust particles of Buddha-lands. Upon hearing this, that king immediately obtained the light of great wisdom; among the assembly, there were Bodhisattvas as numerous as the dust particles of Jambudvipa (the world we inhabit), who simultaneously attained this dharani; six hundred thousand nayutas (a large number) of people, having exhausted all outflows (kleshas), their minds were liberated; ten thousand beings, far from defilement, obtained the pure Dharma eye; and countless beings generated the Bodhi mind. At that time, the Buddha, with inconceivable power, widely manifested miraculous transformations, universally expounding the three vehicles of Dharma (Shravakayana, Pratyekabuddhayana, and Mahayana) in the immeasurable worlds of the ten directions, teaching and liberating sentient beings. At that time, the father king thought: 『If I remain at home, I cannot attain such wonderful Dharma; if I were to leave home and study the Way with the Buddha, I should achieve it.』 Having thought this, he went before the Buddha and said: 『I wish to leave home and study with the Buddha!』 The Buddha said: 『As you wish, know the right time yourself.』 At that time, the wealthy king and ten thousand people all left home with the Buddha at the same time. Before long, they all attained the dharani of 『The Lamp of Illumination Separating from the Darkness of All Dharma Meanings,』 and also obtained the various samadhi (meditative absorption) gates mentioned above, and also obtained the ten supernatural powers of a Bodhisattva, and also obtained the boundless eloquence of a Bodhisattva, and also obtained the unobstructed pure body of a Bodhisattva, going to the places of the Buddhas of the ten directions to hear the Dharma, becoming great Dharma masters expounding the wonderful Dharma; and also with supernatural power pervading the Buddha-lands of the ten directions, manifesting forms according to the minds of sentient beings, praising the appearance of the Buddha, proclaiming the Buddha』s past practices, showing the Buddha』s past causes, extolling the Buddha』s self-mastery and supernatural power, and protecting the teachings spoken by the Buddha. At that time, the prince, on the fifteenth day, in the main hall, surrounded by palace women, the seven treasures came of themselves—first, the wheel treasure, named 『Unobstructed Practice』; second, the elephant treasure, named 『Vajra Body』; third, the horse treasure, named 『Swift Wind』; fourth, the jewel treasure, named 『Sunlight Treasury』; fifth, the woman treasure, named 『Possessing Wonderful Virtues』; sixth, the minister treasure, named 『Great Wealth』; seventh, the military commander treasure, named 『Immaculate Eye.』—The seven treasures were complete.
為轉輪王，王閻浮提，正法治世，人民快樂。王有千子，端正勇健，能伏怨敵。其閻浮提中有八十王城，一一城中有五百僧坊，一一僧坊立佛支提，皆悉高廣，以眾妙寶而為校飾；一一王城皆請如來，以不思議眾妙供具而為供養。佛入城時，現大神力，令無量眾生種諸善根，無量眾生心得清凈，見佛歡喜，發菩提意，起大悲心，利益眾生，勤修佛法，入真實義，住於法性，了法平等，獲三世智，等觀三世，知一切佛出興次第，說種種法攝取眾生，發菩薩愿，入菩薩道，知如來法，成就法海，能普現身遍一切剎，知眾生根及其性慾，令其發起一切智愿。
「佛子！于汝意云何，彼時太子得輪王位供養佛者，豈異人乎？今釋迦牟尼佛是也。財主王者，寶華佛是。其寶華佛，現在東方過世界海微塵數佛剎有世界海，名：現法界虛空影像云，中有世界種，名：普現三世影摩尼王，彼世界種中有世界，名：圓滿光，中有道場，名：現一切世主身，寶華如來於此成阿耨多羅三藐三菩提，不可說佛剎微塵數諸菩薩眾前後圍繞而為說法。寶華如來往昔修行菩薩道時，凈此世界海；其世界海中去、來、今佛出興世者，皆是寶華如來為菩薩時教化令發阿耨多羅三藐三菩提心。彼時女母善現者，今我母善目是。其王眷屬，今如來所眾會
【現代漢語翻譯】 現代漢語譯本 成為轉輪王（擁有統治世界的理想君主），統治閻浮提（我們所居住的這個世界），以正法治理天下，人民安樂。這位國王有千個兒子，個個相貌端正，勇猛強健，能夠降伏怨敵。在閻浮提中有八十座王城，每一座城中都有五百座僧坊，每一座僧坊都建有佛支提（佛塔），都高大寬廣，用各種珍寶裝飾；每一座王城都迎請如來，用不可思議的各種珍妙供品進行供養。佛陀進入城中時，顯現大神力，使無量眾生種下各種善根，無量眾生內心得到清凈，見到佛陀歡喜，發起菩提心，生起大悲心，利益眾生，勤奮修習佛法，進入真實義理，安住於法性，了知諸法平等，獲得通曉過去、現在、未來三世的智慧，平等觀察三世，知道一切佛陀出世的次第，宣說種種法門攝受眾生，發起菩薩的誓願，進入菩薩的修行道路，瞭解如來的法，成就法海，能夠普遍顯現身形遍佈一切佛剎，瞭解眾生的根基及其意願，使他們發起一切智的願望。 『佛子！你認為如何，那時得到轉輪王位供養佛陀的太子，難道是別人嗎？就是現在的釋迦牟尼佛。那位財主國王，就是寶華佛。那位寶華佛，現在在東方，經過像世界海微塵數那樣多的佛剎，有一個世界海，名為：現法界虛空影像云，其中有世界種，名為：普現三世影摩尼王，那個世界種中有一個世界，名為：圓滿光，其中有道場，名為：現一切世主身，寶華如來在那裡成就阿耨多羅三藐三菩提（無上正等正覺），有不可說佛剎微塵數那樣多的菩薩眾前後圍繞著為他說法。寶華如來往昔修行菩薩道時，清凈了這個世界海；這個世界海中過去、未來、現在出世的佛陀，都是寶華如來作為菩薩時教化他們發起阿耨多羅三藐三菩提心。那時那位女母善現，就是現在的我的母親善目。那些國王的眷屬，就是現在如來所處的法會中的大眾。』
【English Translation】 English version Becoming a Chakravartin king (an ideal monarch who rules the world), ruling Jambudvipa (the world we inhabit), governing the world with righteous Dharma, the people are happy. This king has a thousand sons, each with upright appearances, brave and strong, capable of subduing enemies. In Jambudvipa, there are eighty royal cities, each city has five hundred monasteries, and each monastery has a Buddha stupa (pagoda), all tall and wide, decorated with various precious treasures; each royal city invites the Tathagata, making offerings with inconceivable and wonderful offerings. When the Buddha enters the city, he manifests great divine power, causing countless beings to plant various roots of goodness, countless beings' minds become pure, seeing the Buddha they rejoice, generate Bodhicitta (the aspiration for enlightenment), give rise to great compassion, benefit sentient beings, diligently practice the Buddha's Dharma, enter the true meaning, abide in the Dharma nature, understand the equality of all dharmas, obtain the wisdom of knowing the past, present, and future, equally observe the three times, know the order in which all Buddhas appear in the world, preach various Dharma methods to gather sentient beings, make the vows of a Bodhisattva, enter the path of a Bodhisattva, understand the Dharma of the Tathagata, achieve the ocean of Dharma, be able to universally manifest bodies throughout all Buddha lands, understand the roots and desires of sentient beings, and cause them to generate the aspiration for all-knowing wisdom. 'Buddha's son! What do you think, was the prince who obtained the position of Chakravartin king and made offerings to the Buddha at that time, someone else? It is the present Shakyamuni Buddha. That wealthy king was the Flower Treasure Buddha. That Flower Treasure Buddha is now in the east, passing through as many Buddha lands as there are dust particles in an ocean of worlds, there is an ocean of worlds, named: Manifest Dharma Realm Void Image Cloud, within which there is a world seed, named: Universally Manifesting the Three Times Image Mani King, within that world seed there is a world, named: Perfect Light, within which there is a Bodhimanda (place of enlightenment), named: Manifesting the Body of All World Lords, the Flower Treasure Tathagata attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) there, with an unspeakable number of Bodhisattvas surrounding him, preaching the Dharma. When the Flower Treasure Tathagata was practicing the Bodhisattva path in the past, he purified this ocean of worlds; the Buddhas who appeared in this ocean of worlds in the past, future, and present, were all taught by the Flower Treasure Tathagata when he was a Bodhisattva, causing them to generate the mind of Anuttara-samyak-sambodhi. The mother, Good Manifestation, at that time, is now my mother, Good Eyes. The king's family members are the assembly of the present Tathagata.'
是也，皆具修行普賢諸行成滿大愿，雖恒在此眾會道場而能普現一切世間，住諸菩薩平等三昧，常得現見一切諸佛，一切如來以等虛空妙音聲云演正法輪悉能聽受，於一切法悉得自在，名稱普聞諸佛國土，普詣一切道場之所，普現一切眾生之前，隨其所應教化調伏，盡未來劫修菩薩道恒無間斷，成滿普賢廣大誓願。
「佛子！其妙德女與威德主轉輪聖王以四事供養勝日身如來者，我身是也。彼佛滅后，其世界中，六十億百千那由他佛出興於世，我皆與王承事供養。其第一佛，名：清凈身；次名：一切智月光明身；次名：閻浮檀金光明王；次名：諸相莊嚴身；次名：妙月光；次名：智觀幢；次名：大智光；次名：金剛那羅延精進；次名：智力無能勝；次名：普安詳智；次名：離垢勝智云；次名：師子智光明；次名：光明髻；次名：功德光明幢；次名：智日幢；次名：寶蓮華開敷身；次名：福德嚴凈光；次名：智焰云；次名：普照月；次名：莊嚴蓋妙音聲；次名：師子勇猛智光明；次名：法界月；次名：現虛空影像開悟眾生心；次名：恒嗅寂滅香；次名：普震寂靜音；次名：甘露山；次名：法海音；次名：堅固網；次名：佛影髻；次名：月光毫；次名：辯才口；次名：覺華智；次名：寶焰山；次名：功德星；次名：
【現代漢語翻譯】 現代漢語譯本：是的，他們都具備修行普賢菩薩的各種行愿，成就圓滿的大愿。他們雖然恒常在此眾會道場，卻能普遍顯現在一切世間。他們安住于諸菩薩的平等三昧（一種禪定狀態），常能親見一切諸佛。一切如來以等同虛空的微妙音聲云，演說正法，他們都能聽受。對於一切法，他們都獲得自在，名稱普遍傳聞于諸佛國土。他們普遍到達一切道場之處，普遍顯現在一切眾生面前，隨其所應，教化調伏。他們盡未來劫修菩薩道，恒常沒有間斷，成就圓滿普賢菩薩的廣大誓願。 『佛子！』那位妙德女和威德主轉輪聖王用四事供養勝日身如來（佛名）的，就是我。那位佛滅度后，在那個世界中，有六十億百千那由他（極大的數字）佛出世，我都和那位國王一起承事供養。第一位佛，名為：清凈身；第二位名為：一切智月光明身；第三位名為：閻浮檀金光明王；第四位名為：諸相莊嚴身；第五位名為：妙月光；第六位名為：智觀幢；第七位名為：大智光；第八位名為：金剛那羅延精進；第九位名為：智力無能勝；第十位名為：普安詳智；第十一位名為：離垢勝智云；第十二位名為：師子智光明；第十三位名為：光明髻；第十四位名為：功德光明幢；第十五位名為：智日幢；第十六位名為：寶蓮華開敷身；第十七位名為：福德嚴凈光；第十八位名為：智焰云；第十九位名為：普照月；第二十位名為：莊嚴蓋妙音聲；第二十一位名為：師子勇猛智光明；第二十二位名為：法界月；第二十三位名為：現虛空影像開悟眾生心；第二十四位名為：恒嗅寂滅香；第二十五位名為：普震寂靜音；第二十六位名為：甘露山；第二十七位名為：法海音；第二十八位名為：堅固網；第二十九位名為：佛影髻；第三十位名為：月光毫；第三十一位名為：辯才口；第三十二位名為：覺華智；第三十三位名為：寶焰山；第三十四位名為：功德星；第三十五位名為：
【English Translation】 English version: Yes, they all possess the practice of Samantabhadra's (普賢) various vows and actions, accomplishing the great vows to perfection. Although they are constantly in this assembly's Bodhimanda (道場, place of enlightenment), they can universally manifest in all worlds. They abide in the Samadhi (三昧, meditative state) of equality of all Bodhisattvas, and they constantly see all Buddhas. All Tathagatas (如來, Buddhas) use the wonderful sound clouds that are like space to expound the Dharma (正法, the true teachings), and they can all hear and receive it. Regarding all Dharmas (法, teachings), they all attain freedom, and their names are universally heard in all Buddha lands. They universally reach all Bodhimandas, universally appear before all sentient beings, and according to what is appropriate, they teach and subdue them. They cultivate the Bodhisattva path for the duration of future kalpas (劫, eons), constantly without interruption, accomplishing the vast vows of Samantabhadra to perfection. 'Buddha's children!' The one who, as the virtuous maiden and the majestic Chakravartin King (轉輪聖王, wheel-turning monarch), made offerings of the four requisites to the Buddha named 'Victorious Sun Body' (勝日身如來), that is me. After that Buddha passed into Nirvana (滅度, death), in that world, sixty billion hundred thousand nayutas (那由他, a very large number) of Buddhas appeared in the world, and I, together with that king, served and made offerings to them. The first Buddha was named: Pure Body (清凈身); the second was named: All-Knowing Moon Light Body (一切智月光明身); the third was named: Jambudvipa Gold Light King (閻浮檀金光明王); the fourth was named: Adorned Body with All Marks (諸相莊嚴身); the fifth was named: Wonderful Moon Light (妙月光); the sixth was named: Banner of Wisdom Observation (智觀幢); the seventh was named: Great Wisdom Light (大智光); the eighth was named: Vajra Narayana Diligence (金剛那羅延精進); the ninth was named: Invincible Wisdom Power (智力無能勝); the tenth was named: Universal Peaceful Wisdom (普安詳智); the eleventh was named: Cloud of Immaculate Superior Wisdom (離垢勝智云); the twelfth was named: Lion's Wisdom Light (師子智光明); the thirteenth was named: Light Topknot (光明髻); the fourteenth was named: Banner of Merit Light (功德光明幢); the fifteenth was named: Banner of Wisdom Sun (智日幢); the sixteenth was named: Body of Treasure Lotus Flower Blooming (寶蓮華開敷身); the seventeenth was named: Light of Merit and Purity (福德嚴凈光); the eighteenth was named: Cloud of Wisdom Flames (智焰云); the nineteenth was named: Universal Shining Moon (普照月); the twentieth was named: Adorned Canopy Wonderful Sound (莊嚴蓋妙音聲); the twenty-first was named: Lion's Courageous Wisdom Light (師子勇猛智光明); the twenty-second was named: Dharma Realm Moon (法界月); the twenty-third was named: Manifesting Space Image to Enlighten Sentient Beings' Minds (現虛空影像開悟眾生心); the twenty-fourth was named: Constantly Smelling the Fragrance of Nirvana (恒嗅寂滅香); the twenty-fifth was named: Universally Resounding Tranquil Sound (普震寂靜音); the twenty-sixth was named: Ambrosia Mountain (甘露山); the twenty-seventh was named: Ocean of Dharma Sound (法海音); the twenty-eighth was named: Firm Net (堅固網); the twenty-ninth was named: Buddha Image Topknot (佛影髻); the thirtieth was named: Moon Light Hair (月光毫); the thirty-first was named: Eloquence Mouth (辯才口); the thirty-second was named: Awakening Flower Wisdom (覺華智); the thirty-third was named: Treasure Flame Mountain (寶焰山); the thirty-fourth was named: Star of Merit (功德星); the thirty-fifth was named:
寶月幢；次名：三昧身；次名：寶光王；次名：普智行；次名：焰海燈；次名：離垢法音王；次名：無比德名稱幢；次名：修臂；次名：本願清凈月；次名：照義燈；次名：深遠音；次名：毗盧遮那勝藏王；次名：諸乘幢；次名：法海妙蓮華。佛子！彼劫中，有如是等六十億百千那由他佛出興於世，我皆親近承事供養。
「其最後佛，名：廣大解，于彼佛所，得凈智眼。爾時，彼佛入城教化。我為王妃，與王禮覲，以眾妙物而為供養，于其佛所聞說出生一切如來燈法門，即時獲得觀察一切菩薩三昧海境界解脫。佛子！我得此解脫已，與菩薩于佛剎微塵數劫勤加修習，于佛剎微塵數劫中承事供養無量諸佛；或於一劫承事一佛，或二、或三、或不可說，或值佛剎微塵數佛，悉皆親近承事供養，而未能知菩薩之身形量色貌及其身業心行智慧三昧境界。
「佛子！若有眾生，得見菩薩修菩提行，若疑若信；菩薩皆以世、出世間種種方便而攝取之，以為眷屬，令于阿耨多羅三藐三菩提得不退轉。佛子！我見彼佛得此解脫已，與菩薩于百佛剎微塵數劫而共修習；于其劫中，所有諸佛出興於世，我皆親近承事供養，聽所說法讀誦受持。于彼一切諸如來所，得此解脫種種法門，知種種三世，入種種剎海，見種種成正覺，入
【現代漢語翻譯】 現代漢語譯本 寶月幢（Bao Yue Chuang，意為寶月旗幟）；其次名為：三昧身（San Mei Shen，意為三昧之身）；其次名為：寶光王（Bao Guang Wang，意為寶光之王）；其次名為：普智行（Pu Zhi Xing，意為普世智慧之行）；其次名為：焰海燈（Yan Hai Deng，意為火焰之海的燈）；其次名為：離垢法音王（Li Gou Fa Yin Wang，意為遠離塵垢的法音之王）；其次名為：無比德名稱幢（Wu Bi De Ming Cheng Chuang，意為無與倫比的德行名聲旗幟）；其次名為：修臂（Xiu Bi，意為修長的手臂）；其次名為：本願清凈月（Ben Yuan Qing Jing Yue，意為本願清凈之月）；其次名為：照義燈（Zhao Yi Deng，意為照亮真理的燈）；其次名為：深遠音（Shen Yuan Yin，意為深遠的音聲）；其次名為：毗盧遮那勝藏王（Pi Lu Zhe Na Sheng Zang Wang，意為毗盧遮那殊勝寶藏之王）；其次名為：諸乘幢（Zhu Cheng Chuang，意為諸乘之旗幟）；其次名為：法海妙蓮華（Fa Hai Miao Lian Hua，意為法海中奇妙的蓮花）。佛子！在那個劫中，有如此等六十億百千那由他（Na You Ta，數量單位，表示極大的數字）佛出世，我皆親自接近承事供養。 『其最後一位佛，名為：廣大解（Guang Da Jie，意為廣大的理解），在那位佛那裡，我獲得了清凈的智慧之眼。當時，那位佛進入城市教化。我作為王妃，與國王一同禮拜覲見，用各種奇妙的物品進行供養，在那位佛那裡聽聞了出生一切如來燈法門，即刻獲得了觀察一切菩薩三昧海境界的解脫。佛子！我獲得此解脫后，與菩薩在佛剎微塵數劫（Fo Cha Wei Chen Shu Jie，意為像佛土微塵一樣多的劫數）中勤加修習，在佛剎微塵數劫中承事供養無量諸佛；或者在一劫中承事一佛，或者二位、或者三位、或者不可說，或者值遇佛剎微塵數佛，都親自接近承事供養，卻未能知曉菩薩的身形大小、顏色相貌以及他們的身業、心行、智慧、三昧境界。 『佛子！如果有眾生，得見菩薩修行菩提之道，無論是懷疑還是相信；菩薩都會用世間和出世間的各種方便方法來攝取他們，作為自己的眷屬，使他們在阿耨多羅三藐三菩提（A Nou Duo Luo San Miao San Pu Ti，意為無上正等正覺）中得到不退轉。佛子！我見到那位佛獲得此解脫后，與菩薩在百佛剎微塵數劫中共同修習；在那劫中，所有出世的諸佛，我都親自接近承事供養，聽聞他們所說的法，讀誦受持。在所有那些如來那裡，我獲得了此解脫的種種法門，知曉種種三世，進入種種剎海，見到種種成正覺，進入
【English Translation】 English version 『Bao Yue Chuang (Treasure Moon Banner); the next name is: San Mei Shen (Samadhi Body); the next name is: Bao Guang Wang (Treasure Light King); the next name is: Pu Zhi Xing (Universal Wisdom Practice); the next name is: Yan Hai Deng (Flame Sea Lamp); the next name is: Li Gou Fa Yin Wang (Immaculate Dharma Sound King); the next name is: Wu Bi De Ming Cheng Chuang (Incomparable Virtue Name Banner); the next name is: Xiu Bi (Cultivated Arm); the next name is: Ben Yuan Qing Jing Yue (Original Vow Pure Moon); the next name is: Zhao Yi Deng (Illuminating Meaning Lamp); the next name is: Shen Yuan Yin (Profound Sound); the next name is: Pi Lu Zhe Na Sheng Zang Wang (Vairocana Victorious Treasury King); the next name is: Zhu Cheng Chuang (All Vehicles Banner); the next name is: Fa Hai Miao Lian Hua (Dharma Sea Wonderful Lotus). Buddha-child! In that kalpa, there were sixty billion hundred thousand nayutas (a large number) of Buddhas appearing in the world, and I personally approached, served, and made offerings to all of them.』 『The last Buddha was named: Guang Da Jie (Vast Understanding). At that Buddha's place, I obtained the pure wisdom eye. At that time, that Buddha entered the city to teach. I, as a queen, along with the king, paid homage and made offerings with various wonderful things. At that Buddha's place, I heard the Dharma gate of the lamp that gives birth to all Tathagatas, and immediately obtained the liberation of observing the realm of the Samadhi Sea of all Bodhisattvas. Buddha-child! After obtaining this liberation, I diligently practiced with Bodhisattvas for as many kalpas as there are dust particles in a Buddha-land, and served and made offerings to countless Buddhas in as many kalpas as there are dust particles in a Buddha-land; or served one Buddha in one kalpa, or two, or three, or an unspeakable number, or encountered as many Buddhas as there are dust particles in a Buddha-land, all of whom I personally approached, served, and made offerings to, yet I could not know the size, color, and appearance of the Bodhisattvas' bodies, nor their bodily actions, mental practices, wisdom, and samadhi realms.』 『Buddha-child! If there are sentient beings who see Bodhisattvas practicing the Bodhi path, whether they doubt or believe; the Bodhisattvas will use various skillful means, both worldly and otherworldly, to gather them as their retinue, enabling them to attain non-retrogression in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Buddha-child! After seeing that Buddha attain this liberation, I practiced together with Bodhisattvas for as many kalpas as there are dust particles in a hundred Buddha-lands; in that kalpa, all the Buddhas who appeared in the world, I personally approached, served, and made offerings to, listened to the Dharma they taught, recited and upheld it. At all those Tathagatas' places, I obtained various Dharma gates of this liberation, knew various three times, entered various sea of lands, saw various attainments of perfect enlightenment, entered
種種佛眾會，發菩薩種種大愿，修菩薩種種妙行，得菩薩種種解脫，然未能知菩薩所得普賢解脫門。何以故？菩薩普賢解脫門，如太虛空，如眾生名，如三世海，如十方海，如法界海，無量無邊。佛子！菩薩普賢解脫門，與如來境界等。
「佛子！我于佛剎微塵數劫，觀菩薩身無有厭足。如多欲人男女集會，遞相愛染，起于無量妄想思覺。我亦如是，觀菩薩身一一毛孔，唸唸見無量無邊廣大世界種種安住、種種莊嚴、種種形狀，有種種山、種種地、種種云、種種名、種種佛興、種種道場、種種眾會，演種種修多羅，說種種灌頂、種種諸乘、種種方便、種種清凈。又于菩薩一一毛孔，唸唸常見無邊佛海，坐種種道場，現種種神變，轉種種法輪，說種種修多羅，恒不斷絕。又于菩薩一一毛孔，見無邊眾生海種種住處、種種形貌、種種作業、種種諸根。又于菩薩一一毛孔，見三世諸菩薩無邊行門，所謂：無邊廣大愿、無邊差別地、無邊波羅蜜、無邊往昔事、無邊大慈門、無邊大悲云、無邊大喜心、無邊攝取眾生方便。
「佛子！我于佛剎微塵數劫，唸唸如是觀于菩薩一一毛孔，已所至處而不重至，已所見處而不重見，求其邊際竟不可得，乃至見彼悉達太子住于宮中、采女圍繞。我以解脫力，觀于菩薩一一毛孔，
【現代漢語翻譯】 現代漢語譯本 各種佛的集會中，菩薩們發起了種種大愿，修行著種種微妙的行持，獲得了種種解脫，然而他們仍然未能瞭解菩薩所獲得的普賢解脫門（指普賢菩薩所證悟的解脫境界）。這是為什麼呢？因為菩薩的普賢解脫門，就像太虛空一樣，像眾生的名字一樣，像過去、現在、未來三世的海洋一樣，像十方（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）的海洋一樣，像法界（指宇宙萬法所存在的境界）的海洋一樣，是無量無邊的。佛子啊！菩薩的普賢解脫門，與如來的境界是同等的。 佛子啊！我于如微塵數般多的佛剎（指佛所教化的世界）劫（指極長的時間單位）中，觀察菩薩的身體，沒有絲毫的厭倦。就像貪慾很強的人對男女的性愛，互相愛戀染著，產生無量妄想和思慮一樣。我也是這樣，觀察菩薩身體的每一個毛孔，唸唸都見到無量無邊廣大的世界，種種安住的方式、種種莊嚴的景象、種種不同的形狀，有種種的山、種種的地、種種的云、種種的名號、種種佛的出現、種種的道場（指佛陀修行和講法的地方）、種種的集會，演說種種的修多羅（指佛經），講述種種的灌頂（指一種宗教儀式）、種種的乘（指佛教的教法和修行方式）、種種的方便（指引導眾生修行的方法）、種種的清凈。又在菩薩的每一個毛孔中，唸唸都常見到無邊的佛海，坐在種種的道場中，顯現種種的神變，轉動種種的法輪（指佛陀的教法），宣說種種的修多羅，恒常不斷絕。又在菩薩的每一個毛孔中，見到無邊眾生海的種種住處、種種形貌、種種行為、種種諸根（指眼、耳、鼻、舌、身、意六種感覺器官）。又在菩薩的每一個毛孔中，見到三世（指過去、現在、未來）諸菩薩無邊的行門，也就是：無邊廣大的愿、無邊差別的地（指菩薩修行的不同階段）、無邊的波羅蜜（指菩薩修行的六種或十種到達彼岸的方法）、無邊往昔的事蹟、無邊的大慈門、無邊的大悲云、無邊的大喜心、無邊攝取眾生的方便。 佛子啊！我于如微塵數般多的佛剎劫中，唸唸都這樣觀察菩薩的每一個毛孔，已經到達過的地方不再重複到達，已經見過的景象不再重複見到，尋求它的邊際最終也無法得到，乃至見到悉達太子（指釋迦牟尼佛成佛前的名字）住在宮中，被采女（指宮女）圍繞。我以解脫的力量，觀察菩薩的每一個毛孔。
【English Translation】 English version In various assemblies of Buddhas, Bodhisattvas initiate various great vows, cultivate various wondrous practices, and attain various liberations, yet they still do not understand the Universal Worthy's (Samantabhadra) door of liberation (referring to the enlightened state of Samantabhadra Bodhisattva). Why is this so? Because the Bodhisattva's Universal Worthy's door of liberation is like the great void, like the names of sentient beings, like the oceans of the three times (past, present, and future), like the oceans of the ten directions (east, south, west, north, southeast, southwest, northeast, northwest, up, and down), like the ocean of the Dharma realm (the realm where all phenomena exist), it is immeasurable and boundless. Oh, sons of the Buddha! The Bodhisattva's Universal Worthy's door of liberation is equal to the realm of the Tathagata (Buddha). Oh, sons of the Buddha! For as many kalpas (extremely long periods of time) as there are dust particles in Buddha-lands (worlds where Buddhas teach), I have observed the bodies of Bodhisattvas without any weariness. Just as a person with strong desires for sexual love between men and women, mutually loving and attached, gives rise to immeasurable delusions and thoughts, so too do I, observing each pore of a Bodhisattva's body, in every moment see immeasurable and boundless vast worlds, various ways of abiding, various magnificent adornments, various different shapes, with various mountains, various lands, various clouds, various names, various Buddhas appearing, various Bodhimandas (places where Buddhas practice and teach), various assemblies, expounding various Sutras (Buddhist scriptures), speaking of various initiations, various vehicles (Buddhist teachings and practices), various skillful means (methods to guide beings to practice), and various purifications. Moreover, in each pore of a Bodhisattva, in every moment, I constantly see boundless oceans of Buddhas, sitting in various Bodhimandas, manifesting various miraculous transformations, turning various Dharma wheels (Buddha's teachings), expounding various Sutras, constantly without ceasing. Moreover, in each pore of a Bodhisattva, I see the boundless ocean of sentient beings, various dwelling places, various appearances, various actions, and various faculties (the six sense organs: eyes, ears, nose, tongue, body, and mind). Moreover, in each pore of a Bodhisattva, I see the boundless practices of Bodhisattvas of the three times (past, present, and future), namely: boundless great vows, boundless different stages (different stages of Bodhisattva practice), boundless Paramitas (the six or ten perfections that lead to the other shore), boundless past deeds, boundless doors of great compassion, boundless clouds of great pity, boundless hearts of great joy, and boundless skillful means to gather sentient beings. Oh, sons of the Buddha! For as many kalpas as there are dust particles in Buddha-lands, in every moment, I have observed each pore of a Bodhisattva in this way, and the places I have already reached, I do not reach again, and the scenes I have already seen, I do not see again. Seeking its boundary, I ultimately cannot find it, even to the point of seeing Prince Siddhartha (the name of Shakyamuni Buddha before enlightenment) residing in the palace, surrounded by palace women. With the power of liberation, I observe each pore of a Bodhisattva.
悉見三世法界中事。
「佛子！我唯得此觀察菩薩三昧海解脫。如諸菩薩摩訶薩，究竟無量諸方便海，為一切眾生現隨類身，為一切眾生說隨樂行，於一一毛孔現無邊色相海；知諸法性無性為性，知眾生性同虛空相無有分別，知佛神力同於如如，遍一切處示現無邊解脫境界；於一念中，能自在入廣大法界，遊戲一切諸地法門。而我云何能知能說彼功德行？
「善男子！此世界中，有佛母摩耶。汝詣彼問：菩薩云何修菩薩行，于諸世間無所染著，供養諸佛恒無休息，作菩薩業永不退轉，離一切障礙、入菩薩解脫不由於他，住一切菩薩道，詣一切如來所，攝一切眾生界，盡未來劫修菩薩行、發大乘愿，增長一切眾生善根常無休息？」
爾時，釋迦瞿波女，欲重明此解脫義，承佛神力即說頌言：
「若有見菩薩， 修行種種行， 起善不善心， 菩薩皆攝取。 乃往久遠世， 過百剎塵劫， 有劫名清凈， 世界名光明。 此劫佛興世， 六十千萬億； 最後天人主， 號曰法幢燈。 彼佛涅槃后， 有王名智山， 統領閻浮提， 一切無怨敵。 王有五百子， 端正能勇健， 其身悉清凈， 見者皆歡喜。 彼王及王子， 信心供養佛， 護持其法藏
【現代漢語翻譯】 現代漢語譯本 完全洞悉過去、現在、未來三世一切法界中的事物。 『佛子！我僅僅獲得了這種觀察菩薩三昧海解脫的智慧。像諸位菩薩摩訶薩（偉大的菩薩）那樣，究竟通達無量諸方便法門，爲了所有眾生示現隨順其類的身形，爲了所有眾生宣說隨順其樂的修行，于每一個毛孔中顯現無邊色彩的景象；了知諸法自性本無自性，了知眾生的本性如同虛空一般沒有分別，了知佛的神力等同於真如（如如，事物的真實本性），在一切處示現無邊的解脫境界；在一念之間，能夠自在地進入廣大的法界，遊歷一切諸地的法門。而我怎麼能夠知曉和述說他們的功德和修行呢？』 『善男子！在這個世界中，有佛母摩耶（釋迦牟尼佛的生母）。你到她那裡去請教：菩薩如何修菩薩行，在世間不被染著，供養諸佛恒常不休息，行菩薩業永遠不退轉，遠離一切障礙、進入菩薩解脫不依賴他人，安住於一切菩薩道，前往一切如來所在之處，攝受一切眾生界，盡未來劫修菩薩行、發大乘愿，增長一切眾生的善根永不停止？』 這時，釋迦瞿波女，爲了再次闡明這種解脫的意義，承蒙佛的神力，就說了以下偈頌： 『如果有人見到菩薩，修行種種的行持，生起善或不善的心念，菩薩都會攝受他們。 在久遠的過去，經過百千個剎土微塵數般的劫數，有一個劫名為清凈，世界名為光明。 在這個劫中，有佛出世，數量有六十千萬億；最後一位天人導師，名號叫做法幢燈（佛名）。 在那位佛涅槃之後，有一位國王名為智山，統治閻浮提（我們所居住的世界），一切都沒有怨敵。 國王有五百個兒子，端正而且勇健，他們的身體都清凈，見到他們的人都歡喜。 國王和王子們，都以信心供養佛，護持佛的法藏。
【English Translation】 English version Completely seeing all things in the Dharma realms of the three periods of time. 'Child of the Buddha! I have only attained this liberation of observing the Samadhi Sea of Bodhisattvas. Like the Bodhisattva Mahasattvas (great Bodhisattvas), who have ultimately mastered immeasurable skillful means, manifesting forms that accord with the various kinds of beings for all sentient beings, speaking teachings that accord with their inclinations, manifesting boundless arrays of colors from each pore; knowing that the nature of all dharmas is without nature, knowing that the nature of sentient beings is like space, without distinctions, knowing that the Buddha's spiritual power is the same as Suchness (Tathata, the true nature of things), manifesting boundless realms of liberation everywhere; in a single thought, being able to freely enter the vast Dharma realm, and roam through the Dharma doors of all the stages. How can I know and speak of their merits and practices?' 'Good man! In this world, there is the Buddha's mother, Maya (mother of Shakyamuni Buddha). Go to her and ask: How do Bodhisattvas cultivate the Bodhisattva path, without being attached to the world, constantly making offerings to all Buddhas without rest, practicing the Bodhisattva's work without ever regressing, free from all obstacles, entering the Bodhisattva's liberation without relying on others, abiding in all Bodhisattva paths, going to all the places where the Tathagatas are, embracing all realms of sentient beings, cultivating the Bodhisattva path for the duration of future kalpas, making great Mahayana vows, and constantly increasing the roots of goodness of all sentient beings without rest?' At that time, the Shakya Gopa woman, wishing to further clarify the meaning of this liberation, by the power of the Buddha, spoke the following verses: 'If there are those who see Bodhisattvas, practicing various practices, and give rise to good or unwholesome thoughts, the Bodhisattvas will embrace them all. In the distant past, after passing through hundreds of thousands of kalpas like dust particles of lands, there was a kalpa named Purity, and a world named Light. In this kalpa, Buddhas appeared in the world, numbering sixty million trillion; the last leader of gods and humans was named Dharma Banner Lamp (name of a Buddha). After that Buddha entered Nirvana, there was a king named Wisdom Mountain, who ruled Jambudvipa (the world we live in), without any enemies. The king had five hundred sons, who were handsome and brave, their bodies were all pure, and those who saw them were all joyful. The king and the princes, with faith, made offerings to the Buddha, and protected the Dharma treasury of the Buddha.
， 亦樂勤修法。 太子名善光， 離垢多方便， 諸相皆圓滿， 見者無厭足。 五百億人俱， 出家行學道， 勇猛堅精進， 護持其佛法。 王都名智樹， 千億城圍繞； 有林名靜德， 眾寶所莊嚴。 善光住彼林， 廣宣佛正法， 辯才智慧力， 令眾悉清凈。 有時因乞食， 入彼王都城， 行止極安詳， 正知心不亂。 城中有居士， 號曰善名稱； 我時為彼女， 名為凈日光。 時我于城中， 遇見善光明， 諸相極端嚴， 其心生染著。 次乞至我門， 我心增愛染， 即解身瓔珞， 並珠置缽中。 雖以愛染心， 供養彼佛子； 二百五十劫， 不墮三惡趣。 或生天王家， 或作人王女， 恒見善光明， 妙相莊嚴身。 此後所經劫， 二百有五十， 生於善現家， 名為具妙德。 時我見太子， 而生尊重心， 愿得備瞻侍， 幸蒙哀納受。 我時與太子， 覲佛勝日身， 恭敬供養畢， 即發菩提意。 于彼一劫中， 六十億如來， 最後佛世尊， 名為廣大解。 于彼得凈眼， 了知諸法相， 普見受生處， 永除顛倒心。 我得觀菩薩， 三
【現代漢語翻譯】 現代漢語譯本 也樂於勤奮修行佛法。 太子名叫善光（Shanguang），他遠離塵垢，擁有許多方便法門， 各種相好都圓滿具足，見到他的人沒有不感到滿足的。 他與五百億人一起，出家修行佛道， 勇猛精進，堅定地護持佛法。 王都的名字叫智樹（Zhishu），周圍環繞著千億座城池； 有一片樹林名叫靜德（Jingde），用各種珍寶裝飾得非常莊嚴。 善光住在那裡，廣泛宣揚佛陀的正法， 憑藉他的辯才和智慧，使眾生都得到清凈。 有時他爲了乞食，進入那座王都城， 他的舉止非常安詳，正念分明，內心不散亂。 城中有一位居士，名叫善名稱（Shannamingcheng）； 我那時是她的女兒，名叫凈日光（Jingriguang）。 當時我在城中，遇見了善光明（Shanguangming）， 他的各種相好都極其莊嚴，我的心中生起了愛慕之情。 後來他乞食來到我家門前，我的愛慕之情更加強烈， 我立即解下身上的瓔珞和珠寶，放在他的缽中。 雖然是以愛慕之心，供養這位佛子； 但在二百五十劫中，我沒有墮入三惡道。 有時出生在天王之家，有時做人王之女， 總是能見到善光明，他以美妙的相好莊嚴自身。 此後所經歷的劫數，又有二百五十劫， 我出生在善現（Shanxian）家，名叫具妙德（Jumiaode）。 那時我見到太子，心中生起尊敬之心， 希望能夠侍奉他，有幸蒙他慈悲接納。 當時我與太子一起，去覲見佛陀勝日身（Shengrishen）， 恭敬供養完畢，就發起了菩提心。 在那一劫中，有六十億如來出世， 最後一位佛世尊，名叫廣大解（Guangdajie）。 在那時我得到了清凈的眼，了知了諸法的實相， 普遍見到眾生受生之處，永遠消除了顛倒之心。 我得到了觀察菩薩的三
【English Translation】 English version Also, he delights in diligently practicing the Dharma. The crown prince's name was Shanguang (Good Light), he was free from defilements and possessed many skillful means, All his marks and characteristics were perfect and complete, those who saw him were never satiated. Together with five hundred billion people, he left home to practice the path of the Buddha, He was courageous, diligent, and steadfast in protecting the Buddha's Dharma. The name of the royal capital was Zhishu (Wisdom Tree), surrounded by a thousand billion cities; There was a forest named Jingde (Quiet Virtue), adorned with various treasures. Shanguang resided in that forest, widely proclaiming the Buddha's true Dharma, Through his eloquence and wisdom, he purified all beings. Sometimes, when begging for alms, he would enter that royal capital city, His demeanor was extremely peaceful, his mindfulness was clear, and his mind was not disturbed. In the city, there was a layperson named Shannamingcheng (Good Name); At that time, I was her daughter, named Jingriguang (Pure Sunlight). At that time, in the city, I encountered Shanguangming (Good Light Radiance), His various marks and characteristics were extremely dignified, and my heart was filled with admiration. Later, when he came to my door begging for alms, my admiration grew even stronger, I immediately took off the necklace and jewels from my body and placed them in his bowl. Although I offered these gifts to this son of the Buddha with a heart of admiration; For two hundred and fifty kalpas, I did not fall into the three evil realms. Sometimes I was born into the family of a heavenly king, and sometimes as the daughter of a human king, I always saw Shanguangming, whose beautiful marks and characteristics adorned his body. After these kalpas, another two hundred and fifty kalpas passed, I was born into the family of Shanxian (Good Manifestation), and my name was Jumiaode (Possessing Wonderful Virtue). At that time, when I saw the crown prince, respect arose in my heart, I wished to serve him and was fortunate to be compassionately accepted by him. At that time, I went with the crown prince to see the Buddha Shengrishen (Victorious Sun Body), After respectfully making offerings, I immediately generated the Bodhi mind. In that kalpa, sixty billion Tathagatas appeared in the world, The last Buddha, the World Honored One, was named Guangdajie (Vast Understanding). At that time, I obtained the pure eye, understood the true nature of all dharmas, Universally saw the places where beings are born, and forever eliminated the mind of delusion. I obtained the three observations of Bodhisattvas
昧境解脫， 一念入十方， 不思議剎海。 我見諸世界， 凈穢種種別， 于凈不貪樂， 于穢不憎惡。 普見諸世界， 如來坐道場， 皆於一念中， 悉放無量光。 一念能普入， 不可說眾會； 亦知彼一切， 所得三昧門。 一念能悉知， 彼諸廣大行， 無量地方便， 及以諸愿海。 我觀菩薩身， 無邊劫修行， 一一毛孔量， 求之不可得。 一一毛孔剎， 無數不可說， 地水火風輪， 靡不在其中。 種種諸建立， 種種諸形狀， 種種體名號， 無邊種莊嚴。 我見諸剎海， 不可說世界； 及見其中佛， 說法化眾生。 不了菩薩身， 及彼身諸業； 亦不知心智， 諸劫所行道。」
爾時，善財童子頂禮其足，繞無數匝，辭退而去。
大方廣佛華嚴經卷第七十五 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十六
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十七
爾時，善財童子一心欲詣摩耶夫人所，即時獲得觀佛境界智，作如是念：「是善知識，遠離世間，住無所住，超過六處，離一切著，知無礙道，具凈法身，
【現代漢語翻譯】 現代漢語譯本 從對境的迷惑中解脫出來， 一念之間就能進入十方世界，到達不可思議的佛剎海洋。 我看見各種各樣的世界，有清凈的，有污穢的，種種不同。 對於清凈的世界，我不貪戀享樂；對於污穢的世界，我也不憎恨厭惡。 普遍地看見各個世界，如來（Tathagata）坐在菩提道場（Bodhimanda）， 都在一念之間，全部放出無量的光明。 一念之間就能普遍進入，不可言說的眾多集會； 也知道他們一切，所獲得的禪定法門（Samadhi）。 一念之間就能全部知道，他們那些廣大的修行， 無量的方便法門，以及各種願力海洋。 我觀察菩薩（Bodhisattva）的身軀，在無邊劫中修行， 即使計算每一個毛孔的數量，也是無法得到的。 每一個毛孔中都有佛剎，數量無數不可言說， 地、水、火、風的輪轉，沒有不在其中的。 種種的建立，種種的形狀， 種種的體性名稱，無邊的莊嚴。 我看見各個佛剎的海洋，不可言說的世界； 也看見其中的佛陀（Buddha），說法教化眾生。 不瞭解菩薩的身軀，以及他們身軀所做的種種事業； 也不知道他們的心智，在各個劫中所修行的道路。
這時，善財童子（Sudhana）頂禮他的雙足，繞行無數圈，告辭離去。
《大方廣佛華嚴經》卷第七十五 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第七十六
于闐國三藏實叉難陀（Siksananda）奉旨翻譯
入法界品第三十九之十七
這時，善財童子一心想要前往摩耶夫人（Maya）的住所，立刻獲得了觀察佛境界的智慧，心中這樣想：『這位善知識，遠離世俗，安住于無所住，超越六根，脫離一切執著，知道無礙的道路，具足清凈的法身，』
【English Translation】 English version Liberated from the delusion of objects, In a single thought, one enters the ten directions, reaching the inconceivable ocean of Buddha-lands. I see all kinds of worlds, some pure, some defiled, all different. Towards the pure worlds, I do not crave pleasure; towards the defiled worlds, I do not harbor hatred or aversion. Universally seeing all the worlds, the Tathagata sits in the Bodhimanda (place of enlightenment), All in a single thought, they emit immeasurable light. In a single thought, one can universally enter, the countless assemblies; And also know all of them, the Samadhi (meditative absorption) they have attained. In a single thought, one can know all, their vast practices, The immeasurable skillful means, and the oceans of vows. I observe the body of the Bodhisattva, practicing for countless kalpas (eons), Even the measure of each pore cannot be obtained. In each pore are Buddha-lands, countless and inexpressible, The cycles of earth, water, fire, and wind, are all within them. All kinds of establishments, all kinds of forms, All kinds of natures and names, boundless adornments. I see the oceans of Buddha-lands, the inexpressible worlds; And also see the Buddhas within them, teaching and transforming sentient beings. Not understanding the body of the Bodhisattva, and the deeds of their bodies; Nor knowing their minds and wisdom, the paths they have practiced in various kalpas.
At that time, Sudhana (the seeker of truth) bowed at his feet, circumambulated him countless times, and took his leave.
The Avatamsaka Sutra, Scroll 75 Taisho Tripitaka Volume 10, No. 0279, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 76
Translated by Siksananda (a Tripitaka master from Khotan) under imperial decree
Chapter 39, Part 17: Entering the Dharma Realm
At that time, Sudhana, with his mind set on going to the abode of Maya (the mother of Buddha), immediately attained the wisdom of observing the Buddha's realm, and thought thus: 'This good teacher, is far from the world, dwells in non-dwelling, transcends the six senses, is free from all attachments, knows the unobstructed path, and possesses a pure Dharma body,'
以如幻業而現化身，以如幻智而觀世間，以如幻愿而持佛身、隨意生身、無生滅身、無來去身、非虛實身、不變壞身、無起盡身、所有諸相皆一相身、離二邊身、無依處身、無窮盡身、離諸分別如影現身、知如夢身、瞭如像身、如凈日身、普於十方而化現身、住於三世無變異身、非身心身，猶如虛空，所行無礙，超諸世眼，唯是普賢凈目所見。如是之人，我今云何而得親近承事供養、與其同住、觀其狀貌、聽其音聲、思其語言、受其教誨？」
作是念已，有主城神，名曰：寶眼，眷屬圍繞，于虛空中而現其身，種種妙物以為嚴飾，手持無量眾色寶華以散善財，作如是言：
「善男子！應守護心城，謂：不貪一切生死境界；應莊嚴心城，謂：專意趣求如來十力；應凈治心城，謂：畢竟斷除慳嫉諂誑；應清涼心城，謂：思惟一切諸法實性；應增長心城，謂：成辦一切助道之法；應嚴飾心城，謂：造立諸禪解脫宮殿；應照耀心城，謂：普入一切諸佛道場聽受般若波羅蜜法；應增益心城，謂：普攝一切佛方便道；應堅固心城，謂：恒勤修習普賢行愿；應防護心城，謂：常專御捍惡友、魔軍；應廓徹心城，謂：開引一切佛智光明；應善補心城，謂：聽受一切佛所說法；應扶助心城，謂：深信一切佛功德海；應廣大心
【現代漢語翻譯】 現代漢語譯本：以如夢如幻的業力顯現化身，以如夢如幻的智慧觀察世間，以如夢如幻的願力持有佛身，隨心所欲地化生身體，此身無生無滅，無來無去，非虛非實，不變不壞，無始無終，所有諸相皆為一相，遠離二邊，無所依處，無窮無盡，遠離一切分別，如影現身，了知如夢幻之身，明瞭如影像之身，如清凈的太陽一般，普遍在十方世界顯現化身，安住於過去、現在、未來三世而無任何變異，此身非身非心，猶如虛空，所行之處無所障礙，超越世俗的眼界，唯有普賢（Samantabhadra）菩薩清凈的眼睛才能看見。像這樣的人，我如今要如何才能親近承事供養，與他同住，觀察他的容貌，聽他的聲音，思考他的語言，接受他的教誨呢？ 這樣想著的時候，有一位主城神，名叫寶眼（Ratnanetra），被眷屬圍繞著，在虛空中顯現出身形，用各種美妙的物品來裝飾自己，手中拿著無數種顏色的寶花散給善財（Sudhana），並說道： 『善男子！應當守護你的心城，即不貪戀一切生死輪迴的境界；應當莊嚴你的心城，即專心致志地追求如來的十力（十種力量）；應當凈化你的心城，即徹底斷除慳吝、嫉妒、諂媚、欺誑；應當清涼你的心城，即思維一切諸法的真實本性；應當增長你的心城，即成就一切助道的修行方法；應當裝飾你的心城，即建立各種禪定解脫的宮殿；應當照耀你的心城，即普遍進入一切諸佛的道場聽受般若波羅蜜（Prajnaparamita）的教法；應當增益你的心城，即普遍攝取一切佛的方便法門；應當堅固你的心城，即恒常勤奮地修習普賢菩薩的行愿；應當防護你的心城，即常常專心抵禦惡友和魔軍；應當開闊你的心城，即開啟引導一切佛的智慧光明；應當善於修補你的心城，即聽受一切佛所宣說的法；應當扶助你的心城，即深信一切佛的功德大海；應當廣大你的心
【English Translation】 English version: Manifesting transformation bodies through illusory karma, observing the world with illusory wisdom, upholding the Buddha's body with illusory vows, freely manifesting bodies, bodies without birth or death, bodies without coming or going, bodies that are neither unreal nor real, bodies that are indestructible, bodies without beginning or end, all forms being one form, bodies that are free from the two extremes, bodies without any reliance, bodies that are infinite, bodies that are free from all discriminations, appearing like a shadow, knowing the body to be like a dream, understanding the body to be like an image, like the pure sun, universally manifesting bodies in the ten directions, abiding in the three times without any change, bodies that are neither body nor mind, like empty space, moving without obstruction, transcending the eyes of the world, only seen by the pure eyes of Samantabhadra (Universal Worthy). How can I now approach, serve, and make offerings to such a person, live with them, observe their appearance, hear their voice, contemplate their words, and receive their teachings?' Having thought this, a city-protecting spirit, named Ratnanetra (Jewel Eye), surrounded by his retinue, appeared in the empty space, adorned with various exquisite objects, holding countless multi-colored jeweled flowers to scatter upon Sudhana (Good Wealth), and spoke these words: 'Good man! You should guard your mind-city, which means not being greedy for all realms of birth and death; you should adorn your mind-city, which means focusing your intention on seeking the ten powers of the Tathagata (Thus Come One); you should purify your mind-city, which means completely cutting off stinginess, jealousy, flattery, and deceit; you should cool your mind-city, which means contemplating the true nature of all dharmas (phenomena); you should increase your mind-city, which means accomplishing all the practices that aid the path; you should decorate your mind-city, which means building palaces of various dhyanas (meditations) and liberations; you should illuminate your mind-city, which means universally entering all the Buddha's sacred places to listen to the teachings of Prajnaparamita (Perfection of Wisdom); you should benefit your mind-city, which means universally embracing all the expedient means of the Buddhas; you should strengthen your mind-city, which means constantly and diligently practicing the vows of Samantabhadra; you should protect your mind-city, which means always focusing on resisting evil friends and the armies of Mara (demon); you should broaden your mind-city, which means opening and guiding the light of all the Buddhas' wisdom; you should skillfully repair your mind-city, which means listening to all the teachings spoken by the Buddhas; you should support your mind-city, which means deeply believing in the ocean of all the Buddhas' merits; you should expand your mind
城，謂：大慈普及一切世間；應善覆心城，謂：集眾善法以覆其上；應寬廣心城，謂：大悲哀愍一切眾生；應開心城門，謂：悉舍所有隨應給施；應密護心城，謂：防諸惡欲不令得入；應嚴肅心城，謂：逐諸惡法不令其住；應決定心城，謂：集一切智助道之法恒無退轉；應安立心城，謂：正念三世一切如來所有境界；應瑩徹心城，謂：明達一切佛正法輪修多羅中所有法門種種緣起；應部分心城，謂：普曉示一切眾生皆令得見薩婆若道；應住持心城，謂：發一切三世如來諸大愿海；應富實心城，謂：集一切周遍法界大福德聚；應令心城明瞭，謂：普知眾生根欲等法；應令心城自在，謂：普攝一切十方法界；應令心城清凈，謂：正念一切諸佛如來；應知心城自性，謂：知一切法皆無有性；應知心城如幻，謂：以一切智了諸法性。
「佛子！菩薩摩訶薩若能如是凈修心城，則能積集一切善法。何以故？蠲除一切諸障難故，所謂：見佛障、聞法障、供養如來障、攝諸眾生障、凈佛國土障。善男子！菩薩摩訶薩以離如是諸障難故，若發希求善知識心，不用功力則便得見，乃至究竟必當成佛。」
爾時，有身眾神，名：蓮華法德及妙華光明，無量諸神前後圍繞，從道場出，住虛空中，于善財前，以妙音聲，種種稱歎摩
【現代漢語翻譯】 現代漢語譯本：『城』，指的是：以大慈心普及一切世間；『應善覆心城』，指的是：聚集各種善法來覆蓋其上；『應寬廣心城』，指的是：以大悲心哀憐一切眾生；『應開心城門』，指的是：完全捨棄所有，隨應給予佈施；『應密護心城』，指的是：防止各種惡欲，不讓它們進入；『應嚴肅心城』，指的是：驅逐各種惡法，不讓它們停留；『應決定心城』，指的是：聚集一切智慧，輔助修道之法，恒常不退轉；『應安立心城』，指的是：正念三世一切如來所有的境界；『應瑩徹心城』，指的是：明瞭通達一切佛陀正法輪修多羅（佛經）中所有的法門和種種緣起；『應部分心城』，指的是：普遍曉示一切眾生，使他們都能見到薩婆若道（一切智之道）；『應住持心城』，指的是：發起一切三世如來諸大愿海；『應富實心城』，指的是：聚集一切周遍法界的大福德聚；『應令心城明瞭』，指的是：普遍知曉眾生的根性、慾望等法；『應令心城自在』，指的是：普遍攝受一切十方法界；『應令心城清凈』，指的是：正念一切諸佛如來；『應知心城自性』，指的是：知曉一切法都沒有自性；『應知心城如幻』，指的是：以一切智慧了知諸法的本性。 『佛子！菩薩摩訶薩如果能夠這樣清凈地修習心城，就能積聚一切善法。為什麼呢？因為能夠去除一切障礙和困難，所謂的：見佛的障礙、聽法的障礙、供養如來的障礙、攝受眾生的障礙、清凈佛國土的障礙。善男子！菩薩摩訶薩因為遠離了這些障礙和困難，如果發起希求善知識的心，不用費力就能見到，乃至最終必定能夠成佛。』 當時，有身眾神，名為：蓮華法德（蓮花般美好的佛法功德）和妙華光明（奇妙光明的蓮花），無量諸神前後圍繞，從道場出來，住在虛空中，在善財（菩薩名）面前，用美妙的聲音，種種稱讚摩訶薩（大菩薩）。
【English Translation】 English version: 'The city' refers to: extending great compassion to all realms; 'The mind-city should be well-covered' refers to: gathering all good dharmas to cover it; 'The mind-city should be broad' refers to: having great compassion and pity for all sentient beings; 'The mind-city gates should be opened' refers to: completely giving away everything, giving as appropriate; 'The mind-city should be closely guarded' refers to: preventing all evil desires from entering; 'The mind-city should be solemn' refers to: expelling all evil dharmas, not letting them stay; 'The mind-city should be resolute' refers to: gathering all wisdom, assisting the path of practice, constantly without regression; 'The mind-city should be established' refers to: rightly contemplating all the realms of all Tathagatas of the three times; 'The mind-city should be clear and bright' refers to: clearly understanding all the dharma doors and various causes and conditions in all the Buddha's true Dharma wheel Sutras; 'The mind-city should be partial' refers to: universally enlightening all sentient beings, enabling them to see the path of Sarvajna (the path of all-knowing); 'The mind-city should be upheld' refers to: generating all the great vows of all Tathagatas of the three times; 'The mind-city should be rich and substantial' refers to: gathering all the great merits that pervade the Dharma realm; 'The mind-city should be made clear' refers to: universally knowing the roots, desires, and other dharmas of sentient beings; 'The mind-city should be made free' refers to: universally embracing all the ten directions of the Dharma realm; 'The mind-city should be made pure' refers to: rightly contemplating all Buddhas and Tathagatas; 'The self-nature of the mind-city should be known' refers to: knowing that all dharmas have no self-nature; 'The mind-city should be known as illusory' refers to: understanding the nature of all dharmas with all wisdom. 'Buddha-child! If a Bodhisattva Mahasattva can purify the mind-city in this way, they can accumulate all good dharmas. Why? Because they can remove all obstacles and difficulties, such as: the obstacle to seeing the Buddha, the obstacle to hearing the Dharma, the obstacle to making offerings to the Tathagata, the obstacle to embracing sentient beings, and the obstacle to purifying the Buddha's land. Good man! Because a Bodhisattva Mahasattva is free from these obstacles and difficulties, if they generate a mind that seeks a good teacher, they will see them without effort, and eventually they will surely become a Buddha.' At that time, there were body gods named: Lotus Dharma Virtue (the beautiful Dharma virtue like a lotus) and Wonderful Flower Light (the wonderful and bright lotus), surrounded by countless gods, who came out of the Bodhimanda, stayed in the void, and in front of Sudhana (a Bodhisattva's name), with wonderful voices, praised the Mahasattva (great Bodhisattva) in various ways.
耶夫人，從其耳珰放無量色相光明網，普照無邊諸佛世界，令善財見十方國土一切諸佛。其光明網，右繞世間，經一匝已，然後還來，入善財頂，乃至遍入身諸毛孔。善財即得凈光明眼，永離一切愚癡闇故；得離翳眼，能了一切眾生性故；得離垢眼，能觀一切法性門故；得凈慧眼，能觀一切佛國性故；得毗盧遮那眼，見佛法身故；得普光明眼，見佛平等不思議身故；得無礙光眼，觀察一切剎海成壞故；得普照眼，見十方佛起大方便轉正法輪故；得普境界眼，見無量佛以自在力調伏眾生故；得普見眼，睹一切剎諸佛出興故。
時，有守護菩薩法堂羅剎鬼王，名曰：善眼，與其眷屬萬羅剎俱，于虛空中，以眾妙華，散善財上，作如是言：
「善男子！菩薩成就十法，則得親近諸善知識。何等為十？所謂：其心清凈離諸諂誑；大悲平等普攝眾生，知諸眾生無有真實；趣一切智，心不退轉；以信解力普入一切諸佛道場；得凈慧眼了諸法性；大慈平等普覆眾生；以智光明廓諸妄境；以甘露雨滌生死熱；以廣大眼徹鑒諸法；心常隨順諸善知識。是為十。
「複次，佛子！菩薩成就十種三昧門，則常現見諸善知識。何等為十？所謂：法空清凈輪三昧、觀察十方海三昧、於一切境界不捨離不缺減三昧、普見一切佛出
【現代漢語翻譯】 現代漢語譯本：耶夫人從她的耳環中放出無量色彩的光明網，普遍照耀無邊無際的諸佛世界，使善財童子得以見到十方國土的一切諸佛。那光明網，向右環繞世間一週后，又返回來，進入善財童子的頭頂，乃至遍佈他全身的毛孔。善財童子因此獲得了清凈光明眼，永遠脫離了一切愚癡的黑暗；獲得了離翳眼，能夠明瞭一切眾生的本性；獲得了離垢眼，能夠觀察一切法性的門徑；獲得了凈慧眼，能夠觀察一切佛國的本性；獲得了毗盧遮那（Vairocana）眼，得以見到佛的法身；獲得了普光明眼，得以見到佛平等不可思議的身；獲得了無礙光眼，能夠觀察一切剎海的成住壞空；獲得了普照眼，得以見到十方諸佛興起大方便，轉動正法輪；獲得了普境界眼，得以見到無量諸佛以自在的力量調伏眾生；獲得了普見眼，得以見到一切剎土諸佛的出現。 這時，有一位守護菩薩法堂的羅剎鬼王，名叫善眼，和他的眷屬一萬羅剎一起，在虛空中，用各種美妙的花朵，散在善財童子的身上，並這樣說道： 『善男子！菩薩成就十種法，就能親近諸善知識。是哪十種呢？就是：內心清凈，遠離一切虛偽欺詐；大悲心平等，普遍攝受眾生，知道一切眾生沒有真實的自性；趣向一切智慧，內心不退轉；以信解的力量普遍進入一切諸佛的道場；獲得清凈的智慧眼，明瞭一切法的本性；大慈心平等，普遍覆蓋眾生；以智慧的光明廓清一切虛妄的境界；以甘露的雨水洗滌生死的煩熱；以廣大的眼睛徹底明鑑一切法；內心常常隨順諸善知識。這就是十種。』 『此外，佛子！菩薩成就十種三昧門，就能常常現見諸善知識。是哪十種呢？就是：法空清凈輪三昧、觀察十方海三昧、在一切境界中不捨離不缺減三昧、普遍見到一切佛出現三昧、
【English Translation】 English version: Lady Yeva, from her earrings, released a net of light of immeasurable colors, universally illuminating the boundless Buddha worlds, enabling Sudhana to see all the Buddhas in the ten directions. That net of light, after circling the world once to the right, returned and entered Sudhana's crown, even pervading all the pores of his body. Sudhana thus obtained the pure bright eye, forever free from all the darkness of ignorance; obtained the eye free from obscuration, able to understand the nature of all beings; obtained the eye free from defilement, able to observe the gateways of all dharmas; obtained the pure wisdom eye, able to observe the nature of all Buddha lands; obtained the Vairocana eye, seeing the Dharma body of the Buddha; obtained the universal bright eye, seeing the Buddha's equal and inconceivable body; obtained the unobstructed light eye, observing the formation and destruction of all the ocean of lands; obtained the universal illuminating eye, seeing the Buddhas of the ten directions arising with great skillful means, turning the wheel of the true Dharma; obtained the universal realm eye, seeing the immeasurable Buddhas subduing beings with their sovereign power; obtained the universal seeing eye, witnessing the appearance of Buddhas in all lands. At that time, there was a Rakshasa (demon) king named Good Eye, who guarded the Bodhisattva's Dharma hall, and with his retinue of ten thousand Rakshasas, in the empty space, scattered various wonderful flowers upon Sudhana, and spoke thus: 'Good man! A Bodhisattva who accomplishes ten dharmas will be able to draw near to all good teachers. What are the ten? They are: having a pure mind, free from all deceit and falsehood; having great compassion and equality, universally embracing all beings, knowing that all beings have no real self-nature; aspiring to all wisdom, with a mind that does not retreat; with the power of faith and understanding, universally entering all the Bodhimandas of the Buddhas; obtaining the pure wisdom eye, understanding the nature of all dharmas; having great compassion and equality, universally covering all beings; with the light of wisdom, clearing away all false realms; with the rain of nectar, washing away the heat of birth and death; with vast eyes, thoroughly discerning all dharmas; with a mind that always follows all good teachers. These are the ten.' 'Furthermore, son of the Buddha! A Bodhisattva who accomplishes ten samadhi gates will always see all good teachers. What are the ten? They are: the samadhi of the pure wheel of the emptiness of dharmas, the samadhi of observing the oceans of the ten directions, the samadhi of not abandoning or diminishing in all realms, the samadhi of universally seeing all Buddhas appear,
興三昧、集一切功德藏三昧、心恒不捨善知識三昧、常見一切善知識生諸佛功德三昧、常不離一切善知識三昧、常供養一切善知識三昧、常於一切善知識所無過失三昧。佛子！菩薩成就此十三昧門，常得親近諸善知識，又得善知識轉一切佛法輪三昧；得此三昧已，悉知諸佛體性平等，處處值遇諸善知識。」
說是語時，善財童子仰視空中而答之言：「善哉善哉！汝為哀愍攝受我故，方便教我見善知識。愿為我說：云何往詣善知識所？於何方處城邑聚落求善知識？」
羅剎答言：「善男子！汝應普禮十方，求善知識；正念思惟一切境界，求善知識；勇猛自在遍游十方，求善知識；觀身觀心如夢如影，求善知識。」
爾時，善財受行其教，即時睹見大寶蓮華從地涌出，金剛為莖，妙寶為藏，摩尼為葉，光明寶王以為其臺，眾寶色香以為其須，無數寶網彌覆其上。于其臺上，有一樓觀，名：普納十方法界藏，奇妙嚴飾，金剛為地，千柱行列，一切皆以摩尼寶成，閻浮檀金以為其壁，眾寶瓔珞四面垂下，階陛、欄楯周匝莊嚴。其樓觀中，有如意寶蓮華之座，種種眾寶以為嚴飾，妙寶欄楯，寶衣間列，寶帳、寶網以覆其上，眾寶繒幡周匝垂下，微風徐動，光流響發；寶華幢中雨眾妙華，寶鈴鐸中出美音聲，寶
【現代漢語翻譯】 現代漢語譯本 興三昧（引發禪定的三昧）、集一切功德藏三昧（彙集一切功德寶藏的三昧）、心恒不捨善知識三昧（心中恒常不捨棄善知識的三昧）、常見一切善知識生諸佛功德三昧（常見一切善知識生出諸佛功德的三昧）、常不離一切善知識三昧（常不離開一切善知識的三昧）、常供養一切善知識三昧（常供養一切善知識的三昧）、常於一切善知識所無過失三昧（常在一切善知識處沒有過失的三昧）。佛子！菩薩成就這十三種三昧法門，就能常得親近各位善知識，又能得到善知識轉一切佛法輪的三昧；得到這種三昧后，就能完全瞭解諸佛體性平等，處處都能遇到各位善知識。」 說完這些話時，善財童子仰望天空回答說：『太好了，太好了！您爲了憐憫攝受我的緣故，方便教導我見善知識。希望您能為我說說：如何前往善知識處？在什麼地方的城邑聚落尋找善知識？』 羅剎回答說：『善男子！你應該普遍禮敬十方，尋求善知識；以正念思維一切境界，尋求善知識；勇猛自在地遍游十方，尋求善知識；觀察身體和心念如夢如影，尋求善知識。』 當時，善財接受並實行他的教導，立刻看見一朵大寶蓮花從地上涌出，金剛為莖，妙寶為藏，摩尼（如意寶珠）為葉，光明寶王作為花臺，各種寶色香氣作為花須，無數寶網覆蓋其上。在花臺上，有一座樓閣，名為：普納十方法界藏，奇妙莊嚴，金剛為地，千柱排列，一切都用摩尼寶製成，閻浮檀金作為墻壁，各種寶瓔珞四面垂下，臺階、欄桿周匝莊嚴。樓閣中，有如意寶蓮花座，用各種珍寶裝飾，精美的寶欄桿，寶衣排列，寶帳、寶網覆蓋其上，各種寶繒幡周匝垂下，微風徐徐吹動，光芒流動，聲音發出；寶華幢中降下各種美妙的花朵，寶鈴鐸中發出美妙的聲音，寶
【English Translation】 English version The Samadhi of Arising (Samadhi that initiates meditation), the Samadhi of Gathering All Merits (Samadhi that accumulates all treasures of merit), the Samadhi of Mind Constantly Not Abandoning Good Teachers (Samadhi where the mind never forsakes good teachers), the Samadhi of Constantly Seeing All Good Teachers Generating the Merits of All Buddhas (Samadhi where one constantly sees good teachers generating the merits of all Buddhas), the Samadhi of Constantly Not Separating from All Good Teachers (Samadhi where one is never separated from good teachers), the Samadhi of Constantly Making Offerings to All Good Teachers (Samadhi where one constantly makes offerings to good teachers), the Samadhi of Constantly Having No Faults in the Presence of All Good Teachers (Samadhi where one is always without fault in the presence of good teachers). O son of Buddha! When a Bodhisattva achieves these thirteen Samadhi gates, they will always be able to draw near to all good teachers, and they will also obtain the Samadhi of good teachers turning the wheel of all Buddha's Dharma; having obtained this Samadhi, they will fully understand that the nature of all Buddhas is equal, and they will encounter good teachers everywhere.」 As these words were spoken, Sudhana looked up into the sky and replied, 『Excellent, excellent! Because you compassionately embrace and receive me, you have skillfully taught me to see good teachers. I wish you would tell me: How should I go to the place of good teachers? In what cities and villages should I seek good teachers?』 The Rakshasa replied, 『Good man! You should universally pay homage to the ten directions, seeking good teachers; with right mindfulness contemplate all realms, seeking good teachers; with courageous freedom travel throughout the ten directions, seeking good teachers; observe the body and mind as if they were dreams and shadows, seeking good teachers.』 At that time, Sudhana accepted and practiced his teachings, and immediately saw a great jeweled lotus flower emerge from the ground, with a vajra (diamond) stem, a wonderful jewel as its core, mani (wish-fulfilling) jewels as its leaves, a light-emitting jewel king as its platform, various jeweled colors and fragrances as its stamens, and countless jeweled nets covering it. On the platform, there was a pavilion named: 'Universally Containing the Treasures of the Ten Dharma Realms,' wonderfully adorned, with a vajra floor, a thousand pillars in rows, all made of mani jewels, with walls of Jambu gold, and various jeweled necklaces hanging down on all four sides, with steps and railings beautifully arranged all around. Inside the pavilion, there was a wish-fulfilling jeweled lotus seat, adorned with various jewels, exquisite jeweled railings, jeweled garments arranged, jeweled canopies and nets covering it, and various jeweled banners hanging down all around. A gentle breeze stirred, light flowed, and sounds arose; from the jeweled flower banners, various wonderful flowers rained down, from the jeweled bells, beautiful sounds emerged, and from the jeweled
戶牖間垂諸瓔珞，摩尼身中流出香水，寶象口中出蓮華網，寶師子口吐妙香云，梵形寶輪出隨樂音，金剛寶鈴出諸菩薩大愿之音，寶月幢中出佛化形，凈藏寶王現三世佛受生次第，日藏摩尼放大光明遍照十方一切佛剎，摩尼寶王放一切佛圓滿光明，毗盧遮那摩尼寶王興供養云供養一切諸佛如來，如意珠王唸唸示現普賢神變充滿法界，須彌寶王出天宮殿，天諸采女種種妙音歌贊如來不可思議微妙功德。
爾時，善財見如是座，復有無量眾座圍繞，摩耶夫人在彼座上，於一切眾生前，現凈色身。所謂：超三界色身，已出一切諸有趣故；隨心樂色身，於一切世間無所著故；普周遍色身，等於一切眾生數故；無等比色身，令一切眾生滅倒見故；無量種色身，隨眾生心種種現故；無邊相色身，普現種種諸形相故；普對現色身，以大自在而示現故；化一切色身，隨其所應而現前故；恒示現色身，盡眾生界而無盡故；無去色身，於一切趣無所滅故；無來色身，于諸世間無所出故；不生色身，無生起故；不滅色身，離語言故；非實色身，得如實故；非虛色身，隨世現故；無動色身，生滅永離故；不壞色身，法性不壞故；無相色身，言語道斷故；一相色身，無相為相故；如像色身，隨心應現故；如幻色身，幻智所生故；如焰色身，
【現代漢語翻譯】 現代漢語譯本：窗戶之間垂掛著各種瓔珞（一種裝飾品），摩尼（如意寶珠）的身體中流出香水，寶象的口中吐出蓮花網，寶獅子的口中吐出美妙的香云，梵形的寶輪發出隨心所欲的音樂，金剛寶鈴發出諸菩薩大愿的聲音，寶月幢中顯現佛的化身，凈藏寶王顯現三世佛受生的次第，日藏摩尼放出大光明遍照十方一切佛剎，摩尼寶王放出一切佛圓滿的光明，毗盧遮那（佛名，意為光明遍照）摩尼寶王興起供養云供養一切諸佛如來，如意珠王唸唸示現普賢（菩薩名，象徵一切諸佛的理德與行德）的神變充滿法界，須彌寶王顯現天宮殿，天上的眾多采女用各種美妙的音樂歌頌如來不可思議的微妙功德。 爾時，善財（童子名）見到這樣的寶座，還有無量眾多的寶座圍繞著它，摩耶夫人（釋迦牟尼佛的生母）在那個寶座上，在一切眾生面前，顯現清凈的色身。所謂的清凈色身是：超越三界（欲界、色界、無色界）的色身，因為已經脫離了一切諸趣（六道輪迴）；隨心所欲的色身，因為在一切世間都沒有執著；普遍周遍的色身，因為等於一切眾生的數量；無與倫比的色身，爲了讓一切眾生滅除顛倒的見解；無量種的色身，隨著眾生的心而種種顯現；無邊相的色身，普遍顯現各種各樣的形相；普遍對現的色身，以大自在而示現；化一切的色身，隨著眾生所應而顯現；恒常示現的色身，直到眾生界窮盡而沒有盡頭；沒有去的色身，因為在一切諸趣中都沒有滅亡；沒有來的色身，因為在諸世間都沒有出現；不生的色身，因為沒有生起；不滅的色身，因為遠離了語言；非真實的色身，因為得到了如實；非虛假的色身，因為隨著世間而顯現；無動的色身，因為生滅永遠分離；不壞的色身，因為法性不壞；無相的色身，因為言語的道路斷絕；一相的色身，因為無相就是相；如像的色身，因為隨著心而應現；如幻的色身，因為是幻智所生；如火焰的色身，
【English Translation】 English version: Various jeweled ornaments hang between the windows, fragrant water flows from the body of the Mani (wish-fulfilling jewel), lotus nets emerge from the mouths of jeweled elephants, wondrous fragrant clouds emanate from the mouths of jeweled lions, Brahma-shaped jeweled wheels produce music as desired, Vajra (diamond) jeweled bells emit the sounds of the great vows of all Bodhisattvas, Buddha's transformation bodies appear from jeweled moon banners, Pure Treasury King manifests the order of the births of the Buddhas of the three times, Sun Treasury Mani emits great light illuminating all Buddha lands in the ten directions, Mani King emits the perfect light of all Buddhas, Vairocana (a Buddha name, meaning 'illuminating everywhere') Mani King raises clouds of offerings to offer to all Buddhas Tathagatas, Wish-fulfilling Pearl King manifests the magical transformations of Samantabhadra (a Bodhisattva name, symbolizing the principle and practice of all Buddhas) in every moment, filling the Dharma realm, Sumeru (a mythical mountain) King manifests heavenly palaces, and numerous celestial maidens sing praises with various wonderful sounds to the inconceivable and subtle merits of the Tathagata. At that time, Sudhana (a youth's name) saw such a seat, surrounded by countless other seats, and Maya (the mother of Shakyamuni Buddha) was on that seat, manifesting a pure form in front of all sentient beings. The so-called pure form is: a form that transcends the three realms (desire realm, form realm, formless realm), because it has already left all the realms of existence; a form that is as desired, because it has no attachment in all the worlds; a form that is universally pervasive, because it is equal to the number of all sentient beings; a form that is incomparable, in order to make all sentient beings extinguish their inverted views; a form of countless kinds, manifesting in various ways according to the minds of sentient beings; a form of boundless aspects, universally manifesting various forms; a form that appears universally, manifesting with great freedom; a form that transforms into all, manifesting according to what is appropriate for sentient beings; a form that is constantly manifested, until the realm of sentient beings is exhausted without end; a form that has not gone, because it has not perished in all the realms of existence; a form that has not come, because it has not appeared in all the worlds; a form that is not born, because there is no arising; a form that does not perish, because it is beyond language; a form that is not real, because it has attained reality; a form that is not false, because it manifests according to the world; a form that is unmoving, because birth and death are forever separated; a form that is indestructible, because the nature of Dharma is indestructible; a form that is without characteristics, because the path of language is cut off; a form that is of one characteristic, because no characteristic is the characteristic; a form like an image, because it manifests according to the mind; a form like an illusion, because it is born from illusory wisdom; a form like a flame,
但想所持故；如影色身，隨愿現生故；如夢色身，隨心而現故；法界色身，性凈如空故；大悲色身，常護眾生故；無礙色身，唸唸周遍法界故；無邊色身，普凈一切眾生故；無量色身，超出一切語言故；無住色身，愿度一切世間故；無處色身，恒化眾生不斷故；無生色身，幻愿所成故；無勝色身，超諸世間故；如實色身，定心所現故；不生色身，隨眾生業而出現故；如意珠色身，普滿一切眾生愿故；無分別色身，但隨眾生分別起故；離分別色身，一切眾生不能知故；無盡色身，盡諸眾生生死際故；清凈色身，同於如來無分別故。如是身者，非色，所有色相如影像故；非受，世間苦受究竟滅故；非想，但隨眾生想所現故；非行，依如幻業而成就故；離識，菩薩愿智空無性故，一切眾生語言斷故，已得成就寂滅身故。
爾時，善財童子又見摩耶夫人，隨諸眾生心之所樂，現超過一切世間色身。所謂：或現超過他化自在天女身乃至超過四大天王天女身，或現超過龍女身乃至超過人女身，現如是等無量色身，饒益眾生。集一切智助道之法，行於平等檀波羅蜜，大悲普覆一切世間。出生如來無量功德，修習增長一切智心，觀察思惟諸法實性；獲深忍海，具眾定門，住于平等三昧境界，得如來定圓滿光明，銷竭眾生煩惱巨海
【現代漢語翻譯】 現代漢語譯本 因為想要執持的緣故；如同影子般的色身，隨愿而顯現的緣故；如同夢境般的色身，隨心而顯現的緣故；法界色身，其自性清凈如同虛空一般；大悲色身，常常守護眾生的緣故；無礙色身，唸唸周遍法界的緣故；無邊色身，普遍清凈一切眾生的緣故；無量色身，超出一切語言的緣故；無住色身，發願度化一切世間的緣故；無處色身，恒常教化眾生不間斷的緣故；無生色身，由幻化之愿所成就的緣故；無勝色身，超越一切世間的緣故；如實色身，由定心所顯現的緣故；不生色身，隨眾生業力而出現的緣故；如意寶珠般的色身，普遍滿足一切眾生的願望的緣故；無分別色身，只是隨著眾生的分別而生起的緣故；離分別色身，一切眾生都不能知曉的緣故；無盡色身，窮盡一切眾生的生死邊際的緣故；清凈色身，與如來一樣沒有分別的緣故。這樣的身，不是色，所有的色相如同影像一般；不是受，世間的苦受已經究竟滅盡；不是想，只是隨著眾生的想法而顯現；不是行，依靠如幻的業力而成就；遠離識，菩薩的愿智空無自性，一切眾生的語言都斷絕，已經成就寂滅之身。 當時，善財童子又見到摩耶夫人（佛陀之母），隨著眾生心中所喜愛的，顯現出超越一切世間的色身。所謂：或者顯現出超越他化自在天（欲界頂層天）天女的身形，乃至超越四大天王天（欲界第一層天）天女的身形，或者顯現出超越龍女的身形，乃至超越人女的身形，顯現出如此等等無量的色身，饒益眾生。積聚一切智慧的助道之法，行於平等的佈施波羅蜜（六度之一），以大悲普遍覆蓋一切世間。出生如來無量的功德，修習增長一切智慧之心，觀察思惟諸法的真實本性；獲得甚深的忍辱之海，具足各種禪定之門，安住于平等的禪定境界，得到如來禪定的圓滿光明，消竭眾生煩惱的巨大海洋。
【English Translation】 English version Because of the desire to hold on; like a shadow-like form, appearing according to wishes; like a dream-like form, appearing according to the mind; the form of the Dharma realm, its nature is pure like space; the form of great compassion, constantly protecting sentient beings; the unobstructed form, pervading the Dharma realm in every thought; the boundless form, universally purifying all sentient beings; the immeasurable form, transcending all language; the non-abiding form, vowing to liberate all worlds; the form without a place, constantly transforming sentient beings without ceasing; the unarisen form, accomplished by illusory vows; the unsurpassed form, transcending all worlds; the true form, manifested by a concentrated mind; the unborn form, appearing according to the karma of sentient beings; the wish-fulfilling jewel-like form, universally fulfilling the wishes of all sentient beings; the non-discriminating form, arising only according to the discriminations of sentient beings; the form free from discrimination, which all sentient beings cannot know; the inexhaustible form, exhausting the boundaries of birth and death of all sentient beings; the pure form, the same as the Tathagata without discrimination. Such a body is not form, all forms are like images; not feeling, the suffering of the world is ultimately extinguished; not perception, but appearing according to the perceptions of sentient beings; not volition, accomplished by karma like an illusion; free from consciousness, the wisdom of the Bodhisattva's vows is empty and without self-nature, the language of all sentient beings is cut off, having already attained the body of quiescence. At that time, Sudhana also saw Maya (Buddha's mother), manifesting forms that surpass all worldly forms, according to what is pleasing to the minds of sentient beings. That is to say: sometimes manifesting a form surpassing the heavenly maidens of Paranirmitavasavartin (the highest heaven of the desire realm), even surpassing the heavenly maidens of the Four Great Kings (the lowest heaven of the desire realm), or manifesting a form surpassing the dragon maidens, even surpassing the human maidens, manifesting such immeasurable forms, benefiting sentient beings. Accumulating the methods of assisting the path to all wisdom, practicing the perfection of giving (Dana Paramita) equally, with great compassion universally covering all worlds. Giving rise to the immeasurable merits of the Tathagata, cultivating and increasing the mind of all wisdom, observing and contemplating the true nature of all dharmas; obtaining the deep ocean of patience, possessing all the doors of samadhi, abiding in the realm of equal samadhi, obtaining the perfect light of the Tathagata's samadhi, exhausting the great ocean of afflictions of sentient beings.
；心常正定，未嘗動亂，恒轉清凈不退法輪，善能了知一切佛法，恒以智慧觀法實相；見諸如來心無厭足，知三世佛出興次第，見佛三昧常現在前，了達如來出現於世無量無數諸清凈道，行於諸佛虛空境界；普攝眾生，各隨其心，教化成就；入佛無量清凈法身，成就大愿，凈諸佛剎，究竟調伏一切眾生，心恒遍入諸佛境界；出生菩薩自在神力，已得法身清凈無染，而恒示現無量色身；摧一切魔力，成大善根力，出生正法力，具足諸佛力，得諸菩薩自在之力，速疾增長一切智力；得佛智光，普照一切，悉知無量眾生心海，根、性、欲、解種種差別；其身普遍十方剎海，悉知諸剎成壞之相，以廣大眼見十方海，以周遍智知三世海，身普承事一切佛海，心恒納受一切法海；修習一切如來功德，出生一切菩薩智慧，常樂觀察一切菩薩從初發心乃至成就所行之道，常勤守護一切眾生，常樂稱揚諸佛功德，愿為一切菩薩之母。
爾時，善財童子見摩耶夫人現如是等閻浮提微塵數諸方便門。既見是已，如摩耶夫人所現身數，善財亦現作爾許身，於一切處摩耶之前恭敬禮拜，即時證得無量無數諸三昧門，分別觀察，修行證入。從三昧起，右繞摩耶並其眷屬，合掌而立，白言：
「大聖！文殊師利菩薩教我發阿耨多羅三藐三
【現代漢語翻譯】 現代漢語譯本：內心常處於正定狀態，從未動搖混亂，恒常運轉清凈不退的法輪（佛法的教義），善於了知一切佛法，恒常以智慧觀察法的真實相狀；見到諸佛如來內心沒有厭倦滿足的時候，知道過去、現在、未來三世諸佛出現於世的次第，見到佛的三昧（禪定）常在眼前顯現，通達如來出現在世間所行的無量無數清凈之道，行於諸佛的虛空境界；普遍攝受眾生，各自隨順他們的心意，教化他們成就；進入佛的無量清凈法身，成就大愿，清凈諸佛的國土，最終調伏一切眾生，心恒常遍入諸佛的境界；出生菩薩自在的神力，已經得到法身清凈無染，而恒常示現無量色身；摧毀一切魔力，成就大善根力，出生正法力，具足諸佛之力，得到諸菩薩自在之力，迅速增長一切智力；得到佛的智慧光明，普遍照耀一切，完全知曉無量眾生的心海，根、性、欲、解（眾生的四種差別）種種差別；其身普遍存在於十方剎土世界，完全知曉諸剎土的成住壞空之相，以廣大的眼睛見到十方世界的大海，以周遍的智慧知曉過去、現在、未來三世的大海，身體普遍承事一切佛的海洋，心恒常納受一切佛法的海洋；修習一切如來的功德，出生一切菩薩的智慧，常常樂於觀察一切菩薩從最初發心乃至成就所行之道，常常勤勉守護一切眾生，常常樂於稱揚諸佛的功德，愿成為一切菩薩的母親。 當時，善財童子見到摩耶夫人顯現如此等同閻浮提微塵數般眾多的方便法門。既然見到這些，善財童子就如摩耶夫人所顯現的身形數量一樣，也顯現出同樣數量的身形，在一切地方摩耶夫人面前恭敬禮拜，即時證得無量無數的三昧法門，分別觀察，修行證入。從三昧中出來，右繞摩耶夫人及其眷屬，合掌而立，稟告說： 『大聖！文殊師利菩薩教導我發阿耨多羅三藐三菩提（無上正等正覺）心，我已發心。我聽說大聖您善能開示菩薩的行門，愿您為我解說。』
【English Translation】 English version: The mind is always in a state of right concentration, never disturbed or chaotic, constantly turning the pure and irreversible Dharma wheel (the teachings of Buddhism), skillfully understanding all the Buddha's teachings, and constantly observing the true nature of Dharma with wisdom; seeing all the Tathagatas (Buddhas) without ever being satiated, knowing the order in which the Buddhas of the past, present, and future appear in the world, seeing the Buddha's Samadhi (meditative absorption) constantly present before them, understanding the immeasurable and countless pure paths that the Tathagatas practice when they appear in the world, walking in the empty realms of the Buddhas; universally embracing all sentient beings, each according to their own minds, teaching and guiding them to achieve enlightenment; entering the immeasurable pure Dharmakaya (Dharma body) of the Buddha, fulfilling great vows, purifying the Buddha lands, ultimately subduing all sentient beings, the mind constantly pervading the realms of all Buddhas; giving rise to the free and divine powers of the Bodhisattvas, having already attained the pure and undefiled Dharmakaya, yet constantly manifesting countless forms; destroying all demonic forces, achieving the power of great good roots, giving rise to the power of the true Dharma, possessing the power of all Buddhas, attaining the free power of all Bodhisattvas, and rapidly increasing the power of all wisdom; obtaining the light of the Buddha's wisdom, universally illuminating everything, fully knowing the minds of countless sentient beings, the various differences in their roots, natures, desires, and understandings; their bodies are universally present in the ten directions of the Buddha lands, fully knowing the phases of formation, existence, destruction, and emptiness of all the lands, seeing the oceans of the ten directions with vast eyes, knowing the oceans of the past, present, and future with all-encompassing wisdom, the body universally serving all the oceans of Buddhas, the mind constantly receiving all the oceans of Dharma; cultivating all the merits of the Tathagatas, giving rise to the wisdom of all Bodhisattvas, always joyfully observing the paths that all Bodhisattvas practice from their initial aspiration to their attainment, always diligently protecting all sentient beings, always joyfully praising the merits of all Buddhas, and wishing to be the mother of all Bodhisattvas. At that time, Sudhana saw Maya (Buddha's mother) manifest such countless expedient means as the dust particles of Jambudvipa (the world we live in). Having seen this, Sudhana manifested as many bodies as Maya had manifested, and respectfully bowed before Maya in all places, immediately attaining countless Samadhi gates, observing them separately, practicing and entering them. Rising from Samadhi, he circumambulated Maya and her retinue to the right, stood with his palms together, and said: 'Great Sage! Manjushri Bodhisattva taught me to aspire to Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and I have already made that aspiration. I have heard that you, Great Sage, are skilled in expounding the practices of Bodhisattvas, I wish you would explain them to me.'
菩提心，求善知識，親近供養。我於一一善知識所，皆往承事，無空過者；漸來至此，愿為我說：菩薩云何學菩薩行而得成就？」
答言：
「佛子！我已成就菩薩大愿智幻解脫門，是故常為諸菩薩母。佛子！如我於此閻浮提中迦毗羅城凈飯王家，右脅而生悉達太子，現不思議自在神變；如是，乃至盡此世界海，所有一切毗盧遮那如來，皆入我身，示現誕生自在神變。
「又，善男子！我于凈飯王宮，菩薩將欲下生之時，見菩薩身一一毛孔咸放光明，名：一切如來受生功德輪，一一毛孔皆現不可說不可說佛剎微塵數菩薩受生莊嚴。彼諸光明，皆悉普照一切世界；照世界已，來入我頂乃至一切諸毛孔中。又，彼光中普現一切菩薩名號、受生神變、宮殿眷屬、五欲自娛；又見出家、往詣道場、成等正覺、坐師子座、菩薩圍繞、諸王供養、為諸大眾轉正法輪；又見如來往昔修行菩薩道時，于諸佛所恭敬供養，發菩提心，凈佛國土，唸唸示現無量化身，充遍十方一切世界，乃至最後入般涅槃。如是等事，靡不皆見。
「又，善男子！彼妙光明入我身時，我身形量雖不逾本，然其實已超諸世間。所以者何？我身爾時量同虛空，悉能容受十方菩薩受生莊嚴諸宮殿故。爾時，菩薩從兜率天將降神時，有十佛
【現代漢語翻譯】 現代漢語譯本：菩提心（覺悟之心）的修行者，尋求善知識（良師益友），親近並供養他們。我對於每一位善知識，都前往侍奉，沒有虛度光陰；逐漸來到這裡，希望您能為我開示：菩薩如何修學菩薩行才能獲得成就？」
答道：
『佛子（佛的弟子）！我已經成就了菩薩的大愿智慧幻化解脫之門，因此常常作為諸菩薩的母親。佛子！就像我在這閻浮提（我們所居住的這個世界）的迦毗羅城（釋迦牟尼佛的故鄉）凈飯王（釋迦牟尼佛的父親）家中，從右脅而生悉達太子（釋迦牟尼佛的俗名），示現不可思議的自在神通變化；像這樣，乃至遍及整個世界海，所有一切毗盧遮那如來（佛的法身），都進入我的身體，示現誕生的自在神通變化。
『又，善男子！我在凈飯王宮，菩薩將要降生的時候，見到菩薩身體的每一個毛孔都放出光明，名為：一切如來受生功德輪，每一個毛孔都顯現不可說不可說佛剎微塵數（多到無法用語言描述的佛國世界中的微塵數量）的菩薩受生莊嚴。那些光明，都普遍照耀一切世界；照耀世界之後，來到我的頭頂乃至一切毛孔之中。又，在那些光明中普遍顯現一切菩薩的名號、受生的神通變化、宮殿眷屬、五欲（色、聲、香、味、觸）的自我娛樂；又見到出家、前往道場、成就正等正覺（完全的覺悟）、坐在獅子座上、菩薩圍繞、諸王供養、為大眾轉正法輪（宣講佛法）；又見到如來往昔修行菩薩道時，在諸佛那裡恭敬供養，發菩提心，清凈佛國土，唸唸示現無量化身，充滿十方一切世界，乃至最後進入般涅槃（佛的最終寂滅）。像這些事情，沒有不全部看到的。
『又，善男子！那些美妙的光明進入我身體的時候，我身體的形量雖然沒有超過原本的大小，但實際上已經超越了世間。這是為什麼呢？我身體那時的大小如同虛空，能夠容納十方菩薩受生莊嚴的各種宮殿。那時，菩薩從兜率天（欲界天之一）將要降臨的時候，有十佛』
【English Translation】 English version: A Bodhisattva (one who seeks enlightenment) with Bodhicitta (the mind of enlightenment), seeks good teachers, draws near to them, and makes offerings. I have attended to each and every good teacher, without wasting any time; gradually I have come here, and I wish you would explain to me: How does a Bodhisattva learn the Bodhisattva practices and attain accomplishment?'
The answer was:
'Child of the Buddha! I have already accomplished the great vow wisdom illusion liberation gate of the Bodhisattva, therefore I am always the mother of all Bodhisattvas. Child of the Buddha! Just as I, in this Jambudvipa (the world we live in), in the city of Kapilavastu (the birthplace of Shakyamuni Buddha), in the house of King Suddhodana (Shakyamuni Buddha's father), gave birth to Prince Siddhartha (Shakyamuni Buddha's given name) from my right side, manifesting inconceivable, self-mastering, divine transformations; likewise, throughout this entire world sea, all the Vairocana Tathagatas (the Dharma body of the Buddha) enter my body, manifesting the self-mastering, divine transformations of birth.'
'Furthermore, good man! In the palace of King Suddhodana, when the Bodhisattva was about to descend, I saw that each and every pore of the Bodhisattva's body emitted light, named: The Wheel of Merit of the Birth of All Tathagatas, and each pore manifested an inexpressible number of Bodhisattvas' birth adornments, as numerous as the dust particles in countless Buddha lands. Those lights universally illuminated all worlds; after illuminating the worlds, they entered my crown and all my pores. Moreover, in those lights, the names of all Bodhisattvas, the divine transformations of their births, their palace retinues, and their self-enjoyment of the five desires (form, sound, smell, taste, and touch) were universally manifested; I also saw their renunciation, their going to the Bodhi tree, their attainment of perfect enlightenment, their sitting on the lion throne, the Bodhisattvas surrounding them, the kings making offerings, and their turning of the Dharma wheel (teaching the Dharma) for the masses; I also saw the Tathagatas in their past lives, when they were practicing the Bodhisattva path, respectfully making offerings to all the Buddhas, generating Bodhicitta, purifying the Buddha lands, manifesting countless transformation bodies in every moment, filling all the worlds in the ten directions, and finally entering Parinirvana (the final passing away of a Buddha). All these things, without exception, I saw.'
'Furthermore, good man! When those wondrous lights entered my body, although the size of my body did not exceed its original size, in reality it had already surpassed all the worlds. Why is this? At that time, the size of my body was like space, able to contain all the palaces of the birth adornments of the Bodhisattvas in the ten directions. At that time, when the Bodhisattva was about to descend from the Tushita Heaven (one of the heavens in the desire realm), there were ten Buddhas'
剎微塵數諸菩薩，皆與菩薩同願、同行、同善根、同莊嚴、同解脫、同智慧，諸地、諸力、法身、色身，乃至普賢神通行愿，悉皆同等，如是菩薩前後圍繞；又有八萬諸龍王等、一切世主，乘其宮殿，俱來供養。菩薩爾時，以神通力，與諸菩薩普現一切兜率天宮；一一宮中，悉現十方一切世界閻浮提內受生影像，方便教化無量眾生，令諸菩薩離諸懈怠無所執著。又以神力，放大光明，普照世間，破諸黑闇，滅諸苦惱；令諸眾生，皆識宿世所有業行，永出惡道。又為救護一切眾生，普現其前，作諸神變。現如是等諸奇特事，與眷屬俱，來入我身。彼諸菩薩於我腹中，遊行自在，或以三千大千世界而為一步，或以不可說不可說佛剎微塵數世界而為一步。又，唸唸中，十方不可說不可說一切世界諸如來所、菩薩眾會，及四天王天、三十三天，乃至色界諸梵天王，欲見菩薩處胎神變，恭敬供養，聽受正法，皆入我身。雖我腹中悉能容受如是眾會，而身不廣大亦不迫窄；其諸菩薩各見自處眾會道場，清凈嚴飾。
「善男子！如此四天下閻浮提中，菩薩受生，我為其母；三千大千世界百億四天下閻浮提中，悉亦如是。然我此身本來無二，非一處住，非多處住。何以故？以修菩薩大愿智幻莊嚴解脫門故。善男子！如今世尊，我
【現代漢語翻譯】 現代漢語譯本 無數如微塵般多的菩薩，都與菩薩擁有相同的願望、修行、善根、莊嚴、解脫和智慧。他們在各個階位、力量、法身、色身，乃至普賢菩薩的神通願行上都完全相同。這些菩薩前後圍繞著他；還有八萬諸龍王等一切世間的主宰，乘坐著他們的宮殿，一同前來供養。菩薩那時，以神通力，與諸菩薩一同顯現一切兜率天宮（欲界六天之一，彌勒菩薩的居所）；在每一個宮殿中，都顯現十方一切世界閻浮提（我們所居住的這個世界）內受生的影像，方便教化無量眾生，使諸菩薩遠離懈怠，不執著任何事物。又以神力，放出大光明，普照世間，破除一切黑暗，滅除一切苦惱；使一切眾生，都能認識自己前世所造的業行，永遠脫離惡道。又爲了救護一切眾生，普遍顯現在他們面前，示現各種神通變化。顯現如此種種奇特的事蹟，與眷屬一同，進入我的身體。那些菩薩在我的腹中，自在無礙，有的以三千大千世界（佛教宇宙觀中的一個大世界）作為一步，有的以不可說不可說佛剎微塵數世界（極多的世界）作為一步。而且，在每一個念頭中，十方不可說不可說一切世界諸如來（佛的稱號）所在之處、菩薩聚會之處，以及四天王天（欲界第一層天）、三十三天（欲界第二層天），乃至諸梵天王（色界諸天之王），都想見到菩薩處胎的神奇變化，恭敬供養，聽受正法，都進入我的身體。雖然我的腹中能夠容納如此眾多的集會，但身體既不顯得廣大，也不顯得狹窄；那些菩薩各自看到自己所處的集會道場，清凈莊嚴。 『善男子！如此四天下閻浮提中，菩薩受生，我為其母；三千大千世界百億四天下閻浮提中，也都是這樣。然而我的這個身體本來沒有二，不是隻住在一個地方，也不是住在多個地方。為什麼呢？因為我修習菩薩大愿智幻莊嚴解脫門（菩薩所修的解脫法門）的緣故。善男子！如今世尊，我
【English Translation】 English version Bodhisattvas as numerous as dust particles in countless lands, all share the same vows, practices, roots of goodness, adornments, liberation, and wisdom as the Bodhisattva. They are identical in all stages, powers, Dharma bodies, physical bodies, and even in the divine powers and vows of Samantabhadra (a major Bodhisattva). These Bodhisattvas surround him, both in front and behind; and there are also eighty thousand Dragon Kings and other world rulers, riding in their palaces, who come together to make offerings. At that time, the Bodhisattva, through his spiritual powers, manifests with all the Bodhisattvas in all the Tusita heavens (one of the six heavens of the desire realm, the abode of Maitreya Bodhisattva); in each palace, he manifests the images of births within Jambudvipa (the world we inhabit) of all the worlds in the ten directions, skillfully teaching countless beings, enabling the Bodhisattvas to be free from laziness and without attachment to anything. Furthermore, through his spiritual power, he emits great light, illuminating the world, breaking through all darkness, and extinguishing all suffering; enabling all beings to recognize the karmic actions they have performed in their past lives, and to forever escape the evil paths. Moreover, to protect all beings, he appears before them, manifesting various miraculous transformations. He manifests such extraordinary events, and together with his retinue, enters my body. Those Bodhisattvas within my womb are free and unhindered, some taking a step that spans a three-thousand-great-thousand world (a large world in Buddhist cosmology), and others taking a step that spans an inexpressible number of Buddha-lands as numerous as dust particles. Moreover, in every thought, the places where all the Tathagatas (title of a Buddha) of the inexpressible worlds in the ten directions are, the assemblies of Bodhisattvas, and the heavens of the Four Heavenly Kings (the first heaven of the desire realm), the Thirty-three Heavens (the second heaven of the desire realm), and even the Brahma Kings (kings of the heavens of the form realm), all wish to see the miraculous transformations of the Bodhisattva in the womb, respectfully make offerings, and listen to the true Dharma, all enter my body. Although my womb can accommodate such vast assemblies, my body is neither large nor cramped; each of the Bodhisattvas sees their own assembly and place of practice, pure and adorned. 『Good man! In this Jambudvipa of the four continents, when a Bodhisattva is born, I am his mother; and it is the same in the hundred billion Jambudvipas of the three-thousand-great-thousand world. However, my body is originally not dual, it does not reside in one place, nor does it reside in multiple places. Why is that? Because I have cultivated the Bodhisattva's great vow, wisdom, illusion, adornment, and liberation gate (the path of liberation practiced by Bodhisattvas). Good man! Now, the World Honored One, I
為其母；往昔所有無量諸佛，悉亦如是而為其母。
「善男子！我昔曾作蓮華池神，時有菩薩于蓮華藏忽然化生，我即捧持瞻侍養育，一切世間皆共號我為：菩薩母。又，我昔為菩提場神，時有菩薩於我懷中忽然化生，世亦號我為：菩薩母。善男子！有無量最後身菩薩，於此世界種種方便示現受生，我皆為母。
「善男子！如此世界賢劫之中，過去世時，拘留孫佛、拘那含牟尼佛、迦葉佛及今世尊釋迦牟尼佛現受生時，我為其母。未來世中，彌勒菩薩從兜率天將降神時，放大光明普照法界，示現一切諸菩薩眾受生神變，乃於人間生大族家，調伏眾生；我于彼時，亦為其母。如是次第，有師子佛、法幢佛、善眼佛、凈華佛、華德佛、提舍佛、弗沙佛、善意佛、金剛佛、離垢佛、月光佛、持炬佛、名稱佛、金剛楯佛、清凈義佛、紺身佛、到彼岸佛、寶焰山佛、持炬佛、蓮華德佛、名稱佛、無量功德佛、最勝燈佛、莊嚴身佛、善威儀佛、慈德佛、無住佛、大威光佛、無邊音佛、勝怨敵佛、離疑惑佛、清凈佛、大光佛、凈心佛、云德佛、莊嚴頂髻佛、樹王佛、寶珰佛、海慧佛、妙寶佛、華冠佛、滿愿佛、大自在佛、妙德王佛、最尊勝佛、栴檀云佛、紺眼佛、勝慧佛、觀察慧佛、熾盛王佛、堅固慧佛、自在名佛、師
【現代漢語翻譯】 現代漢語譯本：是他們的母親；過去所有無量的諸佛，也都是這樣由我做他們的母親。
『善男子！我過去曾經做蓮花池神，當時有菩薩在蓮花藏中忽然化生，我就捧著他、侍奉他、養育他，一切世間都稱呼我為：菩薩母。又，我過去做菩提場神，當時有菩薩在我懷中忽然化生，世間也稱呼我為：菩薩母。善男子！有無量最後身菩薩，在這個世界以種種方便示現受生，我都做他們的母親。
『善男子！像這個世界賢劫之中，過去世時，拘留孫佛（Kakusandha Buddha）、拘那含牟尼佛（Kanakamuni Buddha）、迦葉佛（Kasyapa Buddha）以及現在的世尊釋迦牟尼佛（Sakyamuni Buddha）示現受生時，我都做他們的母親。未來世中，彌勒菩薩（Maitreya Bodhisattva）從兜率天（Tusita Heaven）將要降生時，會放出大光明普照法界，示現一切諸菩薩眾受生的神變，然後在人間出生於大族之家，調伏眾生；我那時，也做他的母親。像這樣依次，有師子佛（Simha Buddha）、法幢佛（Dharma-dhvaja Buddha）、善眼佛（Subhadra Buddha）、凈華佛（Suddha-kusuma Buddha）、華德佛（Kusuma-guna Buddha）、提舍佛（Tisya Buddha）、弗沙佛（Pusya Buddha）、善意佛（Subha-mati Buddha）、金剛佛（Vajra Buddha）、離垢佛（Vimala Buddha）、月光佛（Candra-prabha Buddha）、持炬佛（Jyoti-dhara Buddha）、名稱佛（Yasas Buddha）、金剛楯佛（Vajra-varman Buddha）、清凈義佛（Suddha-artha Buddha）、紺身佛（Nila-kaya Buddha）、到彼岸佛（Paraga Buddha）、寶焰山佛（Ratna-sikharin Buddha）、持炬佛（Jyoti-dhara Buddha）、蓮華德佛（Padma-guna Buddha）、名稱佛（Yasas Buddha）、無量功德佛（Ananta-guna Buddha）、最勝燈佛（Uttama-pradipa Buddha）、莊嚴身佛（Vyuhita-kaya Buddha）、善威儀佛（Subha-irya Buddha）、慈德佛（Maitri-guna Buddha）、無住佛（Apratisthita Buddha）、大威光佛（Maha-tejas Buddha）、無邊音佛（Ananta-ghosa Buddha）、勝怨敵佛（Jita-satra Buddha）、離疑惑佛（Vigata-kanksa Buddha）、清凈佛（Suddha Buddha）、大光佛（Maha-prabha Buddha）、凈心佛（Suddha-citta Buddha）、云德佛（Megha-guna Buddha）、莊嚴頂髻佛（Vyuhita-mukuta Buddha）、樹王佛（Druma-raja Buddha）、寶珰佛（Ratna-kundala Buddha）、海慧佛（Sagara-mati Buddha）、妙寶佛（Subha-ratna Buddha）、華冠佛（Kusuma-mukuta Buddha）、滿愿佛（Purna-manoratha Buddha）、大自在佛（Maha-isvara Buddha）、妙德王佛（Subha-guna-raja Buddha）、最尊勝佛（Uttama-jina Buddha）、栴檀云佛（Candana-megha Buddha）、紺眼佛（Nila-netra Buddha）、勝慧佛（Uttama-mati Buddha）、觀察慧佛（Avalokita-mati Buddha）、熾盛王佛（Ugra-raja Buddha）、堅固慧佛（Drdha-mati Buddha）、自在名佛（Isvara-nama Buddha）、師子佛（Simha Buddha）
【English Translation】 English version: Was their mother; all the immeasurable Buddhas of the past were also like this, with me as their mother.
'Good man! In the past, I was a spirit of the lotus pond. At that time, a Bodhisattva suddenly manifested in the lotus womb. I held him, served him, and nurtured him. All the world called me: the mother of the Bodhisattva. Also, in the past, I was the spirit of the Bodhi field. At that time, a Bodhisattva suddenly manifested in my bosom. The world also called me: the mother of the Bodhisattva. Good man! There are immeasurable Bodhisattvas in their last life, who manifest their birth in this world through various means, and I am their mother.
'Good man! In this world, during the Bhadrakalpa, in the past, when Kakusandha Buddha, Kanakamuni Buddha, Kasyapa Buddha, and the present World Honored One Sakyamuni Buddha manifested their births, I was their mother. In the future, when Maitreya Bodhisattva descends from Tusita Heaven, he will emit great light, illuminating the Dharma realm, manifesting the divine transformations of all Bodhisattvas taking birth, and then be born into a great family in the human world to tame sentient beings; at that time, I will also be his mother. In this order, there will be Simha Buddha, Dharma-dhvaja Buddha, Subhadra Buddha, Suddha-kusuma Buddha, Kusuma-guna Buddha, Tisya Buddha, Pusya Buddha, Subha-mati Buddha, Vajra Buddha, Vimala Buddha, Candra-prabha Buddha, Jyoti-dhara Buddha, Yasas Buddha, Vajra-varman Buddha, Suddha-artha Buddha, Nila-kaya Buddha, Paraga Buddha, Ratna-sikharin Buddha, Jyoti-dhara Buddha, Padma-guna Buddha, Yasas Buddha, Ananta-guna Buddha, Uttama-pradipa Buddha, Vyuhita-kaya Buddha, Subha-irya Buddha, Maitri-guna Buddha, Apratisthita Buddha, Maha-tejas Buddha, Ananta-ghosa Buddha, Jita-satra Buddha, Vigata-kanksa Buddha, Suddha Buddha, Maha-prabha Buddha, Suddha-citta Buddha, Megha-guna Buddha, Vyuhita-mukuta Buddha, Druma-raja Buddha, Ratna-kundala Buddha, Sagara-mati Buddha, Subha-ratna Buddha, Kusuma-mukuta Buddha, Purna-manoratha Buddha, Maha-isvara Buddha, Subha-guna-raja Buddha, Uttama-jina Buddha, Candana-megha Buddha, Nila-netra Buddha, Uttama-mati Buddha, Avalokita-mati Buddha, Ugra-raja Buddha, Drdha-mati Buddha, Isvara-nama Buddha, Simha Buddha.
子王佛、自在佛、最勝頂佛、金剛智山佛、妙德藏佛、寶網嚴身佛、善慧佛、自在天佛、大天王佛、無依德佛、善施佛、焰慧佛、水天佛、得上味佛、出生無上功德佛、仙人侍衛佛、隨世語言佛、功德自在幢佛、光幢佛、觀身佛、妙身佛、香焰佛、金剛寶嚴佛、喜眼佛、離欲佛、高大身佛、財天佛、無上天佛、順寂滅佛、智覺佛、滅貪佛、大焰王佛、寂諸有佛、毗舍佉天佛、金剛山佛、智焰德佛、安隱佛、師子出現佛、圓滿清凈佛、清凈賢佛、第一義佛、百光明佛、最增上佛、深自在佛、大地王佛、莊嚴王佛、解脫佛、妙音佛、殊勝佛、自在佛、無上醫王佛、功德月佛、無礙光佛、功德聚佛、月現佛、日天佛、出諸有佛、勇猛名稱佛、光明門佛、娑羅王佛、最勝佛、藥王佛、寶勝佛、金剛慧佛、無能勝佛、無能映蔽佛、眾會王佛、大名稱佛、敏持佛、無量光佛、大愿光佛、法自在不虛佛、不退地佛、凈天佛、善天佛、堅固苦行佛、一切善友佛、解脫音佛、遊戲王佛、滅邪曲佛、薝蔔凈光佛、具眾德佛、最勝月佛、執明炬佛、殊妙身佛、不可說佛、最清凈佛、友安眾生佛、無量光佛、無畏音佛、水天德佛、不動慧光佛、華勝佛、月焰佛、不退慧佛、離愛佛、無著慧佛、集功德蘊佛、滅惡趣佛、普散華佛、師子吼佛、第一
【現代漢語翻譯】 現代漢語譯本：子王佛（擁有王族血統的佛）、自在佛（擁有絕對自由的佛）、最勝頂佛（至高無上的佛）、金剛智山佛（擁有金剛般智慧的佛）、妙德藏佛（擁有無量功德的佛）、寶網嚴身佛（以珍寶之網莊嚴自身的佛）、善慧佛（擁有善良智慧的佛）、自在天佛（如同自在天般自由的佛）、大天王佛（如同大天王般偉大的佛）、無依德佛（不依賴任何事物而擁有功德的佛）、善施佛（樂於佈施的佛）、焰慧佛（擁有火焰般智慧的佛）、水天佛（如同水天般清凈的佛）、得上味佛（獲得至高法味的佛）、出生無上功德佛（擁有無上功德的佛）、仙人侍衛佛（有仙人侍奉的佛）、隨世語言佛（隨順世間語言的佛）、功德自在幢佛（擁有功德自在如旗幟的佛）、光幢佛（擁有光明如旗幟的佛）、觀身佛（觀照自身實相的佛）、妙身佛（擁有微妙身相的佛）、香焰佛（擁有香氣火焰的佛）、金剛寶嚴佛（以金剛珍寶莊嚴自身的佛）、喜眼佛（擁有喜悅眼神的佛）、離欲佛（遠離慾望的佛）、高大身佛（擁有高大身形的佛）、財天佛（如同財天般富有的佛）、無上天佛（至高無上的佛）、順寂滅佛（順應寂滅之道的佛）、智覺佛（擁有智慧覺悟的佛）、滅貪佛（滅除貪慾的佛）、大焰王佛（擁有如火焰般威力的佛）、寂諸有佛（寂滅一切存在的佛）、毗舍佉天佛（如同毗舍佉天般尊貴的佛）、金剛山佛（如同金剛山般堅固的佛）、智焰德佛（擁有智慧火焰功德的佛）、安隱佛（帶來安穩的佛）、師子出現佛（如獅子般出現的佛）、圓滿清凈佛（圓滿清凈的佛）、清凈賢佛（清凈賢善的佛）、第一義佛（證悟第一義諦的佛）、百光明佛（擁有百種光明的佛）、最增上佛（最殊勝的佛）、深自在佛（擁有甚深自在的佛）、大地王佛（如同大地之王的佛）、莊嚴王佛（莊嚴一切的佛）、解脫佛（獲得解脫的佛）、妙音佛（擁有微妙音聲的佛）、殊勝佛（殊勝無比的佛）、自在佛（擁有絕對自由的佛）、無上醫王佛（至高無上的醫王佛）、功德月佛（擁有功德如明月的佛）、無礙光佛（擁有無礙光明的佛）、功德聚佛（擁有功德聚集的佛）、月現佛（如月亮般顯現的佛）、日天佛（如同日天般光明的佛）、出諸有佛（超越一切存在的佛）、勇猛名稱佛（擁有勇猛名號的佛）、光明門佛（擁有光明之門的佛）、娑羅王佛（如同娑羅樹王的佛）、最勝佛（最殊勝的佛）、藥王佛（如同藥王般能治癒眾生的佛）、寶勝佛（珍寶殊勝的佛）、金剛慧佛（擁有金剛般智慧的佛）、無能勝佛（無能戰勝的佛）、無能映蔽佛（無能遮蔽的佛）、眾會王佛（如同眾會之王的佛）、大名稱佛（擁有偉大名號的佛）、敏持佛（敏捷持戒的佛）、無量光佛（擁有無量光明的佛）、大愿光佛（擁有大愿光明的佛）、法自在不虛佛（擁有法自在不虛的佛）、不退地佛（處於不退轉地的佛）、凈天佛（如同清凈天般的佛）、善天佛（如同善良天般的佛）、堅固苦行佛（堅固苦行的佛）、一切善友佛（一切眾生的善友佛）、解脫音佛（擁有解脫之音的佛）、遊戲王佛（如同遊戲之王的佛）、滅邪曲佛（滅除邪曲的佛）、薝蔔凈光佛（擁有薝蔔花般清凈光明的佛）、具眾德佛（具足眾多功德的佛）、最勝月佛（最殊勝如明月的佛）、執明炬佛（執持明亮火炬的佛）、殊妙身佛（擁有殊妙身形的佛）、不可說佛（不可言說的佛）、最清凈佛（最清凈的佛）、友安眾生佛（以友善安穩眾生的佛）、無量光佛（擁有無量光明的佛）、無畏音佛（擁有無畏音聲的佛）、水天德佛（擁有水天功德的佛）、不動慧光佛（擁有不動智慧光明的佛）、華勝佛（如花般殊勝的佛）、月焰佛（擁有月亮火焰的佛）、不退慧佛（擁有不退轉智慧的佛）、離愛佛（遠離愛慾的佛）、無著慧佛（擁有無執著智慧的佛）、集功德蘊佛（聚集功德蘊的佛）、滅惡趣佛（滅除惡趣的佛）、普散華佛（普遍散佈鮮花的佛）、師子吼佛（如獅子吼般的佛）、第一（第一）
【English Translation】 English version: Son King Buddha (Buddha with royal lineage), Free Buddha (Buddha with absolute freedom), Supreme Peak Buddha (the supreme Buddha), Vajra Wisdom Mountain Buddha (Buddha with vajra-like wisdom), Wonderful Virtue Treasury Buddha (Buddha with immeasurable merits), Jeweled Net Adorned Body Buddha (Buddha adorned with a net of jewels), Good Wisdom Buddha (Buddha with good wisdom), Free Heaven Buddha (Buddha as free as a free heaven), Great Heavenly King Buddha (Buddha as great as a great heavenly king), Independent Virtue Buddha (Buddha with merits independent of anything), Good Giving Buddha (Buddha who is happy to give), Flame Wisdom Buddha (Buddha with flame-like wisdom), Water Heaven Buddha (Buddha as pure as a water heaven), Obtain Supreme Taste Buddha (Buddha who has obtained the supreme Dharma taste), Born Supreme Merit Buddha (Buddha with supreme merits), Immortal Attendant Buddha (Buddha attended by immortals), Follow World Language Buddha (Buddha who follows worldly languages), Merit Free Banner Buddha (Buddha with merits as free as a banner), Light Banner Buddha (Buddha with light as a banner), Contemplate Body Buddha (Buddha who contemplates the true nature of the body), Wonderful Body Buddha (Buddha with a wonderful body), Fragrant Flame Buddha (Buddha with fragrant flames), Vajra Jewel Adorned Buddha (Buddha adorned with vajra jewels), Joyful Eye Buddha (Buddha with joyful eyes), Detached Desire Buddha (Buddha detached from desires), Tall Body Buddha (Buddha with a tall body), Wealth Heaven Buddha (Buddha as wealthy as a wealth heaven), Supreme Heaven Buddha (the supreme Buddha), Follow Nirvana Buddha (Buddha who follows the path of Nirvana), Wisdom Awareness Buddha (Buddha with wisdom awareness), Extinguish Greed Buddha (Buddha who extinguishes greed), Great Flame King Buddha (Buddha with flame-like power), Quiescent All Existence Buddha (Buddha who is quiescent of all existence), Vishakha Heaven Buddha (Buddha as noble as Vishakha Heaven), Vajra Mountain Buddha (Buddha as firm as a vajra mountain), Wisdom Flame Virtue Buddha (Buddha with wisdom flame merits), Peaceful Buddha (Buddha who brings peace), Lion Appearance Buddha (Buddha who appears like a lion), Perfect Purity Buddha (Buddha of perfect purity), Pure Virtuous Buddha (Buddha of pure virtue), First Meaning Buddha (Buddha who has realized the first meaning), Hundred Light Buddha (Buddha with a hundred lights), Most Supreme Buddha (the most supreme Buddha), Deep Free Buddha (Buddha with profound freedom), Great Earth King Buddha (Buddha like the king of the great earth), Adornment King Buddha (Buddha who adorns everything), Liberation Buddha (Buddha who has attained liberation), Wonderful Sound Buddha (Buddha with a wonderful sound), Excellent Buddha (Buddha who is excellent), Free Buddha (Buddha with absolute freedom), Supreme Medicine King Buddha (the supreme medicine king Buddha), Merit Moon Buddha (Buddha with merits like the bright moon), Unobstructed Light Buddha (Buddha with unobstructed light), Merit Gathering Buddha (Buddha with gathered merits), Moon Appearance Buddha (Buddha who appears like the moon), Sun Heaven Buddha (Buddha as bright as the sun heaven), Transcend All Existence Buddha (Buddha who transcends all existence), Courageous Name Buddha (Buddha with a courageous name), Light Gate Buddha (Buddha with a gate of light), Sala King Buddha (Buddha like the king of the sala tree), Most Victorious Buddha (the most victorious Buddha), Medicine King Buddha (Buddha who can heal beings like a medicine king), Jewel Victorious Buddha (Buddha with victorious jewels), Vajra Wisdom Buddha (Buddha with vajra-like wisdom), Invincible Buddha (Buddha who cannot be defeated), Unobstructed Buddha (Buddha who cannot be obscured), Assembly King Buddha (Buddha like the king of the assembly), Great Name Buddha (Buddha with a great name), Quick Holder Buddha (Buddha who quickly upholds precepts), Immeasurable Light Buddha (Buddha with immeasurable light), Great Vow Light Buddha (Buddha with great vow light), Dharma Free Not False Buddha (Buddha with Dharma freedom that is not false), Non-Retreating Ground Buddha (Buddha who is on the non-retreating ground), Pure Heaven Buddha (Buddha like a pure heaven), Good Heaven Buddha (Buddha like a good heaven), Firm Austerity Buddha (Buddha of firm austerity), All Good Friend Buddha (Buddha who is a good friend to all beings), Liberation Sound Buddha (Buddha with the sound of liberation), Play King Buddha (Buddha like the king of play), Extinguish Evil Buddha (Buddha who extinguishes evil), Champak Pure Light Buddha (Buddha with pure light like a champak flower), Possess All Virtues Buddha (Buddha who possesses many virtues), Most Victorious Moon Buddha (the most victorious like the bright moon), Hold Bright Torch Buddha (Buddha who holds a bright torch), Wonderful Body Buddha (Buddha with a wonderful body), Ineffable Buddha (Buddha who cannot be spoken of), Most Pure Buddha (the most pure Buddha), Friend Peace Beings Buddha (Buddha who brings peace to beings with friendship), Immeasurable Light Buddha (Buddha with immeasurable light), Fearless Sound Buddha (Buddha with a fearless sound), Water Heaven Virtue Buddha (Buddha with water heaven merits), Immovable Wisdom Light Buddha (Buddha with immovable wisdom light), Flower Victorious Buddha (Buddha as victorious as a flower), Moon Flame Buddha (Buddha with a moon flame), Non-Retreating Wisdom Buddha (Buddha with non-retreating wisdom), Detached Love Buddha (Buddha detached from love), Non-Attachment Wisdom Buddha (Buddha with non-attachment wisdom), Gather Merit Accumulation Buddha (Buddha who gathers merit accumulation), Extinguish Evil Paths Buddha (Buddha who extinguishes evil paths), Universally Scatter Flowers Buddha (Buddha who universally scatters flowers), Lion Roar Buddha (Buddha like a lion's roar), First (First)
義佛、無礙見佛、破他軍佛、不著相佛、離分別海佛、端嚴海佛、須彌山佛、無著智佛、無邊座佛、清凈住佛、隨師行佛、最上施佛、常月佛、饒益王佛、不動聚佛、普攝受佛、饒益慧佛、持壽佛、無滅佛、具足名稱佛、大威力佛、種種色相佛、無相慧佛、不動天佛、妙德難思佛、滿月佛、解脫月佛、無上王佛、希有身佛、梵供養佛、不瞬佛、順先古佛、最上業佛、順法智佛、無勝天佛、不思議功德光佛、隨法行佛、無量賢佛、普隨順自在佛、最尊天佛，如是乃至樓至如來，在賢劫中，於此三千大千世界，當成佛者，悉為其母。如於此三千大千世界，如是於此世界海十方無量諸世界一切劫中，諸有修行普賢行愿，為化一切諸眾生者，我自見身悉為其母。」
爾時，善財童子白摩耶夫人言：「大聖得此解脫，經今幾時？」答言：
「善男子！乃往古世，過不可思議非最後身菩薩神通道眼所知劫數，爾時有劫名：凈光，世界名：須彌德，雖有諸山五趣雜居，然其國土眾寶所成，清凈莊嚴無諸穢惡。有千億四天下，有一四天下，名：師子幢，于中有八十億王城。有一王城，名：自在幢；有轉輪王，名：大威德。彼王城北，有一道場，名：滿月光明；其道場神，名曰：慈德。時，有菩薩，名：離垢幢，坐于道場，
將成正覺。有一惡魔，名：金色光，與其眷屬無量眾俱，至菩薩所。彼大威德轉輪聖王已得菩薩神通自在，化作兵眾，其數倍多，圍繞道場；諸魔惶怖，悉自奔散；故彼菩薩得成阿耨多羅三藐三菩提。時，道場神見是事已，歡喜無量，便於彼王而生子想，頂禮佛足，作是愿言：『此轉輪王，在在生處，乃至成佛，愿我常得與其為母。』作是愿已，於此道場，復曾供養十那由他佛。
「善男子！于汝意云何，彼道場神豈異人乎？我身是也。轉輪王者，今世尊毗盧遮那是。我從於彼發願已來，此佛世尊，於十方剎一切諸趣，處處受生，種諸善根，修菩薩行，教化成就一切眾生，乃至示現住最後身，唸唸普於一切世界，示現菩薩受生神變，常為我子，我常為母。善男子！過去、現在十方世界無量諸佛將成佛時，皆于𪗇中放大光明，來照我身及我所住宮殿屋宅；彼最後生，我悉為母。
「善男子！我唯知此菩薩大愿智幻解脫門。如諸菩薩摩訶薩，具大悲藏，教化眾生常無厭足，以自在力，一一毛孔示現無量諸佛神變；我今云何能知能說彼功德行？
「善男子！於此世界三十三天，有王名：正念，其王有女名：天主光。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子敬受其教，頭面作禮，
【現代漢語翻譯】 現代漢語譯本 將要成就正覺（anuttara-samyak-sambodhi，無上正等正覺）。有一個惡魔，名叫金色光（Kanaka-prabha），和他的無量眷屬一起，來到菩薩所在之處。那位具有大威德的轉輪聖王（chakravartin，統治世界的理想君主）已經獲得了菩薩的神通自在，他化現出數量倍增的軍隊，圍繞著道場；眾魔驚恐萬分，都各自逃散；因此那位菩薩得以成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。當時，道場神見到此事，歡喜無量，便對那位轉輪聖王生起了如同對待自己兒子的想法，頂禮佛足，發願說：『這位轉輪聖王，無論在何處轉生，乃至成佛，愿我常常能夠做他的母親。』發了這個愿之後，在這個道場，她又曾供養了十那由他（nayuta，數量單位，相當於百萬或千萬）佛。 『善男子！你認為如何，那位道場神難道是別人嗎？她就是我。那位轉輪聖王，就是現在的世尊毗盧遮那（Vairocana，光明遍照）。自從我對他發願以來，這位佛世尊，在十方世界一切諸趣（gati，輪迴的去處）中，處處受生，種下各種善根，修行菩薩行，教化成就一切眾生，乃至示現住于最後身，唸唸普遍在一切世界，示現菩薩受生的神變，常常做我的兒子，我常常做他的母親。善男子！過去、現在十方世界無量諸佛將要成佛時，都在𪗇（梵語，指佛的眉間白毫）中放出大光明，來照耀我的身體以及我所居住的宮殿屋宅；他們最後一次轉生時，我都做他們的母親。 『善男子！我只知道這個菩薩大愿智幻解脫門（vimoksha，解脫）。像諸位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），具有大悲藏，教化眾生常常沒有厭倦，以自在的力量，每一個毛孔都示現無量諸佛的神變；我如今怎麼能夠知道和說出他們的功德和修行呢？』 『善男子！在這個世界三十三天（Trayastrimsha，欲界六天之一），有一位國王名叫正念（Samyak-smriti），這位國王有一個女兒名叫天主光（Deva-prabha）。你到她那裡去問：菩薩如何學習菩薩行、修行菩薩道？』 當時，善財童子恭敬地接受了她的教誨，頭面頂禮。
【English Translation】 English version Will attain perfect enlightenment (anuttara-samyak-sambodhi). There was a demon named Golden Light (Kanaka-prabha), who, with his countless retinue, came to where the Bodhisattva was. That great majestic Chakravartin (universal monarch) had already attained the Bodhisattva's supernatural powers and freedom, and he transformed himself into an army that was many times larger, surrounding the Bodhimanda (place of enlightenment); the demons were terrified and all scattered; therefore, that Bodhisattva was able to attain anuttara-samyak-sambodhi. At that time, the Bodhimanda deity, seeing this, was filled with immeasurable joy, and she developed the thought of treating that Chakravartin as her own son, bowed at the Buddha's feet, and made this vow: 'Wherever this Chakravartin is reborn, even until he becomes a Buddha, may I always be his mother.' After making this vow, in this Bodhimanda, she had also made offerings to ten nayutas (a large number) of Buddhas. 'Good man! What do you think, is that Bodhimanda deity someone else? She is me. That Chakravartin is the present World Honored One Vairocana (the Illuminator). Since I made that vow to him, this Buddha World Honored One, in all the realms of the ten directions, in all the various destinies (gati), has been reborn everywhere, planting various roots of goodness, practicing the Bodhisattva path, teaching and perfecting all sentient beings, even manifesting his last life, constantly in every world, manifesting the supernatural transformations of a Bodhisattva's birth, always being my son, and I always being his mother. Good man! In the past and present, in the ten directions, when countless Buddhas were about to attain Buddhahood, they all emitted great light from the urna (the white hair between the eyebrows of a Buddha), illuminating my body and the palaces and houses where I lived; in their last rebirth, I was always their mother.' 'Good man! I only know this Bodhisattva's great vow, wisdom, illusion, and liberation gate (vimoksha). Like the Bodhisattva-Mahasattvas (great Bodhisattvas), who possess the treasury of great compassion, teaching sentient beings without ever being weary, with their power of freedom, each pore of their skin manifests countless Buddhas' supernatural transformations; how can I now know and speak of their merits and practices?' 'Good man! In this world, in the Trayastrimsha Heaven (one of the six heavens of the desire realm), there is a king named Samyak-smriti (Right Mindfulness), and this king has a daughter named Deva-prabha (Heavenly Light). Go to her and ask: How does a Bodhisattva learn the Bodhisattva practices and cultivate the Bodhisattva path?' At that time, Sudhana respectfully accepted her teachings and bowed his head in reverence.
繞無數匝，戀慕瞻仰，卻行而退。
遂往天宮，見彼天女，禮足圍繞，合掌前住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
天女答言：
「善男子！我得菩薩解脫，名：無礙念清凈莊嚴。善男子！我以此解脫力，憶念過去，有最勝劫，名：青蓮華。我于彼劫中，供養恒河沙數諸佛如來。彼諸如來，從初出家，我皆瞻奉，守護供養，造僧伽藍，營辦什物。又，彼諸佛從為菩薩住母胎時，誕生之時，行七步時，大師子吼時，住童子位在宮中時，向菩提樹成正覺時，轉正法輪現佛神變教化調伏眾生之時；如是一切諸所作事，從初發心乃至法盡，我皆明憶，無有遺余，常現在前，念持不忘。又，憶過去劫，名：善地，我于彼供養十恒河沙數諸佛如來；又，過去劫名為：妙德，我于彼供養一佛世界微塵數諸佛如來；又，劫名：無所得，我于彼供養八十四億百千那由他諸佛如來；又，劫名：善光，我于彼供養閻浮提微塵數諸佛如來；又，劫名：無量光，我于彼供養二十恒河沙數諸佛如來；又，劫名：最勝德，我于彼供養一恒河沙數諸佛如來；又，劫名：善悲，我于彼供養八十恒河沙數諸佛如來；又，劫名：勝遊，我于彼供養
【現代漢語翻譯】 現代漢語譯本：
繞著無數圈，戀戀不捨地瞻仰，然後退下。
於是前往天宮，見到那些天女，向她們頂禮，圍繞她們，合掌站立在她們面前，說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於引導教誨，希望您能為我解說！』
天女回答說：
『善男子！我得到一種菩薩的解脫法門，名為：無礙念清凈莊嚴。善男子！我憑藉這種解脫的力量，能夠憶念過去，有一個最殊勝的劫，名為：青蓮華。我在那個劫中，供養了恒河沙數那麼多的諸佛如來。那些如來，從最初出家開始，我就都瞻仰侍奉，守護供養，建造僧伽藍（寺院），置辦各種物品。而且，那些佛從作為菩薩住在母胎時，到誕生之時，行走七步時，發出大師子吼時，住在童子位在宮中時，到菩提樹下成就正覺時，轉動正法輪，顯現佛的神變教化調伏眾生之時；像這樣一切所做的事情，從最初發心乃至佛法消盡，我都清楚地記得，沒有遺漏，常常在眼前顯現，念持不忘。還有，憶念過去有一個劫，名為：善地，我在那個劫中供養了十恒河沙數那麼多的諸佛如來；又，過去有一個劫名為：妙德，我在那個劫中供養了一個佛世界微塵數那麼多的諸佛如來；又，有一個劫名為：無所得，我在那個劫中供養了八十四億百千那由他那麼多的諸佛如來；又，有一個劫名為：善光，我在那個劫中供養了閻浮提微塵數那麼多的諸佛如來；又，有一個劫名為：無量光，我在那個劫中供養了二十恒河沙數那麼多的諸佛如來；又，有一個劫名為：最勝德，我在那個劫中供養了一恒河沙數那麼多的諸佛如來；又，有一個劫名為：善悲，我在那個劫中供養了八十恒河沙數那麼多的諸佛如來；又，有一個劫名為：勝遊，我在那個劫中供養了…』
【English Translation】 English version:
They circled countless times, gazing with longing and reverence, then retreated.
Then they went to the heavenly palace, saw the heavenly maidens, bowed at their feet, circled them, placed their palms together, and stood before them, saying: 'Holy ones! I have already generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I have heard that you, holy ones, are skilled in guiding and teaching, I wish you would explain it to me!'
The heavenly maiden replied:
'Good man! I have attained a Bodhisattva's liberation, named: Unobstructed Thought Pure Adornment. Good man! With the power of this liberation, I can recall the past. There was a most excellent kalpa (eon), named: Blue Lotus Flower. In that kalpa, I made offerings to as many Buddhas Tathagatas as there are sands in the Ganges River. From the time those Tathagatas first left home, I have always gazed upon them, served them, protected them, made offerings, built sangharamas (monasteries), and provided various necessities. Moreover, from the time those Buddhas were Bodhisattvas residing in their mother's womb, to the time of their birth, when they walked seven steps, when they roared the great lion's roar, when they resided as a child in the palace, to the time when they attained perfect enlightenment under the Bodhi tree, when they turned the wheel of the Dharma, and manifested the Buddha's miraculous transformations to teach and subdue sentient beings; all such actions, from the initial arising of the mind to the end of the Dharma, I remember clearly, without any omissions, they are always present before me, and I hold them in my mind without forgetting. Also, I remember a past kalpa, named: Good Land, in that kalpa I made offerings to ten Ganges River sands worth of Buddhas Tathagatas; also, a past kalpa named: Wonderful Virtue, in that kalpa I made offerings to as many Buddhas Tathagatas as there are dust particles in a Buddha world; also, a kalpa named: No Attainment, in that kalpa I made offerings to eighty-four billion hundred thousand nayutas of Buddhas Tathagatas; also, a kalpa named: Good Light, in that kalpa I made offerings to as many Buddhas Tathagatas as there are dust particles in Jambudvipa; also, a kalpa named: Immeasurable Light, in that kalpa I made offerings to twenty Ganges River sands worth of Buddhas Tathagatas; also, a kalpa named: Most Excellent Virtue, in that kalpa I made offerings to one Ganges River sand worth of Buddhas Tathagatas; also, a kalpa named: Good Compassion, in that kalpa I made offerings to eighty Ganges River sands worth of Buddhas Tathagatas; also, a kalpa named: Victorious Journey, in that kalpa I made offerings to...'
六十恒河沙數諸佛如來；又，劫名：妙月，我于彼供養七十恒河沙數諸佛如來。
「善男子！如是憶念恒河沙劫，我常不捨諸佛如來、應、正等覺，從彼一切諸如來所，聞此無礙念清凈莊嚴菩薩解脫，受持修行恒不忘失。如是，先劫所有如來，從初菩薩，乃至法盡，一切所作，我以凈嚴解脫之力，皆隨憶念，明瞭現前，持而順行，曾無懈廢。
「善男子！我唯知此無礙念清凈解脫。如諸菩薩摩訶薩，出生死夜朗然明徹，永離癡冥未嘗惛寐，心無諸蓋、身行輕安，于諸法性清凈覺了，成就十力開悟群生；而我云何能知能說彼功德行？
「善男子！迦毗羅城有童子師，名曰：遍友。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子以聞法故，歡喜踴躍，不思議善根自然增廣；頂禮其足，繞無數匝，辭退而去。
從天宮下，漸向彼城。至遍友所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
遍友答言：「善男子！此有童子，名：善知眾藝，學菩薩字智。汝可問之，當爲汝說。」
爾時，善財即至其所，頭頂禮敬，於一面立，白言：「聖者！我已先發阿
【現代漢語翻譯】 現代漢語譯本：有六十個恒河沙數（恒河裡的沙子數量，形容極多）的佛如來（佛的稱號）；此外，那個劫（佛教時間概念，指極長的時間）名為妙月。我在那個劫里供養了七十個恒河沙數的佛如來。 『善男子！』我這樣憶念恒河沙數劫的時間，我常常不捨棄諸佛如來、應、正等覺（佛的十種稱號之一），從所有這些如來那裡，聽聞這無礙念清凈莊嚴菩薩解脫（菩薩的修行境界），受持修行，恒常不忘失。像這樣，先前劫的所有如來，從最初的菩薩，直到佛法滅盡，他們所做的一切，我都用清凈莊嚴解脫的力量，全部隨之憶念，明瞭地顯現在眼前，持守並順著修行，從來沒有懈怠荒廢。 『善男子！』我只知道這無礙念清凈解脫。像那些菩薩摩訶薩（大菩薩），他們出生在生死長夜中，卻能朗然明徹，永遠遠離愚癡黑暗，不曾昏昧，心中沒有各種煩惱的遮蓋，身心輕安，對於諸法的本性清凈覺悟，成就十力（佛的十種力量），開悟眾生；而我怎麼能知道和說出他們的功德和修行呢？ 『善男子！』迦毗羅城（古印度城市）有一位童子師，名叫遍友。你到他那裡去問：菩薩如何學習菩薩的修行？如何修菩薩道？』 當時，善財童子因為聽聞佛法，歡喜踴躍，不可思議的善根自然增長廣大；他頂禮善知識的腳，繞了無數圈，然後告辭離去。 他從天宮下來，逐漸走向那座城市。到了遍友那裡，頂禮他的腳，圍繞他，合掌恭敬，站在一邊，說道：『聖者！我早已發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行？如何修菩薩道？我聽說聖者您善於教導，希望您能為我解說！』 遍友回答說：『善男子！這裡有一位童子，名叫善知眾藝，他學習菩薩的文字智慧。你可以去問他，他會為你解說的。』 當時，善財童子就到善知眾藝那裡，頭頂禮敬，站在一邊，說道：『聖者！我早已發了阿
【English Translation】 English version: There were sixty 'Ganges river sands' (an idiom for countless) number of Buddhas Tathagatas (a title for a Buddha); also, the kalpa (a very long period of time in Buddhism) was named 'Wonderful Moon'. In that kalpa, I made offerings to seventy 'Ganges river sands' number of Buddhas Tathagatas. 'Good man!' Recalling such a time of 'Ganges river sands' kalpas, I have always not abandoned all the Buddhas Tathagatas, Arhats, Samyaksambuddhas (one of the ten titles of a Buddha), and from all those Tathagatas, I heard this unobstructed thought pure and adorned Bodhisattva liberation (a state of practice for Bodhisattvas), received and practiced it, and never forgot it. Like this, all the Tathagatas of the previous kalpas, from the first Bodhisattva, until the Dharma (Buddhist teachings) was exhausted, everything they did, I used the power of pure and adorned liberation, all followed in recollection, clearly appeared before me, held and followed in practice, and never slacked or wasted. 'Good man!' I only know this unobstructed thought pure liberation. Like those Bodhisattva Mahasattvas (great Bodhisattvas), they are born in the long night of birth and death, yet they are bright and clear, forever away from ignorance and darkness, never confused, their minds have no cover of various afflictions, their bodies and minds are light and at ease, they are clearly enlightened about the nature of all dharmas (teachings), they achieve the ten powers (ten powers of a Buddha), and enlighten sentient beings; how can I know and speak of their merits and practices? 'Good man!' In Kapilavastu (an ancient Indian city), there is a child teacher named 'Universal Friend'. You go to him and ask: How does a Bodhisattva learn the practice of a Bodhisattva? How does one cultivate the Bodhisattva path?' At that time, because of hearing the Dharma, Sudhana (a seeker of enlightenment) was joyful and elated, and his inconceivable roots of goodness naturally increased and expanded; he bowed at the feet of the wise teacher, circled him countless times, and then took his leave. He descended from the heavenly palace and gradually went towards that city. When he arrived at Universal Friend's place, he bowed at his feet, circled him, joined his palms in reverence, stood to one side, and said: 'Holy one! I have already generated the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the Bodhisattva path? I have heard that you, holy one, are good at teaching, I hope you can explain it to me!' Universal Friend replied: 'Good man! Here is a child named 'Good Knowledge of All Arts', he is learning the wisdom of Bodhisattva letters. You can go ask him, and he will explain it to you.' At that time, Sudhana went to 'Good Knowledge of All Arts', bowed his head in reverence, stood to one side, and said: 'Holy one! I have already generated the mind of An
耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
時，彼童子告善財言：
「善男子！我得菩薩解脫，名：善知眾藝。我恒唱持此之字母：唱阿字時，入般若波羅蜜門，名：以菩薩威力入無差別境界；唱多字時，入般若波羅蜜門，名：無邊差別門；唱波字時，入般若波羅蜜門，名：普照法界；唱者字時，入般若波羅蜜門，名：普輪斷差別；唱那字時，入般若波羅蜜門，名：得無依無上；唱邏字時，入般若波羅蜜門，名：離依止無垢；唱柂(輕呼)字時，入般若波羅蜜門，名：不退轉方便；唱婆(蒲我切)字時，入般若波羅蜜門，名：金剛場；唱荼(徒解切)字時，入般若波羅蜜門，名曰：普輪；唱沙(史我切)字時，入般若波羅蜜門，名為：海藏；唱縛(房可切)字時，入般若波羅蜜門，名：普生安住；唱哆(都我切)字時，入般若波羅蜜門，名：圓滿光；唱也(以可切)字時，入般若波羅蜜門，名：差別積聚；唱瑟吒字時，入般若波羅蜜門，名：普光明息煩惱；唱迦字時，入般若波羅蜜門，名：無差別云；唱娑(蘇我切)字時，入般若波羅蜜門，名：降霔大雨；唱么字時，入般若波羅蜜門，名：大流湍激眾峰齊峙；唱伽(上聲輕呼)字時，入般若波羅
【現代漢語翻譯】 現代漢語譯本：『我已發起了對無上正等正覺（anuttara-samyak-sambodhi）的追求之心，但還不知道菩薩如何學習菩薩的修行，如何修持菩薩之道。我聽說聖者您善於引導教誨，希望您能為我講解！』 當時，那位童子告訴善財說： 『善男子！我獲得了一種菩薩的解脫法門，名為「善知眾藝」。我經常唱誦這些字母：唱誦「阿（a）」字時，進入般若波羅蜜（prajna-paramita）之門，名為「以菩薩威力進入無差別境界」；唱誦「多（da）」字時，進入般若波羅蜜之門，名為「無邊差別門」；唱誦「波（pa）」字時，進入般若波羅蜜之門，名為「普照法界」；唱誦「者（ca）」字時，進入般若波羅蜜之門，名為「普輪斷差別」；唱誦「那（na）」字時，進入般若波羅蜜之門，名為「獲得無依無上」；唱誦「邏（la）」字時，進入般若波羅蜜之門，名為「離依止無垢」；唱誦「柂（dha）」字時，進入般若波羅蜜之門，名為「不退轉方便」；唱誦「婆（bha）」字時，進入般若波羅蜜之門，名為「金剛場」；唱誦「荼（ta）」字時，進入般若波羅蜜之門，名為「普輪」；唱誦「沙（sa）」字時，進入般若波羅蜜之門，名為「海藏」；唱誦「縛（va）」字時，進入般若波羅蜜之門，名為「普生安住」；唱誦「哆（da）」字時，進入般若波羅蜜之門，名為「圓滿光」；唱誦「也（ya）」字時，進入般若波羅蜜之門，名為「差別積聚」；唱誦「瑟吒（stha）」字時，進入般若波羅蜜之門，名為「普光明息煩惱」；唱誦「迦（ka）」字時，進入般若波羅蜜之門，名為「無差別云」；唱誦「娑（sa）」字時，進入般若波羅蜜之門，名為「降霔大雨」；唱誦「么（ma）」字時，進入般若波羅蜜之門，名為「大流湍急眾峰齊峙」；唱誦「伽（ga）」字時，進入般若波羅
【English Translation】 English version: 'I have awakened the aspiration for anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva, and how to cultivate the path of a Bodhisattva. I have heard that you, the Holy One, are skilled in guiding and teaching, I wish you would explain it to me!' At that time, the youth said to Sudhana: 'Good man! I have attained a Bodhisattva liberation called 'Skillful Knowledge of All Arts'. I constantly chant these letters: When chanting the letter 'a (阿)', I enter the gate of prajna-paramita (perfection of wisdom), called 'Entering the realm of non-differentiation through the power of a Bodhisattva'; when chanting the letter 'da (多)', I enter the gate of prajna-paramita, called 'The gate of boundless differentiation'; when chanting the letter 'pa (波)', I enter the gate of prajna-paramita, called 'Universally illuminating the Dharma realm'; when chanting the letter 'ca (者)', I enter the gate of prajna-paramita, called 'Universally turning away from differentiation'; when chanting the letter 'na (那)', I enter the gate of prajna-paramita, called 'Attaining the unreliant and supreme'; when chanting the letter 'la (邏)', I enter the gate of prajna-paramita, called 'Free from reliance and without defilement'; when chanting the letter 'dha (柂)', I enter the gate of prajna-paramita, called 'The expedient of non-retrogression'; when chanting the letter 'bha (婆)', I enter the gate of prajna-paramita, called 'The Vajra Ground'; when chanting the letter 'ta (荼)', I enter the gate of prajna-paramita, called 'Universal Wheel'; when chanting the letter 'sa (沙)', I enter the gate of prajna-paramita, called 'The Ocean Treasury'; when chanting the letter 'va (縛)', I enter the gate of prajna-paramita, called 'Universally arising and abiding'; when chanting the letter 'da (哆)', I enter the gate of prajna-paramita, called 'Perfect Light'; when chanting the letter 'ya (也)', I enter the gate of prajna-paramita, called 'Accumulation of differentiations'; when chanting the letter 'stha (瑟吒)', I enter the gate of prajna-paramita, called 'Universally illuminating and extinguishing afflictions'; when chanting the letter 'ka (迦)', I enter the gate of prajna-paramita, called 'Non-differentiated Cloud'; when chanting the letter 'sa (娑)', I enter the gate of prajna-paramita, called 'Pouring down great rain'; when chanting the letter 'ma (么)', I enter the gate of prajna-paramita, called 'Great torrents rushing, peaks standing in unison'; when chanting the letter 'ga (伽)', I enter the gate of prajna-para'
蜜門，名：普安立；唱他(他可切)字時，入般若波羅蜜門，名：真如平等藏；唱社字時，入般若波羅蜜門，名：入世間海清凈；唱鎖字時，入般若波羅蜜門，名：念一切佛莊嚴；唱柂字時，入般若波羅蜜門，名：觀察揀擇一切法聚；唱奢(尸苛切)字時，入般若波羅蜜門，名：隨順一切佛教輪光明；唱佉字時，入般若波羅蜜門，名：修因地智慧藏；唱叉(楚我切)字時，入般若波羅蜜門，名：息諸業海藏；唱娑(蘇紇切)多(上聲呼)字時，入般若波羅蜜門，名：蠲諸惑障開凈光明；唱壤字時，入般若波羅蜜門，名：作世間智慧門；唱曷攞多(上聲)字時，入般若波羅蜜門，名：生死境界智慧輪；唱婆(蒲我切)字時，入般若波羅蜜門，名：一切智宮殿圓滿莊嚴；唱車(上聲呼)字時，入般若波羅蜜門，名：修行方便藏各別圓滿；唱娑(蘇紇切)么字時，入般若波羅蜜門，名：隨十方現見諸佛；唱訶婆(二字皆上聲呼)字時，入般若波羅蜜門，名：觀察一切無緣眾生方便攝受令出生無礙力；唱縒(七可切)字時，入般若波羅蜜門，名：修行趣入一切功德海；唱伽(上聲呼)字時，入般若波羅蜜門，名：持一切法雲堅固海藏；唱吒字時，入般若波羅蜜門，名：隨愿普見十方諸佛；唱拏(奶可切)字時，入般若波羅蜜門
【現代漢語翻譯】 現代漢語譯本 當唸誦『蜜』字時，進入般若波羅蜜門（般若波羅蜜：通過智慧到達彼岸的方法），名為『普安立』；當唸誦『他』字時，進入般若波羅蜜門，名為『真如平等藏』（真如：事物的真實本性；平等藏：平等無別的境界）；當唸誦『社』字時，進入般若波羅蜜門，名為『入世間海清凈』；當唸誦『鎖』字時，進入般若波羅蜜門，名為『念一切佛莊嚴』；當唸誦『柂』字時，進入般若波羅蜜門，名為『觀察揀擇一切法聚』（法聚：一切事物的集合）；當唸誦『奢』字時，進入般若波羅蜜門，名為『隨順一切佛教輪光明』；當唸誦『佉』字時，進入般若波羅蜜門，名為『修因地智慧藏』（因地：修行最初的階段）；當唸誦『叉』字時，進入般若波羅蜜門，名為『息諸業海藏』（業海：由行為產生的因果報應）；當唸誦『娑多』字時，進入般若波羅蜜門，名為『蠲諸惑障開凈光明』（惑障：迷惑和障礙）；當唸誦『壤』字時，進入般若波羅蜜門，名為『作世間智慧門』；當唸誦『曷攞多』字時，進入般若波羅蜜門，名為『生死境界智慧輪』（生死境界：輪迴的領域）；當唸誦『婆』字時，進入般若波羅蜜門，名為『一切智宮殿圓滿莊嚴』（一切智：佛陀的智慧）；當唸誦『車』字時，進入般若波羅蜜門，名為『修行方便藏各別圓滿』（方便：引導眾生開悟的方法）；當唸誦『娑么』字時，進入般若波羅蜜門，名為『隨十方現見諸佛』；當唸誦『訶婆』字時，進入般若波羅蜜門，名為『觀察一切無緣眾生方便攝受令出生無礙力』（無緣眾生：沒有佛緣的眾生；無礙力：沒有障礙的力量）；當唸誦『縒』字時，進入般若波羅蜜門，名為『修行趣入一切功德海』（功德海：無量功德的集合）；當唸誦『伽』字時，進入般若波羅蜜門，名為『持一切法雲堅固海藏』（法雲：佛法的教義）；當唸誦『吒』字時，進入般若波羅蜜門，名為『隨愿普見十方諸佛』；當唸誦『拏』字時，進入般若波羅蜜門
【English Translation】 English version When reciting the syllable 'mi', one enters the Prajnaparamita gate (Prajnaparamita: the way to reach the other shore through wisdom), named 'Pu An Li'; when reciting the syllable 'ta', one enters the Prajnaparamita gate, named 'True Suchness Equality Treasury' (True Suchness: the true nature of things; Equality Treasury: the realm of equality without distinction); when reciting the syllable 'she', one enters the Prajnaparamita gate, named 'Entering the World Ocean Purity'; when reciting the syllable 'suo', one enters the Prajnaparamita gate, named 'Mindfulness of All Buddha's Adornments'; when reciting the syllable 'tuo', one enters the Prajnaparamita gate, named 'Observing and Discriminating All Dharma Aggregates' (Dharma Aggregates: the collection of all things); when reciting the syllable 'she', one enters the Prajnaparamita gate, named 'Following the Light of All Buddha's Teachings'; when reciting the syllable 'qia', one enters the Prajnaparamita gate, named 'Cultivating the Wisdom Treasury of the Causal Ground' (Causal Ground: the initial stage of practice); when reciting the syllable 'cha', one enters the Prajnaparamita gate, named 'Ceasing All Karma Ocean Treasury' (Karma Ocean: the karmic consequences of actions); when reciting the syllable 'suo duo', one enters the Prajnaparamita gate, named 'Dispelling All Delusions and Obstacles, Opening Pure Light'; when reciting the syllable 'rang', one enters the Prajnaparamita gate, named 'Creating the Wisdom Gate of the World'; when reciting the syllable 'he la duo', one enters the Prajnaparamita gate, named 'Wisdom Wheel of the Realm of Birth and Death' (Realm of Birth and Death: the realm of reincarnation); when reciting the syllable 'po', one enters the Prajnaparamita gate, named 'Perfect Adornment of the Palace of All-Knowing Wisdom' (All-Knowing Wisdom: the wisdom of the Buddha); when reciting the syllable 'che', one enters the Prajnaparamita gate, named 'Perfecting the Treasury of Various Expedient Means of Practice' (Expedient Means: methods to guide beings to enlightenment); when reciting the syllable 'suo mo', one enters the Prajnaparamita gate, named 'Seeing All Buddhas Manifesting in the Ten Directions'; when reciting the syllable 'he po', one enters the Prajnaparamita gate, named 'Observing All Unrelated Beings, Conveniently Embracing Them, Causing Them to Generate Unobstructed Power' (Unrelated Beings: beings without karmic connection to the Buddha; Unobstructed Power: power without obstacles); when reciting the syllable 'zi', one enters the Prajnaparamita gate, named 'Practicing and Entering the Ocean of All Merits' (Ocean of Merits: the collection of immeasurable merits); when reciting the syllable 'jia', one enters the Prajnaparamita gate, named 'Holding the Firm Treasury of the Cloud of All Dharmas' (Cloud of Dharmas: the teachings of the Buddha); when reciting the syllable 'zha', one enters the Prajnaparamita gate, named 'Universally Seeing All Buddhas in the Ten Directions According to One's Wishes'; when reciting the syllable 'na', one enters the Prajnaparamita gate
，名：觀察字輪有無盡諸億字；唱娑(蘇紇切)頗字時，入般若波羅蜜門，名：化眾生究竟處；唱娑(同前音)迦字時，入般若波羅蜜門，名：廣大藏無礙辯光明輪遍照；唱也(夷舸切)娑(蘇舸切)字時，入般若波羅蜜門，名：宣說一切佛法境界；唱室者字時，入般若波羅蜜門，名：於一切眾生界法雷遍吼；唱侘(恥加切)字時，入般若波羅蜜門，名：以無我法開曉眾生；唱陀字時，入般若波羅蜜門，名：一切法輪差別藏。善男子！我唱如是字母時，此四十二般若波羅蜜門為首，入無量無數般若波羅蜜門。
「善男子！我唯知此善知眾藝菩薩解脫。如諸菩薩摩訶薩，能於一切世、出世間善巧之法，以智通達到于彼岸；殊方異藝，咸綜無遺；文字、算數，蘊其深解；醫方、咒術，善療眾病；有諸眾生，鬼魅所持，怨憎咒詛，惡星變怪，死屍奔逐，癲癇、羸瘦，種種諸疾，咸能救之，使得痊癒；又善別知金玉、珠貝、珊瑚、琉璃、摩尼、硨磲、雞薩羅等一切寶藏，出生之處，品類不同，價直多少；村營鄉邑、大小都城、宮殿苑園、巖泉藪澤，凡是一切人眾所居，菩薩咸能隨方攝護；又善觀察天文地理、人相吉兇、鳥獸音聲、雲霞氣候、年穀豐儉、國土安危，如是世間所有技藝，莫不該練，盡其源本；又能分別出世
【現代漢語翻譯】 現代漢語譯本：唱誦『娑』（suo）頗字時，進入般若波羅蜜門（智慧到彼岸的法門），名為：化度眾生到達究竟之處；唱誦『娑』（suo）迦字時，進入般若波羅蜜門，名為：廣大藏無礙辯光明輪遍照；唱誦『也』（ye）娑（suo）字時，進入般若波羅蜜門，名為：宣說一切佛法境界；唱誦『室』（shi）者字時，進入般若波羅蜜門，名為：在一切眾生界以法雷遍吼；唱誦『侘』（cha）字時，進入般若波羅蜜門，名為：以無我之法開導曉悟眾生；唱誦『陀』字時，進入般若波羅蜜門，名為：一切法輪差別藏。善男子！我唱誦這些字母時，以這四十二個般若波羅蜜門為首，進入無量無數的般若波羅蜜門。 「善男子！我只知道這位善知眾藝菩薩的解脫境界。像諸位菩薩摩訶薩（大菩薩）一樣，能夠對於一切世間和出世間的巧妙之法，以智慧通達而到達彼岸；各種不同的技藝，都能全面掌握而沒有遺漏；對於文字、算數，蘊含著深刻的理解；對於醫方、咒術，善於治療各種疾病；如果有眾生被鬼魅所控制，或者遭受怨恨詛咒，或者遇到惡星變怪，或者被死屍追逐，或者患有癲癇、羸弱等各種疾病，都能救治他們，使他們痊癒；又善於辨別金、玉、珠、貝、珊瑚、琉璃、摩尼（如意寶珠）、硨磲（海中大貝）、雞薩羅（一種寶石）等一切寶藏，知道它們的產地、種類、價值多少；對於村莊、鄉鎮、大小城市、宮殿園林、巖石泉水、沼澤地帶，凡是有人居住的地方，菩薩都能隨處攝護；又善於觀察天文地理、人的相貌吉兇、鳥獸的聲音、雲霞氣候、年成豐歉、國家安危，像這樣世間所有的技藝，沒有不精通練習的，都能探究其根源；又能分別出世
【English Translation】 English version: When chanting the syllable 'sa' (pronounced suo) pha, one enters the Prajna Paramita (Perfection of Wisdom) gate, named: Transforming sentient beings to the ultimate destination; when chanting the syllable 'sa' (pronounced suo) ka, one enters the Prajna Paramita gate, named: The vast treasury of unobstructed eloquence, the light wheel illuminating everywhere; when chanting the syllables 'ya' (pronounced ye) sa (pronounced suo), one enters the Prajna Paramita gate, named: Proclaiming the realm of all Buddha-dharmas; when chanting the syllable 'shi' zhe, one enters the Prajna Paramita gate, named: Roaring the thunder of Dharma throughout all realms of sentient beings; when chanting the syllable 'cha', one enters the Prajna Paramita gate, named: Enlightening sentient beings with the Dharma of no-self; when chanting the syllable 'dha', one enters the Prajna Paramita gate, named: The treasury of all Dharma wheel differentiations. Good man! When I chant these syllables, these forty-two Prajna Paramita gates are the beginning, entering into immeasurable and countless Prajna Paramita gates. 「Good man! I only know the liberation of this Bodhisattva who is skilled in all arts. Like all Bodhisattva Mahasattvas (great Bodhisattvas), they are able to use wisdom to penetrate all skillful methods of the worldly and transcendental realms, reaching the other shore; they are able to comprehensively master all kinds of different arts without omission; they possess a profound understanding of writing and arithmetic; they are skilled in medicine and incantations, able to cure all kinds of diseases; if there are sentient beings possessed by demons, or suffering from hateful curses, or encountering evil star changes, or being chased by corpses, or suffering from epilepsy, weakness, and other various diseases, they can cure them and make them recover; they are also skilled in distinguishing all treasures such as gold, jade, pearls, shells, coral, lapis lazuli, mani (wish-fulfilling jewel), tridacna (giant clam), and kimsuka (a type of gem), knowing their origins, types, and values; for villages, towns, large and small cities, palaces, gardens, rocky springs, and marshes, wherever people live, Bodhisattvas can protect them everywhere; they are also skilled in observing astronomy, geography, the auspiciousness of human appearances, the sounds of birds and beasts, the weather of clouds and mists, the abundance of harvests, and the safety of countries. There is no worldly skill that they do not practice diligently, and they can explore their origins; they can also distinguish the transcendental
之法，正名辨義，觀察體相，隨順修行，智入其中，無疑、無礙、無愚闇、無頑鈍、無憂惱、無沉沒、無不現證。而我云何能知能說彼功德行？
「善男子！此摩竭提國，有一聚落，彼中有城，名：婆呾那；有優婆夷，號曰：賢勝。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子頭面敬禮知藝之足，繞無數匝，戀仰辭去。
向聚落城，至賢勝所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
賢勝答言：
「善男子！我得菩薩解脫，名：無依處道場；既自開解，復為人說。又得無盡三昧，非彼三昧法有盡、無盡，以能出生一切智性眼無盡故，又能出生一切智性耳無盡故，又能出生一切智性鼻無盡故，又能出生一切智性舌無盡故，又能出生一切智性身無盡故，又能出生一切智性意無盡故，又能出生一切智性功德波濤無盡故，又能出生一切智性智慧光明無盡故，又能出生一切智性速疾神通無盡故。
「善男子！我唯知此無依處道場解脫。如諸菩薩摩訶薩一切無著功德行，而我云何盡能知說？
「善男子！南方有城，名為：沃田；彼有長者，名：堅固
【現代漢語翻譯】 現代漢語譯本：這種法，能正確定名，辨別意義，觀察其體性和現象，隨順著修行，智慧深入其中，沒有疑惑、沒有障礙、沒有愚昧黑暗、沒有頑固遲鈍、沒有憂愁煩惱、沒有沉淪，沒有不能立即證悟的。而我怎麼能夠知道和說出它的功德和修行呢？ 『善男子！在這個摩竭提國（Magadha，古印度十六雄國之一）有一個村落，那個村落里有一座城，名叫婆呾那（Bhatana）；有一位優婆夷（Upasika，在家女佛教徒），名叫賢勝（Sudarshana）。你到她那裡去問：菩薩如何學習菩薩的修行？如何修菩薩道？』 當時，善財童子（Sudhana）頭面頂禮知藝（Jnana）的腳，繞了無數圈，依依不捨地告辭離去。 他向著那個村落和城走去，到了賢勝那裡，頂禮她的腳，繞著她，合掌恭敬，站在一邊，說道：『聖者！我早已發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），但是還不知道菩薩如何學習菩薩的修行？如何修菩薩道？我聽說聖者您善於教導，希望您能為我解說！』 賢勝回答說： 『善男子！我得到一種菩薩的解脫法門，名叫無依處道場（Anasraya-kshetra-vyuha）；我既自己開悟理解，又為他人解說。我又得到無盡三昧（Samadhi，禪定），不是說這個三昧法有盡或無盡，而是因為它能出生一切智性的眼無盡，又能出生一切智性的耳無盡，又能出生一切智性的鼻無盡，又能出生一切智性的舌無盡，又能出生一切智性的身無盡，又能出生一切智性的意無盡，又能出生一切智性的功德波濤無盡，又能出生一切智性的智慧光明無盡，又能出生一切智性的迅速神通無盡。 『善男子！我只知道這種無依處道場解脫。像諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的一切無著功德行，我又怎麼能夠完全知道和說出呢？』 『善男子！南方有一座城，名叫沃田（Urvada）；那裡有一位長者，名叫堅固（Dridha）。』
【English Translation】 English version: This Dharma, correctly names and distinguishes meanings, observes its substance and forms, follows along with practice, wisdom enters into it, without doubt, without hindrance, without ignorance and darkness, without stubbornness and dullness, without worry and distress, without sinking, and without not immediately realizing it. But how can I know and speak of its merits and practices? 'Good man! In this Magadha country, there is a village, and in that village, there is a city named Bhatana; there is an Upasika named Sudarshana. Go to her and ask: How does a Bodhisattva learn the practice of a Bodhisattva? How does one cultivate the Bodhisattva path?' At that time, Sudhana bowed his head to Jnana's feet, circled him countless times, and reluctantly took his leave. He went towards that village and city, arrived at Sudarshana's place, bowed at her feet, circled her, joined his palms respectfully, stood to one side, and said: 'Holy one! I have already generated the mind of Anuttara-samyak-sambodhi, but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the Bodhisattva path? I have heard that you are skilled in teaching, I hope you can explain it to me!' Sudarshana replied: 'Good man! I have attained a Bodhisattva's liberation called Anasraya-kshetra-vyuha; I have both understood it myself and explained it to others. I have also attained the inexhaustible Samadhi, not that this Samadhi has an end or is endless, but because it can give rise to the inexhaustible wisdom eye, and can give rise to the inexhaustible wisdom ear, and can give rise to the inexhaustible wisdom nose, and can give rise to the inexhaustible wisdom tongue, and can give rise to the inexhaustible wisdom body, and can give rise to the inexhaustible wisdom mind, and can give rise to the inexhaustible waves of wisdom merits, and can give rise to the inexhaustible wisdom light, and can give rise to the inexhaustible swift supernatural powers. 'Good man! I only know this Anasraya-kshetra-vyuha liberation. How can I fully know and speak of all the unattached meritorious practices of all the Bodhisattva-mahasattvas?' 'Good man! To the south, there is a city named Urvada; there is an elder named Dridha.'
解脫。汝可往問：菩薩云何學菩薩行、修菩薩道？」
爾時，善財禮賢勝足，繞無數匝，戀慕瞻仰，辭退南行。
到于彼城，詣長者所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
長者答言：
「善男子！我得菩薩解脫，名：無著念清凈莊嚴。我自得是解脫已來，於十方佛所勤求正法無有休息。
「善男子！我唯知此無著念凈莊嚴解脫。如諸菩薩摩訶薩，獲無所畏大師子吼，安住廣大福智之聚；而我云何能知能說彼功德行？
「善男子！即此城中，有一長者，名為：妙月；其長者宅，常有光明。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子禮堅固足，繞無數匝，辭退而行。
向妙月所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
妙月答言：
「善男子！我得菩薩解脫，名：凈智光明。
「善男子！我唯知此智光解脫。如諸菩薩摩訶薩證得無量解脫法門，而我云何能知能說彼功德行？
「
【現代漢語翻譯】 現代漢語譯本：解脫者說：『你可以去問：菩薩如何學習菩薩的修行，如何修持菩薩之道？』 當時，善財童子向賢勝（Xiansheng）頂禮，繞行無數圈，戀戀不捨地瞻仰，然後告辭向南走去。 他到達那座城市，來到長者那裡，頂禮並繞行，合掌恭敬，站在一邊，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），但還不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者善於教導，希望您能為我講解！』 長者回答說： 『善男子！我獲得了菩薩的解脫法門，名為：無著念清凈莊嚴（Wuzhu Nian Qingjing Zhuangyan）。自從我獲得這個解脫法門以來，在十方諸佛那裡勤求正法，從未停止。』 『善男子！我只知道這個無著念清凈莊嚴解脫法門。像那些菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），他們獲得了無所畏懼的大師子吼，安住在廣大福德和智慧的聚集之中；我又怎麼能知道和講述他們的功德和修行呢？』 『善男子！就在這座城市中，有一位長者，名為：妙月（Miaoyue）；他的宅邸常常有光明。你可以去問他：菩薩如何學習菩薩的修行，如何修持菩薩之道？』 當時，善財童子向堅固（Jian Gu）頂禮，繞行無數圈，然後告辭離去。 他來到妙月那裡，頂禮並繞行，合掌恭敬，站在一邊，說道：『聖者！我已先發起了阿耨多羅三藐三菩提心，但還不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者善於教導，希望您能為我講解！』 妙月回答說： 『善男子！我獲得了菩薩的解脫法門，名為：凈智光明（Jingzhi Guangming）。』 『善男子！我只知道這個凈智光明解脫法門。像那些菩薩摩訶薩，他們證得了無量的解脫法門，我又怎麼能知道和講述他們的功德和修行呢？』
【English Translation】 English version: The liberated one said, 'You can go and ask: How do Bodhisattvas learn the practice of a Bodhisattva, and how do they cultivate the path of a Bodhisattva?' At that time, Sudhana (Shancai) bowed to the feet of Worthy Victory (Xiansheng), circumambulated him countless times, gazed at him with longing, and then took his leave, heading south. He arrived at that city, went to the elder, bowed and circumambulated him, joined his palms in reverence, stood to one side, and said, 'Holy One! I have already generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not yet know how Bodhisattvas learn the practice of a Bodhisattva? How do they cultivate the path of a Bodhisattva? I have heard that the Holy One is skilled in guidance, I wish you would explain it to me!' The elder replied: 'Good man! I have attained the Bodhisattva's liberation, named: Unattached Thought Pure Adornment (Wuzhu Nian Qingjing Zhuangyan). Since I attained this liberation, I have diligently sought the Dharma from the Buddhas of the ten directions without rest.' 'Good man! I only know this Unattached Thought Pure Adornment liberation. How can I know and speak of the merits and practices of those Bodhisattva-Mahasattvas (great Bodhisattvas) who have attained the fearless lion's roar and abide in the vast accumulation of merit and wisdom?' 'Good man! In this very city, there is an elder named: Wonderful Moon (Miaoyue); his residence is always filled with light. You can go and ask him: How do Bodhisattvas learn the practice of a Bodhisattva, and how do they cultivate the path of a Bodhisattva?' At that time, Sudhana bowed to the firm feet (Jian Gu), circumambulated him countless times, and then took his leave. He went to Wonderful Moon, bowed and circumambulated him, joined his palms in reverence, stood to one side, and said, 'Holy One! I have already generated the mind of anuttara-samyak-sambodhi, but I do not yet know how Bodhisattvas learn the practice of a Bodhisattva? How do they cultivate the path of a Bodhisattva? I have heard that the Holy One is skilled in guidance, I wish you would explain it to me!' Wonderful Moon replied: 'Good man! I have attained the Bodhisattva's liberation, named: Pure Wisdom Light (Jingzhi Guangming).' 'Good man! I only know this Pure Wisdom Light liberation. How can I know and speak of the merits and practices of those Bodhisattva-Mahasattvas who have attained countless doors of liberation?'
善男子！於此南方，有城名：出生；彼有長者，名：無勝軍。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
是時，善財禮妙月足，繞無數匝，戀仰辭去。
漸向彼城，至長者所，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
長者答言：
「善男子！我得菩薩解脫，名：無盡相。我以證此菩薩解脫，見無量佛，得無盡藏。
「善男子！我唯知此無盡相解脫。如諸菩薩摩訶薩得無限智無礙辯才，而我云何能知能說彼功德行？
「善男子！於此城南，有一聚落，名之為：法；彼聚落中，有婆羅門，名：最寂靜。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子禮無勝軍足，繞無數匝，戀仰辭去。
漸次南行，詣彼聚落，見最寂靜，禮足圍繞，合掌恭敬，於一面立，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，愿為我說！」
婆羅門答言：
「善男子！我得菩薩解脫，名：誠愿語；過去、現在、未來菩薩，以是語故，乃至於阿耨多羅三藐三菩提，無有退轉，無已退
【現代漢語翻譯】 現代漢語譯本： 『善男子！』妙月菩薩說，『在這南方，有一座城市名叫「出生」；那裡有一位長者，名叫「無勝軍」。你到那裡去問他：菩薩如何學習菩薩的修行，如何修持菩薩之道？』 這時，善財童子向妙月菩薩頂禮，繞了無數圈，依依不捨地告辭離去。 他逐漸向那座城市走去，到了長者那裡，向他頂禮，繞行，合掌恭敬，站在一邊，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心（無上正等正覺之心），但是不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於教導，希望您能為我解說！』 長者回答說： 『善男子！我得到了一種菩薩的解脫法門，名叫「無盡相」。我因為證得了這種菩薩的解脫法門，見到了無量的佛，得到了無盡的寶藏。 『善男子！我只知道這種「無盡相」解脫法門。像那些菩薩摩訶薩（大菩薩）獲得了無限的智慧和無礙的辯才，我又怎麼能知道和說出他們的功德和修行呢？』 『善男子！在這座城市的南邊，有一個村落，名叫「法」；那個村落里，有一位婆羅門，名叫「最寂靜」。你到那裡去問他：菩薩如何學習菩薩的修行，如何修持菩薩之道？』 這時，善財童子向無勝軍長者頂禮，繞了無數圈，依依不捨地告辭離去。 他逐漸向南走去，到了那個村落，見到了最寂靜，向他頂禮，繞行，合掌恭敬，站在一邊，說道：『聖者！我早已發起了阿耨多羅三藐三菩提心，但是不知道菩薩如何學習菩薩的修行？如何修持菩薩之道？我聽說聖者您善於教導，希望您能為我解說！』 婆羅門回答說： 『善男子！我得到了一種菩薩的解脫法門，名叫「誠愿語」；過去、現在、未來的菩薩，因為這種語言的緣故，乃至達到阿耨多羅三藐三菩提，都不會退轉，沒有已經退轉的。』
【English Translation】 English version: 'Good man!' said Bodhisattva Wonderful Moon, 'In this southern direction, there is a city named 「Birth」; there is an elder there named 「Invincible Army」. Go to him and ask: How does a Bodhisattva learn the practice of a Bodhisattva, and how does he cultivate the path of a Bodhisattva?' At that time, Sudhana paid homage to the feet of Wonderful Moon, circumambulated him countless times, and reluctantly took his leave. He gradually walked towards that city, arrived at the elder's place, paid homage to him, circumambulated him, respectfully joined his palms, stood to one side, and said: 'Holy One! I have already aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), but I do not know how a Bodhisattva learns the practice of a Bodhisattva? How does he cultivate the path of a Bodhisattva? I have heard that you, Holy One, are good at teaching, I hope you can explain it to me!' The elder replied: 'Good man! I have attained a Bodhisattva's liberation, named 「Inexhaustible Aspect」. Because I have attained this Bodhisattva's liberation, I have seen countless Buddhas and obtained inexhaustible treasures.' 'Good man! I only know this 「Inexhaustible Aspect」 liberation. How can I know and speak of the merits and practices of those Bodhisattva Mahasattvas (great Bodhisattvas) who have obtained infinite wisdom and unimpeded eloquence?' 'Good man! To the south of this city, there is a village named 「Dharma」; in that village, there is a Brahmin named 「Most Tranquil」. Go to him and ask: How does a Bodhisattva learn the practice of a Bodhisattva, and how does he cultivate the path of a Bodhisattva?' At that time, Sudhana paid homage to the feet of Elder Invincible Army, circumambulated him countless times, and reluctantly took his leave. He gradually walked south, arrived at that village, saw Most Tranquil, paid homage to him, circumambulated him, respectfully joined his palms, stood to one side, and said: 'Holy One! I have already aroused the mind of Anuttara-samyak-sambodhi, but I do not know how a Bodhisattva learns the practice of a Bodhisattva? How does he cultivate the path of a Bodhisattva? I have heard that you, Holy One, are good at teaching, I hope you can explain it to me!' The Brahmin replied: 'Good man! I have attained a Bodhisattva's liberation, named 「Sincere Vow Speech」; past, present, and future Bodhisattvas, because of this speech, even until they reach Anuttara-samyak-sambodhi, will not regress, and there are none who have already regressed.'
、無現退、無當退。
「善男子！我以住于誠愿語故，隨意所作，莫不成滿。善男子！我唯知此誠語解脫。如諸菩薩摩訶薩，與誠愿語，行止無違，言必以誠，未曾虛妄，無量功德因之出生；而我云何能知能說？
「善男子！於此南方，有城名：妙意華門；彼有童子，名曰：德生；復有童女，名為：有德。汝詣彼問：菩薩云何學菩薩行、修菩薩道？」
時，善財童子於法尊重，禮婆羅門足，繞無數匝，戀仰而去。
大方廣佛華嚴經卷第七十六 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十七
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十八
爾時，善財童子漸次南行，至妙意華門城，見德生童子、有德童女，頂禮其足，右繞畢已，於前合掌而作是言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？唯愿慈哀，為我宣說！」
時，童子、童女告善財言：
「善男子！我等證得菩薩解脫，名為：幻住。得此解脫故，見一切世界皆幻住，因緣所生故；一切眾生皆幻住，業煩惱所起故；一切世間皆幻住，無明、有、愛等展轉緣生故；一切法皆幻住，我見等種種幻緣所生故
【現代漢語翻譯】 現代漢語譯本 『沒有現在退失，沒有未來退失。』 『善男子！我因為安住于真實愿語的緣故，隨意所做，沒有不圓滿成就的。善男子！我只知道這真實語的解脫。像諸位菩薩摩訶薩，以真實愿語，行為舉止沒有違背，言語必定真實，不曾虛妄，無量的功德因此而生；而我怎麼能夠知道和說出呢？』 『善男子！在這南方，有一座城名叫：妙意華門（美好的意念如花朵般盛開的門）；那裡有一位童子，名叫：德生（德行生長）；還有一位童女，名叫：有德（具有德行）。你到那裡去問：菩薩如何學習菩薩的修行，如何修持菩薩的道？』 當時，善財童子對佛法非常尊重，頂禮婆羅門足，繞行無數圈，依依不捨地離開了。
《大方廣佛華嚴經》卷第七十六 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第七十七 于闐國三藏實叉難陀（唐代僧人，精通佛典）奉 制譯 入法界品第三十九之十八
當時，善財童子逐漸向南行走，到達妙意華門城，見到德生童子和有德童女，頂禮他們的足，向右繞行完畢后，在他們面前合掌說道：『聖者！我已先發了阿耨多羅三藐三菩提心（無上正等正覺之心），但是不知道菩薩如何學習菩薩的修行？如何修持菩薩的道？唯愿慈悲哀憫，為我宣說！』 當時，童子和童女告訴善財說： 『善男子！我們證得了菩薩的解脫，名為：幻住（如幻象般安住）。因為得到這種解脫的緣故，見到一切世界都是幻住，因為因緣所生；一切眾生都是幻住，因為業和煩惱所生起；一切世間都是幻住，因為無明、有、愛等輾轉相生；一切法都是幻住，因為我見等種種虛幻的因緣所生。
【English Translation】 English version 'There is no present regression, no future regression.' 'Good man! Because I dwell in truthful vows, whatever I do at will, nothing is not completely fulfilled. Good man! I only know this liberation of truthful speech. Like the Bodhisattva-Mahasattvas, with truthful vows, their conduct is without contradiction, their words are always truthful, never false, and countless merits arise from this; how can I know and speak of it?' 'Good man! In this southern direction, there is a city named: Wonderful Intent Flower Gate; there is a boy there named: Virtue-Born; and there is a girl named: Possessing-Virtue. Go there and ask: How does a Bodhisattva learn the practice of a Bodhisattva, and how does one cultivate the path of a Bodhisattva?' At that time, Sudhana, with great respect for the Dharma, bowed at the feet of the Brahmin, circumambulated him countless times, and departed with longing.
The Great Extensive Buddha Flower Adornment Sutra, Scroll Seventy-Six Taisho Tripitaka Volume 10, No. 0279, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Scroll Seventy-Seven Translated by the Tripitaka Master Siksananda of Khotan under Imperial Decree Chapter Thirty-Nine, Part Eighteen: Entering the Dharma Realm
At that time, Sudhana gradually traveled south, arrived at the city of Wonderful Intent Flower Gate, saw the boy Virtue-Born and the girl Possessing-Virtue, bowed at their feet, circumambulated them to the right, and then, with palms joined, said to them: 'Holy Ones! I have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), but I do not know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? I beseech you to have compassion and explain it to me!' At that time, the boy and the girl said to Sudhana: 'Good man! We have attained the Bodhisattva's liberation, called: Illusory Abiding. Because of attaining this liberation, we see that all worlds are illusory abidings, because they arise from conditions; all sentient beings are illusory abidings, because they arise from karma and afflictions; all realms are illusory abidings, because they arise from ignorance, existence, craving, and so on, in a chain of dependent origination; all dharmas are illusory abidings, because they arise from various illusory conditions such as the view of self.'
；一切三世皆幻住，我見等顛倒智所生故；一切眾生生滅、生老病死、憂悲苦惱皆幻住，虛妄分別所生故；一切國土皆幻住，想倒、心倒、見倒無明所現故；一切聲聞、辟支佛皆幻住，智斷分別所成故；一切菩薩皆幻住，能自調伏教化眾生諸行愿法之所成故；一切菩薩眾會、變化、調伏、諸所施為皆幻住，愿智幻所成故。善男子！幻境自性不可思議。
「善男子！我等二人但能知此幻住解脫。如諸菩薩摩訶薩善入無邊諸事幻網，彼功德行，我等云何能知能說？」
時，童子、童女說自解脫已，以不思議諸善根力，令善財身柔軟光澤，而告之言：
「善男子！於此南方，有國名：海岸，有園名：大莊嚴，其中有一廣大樓閣，名：毗盧遮那莊嚴藏，從菩薩善根果報生，從菩薩念力、願力、自在力、神通力生，從菩薩善巧方便生，從菩薩福德智慧生。
「善男子！住不思議解脫菩薩，以大悲心，為諸眾生，現如是境界，集如是莊嚴。彌勒菩薩摩訶薩安處其中，為欲攝受本所生處父母、眷屬及諸人民，令成熟故；又欲令彼同受生、同修行眾生，于大乘中得堅固故；又欲令彼一切眾生，隨住地、隨善根皆成就故；又欲為汝顯示菩薩解脫門故，顯示菩薩遍一切處受生自在故，顯示菩薩以種種身普現一切眾
【現代漢語翻譯】 現代漢語譯本：一切過去、現在、未來三世的現象都是如幻般存在，因為它們是由我見等顛倒的智慧所產生的；一切眾生的生、滅、生、老、病、死、憂、悲、苦、惱都是如幻般存在，因為它們是由虛妄分別所產生的；一切國土都是如幻般存在，因為它們是由想倒、心倒、見倒和無明所顯現的；一切聲聞（聽聞佛法而悟道者）、辟支佛（無師自悟者）都是如幻般存在，因為它們是由智慧和斷除煩惱的分別所成就的；一切菩薩都是如幻般存在，因為他們能自我調伏，教化眾生，並以各種行愿法所成就的；一切菩薩的集會、變化、調伏以及各種行為都是如幻般存在，因為它們是由願力和智慧的幻化所成就的。善男子！幻境的自性是不可思議的。 善男子！我們二人只能瞭解這種如幻般存在的解脫。像那些菩薩摩訶薩（偉大的菩薩）善於進入無邊諸事的幻網，他們的功德和修行，我們又怎麼能知道和說出呢？」 當時，童子和童女說完他們自己所證得的解脫后，以不可思議的諸善根力量，使善財童子的身體變得柔軟光澤，並告訴他說： 善男子！在南方，有一個國家名叫海岸，有一個園林名叫大莊嚴，其中有一座廣大的樓閣，名叫毗盧遮那莊嚴藏，它是從菩薩的善根果報中產生的，從菩薩的念力、願力、自在力、神通力中產生的，從菩薩的善巧方便中產生的，從菩薩的福德和智慧中產生的。 善男子！安住于不可思議解脫的菩薩，以大悲心，爲了眾生，顯現這樣的境界，聚集這樣的莊嚴。彌勒菩薩摩訶薩（未來佛）安住其中，是爲了攝受他本所生處的父母、眷屬以及所有人民，使他們成熟；也是爲了使那些與他一同受生、一同修行的眾生，在大乘佛法中得到堅固；也是爲了使那裡的一切眾生，隨著他們所處的地位和善根都能成就；也是爲了向你顯示菩薩的解脫門，顯示菩薩在一切處受生的自在，顯示菩薩以種種身形普遍出現在一切眾生面前。
【English Translation】 English version: All phenomena of the three times—past, present, and future—are like illusions, because they arise from the distorted wisdom of self-view and the like; all the birth, death, aging, sickness, and suffering of all sentient beings are like illusions, because they arise from false discriminations; all lands are like illusions, because they are manifested by the inversions of thought, mind, and view, and by ignorance; all Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) are like illusions, because they are accomplished by the discrimination of wisdom and the cutting off of afflictions; all Bodhisattvas are like illusions, because they are accomplished by their self-taming, teaching of sentient beings, and various practices and vows; all gatherings, transformations, taming, and actions of Bodhisattvas are like illusions, because they are accomplished by the illusions of vows and wisdom. Good man! The nature of illusion is inconceivable. Good man! We two can only understand this liberation of illusion. How can we know and speak of the merits and practices of those Bodhisattva Mahāsattvas (great Bodhisattvas) who are skilled in entering the boundless net of illusions of all things?」 Then, after the boy and girl had spoken of their own liberation, they used the power of inconceivable roots of goodness to make Sudhana』s body soft and radiant, and they told him: Good man! To the south of here, there is a country called Coast, and a garden called Great Adornment. In it, there is a vast pavilion called Vairocana Adornment Treasury, which arises from the good roots and fruits of Bodhisattvas, from the power of Bodhisattvas』 mindfulness, vows, freedom, and supernormal abilities, from the skillful means of Bodhisattvas, and from the merit and wisdom of Bodhisattvas. Good man! Bodhisattvas who dwell in inconceivable liberation, with great compassion, manifest such realms and gather such adornments for the sake of all sentient beings. The Bodhisattva Mahāsattva Maitreya (the future Buddha) dwells within it in order to gather his parents, relatives, and all the people of his birthplace, and to bring them to maturity; also to enable those who were born and practiced with him to become firm in the Mahayana; also to enable all sentient beings there to achieve according to their respective positions and roots of goodness; also to show you the gate of liberation of Bodhisattvas, to show the freedom of Bodhisattvas to be born in all places, and to show Bodhisattvas appearing in various forms before all sentient beings.
生之前常教化故，顯示菩薩以大悲力普攝一切世間資財而不厭故，顯示菩薩具修諸行知一切行離諸相故，顯示菩薩處處受生了一切生皆無相故。汝詣彼問：菩薩云何行菩薩行？云何修菩薩道？云何學菩薩戒？云何凈菩薩心？云何發菩薩愿？云何集菩薩助道具？云何入菩薩所住地？云何滿菩薩波羅蜜？云何獲菩薩無生忍？云何具菩薩功德法？云何事菩薩善知識？
「何以故？善男子！彼菩薩摩訶薩通達一切菩薩行，了知一切眾生心，常現其前教化調伏。彼菩薩已滿一切波羅蜜，已住一切菩薩地，已證一切菩薩忍，已入一切菩薩位，已蒙授與具足記，已游一切菩薩境，已得一切佛神力，已蒙一切如來以一切智甘露法水而灌其頂。善男子！彼善知識能潤澤汝諸善根，能增長汝菩提心，能堅汝志，能益汝善，能長汝菩薩根，能示汝無礙法，能令汝入普賢地，能為汝說菩薩愿，能為汝說普賢行，能為汝說一切菩薩行愿所成功德。
「善男子！汝不應修一善、照一法、行一行、發一愿、得一記、住一忍，生究竟想；不應以限量心，行於六度，住於十地，凈佛國土，事善知識。何以故？善男子！菩薩摩訶薩應種無量諸善根，應集無量菩提具，應修無量菩提因，應學無量巧迴向，應化無量眾生界，應知無量眾生心，應知無
【現代漢語翻譯】 現代漢語譯本：因為他過去常常教化眾生，所以能顯示菩薩以大悲的力量普遍攝取世間一切資財而不感到厭倦；顯示菩薩具足修習各種行為，了知一切行為都離不開各種表象；顯示菩薩在各處受生，了知一切的生都是沒有表象的。你到他那裡去問：菩薩如何修行菩薩行？如何修習菩薩道？如何學習菩薩戒？如何清凈菩薩心？如何發起菩薩愿？如何積聚菩薩的助道之具？如何進入菩薩所住的境界？如何圓滿菩薩的波羅蜜（paramita，意為「到彼岸」或「圓滿」）？如何獲得菩薩的無生法忍（anutpattika-dharma-ksanti，意為「對法不生不滅的領悟」）？如何具足菩薩的功德法？如何侍奉菩薩的善知識？ 「為什麼呢？善男子！那位菩薩摩訶薩（bodhisattva-mahasattva，意為「偉大的菩薩」）通達一切菩薩的修行，瞭解一切眾生的心，常常出現在他們面前教化調伏。那位菩薩已經圓滿了一切波羅蜜，已經安住於一切菩薩的境界，已經證得一切菩薩的忍，已經進入一切菩薩的地位，已經蒙受授記，已經遊歷一切菩薩的境界，已經獲得一切佛的神力，已經蒙受一切如來以一切智的甘露法水灌頂。善男子！那位善知識能夠滋潤你的各種善根，能夠增長你的菩提心，能夠堅定你的意志，能夠增益你的善行，能夠增長你的菩薩根，能夠向你展示無礙的法，能夠讓你進入普賢（Samantabhadra）的境界，能夠為你講述菩薩的愿，能夠為你講述普賢的修行，能夠為你講述一切菩薩的修行和愿所成就的功德。 「善男子！你不應該只修一種善，只照見一種法，只行一種行為，只發一個愿，只得到一個授記，只安住於一種忍，就產生究竟的想法；不應該以狹隘的心，去修行六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧），安住於十地（bhumi，菩薩修行的十個階段），清凈佛國土，侍奉善知識。為什麼呢？善男子！菩薩摩訶薩應該種下無量的各種善根，應該積聚無量的菩提資具，應該修習無量的菩提因，應該學習無量的巧妙迴向，應該教化無量的眾生界，應該瞭解無量的眾生心，應該了知無量
【English Translation】 English version: Because he has often taught and transformed beings in the past, he can demonstrate how a Bodhisattva, with great compassion, universally gathers all worldly resources without weariness; he shows how a Bodhisattva fully cultivates all practices, knowing that all practices are free from all appearances; he shows how a Bodhisattva takes birth in various places, knowing that all births are without appearance. You should go to him and ask: How does a Bodhisattva practice the Bodhisattva conduct? How does one cultivate the Bodhisattva path? How does one learn the Bodhisattva precepts? How does one purify the Bodhisattva mind? How does one generate the Bodhisattva vows? How does one gather the aids for the Bodhisattva path? How does one enter the Bodhisattva's dwelling place? How does one fulfill the Bodhisattva's paramitas (perfections)? How does one attain the Bodhisattva's non-origination forbearance (anutpattika-dharma-ksanti)? How does one possess the Bodhisattva's meritorious qualities? How does one serve the Bodhisattva's virtuous friends? Why is this so? Good man! That Bodhisattva-Mahasattva (great Bodhisattva) is thoroughly versed in all Bodhisattva practices, understands the minds of all beings, and constantly appears before them to teach and tame them. That Bodhisattva has already fulfilled all paramitas, has already dwelt in all Bodhisattva stages, has already attained all Bodhisattva forbearances, has already entered all Bodhisattva positions, has already received predictions, has already traveled through all Bodhisattva realms, has already obtained all the Buddha's divine powers, and has already been anointed on the crown of his head by all Tathagatas with the nectar of the Dharma of all-knowing wisdom. Good man! That virtuous friend can nourish your various roots of goodness, can increase your Bodhi mind, can strengthen your will, can benefit your good deeds, can grow your Bodhisattva roots, can show you the unobstructed Dharma, can lead you into the realm of Samantabhadra, can tell you the Bodhisattva's vows, can tell you the practices of Samantabhadra, and can tell you the merits achieved by all Bodhisattva practices and vows. Good man! You should not cultivate just one good deed, perceive just one Dharma, perform just one action, make just one vow, receive just one prediction, or dwell in just one forbearance, and then think you have reached the ultimate; you should not, with a narrow mind, practice the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), dwell in the ten bhumis (stages of Bodhisattva practice), purify the Buddha lands, or serve virtuous friends. Why is this so? Good man! A Bodhisattva-Mahasattva should plant immeasurable roots of goodness, should gather immeasurable aids for Bodhi, should cultivate immeasurable causes of Bodhi, should learn immeasurable skillful dedications, should transform immeasurable realms of beings, should understand immeasurable minds of beings, should know immeasurable
量眾生根，應識無量眾生解，應觀無量眾生行，應調伏無量眾生，應斷無量煩惱，應凈無量業習，應滅無量邪見，應除無量雜染心，應發無量清凈心，應拔無量苦毒箭，應涸無量愛慾海，應破無量無明暗，應摧無量我慢山，應斷無量生死縛，應度無量諸有流，應竭無量受生海，應令無量眾生出五欲淤泥，應使無量眾生離三界牢獄，應置無量眾生於聖道中，應消滅無量貪慾行，應凈治無量瞋恚行，應摧破無量愚癡行，應超無量魔網，應離無量魔業，應凈治菩薩無量欲樂，應增長菩薩無量方便，應出生菩薩無量增上根，應明潔菩薩無量決定解，應趣入菩薩無量平等，應清凈菩薩無量功德，應修治菩薩無量諸行，應示現菩薩無量隨順世間行，應生無量凈信力，應住無量精進力，應凈無量正念力，應滿無量三昧力，應起無量凈慧力，應堅無量勝解力，應集無量福德力，應長無量智慧力，應發起無量菩薩力，應圓滿無量如來力，應分別無量法門，應了知無量法門，應清凈無量法門，應生無量法光明，應作無量法照耀，應照無量品類根，應知無量煩惱病，應集無量妙法藥，應療無量眾生疾，應嚴辦無量甘露供，應往詣無量佛國土，應供養無量諸如來，應入無量菩薩會，應受無量諸佛教，應忍無量眾生罪，應滅無量惡道難，應令無量
【現代漢語翻譯】 現代漢語譯本 應衡量眾生的根器，應瞭解無量眾生的理解，應觀察無量眾生的行為，應調伏無量眾生，應斷除無量煩惱，應凈化無量業習，應滅除無量邪見，應去除無量雜染心，應發起無量清凈心，應拔除無量痛苦的毒箭，應使無量愛慾之海乾涸，應破除無量無明的黑暗，應摧毀無量我慢的高山，應斷除無量生死的束縛，應度脫無量諸有的流轉，應竭盡無量受生的苦海，應令無量眾生脫離五欲的淤泥，應使無量眾生遠離三界的牢獄，應安置無量眾生於聖道之中，應消滅無量貪慾的行為，應凈化無量嗔恚的行為，應摧破無量愚癡的行為，應超越無量魔的羅網，應遠離無量魔的業行，應凈化菩薩無量的欲樂，應增長菩薩無量的方便，應出生菩薩無量的增上根，應明潔菩薩無量的決定解，應趣入菩薩無量的平等，應清凈菩薩無量的功德，應修治菩薩無量的諸行，應示現菩薩無量隨順世間的行為，應生起無量清凈的信心力，應安住無量精進的力量，應凈化無量正念的力量，應圓滿無量三昧的力量，應生起無量清凈智慧的力量，應堅固無量殊勝理解的力量，應積聚無量福德的力量，應增長無量智慧的力量，應發起無量菩薩的力量，應圓滿無量如來的力量，應分別無量法門，應了知無量法門，應清凈無量法門，應生起無量法光明，應作無量法照耀，應照耀無量品類的根器，應知曉無量煩惱的病癥，應積聚無量妙法的藥物，應治療無量眾生的疾病，應嚴辦無量甘露的供養，應前往無量佛的國土，應供養無量諸如來，應進入無量菩薩的集會，應接受無量諸佛的教誨，應忍受無量眾生的罪過，應滅除無量惡道的災難，應令無量
【English Translation】 English version One should measure the roots of sentient beings, understand the understanding of immeasurable sentient beings, observe the conduct of immeasurable sentient beings, tame immeasurable sentient beings, cut off immeasurable afflictions, purify immeasurable karmic habits, extinguish immeasurable wrong views, remove immeasurable defiled minds, generate immeasurable pure minds, pull out immeasurable poisonous arrows of suffering, dry up the immeasurable ocean of desire, break through the immeasurable darkness of ignorance, crush the immeasurable mountains of arrogance, cut off the immeasurable bonds of birth and death, liberate immeasurable beings from the flow of existence, exhaust the immeasurable sea of rebirth, enable immeasurable sentient beings to escape the mud of the five desires, free immeasurable sentient beings from the prison of the three realms, place immeasurable sentient beings on the holy path, eliminate immeasurable acts of greed, purify immeasurable acts of anger, destroy immeasurable acts of ignorance, transcend immeasurable nets of demons, depart from immeasurable demonic deeds, purify the immeasurable desires and pleasures of Bodhisattvas, increase the immeasurable skillful means of Bodhisattvas, bring forth the immeasurable superior roots of Bodhisattvas, clarify the immeasurable decisive understanding of Bodhisattvas, enter into the immeasurable equality of Bodhisattvas, purify the immeasurable merits of Bodhisattvas, cultivate the immeasurable practices of Bodhisattvas, demonstrate the immeasurable worldly conduct of Bodhisattvas, generate immeasurable pure faith power, abide in immeasurable diligent effort power, purify immeasurable right mindfulness power, fulfill immeasurable samadhi power, generate immeasurable pure wisdom power, strengthen immeasurable superior understanding power, accumulate immeasurable meritorious power, increase immeasurable wisdom power, generate immeasurable Bodhisattva power, perfect immeasurable Tathagata power, distinguish immeasurable Dharma doors, understand immeasurable Dharma doors, purify immeasurable Dharma doors, generate immeasurable Dharma light, create immeasurable Dharma illumination, illuminate immeasurable categories of roots, know immeasurable afflictions as diseases, gather immeasurable wonderful Dharma medicines, cure the diseases of immeasurable sentient beings, prepare immeasurable ambrosia offerings, go to immeasurable Buddha lands, make offerings to immeasurable Tathagatas, enter immeasurable Bodhisattva assemblies, receive immeasurable Buddha teachings, endure the sins of immeasurable sentient beings, extinguish the difficulties of immeasurable evil paths, enable immeasurable
眾生生善道，應以四攝攝無量眾生，應修無量總持門，應生無量大愿門，應修無量大慈、大願力，應勤求無量法常無休息，應起無量思惟力，應起無量神通事，應凈無量智光明，應往無量眾生趣，應受無量諸有生，應現無量差別身，應知無量言辭法，應入無量差別心，應知菩薩大境界，應住菩薩大宮殿，應觀菩薩甚深妙法，應知菩薩難知境界，應行菩薩難行諸行，應具菩薩尊重威德，應踐菩薩難入正位，應知菩薩種種諸行，應現菩薩普遍神力，應受菩薩平等法雲，應廣菩薩無邊行網，應滿菩薩無邊諸度，應受菩薩無量記別，應入菩薩無量忍門，應治菩薩無量諸地，應凈菩薩無量法門，應同諸菩薩，安住無邊劫，供養無量佛，嚴凈不可說佛國土，出生不可說菩薩愿。善男子！舉要言之，應普修一切菩薩行，應普化一切眾生界，應普入一切劫，應普生一切處，應普知一切世，應普行一切法，應普凈一切剎，應普滿一切愿，應普供一切佛，應普同一切菩薩愿，應普事一切善知識。
「善男子！汝求善知識，不應疲倦；見善知識，勿生厭足；請問善知識，勿憚勞苦；親近善知識，勿懷退轉；供養善知識，不應休息；受善知識教，不應倒錯；學善知識行，不應疑惑；聞善知識演說出離門，不應猶豫；見善知識隨順煩惱行，
【現代漢語翻譯】 現代漢語譯本：眾生若能生於善道，應當以四攝法（佈施、愛語、利行、同事）攝受無量眾生，應當修習無量總持法門（能總攝憶持一切法而不忘失的禪定），應當發起無量大愿，應當修習無量大慈、大願力，應當勤求無量佛法永不懈怠，應當生起無量思惟之力，應當生起無量神通之事，應當清凈無量智慧光明，應當前往無量眾生所處的境界，應當承受無量諸有（三界）的生命，應當顯現無量差別之身，應當了知無量言辭之法，應當進入無量差別之心，應當了知菩薩的廣大境界，應當安住于菩薩的廣大宮殿，應當觀察菩薩甚深微妙之法，應當了知菩薩難以理解的境界，應當修行菩薩難以修行的諸種行為，應當具足菩薩的尊重威德，應當踐行菩薩難以進入的正位，應當了知菩薩種種修行，應當顯現菩薩普遍的神通之力，應當承受菩薩平等法雲的滋潤，應當廣佈菩薩無邊的修行網路，應當圓滿菩薩無邊的諸種度化，應當承受菩薩無量的授記，應當進入菩薩無量的忍辱之門，應當治理菩薩無量的諸地（菩薩修行的階位），應當清凈菩薩無量的法門，應當與諸菩薩相同，安住于無邊劫，供養無量佛，莊嚴清凈不可說佛國土，出生不可說菩薩的願望。善男子！總而言之，應當普遍修習一切菩薩的修行，應當普遍教化一切眾生界，應當普遍進入一切劫，應當普遍生於一切處，應當普遍了知一切世間，應當普遍修行一切佛法，應當普遍清凈一切剎土，應當普遍圓滿一切願望，應當普遍供養一切佛，應當普遍與一切菩薩的願望相同，應當普遍侍奉一切善知識。 善男子！你尋求善知識，不應當感到疲倦；見到善知識，不要產生厭煩滿足之心；請教善知識，不要害怕勞苦；親近善知識，不要心懷退轉；供養善知識，不應當停止；接受善知識的教誨，不應當顛倒錯亂；學習善知識的行為，不應當疑惑；聽聞善知識演說出離之法，不應當猶豫；見到善知識隨順煩惱的行為，
【English Translation】 English version: If sentient beings are born into good realms, they should gather immeasurable beings with the four means of gathering (giving, kind speech, beneficial action, and cooperation), they should cultivate immeasurable gates of dharani (meditative concentration that retains all teachings without forgetting), they should generate immeasurable great vows, they should cultivate immeasurable great compassion and great vow power, they should diligently seek immeasurable Dharma without rest, they should generate immeasurable power of thought, they should generate immeasurable miraculous deeds, they should purify immeasurable wisdom light, they should go to the realms of immeasurable beings, they should receive immeasurable lives in all existences (the three realms), they should manifest immeasurable different bodies, they should understand immeasurable verbal teachings, they should enter immeasurable different minds, they should understand the great realm of Bodhisattvas, they should dwell in the great palaces of Bodhisattvas, they should observe the profound and subtle Dharma of Bodhisattvas, they should understand the difficult-to-understand realms of Bodhisattvas, they should practice the difficult-to-practice actions of Bodhisattvas, they should possess the respected virtue of Bodhisattvas, they should tread the difficult-to-enter right position of Bodhisattvas, they should understand the various practices of Bodhisattvas, they should manifest the universal miraculous power of Bodhisattvas, they should receive the nourishment of the equal Dharma cloud of Bodhisattvas, they should spread the boundless network of practices of Bodhisattvas, they should fulfill the boundless perfections of Bodhisattvas, they should receive the immeasurable predictions of Bodhisattvas, they should enter the immeasurable gates of patience of Bodhisattvas, they should govern the immeasurable grounds of Bodhisattvas (stages of Bodhisattva practice), they should purify the immeasurable Dharma gates of Bodhisattvas, they should be the same as all Bodhisattvas, dwell in immeasurable kalpas, make offerings to immeasurable Buddhas, adorn and purify ineffable Buddha lands, and give rise to ineffable Bodhisattva vows. Good man! In short, one should universally cultivate all Bodhisattva practices, one should universally teach all realms of sentient beings, one should universally enter all kalpas, one should universally be born in all places, one should universally know all worlds, one should universally practice all Dharmas, one should universally purify all lands, one should universally fulfill all vows, one should universally make offerings to all Buddhas, one should universally be the same as the vows of all Bodhisattvas, and one should universally serve all good teachers. Good man! When you seek a good teacher, you should not feel weary; when you see a good teacher, do not become bored or complacent; when you ask a good teacher, do not fear hardship; when you draw near a good teacher, do not harbor thoughts of retreat; when you make offerings to a good teacher, you should not stop; when you receive the teachings of a good teacher, you should not misunderstand or distort them; when you learn the practices of a good teacher, you should not doubt; when you hear a good teacher expounding the path of liberation, you should not hesitate; when you see a good teacher acting in accordance with afflictions,
勿生嫌怪；于善知識所生深信尊敬心，不應變改。何以故？善男子！菩薩因善知識，聽聞一切菩薩諸行，成就一切菩薩功德，出生一切菩薩大愿，引發一切菩薩善根，積集一切菩薩助道，開發一切菩薩法光明，顯示一切菩薩出離門，修學一切菩薩清凈戒，安住一切菩薩功德法，清凈一切菩薩廣大志，增長一切菩薩堅固心，具足一切菩薩陀羅尼辯才門，得一切菩薩清凈藏，生一切菩薩定光明，得一切菩薩殊勝愿，與一切菩薩同一愿，聞一切菩薩殊勝法，得一切菩薩秘密處，至一切菩薩法寶洲，增一切菩薩善根芽，長一切菩薩智慧身，護一切菩薩深密藏，持一切菩薩福德聚，凈一切菩薩受生道，受一切菩薩正法雲，入一切菩薩大愿路，趣一切如來菩提果，攝取一切菩薩妙行，開示一切菩薩功德，往一切方聽受妙法，贊一切菩薩廣大威德，生一切菩薩大慈悲力，攝一切菩薩勝自在力，生一切菩薩菩提分，作一切菩薩利益事。
「善男子！菩薩由善知識任持，不墮惡趣；由善知識攝受，不退大乘；由善知識護念，不毀犯菩薩戒；由善知識守護，不隨逐惡知識；由善知識養育，不缺減菩薩法；由善知識攝取，超越凡夫地；由善知識教誨，超越二乘地；由善知識示導，得出離世間；由善知識長養，能不染世法；由承事善知識
【現代漢語翻譯】 現代漢語譯本：不要產生嫌棄和怪罪；對於善知識應當生起深深的信任和尊敬之心，不應該改變。為什麼呢？善男子！菩薩因為善知識，聽聞一切菩薩的修行，成就一切菩薩的功德，生起一切菩薩的大愿，引發一切菩薩的善根，積累一切菩薩的助道，開發一切菩薩的法光明，顯示一切菩薩的出離之門，修學一切菩薩的清凈戒律，安住於一切菩薩的功德法，清凈一切菩薩的廣大志向，增長一切菩薩的堅固之心，具足一切菩薩的陀羅尼（總持）辯才之門，得到一切菩薩的清凈寶藏，生起一切菩薩的定力光明，得到一切菩薩殊勝的願力，與一切菩薩擁有相同的願力，聽聞一切菩薩殊勝的佛法，得到一切菩薩的秘密之處，到達一切菩薩的法寶洲，增長一切菩薩的善根之芽，成長一切菩薩的智慧之身，守護一切菩薩的深密寶藏，持有一切菩薩的福德積聚，清凈一切菩薩的受生之道，接受一切菩薩的正法之云，進入一切菩薩的大愿之路，趨向一切如來的菩提果位，攝取一切菩薩的微妙修行，開示一切菩薩的功德，前往一切方向聽受微妙的佛法，讚歎一切菩薩的廣大威德，生起一切菩薩的大慈悲力量，攝取一切菩薩的殊勝自在力量，生起一切菩薩的菩提分（覺悟的因素），做一切菩薩利益眾生的事情。 善男子！菩薩由於善知識的任持，不會墮入惡道；由於善知識的攝受，不會退轉大乘；由於善知識的護念，不會毀犯菩薩戒；由於善知識的守護，不會跟隨惡知識；由於善知識的養育，不會缺少菩薩的法；由於善知識的攝取，超越凡夫的境界；由於善知識的教誨，超越二乘的境界；由於善知識的引導，能夠出離世間；由於善知識的增長，能夠不被世俗的法所污染；由於承事善知識
【English Translation】 English version: Do not give rise to dislike or blame; towards virtuous teachers, one should generate deep faith and respect, and should not change. Why is this so? Good man! Because of virtuous teachers, Bodhisattvas hear of all the practices of Bodhisattvas, accomplish all the merits of Bodhisattvas, give rise to all the great vows of Bodhisattvas, initiate all the good roots of Bodhisattvas, accumulate all the aids to the path of Bodhisattvas, develop all the light of the Dharma of Bodhisattvas, reveal all the gates of liberation of Bodhisattvas, cultivate all the pure precepts of Bodhisattvas, abide in all the meritorious Dharmas of Bodhisattvas, purify all the vast aspirations of Bodhisattvas, increase all the steadfast minds of Bodhisattvas, possess all the Dharani (mantra) eloquence of Bodhisattvas, obtain all the pure treasures of Bodhisattvas, generate all the light of Samadhi (meditative concentration) of Bodhisattvas, obtain all the supreme vows of Bodhisattvas, share the same vows with all Bodhisattvas, hear all the supreme Dharmas of Bodhisattvas, obtain all the secret places of Bodhisattvas, reach all the Dharma treasure islands of Bodhisattvas, increase all the sprouts of good roots of Bodhisattvas, grow all the wisdom bodies of Bodhisattvas, protect all the profound secrets of Bodhisattvas, hold all the accumulations of merit of Bodhisattvas, purify all the paths of rebirth of Bodhisattvas, receive all the clouds of the true Dharma of Bodhisattvas, enter all the paths of great vows of Bodhisattvas, approach the Bodhi fruit of all Tathagatas, gather all the wonderful practices of Bodhisattvas, reveal all the merits of Bodhisattvas, go to all directions to hear the wonderful Dharma, praise all the vast majestic virtues of Bodhisattvas, generate all the great compassion of Bodhisattvas, gather all the supreme powers of self-mastery of Bodhisattvas, generate all the Bodhi factors (factors of enlightenment) of Bodhisattvas, and do all the beneficial deeds of Bodhisattvas. Good man! Because Bodhisattvas are upheld by virtuous teachers, they do not fall into evil realms; because they are embraced by virtuous teachers, they do not regress from the Mahayana; because they are protected by virtuous teachers, they do not violate the Bodhisattva precepts; because they are guarded by virtuous teachers, they do not follow evil teachers; because they are nurtured by virtuous teachers, they do not lack the Dharma of Bodhisattvas; because they are embraced by virtuous teachers, they transcend the realm of ordinary beings; because they are taught by virtuous teachers, they transcend the realm of the two vehicles; because they are guided by virtuous teachers, they are able to leave the world; because they are grown by virtuous teachers, they are able to not be defiled by worldly Dharmas; because of serving virtuous teachers
，修一切菩薩行；由供養善知識，具一切助道法；由親近善知識，不為業惑之所摧伏；由恃怙善知識，勢力堅固，不怖諸魔；由依止善知識，增長一切菩提分法。何以故？善男子！善知識者，能凈諸障，能滅諸罪，能除諸難，能止諸惡，能破無明長夜黑暗，能壞諸見堅固牢獄，能出生死城，能捨世俗家，能截諸魔網，能拔眾苦箭，能離無智險難處，能出邪見大曠野，能度諸有流，能離諸邪道，能示菩提路，能教菩薩法，能令安住菩薩行，能令趣向一切智，能凈智慧眼，能長菩提心，能生大悲，能演妙行，能說波羅蜜，能擯惡知識，能令住諸地，能令獲諸忍，能令修習一切善根，能令成辦一切道具，能施與一切大功德，能令到一切種智位，能令歡喜集功德，能令踴躍修諸行，能令趣入甚深義，能令開示出離門，能令杜絕諸惡道，能令以法光照耀，能令以法雨潤澤，能令消滅一切惑，能令舍離一切見，能令增長一切佛智慧，能令安住一切佛法門。
「善男子！善知識者，如慈母，出生佛種故；如慈父，廣大利益故；如乳母，守護不令作惡故；如教師，示其菩薩所學故；如善導，能示波羅蜜道故；如良醫，能治煩惱諸病故；如雪山，增長一切智藥故；如勇將，殄除一切怖畏故；如濟客，令出生死暴流故；如船師，令到
【現代漢語翻譯】 現代漢語譯本：修行一切菩薩行；由於供養善知識，具足一切助道之法；由於親近善知識，不被業力和迷惑所摧毀；由於依靠善知識，勢力堅固，不畏懼各種魔障；由於依止善知識，增長一切菩提分法（指通往覺悟的修行方法）。為什麼呢？善男子！善知識能夠凈化各種障礙，能夠消滅各種罪業，能夠解除各種困難，能夠阻止各種惡行，能夠破除無明長夜的黑暗，能夠摧毀各種見解的堅固牢獄，能夠使人脫離生死之城，能夠使人捨棄世俗的家，能夠斬斷各種魔網，能夠拔除眾生的痛苦之箭，能夠使人遠離無知的危險之地，能夠使人走出邪見的大曠野，能夠使人度過各種有漏的輪迴，能夠使人遠離各種邪道，能夠指示菩提之路，能夠教導菩薩之法，能夠使人安住于菩薩的修行，能夠使人趨向一切智慧，能夠凈化智慧之眼，能夠增長菩提之心，能夠生起大悲心，能夠演說微妙的修行，能夠宣說波羅蜜（指到達彼岸的修行方法），能夠摒棄惡知識，能夠使人安住于各種菩薩的階位，能夠使人獲得各種忍辱，能夠使人修習一切善根，能夠使人成就一切修行資具，能夠施與一切大功德，能夠使人到達一切種智（指佛陀的智慧）的地位，能夠使人歡喜地積累功德，能夠使人踴躍地修行各種善行，能夠使人趣入甚深的義理，能夠使人開示出離之門，能夠使人杜絕各種惡道，能夠使人以佛法之光照耀，能夠使人以佛法之雨滋潤，能夠使人消滅一切迷惑，能夠使人舍離一切見解，能夠使人增長一切佛陀的智慧，能夠使人安住於一切佛法之門。 善男子！善知識就像慈母，因為能出生佛種；就像慈父，因為能廣大利益；就像乳母，因為能守護不讓人作惡；就像教師，因為能指示菩薩所應學習的；就像善導，因為能指示波羅蜜之道；就像良醫，因為能治療煩惱的各種疾病；就像雪山，因為能增長一切智慧之藥；就像勇將，因為能消滅一切怖畏；就像濟客，因為能使人脫離生死的暴流；就像船師，因為能使人到達彼岸。
【English Translation】 English version: Cultivating all Bodhisattva practices; by making offerings to good teachers, one possesses all the auxiliary methods of the path; by drawing near to good teachers, one is not subdued by karmic forces and delusions; by relying on good teachers, one's strength is firm, and one is not afraid of any demons; by depending on good teachers, one increases all the factors of enlightenment (Bodhi-angas). Why is this so? Good man! Good teachers are able to purify all obstacles, able to extinguish all sins, able to remove all difficulties, able to stop all evils, able to break the darkness of ignorance's long night, able to destroy the firm prison of all views, able to lead one out of the city of birth and death, able to make one abandon worldly homes, able to cut through all the nets of demons, able to pull out the arrows of suffering, able to lead one away from the dangerous places of ignorance, able to lead one out of the great wilderness of wrong views, able to ferry one across the streams of existence, able to lead one away from all wrong paths, able to show the path of Bodhi, able to teach the Dharma of Bodhisattvas, able to make one dwell in the practice of Bodhisattvas, able to make one move towards all wisdom, able to purify the eye of wisdom, able to increase the Bodhi mind, able to generate great compassion, able to expound wonderful practices, able to speak of the Paramitas (perfections), able to reject bad teachers, able to make one dwell in the various Bodhisattva stages, able to make one obtain various forms of patience, able to make one cultivate all good roots, able to make one accomplish all the tools of practice, able to bestow all great merits, able to make one reach the position of all-knowing wisdom (Buddha's wisdom), able to make one joyfully accumulate merits, able to make one enthusiastically cultivate all practices, able to make one enter into profound meanings, able to make one reveal the gate of liberation, able to make one block all evil paths, able to make one shine with the light of Dharma, able to make one be nourished by the rain of Dharma, able to make one extinguish all delusions, able to make one abandon all views, able to make one increase all the wisdom of the Buddhas, able to make one dwell in all the Dharma gates of the Buddhas. Good man! Good teachers are like a loving mother, because they give birth to the seed of Buddhahood; like a loving father, because they bring great benefit; like a wet nurse, because they protect one from doing evil; like a teacher, because they show what Bodhisattvas should learn; like a good guide, because they show the path of the Paramitas; like a good doctor, because they can cure the various diseases of afflictions; like a snow mountain, because they increase the medicine of all wisdom; like a brave general, because they eliminate all fears; like a ferryman, because they lead one out of the torrent of birth and death; like a captain, because they lead one to the other shore.
智慧寶洲故。善男子！常當如是正念思惟諸善知識。
「複次，善男子！汝承事一切善知識，應發如大地心，荷負重任無疲倦故；應發如金剛心，志願堅固不可壞故；應發如鐵圍山心，一切諸苦無能動故；應發如給侍心，所有教令皆隨順故；應發如弟子心，所有訓誨無違逆故；應發如僮僕心，不厭一切諸作務故；應發如養母心，受諸勤苦不告勞故；應發如傭作心，隨所受教無違逆故；應發如除糞人心，離憍慢故；應發如已熟稼心，能低下故；應發如良馬心，離惡性故；應發如大車心，能運重故；應發如調順象心，恒伏從故；應發如須彌山心，不傾動故；應發如良犬心，不害主故；應發如旃荼羅心，離憍慢故；應發如犗牛心，無威怒故；應發如舟船心，往來不倦故；應發如橋樑心，濟渡忘疲故；應發如孝子心，承順顏色故；應發如王子心，遵行教命故。
「複次，善男子！汝應于自身生病苦想，于善知識生醫王想，于所說法生良藥想，于所修行生除病想；又應于自身生遠行想，于善知識生導師想，于所說法生正道想，于所修行生遠達想；又應于自身生求度想，于善知識生船師想，于所說法生舟楫想，于所修行生到岸想；又應于自身生苗稼想，于善知識生龍王想，于所說法生時雨想，于所修行產生熟想；又應
【現代漢語翻譯】 現代漢語譯本：智慧的寶洲啊。善男子！應當常常這樣以正念思維所有善知識。
『再者，善男子！你侍奉一切善知識，應當發起如大地般的心，因為能承擔重任而無疲倦；應當發起如金剛般的心，因為志願堅定不可摧毀；應當發起如鐵圍山般的心，因為一切痛苦都不能動搖；應當發起如侍者般的心，因為所有教令都隨順；應當發起如弟子般的心，因為所有訓誨都不違逆；應當發起如僕人般的心，因為不厭倦一切勞作；應當發起如養母般的心，因為承受各種辛苦而不說勞累；應當發起如傭工般的心，因為隨所受教而不違逆；應當發起如清除糞便的人的心，因為遠離驕慢；應當發起如成熟的莊稼般的心，因為能夠低下；應當發起如良馬般的心，因為遠離惡性；應當發起如大車般的心，因為能夠運載重物；應當發起如調順的象般的心，因為恒常順從；應當發起如須彌山般的心，因為不傾斜動搖；應當發起如良犬般的心，因為不傷害主人；應當發起如旃荼羅（賤民）般的心，因為遠離驕慢；應當發起如閹割的牛般的心，因為沒有威怒；應當發起如舟船般的心，因為往來不倦；應當發起如橋樑般的心，因為濟渡而不疲倦；應當發起如孝子般的心，因為承順父母的臉色；應當發起如王子般的心，因為遵行教命。
『再者，善男子！你應當對自身生起病苦的想法，對善知識生起醫王的想，對所說法生起良藥的想，對所修行生起除病的想；又應當對自身生起遠行的想法，對善知識生起導師的想，對所說法生起正道的想，對所修行生起遠達的想；又應當對自身生起求度的想法，對善知識生起船師的想，對所說法生起舟楫的想，對所修行生起到岸的想；又應當對自身生起苗稼的想法，對善知識生起龍王的想，對所說法生起及時雨的想，對所修行生起成熟的想；又應當
【English Translation】 English version: O Treasure Island of Wisdom. Good man! You should always contemplate all virtuous teachers with right mindfulness.
'Furthermore, good man! When you serve all virtuous teachers, you should develop a mind like the earth, because it bears heavy burdens without fatigue; you should develop a mind like a diamond, because your aspiration is firm and indestructible; you should develop a mind like Mount Iron Ring, because all sufferings cannot move it; you should develop a mind like a servant, because you follow all instructions; you should develop a mind like a disciple, because you do not disobey any teachings; you should develop a mind like a menial, because you do not tire of any tasks; you should develop a mind like a nurturing mother, because you endure all hardships without complaint; you should develop a mind like a hired worker, because you do not disobey any instructions you receive; you should develop a mind like a person who removes dung, because you are free from arrogance; you should develop a mind like ripe grain, because you can be humble; you should develop a mind like a good horse, because you are free from evil nature; you should develop a mind like a large cart, because you can carry heavy loads; you should develop a mind like a well-trained elephant, because you are always submissive; you should develop a mind like Mount Sumeru, because you do not tilt or move; you should develop a mind like a good dog, because you do not harm your master; you should develop a mind like a Chandala (outcaste), because you are free from arrogance; you should develop a mind like a castrated bull, because you have no anger; you should develop a mind like a boat, because you travel back and forth without weariness; you should develop a mind like a bridge, because you ferry others across without fatigue; you should develop a mind like a filial son, because you follow your parents' wishes; you should develop a mind like a prince, because you obey the teachings and commands.'
'Furthermore, good man! You should think of yourself as being sick, think of the virtuous teacher as a king of medicine, think of the teachings as good medicine, and think of your practice as curing the illness; you should also think of yourself as traveling far, think of the virtuous teacher as a guide, think of the teachings as the right path, and think of your practice as reaching far; you should also think of yourself as seeking deliverance, think of the virtuous teacher as a boatman, think of the teachings as a boat and oars, and think of your practice as reaching the shore; you should also think of yourself as seedlings, think of the virtuous teacher as a dragon king, think of the teachings as timely rain, and think of your practice as ripening; you should also
于自身生貧窮想，于善知識生毗沙門王想，于所說法生財寶想，于所修行生富饒想；又應于自身生弟子想，于善知識生良工想，于所說法生技藝想，于所修行生了知想；又應于自身生恐怖想，于善知識生勇健想，于所說法生器仗想，于所修行生破怨想；又應于自身生商人想，于善知識生導師想，于所說法生珍寶想，于所修行生捃拾想；又應于自身生兒子想，于善知識生父母想，于所說法生家業想，于所修行生紹繼想；又應于自身生王子想，于善知識生大臣想，于所說法生王教想，于所修行生冠王冠想、服王服想、系王繒想、坐王殿想。
「善男子！汝應發如是心，作如是意近善知識。何以故？以如是心近善知識，令其志願永得清凈。
「複次，善男子！善知識者長諸善根，譬如雪山長諸藥草；善知識者是佛法器，譬如大海吞納眾流；善知識者是功德處，譬如大海出生眾寶；善知識者凈菩提心，譬如猛火能煉真金；善知識者出過世法，如須彌山出於大海；善知識者不染世法，譬如蓮華不著於水；善知識者不受諸惡，譬如大海不宿死屍；善知識者增長白法，譬如白月光色圓滿；善知識者照明法界，譬如盛日照四天下；善知識者長菩薩身，譬如父母養育兒子。
「善男子！以要言之，菩薩摩訶薩若能隨順
【現代漢語翻譯】 現代漢語譯本 應觀想自身如貧窮之人，觀想善知識如毗沙門王（Vaisravana，佛教中的財神），觀想所聽聞的佛法如財寶，觀想所修行的行為如富饒；又應觀想自身如弟子，觀想善知識如良工巧匠，觀想所聽聞的佛法如技藝，觀想所修行的行為如對技藝的了知；又應觀想自身如恐懼之人，觀想善知識如勇猛健壯之人，觀想所聽聞的佛法如武器，觀想所修行的行為如破除怨敵；又應觀想自身如商人，觀想善知識如導師，觀想所聽聞的佛法如珍寶，觀想所修行的行為如收集珍寶；又應觀想自身如兒子，觀想善知識如父母，觀想所聽聞的佛法如家業，觀想所修行的行為如繼承家業；又應觀想自身如王子，觀想善知識如大臣，觀想所聽聞的佛法如王教，觀想所修行的行為如戴上王冠、穿上王服、繫上王帶、坐在王座上。
『善男子！你應當發起這樣的心念，懷著這樣的意念親近善知識。為什麼呢？因為以這樣的心念親近善知識，能使你的志願永遠得到清凈。』
『再者，善男子！善知識能增長各種善根，譬如雪山能生長各種藥草；善知識是佛法的容器，譬如大海能容納眾多的河流；善知識是功德的所在，譬如大海能產生各種珍寶；善知識能凈化菩提心，譬如猛火能煉出真金；善知識能超越世俗的法則，如須彌山（Sumeru，佛教中的聖山）高出于大海；善知識不被世俗的法則所污染，譬如蓮花不沾染水；善知識不接受各種惡行，譬如大海不容留死屍；善知識能增長清凈的善法，譬如皎潔的月亮光色圓滿；善知識能照亮法界，譬如盛大的太陽照耀四天下；善知識能增長菩薩的身軀，譬如父母養育兒子。』
『善男子！總而言之，菩薩摩訶薩如果能夠隨順』
【English Translation】 English version One should contemplate oneself as being poor, contemplate a virtuous teacher as Vaisravana (the god of wealth in Buddhism), contemplate the Dharma being taught as treasures, and contemplate one's practice as being rich; one should also contemplate oneself as a disciple, contemplate a virtuous teacher as a skilled craftsman, contemplate the Dharma being taught as a craft, and contemplate one's practice as understanding the craft; one should also contemplate oneself as being fearful, contemplate a virtuous teacher as being courageous and strong, contemplate the Dharma being taught as weapons, and contemplate one's practice as vanquishing enemies; one should also contemplate oneself as a merchant, contemplate a virtuous teacher as a guide, contemplate the Dharma being taught as jewels, and contemplate one's practice as collecting jewels; one should also contemplate oneself as a son, contemplate a virtuous teacher as parents, contemplate the Dharma being taught as family business, and contemplate one's practice as inheriting the family business; one should also contemplate oneself as a prince, contemplate a virtuous teacher as a minister, contemplate the Dharma being taught as royal teachings, and contemplate one's practice as wearing a royal crown, wearing royal robes, wearing a royal belt, and sitting on a royal throne.
'Good man! You should generate such a mind, and with such intention, approach a virtuous teacher. Why? Because with such a mind approaching a virtuous teacher, it will cause your aspirations to be forever pure.'
'Furthermore, good man! A virtuous teacher increases all good roots, just as the snow mountains grow various medicinal herbs; a virtuous teacher is a vessel of the Buddha's Dharma, just as the ocean can contain many rivers; a virtuous teacher is a place of merit, just as the ocean produces various treasures; a virtuous teacher purifies the Bodhi mind, just as a fierce fire can refine pure gold; a virtuous teacher transcends worldly laws, like Mount Sumeru (the sacred mountain in Buddhism) rising above the ocean; a virtuous teacher is not tainted by worldly laws, just as a lotus flower does not adhere to water; a virtuous teacher does not accept any evil, just as the ocean does not harbor corpses; a virtuous teacher increases pure good dharmas, just as the bright moon's light is full and round; a virtuous teacher illuminates the Dharma realm, just as the great sun shines upon the four continents; a virtuous teacher grows the body of a Bodhisattva, just as parents raise their children.'
'Good man! In short, if a Bodhisattva Mahasattva can follow'
善知識教，得十不可說百千億那由他功德，凈十不可說百千億那由他深心，長十不可說百千億那由他菩薩根，凈十不可說百千億那由他菩薩力，斷十不可說百千億阿僧祇障，超十不可說百千億阿僧祇魔境，入十不可說百千億阿僧祇法門，滿十不可說百千億阿僧祇助道，修十不可說百千億阿僧祇妙行，發十不可說百千億阿僧祇大愿。
「善男子！我復略說一切菩薩行、一切菩薩波羅蜜、一切菩薩地、一切菩薩忍、一切菩薩總持門、一切菩薩三昧門、一切菩薩神通智、一切菩薩迴向、一切菩薩愿。一切菩薩成就佛法，皆由善知識力，以善知識而為根本，依善知識生，依善知識出，依善知識長，依善知識住，善知識為因緣，善知識能發起。」
時，善財童子聞善知識如是功德，能開示無量菩薩妙行，能成就無量廣大佛法，踴躍歡喜，頂禮德生及有德足，繞無量匝，慇勤瞻仰，辭退而去。
爾時，善財童子聞善知識教，潤澤其心，正念思惟諸菩薩行，向海岸國。自憶往世不修禮敬，即時發意勤力而行；復憶往世身心不凈，即時發意專自治潔；復憶往世作諸惡業，即時發意專自防斷；復憶往世起諸妄想，即時發意恒正思惟；復憶往世所修諸行但為自身，即時發意令心廣大普及含識；復憶往世追求欲境常自損耗
【現代漢語翻譯】 現代漢語譯本： 依止善知識的教導，能獲得十不可說百千億那由他（形容極大的數量）的功德，凈化十不可說百千億那由他的深心，增長十不可說百千億那由他的菩薩根基，凈化十不可說百千億那由他的菩薩力量，斷除十不可說百千億阿僧祇（形容極大的數量）的障礙，超越十不可說百千億阿僧祇的魔境，進入十不可說百千億阿僧祇的法門，圓滿十不可說百千億阿僧祇的助道，修習十不可說百千億阿僧祇的微妙修行，發起十不可說百千億阿僧祇的大愿。
『善男子！我再簡略地說，一切菩薩的修行、一切菩薩的波羅蜜（到達彼岸的方法）、一切菩薩的階位、一切菩薩的忍辱、一切菩薩的總持門（記憶和理解一切佛法的方法）、一切菩薩的三昧門（禪定）、一切菩薩的神通智慧、一切菩薩的迴向、一切菩薩的願力。一切菩薩成就佛法，都是由於善知識的力量，以善知識為根本，依靠善知識而生起，依靠善知識而出離，依靠善知識而成長，依靠善知識而安住，善知識是因緣，善知識能夠發起。』
當時，善財童子聽到善知識如此的功德，能夠開示無量菩薩的微妙修行，能夠成就無量廣大的佛法，歡喜踴躍，頂禮德生和有德足兩位善知識，繞行無量圈，慇勤瞻仰，然後告辭離去。
這時，善財童子聽聞善知識的教誨，滋潤了他的內心，正念思惟各種菩薩的修行，向海岸國走去。他回憶起過去世不修習禮敬，立刻發願勤奮修行；又回憶起過去世身心不凈，立刻發願專心自我凈化；又回憶起過去世所作的各種惡業，立刻發願專心自我防範斷除；又回憶起過去世所起的各種妄想，立刻發願恒常保持正念思維；又回憶起過去世所修的各種行為只是爲了自己，立刻發願使心廣大普及一切眾生；又回憶起過去世追求慾望境界常常自我損耗。
【English Translation】 English version: By following the teachings of a virtuous teacher, one obtains countless merits, described as ten inexpressible hundreds of thousands of billions of nayutas (an immense number), purifies the profound mind by ten inexpressible hundreds of thousands of billions of nayutas, grows the roots of the Bodhisattva by ten inexpressible hundreds of thousands of billions of nayutas, purifies the power of the Bodhisattva by ten inexpressible hundreds of thousands of billions of nayutas, cuts off the obstacles by ten inexpressible hundreds of thousands of billions of asankhyas (an immense number), transcends the realms of Mara by ten inexpressible hundreds of thousands of billions of asankhyas, enters the Dharma gates by ten inexpressible hundreds of thousands of billions of asankhyas, fulfills the aids to the path by ten inexpressible hundreds of thousands of billions of asankhyas, cultivates the subtle practices by ten inexpressible hundreds of thousands of billions of asankhyas, and generates great vows by ten inexpressible hundreds of thousands of billions of asankhyas.
'Good man! I will briefly speak again about all the practices of Bodhisattvas, all the Paramitas (perfections) of Bodhisattvas, all the stages of Bodhisattvas, all the patience of Bodhisattvas, all the Dharani (mnemonic) gates of Bodhisattvas, all the Samadhi (meditative absorption) gates of Bodhisattvas, all the supernormal wisdom of Bodhisattvas, all the dedication of Bodhisattvas, and all the vows of Bodhisattvas. All the Bodhisattvas who achieve Buddhahood do so through the power of virtuous teachers. They take virtuous teachers as their foundation, arise from virtuous teachers, depart from virtuous teachers, grow through virtuous teachers, abide with virtuous teachers, virtuous teachers are the cause, and virtuous teachers are able to initiate.'
At that time, Sudhana (the seeker of enlightenment) heard of the merits of the virtuous teachers, who could reveal the immeasurable subtle practices of Bodhisattvas and accomplish the immeasurable and vast Buddha Dharma. He was overjoyed, bowed to the virtuous teachers Devasara and Sagaramati, circumambulated them countless times, gazed upon them with reverence, and then took his leave.
Then, Sudhana, having heard the teachings of the virtuous teachers, felt his heart nourished. With right mindfulness, he contemplated the various practices of Bodhisattvas and headed towards the country of the seacoast. Recalling that in past lives he had not practiced reverence, he immediately resolved to practice diligently. Recalling that in past lives his body and mind were impure, he immediately resolved to purify himself. Recalling that in past lives he had committed various evil deeds, he immediately resolved to guard against and cut them off. Recalling that in past lives he had given rise to various delusions, he immediately resolved to maintain constant right mindfulness. Recalling that in past lives his practices were only for himself, he immediately resolved to make his mind vast and inclusive of all sentient beings. Recalling that in past lives he pursued desires and constantly depleted himself.
無有滋味，即時發意修行佛法長養諸根以自安隱；復憶往世起邪思念顛倒相應，即時發意生正見心起菩薩愿；復憶往世日夜劬勞作諸惡事，即時發意起大精進成就佛法；復憶往世受五趣生於自他身皆無利益，即時發意愿以其身饒益眾產生就佛法承事一切諸善知識。如是思惟，生大歡喜。復觀此身是生、老、病、死眾苦之宅，愿盡未來劫，修菩薩道教化眾生，見諸如來成就佛法，遊行一切佛剎，承事一切法師，住持一切佛教，尋求一切法侶，見一切善知識，集一切諸佛法，與一切菩薩愿智身而作因緣。
作是念時，長不思議無量善根，即於一切菩薩深信尊重，生希有想，生大師想；諸根清凈，善法增益，起一切菩薩恭敬供養，作一切菩薩曲躬合掌，生一切菩薩普見世間眼，起一切菩薩普念眾生想，現一切菩薩無量愿化身，出一切菩薩清凈贊說音；想見過、現一切諸佛及諸菩薩，於一切處示現成道神通變化，乃至無有一毛端處而不周遍；又得清凈智光明眼，見一切菩薩所行境界；其心普入十方剎網，其愿普遍虛空法界，三世平等，無有休息。如是一切，皆以信受善知識教之所致耳。
善財童子以如是尊重、如是供養、如是稱讚、如是觀察、如是願力、如是想念、如是無量智慧境界，于毗盧遮那莊嚴藏大樓閣前
【現代漢語翻譯】 現代漢語譯本：沒有（世俗的）滋味，（他）立刻發願修行佛法，增長各種善根，以求自身安穩；又回憶起往昔生起邪念，與顛倒相應，（他）立刻發願生起正見之心，發起菩薩的誓願；又回憶起往昔日夜辛勞，造作各種惡事，（他）立刻發願生起大精進，成就佛法；又回憶起往昔在五道輪迴中受生，無論在自己還是他人身上都沒有利益，（他）立刻發願以自身利益眾生，成就佛法，承事一切善知識。如此思惟，生起大歡喜。又觀察此身是生、老、病、死等眾苦的居所，愿在未來無盡的劫數中，修菩薩道教化眾生，見諸如來成就佛法，在一切佛剎中，承事一切法師，住持一切佛教，尋求一切法侶，見一切善知識，集聚一切諸佛的教法，與一切菩薩的愿智之身結下因緣。 當他這樣想的時候，增長了不可思議的無量善根，他對一切菩薩都深信尊重，生起稀有之想，生起大師之想；諸根清凈，善法增長，對一切菩薩生起恭敬供養之心，對一切菩薩曲躬合掌，生起一切菩薩普見世間的眼睛，生起一切菩薩普念眾生的想法，顯現一切菩薩無量願力的化身，發出一切菩薩清凈的讚歎之音；他想見到過去、現在的一切諸佛及諸菩薩，在一切地方示現成道的神通變化，乃至沒有一毛端的地方不被周遍；又得到清凈智慧的光明之眼，見到一切菩薩所行的境界；他的心普遍進入十方剎土之網，他的願力普遍虛空法界，三世平等，沒有休息。這一切，都是因為信受善知識的教導所致。 善財童子以如此的尊重、如此的供養、如此的稱讚、如此的觀察、如此的願力、如此的想念、如此的無量智慧境界，在毗盧遮那（Vairocana）莊嚴藏大樓閣前。
【English Translation】 English version: Lacking any (worldly) flavor, he immediately resolved to practice the Buddha's teachings, nurturing his faculties to find peace; recalling past lives where he had entertained wrong thoughts and acted in accordance with delusion, he immediately resolved to generate right views and make the vows of a Bodhisattva; recalling past lives where he had toiled day and night, committing various evil deeds, he immediately resolved to generate great diligence and accomplish the Buddha's teachings; recalling past lives where he had been born in the five realms, finding no benefit for himself or others, he immediately resolved to benefit all beings with his own body, accomplish the Buddha's teachings, and serve all virtuous teachers. Reflecting in this way, he felt great joy. He also observed that this body is a dwelling place of suffering, such as birth, old age, sickness, and death, and vowed to cultivate the Bodhisattva path in the endless future kalpas, teaching and transforming beings, seeing all the Tathagatas accomplish the Buddha's teachings, in all Buddha-lands, serving all Dharma teachers, upholding all Buddhist teachings, seeking all Dharma companions, seeing all virtuous teachers, gathering all the teachings of the Buddhas, and forming a connection with the body of wisdom and vows of all Bodhisattvas. As he thought in this way, he increased immeasurable roots of goodness, and he deeply believed in and respected all Bodhisattvas, generating a sense of rarity and a sense of being a great master; his faculties became pure, his virtuous qualities increased, he generated respect and offerings for all Bodhisattvas, bowed and joined his palms to all Bodhisattvas, generated the eyes of all Bodhisattvas that see the world universally, generated the thought of all Bodhisattvas that universally contemplate all beings, manifested the immeasurable transformation bodies of all Bodhisattvas, and emitted the pure sounds of praise of all Bodhisattvas; he wished to see all the Buddhas and Bodhisattvas of the past and present, manifesting the supernatural transformations of enlightenment in all places, even to the extent that there was not a single hair-tip that was not pervaded; he also obtained the pure wisdom of the eye of light, seeing the realms of practice of all Bodhisattvas; his mind universally entered the net of lands of the ten directions, his vows pervaded the empty space of the Dharma realm, the three times were equal, and there was no rest. All of this was due to his faith in and acceptance of the teachings of virtuous teachers. Sudhana, with such respect, such offerings, such praise, such observation, such vows, such thoughts, and such immeasurable wisdom, stood before the great pavilion of the Vairocana (毗盧遮那) Majestic Treasury.
，五體投地，暫時斂念，思惟觀察。以深信解、大願力故，入遍一切處智慧身平等門，普現其身在於一切如來前、一切菩薩前、一切善知識前、一切如來塔廟前、一切如來形像前、一切諸佛諸菩薩住處前、一切法寶前、一切聲聞辟支佛及其塔廟前、一切聖眾福田前、一切父母尊者前、一切十方眾生前，皆如上說，尊重禮讚，盡未來際無有休息。等虛空，無邊量故；等法界，無障礙故；等實際，遍一切故；等如來，無分別故。猶如影，隨智現故；猶如夢，從思起故；猶如像，示一切故；猶如響，緣所發故；無有生，遞興謝故；無有性，隨緣轉故。
又決定知一切諸報皆從業起，一切諸果皆從因起，一切諸業皆從習起，一切佛興皆從信起，一切化現諸供養事皆悉從於決定解起，一切化佛從敬心起，一切佛法從善根起，一切化身從方便起，一切佛事從大愿起，一切菩薩所修諸行從迴向起，一切法界廣大莊嚴從一切智境界而起。離於斷見，知迴向故；離於常見，知無生故；離無因見，知正因故；離顛倒見，知如實理故；離自在見，知不由他故；離自他見，知從緣起故；離邊執見，知法界無邊故；離往來見，知如影像故；離有無見，知不生滅故；離一切法見，知空無生故，知不自在故，知願力出生故；離一切相，見入無相
【現代漢語翻譯】 現代漢語譯本：五體投地，暫時收攝心念，進行思惟觀察。以深切的信解和大願力的緣故，進入遍一切處的智慧身平等之門，普遍顯現自身在一切如來（Buddha，佛陀）前、一切菩薩（Bodhisattva，覺悟的有情）前、一切善知識（Kalyāṇamitra，引導修行的人）前、一切如來塔廟前、一切如來形像前、一切諸佛諸菩薩住處前、一切法寶（Dharma，佛法）前、一切聲聞（Śrāvaka，聽聞佛法而修行的人）辟支佛（Pratyekabuddha，獨自覺悟的人）及其塔廟前、一切聖眾福田前、一切父母尊者前、一切十方眾生前，都如上面所說，以尊重禮讚，直到未來際都沒有休息。如同虛空，因為無邊無量；如同法界（Dharmadhātu，宇宙萬法界），因為沒有障礙；如同實際（Bhūtakoti，真如實性），因為遍一切處；如同如來，因為沒有分別。猶如影子，隨著智慧顯現；猶如夢境，從思惟生起；猶如影像，示現一切；猶如迴響，因緣所發；沒有生起，因為遞相興謝；沒有自性，因為隨緣轉變。 又決定知道一切諸報（Vipāka，果報）都從業（Karma，行為）而起，一切諸果都從因（Hetu，原因）而起，一切諸業都從習（Vāsanā，習氣）而起，一切佛興都從信（Śraddhā，信心）而起，一切化現的供養之事都從決定解（Adhimukti，勝解）而起，一切化佛從敬心（Gaurava，恭敬心）而起，一切佛法從善根（Kuśalamūla，善的根基）而起，一切化身從方便（Upāya，善巧的方法）而起，一切佛事從大愿（Praṇidhāna，宏大的誓願）而起，一切菩薩所修的諸行從迴向（Pariṇāmanā，功德迴向）而起，一切法界廣大莊嚴從一切智（Sarvajñāna，一切智慧）境界而起。遠離斷見（Ucchedadṛṣṭi，認為一切終將斷滅的見解），因為知道迴向；遠離常見（Śāśvatadṛṣṭi，認為一切永恒不變的見解），因為知道無生；遠離無因見（Ahetukadṛṣṭi，認為沒有原因的見解），因為知道正因；遠離顛倒見（Viparyāsa，錯誤的見解），因為知道如實之理；遠離自在見（Īśvaradṛṣṭi，認為有主宰者的見解），因為知道不由他；遠離自他見（Ātma-parādṛṣṭi，認為有自我和他人的見解），因為知道從緣起；遠離邊執見（Antagrāhadṛṣṭi，執著于極端觀點的見解），因為知道法界無邊；遠離往來見（Gatāgatadṛṣṭi，認為有來去的見解），因為知道如影像；遠離有無見（Bhāvābhāvadṛṣṭi，執著于有或無的見解），因為知道不生滅；遠離一切法見（Sarvadharma-dṛṣṭi，執著於一切法的見解），因為知道空無生，知道不自在，知道願力出生；遠離一切相（Nimitta，一切表象），見到進入無相（Animitta，沒有表象的境界）。
【English Translation】 English version: Prostrating with the five limbs, temporarily gathering one's thoughts, and contemplating with mindful observation. Through deep faith and understanding, and the power of great vows, one enters the gate of equality of the wisdom body that pervades all places, universally manifesting oneself before all Tathāgatas (Buddhas), all Bodhisattvas, all Kalyāṇamitras (spiritual friends), all stupas of the Tathāgatas, all images of the Tathāgatas, all places where all Buddhas and Bodhisattvas reside, all Dharma treasures, all Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) and their stupas, all fields of merit of the noble assembly, all parents and venerable ones, and all sentient beings in the ten directions. All these are as described above, with respect and praise, without rest until the end of the future. Like space, because it is boundless and immeasurable; like the Dharmadhātu (realm of all phenomena), because it is without obstruction; like Bhūtakoti (the ultimate reality), because it pervades all places; like the Tathāgata, because it is without discrimination. Like a shadow, appearing according to wisdom; like a dream, arising from thought; like an image, showing all things; like an echo, arising from conditions; without arising, because of mutual arising and ceasing; without inherent nature, because it changes according to conditions. Furthermore, one decisively knows that all retributions (Vipāka) arise from actions (Karma), all fruits arise from causes (Hetu), all actions arise from habits (Vāsanā), all Buddhas arise from faith (Śraddhā), all manifested offerings arise from decisive understanding (Adhimukti), all manifested Buddhas arise from reverence (Gaurava), all Buddhist teachings arise from good roots (Kuśalamūla), all manifested bodies arise from skillful means (Upāya), all Buddha activities arise from great vows (Praṇidhāna), all practices of Bodhisattvas arise from dedication (Pariṇāmanā), and all vast and magnificent adornments of the Dharmadhātu arise from the realm of all-knowing wisdom (Sarvajñāna). One is free from the view of annihilation (Ucchedadṛṣṭi), because one knows dedication; free from the view of permanence (Śāśvatadṛṣṭi), because one knows no-arising; free from the view of no-cause (Ahetukadṛṣṭi), because one knows the right cause; free from distorted views (Viparyāsa), because one knows the true reality; free from the view of a self-existing entity (Īśvaradṛṣṭi), because one knows it is not from another; free from the view of self and other (Ātma-parādṛṣṭi), because one knows it arises from conditions; free from the view of extremes (Antagrāhadṛṣṭi), because one knows the Dharmadhātu is boundless; free from the view of coming and going (Gatāgatadṛṣṭi), because one knows it is like an image; free from the view of existence and non-existence (Bhāvābhāvadṛṣṭi), because one knows it is neither arising nor ceasing; free from the view of all dharmas (Sarvadharma-dṛṣṭi), because one knows emptiness and no-arising, knows it is not self-existing, and knows it arises from the power of vows; free from all appearances (Nimitta), one sees entering the realm of no-appearance (Animitta).
際故。知一切法如種生芽故，如印生文故。知質如像故，知聲如響故，知境如夢故，知業如幻故。了世心現故，了果因起故，了報業集故，了知一切諸功德法皆從菩薩善巧方便所流出故。
善財童子入如是智，端心潔念；于樓觀前，舉體投地，慇勤頂禮；不思議善根流注身心，清涼悅懌。從地而起，一心瞻仰，目不暫舍，合掌圍繞，經無量匝，作是念言：
「此大樓閣，是解空、無相、無愿者之所住處；是於一切法無分別者之所住處；是了法界無差別者之所住處；是知一切眾生不可得者之所住處；是知一切法無生者之所住處；是不著一切世間者之所住處；是不著一切窟宅者之所住處；是不樂一切聚落者之所住處；是不依一切境界者之所住處；是離一切想者之所住處；是知一切法無自性者之所住處；是斷一切分別業者之所住處；是離一切想心、意、識者之所住處；是不入不出一切道者之所住處；是入一切甚深般若波羅蜜者之所住處；是能以方便住普門法界者之所住處；是息滅一切煩惱火者之所住處；是以增上慧除斷一切見、愛、慢者之所住處；是出生一切諸禪解脫三昧通明而遊戲者之所住處；是觀察一切菩薩三昧境界者之所住處；是安住一切如來所者之所住處；是以一劫入一切劫，以一切劫入一劫，而不壞
【現代漢語翻譯】 現代漢語譯本 因此，明白一切法就像種子生出嫩芽一樣，就像印章產生文字一樣。明白物質就像影像一樣，明白聲音就像迴響一樣，明白境界就像夢境一樣，明白業力就像幻術一樣。瞭解世間是心識的顯現，瞭解果報由因緣生起，瞭解報應是業力的積累，瞭解一切功德法都源於菩薩的善巧方便。 善財童子進入這樣的智慧后，端正心思，清凈意念；在樓閣前，全身投地，虔誠頂禮；不可思議的善根流注身心，清涼喜悅。他從地上起身，一心瞻仰，目光不曾離開，合掌圍繞，轉了無數圈，心中想道： 『這座大樓閣，是那些瞭解空性（śūnyatā）、無相（animitta）、無愿（apraṇihita）的人所居住的地方；是那些對一切法沒有分別的人所居住的地方；是那些了解法界沒有差別的人所居住的地方；是那些知道一切眾生不可得的人所居住的地方；是那些知道一切法無生的人所居住的地方；是不執著於一切世間的人所居住的地方；是不執著於一切住所的人所居住的地方；是不喜歡一切聚落的人所居住的地方；是不依賴一切境界的人所居住的地方；是遠離一切妄想的人所居住的地方；是知道一切法無自性的人所居住的地方；是斷除一切分別業的人所居住的地方；是遠離一切想、心、意、識的人所居住的地方；是不入也不出一切道的人所居住的地方；是進入一切甚深般若波羅蜜（prajñāpāramitā）的人所居住的地方；是能夠以方便安住于普門法界的人所居住的地方；是息滅一切煩惱火焰的人所居住的地方；是以增上智慧斷除一切見、愛、慢的人所居住的地方；是出生一切禪定、解脫、三昧、神通而遊戲的人所居住的地方；是觀察一切菩薩三昧境界的人所居住的地方；是安住於一切如來（tathāgata）所行之處的人所居住的地方；是能夠以一劫進入一切劫，以一切劫進入一劫，而不破壞劫的相狀的人所居住的地方。』
【English Translation】 English version Therefore, understanding all dharmas is like a seed sprouting a bud, like a seal producing a mark. Understanding substance is like an image, understanding sound is like an echo, understanding realms is like a dream, understanding karma is like an illusion. Understanding the world is a manifestation of mind, understanding results arise from causes, understanding retribution is the accumulation of karma, understanding all meritorious dharmas flow from the skillful means of Bodhisattvas. Having entered such wisdom, Sudhana (善財童子) straightened his mind and purified his thoughts; in front of the pavilion, he prostrated himself completely, paying devout homage; immeasurable roots of goodness flowed into his body and mind, bringing coolness and joy. He rose from the ground, gazing intently, his eyes never leaving, with palms joined, he circled countless times, thinking to himself: 'This great pavilion is the dwelling place of those who understand emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita); it is the dwelling place of those who have no discrimination towards all dharmas; it is the dwelling place of those who understand that the dharma realm has no differences; it is the dwelling place of those who know that all sentient beings are unattainable; it is the dwelling place of those who know that all dharmas are unborn; it is the dwelling place of those who are not attached to any world; it is the dwelling place of those who are not attached to any dwelling; it is the dwelling place of those who do not delight in any settlements; it is the dwelling place of those who do not rely on any realms; it is the dwelling place of those who are free from all thoughts; it is the dwelling place of those who know that all dharmas have no self-nature; it is the dwelling place of those who have cut off all discriminating karma; it is the dwelling place of those who are free from all thoughts, mind, intention, and consciousness; it is the dwelling place of those who neither enter nor exit any path; it is the dwelling place of those who enter all profound Prajñāpāramitā; it is the dwelling place of those who can abide in the universal dharma realm through skillful means; it is the dwelling place of those who extinguish all flames of afflictions; it is the dwelling place of those who use superior wisdom to cut off all views, attachments, and pride; it is the dwelling place of those who give rise to all dhyanas, liberations, samadhis, and supernormal powers and play with them; it is the dwelling place of those who observe all Bodhisattva samadhi realms; it is the dwelling place of those who abide in the place of all Tathagatas; it is the dwelling place of those who can enter all kalpas with one kalpa, and enter one kalpa with all kalpas, without destroying the nature of kalpas.'
其相者之所住處；是以一剎入一切剎，以一切剎入一剎，而不壞其相者之所住處；是以一法入一切法，以一切法入一法，而不壞其相者之所住處；是以一眾生入一切眾生，以一切眾生入一眾生，而不壞其相者之所住處；是以一佛入一切佛，以一切佛入一佛，而不壞其相者之所住處；是於一念中而知一切三世者之所住處；是於一念中往詣一切國土者之所住處；是於一切眾生前悉現其身者之所住處；是心常利益一切世間者之所住處；是能遍至一切處者之所住處；是雖已出一切世間，為化眾生故而恒于中現身者之所住處；是不著一切剎，為供養諸佛故而游一切剎者之所住處；是不動本處，能普詣一切佛剎而莊嚴者之所住處；是親近一切佛而不起佛想者之所住處；是依止一切善知識而不起善知識想者之所住處；是住一切魔宮而不耽著欲境界者之所住處；是永離一切心想者之所住處；是雖於一切眾生中而現其身，然于自他不生二想者之所住處；是能普入一切世界而於法界無差別想者之所住處；是愿住未來一切劫而於諸劫無長短想者之所住處；是不離一毛端處而普現身一切世界者之所住處；是能演說難遭遇法者之所住處；是能住難知法、甚深法、無二法、無相法、無對治法、無所得法、無戲論法者之所住處；是住大慈大悲者之所住
【現代漢語翻譯】 現代漢語譯本：其所住之處，是這樣的：一個剎土（kshetra，佛土）進入一切剎土，一切剎土進入一個剎土，而不破壞其各自的相狀；一個法進入一切法，一切法進入一個法，而不破壞其各自的相狀；一個眾生進入一切眾生，一切眾生進入一個眾生，而不破壞其各自的相狀；一個佛進入一切佛，一切佛進入一個佛，而不破壞其各自的相狀；是在一念之中知曉一切三世（過去、現在、未來）的所在之處；是在一念之中前往一切國土的所在之處；是在一切眾生面前都顯現其身形的所在之處；是心常利益一切世間的所在之處；是能普遍到達一切處的所在之處；是雖然已經出離一切世間，爲了教化眾生而恒常在其中顯現身形的所在之處；是不執著于任何剎土，爲了供養諸佛而遊歷一切剎土的所在之處；是不動搖根本之處，能夠普遍到達一切佛剎並加以莊嚴的所在之處；是親近一切佛而不生起佛的念頭的所在之處；是依止一切善知識而不生起善知識的念頭的所在之處；是安住於一切魔宮而不耽溺於慾望境界的所在之處；是永遠遠離一切心念的所在之處；是雖然在一切眾生中顯現其身，然而對於自己和他人不產生二元對立想法的所在之處；是能夠普遍進入一切世界，而對於法界沒有差別想法的所在之處；是願意安住于未來一切劫，而對於諸劫沒有長短想法的所在之處；是不離開一毛端之處，而普遍顯現身形於一切世界的所在之處；是能夠演說難以遭遇的佛法的所在之處；是能夠安住于難以知曉的法、甚深的法、無二的法、無相的法、無對治的法、無所得的法、無戲論的法的所在之處；是安住于大慈大悲的所在之處。
【English Translation】 English version: The place where they dwell is like this: one kshetra (Buddha-field) enters all kshetra, and all kshetra enter one kshetra, without destroying their respective forms; one dharma enters all dharmas, and all dharmas enter one dharma, without destroying their respective forms; one sentient being enters all sentient beings, and all sentient beings enter one sentient being, without destroying their respective forms; one Buddha enters all Buddhas, and all Buddhas enter one Buddha, without destroying their respective forms; it is the place where one knows all three times (past, present, future) in a single thought; it is the place where one goes to all lands in a single thought; it is the place where one appears in front of all sentient beings; it is the place where the mind constantly benefits all worlds; it is the place where one can universally reach all places; it is the place where, although one has already left all worlds, one constantly appears in them to transform sentient beings; it is the place where one does not cling to any kshetra, but travels through all kshetra to make offerings to all Buddhas; it is the place where one does not move from the fundamental place, but can universally reach all Buddha-fields and adorn them; it is the place where one is close to all Buddhas without giving rise to the thought of a Buddha; it is the place where one relies on all good teachers without giving rise to the thought of a good teacher; it is the place where one dwells in all demon palaces without being attached to the realm of desire; it is the place where one is forever free from all thoughts; it is the place where, although one appears among all sentient beings, one does not give rise to dualistic thoughts of self and others; it is the place where one can universally enter all worlds without having any differentiated thoughts about the dharma realm; it is the place where one is willing to dwell in all future kalpas (eons) without having any thoughts of long or short about the kalpas; it is the place where one does not leave the tip of a single hair, but universally appears in all worlds; it is the place where one can expound the dharma that is difficult to encounter; it is the place where one can dwell in the dharma that is difficult to know, the profound dharma, the non-dual dharma, the formless dharma, the dharma without antidote, the dharma without attainment, the dharma without conceptual proliferation; it is the place where one dwells in great loving-kindness and great compassion.
處；是已度一切二乘智、已超一切魔境界、已於世法無所染、已到菩薩所到岸、已住如來所住處者之所住處；是雖離一切諸相而亦不入聲聞正位，雖了一切法無生而亦不住無生法性者之所住處；是雖觀不凈而不證離貪法亦不與貪慾俱，雖修于慈而不證離瞋法亦不與瞋垢俱，雖觀緣起而不證離癡法亦不與癡惑俱者之所住處；是雖住四禪而不隨禪生，雖行四無量為化眾生故而不生色界，雖修四無色定以大悲故而不住無色界者之所住處；是雖勤修止觀為化眾生故而不證明脫，雖行於舍而不捨化眾生事者之所住處；是雖觀于空而不起空見，雖行無相而常化著相眾生，雖行無愿而不捨菩提行愿者之所住處；是雖於一切業煩惱中而得自在為化眾生故而現隨順諸業煩惱，雖無生死為化眾生故示受生死，雖已離一切趣為化眾生故示入諸趣者之所住處；是雖行於慈而於諸眾生無所愛戀，雖行於悲而於諸眾生無所取著，雖行於喜而觀苦眾生心常哀愍，雖行於舍而不廢舍利益他事者之所住處；是雖行九次第定而不厭離欲界受生，雖知一切法無生無滅而不于實際作證，雖入三解脫門而不取聲聞解脫，雖觀四聖諦而不住小乘聖果，雖觀甚深緣起而不住究竟寂滅，雖修八聖道而不求永出世間，雖超凡夫地而不墮聲聞、辟支佛地，雖觀五取蘊而不永滅
【現代漢語翻譯】 現代漢語譯本： 這裡是那些已經超越了一切二乘（聲聞和緣覺）智慧，已經超越了一切魔的境界，已經對世俗的法則沒有任何執著，已經到達了菩薩所到達的彼岸，已經安住于如來所安住之處的人所安住的地方；這裡是那些雖然遠離一切諸相，卻也不進入聲聞的正確位置，雖然瞭解一切法無生，卻也不執著于無生法性的人所安住的地方；這裡是那些雖然觀察不凈，卻不證得離貪之法，也不與貪慾同在，雖然修習慈心，卻不證得離瞋之法，也不與瞋恚同在，雖然觀察緣起，卻不證得離癡之法，也不與愚癡同在的人所安住的地方；這裡是那些雖然安住於四禪，卻不隨禪而生，雖然爲了教化眾生而行四無量心，卻不生執著，雖然爲了大悲而修習四無色定，卻不住于無色界的人所安住的地方；這裡是那些雖然勤修止觀，爲了教化眾生卻不證得解脫，雖然行於舍，卻不捨棄教化眾生的事業的人所安住的地方；這裡是那些雖然觀察空性，卻不生起空見，雖然行於無相，卻常常教化執著于相的眾生，雖然行於無愿，卻不捨棄菩提的行愿的人所安住的地方；這裡是那些雖然在一切業和煩惱中得到自在，爲了教化眾生卻示現隨順各種業和煩惱，雖然沒有生死，爲了教化眾生卻示現承受生死，雖然已經脫離一切輪迴，爲了教化眾生卻示現進入各種輪迴的人所安住的地方；這裡是那些雖然行於慈心，卻對一切眾生沒有愛戀，雖然行於悲心，卻對一切眾生沒有執著，雖然行於喜心，卻觀察受苦眾生而心中常懷哀憫，雖然行於舍心，卻不放棄捨棄利益他人的事業的人所安住的地方；這裡是那些雖然行於九次第定，卻不厭離欲界受生，雖然知道一切法無生無滅，卻不在實際中作證，雖然進入三解脫門，卻不取聲聞的解脫，雖然觀察四聖諦，卻不住于小乘的聖果，雖然觀察甚深緣起，卻不住于究竟寂滅，雖然修習八聖道，卻不尋求永遠出離世間，雖然超越凡夫地，卻不墮入聲聞、辟支佛地，雖然觀察五取蘊，卻不永遠滅盡的人所安住的地方。
【English Translation】 English version: This is the place where those who have transcended all the wisdom of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), have surpassed all the realms of Māra (demon), have no attachment to worldly dharmas, have reached the shore where Bodhisattvas arrive, and dwell in the place where Tathāgatas dwell; this is the place where those who, though detached from all forms, do not enter the correct position of Śrāvakas, and though understanding that all dharmas are unborn, do not cling to the nature of unborn dharmas; this is the place where those who, though contemplating impurity, do not attain the dharma of detachment from desire, nor are they with desire, though cultivating loving-kindness, do not attain the dharma of detachment from anger, nor are they with anger, though contemplating dependent origination, do not attain the dharma of detachment from ignorance, nor are they with ignorance; this is the place where those who, though dwelling in the four dhyānas (meditative absorptions), do not arise with the dhyānas, though practicing the four immeasurables for the sake of transforming sentient beings, do not generate attachment, though cultivating the four formless attainments out of great compassion, do not dwell in the formless realm; this is the place where those who, though diligently cultivating śamatha (calm abiding) and vipaśyanā (insight) for the sake of transforming sentient beings, do not attain liberation, though practicing equanimity, do not abandon the work of transforming sentient beings; this is the place where those who, though contemplating emptiness, do not give rise to the view of emptiness, though practicing non-form, constantly transform sentient beings attached to forms, though practicing non-aspiration, do not abandon the vows of Bodhi; this is the place where those who, though having attained freedom in all karmas and afflictions, manifest in accordance with various karmas and afflictions for the sake of transforming sentient beings, though without birth and death, manifest the experience of birth and death for the sake of transforming sentient beings, though having transcended all realms of existence, manifest entering various realms of existence for the sake of transforming sentient beings; this is the place where those who, though practicing loving-kindness, have no attachment to all sentient beings, though practicing compassion, have no clinging to all sentient beings, though practicing joy, constantly feel compassion for suffering sentient beings, though practicing equanimity, do not abandon the work of benefiting others; this is the place where those who, though practicing the nine successive attainments, do not abhor being born in the desire realm, though knowing that all dharmas are unborn and unceasing, do not realize it in actuality, though entering the three doors of liberation, do not take the liberation of Śrāvakas, though contemplating the four noble truths, do not dwell in the holy fruit of the small vehicle, though contemplating profound dependent origination, do not dwell in ultimate quiescence, though practicing the eightfold noble path, do not seek to permanently leave the world, though transcending the ground of ordinary beings, do not fall into the ground of Śrāvakas or Pratyekabuddhas, though contemplating the five aggregates of clinging, do not eternally extinguish them.
諸蘊，雖超出四魔而不分別諸魔，雖不著六處而不永滅六處，雖安住真如而不墮實際，雖說一切乘而不捨大乘。此大樓閣，是住如是等一切諸功德者之所住處。」
爾時，善財童子而說頌言：
「此是大悲清凈智， 利益世間慈氏尊， 灌頂地中佛長子， 入如來境之住處。 一切名聞諸佛子， 已入大乘解脫門， 遊行法界心無著， 此無等者之住處。 施戒忍進禪智慧， 方便願力及神通， 如是大乘諸度法， 悉具足者之住處。 智慧廣大如虛空， 普知三世一切法， 無礙無依無所取， 了諸有者之住處。 善能解了一切法， 無性無生無所依， 如鳥飛空得自在， 此大智者之住處。 了知三毒真實性， 分別因緣虛妄起， 亦不厭彼而求出， 此寂靜人之住處。 三解脫門八聖道， 諸蘊處界及緣起， 悉能觀察不趣寂， 此善巧人之住處。 十方國土及眾生， 以無礙智咸觀察， 了性皆空不分別， 此寂滅人之住處。 普行法界悉無礙， 而求行性不可得， 如風行空無所行， 此無依者之住處。 普見惡道群生類， 受諸楚毒無所歸， 放大慈光悉除滅， 此哀愍者之住處。 見諸眾生失正道，
【現代漢語翻譯】 現代漢語譯本 諸蘊（五蘊，即色、受、想、行、識），雖然超越了四魔（煩惱魔、五蘊魔、死魔、天魔）而不分別這些魔，雖然不執著於六處（眼、耳、鼻、舌、身、意）而不永遠滅絕六處，雖然安住于真如（事物的真實本性）而不墮入實際（執著于實有的觀念），雖然宣說一切乘（各種教法）而不捨棄大乘（菩薩乘）。這座大樓閣，是安住于這樣一切功德的人所居住的地方。
這時，善財童子說了以下偈頌：
『這是大悲清凈的智慧，利益世間的慈氏尊（彌勒菩薩）， 在灌頂地（菩薩修行的高階位）中的佛長子，是進入如來境界的住所。 一切名聞的佛子，已經進入大乘解脫之門， 在法界（宇宙萬法）心中沒有執著，這是無與倫比者的住所。 佈施、持戒、忍辱、精進、禪定、智慧，方便、願力以及神通， 像這樣的大乘各種度脫之法，全部具足者的住所。 智慧廣大如虛空，普遍知曉三世（過去、現在、未來）一切法， 沒有障礙、沒有依賴、沒有執取，是明瞭一切有（存在）者的住所。 善於瞭解一切法，無自性、無生起、無所依賴， 如同鳥兒在空中飛翔獲得自在，這是大智者的住所。 瞭解三毒（貪、嗔、癡）的真實本性，分別因緣（條件）虛妄生起， 也不厭惡它們而尋求出離，這是寂靜之人的住所。 三解脫門（空、無相、無愿）、八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），諸蘊、處、界（十八界，即六根、六塵、六識）以及緣起， 全部能夠觀察而不趨向寂滅，這是善巧之人的住所。 十方國土以及眾生，用無礙的智慧全部觀察， 瞭解其本性皆空而不分別，這是寂滅之人的住所。 普遍在法界中行走沒有障礙，而尋求行走的本性卻不可得， 如同風在空中行走沒有所行，這是無所依賴者的住所。 普遍看見惡道中的眾生，遭受各種痛苦沒有歸宿， 放出大慈悲的光芒全部消除，這是哀憫者的住所。 看見眾生失去正道，'
【English Translation】 English version The aggregates (skandhas, namely form, feeling, perception, mental formations, and consciousness), though transcending the four maras (demons: the mara of defilements, the mara of the aggregates, the mara of death, and the mara of the heavenly beings) without distinguishing them, though not clinging to the six sense bases (eye, ear, nose, tongue, body, and mind) without eternally extinguishing them, though abiding in Suchness (the true nature of things) without falling into actuality (clinging to the concept of reality), though speaking of all vehicles (various teachings) without abandoning the Great Vehicle (Bodhisattva path). This great mansion is the dwelling place of those who abide in all such merits.
At that time, Sudhana (the seeker of enlightenment) spoke the following verses:
'This is the pure wisdom of great compassion, the compassionate lord Maitreya (the future Buddha) who benefits the world, The eldest son of the Buddha in the stage of consecration (a high stage of Bodhisattva practice), is the dwelling place of entering the realm of the Tathagata (Buddha). All the renowned sons of the Buddha, who have entered the gate of liberation of the Great Vehicle, Whose mind has no attachment in the Dharma realm (the universe of all phenomena), this is the dwelling place of the incomparable one. Generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, and supernatural powers, Such are the various methods of the Great Vehicle for crossing over, the dwelling place of those who are fully endowed. Wisdom as vast as space, universally knowing all dharmas (phenomena) of the three times (past, present, and future), Without obstruction, without reliance, without grasping, is the dwelling place of those who understand all existences. Skilled in understanding all dharmas, without self-nature, without arising, without reliance, Like a bird flying freely in the sky, this is the dwelling place of the great wise one. Understanding the true nature of the three poisons (greed, hatred, and delusion), distinguishing the illusory arising of conditions, And not disliking them while seeking liberation, this is the dwelling place of the peaceful one. The three gates of liberation (emptiness, signlessness, and wishlessness), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the aggregates, sense bases, realms (the eighteen realms, namely the six senses, six objects, and six consciousnesses), and dependent origination, All able to observe without tending towards quiescence, this is the dwelling place of the skillful one. The lands of the ten directions and sentient beings, all observed with unobstructed wisdom, Understanding their nature as empty without distinguishing, this is the dwelling place of the tranquil one. Universally walking in the Dharma realm without obstruction, yet seeking the nature of walking is unattainable, Like the wind moving in the sky without moving, this is the dwelling place of the unreliant one. Universally seeing the beings in the evil paths, suffering all kinds of torments without refuge, Releasing the light of great compassion to eliminate all, this is the dwelling place of the compassionate one. Seeing sentient beings lost from the right path,'
譬如生盲踐畏途， 引其令入解脫城， 此大導師之住處。 見諸眾生入魔網， 生老病死常逼迫， 令其解脫得慰安， 此勇健人之住處。 見諸眾生嬰惑病， 而興廣大悲愍心， 以智慧藥悉除滅， 此大醫王之住處。 見諸群生沒有海， 沉淪憂迫受眾苦， 悉以法船而救之， 此善度者之住處。 見諸眾生在惑海， 能發菩提妙寶心， 悉入其中而濟拔， 此善漁人之住處。 恒以大愿慈悲眼， 普觀一切諸眾生， 從諸有海而拔出， 此金翅王之住處。 譬如日月在虛空， 一切世間靡不燭， 智慧光明亦如是， 此照世者之住處。 菩薩為化一眾生， 普盡未來無量劫， 如為一人一切爾， 此救世者之住處。 於一國土化眾生， 盡未來劫無休息， 一一國土咸如是， 此堅固意之住處。 十方諸佛所說法， 一座普受咸令盡， 盡未來劫恒悉然， 此智海人之住處。 遍游一切世界海， 普入一切道場海， 供養一切如來海， 此修行者之住處。 修行一切妙行海， 發起無邊大愿海， 如是經于眾劫海， 此功德者之住處。 一毛端處無量剎， 佛眾生劫不可說， 如是明見靡不周，
【現代漢語翻譯】 現代漢語譯本 就像一個天生的盲人走在危險的道路上，有人引導他進入解脫之城，這是偉大導師的居所。 看到眾生陷入魔網（指煩惱和痛苦的束縛），被生老病死不斷逼迫，使他們解脫得到安慰，這是勇健之人的居所。 看到眾生被迷惑的疾病所困擾，從而生起廣大的悲憫之心，用智慧的藥物全部消除這些疾病，這是偉大醫王的居所。 看到眾生沉沒在苦海（指輪迴的苦難）中，沉淪在憂愁和逼迫中遭受各種痛苦，用佛法的船隻全部救度他們，這是善於度化眾生的人的居所。 看到眾生在迷惑的海洋中，能夠發起菩提（覺悟）的珍貴之心，全部進入其中救拔他們，這是善於捕魚的人的居所。 總是用大愿和慈悲的眼睛，普遍觀察一切眾生，從各種存在的苦海中把他們拔出來，這是金翅鳥王（象徵勇猛精進）的居所。 就像太陽和月亮在天空中，照耀世間一切地方，智慧的光明也是這樣，這是照耀世間的人的居所。 菩薩爲了教化一個眾生，普遍用盡未來無量劫的時間，就像對待一個人一樣對待一切眾生，這是救世者的居所。 在一個國土教化眾生，用盡未來劫的時間沒有休息，每一個國土都像這樣，這是意志堅定的人的居所。 十方諸佛所說的佛法，在一個座位上普遍接受並全部領會，用盡未來劫的時間總是這樣，這是智慧如海的人的居所。 普遍遊歷一切世界之海，普遍進入一切道場之海，供養一切如來之海，這是修行者的居所。 修行一切微妙的修行之海，發起無邊的大愿之海，像這樣經歷眾多劫數之海，這是具有功德的人的居所。 在一根毫毛的尖端有無量的佛剎（佛的國土），佛和眾生經歷的劫數不可說，像這樣明晰地看到一切，沒有不周遍的。
【English Translation】 English version It's like a person born blind walking on a dangerous path, someone guides them into the city of liberation; this is the dwelling place of the great guide. Seeing beings trapped in the net of Mara (referring to the bonds of afflictions and suffering), constantly oppressed by birth, old age, sickness, and death, enabling them to be liberated and find solace; this is the dwelling place of the courageous one. Seeing beings afflicted by the disease of delusion, thereby arousing great compassion, using the medicine of wisdom to completely eliminate these diseases; this is the dwelling place of the great physician. Seeing beings submerged in the sea of suffering (referring to the suffering of samsara), sinking in sorrow and oppression, enduring various pains, using the Dharma boat to completely save them; this is the dwelling place of the one who skillfully ferries beings across. Seeing beings in the ocean of delusion, able to generate the precious mind of Bodhi (enlightenment), entering into it to rescue them all; this is the dwelling place of the skillful fisherman. Always using the eyes of great vows and compassion, universally observing all beings, pulling them out from the sea of various existences; this is the dwelling place of the Garuda King (symbolizing courageous progress). Just like the sun and moon in the sky, illuminating all places in the world, the light of wisdom is also like this; this is the dwelling place of the one who illuminates the world. A Bodhisattva, in order to teach one being, universally exhausts countless eons of the future, treating all beings as if they were one; this is the dwelling place of the savior of the world. Teaching beings in one land, exhausting future eons without rest, every land is like this; this is the dwelling place of the one with firm resolve. The Dharma spoken by all Buddhas in the ten directions, universally received and completely understood in one seat, always like this throughout future eons; this is the dwelling place of the one whose wisdom is like the sea. Universally traveling through all the seas of worlds, universally entering all the seas of Bodhimandas (places of enlightenment), making offerings to all the seas of Tathagatas (Buddhas); this is the dwelling place of the practitioner. Practicing all the seas of wondrous practices, generating the boundless seas of great vows, experiencing countless eons of seas like this; this is the dwelling place of the one with merit. At the tip of a single hair, there are immeasurable Buddha-lands (Buddha's realms), the eons experienced by Buddhas and beings are inexpressible, seeing everything clearly like this, nothing is not pervaded.
此無礙眼之住處。 一念普攝無邊劫， 國土諸佛及眾生， 智慧無礙悉正知， 此具德人之住處。 十方國土碎為塵， 一切大海以毛滴， 菩薩發願數如是， 此無礙者之住處。 成就總持三昧門， 大愿諸禪及解脫， 一一皆住無邊劫， 此真佛子之住處。 無量無邊諸佛子， 種種說法度眾生， 亦說世間眾技術， 此修行者之住處。 成就神通方便智， 修行如幻妙法門， 十方五趣悉現生， 此無礙者之住處。 菩薩始從初發心， 具足修行一切行， 化身無量遍法界， 此神力者之住處。 一念成就菩提道， 普作無邊智慧業， 世情思慮悉發狂， 此難量者之住處。 成就神通無障礙， 遊行法界靡不周， 其心未嘗有所得， 此凈慧者之住處。 菩薩修行無礙慧， 入諸國土無所著， 以無二智普照明， 此無我者之住處。 了知諸法無依止， 本性寂滅同虛空， 常行如是境界中， 此離垢人之住處。 普見群生受諸苦， 發大仁慈智慧心， 愿常利益諸世間， 此悲愍者之住處。 佛子住於此， 普現眾生前， 猶如日月輪， 遍除生死暗。 佛子住於此， 普順眾生心， 變現
【現代漢語翻譯】 現代漢語譯本 這是無礙之眼的居所。 一念之間普遍攝取無邊劫（kalpa，佛教時間單位），國土、諸佛以及眾生， 智慧無礙，完全正確地知曉，這是具有功德之人的居所。 將十方國土粉碎成微塵，用一根毛尖滴盡一切大海的水， 菩薩發出的誓願數量如此之多，這是無礙者的居所。 成就總持（dharani，記憶和保持的能力）三昧（samadhi，禪定）之門，大愿、各種禪定以及解脫， 每一項都安住于無邊劫，這是真正的佛子（Buddha's son，指菩薩）的居所。 無量無邊的諸佛子，用種種說法度化眾生， 也講述世間各種技術，這是修行者的居所。 成就神通、方便智慧，修行如幻的微妙法門， 在十方五趣（五道輪迴）中都顯現受生，這是無礙者的居所。 菩薩從最初發心開始，具足修行一切行， 化身無量，遍佈法界（dharma-dhatu，宇宙），這是具有神力者的居所。 一念之間成就菩提道（bodhi，覺悟之道），普遍進行無邊的智慧事業， 世俗的情感思慮都變得瘋狂，這是難以衡量者的居所。 成就神通，沒有障礙，法界沒有不周遍的地方， 他的心從未有所得，這是具有清凈智慧者的居所。 菩薩修行無礙的智慧，進入各個國土都沒有執著， 用無二的智慧普遍照亮，這是無我者的居所。 了知諸法沒有依靠，本性寂滅如同虛空， 常常在這樣的境界中修行，這是遠離垢染之人的居所。 普遍看見眾生遭受各種痛苦，發出大仁慈的智慧心， 願望常常利益各個世間，這是具有悲憫心者的居所。 佛子安住於此，普遍顯現在眾生面前， 猶如日月之輪，普遍消除生死的黑暗。 佛子安住於此，普遍順應眾生的心，變現
【English Translation】 English version This is the abode of the unobstructed eye. In a single thought, it universally encompasses countless kalpas (aeons), lands, all Buddhas, and sentient beings, Wisdom is unobstructed, knowing everything correctly, this is the abode of the virtuous one. Crushing the ten directions' lands into dust, and using a single hair tip to drip all the oceans dry, The vows made by Bodhisattvas are as numerous as this, this is the abode of the unobstructed one. Accomplishing the gates of dharani (retention) samadhi (meditative absorption), great vows, various meditations, and liberation, Each one dwells for countless kalpas, this is the abode of the true Buddha's son (Bodhisattva). Countless and boundless Buddha's sons, using various teachings to liberate sentient beings, Also explaining various worldly skills, this is the abode of the practitioner. Accomplishing supernatural powers, expedient wisdom, practicing the illusory and wondrous Dharma gates, Manifesting birth in all five realms of the ten directions, this is the abode of the unobstructed one. Bodhisattvas, from the initial arising of their aspiration, fully practice all practices, Transforming into countless bodies, pervading the dharma-dhatu (universe), this is the abode of the one with divine power. In a single thought, accomplishing the path of bodhi (enlightenment), universally performing boundless works of wisdom, Worldly emotions and thoughts become frantic, this is the abode of the immeasurable one. Accomplishing unobstructed supernatural powers, pervading the entire dharma-dhatu, Their mind has never attained anything, this is the abode of the one with pure wisdom. Bodhisattvas practice unobstructed wisdom, entering all lands without attachment, Using non-dual wisdom to universally illuminate, this is the abode of the selfless one. Understanding that all dharmas have no reliance, their nature is quiescent like emptiness, Constantly practicing in such a state, this is the abode of the one free from defilements. Universally seeing sentient beings suffering various pains, generating a great compassionate wisdom mind, Wishing to constantly benefit all worlds, this is the abode of the compassionate one. Buddha's sons dwell here, universally appearing before sentient beings, Like the sun and moon, universally dispelling the darkness of birth and death. Buddha's sons dwell here, universally according with the minds of sentient beings, transforming
無量身， 充滿十方剎。 佛子住於此， 遍游諸世界， 一切如來所， 無量無數劫。 佛子住於此， 思量諸佛法， 無量無數劫， 其心無厭倦。 佛子住於此， 唸唸入三昧， 一一三昧門， 闡明諸佛境。 佛子住於此， 悉知一切剎， 無量無數劫， 眾生佛名號。 佛子住於此， 一念攝諸劫， 但隨眾生心， 而無分別想。 佛子住於此， 修習諸三昧， 一一心念中， 了知三世法。 佛子住於此， 結跏身不動， 普現一切剎， 一切諸趣中。 佛子住於此， 飲諸佛法海， 深入智慧海， 具足功德海。 佛子住於此， 悉知諸剎數， 世數眾生數， 佛名數亦然。 佛子住於此， 一念悉能了， 一切三世中， 國土之成壞。 佛子住於此， 普知佛行愿， 菩薩所修行， 眾生根性慾。 佛子住於此， 見一微塵中， 無量剎道場， 眾生及諸劫。 如一微塵內， 一切塵亦然， 種種咸具足， 處處皆無礙。 佛子住於此， 普觀一切法， 眾生剎及世， 無起無所有。 觀察眾生等， 法等如來等， 剎等諸愿等， 三世悉平等。 佛子住於此，
【現代漢語翻譯】 現代漢語譯本 擁有無量的身軀，充滿十方世界。 佛子（Buddha's disciples）安住於此，遍游各個世界， 在一切如來（Tathagata）所在之處，經歷無量無數的劫數。 佛子安住於此，思量諸佛的教法， 經歷無量無數的劫數，他們的心也沒有厭倦。 佛子安住於此，唸唸進入三昧（Samadhi，禪定）， 每一個三昧之門，都闡明諸佛的境界。 佛子安住於此，完全知曉一切世界， 經歷無量無數的劫數，眾生和佛的名號。 佛子安住於此，一念之間攝取所有劫數， 只是隨順眾生的心意，而沒有分別的念頭。 佛子安住於此，修習各種三昧， 在每一個心念中，了知過去、現在、未來三世的法。 佛子安住於此，結跏趺坐身體不動， 普遍顯現在一切世界，一切的諸趣（Gati，輪迴的去處）之中。 佛子安住於此，飲用諸佛的法海， 深入智慧之海，具足功德之海。 佛子安住於此，完全知曉所有世界的數量， 世界的數量，眾生的數量，佛的名號的數量也是如此。 佛子安住於此，一念之間完全能夠了解， 一切三世之中，國土的成住壞空。 佛子安住於此，普遍知曉佛的行愿， 菩薩所修行的，眾生的根器。 佛子安住於此，見到一粒微塵之中， 有無量世界的道場，眾生以及各種劫數。 如同一個微塵之內，一切微塵也是如此， 種種都完全具備，處處都沒有障礙。 佛子安住於此，普遍觀察一切法， 眾生、世界以及世間，沒有生起也沒有所有。 觀察眾生等同於法，法等同於如來， 世界等同於諸愿，三世都是平等的。 佛子安住於此，
【English Translation】 English version Having immeasurable bodies, filling the ten directions of realms. Buddha's disciples abide here, traveling throughout all worlds, In all places where the Tathagatas (Thus Come Ones) are, experiencing immeasurable and countless kalpas (eons). Buddha's disciples abide here, contemplating the teachings of all Buddhas, Experiencing immeasurable and countless kalpas, their minds are without weariness. Buddha's disciples abide here, entering Samadhi (meditative absorption) in every thought, Each gate of Samadhi elucidates the realms of all Buddhas. Buddha's disciples abide here, fully knowing all realms, Experiencing immeasurable and countless kalpas, the names of sentient beings and Buddhas. Buddha's disciples abide here, in one thought, encompassing all kalpas, Merely following the minds of sentient beings, without any discriminating thoughts. Buddha's disciples abide here, cultivating various Samadhis, In every thought, understanding the Dharma (teachings) of the past, present, and future. Buddha's disciples abide here, sitting in full lotus posture without moving, Universally appearing in all realms, in all the Gatis (realms of existence). Buddha's disciples abide here, drinking from the ocean of the Buddhas' Dharma, Deeply entering the ocean of wisdom, possessing the ocean of merits. Buddha's disciples abide here, fully knowing the number of all realms, The number of worlds, the number of sentient beings, and the number of Buddhas' names are also the same. Buddha's disciples abide here, in one thought, fully able to understand, In all three periods of time, the formation, existence, destruction, and emptiness of lands. Buddha's disciples abide here, universally knowing the vows and practices of the Buddhas, What Bodhisattvas cultivate, and the capacities of sentient beings. Buddha's disciples abide here, seeing within a single mote of dust, Immeasurable realms of Bodhimandas (places of enlightenment), sentient beings, and various kalpas. Just like within one mote of dust, all motes of dust are the same, All kinds are fully present, everywhere without obstruction. Buddha's disciples abide here, universally observing all Dharmas, Sentient beings, realms, and the world, without arising and without possession. Observing sentient beings as equal to Dharma, Dharma as equal to Tathagata, Realms as equal to all vows, the three periods of time are all equal. Buddha's disciples abide here,
教化諸群生， 供養諸如來， 思惟諸法性。 無量千萬劫， 所修愿智行， 廣大不可量， 稱揚莫能盡。 彼諸大勇猛， 所行無障礙， 安住於此中， 我合掌敬禮。 諸佛之長子， 聖德慈氏尊； 我今恭敬禮， 愿垂顧念我！」
爾時，善財童子以如是等一切菩薩無量稱揚讚歎法，而贊毗盧遮那莊嚴藏大樓閣中諸菩薩已，曲躬合掌，恭敬頂禮，一心願見彌勒菩薩親近供養；乃見彌勒菩薩摩訶薩從別處來，無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽王，釋、梵、護世，及本生處無量眷屬、婆羅門眾，及余無數百千眾生，前後圍繞而共來向莊嚴藏大樓觀所。善財見已，歡喜踴躍，五體投地。
時，彌勒菩薩觀察善財，指示大眾，嘆其功德，而說頌曰：
「汝等觀善財， 智慧心清凈， 為求菩提行， 而來至我所。 善來圓滿慈， 善來清凈悲， 善來寂滅眼， 修行無懈倦。 善來清凈意， 善來廣大心， 善來不退根， 修行無懈倦。 善來不動行， 常求善知識， 了達一切法， 調伏諸群生。 善來行妙道， 善來住功德， 善來趣佛果， 未曾有疲倦。 善來德為體， 善來法所
【現代漢語翻譯】 現代漢語譯本 教化一切眾生， 供養諸位如來（Buddha）， 思索諸法的本性。 在無量千萬劫的時間裡， 所修行的願力、智慧和行為， 廣大無邊無法衡量， 稱讚宣揚也無法窮盡。 那些大勇猛的菩薩們， 所行之道沒有任何障礙， 安住於此境界之中， 我合掌恭敬地頂禮。 諸佛的長子， 具有聖德的慈氏尊（Maitreya）， 我今天恭敬地頂禮， 愿您垂憐顧念我！』
當時，善財童子以這樣等一切菩薩無量稱揚讚歎的法，讚歎毗盧遮那（Vairocana）莊嚴藏大樓閣中的諸位菩薩后，彎腰合掌，恭敬頂禮，一心希望見到彌勒菩薩（Maitreya Bodhisattva），親近供養；於是看見彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）從別處而來，無量的天、龍、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽王（Mahoraga），釋（Indra）、梵（Brahma）、護世（Lokapala），以及本生處無量的眷屬、婆羅門眾，以及其餘無數百千眾生，前後圍繞著一同來到莊嚴藏大樓觀所在之處。善財童子見到后，歡喜踴躍，五體投地。
這時，彌勒菩薩觀察善財童子，指示大眾，讚歎他的功德，並說了偈頌：
『你們看善財， 智慧之心清凈無染， 爲了尋求菩提之道， 而來到我這裡。 善來，圓滿的慈悲， 善來，清凈的悲憫， 善來，寂滅的眼光， 修行沒有懈怠疲倦。 善來，清凈的意念， 善來，廣大的心量， 善來，不退轉的根基， 修行沒有懈怠疲倦。 善來，不動的修行， 常常尋求善知識， 了達一切諸法， 調伏一切眾生。 善來，行於微妙之道， 善來，安住于功德之中， 善來，趨向佛的果位， 未曾有過疲倦。 善來，以德為本體， 善來，以法為所依。
【English Translation】 English version To teach and transform all living beings, To make offerings to all the Tathagatas (Buddhas), To contemplate the nature of all dharmas. For immeasurable millions of kalpas, The vows, wisdom, and practices cultivated, Are vast and immeasurable, Praise and extolling cannot exhaust them. Those great courageous Bodhisattvas, Whose paths are without any obstacles, Abiding in this state, I respectfully bow with palms joined. The eldest sons of all Buddhas, The venerable Maitreya (Maitreya), with sacred virtues; I now respectfully bow, May you have compassion and regard me!'
At that time, Sudhana (Sudhana) praised the Bodhisattvas in the great pavilion of the Vairocana (Vairocana) adorned treasury with such immeasurable praises and eulogies of all Bodhisattvas. He then bowed, joined his palms, and respectfully prostrated, wholeheartedly wishing to see Maitreya Bodhisattva (Maitreya Bodhisattva), to draw near and make offerings. Then he saw Maitreya Bodhisattva Mahasattva (Maitreya Bodhisattva Mahasattva) coming from another place, surrounded by immeasurable devas, dragons, yakshas (Yaksa), gandharvas (Gandharva), asuras (Asura), garudas (Garuda), kinnaras (Kinnara), mahoragas (Mahoraga), Indra (Indra), Brahma (Brahma), Lokapalas (Lokapala), and countless retinues from his birthplaces, Brahmins, and countless other hundreds of thousands of beings, all coming towards the great pavilion of the adorned treasury. Upon seeing this, Sudhana rejoiced and leaped with joy, prostrating himself with his five limbs on the ground.
Then, Maitreya Bodhisattva observed Sudhana, pointed him out to the assembly, praised his merits, and spoke in verses:
'You all look at Sudhana, His mind of wisdom is pure and undefiled, Seeking the path of Bodhi, He has come to my place. Well come, perfect compassion, Well come, pure pity, Well come, the eye of quiescence, Practicing without weariness or fatigue. Well come, pure intention, Well come, vast mind, Well come, unretreating roots, Practicing without weariness or fatigue. Well come, unmoving practice, Always seeking good teachers, Understanding all dharmas, Taming all living beings. Well come, walking the wondrous path, Well come, abiding in merits, Well come, approaching the fruit of Buddhahood, Never having been weary. Well come, with virtue as your essence, Well come, with Dharma as your refuge.'
滋， 善來無邊行， 世間難可見。 善來離迷惑， 世法不能染， 利衰譭譽等， 一切無分別。 善來施安樂， 調柔堪受化； 諂誑瞋慢心， 一切悉除滅。 善來真佛子， 普詣於十方， 增長諸功德， 調柔無懈倦。 善來三世智， 遍知一切法， 普生功德藏， 修行不疲厭。 文殊德云等， 一切諸佛子， 令汝至我所， 示汝無礙處。 具修菩薩行， 普攝諸群生； 如是廣大人， 今來至我所。 為求諸如來， 清凈之境界， 問諸廣大愿， 而來至我所。 去來現在佛， 所成諸行業， 汝欲皆修學， 而來至我所。 汝于善知識， 欲求微妙法， 欲受菩薩行， 而來至我所。 汝念善知識， 諸佛所稱歎， 令汝成菩提， 而來至我所。 汝念善知識， 生我如父母， 養我如乳母， 增我菩提分， 如醫療眾疾， 如天灑甘露， 如日示正道， 如月轉凈輪， 如山不動搖， 如海無增減， 如船師濟渡， 而來至我所。 汝觀善知識， 猶如大猛將， 亦如大商主， 又如大導師， 能建正法幢， 能示佛功德， 能滅諸惡道， 能開善趣門，
【現代漢語翻譯】 現代漢語譯本 啊，善來者具有無邊的修行，在世間難以見到。 善來者遠離迷惑，世俗的法則不能污染他。 對於利益、衰敗、譭謗、讚譽等等，一切都沒有分別心。 善來者給予安樂，調柔順從，堪能接受教化； 諂媚、虛誑、嗔恨、傲慢之心，一切都徹底消除。 善來者是真正的佛子，普遍前往十方世界， 增長各種功德，調柔順從，沒有懈怠和疲倦。 善來者具有過去、現在、未來三世的智慧，普遍知曉一切法， 普遍產生功德寶藏，修行不感到疲憊厭倦。 文殊（Manjusri，菩薩名）和德云（Deyun，菩薩名）等一切佛子， 讓你們來到我這裡，向你們展示無障礙的境界。 具足修習菩薩的行持，普遍攝受一切眾生； 像這樣廣大的修行人，今天來到我這裡。 爲了尋求諸如來清凈的境界， 詢問各種廣大的願望，而來到我這裡。 過去、現在、未來諸佛所成就的各種行業， 你們想要全部修學，而來到我這裡。 你們對於善知識，想要尋求微妙的佛法， 想要接受菩薩的修行，而來到我這裡。 你們思念善知識，是諸佛所稱讚的， 能讓你們成就菩提，而來到我這裡。 你們思念善知識，生養我如同父母， 養育我如同乳母，增長我的菩提分， 如同醫生治療各種疾病，如同天降甘露， 如同太陽指示正道，如同月亮轉動清凈的法輪， 如同山嶽不動搖，如同大海沒有增減， 如同船師救濟渡河，而來到我這裡。 你們看待善知識，猶如大將， 也如同大商主，又如同大導師， 能夠建立正法的旗幟，能夠展示佛的功德， 能夠滅除各種惡道，能夠開啟善趣之門。
【English Translation】 English version Ah, the well-come one has boundless practices, rarely seen in the world. The well-come one is free from delusion, worldly laws cannot taint him. Towards gain, loss, defamation, praise, etc., he has no discrimination. The well-come one gives peace and joy, is gentle and compliant, capable of receiving teachings; Flattery, deceit, anger, and arrogance, all are completely eliminated. The well-come one is a true child of the Buddha, universally going to the ten directions, Increasing all kinds of merits, gentle and compliant, without laziness or fatigue. The well-come one has the wisdom of the three times, past, present, and future, universally knowing all dharmas, Universally generating a treasure of merits, practicing without feeling tired or weary. Manjusri (a Bodhisattva) and Deyun (a Bodhisattva), and all other children of the Buddha, Let you come to me, to show you the unobstructed realm. Fully cultivating the practices of a Bodhisattva, universally embracing all sentient beings; Such great practitioners, today come to me. Seeking the pure realm of all Tathagatas, Asking about various great vows, you come to me. The various actions accomplished by the Buddhas of the past, present, and future, You wish to learn and practice all of them, and so you come to me. You, regarding the virtuous teacher, wish to seek the subtle Dharma, Wish to receive the practice of a Bodhisattva, and so you come to me. You think of the virtuous teacher, praised by all Buddhas, Who can enable you to achieve Bodhi, and so you come to me. You think of the virtuous teacher, who gave birth to me like parents, Nurtured me like a wet nurse, increased my Bodhi-constituents, Like a doctor curing all diseases, like the heavens showering sweet dew, Like the sun showing the right path, like the moon turning the pure wheel of Dharma, Like a mountain that does not shake, like the ocean that does not increase or decrease, Like a boatman who saves and ferries across, and so you come to me. You view the virtuous teacher, like a great general, Also like a great merchant, and also like a great guide, Able to establish the banner of the true Dharma, able to show the merits of the Buddha, Able to extinguish all evil paths, able to open the gates to good realms.
能顯諸佛身， 能守諸佛藏， 能持諸佛法， 是故愿瞻奉。 欲滿清凈智， 欲具端正身， 欲生尊貴家， 而來至我所。 汝等觀此人， 親近善知識， 隨其所修學， 一切應順行。 以昔福因緣， 文殊令發心， 隨順無違逆， 修行不懈倦。 父母與親屬， 宮殿及財產， 一切皆舍離， 謙下求知識。 凈治如是意， 永離世間身， 當生佛國土， 受諸勝果報。 善財見眾生， 生老病死苦， 為發大悲意， 勤修無上道。 善財見眾生， 五趣常流轉， 為求金剛智， 破彼諸苦輪。 善財見眾生， 心田甚荒穢， 為除三毒刺， 專求利智犁。 眾生處癡暗， 盲冥失正道； 善財為導師， 示其安隱處。 忍鎧解脫乘， 智慧為利劍， 能於三有內， 破諸煩惱賊。 善財法船師， 普濟諸含識， 令過爾焰海， 疾至凈寶洲。 善財正覺日， 智光大愿輪， 周行法界空， 普照群迷宅。 善財正覺月， 白法悉圓滿， 慈定清涼光， 等照眾生心。 善財勝智海， 依于直心住， 菩提行漸深， 出生眾法寶。 善財大心龍， 升於法界空， 興云霔甘
【現代漢語翻譯】 現代漢語譯本 能顯現諸佛的法身，能守護諸佛的寶藏，能秉持諸佛的教法，因此我願瞻仰侍奉。 想要圓滿清凈的智慧，想要具備端正的儀容，想要出生在尊貴的家庭，所以來到我這裡。 你們看這個人，親近善知識（指引修行的人），跟隨他所修學的，一切都應順從奉行。 因為過去福德的因緣，文殊（智慧的象徵）菩薩令他發起了菩提心，應當隨順而不違逆，修行不懈怠。 父母和親屬，宮殿和財產，一切都捨棄，謙虛地求取知識。 如此清凈自己的心意，永遠脫離世俗的身體，將往生佛的國土，承受各種殊勝的果報。 善財（指善財童子）看到眾生，經歷生老病死的痛苦，爲了發起大慈悲心，勤奮修習無上的佛道。 善財看到眾生，在五道（天道、人道、畜生道、餓鬼道、地獄道）中不斷輪迴，爲了求得金剛般的智慧，破除那些痛苦的輪轉。 善財看到眾生的心田非常荒蕪，爲了去除貪嗔癡三毒的毒刺，專心尋求銳利的智慧之犁。 眾生處在愚癡的黑暗中，像盲人一樣迷失了正道；善財作為導師，指示他們安穩的去處。 以忍辱為鎧甲，以解脫為乘具，以智慧為利劍，能夠在三有（欲界、色界、無色界）之中，破除各種煩惱的賊寇。 善財如同法船的船師，普遍救濟一切有情眾生，讓他們渡過煩惱的火焰之海，迅速到達清凈的寶洲。 善財如同正覺的太陽，以智慧的光芒和大愿的輪轉，周遍執行在法界虛空中，普遍照耀著迷失的眾生。 善財如同正覺的月亮，白凈的佛法都圓滿具足，以慈悲禪定的清涼光芒，平等照耀著眾生的心。 善財如同殊勝智慧的海洋，安住于正直的心，菩提的修行逐漸深入，從中生出各種法寶。 善財如同大心的龍，升騰於法界虛空，興起雲朵降下甘露法雨。
【English Translation】 English version Able to manifest the bodies of all Buddhas, able to guard the treasures of all Buddhas, able to uphold the Dharma of all Buddhas, therefore I wish to behold and serve. Desiring to fulfill pure wisdom, desiring to possess a dignified form, desiring to be born into a noble family, therefore they come to my place. You should observe this person, who is close to a good teacher (a guide in practice), and follow all that he learns and practices. Because of past meritorious causes, Mañjuśrī (symbol of wisdom) caused him to generate the Bodhi mind, and he should follow without opposition, practicing without laziness. Parents and relatives, palaces and possessions, all are relinquished, humbly seeking knowledge. Thus purifying his mind, forever departing from the worldly body, he will be born in the Buddha's land, receiving all kinds of superior rewards. Sudhana (referring to Sudhana-kumāra) sees sentient beings, experiencing the suffering of birth, old age, sickness, and death, and in order to generate great compassion, diligently cultivates the unsurpassed path of the Buddha. Sudhana sees sentient beings, constantly transmigrating in the five realms (gods, humans, animals, hungry ghosts, hells), and in order to seek diamond-like wisdom, breaks the wheel of suffering. Sudhana sees the minds of sentient beings as very barren fields, and in order to remove the thorns of the three poisons (greed, hatred, ignorance), he single-mindedly seeks the sharp plow of wisdom. Sentient beings are in the darkness of ignorance, like the blind who have lost the right path; Sudhana, as a guide, shows them the place of peace and security. With patience as armor, with liberation as a vehicle, with wisdom as a sharp sword, he is able to break the thieves of afflictions within the three realms (desire realm, form realm, formless realm). Sudhana is like the captain of a Dharma ship, universally saving all sentient beings, allowing them to cross the sea of flames of afflictions, and quickly reach the pure treasure island. Sudhana is like the sun of perfect enlightenment, with the light of wisdom and the wheel of great vows, traveling throughout the Dharma realm, universally illuminating the homes of the deluded. Sudhana is like the moon of perfect enlightenment, with the white Dharma completely fulfilled, with the cool light of compassion and samadhi, equally illuminating the minds of sentient beings. Sudhana is like the ocean of superior wisdom, dwelling in an upright mind, the practice of Bodhi gradually deepens, and from it are born various Dharma treasures. Sudhana is like a great-hearted dragon, ascending into the Dharma realm, raising clouds and raining down the sweet dew of Dharma.
澤， 產生一切果。 善財然法燈， 信炷慈悲油， 念器功德光， 滅除三毒暗。 覺心迦羅邏， 悲胞慈為肉， 菩提分肢節， 長於如來藏。 增長福德藏， 清凈智慧藏， 開顯方便藏， 出生大愿藏。 如是大莊嚴， 救護諸群生； 一切天人中， 難聞難可見。 如是智慧樹， 根深不可動， 眾行漸增長， 普蔭諸群生。 欲生一切德， 欲問一切法， 欲斷一切疑， 專求善知識。 欲破諸惑魔， 欲除諸見垢， 欲解眾生縛， 專求善知識。 當滅諸惡道， 當示人天路， 令修功德行， 疾入涅槃城。 當度諸見難， 當截諸見網， 當枯愛慾水， 當示三有道。 當爲世依怙， 當作世光明， 當成三界師， 示其解脫處。 亦當令世間， 普離諸想著， 普覺煩惱睡， 普出愛慾泥。 當了種種法， 當凈種種剎； 一切咸究竟， 其心大歡喜。 汝行極調柔， 汝心甚清凈， 所欲修功德， 一切當圓滿。 不久見諸佛， 了達一切法， 嚴凈眾剎海， 成就大菩提。 當滿諸行海， 當知諸法海， 當度眾生海， 如是修諸行。 當到功德岸，
【現代漢語翻譯】 現代漢語譯本 滋潤萬物，產生一切果實。 善財童子點燃法燈，以信心為燈芯，慈悲為燈油， 以念為器，功德為光，滅除貪嗔癡三毒的黑暗。 覺悟之心如迦羅邏（受精卵），以悲心為胞，慈愛為肉， 菩提的各個部分如肢節，在如來藏中生長。 增長福德的寶藏，清凈智慧的寶藏， 開啟方便的寶藏，出生廣大誓願的寶藏。 如此偉大的莊嚴，救護一切眾生； 在一切天人和人中，難以聽聞，難以見到。 如此智慧之樹，根深不可動搖， 各種修行逐漸增長，普遍廕庇一切眾生。 想要生出一切功德，想要詢問一切佛法， 想要斷除一切疑惑，應當專心尋求善知識。 想要破除各種迷惑的魔障，想要去除各種見解的污垢， 想要解脫眾生的束縛，應當專心尋求善知識。 應當滅除各種惡道，應當指示人天之路， 令眾生修習功德之行，迅速進入涅槃之城。 應當度脫各種見解的災難，應當斬斷各種見解的羅網， 應當枯竭愛慾之水，應當指示三有（欲界、色界、無色界）之道。 應當成為世間的依靠，應當成為世間的光明， 應當成為三界的導師，指示他們解脫之處。 也應當令世間，普遍遠離各種執著， 普遍覺醒于煩惱的沉睡，普遍脫離愛慾的泥潭。 應當明瞭一切種種法，應當清凈一切種種剎土； 一切都達到究竟，內心充滿歡喜。 你的行為極其調柔，你的內心非常清凈， 你所想要修習的功德，一切都將圓滿。 不久將見到諸佛，通達一切佛法， 莊嚴清凈眾多的剎土，成就偉大的菩提。 應當圓滿各種修行之海，應當了知各種佛法之海， 應當度脫眾生之海，如此修習各種修行。 應當到達功德的彼岸。
【English Translation】 English version It moistens and generates all fruits. Sudhana (a seeker of enlightenment) lights the Dharma lamp, with faith as the wick and compassion as the oil, using mindfulness as the vessel and merit as the light, extinguishing the darkness of the three poisons (greed, hatred, and delusion). The awakened mind is like a 'kalala' (embryo), with compassion as the womb and loving-kindness as the flesh, the parts of Bodhi (enlightenment) are like limbs, growing within the Tathagatagarbha (Buddha-nature). Increasing the treasury of merit, the treasury of pure wisdom, revealing the treasury of skillful means, giving rise to the treasury of great vows. Such great adornment protects all living beings; among all gods, humans, it is difficult to hear and difficult to see. Such is the tree of wisdom, its roots deep and unshakeable, various practices gradually increase, universally sheltering all living beings. If you wish to generate all virtues, if you wish to inquire about all Dharmas, if you wish to cut off all doubts, you should wholeheartedly seek a virtuous teacher. If you wish to break through the demonic obstacles of delusion, if you wish to remove the defilements of views, if you wish to liberate the bonds of sentient beings, you should wholeheartedly seek a virtuous teacher. You should extinguish all evil paths, you should show the path of gods and humans, causing beings to cultivate meritorious practices, quickly entering the city of Nirvana. You should cross over the difficulties of views, you should cut through the nets of views, you should dry up the waters of desire, you should show the path of the three realms (desire, form, and formless). You should become the refuge of the world, you should become the light of the world, you should become the teacher of the three realms, showing them the place of liberation. You should also cause the world to universally abandon all attachments, universally awaken from the sleep of afflictions, universally emerge from the mud of desire. You should understand all kinds of Dharmas, you should purify all kinds of lands; everything is brought to completion, the heart is filled with great joy. Your conduct is extremely gentle, your mind is very pure, the merits you wish to cultivate, all will be fulfilled. Soon you will see all the Buddhas, understand all the Dharmas, adorn and purify the seas of lands, achieve great Bodhi (enlightenment). You should fulfill the seas of all practices, you should know the seas of all Dharmas, you should cross over the seas of sentient beings, thus cultivate all practices. You should reach the shore of merit.
當生諸善品， 當與佛子等， 如是心決定。 當斷一切惑， 當凈一切業， 當伏一切魔， 滿足如是愿。 當生妙智道， 當開正法道， 不久當舍離， 惑業諸苦道。 一切眾生輪， 沉迷諸有輪； 汝當轉法輪， 令其斷苦輪。 汝當持佛種， 汝當凈法種， 汝能集僧種， 三世悉周遍。 當斷眾愛網， 當裂眾見網， 當救眾苦網， 當成此愿網。 當度眾生界， 當凈國土界， 當集智慧界， 當成此心界。 當令眾生喜， 當令菩薩喜， 當令諸佛喜， 當成此歡喜。 當見一切趣， 當見一切剎， 當見一切法， 當成此佛見。 當放破暗光， 當放息熱光， 當放滅惡光， 滌除三有苦。 當開天趣門， 當開佛道門， 當示解脫門， 普使眾生入。 當示于正道， 當絕於邪道； 如是勤修行， 成就菩提道。 當修功德海， 當度三有海； 普使群生海， 出於眾苦海。 當於眾生海， 消竭煩惱海， 令修諸行海， 疾入大智海。 汝當增智海， 汝當修行海； 諸佛大愿海， 汝當咸滿足。 汝當入剎海， 汝當觀眾海； 汝當以智力， 普飲諸法
【現代漢語翻譯】 現代漢語譯本 當生起各種善的品質，應當與佛的弟子們平等，心中如此決定。 應當斷除一切迷惑，應當凈化一切業力，應當降伏一切魔障，滿足這樣的願望。 應當生起微妙的智慧之道，應當開顯正法的道路，不久就應當舍離迷惑、業力和各種痛苦的道路。 一切眾生都在輪迴中，沉迷於各種存在的輪轉；你應當轉動法輪（Dharma wheel，象徵佛法的傳播），使他們斷除痛苦的輪迴。 你應當持有佛的種子（Buddha seed，指成佛的潛力），你應當凈化法的種子（Dharma seed，指佛法的傳承），你能夠聚集僧的種子（Sangha seed，指僧團的延續），這三者遍及過去、現在、未來三世。 應當斷除眾生的愛慾之網，應當撕裂眾生的見解之網，應當救度眾生的痛苦之網，應當成就這樣的願望之網。 應當度化眾生的世界，應當凈化國土的世界，應當聚集智慧的世界，應當成就這樣的心之世界。 應當使眾生歡喜，應當使菩薩歡喜，應當使諸佛歡喜，應當成就這樣的歡喜。 應當見到一切的去處（趣，指六道輪迴），應當見到一切的佛剎（Buddha-ksetra，指佛的凈土），應當見到一切的法（Dharma，指佛法），應當成就這樣的佛的見解。 應當放出破除黑暗的光芒，應當放出平息熱惱的光芒，應當放出滅除罪惡的光芒，洗滌清除三有（三界，指欲界、色界、無色界）的痛苦。 應當開啟通往天界的門，應當開啟通往佛道的門，應當指示解脫的門，普遍使眾生進入。 應當指示正道，應當斷絕邪道；如此勤奮修行，成就菩提之道（Bodhi path，指覺悟之道）。 應當修習功德的海洋，應當度過三有的海洋；普遍使眾生的大海，脫離各種痛苦的海洋。 應當在眾生的海洋中，消竭煩惱的海洋，使他們修習各種行為的海洋，迅速進入大智慧的海洋。 你應當增長智慧的海洋，你應當修行行為的海洋；諸佛的大愿海洋，你應當全部滿足。 你應當進入佛剎的海洋，你應當觀察眾生的海洋；你應當以智慧的力量，普遍飲用諸法（Dharma，指佛法）。
【English Translation】 English version When generating all good qualities, one should be equal to the Buddha's disciples, with such a determination in mind. One should cut off all delusions, purify all karmas, subdue all demons, and fulfill such aspirations. One should generate the path of wondrous wisdom, reveal the path of the true Dharma, and soon abandon the paths of delusion, karma, and all suffering. All sentient beings are in the cycle of rebirth, immersed in the turning of various existences; you should turn the Dharma wheel (Dharma wheel, symbolizing the propagation of Buddhism), enabling them to cut off the cycle of suffering. You should hold the Buddha seed (Buddha seed, referring to the potential for Buddhahood), you should purify the Dharma seed (Dharma seed, referring to the transmission of the Dharma), you are able to gather the Sangha seed (Sangha seed, referring to the continuation of the monastic community), these three pervade the past, present, and future. One should cut off the net of sentient beings' desires, tear apart the net of sentient beings' views, rescue the net of sentient beings' suffering, and accomplish such a net of aspirations. One should liberate the world of sentient beings, purify the world of lands, gather the world of wisdom, and accomplish such a world of mind. One should make sentient beings happy, make Bodhisattvas happy, make all Buddhas happy, and accomplish such happiness. One should see all destinations (destinations, referring to the six realms of rebirth), see all Buddha-ksetras (Buddha-ksetra, referring to the pure lands of Buddhas), see all Dharmas (Dharma, referring to the teachings of Buddhism), and accomplish such a Buddha's view. One should emit light that breaks through darkness, emit light that pacifies heat, emit light that extinguishes evil, and wash away the suffering of the three realms (three realms, referring to the desire realm, form realm, and formless realm). One should open the gate to the heavenly realms, open the gate to the Buddha's path, indicate the gate of liberation, and universally enable sentient beings to enter. One should indicate the right path, cut off the wrong path; diligently practice in this way, and accomplish the Bodhi path (Bodhi path, referring to the path of enlightenment). One should cultivate the ocean of merits, cross the ocean of the three realms; universally enable the ocean of beings to escape the ocean of all suffering. One should, in the ocean of sentient beings, exhaust the ocean of afflictions, enable them to cultivate the ocean of various practices, and quickly enter the ocean of great wisdom. You should increase the ocean of wisdom, you should cultivate the ocean of practices; the great vows of all Buddhas, you should completely fulfill. You should enter the ocean of Buddha-ksetras, you should observe the ocean of sentient beings; you should, with the power of wisdom, universally drink all Dharmas (Dharma, referring to the teachings of Buddhism).
海。 當覲諸佛云， 當起供養云， 當聽妙法雲， 當興此愿云。 普游三有室， 普壞眾惑室， 普入如來室， 當行如是道。 普入三昧門， 普游解脫門， 普住神通門， 周行於法界。 普現眾生前， 普對諸佛前， 譬如日月光， 當成如是力。 所行無動亂， 所行無染著， 如鳥行虛空， 當成此妙用。 譬如因陀網， 剎網如是住； 汝當悉往詣， 如風無所礙。 汝當入法界， 遍往諸世界， 普見三世佛， 心生大歡喜。 汝于諸法門， 已得及當得， 應生大喜躍， 無貪亦無厭。 汝是功德器， 能隨諸佛教， 能修菩薩行， 得見此奇特。 如是諸佛子， 億劫難可遇； 況見其功德， 所修諸妙道！ 汝生於人中， 大獲諸善利， 得見文殊等， 無量諸功德。 已離諸惡道， 已出諸難處， 已超眾苦患， 善哉勿懈怠。 已離凡夫地， 已住菩薩地， 當滿智慧地， 速入如來地。 菩薩行如海， 佛智同虛空， 汝愿亦復然， 應生大欣慶。 諸根不懈倦， 志願恒決定， 親近善知識， 不久悉成滿。 菩薩種種行， 皆為調眾生，
【現代漢語翻譯】 現代漢語譯本 應當去朝見諸佛，應當興起供養， 應當聽聞微妙的佛法，應當發起這樣的誓願。 普遍遊歷三有（欲界、色界、無色界）的居所，普遍摧毀各種迷惑的居所， 普遍進入如來（佛）的境界，應當修行這樣的道路。 普遍進入三昧（禪定）之門，普遍遊歷解脫之門， 普遍安住于神通之門，周遍地行走於法界（宇宙萬有）。 普遍顯現在眾生面前，普遍面對諸佛， 譬如日月的光芒，應當成就這樣的力量。 所行之處沒有動搖和混亂，所行之處沒有污染和執著， 如同鳥兒在虛空中飛行，應當成就這種奇妙的作用。 譬如因陀羅網（帝釋天的寶網），剎土（佛土）之網也是這樣安住； 你應當全部前往，如同風一樣沒有阻礙。 你應當進入法界，普遍前往各個世界， 普遍見到過去、現在、未來三世的佛，心中生起大歡喜。 你對於各種佛法之門，已經得到和將要得到的， 應當生起大歡喜和踴躍，沒有貪婪也沒有厭倦。 你是功德的容器，能夠隨順諸佛的教誨， 能夠修行菩薩的行持，得見這種奇特之處。 像這樣的諸佛之子，億劫都難以遇到； 更何況見到他們的功德，以及他們所修行的各種微妙之道！ 你出生在人道中，大大獲得了各種善的利益， 得見文殊（智慧的象徵）等，無量諸多的功德。 已經脫離各種惡道，已經脫離各種艱難之處， 已經超越各種痛苦的禍患，太好了，不要懈怠。 已經脫離凡夫的地位，已經安住在菩薩的地位， 應當圓滿智慧的地位，快速進入如來的地位。 菩薩的修行如同大海一樣深廣，佛的智慧如同虛空一樣無邊， 你的願望也應當如此，應當生起大歡喜和慶幸。 諸根（眼、耳、鼻、舌、身、意）不懈怠和疲倦，志願恒常堅定， 親近善知識，不久全部都能成就圓滿。 菩薩的種種修行，都是爲了調伏眾生，
【English Translation】 English version You should go to see all the Buddhas, you should arise offerings, You should listen to the wonderful Dharma, you should make such vows. Universally travel through the abodes of the three realms (desire realm, form realm, formless realm), universally destroy the abodes of all delusions, Universally enter the realm of the Tathagata (Buddha), you should practice such a path. Universally enter the gate of Samadhi (meditative concentration), universally travel through the gate of liberation, Universally abide in the gate of supernatural powers, walk throughout the Dharma realm (the universe). Universally appear before all sentient beings, universally face all the Buddhas, Like the light of the sun and moon, you should achieve such power. Where you go, there is no disturbance or chaos, where you go, there is no defilement or attachment, Like a bird flying in the sky, you should achieve this wonderful function. Like the net of Indra (the jeweled net of the god Indra), the net of Buddha lands also abides in this way; You should go to all of them, like the wind without any hindrance. You should enter the Dharma realm, universally go to all the worlds, Universally see the Buddhas of the past, present, and future, and generate great joy in your heart. Regarding all the Dharma gates, what you have already obtained and what you will obtain, You should generate great joy and elation, without greed or weariness. You are a vessel of merit, able to follow the teachings of all the Buddhas, Able to practice the conduct of a Bodhisattva, and see this extraordinary thing. Such children of the Buddhas are difficult to encounter even in billions of kalpas (eons); How much more to see their merits, and the various wonderful paths they have cultivated! You are born in the human realm, and have greatly obtained various good benefits, You have seen Manjushri (symbol of wisdom) and others, and countless merits. You have already left all the evil paths, you have already left all the difficult places, You have already transcended all the sufferings and calamities, well done, do not be lazy. You have already left the position of an ordinary person, you have already abided in the position of a Bodhisattva, You should fulfill the position of wisdom, and quickly enter the position of the Tathagata. The practice of a Bodhisattva is as vast as the ocean, the wisdom of the Buddha is as boundless as the sky, Your vows should also be like this, you should generate great joy and rejoicing. Your senses (eyes, ears, nose, tongue, body, mind) should not be lazy or weary, your vows should be constantly firm, Draw near to good teachers, and soon all will be accomplished and fulfilled. The various practices of a Bodhisattva are all for the purpose of taming sentient beings,
普行諸法門， 慎勿生疑惑。 汝具難思福， 及以真實信； 是故於今日， 得見諸佛子。 汝見諸佛子， 悉獲廣大利， 一一諸大愿， 一切咸信受。 汝於三有中， 能修菩薩行； 是故諸佛子， 示汝解脫門。 非是法器人， 與佛子同住， 設經無量劫， 莫知其境界。 汝見諸菩薩， 得聞如是法， 世間甚難有， 應生大喜慶。 諸佛護念汝， 菩薩攝受汝， 能順其教行， 善哉住壽命。 已生菩薩家， 已具菩薩德， 已長如來種， 當升灌頂位。 不久汝當得， 與諸佛子等， 見苦惱眾生， 悉置安隱處。 如下如是種， 必獲如是果， 我今慶慰汝， 汝應大欣悅。 無量諸菩薩， 無量劫行道， 未能成此行， 今汝皆獲得。 信樂堅進力， 善財成此行； 若有敬慕心， 亦當如是學。 一切功德行， 皆從愿欲生； 善財已了知， 常樂勤修習。 如龍布密雲， 必當霔大雨； 菩薩起愿智， 決定修諸行。 若有善知識， 示汝普賢行； 汝當好承事， 慎勿生疑惑。 汝于無量劫， 為欲妄捨身； 今為求菩提， 此舍方為善。 汝于無量
【現代漢語翻譯】 現代漢語譯本 普遍修行各種法門，切記不要產生疑惑。 你具備難以思議的福德，以及真實的信心； 因此在今天，你得以見到諸佛的弟子。 你見到諸佛的弟子，都獲得了廣大的利益， 他們每一個偉大的願望，你都完全相信並接受。 你在三有（欲界、色界、無色界）之中，能夠修行菩薩的行持； 因此諸佛的弟子，向你展示解脫的法門。 不是法器的人，即使與佛的弟子同住， 縱然經過無量劫的時間，也無法瞭解他們的境界。 你見到諸菩薩，聽聞這樣的佛法， 在世間是非常難得的，應該產生極大的歡喜慶幸。 諸佛護念著你，菩薩攝受著你， 能夠順從他們的教導修行，真是太好了，要保持這樣的生命狀態。 你已經出生在菩薩的家族，已經具備菩薩的德行， 已經增長如來的種子，應當升到灌頂的地位。 不久你將能夠，與諸佛的弟子平等， 見到受苦惱的眾生，都將他們安置在安穩的地方。 種下什麼樣的種子，必定獲得什麼樣的果實， 我現在慶賀安慰你，你應該感到非常欣悅。 無量諸菩薩，經過無量劫的修行， 都未能成就這樣的修行，現在你都獲得了。 憑藉信樂、堅定和精進的力量，善財（Sudhana）成就了這樣的修行； 如果有敬慕之心的人，也應當像這樣學習。 一切功德的修行，都從願望和慾望產生； 善財（Sudhana）已經瞭解這一點，常常樂於勤奮地修習。 如同龍佈滿濃密的云，必定會降下大雨； 菩薩發起愿智，決定修行各種行為。 如果有善知識，向你展示普賢（Samantabhadra）的行愿； 你應當好好地承事他，切記不要產生疑惑。 你在無量劫中，爲了虛妄而捨棄身體； 現在爲了求菩提（bodhi），這樣的捨棄才是好的。 你在無量
【English Translation】 English version Universally practice all Dharma doors, and be careful not to generate doubts. You possess inconceivable blessings, as well as genuine faith; Therefore, today, you are able to see the disciples of all Buddhas. You see the disciples of all Buddhas, and have obtained vast benefits, Each and every one of their great vows, you completely believe and accept. In the three realms of existence (desire realm, form realm, formless realm), you are able to cultivate the practices of a Bodhisattva; Therefore, the disciples of all Buddhas show you the Dharma doors of liberation. Those who are not vessels of the Dharma, even if they dwell with the disciples of the Buddha, Even after countless eons, they will not understand their realm. You see the Bodhisattvas, and hear such Dharma, It is extremely rare in the world, you should generate great joy and celebration. All Buddhas protect and remember you, Bodhisattvas embrace and receive you, Being able to follow their teachings and practice, it is excellent, maintain this state of life. You have already been born into the family of Bodhisattvas, already possess the virtues of a Bodhisattva, Already grown the seeds of the Tathagata, you should ascend to the position of empowerment. Soon you will be able to, be equal to the disciples of all Buddhas, Seeing sentient beings suffering, you will place them all in a place of peace and security. Whatever kind of seed is sown, that kind of fruit will surely be obtained, I now congratulate and comfort you, you should feel very joyful. Countless Bodhisattvas, after countless eons of practice, Have not been able to accomplish such practice, now you have obtained it all. Through the power of faith, joy, steadfastness, and diligence, Sudhana has accomplished this practice; If there are those with a reverent and admiring heart, they should also learn in this way. All meritorious practices, arise from wishes and desires; Sudhana already understands this, and is always happy to diligently practice. Just as a dragon spreads dense clouds, it will surely pour down heavy rain; A Bodhisattva generates the wisdom of vows, and is determined to cultivate all practices. If there is a good teacher, who shows you the vows and practices of Samantabhadra; You should serve him well, and be careful not to generate doubts. In countless eons, you have abandoned your body for the sake of illusions; Now, for the sake of seeking Bodhi, such abandonment is good. In countless
劫， 具受生死苦， 不曾事諸佛， 未聞如是行。 汝今得人身， 值佛善知識， 聽受菩提行， 云何不歡喜！ 雖遇佛興世， 亦值善知識； 其心不清凈， 不聞如是法。 若於善知識， 信樂心尊重， 離疑不疲厭， 乃聞如是法。 若有聞此法， 而興誓願心； 當知如是人， 已獲廣大利。 如是心清凈， 常得近諸佛， 亦近諸菩薩， 決定成菩提。 若入此法門， 則具諸功德， 永離眾惡趣， 不受一切苦。 不久舍此身， 往生佛國土， 常見十方佛， 及以諸菩薩。 往因今凈解， 及事善友力， 增長諸功德， 如水生蓮華。 樂事善知識， 勤供一切佛， 專心聽聞法， 常行勿懈倦。 汝是真法器， 當具一切法， 當修一切道， 當滿一切愿。 汝以信解心， 而來禮敬我， 不久當普入， 一切諸佛會。 善哉真佛子， 恭敬一切佛， 不久具諸行， 到佛功德岸。 汝當往大智， 文殊師利所； 彼當令汝得， 普賢深妙行。」
爾時，彌勒菩薩摩訶薩在眾會前，稱讚善財大功德藏。善財聞已，歡喜踴躍，身毛皆豎，悲泣哽噎；起立合掌，恭敬瞻仰
【現代漢語翻譯】 現代漢語譯本 在無數的劫（kalpa，佛教時間單位）中，你承受著生死的痛苦， 不曾侍奉過諸佛，也未曾聽聞過這樣的修行。 如今你獲得了人身，遇到了佛和善知識（kalyāṇa-mitra，指引修行的人）， 聽聞並接受菩提（bodhi，覺悟）的修行，為何不歡喜呢！ 即使遇到佛陀出世，也值遇了善知識； 如果內心不清凈，也無法聽聞這樣的佛法。 如果對善知識，心懷信任、喜悅和尊重， 遠離疑惑，不感到疲倦厭煩，才能聽聞這樣的佛法。 如果有人聽聞此法，並生起誓願之心； 應當知道這樣的人，已經獲得了廣大的利益。 像這樣內心清凈，就能常得親近諸佛， 也能親近諸菩薩，最終必定成就菩提。 如果進入這個法門，就能具足各種功德， 永遠脫離各種惡道，不再承受一切痛苦。 不久將捨棄這個身體，往生到佛的國土， 常常見到十方諸佛，以及諸位菩薩。 往昔的因緣，如今清凈地理解，以及侍奉善友的力量， 增長各種功德，如同水中的蓮花生長。 樂於侍奉善知識，勤奮供養一切佛， 專心聽聞佛法，常常修行不懈怠。 你是真正的法器，應當具足一切佛法， 應當修習一切道，應當圓滿一切願望。 你以信解之心，前來禮敬我， 不久將普遍進入，一切諸佛的集會。 善哉，真正的佛子，恭敬一切佛， 不久將具足各種修行，到達佛的功德彼岸。 你應當前往大智，文殊師利（Mañjuśrī，智慧的象徵）菩薩那裡； 他將使你獲得，普賢（Samantabhadra，大行愿的象徵）菩薩深奧微妙的修行。」 那時，彌勒（Maitreya，未來佛）菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）在眾人面前，稱讚善財（Sudhana）童子的大功德藏。善財聽后，歡喜踴躍，全身汗毛豎立，悲傷哽咽；起身合掌，恭敬地瞻仰。
【English Translation】 English version Through countless kalpas (aeons), you have endured the suffering of birth and death, Never having served the Buddhas, nor heard of such practices. Now you have obtained a human body, encountered the Buddha and a kalyāṇa-mitra (spiritual friend), Hearing and receiving the practice of bodhi (enlightenment), why are you not joyful! Even if one encounters a Buddha appearing in the world, and also meets a kalyāṇa-mitra; If one's mind is not pure, one cannot hear such Dharma. If towards a kalyāṇa-mitra, one has faith, joy, and respect, Free from doubt, and without weariness or aversion, then one can hear such Dharma. If someone hears this Dharma, and gives rise to a vow; One should know that such a person has already obtained vast benefits. With such a pure mind, one can always be close to the Buddhas, And also close to the Bodhisattvas, and will certainly achieve bodhi. If one enters this Dharma gate, one will possess all merits, Forever escaping all evil realms, and no longer enduring any suffering. Soon one will abandon this body, and be reborn in a Buddha's land, Often seeing the Buddhas of the ten directions, as well as the Bodhisattvas. Past causes, now clearly understood, and the power of serving spiritual friends, Increase all merits, like a lotus flower growing in water. Be joyful in serving spiritual friends, diligently making offerings to all Buddhas, Concentrate on listening to the Dharma, and always practice without laziness. You are a true vessel of Dharma, you should possess all Dharmas, You should cultivate all paths, you should fulfill all vows. With a mind of faith and understanding, you have come to pay homage to me, Soon you will universally enter, the assemblies of all Buddhas. Well done, true child of the Buddha, respect all Buddhas, Soon you will possess all practices, and reach the shore of the Buddha's merits. You should go to the great wisdom, Mañjuśrī (Bodhisattva of wisdom); He will enable you to obtain, the profound and subtle practices of Samantabhadra (Bodhisattva of great vows)." At that time, the Bodhisattva-Mahāsattva Maitreya (the future Buddha), in front of the assembly, praised Sudhana's (a seeker of enlightenment) great treasury of merits. Upon hearing this, Sudhana rejoiced and leaped with joy, his hair stood on end, and he was choked with emotion; he stood up, joined his palms, and respectfully gazed upon him.
，繞無量匝。以文殊師利心念力故，眾華、瓔珞、種種妙寶不覺忽然自盈其手；善財歡喜，即以奉散彌勒菩薩摩訶薩上。
時，彌勒菩薩摩善財頂，為說頌言：
「善哉善哉真佛子！ 普策諸根無懈倦， 不久當具諸功德， 猶如文殊及與我。」
時，善財童子以頌答曰：
「我念善知識， 億劫難值遇； 今得咸親近， 而來詣尊所。 我以文殊故， 見諸難見者； 彼大功德尊， 愿速還瞻覲。」
大方廣佛華嚴經卷第七十七 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十八
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之十九
爾時，善財童子合掌恭敬，重白彌勒菩薩摩訶薩言：
「大聖！我已先發阿耨多羅三藐三菩提心，而我未知菩薩云何學菩薩行？云何修菩薩道？
「大聖！一切如來授尊者記，一生當得阿耨多羅三藐三菩提；若一生當得無上菩提，則已超越一切菩薩所住處，則已出過一切菩薩離生位，則已圓滿一切波羅蜜，則已深入一切諸忍門，則已具足一切菩薩地，則已遊戲一切解脫門，則已成就一切三昧法，則已通達一切菩薩行，則已證得一切陀羅尼辯才，則已於一切
【現代漢語翻譯】 現代漢語譯本：圍繞著無量的圈數。因為文殊師利（Manjusri，智慧的象徵）的心念力量，眾多的花朵、瓔珞、各種珍寶不知不覺地自己充滿了善財的手中；善財非常歡喜，就用這些供奉散在彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）的身上。 這時，彌勒菩薩摩訶薩摩頂善財，為他說偈頌： 『善哉善哉，真正的佛子！普遍策勵諸根，沒有懈怠疲倦，不久將具足各種功德，就像文殊和我一樣。』 這時，善財童子用偈頌回答說： 『我思念善知識，億劫都難以遇到；如今能夠親近他們，來到您的尊前。我因為文殊的緣故，見到了那些難以見到的人；那位具有大功德的尊者，愿我能儘快再次瞻仰覲見。』 《大方廣佛華嚴經》卷第七十七 大正藏第 10 冊 No. 0279 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第七十八 于闐國三藏實叉難陀（Siksananda，唐代譯經師）奉 制譯 入法界品第三十九之十九 這時，善財童子合掌恭敬，再次對彌勒菩薩摩訶薩說： 『大聖！我已先發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），但我還不知道菩薩如何學習菩薩的修行？如何修菩薩的道？』 『大聖！一切如來都給您授記，您一生就能獲得阿耨多羅三藐三菩提；如果一生就能獲得無上菩提，那麼就已經超越了一切菩薩所住的地方，就已經超出了所有菩薩的離生位，就已經圓滿了所有波羅蜜（Paramita，到彼岸），就已經深入了所有諸忍門，就已經具足了一切菩薩地，就已經遊戲了一切解脫門，就已經成就了一切三昧法，就已經通達了一切菩薩行，就已經證得了一切陀羅尼（Dharani，總持）辯才，就已經在一切』
【English Translation】 English version: Circling countless times. Due to the power of Manjusri's (symbol of wisdom) mind, numerous flowers, necklaces, and various precious jewels unknowingly filled Sudhana's hands; Sudhana was overjoyed and offered them to Maitreya Bodhisattva Mahasattva (the future Buddha). At that time, Maitreya Bodhisattva Mahasattva touched Sudhana's head and spoke a verse: 'Excellent, excellent, true child of the Buddha! Universally encourage all your faculties, without laziness or fatigue, soon you will possess all merits, just like Manjusri and I.' At that time, Sudhana replied with a verse: 'I remember the wise teachers, difficult to encounter in countless eons; now I am able to be close to them, and come to your honored presence. Because of Manjusri, I have seen those who are difficult to see; may I quickly see and pay homage to that honored one with great merit again.' The Great Extensive Buddha Flower Adornment Sutra, Scroll 77 Taisho Tripitaka Volume 10, No. 0279 The Great Extensive Buddha Flower Adornment Sutra The Great Extensive Buddha Flower Adornment Sutra, Scroll 78 Translated by Tripitaka Master Siksananda (a Tang Dynasty translator) of Khotan under Imperial Decree Chapter 39, Part 19: Entering the Realm of Reality At that time, Sudhana, with palms together in reverence, again spoke to Maitreya Bodhisattva Mahasattva: 'Great Sage! I have already generated the mind for Anuttara-samyak-sambodhi (unexcelled complete enlightenment), but I do not yet know how a Bodhisattva learns the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva?' 'Great Sage! All Tathagatas have given you the prediction that in one lifetime you will attain Anuttara-samyak-sambodhi; if in one lifetime you attain unexcelled enlightenment, then you have already surpassed all the places where Bodhisattvas dwell, you have already gone beyond all the stages of Bodhisattvas' separation from birth, you have already perfected all Paramitas (perfections), you have already deeply entered all the doors of forbearance, you have already possessed all the Bodhisattva grounds, you have already played in all the doors of liberation, you have already accomplished all Samadhi (meditative absorption) practices, you have already understood all Bodhisattva practices, you have already attained all Dharani (mantra) eloquence, you have already in all'
菩薩自在中而得自在，則已積集一切菩薩助道法，則已遊戲智慧方便，則已出生大神通智，則已成就一切學處，則已圓滿一切妙行，則已滿足一切大愿，則已領受一切佛所記，則已了知一切諸乘門，則已堪受一切如來所護念，則已能攝一切佛菩提，則已能持一切佛法藏，則已能持一切諸佛菩薩秘密藏，則已能於一切菩薩眾中為上首，則已能為破煩惱魔軍大勇將，則已能作出生死曠野大導師，則已能作治諸惑重病大醫王，則已能於一切眾生中為最勝，則已能於一切世主中得自在，則已能於一切聖人中最第一，則已能於一切聲聞、獨覺中最增上，則已能于生死海中為船師，則已能布調伏一切眾生網，則已能觀一切眾生根，則已能攝一切眾生界，則已能守護一切菩薩眾，則已能談議一切菩薩事，則已能往詣一切如來所，則已能住止一切如來會，則已能現身一切眾生前，則已能於一切世法無所染，則已能超越一切魔境界，則已能安住一切佛境界，則已能到一切菩薩無礙境，則已能精勤供養一切佛，則已與一切諸佛法同體性，已係妙法繒，已受佛灌頂，已住一切智，已能普生一切佛法，已能速踐一切智位。
「大聖！菩薩云何學菩薩行？云何修菩薩道？隨所修學，疾得具足一切佛法，悉能度脫所念眾生，普能成滿所發大愿
【現代漢語翻譯】 現代漢語譯本：菩薩在自在的境界中獲得自在，就已積累了所有菩薩的助道之法，就已運用智慧和方便，就已生出大神通的智慧，就已成就一切學處（菩薩應學習的戒律和修行），就已圓滿一切微妙的修行，就已滿足一切大愿，就已領受一切佛的授記，就已瞭解一切諸乘（聲聞乘、緣覺乘、菩薩乘）的法門，就已堪受一切如來的護念，就已能夠攝取一切佛的菩提（覺悟），就已能夠持有一切佛的法藏（佛法的教義），就已能夠持有一切諸佛菩薩的秘密藏（不輕易示人的教法），就已能夠在一切菩薩眾中成為首領，就已能夠成為破除煩惱魔軍的大勇將，就已能夠成為出生死曠野的大導師，就已能夠成為醫治各種迷惑重病的大醫王，就已能夠在一切眾生中成為最殊勝的，就已能夠在一切世間主宰中獲得自在，就已能夠在一切聖人中最第一，就已能夠在一切聲聞（聽聞佛法而修行的人）、獨覺（不需他人教導而自行覺悟的人）中最增上，就已能夠在生死苦海中成為船師，就已能夠佈下調伏一切眾生的網，就已能夠觀察一切眾生的根性，就已能夠攝受一切眾生的世界，就已能夠守護一切菩薩眾，就已能夠談論一切菩薩的事，就已能夠前往一切如來所在之處，就已能夠安住一切如來的集會，就已能夠顯現在一切眾生面前，就已能夠對一切世間法不被污染，就已能夠超越一切魔的境界，就已能夠安住一切佛的境界，就已能夠到達一切菩薩無礙的境界，就已能夠精勤供養一切佛，就已與一切諸佛的法具有相同的體性，已係上微妙的法繒（象徵佛法的傳承），已接受佛的灌頂（象徵獲得佛的加持），已安住於一切智（佛的智慧），已能夠普遍產生一切佛法，已能夠迅速達到一切智的果位。 『大聖！菩薩如何學習菩薩的修行？如何修持菩薩的道？隨著所修所學，迅速獲得具足一切佛法，完全能夠度脫所念的眾生，普遍能夠成就圓滿所發的大愿？』
【English Translation】 English version: A Bodhisattva, being free in the state of freedom, has already accumulated all the Bodhisattva's aids to enlightenment; has already played with wisdom and skillful means; has already given birth to great supernatural wisdom; has already accomplished all the training practices; has already perfected all the wonderful practices; has already fulfilled all the great vows; has already received all the predictions of the Buddhas; has already understood all the gates of the various vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); has already been worthy of the protection and mindfulness of all the Tathāgatas; has already been able to gather all the Bodhi (enlightenment) of the Buddhas; has already been able to hold all the Dharma treasures of the Buddhas; has already been able to hold all the secret treasures of all the Buddhas and Bodhisattvas; has already been able to be the leader among all the Bodhisattva assemblies; has already been able to be a great warrior who breaks the army of the afflictions of Mara; has already been able to be a great guide in the wilderness of birth and death; has already been able to be a great physician who cures the serious illness of all delusions; has already been able to be the most excellent among all sentient beings; has already been able to obtain freedom among all the lords of the world; has already been able to be the foremost among all the sages; has already been able to be the most superior among all the Śrāvakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own); has already been able to be a captain in the sea of birth and death; has already been able to spread the net of taming all sentient beings; has already been able to observe the roots of all sentient beings; has already been able to gather all the realms of sentient beings; has already been able to protect all the Bodhisattva assemblies; has already been able to discuss all the affairs of Bodhisattvas; has already been able to go to all the places of the Tathāgatas; has already been able to abide in all the assemblies of the Tathāgatas; has already been able to appear before all sentient beings; has already been able to be undefiled by all worldly dharmas; has already been able to transcend all the realms of Mara; has already been able to abide in all the realms of the Buddhas; has already been able to reach all the unobstructed realms of the Bodhisattvas; has already been able to diligently make offerings to all the Buddhas; has already been of the same nature as the Dharma of all the Buddhas; has already been tied with the wonderful Dharma banner; has already received the consecration of the Buddhas; has already abided in all wisdom; has already been able to universally generate all the Buddha Dharmas; has already been able to quickly tread the position of all wisdom. 『Great Sage! How does a Bodhisattva learn the practice of a Bodhisattva? How does one cultivate the path of a Bodhisattva? Following what is learned and practiced, how does one quickly attain the perfection of all the Buddha Dharmas, be able to completely liberate the sentient beings one thinks of, and universally fulfill the great vows one has made?』
，普能究竟所起諸行，普能安慰一切天人，不負自身，不斷三寶，不虛一切佛菩薩種，能持一切諸佛法眼。如是等事，愿皆為說！」
爾時，彌勒菩薩摩訶薩觀察一切道場眾會，指示善財而作是言：
「諸仁者！汝等見此長者子，今於我所問菩薩行諸功德不？諸仁者！此長者子，勇猛精進，志願無雜，深心堅固，恒不退轉；具勝希望，如救頭然，無有厭足；樂善知識，親近供養，處處尋求，承事請法。諸仁者！此長者子，曩于福城受文殊教，展轉南行求善知識，經由一百一十善知識已，然後而來至於我所，未曾暫起一念疲懈。
「諸仁者！此長者子甚為難有，趣向大乘，乘于大慧，發大勇猛，擐大悲甲，以大慈心救護眾生，起大精進波羅蜜行，作大商主護諸眾生，為大法船度諸有海，住于大道，集大法寶，修諸廣大助道之法；如是之人，難可得聞，難可得見，難得親近、同居、共行。何以故？此長者子發心救護一切眾生，令一切眾生，解脫諸苦，超諸惡趣，離諸險難，破無明闇，出生死野，息諸趣輪，度魔境界，不著世法，出欲淤泥，斷貪鞅，解見縛，壞想宅，絕迷道，摧慢幢，拔惑箭，撤睡蓋，裂愛網，滅無明，度有流，離諂幻，凈心垢，斷癡惑，出生死。
「諸仁者！此長者子，為被四
【現代漢語翻譯】 現代漢語譯本：普遍能夠究竟發起的所有行為，普遍能夠安慰一切天人和眾生，不辜負自身，不中斷佛法僧三寶，不虛妄一切佛菩薩的種子，能夠持有諸佛的法眼。像這樣的事情，希望都能夠為我們解說！' 當時，彌勒菩薩摩訶薩觀察一切道場集會的大眾，指著善財童子說道： '各位仁者！你們看到這位長者子，現在在我這裡詢問菩薩的修行和各種功德嗎？各位仁者！這位長者子，勇猛精進，志願純粹，內心堅定，恒常不退轉；具有殊勝的希望，像救頭燃一樣，沒有厭倦滿足的時候；喜愛善知識，親近供養，到處尋求，承事請法。各位仁者！這位長者子，先前在福城接受文殊菩薩的教導，輾轉向南尋求善知識，經過一百一十位善知識之後，然後才來到我這裡，未曾有絲毫的疲憊懈怠。 '各位仁者！這位長者子非常難得，趣向大乘佛法，乘坐大智慧，發起大勇猛，披上大悲鎧甲，以大慈悲心救護眾生，發起大精進波羅蜜的修行，作為大商主護衛一切眾生，作為大法船度脫有情眾生脫離生死苦海，安住于大道，積聚大法寶，修習各種廣大的助道之法；像這樣的人，難以聽聞，難以見到，難以親近、同住、同行。為什麼呢？這位長者子發心救護一切眾生，使一切眾生，解脫各種痛苦，超越各種惡道，遠離各種危險災難，破除無明的黑暗，脫離生死輪迴的曠野，止息各種輪迴的轉動，度脫魔的境界，不執著世俗的法，脫離慾望的泥沼，斷除貪慾的束縛，解脫見解的捆綁，摧毀虛妄的念頭，斷絕迷惑的道路，摧毀傲慢的旗幟，拔除迷惑的箭矢，撤去昏睡的覆蓋，撕裂愛慾的羅網，滅除無明，度脫有漏的生死，遠離諂媚虛幻，凈化內心的污垢，斷除愚癡的迷惑，脫離生死輪迴。 '各位仁者！這位長者子，爲了被四種魔所困擾的眾生，
【English Translation】 English version: 'Universally able to accomplish all actions, universally able to comfort all gods and humans, not failing oneself, not interrupting the Three Jewels, not making false the seeds of all Buddhas and Bodhisattvas, able to uphold the Dharma Eye of all Buddhas. Such matters, I wish you would explain them all!' At that time, the Bodhisattva Mahasattva Maitreya observed all the assemblies in the Bodhimanda and, pointing to Sudhana, spoke these words: 'Noble ones! Do you see this son of a householder, who is now asking me about the practices and merits of a Bodhisattva? Noble ones! This son of a householder is courageous and diligent, his aspiration is pure, his mind is firm, and he never retreats; he has great hope, like one whose head is on fire, never weary or satisfied; he loves good teachers, draws near to them, makes offerings, seeks them everywhere, serves them, and asks for the Dharma. Noble ones! This son of a householder, formerly in the city of Fortune, received the teachings of Manjushri, and then traveled south seeking good teachers, passing through one hundred and ten good teachers, and then came to me, without ever having a single thought of fatigue or laziness.' 'Noble ones! This son of a householder is very rare, he is inclined towards the Great Vehicle, rides on great wisdom, generates great courage, dons the armor of great compassion, with great loving-kindness protects all beings, initiates the practice of the great perfection of diligence, acts as a great merchant protecting all beings, as a great ship ferries beings across the sea of existence, dwells on the great path, gathers great Dharma treasures, cultivates all the vast practices that aid the path; such a person is difficult to hear of, difficult to see, difficult to approach, live with, and practice with. Why is that? This son of a householder has resolved to protect all beings, to enable all beings to be liberated from all suffering, to transcend all evil realms, to be free from all dangers and difficulties, to break through the darkness of ignorance, to escape the wilderness of birth and death, to cease the turning of all the wheels of rebirth, to transcend the realm of Mara, not to be attached to worldly dharmas, to emerge from the mud of desire, to cut off the fetters of greed, to untie the bonds of views, to destroy the house of thoughts, to sever the path of delusion, to shatter the banner of pride, to pull out the arrows of confusion, to remove the cover of sleep, to tear the net of love, to extinguish ignorance, to cross the stream of existence, to be free from flattery and illusion, to purify the defilements of the mind, to cut off the delusions of ignorance, and to escape the cycle of birth and death.' 'Noble ones! This son of a householder, for the sake of beings who are afflicted by the four maras,'
流漂泊者，造大法船；為被見泥沒溺者，立大法橋；為被癡暗昏迷者，然大智燈；為行生死曠野者，開示聖道；為嬰煩惱重病者，調和法藥；為遭生、老、死苦者，飲以甘露，令其安隱；為入貪、恚、癡火者，沃以定水，使得清涼；多憂惱者，慰諭使安；繫有獄者，曉誨令出；入見網者，開以智劍；住界城者，示諸脫門；在險難者，導安隱處；懼結賊者，與無畏法；墮惡趣者，授慈悲手；拘害蘊者，示涅槃城；界蛇所纏，解以聖道；著於六處空聚落者，以智慧光引之令出；住邪濟者，令入正濟；近惡友者，示其善友；樂凡法者，誨以聖法；著生死者，令其趣入一切智城。
「諸仁者！此長者子，恒以此行救護眾生，發菩提心未嘗休息，求大乘道曾無懈倦，飲諸法水不生厭足，恒勤積集助道之行，常樂清凈一切法門，修菩薩行不捨精進，成滿諸愿善行方便，見善知識情無厭足，事善知識身不疲懈，聞善知識所有教誨常樂順行未曾違逆。
「諸仁者！若有眾生能發阿耨多羅三藐三菩提心，是為希有；若發心已，又能如是精進方便集諸佛法，倍為希有；又能如是求菩薩道，又能如是凈菩薩行，又能如是事善知識，又能如是如救頭然，又能如是順知識教，又能如是堅固修行，又能如是集菩提分，又能如是不求一切
【現代漢語翻譯】 現代漢語譯本 對於在生死中漂泊的人，他建造大法船；對於被無明泥沼淹沒的人，他架起大法橋；對於被愚癡黑暗迷惑的人，他點燃大智慧的燈；對於行走在生死曠野的人，他開示通往解脫的聖道；對於身患煩惱重病的人，他調配療愈的法藥；對於遭受生、老、死痛苦的人，他給予甘露，使他們安穩；對於陷入貪、嗔、癡火焰的人，他澆灌禪定的清涼之水，使他們清涼；對於多有憂愁煩惱的人，他安慰勸導使他們安寧；對於被束縛在牢獄中的人，他曉之以理，引導他們出離；對於陷入邪見網羅的人，他以智慧之劍斬斷；對於住在三界城池的人，他指示通往解脫的法門；對於身處險境的人，他引導他們到達安穩之地；對於畏懼煩惱賊的人，他給予無畏的佛法；對於墮入惡道的人，他伸出慈悲之手；對於被五蘊束縛的人，他指示涅槃之城；對於被煩惱之蛇纏繞的人，他用聖道解脫；對於執著於六根空聚落的人，他用智慧之光引導他們出離；對於走入邪道的人，他引導他們進入正道；對於親近惡友的人，他指示善友；對於樂於凡俗之法的人，他教誨他們聖賢之法；對於執著于生死輪迴的人，他引導他們趣入一切智之城（佛的智慧）。 諸位仁者！這位長者之子，恒常以這樣的行為救護眾生，發起菩提心（覺悟之心）從不懈怠，追求大乘之道（菩薩之道）從不厭倦，飲用法水（佛法）從不滿足，恒常勤奮積累助道之行，常常樂於清凈一切法門，修菩薩行從不捨棄精進，成就圓滿諸愿的善行方便，見到善知識（良師益友）內心沒有厭足，侍奉善知識身體不感疲憊，聽聞善知識的所有教誨常常樂於順從，從不違逆。 諸位仁者！如果有眾生能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心），這是非常稀有的；如果發心之後，又能如此精進方便地集聚諸佛之法，就更加稀有；又能如此地追求菩薩之道，又能如此地清凈菩薩之行，又能如此地侍奉善知識，又能如此地像救頭燃眉一樣急迫，又能如此地順從善知識的教誨，又能如此地堅定修行，又能如此地集聚菩提之分（成佛的資糧），又能如此地不求一切。
【English Translation】 English version For those drifting in the cycle of birth and death, he builds a great Dharma ship; for those submerged in the mud of ignorance, he erects a great Dharma bridge; for those bewildered by the darkness of delusion, he lights the lamp of great wisdom; for those wandering in the wilderness of birth and death, he reveals the holy path to liberation; for those afflicted with the severe illness of afflictions, he prepares the healing medicine of the Dharma; for those suffering from the pain of birth, old age, and death, he offers the nectar of immortality, bringing them peace; for those engulfed in the flames of greed, hatred, and delusion, he pours the cool water of samadhi (meditative absorption), bringing them coolness; for those burdened with worries and anxieties, he consoles and comforts them, bringing them tranquility; for those imprisoned in the jail of existence, he enlightens them with reason, guiding them to freedom; for those caught in the net of wrong views, he cuts through it with the sword of wisdom; for those dwelling in the city of the three realms, he points out the gates to liberation; for those in dangerous situations, he guides them to safe havens; for those fearing the thieves of afflictions, he bestows the fearless Dharma; for those fallen into evil realms, he extends a hand of compassion; for those bound by the aggregates (skandhas), he reveals the city of Nirvana; for those entangled by the snakes of afflictions, he liberates them with the holy path; for those attached to the empty villages of the six senses, he leads them out with the light of wisdom; for those on the wrong path, he guides them onto the right path; for those who associate with bad friends, he shows them good friends; for those who delight in worldly ways, he teaches them the holy Dharma; for those attached to the cycle of birth and death, he guides them towards the city of all-knowing wisdom (Buddhahood). O virtuous ones! This son of a wealthy man constantly protects sentient beings with such actions, never resting in his aspiration for Bodhicitta (the mind of enlightenment), never weary in his pursuit of the Mahayana path (the path of the Bodhisattva), never satisfied in drinking the water of the Dharma, constantly diligently accumulating the practices that aid the path, always delighting in the purity of all Dharma teachings, never abandoning diligence in practicing the Bodhisattva path, accomplishing the skillful means of fulfilling all vows, never tiring of seeing good teachers (spiritual mentors), never weary in serving good teachers, always delighting in following the teachings of good teachers, never going against them. O virtuous ones! If there are sentient beings who can generate the mind of Anuttara-samyak-sambodhi (the unsurpassed, right, and perfect enlightenment), this is extremely rare; if, having generated this mind, they can also diligently and skillfully gather the teachings of all Buddhas, this is even more rare; and if they can also pursue the Bodhisattva path in this way, and if they can also purify the Bodhisattva practices in this way, and if they can also serve good teachers in this way, and if they can also be as urgent as if their heads were on fire, and if they can also follow the teachings of good teachers in this way, and if they can also firmly practice in this way, and if they can also gather the factors of enlightenment in this way, and if they can also not seek anything in this way.
名聞利養，又能如是不捨菩薩純一之心，又能如是不樂家宅、不著欲樂、不戀父母親戚知識，但樂追求菩薩伴侶，又能如是不顧身命，唯愿勤修一切智道，應知展轉倍更難得。
「諸仁者！余諸菩薩經于無量百千萬億那由他劫，乃能滿足菩薩願行，乃能親近諸佛菩提；此長者子，於一生內，則能凈佛剎，則能化眾生，則能以智慧深入法界，則能成就諸波羅蜜，則能增廣一切諸行，則能圓滿一切大愿，則能超出一切魔業，則能承事一切善友，則能清凈諸菩薩道，則能具足普賢諸行。」
爾時，彌勒菩薩摩訶薩如是稱歎善財童子種種功德，令無量百千眾生髮菩提心已，告善財言：
「善哉善哉！善男子！汝為饒益一切世間，汝為救護一切眾生，汝為勤求一切佛法故，發阿耨多羅三藐三菩提心。
「善男子！汝獲善利，汝善得人身，汝善住壽命，汝善值如來出現，汝善見文殊師利大善知識。汝身是善器，為諸善根之所潤澤。汝為白法之所資持，所有解欲悉已清凈，已為諸佛共所護念，已為善友共所攝受。何以故？
「善男子！菩提心者，猶如種子，能生一切諸佛法故；菩提心者，猶如良田，能長眾生白凈法故；菩提心者，猶如大地，能持一切諸世間故；菩提心者，猶如凈水，能洗一切煩惱垢
【現代漢語翻譯】 現代漢語譯本：即使名聲、財富和利益都具備，又能像這樣不捨棄菩薩純一的心，又能像這樣不貪戀家宅、不執著于慾望享樂、不留戀父母親戚朋友，只喜歡追求菩薩的同伴，又能像這樣不顧惜自己的生命，只希望勤奮修習通達一切智慧的道路，應當知道這種情況輾轉相較更加難得。 諸位仁者！其他菩薩經過無量百千萬億那由他劫（極多的時間單位），才能滿足菩薩的願望和修行，才能親近諸佛的菩提（覺悟）；而這位長者之子（指善財童子），在一生之內，就能清凈佛的國土，就能教化眾生，就能以智慧深入法界（宇宙的真理），就能成就各種波羅蜜（到達彼岸的方法），就能增廣一切修行，就能圓滿一切大愿，就能超越一切魔的干擾，就能承事一切善友，就能清凈各種菩薩的道路，就能具足普賢菩薩的各種修行。 這時，彌勒菩薩摩訶薩（大菩薩）這樣稱讚善財童子的種種功德，使無量百千眾生髮起了菩提心之後，告訴善財說： 『好啊好啊！善男子！你爲了利益一切世間，你爲了救護一切眾生，你爲了勤奮追求一切佛法，所以發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。』 『善男子！你獲得了很好的利益，你很好地得到了人身，你很好地安住了壽命，你很好地遇到了如來（佛）出現於世，你很好地見到了文殊師利（智慧第一的菩薩）這樣的大善知識。你的身體是很好的器皿，被各種善根所滋潤。你被清凈的佛法所資助，所有的理解和慾望都已清凈，已經被諸佛共同護念，已經被善友共同攝受。為什麼呢？』 『善男子！菩提心就像種子，能生長一切諸佛的法；菩提心就像良田，能生長眾生清凈的法；菩提心就像大地，能承載一切世間；菩提心就像凈水，能洗滌一切煩惱的污垢。
【English Translation】 English version: Even with fame, wealth, and benefits, and yet being able to not abandon the pure mind of a Bodhisattva, and being able to not be attached to home, not cling to sensual pleasures, not be attached to parents, relatives, and friends, but only delight in seeking Bodhisattva companions, and being able to disregard one's own life, only wishing to diligently cultivate the path to all-encompassing wisdom, it should be known that such a situation is even more rare and difficult to achieve. Virtuous ones! Other Bodhisattvas, after countless hundreds of thousands of millions of nayutas (an extremely large unit of time) of kalpas (eons), are able to fulfill the vows and practices of a Bodhisattva, and are able to draw near to the Bodhi (enlightenment) of all Buddhas; while this son of an elder (referring to Sudhana), within one lifetime, is able to purify the Buddha's land, is able to transform sentient beings, is able to penetrate the Dharma realm (the truth of the universe) with wisdom, is able to accomplish all Paramitas (ways to reach the other shore), is able to expand all practices, is able to fulfill all great vows, is able to transcend all demonic obstacles, is able to serve all virtuous friends, is able to purify all Bodhisattva paths, and is able to fully embody all the practices of Samantabhadra (a Bodhisattva representing universal virtue). At that time, the Bodhisattva Mahasattva Maitreya (a great Bodhisattva) praised Sudhana's various merits in this way, causing countless hundreds of thousands of beings to generate the Bodhi mind, and then said to Sudhana: 'Excellent, excellent! Good man! You, for the benefit of all the world, you, for the protection of all sentient beings, you, for the diligent pursuit of all the Buddha's teachings, have generated the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, right, and complete enlightenment).' 'Good man! You have obtained great benefits, you have obtained a human body well, you have well established your lifespan, you have well encountered the appearance of the Tathagata (Buddha) in the world, you have well seen Manjushri (the Bodhisattva of wisdom) such a great virtuous teacher. Your body is a good vessel, nourished by various good roots. You are supported by the pure Dharma, all your understanding and desires have been purified, you have been jointly protected by all Buddhas, and you have been jointly embraced by virtuous friends. Why is this so?' 'Good man! The Bodhi mind is like a seed, capable of growing all the teachings of the Buddhas; the Bodhi mind is like a fertile field, capable of growing the pure Dharma of sentient beings; the Bodhi mind is like the earth, capable of supporting all the worlds; the Bodhi mind is like pure water, capable of washing away all the defilements of afflictions.'
故；菩提心者，猶如大風，普於世間無所礙故；菩提心者，猶如盛火，能燒一切諸見薪故；菩提心者，猶如凈日，普照一切諸世間故；菩提心者，猶如盛月，諸白凈法悉圓滿故；菩提心者，猶如明燈，能放種種法光明故；菩提心者，猶如凈目，普見一切安危處故；菩提心者，猶如大道，普令得入大智城故；菩提心者，猶如正濟，令其得離諸邪法故；菩提心者，猶如大車，普能運載諸菩薩故；菩提心者，猶如門戶，開示一切菩薩行故；菩提心者，猶如宮殿，安住修習三昧法故；菩提心者，猶如園苑，于中游戲受法樂故；菩提心者，猶如舍宅，安隱一切諸眾生故；菩提心者，則為所歸，利益一切諸世間故；菩提心者，則為所依，諸菩薩行所依處故；菩提心者，猶如慈父，訓導一切諸菩薩故；菩提心者，猶如慈母，生長一切諸菩薩故；菩提心者，猶如乳母，養育一切諸菩薩故；菩提心者，猶如善友，成益一切諸菩薩故；菩提心者，猶如君主，勝出一切二乘人故；菩提心者，猶如帝王，一切愿中得自在故；菩提心者，猶如大海，一切功德悉入中故；菩提心者，如須彌山，于諸眾生心平等故；菩提心者，如鐵圍山，攝持一切諸世間故；菩提心者，猶如雪山，長養一切智慧藥故；菩提心者，猶如香山，出生一切功德香故；菩提心者
【現代漢語翻譯】 現代漢語譯本：因此，菩提心（bodhicitta，覺悟之心）就像大風，在世間普遍存在，沒有任何阻礙；菩提心就像熊熊烈火，能夠焚燒一切錯誤的見解；菩提心就像清凈的太陽，普遍照耀世間一切；菩提心就像圓滿的月亮，一切清凈的法都圓滿具足；菩提心就像明燈，能夠放出種種法的光明；菩提心就像清凈的眼睛，普遍看到一切安全和危險的地方；菩提心就像大道，普遍引導眾生進入大智慧之城；菩提心就像正確的渡船，使眾生能夠遠離一切邪法；菩提心就像大車，普遍運載諸菩薩；菩提心就像門戶，開示一切菩薩的修行；菩提心就像宮殿，安住其中修習三昧（samadhi，禪定）之法；菩提心就像園林，在其中游戲，享受法的快樂；菩提心就像房屋，使一切眾生安穩；菩提心是眾生所歸依之處，利益世間一切；菩提心是眾生所依靠之處，是諸菩薩修行的依靠；菩提心就像慈父，訓導一切菩薩；菩提心就像慈母，生長一切菩薩；菩提心就像乳母，養育一切菩薩；菩提心就像善友，成就利益一切菩薩；菩提心就像君主，勝過一切二乘人（聲聞乘和緣覺乘）；菩提心就像帝王，在一切願望中都能自在；菩提心就像大海，一切功德都匯入其中；菩提心就像須彌山（Sumeru，佛教宇宙觀中的中心山），對一切眾生心平等；菩提心就像鐵圍山（Cakravada，環繞世界的山脈），攝持一切世間；菩提心就像雪山，生長一切智慧之藥；菩提心就像香山，出生一切功德之香；菩提心
【English Translation】 English version: Therefore, the bodhicitta (the mind of enlightenment) is like a great wind, pervading the world without any obstruction; the bodhicitta is like a blazing fire, capable of burning away all wrong views; the bodhicitta is like the pure sun, universally illuminating all in the world; the bodhicitta is like the full moon, where all pure dharmas are completely fulfilled; the bodhicitta is like a bright lamp, capable of emitting various lights of the Dharma; the bodhicitta is like pure eyes, universally seeing all places of safety and danger; the bodhicitta is like a great road, universally leading beings into the city of great wisdom; the bodhicitta is like a correct ferry, enabling beings to depart from all evil dharmas; the bodhicitta is like a great cart, universally carrying all bodhisattvas; the bodhicitta is like a gate, revealing all the practices of bodhisattvas; the bodhicitta is like a palace, where one dwells and practices the samadhi (meditative concentration) dharmas; the bodhicitta is like a garden, where one plays and enjoys the joy of the Dharma; the bodhicitta is like a house, providing peace and security for all beings; the bodhicitta is the refuge, benefiting all in the world; the bodhicitta is the support, the place where all bodhisattva practices rely; the bodhicitta is like a compassionate father, instructing all bodhisattvas; the bodhicitta is like a compassionate mother, nurturing all bodhisattvas; the bodhicitta is like a wet nurse, raising all bodhisattvas; the bodhicitta is like a good friend, accomplishing benefits for all bodhisattvas; the bodhicitta is like a monarch, surpassing all those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna); the bodhicitta is like an emperor, being free in all wishes; the bodhicitta is like a great ocean, where all merits enter; the bodhicitta is like Mount Sumeru (the central mountain in Buddhist cosmology), having equanimity towards all beings; the bodhicitta is like the Iron Mountain Range (Cakravada, the mountain range surrounding the world), holding all worlds; the bodhicitta is like the Snow Mountain, growing all medicines of wisdom; the bodhicitta is like the Fragrant Mountain, giving rise to all fragrances of merit; the bodhicitta
，猶如虛空，諸妙功德廣無邊故；菩提心者，猶如蓮華，不染一切世間法故；菩提心者，如調慧象，其心善順不獷戾故；菩提心者，如良善馬，遠離一切諸惡性故；菩提心者，如調御師，守護大乘一切法故；菩提心者，猶如良藥，能治一切煩惱病故；菩提心者，猶如坑阱，陷沒一切諸惡法故；菩提心者，猶如金剛，悉能穿徹一切法故；菩提心者，猶如香篋，能貯一切功德香故；菩提心者，猶如妙華，一切世間所樂見故；菩提心者，如白栴檀，除眾欲熱使清涼故；菩提心者，如黑沉香，能熏法界悉周遍故；菩提心者，如善見藥王，能破一切煩惱病故；菩提心者，如毗笈摩藥，能拔一切諸惑箭故；菩提心者，猶如帝釋，一切主中最為尊故；菩提心者，如毗沙門，能斷一切貧窮苦故；菩提心者，如功德天，一切功德所莊嚴故；菩提心者，如莊嚴具，莊嚴一切諸菩薩故；菩提心者，如劫燒火，能燒一切諸有為故；菩提心者，如無生根藥，長養一切諸佛法故；菩提心者，猶如龍珠，能消一切煩惱毒故；菩提心者，如水清珠，能清一切煩惱濁故；菩提心者，如如意珠，周給一切諸貧乏故；菩提心者，如功德瓶，滿足一切眾生心故；菩提心者，如如意樹，能雨一切莊嚴具故；菩提心者，如鵝羽衣，不受一切生死垢故；菩提心者，如白
【現代漢語翻譯】 現代漢語譯本：菩提心就像虛空一樣，因為它包含著無邊無際的各種美妙功德；菩提心就像蓮花一樣，因為它不被世間的一切法則所污染；菩提心就像被馴服的聰明大象一樣，因為它內心善良順從而不粗暴；菩提心就像良馬一樣，因為它遠離一切邪惡的本性；菩提心就像馴馬師一樣，因為它守護著大乘佛教的一切教法；菩提心就像良藥一樣，因為它能治癒一切煩惱的疾病；菩提心就像陷阱一樣，因為它能使一切邪惡的法則沉沒；菩提心就像金剛一樣，因為它能穿透一切法則；菩提心就像香盒一樣，因為它能儲存一切功德的香氣；菩提心就像美妙的花朵一樣，因為它被世間一切眾生所喜愛；菩提心就像白旃檀（一種香木）一樣，因為它能消除眾生的慾望之熱，使之清涼；菩提心就像黑沉香（一種香木）一樣，因為它能薰染整個法界，使其周遍；菩提心就像善見藥王一樣，因為它能破除一切煩惱的疾病；菩提心就像毗笈摩藥（一種藥）一樣，因為它能拔除一切迷惑的箭矢；菩提心就像帝釋（天神）一樣，因為它在一切主宰中最為尊貴；菩提心就像毗沙門（天神）一樣，因為它能斷除一切貧窮的痛苦；菩提心就像功德天（女神）一樣，因為它被一切功德所莊嚴；菩提心就像莊嚴的飾品一樣，因為它能莊嚴一切菩薩；菩提心就像劫末之火一樣，因為它能焚燒一切有為法；菩提心就像無生根藥一樣，因為它能生長一切諸佛的教法；菩提心就像龍珠一樣，因為它能消除一切煩惱的毒素；菩提心就像清水珠一樣，因為它能凈化一切煩惱的污濁；菩提心就像如意珠一樣，因為它能賙濟一切貧乏的人；菩提心就像功德瓶一樣，因為它能滿足一切眾生的心願；菩提心就像如意樹一樣，因為它能降下一切莊嚴的飾品；菩提心就像鵝羽衣一樣，因為它不受一切生死的污垢所染；菩提心就像白
【English Translation】 English version: The Bodhi mind is like the void, because it possesses boundless and wonderful merits; the Bodhi mind is like a lotus flower, because it is not stained by all worldly dharmas; the Bodhi mind is like a tamed wise elephant, because its heart is kind, obedient, and not violent; the Bodhi mind is like a good horse, because it is far away from all evil natures; the Bodhi mind is like a tamer, because it protects all the teachings of the Mahayana; the Bodhi mind is like good medicine, because it can cure all the diseases of afflictions; the Bodhi mind is like a pitfall, because it can sink all evil dharmas; the Bodhi mind is like a diamond, because it can penetrate all dharmas; the Bodhi mind is like a fragrant box, because it can store the fragrance of all merits; the Bodhi mind is like a wonderful flower, because it is loved by all beings in the world; the Bodhi mind is like white sandalwood, because it removes the heat of desires and makes one cool; the Bodhi mind is like black agarwood, because it can perfume the entire Dharma realm, making it pervasive; the Bodhi mind is like the good seeing medicine king, because it can break all the diseases of afflictions; the Bodhi mind is like the Vibhītakī medicine, because it can pull out all the arrows of delusion; the Bodhi mind is like Indra (a deity), because it is the most honored among all lords; the Bodhi mind is like Vaiśravaṇa (a deity), because it can cut off all the suffering of poverty; the Bodhi mind is like the goddess of merit, because it is adorned with all merits; the Bodhi mind is like ornaments, because it adorns all Bodhisattvas; the Bodhi mind is like the fire of the kalpa's end, because it can burn all conditioned things; the Bodhi mind is like the medicine of no birth root, because it grows all the teachings of the Buddhas; the Bodhi mind is like a dragon pearl, because it can eliminate all the poisons of afflictions; the Bodhi mind is like a clear water pearl, because it can purify all the turbidity of afflictions; the Bodhi mind is like a wish-fulfilling pearl, because it provides for all the poor and needy; the Bodhi mind is like a vase of merit, because it fulfills the minds of all beings; the Bodhi mind is like a wish-fulfilling tree, because it can rain down all kinds of ornaments; the Bodhi mind is like a goose feather robe, because it is not affected by the defilements of birth and death; the Bodhi mind is like white
㲲線，從本已來性清凈故；菩提心者，如快利犁，能治一切眾生田故；菩提心者，如那羅延，能摧一切我見敵故；菩提心者，猶如快箭，能破一切諸苦的故；菩提心者，猶如利矛，能穿一切煩惱甲故；菩提心者，猶如堅甲，能護一切如理心故；菩提心者，猶如利刀，能斬一切煩惱首故；菩提心者，猶如利劍，能斷一切憍慢鎧故；菩提心者，如勇將幢，能伏一切諸魔軍故；菩提心者，猶如利鋸，能截一切無明樹故；菩提心者，猶如利斧，能伐一切諸苦樹故；菩提心者，猶如兵仗，能防一切諸苦難故；菩提心者，猶如善手，防護一切諸度身故；菩提心者，猶如好足，安立一切諸功德故；菩提心者，猶如眼藥，滅除一切無明翳故；菩提心者，猶如鉗鑷，能拔一切身見刺故；菩提心者，猶如臥具，息除生死諸勞苦故；菩提心者，如善知識，能解一切生死縛故；菩提心者，如好珍財，能除一切貧窮事故；菩提心者，如大導師，善知菩薩出要道故；菩提心者，猶如伏藏，出功德財無匱乏故；菩提心者，猶如涌泉，生智慧水無窮盡故；菩提心者，猶如明鏡，普現一切法門像故；菩提心者，猶如蓮華，不染一切諸罪垢故；菩提心者，猶如大河，流引一切度攝法故；菩提心者，如大龍王，能雨一切妙法雨故；菩提心者，猶如命根，任持菩
【現代漢語翻譯】 現代漢語譯本：菩提心，從其本性而言，是清凈的；菩提心，如同鋒利的犁，能夠耕耘一切眾生的心田；菩提心，如同那羅延（Vishnu，印度教神祇），能夠摧毀一切我見的敵人；菩提心，如同快速的箭，能夠破除一切痛苦的目標；菩提心，如同鋒利的矛，能夠穿透一切煩惱的鎧甲；菩提心，如同堅固的盔甲，能夠保護一切如理的心；菩提心，如同鋒利的刀，能夠斬斷一切煩惱的頭顱；菩提心，如同鋒利的劍，能夠斬斷一切驕慢的鎧甲；菩提心，如同勇猛將領的旗幟，能夠降伏一切魔軍；菩提心，如同鋒利的鋸子，能夠截斷一切無明的樹木；菩提心，如同鋒利的斧頭，能夠砍伐一切痛苦的樹木；菩提心，如同兵器，能夠防禦一切痛苦的災難；菩提心，如同善巧的手，能夠保護一切修行的方法；菩提心，如同美好的足，能夠安立一切功德；菩提心，如同眼藥，能夠消除一切無明的遮蔽；菩提心，如同鉗子，能夠拔除一切身見的刺；菩提心，如同臥具，能夠止息生死輪迴的勞苦；菩提心，如同善知識，能夠解脫一切生死的束縛；菩提心，如同珍貴的財富，能夠消除一切貧窮的困境；菩提心，如同偉大的導師，善於瞭解菩薩出離生死輪迴的道路；菩提心，如同寶藏，能夠取出無盡的功德財富；菩提心，如同涌泉，能夠生出無窮無盡的智慧之水；菩提心，如同明鏡，能夠普遍顯現一切法門的形象；菩提心，如同蓮花，不被一切罪惡所污染；菩提心，如同大河，能夠引導一切度脫的法門；菩提心，如同龍王，能夠降下一切美妙的佛法之雨；菩提心，如同生命的根基，能夠任持菩薩的生命。
【English Translation】 English version: Bodhicitta, from its inherent nature, is pure; Bodhicitta is like a sharp plow, able to cultivate the fields of all sentient beings; Bodhicitta is like Narayana (Vishnu, a Hindu deity), able to destroy all enemies of self-view; Bodhicitta is like a swift arrow, able to shatter all targets of suffering; Bodhicitta is like a sharp spear, able to pierce through all armors of afflictions; Bodhicitta is like a strong armor, able to protect all minds that are in accordance with the Dharma; Bodhicitta is like a sharp knife, able to sever all heads of afflictions; Bodhicitta is like a sharp sword, able to cut through all armors of arrogance; Bodhicitta is like the banner of a brave general, able to subdue all the armies of demons; Bodhicitta is like a sharp saw, able to cut down all trees of ignorance; Bodhicitta is like a sharp axe, able to fell all trees of suffering; Bodhicitta is like weapons, able to defend against all calamities of suffering; Bodhicitta is like skillful hands, able to protect all methods of practice; Bodhicitta is like good feet, able to establish all merits; Bodhicitta is like eye medicine, able to eliminate all veils of ignorance; Bodhicitta is like tweezers, able to pull out all thorns of self-view; Bodhicitta is like bedding, able to cease the toils of birth and death; Bodhicitta is like a good teacher, able to liberate all bonds of birth and death; Bodhicitta is like precious wealth, able to eliminate all situations of poverty; Bodhicitta is like a great guide, skilled in understanding the path of Bodhisattvas to liberation; Bodhicitta is like a hidden treasure, able to produce inexhaustible wealth of merit; Bodhicitta is like a spring, able to generate endless waters of wisdom; Bodhicitta is like a clear mirror, able to universally reflect the images of all Dharma gates; Bodhicitta is like a lotus flower, unblemished by all defilements of sin; Bodhicitta is like a great river, able to guide all methods of liberation; Bodhicitta is like a great dragon king, able to rain down all wonderful Dharma rain; Bodhicitta is like the root of life, able to sustain the life of a Bodhisattva.
薩大悲身故；菩提心者，猶如甘露，能令安住不死界故；菩提心者，猶如大網，普攝一切諸眾生故；菩提心者，猶如罥索，攝取一切所應化故；菩提心者，猶如鉤餌，出有淵中所居者故；菩提心者，如阿伽陀藥，能令無病永安隱故；菩提心者，如除毒藥，悉能消歇貪愛毒故；菩提心者，如善持咒，能除一切顛倒毒故；菩提心者，猶如疾風，能卷一切諸障霧故；菩提心者，如大寶洲，出生一切覺分寶故；菩提心者，如好種性，出生一切白凈法故；菩提心者，猶如住宅，諸功德法所依處故；菩提心者，猶如市肆，菩薩商人貿易處故；菩提心者，如鍊金藥，能治一切煩惱垢故；菩提心者，猶如好蜜，圓滿一切功德味故；菩提心者，猶如正道，令諸菩薩入智城故；菩提心者，猶如好器，能持一切白凈法故；菩提心者，猶如時雨，能滅一切煩惱塵故；菩提心者，則為住處，一切菩薩所住處故；菩提心者，則為壽行，不取聲聞解脫果故；菩提心者，如凈琉璃，自性明潔無諸垢故；菩提心者，如帝青寶，出過世間二乘智故；菩提心者，如更漏鼓，覺諸眾生煩惱睡故；菩提心者，如清凈水，性本澄潔無垢濁故；菩提心者，如閻浮金，映奪一切有為善故；菩提心者，如大山王，超出一切諸世間故；菩提心者，則為所歸，不拒一切諸來者故
【現代漢語翻譯】 現代漢語譯本 薩大悲（菩薩名）身故；菩提心（覺悟之心）就像甘露，能使人安住于不死境界；菩提心就像大網，普遍攝取一切眾生；菩提心就像罥索（捕獸的繩索），攝取一切應該被教化的眾生；菩提心就像鉤餌，能將居住在有淵（生死輪迴的深淵）中的眾生救出；菩提心就像阿伽陀藥（萬能藥），能使人無病永遠安穩；菩提心就像除毒藥，能消除一切貪愛的毒素；菩提心就像善持的咒語，能消除一切顛倒的毒素；菩提心就像疾風，能捲走一切障礙的迷霧；菩提心就像大寶洲，能出生一切覺悟的寶藏；菩提心就像好的種子，能出生一切清凈的法；菩提心就像住宅，是諸功德法所依賴的地方；菩提心就像市場，是菩薩商人進行貿易的地方；菩提心就像鍊金藥，能治療一切煩惱的污垢；菩提心就像好蜜，能圓滿一切功德的滋味；菩提心就像正道，能引導菩薩進入智慧之城；菩提心就像好的器皿，能承載一切清凈的法；菩提心就像及時的雨水，能熄滅一切煩惱的塵埃；菩提心是安住之處，是一切菩薩所安住的地方；菩提心是長壽的行為，不取聲聞（小乘）的解脫果；菩提心就像清凈的琉璃，自性明亮潔凈沒有污垢；菩提心就像帝青寶（一種珍貴的寶石），超越世間二乘（聲聞和緣覺）的智慧；菩提心就像更漏鼓（古代計時器），能喚醒眾生煩惱的睡眠；菩提心就像清凈的水，本性澄澈潔凈沒有污濁；菩提心就像閻浮金（一種純金），能使一切有為的善行黯然失色；菩提心就像大山之王，超出一切世間；菩提心是歸宿，不拒絕一切前來的人。
【English Translation】 English version Sadāparibhūta (a Bodhisattva's name) passed away; the Bodhicitta (the mind of enlightenment) is like nectar, enabling one to abide in the realm of immortality; the Bodhicitta is like a great net, universally encompassing all sentient beings; the Bodhicitta is like a snare, capturing all those who should be converted; the Bodhicitta is like a hook and bait, bringing forth those who dwell in the abyss of existence; the Bodhicitta is like the agada medicine (panacea), enabling one to be free from illness and eternally peaceful; the Bodhicitta is like an antidote, completely extinguishing the poison of craving; the Bodhicitta is like a well-held mantra, able to remove all inverted poisons; the Bodhicitta is like a swift wind, able to blow away all the mists of obstacles; the Bodhicitta is like a great treasure island, giving birth to all the treasures of enlightenment factors; the Bodhicitta is like good seed, giving birth to all pure dharmas; the Bodhicitta is like a dwelling, the place where all meritorious dharmas rely; the Bodhicitta is like a marketplace, where Bodhisattva merchants trade; the Bodhicitta is like alchemical medicine, able to cure all the defilements of afflictions; the Bodhicitta is like good honey, perfecting the taste of all merits; the Bodhicitta is like the right path, leading Bodhisattvas into the city of wisdom; the Bodhicitta is like a good vessel, able to hold all pure dharmas; the Bodhicitta is like timely rain, able to extinguish all the dust of afflictions; the Bodhicitta is a dwelling place, where all Bodhisattvas abide; the Bodhicitta is the practice of longevity, not taking the fruit of liberation of the Śrāvakas (Hinayana disciples); the Bodhicitta is like pure crystal, its nature is bright and clean without any defilements; the Bodhicitta is like the lapis lazuli, surpassing the wisdom of the two vehicles (Śrāvakas and Pratyekabuddhas) of the world; the Bodhicitta is like the clepsydra drum (ancient timekeeping device), awakening sentient beings from the sleep of afflictions; the Bodhicitta is like pure water, its nature is clear and clean without any turbidity; the Bodhicitta is like Jambudvipa gold (a type of pure gold), outshining all meritorious deeds of conditioned existence; the Bodhicitta is like the king of great mountains, surpassing all the worlds; the Bodhicitta is the refuge, not rejecting all who come.
；菩提心者，則為義利，能除一切衰惱事故；菩提心者，則為妙寶，能令一切心歡喜故；菩提心者，如大施會，充滿一切眾生心故；菩提心者，則為尊勝，諸眾生心無與等故；菩提心者，猶如伏藏，能攝一切諸佛法故；菩提心者，如因陀羅網，能伏煩惱阿修羅故；菩提心者，如婆樓那風，能動一切所應化故；菩提心者，如因陀羅火，能燒一切諸惑習故；菩提心者，如佛支提，一切世間應供養故。
「善男子！菩提心者，成就如是無量功德；舉要言之，應知悉與一切佛法諸功德等。何以故？因菩提心出生一切諸菩薩行，三世如來從菩提心而出生故。是故，善男子！若有發阿耨多羅三藐三菩提心者，則已出生無量功德，普能攝取一切智道。
「善男子！譬如有人，得無畏藥，離五恐怖。何等為五？所謂：火不能燒，毒不能中，刀不能傷，水不能漂，煙不能熏。菩薩摩訶薩亦復如是，得一切智菩提心藥，貪火不燒，瞋毒不中，惑刀不傷，有流不漂，諸覺觀煙不能熏害。
「善男子！譬如有人，得解脫藥，終無橫難。菩薩摩訶薩亦復如是，得菩提心解脫智藥，永離一切生死橫難。
「善男子！譬如有人，持摩訶應伽藥，毒蛇聞氣，即皆遠去。菩薩摩訶薩亦復如是，持菩提心大應伽藥，一切煩惱諸惡毒
【現代漢語翻譯】 現代漢語譯本：菩提心，即是利益，能去除一切衰敗和煩惱的事情；菩提心，即是珍寶，能使一切眾生心生歡喜；菩提心，如同大型佈施集會，能充滿一切眾生的心；菩提心，即是至尊殊勝，一切眾生的心都無法與之相比；菩提心，如同寶藏，能攝取一切諸佛的教法；菩提心，如同因陀羅網（Indra's net，帝釋天的網），能降伏煩惱的阿修羅（Asura，一種好戰的神）；菩提心，如同婆樓那風（Varuna's wind，水神之風），能感化一切應被教化的人；菩提心，如同因陀羅火（Indra's fire，帝釋天之火），能燒盡一切迷惑的習氣；菩提心，如同佛的支提（Cetiya，佛塔），應受一切世間的供養。 『善男子！菩提心，成就如此無量的功德；總而言之，應當知道它與一切佛法和功德相等。為什麼呢？因為菩提心能出生一切菩薩的修行，三世如來都是從菩提心而生的。因此，善男子！如果有人發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），就已經出生了無量的功德，普遍能夠攝取一切智慧之道。』 『善男子！譬如有人，得到了無畏的藥，可以遠離五種恐怖。哪五種呢？就是：火不能燒，毒不能侵，刀不能傷，水不能淹，煙不能熏。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）也是如此，得到了能成就一切智慧的菩提心藥，貪慾之火不能燒，嗔恨之毒不能侵，迷惑之刀不能傷，生死之流不能淹，各種覺觀的煙不能熏害。』 『善男子！譬如有人，得到了解脫的藥，最終不會有橫禍災難。菩薩摩訶薩也是如此，得到了菩提心解脫智慧的藥，永遠遠離一切生死的橫禍災難。』 『善男子！譬如有人，持有摩訶應伽藥（Mahā-aṅga，一種藥名），毒蛇聞到氣味，都會遠遠逃開。菩薩摩訶薩也是如此，持有菩提心的大應伽藥，一切煩惱和各種惡毒都會遠離。』
【English Translation】 English version: The Bodhi-mind is beneficial, capable of removing all decay and afflictive events; the Bodhi-mind is a precious jewel, capable of making all beings' minds rejoice; the Bodhi-mind is like a great almsgiving assembly, filling the minds of all beings; the Bodhi-mind is supreme and unsurpassed, with which no other beings' minds can compare; the Bodhi-mind is like a hidden treasure, capable of encompassing all the teachings of the Buddhas; the Bodhi-mind is like Indra's net (Indra's net), capable of subduing the Asuras (a type of warring god) of afflictions; the Bodhi-mind is like Varuna's wind (Varuna's wind, the wind of the water god), capable of moving all those who should be transformed; the Bodhi-mind is like Indra's fire (Indra's fire), capable of burning away all the habits of delusion; the Bodhi-mind is like a Buddha's Cetiya (a Buddhist shrine), worthy of offerings from all the world. 'Good man! The Bodhi-mind accomplishes such immeasurable merits; in short, it should be known that it is equal to all the Buddha's teachings and merits. Why is this so? Because the Bodhi-mind gives rise to all the practices of Bodhisattvas, and the Tathagatas (Buddhas) of the three times are born from the Bodhi-mind. Therefore, good man! If someone generates the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind, they have already given rise to immeasurable merits, and are universally capable of encompassing the path of all wisdom.' 'Good man! It is like a person who obtains a fearless medicine, and is free from five fears. What are the five? They are: fire cannot burn, poison cannot harm, swords cannot wound, water cannot drown, and smoke cannot suffocate. A Bodhisattva-Mahasattva (great Bodhisattva) is also like this, having obtained the Bodhi-mind medicine of all wisdom, the fire of greed cannot burn, the poison of anger cannot harm, the sword of delusion cannot wound, the flow of existence cannot drown, and the smoke of various perceptions cannot harm.' 'Good man! It is like a person who obtains the medicine of liberation, and will ultimately have no accidental calamities. A Bodhisattva-Mahasattva is also like this, having obtained the Bodhi-mind medicine of liberating wisdom, they are forever free from all accidental calamities of birth and death.' 'Good man! It is like a person who holds the Mahā-aṅga (a type of medicine) medicine, and poisonous snakes, upon smelling its scent, will all flee far away. A Bodhisattva-Mahasattva is also like this, holding the great Mahā-aṅga medicine of the Bodhi-mind, all afflictions and various poisons will be far away.'
蛇，聞其氣者，悉皆散滅。
「善男子！譬如有人，持無勝藥，一切怨敵無能勝者。菩薩摩訶薩亦復如是，持菩提心無能勝藥，悉能降伏一切魔軍。
「善男子！譬如有人，持毗笈摩藥，能令毒箭自然墮落。菩薩摩訶薩亦復如是，持菩提心毗笈摩藥，令貪、恚、癡、諸邪見箭自然墮落。
「善男子！譬如有人，持善見藥，能除一切所有諸病。菩薩摩訶薩亦復如是，持菩提心善見藥王，悉除一切諸煩惱病。
「善男子！如有藥樹，名：珊陀那，有取其皮以涂瘡者，瘡即除愈；然其樹皮，隨取隨生，終不可盡。菩薩摩訶薩從菩提心生一切智樹亦復如是，若有得見而生信者，煩惱業瘡悉得消滅，一切智樹初無所損。
「善男子！如有藥樹，名：無生根，以其力故，增長一切閻浮提樹。菩薩摩訶薩菩提心樹亦復如是，以其力故，增長一切學與無學及諸菩薩所有善法
「善男子！譬如有藥，名：阿藍婆，若用涂身，身之與心咸有堪能。菩薩摩訶薩得菩提心阿藍婆藥亦復如是，令其身心增長善法。
「善男子！譬如有人，得念力藥，凡所聞事憶持不忘。菩薩摩訶薩得菩提心念力妙藥，悉能聞持一切佛法皆無忘失。
「善男子！譬如有藥，名：大蓮華，其有服者住壽一劫。菩薩摩
【現代漢語翻譯】 現代漢語譯本 蛇，聞到它的氣息，都會立即散開消滅。
『善男子！譬如有人，持有無敵的藥物，一切怨敵都不能戰勝他。菩薩摩訶薩也像這樣，持有菩提心這種無敵的藥物，能夠降伏一切魔軍。
『善男子！譬如有人，持有毗笈摩（一種藥名）藥，能使毒箭自然墜落。菩薩摩訶薩也像這樣，持有菩提心這種毗笈摩藥，能使貪、嗔、癡、各種邪見的箭自然墜落。
『善男子！譬如有人，持有善見藥，能去除一切所有的疾病。菩薩摩訶薩也像這樣，持有菩提心這種善見藥王，能去除一切煩惱的疾病。
『善男子！如有藥樹，名叫珊陀那（一種藥樹），有人取它的樹皮塗抹瘡傷，瘡傷立即痊癒；而且這樹皮，隨取隨生，永遠不會用盡。菩薩摩訶薩從菩提心生出的一切智樹也像這樣，如果有人見到它而生起信心，煩惱的業瘡都會消滅，而一切智樹本身卻不會有任何損耗。
『善男子！如有藥樹，名叫無生根（一種藥樹），因為它的力量，能增長整個閻浮提（指我們所居住的這個世界）的樹木。菩薩摩訶薩的菩提心樹也像這樣，因為它的力量，能增長一切有學和無學以及所有菩薩的善法。
『善男子！譬如有一種藥，名叫阿藍婆（一種藥名），如果用來塗抹身體，身體和心都能變得強健。菩薩摩訶薩得到菩提心這種阿藍婆藥也像這樣，能使他的身心增長善法。
『善男子！譬如有人，得到念力藥，凡是聽到的事情都能記住不忘。菩薩摩訶薩得到菩提心這種念力妙藥，能夠聽聞並記住一切佛法，都不會遺忘。
『善男子！譬如有一種藥，名叫大蓮華（一種藥名），服用它的人可以活一個劫（極長的時間）。菩薩摩
【English Translation】 English version Snakes, upon smelling its scent, would all scatter and vanish.
'Good man! It is like a person who possesses an invincible medicine, against whom all enemies are powerless. Bodhisattva Mahasattvas are also like this, possessing the invincible medicine of Bodhicitta (the mind of enlightenment), they can subdue all the armies of Mara (demons).'
'Good man! It is like a person who possesses the medicine of Vibhīṣaṇa (a type of medicine), which can cause poisonous arrows to fall naturally. Bodhisattva Mahasattvas are also like this, possessing the Vibhīṣaṇa medicine of Bodhicitta, they can cause the arrows of greed, hatred, delusion, and all wrong views to fall naturally.'
'Good man! It is like a person who possesses the medicine of Good Sight, which can remove all kinds of diseases. Bodhisattva Mahasattvas are also like this, possessing the king of Good Sight medicine of Bodhicitta, they can remove all the diseases of afflictions.'
'Good man! It is like a medicinal tree named Sandhana (a type of medicinal tree), if someone takes its bark and applies it to a wound, the wound will immediately heal; moreover, the bark of this tree, as it is taken, grows back, and will never be exhausted. The tree of all-knowing wisdom that arises from the Bodhicitta of Bodhisattva Mahasattvas is also like this, if someone sees it and generates faith, the wounds of karmic afflictions will all be eliminated, and the tree of all-knowing wisdom itself will not be harmed in any way.'
'Good man! It is like a medicinal tree named No-Birth Root (a type of medicinal tree), because of its power, it can grow all the trees in Jambudvipa (the world we live in). The Bodhicitta tree of Bodhisattva Mahasattvas is also like this, because of its power, it can grow all the good dharmas of those who are learning, those who have completed their learning, and all Bodhisattvas.'
'Good man! It is like a medicine named Aralamba (a type of medicine), if it is applied to the body, both the body and mind will become strong and capable. Bodhisattva Mahasattvas who obtain the Aralamba medicine of Bodhicitta are also like this, they can cause their body and mind to grow in good dharmas.'
'Good man! It is like a person who obtains the medicine of mindfulness, who can remember everything they hear without forgetting. Bodhisattva Mahasattvas who obtain the wonderful medicine of mindfulness of Bodhicitta, can hear and remember all the Buddha's teachings without forgetting any of them.'
'Good man! It is like a medicine named Great Lotus Flower (a type of medicine), those who take it can live for one kalpa (an extremely long period of time). Bodhisattva Mahasattvas'
訶薩服菩提心大蓮華藥亦復如是，于無數劫，壽命自在。
「善男子！譬如有人，執翳形藥，人與非人悉不能見。菩薩摩訶薩執菩提心翳形妙藥，一切諸魔不能得見。
「善男子！如海有珠，名：普集眾寶，此珠若在，假使劫火焚燒世間，能令此海減於一滴，無有是處。菩薩摩訶薩菩提心珠亦復如是，住于菩薩大愿海中，若常憶持不令退失，能壞菩薩一善根者，終無是處；若退其心，一切善法即皆散滅。
「善男子！如有摩尼，名：大光明，有以此珠瓔珞身者，映蔽一切寶莊嚴具，所有光明悉皆不現。菩薩摩訶薩菩提心寶亦復如是，瓔珞其身，映蔽一切二乘心寶，諸莊嚴具悉無光彩。
「善男子！如水清珠，能清濁水。菩薩摩訶薩菩提心珠亦復如是，能清一切煩惱垢濁。
「善男子！譬如有人，得住水寶，系其身上，入大海中，不為水害。菩薩摩訶薩亦復如是，得菩提心住水妙寶，入於一切生死海中，終不沉沒。
「善男子！譬如有人，得龍寶珠，持入龍宮，一切龍蛇不能為害。菩薩摩訶薩亦復如是，得菩提心大龍寶珠，入欲界中，煩惱龍蛇不能為害。
「善男子！譬如帝釋，著摩尼冠，映蔽一切諸餘天眾。菩薩摩訶薩亦復如是，著菩提心大愿寶冠，超過一切三界眾生。
【現代漢語翻譯】 現代漢語譯本 訶薩（菩薩的別名）持有菩提心，如同大蓮花葯一樣，在無數劫中，壽命自在。 『善男子！譬如有人，拿著隱身藥，人和非人全都看不見他。菩薩摩訶薩持有菩提心這種隱身妙藥，一切魔都無法看見他。』 『善男子！如同大海中有一顆寶珠，名為「普集眾寶」，這顆寶珠如果存在，即使劫火焚燒世間，也不能使大海減少一滴水，這是不可能的。菩薩摩訶薩的菩提心寶珠也是如此，安住在菩薩的大愿海中，如果常常憶念保持而不退失，想要破壞菩薩一善根，絕對不可能；如果退失了菩提心，一切善法就會全部散滅。』 『善男子！如同有一顆摩尼寶珠，名為「大光明」，如果有人用這顆寶珠裝飾身體，就會遮蔽一切寶貴的裝飾品，使它們的光芒都無法顯現。菩薩摩訶薩的菩提心寶也是如此，裝飾在身上，就會遮蔽一切二乘（聲聞乘和緣覺乘）的心寶，使所有裝飾品都失去光彩。』 『善男子！如同清水珠，能夠凈化渾濁的水。菩薩摩訶薩的菩提心寶珠也是如此，能夠凈化一切煩惱的污垢。』 『善男子！譬如有人，得到一顆可以安住水中的寶珠，繫在身上，進入大海中，不會被水傷害。菩薩摩訶薩也是如此，得到菩提心這種安住水中的妙寶，進入一切生死輪迴的大海中，最終不會沉沒。』 『善男子！譬如有人，得到龍寶珠，拿著進入龍宮，一切龍蛇都不能傷害他。菩薩摩訶薩也是如此，得到菩提心這種大龍寶珠，進入欲界中，煩惱的龍蛇不能傷害他。』 『善男子！譬如帝釋天，戴著摩尼寶冠，遮蔽了所有其他天眾的光芒。菩薩摩訶薩也是如此，戴著菩提心的大愿寶冠，超越了一切三界眾生。』
【English Translation】 English version The Bodhisattva, holding the Bodhi mind, is like a great lotus medicine, with life自在(zìzài, at ease) for countless kalpas. 'Good man! It is like someone who possesses a medicine of invisibility, so that neither humans nor non-humans can see him. A Bodhisattva Mahasattva, possessing the wondrous medicine of the Bodhi mind, cannot be seen by any demons.' 'Good man! Like a pearl in the ocean called 'Gatherer of All Treasures,' if this pearl is present, even if a kalpa fire burns the world, it cannot cause the ocean to lose a single drop. The Bodhi mind pearl of a Bodhisattva Mahasattva is also like this. Residing in the great ocean of a Bodhisattva's vows, if one constantly remembers and maintains it without losing it, there is no possibility of destroying a single good root of the Bodhisattva; if one loses this mind, all good dharmas will be scattered and destroyed.' 'Good man! Like a mani pearl called 'Great Light,' if someone adorns their body with this pearl, it will overshadow all other precious ornaments, causing their light to disappear. The Bodhi mind treasure of a Bodhisattva Mahasattva is also like this. Adorning the body, it overshadows all the mind treasures of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), causing all ornaments to lose their luster.' 'Good man! Like a clear water pearl that can purify turbid water, the Bodhi mind pearl of a Bodhisattva Mahasattva is also like this, able to purify all the defilements of afflictions.' 'Good man! It is like someone who obtains a water-dwelling pearl, fastens it to their body, and enters the great ocean, not being harmed by the water. A Bodhisattva Mahasattva is also like this, obtaining the wondrous water-dwelling treasure of the Bodhi mind, entering the ocean of all birth and death, and ultimately not sinking.' 'Good man! It is like someone who obtains a dragon pearl, takes it into the dragon palace, and all dragons and snakes cannot harm them. A Bodhisattva Mahasattva is also like this, obtaining the great dragon pearl of the Bodhi mind, entering the desire realm, and not being harmed by the dragons and snakes of afflictions.' 'Good man! It is like Śakra (帝釋, the ruler of the gods), wearing a mani crown, overshadowing all the other heavenly beings. A Bodhisattva Mahasattva is also like this, wearing the great vow crown of the Bodhi mind, surpassing all beings in the three realms.'
「善男子！譬如有人，得如意珠，除滅一切貧窮之苦。菩薩摩訶薩亦復如是，得菩提心如意寶珠，遠離一切邪命怖畏。
「善男子！譬如有人，得日精珠，持向日光而生於火。菩薩摩訶薩亦復如是，得菩提心智日寶珠，持向智光而生智火。
「善男子！譬如有人，得月精珠，持向月光而生於水。菩薩摩訶薩亦復如是，得菩提心月精寶珠，持此心珠，鑒迴向光，而生一切善根愿水。
「善男子！譬如龍王，首戴如意摩尼寶冠，遠離一切怨敵怖畏。菩薩摩訶薩亦復如是，著菩提心大悲寶冠，遠離一切惡道諸難。
「善男子！如有寶珠，名：一切世間莊嚴藏，若有得者，令其所欲悉得充滿，而此寶珠無所損減。菩提心寶亦復如是，若有得者，令其所愿悉得滿足，而菩提心無有損減。
「善男子！如轉輪王，有摩尼寶，置於宮中，放大光明，破一切暗。菩薩摩訶薩亦復如是，以菩提心大摩尼寶，住于欲界，放大智光，悉破諸趣無明黑暗。
「善男子！譬如帝青大摩尼寶，若有為此光明所觸，即同其色。菩薩摩訶薩菩提心寶亦復如是，觀察諸法迴向善根，靡不即同菩提心色。
「善男子！如琉璃寶，于百千歲處不凈中，不為臭穢之所染著，性本凈故。菩薩摩訶薩菩提心寶亦
【現代漢語翻譯】 現代漢語譯本 『善男子！譬如有人，得到如意珠（能實現願望的寶珠），消除一切貧窮的痛苦。菩薩摩訶薩（偉大的菩薩）也是如此，得到菩提心（覺悟之心）如意寶珠，遠離一切邪命（不正當的謀生手段）的恐懼。』 『善男子！譬如有人，得到日精珠（太陽精華凝聚的寶珠），將其置於日光下便能生火。菩薩摩訶薩也是如此，得到菩提心智慧之日寶珠，將其置於智慧之光下便能生出智慧之火。』 『善男子！譬如有人，得到月精珠（月亮精華凝聚的寶珠），將其置於月光下便能生出水。菩薩摩訶薩也是如此，得到菩提心月精寶珠，持此心珠，映照迴向之光，便能生出一切善根願望之水。』 『善男子！譬如龍王，頭戴如意摩尼寶冠（能實現願望的寶冠），遠離一切怨敵的恐懼。菩薩摩訶薩也是如此，佩戴菩提心大悲寶冠，遠離一切惡道（地獄、餓鬼、畜生）的災難。』 『善男子！如有寶珠，名為一切世間莊嚴藏（能裝飾一切世間的寶藏），若有人得到它，能使其所有願望都得到滿足，而此寶珠本身不會有任何損耗。菩提心寶也是如此，若有人得到它，能使其所有願望都得到滿足，而菩提心本身不會有任何損耗。』 『善男子！如轉輪王（統治世界的理想君主），有摩尼寶（能實現願望的寶珠），置於宮中，放出大光明，破除一切黑暗。菩薩摩訶薩也是如此，以菩提心大摩尼寶，安住于欲界（眾生有慾望的世界），放出大智慧之光，徹底破除諸趣（六道輪迴）的無明黑暗。』 『善男子！譬如帝青大摩尼寶（一種深藍色的寶珠），若有被其光明所觸及，就會呈現出相同的顏色。菩薩摩訶薩的菩提心寶也是如此，觀察諸法（一切事物）迴向善根，無不立即呈現出菩提心的顏色。』 『善男子！如琉璃寶（一種透明的寶石），即使在不潔凈的地方經歷百千年，也不會被臭穢所污染，因為它本性清凈。菩薩摩訶薩的菩提心寶也是如此，』
【English Translation】 English version 'Good man! It is like someone who obtains a wish-fulfilling jewel (a gem that grants wishes), which eliminates all the suffering of poverty. A Bodhisattva Mahasattva (a great Bodhisattva) is also like this, obtaining the Bodhi mind (the mind of enlightenment) wish-fulfilling jewel, and is far from all fears of wrong livelihood (improper ways of making a living).' 'Good man! It is like someone who obtains a sun essence jewel (a gem condensed from the essence of the sun), which, when held up to sunlight, produces fire. A Bodhisattva Mahasattva is also like this, obtaining the Bodhi mind wisdom sun jewel, which, when held up to the light of wisdom, produces the fire of wisdom.' 'Good man! It is like someone who obtains a moon essence jewel (a gem condensed from the essence of the moon), which, when held up to moonlight, produces water. A Bodhisattva Mahasattva is also like this, obtaining the Bodhi mind moon essence jewel, holding this mind jewel, reflecting the light of dedication, and producing the water of all good roots and aspirations.' 'Good man! It is like a Dragon King, who wears a wish-fulfilling Mani jewel crown (a crown that grants wishes) on his head, and is far from all fears of enemies. A Bodhisattva Mahasattva is also like this, wearing the Bodhi mind great compassion crown, and is far from all the difficulties of evil paths (hell, hungry ghosts, and animals).' 'Good man! If there is a jewel called the 'Treasure of Adornment of All Worlds' (a treasure that can adorn all worlds), if someone obtains it, it will fulfill all their desires, and the jewel itself will not be diminished. The Bodhi mind jewel is also like this, if someone obtains it, it will fulfill all their wishes, and the Bodhi mind itself will not be diminished.' 'Good man! Like a Wheel-Turning King (an ideal ruler of the world), who has a Mani jewel (a wish-fulfilling gem), placed in his palace, which emits great light and breaks all darkness. A Bodhisattva Mahasattva is also like this, with the Bodhi mind great Mani jewel, residing in the desire realm (the world of beings with desires), emitting great wisdom light, and completely breaking the darkness of ignorance in all realms (the six realms of reincarnation).' 'Good man! It is like a great lapis lazuli Mani jewel (a deep blue gem), if anything is touched by its light, it will take on the same color. The Bodhi mind jewel of a Bodhisattva Mahasattva is also like this, observing all dharmas (all things) and dedicating good roots, everything immediately takes on the color of the Bodhi mind.' 'Good man! Like a crystal jewel (a transparent gem), even if it is in an unclean place for hundreds and thousands of years, it will not be stained by the foul odor, because its nature is pure. The Bodhi mind jewel of a Bodhisattva Mahasattva is also like this,'
復如是，于百千劫住欲界中，不為欲界過患所染，猶如法界性清凈故。
「善男子！譬如有寶，名：凈光明，悉能映蔽一切寶色。菩薩摩訶薩菩提心寶亦復如是，悉能映蔽一切凡夫二乘功德。
「善男子！譬如有寶，名為：火焰，悉能除滅一切闇冥。菩薩摩訶薩菩提心寶亦復如是，能滅一切無知闇冥。
「善男子！譬如海中有無價寶，商人採得，船載入城；諸餘摩尼百千萬種，光色、價直無與等者。菩提心寶亦復如是，住于生死大海之中，菩薩摩訶薩乘大愿船，深心相續，載之來入解脫城中，二乘功德無能及者。
「善男子！如有寶珠，名：自在王，處閻浮洲，去日月輪四萬由旬，日月宮中所有莊嚴，其珠影現悉皆具足。菩薩摩訶薩發菩提心凈功德寶亦復如是，住生死中，照法界空，佛智日月一切功德悉于中現。
「善男子！如有寶珠，名：自在王，日月光明所照之處，一切財寶、衣服等物，所有價直悉不能及。菩薩摩訶薩發菩提心自在王寶亦復如是，一切智光所照之處，三世所有天人、二乘漏無漏善一切功德皆不能及。
「善男子！海中有寶，名曰：海藏，普現海中諸莊嚴事。菩薩摩訶薩菩提心寶亦復如是，普能顯現一切智海諸莊嚴事。
「善男子！譬如天上閻浮檀金
【現代漢語翻譯】 現代漢語譯本：又像這樣，在百千劫中安住于欲界，卻不被欲界的過患所污染，如同法界的本性清凈一樣。 『善男子！譬如有一種寶物，名為『凈光明』，能夠完全遮蔽一切寶物的光彩。菩薩摩訶薩（菩薩中的大菩薩）的菩提心寶也是如此，能夠完全遮蔽一切凡夫和二乘（聲聞和緣覺）的功德。 『善男子！譬如有一種寶物，名為『火焰』，能夠完全消除一切黑暗。菩薩摩訶薩的菩提心寶也是如此，能夠消除一切無知的黑暗。 『善男子！譬如大海中有一種無價之寶，商人採集得到后，用船載入城中；其他各種摩尼寶珠，即使有百千萬種，其光彩、價值都無法與之相比。菩提心寶也是如此，安住于生死大海之中，菩薩摩訶薩乘坐大愿之船，以深切的心念相續不斷，將其載入解脫之城中，二乘的功德都無法與之相比。 『善男子！譬如有一種寶珠，名為『自在王』，處於閻浮洲（我們所居住的這個世界），距離日月輪四萬由旬（古印度長度單位），日月宮中所有的莊嚴，這顆寶珠的影子都能完全顯現。菩薩摩訶薩發起的菩提心清凈功德寶也是如此，安住于生死之中，照耀法界虛空，佛的智慧日月以及一切功德都於其中顯現。 『善男子！譬如有一種寶珠，名為『自在王』，在日月光明所照耀的地方，一切財寶、衣服等物，所有的價值都無法與之相比。菩薩摩訶薩發起的菩提心自在王寶也是如此，在一切智光所照耀的地方，三世所有天人、二乘的有漏和無漏的善行，一切功德都無法與之相比。 『善男子！海中有一種寶物，名為『海藏』，普遍顯現海中的各種莊嚴景象。菩薩摩訶薩的菩提心寶也是如此，普遍能夠顯現一切智慧之海的各種莊嚴景象。 『善男子！譬如天上的閻浮檀金（一種珍貴的金色）
【English Translation】 English version: Furthermore, in hundreds of thousands of kalpas (eons), dwelling in the desire realm, one is not tainted by the faults of the desire realm, just as the nature of the Dharma realm is pure. 'Good man! It is like a treasure called 'Pure Light,' which can completely overshadow the colors of all other treasures. The Bodhi-mind treasure of a Bodhisattva Mahasattva (a great Bodhisattva) is also like this, able to completely overshadow the merits of all ordinary beings and the Two Vehicles (Shravakas and Pratyekabuddhas).' 'Good man! It is like a treasure called 'Flame,' which can completely dispel all darkness. The Bodhi-mind treasure of a Bodhisattva Mahasattva is also like this, able to dispel all darkness of ignorance.' 'Good man! It is like an invaluable treasure in the ocean, which a merchant obtains and carries into the city by ship; all other kinds of mani jewels, even if there are hundreds of thousands, cannot compare in their brilliance and value. The Bodhi-mind treasure is also like this, dwelling in the great ocean of birth and death, a Bodhisattva Mahasattva, riding the ship of great vows, with deep and continuous mindfulness, carries it into the city of liberation, and the merits of the Two Vehicles cannot compare to it.' 'Good man! It is like a jewel called 'Sovereign King,' located in Jambudvipa (the world we inhabit), forty thousand yojanas (ancient Indian unit of distance) away from the sun and moon, all the adornments in the sun and moon palaces are completely reflected in the shadow of this jewel. The pure merit treasure of the Bodhi-mind generated by a Bodhisattva Mahasattva is also like this, dwelling in birth and death, illuminating the emptiness of the Dharma realm, and all the merits of the Buddha's wisdom, like the sun and moon, appear within it.' 'Good man! It is like a jewel called 'Sovereign King,' in the places illuminated by the light of the sun and moon, all treasures, clothing, and other things cannot compare in value. The Sovereign King treasure of the Bodhi-mind generated by a Bodhisattva Mahasattva is also like this, in the places illuminated by the light of all wisdom, all the merits of the three realms, the heavenly beings, humans, and the Two Vehicles, with and without outflows, cannot compare to it.' 'Good man! There is a treasure in the ocean called 'Ocean Treasury,' which universally manifests all the adornments in the ocean. The Bodhi-mind treasure of a Bodhisattva Mahasattva is also like this, universally able to manifest all the adornments of the ocean of all wisdom.' 'Good man! It is like Jambudana gold (a precious golden color) in the heavens.'
，唯除心王大摩尼寶，余無及者。菩薩摩訶薩發菩提心閻浮檀金亦復如是，除一切智心王大寶，余無及者。
「善男子！譬如有人，善調龍法，于諸龍中而得自在。菩薩摩訶薩亦復如是，得菩提心善調龍法，于諸一切煩惱龍中而得自在。
「善男子！譬如勇士，被執鎧仗，一切怨敵無能降伏。菩薩摩訶薩亦復如是，被執菩提大心鎧仗，一切業惑諸惡怨敵無能屈伏。
「善男子！譬如天上黑栴檀香，若燒一銖，其香普熏小千世界，三千世界滿中珍寶所有價直皆不能及。菩薩摩訶薩菩提心香亦復如是，一念功德普熏法界，聲聞、緣覺一切功德皆所不及。
「善男子！如白栴檀，若以涂身，悉能除滅一切熱惱，令其身心普得清涼；菩薩摩訶薩菩提心香亦復如是，能除一切虛妄、分別、貪、恚、癡等諸惑熱惱，令其具足智慧清涼。
「善男子！如須彌山，若有近者，即同其色。菩薩摩訶薩菩提心山亦復如是，若有近者，悉得同其一切智色。
「善男子！譬如波利質多羅樹，其皮香氣，閻浮提中若婆師迦、若薝蔔迦、若蘇摩那，如是等華所有香氣皆不能及。菩薩摩訶薩菩提心樹亦復如是，所發大愿功德之香，一切二乘無漏戒定、智慧解脫、解脫知見諸功德香悉不能及。
「善男子！
【現代漢語翻譯】 現代漢語譯本：唯有心王大摩尼寶（心識中最珍貴的寶物），其餘的都無法與之相比。菩薩摩訶薩發起的菩提心，就像閻浮檀金（一種珍貴的金色），除了能達到一切智慧的心王大寶，其餘的都無法與之相比。 『善男子！譬如有人，善於調御龍的方法，在各種龍中都能自在駕馭。菩薩摩訶薩也是如此，得到菩提心，善於調御龍的方法，在一切煩惱之龍中都能自在駕馭。 『善男子！譬如勇士，穿上鎧甲，手持兵器，一切怨敵都不能降伏他。菩薩摩訶薩也是如此，穿上菩提大心的鎧甲，手持兵器，一切業障、迷惑、惡的怨敵都不能使他屈服。 『善男子！譬如天上的黑栴檀香，如果燒一銖，它的香氣就能普遍熏遍小千世界，三千世界中所有珍寶的價值都不能與之相比。菩薩摩訶薩的菩提心香也是如此，一念的功德就能普遍熏遍法界，聲聞、緣覺的一切功德都不能與之相比。 『善男子！如同白栴檀，如果用來塗抹身體，就能消除一切熱惱，使身心普遍得到清涼；菩薩摩訶薩的菩提心香也是如此，能消除一切虛妄、分別、貪、嗔、癡等各種迷惑的熱惱，使他具足智慧的清涼。 『善男子！如同須彌山（佛教中的聖山），如果有靠近它的人，就會呈現出和它一樣的顏色。菩薩摩訶薩的菩提心山也是如此，如果有靠近它的人，都能獲得和一切智慧一樣的顏色。 『善男子！譬如波利質多羅樹（天界的一種樹），它的樹皮香氣，在閻浮提（我們所居住的世界）中，無論是婆師迦（一種花）、薝蔔迦（一種花）、還是蘇摩那（一種花），這些花的所有香氣都不能與之相比。菩薩摩訶薩的菩提心樹也是如此，所發的大愿功德之香，一切二乘（聲聞和緣覺）的無漏戒定、智慧解脫、解脫知見等各種功德之香都不能與之相比。 『善男子！
【English Translation】 English version: Only the great Mani jewel of the mind-king (the most precious jewel in consciousness) is unmatched by anything else. The Bodhi mind generated by a Bodhisattva Mahasattva is like Jambudvipa gold (a precious gold), and apart from the great jewel of the mind-king that can attain all wisdom, nothing else can compare to it. 'Good man! It is like someone who is skilled in taming dragons and can freely control all kinds of dragons. A Bodhisattva Mahasattva is also like this; having attained the Bodhi mind and being skilled in taming dragons, they can freely control all the dragons of afflictions. 'Good man! It is like a warrior who, wearing armor and holding weapons, cannot be subdued by any enemy. A Bodhisattva Mahasattva is also like this; wearing the armor of the great Bodhi mind and holding weapons, they cannot be subdued by any karmic obstacles, delusions, or evil enemies. 'Good man! It is like the black sandalwood incense of the heavens; if one zhu (a small unit of weight) is burned, its fragrance will pervade the small chiliocosm, and the value of all the treasures in the three thousand chiliocosm cannot compare to it. The fragrance of the Bodhi mind of a Bodhisattva Mahasattva is also like this; the merit of a single thought pervades the Dharma realm, and all the merits of Sravakas and Pratyekabuddhas cannot compare to it. 'Good man! It is like white sandalwood; if it is used to anoint the body, it can eliminate all heat and afflictions, allowing the body and mind to attain coolness. The fragrance of the Bodhi mind of a Bodhisattva Mahasattva is also like this; it can eliminate all delusions, discriminations, greed, hatred, ignorance, and other afflictions, allowing them to be complete with the coolness of wisdom. 'Good man! It is like Mount Sumeru (a sacred mountain in Buddhism); if someone is close to it, they will appear the same color as it. The Bodhi mind mountain of a Bodhisattva Mahasattva is also like this; if someone is close to it, they can obtain the same color as all wisdom. 'Good man! It is like the Parijataka tree (a tree in the heavens); the fragrance of its bark cannot be matched by the fragrance of any flowers in Jambudvipa (the world we live in), whether it is Vasika (a type of flower), Champaka (a type of flower), or Sumana (a type of flower). The Bodhi mind tree of a Bodhisattva Mahasattva is also like this; the fragrance of the merit of the great vows they have made cannot be matched by the fragrance of all the merits of the two vehicles (Sravakas and Pratyekabuddhas), such as their undefiled precepts, samadhi, wisdom, liberation, and knowledge of liberation. 'Good man!'
譬如波利質多羅樹，雖未開華，應知即是無量諸華出生之處。菩薩摩訶薩菩提心樹亦復如是，雖未開發一切智華，應知即是無數天人眾菩提華所生之處。
「善男子！譬如波利質多羅華，一日熏衣，薝蔔迦華、婆利師華、蘇摩那華雖千歲熏亦不能及。菩薩摩訶薩菩提心華亦復如是，一生所熏諸功德香，普徹十方一切佛所，一切二乘無漏功德百千劫熏所不能及。
「善男子！如海島中生椰子樹，根、莖、枝、葉及以華果，一切眾生恒取受用無時暫歇。菩薩摩訶薩菩提心樹亦復如是，始從發起悲願之心，乃至成佛，正法住世，常時利益一切世間無有間歇。
「善男子！如有藥汁，名：訶宅迦，人或得之，以其一兩變千兩銅，悉成真金，非千兩銅能變此藥。菩薩摩訶薩亦復如是，以菩提心迴向智藥，普變一切業惑等法，悉使成於一切智相，非業惑等能變其心。
「善男子！譬如小火，隨所焚燒，其焰轉熾。菩薩摩訶薩菩提心火亦復如是，隨所攀緣，智焰增長。
「善男子！譬如一燈，然百千燈，其本一燈無減無盡。菩薩摩訶薩菩提心燈亦復如是，普然三世諸佛智燈，而其心燈無減無盡。
「善男子！譬如一燈，入于闇室，百千年闇悉能破盡。菩薩摩訶薩菩提心燈亦復如是，入于眾生心
【現代漢語翻譯】 現代漢語譯本： 例如波利質多羅樹（Pārijāta，天界之樹），即使尚未開花，也應當知道它是無數花朵的出生之處。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）的菩提心樹也是如此，即使尚未綻放一切智之花，也應當知道它是無數天人眾菩提之花所生之處。 『善男子！例如波利質多羅花，用它薰染衣服一天，薝蔔迦花（Campaka，黃玉蘭）、婆利師花（Vārṣika，雨季花）、蘇摩那花（Sumanas，茉莉花）即使薰染千年也無法相比。菩薩摩訶薩的菩提心花也是如此，一生所薰染的諸功德香，普遍散佈到十方一切佛所在之處，一切二乘（聲聞乘和緣覺乘）無漏功德即使薰染百千劫也無法相比。 『善男子！如同海島中生長的椰子樹，它的根、莖、枝、葉以及花果，一切眾生都持續取用，沒有片刻停歇。菩薩摩訶薩的菩提心樹也是如此，從發起悲願之心開始，直到成佛，正法住世，常常利益一切世間，沒有間斷。 『善男子！如有藥汁，名為訶宅迦（Hatāka，一種能點石成金的藥），人如果得到它，用一兩就能將千兩銅變成真金，而千兩銅卻不能改變這種藥。菩薩摩訶薩也是如此，用菩提心迴向的智慧之藥，普遍改變一切業惑等法，使它們都成為一切智的相狀，而業惑等卻不能改變菩提心。 『善男子！例如小火，隨著燃燒，火焰會越來越旺盛。菩薩摩訶薩的菩提心火也是如此，隨著攀緣，智慧之火會增長。 『善男子！例如一盞燈，可以點燃百千盞燈，而原本的那盞燈不會減少也不會耗盡。菩薩摩訶薩的菩提心燈也是如此，普遍點燃三世諸佛的智慧之燈，而其心燈不會減少也不會耗盡。 『善男子！例如一盞燈，進入黑暗的房間，能破除百千年來的黑暗。菩薩摩訶薩的菩提心燈也是如此，進入眾生的心中，
【English Translation】 English version: For example, the Pārijāta tree (a celestial tree), even though it has not yet blossomed, it should be known that it is the place where countless flowers are born. The Bodhi-mind tree of a Bodhisattva-mahāsattva (a great Bodhisattva) is also like this; even though it has not yet bloomed the flower of all-knowing wisdom, it should be known that it is the place where countless Bodhi flowers of gods and humans are born. 'Good man! For example, the Pārijāta flower, if used to perfume clothes for one day, the fragrance cannot be matched even if Campaka (yellow magnolia), Vārṣika (rainy season flower), and Sumanas (jasmine) flowers are used for a thousand years. The Bodhi-mind flower of a Bodhisattva-mahāsattva is also like this; the fragrance of all merits it has accumulated in one lifetime pervades all the places where Buddhas are in the ten directions, and cannot be matched even if the non-outflow merits of all the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are used for hundreds of thousands of kalpas. 'Good man! Just like a coconut tree growing on an island, its roots, stems, branches, leaves, and fruits are constantly taken and used by all living beings without any pause. The Bodhi-mind tree of a Bodhisattva-mahāsattva is also like this; from the moment of generating the compassionate vow until becoming a Buddha, and while the Dharma remains in the world, it constantly benefits all beings in the world without interruption. 'Good man! If there is a medicinal juice called Hatāka (a medicine that can turn stone into gold), if a person obtains it, one ounce can turn a thousand ounces of copper into real gold, but a thousand ounces of copper cannot change this medicine. A Bodhisattva-mahāsattva is also like this; with the medicine of wisdom that is the Bodhi-mind, they universally transform all karmic defilements and other dharmas, making them all become the appearance of all-knowing wisdom, while karmic defilements cannot change the Bodhi-mind. 'Good man! For example, a small fire, as it burns, its flames become more intense. The Bodhi-mind fire of a Bodhisattva-mahāsattva is also like this; as it engages, the flames of wisdom grow. 'Good man! For example, one lamp can light hundreds and thousands of lamps, and the original lamp will not diminish or be exhausted. The Bodhi-mind lamp of a Bodhisattva-mahāsattva is also like this; it universally lights the wisdom lamps of all Buddhas in the three times, and its own mind lamp will not diminish or be exhausted. 'Good man! For example, one lamp, when entering a dark room, can dispel the darkness of hundreds and thousands of years. The Bodhi-mind lamp of a Bodhisattva-mahāsattva is also like this; when it enters the minds of sentient beings,
室之內，百千萬億不可說劫諸業煩惱、種種闇障悉能除盡。
「善男子！譬如燈炷，隨其大小而發光明；若益膏油，明終不絕。菩薩摩訶薩菩提心燈亦復如是，大愿為炷，光照法界；益大悲油，教化眾生，莊嚴國土，施作佛事，無有休息。
「善男子！譬如他化自在天王，冠閻浮檀真金天冠，欲界天子諸莊嚴具皆不能及。菩薩摩訶薩亦復如是，冠菩提心大愿天冠，一切凡夫、二乘功德皆不能及。
「善男子！如師子王哮吼之時，師子兒聞皆增勇健，余獸聞之即皆竄伏。佛師子王菩提心吼應知亦爾，諸菩薩聞增長功德，有所得者聞皆退散。
「善男子！譬如有人，以師子筋而為樂弦；其音既奏，餘弦悉絕。菩薩摩訶薩亦復如是，以如來師子波羅蜜身菩提心筋為法樂弦；其音既奏，一切五欲及以二乘諸功德弦悉皆斷滅。
「善男子！譬如有人，以牛羊等種種諸乳，假使積集盈于大海，以師子乳一滴投中，悉令變壞，直過無礙。菩薩摩訶薩亦復如是，以如來師子菩提心乳，著無量劫業煩惱乳大海之中，悉令壞滅，直過無礙，終不住於二乘解脫。
「善男子！譬如迦陵頻伽鳥，在卵㲉中有大勢力，一切諸鳥所不能及。菩薩摩訶薩亦復如是，于生死㲉發菩提心，所有大悲功德勢力，聲聞、
【現代漢語翻譯】 現代漢語譯本：在（菩薩的）房間里，百千萬億不可說劫以來所積累的各種業障煩惱、種種黑暗障礙，都能完全清除乾淨。 『善男子！譬如燈芯，隨著它的大小而發出光明；如果新增燈油，光明就不會熄滅。菩薩摩訶薩（菩薩中的大菩薩）的菩提心燈也是如此，以大愿為燈芯，光照遍法界；新增大悲的燈油，教化眾生，莊嚴國土，施行佛事，沒有休息的時候。 『善男子！譬如他化自在天王（欲界最高天的天王），頭戴閻浮檀（一種金色）真金天冠，欲界天子的各種莊嚴飾品都不能與之相比。菩薩摩訶薩也是如此，頭戴菩提心大愿天冠，一切凡夫、二乘（聲聞乘和緣覺乘）的功德都不能與之相比。 『善男子！如獅子王吼叫的時候，小獅子聽到都會增加勇氣和力量，其他野獸聽到都會立刻逃跑躲藏。佛獅子王菩提心的吼叫也應如此理解，諸菩薩聽到會增長功德，有所執著的人聽到都會退散。 『善男子！譬如有人，用獅子的筋做成樂器的弦；當它發出聲音時，其他的弦都會失去作用。菩薩摩訶薩也是如此，用如來獅子波羅蜜（到達彼岸的方法）之身菩提心筋作為法樂的弦；當它發出聲音時，一切五欲（色、聲、香、味、觸）以及二乘的各種功德之弦都會斷滅。 『善男子！譬如有人，用牛羊等各種乳汁，即使積聚起來充滿大海，只要投入一滴獅子乳，所有的乳汁都會變質，直接穿透過去，毫無障礙。菩薩摩訶薩也是如此，用如來獅子菩提心乳，投入到無量劫以來積累的業障煩惱乳的大海中，所有的煩惱都會被摧毀，直接穿透過去，毫無障礙，最終不會停留在二乘的解脫境界。 『善男子！譬如迦陵頻伽鳥（一種美妙的鳥），在卵殼中就具有強大的力量，一切其他鳥都不能與之相比。菩薩摩訶薩也是如此，在生死輪迴的卵殼中發起菩提心，所有的大悲功德力量，聲聞（小乘佛教的修行者）和緣覺（獨自覺悟的人）都不能與之相比。
【English Translation】 English version: Within the room, all the karmic afflictions, various obscurations, accumulated over hundreds of thousands of millions of inexpressible kalpas, can be completely eliminated. 'Good man! It is like a lamp wick, which emits light according to its size; if oil is added, the light will never go out. The Bodhi mind lamp of a Bodhisattva Mahasattva (a great Bodhisattva) is also like this, with great vows as the wick, illuminating the entire Dharma realm; adding the oil of great compassion, teaching sentient beings, adorning the land, performing Buddha deeds, without rest. 'Good man! It is like the Paranirmitavasavartin King (the king of the highest heaven in the desire realm), wearing a Jambudvipa (a golden color) true gold crown, the various adornments of the desire realm's heavenly beings cannot compare to it. A Bodhisattva Mahasattva is also like this, wearing the great vow crown of Bodhi mind, the merits of all ordinary beings and the two vehicles (Shravakayana and Pratyekabuddhayana) cannot compare to it. 'Good man! When a lion king roars, the lion cubs who hear it will increase in courage and strength, and other beasts who hear it will immediately flee and hide. The roar of the Buddha lion king's Bodhi mind should also be understood in this way, when Bodhisattvas hear it, their merits will increase, and those who are attached will retreat. 'Good man! It is like someone who uses the sinew of a lion to make the strings of a musical instrument; when it makes a sound, all other strings will lose their function. A Bodhisattva Mahasattva is also like this, using the Bodhi mind sinew of the Tathagata's lion Paramita (the method of reaching the other shore) body as the string of Dharma music; when it makes a sound, all the strings of the five desires (form, sound, smell, taste, touch) and the various merits of the two vehicles will be cut off. 'Good man! It is like someone who uses various milks such as cow and sheep milk, even if they are accumulated to fill the ocean, if a drop of lion's milk is added, all the milk will be spoiled, directly penetrating through without any obstruction. A Bodhisattva Mahasattva is also like this, using the lion's Bodhi mind milk of the Tathagata, and putting it into the ocean of karmic afflictions milk accumulated over countless kalpas, all afflictions will be destroyed, directly penetrating through without any obstruction, and will not ultimately remain in the liberation of the two vehicles. 'Good man! It is like the Kalavinka bird (a beautiful bird), which has great power even in its eggshell, and all other birds cannot compare to it. A Bodhisattva Mahasattva is also like this, generating Bodhi mind in the eggshell of samsara (the cycle of birth and death), all the power of great compassion and merit, Shravakas (practitioners of Hinayana Buddhism) and Pratyekabuddhas (those who awaken on their own) cannot compare to it.
緣覺無能及者。
「善男子！如金翅鳥王子，初始生時，目則明利，飛則勁捷，一切諸鳥雖久成長無能及者。菩薩摩訶薩亦復如是，發菩提心，為佛王子，智慧清凈，大悲勇猛，一切二乘雖百千劫久修道行所不能及。
「善男子！如有壯夫，手執利矛，刺堅密甲，直過無礙。菩薩摩訶薩亦復如是，執菩提心铦利快矛，刺諸邪見隨眠密甲，悉能穿徹無有障礙。
「善男子！譬如摩訶那伽大力勇士，若奮威怒，于其額上必生瘡皰；瘡若未合，閻浮提中一切人民無能制伏。菩薩摩訶薩亦復如是，若起大悲，必定發於菩提之心；心未舍來，一切世間魔及魔民不能為害。
「善男子！譬如射師有諸弟子，雖未慣習其師技藝，然其智慧、方便、善巧，餘一切人所不能及。菩薩摩訶薩初始發心亦復如是，雖未慣習一切智行，然其所有愿、智、解、欲，一切世間凡夫、二乘悉不能及。
「善男子！如人學射，先安其足，后習其法。菩薩摩訶薩亦復如是，欲學如來一切智道，先當安住菩提之心，然後修行一切佛法。
「善男子！譬如幻師，將作幻事，先當起意憶持幻法，然後所作悉得成就。菩薩摩訶薩亦復如是，將起一切諸佛菩薩神通幻事，先當起意發菩提心，然後一切悉得成就。
「善男
【現代漢語翻譯】 現代漢語譯本 緣覺（Pratyekabuddha，獨自覺悟者）的能力是無法企及的。
『善男子！就像金翅鳥（Garuda）的王子，剛出生時，眼睛就明亮銳利，飛行時迅猛有力，所有其他的鳥類即使成長很久也無法相比。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）也是如此，發起菩提心（Bodhicitta，覺悟之心），成為佛的王子，智慧清凈，大悲心勇猛，一切二乘（聲聞乘和緣覺乘）即使修行百千劫也無法企及。
『善男子！就像一個強壯的男子，手持鋒利的矛，刺向堅固的鎧甲，能夠直接穿透毫無阻礙。菩薩摩訶薩也是如此，執持菩提心這把銳利快速的矛，刺向各種邪見（Micchāditthi）的隨眠（Anusaya，潛在的煩惱）鎧甲，都能穿透而毫無障礙。
『善男子！譬如摩訶那伽（Mahānāga，大龍）大力勇士，如果奮起威怒，額頭上必定會生出瘡皰；瘡皰如果還沒有癒合，閻浮提（Jambudvipa，我們所居住的世界）中的所有人民都無法制伏他。菩薩摩訶薩也是如此，如果生起大悲心，必定會發起菩提之心；在菩提心沒有捨棄之前，一切世間的魔（Mara）和魔民都不能對他造成傷害。
『善男子！譬如射箭的老師有許多弟子，即使他們還沒有熟練掌握老師的技藝，但他們的智慧、方便、善巧，是其他所有人無法比擬的。菩薩摩訶薩最初發心也是如此，即使他們還沒有熟練掌握一切智（Sarvajñā，佛陀的智慧）的修行，但他們所擁有的愿、智、解、欲，是一切世間的凡夫和二乘都無法比擬的。
『善男子！就像人學習射箭，先要站穩腳跟，然後學習射箭的方法。菩薩摩訶薩也是如此，想要學習如來（Tathagata，佛陀）的一切智之道，首先應當安住于菩提之心，然後修行一切佛法。
『善男子！譬如幻術師，將要施展幻術時，先要起意憶持幻術的方法，然後所作的一切都能成功。菩薩摩訶薩也是如此，將要發起一切諸佛菩薩的神通幻事，先要起意發起菩提心，然後一切都能成功。
『善男子！』
【English Translation】 English version The Pratyekabuddha (one who achieves enlightenment on their own) is beyond comparison.
'Good man! Just like the prince of the Garuda (a mythical bird), when he is first born, his eyes are bright and sharp, and when he flies, he is swift and powerful. All other birds, even if they grow for a long time, cannot compare to him. The Bodhisattva-Mahasattva (a great Bodhisattva) is also like this. Having generated the Bodhicitta (the mind of enlightenment), he becomes a prince of the Buddha, with pure wisdom and great compassion and courage. All the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot compare to him, even if they cultivate the path for hundreds of thousands of kalpas (eons).'
'Good man! Just like a strong man, holding a sharp spear, piercing through solid armor, he can pass straight through without any obstruction. The Bodhisattva-Mahasattva is also like this. Holding the sharp and swift spear of Bodhicitta, he pierces through the armor of the latent defilements (Anusaya) of various wrong views (Micchāditthi), and can penetrate them all without any obstruction.'
'Good man! For example, a Mahānāga (great dragon), a powerful warrior, if he rages in anger, a sore will surely grow on his forehead; if the sore has not healed, all the people in Jambudvipa (the world we live in) cannot subdue him. The Bodhisattva-Mahasattva is also like this. If he generates great compassion, he will surely generate the Bodhicitta; before the Bodhicitta is abandoned, all the Mara (demon) and the demon people in the world cannot harm him.'
'Good man! For example, a teacher of archery has many disciples, even if they have not yet mastered the teacher's skills, their wisdom, skillful means, and dexterity are beyond comparison to all other people. The Bodhisattva-Mahasattva, when first generating the mind, is also like this. Even if they have not yet mastered the practice of all-knowing wisdom (Sarvajñā), their aspirations, wisdom, understanding, and desires are beyond comparison to all ordinary people and those of the Two Vehicles in the world.'
'Good man! Just like a person learning archery, first they must steady their feet, and then learn the method of archery. The Bodhisattva-Mahasattva is also like this. If they want to learn the path of the Tathagata's (Buddha's) all-knowing wisdom, they should first abide in the Bodhicitta, and then practice all the Buddha's teachings.'
'Good man! For example, a magician, when about to perform magic, must first intend to remember the method of magic, and then everything he does will be successful. The Bodhisattva-Mahasattva is also like this. When about to initiate the magical feats of all the Buddhas and Bodhisattvas, they must first intend to generate the Bodhicitta, and then everything will be successful.'
'Good man!'
子！譬如幻術，無色現色。菩薩摩訶薩菩提心相亦復如是，雖無有色，不可睹見，然能普於十方法界示現種種功德莊嚴。
「善男子！譬如貓貍，才見於鼠，鼠即入穴不敢復出。菩薩摩訶薩發菩提心亦復如是，暫以慧眼觀諸惑業，皆即竄匿不復出生。
「善男子！譬如有人，著閻浮金莊嚴之具，映蔽一切皆如聚墨。菩薩摩訶薩亦復如是，著菩提心莊嚴之具，映蔽一切凡夫二乘功德莊嚴悉無光色。
「善男子！如好磁石，少分之力，即能吸壞諸鐵鉤鎖。菩薩摩訶薩發菩提心亦復如是，若起一念，悉能壞滅一切見欲無明鉤鎖。
「善男子！如有磁石，鐵若見之，即皆散去，無留住者。菩薩摩訶薩發菩提心亦復如是，諸業煩惱、二乘解脫，若暫見之，即皆散滅，亦無住者。
「善男子！譬如有人，善入大海，一切水族無能為害；假使入于摩竭魚口，亦不為彼之所吞噬。菩薩摩訶薩亦復如是，發菩提心入生死海，諸業煩惱不能為害；假使入于聲聞、緣覺實際法中，亦不為其之所留難。
「善男子！譬如有人，飲甘露漿，一切諸物不能為害。菩薩摩訶薩亦復如是，飲菩提心甘露法漿，不墮聲聞、辟支佛地，以具廣大悲願力故。
「善男子！譬如有人，得安繕那藥以涂其目，雖行人間
【現代漢語翻譯】 現代漢語譯本 『子！譬如幻術，無色現色。菩薩摩訶薩（菩薩中的大菩薩）的菩提心相也是如此，雖然沒有顏色，不可看見，但能普遍在十方法界示現種種功德莊嚴。 『善男子！譬如貓貍，才見到老鼠，老鼠就鉆入洞穴不敢再出來。菩薩摩訶薩發菩提心也是如此，暫且用智慧之眼觀察各種迷惑和業力，它們都會立即逃竄隱藏不再產生。 『善男子！譬如有人，佩戴閻浮金（一種珍貴的金色）的莊嚴飾品，光芒映照之下，其他一切都如同聚集的墨一樣黯淡無光。菩薩摩訶薩也是如此，佩戴菩提心的莊嚴飾品，光芒映照之下，一切凡夫和二乘（聲聞和緣覺）的功德莊嚴都失去光彩。 『善男子！如同好的磁石，只需少許力量，就能吸壞各種鐵鉤鎖。菩薩摩訶薩發菩提心也是如此，如果生起一念，就能摧毀一切見解、慾望和無明的鉤鎖。 『善男子！如有磁石，鐵一旦見到它，就會立即散開，沒有停留的。菩薩摩訶薩發菩提心也是如此，各種業力煩惱、二乘的解脫，如果暫時見到菩提心，就會立即消散，沒有停留的。 『善男子！譬如有人，善於進入大海，一切水族都不能傷害他；即使進入摩竭魚（一種巨大的海魚）的口中，也不會被它吞噬。菩薩摩訶薩也是如此，發菩提心進入生死之海，各種業力煩惱不能傷害他；即使進入聲聞、緣覺的實際法中，也不會被他們所阻礙。 『善男子！譬如有人，飲用甘露漿，一切事物都不能傷害他。菩薩摩訶薩也是如此，飲用菩提心的甘露法漿，不會墮入聲聞、辟支佛（緣覺）的境界，因為具有廣大的悲願力量。 『善男子！譬如有人，得到安繕那藥（一種眼藥）塗在眼睛上，即使行走在人間
【English Translation】 English version 'Son! It is like an illusion, where no color manifests as color. The Bodhisattva Mahasattva's (a great Bodhisattva) mind of enlightenment is also like this; though it has no color and cannot be seen, it can universally manifest various meritorious adornments in the ten directions of the Dharma realm. 'Good man! It is like a cat that, upon seeing a mouse, causes the mouse to immediately retreat into its hole, afraid to come out again. The Bodhisattva Mahasattva's arising of the mind of enlightenment is also like this; when they temporarily observe all delusions and karmic actions with the eye of wisdom, these immediately flee and hide, no longer arising. 'Good man! It is like a person who wears ornaments of Jambudvipa gold (a precious gold), whose radiance overshadows everything else, making them appear like a mass of ink. The Bodhisattva Mahasattva is also like this; when adorned with the ornaments of the mind of enlightenment, their radiance overshadows all the meritorious adornments of ordinary beings and those of the two vehicles (Shravakas and Pratyekabuddhas), causing them to lose their luster. 'Good man! It is like a good magnet, which with just a little power, can break all iron hooks and chains. The Bodhisattva Mahasattva's arising of the mind of enlightenment is also like this; if they generate a single thought, they can destroy all the hooks and chains of views, desires, and ignorance. 'Good man! It is like a magnet, which, when seen by iron, causes it to immediately scatter, with nothing remaining. The Bodhisattva Mahasattva's arising of the mind of enlightenment is also like this; when various karmic afflictions and the liberation of the two vehicles temporarily encounter the mind of enlightenment, they immediately scatter and disappear, with nothing remaining. 'Good man! It is like a person who is skilled at entering the great ocean, where no aquatic creatures can harm them; even if they enter the mouth of a Makara fish (a large sea creature), they will not be swallowed by it. The Bodhisattva Mahasattva is also like this; when they enter the ocean of birth and death with the mind of enlightenment, various karmic afflictions cannot harm them; even if they enter the actual Dharma of the Shravakas and Pratyekabuddhas, they will not be hindered by them. 'Good man! It is like a person who, having drunk the nectar of immortality, cannot be harmed by anything. The Bodhisattva Mahasattva is also like this; having drunk the nectar of the Dharma of the mind of enlightenment, they will not fall into the realm of the Shravakas and Pratyekabuddhas, because they possess the power of great compassion and vows. 'Good man! It is like a person who, having obtained the Anjana medicine (an eye medicine) and applied it to their eyes, even when walking among people
，人所不見。菩薩摩訶薩亦復如是，得菩提心安繕那藥，能以方便入魔境界，一切眾魔所不能見。
「善男子！譬如有人，依附於王，不畏餘人。菩薩摩訶薩亦復如是，依菩提心大勢力王，不畏障、蓋、惡道之難。
「善男子！譬如有人，住於水中，不畏火焚。菩薩摩訶薩亦復如是，住菩提心善根水中，不畏二乘解脫智火。
「善男子！譬如有人，依倚猛將，即不怖畏一切怨敵。菩薩摩訶薩亦復如是，依菩提心勇猛大將，不畏一切惡行怨敵。
「善男子！如釋天王，執金剛杵，摧伏一切阿修羅眾。菩薩摩訶薩亦復如是，持菩提心金剛之杵，摧伏一切諸魔外道。
「善男子！譬如有人，服延齡藥，長得充健，不老不瘦。菩薩摩訶薩亦復如是，服菩提心延齡之藥，于無數劫修菩薩行，心無疲厭亦無染著。
「善男子！譬如有人，調和藥汁，必當先取好清凈水。菩薩摩訶薩亦復如是，欲修菩薩一切行愿，先當發起菩提之心。
「善男子！如人護身，先護命根。菩薩摩訶薩亦復如是，護持佛法，亦當先護菩提之心。
「善男子！譬如有人，命根若斷，不能利益父母、宗親。菩薩摩訶薩亦復如是，舍菩提心，不能利益一切眾生，不能成就諸佛功德。
「善男子！譬如大
【現代漢語翻譯】 現代漢語譯本： 『善男子！』菩薩摩訶薩也是這樣，得到菩提心（覺悟之心）這種安繕那藥（一種能使人隱形的藥），能以方便法門進入魔的境界，一切眾魔都不能看見他。 『善男子！』譬如有人，依附於國王，就不畏懼其他人。菩薩摩訶薩也是這樣，依靠菩提心這種大勢力之王，就不畏懼障礙、覆蓋和惡道的災難。 『善男子！』譬如有人，住在水中，就不畏懼火燒。菩薩摩訶薩也是這樣，住在菩提心這種善根之水中，就不畏懼二乘（聲聞乘和緣覺乘）的解脫智慧之火。 『善男子！』譬如有人，依靠勇猛的將領，就不害怕一切怨敵。菩薩摩訶薩也是這樣，依靠菩提心這種勇猛的大將，就不畏懼一切惡行的怨敵。 『善男子！』如釋天王（帝釋天），手持金剛杵，能摧伏一切阿修羅（一種好戰的惡神）眾。菩薩摩訶薩也是這樣，持有菩提心這種金剛杵，能摧伏一切諸魔和外道。 『善男子！』譬如有人，服用延齡藥，就能長久保持健康強壯，不衰老也不消瘦。菩薩摩訶薩也是這樣，服用菩提心這種延齡之藥，在無數劫中修行菩薩行，內心沒有疲憊厭倦，也沒有染著。 『善男子！』譬如有人，調和藥汁，必定先取用好的清凈水。菩薩摩訶薩也是這樣，想要修習菩薩的一切行愿，應當先發起菩提之心。 『善男子！』如人保護身體，先保護命根。菩薩摩訶薩也是這樣，護持佛法，也應當先護持菩提之心。 『善男子！』譬如有人，如果命根斷絕，就不能利益父母和宗親。菩薩摩訶薩也是這樣，如果捨棄菩提心，就不能利益一切眾生，不能成就諸佛的功德。 『善男子！』譬如大
【English Translation】 English version: 'Good man! Likewise, a Bodhisattva Mahasattva, having obtained the Anjana medicine (a medicine that makes one invisible) of Bodhicitta (the mind of enlightenment), can, through skillful means, enter the realm of Mara, and all the Maras cannot see him. 'Good man! Just as a person who relies on a king does not fear others, so too, a Bodhisattva Mahasattva, relying on the great power of the king of Bodhicitta, does not fear the difficulties of obstacles, coverings, and evil paths. 'Good man! Just as a person who dwells in water does not fear being burned by fire, so too, a Bodhisattva Mahasattva, dwelling in the water of the good roots of Bodhicitta, does not fear the fire of the wisdom of liberation of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'Good man! Just as a person who relies on a fierce general does not fear any enemies, so too, a Bodhisattva Mahasattva, relying on the courageous general of Bodhicitta, does not fear any enemies of evil deeds. 'Good man! Just as Śakra (Indra), the king of the gods, holding the Vajra (thunderbolt), subdues all the Asuras (a race of warring demigods), so too, a Bodhisattva Mahasattva, holding the Vajra of Bodhicitta, subdues all the Maras and heretics. 'Good man! Just as a person who takes the elixir of longevity remains healthy and strong, neither aging nor wasting away, so too, a Bodhisattva Mahasattva, taking the elixir of longevity of Bodhicitta, practices the Bodhisattva path for countless kalpas (eons), without weariness or attachment. 'Good man! Just as a person who mixes medicine must first take good, pure water, so too, a Bodhisattva Mahasattva, wishing to cultivate all the practices and vows of a Bodhisattva, must first arouse the mind of Bodhi. 'Good man! Just as a person protects their body by first protecting their life force, so too, a Bodhisattva Mahasattva, protecting the Dharma, should first protect the mind of Bodhi. 'Good man! Just as a person whose life force is cut off cannot benefit their parents or relatives, so too, a Bodhisattva Mahasattva, abandoning the mind of Bodhi, cannot benefit all sentient beings and cannot accomplish the merits of all Buddhas. 'Good man! Just like a great
海，無能壞者。菩提心海亦復如是，諸業煩惱、二乘之心所不能壞。
「善男子！譬如日光，星宿光明不能映蔽。菩提心日亦復如是，一切二乘無漏智光所不能蔽。
「善男子！如王子初生，即為大臣之所尊重，以種性自在故。菩薩摩訶薩亦復如是，于佛法中發菩提心，即為耆宿久修梵行聲聞、緣覺所共尊重，以大悲自在故。
「善男子！譬如王子，年雖幼稚，一切大臣皆悉敬禮。菩薩摩訶薩亦復如是，雖初發心修菩薩行，二乘耆舊皆應敬禮。
「善男子！譬如王子，雖於一切臣佐之中未得自在，已具王相，不與一切諸臣佐等，以生處尊勝故。菩薩摩訶薩亦復如是，雖於一切業煩惱中未得自在，然已具足菩提之相，不與一切二乘齊等，以種性第一故。
「善男子！譬如清凈摩尼妙寶，眼有翳故見為不凈。菩薩摩訶薩菩提心寶亦復如是，無智不信謂為不凈。
「善男子！譬如有藥，為咒所持，若有眾生見、聞、同住，一切諸病皆得消滅。菩薩摩訶薩菩提心藥亦復如是，一切善根、智慧、方便、菩薩愿智共所攝持，若有眾生見、聞、同住、憶念之者，諸煩惱病悉得除滅。
「善男子！譬如有人，常持甘露，其身畢竟不變不壞。菩薩摩訶薩亦復如是，若常憶持菩提心露，令愿智
【現代漢語翻譯】 現代漢語譯本：大海，是無法被摧毀的。菩提心海（菩提心：覺悟之心）也是如此，一切業障煩惱、以及二乘（聲聞乘和緣覺乘）的心都無法摧毀它。 『善男子！譬如太陽的光芒，星宿的光芒無法遮蔽它。菩提心日也是如此，一切二乘的無漏智慧之光都無法遮蔽它。』 『善男子！譬如王子剛出生，就受到大臣們的尊重，因為他具有高貴的血統。菩薩摩訶薩（菩薩：追求覺悟的修行者，摩訶薩：偉大的修行者）也是如此，在佛法中發起菩提心，就會受到那些年長、長期修行梵行的聲聞（聲聞乘的修行者）、緣覺（緣覺乘的修行者）的共同尊重，因為他具有偉大的慈悲心。』 『善男子！譬如王子，即使年紀幼小，所有的大臣都會尊敬他。菩薩摩訶薩也是如此，即使剛開始發菩提心修行菩薩道，二乘中那些年長的修行者也應該尊敬他。』 『善男子！譬如王子，雖然在所有臣子中還未獲得權力，但已經具備了王者的相貌，不與所有臣子同等，因為他出身高貴。菩薩摩訶薩也是如此，雖然在一切業障煩惱中還未獲得自在，但已經具備了菩提的相貌，不與一切二乘相等，因為他的種性是第一的。』 『善男子！譬如清凈的摩尼寶珠（摩尼寶珠：一種傳說中能發出光芒的寶珠），因為眼睛有翳而看起來不乾淨。菩薩摩訶薩的菩提心寶也是如此，那些沒有智慧和不相信的人認為它是不清凈的。』 『善男子！譬如有一種藥，被咒語加持過，如果有眾生看到、聽到、或者和它在一起，一切疾病都會消失。菩薩摩訶薩的菩提心藥也是如此，它被一切善根、智慧、方便、菩薩的願力智慧共同攝持，如果有眾生看到、聽到、或者和它在一起、憶念它，一切煩惱的疾病都會被消除。』 『善男子！譬如有人，經常持有甘露（甘露：傳說中的不死之藥），他的身體最終不會改變和腐壞。菩薩摩訶薩也是如此，如果經常憶念持有菩提心甘露，就能使願力智慧
【English Translation】 English version: The ocean cannot be destroyed. The ocean of Bodhicitta (Bodhicitta: the mind of enlightenment) is also like this; all karmic hindrances, afflictions, and the minds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot destroy it. 'Good man! Just as the light of the sun cannot be obscured by the light of the stars, so too is the Bodhicitta sun; it cannot be obscured by the light of the flawless wisdom of all Two Vehicles.' 'Good man! Just as a prince, upon his birth, is respected by the ministers because of his noble lineage, so too is a Bodhisattva Mahāsattva (Bodhisattva: a practitioner seeking enlightenment, Mahāsattva: a great practitioner). When they generate Bodhicitta in the Dharma, they are respected by the elders who have long practiced the Brahmacarya (Brahmacarya: pure conduct) of the Śrāvakas (practitioners of the Śrāvakayāna) and Pratyekabuddhas (practitioners of the Pratyekabuddhayāna), because of their great compassion.' 'Good man! Just as a prince, even though young, is revered by all the ministers, so too is a Bodhisattva Mahāsattva; even though they have just generated the Bodhicitta to practice the Bodhisattva path, they should be revered by the elders of the Two Vehicles.' 'Good man! Just as a prince, although not yet in power among all the ministers, already possesses the marks of a king and is not equal to all the ministers because of his noble birth, so too is a Bodhisattva Mahāsattva; although not yet free from all karmic hindrances and afflictions, they already possess the marks of Bodhi and are not equal to all the Two Vehicles because their lineage is supreme.' 'Good man! Just as a pure Mani jewel (Mani jewel: a legendary jewel that emits light) appears impure because of cataracts in the eyes, so too is the Bodhicitta jewel of a Bodhisattva Mahāsattva; those without wisdom and faith consider it impure.' 'Good man! Just as there is a medicine that, when empowered by a mantra, if beings see, hear, or dwell with it, all diseases will be eliminated, so too is the Bodhicitta medicine of a Bodhisattva Mahāsattva; it is upheld by all roots of goodness, wisdom, skillful means, and the wisdom of the Bodhisattva's vows. If beings see, hear, dwell with, or remember it, all afflictive diseases will be eliminated.' 'Good man! Just as a person who constantly possesses amrita (amrita: the legendary elixir of immortality) will never change or decay, so too is a Bodhisattva Mahāsattva; if they constantly remember and hold the amrita of Bodhicitta, they will enable the wisdom of their vows'
身畢竟不壞。
「善男子！如機關木人，若無有楔，身即離散，不能運動。菩薩摩訶薩亦復如是，無菩提心，行即分散，不能成就一切佛法。
「善男子！如轉輪王，有沉香寶，名曰：象藏；若燒此香，王四種兵悉騰虛空。菩薩摩訶薩菩提心香亦復如是，若發此意，即令菩薩一切善根永出三界，行如來智無為空中。
「善男子！譬如金剛，唯從金剛處及金處生，非余寶處生。菩薩摩訶薩菩提心金剛亦復如是，唯從大悲救護眾生金剛處、一切智智殊勝境界金處而生，非餘眾生善根處生。
「善男子！譬如有樹，名曰：無根，不從根生，而枝、葉、華、果悉皆繁茂。菩薩摩訶薩菩提心樹亦復如是，無根可得，而能長養一切智智神通大愿；枝、葉、華、果，扶疏蔭映，普覆世間。
「善男子！譬如金剛，非劣惡器及以破器所能容持，唯除全具上妙之器。菩提心金剛亦復如是，非下劣眾生慳、嫉、破戒、懈怠、妄念、無智器中所能容持，亦非退失殊勝志願、散亂、惡覺眾生器中所能容持，唯除菩薩深心寶器。
「善男子！譬如金剛，能穿眾寶。菩提心金剛亦復如是，悉能穿徹一切法寶。
「善男子！譬如金剛，能壞眾山。菩提心金剛亦復如是，悉能摧壞諸邪見山。
「善男
【現代漢語翻譯】 現代漢語譯本 身體最終不會壞滅。
『善男子！就像機關木人，如果沒有榫卯，身體就會散開，不能活動。菩薩摩訶薩也是如此，沒有菩提心，修行就會散亂，不能成就一切佛法。
『善男子！就像轉輪王，有沉香寶，名叫『象藏』；如果焚燒這種香，王的四種軍隊都會騰空而起。菩薩摩訶薩的菩提心香也是如此，如果發起這種心意，就能使菩薩的一切善根永遠超出三界，在如來智慧的無為空中執行。
『善男子！譬如金剛，只從金剛礦和金礦中產生，不是從其他寶物的地方產生。菩薩摩訶薩的菩提心金剛也是如此，只從大悲救護眾生的金剛處、一切智智（指佛的智慧）殊勝境界的金礦中產生，不是從其他眾生的善根處產生。
『善男子！譬如有一棵樹，名叫『無根』，不是從根生長，但枝、葉、花、果都非常繁茂。菩薩摩訶薩的菩提心樹也是如此，沒有根可以找到，卻能生長滋養一切智智（指佛的智慧）的神通大愿；枝、葉、花、果，茂盛繁榮，普遍覆蓋世間。
『善男子！譬如金剛，不是低劣的器皿和破損的器皿所能容納的，只有完整無缺的上妙器皿才能容納。菩提心金剛也是如此，不是下劣眾生的慳吝、嫉妒、破戒、懈怠、妄念、無智的器皿所能容納的，也不是退失殊勝志願、散亂、惡念的眾生器皿所能容納的，只有菩薩的深心寶器才能容納。
『善男子！譬如金剛，能穿透各種寶物。菩提心金剛也是如此，能穿透一切法寶。
『善男子！譬如金剛，能摧毀各種山峰。菩提心金剛也是如此，能摧毀各種邪見山。
『善男子！』
【English Translation】 English version The body ultimately does not perish.
'Good man! Like a mechanical wooden figure, if there are no tenons, the body will fall apart and cannot move. A Bodhisattva Mahasattva is also like this; without the Bodhi mind, practice will be scattered, and one cannot achieve all the Buddha's teachings.
'Good man! Like a Chakravartin King who has a treasure of agarwood called 'Elephant Hide'; if this incense is burned, the king's four kinds of troops will rise into the sky. The Bodhi mind incense of a Bodhisattva Mahasattva is also like this; if this intention is generated, it will cause all the Bodhisattva's good roots to forever transcend the three realms, and operate in the empty space of the Tathagata's wisdom.
'Good man! For example, Vajra (diamond) only comes from Vajra mines and gold mines, not from other places of treasures. The Bodhi mind Vajra of a Bodhisattva Mahasattva is also like this; it only comes from the Vajra place of great compassion that saves sentient beings, and the gold mine of the supreme realm of all-knowing wisdom (referring to the wisdom of the Buddha), not from the good roots of other sentient beings.
'Good man! For example, there is a tree called 'Rootless', which does not grow from roots, but its branches, leaves, flowers, and fruits are all very lush. The Bodhi mind tree of a Bodhisattva Mahasattva is also like this; no root can be found, yet it can grow and nourish the great vows of all-knowing wisdom (referring to the wisdom of the Buddha) and supernatural powers; its branches, leaves, flowers, and fruits are luxuriant and flourishing, universally covering the world.
'Good man! For example, Vajra (diamond) cannot be contained by inferior or broken vessels, only by complete and excellent vessels. The Bodhi mind Vajra is also like this; it cannot be contained by the vessels of inferior sentient beings who are stingy, jealous, break precepts, lazy, have deluded thoughts, and are ignorant, nor can it be contained by the vessels of sentient beings who have lost their superior aspirations, are scattered, and have evil thoughts; only the deep-hearted treasure vessel of a Bodhisattva can contain it.
'Good man! For example, Vajra (diamond) can penetrate all kinds of treasures. The Bodhi mind Vajra is also like this; it can penetrate all Dharma treasures.
'Good man! For example, Vajra (diamond) can destroy all mountains. The Bodhi mind Vajra is also like this; it can destroy all mountains of wrong views.
'Good man!'
子！譬如金剛，雖破不全，一切眾寶猶不能及。菩提心金剛亦復如是，雖復志劣，少有虧損，猶勝一切二乘功德。
「善男子！譬如金剛，雖有損缺，猶能除滅一切貧窮。菩提心金剛亦復如是，雖有損缺，不進諸行，猶能捨離一切生死。
「善男子！如小金剛，悉能破壞一切諸物。菩提心金剛亦復如是，入少境界，即破一切無知諸惑。
「善男子！譬如金剛，非凡人所得。菩提心金剛亦復如是，非劣意眾生之所能得。
「善男子！譬如金剛，不識寶人不知其能、不得其用。菩提心金剛亦復如是，不知法人不了其能、不得其用。
「善男子！譬如金剛，無能銷滅。菩提心金剛亦復如是，一切諸法無能銷滅。
「善男子！如金剛杵，諸大力人皆不能持，唯除有大那羅延力。菩提之心亦復如是，一切二乘皆不能持，唯除菩薩廣大因緣堅固善力。
「善男子！譬如金剛，一切諸物無能壞者，而能普壞一切諸物，然其體性無所損減。菩提之心亦復如是，普於三世無數劫中，教化眾生，修行苦行，聲聞、緣覺所不能者咸能作之，然其畢竟無有疲厭亦無損壞。
「善男子！譬如金剛，余不能持，唯金剛地之所能持。菩提之心亦復如是，聲聞、緣覺皆不能持，唯除趣向薩婆若者。
【現代漢語翻譯】 現代漢語譯本 『善男子！譬如金剛（一種堅硬無比的寶石），即使有所破損，也不完整，但一切珍寶都無法與之相比。菩提心（覺悟之心）的金剛也是如此，即使志向稍弱，有所虧損，也勝過一切二乘（聲聞乘和緣覺乘）的功德。 『善男子！譬如金剛，即使有所損壞，仍然能夠消除一切貧窮。菩提心的金剛也是如此，即使有所損壞，不精進修行，仍然能夠舍離一切生死輪迴。 『善男子！如同小小的金剛，能夠摧毀一切事物。菩提心的金剛也是如此，稍微進入一些境界，就能破除一切無知和迷惑。 『善男子！譬如金剛，不是凡人所能得到的。菩提心的金剛也是如此，不是心志低劣的眾生所能得到的。 『善男子！譬如金剛，不識寶的人不知道它的能力，也無法使用它。菩提心的金剛也是如此，不瞭解佛法的人不明白它的能力，也無法使用它。 『善男子！譬如金剛，沒有東西能夠銷燬它。菩提心的金剛也是如此，一切諸法都無法銷燬它。 『善男子！如同金剛杵（一種法器），即使是大力士也無法舉起，只有擁有大那羅延力（一種強大的力量）的人才能舉起。菩提之心也是如此，一切二乘都無法持有，只有菩薩以廣大因緣和堅固的善力才能持有。 『善男子！譬如金剛，一切事物都無法損壞它，而它卻能普遍摧毀一切事物，但它的本體卻不會有任何損減。菩提之心也是如此，在過去、現在、未來無數劫中，教化眾生，修行苦行，聲聞和緣覺所不能做到的，它都能做到，但它最終不會感到疲憊厭倦，也不會有任何損壞。 『善男子！譬如金剛，其他東西都無法支撐它，只有金剛地才能支撐它。菩提之心也是如此，聲聞和緣覺都無法支撐它，只有趣向薩婆若（一切智）的人才能支撐它。
【English Translation】 English version 'Good man! It is like a diamond (vajra), even if it is broken and not whole, all other treasures cannot compare to it. The diamond of the Bodhi mind (the mind of enlightenment) is also like this; even if one's aspiration is weak and there is some deficiency, it is still superior to the merits of all the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' 'Good man! It is like a diamond, even if it is damaged, it can still eliminate all poverty. The diamond of the Bodhi mind is also like this; even if it is damaged and one does not advance in practice, one can still abandon all birth and death (saṃsāra).' 'Good man! Like a small diamond, it can destroy all things. The diamond of the Bodhi mind is also like this; entering even a small realm, it immediately breaks all ignorance and delusions.' 'Good man! It is like a diamond, which is not obtained by ordinary people. The diamond of the Bodhi mind is also like this; it is not obtained by beings of inferior intention.' 'Good man! It is like a diamond; a person who does not recognize treasures does not know its power and cannot use it. The diamond of the Bodhi mind is also like this; a person who does not understand the Dharma does not understand its power and cannot use it.' 'Good man! It is like a diamond, which cannot be destroyed. The diamond of the Bodhi mind is also like this; all dharmas cannot destroy it.' 'Good man! Like a vajra pestle (a ritual implement), even powerful people cannot hold it, only those with great Narayana power (a great strength) can hold it. The Bodhi mind is also like this; all those of the Two Vehicles cannot hold it, only Bodhisattvas with vast causes and conditions and firm good power can hold it.' 'Good man! It is like a diamond; all things cannot damage it, but it can universally destroy all things, yet its essence is not diminished. The Bodhi mind is also like this; universally, in countless kalpas (aeons) of the past, present, and future, it teaches sentient beings, practices asceticism, and accomplishes what Śrāvakas and Pratyekabuddhas cannot, yet it ultimately has no fatigue or damage.' 'Good man! It is like a diamond, which cannot be supported by anything else, only the diamond ground can support it. The Bodhi mind is also like this; Śrāvakas and Pratyekabuddhas cannot support it, only those who are heading towards Sarvajñā (omniscience) can support it.'
「善男子！如金剛器，無有瑕缺用盛於水，永不滲漏而入于地。菩提心金剛器亦復如是，盛善根水，永不滲漏，令入諸趣。
「善男子！如金剛際，能持大地，不令墜沒。菩提之心亦復如是，能持菩薩一切行愿，不令墜沒入於三界。
「善男子！譬如金剛，久處水中，不爛不濕。菩提之心亦復如是，於一切劫處，在生死業惑水中，無壞無變。
「善男子！譬如金剛，一切諸火不能燒然、不能令熱。菩提之心亦復如是，一切生死諸煩惱火不能燒然、不能令熱。
「善男子！譬如三千世界之中金剛座上，能持諸佛坐于道場、降伏諸魔、成等正覺，非是餘座之所能持。菩提心座亦復如是，能持菩薩一切願行、諸波羅蜜、諸忍、諸地、迴向、受記、修集菩提助道之法、供養諸佛、聞法受行，一切余心所不能持。
「善男子！菩提心者，成就如是無量無邊乃至不可說不可說殊勝功德。若有眾生髮阿耨多羅三藐三菩提心，則獲如是勝功德法。是故，善男子！汝獲善利！汝發阿耨多羅三藐三菩提心，求菩薩行，已得如是大功德故。
「善男子！如汝所問：菩薩云何學菩薩行、修菩薩道？善男子！汝可入此毗盧遮那莊嚴藏大樓閣中周遍觀察，則能了知學菩薩行，學已成就無量功德。」
【現代漢語翻譯】 現代漢語譯本： 『善男子！譬如金剛製成的器皿，沒有絲毫瑕疵缺漏，用來盛水，永遠不會滲漏到地上。菩提心（bodhicitta，覺悟之心）如同金剛器皿一樣，盛滿善根之水，永遠不會滲漏，使其流入各道輪迴。 『善男子！譬如金剛的邊緣，能夠支撐大地，不讓其墜落沉沒。菩提之心也像這樣，能夠支撐菩薩的一切修行和誓願，不讓其墜落沉沒於三界（欲界、色界、無色界）。 『善男子！譬如金剛，即使長期浸泡在水中，也不會腐爛或潮濕。菩提之心也像這樣，在一切劫（kalpa，極長的時間單位）中，處於生死業力的迷惑之水中，也不會損壞或改變。 『善男子！譬如金剛，一切火焰都不能將其點燃，也不能使其發熱。菩提之心也像這樣，一切生死輪迴的煩惱之火都不能將其點燃，也不能使其發熱。 『善男子！譬如在三千大千世界（trīsāhasramahāsāhasralokadhātu，佛教宇宙觀中的一個宇宙單位）中，金剛座（vajrāsana，佛陀成道時所坐的座位）能夠支撐諸佛坐在道場（bodhimaṇḍa，覺悟之地），降伏諸魔，成就無上正等正覺（anuttarā-samyak-saṃbodhi，最高的覺悟），這不是其他座位所能做到的。菩提心座也像這樣，能夠支撐菩薩的一切誓願和修行、諸波羅蜜（pāramitā，到達彼岸的方法）、諸忍（kṣānti，忍耐）、諸地（bhūmi，菩薩修行的階段）、迴向（pariṇāmanā，將功德迴向給眾生）、受記（vyākaraṇa，佛陀對菩薩未來成佛的預言）、修集菩提助道之法、供養諸佛、聽聞佛法並實踐，這一切都不是其他心所能支撐的。 『善男子！菩提心能夠成就如此無量無邊乃至不可說不可說的殊勝功德。如果有眾生髮起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，追求無上正等正覺的心），就能獲得如此殊勝的功德。因此，善男子！你獲得了善利！你發起了阿耨多羅三藐三菩提心，追求菩薩的修行，已經獲得瞭如此大的功德。 『善男子！正如你所問：菩薩如何學習菩薩的修行，修持菩薩之道？善男子！你可以進入這毗盧遮那（Vairocana，佛名，意為光明遍照）莊嚴藏大樓閣中，周遍觀察，就能瞭解如何學習菩薩的修行，學習之後就能成就無量的功德。』
【English Translation】 English version: 'Good man! Like a vajra (diamond) vessel, without any flaws or defects, used to hold water, it will never leak and seep into the ground. The bodhicitta (mind of enlightenment) vajra vessel is also like this, filled with the water of good roots, it will never leak, causing it to flow into the various realms of existence. 'Good man! Like the edge of a vajra, it can support the earth, preventing it from falling and sinking. The mind of bodhi is also like this, it can support all the practices and vows of a bodhisattva, preventing them from falling and sinking into the three realms (desire realm, form realm, formless realm).' 'Good man! Like a vajra, even if it is immersed in water for a long time, it will not rot or become wet. The mind of bodhi is also like this, in all kalpas (eons), in the water of delusion of birth and death karma, it will not be damaged or changed.' 'Good man! Like a vajra, all fires cannot ignite it, nor can they make it hot. The mind of bodhi is also like this, all the fires of afflictions of birth and death cannot ignite it, nor can they make it hot.' 'Good man! For example, in the three thousand great thousand worlds (trīsāhasramahāsāhasralokadhātu, a cosmic unit in Buddhist cosmology), on the vajra seat (vajrāsana, the seat where the Buddha attained enlightenment), it can support all the Buddhas sitting in the bodhimaṇḍa (place of enlightenment), subduing all demons, and attaining anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), which no other seat can do. The bodhicitta seat is also like this, it can support all the vows and practices of a bodhisattva, all the pāramitās (perfections), all the kṣāntis (patience), all the bhūmis (stages of bodhisattva practice), the pariṇāmanā (dedication of merit to all beings), the vyākaraṇa (prediction of future Buddhahood), the cultivation of the auxiliary practices of bodhi, the offering to all Buddhas, the hearing of the Dharma and its practice, all of which no other mind can support.' 'Good man! The bodhicitta can accomplish such immeasurable, boundless, and even inexpressible and unspeakable supreme merits. If there are sentient beings who generate the mind of anuttarā-samyak-saṃbodhi (the mind seeking supreme perfect enlightenment), they will obtain such supreme merits. Therefore, good man! You have obtained good benefits! You have generated the mind of anuttarā-samyak-saṃbodhi, seeking the practice of a bodhisattva, and have already obtained such great merits.' 'Good man! As you have asked: How does a bodhisattva learn the practice of a bodhisattva and cultivate the path of a bodhisattva? Good man! You can enter this great pavilion of the Vairocana (Buddha name, meaning the one who illuminates everywhere) adorned treasury, and observe everywhere, then you will understand how to learn the practice of a bodhisattva, and after learning, you will achieve immeasurable merits.'
大方廣佛華嚴經卷第七十八 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第七十九
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之二十
爾時，善財童子恭敬右繞彌勒菩薩摩訶薩已，而白之言：「唯愿大聖開樓閣門，令我得入！」
時，彌勒菩薩前詣樓閣，彈指出聲，其門即開，命善財入。善財心喜，入已還閉。
見其樓閣廣博無量同於虛空，阿僧祇寶以為其地；阿僧祇宮殿、阿僧祇門闥、阿僧祇窗牖、阿僧祇階陛、阿僧祇欄楯、阿僧祇道路，皆七寶成；阿僧祇幡、阿僧祇幢、阿僧祇蓋，週迴間列；阿僧祇眾寶瓔珞、阿僧祇真珠瓔珞、阿僧祇赤真珠瓔珞、阿僧祇師子珠瓔珞，處處垂下；阿僧祇半月、阿僧祇繒帶、阿僧祇寶網，以為嚴飾；阿僧祇寶鐸風動成音，散阿僧祇天諸雜華，懸阿僧祇天寶鬘帶，嚴阿僧祇眾寶香爐，雨阿僧祇細末金屑，懸阿僧祇寶鏡，然阿僧祇寶燈，布阿僧祇寶衣，列阿僧祇寶帳，設阿僧祇寶座，阿僧祇寶繒以敷座上；阿僧祇閻浮檀金童女像、阿僧祇雜寶諸形像、阿僧祇妙寶菩薩像，處處充遍；阿僧祇眾鳥出和雅音；阿僧祇寶優缽羅華、阿僧祇寶波頭摩華、阿僧祇寶拘物頭華、阿僧祇寶芬陀利華，以為莊嚴；
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》第七十八卷 大正藏第10冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》第七十九卷
于闐國三藏實叉難陀（Śikṣānanda）奉 制譯
入法界品第三十九之二十
爾時，善財童子恭敬地右繞彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）后，向他說道：『唯愿大聖打開樓閣的門，讓我能夠進入！』
這時，彌勒菩薩走到樓閣前，彈指作聲，那門立刻打開，他讓善財進入。善財心中歡喜，進入後門又關上了。
他看見那樓閣廣闊無邊，如同虛空一般，用無數（阿僧祇）的寶物作為地面；無數（阿僧祇）的宮殿、無數（阿僧祇）的門、無數（阿僧祇）的窗戶、無數（阿僧祇）的臺階、無數（阿僧祇）的欄桿、無數（阿僧祇）的道路，都是用七寶構成；無數（阿僧祇）的旗幟、無數（阿僧祇）的寶幢、無數（阿僧祇）的寶蓋，環繞排列；無數（阿僧祇）的眾寶瓔珞、無數（阿僧祇）的真珠瓔珞、無數（阿僧祇）的赤真珠瓔珞、無數（阿僧祇）的師子珠瓔珞，處處垂掛；無數（阿僧祇）的半月形飾物、無數（阿僧祇）的絲帶、無數（阿僧祇）的寶網，用來裝飾；無數（阿僧祇）的寶鐸隨風發出悅耳的聲音，散落無數（阿僧祇）天界的各種鮮花，懸掛無數（阿僧祇）天界的寶鬘帶，裝飾著無數（阿僧祇）的眾寶香爐，降下無數（阿僧祇）的細末金屑，懸掛無數（阿僧祇）的寶鏡，點燃無數（阿僧祇）的寶燈，鋪設無數（阿僧祇）的寶衣，排列無數（阿僧祇）的寶帳，設定無數（阿僧祇）的寶座，用無數（阿僧祇）的寶絲綢鋪在座上；無數（阿僧祇）的閻浮檀金童女像、無數（阿僧祇）的雜寶各種形狀的像、無數（阿僧祇）的妙寶菩薩像，處處充滿；無數（阿僧祇）的眾鳥發出和諧悅耳的聲音；無數（阿僧祇）的寶優缽羅華（utpala，青蓮花）、無數（阿僧祇）的寶波頭摩華（padma，紅蓮花）、無數（阿僧祇）的寶拘物頭華（kumuda，白睡蓮）、無數（阿僧祇）的寶芬陀利華（puṇḍarīka，白蓮花），用來莊嚴；
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra, Volume 78 Taisho Tripitaka Volume 10, No. 0279 The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 79
Translated under Imperial Decree by Tripiṭaka Master Śikṣānanda of Khotan
Chapter 39, Part 20: Entering the Dharma Realm
At that time, Sudhana (Śudhana) respectfully circumambulated the Bodhisattva Mahāsattva Maitreya (Maitreya Bodhisattva Mahāsattva) to the right, and then said to him, 'I beseech the Great Sage to open the gate of the pavilion, so that I may enter!'
Then, the Bodhisattva Maitreya went before the pavilion, snapped his fingers, and the gate immediately opened. He instructed Sudhana to enter. Sudhana was delighted, and after he entered, the gate closed again.
He saw that the pavilion was vast and boundless, like empty space, with countless (asaṃkhya) treasures forming its ground; countless (asaṃkhya) palaces, countless (asaṃkhya) doors, countless (asaṃkhya) windows, countless (asaṃkhya) staircases, countless (asaṃkhya) railings, countless (asaṃkhya) roads, all made of the seven treasures; countless (asaṃkhya) banners, countless (asaṃkhya) standards, countless (asaṃkhya) canopies, arranged all around; countless (asaṃkhya) jeweled necklaces, countless (asaṃkhya) pearl necklaces, countless (asaṃkhya) red pearl necklaces, countless (asaṃkhya) lion pearl necklaces, hanging down everywhere; countless (asaṃkhya) crescent-shaped ornaments, countless (asaṃkhya) silken ribbons, countless (asaṃkhya) jeweled nets, used as decorations; countless (asaṃkhya) jeweled bells, moved by the wind, producing pleasant sounds, scattering countless (asaṃkhya) celestial flowers of various kinds, hanging countless (asaṃkhya) celestial jeweled garlands, adorning countless (asaṃkhya) jeweled incense burners, raining down countless (asaṃkhya) fine powdered gold, hanging countless (asaṃkhya) jeweled mirrors, lighting countless (asaṃkhya) jeweled lamps, spreading countless (asaṃkhya) jeweled garments, arranging countless (asaṃkhya) jeweled tents, setting up countless (asaṃkhya) jeweled seats, with countless (asaṃkhya) jeweled silks spread upon the seats; countless (asaṃkhya) statues of Jambudvipa (Jambudvīpa) golden maidens, countless (asaṃkhya) statues of various forms made of mixed treasures, countless (asaṃkhya) statues of wondrous jeweled Bodhisattvas, filling every place; countless (asaṃkhya) birds emitting harmonious and pleasant sounds; countless (asaṃkhya) jeweled utpala flowers (utpala, blue lotus), countless (asaṃkhya) jeweled padma flowers (padma, red lotus), countless (asaṃkhya) jeweled kumuda flowers (kumuda, white water lily), countless (asaṃkhya) jeweled puṇḍarīka flowers (puṇḍarīka, white lotus), used as adornments;
阿僧祇寶樹次第行列，阿僧祇摩尼寶放大光明。如是等無量阿僧祇諸莊嚴具，以為莊嚴。
又見其中，有無量百千諸妙樓閣，一一嚴飾悉如上說；廣博嚴麗皆同虛空，不相障礙亦無雜亂。善財童子於一處中見一切處，一切諸處悉如是見。
爾時，善財童子見毗盧遮那莊嚴藏樓閣如是種種不可思議自在境界，生大歡喜，踴躍無量，身心柔軟，離一切想，除一切障，滅一切惑，所見不忘，所聞能憶，所思不亂，入于無礙解脫之門。普運其心，普見一切，普申敬禮，才始稽首，以彌勒菩薩威神之力，自見其身遍在一切諸樓閣中，具見種種不可思議自在境界。
所謂：或見彌勒菩薩初發無上菩提心時如是名字、如是種族，如是善友之所開悟，令其種植如是善根、住如是壽、在如是劫、值如是佛、處於如是莊嚴剎土、修如是行、發如是愿；彼諸如來如是眾會、如是壽命，經爾許時親近供養。——悉皆明見。
或見彌勒最初證得慈心三昧，從是已來，號為慈氏；或見彌勒修諸妙行，成滿一切諸波羅蜜；或見得忍，或見住地，或見成就清凈國土，或見護持如來正教，為大法師，得無生忍，某時、某處、某如來所受于無上菩提之記。
或見彌勒為轉輪王，勸諸眾生住十善道；或為護世，饒益眾生；或為
【現代漢語翻譯】 現代漢語譯本：無數的寶樹整齊排列，無數的摩尼寶珠綻放耀眼的光芒。像這樣無數的莊嚴器具，用來裝飾這個世界。 又看到其中，有無數的精美樓閣，每一個都裝飾得像上面所說的那樣；它們廣闊而華麗，如同虛空一般，彼此之間不互相阻礙，也沒有雜亂。善財童子在一個地方看到所有的地方，在所有的地方都這樣看到。 這時，善財童子看到毗盧遮那（Vairocana，意為光明遍照）莊嚴藏樓閣有如此種種不可思議的自在境界，心中生起巨大的歡喜，踴躍無量，身心柔軟，遠離一切妄想，消除一切障礙，滅除一切迷惑，所見不會忘記，所聞能夠記住，所思不會混亂，進入無礙解脫之門。他普遍地運用他的心，普遍地看到一切，普遍地表達敬意，才剛開始稽首，就因為彌勒菩薩（Maitreya，意為慈氏）的威神之力，看到自己的身體遍佈在一切樓閣之中，完全看到種種不可思議的自在境界。 所謂：或者看到彌勒菩薩最初發無上菩提心時，他的名字、種族，被哪位善友所開悟，讓他種下這樣的善根，住于這樣的壽命，在這樣的劫數中，遇到這樣的佛，處於這樣莊嚴的剎土，修行這樣的行為，發出這樣的願望；那些如來有這樣的集會，有這樣的壽命，經過那麼長的時間親近供養——這一切都清楚地看見。 或者看到彌勒最初證得慈心三昧（Samadhi，意為禪定），從那時起，號為慈氏；或者看到彌勒修行各種美妙的行為，圓滿一切波羅蜜（Paramita，意為到彼岸）；或者看到他得到忍，或者看到他安住于菩薩的階位，或者看到他成就清凈的國土，或者看到他護持如來的正教，成為大法師，得到無生法忍，在某時、某處、某如來那裡接受無上菩提的授記。 或者看到彌勒成為轉輪王，勸導眾生安住於十善道；或者成為護世者，饒益眾生；或者成為
【English Translation】 English version: Countless jeweled trees were arranged in rows, and countless mani jewels emitted great light. Such were the immeasurable and countless adornments used to decorate this world. Moreover, he saw within it countless magnificent pavilions, each adorned as described above; they were vast and splendid, like the void, not obstructing each other, nor were they disordered. Sudhana saw all places in one place, and he saw all places in this way. At that time, Sudhana saw the Vairocana (meaning 'the Illuminator') Adornment Treasury Pavilion with such inconceivable and free realms, and he felt great joy, boundless elation, his body and mind became soft, he was free from all thoughts, he eliminated all obstacles, he extinguished all delusions, he would not forget what he saw, he could remember what he heard, his thoughts were not confused, and he entered the gate of unobstructed liberation. He universally employed his mind, universally saw everything, universally expressed reverence, and just as he began to bow, by the power of the majestic spirit of Maitreya (meaning 'the Benevolent One') Bodhisattva, he saw his own body pervading all the pavilions, fully seeing all kinds of inconceivable and free realms. That is to say: he saw when Maitreya Bodhisattva first generated the unsurpassed Bodhi mind, his name, his lineage, which good friend enlightened him, causing him to plant such good roots, to dwell for such a lifespan, in such a kalpa, to meet such a Buddha, to be in such an adorned Buddha-land, to cultivate such practices, to make such vows; those Tathagatas had such assemblies, such lifespans, and for such a long time they were close to and made offerings—all of this was clearly seen. Or he saw Maitreya first attain the Samadhi (meaning 'meditative absorption') of loving-kindness, and from then on, he was called the Benevolent One; or he saw Maitreya cultivate various wonderful practices, fulfilling all the Paramitas (meaning 'perfections'); or he saw him attain forbearance, or he saw him dwell in the Bodhisattva stages, or he saw him achieve a pure land, or he saw him protect the Tathagata's true teachings, becoming a great Dharma teacher, attaining the non-arising of dharmas, and at a certain time, in a certain place, from a certain Tathagata, receiving the prediction of unsurpassed Bodhi. Or he saw Maitreya as a wheel-turning king, encouraging all beings to dwell in the ten virtuous paths; or as a protector of the world, benefiting all beings; or as a
釋天，訶責五欲；或為焰摩天王，贊不放逸；或為兜率天王，稱歎一生菩薩功德；或為化樂天王，為諸天眾現諸菩薩變化莊嚴；或為他化自在天王，為諸天眾演說一切諸佛之法；或作魔王，說一切法皆悉無常；或為梵王，說諸禪定無量喜樂；或為阿修羅王，入大智海，了法如幻，為其眾會常演說法，斷除一切憍慢醉傲。
或復見其處閻羅界，放大光明，救地獄苦；或見在於餓鬼之處，施諸飲食，濟彼飢渴；或見在於畜生之道，種種方便，調伏眾生。
或復見為護世天王眾會說法，或復見為忉利天王眾會說法，或復見為焰摩天王眾會說法，或復見為兜率天王眾會說法，或復見為化樂天王眾會說法，或復見為他化自在天王眾會說法，或復見為大梵王眾會說法，或復見為龍王眾會說法，或復見為夜叉、羅剎王眾會說法，或復見為乾闥婆、緊那羅王眾會說法，或復見為阿修羅、陀那婆王眾會說法，或復見為迦樓羅、摩睺羅伽王眾會說法，或復見為其餘一切人、非人等眾會說法，或復見為聲聞眾會說法，或復見為緣覺眾會說法，或復見為初發心乃至一生所繫已灌頂者諸菩薩眾而演說法。
或見贊說初地乃至十地所有功德，或見贊說滿足一切諸波羅蜜，或見贊說入諸忍門，或見贊說諸大三昧門，或見贊說甚深解
【現代漢語翻譯】 現代漢語譯本：有時，他化身為釋天（帝釋天），呵斥人們對五欲的貪戀；有時，他化身為焰摩天王（閻魔王），讚揚不放逸的修行；有時，他化身為兜率天王（彌勒菩薩的居所），稱讚一生補處菩薩的功德；有時，他化身為化樂天王（欲界第六天之主），為諸天眾展現菩薩的種種變化和莊嚴；有時，他化身為他化自在天王（欲界頂層之主），為諸天眾演說一切諸佛的教法；有時，他化身為魔王，宣說一切法皆是無常；有時，他化身為梵王（色界初禪天之主），宣說諸禪定所帶來的無量喜樂；有時，他化身為阿修羅王（非天神），深入大智慧之海，了悟諸法如幻，為他的眷屬們常演說法，斷除一切驕慢和醉態。 有時，人們還會看到他身處閻羅界（地獄），放出大光明，救度地獄的苦難；有時，人們還會看到他身處餓鬼道，施予飲食，救濟他們的飢渴；有時，人們還會看到他身處畜生道，用種種方便，調伏眾生。 有時，人們還會看到他為護世天王（四大天王）的眷屬說法，有時，人們還會看到他為忉利天王（帝釋天）的眷屬說法，有時，人們還會看到他為焰摩天王的眷屬說法，有時，人們還會看到他為兜率天王的眷屬說法，有時，人們還會看到他為化樂天王的眷屬說法，有時，人們還會看到他為他化自在天王的眷屬說法，有時，人們還會看到他為大梵王的眷屬說法，有時，人們還會看到他為龍王的眷屬說法，有時，人們還會看到他為夜叉、羅剎王的眷屬說法，有時，人們還會看到他為乾闥婆、緊那羅王的眷屬說法，有時，人們還會看到他為阿修羅、陀那婆王的眷屬說法，有時，人們還會看到他為迦樓羅、摩睺羅伽王的眷屬說法，有時，人們還會看到他為其餘一切人、非人等眷屬說法，有時，人們還會看到他為聲聞眾說法，有時，人們還會看到他為緣覺眾說法，有時，人們還會看到他為初發心乃至一生補處已受灌頂的諸菩薩眾演說佛法。 有時，人們還會看到他贊說初地乃至十地菩薩的所有功德，有時，人們還會看到他贊說圓滿一切諸波羅蜜（六度），有時，人們還會看到他贊說進入諸忍門，有時，人們還會看到他贊說諸大三昧門，有時，人們還會看到他贊說甚深解脫門。
【English Translation】 English version: Sometimes, he manifests as Śakra (Indra), rebuking the attachment to the five desires; sometimes, he manifests as Yama Rāja (King of the Underworld), praising the practice of non-negligence; sometimes, he manifests as the Tuṣita Heaven King (residence of Maitreya Bodhisattva), extolling the merits of a Bodhisattva who is one lifetime away from Buddhahood; sometimes, he manifests as the Nirmāṇarati Heaven King (Lord of the sixth heaven of the desire realm), displaying various transformations and adornments of Bodhisattvas to the heavenly beings; sometimes, he manifests as the Paranirmitavaśavartin Heaven King (Lord of the highest heaven of the desire realm), expounding the teachings of all Buddhas to the heavenly beings; sometimes, he manifests as a demon king, proclaiming that all dharmas are impermanent; sometimes, he manifests as Brahmā (Lord of the first dhyāna heaven of the form realm), expounding the immeasurable joy of various samādhis; sometimes, he manifests as an Asura King (demi-god), delving into the ocean of great wisdom, realizing that all dharmas are like illusions, constantly teaching the Dharma to his assembly, and eradicating all arrogance and intoxication. Sometimes, one sees him in the realm of Yama (hell), emitting great light to relieve the suffering of hell; sometimes, one sees him in the realm of hungry ghosts, providing food and drink to alleviate their hunger and thirst; sometimes, one sees him in the realm of animals, using various skillful means to tame sentient beings. Sometimes, one sees him teaching the Dharma to the assembly of the Lokapālas (Four Heavenly Kings); sometimes, one sees him teaching the Dharma to the assembly of Śakra; sometimes, one sees him teaching the Dharma to the assembly of Yama Rāja; sometimes, one sees him teaching the Dharma to the assembly of the Tuṣita Heaven King; sometimes, one sees him teaching the Dharma to the assembly of the Nirmāṇarati Heaven King; sometimes, one sees him teaching the Dharma to the assembly of the Paranirmitavaśavartin Heaven King; sometimes, one sees him teaching the Dharma to the assembly of Mahābrahmā; sometimes, one sees him teaching the Dharma to the assembly of the Dragon Kings; sometimes, one sees him teaching the Dharma to the assembly of Yakṣa and Rakṣasa Kings; sometimes, one sees him teaching the Dharma to the assembly of Gandharva and Kinnara Kings; sometimes, one sees him teaching the Dharma to the assembly of Asura and Danava Kings; sometimes, one sees him teaching the Dharma to the assembly of Garuḍa and Mahoraga Kings; sometimes, one sees him teaching the Dharma to the assembly of all other humans and non-humans; sometimes, one sees him teaching the Dharma to the assembly of Śrāvakas; sometimes, one sees him teaching the Dharma to the assembly of Pratyekabuddhas; sometimes, one sees him teaching the Dharma to the assembly of Bodhisattvas who have just generated the aspiration for enlightenment up to those who are one lifetime away from Buddhahood and have received the abhiseka (consecration). Sometimes, one sees him praising the merits of the Bodhisattvas from the first to the tenth bhūmi (ground); sometimes, one sees him praising the perfection of all the pāramitās (perfections); sometimes, one sees him praising the entry into the doors of patience; sometimes, one sees him praising the doors of the great samādhis; sometimes, one sees him praising the profound doors of liberation.
脫門，或見贊說諸禪三昧神通境界，或見贊說諸菩薩行，或見贊說諸大誓願，或見與諸同行菩薩贊說世間資生工巧種種方便利眾生事，或見與諸一生菩薩贊說一切佛灌頂門。
或見彌勒于百千年，經行、讀誦、書寫經卷，勤求觀察，為眾說法，或入諸禪四無量心，或入遍處及諸解脫，或入三昧以方便力現諸神變。
或見諸菩薩入變化三昧，各于其身一一毛孔，出於一切變化身云；或見出天眾身云，或見出龍眾身云，或見出夜叉、乾闥婆、緊那羅、阿修羅、迦樓羅、摩睺羅伽、釋、梵、護世、轉輪聖王、小王、王子、大臣、官屬、長者、居士身云，或見出聲聞、緣覺及諸菩薩、如來身云，或見出一切眾生身云。
或見出妙音，贊諸菩薩種種法門。所謂：贊說菩提心功德門；贊說檀波羅蜜乃至智波羅蜜功德門；贊說諸攝、諸禪、諸無量心，及諸三昧、三摩缽底、諸通、諸明、總持、辯才、諸諦、諸智、止觀、解脫、諸緣、諸依、諸說法門；贊說念、處、正勤、神足、根、力、七菩提分、八聖道分、諸聲聞乘、諸獨覺乘、諸菩薩乘、諸地、諸忍、諸行、諸愿，如是等一切諸功德門。
或復于中，見諸如來，大眾圍繞；亦見其佛生處、種姓、身形、壽命、剎劫、名號、說法利益、教住久近，乃至所有
【現代漢語翻譯】 現代漢語譯本 或者看到（他們）讚美各種禪定、三昧（專注的境界）、神通境界，或者看到（他們）讚美各種菩薩的修行，或者看到（他們）讚美各種宏大的誓願，或者看到（他們）與同行的菩薩們讚美世間維持生活的技藝、各種方便利益眾生的事情，或者看到（他們）與一生補處的菩薩們讚美一切佛的灌頂之法。 或者看到彌勒（未來佛）在百千年間，經行（行走）、讀誦、書寫經卷，勤奮地尋求觀察，為大眾說法，或者進入各種禪定、四無量心（慈、悲、喜、舍），或者進入遍處（禪定的一種）以及各種解脫，或者進入三昧（專注的境界）以方便之力顯現各種神通變化。 或者看到各種菩薩進入變化三昧（一種禪定），各自從自己身體的每一個毛孔中，出現一切變化的身云；或者看到出現天眾的身云，或者看到出現龍眾的身云，或者看到出現夜叉（守護神）、乾闥婆（天樂神）、緊那羅（歌神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、摩睺羅伽（大蟒神）、釋（帝釋天）、梵（梵天）、護世（守護世界的諸神）、轉輪聖王（統治世界的理想君主）、小王、王子、大臣、官屬、長者、居士的身云，或者看到出現聲聞（聽聞佛法而修行的人）、緣覺（獨自覺悟的人）以及各種菩薩、如來的身云，或者看到出現一切眾生的身云。 或者聽到發出美妙的聲音，讚美各種菩薩的種種法門。所謂：讚美菩提心（覺悟之心）的功德之門；讚美佈施波羅蜜（到達彼岸的修行）乃至智慧波羅蜜的功德之門；讚美各種攝（菩薩的四攝法）、各種禪定、各種無量心，以及各種三昧、三摩缽底（禪定）、各種神通、各種明（智慧）、總持（記憶力）、辯才、各種諦（真理）、各種智（智慧）、止觀（止息妄念和觀察真理）、解脫、各種緣（因緣）、各種依（依靠）、各種說法之門；讚美念處（四念處）、正勤（四正勤）、神足（四神足）、根（五根）、力（五力）、七菩提分（七種覺悟的因素）、八聖道分（八種通往解脫的道路）、各種聲聞乘（聲聞的修行方式）、各種獨覺乘（獨覺的修行方式）、各種菩薩乘（菩薩的修行方式）、各種地（菩薩修行的階段）、各種忍（忍辱）、各種行（修行）、各種愿（誓願），像這樣的一切功德之門。 或者又在其中，看到各種如來（佛），被大眾圍繞；也看到佛的出生地、種姓、身形、壽命、剎劫（佛土的劫數）、名號、說法利益、教法住世的長短，乃至所有。
【English Translation】 English version Or they see praises of various dhyanas (meditative states), samadhis (states of concentration), and supernatural realms; or they see praises of various Bodhisattva practices; or they see praises of various great vows; or they see them praising worldly skills for sustaining life, various skillful means for benefiting sentient beings with fellow Bodhisattvas; or they see them praising all the Buddha's abhiseka (consecration) methods with Bodhisattvas who are in their last life before Buddhahood. Or they see Maitreya (the future Buddha) walking, reciting, and writing scriptures for hundreds and thousands of years, diligently seeking and observing, expounding the Dharma for the masses, or entering various dhyanas, the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), or entering the all-pervading states and various liberations, or entering samadhi (state of concentration) and manifesting various miraculous transformations through skillful means. Or they see various Bodhisattvas entering the transformation samadhi (a meditative state), each from every pore of their body, emitting clouds of all kinds of transformed bodies; or they see clouds of heavenly beings appearing, or they see clouds of dragons appearing, or they see clouds of yakshas (guardian spirits), gandharvas (celestial musicians), kinnaras (celestial musicians), asuras (demigods), garudas (mythical birds), mahoragas (great serpents), Shakra (Indra), Brahma, world protectors, Chakravartin kings (ideal rulers), minor kings, princes, ministers, officials, elders, and lay practitioners appearing; or they see clouds of Sravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), and various Bodhisattvas and Tathagatas (Buddhas) appearing; or they see clouds of all sentient beings appearing. Or they hear wonderful sounds praising the various Dharma gates of the Bodhisattvas. Namely: praising the merit of the Bodhicitta (mind of enlightenment); praising the merit of the Dana Paramita (perfection of giving) up to the Prajna Paramita (perfection of wisdom); praising the various means of gathering (the four means of gathering of Bodhisattvas), various dhyanas, various immeasurable minds, and various samadhis, samapattis (meditative attainments), supernatural powers, wisdoms, total retention, eloquence, various truths, various wisdoms, calming and insight, liberation, various conditions, various supports, and various Dharma teaching methods; praising the mindfulness, right effort, supernatural powers, roots, powers, the seven factors of enlightenment, the eightfold noble path, the Sravaka vehicle (path of the hearers), the Pratyekabuddha vehicle (path of the solitary realizers), the Bodhisattva vehicle (path of the Bodhisattvas), various stages, various patiences, various practices, various vows, and all such meritorious gates. Or further within this, they see various Tathagatas (Buddhas) surrounded by the masses; they also see the Buddha's birthplace, lineage, form, lifespan, kalpas (eons) of the Buddha-land, name, benefits of teaching, the duration of the teaching, and all that pertains to them.
道場眾會種種不同，悉皆明見。
又復于彼莊嚴藏內諸樓閣中，見一樓閣，高廣嚴飾，最上無比；于中悉見三千世界百億四天下、百億兜率陀天，一一皆有彌勒菩薩降神誕生、釋梵天王捧持頂戴、遊行七步、觀察十方、大師子吼、現為童子、居處宮殿、遊戲園苑、為一切智出家苦行、示受乳糜、往詣道場、降伏諸魔、成等正覺、觀菩提樹、梵王勸請轉正法輪、昇天宮殿而演說法、劫數壽量、眾會莊嚴、所凈國土、所修行愿、教化成熟眾生方便、分佈舍利、住持教法，皆悉不同。
爾時，善財自見其身，在彼一切諸如來所；亦見於彼一切眾會、一切佛事，憶持不忘，通達無礙。復聞一切諸樓閣內，寶網鈴鐸及諸樂器，皆悉演暢不可思議微妙法音，說種種法。所謂：或說菩薩發菩提心，或說修行波羅蜜行，或說諸愿，或說諸地，或說恭敬供養如來，或說莊嚴諸佛國土，或說諸佛說法差別。如上所說一切佛法，悉聞其音，敷暢辨了。
又聞某處，有某菩薩，聞某法門，某善知識之所勸導發菩提心，于某劫、某剎、某如來所、某大眾中，聞于某佛如是功德，發如是心，起如是愿，種于如是廣大善根；經若干劫修菩薩行，于爾許時當成正覺，如是名號，如是壽量，如是國土，具足莊嚴，滿如是愿，化如是眾，
【現代漢語翻譯】 現代漢語譯本：道場中的各種集會，種種不同，都能夠清楚地看見。 又在那個莊嚴的寶藏內的各個樓閣中，看見一座樓閣，高大寬廣，裝飾華麗，無比殊勝；在其中完全看見三千大千世界中百億個四天下、百億個兜率陀天，每一個世界都有彌勒菩薩降生、釋梵天王捧持頂戴、行走七步、觀察十方、發出大師子吼、顯現為童子、居住在宮殿中、在園林中嬉戲、爲了成就一切智慧而出家苦行、示現接受乳糜、前往道場、降伏各種魔障、成就無上正等正覺、觀看菩提樹、梵天王勸請轉動法輪、升入天宮宣說佛法、劫數的長短、壽命的長短、集會的莊嚴、所清凈的國土、所修行的願力、教化成熟眾生的方便、分發舍利、住持佛法，這一切都各不相同。 那時，善財童子自己看見自己的身體，在所有如來所在之處；也看見了所有集會、所有佛事，記憶不忘，通達無礙。又聽見所有樓閣內，寶網、鈴鐸以及各種樂器，都演奏出不可思議的微妙法音，宣說各種佛法。例如：或者宣說菩薩發菩提心，或者宣說修行波羅蜜行，或者宣說各種願力，或者宣說各種菩薩的階位，或者宣說恭敬供養如來，或者宣說莊嚴諸佛國土，或者宣說諸佛說法的差別。如上所說的一切佛法，都聽見其聲音，清晰明瞭地闡述。 又聽見某處，有某位菩薩，聽聞某法門，被某位善知識勸導而發菩提心，在某個劫、某個剎土、某位如來處、某個大眾中，聽聞某佛的如此功德，發起如此的心，立下如此的愿，種下如此廣大的善根；經過若干劫修行菩薩行，在那麼長的時間后將成就正覺，名號如此，壽命如此，國土如此，具足莊嚴，圓滿如此的願力，教化如此的眾生。
【English Translation】 English version: The various assemblies in the Bodhimanda, all different, were all clearly visible. Moreover, within the various pavilions in that adorned treasury, he saw a pavilion, tall and vast, adorned with splendor, supremely unparalleled; within it, he completely saw the hundred billion four continents of the three thousand great thousand worlds, and the hundred billion Tusita heavens, each with Maitreya Bodhisattva descending to be born, Sakra and Brahma holding him up and placing him on their heads, taking seven steps, observing the ten directions, uttering a great lion's roar, appearing as a child, residing in palaces, playing in gardens, renouncing the world to practice asceticism for the sake of all wisdom, showing the acceptance of milk gruel, going to the Bodhimanda, subduing all demons, attaining supreme perfect enlightenment, beholding the Bodhi tree, Brahma requesting the turning of the Dharma wheel, ascending to the heavenly palace to expound the Dharma, the length of the kalpas, the length of life, the adornment of the assemblies, the purified lands, the vows practiced, the skillful means of teaching and maturing sentient beings, the distribution of relics, and the upholding of the Dharma, all of which were different. At that time, Sudhana saw himself in the presence of all the Tathagatas; he also saw all the assemblies and all the Buddha-works, remembering them without forgetting, and understanding them without obstruction. He also heard within all the pavilions, the jeweled nets, bells, and various musical instruments, all playing inconceivable, subtle Dharma sounds, expounding various Dharmas. For example: some expounded the Bodhisattva's generation of Bodhicitta, some expounded the practice of the Paramitas, some expounded various vows, some expounded the various Bodhisattva stages, some expounded the reverence and offerings to the Tathagatas, some expounded the adornment of the Buddha lands, and some expounded the differences in the Buddhas' teachings. All the Buddha-Dharmas mentioned above, he heard their sounds, clearly and distinctly expounded. He also heard that in a certain place, a certain Bodhisattva, having heard a certain Dharma gate, was encouraged by a certain good teacher to generate Bodhicitta, in a certain kalpa, in a certain Buddha-land, in the presence of a certain Tathagata, among a certain assembly, having heard of the merits of a certain Buddha, generated such a mind, made such a vow, planted such vast roots of goodness; having practiced the Bodhisattva path for many kalpas, after such a long time, he would attain perfect enlightenment, with such a name, such a lifespan, such a land, fully adorned, fulfilling such vows, and transforming such beings.
如是聲聞、菩薩眾會；般涅槃后，正法住世，經爾許劫，利益如是無量眾生。
或聞某處，有某菩薩，佈施、持戒、忍辱、精進、禪定、智慧，修習如是諸波羅蜜。或聞某處有某菩薩，為求法故，棄捨王位及諸珍寶、妻子、眷屬、手、足、頭、目，一切身份皆無所吝。或聞某處，有某菩薩，守護如來所說正法，為大法師，廣行法施，建法幢，吹法螺，擊法鼓，雨法雨，造佛塔廟，作佛形像，施諸眾生一切樂具。或聞某處，有某如來，于某劫中，成等正覺，如是國土，如是眾會，如是壽命，說如是法，滿如是愿，教化如是無量眾生。
善財童子聞如是等不可思議微妙法音，身心歡喜，柔軟悅澤，即得無量諸總持門、諸辯才門、諸禪、諸忍、諸愿、諸度、諸通、諸明，及諸解脫、諸三昧門。
又見一切諸寶鏡中種種形像。所謂：或見諸佛眾會道場，或見菩薩眾會道場，或見聲聞眾會道場，或見緣覺眾會道場，或見凈世界，或見不凈世界，或見凈不凈世界，或見不凈凈世界，或見有佛世界，或見無佛世界，或見小世界，或見中世界，或見大世界，或見因陀羅網世界，或見覆世界，或見仰世界，或見平坦世界，或見地獄、畜生、餓鬼所住世界，或見天人充滿世界。于如是等諸世界中，見有無數大菩薩眾，或
【現代漢語翻譯】 現代漢語譯本：像這樣的聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）、菩薩（Bodhisattva，指發願成佛，救度眾生的人）的聚會；在佛陀般涅槃（Parinirvāṇa，指佛陀的最終寂滅）之後，正法（Saddharma，指佛陀的教法）住世，經歷如此漫長的劫數，利益像這樣無量的眾生。 或者聽到某個地方，有某位菩薩，在佈施（Dāna，指慷慨施捨）、持戒（Śīla，指遵守戒律）、忍辱（Kṣānti，指忍受侮辱和困難）、精進（Vīrya，指努力修行）、禪定（Dhyāna，指冥想和專注）、智慧（Prajñā，指洞察真理的能力）等方面，修習像這樣的各種波羅蜜（Pāramitā，指到達彼岸的修行方法）。或者聽到某個地方有某位菩薩，爲了求法，捨棄王位以及各種珍寶、妻子、眷屬、手、足、頭、目，一切身體部分都毫不吝惜。或者聽到某個地方，有某位菩薩，守護如來（Tathāgata，指佛陀）所說的正法，作為大法師，廣泛地進行法施（Dharma-dāna，指傳播佛法），建立法幢（Dharma-dhvaja，指象徵佛法的旗幟），吹法螺（Dharma-śaṅkha，指象徵佛法的法器），擊法鼓（Dharma-dundubhi，指象徵佛法的鼓），降法雨（Dharma-megha，指佛法如雨般滋潤眾生），建造佛塔廟，製作佛像，施予眾生一切快樂的器具。或者聽到某個地方，有某位如來，在某個劫中，成就等正覺（Samyak-saṃbodhi，指完全的覺悟），像這樣的國土，像這樣的聚會，像這樣的壽命，說像這樣的法，滿足像這樣的願望，教化像這樣無量的眾生。 善財童子（Sudhana，佛教故事中的求道者）聽到像這樣不可思議的微妙法音，身心歡喜，柔軟悅澤，立即獲得無量各種總持門（Dhāraṇī-mukha，指記憶和保持佛法教義的能力）、各種辯才門（Pratibhāna-mukha，指流暢表達佛法的能力）、各種禪定、各種忍辱、各種願望、各種度（Pāramitā，指到達彼岸的修行方法）、各種神通（Abhijñā，指超自然能力）、各種明（Vidyā，指智慧和知識），以及各種解脫（Vimokṣa，指從束縛中解脫）、各種三昧門（Samādhi-mukha，指專注和冥想的入口）。 又看到一切寶鏡中顯現各種各樣的形象。所謂：或者看到諸佛的聚會道場，或者看到菩薩的聚會道場，或者看到聲聞的聚會道場，或者看到緣覺（Pratyekabuddha，指獨自覺悟的人）的聚會道場，或者看到清凈的世界，或者看到不清凈的世界，或者看到清凈與不清凈的世界，或者看到不清凈與清凈的世界，或者看到有佛的世界，或者看到沒有佛的世界，或者看到小世界，或者看到中世界，或者看到大世界，或者看到因陀羅網（Indra's net，指相互關聯的世界）般的世界，或者看到覆蓋的世界，或者看到仰視的世界，或者看到平坦的世界，或者看到地獄、畜生、餓鬼所居住的世界，或者看到天人充滿的世界。在像這樣的各種世界中，看到有無數的大菩薩眾，或者
【English Translation】 English version: Such assemblies of Śrāvakas (those who hear and practice the Buddha's teachings) and Bodhisattvas (beings who aspire to Buddhahood for the benefit of all beings); after the Parinirvāṇa (final passing away) of the Buddha, the Saddharma (the true Dharma) remains in the world, for such a long kalpa (eon), benefiting such immeasurable beings. Or hearing that in a certain place, there is a certain Bodhisattva, practicing Dāna (generosity), Śīla (morality), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom), cultivating such Pāramitās (perfections). Or hearing that in a certain place, there is a certain Bodhisattva, for the sake of seeking the Dharma, abandoning their kingdom and all treasures, wives, relatives, hands, feet, head, eyes, and all parts of their body without any reluctance. Or hearing that in a certain place, there is a certain Bodhisattva, protecting the true Dharma spoken by the Tathāgata (the Buddha), as a great Dharma master, widely practicing Dharma-dāna (giving the Dharma), establishing Dharma-dhvaja (banners of Dharma), blowing Dharma-śaṅkha (conches of Dharma), beating Dharma-dundubhi (drums of Dharma), raining Dharma-megha (rain of Dharma), building Buddha stupas and temples, making Buddha images, and giving all kinds of joyful things to all beings. Or hearing that in a certain place, there is a certain Tathāgata, in a certain kalpa, attaining Samyak-saṃbodhi (perfect enlightenment), such a land, such an assembly, such a lifespan, speaking such a Dharma, fulfilling such vows, and teaching such immeasurable beings. Sudhana (a seeker of truth in Buddhist stories), hearing such inconceivable and subtle Dharma sounds, his body and mind were filled with joy, gentleness, and delight, and he immediately attained immeasurable Dhāraṇī-mukhas (gates of retention), Pratibhāna-mukhas (gates of eloquence), various Dhyānas, various Kṣāntis, various vows, various Pāramitās, various Abhijñās (supernormal powers), various Vidyās (knowledges), and various Vimokṣas (liberations), and various Samādhi-mukhas (gates of concentration). And also seeing various images in all the jeweled mirrors. Namely: either seeing the assembly places of Buddhas, or seeing the assembly places of Bodhisattvas, or seeing the assembly places of Śrāvakas, or seeing the assembly places of Pratyekabuddhas (solitary realizers), or seeing pure worlds, or seeing impure worlds, or seeing pure and impure worlds, or seeing impure and pure worlds, or seeing worlds with Buddhas, or seeing worlds without Buddhas, or seeing small worlds, or seeing medium worlds, or seeing large worlds, or seeing Indra's net-like worlds, or seeing covered worlds, or seeing upward-facing worlds, or seeing flat worlds, or seeing worlds inhabited by hell beings, animals, and hungry ghosts, or seeing worlds filled with gods and humans. In such various worlds, seeing countless great Bodhisattva assemblies, or
行或坐作諸事業，或起大悲憐愍眾生，或造諸論利益世間，或受或持，或書或誦，或問或答，三時懺悔，迴向發願。
又見一切諸寶柱中，放摩尼王大光明網，或青、或黃、或赤、或白、或玻璃色、或水精色、或帝青色、或虹霓色、或閻浮檀金色，或作一切諸光明色。
又見彼閻浮檀金童女及眾寶像，或以其手而執華云，或執衣云，或執幢幡，或執鬘蓋，或持種種涂香、末香，或持上妙摩尼寶網，或垂金鎖，或掛瓔珞，或舉其臂捧莊嚴具，或低其首垂摩尼冠，曲躬瞻仰，目不暫舍。
又見彼真珠瓔珞，常出香水，具八功德；琉璃、瓔珞，百千光明，同時照耀；幢、幡、網、蓋，如是等物，一切皆以眾寶莊嚴。
又復見彼優缽羅華、波頭摩華、拘物頭華、芬陀利華，各各生於無量諸華，或大一手，或長一肘，或復縱廣猶如車輪，一一華中皆悉示現種種色像以為嚴飾。所謂：男色像、女色像、童男色像、童女色像、釋、梵、護世、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、聲聞、緣覺及諸菩薩。如是一切眾生色像，皆悉合掌，曲躬禮敬。
亦見如來結跏趺坐，三十二相莊嚴其身。
又復見彼凈琉璃地，一一步間，現不思議種種色像。所謂：世界色像、菩薩色像、
【現代漢語翻譯】 現代漢語譯本：無論是行走、坐立，還是從事各種事業，或是生起大悲心憐憫眾生，或是撰寫論著利益世間，或是接受、持守，或是書寫、誦讀，或是提問、回答，早中晚三次進行懺悔，並將功德迴向，發願。 又見到一切寶柱之中，放出摩尼王（如意寶珠）的大光明網，有的呈現青色、黃色、紅色、白色、琉璃色、水晶色、帝青色、虹霓色、閻浮檀金色，或者呈現一切各種光明色彩。 又見到那些閻浮檀金（一種金色）的童女和各種寶像，有的用手拿著花云，有的拿著衣云，有的拿著幢幡，有的拿著花鬘寶蓋，有的拿著各種涂香、末香，有的拿著上妙的摩尼寶網，有的垂掛著金鎖，有的掛著瓔珞，有的舉起手臂捧著莊嚴的器具，有的低下頭垂著摩尼寶冠，彎著身子瞻仰，眼睛片刻不離。 又見到那些珍珠瓔珞，常常流出具有八種功德的香水；琉璃瓔珞，發出成百上千的光明，同時照耀；幢、幡、網、蓋等物，一切都用各種寶物莊嚴。 又見到那些優缽羅華（青蓮花）、波頭摩華（紅蓮花）、拘物頭華（黃蓮花）、芬陀利華（白蓮花），各自生長出無量諸花，有的像一隻手那麼大，有的像一肘那麼長，有的縱橫像車輪一樣大，每一朵花中都顯現出各種色彩的形象作為裝飾。這些形象包括：男人的形象、女人的形象、童男的形象、童女的形象、釋（帝釋天）、梵（梵天）、護世（護世四天王）、天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（金翅鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）以及諸菩薩。所有這些眾生的形象，都雙手合掌，彎腰禮敬。 也見到如來結跏趺坐（一種坐姿），三十二相莊嚴其身。 又見到那清凈的琉璃地上，每走一步，都顯現出不可思議的各種色彩形象。這些形象包括：世界景象、菩薩景象、
【English Translation】 English version: Whether walking, sitting, or engaging in various activities, or arising great compassion and pity for sentient beings, or composing treatises to benefit the world, or receiving and upholding, or writing and reciting, or asking and answering, repenting three times a day, and dedicating merit and making vows. Also, seeing in all the jeweled pillars, the great light net of the Mani King (wish-fulfilling jewel) is emitted, some appearing blue, yellow, red, white, crystal-colored, aquamarine-colored, lapis lazuli-colored, rainbow-colored, jambudvipa gold-colored, or manifesting all kinds of light colors. Also, seeing those jambudvipa gold (a type of gold) maidens and various jeweled images, some holding flower clouds in their hands, some holding clothing clouds, some holding banners, some holding flower garlands and canopies, some holding various scented pastes and powders, some holding supreme Mani jewel nets, some hanging golden locks, some wearing necklaces, some raising their arms holding ornaments, some lowering their heads wearing Mani crowns, bowing and gazing, their eyes not leaving for a moment. Also, seeing those pearl necklaces, constantly emitting fragrant water with eight merits; crystal necklaces, emitting hundreds and thousands of lights, shining simultaneously; banners, flags, nets, canopies, and such things, all adorned with various jewels. Also, seeing those Utpala flowers (blue lotuses), Paduma flowers (red lotuses), Kumuda flowers (yellow lotuses), and Pundarika flowers (white lotuses), each growing countless flowers, some as large as a hand, some as long as an elbow, some as wide as a chariot wheel, and in each flower, various colored images are manifested as decorations. These images include: the images of men, the images of women, the images of boys, the images of girls, Shakra (Indra), Brahma, the world protectors (Four Heavenly Kings), gods, dragons, yakshas (a type of spirit), gandharvas (celestial musicians), asuras (a type of warring god), garudas (golden-winged birds), kinnaras (celestial singers), mahoragas (great serpent gods), shravakas (those who attain enlightenment by hearing the Dharma), pratyekabuddhas (those who attain enlightenment on their own), and all Bodhisattvas. All these images of sentient beings, with their palms together, bow in reverence. Also seeing the Tathagata sitting in the lotus position, his body adorned with the thirty-two marks. Also seeing on that pure crystal ground, with each step, various inconceivable colored images appear. These images include: world scenes, Bodhisattva scenes,
如來色像及諸樓閣莊嚴色像。
又于寶樹枝、葉、華、果一一事中，悉見種種半身色像。所謂：佛半身色像、菩薩半身色像，天、龍、夜叉，乃至護世、轉輪聖王、小王、王子、大臣、官長，及以四眾半身色像。其諸色像，或執華鬘，或執瓔珞，或持一切諸莊嚴具；或有曲躬合掌禮敬，一心瞻仰，目不暫舍；或有讚歎，或入三昧。其身悉以相好莊嚴，普放種種諸色光明，所謂：金色光明、銀色光明、珊瑚色光明、兜沙羅色光明、帝青色光明、毗盧遮那寶色光明、一切眾寶色光明、瞻波迦華色光明。
又見諸樓閣半月像中，出阿僧祇日月星宿種種光明普照十方。
又見諸樓閣週迴四壁，一一步內，一切眾寶以為莊嚴。一一寶中，皆現彌勒曩劫修行菩薩道時，或施頭目，或施手足、唇舌、牙齒、耳鼻、血肉、面板、骨髓乃至爪發，如是一切，悉皆能捨；妻妾、男女、城邑、聚落、國土、王位，隨其所須，盡皆施與。處牢獄者，令得出離；被繫縛者，使其解脫；有疾病者，為其救療；入邪徑者，示其正道。或為船師，令度大海；或為馬王，救護惡難；或為大仙，善說諸論；或為輪王，勸修十善；或為醫王，善療眾病；或孝順父母，或親近善友，或作聲聞，或作緣覺，或作菩薩，或作如來，教化調伏一切眾
【現代漢語翻譯】 現代漢語譯本：如來佛的色身形象以及各種樓閣的莊嚴景象。 又在寶樹的枝、葉、花、果的每一處，都能看到各種半身像。這些半身像包括：佛的半身像、菩薩的半身像，天、龍、夜叉（守護神），乃至護世（守護世界的諸神）、轉輪聖王（擁有統治世界的理想君主）、小王、王子、大臣、官員，以及四眾弟子的半身像。這些像有的手持花鬘（花環），有的手持瓔珞（珠寶裝飾），有的拿著各種莊嚴的器具；有的彎腰合掌，恭敬禮拜，一心瞻仰，目光片刻不離；有的在讚歎，有的進入三昧（禪定）。他們的身體都以相好莊嚴，普遍放出各種顏色的光明，包括：金色光明、銀色光明、珊瑚色光明、兜沙羅色光明、帝青色光明、毗盧遮那寶色光明、一切珍寶的光明、瞻波迦花的光明。 又看到各種樓閣的半月形像中，發出無數的日月星辰的各種光明，普照十方世界。 又看到各種樓閣的四周墻壁，每一處都用各種珍寶裝飾。在每一件珍寶中，都顯現出彌勒（未來佛）在過去劫修行菩薩道時，或者佈施頭目，或者佈施手足、嘴唇、舌頭、牙齒、耳朵、鼻子、血肉、面板、骨髓乃至指甲和頭髮，像這樣的一切，都能夠捨棄；妻子、兒女、城池、村落、國土、王位，只要是眾生需要的，都全部施與。對於身處牢獄的人，讓他們得以出離；對於被束縛的人，讓他們得以解脫；對於有疾病的人，為他們救治；對於走入邪路的人，為他們指明正道。或者作為船師，帶領眾生渡過大海；或者作為馬王，救護眾生脫離災難；或者作為大仙，善於宣說各種論典；或者作為轉輪聖王，勸導眾生修習十善；或者作為醫王，善於治療各種疾病；或者孝順父母，或者親近善友，或者作為聲聞（佛陀的弟子），或者作為緣覺（獨自覺悟者），或者作為菩薩，或者作為如來，教化調伏一切眾生。
【English Translation】 English version: The physical form of the Tathagata (Buddha) and the majestic appearances of various pavilions. Furthermore, in each and every detail of the branches, leaves, flowers, and fruits of the jeweled trees, various half-body images are seen. These include: half-body images of Buddhas, half-body images of Bodhisattvas, Devas (gods), Nagas (dragons), Yakshas (nature spirits), and even the Guardians of the World, the Chakravartin Kings (ideal universal rulers), minor kings, princes, ministers, officials, and half-body images of the fourfold assembly (monks, nuns, laymen, and laywomen). These images are either holding flower garlands, or holding necklaces, or holding all sorts of adornments; some are bowing with palms together in reverence, gazing intently with undivided attention; some are praising, and some are entering Samadhi (meditative absorption). Their bodies are all adorned with auspicious marks and emit various colors of light, including: golden light, silver light, coral light, dushala light, lapis lazuli light, Vairocana jewel light, the light of all precious jewels, and the light of Champaka flowers. Also, in the crescent-shaped images of various pavilions, countless suns, moons, and stars emit various lights, illuminating all directions. Also, the four walls surrounding the various pavilions are adorned with all kinds of jewels, each and every one. Within each jewel, it is shown that when Maitreya (the future Buddha) was practicing the Bodhisattva path in past kalpas (eons), he would give away his head and eyes, or his hands and feet, lips, tongue, teeth, ears, nose, flesh, skin, bone marrow, even his nails and hair; all these he was able to give away. Wives, children, cities, villages, countries, and royal positions, whatever was needed by sentient beings, he would give it all. For those in prison, he would enable them to be released; for those who were bound, he would set them free; for those who were sick, he would heal them; for those who had gone astray, he would show them the right path. Sometimes he would be a ship captain, leading beings across the great ocean; sometimes he would be a horse king, rescuing beings from calamities; sometimes he would be a great sage, skillfully expounding various treatises; sometimes he would be a Chakravartin King, encouraging beings to practice the ten virtues; sometimes he would be a physician king, skillfully healing all kinds of diseases; sometimes he would be filial to his parents, or close to good friends, or act as a Sravaka (a disciple of the Buddha), or as a Pratyekabuddha (a self-enlightened one), or as a Bodhisattva, or as a Tathagata, teaching and taming all sentient beings.
生；或為法師，奉行佛教，受持讀誦，如理思惟，立佛支提，作佛形像，若自供養，若勸於他，涂香散華，恭敬禮拜。如是等事，相續不絕。或見坐于師子之座，廣演說法，勸諸眾生安住十善，一心歸向佛、法、僧寶，受持五戒及八齋戒，出家聽法，受持讀誦，如理修行。
乃至見於彌勒菩薩，百千億那由他阿僧祇劫，修行諸度一切色像；又見彌勒曾所承事諸善知識，悉以一切功德莊嚴；亦見彌勒在彼一一善知識所，親近供養，受行其教，乃至住于灌頂之地。
時，諸知識告善財言：「善來童子！汝觀此菩薩不思議事，莫生疲厭。」
爾時，善財童子得不忘失憶念力故，得見十方清凈眼故，得善觀察無礙智故，得諸菩薩自在智故，得諸菩薩已入智地廣大解故，於一切樓閣一一物中，悉見如是及余無量不可思議自在境界諸莊嚴事。
譬如有人，于睡夢中見種種物，所謂：城邑、聚落、宮殿、園苑、山林、河池、衣服、飲食乃至一切資生之具；或見自身父母兄弟、內外親屬；或見大海須彌山王，乃至一切諸天宮殿、閻浮提等四天下事；或見其身形量廣大百千由旬，房舍、衣服悉皆相稱，謂于晝日經無量時不眠不寢受諸安樂。從睡覺已，乃知是夢，而能明記所見之事。善財童子亦復如是，以彌勒菩
【現代漢語翻譯】 現代漢語譯本 或者有人成為法師，奉行佛教，受持讀誦佛經，如理思維佛法，建立佛塔（支提，即佛塔），製作佛像，無論是自己供養，還是勸導他人供養，塗抹香料，散佈鮮花，恭敬禮拜。像這樣的事情，持續不斷地進行。或者看到（法師）坐在獅子座上，廣泛地宣講佛法，勸導眾生安住於十善業道，一心歸向佛、法、僧三寶，受持五戒和八齋戒，出家聽聞佛法，受持讀誦佛經，如理修行。 甚至看到彌勒菩薩（Maitreya Bodhisattva，未來佛），在百千億那由他阿僧祇劫（Asamkhya kalpa，極長的時間單位）中，修行各種波羅蜜（Paramita，到達彼岸的方法），成就一切色相；又看到彌勒菩薩曾經承事過的所有善知識（Kalyanamitra，指引修行的人），都以一切功德莊嚴；也看到彌勒菩薩在每一位善知識那裡，親近供養，接受他們的教導，乃至安住于灌頂（Abhiseka，一種儀式）的地位。 這時，諸位善知識告訴善財童子（Sudhana，求道者）說：『善來童子！你觀察這位菩薩不可思議的事蹟，不要感到疲倦厭煩。』 這時，善財童子因為獲得了不忘失的憶念力，獲得了能見到十方清凈的眼睛，獲得了善於觀察的無礙智慧，獲得了諸菩薩的自在智慧，獲得了諸菩薩已進入智慧之地廣大的理解，在一切樓閣的每一件物品中，都看到像這樣以及其他無量不可思議的自在境界的莊嚴之事。 譬如有人，在睡夢中見到種種事物，例如：城邑、村落、宮殿、園林、山林、河流、池塘、衣服、飲食乃至一切生活所需的物品；或者見到自己的父母兄弟、內外親屬；或者見到大海、須彌山王（Sumeru，佛教宇宙觀中的中心山），乃至一切諸天宮殿、閻浮提（Jambudvipa，我們所居住的世界）等四大部洲的事情；或者見到自己的身形巨大，有百千由旬（Yojana，古印度長度單位），房屋、衣服都與之相稱，在白天經過無數時間不睡覺不休息地享受各種安樂。從睡夢中醒來后，才知道那是夢，並且能夠清楚地記住所見的事情。善財童子也是這樣，因為彌勒菩
【English Translation】 English version Or someone becomes a Dharma master, practices Buddhism, upholds, recites, and contemplates the Buddhist scriptures according to the principles, establishes stupas (Chaitya, a Buddhist shrine), creates Buddha images, whether offering them themselves or encouraging others to do so, applying fragrant substances, scattering flowers, and paying respectful homage. Such activities continue without interruption. Or they see (the Dharma master) sitting on a lion throne, extensively expounding the Dharma, urging sentient beings to abide in the ten wholesome paths of action, wholeheartedly taking refuge in the Buddha, Dharma, and Sangha (the Three Jewels), upholding the five precepts and the eight precepts, leaving home to listen to the Dharma, upholding, reciting, and practicing according to the principles. Even seeing Maitreya Bodhisattva (the future Buddha), cultivating various Paramitas (perfections) for hundreds of thousands of billions of Nayutas of Asamkhya kalpas (immeasurably long periods of time), accomplishing all forms; also seeing all the Kalyanamitras (spiritual friends) that Maitreya Bodhisattva had served, all adorned with all merits; also seeing Maitreya Bodhisattva in the presence of each of these Kalyanamitras, closely attending to them, making offerings, receiving their teachings, and even abiding in the position of Abhiseka (consecration). At that time, the Kalyanamitras said to Sudhana (a seeker of truth): 'Welcome, young man! Observe the inconceivable deeds of this Bodhisattva, and do not become weary or bored.' At that time, because Sudhana obtained the power of unforgetting mindfulness, obtained the pure eyes that can see the ten directions, obtained the unobstructed wisdom of good observation, obtained the free wisdom of the Bodhisattvas, and obtained the vast understanding of the Bodhisattvas who have entered the ground of wisdom, in every object of every pavilion, he saw such and other immeasurable, inconceivable, free realms of adornment. For example, someone in a dream sees various things, such as: cities, villages, palaces, gardens, forests, rivers, ponds, clothing, food, and even all the necessities of life; or sees their own parents, siblings, and relatives; or sees the great ocean, Mount Sumeru (the central mountain in Buddhist cosmology), and even all the heavenly palaces, the affairs of Jambudvipa (the world we live in) and the other three continents; or sees their own body as vast, hundreds of thousands of yojanas (an ancient Indian unit of distance), with houses and clothing all in proportion, enjoying various pleasures without sleeping or resting for countless hours during the day. Upon waking from the dream, they realize it was a dream, and are able to clearly remember what they saw. Sudhana was also like this, because of Maitreya Bodhisa
薩力所持故，知三界法皆如夢故，滅諸眾生狹劣想故，得無障礙廣大解故，住諸菩薩勝境界故，入不思議方便智故，能見如是自在境界。
譬如有人，將欲命終，見隨其業所受報相：行惡業者，見於地獄、畜生、餓鬼所有一切眾苦境界，或見獄卒手持兵仗或瞋或罵囚執將去，亦聞號叫、悲嘆之聲，或見灰河，或見鑊湯，或見刀山，或見劍樹，種種逼迫，受諸苦惱；作善業者，即見一切諸天宮殿無量天眾、天諸采女，種種衣服具足莊嚴，宮殿、園林盡皆妙好。身雖未死，而由業力見如是事。善財童子亦復如是，以菩薩業不思議力，得見一切莊嚴境界。
譬如有人，為鬼所持，見種種事，隨其所問，悉皆能答。善財童子亦復如是，菩薩智慧之所持故，見彼一切諸莊嚴事，若有問者，靡不能答。
譬如有人，為龍所持，自謂是龍，入于龍宮，于少時間，自謂已經日月年載。善財童子亦復如是，以住菩薩智慧想故，彌勒菩薩所加持故，于少時間謂無量劫。
譬如梵宮，名：莊嚴藏，于中悉見三千世界一切諸物不相雜亂。善財童子亦復如是，于樓觀中，普見一切莊嚴境界種種差別不相雜亂。
譬如比丘，入遍處定，若行、若住、若坐、若臥，隨所入定，境界現前。善財童子亦復如是，入于樓觀，
【現代漢語翻譯】 現代漢語譯本 由於薩力（Sali，菩薩名）所持有的力量，他知道三界（欲界、色界、無色界）的法都如夢幻一般，因此能滅除眾生狹隘低劣的想法，獲得無障礙的廣大智慧，安住于諸菩薩殊勝的境界，進入不可思議的方便智慧，從而能夠見到如此自在的境界。 譬如有人，將要臨終時，會看到隨著他所造的業而受報的景象：造惡業的人，會看到地獄、畜生、餓鬼等一切痛苦的境界，或者看到獄卒手持兵器，或憤怒或謾罵，囚禁並帶走他們，也會聽到號叫、悲嘆的聲音，或者看到灰河，或者看到沸騰的湯鍋，或者看到刀山，或者看到劍樹，種種逼迫，遭受各種苦惱；而造善業的人，則會看到一切諸天宮殿，無數的天眾、天女，各種衣服裝飾莊嚴，宮殿、園林都極其美妙。雖然身體還未死亡，但由於業力的作用，會看到這樣的景象。善財童子也是如此，憑藉菩薩業力不可思議的力量，能夠見到一切莊嚴的境界。 譬如有人，被鬼附身，會看到各種各樣的事情，並且無論問他什麼，他都能回答。善財童子也是如此，由於被菩薩的智慧所持，他能看到那裡的一切莊嚴景象，如果有人問他，他沒有不能回答的。 譬如有人，被龍所控制，自己認為自己是龍，進入龍宮，在很短的時間內，自己卻認為已經過了日月年載。善財童子也是如此，因為安住于菩薩的智慧之想，又受到彌勒菩薩（Maitreya，未來佛）的加持，在很短的時間內，卻認為已經過了無量劫。 譬如梵天宮殿，名為『莊嚴藏』，在其中可以看到三千世界（小千世界、中千世界、大千世界）的一切事物，不會混雜錯亂。善財童子也是如此，在樓觀中，普遍看到一切莊嚴的境界，種種差別，不會混雜錯亂。 譬如比丘，進入遍處定（一種禪定），無論是行走、站立、坐著、躺臥，隨著所入的禪定，境界都會顯現。善財童子也是如此，進入樓觀，
【English Translation】 English version Because of the power held by Sali (a Bodhisattva), he knows that the dharmas of the three realms (the desire realm, the form realm, and the formless realm) are like dreams, thus extinguishing the narrow and inferior thoughts of sentient beings, attaining unobstructed and vast wisdom, dwelling in the superior realm of all Bodhisattvas, entering inconceivable expedient wisdom, and thus being able to see such a state of freedom. For example, when a person is about to die, they will see the retributive appearances according to the karma they have created: those who have created evil karma will see all the painful realms of hell, animals, and hungry ghosts, or see prison guards holding weapons, either angry or scolding, imprisoning and taking them away, and also hear cries and lamentations, or see a river of ashes, or see a boiling cauldron, or see a mountain of knives, or see a sword tree, all kinds of oppression, suffering all kinds of distress; while those who have created good karma will see all the heavenly palaces, countless heavenly beings and celestial maidens, adorned with various clothes, the palaces and gardens all being extremely beautiful. Although the body has not yet died, due to the power of karma, they will see such things. Sudhana (a youth seeking enlightenment) is also like this, by the inconceivable power of Bodhisattva karma, he is able to see all the adorned realms. For example, when a person is possessed by a ghost, they will see all kinds of things, and whatever is asked of them, they can answer. Sudhana is also like this, because he is held by the wisdom of the Bodhisattva, he can see all the adorned appearances there, and if anyone asks him, there is nothing he cannot answer. For example, when a person is controlled by a dragon, they think they are a dragon, enter the dragon palace, and in a short time, they think that they have already passed days, months, and years. Sudhana is also like this, because he dwells in the thought of Bodhisattva wisdom, and is blessed by Maitreya Bodhisattva (the future Buddha), in a short time, he thinks that countless kalpas have passed. For example, the Brahma palace, named 'Adornment Treasury', in which one can see all the things of the three thousand worlds (small chiliocosm, medium chiliocosm, great chiliocosm) without confusion. Sudhana is also like this, in the pavilion, he universally sees all the adorned realms, all kinds of differences, without confusion. For example, a Bhikshu (Buddhist monk) enters the kasina samadhi (a type of meditation), whether walking, standing, sitting, or lying down, according to the samadhi he enters, the realm will appear. Sudhana is also like this, entering the pavilion,
一切境界悉皆明瞭。
譬如有人，于虛空中見乾闥婆城具足莊嚴，悉分別知，無有障礙；譬如夜叉宮殿與人宮殿，同在一處而不相雜，各隨其業，所見不同；譬如大海，于中悉見三千世界一切色像；譬如幻師，以幻力故，現諸幻事種種作業。善財童子亦復如是，以彌勒菩薩威神力故，及不思議幻智力故，能以幻智知諸法故，得諸菩薩自在力故，見樓閣中一切莊嚴自在境界。
爾時，彌勒菩薩摩訶薩即攝神力入樓閣中，彈指作聲，告善財言：「善男子起！法性如是，此是菩薩知諸法智因緣聚集所現之相。如是自性，如幻、如夢、如影、如像，悉不成就。」爾時，善財聞彈指聲，從三昧起。
彌勒告言：「善男子！汝住菩薩不可思議自在解脫，受諸菩薩三昧喜樂，能見菩薩神力所持、助道所流、愿智所現種種上妙莊嚴宮殿；見菩薩行，聞菩薩法，知菩薩德，瞭如來愿。」
善財白言：「唯然！聖者！是善知識加被憶念威神之力。聖者！此解脫門，其名何等？」
彌勒告言：「善男子！此解脫門，名：入三世一切境界不忘念智莊嚴藏。善男子！此解脫門中，有不可說不可說解脫門，一生菩薩之所能得。」
善財問言：「此莊嚴事，何處去耶？」
彌勒答言：「于來處去。」
【現代漢語翻譯】 現代漢語譯本：一切境界都完全明瞭。
譬如有人，在虛空中看見乾闥婆城（一種虛幻的城市）具備各種莊嚴，完全能夠分辨知曉，沒有任何障礙；譬如夜叉（一種神祇）的宮殿和人的宮殿，雖然在同一個地方卻互不混雜，各自隨著自己的業力，所見到的景象也不同；譬如大海，在其中能夠看見三千世界一切的顏色和形象；譬如幻術師，因為幻術的力量，能夠顯現各種幻化的事物和行為。善財童子也是這樣，因為彌勒菩薩的威神力量，以及不可思議的幻智力量，能夠用幻智瞭解諸法，得到諸菩薩的自在力量，看見樓閣中一切莊嚴自在的境界。
這時，彌勒菩薩摩訶薩就收回神通力量進入樓閣中，彈指作聲，告訴善財說：『善男子，起來！法性就是這樣，這是菩薩瞭解諸法智慧的因緣聚集所顯現的景象。這樣的自性，如幻、如夢、如影、如像，都是不真實的。』這時，善財聽到彈指的聲音，從三昧（禪定）中醒來。
彌勒告訴他說：『善男子！你安住于菩薩不可思議的自在解脫，享受諸菩薩三昧的喜樂，能夠看見菩薩神力所持、助道所流、愿智所顯現的各種上妙莊嚴宮殿；看見菩薩的修行，聽聞菩薩的佛法，瞭解菩薩的功德，明白如來的願力。』
善財說：『是的，聖者！這是善知識加持憶念的威神力量。聖者！這個解脫門，它的名字是什麼？』
彌勒告訴他說：『善男子！這個解脫門，名字叫做：入三世一切境界不忘念智莊嚴藏。善男子！這個解脫門中，有不可說不可說的解脫門，是一生菩薩所能夠得到的。』
善財問道：『這些莊嚴的事物，到哪裡去了呢？』
彌勒回答說：『從哪裡來就到哪裡去。』
【English Translation】 English version: All realms are completely understood.
For example, someone in the empty space sees a Gandharva city (a city of illusions) fully adorned, and is able to discern and know it without any obstruction; like the palaces of Yakshas (a type of deity) and the palaces of humans, which, though in the same place, do not mix, each according to their own karma, seeing different things; like the great ocean, in which one can see all the colors and forms of the three thousand worlds; like a magician, who, through the power of illusion, can manifest various illusory things and actions. Sudhana is also like this, because of the majestic power of Bodhisattva Maitreya, and the inconceivable power of illusory wisdom, he is able to understand all dharmas through illusory wisdom, obtain the free power of all Bodhisattvas, and see all the adorned and free realms in the pavilion.
At that time, Bodhisattva Mahasattva Maitreya withdrew his divine power and entered the pavilion, snapped his fingers, and said to Sudhana: 'Good man, arise! Such is the nature of dharma, this is the manifestation of the accumulation of causes and conditions of the wisdom of Bodhisattvas understanding all dharmas. Such a nature, like illusion, like a dream, like a shadow, like an image, is all unreal.' At that time, Sudhana heard the sound of the finger snap and awoke from samadhi (meditative absorption).
Maitreya said to him: 'Good man! You dwell in the inconceivable free liberation of Bodhisattvas, enjoy the joy of the samadhi of all Bodhisattvas, and are able to see the various supreme and adorned palaces held by the divine power of Bodhisattvas, flowing from the path of assistance, and manifested by the wisdom of vows; see the practices of Bodhisattvas, hear the dharma of Bodhisattvas, understand the virtues of Bodhisattvas, and comprehend the vows of the Tathagata.'
Sudhana said: 'Yes, Holy One! This is the power of the majestic divine power of the good teachers' blessing and remembrance. Holy One! What is the name of this gate of liberation?'
Maitreya said: 'Good man! This gate of liberation is called: The Treasury of Adornment of Unforgettable Wisdom Entering All Realms of the Three Times. Good man! In this gate of liberation, there are unspeakable and unspeakable gates of liberation, which can be attained by a Bodhisattva in one lifetime.'
Sudhana asked: 'Where have these adorned things gone?'
Maitreya replied: 'They go to where they came from.'
曰：「從何處來？」
曰：「從菩薩智慧神力中來，依菩薩智慧神力而住，無有去處，亦無住處，非集非常，遠離一切。善男子！如龍王降雨，不從身出，不從心出，無有積集，而非不見；但以龍王心念力故，霈然洪霔，周遍天下，如是境界不可思議。善男子！彼莊嚴事亦復如是，不住于內，亦不住外，而非不見；但由菩薩威神之力、汝善根力，見如是事。善男子！譬如幻師作諸幻事，無所從來，無所至去；雖無來去，以幻力故，分明可見。彼莊嚴事亦復如是，無所從來，亦無所去；雖無來去，然以慣習不可思議幻智力故，及由往昔大願力故，如是顯現。」
善財童子言：「大聖從何處來？」
彌勒言：
「善男子！諸菩薩無來無去，如是而來；無行無住，如是而來；無處無著，不沒不生，不住不遷，不動不起，無戀無著，無業無報，無起無滅，不斷不常，如是而來。善男子！菩薩從大悲處來，為欲調伏諸眾生故；從大慈處來，為欲救護諸眾生故；從凈戒處來，隨其所樂而受生故；從大愿處來，往昔願力之所持故；從神通處來，於一切處隨樂現故；從無動搖處來，恒不捨離一切佛故；從無取捨處來，不役身心使往來故；從智慧方便處來，隨順一切諸眾生故；從示現變化處來，猶如影像而
【現代漢語翻譯】 現代漢語譯本 說：『你從哪裡來？』 回答說：『從菩薩的智慧神通力量中來，依靠菩薩的智慧神通力量而住，沒有去處，也沒有住處，不是聚集也不是不聚集，遠離一切。善男子！就像龍王降雨，不是從身體出來，不是從心中出來，沒有積聚，卻並非看不見；只是因為龍王的心念力量，才使得大雨滂沱，遍佈天下，這樣的境界不可思議。善男子！那些莊嚴的事情也是這樣，不住在內，也不住在外，卻並非看不見；只是由於菩薩的威神之力、你的善根之力，才看見這樣的事情。善男子！譬如幻術師變出各種幻象，沒有從哪裡來，也沒有到哪裡去；雖然沒有來去，因為幻術的力量，卻能分明看見。那些莊嚴的事情也是這樣，沒有從哪裡來，也沒有到哪裡去；雖然沒有來去，然而因為習慣了不可思議的幻智力量，以及由於往昔的大願力，才這樣顯現。』 善財童子說：『大聖從哪裡來？』 彌勒（Maitreya，未來佛）說： 『善男子！諸菩薩沒有來也沒有去，是這樣來的；沒有行走也沒有停留，是這樣來的；沒有處所也沒有執著，不消失也不產生，不住留也不遷移，不動搖也不興起，沒有愛戀也沒有執著，沒有業也沒有報應，沒有開始也沒有結束，不是斷滅也不是恒常，是這樣來的。善男子！菩薩從大悲心處來，爲了調伏一切眾生；從大慈心處來，爲了救護一切眾生；從清凈戒律處來，隨順眾生所喜好的而受生；從大願力處來，是往昔願力的支援；從神通力量處來，在一切地方隨眾生喜好而顯現；從不動搖的境界處來，恒常不捨離一切佛；從沒有取捨的境界處來，不役使身心往來；從智慧方便處來，隨順一切眾生；從示現變化處來，猶如影像而顯現。』
【English Translation】 English version Said: 'From where do you come?' Replied: 'I come from the wisdom and spiritual power of the Bodhisattvas, I abide relying on the wisdom and spiritual power of the Bodhisattvas, there is no place to go, nor a place to stay, neither gathering nor non-gathering, far from all things. Good man! Just like the Dragon King causing rain, it does not come from the body, nor from the mind, there is no accumulation, yet it is not unseen; but because of the power of the Dragon King's mind, the heavy rain pours down, covering the whole world, such a state is inconceivable. Good man! Those magnificent things are also like this, they do not abide within, nor do they abide without, yet they are not unseen; but due to the power of the Bodhisattvas' majestic spiritual power, and the power of your good roots, you see such things. Good man! For example, a magician creates various illusions, they do not come from anywhere, nor do they go anywhere; although there is no coming or going, because of the power of illusion, they can be clearly seen. Those magnificent things are also like this, they do not come from anywhere, nor do they go anywhere; although there is no coming or going, yet because of the habitual power of inconceivable illusory wisdom, and due to the power of great vows from the past, they appear in this way.' Sudhana (善財童子) said: 'Great Sage, from where do you come?' Maitreya (彌勒) said: 'Good man! The Bodhisattvas have no coming and no going, they come in this way; they have no movement and no dwelling, they come in this way; they have no place and no attachment, they do not disappear nor are they born, they do not stay nor do they move, they do not stir nor do they arise, they have no longing and no attachment, they have no karma and no retribution, they have no beginning and no end, they are neither annihilated nor permanent, they come in this way. Good man! The Bodhisattvas come from the place of great compassion, in order to tame all sentient beings; they come from the place of great loving-kindness, in order to protect all sentient beings; they come from the place of pure precepts, to be born according to what sentient beings like; they come from the place of great vows, supported by the power of past vows; they come from the place of spiritual powers, appearing everywhere according to what sentient beings like; they come from the place of non-wavering, constantly not abandoning all Buddhas; they come from the place of no grasping and no rejection, not making the body and mind go back and forth; they come from the place of wisdom and skillful means, in accordance with all sentient beings; they come from the place of showing transformations, appearing like reflections.'
化現故。
「然，善男子！汝問於我從何處來者。善男子！我從生處摩羅提國而來於此。善男子！彼有聚落，名為：房舍；有長者子，名：瞿波羅。為化其人，令入佛法，而住于彼；又為生處一切人民隨所應化而為說法，亦為父母及諸眷屬、婆羅門等演說大乘，令其趣入故住于彼。而從彼來。」
善財童子言：「聖者！何者是菩薩生處？」
答言：
「善男子！菩薩有十種生處。何者為十？善男子！菩提心是菩薩生處，生菩薩家故；深心是菩薩生處，生善知識家故；諸地是菩薩生處，生波羅蜜家故；大愿是菩薩生處，生妙行家故；大悲是菩薩生處，生四攝家故；如理觀察是菩薩生處，生般若波羅蜜家故；大乘是菩薩生處，生方便善巧家故；教化眾生是菩薩生處，生佛家故；智慧方便是菩薩生處，生無生法忍家故；修行一切法是菩薩生處，生過、現、未來一切如來家故。
「善男子！菩薩摩訶薩，以般若波羅蜜為母，方便善巧為父，檀波羅蜜為乳母，尸波羅蜜為養母，忍波羅蜜為莊嚴具，勤波羅蜜為養育者，禪波羅蜜為浣濯人，善知識為教授師，一切菩提分為伴侶，一切善法為眷屬，一切菩薩為兄弟，菩提心為家，如理修行為家法，諸地為家處，諸忍為家族，大愿為家教，滿足諸行為順
【現代漢語翻譯】 現代漢語譯本 爲了教化眾生而示現的緣故。 『是的，善男子！你問我從哪裡來。善男子！我從我的出生地摩羅提國（Malati）來到這裡。善男子！那裡有一個村落，名叫房舍；有一位長者子，名叫瞿波羅（Gopala）。爲了教化他，讓他進入佛法，我住在那裡；也爲了我出生地的一切人民，根據他們各自的根器進行說法；也爲了我的父母、親屬、婆羅門等演說大乘佛法，讓他們能夠趣入，所以我住在那裡。然後我從那裡來到這裡。』 善財童子說：『聖者！什麼是菩薩的出生地？』 回答說： 『善男子！菩薩有十種出生地。哪十種呢？善男子！菩提心是菩薩的出生地，因為菩薩生於菩提之家；深心是菩薩的出生地，因為菩薩生於善知識之家；諸地（菩薩修行的十個階段）是菩薩的出生地，因為菩薩生於波羅蜜（paramita，到達彼岸）之家；大愿是菩薩的出生地，因為菩薩生於妙行之家；大悲是菩薩的出生地，因為菩薩生於四攝（四種菩薩攝化眾生的方法）之家；如理觀察是菩薩的出生地，因為菩薩生於般若波羅蜜（prajnaparamita，智慧到達彼岸）之家；大乘是菩薩的出生地，因為菩薩生於方便善巧之家；教化眾生是菩薩的出生地，因為菩薩生於佛之家；智慧方便是菩薩的出生地，因為菩薩生於無生法忍（anutpattika-dharma-ksanti，對無生之法的忍可）之家；修行一切法是菩薩的出生地，因為菩薩生於過去、現在、未來一切如來之家。 『善男子！菩薩摩訶薩，以般若波羅蜜為母親，方便善巧為父親，檀波羅蜜（danaparamita，佈施到達彼岸）為乳母，尸波羅蜜（silaparamita，持戒到達彼岸）為養母，忍波羅蜜（ksantiparamita，忍辱到達彼岸）為莊嚴具，勤波羅蜜（viryaparamita，精進到達彼岸）為養育者，禪波羅蜜（dhyanaparamita，禪定到達彼岸）為浣濯人，善知識為教授師，一切菩提分（菩提的組成部分）為伴侶，一切善法為眷屬，一切菩薩為兄弟，菩提心為家，如理修行為家法，諸地為家處，諸忍為家族，大愿為家教，滿足諸行為順從。』
【English Translation】 English version It is because of manifesting for the sake of transformation. 'Yes, good man! You ask me from where I come. Good man! I come here from my birthplace, the country of Malati. Good man! There is a village there called 'House'; there is an elder's son named Gopala. To transform him, to lead him into the Buddhadharma, I dwell there; also for all the people of my birthplace, according to their respective capacities, I preach the Dharma; also for my parents, relatives, Brahmins, and others, I expound the Mahayana, so that they may enter it, therefore I dwell there. And from there I came here.' Sudhana said: 'Holy One! What is the birthplace of a Bodhisattva?' He replied: 'Good man! A Bodhisattva has ten birthplaces. What are the ten? Good man! The Bodhi-mind is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of Bodhi; the profound mind is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of good teachers; the Bhumis (the ten stages of Bodhisattva's practice) are the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of Paramitas; the great vows are the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of wonderful practices; great compassion is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of the Four Means of Attraction; proper observation is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of Prajnaparamita; the Mahayana is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of skillful means; teaching sentient beings is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of the Buddha; wisdom and skillful means are the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of the acceptance of the non-arising of dharmas; practicing all dharmas is the birthplace of a Bodhisattva, because a Bodhisattva is born into the family of all the Tathagatas of the past, present, and future. 'Good man! A Bodhisattva Mahasattva takes Prajnaparamita as his mother, skillful means as his father, Danaparamita as his wet nurse, Silaparamita as his nurse, Ksantiparamita as his ornaments, Viryaparamita as his nurturer, Dhyanaparamita as his washer, good teachers as his instructors, all the factors of enlightenment as his companions, all good dharmas as his relatives, all Bodhisattvas as his brothers, the Bodhi-mind as his home, proper practice as his family law, the Bhumis as his dwelling place, all acceptances as his family, great vows as his family teachings, and fulfilling all practices as obedience.'
家法，勸發大乘為紹家業，法水灌頂一生所繫菩薩為王太子，成就菩提為能凈家族。
「善男子！菩薩如是超凡夫地，入菩薩位，生如來家，住佛種性，能修諸行，不斷三寶，善能守護菩薩種族，凈菩薩種，生處尊勝，無諸過惡，一切世間天、人、魔、梵、沙門、婆羅門恭敬讚歎。
「善男子！菩薩摩訶薩生於如是尊勝家已，知一切法如影像故，于諸世間無所惡賤；知一切法如變化故，于諸有趣無所染著；知一切法無有我故，教化眾生心無疲厭；以大慈悲為體性故，攝受眾生不覺勞苦；了達生死猶如夢故，經一切劫而無怖畏；了知諸蘊皆如幻故，示現受生而無憂厭；知諸界、處同法界故，于諸境界無所壞滅；知一切想如陽焰故，入于諸趣不生倒惑；達一切法皆如幻故，入魔境界不起染著；知法身故，一切煩惱不能欺誑；得自在故，於一切趣通達無礙。
「善男子！我身普生一切法界，等一切眾生差別色相，等一切眾生殊異言音，等一切眾生種種名號，等一切眾生所樂威儀，隨順世間教化調伏；等一切清凈眾生示現受生，等一切凡夫眾生所作事業，等一切眾生想，等一切菩薩愿，而現其身充滿法界。
「善男子！我為化度與我往昔同修諸行，今時退失菩提心者；亦為教化父母、親屬；亦為教化
【現代漢語翻譯】 現代漢語譯本 家法，勸勉發起大乘之心以繼承家業，以佛法之水灌頂，一生所繫之人是菩薩，如同王太子一般，成就菩提之心是爲了凈化家族。
『善男子！菩薩如此超越凡夫的境界，進入菩薩的地位，生於如來之家，安住于佛的種性，能夠修習各種善行，不捨棄佛法僧三寶，善於守護菩薩的種族，凈化菩薩的種子，所生之處尊貴殊勝，沒有各種過失和罪惡，一切世間的天人、魔、梵天、沙門（出家修行者）、婆羅門（祭司）都恭敬讚歎。
『善男子！菩薩摩訶薩（大菩薩）生於如此尊貴殊勝的家族之後，了知一切法都如影像一般虛幻，因此對於世間的一切事物沒有厭惡和輕賤；了知一切法都如變化一般無常，因此對於各種欲界、色界、無色界等輪迴的去處沒有執著和染污；了知一切法都沒有真實的自我，因此教化眾生時心中沒有疲憊和厭倦；以大慈悲為根本的體性，攝受眾生時不會感到勞累和辛苦；了達生死就像夢境一樣虛幻，因此經歷一切劫數也不會感到恐懼和畏懼；了知五蘊（色、受、想、行、識）都如幻象一般，因此示現受生也不會感到憂愁和厭煩；了知諸界（六根、六塵、六識）、處（十二處）與法界相同，因此對於各種境界不會產生破壞和毀滅的想法；了知一切思想都如陽焰（陽光下的幻影）一般虛妄，因此進入各種輪迴的去處也不會產生顛倒和迷惑；通達一切法都如幻象一般，因此進入魔的境界也不會產生染著和執念；了知法身（佛的真身）的真實，因此一切煩惱都不能欺騙和迷惑；獲得自在的境界，因此對於一切輪迴的去處都能通達無礙。
『善男子！我的身體普遍顯現在一切法界，與一切眾生不同的色相相同，與一切眾生不同的語言聲音相同，與一切眾生不同的種種名號相同，與一切眾生所喜愛的威儀相同，隨順世間的習俗進行教化和調伏；與一切清凈的眾生一樣示現受生，與一切凡夫眾生所做的事業相同，與一切眾生的想法相同，與一切菩薩的願望相同，而顯現自身充滿整個法界。
『善男子！我爲了教化和度脫那些過去與我一同修行，現在卻退失菩提心的人；也爲了教化父母和親屬；也爲了教化
【English Translation】 English version The family tradition is to encourage the development of the Mahayana (Great Vehicle) mind to inherit the family's legacy. The Dharma water is used for consecration, and the one who is bound for life is a Bodhisattva, like a crown prince, achieving Bodhi (enlightenment) to purify the family.
'Good man! A Bodhisattva thus transcends the realm of ordinary beings, enters the position of a Bodhisattva, is born into the family of the Tathagata (Buddha), dwells in the Buddha-nature, is able to cultivate all practices, does not abandon the Three Jewels (Buddha, Dharma, Sangha), is skilled in protecting the Bodhisattva lineage, purifies the Bodhisattva seed, the place of birth is honored and supreme, without any faults or evils, and is revered and praised by all the worlds of gods, humans, demons, Brahmas, Shramanas (ascetics), and Brahmins (priests).'
'Good man! A Bodhisattva Mahasattva (Great Bodhisattva), having been born into such an honored and supreme family, knows that all dharmas (phenomena) are like reflections, therefore has no aversion or contempt for anything in the world; knows that all dharmas are like transformations, therefore has no attachment or defilement to any of the realms of existence; knows that all dharmas have no self, therefore teaches sentient beings without fatigue or weariness; with great compassion as their fundamental nature, accepts sentient beings without feeling labor or hardship; understands that birth and death are like dreams, therefore has no fear or dread through all kalpas (eons); understands that the skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) are like illusions, therefore manifests birth without sorrow or aversion; knows that the realms (sense organs, sense objects, and consciousness) and places (twelve bases) are the same as the Dharma realm, therefore has no intention to destroy or annihilate any realm; knows that all thoughts are like mirages, therefore enters all realms of existence without generating delusion or confusion; understands that all dharmas are like illusions, therefore enters the realm of Mara (demon) without generating attachment or defilement; knows the true nature of the Dharmakaya (Buddha's true body), therefore all afflictions cannot deceive or delude; having attained freedom, therefore has unobstructed understanding of all realms of existence.'
'Good man! My body universally manifests in all Dharma realms, is the same as the different appearances of all sentient beings, is the same as the different languages and sounds of all sentient beings, is the same as the different names of all sentient beings, is the same as the dignified conduct that all sentient beings like, and follows the customs of the world to teach and subdue; manifests birth the same as all pure sentient beings, is the same as the actions of all ordinary sentient beings, is the same as the thoughts of all sentient beings, is the same as the vows of all Bodhisattvas, and manifests itself filling the entire Dharma realm.'
'Good man! I am here to teach and liberate those who practiced with me in the past but have now lost their Bodhi mind; also to teach my parents and relatives; also to teach'
諸婆羅門，令其離於種族憍慢，得生如來種性之中。——而生於此閻浮提界、摩羅提國、拘吒聚落、婆羅門家。善男子！我住於此大樓閣中，隨諸眾生心之所樂，種種方便教化調伏。善男子！我為隨順眾生心故，我為成熟兜率天中同行天故，我為示現菩薩福智變化莊嚴；超過一切諸欲界故，令其舍離諸欲樂故，令知有為皆無常故，令知諸天盛必衰故，為欲示現將降生時大智法門；與一生菩薩共談論故，為欲攝化諸同行故，為欲教化釋迦如來所遣來者令如蓮華悉開悟故，於此命終，生兜率天。善男子！我願滿足，成一切智，得菩提時，汝及文殊俱得見我。
「善男子！汝當往詣文殊師利善知識所而問之言：『菩薩云何學菩薩行？云何而入普賢行門？云何成就？云何廣大？云何隨順？云何清凈？云何圓滿？』善男子！彼當爲汝分別演說。何以故？文殊師利所有大愿，非余無量百千億那由他菩薩之所能有。
「善男子！文殊師利童子，其行廣大，其愿無邊，出生一切菩薩功德無有休息。善男子！文殊師利常為無量百千億那由他諸佛母，常為無量百千億那由他菩薩師，教化成熟一切眾生，名稱普聞十方世界；常於一切諸佛眾中為說法師，一切如來之所讚歎；住甚深智，能如實見一切諸法，通達一切解脫境界，究竟
【現代漢語翻譯】 現代漢語譯本：諸位婆羅門，我讓他們脫離種姓的驕傲自滿，得以生於如來的種性之中。——而我出生于這閻浮提界（Jambudvipa，指我們所居住的這個世界）、摩羅提國（Malati，古代印度的一個國家）、拘吒聚落（Kuta，一個村落），一個婆羅門家庭。善男子！我住在這高大的樓閣中，隨著眾生心中所喜愛的，用各種方便法門教化調伏他們。善男子！我爲了順應眾生的心意，爲了成就兜率天（Tusita，欲界六天之一，彌勒菩薩的居所）中與我同行的天人，爲了示現菩薩的福德智慧和變化莊嚴；爲了超越一切欲界，讓他們捨棄各種慾望的快樂，讓他們知道有為法都是無常的，讓他們知道諸天盛極必衰，爲了示現我將要降生時的大智慧法門；與一生補處菩薩（指下一世將成佛的菩薩）共同談論，爲了攝受教化那些與我同行的菩薩，爲了教化釋迦如來（Sakyamuni，佛教的創始人）所派遣來的人，讓他們像蓮花一樣全部開悟，我在此命終，往生兜率天。善男子！我的願望滿足，成就一切智慧，得到菩提（Bodhi，覺悟）的時候，你和文殊（Manjusri，智慧的象徵）都會見到我。 善男子！你應該去拜訪文殊師利（Manjusri）善知識，問他：『菩薩如何學習菩薩的修行？如何進入普賢（Samantabhadra，大行愿的象徵）的行門？如何成就？如何廣大？如何隨順？如何清凈？如何圓滿？』善男子！他會為你分別詳細地解說。為什麼呢？文殊師利所發的大愿，不是其他無量百千億那由他（Nayuta，數量單位，表示極大的數目）菩薩所能擁有的。 善男子！文殊師利童子，他的修行廣大，他的願力無邊，出生一切菩薩的功德沒有停止的時候。善男子！文殊師利常常是無量百千億那由他諸佛的母親，常常是無量百千億那由他菩薩的老師，教化成熟一切眾生，他的名聲普遍傳遍十方世界；常常在一切諸佛的集會中擔任說法師，受到一切如來的讚歎；安住于甚深的智慧，能夠如實地見到一切諸法，通達一切解脫的境界，究竟。
【English Translation】 English version: O Brahmins, I cause them to depart from the arrogance of their lineage and be born into the lineage of the Tathagata. —And I was born in this Jambudvipa (the world we inhabit), in the country of Malati, in the village of Kuta, in a Brahmin family. Good man! I dwell in this great mansion, and according to the desires of all sentient beings, I teach and subdue them with various skillful means. Good man! Because I follow the minds of sentient beings, because I am maturing the heavenly beings who are my companions in the Tusita Heaven, because I am manifesting the blessings, wisdom, and transformative adornments of a Bodhisattva; because I surpass all the desire realms, causing them to abandon the pleasures of desire, causing them to know that all conditioned things are impermanent, causing them to know that the prosperity of the heavens must decline, in order to manifest the great wisdom teachings at the time of my descent; to discuss with the Bodhisattva who will be the next Buddha, to gather and transform those who are my companions, to teach those sent by Sakyamuni Buddha, causing them to awaken like fully opened lotuses, I will end my life here and be reborn in the Tusita Heaven. Good man! When my vows are fulfilled, when I attain all wisdom, when I attain Bodhi, you and Manjusri will both see me. Good man! You should go to the virtuous teacher Manjusri and ask him: 『How does a Bodhisattva learn the practice of a Bodhisattva? How does one enter the practice of Samantabhadra? How does one achieve it? How does it become vast? How does it become compliant? How does it become pure? How does it become complete?』 Good man! He will explain it to you in detail. Why? The great vows made by Manjusri are not something that countless hundreds of thousands of billions of Nayuta Bodhisattvas can possess. Good man! The youth Manjusri, his practice is vast, his vows are boundless, and the arising of all the merits of a Bodhisattva never ceases. Good man! Manjusri is always the mother of countless hundreds of thousands of billions of Nayuta Buddhas, always the teacher of countless hundreds of thousands of billions of Nayuta Bodhisattvas, teaching and maturing all sentient beings, his name is widely heard throughout the ten directions; he is always the Dharma teacher in all the assemblies of Buddhas, praised by all the Tathagatas; he dwells in profound wisdom, able to see all dharmas as they truly are, comprehending all realms of liberation, ultimately.
普賢所行諸行。
「善男子！文殊師利童子是汝善知識，令汝得生如來家，長養一切諸善根，發起一切助道法，值遇真實善知識；令汝修一切功德，入一切愿網，住一切大愿；為汝說一切菩薩秘密法，現一切菩薩難思行；與汝往昔同生同行。
「是故，善男子！汝應往詣文殊之所莫生疲厭，文殊師利當爲汝說一切功德。何以故？汝先所見諸善知識聞菩薩行、入解脫門、滿足大愿，皆是文殊威神之力，文殊師利於一切處鹹得究竟。」
時，善財童子頂禮其足，繞無量匝，慇勤瞻仰，辭退而去。
大方廣佛華嚴經卷第七十九 大正藏第 10 冊 No. 0279 大方廣佛華嚴經
大方廣佛華嚴經卷第八十
于闐國三藏實叉難陀奉 制譯
入法界品第三十九之二十一
爾時，善財童子依彌勒菩薩摩訶薩教，漸次而行，經由一百一十餘城已，到普門國蘇摩那城，住其門所，思惟文殊師利，隨順觀察，周旋求覓，希欲奉覲。
是時，文殊師利遙伸右手，過一百一十由旬，按善財頂，作如是言：
「善哉善哉！善男子！若離信根，心劣憂悔，功行不具，退失精勤，於一善根心生住著，于少功德便以為足，不能善巧發起行愿，不為善知識之所攝護，不為如來
【現代漢語翻譯】 現代漢語譯本 普賢菩薩所修行的各種行持。 『善男子！文殊師利童子是你的善知識，他使你得以生於如來之家，增長一切善根，發起一切助道之法，值遇真實的善知識；使你修習一切功德，進入一切愿網，安住於一切大愿；為你宣說一切菩薩的秘密法，展現一切菩薩難以思議的修行；與你往昔同生同行。』 『因此，善男子！你應該前往文殊菩薩之處，不要感到疲倦厭煩，文殊師利會為你宣說一切功德。為什麼呢？你先前所見到的那些善知識，他們所聽聞的菩薩行、所進入的解脫之門、所圓滿的大愿，都是文殊菩薩威神之力的加持，文殊師利在一切處都能達到究竟。』 當時，善財童子頂禮文殊菩薩的足，圍繞他無數圈，恭敬地瞻仰，然後告辭離去。
《大方廣佛華嚴經》卷第七十九 大正藏第10冊 No. 0279 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第八十 于闐國三藏實叉難陀奉 制譯 入法界品第三十九之二十一 當時，善財童子依照彌勒菩薩摩訶薩的教導，逐漸前行，經過一百一十多座城池后，到達普門國的蘇摩那城，住在城門之處，思惟文殊師利菩薩，隨順觀察，四處尋覓，希望能夠拜見。 這時，文殊師利菩薩遙遠地伸出右手，越過一百一十由旬，按在善財童子的頭頂，說道： 『善哉善哉！善男子！如果離開了信根，心生怯懦憂悔，功行不圓滿，退失精進，對於一個善根心生執著，對於少許功德就感到滿足，不能善巧地發起行愿，不被善知識所攝護，不被如來所...
【English Translation】 English version The various practices of Samantabhadra. 'Good man! Mañjuśrī Kumāra is your good teacher, who enables you to be born into the family of the Tathāgata, to grow all good roots, to initiate all aids to the path, to encounter true good teachers; to enable you to cultivate all merits, to enter all nets of vows, to abide in all great vows; to explain to you all the secret dharmas of Bodhisattvas, to manifest all the inconceivable practices of Bodhisattvas; and to have been born and practiced together with you in the past.' 'Therefore, good man! You should go to Mañjuśrī's place without feeling tired or weary. Mañjuśrī will explain all merits to you. Why? The good teachers you have seen before, their hearing of Bodhisattva practices, their entering the gates of liberation, and their fulfillment of great vows, are all due to the majestic power of Mañjuśrī. Mañjuśrī can achieve ultimate perfection in all places.' At that time, Sudhana bowed at Mañjuśrī's feet, circumambulated him countless times, respectfully gazed upon him, and then took his leave.
The Avataṃsaka Sūtra, Scroll 79 Taisho Tripitaka Vol. 10, No. 0279, The Avataṃsaka Sūtra
The Avataṃsaka Sūtra, Scroll 80 Translated by Śikṣānanda of Khotan, under Imperial Decree Chapter 39, Part 21: Entering the Dharma Realm At that time, Sudhana, following the teachings of Bodhisattva Mahāsattva Maitreya, gradually proceeded, and after passing through more than one hundred and ten cities, arrived at the city of Sumanā in the country of Pūrvadvāra. He stayed at the city gate, contemplating Mañjuśrī, observing in accordance with his teachings, searching around, and hoping to pay homage. At this time, Mañjuśrī extended his right hand from afar, passing over one hundred and ten yojanas, and placed it on Sudhana's head, saying: 'Excellent, excellent! Good man! If one is separated from the root of faith, has a weak and regretful mind, incomplete meritorious practices, loses diligence, becomes attached to a single good root, feels satisfied with a small amount of merit, is unable to skillfully initiate practices and vows, is not protected by good teachers, and is not...
之所憶念，不能了知如是法性、如是理趣、如是法門、如是所行、如是境界；若周遍知、若種種知、若盡源底，若解了、若趣入、若解說、若分別、若證知、若獲得，皆悉不能。」
是時，文殊師利宣說此法，示教利喜，令善財童子成就阿僧祇法門，具足無量大智光明，令得菩薩無邊際陀羅尼、無邊際愿、無邊際三昧、無邊際神通、無邊際智，令入普賢行道場，及置善財自所住處；文殊師利還攝不現。
於是，善財思惟觀察，一心願見文殊師利，及見三千大千世界微塵數諸善知識，悉皆親近，恭敬承事，受行其教，無有違逆；增長趣求一切智慧，廣大悲海，益大慈雲，普觀眾生，生大歡喜，安住菩薩寂靜法門；普緣一切廣大境界，學一切佛廣大功德，入一切佛決定知見，增一切智助道之法，善修一切菩薩深心，知三世佛出興次第；入一切法海，轉一切法輪，生一切世間，入於一切菩薩愿海，住一切劫修菩薩行，照明一切如來境界，長養一切菩薩諸根；獲一切智清凈光明，普照十方，除諸暗障，智周法界；於一切佛剎、一切諸有，普現其身，靡不周遍；摧一切障，入無礙法，住於法界平等之地；觀察普賢解脫境界，即聞普賢菩薩摩訶薩名字、行愿、助道、正道、諸地地、方便地、入地、勝進地、住地、修習
【現代漢語翻譯】 現代漢語譯本：所憶念的，不能了知這樣的法性（dharma-nature）、這樣的理趣（reasoning）、這樣的法門（dharma-gate）、這樣的所行（practice）、這樣的境界（realm）；如果周遍地知、如果種種地知、如果窮盡根源，如果理解、如果趣入、如果解說、如果分別、如果證知、如果獲得，都完全不能。 這時，文殊師利（Manjushri）宣說此法，開示教導，令善財童子（Sudhana）成就阿僧祇（asamkhya，無數）法門，具足無量大智光明，令得菩薩無邊際陀羅尼（dharani，總持）、無邊際愿、無邊際三昧（samadhi，禪定）、無邊際神通、無邊際智，令入普賢（Samantabhadra）行道場，及安置善財自己所住之處；文殊師利隨即隱沒不見。 於是，善財思惟觀察，一心願見文殊師利，及見三千大千世界微塵數諸善知識，都親近，恭敬承事，受行他們的教導，沒有違逆；增長趣求一切智慧，廣大悲海，增益大慈雲，普遍觀察眾生，生大歡喜，安住菩薩寂靜法門；普遍緣一切廣大境界，學習一切佛廣大功德，入一切佛決定知見，增長一切智助道之法，善修一切菩薩深心，知三世佛出興次第；入一切法海，轉一切法輪，生一切世間，入於一切菩薩愿海，住一切劫修菩薩行，照明一切如來境界，長養一切菩薩諸根；獲得一切智清凈光明，普照十方，除去一切黑暗障礙，智慧周遍法界；在一切佛剎、一切諸有，普遍顯現其身，沒有不周遍的；摧毀一切障礙，入無礙法，安住於法界平等之地；觀察普賢解脫境界，即聽到普賢菩薩摩訶薩（Bodhisattva-Mahasattva）的名字、行愿、助道、正道、諸地地、方便地、入地、勝進地、住地、修習。
【English Translation】 English version: What is remembered cannot comprehend such dharma-nature, such reasoning, such dharma-gate, such practice, such realm; whether knowing pervasively, whether knowing in various ways, whether exhausting the source, whether understanding, whether entering, whether explaining, whether distinguishing, whether realizing, whether attaining, all are completely impossible. At that time, Manjushri expounded this Dharma, instructing and delighting, causing Sudhana to accomplish asamkhya dharma-gates, possessing immeasurable great wisdom light, enabling him to obtain the Bodhisattva's boundless dharani, boundless vows, boundless samadhi, boundless supernormal powers, boundless wisdom, causing him to enter Samantabhadra's practice place, and placing Sudhana in his own dwelling place; Manjushri then disappeared. Thereupon, Sudhana contemplated and observed, wholeheartedly wishing to see Manjushri, and to see all the good teachers as numerous as the dust motes of three thousand great thousand worlds, all of whom he would approach, respectfully serve, receive and practice their teachings, without any opposition; increasing the pursuit of all wisdom, the vast ocean of compassion, augmenting the great clouds of loving-kindness, universally observing sentient beings, generating great joy, abiding in the Bodhisattva's peaceful dharma-gate; universally engaging all vast realms, learning all the Buddhas' vast merits, entering all the Buddhas' definite knowledge and views, increasing all the wisdom-assisting dharmas, skillfully cultivating all the Bodhisattvas' profound minds, knowing the order of the Buddhas' appearance in the three times; entering all the dharma-seas, turning all the dharma-wheels, being born in all the worlds, entering all the Bodhisattvas' ocean of vows, abiding in all kalpas practicing the Bodhisattva path, illuminating all the Tathagatas' realms, nurturing all the Bodhisattvas' roots; obtaining the pure light of all wisdom, universally illuminating the ten directions, removing all darkness and obstacles, wisdom pervading the dharma-realm; in all Buddha-lands, in all existences, universally manifesting his body, without any place not pervaded; destroying all obstacles, entering unobstructed dharma, abiding in the equal ground of the dharma-realm; observing Samantabhadra's liberation realm, immediately hearing the name of Bodhisattva-Mahasattva Samantabhadra, his practices, vows, assisting paths, right paths, all the bhumis, expedient bhumis, entering bhumis, advancing bhumis, abiding bhumis, and cultivation.
地、境界地、威力地，同住渴仰。
欲見普賢菩薩，即於此金剛藏菩提場，毗盧遮那如來師子座前，一切寶蓮華藏座上，起等虛空界廣大心、舍一切剎離一切著無礙心、普行一切無礙法無礙心、遍入一切十方海無礙心、普入一切智境界清凈心、觀道場莊嚴明瞭心、入一切佛法海廣大心、化一切眾生界周遍心、凈一切國土無量心、住一切劫無盡心、趣如來十力究竟心。
善財童子起如是心時，由自善根力、一切如來所加被力、普賢菩薩同善根力故，見十種瑞相。何等為十？所謂：見一切佛剎清凈，一切如來成正等覺；見一切佛剎清凈，無諸惡道；見一切佛剎清凈，眾妙蓮華以為嚴飾；見一切佛剎清凈，一切眾生身心清凈；見一切佛剎清凈，種種眾寶之所莊嚴；見一切佛剎清凈，一切眾生諸相嚴身；見一切佛剎清凈，諸莊嚴云以覆其上；見一切佛剎清凈，一切眾生互起慈心，遞相利益，不為惱害；見一切佛剎清凈，道場莊嚴；見一切佛剎清凈，一切眾生心常唸佛。是為十。
又見十種光明相。何等為十？所謂：見一切世界所有微塵，一一塵中，出一切世界微塵數佛光明網云，周遍照耀；一一塵中，出一切世界微塵數佛光明輪云，種種色相周遍法界；一一塵中，出一切世界微塵數佛色像寶云，周遍法界；
【現代漢語翻譯】 現代漢語譯本：地、境界地、威力地，都懷著同樣的渴望和仰慕之心。 想要見到普賢菩薩（Samantabhadra Bodhisattva），就應當在這金剛藏菩提道場（Vajragarbha Bodhimanda），在毗盧遮那如來（Vairocana Tathagata）的獅子座前，在一切寶蓮華藏座上，發起等同虛空界般廣大的心，捨棄一切執著、遠離一切障礙的無礙心，普遍實行一切無礙法的無礙心，遍入一切十方海的無礙心，普遍進入一切智慧境界的清凈心，觀察道場莊嚴的明瞭心，進入一切佛法海的廣大心，教化一切眾生界周遍的心，清凈一切國土的無量心，安住一切劫的無盡心，趨向如來十力究竟的心。 善財童子（Sudhana）發起這樣的心時，由於自身善根的力量、一切如來所加持的力量、普賢菩薩同等善根的力量，見到了十種瑞相。是哪十種呢？所謂：見到一切佛剎清凈，一切如來成就正等覺；見到一切佛剎清凈，沒有各種惡道；見到一切佛剎清凈，用各種美妙的蓮花作為莊嚴；見到一切佛剎清凈，一切眾生身心清凈；見到一切佛剎清凈，用各種珍寶來莊嚴；見到一切佛剎清凈，一切眾生以各種相好莊嚴自身；見到一切佛剎清凈，各種莊嚴云覆蓋其上；見到一切佛剎清凈，一切眾生互相生起慈心，互相利益，不互相惱害；見到一切佛剎清凈，道場莊嚴；見到一切佛剎清凈，一切眾生心中常常唸佛。這就是這十種瑞相。 又見到了十種光明相。是哪十種呢？所謂：見到一切世界的所有微塵，每一個微塵中，都出現一切世界微塵數佛的光明網云，周遍照耀；每一個微塵中，都出現一切世界微塵數佛的光明輪云，以各種色彩和形象周遍法界；每一個微塵中，都出現一切世界微塵數佛的色像寶云，周遍法界；
【English Translation】 English version: The lands, the realm lands, and the power lands, all dwell with the same thirst and yearning. To see Samantabhadra Bodhisattva, one should, in this Vajragarbha Bodhimanda, before the lion throne of Vairocana Tathagata, on the seat of all treasure lotus repositories, arouse a mind as vast as the space realm, a mind free from all attachments and obstacles, a mind that universally practices all unobstructed dharmas, a mind that pervades all the ten directions' oceans, a pure mind that universally enters all wisdom realms, a clear mind that observes the adornments of the Bodhimanda, a vast mind that enters all the Buddha dharma oceans, a mind that pervades the realm of all sentient beings, a boundless mind that purifies all lands, an endless mind that dwells in all kalpas, and a mind that strives for the ultimate of the Tathagata's ten powers. When Sudhana aroused such a mind, due to the power of his own good roots, the power of the blessings of all Tathagatas, and the power of Samantabhadra Bodhisattva's shared good roots, he saw ten auspicious signs. What are the ten? They are: seeing all Buddha lands pure, all Tathagatas attaining perfect enlightenment; seeing all Buddha lands pure, without any evil paths; seeing all Buddha lands pure, adorned with various wonderful lotuses; seeing all Buddha lands pure, all sentient beings pure in body and mind; seeing all Buddha lands pure, adorned with various treasures; seeing all Buddha lands pure, all sentient beings adorned with various marks; seeing all Buddha lands pure, covered by various adornment clouds; seeing all Buddha lands pure, all sentient beings mutually arising with loving-kindness, benefiting each other, and not harming each other; seeing all Buddha lands pure, the Bodhimanda adorned; seeing all Buddha lands pure, all sentient beings constantly mindful of the Buddha. These are the ten auspicious signs. Furthermore, he saw ten kinds of light manifestations. What are the ten? They are: seeing all the dust particles in all the worlds, from each dust particle, there emerge clouds of light nets of Buddhas equal to the number of dust particles in all the worlds, illuminating everywhere; from each dust particle, there emerge clouds of light wheels of Buddhas equal to the number of dust particles in all the worlds, with various colors and forms pervading the dharma realm; from each dust particle, there emerge clouds of precious forms of Buddhas equal to the number of dust particles in all the worlds, pervading the dharma realm;
一一塵中，出一切世界微塵數佛光焰輪云，周遍法界；一一塵中，出一切世界微塵數眾妙香云，周遍十方，稱讚普賢一切行愿大功德海；一一塵中，出一切世界微塵數日月星宿云，皆放普賢菩薩光明，遍照法界；一一塵中，出一切世界微塵數一切眾生身色像云，放佛光明，遍照法界；一一塵中，出一切世界微塵數一切佛色像摩尼云，周遍法界；一一塵中，出一切世界微塵數菩薩身色像云，充滿法界，令一切眾生皆得出離、所愿滿足；一一塵中，出一切世界微塵數如來身色像云，說一切佛廣大誓願，周遍法界。是為十。
時，善財童子見此十種光明相已，即作是念：「我今必見普賢菩薩，增益善根，見一切佛；于諸菩薩廣大境界，生決定解，得一切智。」
於時，善財普攝諸根，一心求見普賢菩薩，起大精進，心無退轉。即以普眼觀察十方一切諸佛、諸菩薩眾所見境界，皆作得見普賢之想；以智慧眼觀普賢道，其心廣大猶如虛空，大悲堅固猶如金剛，愿盡未來常得隨逐普賢菩薩，唸唸隨順，修普賢行，成就智慧，入如來境，住普賢地。
時，善財童子即見普賢菩薩，在如來前眾會之中，坐寶蓮華師子之座，諸菩薩眾所共圍繞，最為殊特，世無與等；智慧境界無量無邊，難測難思，等三世佛，一切菩薩
【現代漢語翻譯】 現代漢語譯本 每一個微塵之中，都涌現出如同所有世界微塵數量的佛光火焰輪云，遍佈整個法界；每一個微塵之中，都涌現出如同所有世界微塵數量的各種美妙香云，遍佈十方，稱讚普賢（Samantabhadra）一切行愿的廣大功德海；每一個微塵之中，都涌現出如同所有世界微塵數量的日月星宿云，都放射出普賢菩薩的光明，普照法界；每一個微塵之中，都涌現出如同所有世界微塵數量的一切眾生身形色相云，放射出佛的光明，普照法界；每一個微塵之中，都涌現出如同所有世界微塵數量的一切佛形色相摩尼云，遍佈法界；每一個微塵之中，都涌現出如同所有世界微塵數量的菩薩身形色相云，充滿法界，令一切眾生都能解脫，所愿滿足；每一個微塵之中，都涌現出如同所有世界微塵數量的如來（Tathagata）身形色相云，宣說一切佛的廣大誓願，遍佈法界。這就是十種景象。 當時，善財童子（Sudhana）見到這十種光明景象后，心中想到：『我今天必定能見到普賢菩薩，增長善根，見到一切佛；對於諸菩薩的廣大境界，生起堅定的理解，獲得一切智慧。』 這時，善財收攝所有感官，一心求見普賢菩薩，發起大精進，心無退轉。他用普眼觀察十方一切諸佛、諸菩薩眾所見的境界，都認為是見到了普賢；用智慧眼觀察普賢之道，他的心廣大如同虛空，大悲堅固如同金剛，發願在未來永遠追隨普賢菩薩，唸唸隨順，修習普賢行，成就智慧，進入如來境界，安住于普賢之地。 當時，善財童子就看見普賢菩薩，在如來面前的眾會之中，坐在寶蓮花獅子座上，被諸菩薩眾共同圍繞，最為殊勝特別，世間沒有可以相比的；智慧境界無量無邊，難以測度思量，等同於三世諸佛，一切菩薩。
【English Translation】 English version In each and every mote of dust, there emerged clouds of Buddha's light flames, as numerous as the motes of dust in all the worlds, pervading the entire Dharma Realm; in each and every mote of dust, there emerged clouds of all kinds of wondrous fragrances, as numerous as the motes of dust in all the worlds, pervading the ten directions, praising the vast ocean of merits and virtues of all the practices and vows of Samantabhadra; in each and every mote of dust, there emerged clouds of suns, moons, and stars, as numerous as the motes of dust in all the worlds, all emitting the light of Bodhisattva Samantabhadra, illuminating the entire Dharma Realm; in each and every mote of dust, there emerged clouds of the forms and appearances of all living beings, as numerous as the motes of dust in all the worlds, emitting the light of the Buddha, illuminating the entire Dharma Realm; in each and every mote of dust, there emerged clouds of mani jewels in the forms and appearances of all Buddhas, as numerous as the motes of dust in all the worlds, pervading the entire Dharma Realm; in each and every mote of dust, there emerged clouds of the forms and appearances of Bodhisattvas, as numerous as the motes of dust in all the worlds, filling the Dharma Realm, enabling all living beings to attain liberation and have their wishes fulfilled; in each and every mote of dust, there emerged clouds of the forms and appearances of Tathagatas, as numerous as the motes of dust in all the worlds, proclaiming the vast vows of all Buddhas, pervading the entire Dharma Realm. These are the ten manifestations. At that time, Sudhana, having seen these ten kinds of luminous manifestations, immediately thought: 'Today, I will surely see Bodhisattva Samantabhadra, increase my roots of goodness, and see all the Buddhas; regarding the vast realms of all Bodhisattvas, I will generate a firm understanding and attain all wisdom.' At that time, Sudhana gathered all his senses, single-mindedly seeking to see Bodhisattva Samantabhadra, generating great diligence, with no turning back in his mind. He used his universal eye to observe the realms seen by all the Buddhas and Bodhisattvas in the ten directions, thinking that he had seen Samantabhadra; with his wisdom eye, he observed the path of Samantabhadra, his mind as vast as space, his great compassion as firm as diamond, vowing to always follow Bodhisattva Samantabhadra in the future, moment by moment, in accordance with his teachings, cultivating the practices of Samantabhadra, achieving wisdom, entering the realm of the Tathagata, and dwelling in the ground of Samantabhadra. At that time, Sudhana saw Bodhisattva Samantabhadra, in the assembly before the Tathagata, sitting on a jeweled lotus lion throne, surrounded by all the Bodhisattvas, most extraordinary and unique, without equal in the world; his realm of wisdom was immeasurable and boundless, difficult to fathom and conceive, equal to the Buddhas of the three times, and all the Bodhisattvas.
無能觀察。見普賢身一一毛孔，出一切世界微塵數光明雲，遍法界、虛空界、一切世界，除滅一切眾生苦患，令諸菩薩生大歡喜；見一一毛孔，出一切佛剎微塵數種種色香焰云，遍法界、虛空界一切諸佛眾會道場，而以普熏；見一一毛孔，出一切佛剎微塵數雜華云，遍法界、虛空界一切諸佛眾會道場，雨眾妙華；見一一毛孔，出一切佛剎微塵數香樹云，遍法界、虛空界一切諸佛眾會道場，雨眾妙香；見一一毛孔，出一切佛剎微塵數妙衣云，遍法界、虛空界一切諸佛眾會道場，雨眾妙衣；見一一毛孔，出一切佛剎微塵數寶樹云，遍法界、虛空界一切諸佛眾會道場，雨摩尼寶；見一一毛孔，出一切佛剎微塵數色界天身云，充滿法界，嘆菩提心；見一一毛孔，出一切佛剎微塵數梵天身云，勸諸如來轉妙法輪；見一一毛孔，出一切佛剎微塵數欲界天主身云，護持一切如來法輪；見一一毛孔，唸唸中出一切佛剎微塵數三世佛剎云，遍法界、虛空界，為諸眾生，無歸趣者為作歸趣，無覆護者為作覆護，無依止者為作依止；見一一毛孔，唸唸中出一切佛剎微塵數清凈佛剎云，遍法界、虛空界，一切諸佛于中出世，菩薩眾會悉皆充滿；見一一毛孔，唸唸中出一切佛剎微塵數凈不凈佛剎云，遍法界、虛空界，令雜染眾生皆得清凈；見一一
【現代漢語翻譯】 現代漢語譯本 無法用言語來描述我所觀察到的景象。我看到普賢菩薩（Samantabhadra，象徵菩薩的行愿）的每一個毛孔都散發出如微塵般無數的光明雲，遍佈整個法界（Dharmadhatu，宇宙萬有）、虛空界（Akasha-dhatu，空無的界域）和一切世界，消除所有眾生的痛苦和憂患，使所有菩薩都生起巨大的歡喜。我看到每一個毛孔都散發出如微塵般無數的各種色彩和香氣的火焰云，遍佈法界、虛空界和所有佛陀的集會道場，並以其香氣普遍薰染。我看到每一個毛孔都散發出如微塵般無數的雜色花朵雲，遍佈法界、虛空界和所有佛陀的集會道場，降下各種美妙的花朵。我看到每一個毛孔都散發出如微塵般無數的香樹云，遍佈法界、虛空界和所有佛陀的集會道場，降下各種美妙的香氣。我看到每一個毛孔都散發出如微塵般無數的美妙衣物云，遍佈法界、虛空界和所有佛陀的集會道場，降下各種美妙的衣物。我看到每一個毛孔都散發出如微塵般無數的寶樹云，遍佈法界、虛空界和所有佛陀的集會道場，降下摩尼寶珠（Mani，如意寶珠）。我看到每一個毛孔都散發出如微塵般無數的天人身云，充滿法界，讚歎菩提心（Bodhi-citta，覺悟之心）。我看到每一個毛孔都散發出如微塵般無數的梵天身云，勸請諸如來（Tathagata，佛的稱號）轉動微妙的法輪（Dharma-chakra，佛法的教義）。我看到每一個毛孔都散發出如微塵般無數的欲界天主身云，護持一切如來的法輪。我看到每一個毛孔，在每一個念頭中，都散發出如微塵般無數的三世佛剎云，遍佈法界、虛空界，為那些無所歸依的眾生提供歸宿，為那些無所庇護的眾生提供庇護，為那些無所依靠的眾生提供依靠。我看到每一個毛孔，在每一個念頭中，都散發出如微塵般無數的清凈佛剎云，遍佈法界、虛空界，一切諸佛都在其中出世，菩薩的集會都充滿其中。我看到每一個毛孔，在每一個念頭中，都散發出如微塵般無數的清凈與不清凈的佛剎云，遍佈法界、虛空界，使那些被雜染的眾生都能夠得到清凈。我看到每一個
【English Translation】 English version I am incapable of observing. I see from each pore of Samantabhadra's (the Bodhisattva of Universal Worthiness) body, clouds of light as numerous as the dust particles of all worlds, emanating and pervading the entire Dharmadhatu (the realm of all phenomena), the Akasha-dhatu (the realm of space), and all worlds, eliminating the suffering and afflictions of all sentient beings, causing all Bodhisattvas to generate great joy. I see from each pore, clouds of flames of various colors and fragrances as numerous as the dust particles of all Buddha-lands, pervading the Dharmadhatu, the Akasha-dhatu, and all the assembly places of Buddhas, and universally perfuming them. I see from each pore, clouds of mixed flowers as numerous as the dust particles of all Buddha-lands, pervading the Dharmadhatu, the Akasha-dhatu, and all the assembly places of Buddhas, raining down various exquisite flowers. I see from each pore, clouds of fragrant trees as numerous as the dust particles of all Buddha-lands, pervading the Dharmadhatu, the Akasha-dhatu, and all the assembly places of Buddhas, raining down various exquisite fragrances. I see from each pore, clouds of exquisite garments as numerous as the dust particles of all Buddha-lands, pervading the Dharmadhatu, the Akasha-dhatu, and all the assembly places of Buddhas, raining down various exquisite garments. I see from each pore, clouds of precious trees as numerous as the dust particles of all Buddha-lands, pervading the Dharmadhatu, the Akasha-dhatu, and all the assembly places of Buddhas, raining down Mani jewels (wish-fulfilling jewels). I see from each pore, clouds of celestial beings as numerous as the dust particles of all Buddha-lands, filling the Dharmadhatu, praising the Bodhi-citta (the mind of enlightenment). I see from each pore, clouds of Brahma beings as numerous as the dust particles of all Buddha-lands, urging all Tathagatas (Buddhas) to turn the wondrous Dharma-chakra (the wheel of Dharma). I see from each pore, clouds of the lords of the desire realm as numerous as the dust particles of all Buddha-lands, protecting the Dharma-wheel of all Tathagatas. I see from each pore, in each thought, clouds of Buddha-lands of the three times as numerous as the dust particles of all Buddha-lands, pervading the Dharmadhatu and the Akasha-dhatu, providing refuge for those sentient beings who have no refuge, providing protection for those who have no protection, and providing reliance for those who have no reliance. I see from each pore, in each thought, clouds of pure Buddha-lands as numerous as the dust particles of all Buddha-lands, pervading the Dharmadhatu and the Akasha-dhatu, in which all Buddhas appear in the world, and the assemblies of Bodhisattvas are all filled. I see from each pore, in each thought, clouds of pure and impure Buddha-lands as numerous as the dust particles of all Buddha-lands, pervading the Dharmadhatu and the Akasha-dhatu, enabling all defiled sentient beings to attain purity. I see from each
毛孔，唸唸中出一切佛剎微塵數不凈凈佛剎云，遍法界、虛空界，令雜染眾生皆得清凈；見一一毛孔，唸唸中出一切佛剎微塵數不凈佛剎云，遍法界、虛空界，令純染眾生皆得清凈；見一一毛孔，唸唸中出一切佛剎微塵數眾生身云，遍法界、虛空界，隨其所應，教化眾生，皆令發阿耨多羅三藐三菩提心；見一一毛孔，唸唸中出一切佛剎微塵數菩薩身云，遍法界、虛空界，稱揚種種諸佛名號，令諸眾生增長善根。見一一毛孔，唸唸中出一切佛剎微塵數菩薩身云，遍法界、虛空界一切佛剎，宣揚一切諸佛菩薩從初發意所生善根；見一一毛孔，唸唸中出一切佛剎微塵數菩薩身云，遍法界、虛空界，於一切佛剎一一剎中，宣揚一切菩薩愿海及普賢菩薩清凈妙行；見一一毛孔，唸唸中出普賢菩薩行雲，令一切眾生心得滿足，具足修集一切智道；見一一毛孔，出一切佛剎微塵數正覺身云，於一切佛剎，現成正覺，令諸菩薩增長大法、成一切智。
爾時，善財童子見普賢菩薩如是自在神通境界，身心遍喜，踴躍無量；重觀普賢一一身份、一一毛孔，悉有三千大千世界。風輪、水輪、地輪、火輪，大海、江河及諸寶山、須彌、鐵圍，村營、城邑、宮殿、園苑，一切地獄、餓鬼、畜生、閻羅王界，天龍八部、人與非人，欲界、色界
【現代漢語翻譯】 現代漢語譯本 每一個毛孔，在每一個念頭中都涌現出如一切佛剎微塵數般的不凈凈佛剎云（指清凈的佛國世界），遍佈整個法界和虛空界，使所有雜染的眾生都得到清凈；看到每一個毛孔，在每一個念頭中都涌現出如一切佛剎微塵數般的不凈佛剎云（指不清凈的佛國世界），遍佈整個法界和虛空界，使所有純染的眾生都得到清凈；看到每一個毛孔，在每一個念頭中都涌現出如一切佛剎微塵數般的眾生身云，遍佈整個法界和虛空界，根據他們各自的根器，教化眾生，使他們都發起阿耨多羅三藐三菩提心（無上正等正覺之心）；看到每一個毛孔，在每一個念頭中都涌現出如一切佛剎微塵數般的菩薩身云，遍佈整個法界和虛空界，稱揚種種諸佛的名號，使所有眾生增長善根。看到每一個毛孔，在每一個念頭中都涌現出如一切佛剎微塵數般的菩薩身云，遍佈整個法界和虛空界的一切佛剎，宣揚一切諸佛菩薩從最初發心所產生的善根；看到每一個毛孔，在每一個念頭中都涌現出如一切佛剎微塵數般的菩薩身云，遍佈整個法界和虛空界，在一切佛剎的每一個佛剎中，宣揚一切菩薩的愿海以及普賢菩薩的清凈妙行；看到每一個毛孔，在每一個念頭中都涌現出普賢菩薩的行雲，使一切眾生的心願得到滿足，具足修集一切智慧之道；看到每一個毛孔，涌現出如一切佛剎微塵數般的正覺身云，在一切佛剎中，示現成就正覺，使所有菩薩增長大法，成就一切智慧。 當時，善財童子看到普賢菩薩如此自在的神通境界，身心都充滿了喜悅，歡欣鼓舞；再次觀察普賢菩薩的每一個身份、每一個毛孔，都存在著三千大千世界。風輪、水輪、地輪、火輪，大海、江河以及各種寶山、須彌山、鐵圍山，村莊、城鎮、宮殿、園林，一切地獄、餓鬼、畜生、閻羅王界，天龍八部、人和非人，欲界、色界、無色界，所有一切眾生，都清晰可見。
【English Translation】 English version From each pore, in every thought, emerge clouds of impure yet pure Buddha-lands, as numerous as the dust motes in all Buddha-lands, pervading the entire Dharma Realm and the Realm of Empty Space, causing all defiled beings to attain purity; seeing each pore, in every thought, emerge clouds of impure Buddha-lands, as numerous as the dust motes in all Buddha-lands, pervading the entire Dharma Realm and the Realm of Empty Space, causing all purely defiled beings to attain purity; seeing each pore, in every thought, emerge clouds of sentient beings, as numerous as the dust motes in all Buddha-lands, pervading the entire Dharma Realm and the Realm of Empty Space, teaching and transforming beings according to their respective capacities, causing them all to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment); seeing each pore, in every thought, emerge clouds of Bodhisattvas, as numerous as the dust motes in all Buddha-lands, pervading the entire Dharma Realm and the Realm of Empty Space, extolling the names of various Buddhas, causing all beings to increase their roots of goodness. Seeing each pore, in every thought, emerge clouds of Bodhisattvas, as numerous as the dust motes in all Buddha-lands, pervading all Buddha-lands in the entire Dharma Realm and the Realm of Empty Space, proclaiming the roots of goodness generated by all Buddhas and Bodhisattvas from their initial aspiration; seeing each pore, in every thought, emerge clouds of Bodhisattvas, as numerous as the dust motes in all Buddha-lands, pervading the entire Dharma Realm and the Realm of Empty Space, in each Buddha-land within all Buddha-lands, proclaiming the ocean of vows of all Bodhisattvas and the pure and wondrous practices of Samantabhadra Bodhisattva; seeing each pore, in every thought, emerge clouds of the practices of Samantabhadra Bodhisattva, causing the minds of all beings to be fulfilled, fully cultivating the path of all wisdom; seeing each pore, emerge clouds of fully enlightened bodies, as numerous as the dust motes in all Buddha-lands, manifesting the attainment of perfect enlightenment in all Buddha-lands, causing all Bodhisattvas to increase their great Dharma and attain all wisdom. At that time, Sudhana (Shancai Tongzi) saw the realm of such unconstrained spiritual powers of Samantabhadra Bodhisattva, his body and mind filled with joy, leaping with immeasurable delight; again observing each part of Samantabhadra's body, each pore, there existed three thousand great thousand worlds. Wind wheels, water wheels, earth wheels, fire wheels, great oceans, rivers, and various jeweled mountains, Mount Sumeru, Iron Mountain Ranges, villages, towns, palaces, gardens, all the hells, hungry ghosts, animals, the realm of King Yama, the eight classes of gods and dragons, humans and non-humans, the Desire Realm, the Form Realm, the Formless Realm, all sentient beings, were clearly visible.
、無色界處，日月星宿、風雲雷電、晝夜月時及以年劫、諸佛出世、菩薩眾會、道場莊嚴；如是等事，悉皆明見。如見此世界，十方所有一切世界悉如是見；如見現在十方世界，前際、后際一切世界亦如是見，各各差別，不相雜亂。如於此毗盧遮那如來所，示現如是神通之力；于東方蓮華德世界賢首佛所，現神通力亦復如是。如賢首佛所；如是東方一切世界。如東方；南、西、北方，四維、上、下，一切世界諸如來所，現神通力當知悉爾。如十方一切世界；如是十方一切佛剎，一一塵中皆有法界諸佛眾會，一一佛所普賢菩薩坐寶蓮華師子座上現神通力悉亦如是。彼一一普賢身中，皆現三世一切境界、一切佛剎、一切眾生、一切佛出現、一切菩薩眾，及聞一切眾生言音、一切佛言音、一切如來所轉法輪、一切菩薩所成諸行、一切如來遊戲神通。
善財童子見普賢菩薩如是無量不可思議大神通力，即得十種智波羅蜜。何等為十？所謂：于唸唸中，悉能周遍一切佛剎智波羅蜜；于唸唸中，悉能往詣一切佛所智波羅蜜；于唸唸中，悉能供養一切如來智波羅蜜；于唸唸中，普於一切諸如來所聞法受持智波羅蜜；于唸唸中，思惟一切如來法輪智波羅蜜；于唸唸中，知一切佛不可思議大神通事智波羅蜜；于唸唸中，說一句法盡
【現代漢語翻譯】 現代漢語譯本：沒有一處不是如此，日月星辰、風雲雷電、晝夜月時以及年劫、諸佛出世、菩薩聚會、道場莊嚴；像這些事情，都能夠清楚地看見。如同看見這個世界一樣，十方所有一切世界都這樣看見；如同看見現在十方世界，過去、未來一切世界也這樣看見，各自不同，不會混雜錯亂。如同在這毗盧遮那如來（Vairocana Buddha，意為光明遍照佛）所在之處，示現這樣的神通之力；在東方蓮華德世界賢首佛（Buddha Avatamsaka，意為華嚴佛）所在之處，示現神通之力也同樣如此。如同賢首佛所在之處；像這樣東方一切世界。如同東方；南方、西方、北方，四維、上方、下方，一切世界諸如來所在之處，示現神通之力應當知道都是這樣。如同十方一切世界；像這樣十方一切佛剎，每一個微塵中都有法界諸佛聚會，每一位佛所在之處，普賢菩薩（Samantabhadra，意為遍吉菩薩）坐在寶蓮華獅子座上示現神通之力也都是這樣。那每一位普賢菩薩的身上，都顯現三世一切境界、一切佛剎、一切眾生、一切佛出現、一切菩薩眾，以及聽聞一切眾生的言語聲音、一切佛的言語聲音、一切如來所轉的法輪、一切菩薩所成就的各種修行、一切如來遊戲神通。 善財童子看見普賢菩薩這樣無量不可思議的大神通力，就得到了十種智波羅蜜（Prajnaparamita，意為智慧到彼岸）。哪十種呢？就是：在每一個念頭中，都能夠周遍一切佛剎的智波羅蜜；在每一個念頭中，都能夠前往一切佛所在之處的智波羅蜜；在每一個念頭中，都能夠供養一切如來的智波羅蜜；在每一個念頭中，普遍在一切諸如來所在之處聽聞佛法並受持的智波羅蜜；在每一個念頭中，思惟一切如來法輪的智波羅蜜；在每一個念頭中，知道一切佛不可思議大神通事的智波羅蜜；在每一個念頭中，說一句法就能夠窮盡
【English Translation】 English version: There is no place where it is not so; the sun, moon, stars, wind, clouds, thunder, lightning, day and night, months, seasons, years, kalpas, the appearance of all Buddhas, the gatherings of Bodhisattvas, the adornments of the Bodhimanda; such things are all clearly seen. Just as one sees this world, all the worlds in the ten directions are seen in the same way; just as one sees the present worlds in the ten directions, all the worlds of the past and future are also seen in the same way, each different and not mixed up. Just as in this place of Vairocana Buddha, such miraculous powers are displayed; in the Lotus Virtue World of the East, at the place of Buddha Avatamsaka, the display of miraculous powers is also the same. Just as at the place of Buddha Avatamsaka; so it is in all the worlds of the East. Just as in the East; in the South, West, North, the four intermediate directions, above, and below, in all the worlds where the Tathagatas are, the display of miraculous powers should be known to be all the same. Just as in all the worlds of the ten directions; so in all the Buddha-lands of the ten directions, in each and every dust mote there are gatherings of Buddhas of the Dharma Realm, and in each and every place of the Buddhas, Bodhisattva Samantabhadra sits on a jeweled lotus lion throne, displaying miraculous powers, and it is all the same. In each and every body of Samantabhadra, all the realms of the three times, all the Buddha-lands, all sentient beings, the appearance of all Buddhas, all the Bodhisattva assemblies, and the hearing of the voices of all sentient beings, the voices of all Buddhas, the turning of the Dharma wheel by all Tathagatas, all the practices accomplished by all Bodhisattvas, and all the miraculous powers of the Tathagatas' play are all manifested. Sudhana saw such immeasurable and inconceivable great miraculous powers of Bodhisattva Samantabhadra, and immediately attained ten Prajnaparamitas. What are the ten? They are: the Prajnaparamita of being able to pervade all Buddha-lands in every thought; the Prajnaparamita of being able to go to all the places of the Buddhas in every thought; the Prajnaparamita of being able to make offerings to all the Tathagatas in every thought; the Prajnaparamita of universally hearing and upholding the Dharma in all the places of the Tathagatas in every thought; the Prajnaparamita of contemplating the Dharma wheel of all the Tathagatas in every thought; the Prajnaparamita of knowing the inconceivable great miraculous deeds of all the Buddhas in every thought; the Prajnaparamita of speaking one phrase of Dharma and exhausting
未來際辯才無盡智波羅蜜；于唸唸中，以深般若觀一切法智波羅蜜；于唸唸中，入一切法界實相海智波羅蜜；于唸唸中，知一切眾生心智波羅蜜；于唸唸中，普賢慧行皆現在前智波羅蜜。
善財童子既得是已，普賢菩薩即伸右手摩觸其頂。既摩頂已，善財即得一切佛剎微塵數三昧門，各以一切佛剎微塵數三昧而為眷屬；一一三昧，悉見昔所未見一切佛剎微塵數佛大海，集一切佛剎微塵數一切智助道具，生一切佛剎微塵數一切智上妙法，發一切佛剎微塵數一切智大誓願，入一切佛剎微塵數大愿海，住一切佛剎微塵數一切智出要道，修一切佛剎微塵數諸菩薩所修行，起一切佛剎微塵數一切智大精進，得一切佛剎微塵數一切智凈光明。如此娑婆世界毗盧遮那佛所，普賢菩薩摩善財頂；如是十方所有世界，及彼世界一一塵中一切世界一切佛所，普賢菩薩悉亦如是摩善財頂，所得法門亦皆同等。
爾時，普賢菩薩摩訶薩告善財言：「善男子！汝見我此神通力不？」
「唯然！已見。大聖！此不思議大神通事，唯是如來之所能知。」
普賢告言：
「善男子！我於過去不可說不可說佛剎微塵數劫，行菩薩行，求一切智；一一劫中，為欲清凈菩提心故，承事不可說不可說佛剎微塵數佛；一一劫中，為
【現代漢語翻譯】 現代漢語譯本 于每一個念頭中，都具備未來無盡的辯才智慧波羅蜜（Paramita，意為「到彼岸」），于每一個念頭中，以甚深的般若（Prajna，意為「智慧」）觀照一切法的智慧波羅蜜；于每一個念頭中，融入一切法界實相之海的智慧波羅蜜；于每一個念頭中，了知一切眾生心念的智慧波羅蜜；于每一個念頭中，普賢菩薩的智慧和行愿都顯現在前的智慧波羅蜜。 善財童子獲得這些之後，普賢菩薩就伸出右手摩頂他的頭頂。摩頂之後，善財童子立即獲得如一切佛剎（Buddha-ksetra，意為「佛的國土」）微塵數般的三昧（Samadhi，意為「禪定」）法門，每一個三昧都以如一切佛剎微塵數般的三昧作為眷屬；每一個三昧中，都見到過去未曾見過的如一切佛剎微塵數般的佛陀大海，聚集一切佛剎微塵數般的一切智（Sarvajna，意為「一切智慧」）助道之具，生起一切佛剎微塵數般的一切智上妙之法，發起一切佛剎微塵數般的一切智大誓願，進入一切佛剎微塵數般的大愿海，安住於一切佛剎微塵數般的一切智出要之道，修習一切佛剎微塵數般諸菩薩所修行的法門，生起一切佛剎微塵數般的一切智大精進，獲得一切佛剎微塵數般的一切智清凈光明。就像在這娑婆世界（Saha world，意為「堪忍世界」）毗盧遮那佛（Vairocana，意為「光明遍照」）所在之處，普賢菩薩摩頂善財一樣；像這樣，十方所有世界，以及那些世界中每一個微塵中的一切世界、一切佛陀所在之處，普賢菩薩也都這樣摩頂善財，所獲得的法門也都相同。 這時，普賢菩薩摩訶薩（Mahasattva，意為「大菩薩」）告訴善財說：『善男子！你看到我這神通力了嗎？』 善財回答說：『是的！已經看到了。大聖！這種不可思議的大神通事，只有如來（Tathagata，意為「如實而來者」）才能知曉。』 普賢菩薩告訴善財說： 『善男子！我在過去不可說不可說佛剎微塵數劫中，修行菩薩行，求一切智；在每一個劫中，爲了清凈菩提心（Bodhi-citta，意為「覺悟之心」），承事不可說不可說佛剎微塵數佛；在每一個劫中，爲了……』
【English Translation】 English version In every thought, the wisdom-paramita (Paramita, meaning 'perfection' or 'to the other shore') of inexhaustible eloquence in the future; in every thought, the wisdom-paramita of contemplating all dharmas (Dharma, meaning 'teachings' or 'phenomena') with profound prajna (Prajna, meaning 'wisdom'); in every thought, the wisdom-paramita of entering the ocean of the true nature of all dharma-realms; in every thought, the wisdom-paramita of knowing the minds of all sentient beings; in every thought, the wisdom-paramita of the practices and vows of Samantabhadra (Samantabhadra, a Bodhisattva representing practice and vows) all appearing before one. Having obtained these, Sudhana (Sudhana, the seeker of enlightenment) was touched on the crown of his head by Samantabhadra's right hand. After being touched, Sudhana immediately obtained samadhi (Samadhi, meaning 'meditative absorption') gates as numerous as the dust particles of all Buddha-ksetras (Buddha-ksetra, meaning 'Buddha-fields'), each samadhi having as its retinue samadhis as numerous as the dust particles of all Buddha-ksetras; in each samadhi, he saw oceans of Buddhas as numerous as the dust particles of all Buddha-ksetras, which he had never seen before, gathered aids to all-knowing wisdom (Sarvajna, meaning 'omniscience') as numerous as the dust particles of all Buddha-ksetras, generated the supreme dharmas of all-knowing wisdom as numerous as the dust particles of all Buddha-ksetras, made great vows of all-knowing wisdom as numerous as the dust particles of all Buddha-ksetras, entered the oceans of great vows as numerous as the dust particles of all Buddha-ksetras, abided in the essential paths of all-knowing wisdom as numerous as the dust particles of all Buddha-ksetras, cultivated the practices of all Bodhisattvas as numerous as the dust particles of all Buddha-ksetras, generated great diligence of all-knowing wisdom as numerous as the dust particles of all Buddha-ksetras, and obtained the pure light of all-knowing wisdom as numerous as the dust particles of all Buddha-ksetras. Just as in this Saha world (Saha world, meaning 'world of endurance') where Vairocana Buddha (Vairocana, meaning 'the Illuminator') is, Samantabhadra touched Sudhana's head; likewise, in all worlds of the ten directions, and in all worlds within each dust particle of those worlds, and in all places where all Buddhas are, Samantabhadra also touched Sudhana's head in the same way, and the dharma gates obtained were all the same. At that time, the Bodhisattva-Mahasattva (Mahasattva, meaning 'great being') Samantabhadra said to Sudhana, 'Good man! Do you see my spiritual powers?' Sudhana replied, 'Yes! I have seen them. Great Sage! These inconceivable great spiritual powers can only be known by the Tathagata (Tathagata, meaning 'the one who has thus gone').' Samantabhadra said: 'Good man! In the past, for incalculable, incalculable kalpas (Kalpa, meaning 'eon') as numerous as the dust particles of Buddha-ksetras, I practiced the Bodhisattva path, seeking all-knowing wisdom; in each kalpa, in order to purify the bodhicitta (Bodhi-citta, meaning 'mind of enlightenment'), I served incalculable, incalculable Buddhas as numerous as the dust particles of Buddha-ksetras; in each kalpa, in order to...'
集一切智福德具故，設不可說不可說佛剎微塵數廣大施會，一切世間咸使聞知，凡有所求悉令滿足；一一劫中，為求一切智法故，以不可說不可說佛剎微塵數財物佈施；一一劫中，為求佛智故，以不可說不可說佛剎微塵數城邑、聚落、國土、王位、妻子、眷屬、眼、耳、鼻、舌、身、肉、手、足乃至身命而為佈施；一一劫中，為求一切智首故，以不可說不可說佛剎微塵數頭而為佈施；一一劫中，為求一切智故，于不可說不可說佛剎微塵數諸如來所，恭敬尊重，承事供養，衣服、臥具、飲食、湯藥，一切所須悉皆奉施，于其法中出家學道，修行佛法，護持正教。
「善男子！我于爾所劫海中，自憶未曾於一念間不順佛教，於一念間生瞋害心、我我所心、自他差別心、遠離菩提心、于生死中起疲厭心、懶惰心、障礙心、迷惑心，唯住無上不可沮壞集一切智助道之法大菩提心。
「善男子！我莊嚴佛土，以大悲心，救護眾生，教化成就，供養諸佛，事善知識；為求正法，弘宣護持，一切內外悉皆能捨，乃至身命亦無所吝。一切劫海說其因緣，劫海可盡，此無有盡。
「善男子！我法海中，無有一文，無有一句，非是舍施轉輪王位而求得者，非是舍施一切所有而求得者。善男子！我所求法，皆為救護一切眾
【現代漢語翻譯】 現代漢語譯本：由於積累了一切智慧和福德，我設立了不可說不可說佛剎微塵數（形容極多）那樣廣大的佈施法會，讓所有世間眾生都知道，凡有所求都讓他們滿足；在每一個劫（佛教時間單位）中，爲了求得一切智慧的法，我用不可說不可說佛剎微塵數那樣多的財物佈施；在每一個劫中，爲了求得佛的智慧，我用不可說不可說佛剎微塵數那樣多的城邑、村落、國土、王位、妻子、眷屬、眼、耳、鼻、舌、身、肉、手、腳乃至生命來佈施；在每一個劫中，爲了求得一切智慧的開端，我用不可說不可說佛剎微塵數那樣多的頭顱來佈施；在每一個劫中，爲了求得一切智慧，我在不可說不可說佛剎微塵數那樣多的如來（佛的稱號）面前，恭敬尊重，承事供養，衣服、臥具、飲食、湯藥，一切所需都奉獻佈施，在他們的教法中出家學道，修行佛法，護持正教。 『善男子！我在如此漫長的劫海中，自己回憶從未在一念之間不順從佛教的教誨，從未在一念之間生起嗔恨心、我執我見的心、分別你我的心、遠離菩提心（覺悟之心），在生死輪迴中產生疲憊厭倦的心、懶惰的心、障礙的心、迷惑的心，只是安住于無上不可摧毀的、積累一切智慧的助道之法的大菩提心。 『善男子！我莊嚴佛土，以大悲心，救護眾生，教化成就他們，供養諸佛，侍奉善知識；爲了求得正法，弘揚宣講並護持，一切內外之物都能捨棄，乃至生命也毫不吝惜。一切劫海說其因緣，劫海可以窮盡，而我的付出沒有窮盡。 『善男子！我的法海中，沒有一個字，沒有一句話，不是通過捨棄轉輪王位（統治世界的理想君主）而求得的，不是通過捨棄一切所有而求得的。善男子！我所求的法，都是爲了救護一切眾生。』
【English Translation】 English version: Having accumulated all wisdom and merit, I established immeasurable assemblies of giving, as numerous as the dust particles in inexpressible Buddha-lands, making them known to all the world, fulfilling all their requests; in each kalpa (an eon in Buddhist cosmology), for the sake of seeking the Dharma of all wisdom, I gave away wealth as numerous as the dust particles in inexpressible Buddha-lands; in each kalpa, for the sake of seeking the wisdom of the Buddha, I gave away cities, villages, countries, royal positions, wives, relatives, eyes, ears, noses, tongues, bodies, flesh, hands, feet, and even my life, as numerous as the dust particles in inexpressible Buddha-lands; in each kalpa, for the sake of seeking the beginning of all wisdom, I gave away heads as numerous as the dust particles in inexpressible Buddha-lands; in each kalpa, for the sake of seeking all wisdom, I respectfully honored, served, and made offerings to Buddhas as numerous as the dust particles in inexpressible Buddha-lands, offering them clothes, bedding, food, medicine, and all necessities, leaving home to study the Way in their teachings, practicing the Buddha's Dharma, and protecting the true teachings. 'Good man! In such vast kalpas, I recall that I have never, in a single moment, disobeyed the Buddha's teachings, never in a single moment have I generated anger, attachment to self, discrimination between self and others, or strayed from the Bodhi mind (mind of enlightenment), nor have I felt weariness, laziness, obstruction, or confusion in the cycle of birth and death, but have only remained steadfast in the supreme, indestructible, great Bodhi mind, which is the path to accumulating all wisdom.' 'Good man! I adorn the Buddha-lands, with great compassion, I protect and guide sentient beings, helping them achieve enlightenment, I make offerings to all Buddhas, and serve virtuous teachers; for the sake of seeking the true Dharma, I propagate and uphold it, I am able to give up all things, both internal and external, even my life without any reluctance. The causes and conditions of all kalpas can be spoken of, the kalpas may come to an end, but my efforts have no end.' 'Good man! In my ocean of Dharma, there is not a single word, not a single phrase, that was not obtained by giving up the position of a Chakravartin king (ideal universal ruler), not obtained by giving up all possessions. Good man! The Dharma that I seek is all for the sake of saving all sentient beings.'
生，一心思惟：『愿諸眾生得聞是法，愿以智光普照世間，愿為開示出世間智，愿令眾生悉得安樂，愿普稱讚一切諸佛所有功德。』我如是等往昔因緣，于不可說不可說佛剎微塵數劫海，說不可盡。
「是故，善男子！我以如是助道法力、諸善根力、大志樂力、修功德力、如實思惟一切法力、智慧眼力、佛威神力、大慈悲力、凈神通力、善知識力故，得此究竟三世平等清凈法身，復得清凈無上色身，超諸世間，隨諸眾生心之所樂而為現形，入一切剎，遍一切處，于諸世界廣現神通，令其見者靡不欣樂。善男子！汝且觀我如是色身；我此色身，無邊劫海之所成就，無量千億那由他劫難見難聞。
「善男子！若有眾生未種善根，及種少善根聲聞、菩薩，猶尚不得聞我名字，況見我身！善男子！若有眾生得聞我名，于阿耨多羅三藐三菩提不復退轉；若見若觸，若迎若送，若暫隨逐，乃至夢中見聞我者，皆亦如是。或有眾生，一日一夜憶念於我即得成熟；或七日七夜、半月一月、半年一年、百年千年、一劫百劫，乃至不可說不可說佛剎微塵數劫，憶念於我而成熟者；或一生、或百生，乃至不可說不可說佛剎微塵數生，憶念於我而成熟者；或見我放大光明，或見我震動佛剎，或生怖畏，或生歡喜，皆得成熟。善男子
【現代漢語翻譯】 現代漢語譯本：我（佛）以一念之心思惟：『愿一切眾生都能聽聞此法，愿以智慧之光普照世間，愿為他們開示超越世間的智慧，愿使眾生都能獲得安樂，愿普遍稱讚一切諸佛所具有的功德。』我像這樣往昔的因緣，在不可說不可說佛剎微塵數劫海中，也說不盡。 『因此，善男子！我憑藉這樣的助道法力、各種善根的力量、遠大的志向和喜樂的力量、修習功德的力量、如實思惟一切法的力量、智慧之眼的力量、佛的威神之力、大慈悲的力量、清凈神通的力量、善知識的力量，才得以獲得這究竟的三世平等清凈法身，又獲得清凈無上的色身，超越一切世間，隨著眾生心中所喜愛的而顯現形體，進入一切佛剎，遍及一切處所，在各個世界廣泛顯現神通，使見到的人沒有不歡喜快樂的。善男子！你且看看我這樣的色身；我這色身，是經過無邊劫海才成就的，在無量千億那由他劫中都難以見到和聽聞。 『善男子！如果有眾生沒有種下善根，或者種下少量善根的聲聞（sravaka，聽聞佛法而修行的弟子）、菩薩（bodhisattva，立志成佛的修行者），尚且不能聽到我的名字，更何況見到我的身體！善男子！如果有眾生能夠聽到我的名字，對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即佛的智慧）就不會再退轉；如果見到我、接觸我、迎接我、送別我、或者暫時跟隨我，乃至在夢中見到或聽到我的人，也都是這樣。或者有眾生，一日一夜憶念我，就能得到成熟；或者七日七夜、半月一月、半年一年、百年千年、一劫百劫，乃至不可說不可說佛剎微塵數劫，憶念我而得到成熟的；或者一生、或者百生，乃至不可說不可說佛剎微塵數生，憶念我而得到成熟的；或者見到我放出大光明，或者見到我震動佛剎，或者產生怖畏，或者產生歡喜，都能得到成熟。善男子！』
【English Translation】 English version: I (the Buddha), with a single thought, contemplated: 『May all sentient beings hear this Dharma, may the light of wisdom illuminate the world, may I reveal to them the wisdom that transcends the world, may all beings attain peace and happiness, and may I universally praise all the merits of all Buddhas.』 My past causes and conditions like these, in the immeasurable and inexpressible oceans of kalpas, as numerous as the dust particles of Buddha-lands, are inexhaustible. 『Therefore, good man! It is through such powers of aiding the path, the power of various roots of goodness, the power of great aspiration and joy, the power of cultivating merits, the power of truly contemplating all dharmas, the power of the eye of wisdom, the power of the Buddha's majestic spiritual power, the power of great compassion, the power of pure spiritual penetrations, and the power of good teachers, that I have attained this ultimate, pure Dharma-body that is equal in the three times, and have also attained a pure, unsurpassed form-body, transcending all worlds. I manifest forms according to the desires of all sentient beings, enter all Buddha-lands, pervade all places, and widely display spiritual powers in all worlds, so that those who see me cannot help but rejoice. Good man! Behold my form-body; this form-body of mine has been achieved through countless kalpas, and is difficult to see or hear in countless trillions of nayutas of kalpas.』 『Good man! If there are sentient beings who have not planted roots of goodness, or sravakas (disciples who practice by hearing the Buddha's teachings) and bodhisattvas (practitioners who aspire to Buddhahood) who have planted few roots of goodness, they would not even be able to hear my name, let alone see my body! Good man! If there are sentient beings who can hear my name, they will not regress from anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha); if they see me, touch me, welcome me, send me off, or even temporarily follow me, or even those who see or hear me in their dreams, they are all the same. Or there are sentient beings who, by remembering me for one day and one night, will attain maturity; or for seven days and seven nights, half a month, one month, half a year, one year, one hundred years, one thousand years, one kalpa, one hundred kalpas, or even for inexpressible and immeasurable kalpas as numerous as the dust particles of Buddha-lands, by remembering me, they will attain maturity; or in one life, or in one hundred lives, or even in inexpressible and immeasurable lives as numerous as the dust particles of Buddha-lands, by remembering me, they will attain maturity; or by seeing me emit great light, or by seeing me shake the Buddha-lands, or by generating fear, or by generating joy, they will all attain maturity. Good man!』
！我以如是等佛剎微塵數方便門，令諸眾生於阿耨多羅三藐三菩提得不退轉。
「善男子！若有眾生見聞於我清凈剎者，必得生此清凈剎中；若有眾生見聞於我清凈身者，必得生我清凈身中。善男子！汝應觀我此清凈身。」
爾時，善財童子觀普賢菩薩身，相好肢節，一一毛孔中，皆有不可說不可說佛剎海；一一剎海，皆有諸佛出興於世，大菩薩眾所共圍繞。又復見彼一切剎海，種種建立、種種形狀、種種莊嚴、種種大山周匝圍繞，種種色云彌覆虛空，種種佛興演種種法；如是等事，各各不同。又見普賢於一一世界海中，出一切佛剎微塵數佛化身云，周遍十方一切世界，教化眾生，令向阿耨多羅三藐三菩提。時，善財童子又見自身在普賢身內，十方一切諸世界中教化眾生。
又，善財童子親近佛剎微塵數諸善知識所得善根、智慧光明，比見普賢菩薩所得善根，百分不及一，千分不及一，百千分不及一，百千億分乃至算數譬諭亦不能及是。善財童子從初發心，乃至得見普賢菩薩，于其中間所入一切諸佛剎海，今于普賢一毛孔中一念所入諸佛剎海，過前不可說不可說佛剎微塵數倍；如一毛孔，一切毛孔悉亦如是。
善財童子于普賢菩薩毛孔剎中，行一步，過不可說不可說佛剎微塵數世界；如是而
【現代漢語翻譯】 現代漢語譯本：我以像這樣多如佛剎微塵的方便法門，使眾生在阿耨多羅三藐三菩提（無上正等正覺）上得到不退轉。 『善男子！如果有眾生見到或聽到我的清凈佛剎，必定能往生到這個清凈佛剎中；如果有眾生見到或聽到我的清凈法身，必定能往生到我的清凈法身中。善男子！你應該觀察我這清凈的法身。』 當時，善財童子觀察普賢菩薩的身體，他的相好、肢節，每一個毛孔中，都有不可說不可說的佛剎海；每一個佛剎海中，都有諸佛出現於世，被大菩薩眾所圍繞。他又看到那些一切佛剎海，有種種的建立、種種的形狀、種種的莊嚴、種種的大山周匝圍繞，種種的色云覆蓋虛空，種種的佛出現演說種種的法；像這樣的事情，各各不同。他又看到普賢菩薩在每一個世界海中，放出一切佛剎微塵數那麼多的佛化身云，周遍十方一切世界，教化眾生，使他們趨向阿耨多羅三藐三菩提。 當時，善財童子又看到自己也在普賢菩薩的身體內，在十方一切諸世界中教化眾生。 此外，善財童子親近佛剎微塵數那麼多善知識所得到的善根、智慧光明，比之見到普賢菩薩所得到的善根，百分之一都比不上，千分之一都比不上，百千分之一都比不上，百千億分之一乃至用算數譬喻都不能比得上。善財童子從最初發心，直到見到普賢菩薩，在這期間所進入的一切諸佛剎海，現在在普賢菩薩一個毛孔中一念之間所進入的諸佛剎海，超過之前不可說不可說佛剎微塵數倍；像一個毛孔這樣，一切毛孔也都像這樣。 善財童子在普賢菩薩的毛孔剎中，走一步，就超過不可說不可說佛剎微塵數的世界；像這樣行走
【English Translation】 English version: I, with such expedient means as numerous as the dust motes of Buddha-lands, cause all sentient beings to attain non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'Good man! If there are sentient beings who see or hear of my pure Buddha-land, they will surely be born in this pure Buddha-land; if there are sentient beings who see or hear of my pure Dharma-body, they will surely be born in my pure Dharma-body. Good man! You should observe this pure Dharma-body of mine.' At that time, Sudhana observed the body of Samantabhadra Bodhisattva, his marks and characteristics, his limbs and joints, and in each and every pore, there were incalculable, inexpressible oceans of Buddha-lands; in each ocean of Buddha-lands, there were Buddhas appearing in the world, surrounded by great Bodhisattva assemblies. He also saw all those oceans of Buddha-lands, with various establishments, various shapes, various adornments, various great mountains surrounding them, various colored clouds covering the void, various Buddhas appearing and expounding various Dharmas; such things were all different from each other. He also saw Samantabhadra, in each ocean of worlds, emitting clouds of Buddha-transformation bodies as numerous as the dust motes of all Buddha-lands, pervading all the worlds of the ten directions, teaching and transforming sentient beings, causing them to turn towards Anuttara-samyak-sambodhi. At that time, Sudhana also saw himself within the body of Samantabhadra, teaching and transforming sentient beings in all the worlds of the ten directions. Furthermore, the roots of goodness and the light of wisdom that Sudhana obtained by associating with as many good teachers as the dust motes of Buddha-lands, compared to the roots of goodness obtained by seeing Samantabhadra Bodhisattva, were not even one percent, not even one thousandth, not even one hundred thousandth, not even one hundred millionth, and could not even be compared by numerical analogies. From the time Sudhana first generated the aspiration for enlightenment until he saw Samantabhadra Bodhisattva, all the oceans of Buddha-lands he had entered in between, now, in one thought, the oceans of Buddha-lands he entered in one pore of Samantabhadra, exceeded the previous incalculable, inexpressible number of dust motes of Buddha-lands many times over; just like one pore, all pores were also like this. Sudhana, in the pore-lands of Samantabhadra Bodhisattva, took one step, and passed through incalculable, inexpressible worlds as numerous as the dust motes of Buddha-lands; in this way he walked
行，盡未來劫，猶不能知一毛孔中剎海次第、剎海藏、剎海差別、剎海普入、剎海成、剎海壞、剎海莊嚴所有邊際；亦不能知佛海次第、佛海藏、佛海差別、佛海普入、佛海生、佛海滅所有邊際；亦不能知菩薩眾海次第、菩薩眾海藏、菩薩眾海差別、菩薩眾海普入、菩薩眾海集、菩薩眾海散所有邊際；亦不能知入眾生界、知眾生根、教化調伏諸眾生智、菩薩所住甚深自在、菩薩所入諸地諸道，如是等海所有邊際。
善財童子于普賢菩薩毛孔剎中，或於一剎經於一劫如是而行，乃至或有經不可說不可說佛剎微塵數劫如是而行，亦不於此剎沒、于彼剎現，唸唸周遍無邊剎海，教化眾生，令向阿耨多羅三藐三菩提。
當是之時，善財童子則次第得普賢菩薩諸行愿海，與普賢等，與諸佛等，一身充滿一切世界，剎等、行等、正覺等、神通等、法輪等、辯才等、言辭等、音聲等、力無畏等、佛所住等、大慈悲等、不可思議解脫自在悉皆同等。
爾時，普賢菩薩摩訶薩即說頌言：
「汝等應除諸惑垢， 一心不亂而諦聽； 我說如來具諸度， 一切解脫真實道。 出世調柔勝丈夫， 其心清凈如虛空， 恒放智日大光明， 普使群生滅癡暗。 如來難可得見聞， 無量億劫今乃值， 如
【現代漢語翻譯】 現代漢語譯本：即使窮盡未來無量劫的時間，仍然無法知曉一個毛孔中所包含的剎海（佛土世界）的次第、剎海的蘊藏、剎海的差別、剎海的普遍進入、剎海的形成、剎海的壞滅、剎海的莊嚴的所有邊際；也無法知曉佛海（佛的境界）的次第、佛海的蘊藏、佛海的差別、佛海的普遍進入、佛海的產生、佛海的寂滅的所有邊際；也無法知曉菩薩眾海的次第、菩薩眾海的蘊藏、菩薩眾海的差別、菩薩眾海的普遍進入、菩薩眾海的聚集、菩薩眾海的散佈的所有邊際；也無法知曉進入眾生界、瞭解眾生的根性、教化調伏眾生的智慧、菩薩所安住的甚深自在、菩薩所進入的諸地諸道，像這樣等同於大海的境界的所有邊際。 善財童子在普賢菩薩的毛孔剎中，或者在一個剎中經歷一劫這樣修行，乃至或者有經歷不可說不可說佛剎微塵數劫這樣修行，也不會在這個剎消失、在那個剎出現，而是念念周遍無邊的剎海，教化眾生，使他們趨向阿耨多羅三藐三菩提（無上正等正覺）。 當這個時候，善財童子就次第獲得普賢菩薩的諸行愿海，與普賢菩薩相等，與諸佛相等，一身充滿一切世界，在剎土、修行、正覺、神通、法輪、辯才、言辭、音聲、力量無畏、佛所安住、大慈悲等方面，都達到不可思議的解脫自在，完全相同。 這時，普賢菩薩摩訶薩（大菩薩）就說了偈頌： 『你們應當去除各種迷惑的污垢，一心不亂地仔細聽；我將講述如來所具足的各種度（波羅蜜），以及一切解脫的真實道路。 出世間調柔的偉大丈夫，他的心清凈如同虛空，恒常放出智慧的太陽般的大光明，普遍使眾生滅除愚癡的黑暗。 如來難以得見得聞，經過無量億劫今天才遇到，就像優曇花一樣稀有難得。』
【English Translation】 English version: Even if one were to exhaust the time of future kalpas (eons), one still could not know the boundaries of all the realms of Buddha-lands (ksetra-samudra) within a single pore, their order, their store, their differences, their universal entry, their formation, their destruction, and their adornments; nor could one know the boundaries of the Buddha-oceans (Buddha-samudra), their order, their store, their differences, their universal entry, their arising, and their extinction; nor could one know the boundaries of the Bodhisattva assembly-oceans, their order, their store, their differences, their universal entry, their gathering, and their scattering; nor could one know the boundaries of entering the realms of sentient beings, understanding the roots of sentient beings, the wisdom to teach and tame sentient beings, the profound freedom in which Bodhisattvas dwell, and the various stages and paths that Bodhisattvas enter. All these are like oceans, and their boundaries are unknowable. Sudhana (the seeker of truth) in the pore-realms of Samantabhadra (the Bodhisattva of Universal Virtue), might spend one kalpa in one realm, and even up to incalculable Buddha-land-dust-number kalpas, without disappearing from this realm or appearing in another. In every moment, he pervades boundless Buddha-lands, teaching sentient beings, leading them towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, Sudhana gradually attains the ocean of Samantabhadra's practices and vows, becoming equal to Samantabhadra, equal to all Buddhas, his body filling all worlds, equal in realms, practices, enlightenment, supernatural powers, Dharma wheels, eloquence, speech, voice, strength, fearlessness, the dwelling of Buddhas, great compassion, and inconceivable liberation and freedom. Then, the Bodhisattva Mahasattva Samantabhadra spoke in verses: 'You should remove all the defilements of delusion, and listen attentively with a focused mind; I will speak of the Tathagata's (Buddha's) perfections (paramitas) and the true path of all liberation. The transcendent, gentle, and great man, his mind is pure like space, constantly emitting the great light of the sun of wisdom, universally extinguishing the darkness of ignorance for all beings. The Tathagata is difficult to see and hear, encountered only after countless eons, as rare and precious as the Udumbara flower.'
優曇華時一現， 是故應聽佛功德。 隨順世間諸所作， 譬如幻士現眾業， 但為悅可眾生心， 未曾分別起想念。」
爾時，諸菩薩聞此說已，一心渴仰，唯愿得聞如來世尊真實功德，咸作是念：「普賢菩薩具修諸行，體性清凈，所有言說皆悉不虛，一切如來共所稱歎。」作是念已，深生渴仰。
爾時，普賢菩薩功德智慧具足莊嚴，猶如蓮華不著三界一切塵垢，告諸菩薩言：「汝等諦聽，我今欲說佛功德海一滴之相。」即說頌言：
「佛智廣大同虛空， 普遍一切眾生心， 悉了世間諸妄想， 不起種種異分別。 一念悉知三世法， 亦了一切眾生根， 譬如善巧大幻師， 唸唸示現無邊事。 隨眾生心種種行， 往昔諸業誓願力， 令其所見各不同， 而佛本來無動念。 或有處處見佛坐， 充滿十方諸世界， 或有其心不清凈， 無量劫中不見佛。 或有信解離憍慢， 發意即得見如來； 或有諂誑不凈心， 億劫尋求莫值遇。 或一切處聞佛音， 其音美妙令心悅； 或有百千萬億劫， 心不凈故不聞者。 或見清凈大菩薩， 充滿三千大千界， 皆已具足普賢行， 如來於中儼然坐。 或見此界妙無比， 佛無量
【現代漢語翻譯】 現代漢語譯本 優曇花（udumbara）難得一見，所以應當聽聞佛的功德。 佛隨順世間的一切行為，就像幻術師展現各種技藝一樣， 只是爲了使眾生心生歡喜，從未分別產生任何念頭。
當時，各位菩薩聽了這些話后，一心渴望，只希望能夠聽聞如來世尊真實的功德，都這樣想：『普賢菩薩（Samantabhadra）具足修行各種行持，本體清凈，所說的話全部真實不虛，一切如來都共同稱讚他。』這樣想著，心中更加渴望。
當時，普賢菩薩功德智慧具足莊嚴，猶如蓮花不沾染三界（Trailokya）的一切塵垢，告訴各位菩薩說：『你們仔細聽，我現在要說佛功德海的一滴之相。』隨即說了偈頌：
『佛的智慧廣大如同虛空，普遍照耀一切眾生的心， 完全瞭解世間的一切虛妄想法，不產生各種不同的分別。 一念之間完全知曉過去、現在、未來三世（Trika）的法，也瞭解一切眾生的根性， 就像善於幻術的大幻術師，唸唸之間示現無邊的事情。 隨著眾生心中各種不同的行為，以及往昔的業力和誓願力， 使他們所見到的各不相同，而佛的本性本來沒有動念。 或者有人在各處見到佛端坐，充滿十方（Dasa-disa）各個世界， 或者有人因為內心不清凈，在無量劫中都見不到佛。 或者有人信解而遠離驕慢，發心就能見到如來； 或者有人諂媚虛偽，內心不清凈，即使尋求億劫也無法遇到。 或者在一切地方聽到佛的聲音，那聲音美妙動聽，令人心生喜悅； 或者有人因為內心不清凈，即使經過百千萬億劫也聽不到佛的聲音。 或者見到清凈的大菩薩，充滿三千大千世界（Trisahasra-Mahasahasra-Lokadhatu）， 他們都已具足普賢菩薩的行持，如來在其中莊嚴地端坐。 或者見到這個世界無比美妙，佛的無量
【English Translation】 English version The udumbara flower appears but rarely; therefore, one should listen to the merits of the Buddha. The Buddha acts in accordance with all worldly activities, just like a magician displaying various skills, only to please the minds of sentient beings, never having any discriminating thoughts.
At that time, the Bodhisattvas, having heard these words, yearned with one mind, wishing only to hear the true merits of the Tathagata, the World Honored One, and they all thought: 'Bodhisattva Samantabhadra (Universal Worthy) is complete in the practice of all conduct, his essence is pure, and all his words are true and not false; all Tathagatas praise him together.' Thinking thus, their yearning deepened.
At that time, Bodhisattva Samantabhadra, whose merits and wisdom were complete and adorned, like a lotus flower not stained by any dust of the three realms (Trailokya), said to the Bodhisattvas: 'Listen carefully, I now wish to speak of a drop from the ocean of the Buddha's merits.' Then he spoke in verse:
'The Buddha's wisdom is vast like space, pervading the minds of all sentient beings, fully understanding all the false thoughts of the world, not giving rise to various different discriminations. In a single thought, he fully knows the Dharma of the three times (Trika) – past, present, and future – and also understands the roots of all sentient beings, like a great magician skilled in illusion, showing boundless things in every thought. According to the various actions in the minds of sentient beings, and the power of past karma and vows, he causes their perceptions to be different, while the Buddha's nature is originally without movement of thought. Some see the Buddha sitting in various places, filling all the worlds of the ten directions (Dasa-disa), while others, because their minds are not pure, do not see the Buddha for countless kalpas. Some, with faith and understanding, free from arrogance, can see the Tathagata as soon as they generate the intention; while others, deceitful and impure in mind, cannot encounter him even after seeking for billions of kalpas. Some hear the Buddha's voice everywhere, a beautiful sound that delights the heart; while others, because their minds are not pure, do not hear it even after hundreds of millions of kalpas. Some see pure great Bodhisattvas, filling the three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu), all of whom have completed the practice of Samantabhadra, with the Tathagata sitting majestically among them. Some see this world as incomparably wonderful, the Buddha's immeasurable
劫所嚴凈； 毗盧遮那最勝尊， 于中覺悟成菩提。 或見蓮華勝妙剎， 賢首如來住在中， 無量菩薩眾圍繞， 皆悉勤修普賢行。 或有見佛無量壽， 觀自在等所圍繞， 悉已住于灌頂地， 充滿十方諸世界。 或有見此三千界， 種種莊嚴如妙喜， 阿閦如來住在中， 及如香象諸菩薩。 或見月覺大名稱， 與金剛幢菩薩等， 住如圓鏡妙莊嚴， 普遍十方清凈剎。 或見日藏世所尊， 住善光明清凈土， 及與灌頂諸菩薩， 充遍十方而說法。 或見金剛大焰佛， 而與智幢菩薩俱， 周行一切廣大剎， 說法除滅眾生翳。 一一毛端不可說， 諸佛具相三十二， 菩薩眷屬共圍繞， 種種說法度眾生。 或有觀見一毛孔， 具足莊嚴廣大剎， 無量如來悉在中， 清凈佛子皆充滿。 或有見一微塵內， 具有恒沙佛國土， 無量菩薩悉充滿， 不可說劫修諸行。 或有見一毛端處， 無量塵沙諸剎海， 種種業起各差別， 毗盧遮那轉法輪。 或見世界不清凈， 或見清凈寶所成， 如來住壽無量時， 乃至涅槃諸所現。 普遍十方諸世界， 種種示現不思議， 隨諸眾生心智業， 靡不化
【現代漢語翻譯】 現代漢語譯本 在劫數中莊嚴清凈； 毗盧遮那（Vairocana）最勝尊，于其中覺悟成佛（菩提）。 或者看見蓮花勝妙的佛土，賢首如來（Buddha）住在其中， 無量的菩薩眾圍繞著他，都勤奮地修習普賢菩薩（Samantabhadra）的行愿。 或者有人看見佛無量壽（Amitayus），觀自在（Avalokiteśvara）等菩薩圍繞著他， 他們都已安住于灌頂地（Abhiṣeka），充滿十方諸世界。 或者有人看見這三千大千世界，種種莊嚴如同妙喜世界（Abhirati）， 阿閦如來（Akshobhya）住在其中，以及如同香象的諸菩薩。 或者看見月覺（Candraprabha）大名稱，與金剛幢（Vajradhvaja）菩薩等， 安住于如同圓鏡般美妙莊嚴的佛土，普遍十方清凈的剎土。 或者看見日藏（Suryagarbha）世所尊，安住在善光明清凈的佛土， 以及與灌頂的諸菩薩，充滿十方而說法。 或者看見金剛大焰佛（Vajrajvalana），與智幢（Jñānaketu）菩薩一起， 周行一切廣大的佛土，說法消除眾生的愚昧。 一一毛端都不可說盡，諸佛具足三十二相， 菩薩眷屬共同圍繞，用種種說法度化眾生。 或者有人看見一個毛孔，具足莊嚴廣大的佛土， 無量如來都在其中，清凈的佛子都充滿其中。 或者有人看見一粒微塵內，具有恒河沙數般的佛國土， 無量菩薩都充滿其中，在不可說劫中修習各種修行。 或者有人看見一個毛端之處，有無量塵沙般的諸佛剎海， 種種業力生起各有差別，毗盧遮那佛（Vairocana）轉動法輪。 或者看見世界不清凈，或者看見清凈的寶所成就， 如來住世壽命無量，乃至涅槃的種種示現。 普遍十方諸世界，種種示現不可思議， 隨著眾生的心智和業力，沒有不被教化的。
【English Translation】 English version Adorned and purified in kalpas; Vairocana, the most supreme one, awakened to Buddhahood within them. Or one sees lotus-like, wondrous Buddha-lands, where the Buddha, the Worthy Leader, dwells, Surrounded by countless Bodhisattvas, all diligently cultivating the practices of Samantabhadra. Or some see the Buddha Amitayus, surrounded by Avalokiteśvara and other Bodhisattvas, All of whom have attained the Abhiṣeka stage, filling the ten directions of all worlds. Or some see this three-thousand-great-thousand world, adorned in various ways like the Abhirati world, Where the Buddha Akshobhya dwells, along with Bodhisattvas like the fragrant elephants. Or one sees Candraprabha, the greatly renowned, with Vajradhvaja Bodhisattva and others, Dwelling in Buddha-lands adorned like a perfect mirror, pervading the pure lands of the ten directions. Or one sees Suryagarbha, the honored one of the world, dwelling in the pure land of good light, And with the Bodhisattvas of Abhiṣeka, filling the ten directions while teaching the Dharma. Or one sees the Buddha Vajrajvalana, together with the Bodhisattva Jñānaketu, Traveling throughout all vast Buddha-lands, teaching the Dharma to dispel the ignorance of beings. Each and every pore is indescribable, the Buddhas possess the thirty-two marks, Surrounded by their Bodhisattva retinues, teaching various Dharmas to liberate beings. Or some see a single pore, containing vast and adorned Buddha-lands, Where countless Tathagatas reside, and pure Buddha-children are all present. Or some see within a single mote of dust, Buddha-lands as numerous as the sands of the Ganges, Filled with countless Bodhisattvas, cultivating various practices for incalculable kalpas. Or some see at the tip of a single hair, oceans of Buddha-lands as numerous as countless dust particles, Where various karmic activities arise differently, and Vairocana turns the wheel of Dharma. Or one sees worlds that are not pure, or sees those made of pure treasures, The Tathagata dwells for immeasurable lifetimes, and manifests various forms even in Nirvana. Pervading all worlds in the ten directions, manifesting various inconceivable forms, According to the minds, wisdom, and karma of all beings, none are left un-transformed.
度令清凈。 如是無上大導師， 充滿十方諸國土， 示現種種神通力， 我說少分汝當聽。 或見釋迦成佛道， 已經不可思議劫； 或見今始為菩薩， 十方利益諸眾生。 或有見此釋師子， 供養諸佛修行道； 或見人中最勝尊， 現種種力神通事。 或見佈施或持戒， 或忍或進或諸禪， 般若方便願力智， 隨眾生心皆示現。 或見究竟波羅蜜， 或見安住于諸地， 總持三昧神通智， 如是悉現無不盡。 或現修行無量劫， 住于菩薩堪忍位； 或現住于不退地， 或現法水灌其頂。 或現梵釋護世身， 或現剎利婆羅門， 種種色相所莊嚴， 猶如幻師現眾像。 或現兜率始降神， 或見宮中受嬪御， 或見棄捨諸榮樂， 出家離俗行學道。 或見始生或見滅， 或見出家學異行， 或見坐于菩提樹， 降伏魔軍成正覺。 或有見佛始涅槃， 或見起塔遍世間， 或見塔中立佛像， 以知時故如是現。 或見如來無量壽， 與諸菩薩授尊記， 而成無上大導師， 次補住于安樂剎。 或見無量億千劫， 作佛事已入涅槃； 或見今始成菩提， 或見正修諸妙行。 或見如來清凈月， 在於梵
【現代漢語翻譯】 現代漢語譯本 使他們達到清凈的境界。 像這樣無上的大導師，遍佈十方各個國土， 示現種種神通力量，我只說少部分，你們應當聽。 有時看見釋迦（釋迦牟尼佛）成佛道，已經過了不可思議的劫數； 有時看見他現在才開始作為菩薩，在十方利益著眾生。 有時看見這位釋師子（釋迦牟尼佛），供養諸佛修行佛道； 有時看見人中最尊貴的佛，顯現種種力量和神通事蹟。 有時看見他佈施，有時看見他持戒，有時看見他忍辱，有時看見他精進，有時看見他修習各種禪定， 般若（智慧）方便、願力、智慧，隨著眾生的心念都示現出來。 有時看見他究竟圓滿波羅蜜（到達彼岸的方法），有時看見他安住在各個菩薩的階位， 總持（記憶力）三昧（禪定）神通智慧，像這樣都顯現出來，沒有不盡的。 有時顯現修行無量劫，安住在菩薩的堪忍位； 有時顯現安住在不退轉的地位，有時顯現用佛法之水灌頂。 有時顯現梵天、帝釋天、護世神的身形，有時顯現剎帝利（國王）、婆羅門（祭司）的身形， 用種種色彩和形象來莊嚴自己，就像魔術師變現出各種形象一樣。 有時顯現從兜率天（欲界天）開始降生，有時看見他在宮中接受嬪妃的侍奉， 有時看見他拋棄各種榮華富貴，出家離開世俗修行佛道。 有時看見他剛剛出生，有時看見他入滅，有時看見他出家學習不同的修行方式， 有時看見他坐在菩提樹下，降伏魔軍成就正等正覺。 有時看見佛剛剛涅槃，有時看見他建造佛塔遍佈世間， 有時看見佛塔中豎立著佛像，因為知道時機到了，所以這樣顯現。 有時看見如來（佛）壽命無量，給各位菩薩授記， 成就無上的大導師，依次補位住在安樂的佛國。 有時看見他經過無量億千劫，做完佛事後進入涅槃； 有時看見他現在才開始成就菩提，有時看見他正在修行各種殊勝的修行。 有時看見如來清凈的月亮，在梵天
【English Translation】 English version To lead them to a state of purity. Such is the unsurpassed great guide, filling all lands in the ten directions, Manifesting various miraculous powers, I will speak of a small portion, you should listen. Sometimes one sees Shakya (Shakyamuni Buddha) attaining Buddhahood, having passed through inconceivable kalpas (eons); Sometimes one sees him just now beginning as a Bodhisattva, benefiting sentient beings in the ten directions. Sometimes one sees this Shakya Lion (Shakyamuni Buddha), making offerings to all Buddhas and practicing the path; Sometimes one sees the most honored one among humans, manifesting various powers and miraculous deeds. Sometimes one sees him giving alms, sometimes one sees him upholding precepts, sometimes one sees him practicing patience, sometimes one sees him practicing diligence, sometimes one sees him practicing various meditations, Prajna (wisdom), skillful means, vows, and wisdom, all manifest according to the minds of sentient beings. Sometimes one sees him ultimately perfecting the Paramitas (perfections), sometimes one sees him abiding in the various Bodhisattva stages, Dharani (retentive memory), Samadhi (meditation), miraculous wisdom, all are manifested like this, nothing is left unshown. Sometimes he manifests practicing for countless kalpas, abiding in the Bodhisattva's stage of endurance; Sometimes he manifests abiding in the stage of non-retrogression, sometimes he manifests pouring the water of Dharma on their heads. Sometimes he manifests the forms of Brahma, Indra, and the world-protecting deities, sometimes he manifests the forms of Kshatriyas (kings) and Brahmins (priests), Adorning himself with various colors and forms, just like a magician manifesting various images. Sometimes he manifests descending from Tushita Heaven (a heaven in the desire realm), sometimes one sees him receiving the service of concubines in the palace, Sometimes one sees him abandoning all glory and pleasure, leaving home and renouncing the world to practice the path. Sometimes one sees him just being born, sometimes one sees him entering Nirvana, sometimes one sees him leaving home to learn different practices, Sometimes one sees him sitting under the Bodhi tree, subduing the demon armies and attaining perfect enlightenment. Sometimes one sees the Buddha just entering Nirvana, sometimes one sees him building pagodas throughout the world, Sometimes one sees Buddha statues erected in the pagodas, because he knows the time is right, so he manifests like this. Sometimes one sees the Tathagata (Buddha) with immeasurable life, bestowing predictions upon the Bodhisattvas, Becoming the unsurpassed great guide, successively filling the positions in the Pure Land of Bliss. Sometimes one sees him, after countless billions of kalpas, having completed the Buddha's work, entering Nirvana; Sometimes one sees him just now beginning to attain Bodhi, sometimes one sees him currently practicing various wonderful practices. Sometimes one sees the Tathagata's pure moon, in the Brahma
世及魔宮， 自在天宮化樂宮， 示現種種諸神變。 或見在於兜率宮， 無量諸天共圍繞， 為彼說法令歡喜， 悉共發心供養佛。 或見住在夜摩天， 忉利護世龍神處， 如是一切諸宮殿， 莫不于中現其像。 于彼然燈世尊所， 散華布發為供養， 從是了知深妙法， 恒以此道化群生。 或有見佛久涅槃， 或見初始成菩提； 或有住于無量劫， 或見須臾即滅度。 身相光明與壽命， 智慧菩提及涅槃， 眾會所化威儀聲， 如是一一皆無數。 或現其身極廣大， 譬如須彌大寶山； 或見跏趺不動搖， 充滿無邊諸世界。 或見圓光一尋量， 或見千萬億由旬， 或見照于無量土， 或見充滿一切剎。 或見佛壽八十年， 或壽百千萬億歲， 或住不可思議劫， 如是展轉倍過此。 佛智通達凈無礙， 一念普知三世法， 皆從心識因緣起， 生滅無常無自性。 於一剎中成正覺， 一切剎處悉亦成， 一切入一一亦爾， 隨眾生心皆示現。 如來住于無上道， 成就十力四無畏； 具足智慧無所礙， 轉於十二行法輪。 了知苦集及滅道， 分別十二因緣法； 法義樂說辭無礙， 以是四
【現代漢語翻譯】 現代漢語譯本 遍及魔宮， 在自在天宮（他化自在天，欲界頂層天）和化樂宮（欲界第五層天）中，示現種種神通變化。 有時看見佛在兜率宮（欲界第四層天），被無量諸天圍繞， 為他們說法，使他們歡喜，都一起發心供養佛。 有時看見佛住在夜摩天（欲界第三層天），在忉利天（欲界第二層天）、護世龍神之處， 像這樣一切宮殿，沒有不在其中顯現佛的形象的。 在燃燈世尊（過去佛）那裡，散花鋪發作為供養， 從此了知深奧微妙的佛法，恒常以此教化眾生。 有時看見佛已經涅槃很久，有時看見佛剛剛成就菩提（覺悟）； 有時看見佛住世無量劫，有時看見佛須臾之間就滅度。 佛的身相、光明和壽命，智慧、菩提和涅槃， 眾會所教化的威儀和聲音，像這樣一一都是無數的。 有時顯現佛的身形極其廣大，譬如須彌山（佛教中的聖山）那樣的大寶山； 有時看見佛跏趺坐（佛教的坐姿）不動搖，充滿無邊諸世界。 有時看見佛的圓光只有一尋（古代長度單位）的量，有時看見佛的圓光有千萬億由旬（古代長度單位）， 有時看見佛的光明照耀無量國土，有時看見佛的光明充滿一切剎土（佛土）。 有時看見佛的壽命是八十年，有時看見佛的壽命是百千萬億歲， 有時看見佛住世不可思議劫，像這樣輾轉倍增。 佛的智慧通達清凈無礙，一念之間普遍知曉三世（過去、現在、未來）的佛法， 一切都從心識因緣而起，生滅無常，沒有自性。 在一個剎土（佛土）中成就正覺（完全的覺悟），一切剎土也都如此成就， 一切都進入一，一也進入一切，隨著眾生的心念而示現。 如來（佛的稱號）安住于無上道，成就十力（佛的十種力量）和四無畏（佛的四種無所畏懼的品質）； 具足智慧，沒有障礙，轉動十二行法輪（佛陀教法的象徵）。 了知苦、集、滅、道（佛教四聖諦），分別十二因緣法（佛教關於生命輪迴的理論）； 法義、樂說、辭無礙（佛的四種辯才），以此四
【English Translation】 English version Extending to the demon palaces, In the Paranirmitavasavartin (the highest heaven of the desire realm) and Nirmanarati heavens (the fifth heaven of the desire realm), manifesting various divine transformations. Sometimes seeing the Buddha in the Tusita Heaven (the fourth heaven of the desire realm), surrounded by countless devas, Preaching the Dharma to them, making them rejoice, and all together generating the aspiration to make offerings to the Buddha. Sometimes seeing the Buddha residing in the Yama Heaven (the third heaven of the desire realm), in the Trayastrimsa Heaven (the second heaven of the desire realm), and the places of the world-protecting dragons and deities, Like this, in all such palaces, there is no place where the Buddha's image does not appear. At the place of Dipankara Buddha (a past Buddha), scattering flowers and spreading hair as offerings, From this, understanding the profound and subtle Dharma, constantly using this path to transform sentient beings. Sometimes seeing the Buddha having entered Nirvana long ago, sometimes seeing the Buddha just having attained Bodhi (enlightenment); Sometimes seeing the Buddha dwelling for countless kalpas (eons), sometimes seeing the Buddha entering Nirvana in an instant. The Buddha's form, light, and lifespan, wisdom, Bodhi, and Nirvana, The dignified conduct and sounds of the assemblies being transformed, like this, each and every one is countless. Sometimes manifesting the Buddha's form as extremely vast, like a great treasure mountain such as Mount Sumeru (a sacred mountain in Buddhism); Sometimes seeing the Buddha sitting in the lotus position (a Buddhist sitting posture) without moving, filling boundless worlds. Sometimes seeing the Buddha's halo as only one span (an ancient unit of length), sometimes seeing the Buddha's halo as trillions of yojanas (an ancient unit of length), Sometimes seeing the Buddha's light illuminating countless lands, sometimes seeing the Buddha's light filling all Buddha-lands. Sometimes seeing the Buddha's lifespan as eighty years, sometimes seeing the Buddha's lifespan as hundreds of millions of years, Sometimes seeing the Buddha dwelling for inconceivable kalpas, like this, increasing exponentially. The Buddha's wisdom is penetrating, pure, and unobstructed, in a single thought, universally knowing the Dharma of the three times (past, present, and future), All arise from the causes and conditions of the mind's consciousness, arising and ceasing, impermanent, without self-nature. In one Buddha-land, attaining perfect enlightenment, in all Buddha-lands, it is also attained in this way, All enter into one, and one also enters into all, manifesting according to the minds of sentient beings. The Tathagata (an epithet of the Buddha) dwells in the unsurpassed path, accomplishing the ten powers (ten powers of a Buddha) and four fearlessnesses (four qualities of fearlessness of a Buddha); Possessing wisdom, without obstruction, turning the twelve-spoked wheel of Dharma (symbol of the Buddha's teachings). Understanding suffering, its origin, its cessation, and the path (the Four Noble Truths of Buddhism), distinguishing the twelve links of dependent origination (Buddhist theory of the cycle of life); Dharma meaning, eloquence, and unhindered speech (four kinds of eloquence of a Buddha), with these four
辯廣開演。 諸法無我無有相， 業性不起亦無失， 一切遠離如虛空， 佛以方便而分別。 如來如是轉法輪， 普震十方諸國土， 宮殿山河悉搖動， 不使眾生有驚怖。 如來普演廣大音， 隨其根欲皆令解， 悉使發心除惑垢， 而佛未始生心念。 或聞施戒忍精進， 禪定般若方便智， 或聞慈悲及喜舍， 種種音辭各差別。 或聞四念四正勤， 神足根力及覺道， 諸念神通止觀等， 無量方便諸法門。 龍神八部人非人， 梵釋護世諸天眾， 佛以一音為說法， 隨其品類皆令解。 若有貪慾瞋恚癡， 忿覆慳嫉及憍諂， 八萬四千煩惱異， 皆令聞說彼治法。 若未具修白凈法， 令其聞說十戒行； 已能佈施調伏人， 令聞寂滅涅槃音。 若人志劣無慈愍， 厭惡生死自求離； 令其聞說三脫門， 使得出苦涅槃樂。 若有自性少諸欲， 厭背三有求寂靜； 令其聞說諸緣起， 依獨覺乘而出離。 若有清凈廣大心， 具足施戒諸功德， 親近如來具慈愍， 令其聞說大乘音。 或有國土聞一乘， 或二或三或四五， 如是乃至無有量， 悉是如來方便力。 涅槃寂靜未曾異， 智行勝
【現代漢語翻譯】 現代漢語譯本 辯論廣泛展開，闡述佛法。 一切諸法都沒有『我』（ātman，靈魂）的實體，也沒有固定的相狀，業的性質既不產生也不消失。 一切都像虛空一樣遠離執著，佛陀以善巧方便來分別說明。 如來（tathāgata，佛的稱號）就這樣轉動法輪（dharma-cakra，佛法的象徵），普遍震動十方各個國土。 宮殿、山河都搖動起來，但不使眾生感到驚恐。 如來普遍發出廣大的聲音，隨著眾生的根性和慾望，都讓他們理解佛法。 使他們都發起道心，去除迷惑和污垢，而佛陀心中從未生起任何念頭。 有的眾生聽到佈施、持戒、忍辱、精進的教導，以及禪定、般若（prajñā，智慧）和方便智慧。 有的眾生聽到慈悲、喜舍的教導，各種聲音和言辭各有不同。 有的眾生聽到四念處（smṛtyupasthāna，四種觀想方法）、四正勤（samyakprahāṇa，四種精進）、神足（ṛddhipāda，神通的基礎）、五根（indriya，五種能力）、五力（bala，五種力量）以及覺道（bodhi-mārga，通往覺悟的道路）。 還有各種禪定、神通、止觀等，無量方便的法門。 龍神（nāga，蛇神）、八部（aṣṭa-gaṇa，天龍八部）、人和非人，梵天（brahman，創造神）、帝釋天（indra，眾神之王）、護世諸天等， 佛陀用一種聲音為他們說法，隨著他們的類別，都讓他們理解佛法。 如果有人有貪慾、瞋恚、愚癡，以及忿怒、覆藏、慳吝、嫉妒和驕慢、諂媚等煩惱， 八萬四千種不同的煩惱，都讓他們聽到對治這些煩惱的方法。 如果有人還沒有修習清凈的善法，就讓他們聽到十戒的修行； 如果有人已經能夠佈施、調伏自己，就讓他們聽到寂滅涅槃（nirvāṇa，解脫）的聲音。 如果有人意志薄弱，沒有慈悲心，厭惡生死，只想自己解脫； 就讓他們聽到三解脫門（vimokṣa-mukha，空、無相、無愿），使他們能夠脫離痛苦，得到涅槃的快樂。 如果有人天性少欲，厭惡三有（trayo bhava，欲界、色界、無色界），追求寂靜； 就讓他們聽到諸緣起（pratītyasamutpāda，因果關係）的道理，依獨覺乘（pratyekabuddha-yāna，緣覺的修行方式）而解脫。 如果有人有清凈廣大的心，具足佈施、持戒等各種功德，親近如來，具有慈悲心； 就讓他們聽到大乘（mahāyāna，菩薩的修行方式）的教導。 有的國土聽到一乘（ekayāna，唯一的成佛之道），有的聽到二乘、三乘、四乘、五乘， 像這樣乃至無量，都是如來的方便之力。 涅槃的寂靜從來沒有不同，智慧和修行才是殊勝的。
【English Translation】 English version The debate widely unfolds, expounding the Dharma. All dharmas (phenomena) are without a self (ātman), and without fixed characteristics; the nature of karma neither arises nor disappears. Everything is as remote as the void, and the Buddha distinguishes them with skillful means. The Tathāgata (Buddha) thus turns the Dharma wheel (dharma-cakra), universally shaking all lands in the ten directions. Palaces and mountains and rivers all shake, but do not cause fear in sentient beings. The Tathāgata universally emits a vast sound, and according to the roots and desires of sentient beings, enables them all to understand the Dharma. He causes them all to generate the aspiration for enlightenment, and to remove delusion and defilement, while the Buddha has never generated any thought in his mind. Some sentient beings hear the teachings of giving, morality, patience, and diligence, as well as meditation, prajñā (wisdom), and skillful wisdom. Some sentient beings hear the teachings of loving-kindness, compassion, joy, and equanimity; various sounds and words are each different. Some sentient beings hear the four foundations of mindfulness (smṛtyupasthāna), the four right exertions (samyakprahāṇa), the bases of psychic power (ṛddhipāda), the five faculties (indriya), the five powers (bala), and the path to enlightenment (bodhi-mārga). There are also various meditations, psychic powers, cessation and contemplation, and countless skillful means of Dharma. Nāgas (dragons), the eight classes of beings (aṣṭa-gaṇa), humans and non-humans, Brahmā (the creator god), Indra (king of the gods), and the guardian gods of the world, The Buddha uses one sound to teach them the Dharma, and according to their categories, enables them all to understand the Dharma. If there are those with greed, hatred, and delusion, as well as anger, concealment, stinginess, jealousy, arrogance, and flattery, The eighty-four thousand different afflictions, he enables them all to hear the methods to counteract these afflictions. If there are those who have not yet cultivated pure virtuous dharmas, he enables them to hear the practice of the ten precepts; If there are those who are already able to give and tame themselves, he enables them to hear the sound of the extinction of nirvāṇa (liberation). If there are those who are weak in will, without compassion, who are disgusted with birth and death, and only seek their own liberation; He enables them to hear the three doors of liberation (vimokṣa-mukha), so that they can escape suffering and attain the joy of nirvāṇa. If there are those who are naturally less desirous, who are disgusted with the three realms of existence (trayo bhava), and seek tranquility; He enables them to hear the principle of dependent origination (pratītyasamutpāda), and to attain liberation by relying on the path of the pratyekabuddha (solitary realizer). If there are those with a pure and vast mind, who are endowed with the merits of giving, morality, and other virtues, who are close to the Tathāgata, and have compassion; He enables them to hear the teachings of the Mahāyāna (the path of the bodhisattva). Some lands hear of the one vehicle (ekayāna), some hear of two, three, four, or five vehicles, Like this, even up to immeasurable numbers, all are the skillful power of the Tathāgata. The tranquility of nirvāṇa has never been different; wisdom and practice are what are superior.
劣有差別； 譬如虛空體性一， 鳥飛遠近各不同。 佛體音聲亦如是， 普遍一切虛空界， 隨諸眾生心智殊， 所聞所見各差別。 佛以過去修諸行， 能隨所樂演妙音， 無心計念此與彼， 我為誰說誰不說。 如來面門放大光， 具足八萬四千數； 所說法門亦如是， 普照世界除煩惱。 具足清凈功德智， 而常隨順三世間， 譬如虛空無染著， 為眾生故而出現。 示有生老病死苦， 亦示住壽處於世； 雖順世間如是現， 體性清凈同虛空。 一切國土無有邊， 眾生根欲亦無量； 如來智眼皆明見， 隨所應化示佛道。 究竟虛空十方界， 所有人天大眾中， 隨其形相各不同， 佛現其身亦如是。 若在沙門大眾會， 剃除鬚髮服袈裟， 執持衣缽護諸根， 令其歡喜息煩惱。 若時親近婆羅門， 即為示現羸瘦身， 執杖持瓶恒潔凈， 具足智慧巧談說。 吐故納新自充飽， 吸風飲露無異食， 若坐若立不動搖， 現斯苦行摧異道。 或持彼戒為世師， 善達醫方等諸論， 書數天文地眾相， 及身休咎無不了。 深入諸禪及解脫， 三昧神通智慧行， 言談諷詠共嬉戲， 方便皆
【現代漢語翻譯】 現代漢語譯本 （佛的教化）有差別； 譬如虛空的體性只有一個，鳥兒飛翔的遠近卻各不相同。 佛的法身和音聲也是如此，普遍存在於一切虛空界， 隨著眾生心智的不同，所聽到的和所見到的也各有差別。 佛憑藉過去所修的各種善行，能夠隨眾生的喜好演說微妙的法音， 心中沒有分別和計較，不會想『我為誰說，不為誰說』。 如來從面門放出大光明，具有八萬四千種光芒； 所說的法門也是如此，普照世界，消除煩惱。 佛具足清凈的功德和智慧，常常順應三世間（過去、現在、未來）， 譬如虛空沒有染著，爲了眾生而顯現。 示現生、老、病、死等苦，也示現住世的壽命； 雖然順應世間如此顯現，但其體性清凈如同虛空。 一切國土沒有邊際，眾生的根性和慾望也無量無邊； 如來的智慧之眼都能明瞭看見，隨眾生所應被教化的方式來開示佛道。 在究竟的虛空十方世界，所有的人天大眾之中， 隨著他們形貌的不同，佛所顯現的身形也各不相同。 如果是在沙門（出家修行者）的大眾集會中，佛就剃除鬚髮，身披袈裟， 手持衣缽，守護諸根，使他們歡喜，平息煩惱。 如果親近婆羅門（古印度祭司），佛就示現羸弱消瘦的身形， 拄著手杖，拿著水瓶，保持潔凈，具足智慧，善於談論。 吐故納新，自我充飽，吸風飲露，不吃其他食物， 或坐或立，不動搖，以此示現苦行，摧伏其他外道。 或者持守他們的戒律，作為世間的導師，精通醫術等各種學說， 對於書寫、算術、天文、地理等各種現象，以及身體的吉兇禍福，沒有不瞭解的。 深入各種禪定和解脫，三昧（專注）神通和智慧的修行， 言談、諷誦、嬉戲，各種方便法門，
【English Translation】 English version There are differences in (the Buddha's teachings); For example, the nature of space is one, but the distances birds fly vary. The Buddha's Dharma body and voice are also like this, pervading all realms of space, Depending on the different minds and wisdom of sentient beings, what is heard and seen also varies. The Buddha, through the various good deeds cultivated in the past, can expound wonderful Dharma sounds according to the preferences of sentient beings, Without any discrimination or calculation in mind, not thinking 'I speak for whom, and not for whom'. The Tathagata emits great light from his face, possessing eighty-four thousand rays of light; The Dharma doors spoken are also like this, illuminating the world and eliminating afflictions. The Buddha is endowed with pure merits and wisdom, always conforming to the three realms (past, present, and future), Like space, which is not attached, appearing for the sake of sentient beings. Showing the suffering of birth, old age, sickness, and death, and also showing the lifespan of dwelling in the world; Although appearing in accordance with the world, its nature is pure like space. All lands are boundless, and the roots and desires of sentient beings are also immeasurable; The Buddha's wisdom eye can clearly see all, revealing the Buddha's path according to how sentient beings should be taught. In the ultimate ten directions of space, among all the human and heavenly beings, Depending on their different appearances, the forms the Buddha manifests also vary. If in a gathering of Shramanas (monastic practitioners), the Buddha shaves his hair and beard, wears a kasaya robe, Holds a bowl, guards the senses, making them happy and calming their afflictions. If approaching Brahmins (ancient Indian priests), the Buddha manifests a weak and emaciated form, Holding a staff, carrying a water bottle, maintaining cleanliness, possessing wisdom, and being skilled in discourse. Exhaling the old and inhaling the new, self-sufficient, drinking wind and dew, not eating other food, Whether sitting or standing, not wavering, thus showing ascetic practices, subduing other heretical paths. Or upholding their precepts, acting as a teacher of the world, being proficient in medicine and various doctrines, Having complete understanding of writing, arithmetic, astronomy, geography, and the good and bad fortunes of the body. Deeply entering various samadhis and liberations, the practice of samadhi (concentration), supernatural powers, and wisdom, Speaking, reciting, playing, and using various skillful means,
令住佛道。 或現上服以嚴身， 首戴華冠蔭高蓋， 四兵前後共圍繞， 警眾宣威伏小王。 或為聽訟斷獄官， 善解世間諸法務， 所有與奪皆明審， 令其一切悉欣伏。 或作大臣專弼輔， 善用諸王治政法， 十方利益皆周遍， 一切眾生莫了知。 或為粟散諸小王， 或作飛行轉輪帝， 令諸王子采女眾， 悉皆受化無能測。 或作護世四天王， 統領諸龍夜叉等， 為其眾會而說法， 一切皆令大欣慶。 或為忉利大天王， 住善法堂歡喜園， 首戴華冠說妙法， 諸天覲仰莫能測。 或住夜摩兜率天， 化樂自在魔王所， 居處摩尼寶宮殿， 說真實行令調伏。 或至梵天眾會中， 說四無量諸禪道， 普令歡喜便捨去， 而莫知其往來相。 或至阿迦尼吒天， 為說覺分諸寶華， 及余無量聖功德， 然後捨去無知者。 如來無礙智所見， 其中一切諸眾生， 悉以無邊方便門， 種種教化令成熟。 譬如幻師善幻術， 現作種種諸幻事； 佛化眾生亦如是， 為其示現種種身。 譬如凈月在虛空， 令世眾生見增減， 一切河池現影像， 所有星宿奪光色。 如來智月出世間， 亦以方
【現代漢語翻譯】 現代漢語譯本 使他們安住于佛道。 或者顯現華麗的服飾來莊嚴自身，頭上戴著華麗的寶冠，撐著高高的傘蓋， 四方軍隊前後圍繞，威懾眾人，使小國王臣服。 或者作為聽訟斷獄的官員，善於處理世間各種事務， 對於給予和剝奪都明察秋毫，使他們一切都心悅誠服。 或者作為大臣，專心輔佐君王，善於運用君王治理國家的法則， 使十方利益都普遍周全，一切眾生都無法知曉。 或者作為分散各地的諸小國王，或者作為飛行自在的轉輪聖王（Cakravartin，擁有統治世界的理想君主）， 使諸王子和采女們，都接受教化，無法測度。 或者作為護世四天王（Caturmaharajakayikas，佛教的護法神），統領諸龍（Naga，蛇形神）和夜叉（Yaksa，守護神）， 為他們的集會說法，使一切都感到非常歡喜慶幸。 或者作為忉利天（Trayastrimsa，欲界六天之一）的大天王，住在善法堂和歡喜園， 頭上戴著華麗的寶冠，宣說微妙的佛法，諸天仰慕，無法測度。 或者住在夜摩天（Yama，欲界六天之一）和兜率天（Tusita，欲界六天之一），在化樂天（Nirmanarati，欲界六天之一）和自在天（Paranirmitavasavartin，欲界六天之一）的魔王（Mara，佛教中的魔）所在之處， 居住在摩尼寶宮殿中，宣說真實的修行，使他們調伏。 或者到達梵天（Brahma，色界諸天之首）的集會中，宣說四無量心（Brahmavihara，慈悲喜捨）和各種禪定之道， 普遍使他們歡喜，然後離去，而不知道他往來的軌跡。 或者到達阿迦尼吒天（Akanistha，色界頂層天），為他們宣說覺分（Bodhyanga，通往覺悟的七個要素）的各種寶華， 以及其他無量的聖功德，然後離去，沒有人知道。 如來（Tathagata，佛的稱號）以無礙的智慧所見，其中的一切眾生， 都用無邊的方便法門，種種教化，使他們成熟。 譬如幻術師善於幻術，顯現各種各樣的幻象； 佛陀教化眾生也是如此，為他們示現各種各樣的身形。 譬如清凈的月亮在虛空中，使世間眾生看到它的盈虧， 一切河流池塘都顯現它的影像，所有的星宿都失去了光彩。 如來的智慧之月出現在世間，也以方便法門
【English Translation】 English version To settle them in the path of the Buddha. Or appear in splendid attire to adorn themselves, wearing a magnificent crown on their head, and holding a high canopy, With four divisions of troops surrounding them, intimidating the masses and subduing the petty kings. Or act as officials who hear lawsuits and pass judgments, skilled in handling all worldly affairs, With clear discernment in giving and taking, causing all to be sincerely convinced. Or serve as ministers, dedicated to assisting the king, skilled in using the laws of governance, So that the benefits of the ten directions are universally complete, unknown to all beings. Or act as scattered petty kings, or as a flying, freely moving Cakravartin (ideal universal ruler), So that all princes and palace women receive teachings, beyond measure. Or act as the Four Heavenly Kings (Caturmaharajakayikas, guardians of Buddhism), leading the Nagas (serpent deities) and Yakshas (guardian spirits), To preach the Dharma to their assemblies, causing all to feel great joy and happiness. Or act as the great king of the Trayastrimsa Heaven (one of the six heavens of the desire realm), residing in the Good Dharma Hall and the Joyful Garden, Wearing a magnificent crown, expounding the subtle Dharma, revered by the gods, beyond measure. Or reside in the Yama Heaven (one of the six heavens of the desire realm) and the Tusita Heaven (one of the six heavens of the desire realm), in the places of the Mara (demon in Buddhism) of the Nirmanarati Heaven (one of the six heavens of the desire realm) and the Paranirmitavasavartin Heaven (one of the six heavens of the desire realm), Dwelling in jeweled palaces, expounding the true practice, causing them to be tamed. Or arrive in the assembly of the Brahma Heaven (chief of the heavens in the form realm), expounding the Four Immeasurables (Brahmavihara, loving-kindness, compassion, joy, and equanimity) and various paths of meditation, Universally causing them to rejoice, then departing, without knowing the traces of their coming and going. Or arrive in the Akanistha Heaven (highest heaven in the form realm), expounding the jeweled flowers of the Bodhyangas (seven factors of enlightenment), And other immeasurable sacred merits, then departing, unknown to anyone. The Tathagata (title of the Buddha), with unobstructed wisdom, sees all beings within, And uses boundless skillful means, various teachings, to bring them to maturity. Just as a magician is skilled in illusion, manifesting various illusions; The Buddha's teaching of beings is also like this, manifesting various forms for them. Just as the pure moon in the sky, causes beings to see its waxing and waning, All rivers and ponds reflect its image, and all the stars lose their brilliance. The moon of the Tathagata's wisdom appears in the world, also with skillful means
便示增減， 菩薩心水現其影， 聲聞星宿無光色。 譬如大海寶充滿， 清凈無濁無有量； 四洲所有諸眾生， 一切于中現其像。 佛身功德海亦爾， 無垢無濁無邊際； 乃至法界諸眾生， 靡不于中現其影。 譬如凈日放千光， 不動本處照十方； 佛日光明亦如是， 無去無來除世暗。 譬如龍王降大雨， 不從身出及心出， 而能沾洽悉周遍， 滌除炎熱使清涼。 如來法雨亦復然， 不從於佛身心出， 而能開悟一切眾， 普使滅除三毒火。 如來清凈妙法身， 一切三界無倫匹； 以出世間言語道， 其性非有非無故。 雖無所依無不住， 雖無不至而不去； 如空中畫夢所見， 當於佛體如是觀。 三界有無一切法， 不能與佛為譬諭； 譬如山林鳥獸等， 無有依空而住者。 大海摩尼無量色， 佛身差別亦復然； 如來非色非非色， 隨應而現無所住。 虛空真如及實際， 涅槃法性寂滅等； 唯有如是真實法， 可以顯示于如來。 剎塵心念可數知， 大海中水可飲盡， 虛空可量風可系， 無能盡說佛功德。 若有聞斯功德海， 而生歡喜信解心， 如所稱揚悉當獲， 慎勿于
【現代漢語翻譯】 現代漢語譯本 （佛的智慧）會根據（眾生的根器）顯示增減，菩薩的心就像清澈的水，能映照出佛的形象，而聲聞（小乘修行者）就像星宿一樣，黯淡無光。 譬如大海，充滿了各種珍寶，清凈無濁，沒有邊際；四大洲所有眾生的形象，都能在其中顯現。 佛身的功德也像這樣的大海，沒有污垢，沒有渾濁，沒有邊際；乃至整個法界（宇宙）的眾生，沒有誰不能在其中映現出自己的影子。 譬如清凈的太陽，放出千萬道光芒，自身不動，卻能照耀十方；佛的光明也像這樣，無來無去，能消除世間的黑暗。 譬如龍王降下大雨，不是從身體發出，也不是從心中發出，卻能滋潤一切，滌除炎熱，帶來清涼。 如來的法雨也是這樣，不是從佛的身心發出，卻能開悟一切眾生，普遍地使他們滅除貪嗔癡三毒之火。 如來清凈微妙的法身，在一切三界（欲界、色界、無色界）中無與倫比；用出世間的言語來描述，它的本性既非有也非無。 雖然無所依，卻無所不在；雖然無所不至，卻不來不去；就像在空中繪畫，或者夢中所見，應當這樣觀察佛的本體。 三界中一切有和無的法，都不能用來比喻佛；就像山林中的鳥獸等，沒有依靠虛空而存在的。 大海中的摩尼寶珠有無量的色彩，佛身的差別也是這樣；如來非色非非色，隨著眾生的根器而顯現，沒有固定的住處。 虛空、真如（事物的真實本性）、實際（真理的最終狀態）、涅槃（解脫）、法性（萬法的本性）、寂滅（平靜的狀態）等；只有這些真實的法，才能用來顯示如來。 即使能數清微塵的數量，知道每一個心念，喝盡大海中的水，測量虛空，繫住風，也沒有辦法完全說盡佛的功德。 如果有人聽聞這功德之海，而生起歡喜和信解之心，那麼他將獲得所稱揚的一切功德，切勿對此產生懷疑。
【English Translation】 English version It (Buddha's wisdom) shows increase or decrease according to (the capacity of sentient beings). The mind of a Bodhisattva is like clear water, reflecting the image of the Buddha, while Sravakas (Hinayana practitioners) are like stars, dim and without luster. It is like the great ocean, filled with various treasures, pure and without turbidity, boundless; the images of all sentient beings in the four continents can appear within it. The merits and virtues of the Buddha's body are also like this great ocean, without defilement, without turbidity, without limit; even all sentient beings in the entire Dharma Realm (universe), none cannot have their shadows reflected within it. It is like the pure sun, emitting thousands of rays of light, remaining still in its place, yet illuminating the ten directions; the light of the Buddha is also like this, without coming or going, able to dispel the darkness of the world. It is like the Dragon King sending down great rain, not coming from the body, nor from the mind, yet able to moisten everything, wash away the heat, and bring coolness. The Dharma rain of the Tathagata is also like this, not coming from the Buddha's body or mind, yet able to enlighten all sentient beings, universally causing them to extinguish the fire of the three poisons of greed, hatred, and ignorance. The pure and wondrous Dharma body of the Tathagata is unparalleled in all three realms (desire realm, form realm, formless realm); described with worldly language, its nature is neither existent nor non-existent. Although it has no reliance, it is omnipresent; although it does not arrive anywhere, it does not come or go; like painting in the air, or what is seen in a dream, one should observe the Buddha's essence in this way. All phenomena of existence and non-existence in the three realms cannot be used to compare to the Buddha; just like birds and beasts in the mountains and forests, none exist by relying on empty space. The Mani jewels in the great ocean have countless colors, the distinctions of the Buddha's body are also like this; the Tathagata is neither form nor non-form, appearing according to the capacity of sentient beings, without a fixed abode. Emptiness, Suchness (the true nature of things), Reality (the ultimate state of truth), Nirvana (liberation), Dharma-nature (the nature of all phenomena), Tranquility (a state of peace), etc.; only these true Dharmas can be used to reveal the Tathagata. Even if one could count the number of dust particles, know every thought, drink all the water in the ocean, measure empty space, and tie up the wind, there is no way to fully describe the merits and virtues of the Buddha. If someone hears this ocean of merits and virtues, and generates joy and faith, then they will obtain all the merits and virtues that have been praised, and should not have any doubts about this.
此懷疑念。」
大方廣佛華嚴經卷第八十
【現代漢語翻譯】 現代漢語譯本：'這種懷疑的念頭。'
《大方廣佛華嚴經》卷第八十
【English Translation】 English version: 'This thought of doubt.'
The Avatamsaka Sutra, Scroll 80